From: sg04@gte.com (Yechezkal Shimon Gutfreund)
Newsgroups: soc.culture.jewish
Subject: Re: Has Chabad gone crazy?
Date: 25 Jan 93 18:38:42 GMT
Reply-To: sg04@gte.com
Organization: GTE Laboratories, Inc.


I was out the last three days of last week, so this is my first
oportunity to rejoin the "Has Chabad gone crazy discussion".

Let me collect some of what I saw as relevent questions:

1. Isn't G-d's business to bring Moshiach? He is kol-yichol
(all-capable).  We should concentrate on doing the 613 Mitzvot, and let
G-d be concerned with the bringing of Moshiach. [reported to be the
"mainstream approach"].

I would take issue with this being approach of an Orthodox Jew. First,
we look at how our sages view the issue:

There is an open Gemorra (Shabbas 31a) that states that one of the
questions asked at the time of Divine Jugdgement is "Tzipisa l'yeshua?"
Did you look forward to salvation? One should note that this is written
in the second person. That means it is a personal obligation.  I.e. it
is not a collective obligation. Each individual will be asked to what
extent did he/she measure up to this.

We do not interpret what constitutes Judiasm but such demographic
approaches such as what "mainstream Judiasm" does. Our definition of
Judiasm comes from our sages. If one would like to try and determine
what the mainstream approach should be, then the proper guidance is
given by the Chofetz Chaim:

The Chofetz Chaim (Kuntres Tzipisa l'yeshua) explains the term tzipisa
as being related to "tzofeh" and being akin in meaning to searching -
as a lookout scans the horizon for signs of something different, so
must one look out for the coming of Moshiach. He also notes that we
recite the Aleinu three times a day, in which we declare "We hope to
You.. to see speedily [the acknowledgement of G-d that will take place
when Moshiach comes]. He writes (Maamar Or Torah) that one who recites
this and does not indeed hope for its speedy fulfillment is an outright
liar before G-d.

Thus we see that there is a clear activity that is demanded of the
individual with respect to bringing the Moshiach, and furthermore, each
person will be evaluated [i.e. there is a bottom line level of
performance expected] on the extent of this yearning at the time of
Divine Judgement.

While it is unquestioned that G-d is the one who brings Moshiach, we
see from an open Gemorrah that we too have an avoda (service) to
perform in bringing him.

Let me make an additional note here. Mitvot are commandments of G-d.
It is certainly possible that a Jew can perform mitzvot in such a way
that that they appear as mere acts - unconnected to whether they are
from G-d or not. That is, the way he does the acts shows that he really
does not care whether G-d commanded them or not. They are just the
things he does, or the habits he has. While on a technical legal basis
these acts would count as mitzvot, anyone can clearly see that there is
something quite deficient in the performance of mitzvot in such a
manner.

In the case of Moshiach, we see that the yearning, searching, and
heartfelt longing is an essential part of the tzipisa. Without them we
are not really performing "tzipisa".

It has been suggested that we just "do the 613 Mitzvot" and leave the
outcome to G-d. Doing mitzvot in such a way as to show that we really
feel that there outcome is "a third parties business", would clearly
show that we (a) don't care about the Commander of the mitzvot, (b)
that we really did not feel much tzipisa when we did the mitzvot.

Should we not do mitzvot like we would do a favor for a special
friend? Taking an interest not only peforming the the favor the
way asked, but also taking on the interest and involvment in the
favor. Assuming the role of our friend and caring about the outcome
of the favor, perhaps even more than our friend does?

2. Jacob Frank and Shabbatei Tzvei vs. a Torah approach to identifying
the Moshiach. 

These were both individuals who used to concept of concept of Moshiach to
"throw off the yoke of Torah". Both of them declared the nullfication
of mitzvot even at the beginning of their movements. 

This is quite different from the following case:


We find in (Sanhedrin 98b) different schools of sages suggesting names
for Moshiach. Rashi explains that each school picked the name of its
own master, i.e. each school viewed their master as the most likely
potenial Moshaich of that generation. The Gemara then offers Rabeinu
Hakodesh, and Rav Nachman as potentially Moshaich. We find the same
attitude amongst the disciples of the Vilna Goan, the Chida, the Arizal
and many others - as well as many Chasidim of various groups - who all
saw their respective masters as potentially Moshiach. In our genration,
it is worth mentioning that R. Isser Zlaman Meltzer believed that the
Chazon Ish was the ptential Moshiach of the generation (B'Derech Eretz
Hachaim, p. 491).  [This practice of identifying individuals as
Moshiach, is repeated at least seven occations by the sages of the
Talmud. Thus it constitues a "Maaseh Rav" - since there is not a hint
of disaproval. Certainly, then, this and other practices serve as a
precedent that such activity is permissble].

Here we have sages that are certainly not throwing off the yoke of Torah.
Futhermore, we Chazon Ish, Vilna Goan, Chida, etc. all lived after Shabbatei
Tzvi and Frank. They were quite aware of the effects of false Messianism.
Yet there is no indication that they disaproved of the actions of their
students. Instead, their acceptance of the practice speaks quite forcefully.

The Frankist and Tzvi'ist are frequently brought up as a club to attack
Chabad. I am skeptical if those people really have a sincere fear of the
world reverting to Shabbeti Tzvism. However the sincerety of
the Vilna Goan, Chazon Ish, etc  on this matter cannot be doubted.
Yet they do not object to the actions of their students.


3. Stock Investements, driving over drawbridges.

These are examples of activities for which there is no halachic
requirement. If one wants, one can participate if not, no.

This is not the case of Moshiach. It is one of the 13 Ikarrim (Principles
of Faith) of the Jewish people. The Rambam (Mishna Torah, Hilchos Melachim
11:1) Whoever does not believe in him, or does not await his coming,
denies not only the statements of the other prophets, but of Moshe Rabbeinu
and the Torah.

I don't see how one can confuse one activity with the other.

4. Questions about Trust (e.g. driving over a drawbridge)

See the article title Bitachon (Trust) posted today to SCJ.

5. The first redemption occured through G-d's actions not ours, why
not the final redemption?

This was really the only serious question I felt that was raised. I also
appreciate the manner in which it was asked. 

Can I pose the answer as a question back to the asker?

If both the first and final redemption are accomplished independently
of our actions, what's the difference? Why not get it all done with the
first time? Why do it again the same way the second time? 

Could it be that our efforts and exertion during the 2,000 years of
golus have in themselves some worth? and that without them there would
not be a final redemption?

6. Tone of discourse

One gets used to some fairly low-brow and crude insults in SCJ. There are
some individuals of whom one can expect no better. However, it is distressing
to say the least, when those who are capapable of more refined conversation
sink to low and insulting sleights:

]What?  I haven't?  White Plains isn't part of Aretz?  
]That's just an impediment in -your- mind.

]Visualization is indeed a wonderful tool.   If you are a couch potato,
]and want to become the next Bruce Jenner, you start by visualizing
]yourself--seriously--as a Schwarznegger double.  

Only coarse and ignorant people sneer and belittle issues they do not
understand and only boors debate by speaking in a tone that shows
that they deprecate their opponenents intelligence.

Let's try to keep the level of discourse higher.

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Yechezkal Shimon Gutfreund		 		  sgutfreund@gte.com
GTE Laboratories, Waltham MA			    harvard!bunny!sgutfreund
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Newsgroups: soc.culture.jewish