Back to the Holy Ark? Facing an Ancient Issue – עמידה עם גב לארון הקודש? שאלה עתיק של כבוד התורה

May one stand or sit with their back to the Aron Hakodesh, the holy ark of a Shul or Beis Midrash? Only under certain conditions? Are there different minhogim and practices with regard to the matter? What about a Rav or Rosh Yeshiva addressing his congregation, his ציבור?

You may have some vague knowledge or recollection related to this. Perhaps you have seen some individuals exiting Shul in a somewhat atypical way, in order not to leave with their back turned, for example. This relates to an old issue discussed by some poskim, but seemingly less or little known today, at least among the masses.

Just as turning one’s back to another person is (at least at times) considered as a gesture of disrespect, so too, turning one’s back in general, even to a seemingly inanimate object, can be seen similarly. Therefore, in our holy and ancient tradition, there has been discussion in rabbinic literature about whether, and under what conditions, one may be with their back to the ארון קודש, the holy ark in the front of a Shul.

I myself didn’t know much about this, though I had a vague knowledge of it. Some years ago I had heard מורנו רבש”ה שליט”א, Rav Binyomin Shlomo Hamburger shlit”a, make a fleeting reference to it in one of his shiurim, but due to the brevity, I still remained largely in the dark about it afterward.

However, recently, ב”ה (thank G-d), I came across a very illuminating article about the subject by Maran Rav Hamburger in an issue of an impressive publication of ק”ק יוצאי אשכנז דלייקוואוד by the name of שומר ציון הנאמן החדש, חוברת ג, which is worth sharing and enjoying.

I will attempt a synopsis of it, to share the general sense, and anyone who is interested in more will be directed to the publication in לשון הקודש in which it appeared, for more details.

Our great rabbis of earlier times, the ראשונים, both of Ashkenaz and Sefarad, viewed this matter with significant gravity. For starters, ספר חסידים of R. Yehudah Hachosid, as well as the משנה תורה of Rambam are cited, followed by more than ten other sources weighed in on the issue, through later generations and centuries, going down to the modern era.

In Ashkenaz this matter was viewed quite seriously. Some rabbis, esp. outside ארץ אשכנז proper, did explicate heteirim, ruling that in certain cases, e.g. when the sifrei Torah were in an elevated space in an aron, they were considered in a different domain (רשות), making the matter easier to handle. Others recommended that a Rav speaking to his congregation should stand somewhat to the side, rather than in the center with his back squarely to the aron.

Interestingly, the revered author, an expert in bringing ancient minhogim and practices alive and making them relevant to us, relates two contemporary examples of gedolim (non-“German” actually too 🙂 that were careful (on the strict side) with regard to this matter, namely Rav Chaim Pinchos Scheinberg zt”l, and Rav Avrohom Genechovsky zt”l, who both made it a practice to address their תלמידים while toward the side of the room, rather than right in front center with back toward the aron kodesh.

Whatever version of approved practice is followed, what emerges from this discussion is an important illustration of the great principle of כבוד התורה in action, and the profound concern and care that גדולי ישראל have had for it for so long.

In the זכות (merit) of כבוד התורה, as well as תורה הקדושה itself, may הקב”ה bless us and protect us.

More information about this, in form of selected pages from the cited publication, is shared here for further study.

Nusach Ashkenaz in Galicia: Some Interesting Facts – נוסח אשכנז בגליציה: כמה נקודות מעניינות

Galicia is an area in Europe where there was a important Jewish presence for centuries. For many years, it was a leading traditional Ashkenaz orthodox Jewish community, as neighboring Poland. Non-Chasidic gedolim such as the פרי מגדים, קצות החושן, נתיבות המשפט, שואל ומשיב were some of its Torah leaders, as the רמ”א and ב”ח were earlier. In later years, it came under the sway of the new Chasidic movement to a significant degree. However, unlike in other areas where the modern Chasidic movement achieved a position of power, there still remained Ashkenaz congregations and influence until the Churban.

I recently saw an interesting write up in the Yoseid Ne’emon newspaper of the USA, an interview with a Rabbi Gluck, who is described as chief Rabbi of Galicia. In it (last week’s issue), he states that the main Beis Medresh (presumably he meant בית הכנסת) in every city was Nusach Ashkenaz. He meant Shuls like these. Also noteworthy, is the following. The writer (Yochonon Donn) asks the interviewee, that he heard that there is a הקפדה at the Krakow Shuls of the Rama and Bach to only daven nusach Ashkenaz, and that even Chasidim who visit there nowadays daven nusach Ashkenaz. To which Rabbi Gluck responded, 100%. Actually I recalled hearing similarly a long time ago, that when the first Rebbe of Bobowa – NY, R. Shlomo Halberstam went back to (Galicia) Poland after the war he davened nusach Ashkenaz at the Rema Shul in Krakow. I am not totally sure if this means that just the shliach tzibur davened nusach Ashkenaz there, or others present did too (I assume the former). It is interesting, being that others have been known to try to act otherwise. I don’t know if it is because they have a special fear of offending those towering גדולים, עמודי עולם, in their own Shuls, as the פסוק in Megillas Esther says, הגם לכבוש את המלכה עמי בבית? Or perhaps it is a residual, historical gesture of respect, as leading Chasidic Rebbes of the region venerated and identified with these pre-Chasidic leaders? Or perhaps those who control the Shul are very makpid on it? Or perhaps a combination of these things? Either way, it is interesting and noteworthy.

In the זכות of going in the ways of our holy ancestors, may we merit שתתקבל תפלותנו לרחמים ולרצון לפני אדון כל.

Meron/Kever Rashbi: New Jerusalem of Kabbalists – מירון/קבר רשב”י: הירושלים החדשה של מקובלים

Why are Kabbalah enthusiasts (this category includes many, if not all, modern Chassidim) so dedicated to visiting Meron, especially on Lag Baomer? Why, after the terrible, fatal stampede there last year that took tens of lives, have many recently doubled down on their Meron pilgrimages, clashing with government and police repeatedly in the process, at times violently?

A very important article on the subject was recently published at the Israeli כיכר השבת website. It shows how contemporary Kabbalists, specifically Israeli Chassidic leaders R. Yitzchak Meir Morgenstern and R. Gamliel Rabinowitz, have taught that Meron is more holy than the Western Wall (כותל מערבי), or even the Beis Hamikdash itself ( ! ), nowadays, with R. Rabinowitz saying that it is obligatory to visit Meron at present as it was to visit the Beis Hamikdash when it stood.

Of course, such notions are not accepted by, or known to, most observant Jews nowadays. But leaders and educated members of certain groups or sects are definitely aware of such notions and influenced by them, even if not accepting them totally explicitly in public.

Those who follow the holy mesorah of יהדות אשכנז stand far from such newfangled ideas, remaining mindful of the warnings of the great Chasam Sofer זצ”ל, against exalting מירון over ירושלים עיה”ק, as we have written here in the past.

May הקב”ה help us from falling into errant ideas and philosophies, and exalt the holy city, ירושלים עיה”ק, back to its previous greatness, במהרה בימינו, אכי”ר.

Outstanding KAJ-WH/Breuer’s Historic Gem Now Online – סרט היסטורי נדיר ויקר מאוד מתולדות קהל עדת ישורון פראנקפורט-וואשינגטאן הייטס הועלה לרשת

Video of 5734/1974 YRSRH dinner moving picture production, including exceedingly rare footage of the pre-WWII Frankurt Jewish community. Early footage of KAJ-WH in the USA, including Rav Breuer, and Rav Schwab, זללה”ה. Renowned lay leaders. YRSRH scenes. Early days of the בית מדרש ע”ש רב שלמה ברייער with a young R. Yaakov Perlow, later אדמו”ר נאוואמינסק. And more.

A historical and nostalgic feast.

Manifold thanks to breuers2gether once again for sharing such marvelous and special treasure with us.

Watch and learn, view and enjoy.

יישר כחם וחילם

Lag Baomer Heresy Alert, Meron Alternatives, Bonfires Threaten Eruvin, and More: Iyar 5781 Roundup – אזהרה נגד מינות בשירת ל”ג בעומר, חלופות למירון, הדלקות נגד עירובין, ועוד: סקירת אייר תשפ”א

One of our most popular features historically has been coverage of the evolving Lag Ba’omer scene. So to keep the tradition going, we present a roundup of relevant news for 5781.

1. Lag Ba’omer heresy alert: רב אשר ווייס שליט”א, the great תלמיד חכם and posek, has issued a warning against a heretical mispronunciation often heard on Lag Baomer. Those who follow the derech of אשכנז do not say or sing those words, but it is still noteworthy how a Chassidic poseik is speaking out against this serious error. There exist other issues relating to יחס לרשב”י worthy of being addressed as well. Perhaps in the future we will be זוכה.

2. Meron alternatives: Some Chassidim are promoting the idea that by visiting the graves of their Rebbes outside Eretz Yisroel one visits רשב”י as well, as they claim he will be at those sites.

Exhibit #1 – Bobov in New Jersey, USA. Exhibit # 2 – Lubavitch, NYC, USA.

3. Some additional Chassidic Rebbes are taking up the bonfire gig. I guess they figure that if you can’t hold your Chasidim from going off to fires of other Rebbes, join in to keep them close to you.

Exhibit #1 – Bobov-45 Rebbe. Exhibit #2 – Skulener Rebbe.

4. A Chareidi Rav and Eruv supervisor in ארץ ישראל warns against bonfire damage to עירובין, a special concern this year when Lag Ba’omer is on ערב שבת.

Of course, following the דרך הסלולה והישנה of מנהג אשכנז offers protection from such pitfalls.

In the zechus of following our holy מסורה, may we be protected and blessed.

חודש טוב ובשורות טובות

18 Iyar 5780: A Time to Return to the Lag Baomer of Old – ל”ג בעומר התש”פ: עת לשוב לל”ג בעומר הישן

השיבנו ה’ אליך ונשובה, חדש ימינו כקדם

It is time to go back to the old ל”ג בעומר (those that never left it are already set, some who have gone elsewhere can return, this year it is very easy to do so, with all the restrictions in place due to the pandemic).

It is time to return to תורת משה, as articulated and elucidated by the רבן של ישראל, רבי משה סופר, מרן החת”ם סופר זי”ע.

זכרו תורת משה עבדי – the Chasam Sofer wrote that that he would not join the Lag Baomer pilgrimage to to Meron.

The old Lag Baomer, when it meant a day marking when the dying of תלמידי רבי עקיבא stopped. Unlike later when it was changed to an ecstatic festival focusing on רשב”י, overshadowing its earlier meaning and way of observance.

How appropriate and fitting for the situation now, also a time of masses passing away, ה’ ירחם. We daven that this year too (if not earlier), as in those ancient days, Lag Baomer mark a time when that stops. בימים ההם בזמן הזה.

We need to focus on basics like תשובה תפילה וצדקה שמעבירין את רוע הגזירה. On תורה, מצות ומעשים טובים. On thanks to הקב”ה for all he has done for us in the past, הודאה על העבר, ותפילה על העתיד. Not on questionable “segulos” that can be costly in more ways than one, ר”ל.

Instead of כדאי הוא רבי שמעון לסמוך עליו בשעת הדחק, substitute אין עוד מלבדו, בלתי אל ה’ עינינו, and אין לנו על מי להישען אלא על אבינו שבשמים. I think רבי שמעון himself would go along with that.

In זכות of such a return to the דרך הישן, הקב”ה יאמר לצרותינו די.

ונזכה לקבלת התורה וביאת המשיח בב”א, אכי”ר

(More details on the above, and important previous posts here on ל”ג בעומר, containing a wealth of material you may not see elsewhere, can be seen via this link.)

בשכר זה הקב”ה ימלא רחמים עלינו וישלח לנו רפואה שלמה בתוך שאר חולי ישראל, רפואת הנפש ורפואת הגוף, השתא בעגלא ובזמן קריב

Trees in the Ground vs. Trees on Trucks – Looking at a New Form of Birkas Ha’Ilanos – משאית הסובב בעיר עם עצים לברכת אילנות – לכתחלה או בדיעבד?

While we have discussed and examined various הנהגות here for years, usually the practices have been around for some time already – whether years, decades, centuries, or even longer. At other times, we actually see new practices develop in our times, however.

One example of such a new practice is the collection of “sheimos”, with “sheimos trucks” circulating in some large Jewish neighborhoods before פסח. That has been going on for a while already (though perhaps not at all, or only in a limited fashion this year). It fits in well with the practice of people cleaning their dwelling places well before that יום טוב, and the need to deal with the modern profusion of printed matter, including religious texts at times, that can sometimes seem to threaten to overwhelm domiciles. It is a not a practice that seems potentially problematic, or controversial (if done properly). It seemingly meets a need of some people, so it is what it is.

Another interesting springtime practice seems to have just been born, this year, in recent weeks, seemingly first in ארץ ישראל and then quickly, within days (thanks to modern communications) spreading to, being imitated in the United States of America.

What do I refer to? An ingenious effort by some in the waning days of this past ניסן to bring flowering trees for ברכת האילנות (the blessing on flowering fruit trees usually recited in spring mentioned in the גמרא) to people at home, via potted plants in the bed of a truck or trailer, to enable them to say the ברכה before the opportunity passed (some hold that the ברכה should be recited דווקא, specifically, in חודש ניסן, though that is by no means universally accepted). Since many people’s movements were limited during that season this year, due to conditions of מגיפה, ה’ ירחם, some who normally went to sites of flowering fruit trees for such purpose were hard pressed to do so. Enter some creative minds who came up with the aforementioned solution.

According to a report here, the practice may have started in ביתר עילית (larger report in Hebrew here). It later appeared in New York, as well as in Chicago.

The question is, however, if such a method of bring the trees to the people is a good idea, under normal circumstances at least.

לענ”ד, while it might be permissible בשעת הדחק, it is generally לכתחלה not advisable, for the following reason.

The גמרא that teaches us about this ברכה speaks about someone going out in the period of ניסן, seeing trees in bloom, and then reciting the effusive blessing, thanking הקב”ה for creating a beautiful world complete with nice creations and trees to bring pleasure to people. The impression given is of someone going out and being overwhelmed by a profusion of spring blooms, blooms of trees (some say that it should be made on דווקא more than one tree together based on that), as part of the general spring “rebirth of nature”. Think of large trees, with many large blooming branches. On the other hand, small potted trees, towed around in vehicles, present much less of a visual spectacle, are less moving (quite possibly leading to less כוונה והתרגשות כשמברכים), and the blooms may even be difficult to see at a distance. Since people were told to say the ברכות from a distance, from porches, for example, it is definitely not an ideal situation and might even be קרוב לברכה לבטלה in some cases.

Based on the above, לעניות דעתי, such a practice should not become a regular springtime scene in Jewish neighborhoods for the masses under normal conditions. If some פוסקים allow it, בשעת הדחק, those who follow such authorities can do so presumably, but it should by no means replace the age old practice of people going out and seeing large blooming trees flourishing in Hashem’s good earth. Small potted specimens are no match for glorious large in-ground trees.

ליותר עיון ראה פה, בפרט סעיפים לא, לח, לט.

May we be זוכה to make this beautiful ברכה for many years, outside, בבריות גופא ונהורא מעליא.

א גוטען, געזונטען חודש

Lag Baomer and Chinuch -ל”ג בעומר ומצות חינוך

We recently read פרשת אמור אל הכהנים, where we are taught the important lesson, להזהיר גדולים על הקטנים, that not only gedolim/adults are obligated in the mitzvoh, but that also youngsters who have not reached the age of majority (adulthood) are to be under the guidance of their elders in it. The years of minority, before bar mitzvoh, are not a free for all, of anything goes.

Proper behavior in adulthood is developed by training the youth in their younger years in the ways of their elders. If children are not shown the proper way by them, they are at significant risk of going “OTD”, whether in a general sense, or in a more limited sense, ר”ל.

There are some mature adult institutions and individuals, who while not taking part in activities such as the Lag Baomer Meron pilgrimage, or bonfire celebrations themselves, nevertheless, think that it is okay for youngsters under their control or influence to do so. They think that they are only kids, so what is the problem? So there have arisen, in recent years, some such places they will even go so far as to arrange, on their premises, a bonfire with music and dancing for them, a sort of mini Meron. But such an approach sends dangerous mixed signals, and gets kids used to and comfortable with foreign practices. Not a good idea. The children can go on a outing to a park instead.

In the זכות of proper חינוך, may be zoche to much נחת from our children.

Toras Ashkenaz Online: Additional Important Works Now Available Free of Charge – תורת אשכנז על הרשת: שבעה ספרים נוספים לראיה והורדה בחנם

It is a pleasure to share the good news of the availability of a number of important works מבית מדרשו של מו”ר רבש”ה שליט”א, from the circle of Rav Hamburger, chaveirim, talmidim, and followers, online.

Firstly, the first six volumes of the highly esteemed journal ירושתנו, containing important Torah and research in various diverse areas and aspects of the heritage of יהדות אשכנז as well as כלל ישראל בכלל (h/t Friends of Machon Moreshes Ashkenaz), have recently been made available at the renowned Hebrewbooks.org website, to whom we owe a deep debt of gratitude.

Additionally, another interesting work, about a “Shabbos Chassunah”, שבת בריילפט – מנהגי ופיוטי שבת חתונה, in more detail חתונה שחופתה ביום ששי וסעודתה בליל שבת פיוטיה ומנהגיה by R. Noach Hofner, has also been posted at the same site, for a while.

Thanks to all involved in providing such treasures to the public.

Enjoy and be illuminated by the exquisite offerings.

Law & Order on Pesach Night: Dealing With The Afikoman – האם יש מקום לגניבת אפיקומן בליל הסדר?

A well known custom some people have at the Seder is that a youngster takes the Afikoman in the beginning of the proceedings after it is set aside, and then, later in the evening, when the time comes to bring out and eat that portion of matzah, negotiates its return with the Seder leader in exchange for some type of consideration.

The question is, however, if such practice is proper. Even though it is usually understood by most people as some type of game played with the kids, nevertheless, for various reasons, including the fact that some people refer to it as “stealing the Afikoman”, and stealing is viewed with abhorrence in the Torah, it has been the subject of strong rabbinic opposition by various great Torah leaders.

Recently, breuers2gether posted a synopsis of a shiur on the topic given last year by Rav Binyomin Shlomo Hamburger שליט”א. As usual, רבש”ה presents a masterful survey of the practice and Rabbinic attitudes toward it through generations.

He shows us that an array of גדולי ישראל opposed, or did not accept the practice. Included in this group are giants like the Chavos Yair, Rav Yaakov Emden, the Chasam Sofer, the Chazon Ish, the Steipler Gaon, Rav Shlomo Zalman Auerbach, Rav Shimon Schwab, and the Erlauer Rav/Rebbe (Rav Yochanan Sofer) זכר צדיקים לברכה. Additionally, he notes that a long list of Chasidic Rebbes did not allow it at their own seders.

It is true that some rabbis were more tolerant (some such are mentioned in this recent talk), and offered some creative ex post facto explanations for it. Since special means of keeping children engaged at the seder is an ancient tradition, some viewed it in that vein. However, there are other ways of keeping children involved, as taught by Rabbis over many generations.

As the custom is a relatively late arrival on the Jewish scene, and due to various objections raised with it, people may want to re-examine and rethink it, ע”פ דעת תורה. The idea is not to be a scrooge though. One could and should give special gifts to children לכבוד יום טוב in other ways.

Certainly, in the old country kids didn’t hold up the seder for the latest electronic game.

In the זכות of זהירות in ישרות, and proper practice of our great heritage, may we be zoche to גאולה שלמה במהרה בימינו, אמן.

בברכת חג כשר ושמח