Tzaddikim, Prayer, Disaster part 1

Disaster threatened the Jewish community in the time of the Baal Shem Tov. He went up into the mountains, he lit a fire, said a prayer, meditated a proper meditation, and the disaster was averted. In the next generation, again disaster threatened.. A student of the Baal Shem Tov said "I don't know the meditation, but I know where the Baal Shem Tov lit the fire, and I know the prayer. this will have to be enough. He did this, and, indeed, disaster was averted. In the next generation, there was again the threat of disaster. A later student said "I don't know the prayer, but I know the place, and will light a fire". That was enough! In the next generation, again the same situation. A student said "I no longer know how to light the fire, but I will go to that place. Indeed, it was enough. In the next generation, a student said" I no longer know the place, I no longer know how to light the fire, but I will tell the story" Indeed, it was enough, and disaster was averted. We may not be Moses, David, Rabbi Akiva, the Baal Shem Tov, or any of the great figures. But as long as we tell the story, receive and transmit the message, that will be enough.

I once posted this, and received several questions from people asking "what about the times that the disaster is NOT averted?" Realizing that this is a far vaster question, with more facets than meet the eye, I decided to make a series on this topic. There are three main themes in this little story, which need to be dealt with separately. One is the issue of the efficacy of prayer. The second is the power of Tzaddikim to alter events, beyond the ability of most people. The third is the fascinating question as to the necessity of "getting it right". Can, for instance, the "telling of the story", be anywhere as efficacious as the prayer and meditation of the Baal Shem Tov? Let us first deal with prayer in general. Like nearly everything else, there are many "Jewish approaches". Anyone who speaks of THE Jewish approach should be avoided like the plague. First of all, there is no clear obligation in the Torah to pray. Some rabbis interpret the phrase "You shall serve G-d in your heart" to mean prayer. Others understand prayer to be a rabbinic enactment. We must also distinguish between spontaneous prayer, and fixed, formal prayers. We find many cases in Tanach of prayer performed by individuals or groups. In most cases, these prayers are answered, although sometimes a prophet will inform the people that they have so distanced themselves from G-d, that their prayers are being ignored. In the Talmud, the first several chapters are devoted to prayer. Prayer is understood to be an obligation, and a fixed formula is established, although we find many instances of individuals reciting their own supplications. RAMBAM gives a beautiful analysis of the form and structure of Jewish prayer. He states that prayer is, indeed, a Biblical, law. The original requirement was to pray once a day, in one's own words and language, so long as his prayer contained the elements of praise of G-d, request, and thanks. Upon returning from the Babylonian Exile, Ezra and his Court instituted a fixed prayer (which we call the amidah) that contains all the basic needs of Man. Ezra did this because people's knowledge of Hebrew at that time was inadequate to compose their own prayers (their language was Aramaic), and were, in fact, not sufficiently eloquent in any language.. This unified prayer would be suitable for all. A debate ensued whether RAMBAM considered this the ultimate, ideal prayer, or whether it was a "lowest common denominator", with those knowing how to pray still requires to say supplications in accordance with their abilities. This debate continues to this day, with most accepting that the amidah is the ultimate prayer. Some, especially Rabbi Nachman, hold that individual prayer, in one's own language is the ultimate prayer, with the amidah a basic beginning, to be built upon. He added that had he been there in the time of Ezra, he would have argued that the amidah should have been instituted to be said by each person in his own language, so the words would be close to the heart. RAMBAM goes on to say that at the destruction of the Second Temple, prayer was instituted to be said at the times of the daily sacrifices. Here, however, he puts in a "zinger". RAMBAM posits that G-d's will is unchanging. He would not alter His plans just because someone asked. Therefore, G-d neither hearkens to our prayers nor acts upon them. So why pray? In order to internalize our dependence upon G-d. I often argue with my colleagues, many of whom consider RAMBAM's philosophy as THE Jewish philosophy, declaring the sages of the Talmud as having mistakenly accepted heretical beliefs, while these colleagues often prefer other rabbis' halachic views over RAMBAM. My approach is just the opposite. I see RAMBAM's halacha as second to none, while his viewpoints are often Jewish ideals forced into an Aristotelian framework. The opinion of some others, that RAMBAM's true views have nothing to do with what he wrote, and are, in fact, in a sort of code, too ridiculous to even consider. Since both Bible and Talmud are full of G-d hearkening to prayer, I must conclude that RAMBAM's ideas on this, and many other points are heterodoxic. In short, RAMBAM says that prayer has no efficacy, but this is contradicted by every other source. Next time, I will go into the alternative views.

Tikun Olam-Fixing the World 6

I began this series with the prevalent idea that Tikun Olam and Gemilut Hasadim are fairly synonymous. But, in Kabbalistic circles, they are two very different concepts. In Kabbalah, the word "Olam" (world) is understood as being derived from the word "He'elem" (hiding). The world is the hiding place, or mask if you will, for G-d. In fact, G-d is the ONLY reality! As I wrote in an earlier series, when we see a movie, we are aware of the lives of the characters, to the degree that we may actually cry over their troubles, and rejoice in their happy moments! We are aware of scenery, the time frame and place of the action, and, in short, become involved in every facet of a good movie. There is one thing that we never notice; the screen. When the projector goes off, we see for the first time that that was the only thing that WAS real; everything else was an illusion. There are two approaches in Kabbalah on relating this to the world. One approach is that the world is real, but requires sanctification. How do we do this? By utilizing physical objects in the service of G-d. This would not only mean the leather of the tefillin or the wool of the tallit, but the food we eat, the clothing we wear, the language we speak, are all transformed by utilizing them in the service of G-d. This is true also of interpersonal relationships. A very bold statement in the Zohar says that the relationship between rich and poor, represents the sexual tension between male and female. It is only resolved by tzedakah (charity), and other acts of Gemilut Hasadim! There are sparks of G-d in all things. They come into our lives in order to receive their tikun (rectification). Once accomplished, they are removed from our lives, as they have been rectified. The world as we know it stays basically the same, but the reality is now different. The presence of G-d has been revealed. This is a step by step process, to be carried out by every man and woman, over the ages, culminating in the Messianic era, when, as Isaiah says "the knowledge of G-d will cover the Earth as waters cover the sea". This is happening NOW, every moment. The other approach is that everything we see is essentially an illusion, covering up a reality, which is G-d. This is based on a Talmudic story, in which the son of a great rabbi fainted (near death experience?). When he came to, his father asked him what he saw. "I saw an upside-down world; those who are great here were lowly, the lowly were great!" "My son!" said the rabbi "You saw the true world!". Truth must be searched for, masks removed. Famous world leaders are caricatures, as are most religious leaders. Men and women of true insight are always around, but they must be sought. You will not find them in the Yellow Pages. In all likelihood, you will find them despised and persecuted. But one who knows the secret is having a good laugh at the array of politicians, scholars, and even rabbis, who are wearing a costume, which in no way fits who they really are. Once we know it is a game, then we can search for the hidden reality of G-d, and those who can truly guide us to Him. Even our income is not from our jobs, but a gift from G-d. Rabbi Nachman said "the world is a free soup kitchen. The meal is for free, the work is for atonement". In this context, Tikun is not about sanctifying the world, but rather unmasking the lies, and relating to the true essence, which is G-d. Thus, Man is freed from anxiety and fear. Joy is the lot of he who believes that what we read in the news is illusion, and in fact, G-d is in charge. Our job is to have a good laugh at the world as we see it, and know that the reality is totally different. It is also to know that G-d gave the "haves" the ability to help the "have nots". It is G-d's money anyway, and has been bestowed upon us to make others happy. Paradise is here and now, if we can only grasp that fact. The latter view is a basic factor in the teachings of Rabbi Nachman. He mocked not only the Czar, but also most rabbis and rebbes. If we see the real world, this world becomes rectified. It is simply about removing our hand from before our eyes.

Tikun Olam-Fixing the World 5

When there is a disaster in Israel, natural or man made, one sees on TV, besides the EMS and other first responders, groups of obviously religious men, wearing insignias reading "Zaka" (zihui korabnot ason; identification of victims of tragedy) and others that read "Chasha" (Chesed Shel Emet; true kindness). These are hareidi volunteer organizations. In the first instance, they aid police in finding bodies, or removing rubble under which the dead are to be found, and seeking ways to identify victims who are essentially unrecognizable. In the second instance, they make sure that the victims are treated with dignity, properly prepared for burial, which is carried out as quickly as possible in Jewish tradition. What would inspire people to do this work, especially on a volunteer basis? Is it a morbid preoccupation with death? Quite the contrary. It is a preoccupation with life; respect for the person who once lived in that body, as well as honor for the Image of G-d which remains. This is similar to our veneration for the Kotel. Seemingly, it is just a pile of stones. But it once served as a retaining wall for the Temple Mount, where G-d's presence dwelt among us, and will again. A remnant remains, which will forever be connected to G-d. We see the human body in the same light. That person once, only moments ago. commanded dignity. For us, he still does. The Talmud, when relating various acts of Gemilut Hasadim, puts caring for the dead at the top of the list. It is the only act of Kindness that the recipient can never repay. There is no thought of "You owe me one". Every major Jewish community has at least one such society, run by volunteers without charge to the family. There are, to be sure, "for pay" groups like this, but it is a badge of honor to be a volunteer in such a free service. Smaller communities will often have a burial society connected with the synagogue. There are separate women's societies. When I lived in Cincinnati, and was the assistant rabbi of the German congregation, nearly all the synagogue members came out late at night, in order to have some part in preparing their deceased friend for burial. Typically, the community throws the burial society, commonly known as the "Hevra Kadisha" (the Holy Brotherhood) a lavish dinner on the seventh of Adar, the anniversary of the death of Moses. The Torah tells us "he buried him..." The "he" is not defined. One view in the Talmud is that Moses buried himself. The other view is that G-d, in all His Glory, buried Moses. Thus, our care for the deceased is a form of imitating the acts of G-d. It is another face of Tikun Olam.

Tikun Olam-Fixing the World 4

In 1992, my daughter, Nechama, took seriously ill with bacterial meningitis, one day after her second birthday. This was, of course, a very frightening time for us, and we are grateful to G-d that she pulled through. The doctors said that had we gotten to the hospital three hours later, she would not have survived. This was the Mt. Scopus branch of Jerusalem's Hadassah Hospital. Sima and I took turns over the next ten days keeping vigil at her bedside. There are many stories to tell from that experience, but one I wish to share with you now. I arrived at the hospital moments before the beginning of Shabbat, together with Nechama and our pediatrician, who came along to make sure we would be taken care of immediately. When the tests came back positive for meningitis, I was sent back home to Beit El with antibiotics for my family, as well as for the neighbors' children who had been at her birthday party the day before. There were two other cases in Beit El of meningitis at roughly the same time; a little boy who survived, and a woman who did not. Nechama was in intensive care with a full crew of doctors working on her all night. By the time I got back to the hospital from Beit El, it was several hours into the night. Remarkably, several food packages, including all the traditional Shabbat goodies, were waiting for me. Some were from organizations; the various Bikkur Holim (visiting the sick) Societies, some were from private individuals, sharing their Shabbat dinners with hundreds of people in Jerusalem's hospitals. (Sima later remarked "I can't imagine this! I barely get Shabbat ready for us and our kids. There are actually people out there who not only cook for hundreds, but also deliver the meals to the hospitals!"). The following Shabbat, Sima and I both stayed at the hospital, with our older kids taking care of their younger siblings at home, with neighbors helping out Those patients and their families who were well enough, were invited to a special room, where the Bikkur Holim Societies set up sumptuous meals for them. Most of the patents had just passed crises. There was a celebratory atmosphere in the room. with people sharing their stories of their brush with death. I would later see the same thing in hospitals in the U.S. Visiting the sick, praying for them, and seeing to their needs, is one of the fundamental aspects of Gemilut Hassadim. The Talmud severely criticizes those who neglect their sick neighbors. Each visitor takes away one-sixtieth of their suffering. The Divine Presence dwells over the heads of the sick. The Talmud lists visiting the sick as one of the actions for which one is rewarded in this world, while the full mitzvah remains for the next (i.e., the rewards in this world do not diminish the other-worldly reward. The reward in this world is like "interest" paid on the huge merit earned.) That one's friends and family look in on us when we are not well, is understandable. But that there are armies of devout Jews who volunteer week after week, day after day, to take care of strangers, is, perhaps, the ultimate fulfillment of the dictum "all Israel are responsible for each other". This is Tikun Olam.

Tikun Olam-Fixing the World 3

(Ketubot 67b) Our Rabbis taught: If an orphan applied for assistance to marry, a house must be rented for him, a bed must be prepared for him and [he must also be supplied with] all [household] objects [required for] his use, and then he is given a wife in marriage, for it is said in Scriptures, Sufficient for his need in that which he wanteth: 'sufficient for his need', refers to the house; 'in that which he wanteth', refers to a bed and a table; 'he' (lit. "for him") refers to a wife, for so it is said in Scripture, I will make for him a help meet unto him.
Our Rabbis taught: 'Sufficient for his need' [implies] you are commanded to maintain him, but you are not commanded to make him rich; 'in that which he wanteth' [includes] even a horse to ride upon and a servant to run before him. It was related about Hillel the Elder that he bought for a certain poor man who was of a good family a horse to ride upon and a servant to run before him. On one occasion he could not find a servant to run before him, so he himself ran before him for three miles.

In the Jewish perception of charity, there is also a demand for dignity. In the U.S., the allotment for public assistance for food is under $5/day. The cost of the bureaucracy around that is huge, costing several times that amount per person. The reception at the Public Assistance offices is not only chilly, but downright degrading. Often the benefits are stopped for no apparent reason, and one must go for a hearing to prove that one is still poor. On the other hand, the system is abused by many. One often sees people in luxury vehicles coming to apply for "Welfare". Cheats are rarely punished. The rich complain that there is ANY assistance. Five dollars a day won't buy much more than a cup of coffee. One is made to feel that he is indeed part of Calvin's damned. The Jewish approach is totally different. If one comes asking for food or clothing, that is to be immediately provided. (People rarely lie to get these things). If requesting money, he is to provide references from those who know his situation. The often heard "rule" that one must always give something has no halachic basis, although if they come to our door, it is proper not to send them away empty-handed. Again, dignity. If the person is indeed in need of assistance, the community is to provide not only his basic needs, but enough to live a decent life. When I received the generous help of the Satmar community in 1980, (as I have previously written about), I didn't need to beg. They had agents going around to find out who was in need. They approached me, and pleaded with me to accept their help. The deliveries came in the middle of the night, so no one would see who is being assisted. The food was plentiful, and it always included treats for the children. A child must not know poverty. The above Talmudic passage indicates that not only are basic needs to be met, but, as far as possible, to allow the person to live in accordance with the way of life he had been used to before falling on hard times. Rabbi Nachman, who certainly had no sympathy for materialism, remarked "a complete recovery is possible from any disease, except poverty". The wounds of not having anything to eat, to have to tell one's children that they will need to make do with wearing rags, to not know if a roof over the family's heads will be possible next month, leaves scars that never really heal. Dignity is implied by Man being in G-d's image. This is Gemilut Hasadim. This is Tikun Olam.

Tikun Olam-Fixing the World 2

The English word "charity" is full of resentful and downright hateful connotations. We have already seen that "charity", in Hebrew (Tzedakah) means "justice". In the Jerusalem Talmud, charity is simply called "Mitzvah". Hebrew is not alone in this. In Arabic, charity is "Zakat" ("merit", like the Hebrew "zechut"). The word translated as "charity" in the Christian scriptures is the Greek "Agape", which actually means "love". Similarly, the French word for charity is "philanthropie", which is Greek for "love of Man". Yes, John Calvin has really "done a number" not only on our consciousness, but even our language. The Jewish community has organized extensive organized charitable projects to help the needy, care for the sick, and even provide help for those seeking employment (In the U.S. that is called the "Federation Employment and Guidance Service"). Nearly every large synagogue provides the rabbi with a "discretionary fund", to be distributed quietly to people in need. In the Orthodox community, this goes much further. There is an entire network of charitable organizations, some public and some private, called "Gemachim" (from the expression Gemilut Hasadim"). In the area where I live, there are not only Gemachim for interest free loans, but also Gemachim for housewares, food (including home delivery for Shabbat and holiday needs, and subsidized markets for the poor), formal wear for weddings and other such occasions, wigs, baby accessories, and much more. One Gemach in my area will actually make your wedding for you. References are usually required (generally a rabbi), so as to insure that the people coming for these benefits are both honest and actually needy. Keeping the recipients anonymous is a priority. Words of encouragement, rather than judgment, are always freely given. I find this all reminiscent of the description in the Talmud of a private room in the Temple where a money chest stood. All who could give, deposited money there in accordance with his ability. All who were needy, could come and take what they wished. No one knew if one entering that room was giving or taking. (Efforts were made to insure that known criminals were kept out). RAMBAM writes that not only is charity an obligation, but its worth is dependent on attitude as much as amounts. Here is his list, in ascending order:
1.Giving begrudgingly
2.Giving less that you should, but giving it cheerfully.
3.Giving after being asked
4.Giving before being asked
5.Giving when you do not know the recipient's identity, but the recipient knows your identity
6.Giving when you know the recipient's identity, but the recipient doesn't know your identity
7.Giving when neither party knows the other's identity
8.Enabling the recipient to become self-reliant (finding him a job).
RAMBAM also writes that one should make every effort to avoid relying on others, but it is sinful not to accept, when the alternative is privation for one's self and one's family. There are other views, however, that one may engage in a life of Torah study, or other holy endeavors, which the community must support. There is much controversy on this point. In any case, for the Jews, charity is holy. The Zohar calls beggars "G-d's broken vessels". In the writings of Rabbi Nachman, "beggar" is often a code word for "Tzaddik", for we are all beggars when it comes to G-d's goodness. The story which Rabbi Nachman considered his greatest accomplishment is called "The Seven Beggars". It deals with hidden Tzaddikim who appear deficient, but the reality is that they far exceed the accomplishments of others.

Tikun Olam-Fixing the World 1

There is a popular meme that one often sees on Facebook, that I find deeply offensive. It reads "This is what the World Owes You...", followed by a blank page. Needless to say, care must be taken that no one swindles or takes unfair advantage of the community, but this is as far from a Jewish point of view as anything could possibly be. Man is created in the Image of G-d, which entitles him to dignity and support of his fellow man. In fact, the Hebrew word for charity, tzedakah, actually means "justice". The idea behind this meme dates back to Protestant Reformer and violent anti-semite, John Calvin (1509-1564). Despite the commands to care for the poor, the widow and the fatherless in both Jewish and Christian Scriptures, Calvin's bizarre philosophy was that the poor are damned. He postulated that when Jesus was being crucified, he looked out over all future generations, and chose (elected) who was going to Heaven and who to Hell. A sure sign to know if one is "saved" (going to Heaven) is if one is wealthy or poor. Wealth shows goodness and Salvation, while poverty shows that one is an inherently evil person, and going straight to Hell. Historians credit the rise of Capitalism to these teachings. This is idea known as the Weber thesis. One can clearly see on a map of Europe that the demarcation between the Protestant and Catholic countries, also marks the division between wealthy and poor nations. So Salvation is achieved through money, rather than spiritual wealth. Work hard, get rich, and be saved. Despise those individuals who live in poverty, as they are accursed of G-d.They deserve no pity.This gave birth to the Protestant Work Ethic (which I consider anything but ethical). This idea took root in the New World as well, and is at the heart of many pejorative attitudes toward the poor. The action of helping the poor and weak is called in Talmud "Gemilut Hasadim" (bestowing loving kindness). In modern Israel, Socialists applied the concepts of Gemilut Hasadim to the Marxist idea of class struggle; with the downtrodden masses being the victims of the upper and middle classes. This does not mesh with traditional Jewish ideas. Stealing from the rich is still stealing. This, however, still leaves the wealthy with an obligation to do their fair share for the poor. They applied to Socialist ideology the term "Tikun Olam", found in the prayer book, where it means bringing spiritual progress to the world. It is also used in the Talmud, regarding areas of marriage and divorce, protecting women's rights beyond the letter of the law. From Israeli Socialists, the term spread to non-Orthodox communities in the Diaspora, where it sometimes means positive social action, but sometimes simply means a Leftist agenda. The Orthodox communities prefer the traditional phrase "Gemilut Hasadim", with many organizations, mostly volunteer, caring for the sick, elderly, and otherwise disadvantaged. One would be hard pressed to find a hospital in any major Jewish community without a "Hesed Room", with free kosher food provided for those visiting the sick. In many hospitals, there is even a hospitality room, stocked with food, where relatives of patients many stay over on Shabbat and holidays, when driving is forbidden. I have personally seen these types of services in Catholic hospitals as well, or even in non-denominational hospitals provided by Catholic organizations, but very little in Protestant hospitals. Thank you, John Calvin. What types of activities are covered by "Gemilut Hesed" groups? That will be my next post.