Litvish vs. Chasidic Song - Chabad-Lubavitch vs. R. Boruch Ber of Kamenitz - קול דודי Face-off

 Some lighter fare, for a change, in this special time of the year.

An Israeli website (re)posted a link recently to a niggun attributed to R. Boruch Ber Leibowitz, Kamenitzer Rosh Yeshiva זצ"ל, to the famous words from שיר השירים of קול דודי דופק פתחי לי. 

Listen and enjoy. :)

On the other hand, one of the oldest and most famous Chabad-Lubavitch niggunim, going back to their first Rebbe, is set to those words as well.

Here's a recording of that.

If you listen to the two, they are both songs of yearning, not so different from each other (just sharing the impressions of a non-music professional).

On a related note, someone once heard a Misnaged singing the tune to a Hasidic song, and expressed wonderment. The Litvak replied that he is being מעלה the ניגון, raising the niggun, the argument that Chasidim have made when using non-Jewish melodies. Although caution is necessary with Hasidic songs, particularly when they are attached to questionable, objectionable lyrics, limited use may perhaps be made of them under controlled circumstances (this is not a general psak, which I leave to regular halachic decisors), exercising caution. If a shinui is made in them, an alteration, that could be grounds for additional leniency as well. 

א גוטען שבת און א פרייליכען יום טוב

Update: Mishpacha magazine just published a piece claiming that the attribution to R. Boruch Ber is incorrect. Seems convincing to me.

Dangerous Confusion in a Chabad Prayerbook vs. Proper Understanding of Our Davening

What is the נשמה, our soul? 

Of course, our knowledge to precisely define and delineate certain things is limited, but we do have a מסורה (tradition) from our חכמים, from way back, דורי דורות, which finds expression in Chazal and ancient tefillos. And that is, that it is a spiritual creation of הקב"ה, that comes from a very high place (sometimes a description of חצובה מתחת כסא הכבוד, hewn from under the heavenly throne of glory, is seen). In later generations, some have used an expression taken from a pasuk in ספר איוב (לא:ב) for it, namely חלק אלו-ה ממעל. Chabad-Lubavitch adds the word ממש (literally) to that, zealously stressing it in its preaching. Due to that, there is fairly widespread misconception, to a significant degree fueled by and emanating from them, that the neshamah is "a piece of G-d" literally, ר"ל. 

Of course, that is quite problematic, as it blurs, or eliminates, the distinction between the Creator and the created, the בורא and the נברא, and is reminiscent of foreign faiths, עבודה זרה ר"ל.

The matter has been discussed online in various fora, at various times, such as here, here, and here.

Recently, during a shiur on the ימים נוראים davening, in speaking about עלינו, a speaker displayed a Chabad-Lubavitch siddur open to that prayer (סדור תהלת ה' עם תרגום  באנגלית, תשע"ד, ניו יורק, עמוד 288), in which the translation states that Hashem has given each of us a neshamah "that is part of Himself". Such dangerous, misleading, if not outright heretical words, blur or eliminate the distinction between the בורא, הקב"ה (the creator, Almighty G-d), and the נברא (the created - man), a very dangerous thing, which is even more problematic in a tefillah where we stress our distance from ע"ז, especially during this awesome time of the year.

On the other hand, in the beginning of the tefillah of אמיץ כח, in mussaf of Yom Kippur, where it relates the early history of the world, it states with regard to the neshamah (line 12), הפחת בחלדו טהר נשם מזבולך, You (HKB"H) breathed into him a pure breath (neshamah) from your zevul (an area of the heavenly sphere). No mention of it being a "part".

In the zechus of being careful, understanding what we say and believe, particularly in the area of עיקרי הדת, and avoiding and resisting dangerous distortions of our faith and mesorah, in addition to outright אפיקורסות (even if spread by men with lengthy beards), may we be zoche to a שנה טובה ומבורכת.

When Will Moshiach Come? The Backstory of a Fundamental Chabad-Lubavitch Myth & Anthem

When Will Moshiach Come, According to Chabad-Lubavitch?

                                            A prominent song associated with Chabad-Lubavitch Chasidim is set to words proclaiming that Moshiach will come when "wellsprings of Chasidus" (a vague and undefined term) spread outward (אימתי קאתי מר? לכשיפוצו מעינותיך חוצה). This song has been associated with Chabad-Lubavitch in particular, as opposed to Chasidism in general, although the Neo-Chasidus movement, led by people like Rabbi Moshe Weinberger, R. Yussie Zakutinsky, and others, who are heavily influenced by Lubavitch, has also incorporated it into their repertoire. More recently, the Neo-Chasidic TYH nation group has released a different version of it. Given the increased likelihood of non-Chasidim coming in contact with it, and perhaps mistakenly singing it, in view of the above, it is important that its acceptability or lack thereof be examined and addressed. With the help of הקב"ה, we will attempt to do that here.

 The Real Story - What Chabad-Lubavitch Doesn't Tell You

                                       Although purportedly sourced from a letter of ר' ישראל בעש"ט, considered the founder of the modern Chasidic movement, to his brother-in-law, over two hundred and fifty years ago, in actuality, the lyrics of the song represent only a partial, amputated version of it, which omits important context, leading to misunderstanding. 

                                     In actuality the letter goes on to explain what it means, beyond those few words. And that is, not when people learn and print Tanyas all over, but rather when they have/make yichudim and aliyos neshama like you (the בעש"ט). This is in accord with the kabbalistic doctrines discussed in his circle. As the plain, kabbalistic meaning is quite remote from people in our generation generally, Chabad-Lubavitch, excising the additional words from the story, promote(d) a different, new meaning to it, as referring to the spread of Chasidism of the type of modern Chabad-Lubavitch, that they were promoting (similar to that expressed in another well-known Lubavitch song from around the same time, ופרצת). Other Chasidim, however, did not go along with this new, abridged, changed version and meaning of it, so the song remained Chabad-Lubavitch, not adopted by other Hasidic groups.

                                                    The Misnagdic View

                          Firstly, it should be noted that the tune that Lubavitch uses to אימתי קאתי מר was taken from an old Yerushalmi song, מתי יבנה המקדש (When will the Beis Hamikdash be rebuilt?). Secondly, of course, Misnagdim don't accept the entire matter, as they don't accept Hasidism in general.

                         While to those of us born after the song was put together, it has always been around all of our earthly lives, for those who lived when it was new, it engendered a strong reaction. So much so, that it is told that when it was sung in Telshe, Rav Ruderman, the Rosh Yeshiva of Ner Yisrael (NIRC), who was visiting there at the time, said to stop it, as it was in conflict with Chazal, as different answer(s) to this question appear in the gemara (e.g. Chazal say that Moshiach will come היום אם בקולו תשמעון) (h/t).

                        Anyway, the bottom line is that the song should not be sung by non-Chasidim, and even not by non-Lubavitcher Chasidim, as it represents questionable theology.

                        In the זכות of being careful with our musical selections, may we be zoche to ביאת גואל צדק, בב"א.

                                                     כתיבה וחתימה טובה

"Every Yid's a Big Tzadik" (TYH Nation Song) ? - A Study of Chasidic Inflation & Evolution

 In the past we have examined here the Neo-Chasidic TYH Nation hit song (from a Pre-1A yeshiva Rebbe), with the lyrics "Every Yid's a Big Tzadik".

The other day, I came upon a Hasidic pamphlet ("The Way of Emunah", which was referenced in a prior post) on the Shabbos Torah reading, and saw a piece there related to the discussion we had. Citing a work בית יהודה, it says that R. Zev Wolf, son of the Zlotchover Maggid, a Rebbe in the early generations of Hasidism, would call every Jew "tzadik", even wicked people (see attached images for more). So evidently that was a chiddush then. But even he realized the limits of such rhetoric, and declined a shidduch proposal from an unsuitable person who presented himself as a tzadik along such lines, and therefore an appropriate match for him.

Nowadays, in the era of great inflation that we live in, evidently R. Zev Wolf's chiddush doesn't suffice, however, and the "tzadik" of yesteryear has become the "big tzadik" of today.

Those who follow old Torah ways and are not in favor of flattery and inflation, on the other hand, hew to the words of the Torah that we recently read, ולא תחניפו את הארץ, which, according to one of our great authorities, is a Biblical prohibition of flattery, as well as to those of שלמה המלך ע"ה, the wisest of men, who taught אמר לרשע צדיק אתה יקבהו עמים יזעמוהו לאמים, the one who tells a רשע that he is a צדיק will be cursed.

See here how Rav Avigdor Miller zt"l put it in a Toras Avigdor Q&A from not long ago - the attitude that 'there are no reshaim' is unacceptable. Such extreme liberalism is not in accordance with our holy Torah.

In the zechus of אמת, and avoiding flattery, may we merit גאולה בקרוב.

Litvish-Yeshivish Sing Love Songs for Torah

There is an impressive wide range of diversity in Jewish music today in the frum world. But some of it is more appropriate, acceptable, and Torah'dig than others. While others have questioned songs based on their musical component, here we have discussed in the past how some of them are not recommended due to their lyrics, promoting questionable newfangled ideas. 

But there are some great songs out there too, inspiring, and in accord with our Torah hashkafah. Some of which you may have not seen and are worthy of sharing.

So here we go, three recent selections, which earn high marks here.

1) איה שר התורה? Where is the Sar HaTorah? A beautiful tribute to Rav Chaim Kanievsky זצללה"ה with youth of ביתר עילית.

2) Youth of ירושלים עיה"ק sing המלאך, from the words of the Chazon Ish zt"l describing someone who is zoche to (true) ידיעת התורה, as being like an angel who walks among men, in a tribute to מרן שה"ת (lesser recording here).

3) Lakewood תשב"ר, at a chumash celebration, being led in a Yiddish song 

די בעסטע זאך איז תורה 

די געשמאקסטע זאך איז תורה

די זיסטע זאך איז תורה

די הייליגע תורה

in a beautiful brief video clip.

The faces of the youth, described by Chazal as שלא טעמו טעם חטא, singing such beautiful and holy compositions, give one hope for the future of our way.

Listen and enjoy.

אשרי העם שככה לו

How a Struggling Young Chaim Kanievsky Was Put Back On Track to Torah Greatness

 Rav Chaim Kanievsky. Moreinu Hagadol, Maran Sar haTorah, זכר צדיק לברכה.

A towering giant, a spiritual titan. מושבו ארצה וראשו מגיע השמימה.

Born into a family of greatness. But nevertheless, he was not always the מרן שר התורה that he became later, that we merited to know. In his youth, he struggled in learning too. Yes, so it has been reported. It is important to share that important part of his life, to learn and benefit from it. In what I have seen in hespedim and remembrances after his recent passing, I have seen little, if any allusion to, or mention of it (of course, I have not seen everything written and disseminated, כי רבים הדברים).

One English language publication that does mentions the story is Walking with Rabbi Miller, Daily Conversations with an Inspirational Gadol, by Rabbi Mordechai Dolinsky (Mesorah Publications), a work published close to twenty years ago. 

In chapter eighteen there ("The Happiest Day"), on p.83, it is related that the Steipler Gaon was having difficulty with his son, who was showing resistance to his Torah studies. The father, implemented strict disciplinary measures, but the problem persisted. Whereupon he presented the matter to the great Chazon Ish. His brother-in-law's advice? Chaim'l should not be taught further with the "typical yeshiva approach". No deep analysis, no ראשונים, no אחרונים, not even the fundamental תוספות. Rather, just plain gemara and Rashi until the end of the מסכת. And then on to the next mesechta, with same derech, and the next, until the end of Shas. Later, of course, this was augmented by Tosafos and other Rishonim. And that is how מרן שר התורה came to be. The clear-headed, simple-minded advice of the Chazon Ish זצ"ל, that it is counter-productive to force a talmid to learn what he is not yet ready for, and that one must advance in his studies gradually, that תפסת מרובה לא תפסת, ותפסת מועט תפסת, put Rav Chaim back on track to his path to astounding greatness. אשרינו שזכינו.

How old exactly Rav Chaim was when this happened, is not stated. But the lesson is clear, for students in general, and particularly younger ones. Let us hope that people learn from it, and act accordingly. And in the merit of such, we should see more giants, who light up the world like Rav Chaim, זי"ע, did. 

אמן, כן יהי רצון

Alt-Neu Litvish - Rav Chaim Kanievsky Rolls Back the Litvishe Clock to the Golden Age of Lita

מרן שר התורה והיראה, גאון עוזנו, Rav Chaim Kanievsky זצ"ל, has passed on, ועזב אותנו לאנחות. So many words of הספד, הערכה, הזכרה have been shared, in so many places. But there is still room for more, ואף אני אענה חלקי, בעזר צורי וקוני. So let's try to evaluate and define Rav Chaim's place in and impact on the Litvishe Torah world, in addition to the velt at large.

Where did Rav Chaim stand, what did he stand for in that world? Although to outsiders it might seem an unvaried ocean of black and white, to those in the know that is far from the reality. 

As we wrote about here in the past, in one of our most popular posts, much of the Litvishe velt changed in certain ways over the last century or so (as there were changes in other segments of the frum world during that time). Two great דרכים that conquered large swaths of that world then, were the paths of Brisk, and Slabodka. Brisk meaning the דרך הלימוד associated with Rav Chaim Brisker and his followers. Slabodka meaning the דרך החיים associated with the Alter of Slabodka and his talmidim. Whether that was what was originally intended can be debated, but those movements prevailed in many corners of the so-called Litvishe Torah world, to one extent or another, leading to the popular image of the Litvishe yeshiva student as being a young man in somewhat Western dress (necktie, fedora, business suit), usually beardless, whose עיון studies consisted of studying and utilizing Brisker type analysis to address Talmudic dilemmas.

But there were other Litvishe schools and ways too. Like the way of the Chazon Ish in learning, an opponent of the Brisker method. The way of Novhardok in mussar and הנהגה. The way of Telshe. And others. While perhaps not as popular or well-known as the former ways, they had their adherents and hung around, biding their time. The Chazon Ish זצ"ל, was, of course, Rav Chaim's uncle, and a great, if not the greatest, influence on him. The Steipler Gaon, זצ"ל, Rav Chaim's father, and another great influence, was part of the Novhardok movement in Europe. So it is no surprise at all that Rav Chaim, although also attending Lomzha yeshiva briefly, followed ways more in accordance with the Chazon Ish, with a splash of Novhardok perhaps, rather than those of Brisk and Slabodka (we are talking generally here. Of course, Rav Chaim was very broad, and could and did learn and use Torah from other schools at times as well).

The Glory of Sinai

Rav Chaim's way in learning was based on massive בקיאות, knowledge of vast swaths of Torah, even obscure and less-studied parts, and פשטות, simple, straightforward understanding. He was a personification of what Chazal called סיני, the חכם with wide Torah knowledge. That type of learning might not produce the exciting fireworks of others, or at least not so quickly, but can be very fulfilling in a quieter, less apparent way. It is a long-term investment, which requires patience and diligence, but the dividends keep on maturing and expanding exponentially over time. That is what we saw with Rav Chaim.

Once his towering Torah stature became apparent, even those of different, or even opposing schools could not deny it, and also came to see, accept, and consult with him as a symbol and personification of גדלות בתורה. As his influence grew, and people sought his advice, his עצה ותושיה, he shared it, by word and by example. Not identically with everyone, the same prescription was not dispensed to all. But to some who merited it, he shared certain direction, among which were the importance of בקיאות, of acquiring great amounts of Torah knowledge. And at times he advised petitioners to adopt an older Litvishe way of appearance , to go back to a pre-Slabodka sartorial mode.

Now that he has left us, physically at least, we need to think about how to continue in his ways. And it seems that the way is elementary. To follow the דרך התורה with simplicity and sincerity, to live simply materially, but learn broadly.

May הקב"ה help us follow in those ways, and reap the massive long-term ensuing gains. 

א גוטען שבת און א גוטען חודש