Tuesday, December 27, 2011
Sunday, December 25, 2011
Ch. 1, 41-50: Moreover king Antiochus wrote to his whole kingdom, that all should be one people, And every one should leave his laws: so all the heathen agreed according to the commandment of the king. Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the sabbath. For the king had sent letters by messengers unto Jerusalem and the cities of Juda that they should follow the strange laws of the land,And forbid burnt offerings, and sacrifice, and drink offerings, in the temple; and that they should profane the sabbaths and festival days: And pollute the sanctuary and holy people: Set up altars, and groves, and chapels of idols, and sacrifice swine's flesh, and unclean beasts: That they should also leave their children uncircumcised, and make their souls abominable with all manner of uncleanness and profanation: To the end they might forget the law, and change all the ordinances. And whosoever would not do according to the commandment of the king, he said, he should die.
57-63: And whosoever was found with any the book of the testament, or if any committed to the law, the king's commandment was, that they should put him to death. Thus did they by their authority unto the Israelites every month, to as many as were found in the cities. Now the five and twentieth day of the month they did sacrifice upon the idol altar, which was upon the altar of God. At which time according to the commandment they put to death certain women, that had caused their children to be circumcised. And they hanged the infants about their necks, and rifled their houses, and slew them that had circumcised them.Howbeit many in Israel were fully resolved and confirmed in themselves not to eat any unclean thing. Wherefore the rather to die, that they might not be defiled with meats, and that they might not profane the holy covenant: so then they died.
2Maccabees 6,7-19: And in the day of the king's birth every month they were brought by bitter constraint to eat of the sacrifices; and when the fast of Bacchus was kept, the Jews were compelled to go in procession to Bacchus, carrying ivy. Moreover there went out a decree to the neighbour cities of the heathen, by the suggestion of Ptolemy, against the Jews, that they should observe the same fashions, and be partakers of their sacrifices: And whoso would not conform themselves to the manners of the Gentiles should be put to death. Then might a man have seen the present misery.For there were two women brought, who had circumcised their children; whom when they had openly led round about the city, the babes handing at their breasts, they cast them down headlong from the wall. And others, that had run together into caves near by, to keep the sabbath day secretly, being discovered by Philip, were all burnt together, because they made a conscience to help themselves for the honour of the most sacred day. Now I beseech those that read this book, that they be not discouraged for these calamities, but that they judge those punishments not to be for destruction, but for a chastening of our nation. For it is a token of his great goodness, when wicked doers are not suffered any long time, but forthwith punished. For not as with other nations, whom the Lord patiently forbeareth to punish, till they be come to the fulness of their sins, so dealeth he with us, Lest that, being come to the height of sin, afterwards he should take vengeance of us. And therefore he never withdraweth his mercy from us: and though he punish with adversity, yet doth he never forsake his people. But let this that we at spoken be for a warning unto us. And now will we come to the declaring of the matter in a few words. Eleazar, one of the principal scribes, an aged man, and of a well favoured countenance, was constrained to open his mouth, and to eat swine's flesh. But he, choosing rather to die gloriously, than to live stained with such an abomination, spit it forth, and came of his own accord to the torment.
B. Warfare on Shabbat
The challenge of religious persecution was not the only unparalleled challenge that faced the Jews of Eretz Yisrael. An even more striking example is described in I Maccabees, 2: 31-38:
Now when it was told the king's servants, and the host that was at Jerusalem, in the city of David, that certain men, who had broken the king's commandment, were gone down into the secret places in the wilderness, They pursued after them a great number, and having overtaken them, they camped against them, and made war against them on the Sabbath day. And they said unto them, Let that which ye have done hitherto suffice; come forth, and do according to the commandment of the king, and ye shall live. But they said, We will not come forth, neither will we do the king's commandment, to profane the Sabbath day. So then they gave them the battle with all speed. Howbeit they answered them not, neither cast they a stone at them, nor stopped the places where they lay hid; But said, Let us die all in our innocence: heaven and earth will testify for us, that ye put us to death wrongfully. So they rose up against them in battle on the Sabbath, and they slew them, with their wives and children and their cattle, to the number of a thousand people.
This behavior is problematic, to say the least. What happened to the iron-clad rule that פיקוח נפש דוחה שבת, that saving a human life trumps Sabbath observance? Did the Jews, at the time, think that Kiddush HaShem required dying and not fighting? Did they think that there was a difference between saving a life medically and fighting? Did they think (as one scholar has suggested) that using weapons was forbidden on Shabbat? Or, had it never happened that Jews fought on Shabbat? (This is not so far fetched since, until the nineteenth century, wars were formal affairs carried out in set piece battles by relatively small armies.)
Whatever the explanation, it is clear that many pious people (including rabbis) thought that fighting on Shabbat was forbidden. Something had to be done, and Mattathias acted:
39-42: Now when Mattathias and his friends understood hereof, they mourned for them right sore. And one of them said to another, If we all do as our brethren have done, and fight not for our lives and laws against the heathen, they will now quickly root us out of the earth. At that time therefore they decreed, saying, Whosoever shall come to make battle with us on the Sabbath day, we will fight against him; neither will we die all, as our brethren that were murdered in the secret places. Then came there unto him a company of Hassidim who were mighty men of Israel, even all such as were voluntarily devoted unto the law.
I believe that Mattathias' action was quite extraordinary. In order to understand why, we need to turn to yet another religious challenge that was posed by a happy occasion, the re-dedication of the Temple.
C. The Defiled Stones of the Altar
After the conquest of Jerusalem in Kislev, 165 B.C.E., the author of I Maccabees reports (42-47):
So he chose priests of blameless conversation, such as had pleasure in the law: Who cleansed the sanctuary, and bare out the defiled stones into an unclean place. And when as they consulted what to do with the altar of burnt offerings, which was profaned; They thought it best to pull it down, lest it should be a reproach to them, because the heathen had defiled it: wherefore they pulled it down, And laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to show what should be done with them. Then they took whole stones according to the law, and built a new altar according to the former.
The altar had, albeit, been destroyed by the Babylonians but it had never been profaned. Two questions had arisen: 1) Can one continue to use the original altar, built in the Days of the Return to Zion? 2) Did the defiled stones retain any sanctity, and thus require respectful disposal, or not? The decision was to rebuild the altar with new stones. However, they could not decide what to do with the old ones. So they put them aside 'until there should come a prophet to show what should be done with them.' If they decided the one question, why not the second? And why wait for a true prophet? (Most of the Talmudic questions that are left over for Elijah's coming are theoretical.)
One could object that the question of the final disposition of the old altar was not a burning concern, so that it could be delayed. Later in I Maccabees, however, we find a passage that sheds a different light on the desire for a 'true prophet.'
After finally defeating the Greeks, and attaining national autonomy as a client state of the Seleucid Empire, I Maccabees 14, 35-41) reports:
The people therefore sang the acts of Simon, and unto what glory he thought to bring his nation, made him their governor and chief priest, because he had done all these things, and for the justice and faith which he kept to his nation, and for that he sought by all means to exalt his people....Also that the Jews and priests were well pleased that Simon should be their governor and high priest for ever, until there should arise a faithful prophet;
The combined role of rule (ethnarchos) and High Priest was unprecedented, and controversial (cf. Kiddushin 66a and Ramban, Gen. 49, 10 s.v. וזה היה). Notice, though, that the Jews were unsure of their actions and made them conditional upon the arrival of a true prophet, who would decide whether their action was legitimate, or not.
D. The Miracle of תורה שבעל פה
The Hanukkah story occurred less than three hundred years after the cessation of prophecy, in the time of Malakhi. Up to that time, it appears that (with all due respect to the Rambam) prophets played an integral role in interpreting the Torah, and did not confine themselves to exhortations and predictions. Consider, when the Jews wanted to know whether they should continue to fast on the Tenth of Tevet, the Ninth of Tammuz, the Ninth of Av and the Third of Tishrei, they asked the prophet Zekhariah (Zekh. 8, 19). Once prophecy ceased, Judaism became totally a religion devoted to the interpretation of the record of Revelation, i.e. the Torah, as a way of knowing what God desires of man. This worked well during the fourth and third centuries.
In the second century, however, questions arose and decisions had to be made for which there was no precedent, no obvious verse, and no Divine guidance. Mattathias and his generation had to courageously step forward and take responsibility to try to discern what the Torah teaches when one is required to eat non-kosher food, desecrate the Sabbath, delay circumcision, dispose of the sacred stones of the altar, create a form of government never seen in Israel prior to that time, and yes, to create a new holiday with absolutely no Divine mandate (direct or indirect).
They were well aware of the risks involved. They yearned for the appearance of a true prophet in those unparalleled, troubled times. Yet, they knew they must be courageous and act for Torah, out of the conviction that the Torah must have an answer for each new circumstance. To deny that would be blasphemy.
The unknown miracle of Hanukkah, then, is the spiritual courage of the Sages of that generation to stand up and be counted. They didn't cower in the Battei Midrash and say that they can't, they aren't worthy and so on. The times demanded heroism. God and His Torah demanded heroism. So the stood up and acted heroically, all the while aware that the True Prophet might disagree. In his absence, though, they would do their best for Fear of God and Love of God.
The Rav זצ"ל used to say that Hanukkah is the holiday of Torah she-b'al Peh. I never really understood why.
I think that now I do.
חג אורים שמח!!!
Monday, December 05, 2011
I have 2 great passions in life and hope to one day develop a career in both fields.
The first is advertising, the second, Jewish identity. So when I came across the latest campaigns targeted towards Israelis in the U.S. telling them to come home, I could not ignore it, and I definitely could not ignore it after the uproar which it created amongst American Jewry. There is an on going argument amongst advertisers- is all publicity good? Some believe that even bad publicity is good, since it gets the company's name out in the public. I am glad this campaign is creating such an uproar. This gives us a chance to finally discuss this important topic that has been relevant for the past 2,000 years.
One cannot find on YouTube the ad with the child saying it's Christmas, when he actually should be saying it's Channuka. It seems that the ad had hit an exposed nerve in the body of American Jewry.
Jeffrey Goldberg at his blog writes ("Netanyahu Government Suggests Israelis Avoid Marrying American Jews"):
The idea, communicated in these ads, that America is no place for a proper Jew, and that a Jew who is concerned about the Jewish future should live in Israel, is archaic, and also chutzpadikI would like to tell Mr. Goldberg, “That's right. America IS no place for a proper Jew. And any Jew who is concerned about the Jewish future should not be living abroad. And, by the way, chutzpah in Israel is not a negative term. It’s having the nerve to say what needs to be said, no matter how unpleasant, in this case to tell Israelis who have gone to American for the “good life,” that they may have sold their birthright for a mess of lentil soup.”
Other bloggers have written about the scare tactic in this campaign. The question arises: “why hasn't the campaign gone down a calmer road, convincing these Israelis to come back home for reasons like, sunshine, a low unemployment rate, real felaflels? Using fear in a campaign is a very strong tactic, but most- sometimes it's all that works. Sunshine, good food and a steady economy, may not be cards strong enough to play.
I was talking to a relative who moved to Israel a few years ago. We spoke after she had some trouble in a few stores that day and of course she began the classic "Oh, in the states that would never had happened". But then she paused and said "it’s moments like this that remind you that you move to Israel for spiritual reasons, not materialistic reasons." Anyone who’s been following the Israeli news over the last 6 months knows that financially life in Israel is not simple for many of us.
During college I've heard my friends saying that in a few years they hoped to live somewhere outside the land of Israel. Some of my friends found out that I'm an American citizen and I can get up and leave anytime I wish to do so. They've told me I'm crazy for staying here when I have an opportunity to just get on a plane and not live here anymore. But those are just some of my friends.
On the other hand, I have a fair number of friends who've made aliya. These friends have chosen to voluntarily join the army and start a life here without their family. I greatly admire these friends. Truth be told, if you look at their actions through materialistic eyes – then yes, they are crazy. But when you know that moving to Israel is not immigrating to another country, but something much deeper than that, the Jews who live out of this great country, may be the crazy ones.
One does not immigrate to Israel, one makes aliya, and one is not an immigrant in Israel, one is an Oleh. Aliya, and Oleh come from a root that means "going up". Moving to Israel is a difficult but an uplifting experience for your soul, from what I've heard. I myself cannot share my experience of making aliya, I was lucky enough to be born here. But my parents have made aliya 30 years ago and everyday I thank God for that.
Not too long ago, a friend who made aliya asked what my favorite thing about Israel is. I had no answer. Later that night I went to bed asking myself that question over and over again. I realized I don’t have a favorite thing about life in Israel. Life in Israel is my favorite thing. Knowing that I am lucky enough to be living in the land that has been promised to my forefathers thousands of years ago is an astonishing thought to me. But living here is not amazing just because of historical reasons. A Jew's spirituality is not whole while living out of the Land of Israel. Although G-d dwells everywhere, his presence is strongest in the land of Israel. A Jew is closest to G-d while being in the Land of Israel. Making aliya is not just for religious people. Aliya is for anyone who understands the importance of Jews living in their home land.
Julie Wiener ("Israel To Ex-Pats: Come Home Before Your Kids Start Celebrating Xmas") suggests that a parody campaign should be done, presenting the "dangers" of aliya Americans making aliya and producing "bizarre" offspring who will call their mother "Ima". Wiener is afraid that God forbid, these offspring will cut in line in the super market. In life one should keep a sense of proportion. On the micro level, cutting in line is disturbing to me; on the macro level – Jews living outside of Israel is much more disturbing to me. I feel sorry for Jews whose ancestors prayed for two thousand years to be able to return to the Land, and now that we can, they don’t. I try to imagine to what these people's ancestors would say if 200 years ago they'd been told their grandchildren would have the possibility to live in Israel, yet chose to ignore it.
It seems that those frightened by this campaign are threatened by the thought that someone actually is telling them that living out of Israel undermines Jewish and Israeli identity. You do not have to be a professor of sociology to know that immigration creates a new identity for immigrants and if not for them, then for their off spring. The percent of Jewish assimilation is incredibly high. The number of Jews in the world today is the same as it's been in 1980, which means, we're still having children, but were disappearing too. One can say they will make the effort in order to keep his/ hers Jewish identity, but our forefathers said the same thing when they moved out of the shtetel. We all know that did not last for long.
Every day I pray for all Jews to realize the importance of life in Israel. How can we claim this land is ours while we're still living all over the world? Why should the common Joe Smith believe in the Jew's right to the land of Israel, while half of his colleagues are Jews, not living in the Promised Land?
Living in this great country may be a crazy thing to do, but still, I know this is where I'm suppose to be, and that's what keeps here.
Friday, November 18, 2011
Sunday, November 13, 2011
Tuesday, November 08, 2011
There are, I believe, two sides to this prophecy.
Amos, himself, may have been telling the Jews of his day to appreciate the fact that there is prophecy in their midst, for a time will come when it will cease to exist. The Targum, though, was writing more than half a millennium after prophecy ceased. He lived in a world in which God hid His Face (as it were), a tragic reality that was reinforced by the destruction of the Temple, the Hadrianic Persecutions and the brutal aftermath of the Bar Kokhba Revolt. He yearned for God's word to make sense of the cruel, unjust reality in which he lived. Perhaps, he hoped that he was living in the End of Days, as evidenced by his generation's desperate need for unmediated Divine guidance.
That need, that spiritual hunger, grew ever more intense as the centuries unfolded and the Jewish historical experience grew more painful and heroic. In the wake of the cataclysm's and conundra of the twentieth and twenty-first centuries, it has over flowed. It is, however, solely up to God as to when He will break His silence.
There is another side of Amos' prophecy, which is both timely and which is within our power to address.
Hungering for God's Word is another way of describing an overwhelming desire for God's Presence, per se. For two thousand years, up till the Emancipation (at least), Jews sought God and found Him through Tefillah and Torah, through Mitzvot and Ma'asim Tovim. In Amos' terms, God's Word allowed the Jew to connect with his Creator and feel His Presence. That sense of propinquity is what made him feel truly alive (cf. הל' יסודי התורה פ"א ה"א) and truly happy (e.g. ושמחת לפני ד' א). In the age of secularism, aka the 'Age of Disbelief,' God has been banished from the public square, from educated discourse, and Jews can no longer connect with His Word. For a long time, it appeared that they didn't really want to connect, either.
As I've noted here on any number of occasions, the latter is no longer true, at least as far as the Jews of Eretz Yisrael are concerned. The spiritual upsurge, the Jewish Renaissance, that has marked the past decade and a half has been truly inspiring. Even the secular media has been marked by 'not a famine of bread, nor a thirst for water, but for hearing the words of God.' The search for God and Torah are at the front and the center of contemporary cultural discourse and personal desire.
That desire, however, is all too often unrequited. The people might want God's Word, but God's Word is often inaccessible.
It is often inaccessible because large swaths of the Orthodox World are caught up in political considerations that make their own power and funding more important than spreading Torah and Sanctifying God's Name. Today's nefarious decision by the Religion Ministry to kill the Tzohar Marriage initiative is typical of this trend (as is the persistent delegitimization by the Rabbinical Courts of conversions and Divorces issued by Orthodox Battei Din both here and abroad). Couples wishing to marry כדת משה וישראל will now have to either contend with the unfeeling and gross bureaucracy that plague the established rabbinate (along with not infrequent graft), or will choose to marry in Cyprus or marry by proxy in Paraguay. These are couples who seek God's blessing on their marriages, but will have nowhere to find it.
God's Word is also inaccessible because, for the vast majority of Traditional and even Orthodox Jews, they can't understand it and there is no one to teach them. It is not of the lack of teachers or classes that I write. Rather, it is the inability of the overwhelming majority of rabbis and educators to convey the Torah in cultural terms that can command the respect and (hopefully) the assent of the inquirers after God's Word. There simply aren't enough representatives of Torah (men and women, from all types of professions) who can intelligently convey God's Word to those who hunger for it. The enormity of this tragic circumstance is difficult to convey. It is compounded by the fact that (with a few exceptions) the community prefers to ignore the severity of the situation. In the Rav's terms, the Lover is knocking on the Beloved's door (which is locked from the outside). The locksmith, however, refuses to awaken and allow her to enter.
I do not know if we are living in the end of days. Happily, I am neither a prophet nor the son of a prophet. I do know, however, that when the Day of God, the Day of Judgement arrives all of us who presume to be involved, observant Jews will be asked why we did not help the Jews of Israel (who, according to Maimonides, are the life blood of the Jewish People everywhere) to slake their thirst for God and His Word.
Sunday, November 06, 2011
Friday, October 14, 2011
Olmert, however, did not stand tough. The Israeli government, once again, cared more for its PR image than for the safety of its citizens. Shalit was buried deep with in Gaza. Once that happened, it was only a matter of time that we would have to release unrepentant murderers in return for Shalit.
Personally, I'm torn. As the father of a soldier, I understand and identify with the Shalits. However, I also know that these animals that we are turning loose will murder again. Gilad Shalit will be home, but dozens, God forbid, of others will be thrown into a tail spin of grief from which they will never recover, because we paid this price. We have, once again, displayed weakness in the face of an enemy, who only respects force and fortitude, and who has absolutely no respect for human life.
It's a lose-lose proposition. I hope that the media circus that is about to descend upon us, led by Leftists who will always celebrate anything that makes Israel weaker, will give serious coverage to the renewed grief of parents and children, spouses and siblings who must now see the murderers of their loved ones free and feted by the Palestinians.
Tuesday, October 11, 2011
Saturday, October 08, 2011
Thursday, October 06, 2011
Tuesday, September 27, 2011
חִזְקוּ וְגִילוּ כִּי שֹׁד גָּמַר
צרכי עמך ישראל מרובין ודעתן קצרה.
יה"ר שתברך את כל עמך ישראל
בשנה טובה ומתוקה, שנת שלום ושלוה
שנת תורה ויראת שמים, שנת בריאות ופרנסה
לשנה טובה תיכתבו ותיחתמו לאלתר
בספרן של צדיקים גמורים
מאחלים לכם ולשלכם,
ג'פרי, טובי, אבי, אריאל, חנה, אלישבע ומוריה
Warmest Best Wishes for a Happy and Healthy New Year
Jeffrey, Toby, Avi, Ariel, Chana, Elisheva and Moriah
Sunday, September 25, 2011
Sunday, September 18, 2011
The world's hypocrisy, especially the hypocrisy of the Jewish and Israeli Left, is best borne out by the Palestinians themselves. No, I'm not referring to the well-dressed, well-fed self-appointed representatives of the PA, the PLO, and Hamas. I'm referring to the simple, working class Palestinian Arab.
You see, as opposed to the Left, I live among Palestinians. Right now, I hired an Aran named Ghattib and his son Ayman, to help us move to a temporary apartment while we renovate our house. The tale he tells us is horrific. They have no medical insurance. They have no medications. They have only fifth class hospitals (as in Bethlehem and Hebron). They used to get a minimum ration of oil and flour. Once the PA goons found out that Ghattib does occasional work for Jews, they cut him off because he must rich. His daughter-in-law has rheumatism and had to travel to Amman for treatment. Ghattib is working overtime to fund her treatment. Why don't you have medical insurance, I asked?
The fatcats in the PA take all the money and build themselves mansions, buy clothes and fancy cars. They leave nothing for us.
This is the state the same fatcats are crying for. I guess it's good for them. For Ghattib, it's an ongoing nightmare.
Friday, September 02, 2011
Tuesday, August 23, 2011
"Wherefore is the land perished and laid waste like a wilderness, so that none passeth through?" Because the moral values of the Torah are dust under the feet of those who do not recite the blessing first.
Friday, August 19, 2011
Wednesday, August 17, 2011
Still, that's not the whole story. The whole story is that all of my energy has been devoted to finishing my book on the Qehillah Qedosha, and three additional articles that are now required for me to apply for promotion to Associate Professor at Bar Ilan. I'm happy to say that the book received its final acceptance for publication last month (DOP: Late Spring 2012) and I just submitted the third of the three articles for publication. So, while there are still tons of things on my plate (including packing up our house for the fabled renovations on our home: I'm soon to intensify my status as an 'obstacle to Peace') I feel liberated enough to start posting again on a more regular basis.
Bottom Line: Stay Tuned.
Monday, June 20, 2011
Overall, I agree with your reaction to Gordis’ piece and with the overall tenor of the comments (except for the first, which I think is reprehensible). I would only add a further reason for caution, lest we pat ourselves on the back overly much.
I have just completed a four month sabbatical in the US. One thing that struck me was how incredibly self-satisfied large swaths of American Orthodox Jews appear to be. For many of the people I met (though assuredly not the majority, I hope), Israel is a place to visit, without really engaging or encountering it; to use, without internalizing; to pine for in low keys on Tisha B’Av, without putting Aliyah on the agenda. One indicator of this attenuation of relations is the Hebrew illiteracy (both in speaking and writing) that marks the overwhelming majority of Orthodox Jews (including rabbis and Lamdanim). Without a common language, how can there be a common cause?
So, while we share the secret of our blessed solidarity and sense of peoplehood with other Jews, it behooves the Diaspora Jewish Community to check itself, as well.
To his credit, R. Adlerstein's response to my remarks (in a private note) were both open and appreciative.
Friday, June 17, 2011
Wednesday, June 15, 2011
Tuesday, June 14, 2011
One of these truly talented people is Shoshi Greenfield. She has written, produced and directed a number of high quality films that touch, with sensitivity and humor, upon issues that lie at the core of the intersection of Judaism and Zionism in contemporary Israel. Now, her prize-winning film, ‘The Rebellious Son’ is available for viewing on the web in Hebrew with English subtitles online for only $4.00. [Website, here.]
The integration of men and women from the religious community into the visual arts is a tremendous Kiddush HaShem, and deserves support. Films such as these support that effort and bring home to your members the reality of life in Israel, in ways that even visiting cannot achieve.I strongly and warmly recommend that you watch them yourselves and publicise them among your community members.
The Rebellious Son
By Shoshi Greenfield
Documentary, 72 min.
My cousin Ya’acov’s secret ambition is to go unnoticed. He dreams of becoming a monk, a recluse. One summer, towards the end of his high school days, he fulfills his monastic ambitions.He drops out of school and becomes a shepherd on a forsaken farm in southern Mount Hebron. The mystery and magic that he discovers in the mountains aren’t exactly greeted with enthusiasm by his family. This rebellious son’s high jinks draw them into family quarrels that expose fresh, surprising points of view on themes such as love, war, and the beard my cousin has decided to grow.This is a family story about one individual's attempt to find his own path and independence, even when those around him think differently.