Why Ever Be Negative? Shouldn't We Always Only Be Positive? A Torah View of Negativity.

A popular outlook among some people these days goes like this: Don't be negative, only be positive. This exists in the religious community as well. Sounds great, no? Words like utopian, delusional, and naive come to mind when thinking of such a mindset, however, sooner or later.

What does the Torah teach us about this?

Our tradition teaches us that there are 365 מצות לא תעשה, negative commandments, and 248 מצות עשה, positive commandments. That works out to close to 50% more "negative commandments" than "positive commandments"!

We are taught that the מצות עשה correspond to the רמ"ח אברים, the 248 limbs/organs of a person, and the מצות לא תעשה to the שס"ה גידין, the 365 sinews. The organs/limbs of the body, of course, are very important. Where would be without them? But imagine a person without sinews, tendons that keep things connected and bound together? A body needs structure and connection.

We are told in sefer Tehillim, סור מרע ועשה טוב, turn away from evil, and do good.

A program of just being positive and not being negative, just teaching right and ignoring wrong, is neither practical nor desirable. It is recipe for disaster too.

Just like חסד needs גבורה to get to תפארת, and אברהם אבינו (chesed) was followed by יצחק אבינו (gevurah - din), to get to יעקב אבינו, בחיר שבאבות (tiferes), so too do we need both positivity and negativity, to promote the good and negate the bad, to advance.

Of course, the negative commandments are defined and circumscribed by the Torah. Being only negative is wrong, just like being only positive is. But in the imperfect and challenging world we live in, a world referred to as עלמא דשיקרא, the world of falsehood, we cannot afford the luxury, folly, and naivete of being "only positive".

So let us do both, according to the Torah's guidelines of course. It is the way to success.

May הקב"ה help us along the way.

TYHN: I Am Limitless, Thank You Hashem - Torah 101: Only Hashem is Limitless, ישתבח שמו.

To follow up on the previous post re the TYH nation movement (which just marked it's third birthday, incidentally), I have seen another thing from them that seems seriously problematic. Here is a version of it at their website.

It proclaims in large, bold letters, "I AM LIMITLESS". Underneath, more quietly, it says Thank You Hashem.

I saw a sticker of it a while ago as well.

Is it just me, or do other people also see a glaring problem with saying "I am limitless"? I realize that they presumably mean it in another way, not absolutely and literally, but still, the language is problematic, לענ"ד.

Who is minding the store at TYH Nation? Which (if any) Rav is giving overseeing and giving a hechsher (kosher seal of approval) on their products?

I do give them credit for many other fine, inspiring things that they have shared, and their good intentions, but nevertheless, if something is out of line, it needs to be called out. 

May Hashem help us stick to the straight path, וטהר לבנו לעבדך באמת.

PSA: What's Behind the TYH Nation Movement?

 Thank you Hashem! הפעם אודה את ה.

A beautiful concept, and way to live. An attitude of gratitude, as the phrase coined by some clever person describes it.

When I first learned of this and saw their signature music video, I was quite impressed. They seemed to be doing good work, spreading a great message.

But then, over time, I saw more of what they were putting out, and started wondering more and more where they were coming from. Gradually, it dawned upon me, and I discovered more and more evidence to that effect, that it was another neo-Chasidus endeavor from the Five Towns area of NY, that hotbed of the movement.

A few illustrations.

1) In a recent video, a member of the family which started the TYH nation movement admits openly that it is about spreading Chasidus.

2) The singer Joey Newcomb, who is quite involved with them, seems to be quite involved with neo-Chasidus, at times with neo-Hasidic leader R. Yussi Zakutinsky (himself a close associate of senior neo-Hasidic leader Rabbi Moshe Weinberger of Woodmere, whose kollel he learns in).

3) A while ago they put out a song promoting the Chabad-Lubavitch doctrine that 'every Yid is a Chelek Eloka mimaal mamash', a doctrine that is outside of mainstream Orthodox theology, frequently misunderstood, and bordering on (if not outright) apikorsus R"L (for more on this important inyan, see this discussion online a while back).

4) Just a few days ago, they released a new music video "Every Yid's a Big Tzadik", based on a song and teaching of a Chasidic fellow from Brooklyn, NY, who is a Pre-1A Rebbe in a yeshiva there for many years, who some people call 'the Nikelsburger Rebbe'. The problem is, that it just ain't so, and is dangerously naive and misleading (it also goes against the Chabad-Lubavitch sefer Tanya, which says (AIUI) that most people are beinonim).

Anyway, based on the above, it is clear, that despite some cute songs and swag, caution is warranted and advised with regard to the TYH nation movement, שומר נפשו ירחק מהם, people concerned about their souls should keep a distance.

ולשומעים ינעם ותבוא עליהם ברכת הטוב

The Secret to Chabad’s Success? PR/Advertising

Hey, they said it themselves now, don't blame me.

 If we would write this on our own, some people would object vociferously, and make a ruckus. So don't take it from us, take it straight from Chabad-Lubavitch themselves.

Chabad-Lubavitch has had a big stress on PR for decades, if not longer. R. Yehuda Krinsky was hired by them way back in the 1950's, davka to have a native English speaker on staff for PR purposes. Over the years, the operation has grown greatly, and now they churn out oodles of material all the time. Not just print, like when R. Yudel started, but audio, video, digital too.

This fools too many naive people. They see all the mentions of Chabad-Lubavitch and their emissaries in the media, but much less mention of others, who don't have such giant PR operations publicizing their every move, so they are duped and deluded, and come to believe that Chabad-Lubavitch are basically the only ones out there, doing various mitzvos around the world, doing outreach, etc., etc. While so many other Yidden are doing various mitzvos, kiruv, chesed, etc., etc., modestly, far and wide, without fanfare, following the path of Chazal, who instructed us that אין לך יפה מן הצניעות, those without big PR machines are invisible to too many, even to some clever and affluent people who should know better.

Chabad-Lubavitch has various tactics to get themselves in the news. For example, when there is a natural disaster, say a hurricane or earthquake in some distant land, they have it is publicized that their shliach in the area lifted a hand to help some people. They prefer such free advertising, as the price is right, and it makes a "Kiddush Lubavitch" (a term they use for good PR, their version of a Kiddush Hashem, lehavdil).

Anyway, the brief video in the post linked to above (there is a much longer JEM video on the topic as well, but it requires payment to view) shows that it is very much a planned and deliberate strategy, and that it came all the way from the top, from the last Rebbe himself. Interestingly, at other times the Rebbe instructed that things be done מיט א שטורעם, loudly, which seems to be a similar or identical idea, albeit utilizing a different expression.

May הקב"ה help us grasp the the true nature of things, and not fall victim to deception.

Feel Good "Torah" vs. Authentic Torah

 It is most important to seek truth (אמת) and accuracy when studying and expounding Torah. When ח"ו people stray from the straight path in learning, even if they claim good intentions for said deviation, their learning and teaching is distorted and corrupted, and is not תורת אמת.

These thoughts came to me the other day, after seeing a Hasidic publication on the weekly portion of study misquoting and distorting a midrash.

This is what the publication looks like. 

In its first excursus it states "Chazal say (Bereishis Rabbah 48:8) that Avrohom Avinu sits by the gate of Gehenim and does not allow any Jew to enter". 

 

The problem is however, that that is not what the Midrash actually states, from which it deviates on multiple counts.

 The Midrash says א"ר לוי לעתיד לבא אברהם יושב על פתח גיהנם ואינו מניח אדם מהול מישראל לירד לתוכה ואותן שחטאו יותר מדאי מה עושה להם מעביר את הערלה מעל גבי תינוקות שמתו עד שלא מלו ונותנה עליהם ומורידן לגיהנם הה"ד (תהלים נה) שלח ידיו בשלומיו חלל בריתו. 

It talks 1) about the future, not generally, 2) about the circumcised, not the nation in general, 3) it explicitly explains how even then, circumcised sinners can end up in גיהנום, ר"ל. 

So what is this Hasidic publication of the teachings of the son of the קרעטשניף ירושלים Rebbe talking about? It seems to be either willful selective quoting and distortion, or gross negligence. Either way it is shameful.

Some, in the Hasidic movement and elsewhere, like to peddle half baked half-truths (as a famous old saying goes, א האלבע אמת איז א גאנצע ליגען, a half truth is a complete lie) in the form of "feel-good" teachings like this, claiming that no Yidden go to גיהנום, that lack legs to stand on. But such things, instead of making people feel good, are sickening actually. 

May הקב"ה help us adhere to the way of truth, and save us from falsehood ר"ל.

וטהר לבנו לעבדך באמת

א גוטען שבת

Unconditional Love? But What do Chazal Say?

 A common expression heard from some modern "experts" in chinuch these days is that we must give "unconditional love" to children, and in general. 

But is that the way of our holy Torah?

Chazal give us valuable advice when dealing with situations in which correction is in order. ת"ר לעולם תהא שמאל דוחה וימין מקרבת, the left hand should push away, while the right (stronger hand) should draw near (BT, Sanhedrin 107b). This middle path, we can call it the שביל הזהב, the golden mean, to borrow a phrase from רמב"ם, is distinct from the two extremes of total rejection (pushing away with both hands) and total acceptance, no matter what (aka "unconditional love"). 

I heard a beautiful explanation of this, in the name of Rav Aharon Soloveichik z"l, of Chicago, as follows. When one rejects, or draws near another person with both hands, the person remains facing in the same direction afterward. Just the distance between them and you has changed. On the other hand, when the left (weaker) hand pushes away, while the right (stronger) hand draws near, the result is that the person shifts and turns, and gains a new perspective, improving the situation. This is ancient wisdom of our great Rabbis that we ignore at our own peril.

May הקב"ה help us do the right thing, even if it not PC at the moment.

א גוטען חודש

Dangerous Sukkos & Simchas Torah Frivolity - Rav Avigdor Miller זצ"ל Speaks Out

 While going through the recent Sukkos issue of Toras Avigdor, I was happy to see the forthright words of Rav Miller ז"ל warning against frivolity and "fun", hefkeirus and wildness, הוללות masquerading as praiseworthy Torah שמחה, during the great time of זמן שמחתנו. Take a look at his words in the beginning of the booklet, and especially on page five, about such perversions taking place on שמחת תורה no less, where he mentions a shtiebel where they threw wet towels at each other on that day, a Kohen who demonstratively broke ranks to drink schnapps at the time of ברכת כהנים instead of blessing his people, and other nonsense.

This very important message came back to me when I saw a recent video clip, allegedly from a שמחת בית השואבה, of a fellow with a shtreimel hanging on to a chandelier and pulling it down. Besides it being dangerous for multiple reasons, it is destructive, and not sanctioned by our תורה הקדושה. Yet, a prominent social media personality described it as part of Hasidic Jews 'knowing how to have a good time'.

A שמחת בית השואבה is not a free for all. In fact, in סידור הגר"א אזור אליהו there is a order for that celebration, IIRC, consisting of the fifteen psalms of שיר המעלות said then in the time of the בית המקדש, along with readings from Chazal about it. Presumably one can find some such structure for it elsewhere as well (perhaps in the very comprehensive siddur of Rav Yaakov Emden for example?).

While this message is quite relevant and important during Sukkos and Shemini Atzeres/Simchas Torah, it really is very important and fundamental year-round as well. Not only are wildness and "fun" not the same as Torah approved genuine wholesome simcha, they are at odds with each other. Wildness and fun may bring temporary thrills, but they fade quickly, leaving emptiness and a price to be paid.

May הקב"ה help us attain true Torah happiness, שמחה של מצוה, and not be fooled by, or settle for, inferior, cheap imitations.

א פרייליכען יום טוב - חג כשר ושמח

Astounding Revelations of Extreme Chabad-Lubavitch Theology Emerge Post Reb Yoel

It has long been known among people educated in such things, that Chabad-Lubavitch theology differs significantly, both from general Orthodox Jewish theology, as well as from that of other Hasidic groups. However, sometimes we can still be surprised by new revelations that come out. In the past, such things may have been kept more within the group, but nowadays, with modern communications, at times they reach the broader world.

This is the case regarding two reports recently featured online at Lubavitcher websites, in the wake of the passing of a leading theologian of Chabad-Lubavitch, Reb Yoel Kahn, which shared these two bombshells (among others):

1) What is the point of Lubavitchers (ostensibly) spreading Yiddishkeit? For example, promoting Shemiras Shabbos, and Kashrus? Answer: The pnimiyus, inner intention of such actions is to spread Chasidus (response to last question of an interview with the founder of Heichal Menachem, which, by the way, contains additional, similar material as well).

2)  How could a Lubavitcher author write about non-Lubavitchers, like "the Rav", Rav Yosef Dov Soloveitchik OBM? Answer: His teacher, Reb Yoel Kahn, gave him permission to do so, if it would bring people closer to Chasidus. There you have it, from the author himself, Lubavitcher Reb Chaim Dalfin, on the motivation for his books (along with פרנסה of course :).

Let us hope that this enhanced knowledge and understanding of Chabad-Lubavitch belief and motivation will help guide us in our day to day lives, למען לא ניגע לריק ולא נלד לבהלה, ח"ו.

א גוטען חודש

Redoing the Rebbe's Choizer - Lubavitch Scholar Reb Yoel Kahn Gets a Posthumous Makeover

 Recently, a leading, iconic Chabad-Lubavitch figure, Reb Yoel Kahn, known as the Choizer of their late Rebbe, passed away. In the wake of his passing, Lubavitch reaped a PR bonanza, with much of the frum media (even an English language newspaper calling itself Yated Ne'eman🤣) publishing glowing obituaries of him, portraying him as a great scholar and teacher. The New York Times (with whom Lubavitch has a long relationship) as well, published an obituary hewing to the official Lubavitch PR line (though interestingly, in the course of it, they described Chabad-Lubavitch as a "missionary movement", something I doubt Lubavitch PR was crazy about).

However, one major thing was typically left out in the mainstream media that I saw, namely Reb Yoel's role in, and relationship to, Chabad-Lubavitch messianism. It was as if they (the Chabad-Lubavitch PR machine, and their fellow travelers) endeavored to present an airbrushed portrait of Reb Yoel to the world at large, as if it didn't exist at all, as if he had absolutely no connection to it. Since people are being dangerously misled by that omission, about Reb Yoel and about Chabad-Lubavitch in general, it is important to set the record straight about it.

People should know that Reb Yoel was involved in promoting the late Rebbe as Moshiach quite openly toward the end of the last Rebbe's life. A photo seen online (h/t:H1) after his passing shows this quite clearly.  

In the photo, Reb Yoel is seen at a podium with the words יחי מלך המשיח and a photo of his Rebbe on its face, next to his brother-in-law Lubavitch Rabbi and ardent messianist Shmuel Butman, well-known Lubavitch Rabbi and Tanya broadcaster Yossel Weinberg, and others.

For more on Reb Kahn's messianism, Wikipedia and Chabadpedia are quite revealing. When one looks at the English Wikipedia on him, it is totally missing. Presumably thanks to the Chabad-Lubavitch PR machine. In the Hebrew Chabadpedia on him, however, a much different picture is seen. In the section entitled דעותיו, toward the bottom of the entry, much information is given there about his fervent messianism. It says that it continued after the passing of his Rebbe, however, he felt that it should not be publicized outside Chabad circles after that point.

Also instructive in this regard are two videos from close to thirty years ago featuring Reb Kahn speaking fervently, showing how strongly Reb Kahn was involved in promoting the late Rebbe as Moshiach. The first one, just recently revealed to the public at large, can be seen here. Another one, that has generally been available longer evidently, is available here.

 

Another interesting and important thing to note in the Chabadpedia entry on Reb Yoel can be seen about halfway down the page, in the section entitled מסעות בקרב גדולי תורה. There it talks about journeys of his to various gedolim for PR and propaganda purposes, to increase acceptance of Chabad-Lubavitch in the frum world, a deceptive act in which גדולי ישראל, גדולי ומנהיגי הדור were cynically used for Chabad propaganda.

The bottom line is that people should know that yes, Reb Kahn was a great Lubavitcher scholar, but no, his beliefs, particularly that his late Rebbe was/is Moshiach, and his deceptive visits to gedolim, were/are beyond the pale, and totally unacceptable, and we therefore need to continue to firmly and resolutely maintain our distance from him and them.

P.S. For those who think that such beliefs are a thing of the past, especially among the establishment of the officially "non-messianist" Chabad-Lubavitch, just a few days ago, one of the leading Lubavitch establishment figures, R. Moshe Kotlarsky, prayed openly for the return of the late Rebbe, who he called " נשיא דורנו", to bring the redemption.

In the זכות of rejecting the false PR machine narratives, and following the דרך התורה הצרופה המסורה לנו מדור דור, may we be zoche to the coming of משיח האמיתי, במהרה בימינו, אמן.

Rethinking Nefesh Hachaim - A Contemporary Mashgiach Reexamines a Yeshivishe Classic

The sefer נפש החיים, by Rav Chaim Volozhiner זצ"ל, is a Litvishe Yeshivishe classic studied by many. In recent years it has been the subject of new attention, both from inside and outside the traditional circles that study it. But there is also at times confusion and disagreement about some points related to the major work.

A great article in the current issue of the English language Mishpacha magazine takes a new look at the sefer with the well-known mashgiach Rav Reuven Leuchter שליט"א.

Rav Leuchter is an interesting personality, who Mishpacha has featured in the past. In a video interview with them some months ago, for example, he responded to a question about neo-Mussar vs. neo-Chassidus, revealed that in his Kollel there is no mussar seder (he made a tenai there shouldn't be one, "בשום פנים ואופן"!, see interview for explanation), and commented on teachings of self-development gurus as opposed to mussar.

It is nice to see such התחדשות (renewal) and sincere interest in such things these days. As Rav Leuchter grasps well, mussar and מצות אנשים מלומדה don't go together. Rote mussar is sort of an oxymoron, a contradiction in terms.

May הקב"ה give him the strength to continue his important work, and go מחיל אל חיל.

Crying at the Rebbe's Ohel - Chabad-Lubavitch Grapples With Massive Dropout Problem

 While the massive Chabad-Lubavitch PR machine continues to pump out the propaganda, broadcasting the message that they are the saviors of Yiddishkeit and Judaism around the world, and have some success duping the naive and unknowing (even some leaders who should know better), behind the glitz and out of the spotlight they are dealing with massive problems, especially among their Lubavitch from birth segment.

A good look at it can be gleaned from a recent post by a Lubavitch insider, and follow-up comments at one of their most prominent websites.

Of course, other groups have challenges as well, but sometimes we need a reminder that the grass is not necessarily greener on the other side.

May we merit the fulfillment of our davening request וטהר לבנו לעבדך באמת.

How Many Shtreimels Does a Chasid Need?

 Non-shtreimel wearers may not be aware of this, but there are different types and categories of shtreimlech (we have touched on this previously, but additional info is presented now). 

Chasidim often have multiple shtreimels.

1) Regular shtreimel for Shabbos, Yom tov, etc.

2) Regen (rain) shtreimel, for use during rainy weather (often an old shtreimel assumes this function when it is retired from regular use after a new one is acquired), and humid days, which are allegedly bad for shtreimel fur.

Now we are told that some people get 

3) Another shtreimel for travel to places like the Catskills, Florida, and China, to avoid the hassle of shlepping their regular shtreimel there.

4) Many in the younger generation prefer "fringe shtreimels".

5) Shtreimels will always have "minor imperfections".

ב"ה, those that don't wear them are relieved of such needs, and can save $750 US and up.

א גוטען חודש

A Tale of Two Hillulas - A Look at the Middle Eastern Hillula Culture, with Effy from Bardak

 A number of months ago we featured a humorous video from Bardak, a duo of young talented frum producers of audio-visual material in Eretz Yisroel. While they seemingly took a break from their joint productions recently, Effy has been producing some fine videos of his own of late, I discovered.

I want to focus on two of the productions in particular, to share a look into the "Hillulah culture" that exists in Eretz Yisroel and elsewhere. It will give us an idea of what what this Sephardic, or Edot Hamizrach phenomenon, later joined by Chasidim (to one degree or another, some more, some less) was and is like. Getting a good look at it will also give us a better understanding of, and insight into those גדולי ישראל and עדות הקדושות who decided that it was not in accordance with their Litvish or Ashkenazic way of Yiddishkeit (basically all non Chasidic Ashkenazim).

First, on י"ד אייר was the Hillulah of R. Meir Baal Hanes. Effy was there on that day, and gave us a good view of the scene. It seems that not many Ashkenazim partake in it, and that it is much smaller than the goings on in Meron a few days later, on ח"י אייר.

At Meron, Effy visited a few days before ל"ג בעומר, before massive crowds arrived, enabling a good look at the background of the large event, in a relaxed atmosphere.

One can easily discern how things like the camping out, eating, drinking, making merry, and the hawking of easy "ישועות", are foreign to a Litvishe or Ashkenaz type of mindset.

May הקב"ה help us serve him in truth, וטהר לבנו לעבדך באמת, and in safety and tranquility.

Toldos Aharon, Chasidic Group Involved in Meron Lag Ba'Omer Catastrophe, Explained

The Jerusalem Post has a good article on Toldos Aharon, which links to a great paper by a professor on the group. Recommended reading for those who want to have a better understanding of them.

According the the Hebrew Wikipedia on the group, its Meron Lag Baomer bonfire is an innovation of its current leader. 

Additional info in English here.

Maran Rav Gershon Edelstein שליט"א was ahead of the curve.

May we be safe, ברוחניות ובגשמיות, and have good news to share.

Dispersing Distortion - On the Authentic Legacy of Reb Shaya ben R. Moshe Steiner of Kerestir

Not long ago, earlier this month, there was a flurry of media activity around the yahrzeit of Reb Shaya of Kerestir, a Chasidic Rebbe from Hungary who passed away close to a century ago. Reb Steiner, a folk hero in his time, whose image was preserved, disseminated, and displayed by some long afterward, due, in part, to a purported utility in combating vermin, in recent years has garnered new attention and constituents in various forms. Among them, a sizable English language book, increased visits to his resting place, new songs related to him, along with various charity and prayer initiatives, inducing contributors at times with miraculous tales and promises of salvation.

For those who look beyond the superficial, however, doubts arise if all of the related activity and hype is really in his spirit, and appropriate.

An excellent piece by the renowned writer Avrohom Birnbaum discussing this question was just published in the Yated Ne'eman (USA) newspaper.

Two points he makes in particular are 1) Reb Shaya fed the poor, particularly many in his time and place who were destitute. Making a fress-fest for the well-fed who might be better off with a strict diet is not what he was about. 2) His stress on the greatness and importance of "poshute Yidden" does not mean that those able to rise higher should suffice with such a level.

May Hashem grant us the wisdom to discern between appropriate imitation and faux veneration.

Chasidic vs. Non-Chasidic Davening - Myth vs. Reality - Moving Beyond Old Stereotypes

There is a notion that exists among some, that when it comes to davening, עבודה שבלב, Chasidic davening is, by default, superior than non-Chasidic davening. And not just slightly better, but greatly so, of a different nature and a different class almost.

But is that actually true?

Not long ago, I saw an article at a Lubavitch website, in which a Lubavitcher Rosh Yeshiva strongly chastised his fellow Chasidim for their dismal level of davening, their speeding in it, and lack of kavannah. And the truth is, one can see the same in more than a few other places, in other Chasidic groups as well.

In the old days, Chasidim used to claim that non-Chasidim daven without heart, and with rapidity. Now it seems that many of them are the ones that are leading in that. On the other hand, in many non-Chasidic minyanim, especially (but not limited to) yeshivos and yeshiva type minyanim, davening is often on a relatively exalted level, at a measured pace, with limited talking, and a serious atmosphere of כוונה.

Now of course, we are just generalizing here. There is a wide range of variety and level of Chasidic davening, as there is non-Chasidic davening. But I think it should be clear to honest observers, that the notion that Chasidic davening is automatically way above non-Chasidic davening is not true, sometimes is היפך האמת, and should find repose in the dustbin of history.

In fact, there are grounds to suspect that the longer davening of Chasidim (they have additional tefillos that נוסח אשכנז does not have), and their insistence, על פי קבלה, on not skipping things in the סידור, thereby limiting the application of the כלל of טוב מעט בכוונה מהרבות בלא כוונה, contributes especially to an excessive speeding while davening problem among them, as some people feel compelled to recite many pages in a limited time, which they can only accomplish by speed davening. This is even more acute of an issue in the modern era, when we grapple with an additional reported problem of short attention spans among many.

May Hashem help us merit the fulfillment of וטהר לבנו לעבדך (תרתי משמע - בכלל, וגם עבודה שבלב בפרט) באמת בקרוב.

א גוטען חודש

The Litvishe Purim Guide - חזרת השיעורים תשפ"א

 For those who want a חזרה, and those who haven't seen them previously, past Purim posts, להבדיל בין האור ובין החושך can be seen this way.

Venahapoch Hu - ונהפוך הוא - When Chasidim Become Misnagdim - The Stories Less Heard

There is a quite interesting book that came out within the last year, a biography of the great Rav Noach Weinberg z"l of Aish HaTorah fame, by the well known scribe Yonason Rosenblum.

In the beginning of the book, in a chapter on his roots, an interesting aspect of R. Noach is mentioned. There it is related that he used to remark in his later years that despite his eminent Chasidic roots (he was a great-great grandson of the first Slonimer Rebbe, with close connections to other Rebbes and Chasidim as well), 'somehow he was born a Misnaged' (p.25). It goes on to say that when his father used to try to relate Hasidic tales to him as a youngster, he resisted. Perhaps, as a person who determinedly sought אמת, even in his youth he was put off by the questionable veracity of "Chasidishe Mayses", a genre notoriously credibility challenged, as stated by great Rebbes themselves (documented here in the past, see e.g. here, and here). 

The point I want to make, however, is that this brings to light something that exists, but perhaps is not as well known as it should be. Namely the phenomenon of Chasidim, people of Hasidic descent, going Litvish, taking a non-Chasidic path, joining the non-Hasidic frum world. While there is a Hasidic genre going back to the early days of the Hasidic movement of tales of non-Chasidim that became Chasidic, the other side of the coin, the reverse phenomenon is not as well known. But it definitely exists, and has for a long time, encompassing many, many people, בע"ה, from banshakim (plural of בנש"ק = בנן של קדושים, a Chasidic expression for those of Rebbishe descent), to common Chasidim. Perhaps for various reasons, people involved and in the know didn't dwell on, make an avodah of such stories, as Chasidim did with their opposite numbers. Anyway, Rav Noach is just one person in that category, in his close circle alone there are multiple similar examples, some prominent ones being his brother R. Yaakov Weinberg z"l, his Rosh Yeshiva Rav Ruderman z"l, and on and on. In an earlier time, a very prominent example was the great gaon R. Aizel Charif of Slonim, and of course there was the Steipler Gaon not so long ago. And there are many Chasidim influenced by the Litvishe world, in various other ways, even if they don't openly switch over (something that can be difficult for some, due to family ties, and other factors).

Since we are now in the month of אדר, approaching the great Yom tov of Purim, the season of ונהפוך הוא, it is a good time to turn the regular perspective around, and look at the other side of the coin. 

A bit to whet the appetite. ואידך זיל גמור.

א פרייליכען חודש

Another Breslov Song In Disguise From Yehudah Green - Di Rebbe Iz Do | יהודה גרין - דער רבי איז דא

 I recently saw a new music video by well known, talented singer Yehudah Green being promoted online, which caught my attention, but some time passed before I actually played it. 

The song is entitled "Yehuda Green - Di Rebbe Iz Do | יהודה גרין - דער רבי איז דא" ("The Rebbe is here"), and the words sung are mostly in Yiddish, with some Hebrew tacked on near the end. 

But what type of רבי is meant? First I thought it might be a yeshiva rebbe, like a teacher of לימודי קודש in a classroom. But I quickly realized that was not the case, when the song made reference to Chasidim vis-à-vis the Rebbe. Obviously it was a Chasidic Rebbe, an אדמו"ר that was meant. But still, I was wondering about the background of the song. From the lyrics one understood that the song was addressing Chasidim gathering in the (physical) absence of their Rebbe, that were comforting themselves by maintaining that the Rebbe is nevertheless with them, despite not being seen. But I was still wondering about where the song was coming from. A clue came from one of the words used in the (predominantly) Yiddish section, קיבוץ (gathering), a word used by Breslover Chasidim for their Rosh Hashana gathering in Uman, which is otherwise not heard much in such context among חרדים (perhaps because over time it came to be commonly associated with a different type of kibbutz). I also recalled the Breslov roots of the singer, Yehuda Green, and a previous song of his with an undisclosed Breslov background that we posted about here a number of years ago.

To try to confirm my hunch about the song, I did some searching online, and guess what, voilà! I found a comprehensive report on the background of the song at a Breslover website. According to it, the song came together around this past ראש השנה תשפ"א, when many Breslovers could not go to Uman, due to the COVID-19 situation, and some instead gathered in Ramot, ירושלים עיה"ק. Along with the video of the Yehuda Green version of the song, it has a recording of an earlier (or the original) version of the song, in which the Breslov context and background of it is explicit. In that earlier version, the lyrics state that at every kibbutz of Breslover Chasidim, the Rebbe (R. Nachman of Breslov) is there, as R. Nosson (R. Nachman's student/successor) said. In the later Yehudah Green version, on the other hand, it just says Chasidim סתם, and 'as the תלמיד said' instead of 'as R. Nosson said'.

As with the earlier song mentioned, evidently with the latter as well, an effort was made to obscure the Breslov background of the song in the Yehudah Green version, to give it greater appeal to a broader audience.

Due to the commonalities between the two cases, my verdict remains the same as previously stated: Not for Litvaks. :)

א גוטען חודש

How a Lubavitcher Taught a Litvak to Say No

No more Mr. Nice Guy.

Sometimes you just need to turn them flat down.

(h/t)