Stringencies part 5

 We have seen that while some rabbis and groups see stringencies as part of our true devotion to G-d, others see stringencies as a distraction from serving G-d, an expression of ego, and a major source of depression when we do not meet the higher standards that we ourselves have created. Another artificial function of stringencies is to create a sense of community, based on a holier-than-thou attitude. Some groups follow great stringencies, far exceeding halachic strictures. Examples include, but are not limited to, refraining from consuming green vegetables for fear of ingesting an insect, resurrecting long-forgotten rules that were, centuries ago, ruled to be no longer applicable, such as refraining from new grain even outside of Eretz Yisrael, many stringencies regarding shaatnez (forbidden mixtures of wool and linen), as well as standards of kashrut that go way beyond the halachic requirements. Also included in this area are those who have "discovered" an obscure statement in a classical source (RAMBAM, ARI, Rabbi Judah the Pious), and openly defy accepted practice, with an arrogant attitude of "how can you NOT do this?" (I am not speaking of reinstituting older practices when well-founded and logical, but rather extreme opinions that are NOT part of the halachic system. These practices provide a false sense of comradery (I'm a follower of this or that group, and we don't eat that. We are so special!), as well as providing an ego boost to the individual. If these were consistent, uniformly following the opinions of figures like the above named rabbis, I would not criticize. But these groups are rarely consistent, and often ignore much more basic principles espoused by these rabbis.  For example, many Hasidic communities emphasize rulings of ARI, but ignore the adherence to halachic times of prayer, stressed both in Halachic literature, and even more in ARI. Of course, rationalizations are offered (I'm not ready yet for prayer, and need to prepare). These arguments hold no water. If I'm not "ready' for Shabbat on Friday afternoon, can I put it off for Monday? In the Yeshivish community, many take great leniencies with prayer, so as not to diminish the time for study. In all of these instances, I would argue that the stringencies are more directed at self-aggrandizement, rather than a desire to serve G-d. I believe that such behavior is an example of being so right, that we are wrong. Wo must always question our motives. Are we trying to please G-d, other people, or our selves.