Welcome back, loyal readers. (If you are still reading this
kind of posts, you are definitely a loyal reader).
In the first segment of the Concise Guide to the Laws
of Mesira we discussed the Three “P”s. The Three “P”s are the prerequisites
to being moser that pertain in particular to cases of physical
or psychological abuse that predators perpetrate
when they prey upon pure pious people. Not exclusively
sexual, but that is what sells.
In this segment we will discuss the Three “C”s which are
the necessary conventions for complaining to the secular
authorities (i.e., cops) in anycase of criminality: cash
cleaning, counterfeiting, customs clearing, careless
car cruising, as well as child molesting. As I stated in
the last post, these conventions are based on the teachings of the Chofetz
And the 3 “C”s are (in order):
To understand these, let us recall what I wrote previously that just like an alley-cat and a lion are members of the feline (cat)
family, only you wouldn’t want to meet a lion in an alley, so, too, are Mesira
and household Lashon Hara both members of the malshinus family. It’s just that
household Lashon Hara is what they say to your mother (or wife) and Mesira is
what they say to the judge (or sherrif or IRS). Mesira is Lashon Hara on
We know from the Chofetz Chaim just how difficult it is
to get a hetter for household Lashon Hara so it follows (kal v’chomer) that to
get a hetter for a much more drastic activity – mesira – must be no less
Now, I wrote about all this in the second part of my
post about No Chochma, No Tevunah. This post is merely a summary of that
one. So we are going to go back there and retrieve the seven conditions that
are imperative to allow any form of malshinus. But for our purposes, I will
change the order a bit. The seven conditions are:
malshin must have his information first-hand.
malshin cannot infer conclusions beyond the first-hand information that he has.
malshin must first reproach (confront) the wrong-doer.
must be a constructive toelles.
there is another way to achieve this toelles that does not require malshinus,
it is forbidden to be malshin.
may not be malshin if it will cause a repercussion that is beyond what is
called for (i.e., what a Beis Din would hand down).
malshin cannot embellish or exaggerate the severity of the offense.
For this discussion we will ignore the last condition (#7)
because there is a distinction between this condition and the previous 6.The first 6 conditions are conditions that
must be met before one may actually perform the mesira (Setup).
The last one is only in effect at the point of actually doing the mesira (Run
Time). Notwithstanding, it will be exceedingly important if and when we discuss
mandated reporting (not in this post).
So if we focus on the first 6 conditions and recognize
them as mandatory stipulations, we can break them down into three categories:
Conditions 1 and 2> Confirmation
Condition 3> Confrontation
Conditions 4, 5, and 6>
And for this we can thank > Chofetz Chaim
Now, at this point, it is all really self-explanatory
and if you have read my previous posts, specifically those noted in the Author’s
Note above, you probably already caught on. You can already drop this blog and go to your other emails or to
FaceBook. But for new readers or those who want more details, I will elaborate
as briefly as I can.
If anybody is wondering why I personally am such a
zealot for these guidelines and have invested countless payless hours to write these
posts in the face of some Rabbanim and poskim who are very permissive about this,
it is because I have seen first-hand the damage that can be done by false
accusations. These false accusations come about due to either malicious intent (see
Victim Turned Predator)or faulty judgment due to jumping to conclusions,
misevaluating the facts and/or believing unsubstantiated rumors and “reliable”
information from unreliable sources (see Adulterating the Truth).
Many people are skeptical about this as if it can’t
happen – where there is smoke there is fire. Those who think so should google “Wrongful convictions” and “Innocence Project” and I guarantee you, you won’t
Since I have seen the korbanos first-hand I will
vehemently oppose any flawed psak that paves the way for more such korbanos.
The second kind of korban will be the well-meaning
person who mahssers on a guiltless person and causes serious damage. According
to Rambam and Shu”A, it will take an eternity for him/her to compensate.
So the Chofetz Chaim is telling us that if you plan to
be moser, make sure you know unequivocally what was done and who did it. And
the only way you can really know what happened and how is if you witnessed it
personally. That’s condition #1.
For sure, it is inevitable that, in some cases, action
must be taken despite having a first-hand witness. In this case, we may be
forced to rely on raglayim l’davar, umdena d’mukchach, or a
confession from the accused. But, if you didn’t see it, even if you are sure who
“did it”, you cannot be sure exactly what he did. And the devil
is in the details. So the Chofetz Chaim tells us, if you are not sure it
happened this way or that way, you cannot assume that it did. That’s condition
Confrontation serves a triple purpose. First and
foremost, it gives the accused the opportunity to confirm that he is
indeed a predator which is instrumental in meeting the Confirmation convention;
or, conversely to contest the charges and possibly prove
his innocence, thus saving the potential moser from a long stay
in the Celestial Crockpot. Thus, it is in the best interest of you, the
The second purpose is, in case there is no chance that
he is innocent, to avoid the need to mahsser him to secular authorities by
giving him the chance to come clean and comply with
whatever non-punitive, rehabilitive measures are warranted by the community.
Remember, we cannot be moser somebody unless there is no other alternative and
you can never be sure there is no other alternative until you give them a
chance. Thus it is in the best interest of the accused predator.
Lastly, confrontation is Hasra’ah, an official
warning which is a Halachic imperative to taking any steps against a Jew that
involve punitive loss, injury or death. This really encompasses the first two
purposes: to distinguish between shogeg and mayzid (or total
innocence, in some cases) – which was our first purpose; and to get him to
desist from further criminal activity – which was our second purpose.
Aside from the fact that Chofetz Chaim lists this as condition
#3, this is clearly stipulated in Rambam (Rotzeach 1:7), Shu”A (Ch”M 425:1 and
388:10), and for more recent psak, see IgM Ch”M 1:8.
This is the big one that I really wanted to discuss. But
before I deal with it specifically, I want to give a brief preface.
In a long forgotten post I embedded and linked to an
unpublished chapter meant for the never-published second volume of my book. It
was called Strings Attached and you can see it HERE (only the
This chapter told the story of the eruv controversy
that took place in my home town before I made Aliyah. As in all controversies,
there were cliques for and cliques against. I was a supporting member of the
local Community Kollel which did not interfere but was predominantly
non-supportive. I wrote that I was present when somebody asked the Rosh Kollel,
who I referred to as Rabbi Zussman, to explain the non-supportive position of
the Kollel. The wisdom of his explanation made a profound impact on me and I have
reveled in it ever since (which is why I am applying it here).
He said that a Torahdika decision is not merely bare-bones
Halacha. It really comprises three factors: Halachic, social, and practical. He
went on to explain that the Halachic factor is as it sounds – can we depend
that the eruv will meet our Halachic standards and be maintained that way? The
social factor is: will it cause social strife in the community? Will it cause
machlokes and frumma elitism and alienate neighbors one from another?
The practical factor is: assuming the first two factors
get passing grades, is it a good idea? Will it enhance Shabbos or defile it? Why
do we want to have an eruv? What do we gain with it and what do we lose? Is it
going to help more people attend shul to daven or to eat at a Kiddush? Will it
cause less observant people to play basketball and tennis in the park or go
rollerblading? In short, is it a tikun or a kilkul?
The Kollel wasn’t convinced that any of the factors
would receive passing grades. So they sat it out with an implied thumbs down.
So let’s get back to Mesira. Let’s assume we cleared
Confirmation and Confrontation, the first three conditions of the Chofetz
Chaim. But now we need to ask the same questions: is this mesira a good idea? What
do we want it to accomplish? What is the toelles of being moser this
person? What is going to happen if we are moser? Will we accomplish this toelles
or not? What will this Mesira fix and what will it break? Is this our only
option? Is this our best option? Will it fix something in the short run but
make more problems in the long run?
And, in the case of sexual abuse, this takes us now
right back to the Three “P”s of the previous post. Can we fix this with P #1? P
These questions address conditions #4 and #5 of the
Chofetz Chaim. And then he adds condition #6: Perhaps it is overkill? Perhaps
it is beyond what is called for? Do we need to resort to P #3? Perhaps this
measure will have a price to pay? And who is going to pay it?
Once we ask ourselves these questions, the answers we
get may point us in a different direction. But we need to ask them and use a
bit of common sense.
In my Chanuka post, I wrote about the Maapelim. The
Maapelim were very contrite and meant well. They had pure intentions, but they had
a tragic end.
Because the Aron Bris Hashem and Moshe were not with
them. When this is the case, we are doomed.
This does not only apply to making Aliyah. It applies
to every single thing that we do. I wrote in Chapter 6 of my book (page 170): Everything
we do is either a fulfillment of Anochi Hashem or a transgression of Lo Yihiye
So when we are facing something so serious as being
moser a Jew to secular authorities, even a bad Jew, use a little common sense.
Will this accomplish what we want it to accomplish? Is this a tikun or a kilkul? Is this daas Torah – Anochi Hashem,
or is it atzas hayetzer – Lo Yihiye Lecha? Is the Aron Bris Hashem,
Chofetz Chaim and Rav Moshe with you, or are they in another camp?
Speaking as one who has been oved all of the avoda
zaras, please take my advice.
Author’s note --
For the benefit of those who are not familiar with my Mesira series, I highly
recommend to read the following two posts of the series: Child Abuse and Fire and Desperate Measures.
I have been writing about this sordid topic for well
over a year and the insight that I have gleaned from it has enabled me to
compose a concise set of guidelines - a kind of general summary.
I have wanted to write this post for some time but the
subject seemed to have played itself out and gone dormant in the Jewish
blogosphere and I had no desire to revive it. You might say that I needed to wait for a "trigger" to come back to it.
Well, the “trigger” came over Chanukah when several very
popular blogs (HERE and HERE) that specialize in this issue embedded a video of a telecast
given by Harav Shraga Feivel Zimmerman, Shlita of Gateshead. This telecast was
made for the benefit of Kollel Beth HaTalmud in Melbourne, Australia (of all
places). The telecast carries the title: “Halachic Obligation of Reporting Abuse to Authorities.”
As the title implies, the telecast was focusing on the “Obligation”,
i.e., the hetteirim, for Mesira that are supported within Halacha. Rabbi Zimmerman spent most of the shiur emphasizing the tzad hetter -
all of the sources and circumstances that mattir and even obligate one to
report confirmed predators to secular authorities in cut and dried cases. He
did not spend much time emphasizing the tzad issur - the risks and dangers, Halachic and otherwise,
that are inherent when the circumstances do not meet the criteria of the
sources – which I happen to believe are the majority of cases. As such, it was somewhat imbalanced.
So it seems that his lecture requires a little bit of
balance. And since nobody else is doing it, I shall volunteer for the job. Trust
me, there is no glamor in it (glamour, if you are from Gateshead or Melborne). It’s not a pretty job but…someone’s gotta do it.
I plan to discuss his telecast in detail in a future
post, but for now, I think it is important to summarize the basic tenets of the
Halachos of Mesira that were scattered throughout the previous 18 or so Mesira
posts. I call the guide Mind your “P”s and “C”s. (You can
probably substitute “Q”s for the “C”s since they basically sound the same.) This
is because there are two categories.
P – Prerequisites (or Protective
C – Conventions (or Chofetz
Each category has three rules. The 3 “P”s and the
3 ”C”s. In this post, we will examine the “P” category. The “C”
category will require a second post. Here we go:
P – Prerequisites (Protective Options):
– Publicity – Punishment
Before there can be any hetter to be moser, there must
be a need to be moser. In other words, why should I want to be moser someone to
secular authorities in the first place?
The short answer is that there is supposedly some sexual
abuse going on and I want to put a stop to it. But why?
Because the victims are getting hurt. I want them to
stop getting hurt. Or, in other words, I want to protect the
actual or potential victims.
Okay, so our goal is protection. What do
we need to do to accomplish this goal?
We need to take protective measures. But
the forcefulness and degree of these protective measures depends on how serious
the situation is. Thus, we can assign protective measures at three levels (in
3.Punishment (Police and Prison)
As you can probably guess, #3 is the ultimate
protective measure that requires the Hetter Mesira. What is just as obvious,
but most kanayim don’t want to admit, is that in many cases, measures #1 and/or
#2 is sufficient to achieve the necessary protection. In these cases, there is
no need to resort to measure #3 and, consequently, no excuse to actively
facilitate it through mesira.
What are these measures? Let’s see.
There are two types of proximity: Distance
(location) and Time.
Abuse occurs when a predator and a victim are in the same location (at the same
time). Hence, there can be a very simple method of preventing abuse. Simply, see to it that the predator and the
past or potential victim are not secluded in the same proximity (or location).
I wrote about this in detail in my post about Child Abuse and Fire. In
many cases, especially what I called Class AChild Abuse
(Domestic) the abuser has a fixed domain for perpetrating the abuse such as a
father or big brother in a home situation and likewise a Rebbe in a school or a
counselor in a camp.
I wrote that in cases like these, there is a relatively
simple remedy for protecting the victims which is to distance one party or the
other from the hazardous domain. In the case of a Rebbe or counselor (or
peeping Tom rabbi), it may be sufficient to relieve them from their post. In a
domestic case involving young children, it will require removing either the
abuser or the victim(s) from the home.
This is obviously not as simple as I am making it.
Frequently, it requires the intervention of secular authorities (though not
necessarily the police) to accomplish this separation. I would say that if this
intervention is necessary and it is the sole purpose of contacting the
authorities, this is not considered mesira because there is no intention of
causing any harm to the alleged perpetrator. (See Tzitz Eliezer 19:52)
If the victims are teenage children or adults (spouse),
it might be emotionally difficult to relocate but logistically not very hard to
Time – Here I am
referring to a situation when one was abused in the past but is no longer in
danger. Thus, time creates the necessary separation between the
victim and the abuser. At least in the case of this victim, there is no current
need for further protection.
But this is only from the perspective of the victim.
From the side of the abuser, I had another factor in mind. To explain this, I
must refer to a startling statistic stated by Rav Yehoshuah Berman of Maaneh
Institute in his Headlines interview with Reb Dovid Lichtenstein Nov.
19, 2016 (47:15). He stated as an unconfirmed statistic that more than 60% of sexual
abusers are minors with about 50% being aged 14 or younger!
I always suspected something along these lines (not as
drastic) but this is the first time I heard it said from the mouth of a real
askan.What it says is that most sexual
abusers of young children are not pedophiles nor are they even sex addicts or dysfunctional.
These are youngsters who are first coming to terms with their own sexuality or may have been freshly introduced to p0rnography and
have no kosher outlets to deal with their new-found lusts. This is called “acting
out” and from a legal standpoint it is called “sexual impropriety”. What it
says is that, for many of them, it is only a matter of maturity and the
opportunity for a healthy sexual relationship to straighten them out. It means
they may actually grow out of their abusiveness and are highly curable.
This case won’t reduce the trauma of the victim and we
still need to deal with the abuse but I hope we can all agree that measure #3
is not an option in these [60% of] cases.
Now many of you will ask: we can fire the Rebbe or get
the father or brother out of the house, but these folks still harbor the
tendency to abuse others and will probably seek out other targets in other
venues. Likewise, we cannot expect this to work in the case of full-grown Communal or Pedophilic abusers (what I called Class B Child Abuse). How do we protect potential future victims?
Aside from the fact that there will never be a
fool-proof method (see HERE), even when we use the most extreme measures, but we all know that an
ounce of prevention is better than a pound of cure. As long as we have
identified a predator, it is relatively easy to protect potential victims by
ensuring that they steer clear of the predator. Of course, this means letting
as many people as possible know that this person is a risk, so it is often
necessary to supplement measure #1 with a good dose of measure #2 - Publicity.
This means maintaining sex offender registries and perhaps posting notices (dropping
leaflets from helicopters?) that a confirmed predator is in the area. Aside from alerting the public, this measure carries the added advantage that the predator is put on notice that he/she is being watched. People generally behave much better under these conditions.
Of course, this also must clear the hurdles of Lashon
Harah and malshinus but it is certainly not malshinus at the level of mesira to
non-Jews and as such, is not too difficult to permit. Needless to say, we can include in this measure proper child safety education which has shown to be extremely effective.
Aside from enforcing a separation or restraining order
when an abuser refuses to comply with this requirement, as indicated earlier,
there is only one reason to involve law enforcement in a case of sexual abuse:
to “solve” things once and for all by getting the predator locked up.
I think that in most cases, little to nothing is
accomplished because the predator does not wind up getting locked up or it’s
not for a significant amount of time. In so many cases of sexual abuse (as I am
led to believe in the case of the older Kolko), the nature of the abuse did not
reach true sexual contact and was merely “inappropriate touching” which, in the
US, is usually 2nd degree sexual abuse – a mere misdemeanor. Though
the victims in cases like this are genuinely devastated (as one testified to
Dovid Lichtenstein), the offense is not overly jailable. Lastly, jail is not
likely to happen unless the victim is prepared to press charges (and actually
does so), which opens the door to emotional and Halachic issues (לא יקום עד אחד) that go beyond simple day-to-day mesira.
Hence, resorting to this extreme measure does not offer
much in terms of protection.
Of course, there are extreme cases where the predator
is completely sociopathic, aggressive, and incurable and needs to be locked up.
There are even cases of abusers who tell the authorities or their handlers that they need to be
locked up. But from what I have been hearing and reading, this extreme is a
very minute percentage of actual cases.
The real reason people want to resort to this measure
is to punish the predator and see that he pays for his actions. They use the
need to protect victims as the justification for taking this step. If it is truly
necessary to resort to this measure for protection – i.e., the previous two
measures are not sufficient – then, and only then, can we explore the
stipulations of mesira. If it is not necessary, then it is merely nekama
couched as “bringing the predator to justice”.
In our generation we are not authorized to dan dinei
knasos, administer corporal punishments, or mete out “justice”. And even in the
“good old days”, this was for beis din to do, not the individual.
So before we consider mesira to the non-Jewish
authorities, we have to use the 3 “P”s to determine if it the mesira is really
called for. In the event that it is called for, we must familiarize ourselves with
the 3 “C”s.
Yes, Chanukah is here. A festive time for the Jewish nation. We light
our candles, do song and dance, dreidels and latkes, Hallel and Hoda’ah and… we
recite Al HaNissim.
Al HaNissim is our blueprint for what it is that we are
actually celebrating. It tells us exactly
what was the objective of the Yevanim and how miraculous was our G-d given
victory. We were few and they were many. We were weak and they were strong. We
were righteous and they were wicked. But
HKBH stood up for us in our time of need. He fought our battles, rendered our
judgments, and wrought our vengeance.
We were victorious and so, we restored the Beis
HaMikdash and the seder hakorbanos.
We learn from this that with G-d’s help, anything is
possible. It doesn’t matter if we are few and weak. If HKBH is on our side,
victory is assured.
Oh, and another thing. We cannot just sit idly and wait
for divine intervention to save us. We must be proactive and take matters into
our own hands.
This philosophy has penetrated the hearts and minds of myriad
devout Jews over the centuries. And it seems to have a firm basis from the
story of Chanukah. The Maccabees have stood out as symbols of heroism and
mesiras nefesh in the face of overwhelming odds. We make comparisons to the
Maccabees when we talk about the resistance groups and uprisings in the face of
the Nazi beast during the Holocaust and likewise of the refuseniks of Soviet
Unfortunately, in some religious circles, the
philosophy of taking matters into our own hands has grown so strong that they
have lost sight of the first half of the lesson – that we need G-d’s help.
Without G-d’s help we cannot succeed no matter how righteous we are and how pure
are our intentions.
Where do we learn this from?
We learn this from the Dry Bones.
The navi in Yechezkel 37 tells of a
miraculous event. The Prophet Yechezkel (my favorite) was brought to the Valley of Dura where
he saw a heap of dry bones. HKBH commanded Yechezkel to prophesy that they
should come to life, and behold, so it was. The bones grew new sinews and flesh
and became living people.
The gemara in Sanhedrin (92b) debates whether this
event actually occurred or was it merely a vision. On the side that it really
took place, it further asks: Who precisely were the people who initially
possessed these bones?
One answer the gemara presents is that these were the
bones of the segment of Shevet Ephraim who miscalculated the predestined time
for the exodus from Egypt, made a unilateral get-away, and were killed by the
Plishtim (Palestinians?) of Gath. They held that the 400 years of slavery begins
from the initial pronouncement at Bris ben Habesarim in the year 2018.
One has to wonder, why did only these Bnei Ephraim go
up? Why didn’t all of the Jews go with them? Didn’t everyone want redemption
from Pharaoh’s yoke of slavery?
Obviously, the other Jews did not concur with their
[erroneous] calculation. They maintained that the 400 years don’t begin until
the year Yitzchok was born - 2048.
Then, why did they go up by themselves?
They must have been very smug about their position.
I would imagine that they must have tried to convince
the other Jews to come along and it must have stirred up quite a debate. They
must have brought proofs to their position. The others may have countered with
proofs of their own. But I would assume many people weren’t interested in
proofs. They held that if it is time, HKBH will send his messenger and secret
password. We will see the divine revelation. We will not need to guess or to calculate.
We will know it when it happens.
But the Bnei Ephraim held that redemption will not come
by itself. We have to make it happen. We have to do it. G-d is waiting for us
to make our move. Just like Nachshon ben Aminadav. When we take the initiative, the Shechina will come out of golus
and join in. But, it’s up to us. The time to act is now. G-d will be with us!
When G-d finally did take us out of Egypt some 30 years
later, He took care not to lead us up the shorter coastal route. Why? So that
we shouldn’t see the corpses of the Bnei Ephraim lying dead in the Valley of
Dura and become disheartened.
But there was a down side to this detour. Sure, we
didn’t see the Bnei Ephraim and become disheartened but we also did not see
them and learn a valuable lesson. And those who do not remember the past (or
are ignorant of it) are condemned to repeat it. Consequently, we see a similar
episode transpire in Parshat Shlach.
In the wake of the debacle of the 10 spies, HKBH
decreed that we must remain exiled in the desert for another 39 years. A group
of Jews (this time they may have been from Shevet Menashe), was not about to
take this decree sitting down. After declaring their repentance, which was
probably totally sincere, they decided that HKBH would be amenable for them to
display their new-found faith in His power to vanquish the Canaanim. They assumed
that HKBH’s decree was merely a cue for them to take matters into their own
hands and to get the job done.
Moshe tried to tell them that they are mistaken. The
decree of G-d is immutable (kind of like the freezer in Lakewood). Don’t bother
trying. He will not be with you. The Torah says that they propelled forward nevertheless,
but the Aron Bris Hashem and Moshe did not budge from the camp.
This did not have a happy ending.
So here we have two conflicting ideologies on the
proper way of seeking redemption from galus. The Dry bones/Maapelim model
indicates that it’s a good idea to stand by for clear instructions. שב ואל תעשה עדיףThe
Maccabee model indicates that we need to take the bulvahn by the horns. מהתצעק אלי? דבר אל בני ישראל ויסעו!
Oh, what’s a good Jewish body to do?
This debate rages on to the modern era. Until the
beginning of the 20th Century, the notion of the Jewish people
taking themselves out of exile was an unattainable dream. But some hefty World Wars
changed all that. That along with the development of steamships, trains, and
planes that could swiftly transport Jews back to the Land from all points on
the globe. (Along with an assumption that nobody else cared for this desolate
strip of real estate anyhow.) And, so, some Jews decided it is time for action.
Now, I do not intend to discuss the secular Zionists
who were never interested in a third Jewish Commonwealth and a Beis HaMikdash.
These folks merely wanted an independent state where there were no European
goyim around to remind them that they are Jewish and to disallow them to
participate in their indulgences. They preferred to dispel the golus through
diplomatic means. And HKBH was not part of the picture.
But the religious Zionists were not the same. While
riding on the diplomatic coattails of the seculars, they did aspire to a third
Commonwealth and felt that HKBH will stand by them in their quest whether by
friendship or force. They drew inspiration from the mighty Macabees – to win
against the odds; the few in the hands of the many, the strong in the hands of
the weak, the wicked in the hands of the righteous. And they brought up all
kinds of references from Tanach and Talmudic sources to back them up.
The Chareidi Rabannim, for the most part, disagreed (perhaps
there were exceptions…). Some of the sources are misinterpreted. But most of
them are not looked upon as being relevant in the here and now. "The fruit - and hence, the time - is not yet ripe. The restoration
of Malchus Bais Dovid (Moshiach) has not come. The navi has not given us the secret
password. We do not yet have a true parah adumah.We cannot eat matzo on erev Pesach. כלה בלא ברכה אסורה כנדה.The Torah world is lodged in
the West. The Aron Bris Hashem and Moshe have not budged."
But then, HKBH, in His infinite sense of irony, teased us all. He destroyed the Torah centers of Europe but reestablished
them in America. He gave us miraculous victories but we only won an independent
state and not a Jewish Commonwealth.
Of course, the Torah community has thrived here as
well. And with it come the religious right-wing activists. Some are the hilltop
settlers. Some are the Temple Mount Faithful. Some are the Kahanistim. Some are
the Temple Institute. And some are all of these. Many are indeed devoutly
religious and are infused with a religious fervor to bring about the geulah and
to restore the Beis HaMikdash and the Korbanos. And they know all of the
snappy pickup lines. “Mitzvos are applicable in all generations and at all times. We have found the Techeles. We can establish a Sanhedrin (or, we
already have). Korban Persach does not require a Beis HaMikdash. Tumah hutra b’tzibur.
Let us do it now.”
And the debate rages on.
They say we must be like Mattisyahu and his sons, the
Maccabees. It is imperative. If we do not act, we will be held accountable. The
others say, we must not be like the Bnei Ephraim and the Ma'apelim. It is
forbidden. If we act, we will be held accountable.
I think the
only way to answer this is to go to the “source”. Why did HKBH support the Macabees but not the
Bnei Ephraim and the Maapelim? What is the difference? Wasn’t everybody acting
One possible answer would corroborate a story that I
heard attributed to Harav Yitzchok Hutner, ZT”L.
The story goes that there was a young bochur learning in a
given Yeshiva and he was doing just fine. The boy’s father thought that his son
may have even greater success in a different yeshiva. He approached Rav Hutner,
ZT”L to ask him if it is a good idea to transfer his son to a presumably better
yeshiva. Rav Hutner responded as follows:
When we say Hallel on Sukkos and recite the wordsאנא השם הושיעה נא(Please
Hashem, save us!) we wave the 4 minim. When we recite the wordsאנא השם הצליחה נא(Please Hashem, help us to succeed!) we do not
wave the 4 minim. Why do we do this in the first case but not in the second?
The answer is that when one is being threatened with an
intolerable situation and imminent physical or spiritual harm and he needs a salvation
and keeping the situation as-is is not an option, he cannot sit still. He must
be proactive and do what is necessary and trust in Hashem to help him.
Conversely, when one is not facing an existential threat and the current
situation is tolerable (i.e., things will not deteriorate) but merely he is
looking for greater success and achievement, he must not move on his own but
wait for HKBH to guide him to greater success if He so wishes.
Hence, Rav Hutner was telling the petitioner that if
his son is succeeding where he is at, it is best not to make any “improvements”. He
would not have said the same if the boy was not succeeding.
Likewise, the Maccabees were facing a Greek government that
was not allowing us to be Jews at any level. Shabbos, milah, mikveh and Torah
learning were being taken from us. The spiritual danger was critical, the
situation was intolerable. Acceptance of the situation was not an option. It
was clear that action must be taken to avoid spiritual annihilation. Whether the time is ripe is not up for debate. The
Maccabees needed to act and they did. They had no choice. We needed a salvation
from HKBH and He came through.
Similarly when the Jews were trapped in front of the Red Sea, HKBH said that this is not a situation that can be left as is. Don't just stand still and pray for salvation - מה תצעק אלי. You must make the first move - דבר אל בני ישראל ויסעו.
Conversely, Bnei Ephraim and the Maapelim were facing a bleak
substandard situation that was slated to continue for just a few more decades (only
30 years in the case of the Bnei Ephraim and 39 years in the case of the
Maapelim). Although the servitude of Egypt and the barrenness of the desert
were not ideal, there was no imminent existential threat. Nothing they had
today was being taken from them and today is not worse than yesterday. And besides, G-d had given His decree. They
were looking for success but did not need salvation. This is not the time to
take matters into one’s hands and be poresh from the tzibur. G-d stayed with
the tzibur and allowed them to perish (from the tzibur). The Aron Bris Hashem and Moshe did not
Another approach to explain this difficulty is that the Bnei
Ephraim and the Ma'apelim were fighting for our zechus to the Land. For the
Maccabees it was different. They were living in the Land and were not being
exiled from it. It was not the zechus to the Land that was at stake but the
zechus to the Torah and the Jewish neshama. For the Torah one has to fight and be moser nefesh. But
not for the Land.
What is the difference?
The difference is that the Torah is not a gift. It is
an inheritance. It is a Morasha – Morashat kehillas Yaakov. An inheritance is a
birthright and does not need to be acquired. A newborn infant and a comatose
vegetable can assume an inheritance without any knowledge or action. The Torah
inherently and unconditionally belongs to us and nobody has a right to take it
away even for a moment. Thus if someone attempts to do so, we have the right to
fight for it and expect HKBH to come to our aid.
The Land is more like a gift. It is a privilege more than
it is a right. Although the zechus to live here was indeed inherited from our
forefathers, it is still subject to a host of conditions. We must observe the
shmittas and we must be a holy people lest the Land spits us out as it spit out
the nations who came before us. Although we are heirs, there are others. We
must be worthy. We must earn the Land, we cannot demand it. We could not
initially get the Land until the 400 years expired because the sin of the Emori
needed to be complete. Until then, it wasn’t time. When the Ma'apelim moved in,
they were trying to claim a Land that they hadn’t earned. G-d wasn’t ready to
let them take it.
The Maccabees weren’t fighting for the Land. For those
who know the historical facts, the truth is they did not succeed to vanquish
the Greeks from the Land. Even after the great victory, the Greeks were still
there. They fought for the right to remain Jews and to study and keep the Torah.
This was a virtuous battle because the Torah is eternally ours and exclusively
ours. For this battle, G-d will always come to our aid.
Of late, I have gotten to know some of today’s
Kahanistim. As a rule, they are sincere people, devoted to Yiddishkeit and their
motives are pure. And I believe the same about the group’s founding father Rav
Meir Dovid ben Yechezkel Shraga Kahane, HY”D. I think most people will
acknowledge that his perception about the political realities of our environs
and the outlooks and goals of our Yishmaeli cousins was spot on. But the
chareidi Rabbanim of his day were not in his corner.
It is interesting that among Rav Kahane (ZT”L/HY”D)’s
prolific writings was a commentary on Neviim rishonim which he called פירוש המכב"י.
What was the meaning of the termמכב"י?
It's an acronym for: מאיר כהנא בן יחזקאל
Aside from this actual acronym being obviously quite
auspicious to his cause, it also indicates that he wants to identify his
struggles as in line with those of the Maccabees (perhaps his ancestors?) He
doesn’t seem to focus on the Yechezkel part (also a Kohein) which relates to
the dry bones. (I wonder if his name would make an acronym מעפיל would he use it as a name for his sefarim?)
I think that the Rabbanim felt more like Rav Hutner, ZT”L.
Even though his perception was deadly accurate and he was totally l’shem
Shamayim, his call was more one of אנא השם הצליחה נאthan
it was אנא השם הושיעה נא.
One that doesn’t call for proactive measures but rather to wait for HKBH's divine
revelation. It was a struggle for our
right to control the Land. But this can only succeed if we are truly worthy.
G-d’s support and victory are not – as of yet - assured.
So after we have studied the episodes of the Maccabees and
the Maapelim, the miraculous oil and the dry bones, we need to think twice
about how much we are the masters of our own destiny. To what extent can we
call the shots and try to force G-d’s hand. To what extent can we decide for
ourselves if we are worthy of G-d’s intervention. When can we be assured of
victory and when we cannot.
We must choose our battles, and we must choose wisely.
While I am in rerun mode, I want to repost from 2009 a hidden message in Parshas VaYeira that becomes more relevant with each passing year. This hidden message comes from the sefer Niflaos MiTorasecha. For those who have forgotten (or never knew) this sefer is an anthology of words encoded in the Torah in Roshei Teivos and Sofei Teivos and the striking relevance to the context. Here goes: There is only one occurrence of the word ציון (Tzion) in consecutive Sofei Teivos in all of Tanach! (No occurrences as Roshei Teivos at all!) It transverses these two pasukim (Breishis 18:18,19):
Rav Aranovsky also points out that the lead word in our pasuk that holds the first letter (צ ) of our hidden word is part of the word הארץ - the land! All of this indicates that the Land of Israel (Tzion) can only thrive in the hands of those who are (1) descendants of Avraham and who (2) safeguard the way of HKBH to do צדקה and משפט. If you meet these conditions... by all means, hop aboard! Gut Shabbos!
I just finished listening to the latest posted broadcast of Headlines (okay, it was yesterday). It is - to quote him - a fabulous show. So much so that it inspired me to write him an email of praise. It's a bit long and I don't know if he will read it (he asked me not to send him more emails when he disagreed with me on the Malka Leifer issue and he unsubscribed from my blog email list), but this is an open email, so, maybe, somebody will. Here it is:
Rabbinic guests that were interviewed, Rav Sorscher and Rav Eisenman, Shlita(s)
were both very clear and effectual in presenting authentic daas Torah on how to
deal with these regrettable circumstances.
Sorscher clearly pointed out the proper Halachic procedure in accordance to the
psakim of Rambam (Rotzeach 1:7), Shu”A (Ch”M 425:1), Chofetz Chaim (Hilchos
Lashon Hara 3:10) and Rav Moshe Feinstein (IgM O”Ch 1:8) all of whom maintain
that, if at all possible, the initial approach is to confront the accused and
demand that he desist from his actions and comply with community demands and
likewise to forewarn the suspected offender before one can take extreme
measures. Also that these measures can only be undertaken by those who have firsthand
knowledge of the issues. And, finally, this is only after other less extreme
measures have been tried and/or ruled out.
Rav Eisenman opened his discussion by stating that “each case is different and
each case has its own complexities and nuances”. In other words, each case must be evaluated individually. He goes on to say that the most crucial
element is to evaluate the stance of the accused offender to see if he admits
to wrongdoing or not and if he is compliant. Obviously, this can only happen as
a result of a direct confrontation.Further, he says that if there is no true evidence there must at least
be a “kahla d’lo paska” that should be “substantiated”.
this is in concurrence with the well-known teshuva that Rav Elyashiv, ZT”L wrote
to Rav Feivel Cohen, Shlita as far back as 2004. In his closing words, Rav Elyashiv, ZT"L, writes that each case must be evaluated separately by a qualified chacham before one can be moser to authorities.
I also found
the firsthand account of Reb Motti Weiss to be very touching and toellesdig.
felt that in this broadcast your role as a moderator was top notch.You seemed to come across very objective and
balanced. More so than in many of your past broadcasts on this subject.
As you may
be aware from some of my articles, it appears to me that this consensus of daas
Torah has not been universally reflected on this sensitive issue. In your
interview with Harav Dovid Cohen, Shlita in Sept. 2015, Rabbi Cohen seemed to
advocate immediate mesira to non-Jewish authorities for all cases regardless of the “complexities
and nuances” of any specific case. This seems to contradict directly with the
psak of Rav Elyashiv, ZT”L. Further, he initially made no mention of
confronting or forewarning the accused and intimated there is no need for it.
(Six minutes later, in the most marginal manner, he mentions having a “consultation”
with the accused.) This seems to directly negate the guidelines of Rambam, Shu”A,
Chofetz Chaim and Rav Moshe, ZT”L that were meticulously observed by Rav
it is interesting to note that the correspondence of Rav Elyashiv, ZT”L was
included in a kuntress compiled by Rav Zvi Gartner, Shlita that he called:
Kuntress Dam Re’acha and was published in the anthology Yeshurun Vol. 15 in
5765. This kuntress includes teshuvos from four other contemporary gedolim
including Rav Zalman Nechemia Goldberg and Rav Asher Zelig Weiss, Shlita(s). One common
thread among all the teshuvos is that they were all giving instructions to
other Rabbanim (of lesser stature) in when to pasken that mesira is allowed. None of
these gedolim was giving instructions to the general public. In fact, Harav
Yehuda Silman, Shlita in the last teshuva has a summary of “Effective Rulings”
where he states clearly (#4): This determination [to be moser] is not to be put
into the hands of any [regular] individual, rather only into the hands of a
dayan or “adam chashuv”.The argument
can be made that Rav Silman, Shlita speaks for all of the gedolim who wrote
teshuvos (certainly for Rav Elyashiv, ZT"L).
is very puzzling to hear Rav Cohen, Shlita openly defying this proviso by publicly
declaring, “You don’t need to ask a Rav… go straight to the police”.
likewise puzzled at how, in 2015, 107 prominent American chareidi Rabbanim could defy the rulings of the Israeli rabbanim of ten years earlier as well as
the psakim of the Chofetz Chaim and Rav Moshe Feinstein by signing a Kol Koreh
that does just that. The Kol Koreh calls for “every individual” to promptly
notify secular authorities of suspected abuse. No need to distinguish the
nuances and complexities of the case and no need for confrontation, confirmation,
forewarning, or exhausting other avenues. Just go ahead and be moser, and “every
individual” can (must??) do it!
was printed in Mishpacha in August of 2015, I assumed that most of the
signatories did not really scrutinize what was written. Surely, they will
eventually either clarify or withdraw their approval. But it seems that these Rabbanim
were willing to allow this faulty Kol Koreh to be republished in Mishpacha of
October 13, 2016 - the gala Sukkos edition - with the identical terminology - not a single change (except for the email address of the organizer). And not with 107 signatures, but with 108.
that perhaps the organizer managed to get one other young Rav to sign on. But
the fact is that there were four new names on the Kol Koreh. Three are young
rabbanim from Lakewood and the other a medical chaplain from Brooklyn. This
means that three Rabbanim actually did remove their names. It seems that both
Rabbanim from the Kollel in Cincinnati and one Rav from Los Angeles are no
longer signed on.
I am most
curious about why these three rescinded. I doubt it is due to anything that I
wrote (they don't read my posts, do they?). But if it did have to do with the Halachic flaws of the letter (primarily enumerated HERE and HERE), why only these
have any thoughts on this?
most puzzling is that Harav Ron Yitzchok Eisenman, who so eloquently expressed
the true positon of Rav Elyashiv and the prominent Rabbanim in Eretz Yisroel in his interview, is
signed on both appearances of the Kol Koreh. If he supports the Kol Koreh, why
deal with the complexities and nuances of the case and who cares about the
stance of the accused?
understand that only Rav Eisenman can answer this question, so I suppose I will
send him a CC copy of this email.
I really do want to commend you on your November 5 broadcast which was true to
daas Torah and exceptionally well done. I wish all of the previous ones were as
much. I am looking forward to hearing the Part II broadcast when it is posted.
have a great show and, over the months, I have learned a tremendous amount from
the good work and try to get those broadcasts posted a bit quicker!
Yechezkel now does private Counseling/Coaching for all matters with an emphasis on Marriage (Couples)/Pre-marriage and Shalom Bayis (men or couples only) based on the One Aboveand Seven Below ideology.
If you live in the Jerusalem area and would like to arrange a meeting, you may call me at: 03-7219475 Ext. 274.
You can also email me at: firstname.lastname@example.org(note that email may compromise identity). If you have Skype, you can also Skype me at: yiutz.1a7b and leave a message.
You need not leave your real name or any personal information besides how to contact you.