pitputim: Recent Episodes
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As I reflect on this day, two distinct lines of thought emerged from the stream of digital correspondence that continually floods our lives.
Lubavitcher Communal RabbisChabad, unlike the mainstream Charedi community in Israel, does not fit the typical mold. Its members contribute to society, hold jobs, and serve in the army. They are a source of uplift and encouragement to Israeli soldiers and wield significant influence. While I could do without the proliferation of Meshichist signage plastered across Israel, it’s important to recognise that Chabad is not part of the Charedi sector that refuses army service—let alone the faction that declares it would “rather die than enlist” or prefers to “leave the country in order to remain in Kollel.” In Melbourne, Chabad is integral to many Shules and has a rich, foundational history.
The Lubavitcher Rebbes, especially from the time of the Rashab onwards, have been staunchly opposed to secular Zionism. Their rhetoric has often paralleled that of the anti-Zionist Hungarian Satmar movement. This should not come as a surprise. It is entirely possible to be deeply supportive of Jewish life in Eretz Yisrael—note that Lubavitchers will typically avoid the term State of Israel—while still rejecting the idea of a secular Jewish state as a legitimate component of the Jewish worldview (Weltanschauung).
The last Lubavitcher Rebbe had at least two notable interactions regarding Yom Ha’atzmaut:
- When Rav Moshe Tzvi Neriah, a prominent Rosh Yeshiva of the Mizrachi movement, asked the Rebbe why he did not celebrate Yom Ha’atzmaut, the Rebbe replied with a rhetorical question: “Perhaps you should ask why I don’t fast on Yom Ha’atzmaut.”
- The Shulsinger brothers of New York, well-known printers of Jewish texts and calendars, once submitted a draft of a Chabad calendar that included Yom Ha’atzmaut on the 5th of Iyar. Rabbi Hodakov, the Rebbe’s executive secretary, struck it from the draft. When the brothers challenged the decision, arguing that the day at least deserved recognition as one of salvation, they were granted an audience with the Rebbe. In a reportedly heated exchange—audible even outside the Rebbe’s office—the Rebbe is said to have responded: not only was the founding of the State not the beginning of the Redemption, but in fact, it was delaying the Redemption.
Now, to many, none of the above is new. To others it may be surprising. My question though is to the Communal Chabad Rabbis and the members of the communities in which they lead.
“Rabbi X, do you believe that the existence of the State of Israel is an impediment to the Geulah—the Redemption—or, in Chabad preferred terminology, ‘the coming of Moshiach’?
This is not a theoretical question. Chabad Rabbis lead the following prominent Melbourne congregations: Caulfield Shule, St. Kilda Shule, Central Shule, South Caulfield Shule, two minyanim at Mizrachi Shule, Melbourne (Toorak) Shule, East Melbourne Shule, Moorabbin Shule, the Ark Centre, and Hamerkaz Shelanu. (I have not included various Chabad Houses or the Yeshivah Centre, though Hamerkaz Shelanu may well qualify as a Chabad House.)
Ask your Rabbi. I’m genuinely interested in their response.
Are we to believe that newly unfolding historical realities are irrelevant? I’ve been deeply influenced by Rav Soloveitchik, who famously parted ways with his grandfather, Reb Chaim Brisker—who shared the Rashab’s view—on this issue. Rav Soloveitchik declared:
“History has paskened against Reb Chaim”
A Rabbi Who Champions Interfaith Dialogue: Reflecting on Rabbi Ralph Genende’s Recent StatementRabbi Ralph Genende, formerly of Caulfield Shule, has long been a sincere advocate for interfaith harmony and respectful dialogue. His deep appreciation for Indigenous Australians is evident both in his words and in his actions. In this week’s edition of The Australian Jewish News, he wrote:
The Jewish people have a long love affair with Israel. It’s probably one of the most extended loves for a land and for a place, bar our First Peoples of Australia.
This poetic statement raises several theological questions. I want to emphasise at the outset that these questions are not meant to diminish, dispute, or relativise the deep connection that Indigenous Australians have with their land. Rather, the questions are directed at understanding how Rabbi Genende reconciles this comparison with traditional Jewish theological perspectives
- When did the First Peoples inhabit Australia in relation to biblical chronology?According to Jewish tradition, Adam was the first human, and ten generations later, the world was destroyed by the Flood during Noah’s time. The Midrash speaks of previous worlds created and destroyed before ours, but these are generally understood as metaphorical or spiritual realms. Is Rabbi Genende suggesting that Indigenous Australians predate or parallel the post-Adam narrative? Or does he interpret these timelines differently?
- Was Australia included in the Flood? The Torah (Bereishit/Genesis) describes a global flood that spared only Noah and those aboard the Ark, with the notable exception—according to some commentaries—of the Land of Israel. Would Rabbi Genende argue that Australia was also spared? Or is he aligned with those who read these descriptions allegorically?
- Were the First Peoples already in Australia at the time of Abraham? God’s command to Abraham to traverse the land of Israel—“for I will give it to you and your descendants”—marks a foundational moment in Jewish history. Does Rabbi Genende hold that the Indigenous connection to Australia stretches back tens of thousands of years prior to this event, and if so, how does he theologically frame that in relation to the Jewish covenantal connection to Israel?
- Is this view shaped by historical trends in Jewish thought? Throughout the Jewish diaspora, various ideological movements—such as the Bund and segments of Reform/Progressive Judaism—have at times been anti-Zionist, promoting ideas like Doikayt (hereness), which emphasises Jewish life wherever Jews find themselves. Could Rabbi Genende’s comparison reflect a parallel sentiment—that the Indigenous connection to Australia represents a form of “Doikayt” unmediated by exile or diaspora?
- How does this compare to the Orthodox Jewish perspective? Orthodox Jews pray three times a day for a return to Zion and see the Land of Israel as the eternal homeland of the Jewish people. Almost all Jews exclaim “Next Year in Jerusalem” on Pesach. I presume Rabbi Genende, even in framing his statement poetically, would acknowledge the profound and enduring depth of this bond to be at least as great as the First Nations attachment to Australia?
Disclaimer: I do not know if any of these suggestions are currently being considered or implemented.
Communication ChallengesThe primary method of interaction between consumers and the Kosher Authority (KA) is currently through Facebook, which is a suboptimal platform for structured information dissemination. As part of numerous subscribed groups, it becomes challenging to track ongoing conversations. Following a specific thread is nearly impossible due to:
- Facebook’s constantly changing rules and interfaces
- Overwhelming number of irrelevant follow-up comments
- Difficulty in receiving timely notifications
Moderation and Response ProcessThe current question moderation process raises several concerns:
- Questions are held pending approval
- Approval often occurs only when an answer is available
- Unclear timelines for post moderation
- Uncertainty about posts that may remain perpetually in the moderation queue
Key questions include:
- What is the average time a post remains in moderation?
- Are there posts that never progress beyond the initial moderation stage?
Informal Communication PracticesUnofficial communication channels have emerged, including:
- Sending direct WhatsApp messages to knowledgeable KA members
- Circulating screenshot answers as proof of information
While expedient, these methods have significant drawbacks:
- Answers are not shared with the broader KA community
- Information becomes fragmented and less accessible
Product Verification ChallengesThe current bar code scanning process suffers from multiple limitations:
- Frequent scanning difficulties
- Lack of comprehensive follow-up communication
- Absence of clear status updates, such as:
- Item approval status
- Certification details
- Investigation progress
- Kosher determination
Users are left uncertain about a product’s kosher status, requiring additional independent research.
App Functionality ImprovementsSeveral technical and user experience improvements could enhance the app:
Search Functionality* Current limitations in handling spelling variations * Example: Different results for “Kosher Liquorice” versus “Kosher Licorice”
User PreferencesIntroduce filtering options like:
- Certified Products Only
- Chalav Yisrael Only
- Pareve Only
- Gluten-Free Only
- something else?
Visual Communication* Implement colour-coding beyond current usage * Use colors as quick visual indicators * Maintain text descriptions alongside color schemes
Establishment Listing Concerns* Food establishment listings lack regular updates * No systematic process for removing outdated entries * Manual updates rely on individual memory
Cultural and Halachic ConsiderationsFor food establishments with Bishul Yisrael:
- Explicitly note variations in acceptability for Sephardim
- Highlight where establishments do not meet Sephardic halachic standards
- Provide clear, transparent information about halachic variations
Suggested ApproachAccess and Communication Platform SpecificationsPlatform Access MethodsThe platform will be accessible through two primary channels:
Digital Application* Available on iOS and Android platforms * Comprehensive, up-to-date database * Accessible to nearly all community members
Hardcopy Documentation* Downloadable PDF version * Synchronized with app database in real-time * Special large-font version available for visually impaired users * Printable at any print shop * Can be requested directly from KA for a nominal fee
Accessibility ConsiderationsWith minimal exceptions for community members whose religious authorities prohibit smartphone use, digital application access is considered standard practice.
Communication ProtocolsExclusive Communication Channel* All interactions and inquiries must occur through the dedicated application * KA staff can efficiently route and assign questions to appropriate team members
Artificial Intelligence Chatbot FunctionalityIntelligent Question ProcessingThe AI chatbot will be designed with sophisticated routing capabilities:
- Preliminary screening of user queries
- Checking existing database for pre-existing answers
- Reviewing communication forum for similar previous discussions
Visual Recognition and Product IdentificationAdvanced features include:
- Image recognition capabilities
- Character recognition for product identification
- Integration with Coles and Woolworths product APIs
- Systematic product code retrieval methods
- Manual input
- Barcode scanning
- Packaging information extraction
Chatbot Constraints and Safeguards* Strictly limited to platform-specific database * Programmed to prevent information fabrication * Designed for accurate, reliable responses
Subscription and Notification SystemsReal-Time NotificationsUsers can subscribe to:
- Product removal announcements
- New product certifications
- Forum-based official responses
- Newly approved product listings
Instructional ContentComprehensive video library covering:
- Vegetable preparation techniques
- Teruma and Maaser procedures for Israeli goods
- Other detailed halachic guidance over time as needed
Performance and MonitoringWith centralised communication through the new platform, KA can:
- Monitor response times
- Track staff productivity
- Identify and address potential operational bottlenecks
- Implement data-driven improvements
Technical Integrity* Guaranteed database synchronisation * Consistent information across all access points * Robust security and privacy protocols
Recently, my wife and I returned from an enriching five-week trip to the Holy Land. During our final days, we spent time with friends in Alon Shvut. After sharing our experiences, they asked, “What was the highlight of your trip?”
My response was immediate: the verse:
עיני ה׳ אלקיך בה מראשית השנה ועד אחרית שנה
“The eyes of Hashem are always upon it, from the beginning of the year to the end of the year”
I didn’t recite this verse lightly; I truly felt it. It was as if a comforting presence had been with us every single day of the trip.
It was a coincidence—or perhaps not—that my mother’s fifth yahrzeit was two weeks after our return from Israel. I hadn’t consciously been thinking about it, especially since my father’s yahrzeit occurred while we were in Israel. We visited his parents’ graves on Har HaMenuchot, but I felt stressed about not being in Melbourne. As is customary, I needed to find a synagogue where I could comfortably receive maftir on Shabbos and serve as chazzan for the yahrzeit, which also fell on Shabbos.
This proved challenging. I wasn’t keen on attending any of the numerous “minyan factories” near our accommodation, nor was I drawn to larger synagogues like Yeshurun in Jerusalem, although I’m sure they would have accommodated me.
By chance, while wandering near Machane Yehuda, I came across a quaint, albeit somewhat dilapidated, synagogue. It wasn’t Eidot HaMizrach, and they followed Ashkenazi traditions, which was close enough to the Nusach Sefard I’m accustomed to. Their Shabbos service started at 8 a.m., perfect for me.
While I might have been concerned about commemorating my father’s yahrzeit, it was my mother’s “presence” in Israel that was astounding and pervasive.
Family RootsMy mother’s parents came from two towns near Brisk (Brest-Litovsk): Terespol and Kodeń.
Before World War II, Terespol had a Jewish population of approximately 1,000–1,500, a significant portion of the town’s residents. The community had synagogues, schools, and actively participated in local trade and crafts. Terespol is just 3–5 kilometers from Brisk, separated by the Bug River, which now forms the border between Poland and Belarus. A bridge connects the two towns, making them essentially neighbors.
Kodeń, a nearby village, also had a Jewish community before the war, though smaller, estimated at a few hundred Jews.
My maternal grandparents were married in Brisk before moving to Warsaw, where my mother was born.
Unexpected ConnectionsThe sense of connection deepened on the Friday night before our departure from Melbourne. During synagogue announcements, the gabbai mentioned various simchas. The last was an engagement between a family from São Paulo, Brazil, and a family from Melbourne. The bride’s father, whose surname was Flaksberg, was present.
I remembered my mother mentioning a cousin from Brazil named Shmiel Leib Flaksberg, though they hadn’t been in contact for over 40 years. I approached the bride’s father and asked if he was related to Shmiel Leib. He looked at me, astonished, and replied that Shmiel Leib was his grandfather.
When I explained that we were related, we were both stunned.
After World War II, my mother’s parents immigrated to the nascent State of Israel and established a small dairy farm in Yafo, Tel Aviv. My mother completed her schooling in Israel and spoke fluent Hebrew. Shmiel Leib and his family were frequent visitors to the farm. He even assisted my grandparents in transferring funds to Australia when they emigrated in the late 1950s.
I later discovered that Shmiel Leib’s son, Marek (Meir), now lives in Ra’anana. I got his contact information and reached out. Marek was visiting Jerusalem with his grandson, so we arranged to meet for coffee at Mamilla Mall.
Although Marek vividly remembered accompanying his father on Motzei Shabbos trips to my grandparents’ farm—apparently to purchase cows for Shechita and later sale—he wasn’t sure how we were related. Like many in his generation, he hadn’t spoken much with his father about family connections.
I’m now trying to piece that puzzle together. A possible clue is that his family hailed from Sławatycze, a nearby town with many people sharing my grandfather’s surname.
The Gershenzon ConnectionMy grandmother’s maiden name was Gershenzon. The family had a presence in nearby Brisk and are, unsurprisingly, Leviim — Mishpachas HaGershuni. About 15 years ago, I discovered a Gershensohn cousin named Rachel in Ra’anana, though when her family emigrated to the USA, their name became “Samson.” I’ve been in touch with Rachel over the years. I had met one brother, Hershel. During this trip, I learned that her brother Lee was visiting from LA and her sister Shari was now in Jerusalem. I hadn’t met Shari or Lee before.
Shari lived in Kiryat Shemone. Her husband, Rav Tzefania Drori, was the Chief Rabbi of Kiryat Shmona and the rosh yeshiva of the Kiryat Shmona Hesder Yeshiva from 1977. Kiryat Shmona has been devastated during the current war with Hezbollah1.
Rav Tzefania DroriLee Samson is a very well known business man and philanthropist in LA. He is a member of the International Board of Trustees of the Simon Wiesenthal Center and serves on the Board of Governors of Cedars Sinai Medical Center and the Board of Directors of the Orthodox Union2.
We shared a lovely lunch at the King David, and I had a warm feeling connecting with members of my mother’s family.
The Legacy of ElkaMy mother’s name was Elka. Baruch Hashem, in the wider family, we now have four little girls named Elka and a boy named Elkana. Unsurprisingly, there were many Elkas in the Gershensohn family tree. One of these was a cousin of my mother’s named Elka Lowenstein, although she was known as “Ella.” (It wasn’t uncommon for secular Zionists to suggest that names like Elka were Yiddish and passé—my mother became known as Elisheva in school, and Elka Lowenstein became Ella.)
For about seven years, the Lowensteins moved from Israel to Melbourne, Australia, because they had been promised that “there was money growing on the trees.” They lived in Elizabeth Street in Ripponlea, and we used to pick up Ella and her two daughters, Tzippi and Rinat, each morning to take them to school (Beth Rivkah, where Ella worked in the kindergarten). The Lowensteins moved back to Israel, and though we shared many memorable years, including joint holidays and excursions, we lost touch. I hadn’t seen Tzippi or Rinat in over 40 years. I reached out to them, and to our great excitement, my wife and I took two trains to Kiryat Motzkin to meet them and Ella’s sister Rachel. We shared a very warm day reminiscing and committing to filling in some gaps in the family tree.
Ella was also related to the Bigon family (also spelled Begin). My mother had often spoken about Rav Dov Begun and his brother. They, too, were frequent visitors to my grandparents’ farm in Yafo. I had visited HaRav Begon on previous visits, and one of my sons spent the summer break in his Yeshivah.
Rav Dov BegonRav Dov Begon was educated in the secular kibbutz movement yet was drawn to explore his Jewish heritage. His journey led him to Merkaz HaRav Kook Yeshiva in Jerusalem, where he studied for ten years, becoming one of the foremost students of Rabbi Zvi Yehuda Kook3. During the Six-Day War, HaRav served as a commander in the Israeli Defence Forces and participated in the liberation of Jerusalem. He forged a new path in the field of kiruv (outreach) and teshuva (repentance), helping Jews of all backgrounds reconnect with their heritage, uniquely based in the Religious Zionist community in Israel.
Connections in ShilohWe spent a day in Shiloh, part of which was at the wonderful Gva’ot winery, where we enjoyed eight delectable wines paired with excellent cheese. Looking at the signage, I was again struck by the name “Drori”—another connection to my mother’s family. Gvaot is a boutique, family winery founded in 2005 by entrepreneur Amnon Weiss and Chief Winemaker Prof. Shivi Drori, an agronomist and researcher in viticulture and oenology at Ariel University. A research study led by Prof. Drori revealed approximately 60 ancient varieties of wine grapes from the Land of Israel in general, and Samaria in particular, from which wines have been produced for thousands of years. Shivi is a son of Sharri and Rav Tzefania Drori.
By now, I felt completely enveloped. Would a day pass without another gentle cosmic nudge from my mother?
As we were about to leave Shiloh, our friend suggested I pray Mincha in the main synagogue, architected to resemble parts of the Mishkan (which had been in Shiloh). At the end of prayer, a member of my wife’s family who lives in Shiloh suggested I meet the new Rabbi of Shiloh, Rabbi Yehonadav Drori, who had replaced Rabbi Elchanan Bin Nun after his 30-year tenure. Again, a family connection through my mother. I introduced myself and mentioned that we were family. We exchanged emails, and I will send him a family tree link.
Acts of ChesedMy mother was always involved in acts of Chesed (kindness). She had spent her formative school years in Israel but never forgot her closest friends. One of these was her lifelong friend Chava, who lives in a modest flat in Bat Yam. My mother wrote to Chava regularly, sending her clothes, money, and gifts for her family. They had a wonderful bond, and their love for each other was always palpable whenever they spoke on the phone.
Every trip I took to Israel included a visit to Chava. On this trip, our visit was towards the end. As we sat in her flat, especially after all the previous events, I wondered whether I was visiting her or visiting her on behalf of my mother! Was I a Shaliach (messenger) during this trip?
The Concept of ShlichusThe Gemara in the second chapter of Kiddushin asks what the source of the concept of Shlichus is. How do we know that one person can substitute for another according to the Halacha?
In respect of a Get, the Torah uses the root (Devarim 24) “v’shalach” which implies that a Get can be sent (by an appointee). Regarding the separation of Teruma from Chulin, the Torah states (Bamidbar 18) “ken tarimu gam atem,” and from the words “gam atem” we derive that someone else can separate Teruma on one’s behalf. We can conclude that from these verses there is authorisation to appoint someone to perform an act or mitzvah on one’s behalf.
At the same time, we have a concept that a Shaliach doesn’t just perform a transaction on behalf of the sender, but it is as if the Shaliach is the sender. That is, “shelucho shel adam k’moso” (one’s messenger is like oneself). The Gemara learns this from the Korban Pesach. Each person is enjoined to slaughter a Korban Pesach. Yet, we find that one person does so for a group of people. How can that be, given that each person needs to perform Shechita?
“Rabbi Yehoshua ben Korcha said: How do we know that one’s messenger is like oneself? As it says, ‘The entire assembly of the congregation of Israel shall slaughter it toward evening’ (Exodus 12:6). Does the entire congregation slaughter? Surely only one person slaughters! From here we learn that one’s messenger is like oneself” (Kiddushin 41b).
The Gemara learns from here that the Shaliach not only effects an act of Shechita but, in addition, it is considered as if the very person who appointed the Shaliach did the Shechita. That is, it is “mamash k’moso” (truly like oneself).
Are there in fact two perspectives through which Shelichus is viewed by the Torah? This question has occupied many Acharonim, ranging from Rabbi Shimon Shkop, Rabbi Chaim Brisker, and Rabbi Itzele Volozhiner as cited by Rabbi Baruch Ber, the Rogachover Gaon as cited by Rabbi Menachem Mendel Kasher, the Ohr Sameach, Rabbi Yosef Engel and more.
I’m not intending here to present their somewhat similar approaches to explaining the phenomenon. Rather, for the purposes of this essay, we can explain that when an act that is being performed causes some transactional change, then the Shaliach is acting with the authority and on behalf of the sender. We do not assume, however, that the Shaliach is “like” the sender in all cases.
For example, a Kohen cannot ask a Yisrael to perform the Avodah in the Beis HaMikdash by stating that the Yisrael assumes “the body” of the Kohen. In such a case, where the Shaliach’s action isn’t valid as an act in itself, the terms of the Shlichus do not even begin, and it is an invalid Shelichus.
On the other hand, a man can appoint a Shaliach to divorce his wife. We might think that this also makes no sense since the Shaliach isn’t married to the woman, so what is the meaning of the Get? In essence, though, there is nothing preventing a man from giving a Get (unlike a Yisrael doing the Avodah). Therefore, a Shaliach can be appointed in such a case.
This leads us to an interesting case where a man appoints a Shaliach to divorce his wife. This is valid because men have the ability in general to divorce a woman. But what happens if, after sending the Shaliach and before the Get took place, the sender suffered a mental breakdown and was no longer compos mentis?
If we say that the Shaliach is the embodiment of the sender, then the Shaliach ought to be considered mentally affected and unable to complete the Shlichus (the Ohr Sameach explains that this is the view of the Tur in Even HaEzer 128). On the other hand, if he is acting on behalf of the sender and the sender was perfectly normal and cognisant at the time of appointment, then the transaction could take place, at least on a Torah level (the Ohr Sameach contends that this is the view of the Rambam, Gerushin 2:15).
These considerations occupied my mind when I wondered about the nature of my interactions in Israel. When, for example, I was visiting my mother’s friend, I was doing a mitzvah, but was it as if I was the embodiment of my mother at that time in the sense of “Shelucho Shel Adam K’moso,” or was it a regular style Shelichus where I was performing the act on behalf of my mother?
Though, as I have outlined above, I had felt cosmically that my mother was hovering around all the interactions, given that she had passed away and was in a higher abode, perhaps the way to understand it was that she had passed on life tasks which, though they were on her behalf when she was alive, now assumed a continued valid Shelichus (also) on her behalf even after she has left this world.
The lesson to me is clear. Parents impart values and heritage. Some overtly tell their children what they ought to do. Other parents are less overt but achieve the same effect through their actions and personal example. I recognise that in our day and age, parenting has assumed a less overtly prescriptive approach, but even in my time, I feel less that I was told to do something and more that I sensed this was the right thing to do, and it was therefore my duty to do so.
On this day, my mother’s 5th yahrzeit, I feel the imperative of emulating her values and passing these onto my own children and grandchildren as acutely as I did when she was in this world and I was younger. When children are able to follow their parents’ upright morals and ethics, then though it is perhaps no longer “mamash k’moso” in the physical sense, the original Shlichus continues and works through the prism of a momentum that we often call the Mesorah.
May the Neshama of אמי מורתי Elka bas Tzvi עליה השלום have an Aliya
Footnotes1. Rav Drori also headed the Aguda LeHitnadvut and served as Av Beit Din of the northern conversion court. Rav Drori is considered a leading scholar of the Religious Zionist movement. He first studied at the Bnei Akiva Kfar HaRoeh high school yeshiva when Rabbi Moshe-Zvi Neria served as rosh yeshiva. Later, he helped establish Yeshivat Kerem B’Yavneh and then studied at Mercaz haRav yeshiva. Ironically, Yeshivat Kerem B’Yavneh was my alma mater, though I didn’t know of Rav Drori’s connection. He became an important student of Rabbi Zvi Yehuda Kook. ︎ 2. He is Chairman of the Board of Young Israel of North Beverly Hills, and he recently dedicated the Samson Center at Yeshiva University of Los Angeles High School. Additionally, he serves on the Los Angeles Philharmonic Board of Trustees. His philanthropy also centers on many institutions in Israel, including NCSY’s Anne Samson Jerusalem Journey, Shaare Zedek Hospital’s Lee and Anne Samson Interventional Neuro‐Radiology Unit in Jerusalem, The Museum of Tolerance Jerusalem, The Samson Family Wine Research Center at Ariel University, and more. ︎ 3. During the Six-Day War, HaRav served as a commander in the Israeli Defence Forces and participated in the liberation of Jerusalem. He forged a new path in the field of kiruv (outreach) and teshuva (repentance), helping Jews of all backgrounds reconnect with their heritage, uniquely based in the Religious Zionist community in Israel. ︎
This question will fill many pages of publications in the coming months. I have my own opinions, but I don’t think they’re worth sharing in a blog post.
Circulating widely, however, is the well-known photo of Trump at the grave of the Lubavitcher Rebbe, זכותו יגן עלינו, alongside Ben Shapiro. Many comments have suggested this moment played a role in Trump’s victory.
In an approach that, perhaps ironically, aligns them closely with the religious Zionist camp, the Meshichisten —those badge-wearing individuals known for loudly proclaiming “Yechi Adonenu…,” waving yellow flags, sporting large yarmulkes with “Yechi” emblazoned on them, decorating their cars with oversized images of the Lubavitcher Rebbe, and even illegally carving niches into the walls of 770 Eastern Parkway—found the picture at the gravesite deeply troubling. The reason is simple: the image suggests, and indeed affirms, that the Lubavitcher Rebbe has actually passed away, a notion they struggle to accept.
As a result, if you chance upon their websites, this alternative picture is used.
Nothing quite compares to the unlikely alignment between the yellow-flag-waving Meshichisten and the Religious Zionists—and it took Trump and the Lubavitcher Rebbe to bring them together.
An article appeared recently in the Charedi blog “עולמם של חרדים”. The content was centered around a set of prescriptive mores for Gerrer Chassidim. In particular, there were directives for women, especially those who were in the throes of seeking a Shidduch. Ger is known for its extremely austere approach to male and female interaction and seeks to minimise this (almost) at all costs.
The directives were laid out in the article by Rav Yitzchak Meir Tauman, who is variously described as a Gabbai of the current Rebbe and a Mashpia in the central Gerrer Yeshivah. That’s pretty much as close to an official spokesman as you can unearth. Indeed, he claims to have insights from earlier Rebbes.
Rav Tauman (picture from Olamam Shel Charedim)Now, I expect that most of you who read that post will be thunderstruck by the inability or should I say the rules which seek to unauthorise interaction and minimise any and almost all discussion about the nature of the Shidduch process. I get that. Having been exposed to some of their other rules, especially relating to husbands and wives, I was less surprised by the list of Takanos.
What did shock me and leave me somewhat thunderstruck, was Rav Tauman’s alleged description of the current Rebbe, and I quote:
מקובלנו מרבותינו נשמתם בגנזי מרומים ולהבל”ח כ”ק מרן שליט”א (האייבישטער’ של דורנו), כששומרים את הפה ומוסיפים גדרים וסייגים אז השכינה שורה עם כל אחד ואחד ולא מגיעים להבטחה ומחשבה אסורה. זה המסר שקיבלנו השנה מהקודש פנימה, להתחזק בשמירה על טוהר הדיבור, כה תאמר לבית יעקב – קדושת הדיבור, קדושת הפה”.
In which he describes the current Gerrer Rebbe as “The Aybishter of our Generation”.
Aybishter or Aibishter is a term used in Yiddish to refer to God!
Can someone explain to me how that is not completely and utterly beyond the pale of an acceptable description of a human being?
Is there another Chassidic group that uses such objectionable terminology?
The only other concept I have come across, is in Chabad, where they describe a Rebbe as עצמות ומהות מלובש בגוף – something that is well beyond my pay grade.
In my previous blog post, I mentioned that both Rav David Lau and Rav Rimon published an additional prayer to be said before Vehi SheAmda. The previous blog post list Rav Lau’s Tefila. I didn’t have Rav Rimon’s Tefila at the time. Here it is.
SourceMy loose translation follows
We are privileged to belong to a generation of redemption, witnessing miracles that our ancestors never saw. We are blessed to witness the remarkable State of Israel and its formidable Army. Let us incorporate this prayer before Vehi SheAmda, entreating Hashem to strengthen our courageous soldiers, secure the return of hostages, hasten the recovery of the injured, and propel the fulfillment of our ultimate redemption swiftly in our lifetime. With Hashem’s guidance, may we be granted the experience of profound miracles in the near future..
[Rav] Yosef Tzvi Rimon
We express gratitude before you, Hashem, our God and the God of our Fathers.
For granting us the privilege to live in a generation witnessing the redemptive process and the establishment of our State.
For allowing us to witness the unwavering strength of our people.
For enabling us to experience miracles and wonders, as promised by your servants, our Prophets.
May it be Your will, Hashem, our God and the God of our Fathers, to strengthen and protect the soldiers of the IDF and our security forces, who safeguard our country and its cities of God.
Subdue and defeat our enemies who rise against us.
Shield our valiant warriors from adversity, distress, illness, and affliction.
Bestow blessings and success upon all their endeavors.
Restore the captured and the missing, in perfect health, both physically and psychologically.
Grant complete Heavenly healing to all who are injured.
Exact retribution for the spilled blood of Your servants.
Continue the process of redemption, both national and spiritual,
As You have always rescued us from those who seek our destruction.
Grant wisdom to our leaders and foster unity and love among us.
And let us say, Amen.
It’s remarkable how, since its compilation during the time of the Mishna, the text of the Haggada has remained largely intact throughout Jewish history. While some additional poems were introduced in the 1500s, they are typically sung with great enthusiasm at the conclusion of the Seder.
Pesach is a celebration of joy, a time imbued with happiness. It serves as a commemoration not only of the miraculous redemption from ancient Egypt but as an annual opportunity for us to relive that experience. How? By cultivating a profound sense of belief and anticipation that, just as in the past, Hashem will redeem us—perhaps even today.
It’s quite a challenge to attend a Seder and expect to suddenly grasp this feeling solely through reading the Haggada. Even with the inclusion of the symbolic elements of the night—Pesach, Matzo, Marror and more—while they may enhance the educational aspect of the evening, they alone, in my opinion, won’t likely suffice. It’s no wonder, then, that educators have tried to introduce new activities into the Seder, albeit perhaps mistakenly believing that these will solve the issue
I’ve heard of individuals who carry a brick during the Seder to symbolize the experience of servitude endured by our ancestors! Others have placed an orange on the Seder plate to signal inclusivity. The proponents of deviating from the traditional Mesora are often found within the Reform/Liberal communities. With their approach of fluidity, mostly at the expense of the Masoretic tradition, one can only speculate what innovations might emerge at the Seder each year. For instance, an old schoolmate of mine (who is Orthodox) mentioned planning to include olive branches at his Seder to emphasise messages of peace amidst a diverse group of guests. (I advised him against altering the Seder Plate or the Haggada and suggested integrating the branches into discussions relevant to specific sections of the Haggada text.)
I believe the motive behind these additions is well-intentioned but often stems from a lack of comprehensive Jewish knowledge. How much effort is put into studying the various texts of the Haggada before the Seder? With a growing abundance of Haggadas published annually, each with its own unique style and approach, it seems that in many cases, there is little to no preparation. While those who lead a traditional Seder without the allure of a ‘Seder Getaway’ to an exotic location may indeed find themselves exhausted—some more than others—the Seder and the Haggada benefit from a year-round regimen of Jewish learning. Engaging with Torah study, even if it’s just an hour a week, can significantly deepen one’s understanding of the text and bring them closer to the assurance that God has promised to redeem us swiftly in our time.
The disparity between those who can more readily experience the joy of Pesach and those facing greater challenges is accentuated during times of hardship. How can we cultivate happiness amidst suffering? How do we overcome feelings of despair?
Irving J. Rosenbaum wrote:
“Observance of Passover, the “Festival of Freedom,” by the Jews enslaved in the ghettos and concentration camps of Nazi Europe would appear, at first glance, to be anomalous, if not actually blasphemous. Yet upon reflection it becomes evident that this was the festival in the Jewish religious calendar which spoke most directly to their condition. The familiar phrases of the Haggadah took on new and immediate significance.
This is the bread of affliction… now we are slaves—next year we shall be free men. … and also that nation whom they shall serve, will I judge; and afterward they shall come out with great substance.
This is the bread of affliction… now we are slaves—next year we shall be free men. … and also that nation whom they shall serve, will I judge; and afterward they shall come out with great substance. It is this divine pledge that hath stood by our fathers and by us also. Not only one hath risen against us to destroy us, but in every generation have men risen against us to destroy us-but the Holy One, blessed be He, delivereth us always from their hand… Pour out thy wrath upon the nations that have not known thee, and upon the kingdoms that have not called upon thy name: for they have devoured Jacob and laid waste his dwelling place… Pour out thy indignation upon them, and let thy wrathful anger pursue them. Pursue and destroy them in anger from under the Heavens of God
“The Holocaust and Halacha” by Irving J. Rosenbaum, Ktav 1976
After the Holocaust, there was indeed a push to integrate the tragedy of the Holocaust into the Passover Seder. However, this idea was vehemently rejected by Rabbi Yosef Dov Halevi Soloveitchik, known as the Rav. In a letter to Rabbi Theodore Adams in 1953, the Rav expressed (my emphasis below):
As to the suggested addition to the Seder service in the form of a memorial for our brethren lost in the Nazi Holocaust, I strongly disapprove both of the idea itself and of the text.
Jewish tradition has introduced a separate memorial service for the deceased on the three pilgrim festivals and on Yom Kippur, which in its initial phase was probably confined to the commemoration of those who incurred a martyr’s death. (It apparently came into existence in the period following the Crusades. The recital of the Av ha-Rahamim prayer as a continuation of the memorial service and its place in the regular Sabbath service corroborate this point). There is no reason why we should add a new memorial for the martyrs of the most recent catastrophe as a part of the Seder service, which has been dedicated to the great miracle of Jewish redemption and survival. The superhuman historical experience of Jewish martyrdom has found other media of expression and manifestation not connected with the epic of the exodus. Neither the scholars who survived the Bar Kokhba debacle nor the generation of the Crusades nor the contemporaries of the Spanish Inquisition nor those at the time of the horrible Cossack pogroms of 1648 found it necessary to mar the joyous spirit of the holy night by commemorating the sad experiences they lived through.
The Halakhah has always looked askance upon any attempt to introduce a note of sadness into the festive and joyous mood of a holiday. Even the memorial service was designated whenever possible (on Pesah and Shavuot) on the last day of the holiday (yom tov sheni shel galuyot). In my opinion, the few sentences of shefokh hamatkha, great and awe-inspiring in their simplicity, serve the purpose far better than any “synthetic” product prepared by modern rabbis and secularists. Let us instead request all congregations to say the traditional prayer of El Male Rahamim for the millions of martyrs on the last day of Passover as a part of the conventional memorial service.
Community and Covenant, Selected Letters and Communications, Edited by N. Helfgot, Ktav 2005.
This year, we face another challenge, this time due to the terrible calamity of the hostages seized by Hamas terrorists. Can we truly embrace feelings of joy at the Seder while our brothers and sisters are in severe anguish? There’s no need for elaboration. Not a single home in Israel remains untouched by direct or indirect tragedy. As the Rav wrote, ‘Shefokh Hamaskha’ certainly encapsulates our collective hope.
So, what about the Seder? Should we solely focus on the parts that recount the suffering of the Jews and resonate with that narrative? Yes, indeed, we can and should. However, the real challenge, as mentioned earlier, lies in maintaining faith that Hashem has a plan—a plan that surpasses human understanding. His plan instills joy because it promises redemption. We must hold onto this belief. It’s the underlying message that has upheld Jews and Judaism throughout history. Without it, we would have assimilated and vanished long ago. This is the essence of the joy of Pesach—the miraculous and supernatural endurance and redemption of the Jewish people.
Some have advocated a special prayer to be said before Vehi Sheamda. The Ashkenazi Chief Rabbi David Lau published a special prayer
יְהִי רָצוֹן מִלִּפְנֵי אָבִינוּ שֶׁבַּשָּׁמַיִם
אֲשֶׁר הוֹצִיא אֶת עַמּוֹ יִשְׂרָאֵל מִתַּחַת סִבְלוֹת מִצְרַיִם
הוּא יְבָרֵךְ וְיִנְצֹר אֶת אַחֵינוּ וְאַחְיוֹתֵינוּ הַחֲטוּפִים
הָאֲסוּרִים בְּכַבְלֵי בַּרְזֶל
יְחַזֵּק נַפְשָׁם וֶאֱמוּנָתָם
יִשְׁמְרֵם מִכָּל נֶגַע וּמַחֲלָה
יַחְמֹל עַל בָּנָיו וּבְנוֹתָיו הַמְּצַפִּים לִישׁוּעָתוֹ
יְבַטֵּל מֵעֲלֵיהֶם כָּל גְּזֵרוֹת אַכְזָרִיּוֹת
בְּחַסְדּוֹ הַגָּדוֹל יָחִישׁ פְּדוּתָם וְיֵצְאוּ מְהֵרָה מֵאֲפֵלָה לְאוֹרָה
וּמִבּוֹר הַשְּׁבִי לְחֵרוּת עוֹלָם
וְיָשׁוּבוּ לְשָׁלוֹם אֶל מִשְׁפְּחוֹתֵיהֶם וְאֶל בָּתֵּיהֶם
אָנָּא, נֶטַע אַחֲוָה שָׁלוֹם וְרֵעוּת בְּלֵב כֻּלָּם
הָסֵר קִנְאָה וְשִׂנְאַת חִנָּם וּפְרֹס עָלֵינוּ סֻכַּת שְׁלוֹמֶךָ
וְנִזְכֶּה בְּקָרוֹב לוֹמַר לְפָנֶיךָ שִׁירָה חֲדָשָׁה.
a loose translation of which is
May it be favourable before our Father in heaven
Who brought out His people Israel from the crushing burdens of Pharaoh’s Egypt,
That He bless and protect all our brothers and sisters who are hostages and in captivity
Incarcerated in iron chains.
May he strengthen their souls and faith,
Guard them from all distress and injury.
May He have compassion on his children who eagerly yearn for His deliverance.
May He annul every cruel decree issued against them.
In his great mercy, may He redeem them rapidly, so they go out with haste from darkness to light
From the pit of the dungeon to perpetual freedom.
And may He return them in peace to their families and homes.
Please, plant fraternity, peace and kinship in the hearts of them all.
Remove envy and causeless hatred and spread out the canopy of Your peace.
And may we merit very soon to utter before you a new song [of joy and praise]
I heard that Rav Yosef Tzvi Rimon also published a prayer though I haven’t seen it. I will update this post when I get a copy.
Some suggestions have been less than sensible. For instance, one individual apparently proposed reducing the number of matzos from three to two (as was the general practice of the Rambam and others) to symbolise the grief we are experiencing. However, in a lecture by Rabbi Shay Schachter, a compelling argument is made that those seeking to express their grief symbolically through food should refrain from altering the matzos. We adhere to our Masoretic tradition of three matzos. Instead, someone wishing to utilise food symbolism might consider (based on the Gemara) reducing the variety of appetisers, skipping dessert, or forgoing kneidlach (for those who don’t avoid Gebrokts), among other options.
In a similar vein, I heard that someone approached the Lubavitcher Rebbe and proposed keeping an empty chair to symbolise those who cannot participate in a Seder. While this suggestion may seem reasonable, the Rebbe’s response was characteristically incisive, offering a better and more consistent approach in line with what I have previously written.
“Instead of having an empty chair, have an extra chair, and invite another Jew who might not have come to the seder”
I don’t have a citation for this comment at present.
Yes, it will be challenging. Yes, we vividly feel the suffering, but the Haggada offers enough, especially if we prepare adequately, to help us recognise that the suffering will come to an end and pave the way for the promised Redemption. Simcha must be the aim of our state of mind.
My father ע׳׳ה used to daven at Yeshivah on Friday nights and the evening of Yom Tovim. Very early on, when my Zeida Yidel still lived in Alexandra Road, he maintained a seat at Yeshivah and sat next to Mr Polonsky. My father used to sit in my Zaida’s seat and took over the seat when my Zaida passed away. I sat next to my father all those years.
Adjacent to us, on our left, was a gentleman named Shimon Allen. Prior to this connection, I had not known him. Shimon, a tall figure adorned with a lustrous beard and a broad hat. Despite being a Lubavitcher Chasid, he chose not to wear a Kapote, prompting my occasional teasing. “Nu, when are you going to wear a Kapote? A Chosid of Reb Zalman doesn’t wear a Kapote? Every Joe and Shmoe here wears one“
While aware of the playful nature of my remarks, Shimon would respond with a serious expression, “Yitzchok, there are plenty of things that I need to do before even considering a Kapote. I’m far from it.“
He consistently addressed me as Yitzchok, never employing my secular name, Isaac. Both Shimon and the late Rabbi Groner shared this distinctive practice of eschewing my secular name. In return, I affectionately referred to Shimon as “Reverend Allen.”
In truth, donning a Kapote would have given Shimon the appearance of a typical, card-carrying Chasid, a common sight at that time. Though he was a Lubavitcher Chasid, he never viewed himself that way on the account of his feeling that he was “too far away” from that level. In those days, it was common in Melbourne for seriously sincere Chassidim, like Rabbi Groner and Reb Nochum Gurewicz to only wear a Kapote on Shabbos. A Kapote was also an external symbol. Being a Pnimi, a sincere Chasid without some of the external trappings was more important to Shimon than the “kneitch” of the Borsalino. Additionally, I sensed that Shimon was reluctant to be narrowly defined or confined within a particular label. He had a genuine appreciation for Rabbis and friends beyond the confines of Chabad. To me, Shimon embodied a universalist spirit, transcending boundaries while still rooted in the philosophy of Chabad. Perhaps this streak of individualism was subtly inherited from his revered teacher, Reb Zalman Serebryanski. After all, in those times, Reb Zalman wore his signature mid-grey Kapote during the week, demonstrating his autonomy and refusal to conform solely to black attire—truly his own man.
Over the passing years, the seating arrangement evolved to include Shimon with two seats for his sons, my father’s seat, and ultimately mine at the end of the row. Behind us formed a community of worshippers, with Mr. Klein and his son Yossi, Mr. Raitman and his son, Mr. Bierenkrant, Mr Paneth, Emmanuel Althaus, the Feiglin brothers, and more, creating a mosaic of prayerful camaraderie.
During a certain period, I extended my presence to Shabbos day at the Yeshivah. In this expanded setting, my son Tzvi Yehuda joined us, securing a place between Shimon and me. Later, my other son, Yossi, became part of the assembly, although he was often lured away by Mr. Bierenkrant, who generously plied him with an open Shtender filled with sweets. The sense of community and shared experiences continued to flourish, making our gatherings at the Yeshivah with Shimon a cherished and dynamic part of our journey.
Shimon exuded a warmth that endeared him to my children, effortlessly bridging the gap between generations. As a father, I held a firm and structured approach, seldom allowing my sons to leave their seats except for a brief interval before Musaf. My parenting style was unequivocally black and white, an authoritarian stance that Shimon astutely sensed, though he never vocalised it. Instead, he skillfully eased the atmosphere by discovering a shared language to connect with my sons, making them laugh and acting as an antidote to my stern demeanor.
Both my sons found joy in Shimon’s company, appreciating his unique ability to relate to younger children—a skill I admittedly lacked. Shimon, in his “ordinary” ways, carried a Tallis bag that housed unusually large tissues, which he humorously attributed to his purportedly significant nose. He would playfully share with my kids that such oversized tissues were necessary for his distinctive nasal needs.
Shimon demonstrated a genuine interest in each of my sons’ pursuits and their academic progress. Our shared status as Kohanim further solidified our connection, creating a unique dimension of camaraderie. In Shimon, my children found not only a friend but also a compassionate and understanding figure who enriched our shared experiences at the Yeshivah with his warmth and lighthearted approach.
While I often found myself immersed in my own world, absorbed in a Sefer and generally unsocial, Shimon stood out as a refreshing oasis of normal social interaction. His repertoire included a joke or engaging comment laced with sarcastic humor for everyone present. Yet, Shimon was more than just a sociable presence; he seamlessly blended these characteristics with a profound sense of Yiras Shomayim, a true reverence for the Almighty.
His admiration extended to pure Torah personalities, and tears would well in his eyes when recounting the impactful influence of individuals such as Reb Zalman, the heartfelt davening of Reb Nochem, his awe for Rav Perlow and Reb Betzalel, among others. Shimon had a deep appreciation for the fire and brimstone qualities of brilliant Talmidei Chachomim. He couldn’t fathom why Yeshivah had not found a means to channel the Lomdus of R’ Dovid Segal, seeing Dovid as deserving of much greater Kavod HaTorah and relishing in his penetrating insights.
During our interactions between Aliyos, Dovid and I would engage in discussions, a fact that piqued Shimon’s curiosity. He would consistently inquire, “What did you and Dovid discuss?” This curiosity reflected his genuine interest in the intellectual exchange of Torah ideas. Later, Shimon shared a deep affection for R’ Shea Hecht, their friendship serving as a testament to their shared love of Torah and camaraderie. In essence, Shimon emerged not just as a social beacon but as a person with a profound spiritual depth and a sincere appreciation for Talmidei Chachamim.
Shimon’s unwavering commitment to Emes, the truth, was a defining aspect of his character. In the face of falsehood, he eschewed tolerance and silence, viewing them as non-options. Eventually, Shimon chose to part ways with Yeshivah, opting to purchase seats at Ohel Devorah. His decision stemmed from frustration with what he perceived as a reluctance among Rabbonim to act promptly and decisively in the name of Hashem.
Recognising Shimon’s concerns, he appealed to me for assistance in bringing various issues to the attention of Rabbonim. Despite presenting substantial evidence over several years, our efforts behind the scenes proved unsuccessful in raising awareness. Alongside a third party, I found myself in the challenging position of convincing Shimon that we had encountered a formidable obstacle. Shimon’s fierce protection of the truth and his insistence on acting with unwavering integrity and Temimus remained steadfast throughout this process.
Shimon’s aversion to falsehood extended beyond personal principles and infiltrated various projects in which he was involved. In Melbourne, a city with a substantial Jewish community, the presence of charity collectors was inevitable. Amidst the genuinely needy individuals seeking support, a troubling concentration of deceitful charlatans exploited the generosity of well-meaning donors. Unwilling to stand idly by, Shimon, a significant contributor to charitable causes, was determined to ensure that his Tzedaka reached deserving recipients.
Drawing inspiration from a successful model in England, Shimon collaborated with others to garner support from Melbourne’s Rabonim for the establishment of a local agency. This agency aimed to issue a certificate of authenticity to genuine collectors, thus providing a means for donors to identify legitimate causes. The initiative required substantial communal support, as collectors without the certification were to be directed to a committee responsible for background checks and the issuance of formal certificates.
Debate ensued within the community. Some argued against imposing an authenticity process on those already struggling, asserting that donors should retain the autonomy to give as they saw fit. They contended that the risk of being deceived by unscrupulous individuals was a price worth paying to spare others the potential indignity of background checks. In response, I adopted a middle-ground approach, providing assistance to anyone at my doorstep but limiting the amount for those without certificates. Shimon, however, envisioned a broader scope, motivated by the pursuit of truth and a desire to ensure that the most vulnerable received adequate funds without falling victim to charlatans.
Unfortunately, the scheme eventually collapsed due to the reluctance of some Rabonim to enforce the rules in the unyielding manner Shimon envisioned. This outcome deeply troubled Shimon, who believed that Melbourne lacked fearless and pure Rabbinic leadership. He yearned for Rabonim who would lead without being swayed by politics or self-preservation. Shimon, in times of uncertainty, sought counsel from the late Bostoner Rebbe, speaking of him with a sense of awe, highlighting his unwavering commitment to seeking guidance from spiritual leaders of uncompromising integrity.
I sent this picture of R’ Dovid Segal and R’ Shea Hecht to Shimon in 2014Shimon was driven by an unwavering commitment to kindness (Chesed). My thoughts often return to a significant moment when our first child was preparing for marriage. In the midst of the extensive preparations, I found myself expressing concerns about the considerable expenses associated with hosting a beautiful wedding. Unsure whether my expressions of frustration were excessive, I openly pondered how individuals with a salary like mine, as a University academic, could manage to fund such an event.
A few weeks before the wedding, to my shock and deep embarrassment, I discovered an envelope containing a cheque for tens of thousands of dollars. The funds were offered as a loan that could be repaid over time. Overwhelmed and moved by this extraordinary act of Chesed, I initially kept the gesture to myself. Eventually, I confided in my wife and my father about the unexpected financial support. Naturally, I chose to return the cheque, but the experience left me with two valuable lessons.
Firstly, I learned the importance of avoiding excessive complaints about material concerns. Secondly, and more significantly, Shimon’s act taught me a profound lesson in sincere kindness. It was a demonstration of someone who not only talked the talk but genuinely walked the walk, exemplifying the true essence of selfless giving.
As if by some unspoken connection, I eventually chose to discontinue attending Yeshivah on Shabbos and sought a different setting. Ohel Devorah, the nearest Shule to our house, conveniently became my new place of davening. True to my preference, I selected a seat at the back of the Shule, nestled in a quiet corner, with the added benefit of two unoccupied seats adjacent to mine. It appeared to be an ideal arrangement, allowing me to (attempt to) mind my own business without being entangled in the inevitable politics often found in larger Shules.
Ironically, sitting in the row directly in front of me, at the end of the aisle, was none other than Shimon! Once again, we found ourselves in proximity, only this time, we were treated to the captivating wisdom of Rabbi Shea Hecht. Although davening at Ohel Devorah tends to be somewhat drawn out, and Shimon was not particularly fond of derashos in general, this Shule became the last one he attended.
When illness struck Shimon, his familiar seat remained vacant. Rabbi Hecht and I would exchange updates on his condition. As his health deteriorated, I joined a Friday night minyan held in his home.
Shimon and his wife Adina collaborated in the establishment of the remarkably successful Beit Rafael when Shimon retired. What might not be widely known, however, is Shimon’s unwavering commitment to the welfare of individuals beyond the realms of Beit Rafael. At one point, my wife faced a serious illness from which, thank God, she fully recovered. Throughout the extended process of recovery, Shimon consistently sent her thoughtful messages, inquiring about health and progress. Even after her recovery, Shimon remained connected in a meaningful way, displaying a genuine concern for her well-being. Despite being a private individual who shied away from seeking attention for his actions, Shimon’s sincerity consistently shone through. This sincere care also influenced my daughter-in-law, who actively participated in Beit Rafael fundraising efforts whenever possible.
Whenever we inquired about the possibility of visiting, Shimon always made time for us. Throughout the ups and downs of his health journey, my wife and I had the privilege of visiting him. Remarkably, our conversations seldom revolved around his illness; rather, Shimon consistently focused on others, displaying a selfless concern for their well-being.
Even during periods of significant illness, Shimon dedicated himself to a pet project aligned with the needs of those facing health challenges. His endeavor involved creating a document that adhered to both Halacha and secular Australian law, addressing the “Advance Healthcare Directive for Adults.” My brother-in-law assisted in the secular law component. While the inherent morbidity of the topic made me instinctively recoil, Shimon insisted that one can never predict when such directives might be needed. In his characteristic manner, he managed to discreetly provide me with a copy of the document.
Seeking the best Halachic approbation for his creation, Shimon asked me to connect him with Mori VeRabbi HaRav Schachter. Aware of Rav Schachter’s direct and concise approach to Halachic inquiries, I cautioned Shimon about the potential responses he might receive. Although I did not delve into the specifics of his questions for Rav Schachter, I knew they hadn’t connected for a few weeks. Shimon, ever reluctant to “disturb” Rav Schachter, was particularly sensitive about not inconveniencing him! I assured him that it was acceptable, and I facilitated their direct communication. While I never probed into the details, I am aware that they interacted, underscoring Shimon’s determination when he embarked on a mission.
Shimon was an Ish HaChesed.
If I had to associate a phrase with him, it might be
יושר דברי אמת
יהי זכרו ברוך
CafesMelbourne, Australia is renowned for the quality of its coffee and the abundance of chic cafes. My parent’s generation religiously quaffed a good cup of tea after dinner. This was a ritual. Coffee in Europe was perhaps more the domain of the “more cultured” countries, including Italy, Austria, and Greece. The shtetl in Poland wasn’t exactly a place where one could obtain a more refined cup of “Kaveh”. Over time, coffee consumption increased even for Holocaust survivors, who would start the day with a cup accompanying their breakfast. Of course, the coffee was often instant coffee, but it succeeded in nourishing a “caffeine hit” and fueled the ubiquitous Yom Kippur withdrawal headache. As time marched on, and new generations were born, a more sophisticated approach to coffee made its way into homes. Multiculturalism also gave rise to a range of cafes strategically positioned to entice a passerby.
These days, fancy coffee and cafes are everywhere. Indeed, even in Israel, I noticed an improvement in quality, though Israel still has some catching up to do in this regard. Homes now commonly employ a Nespresso-style coffee pod machine (or in the USA a Keurig machine).
Milk AlternativesAnother significant change has been the rise of nonlactose (non cow-based) milk. Let’s call them “alternative” milk. The demand for such milk has grown due to a number of factors-lactose intolerance, vegetarian and vegan demands, and somewhat unproven theories linking milk to a bevy of illnesses. One other benefit of alternative milk is that it is potentially Pareve. Unlike the older style parve coffee creamers, which were a chemical mash-up of all manner of “delights”, alternative milk, in theory, is basically derived from a grain or legume and the addition of water.
To be sure, it isn’t the case that every alternative milk is simply kosher. Every reputable kosher agency publishes a list of alternative milk products which are acceptable from a Halachic standpoint. Indeed, even those which are kosher are sometimes also designated as “DE-Dairy Equipment” which means that they should not be consumed together with a mouthful of meat or chicken.
For those who drink only supervised Chalav Yisrael cow’s milk and do not rely on the leniency of Chalav Stam, alternative milk can be a blessing. However, a DE designation may still change the rules. For them, even though the alternative milk is kosher since it may have shared an equipment line with non-Chalav Yisrael equipment, the DE classification would be moot. This isn’t universal. Non-Chassidim, who otherwise only consume supervised Chalav Yisrael, may nonetheless follow the rulings of Rav Henkin z”l (Teshuvos Ibra 43), as quoted by the CRC), Rav Kaminetsky (Emes LeYaakov p308 as quoted by Rav Jachter) Rav Belsky and others who do not extend the stringency of Chalav Yisrael to vessels/Kelim. For others, notably Chassidim, DE is meaningless if it shares equipment with Chalav Akum and has the same prohibition as Chalav Akum.
So where does this leave us vis-à-vis the contemporary barista coffee shop?
Barista CoffeeA typical machine looks something like this.
Essentially, coffee beans are ground and placed in the portafilter and then attached to the group head. Hot water is then pumped through the portafilter dripping freshly brewed coffee into a cup placed on the tray. Assuming that the coffee beans are not flavoured or oiled in some unacceptable manner, this part of the process ought not to present a Kosher concern. Therefore, someone who orders an espresso or a long black in a disposable cup should be pretty safe from a kashrus perspective. As in all such questions, one should not assume that this blog functions as a Halachic arbiter. Readers should discuss this with their competent local orthodox Rabbi. For Sefardim, a glass cup may be acceptable. Regular crockery presents more of a problem.
The plot thickens (sic) when we introduce the frothed milk or frothed alternative milk. Firstly, is all the regular milk used in the Cafe (especially for those who rely on Chalav Stam) actually Kosher Milk? These days, milk isn’t always “just milk” from the cow. Various additives are commonly introduced and one would need to be sure that the brand of regular milk being used is actually approved by the local kosher authority. Let’s assume that things are simpler and that the Cafe always uses a common brand of milk which is also Kosher (one would need to eyeball the milk and note that they use a fixed brand).
Next, the milk (regular or alternative) is poured into a stainless steel pot that looks like this
The steam wand pictured above is inserted into the pot and, using the steam control, the milk is frothed (yes it could be for a cappuccino, flat white, latte, macchiato, כפה הפוך, and more). The frothed milk is then poured over the freshly brewed black coffee and served in a disposable cup (as above). It’s yours after you part ways with 4-7 dollars.
Introduction of alternative milkThese days the alternatives to cow’s milk are ubiquitous. Almost every coffee shop offers a choice of soy, oat, almond milk, and more. The coffee is made in the same way except that the alternative milk that is now frothed in the pot (which is commonly rinsed in between cups with a hot gush of water) is one of the alternative milk, and shares the use of the steaming wand.
The reality is that some of the alternative kinds of milk are simply not approved by a local kashrut authority. In my experience, after asking which brand of alternative milk a given shop is using, it is very common for at least one of the above alternative kinds of milk to be not approved or not kosher. This reality presents a major problem. Even if one were to ask for a soy latte, and observe that the soy milkbeing used is of the kosher variety, since that pot and wand is used to froth at high temperatures with one or more non-kosher varieties (and the pot is obviously not kashered in between cups) then the resultant soy latte presents a serious kashrus question.
I know that many יראי שמים do buy a takeaway non-black coffee (with milk or a parve otherwise kosher alternative milk). I wondered whether perhaps I was not across all the halachic parameters and was needlessly alarmist in my thinking.
I discussed the matter with a number of local Rabbis who were somewhat silent but acknowledged the issue. Eventually, I wrote to Rav Yosef Rimon, a respected Posek and educator, who has visited Melbourne on a number of occasions. Rav Rimon answers promptly.
Rav Rimon answered (my adapted translation)
According to your description, some of the milk may not be kosher. If so, it is very possible that non kosher cooking within a 24 hour period occurred, and if so it [the pot] cannot be used anyway. Even if it is known that the pot hadn’t been used for 24 hours, in the first instance (Lechatchila) it would not be permitted and any Heter might only be permitted after the fact, BeDieved.
Therefore, it is difficult to permit and one has to make sure that all types of milk used there are kosher or that they use utensils that never contain milk of any type about which there is a kosher concern.
Personal communication March 9, 2023
In conclusionIt appears to me that unless a given coffee shop or cafe is absolutely known and verified to not be using any brand of non-kosher/approved milk or milk alternative, it would be forbidden to purchase a takeaway cup of non-black coffee. This must be checked, and indeed, a proprietor might be given a list of kosher milk to use as this would benefit religious Jews who wish to patronise their establishment.
If your Posek has a different view, do let me know in the comments section.
Record of correspondenceHere is the text of the question that I sent.
כבוד הרב,
אני כותב אודות בתי קפה בחו’’ל
לפני כמה שנים המצב היה פשוט יותר. למי שסמך על ההיתר של הגרמ’’פ זצ’’ל בדין של חלב ישראל ואחרים שסברו וסוברים כמוהו במדינות מתורבתות עם חוקים נוקשים לגבי מרכיבי מזון וזיוף, היו שנכנסו לבתי קפה וקנו כוס קפה שהוגשה בכוס חד פעמית או בכוס זכוכית (אני מתאר לעצמי שכוס רגילה היא יותר בעייתית) הקפה נעשה על ידי טחינת הפולים, מים חמים ותוספת חלב מוקצף. החלב המוקצף נעשה על ידי החדרת זרבובית מחוממת שהתיזה אוויר חם לתוך סיר מתכת קטן המכיל חלב. כמובן, היו וריאציות על כמות החלב והסגנון, ואלה נקראים בשמות שונים כולל ’’קפוצ’ינו, אמריקנו, לאטה’’ ועוד. יש אנשים אחרים, כולל כאלה אינם מקילים אל פי הפסק של ר׳ משה, ושותים רק קפה שחור.
(אגב אני יודע שיש חשש במדינות מסוימות בנוגע להליכים וטרינריים המקלים על הצטברות גז בפרות, כך שהנהלים הללו יכולים להפוך את הפרות לטריפות ויש שסוברים שזה דין רוב ואינו מיעוט שאינו מצוי. אני לא כותב אודות פרות כאלה ––– פה, הזנת הפרה היא דשא, והבעיה אינה שכיחה כלל.)
עכשיו אני פונה לשאלה בזמנינו.
ידוע, קיימים כיום סוגים חלופיים רבים של חלב ללא לקטוז, ביניהם סויה, שקדים, שיבולת שועל ועוד. כאשר מכינים קפה באמצעות חלבים אלטרנטיביים אלה, התהליך זהה, אלא שסיר הפלדה המשמש להקצפה של החלב מכיל את מוצר החלב אלטרנטיביים האלה. מוט ההקצפה שמרסס את האוויר החם משמש במשותף עם חלב רגיל ובין החלב באלטרניטיביים, אך מנוקה בין כל כוס עם סמרטוט, ולפעמים עם פרץ של אוויר חם מהמוט לפני ניגוב על ידי הסמרטוט.
כאן, ובמדינות מערביות אחרות בחו’’ל, לא כל סוג של סויה, שיבולת שועל, שקדים או חלב אחר מקבל הכשר. יש רשימה של חלבים כשרים ידועים, ובחנות ספציפית, כל אחד מהחלבים האלטרנטיביים שבהם הם משתמשים עלולים להיות לא כשרים. אפשר וצריך כמובן לשאול באיזה חלב אלטרנתיבי ספציפי שהם משתמשים, וגם לראות את קופסה. זה לא כך רגיל שבית קפה ישתמש רק בסוגים הכשרים של חלב אלטרנטיבי. סביר הרבה יותר, אם לא כמעט בטוח, שלפחות אחד מהחלבים האלטרנטיביים שהם משתמשים בהם אינו כשר.
ולכן, על פי הנאמר למעלה, יש שאלה על קניית קפה בבתי שפה אפילו עם חלב רגיל כשהשתמשות בסיר הפלדה ומוט ההקצפה בין כוס קפה לכוס קפה יכול להיות לפני כן עם חלב אלטרנטיבי לא כשר. שניהם––המוט וסיר הפלדה הם בוודאי בחום של יד סולדת. בדרך כלל, איך שאני ראיתי, שותפים את הסיר בין כוס קפה על ידי זרם מים.
הנה, בשולחן ערוך יורה דעה הלכות הכשר וטבילת כלים סימן קכב סעיף ו כתוב:
“אף על פי כן אסור לומר לעובד כוכבים: בשל לי ירקות בקדרתך, וכן לא יאמר לו: עשה לי מרקחת, שכל האומר: בשל לי, הרי הוא כאלו בישל בידיו”
(גם אם הבליעה יהא בטל, או אינו בן יומו, או טעם פגום או בטל)
שלכאורה, לפי זה ועוד, יהיה לכאורה אסור לקנות קפה בחנות כשידוע שמשתמשים באפילו סוג אחד של חלב שאין לו הכשר? (לפי הועדת הכשרות במדינה).
(כאמור, בחנויות הם שותפים את סיר הפלדה מהר בזרם מים בין כל כוס וכוס … והם מנגבים את מוט ההקצפה בין שימוש לשימוש)
and here is the response
מקווה שעבר עליכם פורים בטוב
לפי הנתונים שלכם חלק מהחלב איננו כשר. אם כך, ייתכן מאוד שהיה בישול אפילו בן יומו לא כשר, ואם כך ממילא אי אפשר להשתמש. גם אם ידוע שזה לא בן יומו, ההיתר יהיה בדיעבד ולא לכתחילה.
לכן קשה להתיר וצריך לדאוג שכל סוגי החלב יהיו כשרים או שישתמשו בכלים שבוודאי לא היה בהם חלב מכל סוג שיש לגביו חשש כשרות.
בהצלחה רבה בע”ה
יוסף צבי רימון
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[hat tip Anon] (I refrain from commenting on the permissibility of davening with instruments and assume without probity that עת לעשות לה׳ הפרו תורתך)
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