August 25, 2009 | 2:09 am

Morethodoxy and Health Care

Posted by Rabbi Barry Gelman

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There have been very few public statements from Orthodox groups regarding the Heath Care debate that is raging in this country.
Agudath Yisrael of America recently stated that President Obama’s efforts to “make health care more accessible to the uninsured and underinsured should be applauded” and that “promotion of good health and well being are religious imperatives.”

The Agudath Yisrael should be commended for stepping into the debate and making a statement based on Jewish values.

Where are the other Orthodox groups….especially the Modern Orthodox? It seems that we are comfortable letting the Jewish position on Health Care reform be staked out by the right wing and let wing of Judaism.

For so many, Orthodoxy remains irrelevant because in our shuls and schools we hear about the minute details of how to keep kosher and debate how long a woman’s sleeve must be and ignore serious discussions on societal and moral issues of our day. Here was our chance (maybe there is still time) to appear relevant by formulating an approach on the most significant issue facing America and we have remained silent.

Participating in the universal questions of our time and contributing to the general welfare are commitments that the morethodox should take very seriously.

In 1964 Rabbi Joseph Soloveitchik expressed our responsibility in this realm very clearly when he said: “We Jews have been burdened with a twofold task; we have to cope with the problem of a doub!e confrontation. We think of ourselves as human beings, sharing the destiny of Adam in his general encounter with nature, and as members of a covenantal community which has preserved its identity under most unfavorable conditions, confronted by another faith community. We believe we are the bearers of a double charismatic load, that of the dignity of man, and that of the sanctity of the covenantal community. In this difficult role, we are summoned by God, who revealed himself at both the level of universal creation and that of the private covenant, to undertake a double mission - the universal human and the exclusive covenantal confrontation.”

The quote is from Rabbi Soloveitchik’s “Confrontation” where the Rav expresses guidelines for interfaith dialogue. While Rabbi Soloveitchik limits the types of theological discussions we Jews can have with non-Jews, he also notes that dialogue and participation in the no theological realm is permitted.

Our community has taken less seriously the charge Rabbi Soloveitchik gave in terms of actually engaging with the universal community for the greater good.
Rabbi Soloveitchik identifies the common “antagonist” to be contended with as a reason for involvement in universal social issues.

In an addendum to Confrontation Rabbi Soloveitchik calls concern and discussion of issues facing the public as “essential”

“When, however, we move from the private world of faith to the public world of humanitarian and cultural endeavors, communication among the various faith communities is desirable and even essential. We are ready to enter into dialogue on such topics as War and Peace, Poverty, Freedom, Man’s Moral Values, The Threat of Secularism, Technology and Human Values, Civil Rights, etc., which revolve about religious spiritual aspects of our civilization.

Since we are approaching Rosh Hashana we can look to the liturgy for guidance in this realm as well.

It is interesting to note that the three main sections of the Rosh Hashan Mussaf, Malchiyot, Zochronot and Shofarot begin by establishing the unique relationship between God and the Jewish people and ends by extending that relationship (and eschatological hopes) to all humanity. God’s sovereignty (Malchiyot), Divine Providence (Zichronot), and Revelation (Shofaros) are experienced by all. The universal nature of these teffilot ahould remind us of our obligation to engage universal issues and express concern for the welfare of all.

We must get into this discussion. If not for the sake of participating with our fellow citizens of an issue of great concern, then for the sake of our communities that will, once again, be confronted with the perceived irrelevancy of our communal institutions and our faith.

A word on quality: Many have argued in favor of Universal health care “as long as quantity does not jeopardize quality”.  I wonder about this. Is this even possible? Here is what Rambam wrote:

“One may provide for the poor of idolaters as one does for the Jewish poor for the sake of the ways of peace (Darkei Shalom = pleasant relationships) and nor do we prevent them from taking any of the gifts of harvest for the poor, for the same reason, and one may enquire after their health, even on one of their festivals, for the same reason.”(Laws of Idolatry and Idolaters, 10:5).

At the very least Orthodox groups should be making statements in favor of Universal Health care. Whether we base it on Pikuach Nefesh (saving lives), Tzedakah, or the biblical mandate to take care of the less fortunate, we must make our voices heard. To be sure, the devil is in the details, but by not making a simple statement that every human being is entitled to health care, orthodox groups are missing an important opportunity.

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August 18, 2009 | 10:28 am

Man In Search Of Heschel - Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

If you understand the title of this post you are ahead of the game.

I wonder why the Modern Orthodox community does pay more attention to and study the works of Rabbi Abraham Joshua Heschel. Aside from his book The Sabbath, much of his work goes unnoticed and certainly unstudied in our community.

Rabbi Heschel wrote and spoke about so many of the challenges of religion in a free society. He concentrated the need and difficulty of balancing the regularity of Jewish religious practice with spontaneity, referring to these to contrary principles as kevah and kavanah, the religious ideal of living a life of, what he called, “wonder” and “radical amazement” by never taking God’s world for granted and fundamental importance of Halacha as an ingredient of the life of a spiritually healthy Jew.

While many are familiar with Rabi Heschel as the rabbi who marched with Martin Luther King Jr. in Selma Alabama, many are unaware his focus on Halacha. I sometimes wonder if the popularity of the picture of Rabbi Heschel with King in Selma has diminished focus on the other aspects of his career.

Part of the reason why Heschel goes unnoticed in the Orthodox community is because he spent most of his career at the Jewish Theological Seminary – the flagship institution of Conservative Judaism. As such he is deemed “treif” by large segments of our community. To my mind this is a terrible shame and we continue to ignore his writings and teachings to our own peril. We should be teaching Heschel in our schools and in our shuls.

How many is the orthodox community are aware of these words penned by Rabbi Heschel in 1958. “The Bible is an answer to the question, What does God require of Man? But to modern man, this question is surpassed by another one, namely, What does man demand of God…Absorbed in the struggle for emancipation of the individual we have concentrated our attention upon the idea of human rights and overlooked the importance of human obligations.”

If we did not know that the following came from the pen of Rabbi Heschel we could have easily attributed it to any orthodox rabbi. “Another ailment that plagues us is the monopoly of education. Actually, education is a matter which rests primarily with the parent, with the father. The teacher is but a representative of the father, according to Jewish tradition. Thou shalt teach them diligently, not vicariously…Religious instruction, like charity, begins at home.”

Rabbi Heschel was also an astute observer of the human condition. When commenting on the challenge of resistance to Torah he wrote the following: “Resistance to revelation in our time came from two diametrically opposed conceptions of man: one maintained that man was too great to be in need of divine guidance, and the other maintained that man was too small to be worthy of divine guidance.” Chew on that for a while.

The beauty of Rabbi Heschel’s writings is that much of them are not weighed down by the philosophical jargon that make so many other writers of his time difficult to understand. There is a timeless quality to his style making his teachings accessible.

I close with one of Rabbi Heschel’s poems (he actually was hoping to make a career out of poetry but one of his mentors suggested he would be better at Philosophy)

God Follows Me Everywhere

God follows me everywhere-

spins a net of glances around me

shines upon my sightless back like a sun.

God follows me like a forest everywhere.

My lip, always amazed, are truly numb, dumb,

like a child who blunders upon an ancient holy place.

God follows me like a shiver everyewhere.

My desire is for rest; the demand within me is: Rise up,

See how prophetic visions are scattered in the streets.

I go with my reveries as with a secret

in a long corridor thought the world-

and sometimes I glimpse high above me, the faceless face of God.

…

God follows me in tramways, in cafes.

Oh, it is only with the back of the pupils of one’s eyes that

one can see

how secrets ripen, how visions come to be.

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August 13, 2009 | 9:36 am

Tzedakah and Chesed:  Preparing for the Month of Elul by, Rosh Kehilah Dina Najman, Marta d’Atra of

Posted by Rabbi Barry Gelman

Very often, Rosh Hashana comes along and I find myself thinking:  How did the month of Elul come and go so quickly - I feel that I did not utilize my time adequately to prepare myself to stand before HaKadosh Baruch Hu on Yom haDin?
In that vein, as we are m’varchin haChodesh this coming Shabbat for the month of Elul, I would like to get a head start by focusing on a central phrase in the Yamim Noraim liturgy.
The climax of the Unetaneh Tokef prayer is the final statement which we declare out loud together:
“וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה מַעֲבִירִין אֶת רעַ הַגְּזֵרָה “
“Repentance, prayer and charity avert the evil decree.”
The Rambam, Maimonides, in his Moreh Nevuchim, Guide to the Perplexed, 3:53, explains:  הביטוי צדקה גזור מן צדק.  The word tzedakah comes from the root tzedek, which means justice. 
The Rambam further explains that the essence of this concept is granting to everyone that to which they have right or giving every being that which corresponds to their merits.

Tzedakah therefore, according to the Rambam, is generally considered charity in the sense of providing for the basic needs of one who is lacking financially, according to what is due to them.

Tzedakah is often connected to a related concept, that of chesed, or gemilut chasadim, acts of loving kindness.  Chesed can generally be described as giving in excess what is required. That is, doing something for someone to whom one has no obligation or doing something for someone one who deserves it, but in a greater measure than is warranted.
Thus, the contrast between tzedakah and chesed is that tzedakah is an act of beneficence toward another person who deserves or merits what is given to them and when the giver has no obligation to them.  With chesed, the giver also does not have an obligation to the individual to which she gives, but that individual receives in excess of their merit.
The Rabbis compared these two concepts in the Gemara (Sukkah 49b)
בשלשה דברים גדולה גמילות חסדים יותר מן הצדקה, צדקה - בממונו, גמילות חסדים - בין בגופו בין בממונו. צדקה - לעניים, גמילות חסדים - בין לעניים בין לעשירים. צדקה - לחיים, גמילות חסדים - בין לחיים בין למתים.

Acts of chesed are greater that tzedakah in three ways: tzedakah is accomplished with one’s money, chesed is accomplished through money or through other actions.  Tzedakah is for the poor whereas chesed can be for the poor or for the wealthy.  Tzedakah is only for the living whereas chesed can be for the living or for those who have died.
If this is the case that chesed is a much deeper and more comprehensive act of good, why is it that we declare:
וּתְשׁוּבָה וּתְפִלָּה וּצְדָקָה מַעֲבִירִין אֶת רעַ הַגְּזֵרָה?
Why don’t we say together:
וּתְשׁוּבָה וּתְפִלָּה וּחֶסֶד מַעֲבִירִין אֶת רעַ הַגְּזֵרָה?
One way to explain the choice of tzedakah is based on the ideas of Rav Yosef Baer Soloveitchik who explains that tzedakah is an integral part of the teshuva (repentance), process.  Although the Gemara (Rosh HaShanah 16b) derives this principle from a verse in Psalms, the Rav chooses to refer back to the chet ha-eigel, the sin of the golden calf.  Part of the teshuva process for the Jewish people was their monetary contribution to the mishkan, the tabernacle.  In response to their sin, B’nei Yisrael began building the sanctuary which would be the focal point of their connection with God.  They were required to donate to this project.  The Rav further explains the connection between teshuva and tzedakah by noting the there is an element of selfishness in transgression.  Some form of personal benefit has been given precedence over religious and social principles. 
The Torah describes the half shekel which everyone was obligated to donate to the mishkan as a kofer, a ransom.  It is as if to say that one who has sinned is held captive and must be redeemed through giving.

Tzedakah therefore, is a means of demonstrating compassion, responsibility, and a willingness to share.  For this reason, forgiveness from God can only be obtained when tzedakah accompanies the teshuva process.
Following this understanding of the connection of tzedakah to teshuva, we can offer another understanding as to why the High Holiday liturgy emphasizes tzedakah as opposed to chesed.  The monetary obligations of tzedakah are limited and are directed soley to the poor.  The halachah has a rich body of laws outlining the amounts of tzedakah one is required to give in response to different situations. 
The legal duties of one’s personal involvement in gemilut chessadim are without restrictions.  The process of teshuva, of return, would be that much more difficult if part of that process was a mitzvah, a mandate, which was in effect at all times, to all people and in all situations.

Tzedakah, as I mentioned above, is intimately bound to teshuva and can be an expression of our commitment to return.  It is a mitzvah in and of itself which is at the foundation of a Jewish community. The community, as well as the indivudual, has a responsibility to those in need.  The giving of tzedakah is considered a fundamental part of being human such that even one who receives tzedakah due to their need still is required to give tzedakah themselves.

The Maharal, Rav Yehuda Louwe, in his work Nitivot Olam, expands upon the difference between tzedakah and gemilut chesed. Tzedakah is judged by the recipient.  The magnitude of the need will determine the degree of assistance to alleviate the need. Chesed on the other hand, is to be judged by the giver—the quality of caring that a person is capable of will determine the nature and degree of the remedy.
Tzedakah is sparked by the demands of compassion. One cannot bear to see a person suffering, so one is compelled by a sense of sympathy to help the other. If that present need did not exist, there would be no compassion necessary and no charity given.
Chesed requires a broader, more sensitive heart and a generosity of spirit to be integrated into one’s personality.  Chesed then, will not be a reaction forthcoming only in response to sadness.  It will be an ever-present quality which will anticipate needs, understand other’s limitations, search for solutions and initiate acts of benevolence, even when unstated or un-noticed by the recipient.
This year will present financial challenges for many.  Please keep these individuals, families and communities in mind even though we all may feel the burden of our country’s economic difficulites.  There are many in need of tzedakah.  However, help can also come in the form of chesed.  Assistance need not only be financial, it can come in the form of helping people save money, donating one’s time and energy and sharing one’s resources.

Next week we will mark the beginning of the month of Elul and with it, the formal beginning of our spiritual preparations for Rosh Hashanah and Yom Kippur.  If our hearts and eyes are open we will see the many opportunities for tzedakah and chesed before us.  Through our actions may we merit compassion from the One who is compassionate.  Wishing us all a productive and meaningful chodesh Elul.

 

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August 4, 2009 | 9:41 am

Chessed Begins At Home - Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

Olam Chessed Yibaneh - the world can be built through kindness”.  This statement sums up the great potential inherent in acts of kindness. 
We live in a community where many are deeply involved volunteer organizations of some sort or another. These activities fall under the category of chessed – acts of kindness that we do for others. Our tradition puts a high value on chessed. In fact, the well known rabbinic statement – “Derech Eretz Kadma L’Torah - Good Character comes before Torah” teaches that before the Jewish people could receive the laws of the Torah, the importance on good character, including chessed, had to be taught. According to some, this is why the Torah starts with the stories of our foremother and forefathers, stories that, by example, teach right from wrong.
At the same time, chessed that we do for those outside our immediate circle may impede our ability to do chessed for those closest to us.
The following is a question posed to Rabbi Shlomo Aviner regarding the balance required between doing acts of chessed for the general community and one’s responsibilities towards ones family.

Question: “My husband devotes many hours each day to learning Torah, communal activities and spreading Judaism at stands. At home, he is spent. When I am speaking with him, he falls asleep… He does try to stay awake but without success. “

Answer: “Tell your dear husband in your name, in my name, in the Name of the Master of the Universe, and in the name of human conscience that “the poor of your house takes precedence.” Even though you bring great benefit to humanity, and it is your glory, your wife takes precedence over the rest of humanity. Remember the story of King David, who refused to accept the kingship, as long as not everything was arranged with his wife Michal. All humanity is important, but it has other saviors. There were those who were concerned about it before you and there will be those who will be concerned about it after you. But your wife only has one savior: you. She therefore takes precedence. She relies on you. Do not betray her. All of this is written in the Ketubah, which is read under the chuppah, that you will cherish her and all sorts of other things. Before we add stringencies, one must fulfill his basic obligations. This is the general rule: your wife takes precedence. And, of course, I also say to you: your husband takes precedence.”

The examples given in this particular instance are simply those that relevant to the questioner. There are other family related responsibilities that should take precedence over our communal action. Making spending time with children a priority over communal responsibilities is one that comes to mind very easily.

There are many good reasons to be involved in communal affairs. In fact, if our community did not have so many dedicated volunteers we would simply not be able to function. This is why it is so important to find the proper balance to make sure that while we do volunteer our time for our community; our family is not being neglected. It goes without saying that communal responsibilities should never be taken on or extended as a way to avoid family obligations.

The Torah does not wish our love for those in the wider circles of our life to be built up at the expense of our omission of our obligation to those nearer to us. Nechama Leibowitz, writing about the biblical commandment to give Tzedakah, teaches: One who goes beyond his natural circle, into which he was born (family, birthplace, nation) and flies to distant climes to heal the misfortunes of humanity, the downtrodden and wretched of remote communities, whilst his own home, neighborhood, city and homeland cry out for assistance, ignoring them in the conviction that their plight is too circumscribed and petty for him to bother about… - charity begins at home.”

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July 31, 2009 | 8:52 am

The Voice of Women

Posted by Rabbi Hyim Shafner

Yesterday someone asked me why women on the women’s side in my Shul sing-along with the congregation whereas at the previous synagogue the person had attended the women had not been permitted to sing.  I explained that even though the Talmud says the voice of the woman is considered sexual, within Jewish law there are opinions that in holy places and in holy instances it is permitted.  For instance Rabbi Ovadiyah Yosef and and others who at times permit the voice of a woman in a religious context, do this based on the gemara that states that women can read the torah in the synagogue and receive aliyot and the gemarah does not see this as a violation of the halacha (the Jewish law) of hearing the voice of a woman singing (Talmud Bavli Megilah 23a).  Thus I explained that to take the strict approach would actually produce a leniency.  To be strict about not letting the women sing would be to be lenient about women’s involvement in prayer and their full participation in the congregation’s service of the heart, which according to the Mishna women are equally obligated in just as men.

This reminds me of the famous story of Rabbi Chaim of Brisk.  One Yom Kippur, there was a cholera epidemic in the city of Brisk.  After Kol Nidre Rabbi Chaim made kiddush and ate and made everyone else in the Shul eat.  Afterwards people asked him, wasn’t he being more lenient about the laws of Yom Kippur than the Shulchan Aruch (Code of Jewish Law) allows?  The Shulchan Aruch writes that one may only eat on Yom Kippur if their life is endangered, but no one yet had contracted cholera?  Rabbi Chaim answered, “I am not being lenient about the laws of Yom Kippur, but on the contrary I am being strict about the laws of guarding one’s life.

It is important for us to realize that the power of leniency, as the Gemara says, is very strong.  In fact, in almost every argument between Bais Shami and Bais Hillel, Hillel is more lenient and the law is like him.  Wouldn’t it be better, “more religious,” to be strict about Jewish law?  Yet we follow the more lenient opinion of Bais Hillel and in the several situations in which Shami is more lenient we follow Shami.  Perhaps the power of leniency is greater than the power of strictness.

There are times when we should be strict in hlacha.  But to think that we should always be strict, that this is better and more religious, is a mistake that many in our community make, I imagine out of ignorance.  They also do not realize that the other side of the coin of every strictness is another leniency, a leniency which might be inappropriate, a leniency that might distance us from God and Torah.  According to the Talmud Hillel knew more than Shami, Hillel knew his opinion and that of his opponent.  The same is often true today, those that are able to be lenient may in fact know more about halacha than those who are always strict, as the Gemara says, “kocha d’hetera adifa” the power of leniency is greater.

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July 28, 2009 | 9:00 am

Gentiles and Kiddush Hashem – Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

I have spent the last week in Camp Moshava in Honesdale, Pennsylvania. Being here has been a real treat. Camp Moshava is a living breathing “kiddush Hashem”. One of the many outstanding aspects of my experience thus far has been the wide variety of orthodox Jews that work here.

I mention Kiddush Hashem because, except for my experience here this week, my thoughts have been on the tremendous chillul Hashem created by the Rabbis arrested last week for offenses ranging form money laundering to human organ trafficking.

I have no doubt that the actions that these rabbis have been accused of have done enormous damage to the perception of Torah. I am deeply concerned that these actions will create doubt and cynicism in the hearts and minds of young people towards religious leadership. One way to combat these outcomes is for the Modern Orthodox community to clearly state that these actions were wrong and that the greed that led to them is not in keeping with a spiritually sensitive Judaism.

Rabbi Aaron Lichtenstein coined the term “glatt kosher hedonism” to refer to the belief (desire) that observant Jews can have it all. Our communities, the Modern Orthodox, pride ourselves on appreciating what is good, wholesome and spiritually fortifying in general culture. In doing so, we run the risk of letting our guard down in the pursuit of having it all. So as not to allow this tragedy to go without any positive outcome, our communities need reiterate the importance of Zniut – modesty in the way we live.

I will conclude with two brief notes that were emailed to me recently in reaction to the scandal.

Rabbi Riskin mentioned a number of times that when he still lived in New York and was starting his own yeshiva high school (”Mesivta Ohr Torah” in Riverdale), he interviewed 17 candidates for the job of Rosh Yeshiva.  After ascertaining all knew how to learn, he asked them, “Suppose you ordered by mail an electric shaver from Alexander’s Department Store.  And instead of one shaver being delivered, 3 shavers were delivered.  What would you do with the other two?”  Rabbi Riskin reported that sixteen of the seventeen insisted that they keep the other two shavers because stealing for a gentile is permitted.

The last applicant (Rabbi Moshe Chaim Sosefsky who is now the Rosh Hayeshivah of Yeshivat Ohr Yerushalayim) insisted on returning the shaver quoting Bava Metzia Perek 2 Yerushalmi: Rabbi Shimon Ben-Shetach bought a donkey from an arab. When RSBS was removed from the seller, he noticed there was something in the saddle: a valuable diamond whose sale would have put RSBS on easy street for the rest of his life.  But RSBS insisted on returning the diamond to the arab as it would be better for the gentile to bless the G-d of Shimon Ben-Shetach than for Shimon Ben-Shetach to obtain any financial benefit such as this.

The following, written by Rabbi Moses ben Jacob of Coucy, authoer of the Sefer MItzvot Gadol on positive Mitzvah # 74 is very timely.

And I have already expounded to Galus Yerushalayim in Spain (Sefarad) and the other Galuyos under Christianity (Edom), that now that the Galus has lasted too long a Jew must separate himself from the frivolities (Hevlei) of the world and grasp the seal of Ha’Kadosh Baruch Hu, which is Truth, and not lie, neither to Jews nor to non-Jews, nor to deceive them in any matter, and to sanctify ourselves even in that which is permissible to us, as it says

(Tzefani’a 3:13): “The remnant of Israel will not commit foul deeds nor speak falsehoods, nor will there be found in their mouths treacherous tongues.” And then, when Ha’Kadosh Baruch Hu comes to redeem us the non-Jews will say that He is just in doing so, for we are men of truth and Toras Emes is in our mouths.

But if we conduct ourselves towards the non-Jews with deceit (Rama’us), then they will say: “See what Ha’Kadosh Baruch Hu has done, that He has chosen as His portion thieves and cheats.”

Furthermore, it is written (Hoshe’a 2:25): “And I will plant them in the earth.” Why does a person plant a measure of grain in the earth? In order to cultivate several measures. So too Ha’Kadosh Baruch Hu planted Yisroel in the various lands so that converts would join us. As long as we conduct ourselves amongst them with deceit who will cling to us? And, we find that

Ha’Kadosh Baruch Hu was upset even by theft from evildoers, as it says(Bereishis 6:11): ” And the land was filled with theft (Chamas).”

Further, I bring proof from the Yerushalmi Chapter Eilu Metzi’os (Halocho 5), where it says: “The elder rabbis (Rabbanan Savi’ai) bought a measure of grain from non-Jews and found within it a bundle of money. They returned it to them, and the non-Jews said: ‘Blessed is the G-d of the Jews.’” Many similar stories of lost items that were returned to non-Jews because of Kiddush Hashem are related there.

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July 28, 2009 | 9:00 am

Gentiles and Kiddush Hashem – Rabbi Barry Gelman

Posted by Rabbi Barry Gelman

I have spent the last week in Camp Moshava in Honesdale, Pennsylvania. Being here has been a real treat. Camp Moshava is a living breathing “kiddush Hashem”. One of the many outstanding aspects of my experience thus far has been the wide variety of orthodox Jews that work here.

I mention Kiddush Hashem because, except for my experience here this week, my thoughts have been on the tremendous chillul Hashem created by the Rabbis arrested last week for offenses ranging form money laundering to human organ trafficking.

I have no doubt that the actions that these rabbis have been accused of have done enormous damage to the perception of Torah. I am deeply concerned that these actions will create doubt and cynicism in the hearts and minds of young people towards religious leadership. One way to combat these outcomes is for the Modern Orthodox community to clearly state that these actions were wrong and that the greed that led to them is not in keeping with a spiritually sensitive Judaism.

Rabbi Aaron Lichtenstein coined the term “glatt kosher hedonism” to refer to the belief (desire) that observant Jews can have it all. Our communities, the Modern Orthodox, pride ourselves on appreciating what is good, wholesome and spiritually fortifying in general culture. In doing so, we run the risk of letting our guard down in the pursuit of having it all. So as not to allow this tragedy to go without any positive outcome, our communities need reiterate the importance of Zniut – modesty in the way we live.

I will conclude with two brief notes that were emailed to me recently in reaction to the scandal.

Rabbi Riskin mentioned a number of times that when he still lived in New York and was starting his own yeshiva high school (”Mesivta Ohr Torah” in Riverdale), he interviewed 17 candidates for the job of Rosh Yeshiva.  After ascertaining all knew how to learn, he asked them, “Suppose you ordered by mail an electric shaver from Alexander’s Department Store.  And instead of one shaver being delivered, 3 shavers were delivered.  What would you do with the other two?”  Rabbi Riskin reported that sixteen of the seventeen insisted that they keep the other two shavers because stealing for a gentile is permitted.

The last applicant (Rabbi Moshe Chaim Sosefsky who is now the Rosh Hayeshivah of Yeshivat Ohr Yerushalayim) insisted on returning the shaver quoting Bava Metzia Perek 2 Yerushalmi: Rabbi Shimon Ben-Shetach bought a donkey from an arab. When RSBS was removed from the seller, he noticed there was something in the saddle: a valuable diamond whose sale would have put RSBS on easy street for the rest of his life.  But RSBS insisted on returning the diamond to the arab as it would be better for the gentile to bless the G-d of Shimon Ben-Shetach than for Shimon Ben-Shetach to obtain any financial benefit such as this.

The following, written by Rabbi Moses ben Jacob of Coucy, authoer of the Sefer MItzvot Gadol on positive Mitzvah # 74 is very timely.

And I have already expounded to Galus Yerushalayim in Spain (Sefarad) and the other Galuyos under Christianity (Edom), that now that the Galus has lasted too long a Jew must separate himself from the frivolities (Hevlei) of the world and grasp the seal of Ha’Kadosh Baruch Hu, which is Truth, and not lie, neither to Jews nor to non-Jews, nor to deceive them in any matter, and to sanctify ourselves even in that which is permissible to us, as it says

(Tzefani’a 3:13): “The remnant of Israel will not commit foul deeds nor speak falsehoods, nor will there be found in their mouths treacherous tongues.” And then, when Ha’Kadosh Baruch Hu comes to redeem us the non-Jews will say that He is just in doing so, for we are men of truth and Toras Emes is in our mouths.

But if we conduct ourselves towards the non-Jews with deceit (Rama’us), then they will say: “See what Ha’Kadosh Baruch Hu has done, that He has chosen as His portion thieves and cheats.”

Furthermore, it is written (Hoshe’a 2:25): “And I will plant them in the earth.” Why does a person plant a measure of grain in the earth? In order to cultivate several measures. So too Ha’Kadosh Baruch Hu planted Yisroel in the various lands so that converts would join us. As long as we conduct ourselves amongst them with deceit who will cling to us? And, we find that

Ha’Kadosh Baruch Hu was upset even by theft from evildoers, as it says(Bereishis 6:11): ” And the land was filled with theft (Chamas).”

Further, I bring proof from the Yerushalmi Chapter Eilu Metzi’os (Halocho 5), where it says: “The elder rabbis (Rabbanan Savi’ai) bought a measure of grain from non-Jews and found within it a bundle of money. They returned it to them, and the non-Jews said: ‘Blessed is the G-d of the Jews.’” Many similar stories of lost items that were returned to non-Jews because of Kiddush Hashem are related there.

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July 20, 2009 | 11:49 pm

Committed

Posted by Rabbi Barry Gelman

Many people often claim that the Modern Orthodox Community lacks the commitment of the Chareidi community. After all, they argue, the Chareidi community is more engaged in Torah learning and seems more committed to regular Tefilla.

I recently had an experience that reminded me that Modern Orthodox Communities in America exhibit a high level of commitment to Torah and mitzvoth. While sharing Shabbat dinner with Rabbi Avichai Ronski, Chief Rabbi of the IDF, I shared with him the tuition cost in our local Modern Orthodox day school. Rav Ronski had no idea and was, needles to say, shocked.

The Modern Orthodox community is marked by extreme commitment to Jewish continuity. Many Modern Orthodox families spend upwards of $20,000 per child in tuition costs for day schools. Since many other families cannot afford tuition, many families make significant charitable contributions to these schools to allow for scholarships. These same families pay dues to their synagogues, contribute to Benin Akiva, Torah MitZion Kollel or a Yeshiva University Kollel and some even “invest” to make sure local kosher establishments continue to operate and provide kosher food.
Still there is more. Almost every Yeshivat Hesder, Israeli hospital, Israeli University and many other charitable organizations hold annual fund-raiser and many Modern Orthodox families participate very significantly in those efforts. The list goes on and on. There is a never-ending stream of causes, all of them good that are supported by Modern Orthodox Jews. It is important to note that many Modern Orthodox Jews contribute to Chareidi causes as well (why that is, is good material for another post).

All of this amounts to a picture of extreme commitment and devotion to Torah. These commitments and accomplishments should not be overlooked.

I am not suggesting that all is perfect in the Modern Orthodox community and I am aware of the challenges we face, but it is important to offer all of these details to highlight the level of commitment that exists in the Modern Orthodox community. Our communities should recognize where we can improve and build on the significant accomplishments and commitments that we exhibit.

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