Bottom Line: There Will Be No Recovery!

Donald Trump Can Ensure a V-shaped Economic Recovery by Heeding Lessons of 1921

A “U” or a “V”? That is the question – whether the economic recovery from the Covid-19 shutdown will be a long drawn-out process, a wide, flattish “U”, or a sharp, upward-bound one, a “V”.

To best wrestle with this question, let us look back a bit at some economic history regarding recessions and depressions, focusing on the US. Is this of interest to those following the course of the Chinese economy? Of course. When the US sneezes, China catches a cold. And, of course, the opposite is true as well.

Right now, the political relationship between these two countries has soured. But this will not, hopefully, always be true. In any case, economic law still operates, no matter what are the diplomatic relationships between nations.

The depression in 1921 was short-lived – maybe not a V, but at least a very narrow U. It was created by prior governmental monetary mismanagement, which led investors, as if by Adam Smith’s “invisible hand” to engage in more long-term capital goods investments than the voluntary saving investment decisions of the populace would warrant, based on their time preference between present and future consumption.

Happily, during the 1921 depression, the government of president Warren G. Harding did not intervene with monetary stimulus, and the entire episode was over not in a matter of weeks (the V) or years (a fattish U), but months (a narrow U).

The Great Depression, which stretched from 1929-1941 (a morbidly obese U) stemmed from identical causes. Here, I am subscribing to the Austrian analysis of Ludvig von Mises and Friedrich Hayek, not the Milton Friedman monetarist explanation of a lowered stock of money in the 1930s.

But presidents Herbert Hoover and Franklin D. Roosevelt “fixed” this by propping up heavy industries whose extent was overblown by the previous artificially lowered interest rates, in an early “too big to fail” paroxysm. The Smoot-Hawley tariff  added insult to injury, and put the kibosh on any early recovery.

The blunder of 2008 also stemmed from unwise governmental policy. In 1992, the geniuses at the Boston Federal Reserve implied that the banking system was racist, since banks were more likely to reject mortgage applications by blacks and Hispanics compared to whites.

Rather, in my view, their favourite colour was green: the ranking in terms of credit reliability and collateral determined lending practices.

But the US Department of Housing and Urban Development contributed to the eventual crisis by diverting mortgages; billions of dollars were improperly diverted into the housing market. Only when bankruptcies were finally allowed did we escape from that debacle. Call that a fattish, but not an obese, U.

This brings us to present considerations. As an Austro-libertarian, I see government failure as the cause of virtually all depressions, and we are certainly in one now. However, I am forced to admit an exception to this general rule. The depression of 2020 is a product of some very vicious little virus critters, not the state apparatus.

I now predict the sharpest of Vs, but if and only if, all other things being equal, the Trump administration cleaves to market principles. First, and perhaps most important, stop paying people more to stay home from work than the salaries they can garner from their employers.

It is beyond me why US President Donald Trump ever agreed to any such a scheme in the first place.

Does he not want to win the election  in November? Does he not realise that a fast recovery, a V, will help him inordinately in that regard? Does he not realise that if people do not get back to work, there will be no recovery at all?

Continue reading…

From LRC, here.

כי מציון תצא תורה – סיפור הקמת ישיבת הר הבית

שלום וברכה.

לפני כעשור חלמנו חלום: להקים ישיבה שתפעל בהר הבית.

שלא תהיה כהנת כפונדקאית, שהרי אין מקום בו אין ישיבה, ורק הר הבית – עליו נאמר שממנו תצא תורה – עומד שומם ללא קול התורה.

הקמנו עמותה בשם “ישיבת הר הבית” וניסינו להגשים את החלום. זה היה נראה חלום אוטופי, רחוק מהמציאות, שיתגשם אולי בעוד כמה עשרות שנים.

אבל אף פעם לא הפסקנו לחלום.

ברוך ה’, בחסדי שמיים, לפני כשלוש שנים, זכינו לפגוש יהודי יקר ששהה בזמנו בניכר, וגילינו שאנו חולקים את אותו החלום. וכך חלום פגש חלום, החזון המשותף קרם עור וגידים, והישיבה קמה ונהייתה – בזכות מימון נדיב וקבוע שהעניק אותו יהודי לישיבה.

וכתמידין כסדרן, מידי בוקר, בכל יום בו ההר פתוח לעליית יהודים, עולים תלמידי הישיבה בראשות ראש הישיבה הרב אליהו וובר להר הבית; עולים, לומדים ומתפללים בהר בית ה’.

הישיבה מממנת מלגות חודשיות עבור כולל האברכים והרבנים שעולים להר, אחראית להגשת כיבוד קל לעולי הרגלים, ואף דאגה להעמדת קולר עם מים קרים במקום, לרווחת עולי ההר. בנוסף, הישיבה מחזיקה במדור שבועי בעלון השבת הפופולרי ‘שביעי’, בו נכתבים דיווחים שוטפים מדי שבוע על המתרחש בהר, פעילות ולימוד הישיבה, דברי תורה, ושו”ת קבוע עם אחד מבכירי הרבנים התומכים בעליה להר ובעשייה למען בית ה’.

בזכות פעילות הישיבה, כמות היהודים העולים להר צמחה פלאים, והמגמה לא מפסיקה לעלות. אך העיקר, היא הקביעות: כתמידין בסדרן, עולים יהודים מידי בוקר להר. בזכות הישיבה, אין יום בו הר הבית שומם מנוכחות יהודית.

במשך שנתיים, אותו יהודי צדיק החזיק ומימן לבדו את כל פעילות הישיבה, על אף שהתחייב בתחילה לעשות כך למשך שנה אחת בלבד.

השנה, בעזרת השם, אנו רוצים לעלות קומה, להתרחב ולגדול; להגדיל את מספר האברכים, להגביר את הפרסומים, ולקרב ולהביא עוד ועוד יהודים להר.

לכן, עם היכנסם של ימי תשעת הימים, יצאנו בקמפיין גיוס המונים עבור המשך והרחבת פעילות הישיבה, כאשר קבוצה של יהודים מחו”ל התחייבו להכפיל (!) את סך כל התרומות שייכנסו במהלך הקמפיין.

זה הזמן לא רק להתאבל על חורבן המקדש, אלא גם לפעול לבניינו. אז פתחו את הלב והנשמה, תרמו לפעילות הישיבה, ובעזרת השם, יחד נביא לבניין בית המקדש ולגאולה השלמה.

באהבת ישראל,
בנצי גופשטיין

אשמח שתתרמו בקישור שלי.
https://tic.li/9O80oxO

(התקבל במייל מאחד הקוראים)

Keeping Up with the Chazan: Do People Actually Get All the Words Out?!

The Pace of Tefillah: In Defense of the Daily Minyan – the People Who Show Up Every Day

Tuesday, August 27, 2019
Rabbi Barry Kornblau recently shared this Facebook post, which garnered a great deal of attention about the breakneck speed of the morning minyan. The post contained a chart of different speeds at which we speak, and the length of time it would (or should) take to recite the entire Tefillah. Here’s the chart:

Rabbi Kornblau wrote:

This Shabbat, my sermon noted that my upbringing in Reform Temple Beth El of Great Neck properly taught me, among other things, one basic halachah: the requirement to recite all one’s prayers and blessings with feeling and understanding. One cannot do this while reciting the siddur at the speed of an auctioneer (daily amidah of 3 minutes, for example) as is routine for many Orthodox Jews; instead, one must speak slowly and enunciate deliberately – as is fitting for addressing the Master of All.

The post prompted a lively discussion, much of which centered on complaining about the speed of the daily minyan in most shuls. Over the years, I too have joined this chorus of complainers, wondering how people say “all the words” so quickly. My conclusion was usually that they don’t.

I would like to offer some push back.

The chart makes no distinction between the various segments of Tefillah. Using a simple word count, the chart calculates that Amidah, at 824 words, should take about a third as long as Pesukei D’zimra, which clock in at 2,064 words, and Kriat Shema, at 248 words, should take a full minute at “slow auctioneer” pace. Nowhere does the chart note that Pesukei D’zimra is halachically considered customary at best, the Amidah is D’rabanan (according to many poskim), while Kriat Shema (at least the first paragraph) is a D’oraita – a Torah commandment. It seems reasonable to me that the halachic significance of a specific section should have some impact on the speed at which it is recited.

Moreover, as my friend David Brofsky notes in a comment to the post,

Aside from conversation taking into account the other person, most of davening is not a conversation, but rather, reflective statements. In other words, WE are the audience of pesukei dezimra, shema, ashrei, etc. Whether or not that means we should say these passages quickly, or very slow (as a meditation) is an interesting question, but they are not similar to a conversation (maybe closer to the audio book..)

Psukei D’zimrah (as well as most of birchot Kriat Shema and much of the concluding portions of Tefillah) focus on Divine praise. On the other hand, Amidah is supposed to represent a conversation with God, while Kriat Shema focuses on our acceptance of the heavenly yoke as well as other elements of our faith. While it’s certainly preferable to praise God with feeling and intent, it is obligatory to recite Shema with focus and concentration, and Amidah must be recited with focus – and with the personalization that transforms prayer texts into true worship. (Also, the chart completely ignores Korbanot, which seem to be ignored in modern shuls, but some of which have greater halachic significance than much of Pesukei D’zimrah. See Peninei Halachah here for more information.)

Personally, I have no problem with speed-reading (or “auctioneering” through Pesukei D’zimrah) if that means that a person spends more time on the more important parts of davening. I would love to see a siddur in which the importance of the prayer is reflected in font size and number of pages, giving the user the sense of importance of each section.
Moreover, Rabbi Kornblau’s initial point – his comparison to his Reform upbringing, is flawed for a simple reason. Reform Judaism has cut out much of davening, leaving just enough prayer to allow people to focus and concentrate.

Just look at the amount of words that one must recite in the daily prayer, not including the additional Tachanun on Mondays and Thursdays. A commenter on the post noted that there’s a “kavanah” minyan one Sunday a month in Teaneck which takes seventy minutes. On a Sunday (actually the best day to take a long time to daven).

As Rabbi Brofsky noted, we’re not talking about having a conversation at all. We’re reciting texts, that don’t change. Imagine trying to do that in English, day after day. Just recite the US Constitution (4,543 words) day after day, without fail, for your entire life. How long could you do it? How long would it take before people were flying through it, skimming or speed-reading or auctioneering? (Answer: Not long.)

I have spoken to many people about this issue, many of whom have said privately (and quoted rabbis and scholars) that they almost never recite all of Pesukei D’zimrah. Or that they haven’t recited Kedushah with the community in years. The “unspoken” secret is that it’s a mouthful – a lot to say – and perhaps we should be a bit more forgiving of people who either don’t say it all, or say it faster than you or I think they should. Today, I don’t feel that it’s realistic to expect most people to spend 70-90 minutes in meditative prayer each morning.

From Opposing Rent Control On to Supporting GENTRIFICATION!

The Gentrifier

Gentrification has a bad press. It would appear that the gentrifier (he who engages in gentrification) is a malign exploiter, a bully, someone who takes advantage of the weak and the poor. And these are the nice things said about him.

What is the case against this practice? First and foremost, it pushes previous residents out of their homes. These people may have lived in their neighborhoods for years. They may be the third or fourth generation to occupy these premises. But when someone comes along, flashing big bucks, it is game over: the occupants have to vacate. What is the means through which the gentrifiers do their evil deeds? They simply try to purchase real estate in the target area, or attempt to rent accommodation there, thus bidding up rents and sale prices higher than would otherwise exist. The locals cannot compete with these hyped up rates, and are forced to retreat. Where do they go? Who knows? But wherever it is, they now occupy less preferred real estate. We know this since if they liked their new domiciles more than their previous ones, they would have already moved there, without any pressure being placed on the market by the new gentry. And it not only homes those forced to leave lose out on. These houses are part of neighborhoods, communities, associations. They have a history there. Their children are wrenched away from their friends.

Who are the main guilty parties in this sad story? College students who often have more money than the people they replace (or at least their parents do). When the Olympics come to town, people are moved en masse to make way for the new stadiums, swimming pools, ball fields, etc. Ditto for the World’s Fairs. They, too, export inhabitants with a long history, willy nilly. They, too, eradicate cultures and communities that were thriving before the rampage took place. Although this will not be politically correct, and we shudder to even mention it so beholden are we to the modern dictates and proprieties, but homosexual men are also offenders in this regard

This is the usual argument put forth by those who oppose gentrification.

There are grave problems with this account. Before we begin with our analysis, let us make one important distinction, that between owners and renters in the target area. The former are in a far better position than that latter. Yes, when this process occurs, they, too, will leave the neighborhoods they have come to treasure over the years, but it will be “voluntary.” That is, they will have so much money thrust down their throats that they will prefer their new digs to their old ones. Otherwise, they will stay put, and not be “run out of town” by the newcomers. Community, togetherness, history, culture, neighborhood, are not the be-all and end-all of life, as opponents of gentrification would have us believe. At least soome owners in target areas consider themselves lucky to be bought out at elevated prices.

The renters are in a far more precarious position. When their leases are up, the prices asked by the landlord will skyrocket out of their reach. They will be “forced” to depart, whether they like it or not. So, let us focus on those who lease real estate in the target area, not those who have taken up ownership positions there.

In order to put this into context, let us consider other arenas apart from real estate. For, something very much like gentrification occurs all throughout the economy. Take automobiles for example. The rich get the pickings and the poor the leavings. The former walk away, or, rather, ride away, in cars such as the Mercedes, the Rolls Royce, the Cadillac; the latter have to content themselves with the vastly inferior Fords, Chevrolets, Hondas, Toyotas. The only difference between this case and the former is that the poor were never “pushed out” of luxurious vehicles, and into inferior ones. They never had the better cars in the first place. Otherwise, the story is the same: the rich eat high off the hog, the poor take the hindquarters. Ditto with food: it is lobster and steak for the wealthy, spaghetti and peanut butter for the impoverished.

But is this unfair? Certainly not. Assume that the rich came by their wealth in an honest way, not through government grants of special privileges, subsidies, bail-outs, a la crony capitalism, but via laissez faire capitalism. Thus they have contributed more to everyone else than the poor. If anything would be unfair, it would be that the well-to-do would have to take the leavings and those without much honestly earned wherewithal get the lion’s share. Or, that everything gets divided equally. We can see that opposition to gentrification is at least in part a disguised demand for equality. But this comes with particular ill-grace from those, for example, with two eyes. Were they to give up one of them to a blind man, they would lose depth perception. This fades into nothingness compared to the benefits of imperfect sight to someone totally without. And, yet, these egalitarians have the nerve to prate on about income inequality.

There is also more than just a little bit of economic illiteracy involved in the case against gentrification. First of all, economic freedom, as Adam Smith so clearly saw in 1776, creates the Wealth of Nations. Those so concerned with the poor and with eradicating poverty, as we all should be, must realize that opposition to gentrification is an attack on the marketplace. To the degree that people are not free to buy and sell, to “barter and truck” is the extent to which the economy is more impoverished than it need be. The free economy is in a continual state of flux. People are being outbid every day for resources, up to and including housing they would otherwise prefer to keep to themselves. Outlaw gentrification, and if we are logically consistent, we must prohibit this entire process of bidding for goods and services, which implies, yes, outbidding some, disproportionately the poor.

Those ignorant of economics also fail to appreciate the distinction between residential housing ownership and tenancy. If real estate prices go down, and they sometimes do, it is the former, not the latter, who take the major hit. Owners are risk bearers, in a way that tenants are not. But, there are also benefits to investing in this way: when gentrification occurs, they benefit in a way unavailable to those who merely rent.

Forget housing, for the moment. Consider the plight of a person who frequents a restaurant for many years. All of a sudden this establishment raises its prices because they can now attract a more affluent clientele. Our man can no longer afford to eat there.  According to the anti gentrifiers, this diner has rights that are now being abridged.  But no. Engaging in a commercial interaction, even over the long haul, does not give either party any special dispensation to continue it on the same terms. One could with equal logic argue that if the diner shifts his custom to a competing restaurant, the eatery that had long served him would have a legal case against him.  Stuff and nonsense. Both sides have for years benefitted from this long-standing arrangement, otherwise they would not have continued to partake in it. If one of them wishes to discontinue, either one, he has a right to do so.

It is the same with a person who rents an apartment. His long tenure there avails him nothing as a matter of justice, if the landlord wants to raise the rent and substitute a richer tenant for him. And the opposite, too, holds true. If a long-standing tenant wishes to depart for greener pastures, the owner may not compel him, in law, to remain where he is.

I published Defending the Undefendable in 1976, and Defending the Undefendable II in 2013. I am now working on Defending the Undefendable III. The gentrifier will be one of the chapters in this new book, hopefully to be published in 2016.

From LRC, here.

Jewish Presence In the Diaspora (Especially Now) = Terrible Chillul Hashem: PROOFTEXTS

The Chillul Hashem of Galus

In a recent Jewish Press article I asserted that the very presence of Jews in exile is the ultimate chillul Hashem, which cannot be neutralized by good behavior. I referred to Orthodox Jews who are not bothered by this, and are not actively striving to rectify it, as assimilated Orthodox Jews.

I wasn’t expecting a bouquet of flowers from diaspora Jewry, but some of the responses only illustrated how deeply entrenched the galus is inside them. The Jewish Press published three letters in response to the article, yet none of them offered an argument against the notion that remaining in exile is a desecration of God’s name. Two merely expressed indignation, and require no rebuttal. Several commenters on the Jewish Press web site expressed condemnations not befitting a response (they have since been removed).

A rabbi in North America wrote that I had made “quite an accusation”, yet went on to support it with one of many pesukim that directly equate exile with chillul Hashem. He offered no explanation for why my thus validated assertion is incorrect, for there is none. Instead, he noted that the Rambam does not include living in Israel as one of the 613 mitzvos (while noting that the Ramban disagrees), he cited Rav Yosef Dovid HaLevi Soloveitchik’s allowance for rabbis and educators to remain in exile, and cited Rav Moshe Feinstein’s statement that “the mitzvah to live in Eretz Yisrael is not an absolute obligation.”

The weakness of this reply from a clearly knowledgeable rabbi only strengthens my case. Firstly, his reply conflated two distinct issues: the chillul Hashem of Jews being exiled from their land, and the degree of halachic obligation for them to return to Eretz Yisrael. Were he to successfully prove that some or even all diaspora Jews were halachically exempt from returning for one reason or another, this would have no impact on the chillul Hashem of millions of Jews being exiled from their land. On the contrary, in lieu of a halachic exemption – assuming one applies – they would be obligated to return if for no other reason than to nullify the chillul Hashem.

This is indeed borne out by the sources he cites. The Rambam’s omission of the mitzva to live in Israel from the 613 is often mentioned as an excuse for Jews to remain in exile. This is irrespective of the fact that the Ramban includes it; diaspora Jews simply claim that they are obediently following the Rambam, as if that’s the reason they remain in galus. The reality is that if the opinions were reversed, they would simply become ardent followers of the Ramban instead. They first decided what they wanted the answer to be, then they conveniently found a source for it. This is not how an Orthodox Jew is supposed to make decisions; this is how breakaways from Orthodoxy operate.

In addition, the belief that the Rambam did not consider it a mitzva to live in Israel before Moshiach comes is a terrible misunderstanding. Rav Yissachar Shlomo Teichtal, may Hashem avenge his blood, thoroughly demolishes this position – an extreme minority – in Eim Habanim S’meicha beginning on page 149. Rav Teichtal proves that the Rambam did not include the mitzva of settling the land as one of the 613 for technical reasons based on how he enumerated the mitzvos, and that the mitzva to settle the land is too overarching to be enumerated with the others. It transcends the 613. It is only on this technical point that the Ramban disagrees; both titanic poskim agree that settling the land is a mitzva at all times.

Rav Soloveitchik’s exemption for certain individuals to remain in galus is merely a concession to the unfortunate reality that not all Jews in galus are able or willing to make aliya en masse, and they need spiritual caretakers to remain with them. It is in no way a lechatchila that rabbis and educators remain in galus; ideally they would fulfill the mitzva of settling the land. Their staying behind should be viewed as a tragic necessity, one that pains them every moment, and which they hope to rectify by bringing their flock with them to Israel at the earliest possible time.

Rav Feinstein’s famous ruling that living in Israel is not an “absolute obligation” is famous only because of its convenience to so many people who wish to remain in galus. However, it hardly justifies their conclusion. Wearing tzitzis is also not an “absolute obligation”. The obligation only applies to a four-cornered garment. If one chooses not to wear such a garment, according to the Torah he is completely exempt from the mitzva.

However, we recognize that it is Hashem’s will for us to wear tzitzis. We therefore go out of our way to wear a four-cornered garment just so we can fulfill the mitzva, to the extent that a man who does not wear tzitzis is not even considered frum! No Orthodox person will say that he does not wear tzitzis because it is not an “absolute obligation” – yet when it comes to the transcendent mitzva of settling Israel, which concurrently rectifies the most serious chillul Hashem, Orthodox Jews excuse themselves that it is not an obligation!

If only they viewed settling Israel with the same seriousness that they have for a mere minhag, such as having a fish head on Rosh Hashana.

What is most tragic is that I even need to “prove” that it is a chillul Hashem for Jews to be in galus. The two are equated throughout the Torah, and the concept should be too fundamental to have to debate with educated Orthodox Jews. This is only a “controversy” because of the deep attachment these Jews have to galus – which only demonstrates their spiritual assimilation in this respect.

The fact that many gedolim lived in galus throughout history is not a counter argument. Their presence in galus was involuntary, but still represented a desecration of God’s name. They are not guilty for this; no doubt they were deeply pained by the situation and devoted their lives to rectifying it however possible.

Today, however, the presence of Orthodox Jews in galus, with few exceptions, is voluntary. There is little evidence that they are deeply pained by the situation – on the contrary, the suggestion that they make aliya is met with indignation – and they dedicate their lives to cementing diaspora life for perpetuity instead of leaving it once and for all. This is indeed the ultimate chillul Hashem, and demonstrates an assimilated mindset that has lost sight of the big picture.

Indeed, we say in Shemoneh Esrei that Hashem will redeem up “for the sake of His name, with love”. Even if we do not deserve to be redeemed, Hashem must redeem us and will redeem us to cease the desecration of His name caused by our continued exile. How can the diaspora Jew willingly perpetuate this desecration and not be pained to the core?

As we enter the culmination of the three weeks commemorating the ultimate chillul Hashem, let us resolve not merely to mourn it, but to rectify it. It is time to leave galus and not look back.

*

Readers who are interested in additional sources that illustrate the direct link between Jews living in galus and chillul Hashem may refer to the following list below. Some of the sources in Nach were found on Wikitext with the aid of a quick search. This list of specific sources is a small representation; a complete list would encompass the totality of the Torah.

My sefer Go Up Like a Wall, which expands on these topics, is available at no cost to those who request it.

Devarim 32:37

Shmuel I 12:22

Melachim II 19:34

Yeshaya 43:25, 48:9, 52:5

Yechezkel 20:9, 36:20, 36:23

Tehillim 14:7, 21:6, 44:27

Eicha Rabba Introduction Section 17

Avoda Zara 11B

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www.chananyaweissman.com

endthemadness@gmail.com