No Good Deed Goes Unrewarded

Contemporary Lessons from Melachim – Part One

A Special Merit

Yaravam ben Nevat had tremendous spiritual potential. He risked his life and took a public stand against Shlomo HaMelech for the sake of Hashem’s honor. Because of this Hashem chose Yaravam to be the king of the ten tribes when He split Israel into two kingdoms.

Once he rose to power, however, Yaravam quickly turned bad. He feared that the regular Jewish pilgrimages to Jerusalem would render his kingdom inferior, and eventually lead to its dissolution. In order to strengthen his political position, Yaravam placed two golden calves in his territory to serve as substitutes for the Beis Hamikdash. To ensure that those who learned anything from history wouldn’t torpedo his plans, he also set up military checkpoints to prevent his citizens from ascending to the Beis Hamikdash.

He didn’t “force” the Jews to serve the golden calves, but he didn’t give them much choice if they wanted to remain part of society, either.

Even after he sinned so terribly and caused countless others to sin, Hashem offered him a lifeline:

אחר הדבר הזה לא שב ירבעם מדרכו הרעה מאי אחר אמר ר‘ אבא אחר שתפשו הקבה לירבעם בבגדו ואמר לו חזור בך ואני ואתה ובן ישי נטייל בגן עדן אמר לו מי בראש בן ישי בראש אי הכי לא בעינא

“After this matter Yaravam did not repent from his evil path” (Melachim I 13:33). What is it referring to by “after”? Rabbi Abba said, after Hashem grabbed Yaravam by his garment and said to him, “Return!  Then I, you, and the son of Yishai will stroll in the Garden of Eden.”

He said to Him, “Who will be at the head?”

[Replied Hashem] “The son of Yishai.”

“In that case, I’m not interested.” (Sanhedrin 102A)

These golden calves would continue to drag down the ten tribes for many generations until they were finally exiled. All because Yaravam couldn’t bear the thought of being second after tasting power.

There is much to learn from this, but what comes next is even more instructive for our times. Yaravam’s son, Aviya, became ill and eventually died. The prophet Achiya HaShiloni foretold as follows:

וספדו לו כל ישראל וקברו אתו כי זה לבדו יבא לירבעם אל קבר יען נמצא בו דבר טוב אל יהוה אלהי ישראל בבית ירבעם

And all of Israel will eulogize him and bury him, for this one alone of Yaravam’s [house] will come to be buried, because in him was found something good to Hashem, the God of Israel, in the house of Yaravam. (14:13)

What special merit was found in Aviya?

רבי זירא ורבי חיננא בר פפאחד אמר שביטל משמרתו ועלה לרגלוחד אמר שביטל פרדסאות שהושיב ירבעם אביו על הדרכים שלא יעלו ישראל לרגל

Rabbi Zeira and Rabbi Chinina bar Papa: One says that he canceled his guard duty and went up for the pilgrimage, and one says that he canceled legions that Yaravam his father placed on the roads so that the Jews would not go up for the pilgrimage. (Moed Katan 28B)

Aviya was one of the soldiers whose job it was to prevent Jews from going up to Jerusalem. He left his post and went up himself. According to one opinion, he even got other soldiers to follow his example. It’s true that, as the king’s son, he could get away with more than most people, but this still required incredible courage. He was rebelling against a mandate that Yaravam believed was the key to his entire rule.

This was Aviya’s special merit: a valiant act of civil disobedience for the sake of Hashem.

It must be noted that his disobedience did not make a big difference in the grand scheme of things. It didn’t lead to a social movement, let alone the abolition of the military checkpoints. Indeed, the checkpoints remained for approximately two hundred years.

Aviya was a rare dissenter in a society that turned idolatrous. In a world gone crazy, where they were once again serving golden calves, Aviya did something remarkable for Hashem. He was unable to save his society – but don’t be fooled. His civil disobedience was not for nothing.

He saved himself.

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The Rules of Power for Teachers & Tyrants

How to control 5th Graders… and the world

Many years ago I took over a 5th grade class in the middle of the school year. By the principal’s description, the kids were “swinging from the chandeliers”. Most of them were on a 2nd or 3rd grade reading level. There was also a state exam in American history coming up in a few weeks that they were completely unprepared for, which was a looming disaster for the school.

To make a long and interesting story short, the class did very well on the state exam, by the end of the year many of them were on a 7th or 8th grade reading level, and almost all the kids had become solid students. Turning that wild bunch of kids into mensches was a constant challenge with many ups and downs. It is the teaching job I am most proud of, though I must acknowledge that the turnaround was beyond my control, and easily could have turned out differently. If we don’t take all the blame when things don’t work out the way we desire, we have to be consistent and defer the credit when they do.

Although much of the time I was flying by the seat of my pants (it was only my second year as a full-time teacher) I learned many things about human behavior that have implications far beyond a middle-school classroom. After all, there is not much difference between controlling a classroom, controlling a group of employees, controlling an army, controlling inmates in a prison, or controlling an entire society. The details are different, but the underlying strategies are essentially the same.

Before I get to what worked, here’s what made no difference at all: everything I learned in graduate school. I spent three years toiling through graduate school, borrowed many thousands of dollars for tuition, housing, and overpriced textbooks, and learned almost nothing of practical value. I provided the desired responses to questions about theories of education, received passable grades, promptly forgot this information, wrote a paper or two, and participated in model lessons with fellow aspiring teachers that resembled an actual day in the classroom in no way at all, all while pretending that professors who couldn’t even entertain us compliant graduate students would mold us into experts in taming a jungle.

At the end of this torturous process, I had very little useful knowledge, but I did receive a valuable piece of paper. This conferred upon me the right to boast that I have this piece of paper. I have a Master’s degree in Secondary Jewish Education! This evidence that I had entered this torturous process of “higher education” and came out the other side brought me esteem and the illusion of “expertise”. I could command a better job and a higher salary, at least in theory. Furthermore, for the rest of my life I could pull rank on anyone without equal “credentials” who expressed an opinion on education. I have a Master’s degree! I speak with authority!

Of course, there were even higher credentials available for purchase. I could have subjected myself to several more years of “higher education”, tortured myself to write a dissertation, dug a deeper pit of student debt, and then received a PhD. This would confer upon me the right to command an even better job and a higher salary (at least in theory), and even greater boasting rights for the rest of my life. No one with a mere Master’s degree would dare speak up in my presence.

I decided a Master’s degree would be enough torture and reward for me. Even with a PhD, I would still be expected to defer to those with multiple doctorates, or a PhD from a more prestigious institution, or winners of some award. Besides, I wanted to be a rebbe in a yeshiva, where teachers are generally viewed either as glorified babysitters or robots to be plugged into the wall. A Master’s degree would be sufficient to distinguish me as far as it mattered, with little to be gained beyond that. Being someone’s cousin or son-in-law mattered a lot more than any piece of paper from the high temples of education.

So what did work in that 5th grade classroom, against all odds, and how is it working for the tyrants of the world today? As I sometimes told my students with tongue in cheek, open up your brain and let me pour in some knowledge.

1. Never let them know that you are flying by the seat of your pants. Always maintain the illusion of control.

Once a teacher loses control of the classroom, he is in a desperate situation. If he fails to regain control quickly, he may never be able to hold onto it again. This is because the students will realize that they can seize control of the classroom at any time and there is virtually nothing the teacher can do about it. He is vastly outnumbered. He will have to run to the principal for support, which further exposes him as having no independent power.

The principal will then demonstrate the same illusion of control, issuing stern demands and warnings, but he too is vastly outnumbered. It is all a bluff. If the students maintain a united front, it is the teacher who will pay the price, not them. And if they keep it up, the principal will pay the price, too.

The greatest fear every teacher has is that they will lose control of the class. The elusive secret of how to control the classroom is the obsession of every graduate student, who will learn many advanced theories that will fail the minute he is faced with a difficult group of children. The teacher will then either figure out on his own that it’s all about bluffing and manipulating people, or he will fall.

The students must never see that you are rattled and confused. Even if the principal marches into your classroom and dresses you down in front of your students – the most unprofessional and counter-productive thing a principal can do – you must maintain your composure and appearance of control.

A successful teacher is an award-winning actor.

It is the same with those who control society. It is all one big bluff. They too are vastly outnumbered, and they live in constant terror of losing control. Sometimes they have detailed “lesson plans” and sometimes they are flying by the seat of their pants, but maintaining the illusion of control is their primary obsession.

If they lose control for a short period of time, they will panic and scramble to regain control before the inmates see through the facade. If the inmates maintain a united front for an extended period of time, the “teachers” in the middle will be the ones who pay, and they will be replaced with other teachers to mollify the populace and reset the situation.

No matter what happens, the people cannot be allowed to believe that the leaders stand on very shaky ground, live in terror of them, and are desperate to maintain control. They must always convince the people of just the reverse – that the people are the ones in trouble.

2. Convince the students that you are on their side, and you are their best hope.

One of the first things I did when I took over the class was make it clear that I wanted them to succeed, and they needed to cooperate with me in order to succeed. In the beginning they would gloat about having gotten the previous teacher fired, and implied that they could do the same to me. I acknowledged that theoretically that was possible, but I had no intention of quitting as the previous teacher had essentially done, and in any case if I were replaced it wouldn’t benefit them in any way. They would still be stuck in the same classroom, with the same requirements to advance, and the same trajectory in life before them. At some point their antics would boomerang on them. The next teacher wouldn’t be better than me – definitely not – so they would only be shooting themselves in the foot.

They tested me for a little while – there were good days and bad days – but then they really accepted me as their teacher.

Those who control society attempt to do this as well. Every politician claims that they are on your side, that they will “fight for you”. Who would you want to be alone with in a dark alley more than them? No one! In fact, no one else can possibly protect you. Only they can get the job done.

I really was on the side of my students and I really did get the job done. But when it comes to those who control society, it is never true. During election season they will run around shaking hands, taking pictures with people, visiting different communities to meet the regular people, take their questions, and learn about their needs. Because they care so very much.

Once the election is over, try to speak with them or arrange a meeting with them in your community. I’m sure they will never be too busy to meet with regular people, take their questions, and learn about their needs. Because they care so very much.

3. Carrot and stick

You don’t want to use a hard-handed approach unless you absolutely have to. It is a tool best used sparingly and responsibly. If it backfires it exposes your weakness, and if it succeeds it still breeds resentment. Though the students must know you pack an iron fist, they must see it only rarely and think of it frequently.

If you make my life easier, I will make your life easier. I rewarded good performance from my class with pizza parties, extra recess, and other perks. At the beginning of the class I told them exactly what I needed to do with them that day. If they would cooperate, we would finish early, and I would give the rest of the time back to them. They could have recess for the rest of the day, do their homework in class, or just hang out with me until school was over.

If they didn’t cooperate, the job still needed to get done, but it would be a lot less fun. No recess, extra homework, the regular school lunch, no fun and games. If you don’t let me teach, I am not going to go hoarse from screaming. I will simply stop, turn around without a word, and add homework to the whiteboard. This will continue as needed. If I cannot finish the day’s lesson, I will not reward you by trying again tomorrow. You are on your own, and tomorrow I will do tomorrow’s lesson. If you can’t keep up, hire a tutor.

Again, there were good days and bad days. They tested me. It took them time to change their habits. One student was thrown out of the school. It actually had nothing to do with his behavior in my class, and I wasn’t even informed of the expulsion by the unprofessional administration, but I used this example to put the fear of God in the rest of the class. Eventually they got used to the idea that cooperating was a much better idea. Not only was life more pleasant, they actually learned, succeeded, and enjoyed it.

The people who control society use the carrot and stick as well, but the carrots tend to be rotten and the sticks have rusty nails on them. Unlike a good teacher, they despise you and have no interest in your personal success. Consequently, you should have no interest in their carrots or their sticks, and seek to replace them with shepherds who truly care for you.

4. Make them believe you are on their side. Give them a small victory.

As a teacher, this was easy, because I really was on their side. I didn’t need to fake it.

The people who control society need to fake it. Your personal success is no goal of theirs, and may represent a threat to their agenda. So while the people in charge are actively working to impede your success, to complicate your life, and even to destroy your life, they must make you believe that they are your greatest ally.

They will generally employ rhetoric, because talk is cheap, efficient, and effective most of the time. They will lull you to sleep with oratory, assuage your pain and difficulties by acknowledging that we are “going through difficult times” (“we” meaning you, not them).

Sometimes, however, when your lives are really going to pieces, and especially when this is their direct fault, they will need to persuade you even more convincingly that they are on your side. When they propose a new draconian measure against you – the passage of which is a fait accompli – they will allow you to submit your opinion, which of course they will take into consideration, because your opinion matters.

They will allow you to protest – only in a time, place, and manner that you first receive permission for, of course – because you are allowed to make your voice heard. If the time, place, and manner of your protest is inconvenient to them, expressing your voice will land you in prison, because your voice is otherwise harmful to society. If protesting at all becomes too inconvenient to them, or they have consolidated power sufficiently, they will disallow protests entirely, because this too is best for society (their society).

They will take away your livelihood and right to work, but they will print monopoly money and give you some. They will confiscate all natural resources, but ration out “your fair share”. They will appropriate whatever is useful to them, but only so they can protect it for you. They will destroy your home, but promise to take care of you. They will force greater and greater tyranny upon you, but always provide an exception so you will see that they are reasonable. They will leap ten steps forward, then go one step back, so you will think your voice matters and you scored a victory.

They will utterly control you by allowing you to choose the collar around your neck and the mask on your face.

Israeli citizens face government-mandated boycotts against them if they refuse to submit their bodies and their children’s bodies to medical experiments and potentially lethal injections. However, the tyrants in power have threatened serious repercussions to an ice cream company for refusing to sell their products in certain parts of our land. “Israel will act aggressively against any effort to boycott its citizens,” declared Bibi 2.0.

Remember, they fight for you!

5. Unite the people around you.

What better example than the one just cited? The media decides what we should care about and for how long. The same day the media decided that we should care very much about an ice cream company, making this the most important story, urging us to be all up in arms about this outrage, another development occurred that received far less attention.

The government mandated that business-owners must enforce inhumane, medically dangerous, discriminatory edicts against the population. If people are caught inside a store or at an event without a mask or proof that they poisoned themselves, the business owner will be slapped with a massive penalty. The business owner must serve as a private arm of the government and police his customers on their behalf. He will not receive a salary like actual police officers; his only compensation will be the “right” to continue operating his business, which he formerly believed was inherent.

This incredible development, this outrageous encroachment on decency and human rights, received scant attention in the media, which was entirely by design. We are not to concern ourselves with decency and human rights, let alone be outraged by assaults against them. That would be selfish, and ignorant, and the result of misinformation, and display a gross lack of concern for human life.

No, we must be obsessed with an ice cream company pulling its mediocre products from some parts of the country, because that is simply unacceptable. We must channel our righteous outrage in that direction, create memes, write letters, and make it clear that we will not be trifled with.

Most of all, we will rally around our heroic leaders, who proudly stand up for us in this time of crisis.

At the same time…

6. Get them to keep each other in line.

Something special happened one day in my 5th grade class, and I knew that I had won. A few students were being disruptive. Without missing a beat, I turned around and added some homework to the whiteboard. There were groans from other students. It wasn’t fair. Why was I punishing them for what a few clowns did?

The disruptions continued. I stopped again, and there was silence. They knew what was coming next.

Suddenly one of the good students, a hard worker and emotionally sensitive child, yelled at the troublemakers to stop. He represented the overwhelming majority.

The troublemakers stopped.

Once the students had bought in to the extent that they were disciplining each other for me, my job was a lot easier. I would now only have to step in for extreme infractions, or occasionally give a reminder, but otherwise I would have no serious problems with controlling the classroom. They were controlling it for me.

This is the dream of every teacher, and the dream of every political leader.

They only have so many officers and soldiers they can deploy to enforce their cruel edicts. They cannot be everywhere all the time, and, contrary to what they want you to believe, they’d really rather not. They would much rather condition you to do the dirty work for them. Scream at people for not wearing a mask. Shame people for not being pin cushions for amoral maniacs in lab coats. Refuse to let them into your store, or into your home, or into your place of worship, or into your school. Hate them with all the pent-up rage and sanctimony you have stored inside you. Unleash it upon these fellow inmates instead of on your captors.

Then your captors can turn their attention to bigger things, instead of fighting tooth and nail to enforce their edicts. They will only have to trouble themselves for extreme infractions and provide occasional reminders that they are the boss.

Their plan all along was to turn their hostages against one another. This is what they have always done. As soon as people bought in to the extent that they were disciplining each other, they knew that they had won.

As soon as this stops, they will become very afraid.

Everything I always wanted to know about ruling the world I learned in 5th grade.

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https://chananyaweissman.com/

Chananya Weissman on Parshas Vayeira: The Place for Silence

Dvar Torah on Vayeira: Know what to answer

וירא
דע מה שתשיב
[כ:ט-י]
וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ מֶה עָשִׂיתָ לָּנוּ וּמֶה חָטָאתִי לָךְ כִּי הֵבֵאתָ עָלַי וְעַל מַמְלַכְתִּי חֲטָאָה גְדֹלָה מַעֲשִׂים אֲשֶׁר לֹא יֵעָשׂוּ עָשִׂיתָ עִמָּדִי: וַיֹּאמֶר אֲבִימֶלֶךְ אֶל אַבְרָהָם מָה רָאִיתָ כִּי עָשִׂיתָ אֶת הַדָּבָר הַזֶּה
Avimelech called Avraham and said to him: “What did I do to you, and what have I sinned against you, that you brought upon my and my kingdom a great sin? You have done things with me that should not be done.” And Avimelech said to Avraham: “What did you see that you did this thing?”
Q: These pesukim seem to be redundant. Furthermore, since the second pasuk is simply a continuation of Avimelech speaking to Avraham, why does it begin anew with “ויאמר אבימלך אל אברהם”? We already know who is talking. [The אור החיים is sensitive to this issue in his commentary.]
A: A similar anomaly appears in the previous parsha, along with a clue to the answer. After the war between the kings, Hashem assured Avraham that his reward would be very great. Avraham replied as follows:
[טו:ב-ג]
וַיֹּאמֶר אַבְרָם אֲדֹנָי יְהוִה מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר: וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן בֵּיתִי יוֹרֵשׁ אֹתִי.
And Avram said: “Hashem Elokim, what can you give me when I am on the way to being childless, and the custodian of my home is Eliezer of Damascus?” And Avram said: “Behold, you have not given me a child and a member of my home stands to inherit me.”
These two pesukim also seem redundant, each beginning with “ויאמר אברם” despite the fact that we already know it was him speaking. Both the redundancy and the double introductions are remarkable.
But look closer. These two statements are very different. At first Avram makes a declarative statement about the future; he will never have children. This is inappropriate; although the future certainly looked bleak, Avram had no right to throw in the towel.
In addition, he refers to Eliezer in a dismissive, scornful way, as a foreigner destined to take over his home. This is inappropriate; Eliezer was an extremely pious and loyal servant, and it was not his fault that Avram was in this predicament.
How did Hashem respond?
He didn’t. He said nothing.
Avram got the message and realized that his words were inappropriate. He rephrased his question and tried again. That’s why the second statement is introduced with “ויאמר אברם”. It wasn’t a continuation of the first statement, but a brand new statement, following a break of silence.
This time, instead of declaring that he would not have children, Avram said that Hashem did not yet give him children. This is appropriate; there’s nothing wrong with telling Hashem the situation looks bleak as long as you don’t declare the future.
This time, Avram referred to Eliezer as a ben bayis, part of his home. Granted, not a son, and not his first choice to inherit him, but a loved and respected member of his household.
The next pasuk reads as follows:
וְהִנֵּה דְבַר יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ.
Behold! The word of Hashem came to him.
Now we can take another look at what happened with Avimelech:
וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ מֶה עָשִׂיתָ לָּנוּ וּמֶה חָטָאתִי לָךְ כִּי הֵבֵאתָ עָלַי וְעַל מַמְלַכְתִּי חֲטָאָה גְדֹלָה מַעֲשִׂים אֲשֶׁר לֹא יֵעָשׂוּ עָשִׂיתָ עִמָּדִי: וַיֹּאמֶר אֲבִימֶלֶךְ אֶל אַבְרָהָם מָה רָאִיתָ כִּי עָשִׂיתָ אֶת הַדָּבָר הַזֶּה
Avimelech accused Avraham of causing him and his kingdom to sin for no reason, and for acting totally improperly.
How dare Avimelech speak to Avraham this way? Avraham is not some lowly subject. He is a king among men, a holy prophet, one of the greatest men who ever lived, whose fame had already spread far and wide. Furthermore, Avraham had all the leverage in this conversation. Avimelech was in desperate trouble, he needed Avraham to intercede for him. Avraham didn’t need to take any malarchy from him, and he didn’t.
He responded to Avimelech just as Hashem responded to him when he’d spoken out of line: with complete silence. He ignored him.
Avimelech got the message and changed his tune. He started again and respectfully asked Avraham why he had done what he did. Instead of an accusation, it was a humble inquiry.
Only then did Avraham respond.
This is a beautiful lesson for us to learn from Avraham, who emulated Hashem. We don’t have to respond to every fool who insults us or says something out of line. We don’t need to react and overreact to everything. Oftentimes, the best response is to ignore people who speak inappropriately until they change their tune.

Do You Feel Powerless in the Massive Upheavals of Our Time?

Historical Lessons from Yirmiya – Part 2

Eved Melech the Cushi is an obscure figure. It is uncertain that this was even his name. Metzudas David writes that his actual name was indeed Eved Melech, and he was dark-skinned like an Ethiopian (Cushi). Targum Yonasan ben Uziel and Radak translate the words literally as “an Ethiopian servant of the king”, who remains unnamed.

Rashi cites the Midrashic interpretation that identifies Eved Melech as Baruch ben Nerya, the main disciple of Yirmiya. However, this is extremely unlikely, being that Baruch was mentioned by name in many other places, and there is no reason for his identity to be masked in the incident that we will soon discuss. (It is common for the Midrash to identify two different people as one and the same to metaphorically compare them. The most famous examples are Hagar/Ketura and Lavan/Bilam. The latter lived centuries apart.)

In Chapter 38 of Yirmiya, the fall of Jerusalem is imminent. The city has been under siege by the Babylonians for years, and there is hardly any bread left. Many of the residents have fled to neighboring countries (where the sword ultimately followed them) or surrendered to the Babylonians. Yirmiya had been imploring them to do the latter, prophesying that if they surrender, the city and their lives will be spared. At this time he was languishing in a pit, submerged in tar and left to die. The king’s officers, who wanted to hold out until the bitter end, had cast him there.

Tzidkiyahu, the final king of this era, was a complicated character in his own right (more on him later). He displayed sympathy for Yirmiya, but he was a puppet leader, and he expressed powerlessness before his own officers (verse 5).

This is where Eved Melech comes in. He heard that Yirmiya had been removed from his previous, relatively safe imprisonment in one of the palace courtyards and thrown into the pit. The king had gone to the gate of Binyamin, and Eved Melech left the palace to go after him. When Eved Melech found Tzidkiyahu, he said as follows in verse 9: “My lord the king, these men have done evil with all they have done to Yirmiyahu the prophet, that they cast him into the pit. Had they left him in his place he would have died from the famine, for there is no more bread in the city.”

In other words, Yirmiya was going to die of starvation anyway, because everyone was starving, and the officers should not have actively hastened his death by casting him into the pit.

The king accepted these words. He commanded Eved Melech to take thirty men and raise Yirmiya from the pit before he died. Chazal explain that normally only three men would have been needed, but because they were all weak from hunger, they needed ten times that number.

Yirmiya’s life was saved by an anonymous black servant who went out of his way during a dire famine to intercede on his behalf before an impotent king with much more on his mind.

Hashem later gave Yirmiya the following message:

“Go say to Eved Melech the Ethiopian as follows. So says Hashem the Lord of Hosts, the God of Israel: Behold I am bringing My words to this city for harm and not for good, and you will see it before you on that day. And you will be saved on that day, says Hashem, and you will not be given into the hands of those before whom you fear. For I will surely rescue you, and you will not fall by the sword, and your life will be like spoils for you, because you trusted in Me. So says Hashem.” (39:15-18)

While Hashem was bringing cataclysmic destruction upon Jerusalem and its people, He made a point to single out an obscure person who was low on the social ladder to receive special divine protection.

Notice that Hashem did not reward Eved Melech specifically for saving Yirmiya’s life, but for trusting in Him. It was not the result that earned Eved Melech the divine protection – something that was beyond his control – but the moral courage to try.

Do you feel insignificant? Do you feel as if you are being swept along by the massive upheavals in our time, and it doesn’t matter what you do? Do you believe you are powerless to make a difference when rotten people control everything?

Eved Melech proves that you are very significant, and Hashem is keeping track of everything you do. Your efforts to save someone might seem far-fetched, but they matter. Some of these efforts might even be successful; you might save a life!

Either way, you might just save your own.

To be continued…

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https://chananyaweissman.com/

The Chazon Ish on *Stringency* in Fostering Love and Peace

Real Rabbis Balance with a Careful Measure

One of the 613 mitzvos is to follow the gezeiros and takanos of Chazal (rabbinic prohibitions and enactments), the purpose of which are to safeguard the other 612 mitzvos. This is not to be confused with the declarations of so-called “leading rabbis” reported in the media, which carry no halachic weight. Contemporary rabbis are authorized only to clarify the Torah of ancient times, not to turn traditional norms on their head or establish new gezeiros and takanos that would carry biblical force.

Chazal distinguished themselves in many ways from contemporary rabbis who presume to follow in their footsteps. Chazal were paragons of integrity, who were concerned with getting it right, not winning an argument. The Gemara has many examples of Talmudic sages retracting their opinion in light of a strong proof to the contrary. Teachers would defer to superior arguments from their students, and even ordinary people who were not scholars are recorded for posterity for making a valuable argument in the presence of the greatest sages.

In fact, our Talmudic sages would resolve challenges against their opponent in a disagreement. They were not really on different sides, after all; they were all pious, God-fearing people on the side of truth.

This is why their words will forever be studied and revered by all Torah-observant Jews. This is why the rulings of these saintly rabbis guide every aspect of our lives thousands of years later, while the decrees of mighty kings and governments are gone and forgotten with the changing of the guard. As Chazal themselves taught in Pirkei Avos (5:17), only a disagreement that is for the sake of heaven (not one’s ego or an ulterior motive) will endure with respect for both sides.

One of the main hallmarks of these true rabbis, in contrast to contemporary scholars who carry the title, is careful consideration of all the ramifications of a “rabbinic intervention”. While learning a digest of the laws of Shemitta in preparation for the new year I came across a teaching from the Chazon Ish (12:9) that illustrates this wonderfully.

Chazal prohibited lending a farm instrument to an am ha’aretz (a person who is unschooled or careless about halacha) during Shemitta, since he would certainly use it for forbidden work. This would violate the Torah commandment of lifnei iver, placing an obstacle before a blind person.

However, if the instrument is normally used for permitted work as well, in which case it is not certain that the am ha’aretz intends to use it for forbidden work, one is allowed to lend it to him. This is despite the fact that it is still likely that he will use it for forbidden work; as long as there is a reasonable doubt, one can lend it to him.

As the Chazon Ish writes, this is because if one is stringent in this case, there will be an “obstacle” of taking away chesed and darchei shalom (kindness and the ways of peace). In addition, it would certainly cause an increase in hatred and strife, and many other prohibitions, which are not lighter than the prohibition we are seeking to prevent. Chazal weighed the pros and cons, and prohibited lending an instrument only when it would lead to a definite sin, but did not penalize an am ha’aretz more than that. (He cites another example from Mo’ed Katan 17A, where Chazal prohibited a parent to strike a grown child because the risk of the child striking the parent in return – a potentially capital crime – is not worth the disciplinary benefits.) This is the straight and balanced way.

Compare this painstaking calculation of benefits versus risks with the wild pronouncements of “rabbis” and other pundits in our time. They have decided (or, to be precise, had it decided for them) that most everyone must become a pin cushion for pharmaceutical companies, and that people must be tortured in increasingly cruel ways until they “voluntarily” surrender. The collateral damage of these policies is occasionally mentioned as an afterthought, only to pretend that these ramifications were anything more than a public relations nuisance for those making the policies.

In simple terms, they don’t care. At all.

This bulldozer approach has filtered into the minds of those who acquiesced to their tormentors and became little tormentors as well. First they accepted that the injections were worth the risk. Then they accepted that the risks are not even consequential. Then they accepted that anyone who disagrees is evil, the cause of all our suffering, and no punishment is too great for them. There are no brakes, no boundaries, no limits. It is a game of can-you-top-this, and we’re fast reaching the point of anything goes.

It is no surprise that much of the world population has bought into this, because much of the world has no objective standard of good and evil, no clear boundaries and limits for anything they believe to be “good”. What is most tragic is that so many Jews who appear to be devoted to the Torah have completely lost their bearings. They are egged on by anti-Torah political figures (some of whom pretend to be “religious”) and phony rabbis who work for the establishment and make increasingly unhinged proclamations with each passing day.

Shemitta is a very serious mitzvah. According to Chazal, one of the primary reasons the Jews were first exiled is because they did not observe Shemitta. It would be entirely understandable for Chazal to forbid lending anything to an am ha’aretz that could conceivably be used for prohibited work, in order to be most stringent with Shemitta. Instead, they prohibited only that which would definitely be used for sin, and chose to be stringent about fostering kindness and peace between relatives, friends, and neighbors.

It would be natural for one to be concerned about his am ha’aretz neighbor working the land during Shemitta, increasing the sins of the nation, and potentially causing great harm to society. It would be easy to justify ostracizing such people, or forcing them to live under constant surveillance, or locking them down in their homes for the entire year, or taking them away to camps to make absolutely sure they didn’t violate Shemitta. It would be for the greater good, to protect them and us from violating Shemitta and incurring God’s wrath.

Unlike the phony rabbis of today, Chazal were not unhinged maniacs. They intervened to prevent abetting someone in a definite prohibition, and otherwise encouraged people to continue to be good friends and neighbors. They recognized that intervening more than that would create strife, jeopardize the fragile foundations of society, lead to more and greater sins, and cause far more harm than good.

This is the Torah way. Every Jew who has even a marginal Torah education knows this. It is incumbent upon every such Jew to separate himself from the poisonous, anti-God approach of the hysterical envelope-pushers and recalibrate his mind with true Torah. Step back, take a deep breath, and look at what people have become. This is not the Torah way, and it needs to stop now.

Better we all die from a virus than we live as hyperemotional savages.

As we approach Rosh Hashana and Shemitta, let us clear our minds of the noise, the fear, the propaganda, and the wild declarations from people without boundaries or limits. They do not speak in the name of Torah, and we should not let them poison our minds. Let every Jew reconnect to the Torah, reconnect to Hashem, banish the fear, and foster only friendly relations with those around us. Let us set a proper example to the rest of the world, through the carefully balanced ways of Chazal, and become deserving of the redemption this coming Shemitta.

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https://chananyaweissman.com/