Reprinted with permission.
ובמקום להקל בדיני אבלות הספירה, אמר: שמא ראוי היה לקובעו לתענית!
מקור: ספר מעשה איש ח”א דף רלב.
Breishis 43:12 (Mikeitz):
ויאמר אלהם ישראל אביהם אם כן אפוא זאת עשו קחו מזמרת הארץ בכליכם והורידו לאיש מנחה מעט צרי ומעט דבש נכאת ולט בטנים ושקדים. וכסף משנה קחו בידכם ואת הכסף המושב בפי אמתחתיכם תשיבו בידכם אולי משגה הוא. ואת אחיכם קחו וקומו שובו אל האיש. ואל שדי יתן לכם רחמים לפני האיש ושלח לכם את אחיכם אחר ואת בנימין ואני כאשר שכלתי שכלתי.
Despite everything, it could still be a mistake (Note: I didn’t call it “innocent“!).
The Egyptian ruler is not within earshot here. And this isn’t prudence on Yaakov’s part, either (Bava ben Buta didn’t curse, but didn’t say anything nice about Herod, either: מאי אעביד ליה, Bava Basra 4a).
The peshat is correct: Central planning is often planned chaos.
Yishaya 8:12: “Don’t call everything a conspiracy!“
Insincere Disclaimer: Any resemblance to the Unnatural Elites and the Corona Response is accidental and unintentional.
(From Chananya Weissman‘s newsletter.)
Example One (Bava Kama 92B):
אמר ליה רבא לרבה בר מרי מנא הא מילתא דאמרי אינשי אי דלית דורא דלינא ואי לא לא דלינא אמר ליה דכתיב (שופטים ד:ח) ויאמר אליה ברק אם תלכי עמי והלכתי ואם לא תלכי עמי לא אלך
Rava said to Rabba bar Mari, From where is it that people say, ‘If you lift the burden with me, I will lift it, and if not, I won’t lift it’? He said to him, as it is written (Shoftim 4:8) “And Barak said to her [Devora], ‘If you go with me I will go, and if you won’t go with me I won’t go.’
Example Two (Bava Kama 85A on the laws of monetary restitution for injuring someone):
ואי א“ל אסייך אנא א“ל דמית עלי כאריא ארבא
If he tells him ‘I am a doctor’ [and I will treat you myself] he can say ‘You seem to me like a lion lying in wait.’
ואי א“ל מייתינא אסיא דמגן במגן א“ל אסיא דמגן מגן מגן שוה
And if he tells him ‘I will bring a doctor who heals for nothing’ he can say ‘A doctor who heals for nothing is worth nothing.’
ואי אמר מייתינא לך אסיא רחיקא אמר ליה אסיא רחיקא עינא עוירא
And if he says ‘I will bring you a doctor from a distant place’ [who will heal you for less money] he can say ‘A doctor from a distant place will blind an eye’ [he will go on his way and not be concerned about consequences if he harms me].
Enough said.
Halacha is the red line.
But ideas are malleable and open to interpretation.
Chanukah: Flickering Lights in Dark Times
Suitable Wicks and Oils
The Mishnah (Shabbat, chapter two) discusses which wicks and oils are suitable for Sabbath lights. Certain materials may not be used for wicks since they make “the flame sputter” and fail to burn evenly; and certain oils may not be used because “they do not flow freely to the wick.” With regard to Chanukah, however, the Talmud (Shabbat 21b) rules that these restrictions do not apply. Even wicks and oil that do not burn smoothly may be used for Chanukah lights. Why are all oils permitted for use on Chanukah, even when lit on Friday evening? Why this distinction between Sabbath and Chanukah lights?
The Sages required that Sabbath lights be lit from high-quality oils and wicks in order to prevent situations where one might be tempted to relight or adjust sputtering lights (and thus desecrate the Sabbath). They were more lenient, however, regarding Chanukah, since Chanukah lights need not be re-lit should the flame go out. Also, since it is forbidden to use their light for reading or other purposes, the Sages were less concerned that one would attempt to relight a poorly-lit Chanukah light.
The Lights of Chanukah
Rav Kook explained that the special rules of Chanukah lights reflect the nature of the Maccabean struggle against Greek dominance, in both political and cultural spheres.
The authentic heritage of Israel is Torah. The Torah’s eternal wisdom is symbolized by the Sabbath lights – lights that require a pure oil that burns clearly and brightly.
However, there have been many times during their long history when the Jewish people have been attracted to the wisdom and beliefs of other nations. This phenomenon is particularly prevalent when the Jewish people are ruled by other nations or exiled from their land. During these times of national vulnerability, many are drawn to the ideologies of powerful and successful nations, even if these beliefs are not thoroughly considered and may be based only on theories and speculations.
The answer is obvious…
For such times, Divine providence provided the Jewish people with gifted scholars who were able to defend the Torah by utilizing these foreign ideas. One example is Maimonides, who attempted where possible to reconcile Aristotelian philosophy with the Torah.
The very project is a mixed bag in my humble opinion.
Short-Lived Flame
However, these foreign philosophies lack the eternal truth of Torah. They are like flickering flames that illuminate only for a short time. After a generation or two, the assumptions upon which these ideas are based are often refuted. Utilizing foreign philosophies to bolster the Torah may be compared to lighting Chanukah lights with oils that fail to produce a bright and even light.
Nonetheless, when these beliefs are popular and widely-held, the generation is strongly drawn to them. If it were not possible to find some measure of agreement with the Torah, many would be tempted to reject the Torah altogether. In order to protect the nation, Divine providence allowed the possibility of aligning these fashionable ideas with the Torah’s wisdom. They do not always match neatly with practical mitzvot and Halachic rulings – in the words of the Talmud, ‘they do not flow freely to the wick’ – but with a little effort, they can be made to at least partially correspond.
We should be aware that such philosophies are not eternal truths and we are not responsible for their accuracy. “When their light goes out, they need not be re-lit.” Certainly we should not make practical changes to Torah observance based on these ideas – “it is forbidden to make use of its light.” They are useful only to put troubled minds to rest, not as a true foundation with practical implications. Thus the special rules of Chanukah lights aptly parallel the Maccabean struggle against the Greeks, at a time when Hellenism and Greek wisdom dominated the world with its new ideas.
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Rabbi Kook then applies this to politics, without, however, proving the neglect of restoring the Davidic dynasty was excusable (at least not in this English adaption.)
Kodesh Heim
Despite their shortcomings, these transient lights are holy – kodesh heim. We should recognize in them the hand of God, that God prepared a path so that those attracted to the prevalent culture should not be lost. And the very fact that foreign ideas may be accommodated within the Torah is an indication that these ideas contain a kernel of eternal truth – a small cruse of pure oil, sealed with the stamp of High Priest.
(Silver from the Land of Israel (now available in paperback), pp. 112-115. Adapted from Ein Eyah vol. III on Shabbat 21b (2:5).)
See the whole piece on Arutz Sheva…
This strategy of temporary, conditional, diplomatic, shallow religious “integration” can work for almost any new, competing idea, true or false:
P. S., What would we do without Rabbi Jonathan Sacks?!