Apr 22, 2024
Moishe Feinstein-Moskovich
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Moishe Feinstein-Moskovich
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Tzama Lecha Nafshi.. Psalms 63:2. Here is the Chabad Lubavitch Russian adaption of this Psalm, blending the Hebrew text and a Russian verse.
So as I was navigating Jumblr™, I came across some classic anti-convert sentiment. And I would like to say... stop.
You are going against Halakha. Reconstructionist, Reform, Conservative, Orthodox, all the Major Jewish denominations ALL accept converts. Converts to Judaism are merely Jews who have been lost and made their way home. They are not less Jewish. They have simply returned to their family. Also, they often know more about Judaism than those of us born into it. They often show more dedication to Halakha and living a Jewish life than those of us born into it. And even if you claim to accept them, G-d forbid, don’t remind them that they are converts. Don’t do or say anything to make them feel like less of a Jew.
I was born and raised Jewish, but my mother is a convert. No, she did not convert to marry my father; she was already a regular member of our synagogue before he even moved into town. She is just as Jewish as my father and my rabbi and all the members of our congregation as well as me. Some ger-phobes would say that I am not Jewish either, as my mother converted. But why would you pay attention to one part of Jewish law but ignore the other?
Conversion to Judaism is nothing like conversion to Christianity and the majority of the world’s religions. A Jew by choice is more of an adoptee or an immigrant than a convert. We are family, and we are a country. Don’t you dare ostracize converts from our community.
Hi this might be outside the scope of this blog but I was wondering if there's any chassidim/orthodox/better informed people in general from the NYC metro area (Rockland/NJ) who wouldn't mind letting me message them directly to discuss some of the antisemitic rhetoric going on in those areas wrt school funding/school board issues etc. I don't understand the situations well but some colleagues have been spouting some unsavory rhetoric and I'd like to be able to respond better.
(cont’d but not necessary to post) I don’t have well formulated questions on the topic, but basically a lot of the concerns I hear from people are (I think) that people move to the area, vote down taxes and join public school boards to limit their budgets, and then somehow fund private religious schools? And therefore “ruin” local public schools, primarily in the less well off neighborhoods. Research on this only gives me polemic news articles which is why I want to talk with a real person
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I'm looking for a drawn picture of maybe simchas torah. it shows a big, vaguely chassidish (long beards, black suits, black hats) group of men on the left, dancing together; on the right, separated from the men, are three or four women, dancing together on their own. they are possibly dressed in white, but I'm not sure abt that. does anyone recognize it from that description and has a link to it?
Daily Tanya: Chapter 32 (cont.)
Attitude to a friend who has sinned (cont.)
"Those close to him" who sinned, and who, despite being berated still did not repent. You are commanded to hate them (so that they would understand their condition). The, Alter Rebbe now adds, "it is also a mitzvah to love them."
As we learned at the beginning of the chapter, the commandment "and you shall love your neighbor as yourself" is towards everyone, even the wicked. And from the words of the, Alter Rebbe, here it appears, that for those whom it is a mitzvah to hate, that hatred in no way diminishes the love.
But how can one develop both a feeling of love and a feeling of hatred towards that person?
The Tanya explains: Since hatred is "towards the side of the evil in them" (the evil that led them to sin), while love is "towards the side of the good in them" (the good that is hidden and is present even in the evil man). The two are reconcilable: two commandments are fulfilled simultaneously, in a manner that "both are true".
To arouse compassion
In addition to the fact that he must continue to love the friend who has sinned, it is also his duty to arouse compassion in his heart for the divine soul of the friend, that is in exile within the evil of the sitra achara, which dominates it.
Compassion in this case is doubly virtuous:
a. It prevents the hatred from slipping into a 'general' hatred of the friend (it will focus only on the hatred of the evil in him).
b. In this manner, he will arouse and strengthen his love for the friend., as implied in the verse: "Jacob, who redeemed Abraham." The meaning is: "Jacob" represents compassion and "Abraham" love. When "Abraham," love, must be "redeemed," that is, brought out of concealment, it is "Jacob," compassion, that accomplishes this redemption, for as said, compassion banishes hatred and arouses love.
Daily Tanya: Chapter 32 (cont.)
Hatred towards a friend who has sinned - A conundrum
The Talmud says (and Jewish law instructs us so), that if you see that your friend has sinned, you are commanded to hate him; further, you should relate the fact to that person's teacher so that he too will hate him.
We need to understand how this teaching conforms to what was taught at the beginning of the chapter: "to love every soul of Israel from greatest to smallest" (meaning, whether that person be righteous or evil)?
The Alter Rebbe explains that there are conditions:
The commandment to hate the friend who has lapsed in one instance is not meant towards just any person, but rather "to one's companion (who is one's equal) in Torah and mitzvot". Further, regarding this companion, the commandment to hate him does not begin as soon as he has lapsed, but only once he has also fulfilled with him—with the sinner—the injunction: “You shall repeatedly rebuke your friend," meaning he who is on a par with you in the Torah and the mitzvot, but who, nevertheless, has not repented of his sin.
Let's emphasize something
The sinner of whom the Talmud speaks, even after sinning, remains his "friend in Torah and mitzvot", a Jew who is learned and observes Torahand mitzvot like him, and in addition, he is also close to him and they even have a common rabbi.
That is the case in point in the Talmud, and this instruction (to hate another Jew) should not be applied in other situations, as described below in the rest of the chapter.
Demonstrating hatred as an exercise
Some hasidim explain that the commandment to show a friend hatred is intended to draw attention to his wrongdoings, and in this way to return him to the righteous path.
Clearly, this remedy will only be effective if used towards a "friend who is on a par with you in the Torah and the mitzvot, but who, nevertheless, has not repented of his sin." However, in other situations, or towards other people, this "remedy" can only be harmful and its use would be prohibited.