How Rabbi Moshe Feinstein almost became the lubavitch Rosh yeshiva in 770

 

A weekly newsletter with insights from Gedoley Ashkenaz Parshas Yisro 5786

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A weekly newsletter with insights from Gedoley Ashkenaz Parshas Yisro 5786

Reb Moshe

 

Between Frankfurt and Tzfas -- Boruch Clinton

linked post to Boruch Clinton

It should surprise no one when I note that among Jews – even Torah-loyal Jews – there have always been significant disagreements. Even such seemingly basic texts as Rambam’s thirteen principles have long been the subject of dispute. Safely navigating these disputes can be a challenge. The question I’d like to address in this article concerns whether it’s possible for an individual or community to adopt a philosophical system with a clear and reliable tradition even though it stands at odds with what has become a widely adopted orthodoxy.1

Specifically, I’d like to explore embracing Rabbi S.R. Hirsch’s views on the goals and impact of mitzva observance as opposed to those of the “Tzfas” interpretation of the Zohar and other related works. The differences between these two world-views are far more than purely theoretical and stand close to the very core of how we see our relationship with G-d and the way we approach mitzvos and tefila. Let’s begin by mapping out the key differences.

Hirsch on Mitzvos

Rabbi Hirsch thought of Torah and mitzvos as practical tools created to help us grow into perfect human beings striving to build and maintain perfect communities. He consciously and explicitly avoided any theosophical discussions (or, in other words, any discussion of how performing a mitzva might have some magical effect on either the physical or spiritual world), apparently considering the possibility as a waste of precious time and a distraction from our real goal. Man’s purpose, in Hirsch’s view, is not to see G-d, but to learn to see the world through G-d’s eyes. Why should we care what happens beyond our sphere of knowledge when many very real responsibilities lie waiting for our attention?

Thus, for example, the purpose of the Temple offerings is not to mechanically change (or “fix”) the universe, but to dynamically change ourselves by absorbing the many profound lessons taught by the avoda’s complex symbolic details.

This is nicely illustrated in the fourteenth letter of Hirsch’s Nineteen Letters, where he detailed how each category of Temple service was meant to impress particular thoughts upon us: “The aron represented the concept that the Torah is G-d-given; and the menorah and shulchan, the concept that the physical and mental faculties needed for implementation of the Torah are G-d-given, too.” Individual elements of the avoda served unique educational roles, inspiring our “…consecrating to G-d our life (zerikas ha-dam), our sentiments (ketorus) and, indeed, our entire personality (olah) by fulfilling the Torah.” In the same letter, Hirsch similarly describes prayer as a “cleansing of the thoughts and of the heart” rather than an expression of power.

continue

new and harder trials

Not for his own Goluth but for the Goluth of the Torah does the Jew mourn. And must this morning die away, must the sorrow disappear, must these tears dry up if the nations become more humane and just, if they loosen the chains on the hands and feet of the Goluth-weary Israel, and an emancipated Israel steps into the company of non-Jewish states as a fully-privileged member? Will the Torah be any the less in exile for this? Will the “Goluth of the majesty of God” be brought to an end by this? … Or has it to endure new and harder trials, is it faced with new Goluth sufferings, is it threatened with a new and more painful and bitter exile? 

Rabbi Samson Raphael Hirsch, "Av I," Collected Writings, Vol. I, p. 345.

Minhag Ashkenaz Minyan in Lakewood - from Yeshivas Frankfurt A.M A weekly newsletter

Minhag Ashkenaz Minyan in Lakewood - from Yeshivas Frankfurt A.M A weekly newsletter

K’hal Yotzei Ashkenaz of Lakewood, now in its sixth year of perpetuating Mesoras Ashkenaz, hosted its second annual Melave Malka this past Motzaei Shabbos Bo. The event was once again ably chaired by the inimitable Mr. David Klugmann, a prominent member of the Kehilla and son of the unforgettable Mr. Julius Klugmann z”l. 

The Kehilla’s Mara d’Asra, Rav Rafael Bachrach, delivered the first address. He quoted the Gemara, which praises Moshe Rabbeinu for involving himself with the Atzmos Yosef while the rest of Klal Yisroel were occupied with collecting the spoils of Mitzrayim, citing the pasuk in Mishlei, “Chacham lev yikach mitzvos.” The Rav explained that while collecting the spoils was also a mitzvah, special credit is given for the performance of less popular mitzvos, hence the special praise accorded to Moshe. So too, K’hal Yotzei Ashkenaz is a truly unique Kehilla — just one minyan following this mesorah among hundreds in Lakewood, and one of only a handful throughout the rest of America — and those who participate certainly fall into this category of Chachmei Lev. 

Rav Uri Deutsch, Rav of Forest Park, then spoke, drawing on recollections from his youth in the legendary Munk’s Kehilla in Golders Green. He praised how Yahadus Ashkenaz, despite changing times, continues to unapologetically preserve its mesorah —maintaining Botei Knessesios that are paragons of kovod and kedusha, and are reserved exclusively for tefillah, while learning takes places in a separate Beis HaMedrash; upholding absolute reverence for the Rav; and seamlessly weaving tzedakah and chessed into the avodas Beis HaKnesses. He also noted that Motzaei Shabbos Bo, which contains the mitzvah of Vehigadta l’vincha, is a particularly fitting time to celebrate a Kehilla that places such a strong emphasis on mesoras avos. 

Longtime Lakewood resident and Z’kan HaKehilla, Rabbi Avrohom Shereshevsky, was named the Amud HaKehilla honoree, as the Kehilla recognized his dedication as a stalwart member from inception. The Rav concurrently bestowed upon him the title of “Chover” in recognition of his contributions and stature. 

Chazzan Elie Winsbacher, who played an integral role in the establishment of the Kehilla and serves as one of its Yomim Noraim chazzanim, was presented with the Amud HaTefillah award. 

The Rosh HaKohol R’ Aaron Gruenebaum followed with a closing appeal, after which the Kehilla’s Chazzan Chaim Gordimer led the Kehilla in a rendition of Shir Hamaalos. Following bensching, R’ Avi Katzenstein offered words of appreciation on behalf of the board, thanking the many volunteers for their dedication, with special mention of the family of R’ Zeev Rothschild z”l for their ongoing support of the Kehilla. 

A special reprint of the Kehilla’s periodical, Shomer Tziyon HaNe’emon HaChodosh, Chalokim 1–2, was distributed to all attendees. Additional copies of volumes 1-4 as well as the minhagim kuntres are available by contacting the Kehilla at 917-588-5601 or info@ashkenazlkwd.org

About K'hal Yotzei Ashkenaz Founded in 2020, K’hal Yotzei Ashkenaz is dedicated to preserving the rich Nusach HaTefilla and Minhogim of Frankfurt, and is proud to offer daily minyanim, a vibrant weekday and Shabbos morning kollel, and regular shiurim. Drawing inspiration from the Breuer's Kehilla in Washington Heights, the kehillah ensures the continuation of this sacred mesorah for future generations.

Reb Moshe

 

Jews did not dominate the slave trade

 

Samuel Biagetti holds a doctorate in early American history from Columbia University. He uses his knowledge & insights to produce the Historiansplaining Podcast, to be an expert guest on other podcasts, to give speaking engagements and author published analysis, along with teaching college courses too.

https://historiansplaining.com/bio-of-dr-sam/

https://613tube.com/watch/?v=Fuf-nngHPa8

Polite German policeman

 Who also speaks excellent English

She met Van Gogh!

 

Gershon Veroba Mimkomcha

 

R' Hirsch: Decluttering Midrash -- Boruch Clinton

 R' Hirsch: Decluttering Midrash - by Boruch Clinton

Modern kabbalists seem to enjoy using ambiguous statements from Tanach or Chazal to strengthen their theological or ideological positions. Although to be fair, which of us, in moments of weakness, hasn’t done that kind of thing ourselves?

No matter who’s quoting a particular source and no matter what his agenda might be, using it as a proof text requires evidence. It’s not good enough to say “well the words could mean what I’m saying.”

Some of those associations have been so widely repeated as to become widely accepted as the passage’s authoritative meaning.

One good example is the use of Job 31:2 in support of the startling (and theologically challenged) assertion that a human soul is somehow a piece of God. Here’s the verse itself:

ומה חלק אלוק ממעל ונחלת שדי ממרמים

Look at the reward given me from above by God, and the inheritance of the Sufficient One from the heights

The kabbalists who (mis)use this verse conveniently ignore the first word (ומה), violently shift the contextual meaning of חלק from “reward” (or “portion”) to “part”, and assume the existence of the word של (as in חלק של אלוק). And even then, there’s no indication from what’s left that the remaining words are even discussing human beings and their souls.

In other words, the source itself simply doesn’t support the remarkable claim that claims to rely on it.

One of the many benefits of learning Rabbi Hirsch is watching how he’ll often casually quote a source in a way that reminds you how there’s something less there than meets the eye. Or, put better, how a passage doesn’t need - or tolerate - anything more than its simple, straightforward reading.

Here are two wonderful examples.

Dreams and Visions

The Gemara (Yoma 69a) famously describes a fateful meeting between the High Priest Shimon Hatzadik and Alexander the Great:

כיון שראה לשמעון הצדיק ירד ממרכבתו והשתחוה לפניו אמרו לו מלך גדול כמותך ישתחוה ליהודי זה אמר להם דמות דיוקנו של זה מנצחת לפני בבית מלחמתי

When he (Alexander) saw Shimon Hatzadik, he dismounted from his chariot and bowed before (Shimon). [Alexander’s officers] said to him ‘a great king like you should bow to this Jew?’ [Alexander] said to them: ‘The image if this man led me victorious in my battles.’

One could be forgiven for assuming that the Gemara wants us to believe that Alexander was miraculously shown Shimon Hatzadik in dreams before each of his successful battles. I know that that’s how I always understood it. The problem is that the Gemara itself says nothing of the sort.

Rabbi Hirsch, in Volume II page 432 of his Collected Writings, has a different approach:

And to the astonishment of this princes and troops, Alexander, seeing Simon thus arrayed, dismounted from his chariot and bowed low before Simon, the Jewish High Priest, explaining to his men that he saw in Simon the embodiment of the ideals that had inspired his own military campaigns.

This description of the event contains a far reaching insight into world history and an organic connection to the source that, to me at least, feels both practical and meaningful. But more to our point, it remains faithful to the words themselves without the need to clutter them with apparently unsubstantiated miracle stories.

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Clinton goes on to give more examples. I believe he is demonstrating here an incredibly important feature of Rav Hirsch's Torah which is that he somehow makes it idealistic yet down to earth. This applies not just to reading of Midrash but to practice itself. In Horeb, he makes the entire halacha approachable. He makes the entire religion sensible whereas many rabbis make it seem unapproachable and even hard to believe. 

27 Teves, Yahrzheit of Rav Hirsch

Tonight and tomorrow is the 138th yahrzeit of Rabbiner Hirsch. (137th I believe.) According to the Zohar, on a yahrzeit a tzadik is more present in the world than he was in his lifetime. Not only that, but he is elevated with each passing year. You can connect to this through love of the tzadik. Also, when you study his Torah, you are transported to his gravesite where you can daven for salvation in his merit. 

Frankfurt before and after WWII

 Before the war:

Haus Wertheim, Frankfurt

Film from 1930s:

After the destruction and then the rebuilding:

The day old Frankfurt fell

Before and after:

The Germans did a good job on the rebuilding, but the city is nowhere near the same. Before there was much stone construction. Now it's largely concrete. 

Rav Hirsch's apartment building is shown below. I can't tell if this is wood or stone, but it does contain some nice design work. The rebuild is similar in size, but it's a kind of simple concrete construction.

Rav Hirsch's actual building:

Building now on the site:

You see it here too:

Old Frankfurt stone:

New Frankfurt cement:

Yeshivas Frankfurt A.M A weekly newsletter with insights from Gedoley Ashkenaz Parshas Vayechi 5786 | Vol 232

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