Missing the Boat on Purim Due to Misplaced Emphasis on Hyped-up Segulos and Fads

 Rav Gershon Ribner שליט"א is a leading expositor of Torah השקפה and הדרכה (outlook and guidance). In addition to his regular work of הרבצת התורה as a ראש ישיבה, he responds to questions on a wide range of subjects from a broader ציבור, giving crucial guidance to בני תורה dealing with various challenges of modern life.

While looking at a site where his wisdom is shared the other day, one piece related to Purim caught my attention. Upon contemplation, I came to the conclusion that it was quite fitting for featuring here, in line with some of our past posts, in which we highlighted the classic old Torah מסורה of Purim, as opposed to some new-fangled fads that have recently arisen and spread.

Rav Gershon Ribner: The great opportunity Purim presents is often mismanaged (rebgershonribner.com)

While the entire piece is worth listening to, I want to focus on two things the Rosh Yeshiva שליט"א says.

1) The Rambam says we are to learn from Purim, להודיע כי אמת הוא מה שאמר משה בתורה כי מי גוי גדול אשר לו אלקים קרובים אליו בכל קראנו אליו. Purim tells us that HKB"H is close to us whenever we call out to Him. If a person walks out of Purim with the focus that Purim (דווקא - specifically) is a געוואלדיגע עת רצון, and "כל הפושט יד נותנין לו", he missed the boat, because the idea we are to learn is that that special closeness between Hashem and Klal Yisrael is anytime, not just on Purim. The limud of Purim is that he does not need a/any bazundere segulah.

2) If a person is (overly) busy on ליל פורים (Purim evening) with מסיבות (Purim celebratory gatherings) (when the proper/main time for them is not at night, rather during the following day), and he therefore misses proper קריאת שמע the following (Purim) morning, and is like a zombie at the daytime megillah reading, he is a שטיא (fool).

B"H we still have גדולים who speak out clearly on these very important fundamentals, especially when way too much confusion exists out there, especially among the less educated of our people.

א כשר'ן און פרייליכען פורים

P.S. Also remaining very relevant are our numerous Purim related posts from previous years, in which we dispelled certain widespread popular myths (e.g. Purim will not be the only Yom tov when Moshiach comes), and shared proper old-fashioned Litvishe השקפה with regard to Purim from gedolim like Rav Aharon Leib Steinman, Rav Avigdor Miller, and the Brisker Rav, זכר צדיקים לברכה, delineating how they differ from various Chasidic teachings and practices. Read and enjoy those and other pieces here.

The Great Litvish-Chasidish Purim Divide

There are significant differences between Chasidic and Litvish approaches to פורים.

Two areas where differences are quite evident are with regard to drinking (עד דלא ידע), and the view of the special nature of the day with regard to davening and ישועות.

What is the preeminent position of the great Litvishe גדולי ישראל re imbibing on Purim?

In the current issue of Yated Ne'eman (USA), we learn the following of the Purim conduct of מרן ר' אהרן לייב שטיינמאן ז"ל.

1) Rav Aharon Leib drank more than usual, even more than one becher-full of wine (note - not even two bechers, just more than one. So in reality not much.) (p.50).

2) Rav Aharon Leib chastised a talmid who had already had too much to drink, but sought dispensation to drink more, by asking him, do you really want to become drunk? Did Rav Shach do so? The Brisker Rav? The Chazon Ish? (p.52)

Earlier in the same issue (p.48), we are told that after a certain incident The Steipler ז"ל resolved that he would not drink excessively even on Purim.

From the USA and Slabodka, another Litvishe gadol, Rav Avigdor Miller ז"ל, spoke out very strongly against inappropriate excessive Purim drinking as well. See here and here, for example.

So there you have a row of great Litvishe leaders of our era that strongly put the brakes on taking the inyan of עד דלא ידע too far. More examples exist of course, but I am sticking to easily available written testimony here.

On the other hand, among some Chasidim, the matter is viewed differently, and sometimes they drink עד הקאה, ועד בכלל, ואפילו יותר (for more on this, including very strong quotes from a Karliner Rebbe and the Nesivos Shalom of Slonim, see the section מספר חכמים יהודיים שדווקא תמכו בהשתכרות בפורים here. Also, note the ninth comment after the post there by בצלאל א about extreme Purim drinking in Breslov.)

Davening on Purim - Not a blank check

Another ענין where confusion is rampant is with regard to davening on Purim. Many promote ideas that on Purim a person can ask anything of Hashem (which can be done all year actually), and give the impression that one is assured to get anything requested through davening on that great day. On the other hand, a Litvishe view is that while תענית אסתר and/or Purim are enhanced ימי רצון for תפילה, there is no absolute guarantee that one will get what one davens for, even then. רחמנא ליבא בעי.

As time goes by, occasionally we see that some Litvishe have come under Chasidic influence in these areas. That is due to more mixing between the groups, such as Litvishe people davening in Chasidic places, marriages between the groups, and other interaction. They are therefore left confused about such things. Which is why educational initiatives such as this are important.

May Hashem help us keep to our דרכים, under the leadership of our גדולי עולם, and in that זכות we should be zoche to רפואות, ישועות, וגאולות.

א פרייליכען פורים

P.S. Important past Purim related posts are still here for חזרה. For example,

The Old-Fashioned Purim of a Litvak - Common Modern Purim Misconceptions Debunked

The Missing Havdalah of Purim

Davening on Taanis Esther or Purim - Which is more mesugal, which the more auspicious time?

Will Purim Be The Only Yom Tov Left Standing After Moshiach Comes? Let's Take a Closer Look

The Old-Fashioned Purim of a Litvak - Common Modern Purim Misconceptions Debunked

In recent years certain new and questionable ideas masquerading as mainstream Torah have seeped into parts of the Jewish community, even among some devout Jews, frum Yidden.

One area in which this is particularly evident is on Purim.

Sometimes people don't even realize that they are being fed new and questionable ideas, posing as authentic Torah, as if they were תורה מסיני, rather than recent creations and concoctions. People are so busy and harried, that it is difficult for them to think things through thoroughly, to give these new ideas a proper evaluation.

So, to make it easier on the ציבור, some of these questionable ideas and proper approaches to them are gathered below. So we should hopefully have a proper Purim, rather than a fantasy one.

(Some have previously been discussed here, while others are new)

1) In the future, other ימים טובים will be בטל, but Purim will never be בטל.

Reality - Incorrect, see our previous post on the matter.

2) On Purim one can ask הקב"ה for anything.

Reality - One can ask Hashem for anything anytime, not only on Purim. ה' יתברך is close to us all year, as the pasuk in ספר דברים says.

3) On Purim one is guaranteed that he will get whatever he asked for from Hashem, as it states כל הפושט יד נותנין לו.

Reality - So one can ask to win the lottery and be guaranteed to do so? To know ש"ס בעל פה by next month? There is no such guarantee.

4) Why is there no הבדלה on Purim? So the simcha will stay all year.

Reality - Incorrect, see our previous post on it.

5) How can we have unbridled joy on Purim, doesn't the gemara say that אסור לאדם למלא שחוק פיו בעולם הזה (it is forbidden for a person to fill their mouth with laughter in this world)? Supposed answer - Purim is not from עולם הזה, it is from עולם הבא.

Reality - even on Purim there are limitations, we do not accept a free for all ח"ו, the בית המקדש is still lacking.

(See other similar Purim related material here)

Wishing you a גוטען חודש און א פרייליכען פורים, of real simcha, not delusions and הוללות ח"ו.

לחיים 🍷

An Old-Fashioned Litvishe Purim - As Reflected By Great Slabodka Talmid Rav Avigdor Miller z"l

What is an old-fashioned Litvishe Purim like? We have discussed the Litvishe attitude to Purim in the past here, but it is worthwhile to revisit, explore, and reinforce it yet again, due to confusion among too many people, who have come under foreign influences.

This time, we will look at and try to learn this סוגיא via the example of the renowned Rav Avigdor Miller z"l. Rav Miller was a born and bred Litvak, a Litvak through and through, who learned under great Litvishe gedolim in the USA and in Europe, where he learned in the Slabodka mussar yeshiva.

Let us focus on a few points from תורת אביגדור..

1) Rav Miller z"l spoke strongly against drunkenness on Purim. Purim is to gain דעת he explained, not to lose it ח"ו.

2) When asked about the Purim-Yom HaKippurim idea, an idea stressed by Chasidim that Purim > Yom Kippur, that has become widespread and popular among so many nowadays, he seemed to be unaware of it, and explained it in a different way than it is usually done. That shows that that idea was not part of the Purim milieu and discourse in old Litvishe Slabodka yeshiva type circles years ago, so much so, that it seemed unknown, or hardly known to him. Additionally, in a talk on Yom Kippur (in general, and app. 30% through, in a section entitled "The Happiest Time") he talks of  Yom Kippur being the best day of the year, and greater than Purim, squarely at odds with the reverse notion that is heard so often nowadays.

3) I don't recall seeing him mentioning another notion stressed heavily by Chasidim that on Purim one can ask Hashem for anything, כל הפושט יד, וכו and that one therefore should "storm the heavens" on that day, as if there were a blank checking awaiting above.

ב"ה we can still get a glimpse of the old Litvishe way via Rav Miller and some others who held to tradition and did not adopt foreign notions wholesale, uncritically, as far too many do.

May Hashem help us follow our true way, וטהר לבנו לעבדך באמת.

א פרייליכען פורים

The Missing Havdalah of Purim

Why is there no havdalah after Purim?

There is a vertel (short vort) that I have seen that goes like this -

Why is there no Havdalah after Purim? Because there should be no end to it, we should take it with us through the year.

I saw it in the name of a Rosh Yeshiva who is already in the next world, but I think it originally is from Polish Chasidus.

Sounds nice, but does it add up?

1) If there is no kiddush on Purim, how could there be havdalah? Usually the two go together.

2) We have kiddush and havdalah as part of yamim tovim that are mideoryasa, from the (chamisha chumshei) Torah, aka Biblical in origin (e.g. Shabbos, Pesach, Sukkos, Shavuos). Purim is from a later time period, and not in that category.

3) Is there havdalah after Chanukah? Is there havdalah after Tisha BeAv?

4) Rav Hutner, Rosh Yeshiva of Yeshivas Rabbeinu Chaim Berlin, taught (with a Yiddish expression) that after Yamim tovim in general, our attitude should be that we do not say that a Yom tov has gone, passed us by, but rather that a Yom tov, with its spiritual gains, has come to us, has become part of us, brought us to a higher level, and we should take along spiritual gains acquired then. So the idea of taking the yom tov spirit along even after Yom tov ends is not just for Purim, but is for our holidays in general.

Purim havdalah that we could use more of

There is a different type of havdalah that we need more of. We need havdalah, discernment and distinguishing, among our own people, about what Purim is, and what it isn't. It is not (Chas veshalom) a Jewish version of St. Patrick's Day, Carnival, Halloween, or Independence day. It is not a wild free for all (G-d forbid). It is a day where we act in a holy manner, as opposed to throwing off all restraints.

We need havdalah between solid Torah teachings, and cute quips, or inspirational sayings, which may not have a firm basis, or withstand scrutiny.

May we merit to have the havdalah we need, not just around Purim, but year round.

Drum Ensembles For Haman - Fit or Misfit?

A number of years ago someone related to me that the minyan in New York where he heard the megilla on Purim had someone there with a drum set, who would bang away on it when Haman's name was read, which bothered him. He didn't feel that it was fitting. To me it seemed bizarre. I didn't recall encountering such a thing myself. Maybe I had previously seen someone with like a small portable single bongo drum or similar (even that I don't know). But a professional drum ensemble? To me it seemed like there was maybe some crazy guy there who brought it in and the Rav didn't want to fight with him, so he tolerated it once (or twice) a year.

Then, subsequently I saw a video clip online of Purim at a congregation in Russia, which showed the same thing (also here as part of a larger report).  And, all the more so, there it seemed to be formally ensconced, up on stage as an officially sanctioned, sponsored part of the proceedings, not just something a private individual brought in of his own accord.

I thought that it might be beneficial to articulate what makes me uncomfortable about the idea of such a thing at the Megilla reading.

a) Such ensembles typically are associated with, and accompany instrumental music nowadays, as opposed to acting alone with a negating connotation of a type of stamping out (as in stamping out Haman harosho), or sounds of derision. They can be seen as highlighting Haman, even somewhat celebratory perhaps, rather than putting him down. As an interesting side point, in the Torah itself drums are mentioned at Kriyas Yam Suf (where Miriam took a drum with other women following after her, and they danced and sang praise to Hashem), in a positive context, accompanying shira (song).

b) What was lacking with other ways of reacting to Haman's name employed in the past (e.g. stamping feet on floor, grager), that this new practice was innovated?

c) To specifically bring in someone with advanced equipment as a noisemaker seems strange, as if that custom is followed, it should by done by attendees in general, as opposed to by a (hired?) designated professional, who might make amateurs trying to do so feel superfluous.

It is true, that there is an expression in English about drumming someone out, but that is a different type of drumming.

Agree? Disagree?

A Freilichen Purim.


P.S. While you are here, you may enjoy the following past Purim related posts as well -

Davening on Taanis Esther or Purim - Which is more mesugal, which the more auspicious time?

Will Purim Be The Only Yom Tov Left Standing After Moshiach Comes? Let's Take a Closer Look

The Missing Havdalah of Purim

Davening on Taanis Esther or Purim - Which is more mesugal, which the more auspicious time?

 In recent years there have been many advertisements and much promotion of the idea that the day of Purim is an especially auspicious time for prayer, with some even claiming or implying that one can daven then for anything with success guaranteed, whatever that means (one can daven to win the powerball lottery and be guaranteed to do so??).

Interestingly, though, I noticed this year something a bit different, being promoted by the Vaad Harabbanim charity organization recently. They are promoting Taanis Esther, rather than Purim, as the special day for davening. Below is an image of their poster promoting it. 

The passage of the sefer Kav Hayashar on which their poster is based, can be seen in context in that work here (starting with the top line of the page).

So which is it?

The Hassidic seforim seem to be promoting Purim day, while the Kav Hayashar is promoting the day before.

If I would have to pick one, I would take the latter.

Interesting.

Will Purim Be The Only Yom Tov Left Standing After Moshiach Comes? Let's Take a Closer Look

Some people claim, with certainty, that Purim will be the only Yom Tov after Moshiach comes.

But is it really so simple? No.

 It is a matter of  serious disagreement. See also here.

Good Shabbos, and a freilichen Purim.

P.S. Rabbi Yair Hoffman chimes in, cites בני יששכר and דברי יואל as agreeing that other ימים טובים will continue.

Oh My, How the Shtreimels Have Grown - Purim in Williamsburg 5731 (1971) vs. Forty Years Later

Note the size (and type) of the shtreimels in this Purim video from Williamsburg Brooklyn in 5731/1971 (h/t), as opposed to in this Purim one forty years later. Extra credit for noticing other changes in the scenes.

Hopefully the growth was not just external.

A gutten chodesh Adar.

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.

Chabad-Lubavitch "Conservative Judaism"

It has been said that Chabad-Lubavitch is the new "Conservative Judaism". As is known, "Conservative Judaism"(which actually turned out to be, de facto, a more moderate version of Reform "Judaism"), a prominent Jewish "denomination" in the USA, which was considered the largest for decades in the post-WWII period, has been in steep decline more recently. Not coincidentally, in that same time period, Chabad-Lubavitch has expanded noticeably, by appealing to the constituency of the "Conservatives", namely Jewishly (relatively) ignorant Jews, who nevertheless wanted some manner of connection to Judaism, but were wary of too much. It was said that in the Conservative movement, the laity was not observant of the standards set out for them by their religious leaders. Chabad-Lubavitch, over time, took market share from the Conservatives by underselling them. While Conservative Temples charged hefty membership fees, and had strict  requirements for bar mitzvah candidates (such as a certain amount of months of bar mitzvah lessons and Jewish education), Chabad-Lubavitch offered religious services without those restrictions. They also posed as being more authentic, Orthodox, even Hasidic. However, as is known, Chabad-Lubavitch and its representatives have also taken liberties with their ignorant constituents who they picked up from the non-Orthodox and unaffiliated sectors.

A main marker differentiating Orthodox and non-Orthodox Judaism, which led to many disputes and conflicts in the past, was the mechitzah, separating the genders at religious services. While this is observed by Orthodox in general, among Chasidim it is expanded to a greater extent of separation, e.g. higher barriers, opaque, even outside religious services, etc.

Among the Chabad-Lubavitch however, one sees a deterioration in this basic, this fundamental of Orthodox Judaism, and certainly Hasidism. 

For example, recently, on the great holiday of Purim, a number of very prominent Chabad-Lubavitch megillah readings were mixed-gender, as the trademark practice of the non-Orthodox.

For example,

1) At Columbia University

2) In Washington, DC, under prominent Chabad operative Levi Shemtov, one of the most prominent Lubavitchers in the USA.

Corrupting Chanukah wasn't enough for them, now they defile Purim too?

We see here a great danger of modern-day Chabad-Lubavitch. Without a living Rebbe, and with a system which gives their operatives (especially prominent and well-connected ones) major leeway in setting up programming, PR, and fundraising, they can cut corners and worse, and stoop to various inappropriate and unorthodox gimmickry and arrangements, and even get away with such shenanigans.

Their own late leader, as I recall, taught that people should be brought up to Judaism, rather than Yiddishkeit brought down to them (chas veshalom). But in today's Chabad-Lubavitch, with their great focus on PR and appearing "with it", venerable and fundamental Torah principles can fall by the wayside. 

May הקב"ה protect us from the faux "Yiddishkeit" of Chabad-Lubavitch, its army of propagandizers ("influencers"), fellow travelers, and its ignorant constituents.

In the zechus of our rejection of עבודה זרה, as our ancestors did in this time period in ancient Egypt, may we be zoche to גאולה בקרוב.

א גוטען חודש

Guess What? The Rama was not a Breslover Chasid! Is there a mitzvah obligation to incessantly, always be happy? No! :-)

Synopsis - In case you have no time or patience to read through the whole post, to save you from jumping to conclusions and saying this guy is crazy, he's advocating being sad always, atzvus, rather than being besimcha, happy, here is a synopsis

עבדו את ה' בשמחה - Serve G-d with joy - definitely yes, as stated in Tehillim 100:2
וטוב לב משתה תמיד - Definitely yes, as per Mishlei (Proverbs) 15:15
מצוה גדולה להיות בשמחה תמיד - Not in my Tanach, Gemara, or Shulchan Aruch

The Rama's two temidim and a recent competitor

There is an old vort, observing that in the beginning of Shulchan Aruch Orach Chaim, halacha aleph, the Rama, Rav Moshe Isserles, the great poseik, talks about Shivisi Hashem Linegdi Tamid, while at the end of Orach Chaim, almost seven hundred simanim later, he ends off his comments on that same sefer with another tamid, namely veTov Lev mishteh tamid. The old vort refers to these two hagohos of the Rama as the two temidim, as in the two daily korbanos (sacrifices) tamid that were brought in the Beis Hamikdash. In derush it was used to homiletically stress the importance of them both.

Recently, a new competitor has emerged to the Rama's two temidim. A new saying has become popular in some circles, which claims that
מצוה גדולה להיות בשמחה תמיד.

However, unlike that two temidim of the Rama, which come from pesukim, the first from Tehillim and the second from Mishlei, the latter is neither seen in our holy scriptures, nor in the Mishna, Gemara, or Shulchan Aruch. The Rama, our great halachic authority, when talking about simcha, in Hilchos Purim, as linked above, doesn't say mitzvah gedola lehiyod besimcha tamid - rather, he says vetov lev mishteh tamid.

An accident? I think not

The Rama was not a Breslov Hasid it seems, believe it or not. ;-) Surprise, surprise.

Apparently, the saying comes from Breslov circles, though Rav Nachman himself may not have said so exactly.

Simcha doesn't make the list of mitzvos temidios, constant mitzvos

And now a new twist. I could see it happening years ago. And now it has occurred, in a very public manner.

What do I mean? A Rabbi, a fine talmid chacham, asked, at the end of a recent newspaper article, why 'mitzvah gedola lehiyos besimcha tamid' is not included in the list of mitzvos temidios (constant mitzvos). This shows how the relatively new Breslover saying 'mitzvah gedola lehiyos besimcha tamid' has become so ubiquitous and taken for granted by many in recent years, that even a prominent and respected Rav, treats it as it if it were a halachic  statement from the Mishna, Gemara, or Shulchan Aruch. When actually it does not appear in any of those places!

Years ago, a  fine article on the topic appeared online, questioning if the saying was indeed correct. Reading it is recommended. The answer to the Rabbi's question can be found that way.

I paste it below, with permission.

http://www.avakesh.com/2007/09/is-there-a-mitz.html

Is there a Mitzvah of Simcha

BS"D

from http://mail-jewish.org/simcha.txt (note: the url does not work at present)

Is There a Mitzva To Be B'simcha (happy) constantly ?

In recent years, a 'saying, "mitzva gedola lihiyos b'simcha tamid" (It
is a great mitzva to be always joyous) has become well known and oft -
quoted. It is not a new saying, but probably due to being put to music
in recent years and (an)other factor(s), it has become a very popular
saying. Some seem to think that it is an ancient Jewish teaching -
perhaps from the gemara (Talmud) or another unimpeachable classic
ancient Jewish source. That is not the case, however. The source of the
saying is, to my knowledge, the leader of the Breslov (or Bratzlav)
chassidic group, R. Nachman, who lived approximately 200 years ago. Such
a formulation does not appear earlier than that, to my knowledge. With
that in mind, I think it is appropriate and in order to try to examine
if this is an undisputed and indisputable teaching accepted by all
Jewish authorities, despite their not expressing such, or perhaps their
refraining from expressing such a belief for so long, indicates
otherwise.

Questions On 'Mitzva Gedola Lihiyos B'Simcha Tamid'

(1) What is the source of this supposed mitzvah?

Many would point to 'ivdu es Hashem b'simcha' (serve Hashem with
joy) of Tehillim (Psalms) 100:2 and similar verses. However, that /
those verse(s) speak(s) of serving Hashem with joy - not being joyous in
and of itself. This distinction, although seeming very fine, should not
be ignored, in my opinion. What may seem to be fine distinctions /
nuances in Torah verses can be of great import.

(2) If this is a mitzvah (commandment), why do the classic enumerators
of the 613 mitzvos not count this as such? There is a Biblical mitzvah
of Simcha on certain yomim tovim (holidays) that is enumerated, I
believe, but not such a mitzva that applies constantly. In fact, even
the mitzva of simcha on holidays is only fulfilled by action, e.g.eating
meat from karban shelamim (sacrifice), etc., and not just by being in a
certain state of mind. This is quite significant in that it shows that
(1) when there is a mitzva of simcha, it involves more than just thought
/ feelings / emotions and (2) there is no such mitzvah seemingly, at
other times.

Conflicting Statements / Sources

Karliner Rebbe takes opposing position

(1) Karlin vs. Breslov - One of the great early hassidic leaders, R. Aharon of Karlin, who was before Rav Nachman of Breslov, is reported to have stated 'there is no mitzvah to be b'simcha, but simcha
can bring one to the greatest mitzvos, and there is no aveira
(prohibition) to be be'atzvus (in a state of sadness), but atzvus can
bring one to the greatest aveiros' (or similar). Here one sees a great
hassidic leader, contemporary to (slightly earlier I believe) R.
Nachman, saying that there is no mitzvah to be b'simcha!

(2) Rav Yosef Gikatilla (a great Sephardic Rishon - early authority -
circa 1200's C.E.) says in his Sefer Hamishalim (book of Parables) the
following ( # 97) - He compares simcha to day and atzvus (sadness) to
night, saying that simcha's effect is to light up a person, similar to
the sun lighting up the day and atzvus darkens a person like darkness
darkens the night. He continues by saying that just as it is impossible
to have (only) (day) light always, with no periods of night (darkness),
so it is impossible to have (always) only simcha without atzvus
(sadness).

(3) Rabbenu Bachayay (a great early commentator) says in his classic
'Kad HaKemach' - There is Simcha that is assur (prohibited) min haTorah
(Biblically). Somewhat less than R.Nachman's unequivocal enthusiastic
advocacy of simcha. It is also written, I believe, that simcha tmidis
eina simcha - a constant simcha is not simcha! (I don't have the source
right now - help would be appreciated).

(4) Shlomo Hamelech (King Solomon, wisest of men) says in Koheles
(Ecclesiastes) 2:2 "UliSimcha-ma zo osa?" - As for Happiness - what
(good) does it accomplish? Rashi comments - what good does it do, being
that letdown follows in it's wake. Here the wisest of all men,
questions the value of simcha. The gemara (Talmud) in Maseches Shabbos
30b explains this verse (in contrasting it to Koheles 8:15, where Simcha
is praised) as referring to Simcha sheaina shel mitzvah (non - mitzvah
related joy). In other words, Simcha (Joy / Happiness) of a mitzva is
praiseworthy - Simcha not of a mitzva is not.

Another statement critical of simcha is in Koheles 7:4 where it is
stated "Lev chachamim b'veis eivel v'lev ksilim b'veis simcha"- The
heart of the wise is in a house of mourning and the heart of the fool in
a house of happiness (simcha). We see clearly that the wisest of men
clearly does not consider simcha to be always and unequivocally
desirable / praiseworthy - rather he considers certain simcha
praiseworthy and other simcha worthy of criticism / disdain.

Another statement critical of simcha is found in Mishlei (Proverbs)
21:17 where Shlomo says "Ish machsor ohev simcha"- a deficient person
loves happiness.

Why There May Be No Mitzvah To Be B'simcha

Perhaps there may not be a mitzva to be b'simcha because (1) As shown
above, not all simcha is desirable (2) Simcha (joy / happiness) is not
considered a desirable end / goal in and of itself. Rather, it is
something that must go together with / be derived from mitzva
activity. Having an independent / stand alone mitzva to be b'simcha
might be interpreted as making simcha a goal / end in and of itself,
rather than an adjunct / by product to / of mitzva activity.

What Brings Desirable Simcha? Some Ways

Examination of Psukim (Biblical verses) that mention Simcha positively,
show that (1) Straightness - There is a connection between yashrus
(straightness) and simcha. Being straight / righteous brings simcha, as
is stated [Tehillim (Psalms) 97:11] "Uliyishrei lev simcha" - to the
straight of heart is joy. This is also evident in the pasuk (Tehillim
19:9) "pikudei hashem yesharim mesamchei lev" - the precepts of Hashem
are straight and heart gladdening. A straight person with a clear
conscience is naturally inclined to happiness.


(2) Proper Torah study (as per Tehillim 19:9, as above).

Conclusion - Summing Up


As it appears to me, the Jewish attitude to simcha (happiness) is
nuanced. Proper simcha, though not a mitzva, can be desirable /
praiseworthy. Other simcha is undesirable, even forbidden. One should
beware of overly exalting simcha and making / proclaiming 'simcha' a
major thrust of one's Judaism. Let us not forget the classic Rabbinic
dictum "Kol hamosif goreia" (whoever adds, actually subtracts). If
Hashem did not make something a mitzvah, it is presumed to have been for
good reason and we are forbidden to put it in that category.

P.S. Re a related subject - Some people who believe 'mitzvah gedola
lihiyos bisimcha tamid' seem to think as well, as a corollary of the
above perhaps, that sadness and shame are always viewed negatively and
as undesirable by Judaism. Re shame - That is incorrect, as classical
Jewish sources praise shame and bashfullness highly - though not
excessive shame / shyness.

Re atzvus (sadness) - some seem to think that it's always, totally
undesirable. However, we know that everything Hashem made was for a
purpose (see last statement in Pirkei Avos).There is a time for
everything (Koheles). Atzvus may have it's proper place in the world in
aiding a choteh (sinner) and spurring him to do teshuva
(repentance). Those who seem to want to banish it entirely remind me of
a Midrashic teaching where Chazal say that Dovid haMelech (King David)
wondered why Hashem created shigaon (insanity) - he wondered what useful
purpose it serves - who needs it? He was later shown that he would have
need for it - when 'L'Dovid bishanoso es taamo lifnei avimelech
vayigarishehu vayeloch' (Tehillim 34) - He was only able to escape
unharmed from the jaws of King Avimelech by feigning insanity
(parenthetically, this account is somewhat similar to a story related by
Chazal re Dovid hamelech o"h questioning why Hashem had created spiders
and the need for them in the world - which ends with him similarly shown
not to question G-d in that manner and being saved by Hashem from his
enemy via a spider [web]).

Similarly, in my opinion, those who think that atzvus has no proper
place in the world, are repeating the mistake of Dovid hamelech and
should realize that G-d created everything for a reason.

Wisdom of the Wise of the Nations re Simcha

I have come across the following quotes from general non - Jewish
literature, which I think are enlightening on the subject. In the spirit
of the Talmudic teaching that 'chochma bagoyim taamin' [if someone tells
you that there is wisdom among the nations, you should believe them] ),
I am mentioning them here.

"Happiness is a butterfly, which when pursued is just beyond your grasp,
but if you sit down quietly, may alight upon you." - Nathaniel
Hawthorne.

"If only we'd stop trying to be happy we'd have a pretty good time." -
Edith Wharton.

Both of the above seem to express a realization that active pursuit of
and concentration on happiness can actually be counterproductive to it's
attainment. Perhaps because of the above reasons, some people have been
observed to change the lyrics when the songs were played to 'simcha
gedola lihiyos bimitzvah tomid' (it's a great joy to be always involved
in mitzvah[s])-a reformulation which seemingly avoids the objections
cited above.'

P.S. In the comments section, some important comments appear -

1) Rabbi Dr. Tzvi Hirsch Weinreb of the O-U stated that R. Nachman's statement was given in the following context -

We are taught that 'mishenichnas Adar marbin besimcha', as well as 'mishenichnas Av mamatin besimcha'. R. Nachman observed that both of those directives just tell one when to increase simcha and when to decrease it - but it is taken as a given that it always exists at some level.

On that basis he proceeded to state 'mitzvoh gedola lihiyos besimcha tomid'.

While the context is illuminating and makes the statement seem less extreme, the concerns about it raised in the essay above are still valid, IMHO.

2) A different commenter claims that R. Nachman is actually being misquoted, and that he didn't even say it!

--------------------------------------------------------------------------------------

Bottom line - We don't pasken from modern song lyrics. Don't believe everything you hear. If someone would show you this supposed mitzvah in the Sefer Hachinuch, that would be one thing. But if you can't find it there, that tells you that something is wrong. Buyer beware

עבדו את ה' בשמחה - פסוק בתהלים - כן!

וטוב לב משתה תמיד - פסוק במשלי - כן!

מצוה גדולה להיות בשמחה תמיד - יצירה חדשה

Narrowness in scope of Torah study is one of the great tzaros of our time - Rav Avraham Pam זצ"ל

Such narrowness is a צרה not only because that Hebrew word comes from the root צר, meaning narrow (as in מקום צר, a narrow place).  It is a צרה because eagerly awaiting visit and exploration are a land mass of twenty four sacred books, כ"ד ספרים, of תורה שבכתב,  as well as a sea of talmud (ים התלמוד), positioned around six Mishnaic orders (ששה סדרי משנה), with thousands of pages for the Jewish man to traverse, along with many more treasures and adventures (such as deep sea Talmudic diving, inspecting sunken ships of the past, and prospecting for hidden valuables) beyond. And if some stay in a safe harbor of a selected few pages, rather than visiting the great expanses beyond, they will miss out on worlds, and not be able to ascend to the higher ranks of captains and commanders in the Torah realm.

Correcting a serious misconception

Some people mistakenly believe that the Litvishe tradition of Torah study does not esteem or demand broad based Torah knowledge (aka בקיאות). That notion, however, is emphatically not correct, and needs to be strongly refuted, which ב"ה it was recently, in a featured excerpt of a sefer in a widely distributed newspaper (the Flatbush Jewish Journal, a publication out of NY), citing the leading Litvak sages Rav Avraham Pam zt"l, and Rav Elazar Menachem Man Schach zt"l.

The greatly revered and loved Rosh Yeshiva of Yeshiva Torah Vodaas, Rav Avraham Pam zt"l, was known as a mild mannered man, and a great baal middos (of exemplary character and conduct). He was not a person who was seeking to criticize others, particularly students of Torah, who were so beloved to him. But he did, nevertheless, feel compelled to speak out strongly (in his soft-spoken way) against the problem (among some) of narrowness in scope of Torah study, echoing the great Rav Elazar Menachem Man Schach zt"l.

Both of those towering Litvishe Torah authorities, by the way, were old school Litvaks, the real McCoy, so to speak, not some synthetic modern hybrid versions. Rav Pam, despite his American citizenship, was a genuine Litvak, born in the Eastern European homeland of Litvishe Yidden, who studied Torah in Kovno, Lithuania, as well as being a close talmid of Rav Dovid Leibowitz, great-nephew of the Chofetz Chaim, and founder of ישיבת רבינו ישראל מאיר הכהן, after migrating to the USA. Rav Schach as well, despite his many decades in Eretz Yisroel, was at his root, also a Litvak from Jewish Lithuania.

  The relevant segment can be seen in the feature "A Vort from Rav Pam" (from the great sefer by that name) starting on P.4 of the FJJ issue of this past parshas Vayeilech, and continuing and concluding on p. 82 there.

May we merit Torah broadness in the path of our great gedolim.

P.S. The Sukkos edition of Yated Ne'eman of NY, has a precious interview with Maran Rav Shmuel Kamenetsky shlit"a (by Avrohom Birnbaum), in which this topic is touched upon. It says there that in the early days of Lakewood, the (BMG) Rosh Yeshiva went away to Eretz Yisroel during the winter one year, and came back after after Purim, whereupon he gave a shiur on daf nun zayin (דף נז) of the מסכת. They had learned - and during first seder yet (so I asssumed - but perhaps lav davka) - from the beginning of the mesechta until daf 57. רב שמואל שליט"א is then asked, what happened, why yeshivos cover less ground now? The response given is twofold. One, that when Mirrer talmidim came from Shanghai, things slowed down, as they were used to learning slower than than the Kletzker Rosh Yeshiva, and two, that there were very few seforim (on gemara) in Lakewood in those days to distract them, so they were able to plow ahead and proceed veiter.

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

Lubavitch and The New York Times

Lubavitch (aka Chabad) has, for many years, been heavily involved in PR, public relations, trying to get press coverage to promote their aims. One of the leading press outlets in the NYC area, where Lubavitch HQ is, as well as worldwide, is the New York Times newspaper. Lubavitch has appeared in that publication many times over the years.

How did Lubavitch develop a relationship with that well known, very influential paper? They invested special effort into cultivating it.

This was recently discussed in an address by R. Yehudah Krinsky of Lubavitch, who was delegated by the Lubavitcher Rebbe to work on PR way back in the 1950's. He told of his relationship with Irving Spiegel, who dealt with Jewish affairs at the Times. The address can be seen here.

Another aspect of the Lubavitch-NYT connection is seen in another newly released video online, which shows NYT reporter Israel Shenker and the Lubavitcher Rebbe at a 1972 Purim Farbrengen. It can be seen here. Some more recent R. Krinsky-Lubavitch-NYT interactions are related by R. Krinsky in this recording.

One doesn't usually know what goes on behind the scenes at a newspaper. Here we are given some glimpses of behind the scenes action.

The advertising that Lubavitch placed in the NYT over the years is another related topic. How that may have impacted on the paper's coverage is not discussed.

These activities show how Lubavitch used modern public relations strategies at the direction of the last Rebbe.

Postscript: If you examine the Wikipedia page on R. Krinsky and are aware of the composition, activities, and trajectory of Lubavitch in recent decades, you can see how important its PR (Public Relations) activities and wing have been as part of its overall activity.

The Wikipedia page does not include some other interesting facts on R. Krinsky, which are revealed in a book by George Kalinsky, which features him among other clergy, that he was the youngest of nine children of a non Lubavitch shochet from Boston, who attended Boston Latin school before going to New York, and that his maternal grandfather was of Habad background. Also of interest is that in publicity for a planned program at Yeshiva University, re The Lubavitcher Rebbe and The Rav, Rav Yosef Dov Soloveitchik, it is stated that he was the first student at Maimonides day school of Boston, founded by the Rav.

The Day You Can Ask Hakadosh Baruch Hu For Anything!!! Misnagdic vs. Chasidic Perspectives

 B"H כלל ישראל has a special relationship with הקב"ה, and we can basically daven for anything at any time, as it says in the תורה הקדושה, that Hashem is close to us whenever we call to Him, something which Chazal elaborate upon as well.

However, some Chasidic groups have selected certain days and times, and made a hullaballoo about their being special, when people can ask Hashem for everything, which gets some people very excited, when actually, as stated above, we have that special closeness through the year.

One of the days that Chasidim seize on as being a special time people can "daven for anything" on is Purim, something we have touched on in the past.

Another day, stressed in Chabad-Lubavitch in particular is today, כ"ג סיון, when they say that their last Rebbe said that one can ask Hashem for anything and be guaranteed fulfillment. I guess some people can't resist selling the Brooklyn Bridge (not far from Crown Heights, incidentally) again to the gullible (one wonders, if Lubavitchers actually believe that, why they have not brought Moshiach yet through tefillah on that day, לשיטתם).

(h/t - the aptly named www.shtusim.com)

While Chasidim may claim that such extravagant promises give people hope, and strengthen אמונה, standard Judaism recoils from such reckless and baseless talk, which can, on the contrary, lead to disappointment and despair, G-d forbid, when hopes and dreams are inevitably dashed.

May הקב"ה help us cling to his seal, אמת, and resist the temptation to make unsupported assertions which do not reflect well upon his people. 

ובזכות דביקות במדת האמת נזכה לגאולה בס"ד בב"א