Happiness in our hall!

Last night--indeed, the very last night of 2024-- the Hanassi Beit Midrash, which doubles as a hall, resonated to some very happy sounds. The reason? We were hosting a special event--a batmitzvah celebration by 31 families of evacuees from Shlomi, close to the Lebanese border. 

Not everyone in Rechavia is familiar with Shlomi. Though the modern town of Shlomi was founded in 1950, it has ancient antecedents: on the road between Shlomi and Kibbutz Hanita, Israeli archaeologists found the remains of Pi Metzuba, This prosperous town got name-checks both in the Talmud Yerushalmi and in the Tosefta (Shevi'it 4:8). Pi Metzuba was destroyed in the early seventh century when Persia (yes, it was those Iranians again) invaded the region as part of its broader conflict with the Byzantine part of the Roman Empire.

Anyway, following targeted attacks by Hezbollah and Palestinian factions based in Lebanon, Shlomi -- a border town of around 7,500 inhabitants -- was evacuated. Some of the town's residents are currently based locally in Jerusalem, many in hotels. As such, they do not have a natural focal point for their communal activities.

The families of the young ladies who were bat mitzvah said that, with all the upheavals they have experienced and dislocation in their regular lives, they were truly pleased just to be able to do something absolutely normal for a change -- to celebrate a family simcha in a real shul hall and with all the fun and fanfare that goes with an absolutely normal celebration. We may not have been there last night but we can still share their sense of simcha by enjoying the photos which they have shared with us. 

Rabbi Aharon Ziegler a.h.

Earlier this month we lost our dear member Rabbi Aharon Ziegler, a.h. We have now received from his family the following memorial and one of his divrei Torah, which we share with you now:

Rabbi Aharon Ben Tzvi Ziegler A”H was small in build but very large in stature. He influenced many people through his teachings, lectures, articles and personal interactions. He will surely be missed by family, friends and Klal Yisroel. May his memory be a blessing for all.

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We Jews are referred to as “Yehudim”, because most of us come from Shevet (tribe of) Yehudah. This is the most common reason given for our name, even though there are numerous other names that our people and religion could go by. Yet there is glaring reason for that choice of our name, which I heard from Rabbi Weiss based on our parasha.

In the narrative, Yosef takes Shimon as hostage and demands that the brothers bring Binyamin to Mitzrayim (Egypt), as a precondition for both Shimon’s release and then he will provide more food for Ya’akov’s family. Ya’akov Avinu is understandably hesitant. Having already lost Yosef, his favorite, he fears losing Binyamin his only remaining son from his beloved wife Rachel. It is here that Yehudah bravely rises to the occasion to declare that he would act as an orev, a surety, a guarantor for Binyamin. “If I don’t return him”, he says to his father Ya’akov, “I will bear the sin forever” (Bereishit 43:9).

Yehuda’s pledge is highly unusual. Normally when a debtor guarantees collateral, the collateral comes from a third party, other than the debtor himself. Here, Yehudah takes his obligation to a higher level. Yehudah himself is both the one who makes the commitment as well as is the guarantor. This indicates how seriously Yehudah takes the pledge or the areivut he is offering.According to Rav Soloveitchik, areivut means more than just another concern for a fellow Jew. It means that I am a surety—each and every Jew is a surety for every other Jew. Just as a surety is held responsible as if he had been the debtor, so also, every Jew is a surety for all the spiritual obligations of every other Jew.

The Mishnah in Shabbat (54b) states that a Jew in not permitted to have his animal work or carry things on Shabbat. However, the cow of Rabbi Elazar ben Azarya did go out in public carrying a ribbon on its horns, ( a practice of which the other Rabbis disapproved). Then the Gemara asks, “what do you mean by the cow of Rabbi Elazar ben Azarya. Did he have only one cow, that you identify it with him”? He had over 120,000 animals!”. So the Gemara responds, “No! We are not referring to an animal of his. We refer to an animal in his community—but  since Rabbi Elazar did not object, we hold him responsible!”

Our obligation to our fellow Jew is unique. As we are more connected to our inner family with whom we share a common tradition, history and destiny, so too concerning our larger family—the  people of Israel. Hence we are called Yehudim, as we are named after the person who so intensely exemplified Ahavat Yisrael.

Rabbi Yehudah HaLevi (1075-1141) noted that all Israel can be compared to a human body. When one limb hurts, the entire body is affected. All Jews are one body. When one Jew is in pain, Jews everywhere feel that pain. And when a Jew dances and experiences joy, we all dance and feel the joy. We pray that our community will be full of joy and Semachot.

The family add that, if anyone wishes to send a donation in his memory, can they please donate to the Almanot of Chayalim fund (English version here, Hebrew version here).

Concepts of Judaism, by Isaac Breuer (Book of the Month, Tevet 5785)

 Rabbi Isaac Breuer (1883-1946) was a major figure in twentieth century Neo-Orthodoxy, following

n the footsteps of his maternal grandfather Rabbi Shimshon Raphael Hirsch. Though he both trained and practised as a lawyer, it is as a religious and political personality that he was best known, being the first President of Poalei Agudat Yisrael.

Rabbi Breuer was also a noted thinker and author, whose deep thought is well reflected in Concepts of Judaism, a selection of his writings selected and compiled by Jacob S; Levinger. Although the Neo-Orthodoxy movement had defined itself from the start largely as an opposition to the German Reform movement, Rabbi Breuer already regarded the Reform movement of his day as essentially the impotent and dying remnant of the Haskalah. For him, the real enemy of Orthodoxy was both political Zionism and Religious Zionism, which he considered especially dangerous because they possessed an authentic Jewish instinct and impulse. The goals of the Zionists paralleled the goals of his own Agudah organization in many areas ("reunification of land and nation"), but without the stress which Agudah laid on adherence to halachah and tradition. Indeed, he envisioned a Messianic Torah state in the land of Israel, and could not abide the idea of "reunification of land and nation" coming to pass through the agency of secular Zionist forces in the form of a secular state.

This work is part of the Marvin N. Hirschhorn library, which is housed in Beit Knesset Hanassi.

The meaning of 'Oz'

Last night, our Beit Knesset Hanassi community gathered for a deeply moving and meaningful Melave Malka, featuring Rabbi Doron Perez, Executive Chairman of World Mizrachi. The evening was more than just an opportunity to come together for song, learning, and good food. It also provided a timely opportunity to hear an extraordinary message of faith, resilience, and strength in the face of unimaginable loss.

Rabbi Perez (shown here addressing us) shared personal reflections on the tragic passing of his son, Daniel Perez Hy”d, who fell in battle on October 7th while defending Nahal Oz. Daniel’s heroic legacy is a source of strength for his family and Klal Yisrael, even as his body remains in captivity. In his remarks, Rabbi Perez illuminated the profound significance of the word "Oz" – the name of Daniel's tank battalion, the kibbutz he defended, and the numerical value of this year marking 77 years of the State of Israel.

Rabbi Perez connected "Oz" to its myriad appearances in our tefillot, weaving together its deeper meanings with lessons of Jewish courage and faith. He spoke about the contrast between the opening of the Tur and Shulchan Aruch, where one begins with gevurah and the other with oz, emphasizing that oz represents the strength to stand up for what we believe in. At this pivotal time in Jewish history, when Jews around the world face attacks for defending Israel, Rabbi Perez reminded us of the critical need for oz – the inner fortitude to act with conviction and unwavering belief.

The evening was enriched by a warm and delicious milky meal, including latkes that truly captured the festive spirit of Chanukah. We owe special thanks to Shirley March and Judy Gilbert for their tireless efforts in organizing every detail of the event and creating such a welcoming atmosphere. Our heartfelt gratitude also goes to John Graham, whose musical accompaniment added a soulful dimension to the evening.

As we lit up the night with Torah, music, and camaraderie, we left inspired to carry the message of oz into our lives. May we continue to draw strength from one another and from the example of heroes like Daniel Perez Hy”d as we stand tall in defense of Am Yisrael, Torat Yisrael, and Eretz Yisrael.

Thank you, Rabbi Kenigsberg, for providing us with this summary.

Chanukah in Jerusalem 2024

A special city, a special festival -- and here's a 20 minute video to record how Jerusalem, our eternal capital, has marked Chanukah this year. This is another production by our member Heshy Engelsberg (thanks, Heshy!) and it very much reflects his trademark style. You can enjoy it by clicking here. Warning: this is a highly calorific YouTube clip, with close-ups of some delicious-looking latkes and a number of spectacular full-frontal doughnut shots.

There is also a seasonal flavour to Heshy's Old City Chanukah Tour, which you can access here. This video is shorter (11 minutes 45 seconds) and considerably lower in calorific content. Enjoy!

What does your dream mean? It all depends: Miketz 5785

The Talmud teaches us that the meanings of dreams are all contingent upon the interpreter and interpretation of the dream. Yosef had told the butler and baker of Pharaoh’s court that “Dream interpretations are up to the Lord.” Yet he went ahead and interpreted those two dreams accurately and presciently. Apparently what he meant by “up to the Lord” was that the one who interprets dreams has to possess some sort of holy intuition, an inner sense of the person whose dream he is interpreting in order to be able to interpret the dream. This inner voice is a gift from the Lord.

This is true in medical matters where some physicians are master diagnosticians and their inner voice leads them to the correct conclusion regarding the nature of a person’s illness. It is also true for psychologists and mental health therapists. An inner voice must guide them as to how to help the troubled person that they see before them.

It is even true for the great decisors of halacha, who many times arrive at their decision after rigorous scholarship but also with unerring intuition as to what the correct solution is to the matter laid before them. Yosef has this intuition within him and therefore he is confident that his interpretation of the dreams of Pharaoh will be accurate and correct. It is this apparent self-confidence and certainty of spirit that so impresses Pharaoh and thus is the catalyst for Yosef’s meteoric rise to power in Egypt. Pharaoh recognizes this by stating that Yosef possesses God’s spirit within him. Without that spirit, Pharaoh is well aware that his dreams will never be interpreted in a proper light.

 We read in Psalms that when the Lord returns the captivity of Zion “we will be as dreamers.” The dream will require interpretation and that interpretation can only come from the returnees to Zion themselves. And in order for that dream to be interpreted correctly, the spirit of Godly holiness and purpose must reside within the interpreters – in this case the dreamers themselves.

 God provides the dream but the interpretation is up to us and our ability to fathom God’s wishes is the matter. Every dream – even the dream of Zion restored and rebuilt – is subject to varying interpretations. We who live in current day Israel are well aware that there are not only varying but even conflicting interpretations of what the dream of Zion and Jerusalem truly means.

 Holy spirit is required to make sense of the dream and to implement its promise. The Lord presents us with opportunities. What we do with those opportunities is the ultimate measure of our interpretation of the dream. Yosef not only interprets Pharaoh’s dream but he lays out a course of action in order to actualize its promise and opportunity. The healthy intuition born of Jewish experience and tradition can help us arrive at the correct and most meaningful realization or our age old dream of Zion and Jerusalem, peace and holiness. 

Shabbat shalom, Rabbi Berel Wein  

Oh, dreidl, dreidl, dreidl, I made it out of clay

Love it or loathe it, few of us will have missed The Dreidl Song.  If our children never sang it, our grandkids almost certainly did. What's more, it might even have been sung by our grandparents. Published in 1927, it was performed both in English and Yiddish: you can read all about its history here on Wikipedia.

Popularised by Chabad, parodied by South Park and promulgated by thousands of gananot from one end of this country to the other, it has drummed itself into the Chanukah-consciousness of our generation. 

Not to be outdone, our musically-minded member Max Stern has provided his own arrangement of this seasonal earworm. For 77 seconds of undiluted fun, just click here: https://www.youtube.com/watch?v=KJVfJWTMzeg

The wonder of it all! Though the eyes of a child: Chanukah 5785

Now there is not much new or brilliant left to be said about the holiday of Chanukah, right? I think that maybe many old and grizzled rabbis like yours truly would probably agree with that statement. Over sixty years of writing and speaking about Chanukah should pretty much exhaust the topic, shouldn’t it? But then again that would be selling Chanukah short. 

There is always a fresh insight that illuminates all the holidays of the Jewish year and Chanukah is certainly no exception. Reminiscing with myself (something that we senior citizens do often) about my own life and past, I was amazed that somehow a lawyer from Chicago ended up being a rabbi in Jerusalem. How did this happen? And how did the Jewish state itself happen—not in terms of history, facts, personages, dates, places and wars but in the amazing fact that such a state flourishes and progresses in spite of all odds, past and present, against its existence? 

The rabbis of the Talmud taught that people to whom wondrous things occur do not really recognize those events as being wondrous. It is part of the weakness of human nature to have such limited understanding. There has to be a flash of insight, a commemorative act, a tradition of being able to look past the trees to the forest, a spirit of almost childlike wonder in order for the amazing to truly be believable in the eye and mind of the beholder. I think that this is essentially how we have to look at Chanukah – as the historical event, as the commemoration of that event and of the traditions and customs that so endear this eight day festival to all of Israel. 

Jewish tradition and the rabbis of the Mishnah took an astonishing event that many people would view as being ordinary or natural, restoring it to its truly wondrous state. The story of Chanukah is that of a small and apparently weak nation overcoming a mighty army. It records a triumph of monotheism and Jewish tradition over pagan culture and practices, of the small, pure lights in the Temple that overcame the flaming torches that were far from pure, and of the vitality and resilience of Israel over those who would wish to snuff it out. It is all wondrous—but only if one views it all as being so. 

The rabbis in their holy perspective of Jewish life and events elevated the mundane and seemingly ordinary to the realm of the miraculous and eternal. That is basically the main lesson that Chanukah teaches us: we are a special people who live a miraculous existence with constant wonder surrounding us, yet it is all encrusted in seemingly natural and ordinary occurrences. 

To delegitimize the story of Chanukah and to treat as just another ancient war of the Grecian period is the same tactic that the world uses today to delegitimize the State of Israel and our rights to our ancient homeland. If the wonder of it all is lost and forfeited, then so is our struggle for existence and independence.

Perhaps more than other holidays of the Jewish year, Chanukah is a children’s holiday. Tradition allows even the youngest to light the Chanukah candles, to play dreidel, to taste latkes and sufganyot, to have time off from school and to observe the holiday through the eyes and senses of a child. Children still retain their sense of wonder and imagination. Their world is not usually bound by the practicalities, realism and occasional pessimism of their elders. Everything in life is still new and unexpected, worthy of curiosity and examination. Theirs is yet a magical world, even a spiritual world, viewed from a different plane of perception and thought. 

Chanukah is thus the perfect holiday for children for it requires this perspective: to be made wondrous, miraculous and thereby meaningful and beneficial. Chanukah is not for the jaded and empty spirited. Its candles flicker only for those that see the fire of Torah, tradition and morality that lies beneath their small surfaces. One who is privileged and able to see the wonder of the events that occurred to us “in those days” will also be able to discern the wonders that we encounter daily here in Israel “in our time.” 

Shabbat shalom and Chanukah same’ach, Rabbi Berel Wein

Miracles then, miracles now: Chanukah 5785

Tonight we begin to light our chanukiyot to mark the miracles of Chanukah. So this week we feature two divrei Torah from Rabbi Wein on Chanukah, as well as a devar Torah on parashat Miketz.

Chanukah commemorates miracles that happened to our ancestors in previous times but at this time of year. Miracles are ever-present in our lives and in world events. A miracle, in human terms, can be defined as an unexpected and unforeseen occurrence that benefits an individual or society at large. This definition removes miracles from the realm of superstition and occult powers, making them part of our natural everyday world. It is just simply that events occur of which we were unaware or which we never really believed would occur. This is certainly the case for the miracles of Chanukah. Even though the main miracle that we commemorate is truly a wondrous event (the fact that oil in the lamp should have sufficed only for one day but lasted for eight days), this is not the only miracle that the holiday marks. In the special prayer to commemorate the holiday, we record other wondrous events that occurred to our ancestors at this time of year: in substance, the weak overcame the strong, good triumphed over evil and the few were victorious against the many. All these things qualify as being miraculous even though they were brought about through human effort and were seemingly part of the natural course of events. This point really helps us understand the true nature of what we humans call miracles. 

Our holiday prayer acknowledges the miracles that the Lord performed for us long ago in our struggles and wars against the Greeks. We understand that, in all wars, unforeseen events occur and that, both on the level of the individual soldier and of the general outcome of the war, there is adequate scope for people to feel that miracles occurred. However, on a deeper level I think that the fact that the small band of Jews who were still devoted to Jewish tradition and Torah values actually went to war for their spiritual survival is itself to be judged as being miraculous. Good people are often peace-loving, being averse to violence and certainly war. The good therefore tend to let themselves be persecuted and intimidated by evil forces rather than stand up and fight for their values and their survival. Chanukah teaches that there are times when our survival spiritually as a people – as the chosen people – depends on our willingness to fight for our cause and our future. When that happens, it is natural to feel that this is all part of the rational world which we supposedly inhabit. However, again on a deeper level I think that such a response borders on the miraculous and that the prayers of this holiday reflect this in a most positive and clear fashion. 

We too live in miraculous times. There is no other way that we can characterize the events of the past century of Jewish life except by recognizing the miraculous and even supernatural guidance that has steered us through this turbulent period. We are living examples of the Talmud’s statement that one who experiences miracles does not recognize the course of events as being especially miraculous. But, based on rational expectations and patterns of history, no event that has befallen the Jewish people over the past century can be considered normal or rational. One such event is that, through the presence of the state of Israel, the Jewish people rose up to defend their faith and national destiny and, for the first time in millennia, actually took up arms to defeat enemies who sought our destruction. This is part of the story of age-old miracles that are relevant and alive in our time too. The message of this holiday is subtle and enduring. We should be cognizant of our miraculous status and be grateful to the Almighty for having allowed us to see this as we participate in our own modern ongoing miracle. 

Shabbat shalom and Chanukah same’ach, Rabbi Berel Wein

Gevalt! It's Gevura

 Last Wednesday, in partnership with OU Israel, we hosted our Yom Iyun in preparation for Chanuka. This event, appropriately branded 'Gevura', was an intensive morning program on Jewish heroism from the time of the Chashmonaim until today. A full house was treated to five presentations, including contributions from our own two rabbis, Rabbi Wein (see photo on the right) and Rabbi Kenigsberg. 

If you could not attend the Yom Iyun—or did attend it but want to relive the experience—we are now delighted to be able to share with you the links to the five presentations. They are as follows:

“The flames of history and the light of destiny”, Rabbi Yaakov Glaser here

“Chanuka—a celebration of the power of Torah”, Rabbi Anthony Manning here

“Service and sacrifice—the heroism in life and death of Maoz Morell”, Eitan and Varda Morell here

“Total victory? The miracle and meaning of Chanuka”, Rabbi Joel Kenigsberg here

Rabbi Berel Wein’s closing remarks here

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Since posting the above, we have received a personal account by our member Pessy Krausz, who attended Gevura. She shares with us the following impressions:

Rabbi Joel Konigsberg, opening this event before an eager audience of participants in our increasingly packed hall, commented that, in contrast to other festivals, we celebrate Chanukah during the darkest, coldest nights of the year. We celebrate our progression out of the darkness of living under pressure to assimilate, into the light of our victory of resistance. Finally to find pure oil after an arduous hunt for it was like receiving a kiss from Hashem. And we too felt our hearts touched by inexplicable miracles in our Swords of Iron wartime situation.

Rabbi Yaacov Glaser followed with a lively presentation backed by a superb handout, The Menorah of Chanukah: The Flames of history & the Light of Destiny. He commented on Aaron’s special role in lighting the Menorah and focused on it as a transcendental, universal symbol. On Pesach we are defensive, running away from enemies; on Shavuot we accept the Torah. Then on Chanukah we show how we initiate. Refusing to accept our Temple’s defilement, we courageously search for pure oil. Small wonder then, that Israel bravely does not accept what others impose on us.

Rabbi Anthony Manning, backed by a well-researched handout, Halachic and Hashkafot Issues in Contemporary Society; Chanukah: a Celebration of the Power of the Torah, opened a fascinating window into the Book of the Maccabees. This work describes how the Jewish people, despite being so few in number, were roused to face their many enemies, this being reminiscent of our combat situation in the current Swords of Iron campaign. Chanukah is also a time of transition from reliance on prophecy to the era of the Chachamim, our Elers, achieving continuity while transmitting the ‘Light of the Torah’ throughout the generations.

Rabbi Berel Wein focused on the brave Nachum Gam Zu, whose name reflected his famous saying, “Gam Zu LeTovah” (“Even this is for the Good”). Maintaining this attitude though he experienced enormous physical suffering and the dangerously imminent arrival of brutal Roman soldiers. When faced with the likely collapse of his flimsy house, Nachum Gam Zu refused to leave saying, “While ever I am here there, my place will remain intact”. Rabbi Wein compared this to the security of Medinat Yisrael. While ever we are here, our country will remain intact. Most of the audience, being olim themselves, clearly share the view that we are partners in securing the safety of our beloved country.

Varda and Eitan Morell then movingly described the gevura of their son Staff Sargent Maoz Morell, who tragically succumbed to wounds sustained fighting in Gaza. Despite being a person of few words, he nevertheless left a heritage through his practical deeds. One of the sayings he had shared with soldiers under him one has been converted to a sticker that recalled the few calls his parents were able to make to him. His response (roughly translated from the Hebrew) was “All’s well with me – That’s it – My update!” Said his mother: “Maoz was killed as a hero fighting our enemies … because of people like him, going and doing what they need to be doing, they’re making sure that something like what happened with the Nazis will never be able to happen again”.

Indeed, “Never again”, the participants murmured.

In sum, this Yom Iyun has given us the courage to face traumatic events while being more aware than ever of the miracles of Chanukah. We’ll endure and win together with insight, Gevura and, dare we say, Latkes!  L’Chaim! Am Yisrael Chai!

Praying for rain: here's the text

During times when Israel is afflicted by a shortage of rain, the prayer of V'aneinu borei olam is recired. This prayer is found in most siddurim published in Israel and is inserted into the Shema Koleinu blessing in the Shacharit Amidah.

Some members of Beit Knesset Hanassi, who daven with precious and much-loved siddurim that came on aliyah with them from distant shores, have found that V'aneinu Borei Olam is not in their siddur, or is tucked away somewhere in the back where it's difficult to find, so we have posted it here:

וַעֲנֵנוּ בּוֹרֵא עוֹלָם בְּמִדַּת רַחֲמֶיךָ, בּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל, לְהוֹדִיעַ גָּדְלוֹ וְהַדְרַת כְּבוֹדוֹ. שׁוֹמֵעַ תְּפִלָּה, תֵּן טַל וּמָטָר לִבְרָכָה עַל פְּנֵי הָאֲדָמָה, וְשַׂבַּע אֶת הָעוֹלָם כֻּלּוֹ מִטּוּבֶךָ, וּמַלֵּא יָדֵינוּ מִבִּרְכוֹתֶיךָ וּמֵעֹשֶׁר מַתְּנַת יָדֶךָ. שָׁמְרָה וְהַצִּילָה שָׁנָה זוֹ מִכָּל דָּבָר רָע, וּמִכֹּל מִינֵי מַשְׁחִית וּמִכָּל מִינֵי פוּרְעָנוּת, וַעֲשֵׂה לָהּ תִּקְוָה וְאַחֲרִית שָׁלוֹם. חוּס וְרַחֵם עָלֵינוּ וְעַל כָּל תְּבוּאָתָהּ וּפֵרוֹתֶיהָ, וּבָרְכָהּ בְּגִשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה וְחַיִּים וָשֹׂבַע וְשָׁלוֹם, כַּשָּׁנִים הַטּוֹבוֹת. וְהָסֵר מִמֶּנּוּ דֶּבֶר וְחֶרֶב וְרָעָב, וְחַיָּה רָעָה וּשְׁבִי וּבִזָּה, וְיֵצֶר הָרָע, וָחֳלָיִים רָעִים וְקָשִׁים וּמְאֹרָעוֹת רָעוֹת וְקָשׁוֹת. וּגְזוֹר עָלֵינוּ גְּזֵרוֹת טוֹבוֹת מִלְּפָנֶיךָ, וְיָגֹלּוּ רַחֲמֶיךָ עַל מִדּוֹתֶיךָ וְתִתְנַהֵג עִם בָּנֶיךָ בְּמִדַּת רַחֲמִים, וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵנוּ

May Hashem in His infinite mercy grant our prayer.

Today’s turmoil—and what caused it: Rabbi Wein

In this, the seventh lecture in the series “The Jewish World 1880-1914”, Rabbi Wein focused on “Zionism, Socialism and Tradition”, looking at concepts and philosophies rather than geographical considerations. He actually structured his lecture around not two but three mainly Jewish movements that opposed the continued existence of Jewish life: Zionism, Marxism and Secularism. All three of these movements, he noted, are still around today but exercise a much lower level of influence on traditional Judaism than was the case a century or more ago.

Jews have always had a utopian, messianic world view: while this is the mainstream view, it was not share by Rambam. In his view, the messianic era would provide for is a world that continues much as it always has done. There will be no messianic revolution; instead, there will be an independent Jewish state, freed from the shackles of foreign domination. This view is in stark contrast with the world promised by the prophet Yishayahu, a world in which there will be no wars or illnesses, a world in which the lion lies down with the lamb. For Rambam this is all allegory: if the lion lies down with the lamb, quipped Rabbi Wein, the result will be lamb chops. Rambam’s view was not, and is not, popular. The traditional view was always optimistic, only to be eternally disappointed. Jewish religious leaders could offer no solution to our problems except to tell us to “grin and bear it, keep on praying—and wait”. This advice had been accepted for 1,800 years, but many felt that, at the end of the 19^th century, this was simply not good enough: many Jews were disappointed with false promises and fake messiahs.

Many traditionalists gave up waiting for messiah and looked at three possible substitutes:

1.      Secularism: the secularists held no belief in God or Heaven, rejecting the prospects of a world to come and of an afterlife. Up till then, even among traditionalists there were varying degrees of personal observance—but hitherto there had been no official movement away from God and religion. In the wake of the secularist movement, entire generations of pure secularists were born, scientifically oriented and holding the belief that utopia would be achieved only through knowledge. In the 19^th century, scholars believed they could achieve ultimate knowledge. Now, Rabbi Wein noted, they accept that, the more they know, the less they know.

How did this secularism affect the Jewish world? It began with the growth of the Haskalah, with acculturated Jews asking: “How can you be in the modern world without music, literature, art?” Kashrut and Shabbat were jettisoned on the basis that they had no relevance in modern world, being replaced by goals such as gaining entry to universities where people could obtain a truly secular understanding of the modern world in which they lived--a scientific world.

2.    Socialism and Marxism. In 1846, a Jewish apostate, Karl Marx, came up with a new philosophy based on the premise that all human history reflected class struggle, not national or religious differences. Religion, in his view, was the opium of the people, comforting the masses and deadening their sensitivity to reality so that they should be better equipped to accept the poverty and hardship under which they lived. Marx maintained that society, not individuals, should own the means of production—even though this was against human nature, which is to be acquisitive.

Communism, Rabbi Wein pointed out, is the ultimate utopianism. but 200 years of experience have demonstrated its failure in practice. Many Jews loved it—and regarded it as their second Talmud, being the only people to make it work in the form of Israel’s early kibbutzim. Kibbutz life was built upon the maxim of “to each according to his needs, from each according to his ability”—the ultimate utopian ideal. Marxism is ultimately a cruel philosophy because of its belief that the end justifies the means, this being an invitation to dispose ruthlessly of one’s opponents, as has been done by Stalin and Chairman Mao. The Left is still strong in Israel, Rabbi Wein concluded, but socialism is not as pernicious as it once was: the Histadrut no longer owns the country.

3.       Zionism: in all of its forms, this is a highly complicated doctrine. At heart it is an intrinsically religious idea, that of Jews returning to an ancient homeland. But it was sold to prospective adherents as a species of nationalism, not as a religious ideal and, in doing so, it encountered great opposition from Jews in the religious, secular and Marxist sectors. The great achievement of Zionizm has been to keep secular Jews within Israel and to accommodate their secularism.

Divisions within the ranks of Zionism were apparent when the British Secretary of State, Lord Palmerston offered Theodore Herzl the chance to establish a Jewish state in Uganda. Herzl welcomed this offer, but European Zionists were aghast: even though many of them were secularists or Marxists, this was unacceptable to them.

The religious community opposed Zionism because it was seen as nationalist and anti-religious. Charedim are still fighting this battle, even though the State of Israel is 77 years old and 8 million Jews live here. But now there is also the phenomenon of Religious Zionism – Eretz Yisrael al pi Torat Yisrael – and the concept of Zionism as we know it today embraces even religious socialists and their kibbutzim.

Rabbi Wein concluded by asking: “How do we deal with residue of the turmoil of the 19^th century that continues today?” He confessed that he had no answer.