Scattered Thoughts on the Footage from the Knessiah Gedolah

I.

Last night I lamented in writing that (at least in my limited experience – I could be totally wrong about this) while it is possible to seek out stories about the talmidim of, say, the mussar yeshivos, it is a little harder to find stories about the talmidim of the Aruch laNer, to give a real tzura of what a gadol from Frankfurt was like.

This was the last thing I wrote before I went to sleep.

Then I woke up and pretty much the first thing I saw in the morning was this (thank you Prof. Weingrad):

http://rygb.blogspot.ca/2015/02/the-fuller-first-knessia-gedola-video.html

(I'm linking to Rabbi Bechhofer's because he posted the list of who's who)

Hazorim bdima brina yiktzoru, it is the footage from the first Knessia Gedola (I guess – it says Vienna, not Katowice); it is footage of Moreinu Rosenheim, and one R' Ehrmann (but he can't be the one I'm thinking of, right?), and some others whose names are not as familiar to me; and – R' Chaim Ozer, and – R' Elchanan - Wasserman, and – the Chofetz Chaim.

For this video the Internet was created.

(Let me just translate that a minute:

I had been lamenting that I don't know how to get a clear idea of what the great Torah scholars of Germany were like; but this film has a few of them in it, along with some from eastern Europe who have been a household name for the past 70 years but whom nobody has ever seen on film.)

II.

Nevertheless, thank G-d there was no movie camera at Sinai, or in the sukkah of Pachad Yitzchak, or at any other event in between.

I say this because in watching a film it is hard not to confuse the event itself with the film of it.

Still, it is hard not to be disappointed when a man in the film puts his hand over the camera.

III.

The Torah world gets its learning from texts and conversation. This is the only time I have seen it converge around a film.

IV.

I hope that teachers and parents will continue to allow their children many years of Chofetz Chaim stories before they show this film. I want my daughter to know the Chofetz Chaim as the Chofetz Chaim of the sefarim he authored and of the stories before she ever sees the Chofetz Chaim as a figure on a screen.

Lehavdil elef alfei havdalos, my mother did not let me see Fantasia until I was twelve. Once you have seen Fantasia, whenever you hear one of the pieces in it you have to try hard to think of the music as music, rather than as an accompaniment to the film you are not watching.

V.

It is an immense gift to the generation that this film has come to its attention.

To be able to see how a person carries himself – is a most extraordinary thing.

VI.

I imagine the good folks at the University of South Carolina trying to fathom what just happened.

How would I explain what it means to us to see the Chofetz Chaim on film – or what the Chofetz Chaim means to us?

I cast about for analogies – analogies fail me.

VII.

If the Chofetz Chaim is on Youtube, then anything is possible.

Excuse me a moment while I go fill up my oil lamp with vinegar.

I feel like this changes the nature of the Internet entirely.

Don't Be a Menace to Elijah the Prophet While Worshipping Your Idols in the Hood

[Looking for feedback on this work in progress. Experimenting with "novelizing" segments of Tanach based on the understanding of Chazal and commentaries, to create quality Jewish "edutainment" and thereby increase Jewish awareness of genuine Torah information. Below is my first "installment" (in progress). Please comment!-Rafi Mollot]

"Choose for yourselves a bull!" Eliyahu called out to the crowd. Four hundred and fifty prophets of Baal had arrived in response to the challenge of the lone prophet of the One God.

"Prepare yours first, for you are many," Eliyahu instructed them, hardly concealing the tone of false deference, as though the Torah's appeal to give preference to a majority extended to these adversaries of the Torah.

"Call out in the name of your gods," Eliyahu continued, "but set no fire." Nearby, a crowd of thousands of Israelites had gathered upon the mount, the precipice of which held Eliyahu and his opponents in this contest to determine to whom the hearts of Israel should pledge their allegiance -- to the One God, or to Baal and his pantheon.

A rustle of voices emanated from the crowd of idolatrous prophets as a huddle of the leadership determined which of two similar cows to choose for their offering. After a brief murmur and shuffling of feet, a representative cadre of the prophets of Baal emerged from the mob and approached Eliyahu. Eliyahu stood back, gesturing toward the two bulls that stood dutifully and nobly together, awaiting their fate.

The Baalite group circled the pair of bulls, performing a careful perusal of the beasts with their eyes, assessing each creature's worthiness. One of the men put his hand out toward one bull, looking up as he did so to catch the gaze of his cohorts. They looked back toward him, understanding his gesture, and nodded their assent.

The man took hold of the rope dangling from the bull's halter and turned his back to Elijah, ready to proceed toward the waiting crowd of his fellows, and the men with him did likewise. He stepped forward, but as the rope grew taut, the bull, rather than follow, planted its hooves and resisted the prophet's pull. The prophet stopped, confused, and turned back to face the bull. He tugged again at the rope, more forcefully this time, but with the same result. The bull did not budge. A third, more forceful attempt, the prophet's face contorting in a reddish mix of frustration, indignation, and embarassment, could not overcome the bull's tenacity.

The Baalite prophet's companions, noticing the struggle, stopped to return to their friend's side. As the one pulled the rope, the others pushed at the animal's hind quarters, but to no avail.

Ashamed to look up at their opponent Eliyahu, they could nevertheless hear him stifle a chuckle. From his distant post, he stretched his arm forward warmly toward the second bull. As calmly and obediently as a faithful dog to its master of many years, the bull turned and trotted toward Eliyahu, allowing the prophet of God to caress its head and stroke its body as the animal drew itself up alongside the holy man.

A murmur came over the Israelite crowd as it witnessed the remarkable preference showed by the animals for the lone combatant.

But the matter was no wonder to Eliyahu. Given the choice of fates, to become an offering on the altar to the One True God, Creator, Sustainer and Master of the Universe, or to become the object of sacrifice to a false deity, and a disgrace to its Creator, what creature would choose the latter, or even go willingly if forced to do so?

The Baalites and their chosen beast remained locked in their contest of muscle and will. A second group of Baalite prophets dispatched themselves from the larger gathering to join their struggling cohorts. Taking up positions at all sides of the beast, they set upon it again, heaving with full force.

An audible crunch of gravel pierced the air as the bull, its breath heavy with resistance, began to slide forward, propelled by the combined force of its Baalite antagonists.

Desperate, the beast, letting out a mighty bellow, swung its horned head, throwing off those men restraining its front quarters. Upon seeing the ferocity of the beast aroused, those Baalites pushing at the animal's back acted instinctively, some swiftly retreating to avoid becoming victim to the animal's horns, others bracing the animal with even greater firmness. The latter group shortly regretted their bravery as the animal's hind hooves, propelled by the leverage granted the beast by its liberated front quarters, transformed them into projectiles.

The now ferocious beast spun around and began a charge toward Eliyahu. A gasp engulfed the crowd of spectators. Any Baalite prophet who lay on the ground in the aftermath of the bull's assault quickly scrambled before being trampled by the raging beast.

Eliyahu stood his ground calmly as the speeding animal swiftly closed the distance between them. Within just several bounds of Eliyahu's post, the beast slowed its charge, and with a placid stride, approached the prophet with its head bowed.

Carefully avoiding injuring Eliyahu with its horns, the bull pressed its head against the Man of God, and, with tearful eyes, buried its face in his cloak. As though to comfort it, the second bull slid itself alongside the first, leaning its head upon its beastly brother in compassionate empathy.

Eliyahu squatted down, placing his hands on the cheeks of either animal. Looking into the eyes of the bull chosen by the prophets of Baal, Eliyahu whispered, "Go. You will both sanctify the name of God today."

The beast returned the prophet's gaze. With a deep breath and an understanding look that seemed to belie its animal nature, the bull raised itself on its haunches, and, holding its head high, began the march toward the Baalite camp with a regal stride. The prophets of Baal accompanied it alongside, unsure now who was leading whom.

(Based on I Kings 18 v. 25-26 and Rashi's comments there.)

The Difference between Elul and Rosh Hashana

The difference between Elul and Rosh Hashana, said Rabbi Geometry, is that in Elul the King is coming, and on Rosh Hashana the King arrives.

The Jewish View of the Afterlife

This point came up recently in a class, and it is worth sharing:

While there are people who find their jobs fulfilling, many conceive of work as a way to earn a paycheck, which is cashed into a number of options, from which they can then choose. The reward of the work hasn't much to do with the content of the work itself: you design programs for Intel; you don't get to keep them.

People tend to assume that the Jewish view of the afterlife is similar: you do good in this world, which racks up brownie points with God, and then you cash them in in the Next World for some spiritual-bliss commodity.
Not so. In this world, you strive to perfect yourself. And at the end of the day, when the job is over -- that is what you keep: what you've made of yourself.

In proportion to how much one has become a more divine person, one will find the next world, a place of closeness to the ultimate Good, a great pleasure.

Beyond Infinity's Threshold

(Dedicated in memory of מרדכי בן אליהו הכהן ע״ה)

Q: What is the reason that the Divine name “Sha-dai” is inscribed on the outside of a mezuzah scroll?

A: The Torah refers to G-d by a number of names. One ought to ask the more basic question: Why does G-d have so many names?

We cannot know the essence of G-d. As mere mortals, we cannot fathom His Infinity. However, we do experience the Almighty inasmuch as we are aware of His actions. The “names” of G-d function as labels for particular types of G-d’s interactions with the world

The Gaon of Vilna, in his commentary to the Book of Ruth (1:1), cites the teaching of our Sages that the name “Sha-dai” refers, in abbreviation, to “the One Who said, ‘Enough’” (“She-Amar Dai”). This name describes G-d inasmuch as He sets boundaries and limitations in the world, “laws” of nature, as it were. The Hebrew word “din,” meaning “law,” is based on the word “dai.” The laws of physics and the entire naturalistic system that guides our physical world emanate from this name.

Conversely, the four-letter Name, or Tetragrammaton, comprised of the letters “yud,” “heh,” “vav” and “heh,” which form the words “hayah” (“was”), “hoveh” (“is”), and “yihyeh” (will be), indicates G-d’s infinity and unlimited capacity, as One Who transcends even the bounds of eternity. G-d’s abundant will and capacity to give emanates from this name. This name appears within the sections of text inscribed on the inside of the mezuzah scroll.

Every human being has a dual capacity — that of the spirit and that of the body. One’s spiritual wealth derives from one’s relationship to G-d, through one’s fulfillment and study of the Torah. One’s physical wealth resides in one’s worldly assets and indulgences. One’s spiritual self is one’s “inner” being while one’s physical identity forms one’s “outer” being.

In elevating man above the animals, G-d’s plan calls for man to curtail his animal component, the body, and develop his G-dly component, the soul; he should limit his outer being and expand his inner being. Therefore, explains the Gaon, as a sign to mankind to follow this Divine directive, G-d commands that we install the mezuzah upon our doorways and gateways, the threshold between inside and outside. The inside of the mezuzah contains the four-letter Name, indicating our obligation to develop and expand our inner self in an unlimited fashion, forming as strong a bond to our Creator as possible. The outside of the mezuzah bears the name “Sha-dai,” reminding us to place limitations on our physical indulgences in order to elevate ourselves above the natural world. In combination, these two strategies lead to spiritual success and fulfillment of the human mission.

May we merit to internalize the message of the mezuzah’s design, crossing the threshold between outer and inner realms to realize the infinite potential within.