WHO ELSE Agreed With the Satmar Rebbe About the Falsity of Most Chassidic Tales?

Baal Shem Tov Tales – Must They Be Believed?

Thursday, August 1, 2019

Note: This is not a question for Misnagdim. Of course, for them, the answer is no. The question is for Chasidim.

 

Recently an interesting talk was given by Rabbi Daniel Glatstein, a young and talented Rabbi in the NYC area, on the topic “The Adventures of the Ba’al Shem Tov & Must You Believe Them”.

He went through a spectrum of opinion on the matter, ranging from Breslov (people must believe them totally) to the חידושי הרי”ם (first Gerrer Rebbe), who, as reported in the sefer אור פני יצחק in the name of his Rebbe, said that the stories are not true.

Interestingly, even a Breslover source mentioned by the speaker (ספר כוכבי אור) that says that people must believe all the stories in the work שבחי הבעש”ט, says about other Beshtian tales that most of them were related when the speaker was between his third and fourth cup of wine, and the listener was even further along in his משתה יין, in the עולם הדמיונות, and are overwhelmingly false.

More details available in the talk.

May we merit to avoid שקר and serve הקב”ה באמת.

From Musings of a Litvishe Yid, here.

Just Like Mitzrayim, America Is a Weak Reed

An Ally, not a Satellite

Despite the fact that my daughter once had one of those T-shirts with a picture of an F-16 and the words “Don’t worry, America, Israel is behind you,” a mutual defense pact with the US is a terrible idea.

Senator Lindsey Graham, a great friend of Israel, recently proposed it, and there are rumors that Prime Minister Benjamin Netanyahu is considering it (right before our election, of course).

Don’t do it, Bibi.

With all due appreciation for my former country, which I still love and care about, increasing Israel’s dependence on the US is not in Israel’s interest.

Treaties are pieces of paper; countries act in ways that advance their perceived national interests regardless of what’s on the paper. In 1956, President Eisenhower promised (or appeared to promise) that the US would defend the right of passage through the Strait of Tiran, which was critical for Israel’s import of oil (in those days, we bought it from Iran!) But by 1967, President Johnson, embroiled in Vietnam, felt that he could not afford the risk that keeping Ike’s promise would involve the US in another conflict. When Egypt expelled UN troops and closed the straits to Israeli shipping, Israel was on her own.

In 2004, President Bush wrote a letter to PM Ariel Sharon encouraging him to continue with his plan to “disengage” (read: withdraw) from Gaza and northern Samaria. It included the statement that “In light of new realities on the ground, including already existing major Israeli populations [sic] centers, it is unrealistic to expect that the outcome of final status negotiations will be a full and complete return to the armistice lines of 1949.” This was understood by Israeli officials, and confirmed by Elliott Abrams, a member of Bush’s National Security Council involved in the negotiations, to imply that construction in the large existing settlement blocs such as Betar Illit could continue. Sharon went ahead with the withdrawal. But in 2009, Obama’s new Secretary of State, Hillary Clinton, reneged on Bush’s promise, saying “there were no informal or oral enforceable agreements” about construction in any settlements. “These settlements must stop,” said Obama.

So much for Bush’s letter – and so much for American credibility.

Even if there were no worries about whether a future administration would live up to commitments made by a prior one, there is the question of how fast the US could come to Israel’s aid. Israel is a tiny country, with little strategic depth. Our response to an attack must be as close to immediate as possible, or it could be too late – as was almost the case in 1973. And although our politicians would deny it, the existence of a treaty would lead to complacency and the erosion of our own deterrent power. We not only ought to defend ourselves, we must.

One of the false accusations made against Israel by its opponents in the US is that “American boys have died for Israel,” in Lebanon or Iraq. A mutual defense treaty would be read as a commitment for Americans to become casualties in service of Israel, something that Israel doesn’t need or want.

I’ve argued that we would be best served by phasing out American military aid almost entirely, for multiple reasons. Israel can afford it: her state budget in 2019 is $116 billion, of which $17.5 billion goes for defense. The 10-year Memorandum of Understanding on aid negotiated with the Obama Administration calls for it to be spent entirely in the US. This weakens our own military industry. Even boots, which used to be made in Israel, are imported from America. And if we had a thriving military industry, sales of weapons to other countries might offset some of the loss in American aid.

Aid also distorts our purchase decisions. If the Americans are offering something for “free,” why build our own or buy something else that might be better?

Further, the existing aid arrangement gives the US too much leverage over Israeli policy. Perhaps we are happy with the Trump Administration’s recent actions on Jerusalem, the Golan Heights, UNRWA, and so on, but have we forgotten how the Obama Administration cut off the supply of Hellfire missiles during the 2014 war with Hamas in Gaza?

In 2012, PM Netanyahu and then Defense Minister Ehud Barak wanted to preemptively attack Iranian nuclear facilities, but were prevented from doing so by massive American pressure, including leaks about Israeli intentions. Perhaps Obama would have stopped Israel in any event, but the leverage of military aid on Israeli defense officials made it easier. I can’t prove it, but couldn’t then Chief of Staff Gabi Ashkenazi – who strongly opposed bombing Iran – have been influenced by the folks that provided almost a quarter of his budget?

Trump will not be president forever, and some of his opponents today make Obama and Kerry look like Zionists. Shouldn’t we prepare for the worst case, rather than the best?

There are some things that we do want from the US. Continued diplomatic support in international forums, continued security and intelligence cooperation (which often greatly benefits the US), and continued sharing of defense technology, as we had with Iron Dome and other systems. We want to be treated as an ally, not as a target of diplomatic warfare and espionage, as we are by many European governments – and as we were for the Obama Administration.

We would like to be able to buy the weapons that we need with our own money and would like to see the policy of helping us maintain a qualitative edge over our enemies continue. We would appreciate non-interference in our internal affairs, and also in our economic relations with other nations. These things would cost the US nothing – indeed, they would pay dividends – and save $3.8 billion in annual military aid.

One of the lessons the Jewish people learned from the Holocaust was that we could not rely on the non-Jewish world to come to our aid in times of danger. Today as antisemitism is growing throughout the world, even in the US, and when our regional enemies are putting strategies into place that they believe will be our undoing, it is more important than ever that we stay as strong – and as independent – as possible.

From Abu Yehuda, here.

The Contrivance of Trade Members to Raise Prices: What Does the Gemara Say?

The Jewish Ethicist – Price Fixing

Restraining trade is sanctioned only when it serves the public interest.


Q. Some merchants in my area have agreements to fix prices. Is this ethical?

A. The Talmud relates the following incident of collusion which took place in Babylonia about 1500 years ago:

Two slaughterers made a deal that if either would work on the other’s [designated] day, [the other] could tear up the hide. One of them went and worked on the other’s day, and he came and tore up the hide. They went before [the judge] Rava, and Rava made him liable to pay [for the damage]. Rav Yeimar bar Shlamia objected to Rava based on the law, “They [community members] may establish punishment on their regulations”. . . Rav Pappa said . . that’s only if there is not great person, but if there is a great person they don’t have the authority to make this condition.

The full explanation is as follows: The two slaughterers agreed to limit competition by dividing up the days of the work week between them. They also agreed on an enforcement mechanism. Since Jewish law views a profession or guild as an autonomous community with the right to make and enforce rules and regulations, Rabbi Yeimar assumed that this agreement was binding. (Evidently, the two slaughterers were the only ones in town and were thus considered like a small guild.) But Rav Pappa pointed out wherever there is a recognized authority, any such agreements are subject to the approval of this “great person” — in this case, Rava.

Jewish law doesn’t have a blanket prohibition against fixing prices and wages; skilled artisans are allowed to make regulations intended to advance their field and this may include prices. However, these regulations are subject to mandatory oversight to ensure they are consistent with the public interest; otherwise, they are null and void. Note that Rava didn’t merely order the two to cease their agreement; he ruled that it was void and that the enforcement mechanism was invalid and considered a tort. Likewise, Rav Pappa doesn’t say that Rava has the authority to nullify the condition; he states that there is no authority to make the condition in the first place given the presence of someone capable of exercising oversight.

Nowadays this oversight function is fulfilled by antitrust commissions. Price fixing among retailers is among the kinds of restraint of trade forbidden by antitrust regulations and enforced by the law. So such agreements would violate the condition requiring prior approval of a duly authorized overseer. In the hypothetical case of an autonomous Jewish community, they would need prior approval of the local Jewish court or Beit Din.

Another relevant consideration here is that only members of a trade are considered an autonomous community. This makes sense because we want to encourage them to work together, promote advanced standards and training, and thus develop their unique skills But it is questionable if retailers would be considered a community at all. So even in the absence of an authority I don’t believe that retailers would be empowered to enforce any kind of price-fixing agreement.

There is some solace in the fact that most price-fixing agreements of this nature fall apart eventually, as the temptation to defect becomes great. But the customer certainly loses in the meantime, and even when the arrangement becomes rickety prices are still affected. (Some secret cartels, like that between Westinghouse and GE in the 1950s, can last successfully for years.)

Conclusion: Jewish law confirms that any price regulation among retailers should be subject to appropriate regulatory oversight to ensure that it does not oppose the public interest.

SOURCES: (1) Babylonian Talmud Bava Batra 9a

The Jewish Ethicist presents some general principles of Jewish law. For specific questions and direct application, please consult a qualified Rabbi.

From Aish.com, here.

Hashem Can Send down the Beis Hamikdash from Heaven, but Our Mitzvah Is to BUILD It!

הקמת הסנהדרין ובניית בית המקדש מחדש / Creating a Sanhedrin and Building the Third Temple

כ”ה לחודש להרביעי תשע”ט

English follows the Hebrew.

מצות עשה לעשות בית לה’, מוכן להיות מקריבים בו הקרבנות, וחוגגין אליו שלוש פעמים בשנה–שנאמר “ועשו לי, מקדש” (שמות כה,ח); וכבר נתפרש בתורה משכן שעשה משה רבנו, והיה לפי שעה–שנאמר “כי לא באתם, עד עתה . . .” (דברים יב,ט)

וַעֲבַרְתֶּם, אֶת-הַיַּרְדֵּן, וִישַׁבְתֶּם בָּאָרֶץ, אֲשֶׁר-יְהוָה אֱלֹהֵיכֶם מַנְחִיל אֶתְכֶם; וְהֵנִיחַ לָכֶם מִכָּל-אֹיְבֵיכֶם מִסָּבִיב, וִישַׁבְתֶּם-בֶּטַח. וְהָיָה הַמָּקוֹם, אֲשֶׁר-יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם–שָׁמָּה תָבִיאוּ, אֵת כָּל-אֲשֶׁר אָנֹכִי מְצַוֶּה  אֶתְכֶם: עוֹלֹתֵיכֶם וְזִבְחֵיכֶם, מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם, וְכֹל מִבְחַר נִדְרֵיכֶם, אֲשֶׁר תִּדְּרוּ לַיהוָה. וּשְׂמַחְתֶּם, לִפְנֵי יְהוָה אֱלֹהֵיכֶם–אַתֶּם וּבְנֵיכֶם וּבְנֹתֵיכֶם, וְעַבְדֵיכֶם וְאַמְהֹתֵיכֶם; וְהַלֵּוִי אֲשֶׁר בְּשַׁעֲרֵיכֶם, כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה אִתְּכֶם. הִשָּׁמֶר לְךָ, פֶּן-תַּעֲלֶה עֹלֹתֶיךָ, בְּכָל-מָקוֹם, אֲשֶׁר תִּרְאֶה. כִּי אִם-בַּמָּקוֹם אֲשֶׁר-יִבְחַר יְהוָה, בְּאַחַד שְׁבָטֶיךָ–שָׁם, תַּעֲלֶה עֹלֹתֶיךָ; וְשָׁם תַּעֲשֶׂה, כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ. (דברים יב,ט).

כל דור שאינו נבנה בימיו מעלין עליו כאילו הוא החריבו (תלמוד ירושלמי יומא דף ה,א פר’ א הל’ א)


(YouTube)
There is a positive commandment to build a House for The Almighty, prepared for bringing the sacrifices, and for celebrating three times each year, as it says, “Make for me a Temple” (Ex. 25:8); and it is already understood in the Torah the Mishkan (Tabernacle) that Moshe Rabbenu made, in the meantime, as it is said, “For you have not yet come…” (Deut. 12:9) Mishneh Torah, Laws of the Temple 1:1

“For you have not yet come to the rest and to the inheritance, which the LORD your God gives to you. But when you go over the Jordan, and dwell in the land which the LORD your God causes you to inherit, and He gives you rest from all your enemies round about, so that you dwell in safety; then it will come to pass that the place which the LORD your God shall choose to cause His name to dwell there, there you will bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which you vow to the LORD.  And you will rejoice before the LORD your God, you, and your sons, and your daughters, and your men-servants, and your maid-servants, and the Levite who is within your gates, for as much as he has no portion nor inheritance with you. Take heed to yourself that you do not offer your burnt-offerings in every place that you see; but rather in the place which the LORD will choose in one of your tribes, there you will offer you burnt-offerings, and there you will do all that I command you.” (Deut. 12:9-14)

“Each generation that it (The Temple) is not built during its time, is considered as if it destroyed it.” Jerusalem Talmud, Yoma 5a (1:1)

From Esser Agaroth, here.