Of Angels and Men

(kudos to in770.com)

Of Angels and Men

Rabbi Yehoishophot Oliver

Chassidus distinguishes between two kinds of rule: meluchah, kingship, and memshalah, domination.

Meluchah exists when the people voluntarily appoint a certain person king, as in the verse, “They accepted His Kingship willingly.”[1]

In contrast, memshalah exists when one party rules another through the use of force, against that person’s will. Although the person submits, his submission is begrudging. The domination of mankind over the animal kingdom is an example of memshalah. Only once duress is applied does the animal submit, because it lacks the intellectual ability required to evoke a desire to choose to submit to mankind voluntarily.

This is the difference between mankind and angels. Man has free choice—the ability to consciously, freely choose to obey and surrender himself to Hashem, or, G–d forbid, sin and rebel against Him.

Angels, on the other hand, are referred to as animals,[2] and so just as animals can only be ruled through memshalah, so are angels only capable of submitting to Hashem’s rule through His memshalah.

To be sure, there is a difference between the memshalah over animals and over angels. Animals submit to humans out of fear of punishment, while angels submit to Hashem out of a passionate desire to connect to G–dliness. Yet their submission is still considered memshalah because it comes naturally and automatically, and the angels are incapable of consciously choosing to connect to Hashem.

Now, this is not to say that angels lack intellect. On the contrary, angels possess a level of intellect far superior to that of mankind.[3] This is true even of the lowest angels, but all the more of those in the world of Beriyah, the Seraphim (for more on these angels, see here).

The world of Beriyah is suffused with a revelation of the level of Binah (“understanding”) of Atzilus above it,[4] which grants the creatures in this world a sublime understanding of Hashem’s greatness. which grants the Seraphim, who reside in that world, a sublime understanding of Hashem’s greatness. Thus, the Seraphim declare “Holy, holy, holy is the L–rd of Hosts,”[5] because they truly grasp, with their powerful, sublime intellect, how Hashem utterly transcends all the spiritual worlds. This awareness inspires them to an intense love for Hashem and yearning to become subsumed in that level of pure G–dliness, to the extent that they become burnt up and cease to exist on account of the intensity of this feeling.

Yet although angels possess intellect, their primary form of relating to Hashem and serving Him is not intellectual, but emotional. Angels are endowed with a powerful ability to experience intense emotions of love and fear of Hashem. This emotion is not produced by their intellect, but an inborn desire that defines their very being. This is why angels are compared to animals, which are also naturally programmed to follow their instincts and desires, without any need for or possibility of a prior intellectual process.

But if angels possess intellect, and their submission to Hashem results from their intellectual understanding of Hashem’s greatness, doesn’t that prove that they also have free choice?

No, it doesn’t. Yes, angels use their intellect to excite their emotions; however, intellect is merely the trigger. Understanding Hashem’s greatness to whatever extent is necessary for them sets off their inborn emotions of love and fear for Hashem, and that excitement is not in and of itself intellectually based.

In contrast, man’s defining characteristic is intellect, and he is capable of using his intellect to create emotions. These emotions exist and are defined entirely by the nature of the intellect that produced them.

This is also the reason that the emotions of angels—and animals—are so powerful. Had their emotions been created by their intellect, those emotions would be much weaker, because such emotions are inherently limited by the nature and depth of the intellect that produced them. But since the emotions of angels and animals exist independently of intellect, the nature and intensity of these emotions is not dictated and limited by intellect, and this enables their emotions to be intense and unbridled. This explains further why Torah refers to angels as animals, and why angels’ possession of intellect does not detract from their lack of true free choice, and the necessity to define Hashem’s rule over them as memshalah.

Although mankind’s core characteristic is intellect, this is not to say that emotions are unimportant. On the contrary, man must not suffice with his intellectual grasp of G–d’s greatness; rather, this knowledge should inspire him to openly-felt emotions,[6] as it is written, “You shall know today and set it upon your heart that Hashem is the L–rd”[7]—“You shall know” must lead one to “set it upon your heart” (for further explanation, see here).

Such emotions (although weaker, as above) are settled and balanced, real and genuine, and will therefore also inspire the person to passionate observance of Mitzvos and good deeds, refined and loving treatment of others, and appropriate caution from falling into sin.[8]

In conclusion, These emotions are superior to those of animals—and in a sense, also to those of angels—because they are produced by the intellect.

The Rebbe Rashab’s Sefer HaMaamarim 5660, p. 8.

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[1] Evening Prayer Liturgy. For an earlier post that elaborates on this topic, see here.
[2] Sifri, end of Bahaaloscha; Bamidbar Rabba, end of Naso.
[3] Cf. Mishneh Torah, Hilchos Yesodei HaTorah, 3:9.
[4] For more on the difference between Atzilus and the worlds below it, the first of which is Beriah, see here.
[5] Yeshaya 6:3.
[6] Cf. Tanya ch. 16.
[7] Devarim 4:39.
[8] It is also possible for emotions of love and fear of Hashem to stem from the Jew’s natural, inborn love of Hashem (cf. Tanya chs. 18-19, 25, et al.), but that is beyond the scope of this essay.


Dedicated by Avi Turner and family l'ilui nishmas Nechama bas Reuven a"h, and by Mrs. Rivka Katz and family  l'ilui nishmas Reb Mordechai Meir haKohen ben Chaim Elazar haKohen a"h.




Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

On Defying Anti-Torah Government Edicts

On Defying Anti-Torah
Government Edicts

Rabbi Yehoishophot Oliver

Since the Jew’s observance of the civil law stems from Torah alone, if there is ever a conflict between Torah law and civil law, the Jew follows Torah faithfully in all its minutiae and refuses to even consider doing otherwise. Although, as discussed in an earlier article, “The law of the land is [Torah] law,”[1] this only applies to matters such as “merchants’ customs,”[2] international relations, and the like,[3] which stem from the mazal, the constellation, and higher, the guardian angel, of each country.

However,[4] only the Jewish people were sent into exile, but the holy Torah itself was never subjected to exile, for “The Torah will never change.”[5] Hence, non-Jews have no right to issue laws that somehow interfere with the Jews’ observance of the Torah, and Jews need not and should not honor and obey such laws (see also here).


Not only are non-Jews and their legal system unauthorized to override matters of Jewish observance that are a strict obligation or prohibition, they may not even dictate to a Jew how to keep a minhag Yisrael (Jewish custom), or in any way detract from the observance of a minhag Yisrael. The Previous Rebbe made a daring public statement to this effect after he was released from prison and about to be sent into exile. He famously repeated the following timeless words of one of his predecessors:[6]

All the nations on the face of the earth must know that only our bodies have been sent into exile and the servitude of [foreign] rulers, but our souls have not been exiled or enslaved. We must declare openly before all that in all matters relating to our religion, the Torah, the Mitzvos, and Jewish customs, we Jews have no one who can dictate to us, nor may any pressure be brought to bear against us.

In the same vein, the Previous Rebbe once related[7] a powerful story of how the Tzemach Tzedek courageously stood up to the government when it attempted to interfere in Jewish observance:

...In the first session, the Minister of Haskalah instructed the secretary of the conference to present a plan for the curriculum of Jewish children that the minister and his assistants had devised, and he commanded the four who had been summoned—the Rebbe [the Tzemach Tzedek], Reb Itcheleh of Volozhin, Reb Yisrael Halperin, and the scholar, Betzalel Stern, to sign on the plan.

...When the Rebbe [i.e., the Tzemach Tzedek] saw that the situation was dangerous, he stood up and said:

“The government summoned us to hear our opinion, and not to sign on what others have prescribed. I refuse to sign, and resign from my participation in the meeting.”

Lilienthal, who stood next to the Minister, whispered something into his ear, and immediately the minister stood up in anger and said with great fury, “Doesn’t it say that ‘The law of the land is the [Torah] law’?”

The Tzemach Tzedek responded: “‘The law of the land is the [Torah] law’ applies only to monetary matters, such as taxes and property rates. While ‘A Jewish custom is Torah,’[8] and no one has the permission to nullify it.”

 “The custom of women to cover their faces with their hands when they light the Shabbos candles—is that also Torah?” asked the minister.

“Yes,” answered the Tzemach Tzedek, “that too is Torah, as the Talmud Yerushalmi states: ‘The custom of [Jewish] women is Torah.’”[9]

Of course, we have suffered such persecution time and again from various oppressors through the course of history, and in the Jewish calendar, most notably in the time of Chanukah (see here). 

This is of timely relevance in recent months and years, in which the age-old Jewish custom of metzitzah be’peh has come under attack.

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[1] Gittin 10b.
[2] Cf. Mishneh Torah, Laws of Selling, 26:8.
[3] Shulchan Aruch, Choshen Mishpat, 369:18.
[4] Hisva’aduyos 5744, Vol. 2, pp. 612-613.
[5] Ninth of Maimonides’ 13 Principles of Faith. Mishneh Torah, Laws of the Foundations of the Torah, 9:1.
[6] 3 Tammuz, 5627. Printed in Likkutei Dibburim, Vol. 4, 692a-692b..
[7] Likkutei Dibburim (Ivrit), Vol. 3, p. 610.
[8] Menachos 20b, Tosafos, s.v. nifsal. Maharil, cited in Rema on Yoreh Dei’ah, 376:4. See Likkutei Sichos, Vol. 22, p. 56.
[9] Pesachim 4:1.



Dedicated by Menashe Fleisher. Dedicated by Mrs. Rivky Katz and family in memory of Reb Mordechai Meir haKohen z"l ben Chaim Elazar haKohen z"l. May he have aliyas haneshama and be a gutteh better for all of us, especially to "convince Hashem" that we need Moshiach down here, "l'mata m'asara t'fochim," immediately!!!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), Yaakov Yehuda ben Shaindel (Jacob Ostreicher), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Going Beyond the Letter of the Law of the Land

See my article: A Chassidishe farbrengen: Pesach Sheni: A second chance"

Going Beyond the
Law of the Land

Rabbi Yehoishophot Oliver

Our holy Torah instructs a Jew to be scrupulously honest in his or her business dealings, carefully avoiding the Torah prohibitions of stealing and of violating the law of the land. Moreover, since the Torah’s ways are “ways of pleasantness, and all its paths are peace,”[1] it follows that such conduct will affect one’s environment pleasantly and peacefully.

Moreover, a Jew must set a living example for Jews and non-Jews of proper moral conduct. The Talmud[2] explains:

“You shall love the L–rd your G–d”[3]: The name of Heaven should become beloved through you. One should read Scripture, learn Mishnah, and serve Torah scholars, and his dealings with people should be conducted pleasantly. What do people then say of him? “Fortunate is his father who taught him Torah. Fortunate is his teacher who taught him Torah. Woe unto people who do not learn Torah. This person who learned Torah, see how pleasant are his ways, how refined are his deeds.” Of him Scripture says:[4] “He [G–d] said to me, ‘You are My servant, Israel, through whom I am glorified.’”

Thus, when one deals honestly in business, he sanctifies Hashem’s name in the eyes of all.

Moreover, the Talmud tells of Rabbi Shimon ben Shatach,[5] who, upon finding a jewel hanging from a donkey he had bought from a gentile, returned the jewel to the gentile. His exceptional behavior created an unparalleled sanctification of Hashem’s name.

This teaches us that a Jew should not suffice with adhering scrupulously to the law of the land. Rather, as a Jew, it is proper for him to follow a higher standard than the minimum. He should treat others according to a standard beyond the letter of the civil law, and thereby sanctify Hashem’s name.

This incident occurred during the era of the Sanhedrin, when the Holy Temple stood. Rabbi Shimon ben Shatach had already returned from his exile in Egypt, and was himself a member of the Sanhedrin. Nevertheless, he saw fit to emphasize that one should even sanctify Hashem’s name in the eyes of a member of the nation of Yishma’el. This story also holds a lesson for us, for it is a part of the Torah, which is etymologically related to the word hora’ah, “lesson.”[6]

Moreover, stories have an advantage over other parts of Torah, for it is known that practical Halacha is not derived from the Mishneh and later halachic authorities, but only from an actual halachic ruling.[7] Thus, the very fact that this event occurred means that it serves as a very clear lesson.

In fact, one of the questions that the soul is asked after one’s passing is, “Did you deal faithfully in business?”[8] This implies that even conduct that appears appropriate and just is insufficient; the Torah urges the Jew to act “faithfully” by going above and beyond the law of the land. The importance of such conduct is highlighted by the fact that even after one is no longer able to make amends—after one passes away—one is still asked this question.

Based on the Rebbe’s Hisva’aduyos 5744, Vol. 2, pp. 612-613.

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[1] Mishlei 3:17.
[2] Yoma 86a.
[3] Devarim 6:5.
[4] Yeshayah 49:3.
[5] Talmud Yerushalmi, Bava Metzia 2:5.
[6] Gur Aryeh, Bereshis 1:1, in the name of Radak.
[7] In Jewish law, the involvement of a great sage in an actual incident has greater force than the issuance of a theoretical ruling (see e.g. Shabbos 21a, also Rashi loc. cit.).
[8] Shabbos 105a.

Dedicated on the occasion of the birthdays of Rebbetzin Elka Malka Feldman (13 Iyar) and Shamai Elimelech Cylich (12 Iyar) by their loving parents Pinchos Boruch and Feyge Matl Cylich. May they be blessed with a sh'nas brachah ve'hatzlachah be'gashmiyus u'veruchniyus!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).



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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

How to Relate to the Law of the Land

How to Relate to 

the Law of the Land

Rabbi Yehoishophot Oliver

When Hashem sent the Romans to banish the Jewish people into exile outside the Holy Land, they became the guests of foreign nations. These nations have legal systems that are different from halacha, Torah law, and so residing in these countries means submitting to their laws, just as a guest must follow the house rules. 

Torah itself recognizes civil law and even requires that a Jew abide by it when living in that country, as the Talmud rules: “The law of the land is [Torah] law.”[1] This[2] elevates secular law to a higher standard than it accords for itself, for according to this principle, secular law has divine authority, for by adhering to it, one adheres to a law in the Shulchan Aruch, the Code of Jewish Law. (This is comparable to the Torah’s words concerning a doctor’s instructions: Since the Torah prescribes that in circumstances of poor health one should consult with a doctor and obey his advice, it follows that by fulfilling the doctor’s instructions, one fulfills Torah law.[3])

However, this does not mean that the Jew submits absolutely to the civil law. On the contrary, the Jew’s Master and King is Hashem alone, and at Mount Sinai the Jew took a solemn oath to follow Hashem’s law—halacha.[4] Halacha is the only law that the Jew follows, it permeates every moment and aspect of his life, and he does not submit to any mortal king or ruler.

Yes, a Jew must follow the law of the land, but not in a way that is somehow detached from his absolute subservience to Hashem. His gentile hosts have no inherent power to dictate his behavior. Rather, he follows the law of the land because Torah itself requires that he follow it, as long as it does not contradict Torah, as part of Hashem’s decree that the Jew be in exile. 

On a basic and external level, the reason that Torah requires adherence to the law of the land is that this brings tranquility and peace in society. This is particularly relevant to Jews during their stay in gentile lands, because when gentiles are at peace, their Jewish guests can also live in peace, as the verse puts it, “Through its [the gentile city’s] peace, you [the Jewish people] will have peace.”[5]

Similarly, Torah requires gentiles themselves to follow the law of the land, in the context of their duty to observe the Noahide commandment of dinim, establishing a justice system.[6]

On[7] a deeper level, this is also related to the way that Torah views nature. The reason that the Jewish people need the assistance and hosting of gentiles during the exile, which is accompanied by the Torah obligation to adhere to the law of the land, is that Hashem requires that the Jew follow the natural order. However, this does not mean that the Jewish people are inherently subject to the rule of nature, G–d forbid. On the contrary, since the Jew’s Neshamah stems from supernatural G–dliness, a Jew has the power to control the nature of the world. Rather, the Jews’ dependence on non-Jews stems from Hashem’s desire that the Jewish people follow the natural order during the age of exile. Thus, by doing so, the Jewish people comply with the command and will of Hashem.


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[1] Gittin 10b.
[2] Hisva’aduyos 5744, Vol. 2, pp. 612-613.
[3] Berachos 60a. See Taz, Yoreh Deah, beg. ch. 237.
[4] In the Hebrew, the Jew is “mushba ve'omed mei’Har Sinai” (Shavuos 22b).
[5] Yirmiyahu 29:7.
[6] Gentiles are “obligated to appoint judges ... to dispense judgment concerning these [other] six laws” (Mishneh Torah, Laws of Kings, 9:19). 
[7] Hisva’aduyos 5743, Vol. 1, p. 170-171.

Dedicated in honor of my own birthday, Yehoishophot Yisrael Yehuda Leib ben Chana Feigeh, on 10 Iyar.

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), Yaakov Yehuda ben Shaindel (Jacob Ostreicher), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

How to Relate to Our Gentile Hosts

How to Relate to Our Gentile Hosts

Rabbi Yehoishophot Oliver

At times, when I express criticism of the institution of secular western democracy, I hear the response, “If you don’t like it, then leave!”

With all due respect, such words can only come from a person who is stuck so deep in the golus (exile) that although he recognizes that he is a Jew, and may even consider himself an Orthodox Jew, his words indicate that he identifies himself primarily as a citizen of his country, and so to him, I’m being rude by questioning the perfection of the political institution upon which his country is founded. Since I’m disrespecting his country, he feels entitled to speak on behalf of that nation, and tell me that I should only stay if I agree to respect the rules.

But the Torah teaches that the Jewish people fundamentally don’t belong in golus. Despite our citizenship, we have been merely guests in various host countries. Just as in the past we didn’t belong in Egypt, Babylonia, Greece, Rome, Spain, Poland, Hungary, Germany, Iraq, Iran, and Morocco, so do we not belong today in USA, South Africa, Australia, and Canada. And we don’t even belong in the secular state of Israel (note that Eilat, which is not part of Eretz Yisrael, is part of the state, but much of South Lebanon, which is not part of the state, is part of Eretz Yisrael). We belong in only one place, and in only one state of being: In Eretz Yisroel with Moshiach Tzidkeinu.

Now, is it technically true that in western countries today, we enjoy much more freedom than that experienced in many other exiles? Yes, but that is not necessarily a good thing. The Alter Rebbe famously preferred persecution under the Czar to religious freedom under Napoleon, to the extent that he instructed his very own chassidim to put their lives on the line by joining the Czar’s army in the Franco-Russian war.

Yes, in western society we are free to practice Torah and Mitzvos without persecution. But this freedom also makes us free to assimilate, may G–d save us, and spiritual death is worse than physical death (see here). Do we wish suffering on ourselves—no (see here). But we dare not allow our awareness of the advantages of our current exile to blind us to its drawbacks, and to the difficult tests that we face (if anything, the challenges of our current exile are even more difficult than those of all previous times—see here), for then we will surely succumb to these tests, G-d forbid.

In other words, our hosts are not nice people who are good to us and therefore deserve praise, nor are they nasty people who torment us and therefore deserve condemnation. They are simply the agents of Hashem to carry out the decree of exile in accordance with His detailed plan of where the Jewish people need to be in order to accomplish what they need to accomplish.

Of course, viewing our hosts as merely channels for divine blessings does not mean we should take them for granted. The Jew should respect his gentile hosts just as any guest should respect his host. When they help us, whether materially or spiritually, we should thanks them appropriately, in accordance with the basic Torah principle that teaches us to acknowledge favours and not be ungrateful.

We should be particular to follow the civil law of the land, for “The law of the land is the [Torah] law”).[1] Moreover, we should avoid inappropriate behavior that would make a chillul Hashem (desecration of Hashem’s Name) and arouse our hosts’ eivah (hostility). On the contrary, we should pursue darkei sholom, ways of peace, and even pray for our hosts, as the Torah exhorts us, “Seek the peace of the [gentile inhabitants of the] city ... and pray for it, for through its peace, you will have peace.”[2] We should also do our part to influence them to follow the Sheva Mitzvos Bnei Noach, the Noahide laws.

But living peacefully, and respecting and expressing genuine gratitude to our hosts, does not mean identifying with them. Thanking them as appropriate for their assistance does not mean forgetting that they are merely conduits for Hashem’s blessings, as the Talmudic adage says, “Although the wine belongs to its owner, one gives gratitude to the butler”[3]: The main gratitude must be felt to the true source of the blessing. One should turn to Hashem in thanks for sending these nations to facilitate this freedom and prosperity.

Likewise, when suffering befalls us from the nations, G-d forbid, we must know that the reason it occurred was not because some craven anti-Semite decided to hurt Jews (may Hashem save us), but because there was a divine decree, as part of the broader decree of the exile, that this suffering would occur. No one can inflict harm unless Hashem so decrees it,[4] and its purpose is that we accept it as a divine punishment and turn to Hashem in sincere Teshuvah (see here), while at the same time doing our part in the natural order to protect Jews from harm as much as possible, whether through guards, the police, the army, and the like.

So our response to persecution should not be “Islam is bad because of suicide bombers, etc.” or even “democracy is good because our rights are protected, etc.” Our response should be: Everything that occurs during the exile comes from Hashem alone, and is a necessary part of the cleansing process of the exile. How does Hashem want me to view this event in terms of the way I have to grow and change as a Jew, and bring Moshiach now?

Fighting to recognize this is itself one of the tests we face in our current exile, and if you’re finding it difficult, don’t be surprised: Every test is difficult, because by definition, tests are supposed to be difficult.

And in every exile, we are called to stay true to Torah and Mitzvos despite the myriad tests that we face. The purpose of all the difficulties, suffering, and tests of exile is to cleanse us and bring us to do Teshuvah (see here). When we do Teshuvah sincerely, the exile in all its various locations and manifestations will come to an end. May Hashem be satisfied with our efforts, and send Moshiach now!

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[1] Gittin 10b.
[2] Yirmiyahu 29:7.
[3] Bava Kama 92b.
[4] Cf. Tanya 138b.

Dedicated in honor of the birthday of my dear sister, Hinda Zelda Bracha bas Chana Feiga (Bracha Tsap) on 2 Adar by my parents, ovi mori, Reb Kasriel Oliver and family.

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), Yaakov Yehuda ben Shaindel (Jacob Ostreicher), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Talking Like A Jew: Names Versus Ideas

Talking Like A Jew:
Names Versus Ideas

Rabbi Y. Oliver

The Rebbe once commented on two unfortunate trends in the Modern Hebrew language, and this can also teach us how a Jew should approach the written and spoken language he uses in any language.

When it comes to names, the secular originators of Modern Hebrew sought to rearrange existing words in Classical Hebrew—or, better put, Lashon HaKodesh,  the Holy Language—to describe secular things. For example, they used the word Knesset, lit. “gathering,” to describe their newly-created parliament, when that word has traditionally referred to a gathering of rabbinic authorities, e.g., Anshei Knesses HaGedolah, and Knesses Yisrael. They referred to their newly-created secular President as Nasi, a word traditionally used to describe the spiritual leader of the Jewish people, and a word also used in reference to Moshiach.

And, of course, they referred to their newly-created state as “Yisrael” (or “Israel”) a word that in Torah tradition referred to our forefather Yaakov. Although the word Yisrael was used in the context of the Holy Land, it never had a political connotation. It referred not to a state, but to a land, so it wasn’t ever referred to as “Yisrael” alone, but as “Eretz Yisrael.” The word “Yisrael” in this context in Modern Hebrew is short for “Medinat Yisrael,” the State of Israel, which was their newly-created secular political entity based on the secular Ottoman and British law systems and on the political philosophy of western democracy. These are just a few examples of how they took words that had holy, spiritual connotations and attached them to secular and in many ways even anti-religious secular entities.

Put differently, in their choice of names, they took the holy and made it profane, and in that way desecrated those words. So if at all possible, one should try to avoid using such names. E.g., speak of Jews living in the Land of Israel, not Israelis, a term that may not even refer to Jews, because non-Jews with citizenship are Israelis.

But when it comes to ideas, the opposite was the case. The early Zionists shunned traditional words that expressed ideas from a Torah perspective, replacing them with words from other languages that expressed similar ideas, but in a way that was associated with secular cultures and that was stripped of the spiritual connotations of those words as they are found in Torah tradition and thinking. They would either make up a new word based on existing etymology, or simply adopt a non-Jewish word. So here they systematically rejected the holy in favor of the profane, because, of course, they were secular and anti-religious themselves.

For example, take the word morale, which was adopted as a word in Modern Hebrew (מוֹרָל). Morale, according to the dictionary here, means “the mental and emotional condition (as of enthusiasm, confidence, or loyalty) of an individual or group with regard to the function or tasks at hand” or “a sense of common purpose with respect to a group.” When a believing Jew speaks about confidence of success, he uses different words—words associated with his awareness of his dependence upon Hashem for success. He speaks of bitachon, trust in Hashem, or emunah, faith in Hashem. When he speaks of a sense of common purpose, he could speak of achdus, unity, or the like, which is associated with ahavas Yisro’el, love of one’s fellow Jew. The word morale conveys none of these connotations.

To sum up:

When a Jew refers to secular things, he should stick to secular words to name them, and not adopt holy words to describe secular things. (Once the word has already been adopted, and that is the word that people use in conversation, it seems that using that word might be less objectionable; however, one should still try to avoid it when one’s meaning will be clear using a Torah-based word.)

Conversely, his worldview should be so permeated with Torah that the words he uses to describe ideas are taken from traditional Torah-based vocabulary as much as possible, and he should avoid using words that express a concept in a G–dless way. Of course, sometimes this is not possible because a word in another language might be more precise, but this is the preference that one should follow in general. This has nothing to do with Hebrew; the same preference should be followed in English. As long as he knows that he will be understood, regardless of the language one speaks, one should intersperse Torah concepts into one’s vocabulary as much as possible, so that it is clear to one and all that a G–d-fearing Jew is speaking.

Loosely based on a sicha of 19 Kislev 5734.

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Fundamental Components of Existence

The Fundamental Components of Existence:
Kedushah and Kelipah

Rabbi Yehoishophot Oliver

All physical beings draw their vitality from one of two fundamental spiritual energies: Kedushah, holiness, or Kelipah, evil or unholiness.

Kedushah is a spiritual energy that is in a state of bittul, submission to Hashem,[1] while Kelipah is a spiritual energy in a state of yeshus, a sense of ego that arrogantly declares “I exist” and denies the absolute reality of Hashem.

Although the Kelipah typically admits that Hashem exists, and even obeys His will in practice,[2] it feels itself independent from Hashem, and so it denies that He is the only true reality.[3]

Thus, the word Kelipah literally means “shell,” for this force conceals over the reality of Hashem just as a peel hides the fruit within it.[4]

The Nefesh HoElokis, the Divine Soul, stems from Kedushah, while the Nefesh HaSichlis, the Intellectual Soul, and the Nefesh HaBehamis, the Bestial Soul, stem from Kelipah.[5]

More specifically, these two latter souls stem from the higher level of Kelipah known as Kelipas Nogah, which constitutes a mixture of good and evil.[6] However, the Nefesh HaSichlis stems from a higher level of Kelipas Nogah, while the Nefesh HaBehamis stems from a lower level of Kelipas Nogah.[7]

Then there is the lower level of Kelipah, known by the collective title of Sholosh Kelipos HaTemei’os, literally, “The three impure Kelipos.” Aside from a minute spark of holiness hidden very deep down, this level constitutes total evil and selfishness, without any positive aspect.

Kelipas Nogah also acts as the intermediary between Sholosh Kelipos HaTemei’os and Kedushah.[8]

(For an earlier article on this topic, see here.)

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[1] Tanya ch. 6: “The side of holiness is nothing but the indwelling and extension of the holiness of the Holy One, blessed be He, and He dwells only upon a thing that nullifies itself to Him.”
[2] Ibid. ch. 24: “[The forces of Kelipah] are completely unable to contravene Hashem’s will, for they know and apprehend that He is their life and sustenance, since they nurture from the ‘hinder-most part’ of the blessed Supreme Will that encompasses them.”
[3] Ibid. ch. 22.
[4] Torah Ohr 61d. Sefer HaMa’amarim 5648, p. 220.
[5] In some sources it is explained that the Nefesh HaSichlis and Nefesh HaBehamis are in fact one soul consisting of two components, the former being the higher component, and the latter, the lower component (Sefer Kitzurim, p. 81, cited in Tanya Betziruf Marei Mekomos, Likkutei Pirushim, Shinuyei Nuscha’os, chs. 1-28, p. 37). See also Likkutei Torah, Tetzei 37d, which states that “human intellect” comes from the Nefesh HaBehamis.
[6] Etz Chaim, Sha’ar Kelipas Nogah ch. 3. Tanya ch. 1, end; ch. 7.
[7] Sefer HaMa’amarim 5700, p. 93.
[8] Tanya ch. 37.

This post was dedicated by ovi mori, Reb Kasriel Oliver and family in honor of the yohrtzeit of Yehudis bas Dov Ber on 3 Adar.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Two Kinds of Intellect

Two Kinds of Intellect

Rabbi Yehoishophot Oliver

One can understand a concept in two ways:

Lowering the concept to the student: The teacher lowers the concept into terms to which the student can relate by using analogies, concrete examples, and elaborate explanations that convey the concept on the level of the recipient. This simplifies and coarsens the concept, robbing it of the abstract purity of its original state. The recipient remains unchanged in his intellectual domain; all that is expected of him is to pay attention to the lesson. When he listens, he learns new information.

Elevating the student to the concept: The student invests tremendous effort to develop, refine, and purify his faculties until he is able to grasp the concept as is, in its unadulterated state. He may also make some use of analogies and the like during the learning process, but these methods are more “transparent,” and his primary focus is on bonding with the concept itself.

This is the difference between human intellect, the intellect of the Intellectual Soul, and divine intellect, the intellect of the Divine Soul:

Human intellect seeks to bring the concept it strives to understand down into its own frame of reference, and only then is it able to accept and assimilate it. This selfish focus dilutes and coarsens the concept, leaving the mind in its original lowly state. The mind has merely learned some new information on its own terms, but it has not fundamentally changed at all. On the contrary, the more one understands, the more powerful and self-confident the mind becomes.

In contrast, divine intellect seeks to rise out of its parameters, to use intellect itself to transcend the limitations of ego, lose itself, and become subsumed within G–dliness itself.

This explains the difference between the approaches of human intellect and divine intellect to faith in Hashem:

Understanding leading to faith: Human intellect starts without faith, with its own existence as its first premise. Then, through intensive study and comprehension, it comes to accept the existence of Hashem and appreciate His greatness and unity. However, no matter how much it learns, it views Hashem and G–dliness as external subjects of study, not as all-pervasive realities to which it ought to surrender and abnegate itself.

Faith followed by understanding: Divine intellect starts with faith, a faith that stems from its fundamental G–dly makeup, which endows it with an innate sensitivity to the transcendent, absolute reality of Hashem. Then the intellect strives to not only sense this reality, but to understand it intellectually by toiling in study of Hashem’s greatness and unity as explained in Kabbalah and Chassidus. However, the goal of this cognitive process is to bond with the G–dliness whose existence this intellect naturally senses.

This also reflects itself in the emotions that emerge from these two types of intellect:

Selfish, uncooperative emotions: Since human intellect relates to everything through a selfish focus, its intellect need not be translated into commensurate emotions. For instance, one can appreciate the virtue of humility well, but be conceited and obnoxious.

Humble, pliant emotions: In contrast, since divine intellect seeks to humble itself before the Truth of Hashem, it also has a humbling effect on the emotions, making them susceptible and open to becoming aroused with the emotions that divine intellect calls for—love and fear of Hashem, love of Torah, love of one’s fellow Jew, fine character traits as taught in Torah, and so on.

Adapted from the Frierdikeh Rebbe’s Sefer HaMa’amarim 5691, p. 186.

Dedicated by avi mori Reb Kasriel Oliver (Kasriel ben Shmuel) and family in honor of the birthday of my dear sister, Bracha Tsap (Hinda Zelda Bracha bas Kasriel), on 2 Adar. May she be blessed with a sh'nas hatzlachah begashmiyus uveruchniyus!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).



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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Intellect: True or false?

Intellect: True or false?

Rabbi Yehoishophot Oliver

Using the intellect involves absorbing information, giving explanations, drawing distinctions, making comparisons, reaching conclusions, and so on.

Yet although this is the nature of intellect, it is not the goal of intellect, for all these intellectual processes can be done in a correct, true way or in a twisted, false way. The goal of intellect is to transcend selfish, emotional considerations and reach a pure, unbiased understanding of a concept.

The intellect knows that it is liable to be blinded by self-interest, and so it seeks to divest itself of this corrupting influence.

To explain, the Torah warns us: “Bribery blinds the eyes of the wise.”[1] No matter how refined, knowledgeable, and experienced a judge may be, when he stoops to take a bribe, he creates an inner emotional bias that makes it impossible for him to judge fairly.

If at first the judge was inclined to rule against the accused, accepting a bribe to rule leniently is not only detrimental because it constitutes a travesty of justice. It also sways his judgment, inducing his mind to devise of all kinds of pretexts to acquit the accused.

Likewise, consider two parties who come to court, each one pleading his side. Even when the case is highly complex and two-sided, each litigant will present a long list of claims in his own favor—including elaborate, advanced, and even innovative arguments.

Each one is convinced beyond any shadow of doubt of his own righteousness, even to the extent that he is simply incapable of acknowledging any merit in his opponent’s claims. Moreover, instead of partially conceding the perspective of his opponent, he turns around his opponent’s every uargument to further bolster his own case. In fact, even simple, completely uneducated people can come up with such arguments.[2]

The reason for all this is the tremendous emotional investment each side has in winning the case.

The challenge of the judge is to view the case with zero personal bias and thereby apply the law to the specifics of the case before him faithfully and correctly.

Likewise, Hashem endowed us with intellect and charged us with the task of using it to assess the world and our fellow in a mature, true, and objective manner.

When emotions are strong, the person is at risk of rendering intellectual decisions that are incorrect, and ethical decisions that are unjust. This danger is completely unrelated to the extent of one’s intellectual development. No matter how high his IQ and how vast his knowledge, if his emotions are allowed to affect his intellect, all his arguments will be false. On the contrary, the brighter he is, the greater the danger that he may persuade others to adopt his false ideas.

Generally speaking, an immature person relates to the world through his emotions, and his intellect is not true intellect, but intellect recruited—rather, hijacked—for the benefit of his emotions. In the language of Chassidus, only the intellect of his Bestial Soul is active. This is also known as mochin de’katnus, “immature intellect.”

In contrast, an intellectually mature person assesses every issue that he analyzes objectively. Not only is his judgment not colored by his feelings, but even when his personal feelings directly contradict the conclusion warranted by intellect, he reaches the conclusion correctly.

In short, his intellect is not controlled at all by his emotions, but only by the dictates of the faculty of intellect.[3]

This is not to say that this person’s emotions are nonexistent or even that that they are weak. Nor is refining his emotions a prerequisite. One can possess fiery, unrefined emotions, and still possess an intellect with the power to utterly disregard those emotions. This is maturity in intellect. In the language of Chassidus, this is a person whose Nefesh HaSichlis truly dominates. This is also known as mochin de’gadlus, “mature intellect.” (See here and here.)

However, it should be noted that although some people are more naturally gifted with the ability to reach this level than others,[4] one can only truly attain it when one predicates the use of one’s intellect on faith in Hashem and humble submission (“bittul”) to His will as revealed in our holy Torah.[5]

Based on Sefer HaMa’amarim 5691, pp. 162-163.

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[1] Shemos 23:8.
[2] Hayom Yom, Elul 9.
[3] Chassidus calls such a person a “chochom be’etzem ko’ach chochmoso.”
[4] See Tanya ch. 2, end, which explains that the spiritual level of a child depends upon the purity of the parents’ thoughts and behavior during conception. The Tzemach Tzedek explains (Kitzurim Ve’Ha’oros LeTanya p. 75) that this is referring to the degree of the refinement of the child’s Nefesh HaSichlis.
[5] Cf. Likkutei Sichos, Vol. 3, pp. 889-890.




Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).



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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Inner Struggle Against Spiritual Desensitization

The Inner Struggle Against
Spiritual Desensitization

In honor of 10-11 Shevat

Rabbi Yehoishophot Oliver

Our sages say, “A person does not sin unless possessed by a spirit of foolishness.”[1]  It is “foolish” because it seeks to entice the person to sin by concealing from him the truth.

The core truth that the “spirit of foolishness” seeks to conceal is the absolute reality of Hashem. “Hashem Elokim is true; He is the living G–d.”[2] Hashem is the ultimate Truth, He grants life to all creatures, and true life comes only through bonding with Him (see here).

But the “spirit of foolishness” seeks to pull the wool over our eyes and bring us to forget this. Hence it is called Kelipah, “shell,” for it conceals the reality of Hashem just as a peel hides the fruit within it.[3]

When the “spirit of foolishness” takes hold of the person, although he may accept that Hashem exists, and believe in the Torah, this awareness becomes abstract and distant from his heart. How does the Evil Inclination bring the person down to this state?

It does so by enticing him to pursue selfish, crude, base desires with intense passion.[4] He gets so carried away with his lusts that he becomes completely desensitized to spirituality, may G–d save us.

More subtly, the mere immersion and pleasure from worldly matters, even if they are not outright hedonistic, gradually desensitizes the Jew from holiness. The Hebrew word for world, olam, is etymologically related to the word he’elem, concealment, for the world conceals the true reality of Hashem.[5] Therefore, when the person becomes immersed in worldly, secular pursuits and derives his pleasure from them, that very preoccupation dulls his heart to the spiritual and the holy.

In any case, after some time passes, the person no longer feels the rich beauty of fulfilling Hashem’s Mitzvos, the sublime sweetness of delving into Hashem’s Torah, and the intense ecstasy of pouring out his heart to Hashem in prayer.

Then he degenerates further, until he no longer feels low and embarrassed before Hashem when he sins, no longer feels pained at the thought of rebelling against Hashem, and no longer feels disgust and horror at the thought of living a G–dless life.

Then he degenerates still further, his Bestial Soul taking over to the extent that he behaves like a beast—hence the name. An animal tramples and pays no attention to what is underfoot—whether it’s earth, wood, or a person. It has no ability to discern. So does this degenerate person act without discernment, scoffing at religious people and spiritual pursuits of which he has no concept (although he may choose to perform some Mitzvos—the ones that appeal to him). His failure to recognize the value of the spiritual and even scoff at it stems from his complete desensitization to the spiritual.

When we are aware of this danger, we are able to, with the help of Hashem, be vigilant to sensitize ourselves to holiness by striving to constantly grow in our observance of Torah and Mitzvos, especially through the light and inspiration derived from studying Chassidus and following its ways, thereby overcoming the spiritual darkness of the world in the last moments of exile, and bringing Moshiach now.

Based on this year’s chapter of the Previous Rebbe's Basi Legani (ch. 3).
See p. 7ff. in this booklet).

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[1] Sotah 3a.
[2] Yirmiyahu 10:10.
[3] Torah Ohr 61d. Sefer HaMa’amarim 5648, p. 220.
[4] Cf. Sefer HaMa’amarim 5709, p. 163ff.
[5] See Likkutei Torah, Shelach 37d. Ibid., Va’eschanan 2c.




Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).




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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

On voting in elections in the Land of Israel

The remains of the shul in Neve Dekalim, Gush Katif
may it be speedily rebuilt

On voting in elections in the Land of Israel

Rabbi Yehoishophot Oliver

(ETA: This article sadly and disgracefully confirms the article below. May Hashem save us.)

Someone wrote to the Rebbe concerning someone who had written to him, encouraging him not to vote in the Israeli elections. This was the Rebbe’s response.

... Anyone who has a passport in his hand automatically has the ability to vote. By registering for the passport he acknowledges, and not under coercion, the [political] leadership there. If after this he does not participate in the elections, and others see and do likewise, and this is liable to affect the determination of a “major” law or even a minor one, when they [the politicians voted in] vote for the legislation incorrectly, then he shares the blame for the calamity of many.  I have not yet found the person with the “broad shoulders” to be able to take responsibility for such a calamity.

Of course, the above words are not directed at those who give no recognition at all to the [political] leadership, or who don’t want to travel to the Holy Land, may it be rebuilt, for this reason, etc. However, those who are there, and who take part in whatever manner there,[1] but only when it comes to taking part in the elections, they parade their zeal, should know that the opposite is the case [i.e., true zeal is expressed by voting]. 

Moreover, they do damage to the many, as mentioned above. Especially after they have tangibly seen over the course of the years that have passed how the vote of one political representative could have prevented a stumbling block to the many that constituted violation of a rabbinic prohibition and even of a biblical prohibition. This will suffice for the understanding.

It is self-evident that you have permission to write all that I have written here concerning the elections to the one mentioned above, and you may also add sharpness, because no matter how much you add, it will not do justice to the matter.

[1] You should ask him whether he benefits and pays—and thereby assists them—for water service, electricity, and the like. Does he pay taxes, some of which is also given to support the Ministry of Religions—in the plural—and its goals, and so on, and so forth. That constitutes actual assistance, not merely participation. How many times was he or one of his colleagues imprisoned for not paying taxes? If he is truly on the level about which which he writes, why doesn’t he fulfill the ruling of Rambam in Hilchos Dei’os, 6:1 [requiring one living in an environment of wicked people to move away]?

Igros Kodesh, Vol. 11, p. 168.

In my own words: Yes, it is indeed very worthy to oppose Zionism (see here, here, and here). However, that opposition is not applicable in this case. First, if opposing Zionism means not acknowledging the state, the one who refuses to vote in the Israeli elections with the claim: “We don’t want to participate and lend endorsement to the anti-religious Zionist state in any way” has not solved his problem, because he has chosen to be a citizen of the state, and in so doing he is already participating in it regardless: 1. he benefits from government services; 2. he is actively supporting causes that are antithetical to Torah simply by paying taxes.

Now that he is already part of this objectionable system, benefiting from it, and even assisting it, he has a moral and halachic obligation to at least exert a positive influence, and if he doesn’t, he is in fact causing harm to his fellow Jews.

Moreover, the voter is the true anti-Zionist zealot, because he uses his ability to vote and to influence others to vote to thwart the anti-religious legislation that the state would otherwise pass, or at least to lessen the amount and severity of such legislation.

Elsewhere the Rebbe elaborates on the importance of even a handful of votes to the political system as a whole:

The ruling of our holy Torah is known: “One should always view oneself as in an equal balance, and the entire world as in an equal balance” (Mishneh Torah, Hilchos Teshuvah, 3:4). With regard to the elections, sometimes a small number of votes can affect, over the course of time, that a decree [harmful legislation] not be passed, or even revoke the existing decrees. Who is the one in our time who can say: “I saved my own soul, and the community in the Holy Land, may it be rebuilt, let it be as it may be. If they issue a decree, what does that matter to me?” Especially since he pays taxes to all the government offices, which constitutes assistance, and in a direct manner, to their agendas. He registered for their passport, and when he writes letters he certainly knows that what he spends on the stamps goes to the tax offices, and some of that money goes to various objectionable causes. 

Igros Kodesh, Vol. 11, p. 253.

Moreover, the Rebbe specified how one should vote (ibid.):

Obviously, one should vote for the most charedi [G–d-fearing] parties.

And again, this time in a letter to Agudas Chassidei Chabad, the Chabad umbrella organization:

I have come to emphasize ... the holy duty and privilege, that everyone of those who tremble and fear the word of Hashem should take part in the elections. He should do so himself, and he should influence others, to vote for the most charedi parties, so that not even one vote goes to waste. I hereby give permission and authorization to publicize my opinion with full vigor and full force: Every single male and female among those who fear Hashem and think about His Name should do all in their power to increase the number of voters for the most charedi parties.

 Igros Kodesh, Vol. 4, pp. 345-346.

The Rebbe also stressed the disastrous spiritual effects on the country of simply failing to vote for the most charedi party:

... Refraining from this [voting for the most charedi party] automatically augments the strength of the parties who oppose Hashem, His Torah, and its Mitzvos.

Igros Kodesh, Vol. 11, p. 279.

Not going to the elections automatically leads to several more representatives ... from the heretics, and they declare in the Diaspora, and also in the Holy Land, may it be rebuilt, that this is solid proof that this is the majority in the Holy Land [i.e., this supports their claim that the majority in the Land of Israel don’t believe in Torah], and there is no greater desecration of Hashem’s Name than this.

Ibid., p. 357.

What does this all mean to us? Well, if you live in the Diaspora, as I do, it might mean to influence your friends in the Holy Land to vote, if you think that they might not be.

But if you are reading this in the Holy Land, then a very simple, practical question arises: What is the exact  meaning of the phrase, “the most charedi parties”?

What I’m about to say may seem obvious to many, but I believe that it needs to be spelled out. (See some Hebrew letters from distinguished Chabad rabbis here making the same point.) Being charedi is not about dressing very differently from the non-Jews, speaking in Yiddish, and so on. As proper and worthy as those (and many other praiseworthy pious) practices are, they are superficial. Being charedi is about being genuinely afraid to go against the word of Hashem in His holy Torah, and devoted to following it without compromise, starting with refusing to compromise one iota on basic halachah.

With regard to Israeli politics, unfortunately the so-called religious and charedi parties have betrayed us in this regard. In recent decades, this holds true first and foremost with regard to the issue of ceding land. As the Rebbe declared and even screamed in pain from the depth of his heart countless times, Jewish law forbids the surrender of land or even autonomy to non-Jews, or even discussing and admitting the possibility of such a course of action. This is categorically forbidden because:

1. this land is vital for security, and thus surrendering it endangers the safety of all the Jews living in the Holy Land, may G–d save us; 
2. Hashem gave the Jewish people the entire land as an eternal gift, and so it is forbidden to give any of it away to non-Jews; 
3. doing so causes tremendous damage and loss to Jewish property and livelihood;
4. doing so emboldens the desire of the enemy to demand more and terrorize us more, seeing that we are weak and concluding that their threats and attacks are effective
5. when Jews publicly violate the ruling of Torah, spurn the Land Hashem gave us, etc., it desecrates Hashem’s Name.

Yet parties that call themselves religious and even charedi, whose names are infamous, chose time and again to remain in the government coalition and thereby helped unforgivably heinous, wicked deeds to be done (remaining in the coalition in such a case is forbidden, as the Rebbe states in Igros Kodesh, Vol. 11, p. 168), and some even actively voted for such laws, may G–d save us, which of course makes it forbidden to vote for them, “religious” or otherwise (Karasi Ve’ein Oneh, Vol. 2, p. 422). To be specific, the Camp David Accords, the Oslo Accords, and the “Disengagement” were all only able to be passed because of the “religious” parties that chose to enable them by staying in the coalition, and in some cases, even vote for them.

Although there are obviously many other considerations in promoting Torah observance than this one, Torah rules clearly that “pikuach nefesh [danger to life] overrides the entire Torah” (Yoma 82a). As the Rebbe said many times, if one has a choice between a government grant to support Yeshivos, build shuls and mikva’os, and a matter related to securing the Land of Israel, one should forgo the government grant and not compromise on Jewish safety (see Karasi Ve’ein Oneh, pp. 378, 405, 463, etc.). On another occasion (ibid. p. 473), the Rebbe spoke very harshly, declaring that “one cannot base education for Torah and fear of Heaven on funds stained with Jewish blood. Not only is it forbidden to build Yeshivos with such funds, or to teach students fear of Heaven with such funds, it is even forbidden to build a bathroom with such funds (see Avodah Zarah 17a).”

Rather, the meaning of charedi in our time is simple: Vote for parties whose platform includes a clear, principled opposition to any involvement whatsoever in such treacherous schemes, and whose candidates have demonstrated a consistent example of doing so in their public career. 

Since everything we see and hear should teach us a lesson in our service of Hashem, below are some suggested lessons:

1. If you happen to be in an imperfect situation and part of a faulty system, as long as you choose to remain in it, don’t hesitate to have the maximum positive influence on those around you as you can, and influence others in your situation to do likewise. Yes, the system is deeply flawed, but that doesn’t mean that you can’t be a force for significant good as long as you’re in it (of course, with the proviso that one is not actually violating Jewish law, which is never permissible). 

2. As important as it is to dress as a chossid should (see here and here), the main thing is to be G–d-fearing, and the dress is encouraged because it is another method of reaching that goal. But if one is not G–d-fearing, the pious dress and other trappings do not help. (Along similar lines, see here, and Yeshayah ch. 1.)

3. Even if one’s intentions are supposedly very worthy, any choice of action that comes at the expense of basic Jewish safety is indefensible and contemptible.

(For a great Hebrew article on this topic, see here.)

Modeh Ani: Inviolate and ineffable

Modeh Ani: Inviolate and ineffable

Rabbi Yehoishophot Oliver

As mentioned in a previous article, in Modeh Ani, the Neshamah’s essence—“ani”—becomes manifest. This is the soul-level of Yechidah, the Pinteleh Yid, the essential Jewishness within every Jew (for more on the Yechidah, see here). This level of the Neshamah is so pure and transcendent that it cannot ever become blemished or defiled, G–d forbid.

This also explains why Modeh Ani is said before we wash our hands with neggel vasser, when they are still ritually impure, for as the Previous Rebbe stated, “All the impurities in the world cannot contaminate the Modeh Ani of a Jew. He may be lacking in one area or another, but his Modeh Ani remains whole.”[1]

In the recital of Modeh Ani, the Yechidah is manifest, elevating the Jew above all the world’s temptations, sorrows, and impurities.

This[2] is the reason that no divine names are mentioned in Modeh Ani. It is not because Modeh Ani is less than other prayers, as one might have thought. On the contrary, in Modeh Ani we acknowledge and connect with Hashem’s very Essence, which is so sublime that it utterly transcends all limitations and cannot be “grasped” and revealed to us through any name.[3]

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[1] Sefer HaSichos 5703, p. 7. Hayom Yom, 11 Shevat.
[2] See Kuntres Inyanah Shel Toras HaChassidus, sec. 11, fn. 78.
[3] Likkutei Torah, Pinchas 80b. Cf. Zohar 3:257b.



Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).




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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Balance in chinuch

Balance in chinuch

Rabbi Yehoishophot Oliver

Our sages say: “Avraham—Yishma’el emerged from him; Yitzchak—Esav emerged from him; Yaakov—his bed was complete.”[1] Chassidus explains that although Avraham’s avodah (divine service) was chessed, kindness,[2] and it was a pure and holy chessed, it lacked the balance that only gevurah, strictness, can create, and so it was susceptible to being overcome by its evil counterpart—unholy chessed. Likewise, the avodah of Yitzchak, pure and holy gevurah,[3] lacked the balance that only chessed can create, and so it was susceptible to being overcome by its evil counterpart—unholy gevurah (for more on the way attributes can exist in both a holy and unholy form, see here).

This is the reason that Avraham’s avodah was incomplete, and therefore Yishma’el, who personified evil chessed, emerged from Avraham. Likewise, Yitzchak’s avodah was incomplete, and therefore Esav, who personified evil gevurah, emerged from Yitzchak. Only Yaakov, whose avodah was tiferes, “harmony,” which combines and balances chessed and gevurah, begot children who were all righteous—“his bed was complete.”[4]

Chinuch (education)—and any relationship, for that matter—requires the unconditional love and permissiveness of chessed and the rigorous, harsh discipline of gevurah. But as valuable as each of these approaches is, adopting either one to the exclusion of the other is unhealthy. Although following the opposite approaches of chessed and gevurah simultaneously may be challenging, they must be both be incorporated—and carefully balanced.

Most people are naturally inclined to be lopsided in their approach—some through excessive chessed, others through excessive gevurah. We can learn from Avraham and Yitzchak that following one’s nature, going to extremes, and failing to create the proper balance between these two approaches may well lead to a tragic outcome, may G–d save us. The parent and educator are faced with the task of striking a balance between chessed and gevurah, and this is the key to their success in the chinuch of their offspring and students.

(Of course, all the above constitutes a very general statement. In any given chinuch situation one must assess how to strike this balance correctly, based on the general guidelines laid out in Torah, and the advice and guidance of rabbonim and mashpi'im, and that is a separate discussion.)

Adapted from the Alter Rebbe’s Likkutei Torah, Va’eschanan 5a. Cf. Torah Ohr, Toldos 20c.

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[1] See Toras Kohanim on Vayikra 26:42.
[2] Avraham is associated with love and kindness, as it is written, “Avraham, who loves Me” (Yeshayah 41:9). Moreover, “The divine attribute of kindness said before the Holy One: ‘Master of the Universe, since the days of Avraham, I have not have to perform my job, for Avraham serves in my stead’” (Sefer HaBahir 191, cited in Pardes 22:4).

[3] The Torah associates Yitzchak with holy strictness and fear, referring to Hashem as “the fear of Yitzchak” (Bereshis 31:42). 
[4] For more on this topic, see Zohar 3:179b; Torah Ohr, Bereshis 17c.



Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


~~~~~~~~~~~~~~~~~~~~
Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.