This isn't quite a story, but a short mashal (parable) about Purim and drinking from the Chuddushei Harim, Reb Yitchak Meir Alter, first Gerrer Rebbe. Just as a matter of interest, the name Alter was not the original family name, but had been changed when Reb Yitchak was Rebbe. Reb Yitzchak, believe it or not, was a Polish national, and supported the Polish nationalist movement, as did a number of other chassidic Rebbes at the time. When the Russians came in Reb Yitzchak was afraid that he would be hounded, and therefore changed the name from Friedman to Alter.
But before we get to the mashal, just a few words about Purim. We know about the great power of Purim in ruchnius (spirituality), when we gain access to the upper spheres, more so than at other sacred times. As we say, Yom Kippurim is only "ke Purim (like Purim)." There is a certain access to shamayim (heaven), and if we daven (pray) with intensity of feeling and fervor on this day, our innermost supplications will be heeded and perhaps fulfilled from on high. The key is to remember that the story of Purim did not only take place many years ago, but that the power of Purim comes forth every year on the 14 of Adar, and at this time we must keep in mind to re-live the events. As they say, "hakoreh es haMegillah l'mafreia lo yatza." (if one reads the Megillah - Scroll of Esther -retroactively then he does not fulfill the mitzvah). We can interpret this in the following way: If one reads the Megillah "retroactively," meaning that the story and power of the day is only something that took place many years ago, then one has not fulfilled the mitzvah. We must keep in mind the efficacy of our prayers, because after all, Purim is when we accepted the Torah without a mountain over our heads (kimu v'kiblu). And the Gerrer Rebbe gives a mashal in this vein in connection with drinking on Purim:
There was once a commoner looking on as the king was riding by on his chariot. Thousand of people gathered for the event. This commoner saw a man with a gun pointing toward the carriage. He snuck up, and wrestled the sniper to the ground. Word got to the king that his life was saved, and after meeting the commoner, he told him that as a reward he could take anything he wanted from the palace.
A few days later, guards of the palace went running up to the king to alert him that a caravan was headed toward the palace. The king went to the window, and saw empty cart, after empty cart, after empty cart, blocks long. He realized exactly what was going on (the man was going to clean out the palace). So he told his ministers to get out the wine. He said, "we'll give him a few drinks, and then he won't know what to ask for."
And so it is with Purim, says the Rebbe. We drink to get confused so that we don't know what to ask for, because on Purim we just might get things before their time.
A number of leaders have come out very strongly this year against drinking on Purim, including Rav Shmuel Kamentzky and Rabbi Abraham J. Twersky, noted expert on addiction and dependency. The issue is how to interpret the famous words of the gemara (Megillah 7), "meechayev inish livsumeh b'Purya ad d'lo yada bein arur Haman uvein baruch Mordechai," usually translated as, "a person is required to become intoxicated on Purim until he can't distinguish between 'cursed is Haman', and 'blessed is Mordechai.'" The key word is "livsumeh." Rav Kamentzky said that this word means "whiff," and he explains that in relation to drinking, a whiff means a "sip." So much for getting intoxicated this Purim. Then again, how many will really heed his interpretation and advice. Others rule that one should drink a bit more than he would normally drink. Others, that one should drink until one gets tired, because while sleeping one won't know the difference between "arur Haman" and "baruch Mordechai." Some say that one should drink enough so that one can't compute the gematria (numerology) of the two (each one equals 502. No coincidence!) Others say that it's a matter of how joyous one becomes, and that the joy should be to the point that one doesn't know the difference between the two. There is a number of rulings.
SIPPUREI TZADDIKIM: STORIES OF REBBES (AND A FEW OTHER TZADDIKIM). FROM ALEXANDER AND APTA TO VIZHNITZ AND ZUTCHKA. NOTE: INTERNET EXPLORER AND OTHER BROWSERS DO NOT SUPPORT THIS SITE CORRECTLY. TO VIEW THE SITE WITH THE SIDEBAR AND ALL OF ITS VARIOUS AND INTERESTING FEATURES PLEASE TAKE ONE MINUTE TO DOWNLOAD MOZILLA FIREFOX AT:
Showing posts with label Gerrer Rebbe. Show all posts
Showing posts with label Gerrer Rebbe. Show all posts
Monday, March 5, 2012
Sunday, November 14, 2010
Precocious Children
The Chiddushei HaRim, first Gerrer Rebbe, was known as an iluy (young genius). His father brought him to the Maggid of Kozhnitz for an assessment. The Maggid said to the young Yitzchak Meir, "I'll give you a gold coin if you could show me where G-d is." Young Yitzchak replied, "I'll give you two gold coins if you could show me where G-d isn't!"
As a child, Reb Yitzchak Meir learned with the son of the Maggid of Kozhnitz, Reb Moshe. Once, after quite some time deliberating an intricate matter, Reb Moshe asked young Yitzchak what he thought. He gave an astounding answer that solved the matter at hand, and Reb Moshe gave him a kiss on the forehead. Reb Yitzchak complained to his family, "I want a teacher who's going to rend the flesh off my bones, not one who is going to give me a soft kiss on the head." Soon after he left Reb Moshe to look for a new teacher.
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Reb Baruch of Mezhibuz was the grandson of the Ba'al Shem Tov. As a child, he was present when his grandfather was visited by an old man who posed a question. "The Torah relates that after the third day of his circumcision, Avraham saw three men standing above him. We learn that they were Avraham, Yitzchak and Yaakov. But how could Avraham be standing before Avraham?" Young Baruch jumped in, "this old man is very silly. Obviously these three men, who were angels, represet the three attributes of the avos (patriarchs): chesed, gevurah, and tiferes (kindness, strength, and glory)."
***************************
The daughter of, I believe, the Mitteler Rebbe, Reb Dov Ber of Lubavitch, was very precocious. Once, as a toddler, she threw a crying fit. Reb Dov Ber gave her a candy and put her on his lap. Sucking on the candy, she said, "you only think I stopped crying but I'm just taking a break!"
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It was the custom of Reb Moshe Leib of Sassov to arrange a meal every Sunday for the poor people of the city. He once visited the city of Brodt, and arranged his customary meal there. The Divrei Chaim of Sanz was a young boy, just one and a half years old at the time, and when a bad fire had broken out in the city of Ternigrad, where the family had lived, they were forced to travel to Brodt. Reb Chaim's wet nurse took him to the fesitve seudah (meal) thrown by Reb Moshe Leib. Young Chaim caught sight of the Reb Moshe Leib, and immediately propped his chin upon his wet nurse's shoulder so that he could get a full view of the Rebbe. He couldn't take his eyes off of Reb Moshe Leib. In fact, he recalled that his chin was hurting him for about an hour after the event. So what do we see from here? Was it that young Chaim was so spiritually attuned at the young age of one and a half that he was able to perceive the holiness exuded by Reb Moshe Leib, and therefore went to great pains to watch the tzaddik's every move? Or was the aura of Reb Moshe Leib so great that even a boy of one and a half years old could sense his eminent level of ruchnius (spirituallity)? It must have been a mixture of both, but there is certainly no denying the Divrei Chaim's spiritual nobility at such a young age.
The Divrei Chaim liked playing with wooden sticks in his youth, both during the week, and on shabbos. When he got older he was pained to learn that it is not permissible to do so on shabbos, because the sticks are considered muktzah (one may not touch them). Later he learned that if one arranges them before shabbos then he is allowed to touch and play with them on shabbos itself. But then it occurred to him! That even as a young boy he had arranged the sticks every week on the eve of shabbos. And about this, the Rebbe of Tziashnov said, "from this we see that a tzaddik (righteous person) is guarded from heaven even from the time of his youth." Even though he did not know that such a thing was prohibited, the knowledge was present in his heart, and he therefore arranged the sticks before shabbos.
The Divrei Chaim told that in his youth he had no money to buy seforim (religious books). He asked the seller at a local seforim store if he could sit in the store after hours, and spend the night learning. It was agreed upon, and one night he learned the entire hilchos melichah (the laws of salting meats to render them kosher, a very difficult subject), and he remembered them for the rest of his life.
********************************
Reb Eliezer of D'zikov, son of Reb Naftali Ropshitzer, once pulled a prank on his father. When Reb Naftali berated him, he answered, "what do you want from me? It's not my fault! The yetzer harah (evil inclination) made me do it! I didn't do anything wrong." "And that's exactly who's example you should be follo," said Reb Naftali. "The yetzer harah's example. He is commanded to follow a certain path, and that's the path he follows, without veering." Answered young Eliezer, "that's right, the yetzer harah doesn't veer, and that's because the yetzer harah doesn't have a yetzer harah! But we do. So what do you want from me??"
********************************
An iluy in a European city was summoned by the local bishop. The bishop had apparently heard of the child's consummate genius, and having complete faith that he would defeat the child in a religious argument, called upon him to appear at the church. "It says in your Torah that a majority rules, correct?" asked the bishop. "Yes, correct," answered the child. "Then you and all your brethren have to convert to Christianity! Because the majority of the world's population is Christian. Majority rules!" "Majority comes into play only in a case of doubt," answered the boy with great composure and coolness (since there's no doubt that the path of Judaism is the correct path in life, there is no argument in the first place!).
*******************************
The brothers Reb Shmelke of Nickolsburg and Reb Pinchas of Frankfurt were very precocious children. At the age of five or six, they were already delving deep into gemara (talmud) with their father. A month before Purim they would begin mashechta (tractate) Megillah, in order to be finished in time for Purim. And immediately following Purim they would begin mashechta Pesachim, in order to be finished in time for Pesach. Immediately following Pesach their father asked young Shmelke, "and what should we begin to learn now my son?" Reb Shmelke responded, "Why, of course, we should begin to learn masechta Shavuous since the holiday of Shavuous is next." His father let out a chuckle, and remarked, "but surely Shmelke, you know that masechta Shavuous is not about the holiday of Shavuous, but rather about oaths." "Yes, and that's exactly why we should learn masechta Shavuous for the holiday of Shavuous," answered Shmelke. "Because on Shavuous we received the Torah, and we did so by taking an oath that we would keep the Torah and observe its mitzvos for all time. So therefore it's appropriate to learn about oaths for Shavuous. And, furthermore, there are forty-nine pages in masechta Shavuous, and forty-nine days from Pesach to Shavuous"
*********************************
Once, when Reb Simcha Bunim of P'shischa was a child, his father had three guests in the evening. The three were talmidiei chachomim (Torah scholars), and were deep in discussion of Avraham Avinu and his primary trait of hachnasos orchim (hospitality to guests) since it had been at the time of parshas vayeira. Young Simcha walked into the room, and his father smiled at him, and said, "I would like you to think hard Simcha, and come up with a new interpretation on the mitzvah hachanasos orchim. Perhaps you could come up with a chidush (original Torah thought) of some kind." Young Simcha went into the next room, and half an hour later, as the four men got up from the table, Simcha's father called into him, and said, "OK Simcha, let's see your chidush on the mitvah of hachnosos orchim." And in the next room were three beds with three pillows and three sheets and covers for the three men in case they needed to spend the night.
*********************************
When the Belzer Rebbe, Reb Aharon Rokeach, was a young boy, he was given a watch as a gift. His joy could not be concealed. When asked about his tremendous glee he replied, "there are two good things about a watch. One, it shows you the time, minute by minute, second by second, so that one knows what he is doing at every moment. It calls out, 'do not waste your time, do not waste your time, because the current moment is all but gone.' And two, by having a watch I can help out other Jews. If they ask what time it is I could tell them." The chassidim were impressed by the young boy's insight. One of them asked the boy the time, and he responded down to the exact minute and second. The chassid asked, "are you trying to show me that you could tell time?" to which young Aharon replied, "when I do a favor for a fellow Jew I do it with love and with perfect detail."
*********************************
As a child, Reb Yitzchak Meir learned with the son of the Maggid of Kozhnitz, Reb Moshe. Once, after quite some time deliberating an intricate matter, Reb Moshe asked young Yitzchak what he thought. He gave an astounding answer that solved the matter at hand, and Reb Moshe gave him a kiss on the forehead. Reb Yitzchak complained to his family, "I want a teacher who's going to rend the flesh off my bones, not one who is going to give me a soft kiss on the head." Soon after he left Reb Moshe to look for a new teacher.
****************************
Reb Baruch of Mezhibuz was the grandson of the Ba'al Shem Tov. As a child, he was present when his grandfather was visited by an old man who posed a question. "The Torah relates that after the third day of his circumcision, Avraham saw three men standing above him. We learn that they were Avraham, Yitzchak and Yaakov. But how could Avraham be standing before Avraham?" Young Baruch jumped in, "this old man is very silly. Obviously these three men, who were angels, represet the three attributes of the avos (patriarchs): chesed, gevurah, and tiferes (kindness, strength, and glory)."
***************************
The daughter of, I believe, the Mitteler Rebbe, Reb Dov Ber of Lubavitch, was very precocious. Once, as a toddler, she threw a crying fit. Reb Dov Ber gave her a candy and put her on his lap. Sucking on the candy, she said, "you only think I stopped crying but I'm just taking a break!"
**************************
It was the custom of Reb Moshe Leib of Sassov to arrange a meal every Sunday for the poor people of the city. He once visited the city of Brodt, and arranged his customary meal there. The Divrei Chaim of Sanz was a young boy, just one and a half years old at the time, and when a bad fire had broken out in the city of Ternigrad, where the family had lived, they were forced to travel to Brodt. Reb Chaim's wet nurse took him to the fesitve seudah (meal) thrown by Reb Moshe Leib. Young Chaim caught sight of the Reb Moshe Leib, and immediately propped his chin upon his wet nurse's shoulder so that he could get a full view of the Rebbe. He couldn't take his eyes off of Reb Moshe Leib. In fact, he recalled that his chin was hurting him for about an hour after the event. So what do we see from here? Was it that young Chaim was so spiritually attuned at the young age of one and a half that he was able to perceive the holiness exuded by Reb Moshe Leib, and therefore went to great pains to watch the tzaddik's every move? Or was the aura of Reb Moshe Leib so great that even a boy of one and a half years old could sense his eminent level of ruchnius (spirituallity)? It must have been a mixture of both, but there is certainly no denying the Divrei Chaim's spiritual nobility at such a young age.
The Divrei Chaim liked playing with wooden sticks in his youth, both during the week, and on shabbos. When he got older he was pained to learn that it is not permissible to do so on shabbos, because the sticks are considered muktzah (one may not touch them). Later he learned that if one arranges them before shabbos then he is allowed to touch and play with them on shabbos itself. But then it occurred to him! That even as a young boy he had arranged the sticks every week on the eve of shabbos. And about this, the Rebbe of Tziashnov said, "from this we see that a tzaddik (righteous person) is guarded from heaven even from the time of his youth." Even though he did not know that such a thing was prohibited, the knowledge was present in his heart, and he therefore arranged the sticks before shabbos.
The Divrei Chaim told that in his youth he had no money to buy seforim (religious books). He asked the seller at a local seforim store if he could sit in the store after hours, and spend the night learning. It was agreed upon, and one night he learned the entire hilchos melichah (the laws of salting meats to render them kosher, a very difficult subject), and he remembered them for the rest of his life.
********************************
Reb Eliezer of D'zikov, son of Reb Naftali Ropshitzer, once pulled a prank on his father. When Reb Naftali berated him, he answered, "what do you want from me? It's not my fault! The yetzer harah (evil inclination) made me do it! I didn't do anything wrong." "And that's exactly who's example you should be follo," said Reb Naftali. "The yetzer harah's example. He is commanded to follow a certain path, and that's the path he follows, without veering." Answered young Eliezer, "that's right, the yetzer harah doesn't veer, and that's because the yetzer harah doesn't have a yetzer harah! But we do. So what do you want from me??"
********************************
An iluy in a European city was summoned by the local bishop. The bishop had apparently heard of the child's consummate genius, and having complete faith that he would defeat the child in a religious argument, called upon him to appear at the church. "It says in your Torah that a majority rules, correct?" asked the bishop. "Yes, correct," answered the child. "Then you and all your brethren have to convert to Christianity! Because the majority of the world's population is Christian. Majority rules!" "Majority comes into play only in a case of doubt," answered the boy with great composure and coolness (since there's no doubt that the path of Judaism is the correct path in life, there is no argument in the first place!).
*******************************
The brothers Reb Shmelke of Nickolsburg and Reb Pinchas of Frankfurt were very precocious children. At the age of five or six, they were already delving deep into gemara (talmud) with their father. A month before Purim they would begin mashechta (tractate) Megillah, in order to be finished in time for Purim. And immediately following Purim they would begin mashechta Pesachim, in order to be finished in time for Pesach. Immediately following Pesach their father asked young Shmelke, "and what should we begin to learn now my son?" Reb Shmelke responded, "Why, of course, we should begin to learn masechta Shavuous since the holiday of Shavuous is next." His father let out a chuckle, and remarked, "but surely Shmelke, you know that masechta Shavuous is not about the holiday of Shavuous, but rather about oaths." "Yes, and that's exactly why we should learn masechta Shavuous for the holiday of Shavuous," answered Shmelke. "Because on Shavuous we received the Torah, and we did so by taking an oath that we would keep the Torah and observe its mitzvos for all time. So therefore it's appropriate to learn about oaths for Shavuous. And, furthermore, there are forty-nine pages in masechta Shavuous, and forty-nine days from Pesach to Shavuous"
*********************************
Once, when Reb Simcha Bunim of P'shischa was a child, his father had three guests in the evening. The three were talmidiei chachomim (Torah scholars), and were deep in discussion of Avraham Avinu and his primary trait of hachnasos orchim (hospitality to guests) since it had been at the time of parshas vayeira. Young Simcha walked into the room, and his father smiled at him, and said, "I would like you to think hard Simcha, and come up with a new interpretation on the mitzvah hachanasos orchim. Perhaps you could come up with a chidush (original Torah thought) of some kind." Young Simcha went into the next room, and half an hour later, as the four men got up from the table, Simcha's father called into him, and said, "OK Simcha, let's see your chidush on the mitvah of hachnosos orchim." And in the next room were three beds with three pillows and three sheets and covers for the three men in case they needed to spend the night.
*********************************
When the Belzer Rebbe, Reb Aharon Rokeach, was a young boy, he was given a watch as a gift. His joy could not be concealed. When asked about his tremendous glee he replied, "there are two good things about a watch. One, it shows you the time, minute by minute, second by second, so that one knows what he is doing at every moment. It calls out, 'do not waste your time, do not waste your time, because the current moment is all but gone.' And two, by having a watch I can help out other Jews. If they ask what time it is I could tell them." The chassidim were impressed by the young boy's insight. One of them asked the boy the time, and he responded down to the exact minute and second. The chassid asked, "are you trying to show me that you could tell time?" to which young Aharon replied, "when I do a favor for a fellow Jew I do it with love and with perfect detail."
*********************************
Monday, March 15, 2010
Chofetz Chaim and the Gerrer Chassidim on Yom Kippur Katan
For Yom Kippur Katan, a story of the Chofetz Chaim.
The day before rosh chodesh, the new month, some have the custom of davening Yom Kippur Katan (a "mini" Yom Kippur - the day of atonement - service). Yom Kippur Katan is not mentioned in the Shulchan Aruch (code of Jewish Law). The minhag (custom) began in the 16th Century in the mystical city of Tzfas. The hebrew calendar is a lunar calendar, and at the beginning of each month we bless the new moon. The commandment is the first in the Torah, in parshas Bo, in which Hashem says to Moshe, "hachodesh hazeh rosh chadashim... - 'this month is the beginning of months,'" and when the Torah uses the lashon (language) of "zeh -'this,'" it means that something is actually being pointed to (for a list of more examples of the word "zeh" refer to "Koidenov and Alexander" on this website). In this case Hashem is telling Moshe that when the moon looks like "this," when it is this shape and size, you are to bless it, and new month begins. And so, since the new month is a time of renewal it was decided that one should do teshuvah (repentance), supplicate toward the heavens and seek atonement for sins and misdeeds committed over the past month, just as we do on Yom Kippur, when we're seeking a clean slate for the coming year, and beseeching heaven to be inscribed in the book of life. In the words of the holy Shela in regard to Yom Kippur Katan, "one must make restitution both in money and in personal acts in order that he may enter the new month as pure as a new-born infant." Some also have the custom of fasting on this day. And now to the story:
The Chofetz Chaim was taking a trip from Radin to Warsaw. Whenever he took a train ride he looked for a fellow Jew to sit next to on the journey so that he could talk with him in learning. The Chofetz Chaim usually presented himself as a commoner. Before he boarded on this occasion he noticed a Jew, and asked him if he was coming aboard that train. It came out that they were both going from Radin to Warsaw. On the train, the Chofetz Chaim found that the man was not particularly learned, but this was no matter of concern for the Chofetz Chaim. As a rule he spoke little when encountering someone he did not know, because he enjoyed learning about people's lives. "From everyone there is something to be learned," was his motto. As soon as the first stop after Radin came, the man bid the Chofetz Chaim farewell, and made for the exit. The Chofetz Chaim called out to him asking if he did not say that he was going all the way to Warsaw. The man responded that he was an ani (a poor man), and that he didn't have enough money to go all the way to Warsaw in one train ride. He explained that he would get off of the train, try to sell some of his little trinkets, and with the little money he was able to make, he would buy a ticket to the next stop where he would repeat the procedure, until he made it all the way to Warsaw.
When the Chofetz Chaim arrived in Warsaw it was the day before rosh chodesh. He began to look for a shul at which he could daven Yom Kippur Katan. He walked into a Shtiebel (small Synagogue), and inquired as to whether they davened Yom Kippur Katan there. It turned out to be a Gerrer shtiebel, and the chassidim responded that no, they don't do so because it is not the Rebbe's custom. And so the Chofetz Chaim told them a story. He told them the story of the man he met on the train on the way to Warsaw, and because of his poverty he was forced to get off at every stop along the way, make a few dollars and refuel in a manner of speaking, and then get back on the train until the next stop, until he made his way all the way to Warsaw. "And so," said the Chofetz Chaim, "the Gerrer Rebbe has the spiritual resources to carry him from one Yom Kippur to the next. But we, the ordinary people, need to make stops along the way. We need to supplicate to Hashem, ask for forgiveness for our sins in the passing month, and do teshuva so that we will gain the resources to make it through the next month unscathed. The stops along the way for this man were necessary for him to regroup and get his bearing, just as the stops at rosh chodesh are a time for us to reflect and ascend to a greater spiritual level so that we can make it all the way to our destination, Yom Kippur itself." The chassidim stood with there mouths gaping, staring at this unknown holy man who had presented himself as an everyman off the street. And the story ends there. But the big question! Did they or did they not daven Yom Kippur Katan? In all likelihood they did not, and the Chofetz Chaim had to go on searching. It is unlikely that the chassidim would have gone against their Rebbe's minhag (custom).
What do you think?
The day before rosh chodesh, the new month, some have the custom of davening Yom Kippur Katan (a "mini" Yom Kippur - the day of atonement - service). Yom Kippur Katan is not mentioned in the Shulchan Aruch (code of Jewish Law). The minhag (custom) began in the 16th Century in the mystical city of Tzfas. The hebrew calendar is a lunar calendar, and at the beginning of each month we bless the new moon. The commandment is the first in the Torah, in parshas Bo, in which Hashem says to Moshe, "hachodesh hazeh rosh chadashim... - 'this month is the beginning of months,'" and when the Torah uses the lashon (language) of "zeh -'this,'" it means that something is actually being pointed to (for a list of more examples of the word "zeh" refer to "Koidenov and Alexander" on this website). In this case Hashem is telling Moshe that when the moon looks like "this," when it is this shape and size, you are to bless it, and new month begins. And so, since the new month is a time of renewal it was decided that one should do teshuvah (repentance), supplicate toward the heavens and seek atonement for sins and misdeeds committed over the past month, just as we do on Yom Kippur, when we're seeking a clean slate for the coming year, and beseeching heaven to be inscribed in the book of life. In the words of the holy Shela in regard to Yom Kippur Katan, "one must make restitution both in money and in personal acts in order that he may enter the new month as pure as a new-born infant." Some also have the custom of fasting on this day. And now to the story:
The Chofetz Chaim was taking a trip from Radin to Warsaw. Whenever he took a train ride he looked for a fellow Jew to sit next to on the journey so that he could talk with him in learning. The Chofetz Chaim usually presented himself as a commoner. Before he boarded on this occasion he noticed a Jew, and asked him if he was coming aboard that train. It came out that they were both going from Radin to Warsaw. On the train, the Chofetz Chaim found that the man was not particularly learned, but this was no matter of concern for the Chofetz Chaim. As a rule he spoke little when encountering someone he did not know, because he enjoyed learning about people's lives. "From everyone there is something to be learned," was his motto. As soon as the first stop after Radin came, the man bid the Chofetz Chaim farewell, and made for the exit. The Chofetz Chaim called out to him asking if he did not say that he was going all the way to Warsaw. The man responded that he was an ani (a poor man), and that he didn't have enough money to go all the way to Warsaw in one train ride. He explained that he would get off of the train, try to sell some of his little trinkets, and with the little money he was able to make, he would buy a ticket to the next stop where he would repeat the procedure, until he made it all the way to Warsaw.
When the Chofetz Chaim arrived in Warsaw it was the day before rosh chodesh. He began to look for a shul at which he could daven Yom Kippur Katan. He walked into a Shtiebel (small Synagogue), and inquired as to whether they davened Yom Kippur Katan there. It turned out to be a Gerrer shtiebel, and the chassidim responded that no, they don't do so because it is not the Rebbe's custom. And so the Chofetz Chaim told them a story. He told them the story of the man he met on the train on the way to Warsaw, and because of his poverty he was forced to get off at every stop along the way, make a few dollars and refuel in a manner of speaking, and then get back on the train until the next stop, until he made his way all the way to Warsaw. "And so," said the Chofetz Chaim, "the Gerrer Rebbe has the spiritual resources to carry him from one Yom Kippur to the next. But we, the ordinary people, need to make stops along the way. We need to supplicate to Hashem, ask for forgiveness for our sins in the passing month, and do teshuva so that we will gain the resources to make it through the next month unscathed. The stops along the way for this man were necessary for him to regroup and get his bearing, just as the stops at rosh chodesh are a time for us to reflect and ascend to a greater spiritual level so that we can make it all the way to our destination, Yom Kippur itself." The chassidim stood with there mouths gaping, staring at this unknown holy man who had presented himself as an everyman off the street. And the story ends there. But the big question! Did they or did they not daven Yom Kippur Katan? In all likelihood they did not, and the Chofetz Chaim had to go on searching. It is unlikely that the chassidim would have gone against their Rebbe's minhag (custom).
What do you think?
Tuesday, February 23, 2010
Chiddushei HaRim on Purim
This isn't quite a story, but a short mashal (parable) about Purim and drinking from the Chuddushei Harim, Reb Yitchak Meir Alter, first Gerrer Rebbe. Just as a matter of interest, the name Alter was not the original family name, but had been changed when Reb Yitchak was Rebbe. Reb Yitzchak, believe it or not, was a Polish national, and supported the Polish nationalist movement, as did a number of other chassidic Rebbes at the time. When the Russians came in Reb Yitzchak was afraid that he would be hounded, and therefore changed the name from Friedman to Alter.
But before we get to the mashal, just a few words about Purim. We know about the great power of Purim in ruchnius (spirituality), when we gain access to the upper spheres, more so than at other sacred times. As we say, Yom Kippurim is only "ke Purim (like Purim)." There is a certain access to shamayim (heaven), and if we daven (pray) with intensity of feeling and fervor on this day, our innermost supplications will be heeded and perhaps fulfilled from on high. The key is to remember that the story of Purim did not only take place many years ago, but that the power of Purim comes forth every year on the 14 of Adar, and at this time we must keep in mind to re-live the events. As they say, "hakoreh es haMegillah l'mafreia lo yatza." (if one reads the Megillah - Scroll of Esther -retroactively then he does not fulfill the mitzvah). We can interpret this in the following way: If one reads the Megillah "retroactively," meaning that the story and power of the day is only something that took place many years ago, then one has not fulfilled the mitzvah. We must keep in mind the efficacy of our prayers, because after all, Purim is when we accepted the Torah without a mountain over our heads (kimu v'kiblu). And the Gerrer Rebbe gives a mashal in this vein in connection with drinking on Purim:
There was once a commoner looking on as the king was riding by on his chariot. Thousand of people gathered for the event. This commoner saw a man with a gun pointing toward the carriage. He snuck up, and wrestled the sniper to the ground. Word got to the king that his life was saved, and after meeting the commoner, he told him that as a reward he could take anything he wanted from the palace.
A few days later, guards of the palace went running up to the king to alert him that a caravan was headed toward the palace. The king went to the window, and saw empty cart, after empty cart, after empty cart, blocks long. He realized exactly what was going on (the man was going to clean out the palace). So he told his ministers to get out the wine. He said, "we'll give him a few drinks, and then he won't know what to ask for."
And so it is with Purim, says the Rebbe. We drink to get confused so that we don't know what to ask for, because on Purim we just might get things before their time.
A number of leaders have come out very strongly this year against drinking on Purim, including Rav Shmuel Kamentzky and Rabbi Abraham J. Twersky, noted expert on addiction and dependency. The issue is how to interpret the famous words of the gemara (Megillah 7), "meechayev inish livsumeh b'Purya ad d'lo yada bein arur Haman uvein baruch Mordechai," usually translated as, "a person is required to become intoxicated on Purim until he can't distinguish between 'cursed is Haman', and 'blessed is Mordechai.'" The key word is "livsumeh." Rav Kamentzky said that this word means "whiff," and he explains that in relation to drinking, a whiff means a "sip." So much for getting intoxicated this Purim. Then again, how many will really heed his interpretation and advice. Others rule that one should drink a bit more than he would normally drink. Others, that one should drink until one gets tired, because while sleeping one won't know the difference between "arur Haman" and "baruch Mordechai." Some say that one should drink enough so that one can't compute the gematria (numerology) of the two (each one equals 502. No coincidence!) Others say that it's a matter of how joyous one becomes, and that the joy should be to the point that one doesn't know the difference between the two. There is a number of rulings.
But before we get to the mashal, just a few words about Purim. We know about the great power of Purim in ruchnius (spirituality), when we gain access to the upper spheres, more so than at other sacred times. As we say, Yom Kippurim is only "ke Purim (like Purim)." There is a certain access to shamayim (heaven), and if we daven (pray) with intensity of feeling and fervor on this day, our innermost supplications will be heeded and perhaps fulfilled from on high. The key is to remember that the story of Purim did not only take place many years ago, but that the power of Purim comes forth every year on the 14 of Adar, and at this time we must keep in mind to re-live the events. As they say, "hakoreh es haMegillah l'mafreia lo yatza." (if one reads the Megillah - Scroll of Esther -retroactively then he does not fulfill the mitzvah). We can interpret this in the following way: If one reads the Megillah "retroactively," meaning that the story and power of the day is only something that took place many years ago, then one has not fulfilled the mitzvah. We must keep in mind the efficacy of our prayers, because after all, Purim is when we accepted the Torah without a mountain over our heads (kimu v'kiblu). And the Gerrer Rebbe gives a mashal in this vein in connection with drinking on Purim:
There was once a commoner looking on as the king was riding by on his chariot. Thousand of people gathered for the event. This commoner saw a man with a gun pointing toward the carriage. He snuck up, and wrestled the sniper to the ground. Word got to the king that his life was saved, and after meeting the commoner, he told him that as a reward he could take anything he wanted from the palace.
A few days later, guards of the palace went running up to the king to alert him that a caravan was headed toward the palace. The king went to the window, and saw empty cart, after empty cart, after empty cart, blocks long. He realized exactly what was going on (the man was going to clean out the palace). So he told his ministers to get out the wine. He said, "we'll give him a few drinks, and then he won't know what to ask for."
And so it is with Purim, says the Rebbe. We drink to get confused so that we don't know what to ask for, because on Purim we just might get things before their time.
A number of leaders have come out very strongly this year against drinking on Purim, including Rav Shmuel Kamentzky and Rabbi Abraham J. Twersky, noted expert on addiction and dependency. The issue is how to interpret the famous words of the gemara (Megillah 7), "meechayev inish livsumeh b'Purya ad d'lo yada bein arur Haman uvein baruch Mordechai," usually translated as, "a person is required to become intoxicated on Purim until he can't distinguish between 'cursed is Haman', and 'blessed is Mordechai.'" The key word is "livsumeh." Rav Kamentzky said that this word means "whiff," and he explains that in relation to drinking, a whiff means a "sip." So much for getting intoxicated this Purim. Then again, how many will really heed his interpretation and advice. Others rule that one should drink a bit more than he would normally drink. Others, that one should drink until one gets tired, because while sleeping one won't know the difference between "arur Haman" and "baruch Mordechai." Some say that one should drink enough so that one can't compute the gematria (numerology) of the two (each one equals 502. No coincidence!) Others say that it's a matter of how joyous one becomes, and that the joy should be to the point that one doesn't know the difference between the two. There is a number of rulings.
Friday, February 12, 2010
Gerrer Rebbe on the Ba'al Shem
The holy Ba'al Shem Tov (1698-1760) used to tell a story. The lion, the king of beasts, was angry with all of the animals of the jungle. The animals, fearing for their lives, got together, and appointed the sly fox to go and appease the angry lion. The fox was reluctant, but finally agreed, and he came up with three hundred parables to relate to the lion. He set out on his journey, but soon into his stroll, he forgot one hundred of the parables. He was in shock. Never had his mind failed him before. He continued his journey, but after another little while he forgot another one hundred of his parables. "This is unlike me!" he thought to himself. He became quite nervous, fearing the lion's impending rage. He mustered up the courage to go, reasoning that he still had another 100 solid parables to tell to the lion. But, yet again, he forgot 100 parables, leaving him with nothing to say to the lion. He feared the lion's wrath, and became paralyzed in his tracks. But all the animals of the jungle had appointed him, and nobody else, to appease the lion. And so he set out, once again, not having any idea of what he was going to say when he finally reached the lion. And the Ba'al Shem Tov relates that when the fox reached the lion an indescribable feeling came over him. He went right up to the lion, and began to pour out his heart. He talked, and wept and, with deep emotion, told the lion everything on his mind and on the minds of all the animals in the jungle. The lion was receptive, and the lion was subsequently appeased.
I recently realized the true meaning of this tale (how could I have missed it earlier?) It's clearly about chassidus vs. the Litvish world, the status quo at the time. Wisdom (being a talmid chocham, very learned, in Torah), is not necessarily the best or only conduit to reach the lion (the King, G-d). Genuine, heartfelt emotion, passion, and pouring out one's soul to the King is another, perhaps superior, way of getting close to the Creator. One need not know hundreds of parables, and one need not be learned and wise to reach the lion, G-d. And this is the essence of the Ba'al Shem Tov's Chassidus.
The Ba'al Shem would often take his disciples out to a nearby field to observe a certain ignorant shepherd. At one point while tending to the flock each day he would get caught in a burst of religious inspiration, drop his stick, close his eyes, look up to the heavens, and cry out, "G-d! I'm just a simple shepherd! I don't know how to learn. I don't know how to write, and I don't even know the aleph-beis (the Hebrew alphabet). But this, this I can offer to you!." And he would begin to do somersaults and flips, all throughout the field. The Ba'al Shem and his disciples would watch from behind a rock, and he would say to them, "observe closely, because this is a holy man."
The following story on the Imrei Emes, Reb Avraham Mordechai Alter (1866-1948), third Gerrer Rebbe, in which he used the above mashal, is simply meant as a matter of interest:
After the death of the Sfas Emes, second Gerrer Rebbe, many of the chassidim supported his son, the 39 year old Reb Avraham Mordechai. Others had gone to Alexander, but eventually there was a major push to make Reb Avraham Mordechai the next Rebbe. He refused, and he refused again. He was an anav (a humble man), and didn't feel worthy of the esteemed position. Finally, the chassidim insisted, and so he got up in front of the crowd, and told them a mashal. He said that the lion, king of the jungle had become very angry with the animals in the jungle, and the sly fox was appointed to appease him. He came up with three hundred parables to appease the king, and so on. But at the point in the story in which the fox forgets his last one hundred parables, the Rebbe said that the fox then decided to turn back. He was simply undeserving and unworthy of this great task. "And so," said Reb Avraham Mordechai, "I am the fox, and you are the animals of the jungle. I am unworthy of being the representative to the king. And so now you will all have to fend for yourselves."
The chassidim were so taken by his humility in the face of honor that they urged him even more now to become their Rebbe. After further cajoling he finally did agree to become Rebbe. But his first takanah (decree) as Rebbe came as a shock and blow to the Gerrer chassidim. Immediately after being crowned Rebbe he changed the time of shacharis (morning prayer), and set it for a significantly earlier time in the morning. Chassidim, in general, had developed the custom of davening (praying) later than the generally established times, and one major reason was for spiritual preparation. This was done in the times of the chassidim harishonim in another era, and the present chassidim had picked up the custom of meditating for an hour or two before prayer to enhance their davening. A large protest broke out in the Gerrer court until the Rebbe was forced to give an explanation. And he explained with a mashal. "There was once a man who loved his wife's cooking. In fact, he loved it so much, that before dinner time every evening he would sit by the table for a lengthy period just to prepare himself. One evening, after sitting at the table for half an hour, the food was placed before him. He looked up at his wife, and barked, "what is this?" She replied simply, "it's your dinner." The man was furious. "I sit and prepare myself for half an hour for your cooking only to be given burnt hash!" "And so it is with our davening," said the Rebbe. "In days of old we had reason for hachana and meditation. But the davening of our days has dropped to a level that no amount of preparation could salvage."
We see the extent of yeridos hadoros (the weakening of the generations) in Poland circa 1905 in the estimation of a gadol of the time. To think of how much further we have slipped since then.
Do you agree with my interpretation of the Ba'al Shem Tov's parable above?
How far do you think we've slipped in the past 100 years since the Gerrer Rebbe's first takanah?
I recently realized the true meaning of this tale (how could I have missed it earlier?) It's clearly about chassidus vs. the Litvish world, the status quo at the time. Wisdom (being a talmid chocham, very learned, in Torah), is not necessarily the best or only conduit to reach the lion (the King, G-d). Genuine, heartfelt emotion, passion, and pouring out one's soul to the King is another, perhaps superior, way of getting close to the Creator. One need not know hundreds of parables, and one need not be learned and wise to reach the lion, G-d. And this is the essence of the Ba'al Shem Tov's Chassidus.
The Ba'al Shem would often take his disciples out to a nearby field to observe a certain ignorant shepherd. At one point while tending to the flock each day he would get caught in a burst of religious inspiration, drop his stick, close his eyes, look up to the heavens, and cry out, "G-d! I'm just a simple shepherd! I don't know how to learn. I don't know how to write, and I don't even know the aleph-beis (the Hebrew alphabet). But this, this I can offer to you!." And he would begin to do somersaults and flips, all throughout the field. The Ba'al Shem and his disciples would watch from behind a rock, and he would say to them, "observe closely, because this is a holy man."
The following story on the Imrei Emes, Reb Avraham Mordechai Alter (1866-1948), third Gerrer Rebbe, in which he used the above mashal, is simply meant as a matter of interest:
After the death of the Sfas Emes, second Gerrer Rebbe, many of the chassidim supported his son, the 39 year old Reb Avraham Mordechai. Others had gone to Alexander, but eventually there was a major push to make Reb Avraham Mordechai the next Rebbe. He refused, and he refused again. He was an anav (a humble man), and didn't feel worthy of the esteemed position. Finally, the chassidim insisted, and so he got up in front of the crowd, and told them a mashal. He said that the lion, king of the jungle had become very angry with the animals in the jungle, and the sly fox was appointed to appease him. He came up with three hundred parables to appease the king, and so on. But at the point in the story in which the fox forgets his last one hundred parables, the Rebbe said that the fox then decided to turn back. He was simply undeserving and unworthy of this great task. "And so," said Reb Avraham Mordechai, "I am the fox, and you are the animals of the jungle. I am unworthy of being the representative to the king. And so now you will all have to fend for yourselves."
The chassidim were so taken by his humility in the face of honor that they urged him even more now to become their Rebbe. After further cajoling he finally did agree to become Rebbe. But his first takanah (decree) as Rebbe came as a shock and blow to the Gerrer chassidim. Immediately after being crowned Rebbe he changed the time of shacharis (morning prayer), and set it for a significantly earlier time in the morning. Chassidim, in general, had developed the custom of davening (praying) later than the generally established times, and one major reason was for spiritual preparation. This was done in the times of the chassidim harishonim in another era, and the present chassidim had picked up the custom of meditating for an hour or two before prayer to enhance their davening. A large protest broke out in the Gerrer court until the Rebbe was forced to give an explanation. And he explained with a mashal. "There was once a man who loved his wife's cooking. In fact, he loved it so much, that before dinner time every evening he would sit by the table for a lengthy period just to prepare himself. One evening, after sitting at the table for half an hour, the food was placed before him. He looked up at his wife, and barked, "what is this?" She replied simply, "it's your dinner." The man was furious. "I sit and prepare myself for half an hour for your cooking only to be given burnt hash!" "And so it is with our davening," said the Rebbe. "In days of old we had reason for hachana and meditation. But the davening of our days has dropped to a level that no amount of preparation could salvage."
We see the extent of yeridos hadoros (the weakening of the generations) in Poland circa 1905 in the estimation of a gadol of the time. To think of how much further we have slipped since then.
Do you agree with my interpretation of the Ba'al Shem Tov's parable above?
How far do you think we've slipped in the past 100 years since the Gerrer Rebbe's first takanah?
Thursday, November 12, 2009
Reb Pinchas of Koretz and challah
We are told in Bereishis Rabbah concerning this week's parsha, parshas Chayei Sara, that while Sara Imeinu was alive three things occurred in her house: a candle was alight from one erev shabbos to the next, a blessing was found in her dough, and a cloud was stationed over her home. In Imrei Pinchas, Reb Pinchas Koretzer comments that concerning the bracha in the dough this does not mean that a small amount of dough grew to giant proportions. Avraham was not short on money, and the dough wasn't lacking. Rather, it means that when the dough was baked it grew evenly, and into a resplendent, deliciously aromatic and delectable challah. And he says that it is a matter of intention. When a woman is happy and cheerful while baking the challah, and has the intention of it being lichvod shabbos, the loaf will come out of the oven pleasing to the senses. And, conversely, if she is grouchy and angry while baking the challah, it will come out of the oven burnt and unshapely. Such was the simcha and contentedness of Sara Imeinu that her dough was blessed.
The Beis Yisroel, the forth Gerrer Rebbe, notes that as is the case with Sara Imeinu in this week's parsha, the Torah always records the lives of tzaddikim in descending order, starting with hundreds, moving down to tens, and so on. The one exception, he says, is Yaakov Avinu, who lived "seven years and forty and a hundred years." The midrash also claims that he didn't actually die. Yaakov is often called "the chosen of the avos (patriarchs)" because of his lifelong striving for truth. The upward numerical progression in his age, says the Rebbe, reflects his constant spiritual "climb," which transcended death and continued until he reached the "upper worlds."
The Beis Yisroel, the forth Gerrer Rebbe, notes that as is the case with Sara Imeinu in this week's parsha, the Torah always records the lives of tzaddikim in descending order, starting with hundreds, moving down to tens, and so on. The one exception, he says, is Yaakov Avinu, who lived "seven years and forty and a hundred years." The midrash also claims that he didn't actually die. Yaakov is often called "the chosen of the avos (patriarchs)" because of his lifelong striving for truth. The upward numerical progression in his age, says the Rebbe, reflects his constant spiritual "climb," which transcended death and continued until he reached the "upper worlds."
Saturday, August 1, 2009
Gerrer Rebbe and a shabbos driver
In light of all the rioting and kana'us (zealotry) in Jerusalem against the desecration of shabbos over the past month I think it would be nice to take account of the following two stories, one involving the Gerrer Rebbe.
When the forth Gerrer Rebbe, the Beis Yisroel, lived in Haifa, his chassidim would gather under the balcony to his house every seudas shlishis (third meal on shabbos), and the Rebbe would give over his most inspirational words of Torah for the week. On one particular shabbos, after the chassidim had congregated under the balcony, the Rebbe was nowhere to be seen. His chassidim looked around until someone spotted the Rebbe at the corner, bent over, talking to someone in a car at a red light. Word spread among the group, and no one could believe the site. There was the Rebbe talking to someone in a car on shabbos! A few chassidim rushed over, and overheard the following being said by the Rebbe in a voice of great enthusiasm: "Yes, it's yours too! It doesn't only belong to me, it belongs to you, as well! Shabbos is for every Jew. It doesn't matter that I dress one way and that you dress another. Each one of us is a tzelem Elokim (created in the image of G-d). Perhaps you've never been privileged to experience the joys of shabbos, so now it is time!" With that the Rebbe invited the man in the car over for the following shabbos. He pointed to the house, and told him that he would be in for otherworldly pleasures if he were to come. The man became a frequent guest of the Rebbe and, in time, became shomer shabbos.
In a similar story a number of years ago there was a young rebel who decided to go speeding through the streets of Mea Shearim on a shabbos afternoon with his radio at full volume. As you could imagine, the indignant shouts of "shabbos, shabbos!" could be heard block in and block out. The indentations on the car from the stones hurled by angry chassidim had already become evident after a few blocks. But at the end of a long street, up which this driver was heading, stood a chosid. Bedecked in shtreimel, bekishe, and full shabbos regalia, he stood firmly and resolutely in the middle of the street with his hand straight out. The driver had no choice but to stop. The chosid let down his arm, and walked to the driver's side of the car. "How would you like to come to my house for a shabbos meal?" he asked warmly with a bright smile on his face. "How would I like to what???" asked the driver." The chosid repeated, "how would you like to come to my house for a shabbos meal? I would love to have you at my house for a shabbos meal." The driver was dumbfounded. What happened to all of the yelling? What happened to all of the hateful stares? After all, that was the purpose of his drive through the neighborhood on shabbos. He literally didn't know how to react. The chosid continued, "perhaps you've never celebrated a shabbos in full form. I want to show you what it's like. I would really love to have you over next week." After a few more minutes of convincing, the driver really didn't know what else to do, but accept. He took the address, managed to find a yarmulke the next week, and actually made it to the chosid's house for shabbos. The rebel had no idea that one day he would become shomer shabbos.
If some of these kana'im would just do something positive; invite someone less religious over for a shabbos meal, or learn with someone secular once a week. There are so, so many possibilities for improving the world.
40 years in the midbar (desert), and the Torah records only one act of zealotry, Pinchas. This was the exalted generation that experienced the highest levels of prophesy at kriyas yam suf (the splitting of the Sea of Reeds). This was the generation that received the Torah at har sinai, and heard the voice of G-d. And only one act of zealotry. So for people who belong to a generation that has sunken so low to pick up bottles and pick up rocks, and set fires and do worse... This clearly isn't in the spirit of living a Jewish life.
When the forth Gerrer Rebbe, the Beis Yisroel, lived in Haifa, his chassidim would gather under the balcony to his house every seudas shlishis (third meal on shabbos), and the Rebbe would give over his most inspirational words of Torah for the week. On one particular shabbos, after the chassidim had congregated under the balcony, the Rebbe was nowhere to be seen. His chassidim looked around until someone spotted the Rebbe at the corner, bent over, talking to someone in a car at a red light. Word spread among the group, and no one could believe the site. There was the Rebbe talking to someone in a car on shabbos! A few chassidim rushed over, and overheard the following being said by the Rebbe in a voice of great enthusiasm: "Yes, it's yours too! It doesn't only belong to me, it belongs to you, as well! Shabbos is for every Jew. It doesn't matter that I dress one way and that you dress another. Each one of us is a tzelem Elokim (created in the image of G-d). Perhaps you've never been privileged to experience the joys of shabbos, so now it is time!" With that the Rebbe invited the man in the car over for the following shabbos. He pointed to the house, and told him that he would be in for otherworldly pleasures if he were to come. The man became a frequent guest of the Rebbe and, in time, became shomer shabbos.
In a similar story a number of years ago there was a young rebel who decided to go speeding through the streets of Mea Shearim on a shabbos afternoon with his radio at full volume. As you could imagine, the indignant shouts of "shabbos, shabbos!" could be heard block in and block out. The indentations on the car from the stones hurled by angry chassidim had already become evident after a few blocks. But at the end of a long street, up which this driver was heading, stood a chosid. Bedecked in shtreimel, bekishe, and full shabbos regalia, he stood firmly and resolutely in the middle of the street with his hand straight out. The driver had no choice but to stop. The chosid let down his arm, and walked to the driver's side of the car. "How would you like to come to my house for a shabbos meal?" he asked warmly with a bright smile on his face. "How would I like to what???" asked the driver." The chosid repeated, "how would you like to come to my house for a shabbos meal? I would love to have you at my house for a shabbos meal." The driver was dumbfounded. What happened to all of the yelling? What happened to all of the hateful stares? After all, that was the purpose of his drive through the neighborhood on shabbos. He literally didn't know how to react. The chosid continued, "perhaps you've never celebrated a shabbos in full form. I want to show you what it's like. I would really love to have you over next week." After a few more minutes of convincing, the driver really didn't know what else to do, but accept. He took the address, managed to find a yarmulke the next week, and actually made it to the chosid's house for shabbos. The rebel had no idea that one day he would become shomer shabbos.
If some of these kana'im would just do something positive; invite someone less religious over for a shabbos meal, or learn with someone secular once a week. There are so, so many possibilities for improving the world.
40 years in the midbar (desert), and the Torah records only one act of zealotry, Pinchas. This was the exalted generation that experienced the highest levels of prophesy at kriyas yam suf (the splitting of the Sea of Reeds). This was the generation that received the Torah at har sinai, and heard the voice of G-d. And only one act of zealotry. So for people who belong to a generation that has sunken so low to pick up bottles and pick up rocks, and set fires and do worse... This clearly isn't in the spirit of living a Jewish life.
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