חנניה ווייסמאן Chananya Weissman

Stop Trusting the Non-Jews’ ‘Innate Morality’!

וישב (ב’)

החטא של הסברה

פרק מ, פסוק יד

כי אם זכרתני אתך כאשר ייטב לך ועשית נא עמדי חסד והזכרתני אל פרעה והוצאתני מן הבית הזה:

רש“י לפסוק כג

… מפני שתלה בו יוסף לזכרו, הוזקק להיות אסור שתי שנים, שנאמר “אשרי הגבר אשר שם ה’ מבטחו ולא פנה אל רהבים” (תהלים מ, ה), ולא בטח על מצרים הקרויים “רהב”:

Q: According to the Midrash, Yosef spent an extra two years in prison because he counted on the Sar Hamashkim to put in a good word to Pharaoh on his behalf.

But what rational person would not have acted exactly as Yosef did? Should he have just hoped that the Sar Hamashkim would do him a favor without his asking for it? Surely Yosef recognized that Hashem had orchestrated this opportunity for salvation, and he would have been foolish not to make the most of it. Even the greatest of tzadikim are supposed to recognize the Yad Hashem in seemingly ordinary events, and to act accordingly. Consequently, Yosef could not have been expected to continue waiting for some sort of miraculous salvation – this was it!

A: Without question Yosef acted correctly by asking the Sar Hamashkim to put in a good word for him, and Yosef never lost sight of Who was running the show. His fault was believing that the Sar Hamashkim, and ultimately Pharaoh, would help him because justice was on his side. Yosef believed that if Pharaoh was made aware of the injustice he had suffered, it was inconceivable that Pharaoh would allow him to remain in prison a moment longer. The morality of the Egyptians, Yosef believed, would play a role in his salvation – all he needed was a chance to tell his story. (This reads very smoothly into Yosef’s words.)

For this trust in the basic morality of rehavim (the haughty), Yosef was punished with an additional two years in prison. Indeed, when the Sar Hamashkim finally deigned to mention Yosef , he did so in a scornful way and surely for his own benefit. And Pharaoh never displayed any interest in Yosef beyond what Yosef had to offer him.

This is an enduring lesson that is of particular relevance in this period of crisis for Israel and Jews all around the world. Most Jews, even talmidei chachamim with emunah in Hashem, believe that if we could just get the facts out, if we could just tell the world our side of the story, they would surely acknowledge that truth and justice are with us.

But this is false, and placing any kind of trust in the morality of our “allies” (and kal vachomer our open enemies, those with Jewish blood on their hands), is not only dangerous but sinful. It is certainly proper for us to tell our side of the story, as we must pursue natural means, but we need not try too hard to convince anyone. The truth is clear for all those who wish to see it, and those who don’t will never be persuaded by our hasbarah.

We must never lose sight of the fact that our only hope is with Hashem , and He is directly responsible for every aspect of our salvation. To put any confidence in rehavim will only prolong our troubles, God forbid.

The Demands of the Galus Jew

The mental illness of the galus Jew was on full display in a recent email correspondence I had with a Jewish woman from the United States. I will refer to the essence of the correspondence and have removed any identifying information.

She wrote that she asked around about homes in Israel. She is looking for a home that has two or three bedrooms and two bathrooms, with a nice kitchen. It must be no more than a few minutes from restaurants and nightlife (which eliminates much of the country), and was looking to spend $250 thousand. Surprisingly enough, no one was able to “find a place with those requirements”.

She concluded her initial email with the following admonishment: “How about in your next column in The Jewish Press, you make recommendations for where Americans interested in moving to Eretz Yisroel might find a comfortable home and community.”

I replied in part as follows: “Maybe your aliya wish list is a little too demanding. Israel is a large and beautiful country with many affordable communities. American Jews tend to be very materialistic, demanding, and spoiled, and if they cannot afford to live in the Old City, the center of Jerusalem, or a well-established, high-end Anglo community, they declare that they can’t afford to live in Israel and aliya is not for them. For a fraction of the cost of living in the Beverly Hills of Israel you could get a villa in other communities and give up a little on your materialistic demands in favor of the blessing of coming home.

“You mention [an expensive Anglo neighborhood], but the fact is that you would have sniffed your nose at [this neighborhood] when it was under construction. You wouldn’t have bought there at $250K and waited a few years for it to go up. Were you willing to lower your demands, you could find many more such opportunities in other parts of the country. That’s the hard truth, and I hope you will consider it.

“Life in Israel isn’t perfect, but neither are you. If you will come to Israel with a positive attitude, accept it for what it is, and help bring us closer to the goal, the land will take a favorable view toward your imperfections as well.”

Tough words, but honest and to the point.

She replied with a long diatribe about how she grew up in poverty and now donates money to Jewish institutions. She went on to call me “arrogant…insensitive and a disgrace to the title rabbi. I certainly would not want to live in a community filled with people like you. Now you have uncovered your face for the world to see…no one cares what you want.”

Woof.

Now, all that may be true, but it doesn’t negate my response to her list of demands to make aliya. I replied: “I’m truly sorry that Israel cannot offer you an apartment with 3 bedrooms and 2 bathrooms in a developed Anglo community a half hour away from restaurants and nightlife for $250,000. Obviously the problem is with Israel, and I am a disgusting person for observing that your demands are unreasonable, overly materialistic, and display a distorted perspective of what aliya should be about. I wish you luck in finding a community that makes you happy and has only people who tell you what you wish to hear.”

She replied with another long diatribe about how she grew up in poverty and worked her way up to a nice standard of living, which she refuses to give up. “I simply cannot afford the lifestyle… Yes, there is a problem in Israel if you cannot find a residence to fit your family. You act as though I am requiring a palace. I don’t need a palace, but I do want a home above a Bedouin tent.”

My reply: “As I mentioned previously, there is a huge divide between a “Bedouin tent” and a developed Anglo community near restaurants and nightlife. Thank God the people who came to Israel before us, who truly cherished the land and built it, did not have such a list of requirements to consider themselves not “impoverished”. I never judged you as a human being, and your childhood and how much tzedaka you give are irrelevant to the discussion.

“You presented me with a list of requirements for moving to Israel that I consider unreasonable and overly materialistic, and I gave you an honest response. You reacted by heaping praise on yourself and heaping abuse on me. So be it.

“I stand by my assessment of your shopping list, and there is no reason to continue this discussion. When Black Lives Matter and Antifa pay a visit to your suburb, maybe you will adjust your requirements for living in Israel, and maybe you will even prefer a Bedouin tent in your own homeland among rude, arrogant, and overall disgusting people like me. Good luck to you.”

Well, she had an answer for that contingency! “If Antifa or BLM come to my home, they will see the end of my AR-15.”

To which I replied: “Good luck with that, Rambo.”

The Land of Israel cries for its children. It cries as follows:

“Life here might not yet be everything you want it to be. You know what? You’re not everything the Land of Israel wants you to be, either. I’m willing to view you favorably because you are the children of those I loved most, even though at times you hardly resemble them. I will do this on the condition that you view me favorably, and not complain about how I don’t resemble the land you must leave behind. I’m not supposed to. I’m different, and you are supposed to be different than the people in those lands. If you work to create a better life in Israel, I will work to make you a better person.

“This is your only home. Come here to stay and make it work.”

Most galus Jews will not listen. But maybe one more will hear the call.

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www.chananyaweissman.com

https://www.facebook.com/etm.shabbatons

American Jew: Time to See the Writing on the Wall!

Don’t Be Surprised When The Pogroms Begin

There are three ways the escalating tensions between New York’s Jews and the authorities can play out.

1) The Jews successfully get their point across through the courts, or civil disobedience, that the restrictions imposed upon them are unfair and infringe on their rights. The politicians imposing these restrictions either see the light or are humbled and give in to the Jews’ demands.

Harmony is restored. The Jews enjoy newfound respect and appreciation from their gentile hosts. It will be a long time before someone dares mess with the Jews again.

If you believe this outcome is likely, you’re smoking some heavy galus opiate. Apparently, however, many New York Jews believe it is likely.

2) The virus situation improves, people find other things to worry about, and everything settles down. The cycle of political crackdowns on Jewish neighborhoods and Jewish protests becomes nothing more than a historical footnote in the lore of American Jewry. After enough time passes, we joke about it.

3) The Jews in America, who have been far too complacent for far too long, get a very rude wake-up call. The hatred of the Jew that has become increasingly pronounced both on the street and in government becomes enflamed. Their gentile neighbors and lords decide to put them in their place.

Armed with strong pretexts, they unleash their pent-up frustrations, fury, and deep-seated hatred on the world’s favorite scapegoat. Legislation targeting the Jews becomes bolder, punishments against their communities more draconian, and a few unfortunate Jews have the book thrown at them to send a message to everyone else.

The best Jewish legal minds are rendered impotent; you cannot beat the system when the system is determined to beat you.

The Jews are confounded by the media’s antipathy when so many other underdogs receive favorable treatment and the rights of so many minorities are championed. Op-eds to their gentile neighbors, full of sound reasoning and conciliatory words, are mocked and scorned.

In spite of everything, the Jews are taken completely by surprise when the pogroms begin. The police are ordered to stand down. The story continues from there, and, let’s just say, it doesn’t end with the triumph of the few over the many and a new Jewish holiday.

If you’re an American Jew, and you think this scenario is crazy, please explain why. Otherwise, maybe it’s time to see the writing on the wall.

We have a Jewish country, a Jewish homeland. It’s your home, too, your only home. We look forward to welcoming you.

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Yom Kippur Is Over. Time For Teshuva!

Shabbat Shuva lessons from a tangent by Radak

Tehillim 146:3 says as follows: אל תבטחו בנדיבים בבן אדם שאין לו תשועה. “Don’t trust in the generous, in human beings, who do not have salvation.” We say this every day in our morning prayers.

Radak writes as follows:

אם לא ברצון האל אין ביד האדם להושיע חבירו מצרתו כי לה‘ לבדו התשועה והוא יסובבנה על יד בני אדם

“If not for the will of God, it is not in the hands of Man to save his fellow from his trouble, for salvation belongs only to Hashem, and He will orchestrate it through people.”

This is a straightforward explanation that is shared by the other commentators.

Radak then goes off on a striking tangent:

כמו שסיבב תשועת גלות בבל על ידי כורש וכן לעתיד יסבב גאולת ישראל על ידי מלכי הגוים שיעיר את רוחם לשלחם כמו שכתוב “והביאו את כל אחיכם מכל הגוים מנחה לה‘” וזה יהיה לפי שבטחו ישראל בגלותם באל ית‘ לבדו

“Just as He orchestrated the salvation of the Babylonian exile through Koresh, and so in the future He will orchestrate the redemption of Israel through the gentile kings; He will awaken their spirits to send them [the Jews back to Israel]…and this will be because the Jews in their exile trusted only in Hashem.”

This is yet another clear source that the modern return to Israel, which was orchestrated through the miraculous consent of the nations (something they have been repenting ever since) is the divine will. Those who insist that a return to Israel is illegitimate or theologically irrelevant until Moshiach arrives and open miracles occur are sorely mistaken.

The fact that the majority of Jews who unwittingly heeded this divine call were not spiritual role models does not invalidate the divine call or the salvation contained therein, which religious Jews must embrace. Israel is the real deal and Jews should return en masse. It’s not yet everything you want it to be? That’s part of your job. Come home and make it better.

It is also noteworthy that Radak chooses this as his example for the lesson of the pasuk. We would more instinctively think of a sick person going to a doctor, a pauper seeking charity from a rich person, or an accused person standing before a judge that their salvation is really in the hands of God alone. Radak takes this opportunity to remind us that our national salvation is also in the hands of God alone.

Too often we get lost in the constant feed of news updates and political machinations, and may lose sight of the fact that politicians and world leaders are little more than marionettes in God’s hands. It’s easy even for educated, religious Jews to forget themselves and believe it’s a matter of playing the game and pushing the right buttons. No such thing. All the exterior trappings are merely a cover for the divine will, which we can only influence through teshuva, tefilla, and tzedaka.

The Jews who stubbornly remain in exile by choice must internalize Radak’s message, that the redemption in our times mirrors the redemption of the Babylonian exiles.

The Jews who have already returned to Israel must internalize the second message, that the furthering of our redemption will not be achieved by playing political games or trusting in human elements here or abroad. Such machinations lead us only to outsmart ourselves and delay the redemption process. We must do only what the Torah indicates in each situation, put our trust only in God, and let Him run the world.

Two timely examples:

1) Our ability to daven with a minyan, let alone in shul as we were accustomed to, has been severely curtailed. Religious Jews have expended great efforts to daven as normally as possible in light of the ever-changing restrictions, and have lobbied politicians for restrictions to be relaxed wherever prudent. How much effort have we spent beseeching Hashem to remove the curse and restore the privilege of davening together normally?

2) For all the virtual ink that has been spilled on Halachic minutiae related to the coronavirus (which I do not intend to devalue), how much have we delved – as a tzibbur – into the underlying spiritual causes of this plague and its effects? In past generations the primary response to plagues would be for the community to publicly examine its ways and attempt to rectify its failings.

Today the mere suggestion that anything is a divine punishment invites scorn and censure even from “religious” Jews, and any attempt to connect a problem to a precise sin (as opposed to vague calls for us to be more kind, etc.) receives heated condemnation. This fear of offending the overly sensitive and over-reactive among us guarantees that we will fail to uncover the spiritual cause of our problems, let alone collectively address them.

Claiming that we cannot understand God’s messages denies God’s ability or willingness to send us messages we can understand, obviates the point of divine messages, and dooms us to even harsher messages. There is no Torah basis to feign humility when tragedies occur and claim we cannot possibly decipher their cause; on the contrary, both individually and collectively it is our duty to keep searching and trying until we get it right. At worst we might fix a problem that is unrelated to the situation and be forced to identify other problems as well.

It is well past time Jewish communities all over the world got together, honestly examined their collective ways, identified glaring shortcomings, and resolved to rectify them together. Even if we cannot be sure that we will correctly identify the spiritual cause of the plague – and this is something we should pray for – we can be sure that our efforts will get Hashem’s attention like little else and arouse divine mercy.

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www.chananyaweissman.com

https://www.facebook.com/etm.shabbatons