Shtreim, Shtreimel, Spodik, Kolpik - Chasidic & Non-Chasidic Jewish Male Headgear - Great, True, Real, Illustrated, Comprehensive History

 A few weeks ago, there was yet again another news report online about a Chasidishe Rebbe coming out against a new shtreimel fashion. I was looking around to check on a claim made in comments on the report, and came upon a great article, in a Jewish history magazine online, on the history of the shtreimel.

This is the best feature article I recall ever seeing on the history of the shtreimel.

To get the true story, beyond legends and myths, with beautiful illustrations, it is the place to go.

א גוטען חודש

Neo-Chasidus & Chabad - Closeness & Distance

 The Neo-Chasidus movement has garnered much attention in recent years. For some people it was a great surprise, seeming to have arisen suddenly, from the proverbial nowhere. They don't know what it really is, what its roots are, how to react to it. It is desirable, therefore, to spend some time examining its roots, to better understand where it came from, and what it represents.

A cute and clever moniker attached to it gives us an idea of what some of its main components are - חבקוק -ראשי תיבות חב"ד, ברסלב, (הרב אברהם יצחק) קוק, וי"א ג"כ (שלמה) קרליבך. In English, Chabakuk, standing for Chabad, Breslov, (Rav Avraham Yitzchak) Kook, (Shlomo) Carlebach).

The Chabad component, which comes first in this sobriquet, is indeed a great foundation of Neo-Chasidus. If not first and foremost, definitely one of the great parts of it.

Let us look at the deep connection between Chabad-Lubavitch and Neo-Chasidus, starting with some background on some of the leading personalities of the movement.

Rabbi Moshe Weinberger of Woodmere, NY, is perhaps the leader of the movement in the English speaking world. Though he is of Hungarian Jewish background, he has a deep connection to Chabad-Lubavitch. Starting in his teens, when he was introduced to it by a local businessman who took him other local teens to Farbrengens in Crown Heights, in the early 1970's למספרם (Bashevkin interview, 14:50-). He was drawn to it "like a magnet", in his words, and spent much time at their headquarters, hanging out at 770 Eastern Parkway for years, attending farbrengens, and learning a lot of Chabad Chasidus. He has related that at one time he "was probably very, very close to becoming a Lubavitcher Chasid" himself. Later, he spent much time at a Chabad-Lubavitch outreach center, Heichal Menachem, in the Boro Park section of Brooklyn, where he heard many shiurim from the late Chabad-Lubavitch mashpia, R. Yoel Kahn. He davens from a Nusach Ari (Chabad-Lubavitch) siddur. He regularly lights a public Chabad-Lubavitch menorah during Chanukah in the Five Towns area of NY. All those years of deep Lubavitch connection and engagement left a profound impression on him and his thinking, even if he doesn't call himself a Lubavitcher now.

Rebbe Judah Mischel, a disciple of Rebbe Weinberger, is a well-known disseminator of Neo-Chasidus via his positions at Camp HASC, NCSY, writings, and speeches. He is also the son of a Chabad-Lubavitch mekurav (and here). In recent years he has visited Crown Heights, meeting and conferring with Lubavitch leaders, and later tweeting about it (as reported here previously, though the tweet referenced was later deleted).

R. Yussie Zakutinsky, leader of a Neo-Chasidic congregation in Lawrence, student at Rabbi Weinberger's Emek Hamelech kollel, also has a family background closely connected to Chabad-Lubavitch.

All of the above are heavily influenced by Chabad-Lubavitch.

The Chabad-Lubavitch influence on Neo-Chasidus is not just theological however.

Another aspect is seen in stories and music used by it. Here is one good example, that covers both the music and theology departments, Neo-Chasidim dancing enthusiastically to a signature Chabad-Lubavitch song. Many Lubavitch songs are sung in Neo-Chasidic circles.

Interestingly, though, despite the deep ties and influence, there is a significant element of distance and tension in the relationship between Neo-Chasidus and Chabad-Lubavitch nevertheless, that is worth noting. And that is, due to the fact that despite pleasure on the Chabad-Lubavitch side to see some Modern Orthodox and others turning in a Chasidic direction via Neo-Chasidus, they are still disappointed that they have not become Lubavitchers. In the Chabad-Lubavitch view, they are the highest form of Chasidus, and their Rebbe is the נשיא הדור, leader of the generation. While Neo-Chasidus draws deeply upon Chabad-Lubavitch, they do not feel bound to and by it, and imbibe from other Hasidic streams as well.

The component of Chabad-Lubavitch in Neo-Chasidus is not something small that could perhaps be (figuratively) בטל בששים, nullified when heavily outweighed. It is an עיקר, a large, main component, and also נותן טעם, imparting much flavor. So in a way, it (Neo-Chasidus) could be considered a branch or offshoot of Chabad-Lubavitch (perhaps similar to the מלאכים Chasidic group of Williamsburg in NY). People should keep that in mind when considering the movement.

May הקב"ה help us see things clearly, as they actually are, to reach the correct conclusions about them, and approach things with the proper מהלך.

א גוטען חודש

How to Avoid Stranger Danger: The Proactive Wisdom of the Ancient Sage Rabbi Yehoshua

 In the wake of a number of unfortunate and shattering scandals, it is a particularly opportune time to remind ourselves of the traditional Jewish approach, guided by the wisdom of Chazal, as to how we should relate to others.

As opposed to the dangerously naive and delusional idea that "every Yid is a big tzadik", promoted by the TYH nation movement and others, our holy מסורה teaches us, כבדהו וחשדהו. Respect, but remain wary simultaneously.

In this vein, a story is related in מסכת דרך ארץ about how conducting himself in this matter saved רבי יהושע from being the victim of a cunning thief, as follows. A man came to R. Yehoshua, who gave him food, drink, and sleeping accommodations on his roof. During the night, the man stole utensils and turned to abscond with them by descending the ladder, whereupon he fell to the ground, sustaining serious injury. In the morning, when he was discovered in that state, R. Yehoshua rebuked him, saying empty one, did you not realize that we already were on guard against you from yesterday (removing your means of egress)? Whereupon R. Yehoshua taught that לעולם יהיו כל אדם בעיניך כליסטים, והוי מכבדם כרבן גמליאל. People (strangers, according to some) should be viewed as if they were ליסטים (thieves), while simultaneously treated with respect as befitting a great personality.

A further illuminating discussion of the issue can be seen here.

Once again, here we see a great illustration of the wisdom of Chazal, who taught us that לא עם הארץ חסיד, that to be a truly pious person, one must be learned.

May Hashem help us be truly learned and pious.

Lubavitchers Who Don't Put on Tefillin - Chabad Wakes Up To Another Severe Internal Problem

Yes, you read it right. The guys that go around asking people if they put on tefillin, preaching that Moshiach is here, or figuratively at the door, have among themselves their own Chasidim that are skipping this vital and fundamental mitzvah.

As we have reported in the past, despite the massive Chabad-Lubavitch propaganda machine, which is churning out PR constantly, giving people the impression that Lubavitch is great, and leading Klal Yisroel, duping far too many gullible humans into believing as much, the reality is quite different.

May HKB"H open people's eyes, and protect them from being duped by all types of scam artists.

א גוטען חודש

Real Davening - Discarding Mechanical Prayer - Rav Avigdor Miller's Boring, Effective Solution

Recently, at a convention of a prominent Orthodox organization there was a session entitled "From Burn-Out to On-Fire", in which a Neo-Chasidic leader emphatically told the audience that there was no such thing as a Yid who is burned out (around 5:18 into session recording). Well, semantics aside, we know that it is a great problem, and tefillah, the challenge of meaningful davening, is a big part of it. If we could somehow take davening, which to many people is a terrible challenge and a drag (let's not beat around the bush), and transform it into a growth experience, that they might even enjoy, a great advance will have been made, which will have great positive ramifications on people's days and lives.

 With regard to that, I was looking through the weekly Toras Avigdor and saw some very important things, some of which spoke to this matter, addressing it head-on, which I would like to share with you. 

Chazal described davening as being in the category of דברים העומדים ברומו של עולם ובני אדם מזלזלים בהם, things that are very exalted, yet people do not treat them with proper respect (they stated that eons ago. What would they say nowadays, when newer distractions abound, making it even more challenging, and people are routinely said to have shorter attention spans than in the past?).

So what is the solution? To scream the words out loud, as some do? To dance? Take out a guitar and have a musical minyan? 

Rav Miller gives a simple and easy solution. He tells us, 

1) To say a little and think about what you are saying is much more valuable than to just speed through the whole davening. 

2) Take your time. 

3) It is a cancer, this sickness of what we are doing with our davening today, one of the greatest failings in Jewish life.

(Toras Avigdor, Vaeira, p.15)

Strong words indeed. But so necessary to combat this deadly spiritual disease, this soul-threatening emergency.

It seems so simple that some have difficulty accepting it. It seems to be good to be true, too easy (seemingly, on the surface). But it is the way to go. Nowadays there are so many different types of סידורים and פירושים (commentaries) available, that can be consulted to assist in understanding the words of תפילה, if necessary and desired.

Ignore those who claim that you must recite every word in your siddur, because some modern-era printer canonized his own product. They have added on to davening in a way that has been counterproductive for so many. As when the commandment of Hashem was added to in גן עדן, leading to a terrible downfall. 

Listen to the Tur, R. Yosef Karo, and Rav Miller, זכר צדיקים לברכה, who all gave this fundamental instruction, that quality > quantity of davening, and you will be well on the road to a new חיות (vitality), a new געשמאק (pleasure), a new טעם (taste, flavor) in davening, Yiddishkeit, and life.

הצלחה רבה

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.