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From Skinhead to Orthodox Jew

March 11th, 2010 1:40 am - Michael Gros

After the Iron Curtain was lifted in Europe twenty years ago, a surprising thing occurred – thousands of people who had been raised as gentiles came to the startling realization that they were actually Jews. Poland is home to thousands of such stories. During the Holocaust and under Communist rule, many Jews there hid their identities and continued to conceal them even after the fall of Communism. On their deathbeds, some of them have revealed their true identities to their children or grandchildren. Other people found out from old family records or through other means.

Once they discover their roots, people often turn to Rabbi Michael Schudrich, an American who has been the Chief Rabbi of Poland since 2004. Rabbi Schudrich has been the guide for multitudes of Jews to return to Torah Judaism. They turn to him for guidance and direction, and he tries to help them to reclaim their proud heritage that had been hidden for so many years.
Several years ago, Zbiszek, a 52 year-old man from Bialystock, came to Rabbi Schudrich’s office in Warsaw. Zbiszek told him that his mother had passed away four months earlier. Following the funeral, Zbiszek was approached by several neighbors who told him astonishing news – this woman who had raised him, whom he knew to be his mother, was not his actual biological mother.

They told Zbiszek that he had been born Jewish. In 1942, as Jews throughout Poland were being exterminated, Zbiszek’s Jewish parents gave him to the woman for adoption in case they were killed. His biological parents did not survive the Holocaust, and so the woman raised Zbiszek as her own son.

She had risked her life to save him during the war, and so she never wanted him to know the truth. She swore her neighbors to secrecy, and they dutifully remained silent for five decades. Now that she had passed away, they decided it was time to reveal the secret.

Zbiszek trembled when he first heard the news and didn’t know what to do. He spent a long time in deep introspection. Should he continue living his comfortable life as a Christian, as he had been raised, or should he embrace his newfound religion, of which he knew nothing?

Zbiszek decided he wanted to live proudly as a Jew, but didn’t know how. So here he was in Rabbi Schudrich’s office, looking for answers. Zbiszek told the rabbi that he felt most guilty that he never had a “Jewish baptism.”
Rabbi Schudrich calmed his fears and taught him the basics of Judaism. Zbiszek spent the next few years studying together with Rabbi Schudrich and attending classes in the community. Today he goes by Zecharya Asher, and is an active member of the Polish Jewish community.

Another unique story is that of Pawel Bramson. He was raised in an observant Catholic family. As a teenager, he joined a skinhead gang. He was virulently anti-Jewish, anti-black and anti-Gypsy.

Pawel married his Catholic high school sweetheart. They had two children, and at the age of twenty, Pawel’s wife found out that she was really Jewish! The news shook Pawel. However over time he was able to reconcile his previous hatred of Jews with the knowledge of his wife’s religion.

Several years later, Pawel’s wife decided to bring some Jewish traditions into their home. She began making Shabbat meals and Pawel consented to her desires. When he told his parents about the meals, they reacted with anger. They tried to pressure Pawel to make his wife sweep her Judaism back under the rug.

Pawel continued to support his wife, despite his parents objections. One day, his parents revealed the source of their anger – they were both Jews themselves! Pawel’s parents had hid their Judaism out of fear of anti-Semitism in Poland. The religious life that Pawel’s wife was beginning to explore represented everything they had tried to run away from.

The news stunned Pawel, and it took him a long time to accept it. The same Jews that he had hated as a teenager were now his own people. But Pawel slowly accepted the discovery, and he and his wife began bringing more traditions into their home. They are now fully observant.

Pawel has three brothers, one who is his twin. The twin still believed in many of the anti-Semitic myths that Pawel had rejected. And yet he has been influenced by Pawel’s religious growth in some small ways.

One Friday night, Pawel’s twin brother tried calling him on his cell phone but could not reach him. The twin went to the synagogue to try to find him, but Pawel was not there. That Friday night the synagogue had only nine men in attendance, just one short of a minyan. So when Pawel’s brother walked in, Rabbi Schudrich asked him if he could stay in the synagogue to be the tenth man. He said yes.

Such is the rebirth of Jews in Poland. Even Jews far removed from Judaism, with seemingly no connection, still have a tiny spark of Judaism deep inside them. With the right impetus, that spark can ignite into the beautiful fire of a proud Jewish soul.

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Michael Gros is the former Chief Operating Officer of the outreach organization The Atlanta Scholars Kollel. He writes from Ramat Beit Shemesh, Israel. The Teshuva Journey column chronicles uplifting teshuva journeys and inspiring kiruv tales. Send comments to michaelgros@gmail.com
Published in The Jewish Press in December, 2009

How to Deal With a Rabbi with Issues?

March 10th, 2010 1:00 am - Guest Contributor

How would you handle or react to your Rabbi who is often rude and has weak people interacting skills. He suggested that I need to give more to charity (the shul) after he asked you how much my wife and I make together and I told him we are giving what we can. When I ask a question, he always has an attitude when answering.

I am not the only one who has witnessed this and who feels this way. I am told that this is how it is and I should just overlook it.

I want to continue to go to shul but he is rude and his shuirs are dry, but the members there are very friendly and warm.

This is the only orthodox Rabbi in the area.

I know what I should do and confront him of this, but it is nice to hear from an outside source. I am sure you have heard or seen this before.

Thanks in Advance,
Jeff

Building a Better Teacher

March 9th, 2010 1:00 am - Mark Frankel

Issues in Schooling

One of the challenges that parents face is the schooling of our children. Among the many issues in schooling, three stand out:

1) Lots of material to master in a full dual curriculum day.

2) Many schools have insufficient resources.

3) A lack of truly great teachers.

Lack of Great Teachers is a Recognized Problem

Well it seems that a lack of great teachers is a problem shared across all American schools as discussed in a worth-reading article in the NY Times on Sunday titled Building a Better Teacher:

Eric Hanushek, a Stanford economist, found that while the top 5 percent of teachers were able to impart a year and a half’s worth of learning to students in one school year, as judged by standardized tests, the weakest 5 percent advanced their students only half a year of material each year.

You Can Build a Better Teacher

Creating incentives for good teachers and firing bad teachers is being tried across the country but it is not producing better learning in students. Doug Lemov a teacher and education consultant thinks the smarter path to boosting student performance is to improve the quality of the teachers who are already teaching.

Lemov decided to seek out the best teachers he could find — as defined partly by their students’ test scores — and learn from them. This five-year project produced a 357-page treatise known among its hundreds of underground fans as Lemov’s Taxonomy. (The official title, attached to a book version being released in April, is “Teach Like a Champion: The 49 Techniques That Put Students on the Path to College.”)

Central to Lemov’s argument is a belief that students can’t learn unless the teacher succeeds in capturing their attention and getting them to follow instructions. Educators refer to this art, sometimes derisively, as “classroom management.”

All Lemov’s techniques depend on his close reading of the students’ point of view, which he is constantly imagining. In Boston, he declared himself on a personal quest to eliminate the saying of “shh” in classrooms, citing what he called “the fundamental ambiguity of ‘shh.’ Are you asking the kids not to talk, or are you asking kids to talk more quietly?” A teacher’s control, he said repeatedly, should be “an exercise in purpose, not in power.” So there is Warm/Strict, technique No. 45, in which a correction comes with a smile and an explanation for its cause — “Sweetheart, we don’t do that in this classroom because it keeps us from making the most of our learning time.”

After discussing Lemov and his techniques, the article goes further and asks: Is good classroom management enough to ensure good instruction? It discusses teachers who are focused on reaching every student such a Katie Bellucci, who had been teaching for only two months, yet her fifth-grade math class was both completely focused on her and completely quiet.

Lately Bellucci and her mentor teacher, Eli Kramer, a dean of curriculum and instruction at Troy who also splits fifth-grade math responsibilities with Bellucci, have advanced to a technique called No Opt Out. The concept is deceptively simple: A teacher should never allow her students to avoid answering a question, however tough. “If I’m asking my students a question, and I call on somebody, and they get it wrong, I need to work on how to address that,” Bellucci explained in February. “It’s easy to be like, ‘No,’ and move on to the next person. But the hard part is to be like: ‘O.K., well, that’s your thought. Does anybody disagree? . . . I have to work on going from the student who gets it wrong to students who get it right, then back to the student who gets it wrong and ask a follow-up question to make sure they understand why they got it wrong and understood why the right answer is right.”

Please read the whole article here.

What Can We Do?

What can we do to help our teachers become better? I think for starters we can start the conversation by sending the NY Times article to the principals and the teachers we know. When Lemov’s book comes out in April, buy a copy, read it and lend it to as many teachers as you can. Our schools want to be the best they can be and my experience has been they are receptive to constructive suggestions.

Guess Whose Not Coming to Dinner?

March 8th, 2010 1:00 am - Anxious Ima

Ever since making aliya decades ago, I can count on the fingers of one hand the number of times I’ve been visited by collateral relatives. So it was with great excitement that I learned that cousin Adele her daughter Jan and Jan’s two young daughters would be in the Holy Land and that they wanted meet for dinner. Immediately, I extended an invitation and Adele accepted for them all.

Right away, I marked the date on my calendar and began counting down. What a fun it would be to see Adele. Thirty years my senior, Adele was a member of my family’s rapidly dying older generation and she was a great talker, funny and full of life and chock full of stories from the old days, precious recollections, I longed—living apart from any relations, I longed for her to share. As to Jan, I didn’t know her very well., but given my warm feelings to her Mom, I saw her as a potential friend.
As much as I was excited, I my stomach was in a knot. I was aware that both Norma and Jan were intermarried and their spouses would be coming along
Could I host them? What we would do about wine, washing , benching and yarmulke wearing?

When a prominent kiruv rabbi assured me that that having the entire gang, was a mitzvah—especially since Jan’s kids who were halachic Jews, my stomach unknotted. And when the rabbi added that the non Jews could wash and bench a broad smile settled on my face.

This was going to be a wonderful evening I told myself. I would be a modern day Sara Imenu bringing the strangers into the tent and winning them over with my Glatt Kosher Martha Stewart hospitality.

When Adele told me that she was salt free and Jan a vegetarian, I scoured cookbooks and cooking blogs to find the best recipes and I even bought new table linens to make everything look pretty.

I had high hopes for this evening, sky high. As I saw it, Adele who had initiated the trip and was picking up the tab was ripe for Teshuva.. Now nearly eighty, she was reeling from a devastating personal tragedy—the kind of event leads to a spiritual search. Adele loved chulent and kishka and used expressions like nishtugedach in her everyday conversation. Tom her third husband was a half Jew, from the wrong side but he shared Adele’s Judeophilia.

As to Jan, though I harbored less hope Her husband was a 100 per cent goy–Polish, but her kids were full fledged seedlings of Avraham Avinu. Who knew how high they could climb, especially after dinner at my house?

But as the date grew near, my stomach knotted again. The spiritual futures of six souls and so much could go wrong. The meal could flop or it could simply not hit the spot for people accustomed to Cordon Bleu.Adele or Jan or one of the grandkids could appeared dressed in something outrageous. Was I to preempt that potential disaster with a cautionary phone call or would that strategy be off putting?

Even if the food worked and everyone’s clothing was okay, the conversation could hit a snag.. One of my kids could say something rude—or one of theirs or one of the adults could say something outrageous.

But before I could devise a coping strategy , Adele left a long message on my voice mail. She was cancelling, pulling. The family was just too busy; their guide was wearing them down. She was so sorry and she hoped that we’d meet the next time I was in Coral Gables, Florida—which would most likely be never.

Maybe Adele sensed my overly high expections and attendant anxiety or maybe she or Jan or the kids or the husbands were freaked by the prospect an evening in a hareidi home or maybe Adele was telling the truth, that they were simply too pooped out to visit their only blood relations in the entire middle east.

I will never know that true reason why the dinner didn’t happen.

What I do know that this is all for the best. Rejection is Hashem’s form of protection. This family reunion was not meant to be. Our paths were not meant to cross at this time. Perhaps because neither I nor my family were up for this challenge or perhaps because of problems on the other side.

But that doesn’t eliminate the sadness. I’m sad, full of regrets, mourning the evening’s unfulfilled promise, just as the Shehina mourns for the millions of estranged Jews who never visit the relatives at all.

The Neshamah Project

March 4th, 2010 1:00 am - Administrator

The Neshamah Project is a wonderful and meaningful new organization.

You may have seen the book we are distributing: The Neshamah Should Have an Aliyah – What you can do in memory of a departed loved one. This new book stands at the forefront of our mission, which is both simple and profound: To help people perform mitzvos in memory of loved ones or friends who have passed away.

Very often, family and friends wish they could do something, anything, when someone passes away – something that would help keep their memory of that person fresh, something that would keep his legacy alive. Yet all too often these goals are not realized because they simply do not know where to start or what to do. When a loved one passes away, many people are inspired to do good deeds – perhaps more than at any other time in their lives.

But they just don’t know where to turn.

The Neshamah Project was created to fill this void. We help people accomplish personal Mitzvah projects – big or small – l’zecher nishmas those who have passed away.

Read a few pages of this remarkable book and we guarantee that you will be inspired – inspired to do a mitzvah yourself and inspired to give the book to someone else, so they too can start a mitzvah project on behalf of a loved one. As you will see, everyone who reads it is moved to give it to someone they know.

You can help spread this important message by telling anyone you know who may benefit from this valuable resource. Do you have a website or online newsletter? Please post information there as well.

You can see more about us online at www.NeshamahProject.org or email us for further information at info@neshamahproject.org.

Dealing With Clashes Between Orthodox and American Sensibilities

March 3rd, 2010 1:00 am - Administrator

What are the issues that you find most difficult personally?

What issues do your non-observant friends and family seem to have?

What are the issues that you have trouble explaining to others?

Some issues:
- Equal Rights vs Segregation of the sexes
- Equal Rights vs Different roles for men and women
- Pluralism vs The Chosen People
- Pluralism vs Differing Halachic Treatment of Jews and Non-Jews
- Animal Rights vs Korbanos
- Human Rights vs Eradication of Amalek

Looking Good

March 2nd, 2010 1:00 am - David Kirschner

This blast from the past was first posted on August 14, 2006.

Remember “Fernando,” Billy Crystal’s Saturday Night Live character whose mantra was, “I don’t feel mahvelous, but I look mahvelous, which is okey dokey with me ‘cause you know my credo, it is better to look good than to feel good?” Satirical? Sure. But a true word is often said in jest and in this case, it highlights secular society’s obsession with looking good. Of course, since most people recognize that much of what we see is merely a facade, who cares if the popular culture indulges?

Putting aside the propriety of engaging in behavior merely to portray a certain image, permit me to pose the following question: is it better to act your way into a new way of thinking or think your way into a new way of acting? In other words, if a person dresses and behaves as a frum yid, that person may eventually be constrained to live as such. Indeed, we see this in the performance of mitzvos. Chazal tell us that it is better to perform a mitzvah without the proper intention since it will hopefully lead to its performance with the proper intention.
(more…)

In Scandals, a Wake-Up Call for Orthodoxy

March 1st, 2010 8:13 am - Guest Contributor

By David Klinghoffer

For all its outward vigor, the Orthodox community, which is my own, appears to harbor a sickness. You don’t have to be an ideological critic of traditional Judaism to wonder if the cause should be sought in Orthodoxy itself.

The past year has brought what seems like a never-ending stream of financial or sexual scandals. Prominent rabbis have been charged with money-laundering. The scandal unleashed by accounts of mistreatment of workers and animals in a kosher meat facility continues to reverberate. An influential rabbi specializing in conversions allegedly conducted a squalid relationship with a woman wishing to convert. There have been repulsive accounts of molestation of boys in yeshivas. Most recently, a prominent rabbi and communal powerbroker was charged with trying to extort money from a hedge fund.

Of course, not every allegation turns out to be true (and you certainly cannot believe everything you read, especially on the Internet with its bias in favor of grudges and witch-hunts). Yet the pattern of accusations can’t be coincidental.

For a convert or a baal teshuvah, like me, the greatest stumbling block to faith may indeed be the Orthodox community itself. If Torah is true, why do Torah Jews not stand out as particularly impressive? Deuteronomy says of our Torah observance: “It is your wisdom and discernment in the eyes of the peoples, who shall hear all these decrees and who shall say, ‘Surely a wise and discerning people is this great nation’” (4:6). No one would say such a thing of us today. How can this be?

The answer, I think, lies in the nature of Torah that has allowed its adherents to persist for millennia. While liberal Jewish movements inevitably fade into the broader gentile society, traditional Judaism survives thanks to a hedge of religious laws that keep Jews somewhat separate from others: “Behold! It is a nation that will dwell in solitude and not be reckoned among the nations” (Numbers 23:9). Paradoxically, our ministering to and illuminating humanity as the “kingdom of priests” (Exodus 19:6) that God calls us to be is conditioned on this apartness from other people.

But insularity also has its risks. For communities, as for individual human beings, there’s a madness that often goes with spending too much time by yourself. Reality becomes a little unreal. So too, alas, in our Orthodox world.

At times you feel you are on Planet Frum, where eccentricities and trivialities — “Orthodox” jargon and accents, minutely observed quirks of attire, tribal foods — loom large, as if reflected in a funhouse mirror. This is pronouncedly so on the East Coast (which is one reason I moved to Seattle). For example, not long ago I was talking with a young woman who grew up in a Hasidic community. I was trying to get clear what exactly distinguished her former community from other Hasidic groups. Her answer kept coming back not to beliefs but to styles of socks and hats.

I recall another conversation with a New York woman, Modern Orthodox, who was seeking to locate another woman along the spectrum of religiosity. “Basically, she wears pants and eats fish out,” was her summary statement that would sound insane to any outsider. (She meant the other woman doesn’t strictly observe rules regarding modesty in attire or not eating in non-kosher restaurants.)

In an insular community, Torah can easily be reduced to cosa nostra — merely “our thing,” a game of chess with arcane rules that bear no meaning outside a narrow context. The serious danger lies in Judaism becoming a hermetically sealed environment, irrelevant and indifferent to the world. The highest ethics and values to be found in the wider society — which Judaism praises as derech eretz — are then minimized or even discarded as somehow goyish.

The visionary spokesman of Modern Orthodoxy in 19th-century Germany, Rabbi Samson Raphael Hirsch, warned of the peril Jews face in living up to our calling. In his Torah commentary, Hirsch wrote, “The sanctification of certain persons, things, times or places can very easily result in the pernicious idea that holiness and sanctification are limited to these persons, things, times and places. With the giving over of these things to holiness, the tribute has been paid, and the demand of holiness for everything else has been bought off.”

If you have “bought off” the Torah’s call to be holy by sanctifying yourself and your community, while ignoring all else, it becomes easier to overlook behaviors that run the gamut from silly to grotesque or worse.

When I lived in New York, I saw countless instances of Orthodox Jews behaving in public with little refinement or dignity. Visit the Kiddush table on Shabbos morning at many a shul. Grown men and women push and grab for food with all the manners and elegance that I regularly observe in my 2-year-old twins. Isolation from outsiders has something to do with it. In our bubble floating undisturbed through the world, we forget how to behave.

With our childishness goes a naiveté that may also explain how abusers are able to get away with it. Rabbis are regarded with childlike reverence. There is a guileless, ingenuous failure to confront reality.

The picture of a tragedy is complete when you consider how our unimpressiveness, our mediocrity, assures that even if we suddenly decided to accept the priestly role that God commanded us to fill, the world would hardly take us seriously. The credibility we might have, we have squandered.

I note this in sadness and frustration, not because I have any immediate remedy to propose. However, we can at least put the matter into its proper spiritual context, understanding that God appears to have built directly into the Torah the dilemma in which we’re caught. There is a necessary separation between clergy and congregation — the Jews and other men and women. Without it, there can be no priesthood. But isolation carries with it a risk that must be vigilantly guarded against.

By our observing Shabbat or kashrut, the Torah intends to remind us of our high calling, not to dispense us from it. It’s hard to avoid the impression that this year has been, as a rabbi friend suggested to me, a wake-up call from God.

David Klinghoffer is a senior fellow at the Discovery Institute and the author of “The Lord Will Gather Me In: My Journey to Jewish Orthodoxy” (Free Press, 1998). He writes the Kingdom of Priests blog on Beliefnet.

Originally published in the Forward

Beyond BT Announces Effort To Curtail Internet Usage

February 26th, 2010 10:33 am - Administrator

In an effort to encourage others to reduce their internet* usage, Beyond Teshuva** has announced a weekly “Log Off Day”.

Mark Frankel, one of BBT’s Administrators and its resident IT guru explained the endeavor: “Every week, from just before sundown Friday to just after nightfall Saturday evening, we are asking that all of our fellow Jews do not use the internet.” In order to encourage full participation, David Linn, also an Administrator at BBT and its resident Blackberry*** expert, explains “We at BBT will not be posting during the designated “blackout time” and will not be monitoring the site. We encourage all Jewish blogs and websites to follow suit in a show of solidarity.”

Frankel and Linn added that those who have chosen to participate are encouraged to light candles just prior to the blackout period and take advantage of the free time by dining with friends and family.

Dr. I.V. Poll, BBT’s resident medical Resident, explains that the idea is actually healthy and that concerns about going cold turkey are unfounded. “Those who are nervous about going without internet for 25 hours should not be concerned. Those with strong addictions however, are encouraged to print out BBT posts to have at hand in case the need arises.” Dr. Poll does not recommend use of the transdermal patch.

*The internet, invented by former Vice-President Al Gore, is an electronic medium for the transmission of information. Users sit at devices called computers and watch as words magically appear on their screens. (Ed: Wow, those Jetsons writers were prescient!)

** Beyond Teshuva is the internet’s most popular web site with the name Beyond Teshuva.

*** Blackberry is an edible fruit produced by any of several species in the Rubus genus of the Rosaceae family. It is, botanically, an aggregate fruit. The plants typically have biennial canes and perennial roots. Blackberries are also called caneberries or brambles. Many of its over 375 species, are closely related apomictic microspecies native throughout the temperate Northern hemisphere and South America.

However You Say It, We Wish Everybody a Wonderful Purim.

February 26th, 2010 1:00 am - Administrator

However You Say It, We Wish Everybody a Wonderful Purim.

Is “Happy Purim” the traditional Purim greeting ?

Well, yes. “Happy Purim” is the principle anglicized version of a number of transliterated Hebrew variations of “Happy Purim”.

What are the transliterated Hebrew versions of “Happy Purim” ?

There are many traditional Purim greetings in Hebrew. The following are the transliterated versions:

* Chag Purim Sameach [Joyous (or Happy) Festival (of) Purim]
* Chag Sameach Purim [Joyous (or Happy) Purim Festival]
* Hag Purim Sameach [Joyous (or Happy) Festival (of) Purim]
* Hag Sameach Purim [Joyous (or Happy) Purim Festival]
* Purim Sameach [Joyous (or Happy) Purim]
* Purim Chag Sameach [Purim Joyous (or Happy) Festival]
* Purim Hag Sameach [Purim Joyous (or Happy) Festival]
* Chag Purim (Purim Festival)
* Hag Purim (Purim Festival)

Happy Purim Transliterations From Hebrew Into English

Chag = Festival

Hag = Festival

Sameach = Joyous, Happy

Samayach = Joyous, Happy

Someach = Joyous, Happy

Somayach = Joyous, Happy

Found here:

They did leave out Freilichin Purim – which also means Happy Purim.

Parenting and Drinking Responsibly

February 25th, 2010 1:00 am - Rabbi Yakov Horowitz

“It is an Aveira to Get Drunk on Purim,” was a direct quote from Rabbi Shmuel Kaminetsky shlit’a, who took precious time from his busy schedule and shared his da’as Torah with hundreds of participants worldwide last week during a Project Y.E.S. conference call, titled, “Purim Parenting: Keeping Our Children Safe and Sober.”

I had intended to keep the scope of the conference call limited to practical advice that my dear chaver Dr. Benzion Twerski and I would offer parents on setting appropriate limits on Purim activities and to teach their children how to resist negative peer pressure to engage in hard drinking. However, as soon as we announced the conference call, we were inundated with questions from many people who asked me to clarify the words of our chazal (sages) “Chayav einish l’besumei be’puria ad deloi yoda bein arur Haman l’baruch Mordechai” which loosely translated says that one is obligated to drink [on Purim] until he cannot discern between Haman and Mordechai. With that in mind, I asked the Rosh Yeshiva shlit’a, who has served as our posek in Project Y.E.S. since its inception thirteen years ago, to take a few precious moments from his busy schedule and share his da’as Torah with our listeners.

“Chas v’shalom (Heaven forbid) that our Torah would consider getting drunk to be a mitzvah,” said Reb Shmuel. He explained that the word l’besumei is derived from the root word which means to sniff something – and said that this means that one should have only “a whiff” of drinking.

The Rosh Yeshiva also shed light on the words “ad deloi yoda bein arur Haman l’baruch Mordechai” and said that when one sings a song when he is in a heightened state of simcha (joy) he occasionally will sing the verses in incorrect order – meaning that he will sing the verse of Arur Haman in the place of the verse of Baruch Mordechai. It is inconceivable, he stated, that the words of our chazal condone the type of drunkenness which render a person incapable of performing the mitzvos of our Torah.

Reb Shmuel shlit’a is hardly a da’as yachid (a lone voice) in this matter. There is a kol korei issued by Agudas Yisroel and disseminated by my dear chaver Elly Kleinman signed by 26 leading gedolim, admorim, rabbonim and mechanchim that states in unequivocal terms that “chayav ainish…” only refers to wine and not whiskey. And it states that “free use of whiskey” is entirely inappropriate and contrary to da’as chachamim. Obviously, the term “free whisky” was used to denote hard drinking as opposed to a moderate amount of drinking. (A hard copy of the kol korei can be downloaded from my website www.rabbihorowitz.com. Just click here.)

Responsible vs. Irresponsible Drinking

To be perfectly clear, the Rosh Yeshiva shlit’a was discussing irresponsible drinking – and not the moderate drinking which allows a person to break free of his day-to-day inhibitions and arrive at the type of exalted “neshama yeseira” that allows him to connect to Hashem and all that is beautiful in Yiddishkeit with “soaring spirits” (pun intended).

My brother, Reb Yehudah shlit’a, who is the Mashgiach in Yeshiva South Shore, drinks along those lines on Purim. It would be fair to describe him as being above the legal drinking limit during the latter hours of the Purim Seudah. He would never think of driving home from the seudah on Purim, not should he, for it would be illegal, and he would be putting his life in sakana as well as the lives of others. So in technical terms or legally for driving purposes, he certainly could be classified as “drunk” during that time. But the words that would come to mind when observing him in that state would be, “Kedusha, elevated, hisorirus, simcha shel mitzvah, … perhaps even funny.” My brother sings “gramen,” gives brachos to all he speaks to, tells them how wonderful they are, talks about Mashiach and how he needs to do teshuvah. Honestly; I make sure my wife and I, and all our children and now our grandchildren go to him for a bracha when he is in this spiritual high. Far from being “drunk,” he has the “whiff” of intoxication that the Rosh Yeshiva was referring to.

However, the flat-drunk state that some adults and bachurim are engaging in under the guise of Purim which is in a very different category. This is the type of hefkarus (frivolity) that does not lead to any of the attributes of one who is drinking with true Simchas Purim, and that is the aveira that Reb Shmuel s’hlita was discussing. And Reb Shmuel firmly added that “It is an aveirah to say it [hard drinking] is a mitzvah.”

Some point to people of generations past who engaged in serious drinking on Purim and use that to support their claim that getting drunk on Purim is “a mitzvah.” However, I propose that it is illogical to bring proof from anyone who allowed or condoned Purim drinking back then and apply it to today’s climate. That would be like saying that one need not wear a seat belt today because someone in the 1950’s (before it became the norm and the law) didn’t wear one.

Times have very much changed in the thirty-five years since I was a teenager. None of my friends drank aside from Purim – including those who were less than model students – and many didn’t even drink on Purim itself. None of us. Period. Pull up a chair at a Shalom Zachor or Vort nowadays and see if that is the case today.

I also invited Professor Lazer Rosman, who is one of the original members of Hatzoloh, served as an active volunteer for the past 40 years and is currently the senior coordinator of Boro Park Hatzolah to join our conference call as well so our listeners can hear firsthand of the devastation caused by out-of-control drinking. He spoke about the chilul Hashem, injuries, carnage, full-blown toxic shock comas and even deaths that he personally witnessed as a direct result of Purim (and Simchas Torah) drinking. With all that in mind, I maintain that the dynamics have changed dramatically and in light of the sakana hard drinking represents nowadays we must completely end its existence in our community.

I very strongly recommend that all parents with pre-teen and teenage children at home listen to this conference call to hear the da’as Torah of the Rosh Yeshiva shlit’a and the wisdom and life lessons of Dr. Twerski and Professor Rosman. You can do so easily by visiting our website, www.rabbihorowitz.com, or by calling (712)432-1011 and entering access code: 455963558#. The content of that conference call is most certainly appropriate for children of any age and I suggest that you have your children listen along with you if possible.

Aside from the short-term danger, the brutal fact is that the vast majority of people in our community have their first exposure to drinking and smoking on Purim. Alcohol and tobacco are “Gateway Drugs,” meaning that nearly every single hard-core addict started with these substances. Worded differently, keeping your kids from early experimentation with alcohol and tobacco is by far the best way to keep them from becoming addicted later on in life. Just read these stunning statistics from the Center for Alcohol and Substance Abuse that I’ve been quoting in the dozens of columns I’ve written on drinking and smoking over the past 12 years:

• “A child who gets through age 21 without smoking, using illegal drugs or abusing alcohol is virtually certain never to do so.”

• “Teens who smoke cigarettes are 12 times likelier to use marijuana and more than 19 times likelier to use cocaine.”

The message is crystal clear – stop your kids from experimenting with smoking and drinking and they are almost certain to remain drug free all their lives.

In light of the danger of long-term addictions and their subsequent consequences, I honestly feel that any adult who encourages or even condones hard drinking on Purim bears some moral (and probably legal responsibility for short-term effects in many cases) responsibility for the ruined marriages and lives of those in his care who later become alcoholics and substance abusers.

One also must take in mind what message adult hard drinking gives to our children. Many things start out as neutral or commendable actions and then become distorted beyond recognition a generation or two later. So bear in mind, that your (what you may think is) “under-control” hard drinking might be giving free license to your children and grandchildren to get “toasted” on Purim in a manner that is far, far removed from yours, and certainly not what you had intended. And, sadly, you cannot “unring that bell,” once you decide it has gone too far.

Finally, please understand that kids really do “get it” regarding drinking and drunkenness – or almost any other topic – at a very young age. My jaw dropped some twenty years ago when a friend of mine casually asked our eldest son – then eight or nine years old – if his father gets drunk on Purim. (I had never really discussed this with him previously and his response was purely what he had picked up about this matter by osmosis.) My son responded, “No way. My father knows so many secrets about other people’s families [due to my work with teens-at-risk and shalom bayis] that he always keeps to himself. He would never get drunk because if he would, he might start telling people all those private things.”

© 2010, Rabbi Yakov Horowitz, all rights reserved

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How Much Should A Person Learn Each Day?

February 24th, 2010 1:02 am - Administrator

How much Torah do you learn a day on average from Sunday through Thursday?
a) less than 1hour
b) between 1 and 2 hours
c) more than 2 hours

What do you think is a reasonable amount of time to learn each weekday?
a) less than 1hour
b) between 1 and 2 hours
c) more than 2 hours

What keeps you from learning more?
a) too many other obligations.
b) learning is too difficult
c) I don’t have classes to attend or chavrusas to learn with

Mind Your Step

February 23rd, 2010 1:00 am - Rabbi Yonason Goldson

Looking on the bright side, I’m fortunate to have made through nearly half a century of life without breaking a bone. I’m fortunate to be in good enough physical condition to hold my own on the racquetball court, even if don’t usually win. I’m fortunate that it wasn’t my left ankle, so I can drive myself to work every day. I’m fortunate that it was a clean break, uncomplicated by torn ligaments or splintered bone. And I’m fortunate that, aside from the initial stab of pain that seared through my body like a white-hot skewer following the distinct crack of rending marrow, I experienced relatively little discomfort and seem to be on my way, bli ayin hara, to a quick recovery.

Nevertheless, for all that I have to be thankful, I still come home exhausted every day and have trouble meeting my responsibilities with adequate energy and attention, even when I’m stationary and pain-free. As it turns out, the amount of concentration required to think about every single step is profoundly debilitating. I can’t follow my routine on autopilot. Every movement demands intense planning and caution so that, after the most insignificant foray from here to there, my mind rebels against further taxation.

Needless to say, the loss of any capacity serves to restore our appreciation for those things we take for granted. In this case, my broken ankle has prompted me to give more thought to a bracha we recite every morning.

Boruch atah Hashem, Elokeinu Melech ha’olam, HaMeichin mitzadei gover – Blessed are You Hashem, Our G-d, King of the universe, who prepares the steps of man.

Rav Shimon Schwab explains that all the preceding blessings we recite at the outset of each day serve to reflect upon the past – our spiritual identity and the resources with which the Almighty has endowed us to fulfill our potential. With the blessing HaMeichin mitzadei gover, however, we turn our attention to the future.

Hashem creates every human being with free will, so that we can earn our eternal reward by resisting temptation and doing good. But Hashem has not left us to grope in the darkness of moral confusion. Rather, He has illuminated our way with the mitzvos of His Torah, requiring us only to follow the derech ha’emes – the path of truth that He has laid out before us. By providing us with a clear path, Hashem has prepared our steps; all we have to do is follow the path and not stray to either side.

But familiarity and habit are powerful opiates, and we easily slip into the narcotic rhythm of routine. To concentrate on every step, to weigh and calculate every action, exhausts us to the point that we would rather trust the unreliable patterns of yesterday than reevaluate our actions from day to day and moment to moment.

And so Hashem has no choice, so to speak, but to trip us up from time to time, to place obstacles in our way and sometimes let us fall, thereby forcing us to mind the path that lies ahead.

“If one comes to purify himself,” teach the sages, “then his is enabled to become pure” (Shabbos 104a). If we mind every step and choose our path carefully, Hashem will lead us along the road to spiritual success. If we drift into a trance of routine and thoughtlessness, then we have only ourselves to blame for the consequences of inattention.

When that happens, Hashem has countless ways of steering us back on the straight path. So I’m not complaining about my broken ankle. If that’s the worst I need to remind me to mind my step, I’ll try to be more attentive and be grateful for the warning.

With praise for and gratitude to the Master of the World, Rabbi Goldson is pleased to announce the publication of his first book:
Dawn to Destiny: Exploring Jewish History and its Hidden Wisdom

A comprehensive overview of Jewish History from Creation through the redaction of the Talmud, illuminating the intricacies and complexities of Torah tradition and philosophy according to the sages and classical commentaries, spanning the length and breadth of Jewish experience to resolve many of history’s most perplexing episodes, offering profound insights and showing their relevance to life in the modern world. An invaluable resource for scholars and laymen. A priceless tool for education and outreach. For more information click here.


They Don’t Make Anti Semites Like They Used To

February 22nd, 2010 1:00 am - Guest Contributor

By Rabbi Benzion Shaffier

“In the third year of his reign, he made a party for all of his officers and servants, the rulers of Paras and Madai, the Partamim and rulers in front of him.” – Esther 1:2

The Megillah opens with a description of Achashverosh’s vast empire, “He ruled over one hundred and twenty seven nations.” The common assumption is that he was in the height of his glory. However, Chazal tell us that shortly before this, he had ruled over an additional one hundred and nineteen nations. At this point in time, he was still a powerful ruler, but almost half of his kingdom had been taken from him.

In his commentary on the Megillah, the Nesivos (Megilas Sisarim) explains that by all rights, Achashverosh should have been in mourning. He had just suffered a striking loss. He had been the ruler of the earth, and now his power and glory were stolen from him. Yet he was joyful and made a party because he understood the ways of HASHEM, and he had a sign from the heaven.

Chazal tell us that throughout our long exile, HASHEM has kept the Jewish people scattered across the globe so that if an evil king would come to power and attempt to kill us, a portion of the nation would be living in other parts of the world not under his control. Never are all the Jews under one ruler.

Yet that rule was clearly broken. When Achashverosh reigned over the entire world, every Jew alive had been under his sovereignty. Even now that he ruled over only half of the world, every Jew was still under his dominion. Whether he would keep or lose a province seemed to have been based on whether Jews were living there. It was almost as if a laser beam were carving out his monarchy. If there were Jews in a region, it remained under his control. If not, it was taken from him. When the rebellion was finished, every Jew was still under his control. Achashverosh took this as a sign that HASHEM was delivering His people into his hands and therefore he was joyful and made a party.

This concept becomes very difficult when we focus on who this man was.

Achashverosh wasn’t the Pillsbury doughboy

If you were to ask a school age child to describe Achashverosh, you would likely get an image of a short, roly-poly, fun loving guy who liked to drink – the Pillsbury doughboy. Chazal tell us that is not quite an accurate description. In fact, it couldn’t be more off-base.

Rashi tells us that Achashverosh wasn’t born to nobility. He was an ego-driven lout who kicked, clubbed, and clawed his way into power. His ambition was nothing short of world dominion, and he had recently achieved his dream – Emperor of the Earth. When the Megillah opens, his honor and glory have been ripped out from under his feet. How is it possible that he made a party? How could he possibly be filled with joy?

The answer to this question comes from a better understanding of what actually drove this man.

Achashverosh was evil
In the first posuk of the Megillah, Rashi explains that Achashverosh was consistent – consistently wicked from the first verse until the very end. Make no mistake; this man hated the Jews as much as anyone in his times. But he knew why he hated the Jews: the Jews represented HASHEM, and he was engaged in a war against holiness.

As an example, the Nesivos explains why the Megillah delineates the details of the party that Achashverosh threw. We are told about the tapestries on the walls, the food served, and what the guests drank. Why, nearly twenty five hundred years later, do we need to know that the golden benches were covered with butz and agraman?

The Nesivos explains that this was all part of the plan. The focus of the party was the last seven days when the “people of Shushan” were invited. Shushan then was the center of Jewish life. Mordechai met with the Sanhedrin there daily. It was the epicenter of religious Jewry, and that was Achashverosh’s target. He invited the Jews to his palace to get them to sin. Everything in the party was focused towards that goal.

The benches were covered with butz and argaman, wool and linen, which is shatnez. The tapestries on the walls were placed there to get the Torah sages of the generation distracted. Maybe their eye would be caught and they would look at something inappropriate. The food at this affair was “according to each man as he wished.” It was kosher by design. Achashverosh knew that if he forced the Jews to eat treif food, it wouldn’t be considered a transgression; he needed to get them to sin willingly. So each invitee was given a private waiter and could ask for exactly what he wanted.

Achashverosh even eliminated the ancient Persian custom of forced drinking. At this party the drinking was done willingly. No one was forced. Achashverosh knew that if the Jews were drunk, there would be much less of a complaint against them. He did everything in his power to get them to sin in as an egregious manner as possible. He knew that if he got them to sin, they would be his for the taking.

The farmer with the dirt, the farmer with the ditch

When Haman came with his “plan” to kill the Jews, it wasn’t a difficult sell. Chazal give a parable: imagine two farmers with adjoining fields. One says to his friend, “I have this large pile of dirt in my field. Because of it, I can’t plow. You have a large ditch in your field. Because of it, you can’t plow. I would like to take my pile of dirt and put it in your ditch. For this, I will pay you handsomely.” The second farmer responds, “Pay me? You don’t have to pay me. I will gladly let you do it. You benefit, I benefit; there is no need to pay me. Go ahead with my blessings.”

When Haman offered the ten thousand talents of silver to “pay for the killing of the Jews,” Achashverorsh’s response was, “The money is yours to keep. As to the Jews, do with them what you please.” He didn’t even accept the fortune of money being offered to him.

The key to understanding this man is to recognize that as much as he was set on world conquest, he was engaged in an ideological war; a war against holiness, the Jews, and G-d.

This seems to be the answer to the question. Granted Achashverosh had just recently suffered a great personal setback, the loss of half his empire. But he had been given something even sweeter – he was given the Jews. He had the ability to eliminate the ultimate source of holiness in the world – G-d’s people – and therefore he was joyful and celebrated. This man was a real Anti- Semite.

They don’t make Anti- Semites like they used to

This concept is eye opening because for thousands of years, everyone has hated the Jews, yet the vast majority of our modern Anti-Semites couldn’t tell you why. If you were to ask one of them, “Why do you hate the Jews? You would likely see him take on the glassy-eyed look of the semi-conscious. “Why? Why do I hate the Jew? I hate him so much that I would drink his blood!” His hatred is quite clear, based on his fury and drive. But what is his reason? Your run-of-the-mill Anti-Semite can’t answer the question intelligently.

Once upon a time, the Jews faced a different sort of enemy, men who hated them and could tell you why. “I hate the Jew because he represents everything holy. I hate the Jew because he stands for everything good. He has introduced conscience to mankind. But more than anything, I hate the Jew because he represents G-d.” Such a man was Achashverosh, and such men were common in earlier times.

It is ironic that through the eyes of our enemies, we can come to understand the significance of the Jew, and the pivotal role that he plays in world history – that of G-d’s Chosen People.

May HASHEM quickly redeem us, and may we regain our unique status of the Exalted Nation.

“The Shmuz” an engaging and motivating series of Torah lectures, that deals with real life issues ,is available FREE at www.theShmuz.com.

We’ve Got It Backwards

February 18th, 2010 1:16 am - Bracha Goetz

“Mommy, I can’t read this.
It’s all upside down!
Mommy, it’s the truth -
Why do you have that frown?”

“b’s and d’s aren’t easy.
For me, they are hard.
M’s and W’s -
I can’t tell them apart.”

“Tatte, I can’t daven,
Like others in shul.
I don’t want to go.
I look like a fool.”

“Kids laugh at me.
It’s because I’m so slow.”
Years have passed by,
And you sure did grow.

There was no instant cure.
You worked hard many hours.
You didn’t give up,
Drawing out untapped powers.

Doors started to open,
We thought were sealed tight.
The first blessing read,
Brought such huge delight.

There’s still dyslexia,
But your eyes shine with joy.
Courage is now,
A big part of our boy.

You learned how to struggle.
You’re not scared to try.
You fall down. You get up.
I barely hear you sigh.

“It’s all upside down!”
Your words were not wrong.
Those given a big weakness,
Can end up the most strong.

Bracha Goetz is a Mentoring Coordinator in Baltimore, Maryland and the author of eleven children’s books, including The Happiness Box, The Invisible Book, and What Do You See At Home? For Bracha’s presentations, you’re welcome to email bgoetzster@gmail.com.

Rabbi Yakov Horowitz Will be Speaking in KGH This Friday at 8:30 PM at CAY

February 17th, 2010 1:28 pm - Administrator

Join us for a Shiur For Men & Women

Rabbi Yakov Horowitz

“Different Strokes: Learning Profiles and Your Child’s Success in School & Life”

Friday Night
Parshas Terumah
February 19th, 2010 – 8:30 PM

Congregation Ahavas Yisroel 147-02 73rd Avenue

Do You Have Plans For Making Aliyah?

February 17th, 2010 1:38 am - Administrator

According to the Torah, all or most of the Jewish people will be moving to Eretz Yisroel in the future.

Do you have current plans to make Aliyah and move to Eretz Yisroel?

If no, why not or when do you plan on moving?

Rabbi Mayer Schiller – The Biggest Challenges Facing Baalei Teshuva

February 16th, 2010 1:00 am - Rabbi Mayer Schiller

This article was posted on Tuesday, December 9th, 2005, but many of our current readers might have missed it and it’s definitely worth reading again.

Part 1 — Challenges

I have been asked to write on the “biggest challenges facing baalei teshuva.” Of course, every Jew in his life’s pursuit of Hashem and His Torah encounters challenges. However, the challenges we face and how we respond to them is forever colored by who we are and where we come from. Thus, much of what follows may be relevant to all Jews but it strikes me that these challenges are of particular concern to baalei teshuva.

The tikkun that each individual’s life is to achieve requires a realistic assessment of the nisyonos that are specific to one’s place in life, human/Jewish history and cultural context.

Also, any discussion of this issue must be colored by much subjectivity. We can, in the end, only speak with authority about our own “challenges.” Part of us is always alone in the world. Yet, life is also a shared experience. Hopefully some of what I – and others on this site – have to say may resonate in the heart of another and together we may be worthy of giving and receiving a bit of chizuk as we seek to ascend the har Hashem.

In all honesty, I have encountered so many challenges, born of the baal teshuva experience, that one almost doesn’t know where to begin. Plus, the challenges change, some deepen, while others become weaker over the years, as one spends more time in the Orthodox community.

At the beginning, I think a baal teshuva is haunted by a certain loneliness in, and sense of alienation from his new environment. Everyone else practices Judaism as a matter of second nature. To baalei teshuva, at first, everything done, learned and experienced is new, startling and , at times confusing. Everything is a big deal. Everyone else seems to know what is a big deal and what isn’t.

As part of this problem there is the, at times, blasé attitude of FFBers who seem less than enthused about things that the BT has been taught are of the utmost importance. This too can be most disconcerting.

Before long, one realizes that Orthodoxy is not a monolith and that there are many different models of how to live in the Torah world. Should the baal teshuva select a significant sage to tell him where to go or, should he seek a derech that fits his own soul’s needs as he perceives/experiences them?

Perhaps, the most daunting challenge faced is the ever growing awareness that not all Orthodox Jews are paragons of empathy or kindness or patience or even honesty; or even very much engaged in proper study and prayer. Further, to some of them, their religion is simply a rote practice, little cherished and almost no source of inspiration to them. The personal encounters with all the above can give many a baal teshuva moments of pain and doubt. To a degree that pain will never pass. We all entered Yiddishkeit in search of a good, more meaningful and certainly more spiritual, moral and ethical life. The grim knowledge that this is often far from the reality hits baalei teshuva very hard.

Indeed, the pain for the BT intensifies when he later confronts the fact that his children are FFBs and often far less passionate about the same things that inspired him.

Often the BT learns by experience that it is even those Torah teachers that may have once seemed so perfect to him that are, in reality, flawed human beings as well.

For the thoughtful BT the process of engaging with Torah and halacha may at times prove disquieting. Laws and ideas concerning non – Jews, women, the disabled, slaves and the like are apt to be unsettling and the proposed answers often apologetic and/or seemingly inadequate.

Finally, there is the general stance of Orthodoxy in relation to non – Orthodox (or haredi towards Modern Orthodox and, more surprisingly, Modern Orthodox to haredi) society both in Israel and America as self absorbed, insular tribes with little interest in or responsibility towards “outside” groups /individuals, be it of a material or spiritual nature. This attitude inevitably costs many BTs some sleepless nights.

All or some of the above are among the challenges BTs face. As a BT member of the Beth Shraga Beis Medrash said to me in the summer of 1968, “In the end we are different. It is not just that we can’t go home for Shabbos. We are built differently and always will stay that way.”

This is both a blessing and a curse. Just as the BT will often carry some alienation and doubt throughout life, he will also experience Torah in powerful, wondrous, insightful and joyous ways that might be inaccessible to most FFBs.

In my next entry I hope to discuss the possible means (thoughts, seforim, leaders, books, communities and the like) that will help a BT through the moments of darkness just outlined.

For the interim, the essential issue is to retain the fervor and devotion of one’s initial experiences in Torah while living in the real world with its ambiguities. complexities, paradoxes and disappointments. This is the calling of the mature, thoughtful BT.

May we all be worthy of success and joy in our service of the Ribbono shel Olam.

Rabbi Mayer Schiller

Simplicity is Wonderful but it’s for the Next World!

February 15th, 2010 1:00 am - SimonSynett

Purim is somehow connected to Yom Kippur – in the Torah it is called Yom Hakippurim and the play on words is not lost on the Rabbis. They say that in a sense, Yom Kipur is a yom k’Purim, meaning a day like Purim, so in some way Purim is seen as a paradigm of something that Yom Kipur emulates. What’s that all about? On the face of it, the two days couldn’t be more different. Purim is all body and Yom Kipur is all soul.

Purim is about revealing the hidden Hand Of God in events. God isn’t referred to by any name in the Megillah at all, and only through putting together all the events could his workings be seen. Through doing so, we see it as a battle of good against evil, where each receives his just deserts. We see how God engineered each individual event according to an intricate plot to upstage the evil.

How ironic is it then that the mitzvos of the day ask us to drop our sense of right and wrong and just open our hearts and minds to the goodness within everything and everyone. We give mishloach manos to help us come close to others, we give gifts to those who need without reserve and without enquiry as to their righteousness. We revel in physical pleasures of eating and drinking more than usual. We even drink purposely to blur the line between good and evil – until we cannot tell the difference between the blessedness of Mordechai and the cursedness of Haman.

Isn’t it odd that on a festival whose essence is about the victory of good over evil, that we do all we can to overlook the evil and bring ourselves to a state of happy acceptance of everything and everyone?

Let’s think about the drinking aspect (my favourite mitzvah) a little deeper. What is this business of making it hard to tell between Mordechai (the epitome of good) and the monstrous Haman? How can this be desirable at all?

In the classical mussar work, the Orchos Tzaddikim discusses the ills and the benefits of drinking alcohol. The main benefit as the author sees it is in helping a person through a distressing time to lift his spirits and get him back on track both physically and spiritually. It’s no coincidence that the section on drinking is placed in the middle of the book’s chapter on simchah and in fact is used to make the transition in the chapter between the negative type of simchah and the positive.

Immediately after the piece on alcohol, Orchos Tzaddikim goes on to explain how simchah is achieved ultimately by totally trusting in God that everything that ever happens is God’s doing and happens for a reason that you will one day (not likely in this world) understand and truly rejoice in.

It’s with this kind of superhuman faith that a person could truly recognise that Haman’s evil is as much a part of God’s work as Mordechai’s good. From the perspective that everything that happens in this world is by God’s design, you can truly accept that Haman is as necessary as Mordechai in bringing about the ultimate redemption.

But the Orchos Tzaddikim, in telling us that a little drunkenness is a great way to get over a rough patch (if done with responsible friends and not in excess), he’s teaching something very significant: You have to realise that this is an extremely high level of faith and you’re not expected to reach it without a lifetime of effort. A little drink really can make you feel that things aren’t as bad as you thought they were, and that really does allow you to view the world as if you really believe God is leading the way.

In short, drunkenness is a very good simulation of the way the world would appear from a high level of faith.

So a little more wine than usual on Purim can bring you to a fleeting experience of that kind of faith that God is the Creator of both Light and Darkness, the Doer of Good and Evil.

But that’s the vital word: FLEETING!

The world you see when you’re drunk, where everything is just great, is really not something you’re supposed to experience in this world. The idea that things that seem bad are really good for you is an other-worldly concept and you can’t live in this world with that idea at the front of your mind.

The very fact that the mitzvah of the day requires you to drink to reach that conclusion is a lesson that you shouldn’t miss. The point is that it’s neither desirable nor really possible to look at the world in those terms on a daily basis.

Living in this world requires you to be acutely aware of what’s going on within you and around you, and in particular to be on guard against doing wrong or even witnessing wrong without protest.

Purim, as I said, is about the victory of good over evil. On the other hand the very essence of the day’s activities take us to a plane of existence in which evil is revealed as nothing other than God’s tool.

It’s a day of irony. The idea is to get that fleeting glance of a perfect world but to do it in such a way that emphasises that it’s beyond our reach and supposed to stay that way.

In this sense, Yom Kipur is very similar indeed to Purim. Yom Kipur also takes us to a plane of existence on which we feel the nearness of God and our ability to reach Him, only this time it’s through a complete negation of our physical needs. It too is a day full of irony, but yet different from Purim. Here, we do not negate the essence of evil, in fact we focus on it sharply and objectify it in an effort to expel it from ourselves and draw close to God.

Here too, the lesson is that yes closeness to God and cleanness from sin is a wonderful thing, and we need that glance of spirituality. But here too, it’s a one-off event and you shouldn’t even think about living permanently in that way. The mitzvos of Yom Kipur of fasting and refraining from other physical pleasures are there to get us to reach that unattainable plane, while teaching that it’s essentially unattainable to normal people.

The mitzvah of drinking on Purim is there to get us to another unattainable place, while teaching that it’s essentially unattainable to normal people!

But Purim and Yom Kipur are also polar opposites. The level of Yom Kipur is one of complete Din – Justice, where evil is evil and must be eradicated in all shapes and forms. Purim is overwhelming Chesed which actually reveals all evil to be essentially good.

The lesson of these days is that neither of these poles are a desirable place to inhabit as a way of life.

In real life, it’s not possible to distill pure evil and objectify it and then throw it off the cliff in the way we do on Yom Kipur.

Equally, it’s not possible to accept evil in it’s many guises as simply being God’s will and leave it be.

Real life entails complexity. Our mission is to use the tools that we have to view the world from a perspective of faith, while protesting evil and ridding ourselves and our world from it.

Purim and Yom hakippurim open up a brief window onto a simpler, more perfect world, but they do so in a way that reminds you that the window has to close at the end of the day.

Simplicity is wonderful but it’s for the next world!

Torah From Queens

February 14th, 2010 4:34 pm - Administrator

A New Weekly Shiur by Rabbi Bentzion Chait on Integrating Torah into Daily Life as Per Chovos Halevavos begins this Wednesday at 8:30 PM at Congregation Ahavas Yisroel. (Check the website at caykgh.blogspot.com if you can’t make it).

Bava Basra Siyum – R’ Moshe Schwerd, R’ Ruby Ginsberg, R’ Steve Weiss give some nice vorts on the ending of Bava Basra which can be downloaded here.

R’ Moshe Schwerd, a great Maggedie Shiur on the first daf in Sanhedrin – Daf Yoni – 2 can be downloaded here.

R’ Yechezkel Rosenberg – Rabbi Yonason Eibshitz’s understanding of the famous machlokes between Rabban Gamliel and Rabbi Yehoshua in Berachos 29b: Part 1 here and Part 2 here

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