מצוה ליישב?

באחרונים מצוי לשון “מצוה ליישב”.

יש מהם שמשתמשים בזה יותר, ויש פחות. ומהי אותה מצוה עלומה? ואהבת לרעך כמוך – ללא “אני השם”?!

ויש ש”מצוה” זו כיבתה אצלם שאר מצות, כגון אצל בעל ערוך השלחן או”ח סימן קכ”ח ס”ד:

והנה ודאי אין שום טעם נכון למנהגינו לבטל מצות עשה דברכת כהנים כל השנה כולה וכתבו דמנהג גרוע הוא אבל מה נעשה וכאלו בת קול יצא שלא להניח לנו לישא כפים בכל השנה כולה ומקובלני ששני גדולי הדור בדורות שלפנינו כל אחד במקומו רצה להנהיג נשיאת כפים בכל יום וכשהגבילו יום המוגבל לזה נתבלבל הענין ולא עלה להם ואמרו שרואים כי מן השמים נגזרה כן…

גם אם מצוה ליישב מהו מקור ה”מצוה ליישב”, הרי שיש להעיר על מצוה נוספת של אשר יקים את דברי התורה ואין עצה אין תבונה, והיא: מצוה שלא ליישב. והרי חזינן שה’יישוב טוב’ הזה משמש להעמקת עשיית אותו מעשה. ואיש לא זכר, בעוונות, שלא נאמר הי”ל אלא משום מצוה, ורק לשעה ולא לדורות, ורק ללמד זכות לפני קונו ולא (בעיקר) לאזני העושים, ורק לשעבר ולא להבא.
קורא אני עליהם, ארור הגבר אשר יבטח באדם ושם בשר זרעו ומן ד’ יסור לבו, והיה כערער בערבה ולא יראה כי יבוא טוב ושכן חררים במדבר ארץ מלחה ולא תשב. כל היום חרפוני אויבי מהוללי בי נשבעו, כי אפר כלחם אכלתי ושקוי בבכי מסכתי, ואתה ד’ לעולם תשב, אתה תקום תרחם ציון כי עת לחננה, וגומר.

But Who Regulates the Regulators?

Much criticism of “incompetent bureaucrats” implicitly assumes that those in the bureaucracy are pursuing the assigned goal but failing to achieve it due to lack of ability. In fact, they may be responding very rationally and ably to the set of incentives facing them.

For example, government regulatory agencies are often very ineffective in controlling the industry or sector which they have a legal mandate to regulate. But it is a common pattern in such agencies for those in decision-making positions to (1) earn far less money than comparable individuals earn in the regulated sector, and (2) after a few years’ experience to move on to jobs in the regulated sector. In short, they are regulating their future employers.

Under such a set of incentives, it is hardly surprising that decision-makers in regulatory agencies approach those whom they are assigned to regulate with an attitude that is sympathetic, cooperative, and even protective. The only protection of the public interest built into the incentive structure are the penalties for blatantly illegal conduct, such as taking bribes to make a particular decision for a particular company. But explicit bribes are seldom necessary in order to get the regulatory agency to adopt the general viewpoint of the regulated sector, in which many regulatory officials expect to make a more lasting and more lucrative career than is open to them in government.

Morally, it is possible to deplore individual weakness or selfishness, but rationally there is little reason to expect a different outcome from a normal sample of people facing the same structure of incentives. Reform by “throwing the rascals out” seems less promising than reform by changing the structure of incentives facing whoever occupies decision-making positions.

  • Knowledge and Decisions p. 31, Thomas Sowell

Rabbi Mizrachi – The Jewish Trump?

On Rabbi Yosef Mizrachi’s Form of “Kiruv”

BY SPECIAL TO CROSS-CURRENTS · PUBLISHED · UPDATED

As rabbonim and mechanchim, we are greatly concerned about the popularity in some circles of a “kiruv” approach that does not bring honor to the Torah ha-Kedoshah but, on the contrary, creates considerable chilul Hashem.

Earlier this year, Rabbi Yosef Mizrachi apologized for one particularly offensive statement he made on several occasions. But he has voiced, both before and since that apology, many things that reduce complex issues to simplistic and misleading sound bites. He has also repeatedly arrogated to “know” why unfortunate things happen to various people and has presented subtle statements of Chazal in superficial and deceptive ways.

That method may entertain and even stimulate some audiences, but it does no justice to the Jewish mesorah. And, especially with the worldwide audience enjoyed by any public speech these days, misleading assertions even when offered with the best of intentions, are particularly objectionable, and even dangerous.

Jewish institutions must be discerning about the credentials and the histories of those to whom they offer the honor of acting as teachers of Torah. We urge all shuls and organizations to act responsibly and take seriously decisions about whom they invite to address their gatherings.

HaRav Gedalia Dov Schwartz – Rosh Beit Din, Beis Din of America and Chicago Rabbinical Council
Rabbi Yitzchok Adlerstein – Editor, Cross-Currents
Rabbi Shalom Baum – President, Rabbinical Council of America
Rabbi Yosef Benarroch – Rosh Midrasha, Midreshet Eshel Mara D’atra, Adas Yeshurun Herzliya Synagogue, Winnipeg, Canada
Rabbi Moises Benzaquen – Mara D’atra, West Coast Torah Center, Rosh Hayeshiva, Harkham Gaon Academy Los Angeles, CA
HaRav Mayer Alter Horowitz – Bostoner Rebbe of Yerushalayim
Rabbi Joseph Dweck – Senior Rabbi of the Spanish and Portuguese Sephardi Community of the United Kingdom
Rabbi Daniel Feldman – Rosh Yeshiva, Rabbi Isaac Elchanan Theological Seminary
Rabbi Ilan D. Feldman – Mara D’asra, Congregation Beth Jacob Atlanta, GA
Rabbi Efrem Goldberg – Mara D’asra, Boca Raton Synagogue Boca Raton, FL
Rabbi Micah Greenland – International Director, NCSY
HaRav Michel Twerski -Mara D’asra, Congregation Beth Jehudah, Milwaukee, WI
Rabbi Shaya Karlinsky – Rosh Yeshiva, Darche Noam Jerusalem, Israel
Rabbi N. Daniel Korobkin – Mara D’asra, Congregation Beth Avraham Joseph (BAYT) Toronto, Canada
Rabbi Avi Shafran – Media Liaison, Agudath Israel of America
Rabbi Yitzchak Shurin – Rosh Midrasha, Midreshet Rachel V’Chaya

From Cross-Currents, here.