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.

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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

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.

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

The Lion of Ashkenaz: The Arizal You Didn’t Know – הארי של אשכנז: האריז”ל שלא הכרת

Today, ה’ אב, is the yahrzeit of one of the great figures of Jewish history, the אר”י ז”ל, Rav Yitzchok Luria. Although almost four and a half centuries have passed since The Ari passed away as a relatively young man, only in his late thirties, he still is very much alive in terms of his influence on the Jewish world.

To a great extent, as Rav Hamburger שליט”א writes in the recently released fifth volume of שרשי מנהג אשכנז, the Arizal was a riddle, a mystery, during his lifetime, as well as after his passing, to the present day.

Nevertheless, it is worthwhile to get a better understanding of this major figure in Jewish history from what is available to us, כפי שידינו מגעת, and to, בעזרת השי”ת, dispel some of the confusion about him that is quite prevalent among many today.

To that end, a significant section (p. 246-320) in the new sefer, entitled האריז”ל, שורשיו באשכנז ושאלת התפילין, (see p. 20-21 here) is devoted to in depth exploration and analysis of the Arizal from an Ashkenazic perspective.

Contrary to the conception many people seem to have, thinking of the Arizal as a Sepharadic Kabbalist or as Chasidic, Arizal was an Ashkenazic Jew. Let us explore a bit his Ashkenazic identity, practices, and attitude.

Identity

1. He is referred to over and over again, by his contemporaries, as the אשכנזי רבי יצחק. It was not just a name, an inherited surname (his family name was Luria) from previous generations, as we are familiar with today. Rather it was a description of the man. Although his Ashkenazic father passed away when he was just eight years old, his mother was from a different background, he didn’t live in the main areas of settlement of אשכנז, and lived among many ספרדים, he still retained this strong אשכנזי identity. The moniker אר”י, by which he is known, stands for אשכנזי רבי יצחק.

Practice

2. He davened in an Ashkenazic Shul in Tzefas at key times of the Jewish year, on ימים טובים such as the ימים נוראים and רגלים, as well as at other times, and darshened there as well (while he davened in a Sepharadic shul at other times, e.g. on regular weekdays, as he desired to recite the additional mizmorim, bakashos, and vidui recited there). Source: שרשי מנהג אשכנז חלק ה citing קסת יהונתן, דף ה עמוד א (right column, ד”ה גם). Rav Chaim Vital, his talmid, mentions a number of times the מחזור אשכנז that the Arizal used on ימים נוראים.

Attitude

Arizal and Mesoras Ashkenaz: Opponent or Proponent?

3.  Contrary to what many people might think, The Arizal did not renounce or repudiate his Ashkenazic roots, and did not tell his fellow אשכנזים to change their נוסח or מנהגים. On the contrary, he encouraged them to stick with their ancestral minhogim. Here are some words about this from הרב הגדול ר’ יוסף פיאמיטא מאנקונא ז”ל in the ספר פחד יצחק (top of page)

שמעולם האר”י הקדוש לא שלח יד במנהגי הקהלות….והיה מניח לישראל במנהג אבותיהם והיה מזהירם שלא לשנות מנהגם כי היה אומר על כל מנהג יש מלאך ממונה וחלון ברקיע לקבל אותן התפילות וכ”כ בכוונות האר”י 

Free partial translation: The Holy Ari  never touched the customs of the congregations…he would have them continue with the customs of their fathers and warn not to change them….

It is quite possible, or even likely perhaps, based on the above and other material brought in the new sefer, that he davened נוסח אשכנז for the main parts of his davening, and maybe even wore tefillin on Chol Hamoed.

In the zechus of following the מנהגים הקדושים of our ancestors, may we be זוכה to נחמת ציון וירושלים בב”א.

Note: We already wrote a bit about the Arizal in this vein two years ago, but now that a great amount of new information on the topic has come out via the new volume of Shorshei Minhag Ashkenaz, it was felt appropriate and worthwhile to revisit and expand upon it. The above is just a limited taste of the great amount of material on this and other related topics in the new sefer. Those interested to learn more are directed there.

Dancing Around A Bonfire & Concern Of Foreign Practices: Rav Wosner’s Responsum – רקידה סביב מדורה וחשש דרכי אמורי: תשובת רב וואזנער ז”ל –

How do we view dancing around a bonfire through Torah eyes? Are there any issues regarding the practice? Well, believe it or not, there a teshuvah (responsum) from a leading halachic decisor on the issue.

Toras Aba just put up an interesting post discussing a halachic concern regarding dancing around a bonfire, due to similarity with ancient practice of idolators. It is based on a teshuvah (responsum) of one of the leading poskim of our era, Rav Shmuel Wosner z”l, stemming from a תוספתא that states המרקד לשלהבת הרי זה מדרכי אמורי.

Here is the full teshuvah of Rav Wosner (שו”ת שבט הלוי, חלק ז, יורה דעה סימן קלו).

Rav Wosner concludes that there is definitely a מקום (basis) to be מחמיר (stringent) and refrain from doing so. Toras Aba feels that is relevant to the Lag Baomer situation. A matter worthy of serious consideration.

That is in addition to many other reasons for people not to make bonfires, which have been touched on here in the past, e.g. safety, חשש גזל עצים, damaging air quality, refraining from new practices not practiced by our holy ancestors, etc.

May we merit a safe Lag Baomer, בין ברוחניות, בין בגשמיות, both spiritually and physically.

Legendary Chassidic Rebbe Admits: The Noda BiYehudah Was Correct In His Opposition to Lisheim Yichud – אדמו”ר הדברי חיים מצאנז מודה: הנודע ביהודה צדק בהתנגדותו לאמירת לשם יחוד

We are now in the period of sefira, when ספירת העומר is recited nightly. Before the actual counting of sefira some recite לשם יחוד קוב”ה וכו, which many others deliberately omit, which sort of puts Lisheim Yichud in the spotlight in Shul.

Additionally, today, כ”ה ניסן, is the yahrzeit of the legendary דברי חיים, the Sanzer Rebbe, progenitor of many Chassidic Rebbes, dynasties and individuals.

So it is a good time to discuss the unique stance in the Chasidic world that the Divrei Chaim held, in terms of lisheim yichud (as well as other matters).

As is well known, the question of whether to say lisheim yichud before a mitzvoh is an old machlokes, with various גדולי אשכנז, most prominently the towering Rav of Prague, R. Yechezkel Landau, known as the נודע ביהודה, opposing the practice (שו”ת נודע ביהודה מהדו”ק יו”ד סימן צ”ג as well as מהדו”ת או”ח סימן ק”ז), and, מאידך גיסא, Chasidim supporting and saying it.

However, what is less well known, is that the Divrei Chaim, despite being a great Chasidic leader, actually said that the Noda BiYehuda was correct in the matter (as stated in שו”ת דברי יציב או”ח סימן ס”ה, in the last sentence on the linked page, as per commenter below), and, based on that, his followers do not say lisheim yichud before sefira (although they do say הנני מכון או הנני מוכן ומזומן וכו). That is the minhag to this day in Sanzer Chasidic circles, such as the large Chasidic dynasties of Sanz, Bobov, Klausenberg, etc.

Interestingly, we even have a report of a specific verbal formulation the Divrei Chaim used to express this iconoclastic (among Chasidim) opinion of his, supporting the Noda BiYehuda. The Klausenberger Rebbe, R. Y.Y. Halberstam, the דברי יציב, reported that he heard that from his father, that the Divrei Chaim remarked in Yiddish ‘Reb Chatzkele iz gerecht geven’ (R. Yechezkel Landau was correct – in his stance against lisheim yichud recitation). That was related (43:10-) in a shiur some months ago given by Rav Asher Weiss, a prominent Rav, who is the poseik of Shaarei Zedek hospital in Eretz Yisroel.

May we be zoche to be מודה על האמת if we err, and reach the proper conclusions in תורה ויראת שמים.

Shorshei Minhag Ashkenaz Volume Five Is Here! שרשי מנהג אשכנז חלק ה’ בענין תפילין בחול המועד הגיע

ברוך אתה ה’ אלקינו מלך העולם שהחינו וקימנו והגיענו לזמן הזה

After a long hiatus, ב”ה we have just merited the release of a new chelek of שרשי מנהג אשכנז, volume five in the series. The last previous new volume to be published appeared over ten years ago. Since then Rav Hamburger shlit”a and Machon Moreshes Ashkenaz were occupied with different projects which gave us other valuable seforim, but the continuation of the publication of the perhaps best known work of the machon, שרשי מנהג אשכנז, was delayed, for various reasons.

Therefore it is now with great שמחה (joy) that the new volume, which is devoted to the topic of wearing tefillin on chol hamoed, is warmly welcomed.

To give you a better idea of what the sefer is about, I will share an edited free translation of some words from the Hebrew description at the MMA page for it, along with some words of my own.

An ancient difference of opinion, perhaps the most sharp, pointed, and extended in the history of כלל ישראל, revolves around the issue of whether it is obligatory to don tefillin on chol hamoed, if it is at least a permitted act, or whether  it is a great aveira to do so. Various sages and wise men have already commented about the greatness of the vastness and intensity of this מחלוקת.

This new work lays out before us, in an unprecedented manner, the various Torah perspectives on the issue, from the earliest sources available to contemporary Torah literature, in halacha, minhag, as well as the mystical/hidden side of our heritage, with a historical perspective rare in its scope with regard to differences of opinion and developing processes and trends alongside the saga, in various countries and time periods. In this work come to life many lands and various movements, with their great wise men and leaders.

This special work, which has already merited enthusiastic responses, and is adorned with haskamos (approbations) from leading rabbonim, is a must for the discerning reader.

To see more about it, including the full table of contents and many sample pages, click here.

בברכת חג כשר ושמח

P.S. Other worthwhile Pesach related past posts can be (re)viewed via links on your right, such as this one explaining the minhag Ashkenaz not to say Hallel in Shul on seder night.

 

Torah Blessings of Ashkenaz Explicated: Profundity, Brevity, & Simplicity – להבין ולהשכיל בברכות התורה נוסח אשכנז ובמסורת יהדות אשכנז בכלל

In ברכת התורה that individuals recite in the morning, there are a number of small variations in נוסחאות, particularly in the section beginning with the words והערב נא.

Two main differences in text between (historic, classic) נוסח אשכנז and נוסח ספרד are, with the latter having extra words in various spots (typically), as follows.

A) After praying that the words of Torah should be sweet in our mouths, we continue on to ask that our children, וצאצאינו, be Jews who are learned and know G-d as well. In נוסח ספרד this is extended even further to וצאצאי צאצאינו, our children’s children. Why is it done so? The explanation given (brought in the famed סידור עבודת ישראל) is based on a teaching of Chazal in the gemara, that whoever is a talmid chochom, his son is a talmid chochom, and his grandson is one as well, the Torah does not depart from them forever. Therefore the request is extended to that next level, to (seemingly) get a lock-in guarantee of Torah forever in the family.

In classical נוסח אשכנז, however, צאצאי צאצאינו are not mentioned (note: as in some other cases, over time, in some more recent allegedly nusach Ashkenaz siddurim the additional words do appear, in parentheses, or as part of the regular text. But those texts are not the ones that are most reliable with regard to exactness and fidelity in text. The classical, old nusach can be seen, fully, or partially, in various prayer books, of the modern era and earlier years. It is also maintained in siddurim that follow the text of the גר”א מווילנא).

How do we understand the omission in classic nusach Ashkenaz?

Firstly, since the text of the brocho in the gemara doesn’t mention it, it is not a problem for us to omit it. One can always daven for grandchildren in shmoneh esreih or elsewhere. Our first, or main focus is our children, as it says in the posuk ושננתם לבניך. In a typical case, a father teaches his son Torah, while his child handles the grandson. The brocho is based on such a scenario.

We are focused here on our basic short term daily obligation, as opposed to our family legacy. If we take care of the short term, אי”ה the long term will follow and fall into place just fine.

Others say that וצאצאינו means/includes all descendants, not just sons. Although that is disputed by some.

Other approaches could be to cite the teaching of בני בנים הרי הם כבנים (grandsons are like sons), and to say that grandchildren are included in וצאצאי עמך בית ישראל.

Interestingly, the Lubavitcher nusach with regard to this is in accordance with the classic Ashkenaz one.

B) The other difference is that in נוסח ספרד the word לשמה is added just before ברוך אתה ה’ המלמד תורה לעמו ישראל. Why? Presumably due to importance of proper intent in תורה ומצות.

So why does classic נוסח אשכנז omit it then? On a basic level, we can say that it is not in the gemara. Some also cite the famous Chazal that לעולם יעסוק אדם בתורה ובמצות אפילו שלא לשמה, שמתוך שלא לשמה בא לשמה. However, even if there is a place for שלא לשמה at times, it is not the highest, most desired, preferred level, and can lead to difficulties (ח”ו).

So how can we understand why לשמה is omitted then? לענ”ד a few explanations can be given.

1. A plain, סתם, mention of learning is assumed to be one of spiritually healthy לשמה. It does not have to be mentioned, it is understood/assumed.
2. As we just davened/requested that the words of Hashem’s Torah be sweetened in our mouths, in the following words we assume they were so rendered, thereby rendering subsequent Torah learning  לשמה (something sweet is sufficiently attractive without ulterior שלא לשמה motives). This could also be connected/related to the old debate as to what learning לשמה means. As famously expounded upon by Rav Chaim of Volozhin, לשמה means לשם תורה. So if the words Torah are sweet in someone’s mouth, he is presumably learning לשמה. On the other hand, others (for example Chassidim) maintain that לשמה means for דביקות. So for them having the Torah sweet in someone’s mouth doesn’t mean that לשמה would necessarily, ordinarily follow.
3.  It says ונהיה אנחנו וכו’ כולנו יודעי שמך.  Now what does יודעי שמך (Knowers of Your Name) mean? לענ”ד it can/does signify an exalted spiritual level (e.g. אשגבהו כי ידע שמי, ויבטחו בך יודעי שמך, ןכן). If I recall correctly, R. Aryeh Kaplan understands it in a kabbalistic way, as being someone who is knowledgable in Divine name(s). If so, it might be presumed that someone who has attained such a high level is in the category of לומד לשמה.

Interestingly, it seems that the גירסא of the רוקח is just ונהיה אנחנו וצאצאינו יודעי שמך, without the words ולומדי תורתך following it. Which could be explained לענ”ד as above, that יודעי שמך is a high level of, כביכול, “knowing הקב”ה”, higher than just basic learning. So if someone is on the level of יודעי שמך already, he has already incorporated and passed beyond the basic level of לומדי תורתך, hence it does not need to be mentioned, and can even possibly be seen as out of order/sequence if it follows in the text. And even if it is mentioned, the word לשמה doesn’t need to be added.

In this case, as in other instances, classic נוסח אשכנז seems to generally shy away from adding words, preferring brevity over verbosity. As the expression goes, less is more.

In the זכות of adherence to the great מסורה of אשכנז, may we be zoche to its great תורה heritage.

כתיבה וחתימה טובה – א גוט געבענטשט יאהר