#gettlefish

Today I wanted to address something I have seen all too often, regarding the Torah approach to politicians - not only non-jewish politicians (particularly and especially), but even Jewish politicians. In addition, there is an issue which applies to all idolaters (I will explain the context of this term later on!), including all non-jewish politicians who fall into that category.

First of all, in Kitzur Shulchan Aruch (167:14), there is a rule stating that a Jew is forbidden to give a gift to a non-Jew that they do not know, based on the posuk “do not give them grace” (לא תחנם) which our sages explain to mean “do not give them a free gift” (לא תתן להם מתנת חינום). This being a scripturally-sourced injunction, it does not depend whatsoever on who or what kind of a person that idolater is, provided that you do not know them personally. Giving a gift to an idolater you have a working relationship with is considered under this halacha to be a purchase, as they have either already paid you or helped you in some way (and the gift is in appreciation), or there will be some personal benefit as a result of the gift.

Furthermore, the Kitzur rules (167:15) that it is also prohibited even to compliment an idolater that you do not know personally, as it also falls under the category of “do not give them grace”. This applies even complimenting their appearance, and, as the Kitzur says “How much moreso to compliment their actions”. However, it is permitted to compliment their appearance in certain situations, if you are intending not to compliment them, but to compliment Hashem for creating such a beautiful creation. The Kitzur clarifies at this point (167:16) that we are permitted to take care of the non-jewish poor (in other words, they aren’t included in the category of idolaters who you cannot give a gift to), because of darkei shalom.

The category of who is considered an “idolater” is delineated in the Rambam (Maimonides) in his magnum opus, in The Laws of Kings and Wars (Chapter 8): This includes anyone among the non-jews who does not keep the 7 Laws of Noah because they were given to Moshe at Mount Sinai to give over to the nations (A relatively high bar to reach, as someone who does not keep the Laws of Noah because they don’t know about them, someone who keeps them because they are logical, and even someone who keeps them becaues they were given to Noah, are all categorized equally as idolaters).

The ruling in 167:14-15 applies to all people classified as “idolaters”, certainly including non-Jewish politicians, who you would be hard pressed (if not frankly unable) to prove are keeping the 7 Noahide Laws because they were given to Moshe. While there may be heterim (exceptions) for individuals to donate to political campaigns (regarding the ruling of 167:14), as they don’t represent individuals but rather ostensibly collections of policy that you may want implemented in your area, it is always best to donate first to Torah Institutions rather than political campaigns. However, this idea does not extend to the question of complimenting individual idolatrous politicians, like the candidates currently running for federal office in this country. You can certainly vote according to your conscience, but know that complimenting your pick, especially regarding their actions (saying “Oh, this individual is/was so good for Israel!” Or “This person will be better to support Torah in this country”) would definitely constitute a violation of the ruling in 167:15.

In Masechta Avos in the Mishnah, there are 2 mishnayos which deal with the question of our interaction with any politician, one in the first chapter, in the name of Shamaya (“Don’t become familiar with the government”), and an additional mishnah, brought without a name in the second chapter. The conclusion of the first mishnah, written by Shamaya, is explained by the Bartenura as follows:

”’Do not become familiar with the government’ in order to receive any sort of authority from it. Another explanation is ’do not become familiar with the government so that you will not violate the expectations of your maker‘, as happend with Doeg HaEdomi. ’government’, using the term rashus (permission), indicates the government’s ability to do what it wants, regardless.” This applies even with Jewish politicians, especially those that do not keep Torah.

The second explanation of the Bartenura is especially notable in the case of idolaters in government, as following them and trying to become close to them would almost inevitably lead to the violation of the aforementioned halachos in Shulchan Aruch.

The second Mishnah is stated as a stam (a mishnah without an attached name) meaning that the compiler of the Mishnah (Rebbi Yehuda HaNasi) intended it to represent an absolute teaching, universally applicable in all relevant situations, rather than the opinion of one particular Rabbi:

”Be careful around the government, as they will not befriend a person except for their own needs; they seem like friends when it is to their own benefit, but do not stand by a man in his time of need.”

The Bartenura explains that this Mishnah advises people who are involved with the needs of the Jewish Community and the Jewish people, who need to be acquainted with authorities in order to facilitate the community’s ability to live and thrive, that the government is not our friend. The government isn’t thinking about the Jewish people, they’re only thinking about themselves. This is a poignant lesson that has been proven all too clearly over the past 10 years, with world leaders giving platforms to antisemites to broadcast their hate… as well as local and national leadership legitimizing, emboldening, and endorsing antisemitic organizations and protests. For us, though, it’s important to remember that we don’t have to rely on them, nor have we ever. We have an advocate above who can and will judge us favorably and support us in our time of need. If we want to be redeemed, if we want to leave our exile… We just have to reach higher.

I'm at the train station right now. It's fascinating the type of panic that sets in when you are lost and confused about what's exactly going on.  

The train is red, like a dull long metal chocolate wrapper thats grown tarnished over the years. It's not like the new light rail in ירושלים, all silver and gleaming, Shaped cylindrical like a rocket gliding to it's next destination. But nothing remains under the sun, and I expect it too will one day tarnish. I'm a little nervous I'm waiting at the wrong רציף but this isn't a big deal because whatever happens, l find my way and figure it out. I'm a little upset because I thought tomorrow was Yom Yerushalaim, not today, and I wanted to be there for it. But only a little. It's a privilege to be here either way.

I just got in the train and it's so cool!! I recall reading a book where it described a train as having stops in places where people would give you oranges- this, for some reason, made me feel very excited regarding train rides. Why, I don't know. But either way, I'm on a train and very happy and grateful to be looking out at the Israeli countryside- what an opportunity!! When the train doors close it sounds like the elevator on star trek- "whooooshfff!” I'd better say tephilat haderech now. 

Sometimes when the train curves I can see its front, and I am reminded this is a train ride and I feel a bit giddy- I wish I had a conductor hat or a whistle or something, despite the lack of social convention involved in  displaying or using either of those within the quiet setting of a train.

There’s a man here that is speaking a mixture of Hebrew and Russian. It's curious to hear a mixture of Hebrew and Russian being spoken on a phone. Russian sounds like bubbling water and tastes like stilton cheese while Hebrew feels like a smooth skipping stone and tastes like dark chocolate. It's harder to describe what hebrew feels like because I’m not listening to the sounds, but trying to decipher the words. 

 So I'm looking out the window-( what better way to spend Yom Yerushalaim than traveling there and surveying Israel ?) and I see two HUGE plantations/houses, filled with (I think) geese!!!!  

I'm now In Beit Shemesh.

As I videotape this journey it occurs to my mind that this opportunity- to just see a bit of eretz yisrael is suh a huge gift, amazing stupendous breathtaking gift. I feel so very blessed.

The pictures I take cannot fully reflect the beauty of sun dappled hills and crags, covered with trees, some sprouting broccoli like out of the mountain. But it's all of the little things too- a stream, secretly flowing between the trees, a bunker, covered in roots, decrepit and abandoned, nestled in the forest among pink flowered vines and towering forest. It's inspirational, electrifying- it makes me want to weep an laugh and shout an sing, merely because I've been given the opportunity to look upon this wonderful aspect of creation. The firs, bottom branches sloping downwards, an the top branches desperately reach for the sky. They lean, almost held my and invisible string, horizontally off the mountain's slope. There is a dirt path between these two mountains- I imagine myself hiking upon it, maybe using the staff we got together that also can be used as a flute. I can imagine the ache in my muscles as I smilingly explore this region, actually experiencing this nature with my other senses, not just my eyes. And yet I wonder at ancient times, where splendor and singing could be heard throughout a united nation, where someone could lose a donkey and wander throughout these hills to find a prophet, or a group of prophets singing and playing music to Hashem. I wonder at a beauty I never had the opportunity to experience.  

I see little boxes- houses appear in mountains now, not just trees and I think we must be in/approaching Yerushalaim. I also know the agricultural formation to the mountains here- like stairs, so I think maybe we are approaching.  Yerushalaim - how very very very joyful!!! I was right- almost time to step off!!

Fast Day: 

Today: 1) The “long Avinu Malkeinu” is recited during the morning and afternoon prayers.

2) The Torah is read during the morning and afternoon prayers. The reading—the same for both morning and afternoon—is Exodus 32:11–14 and 34:1–10, which discusses the aftermath of the Golden Calf incident, how Moses successfully interceded on the Israelites’ behalf and attained forgiveness for their sin. After the afternoon Torah reading, the special fast-day haftarah, Isaiah 55:6–56:8, is read.

3) During the Amidah prayer of the afternoon service (Minchah), those who are fasting add the paragraph Aneinu in the Shema Koleinu blessing. (It is also added in the cantor’s repetition of the Amidah in both the morning and afternoon services, as its own blessing between the blessings of Re’eh and Refa’einu.) Additionally, the priestly blessing is also added in the repetition of the Amidah in the afternoon service.

~Chabad.org