Beyond Orthodox Conversion to Judaism

By Rav Moshe Sternbuch

Heart of the Matter

Rashi quotes the Medrash that Moshe had difficulties with the machatzis hashekel (1/2 shekel), so Hashem showed him the form of a fiery coin. Why did Moshe have difficulties in understanding the shape of a coin, and what was the significance of the fire?

Moshe did not understand why specifically half a shekel was required. Hashem’s response was the physical act of giving only constituted half of the mitzvah, whereas the emotion accompanying the act and the desire to perform the will of Hashem are complementary and indispensable ingredients. If these are lacking, then not even half of the mitzvah has been performed. Since these aspects of the mitzvah are intangible, they are compared to fire, which cannot be touched.

Similarly, it says that someone giving tzedakah to a fellow Jew with a sour face loses his reward. The act of giving is only an empty shell that has to be filled with passionate and genuine love and concern for the recipient based on the recognition that the money with which we are parting is not ours in the first place and that by means of this act, money is being handed over to its rightful owner, and the oni (poor person) has enabled us to come closer to Hashem.

Day of Rest?

Another mitzvah mentioned in this week’s parsha requiring investment of time and effort on our part is kedushas Shabbos. We must not be influenced by the non-Jewish concept of a day of rest when we merely recharge our batteries. Shabbis is not a day when we refrain from physical labor. Many of the forbidden melachos do not involve any physical effort at all. It is rather a day when we acknowledge that Hashem rules the world and provides us with all our needs on the remaining days.

In this week’s parsha, it says, “You shall keep my Shabboses,” the emphasis being on “My”. Hashem is telling us that He determines the nature, quality and content of this day. In Minchah on Shabbos, we say that Hashem has given us a day of menuchah (rest) and kedushah. Kedushah in this context means learning Torah, saying divrei Torah, singing zemiros and conveying fundamental messages to our children at the Shabbos table.

Shabbos is not merely a time when we refrain from certain forbidden actions, but a day of positive, active kedushah, a day when we must strive to create (“la’asos es haShabbos”) our own Shabbos reality, an otherworldly experience, and to recharge our spiritual batteries, thereby sanctifying ourselves and this holiest day.

Holy Wealth

Rashi quotes the Medrash that Moshe rabbeinu became very rich from the remnants of the Luchos (tablets). Chazal are clearly not telling us that this was a profitable business venture for Moshe Rabbeinu. They are rather referring to the spiritual blessings bestowed on him due to the fact that he was in contact with the holy Luchos. Their kedushah was the source of these blessings. Similarly, we find in Tanach that the inhabitants of any place fortunate enough to house the Aron were blessed with wisdom, health, children and so on.

In addition, the pasuk in Tehillim says that “they who seek Hashem do not lack any good thing”. Wealth for the righteous does not consist of material possessions, but of the ability to feel that we lack nothing, and that, too, is the wealth with which Moshe Rabbeinu was blessed.

Constructive Destruction

The Aron was the source of many blessings, because it housed the Luchos, which are Kodesh Kodoshim. However, if someone learns Torah and does not observe it, the Torah serves no purpose, and for this reason Chazal tell us that Hashem praised Moshe for breaking the Luchos.

Paradigm Student

The posuk calls Yehoshua a youth (naar). However, the Ibn Ezra calculates that he was in fact 56 years old at the time. The reason he is still given this designation is to convey to us that despite his age, he acted like a young child, who is completely subjugated to his father, and like a student who subordinates himself to his teacher entirely.

Unlike Moshe Rabbeinu, we are not fortunate enough to be in close proximity to the shvtei Luchos, but the Gemara says that a talmid chochom (rabbinic scholar) is a source of even greater kedushah that the Torah itself, and everybody can and should make it their business to cleave to a talmid chochom.

Rav Sternbuch once spoke to the Brisker Rov about a certain person who had learned with his father, Rav Chaim Brisker, for three years. The Brisker Rov commented to Rav Sternbuch that although that person had indeed learned with his father, he could not be called his father’s talmid (student) since he had not sufficiently absorbed his father’s inner qualities, his character traits, outlook and daas Torah.

Yehoshua was a paradigm talmid and Hashem sees to it that every generation is blessed with sufficient gedolim whom we can adhere to, so that we can follow Yehoshua’s example, should we only invest the effort to do so.

Hidden Secrets

“Show me I pray You Your glory”. The Gemara tells us that Moshe Rabbeinu was asking Hashem to reveal to him why the righteous suffer and other related matters. Hashem responded, “You cannot see My face for man shall not see Me and live,” meaning that in this life we cannot be privy to the answers to such questions.

“You shall see My back (achorai) but My face (ponai) shall not be seen. Hashem is telling Moshe as follows: When the time comes for the Day of Judgment, you will understand retroactively (achorai) the secrets of My conduct in this world, but it is not possible for you to grasp these matters before that time (ponai). I have intentionally created the world in a way that such matters will remain unfathomable nisyonos (trials) until I choose to reveal the hidden explanations behind them.

Mutual Responsibility

Although some life situations call for absolute and passive acceptance of Hashem’s will, and the realization that, for now, some things will remain beyond our understanding, in certain circumstances we are expected to behave with unrestrained activism.

In the chet ha’Egel (sin of the Golden Calf), only 3,000 people actually sinned, but Hashem still wanted to destroy the entire nation because the majority had not done enough to protest the actions of the minority. Silence and inaction constitute consent. At Har Sinai we accepted on ourselves mutual reasonability (arvus) for all future generations, which means that everybody’s actions impact on the whole nation.

Indispensable Shechinah

“If your presence does not go with me, carry us not up from here”. We were not willing to enter Eretz Yisrael without the Shechinah. Similarly, we will not be able to remain here should the Shechinah chas vesholom depart from us. This is why we must be careful to be diligent in limud haTorah (learning Torah) and all aspects of our avodas Hashem in the King’s palace.

Moreover, the Gemara in Maseches Kiddushin states that the Shechinah only dwells with families whose lineage is clearly Jewish. If we countenance a situation in which there is any confusion about yichus matters, this can chas veshalom cause the Shechinah to depart from us.

Pure Intentions

We have considered several examples of how we can invest in various aspects of our avodas Hashem. These investments may take the form of enhancing our mitzvah performance, connecting to a gadol, accepting the Divine will, or when appropriate, adopting activism in order to ensure that we do not become associated in any shape or form with forces diametrically antithetical to kavod ha’Torah (honor for the Torah) and kavod Shamayim (honor for Heaven). If our actions are completely lesheim Shomayim (for the sake of Heaven) they will surely be crowned with success.

Over the years, I have had the privilege to meet many world -class rabbinical authorities. I have heard pearls of wisdom from all of them and was truly impressed how they internalize the lessons of the Torah and make it part of their everyday life.

The most important lesson from all these experiences that I learned was to know when to say "I don't know" better than giving a bad answer. That to me showed the ultimate in humility and honesty. No one is expected to know everything but even more importantly, when we don't know or are not sure or we have to speak to someone greater than ourselves for advice, we shouldn't hesitate to do so.

This also leads to another important point. Even the greatest rabbinical authorities have to know if they are in disagreement with their contemporaries, they have to know when to 'bow' out and go according to the majority. That means when there is a difference of opinion on a certain matter and many other contemporaries disagree with their point, one must be humble and conform with the majority.

I have seen very often in rabbinic literature, that a Talmudic giant will give an opinion on a certain question but will say that even though they think their opinion is right and they have spent the entire responsa proving it, because no contemporary authorities agree with them, they will not 'die' for their opinion.

This means that even if they have all the proofs to back up their theory, they have to be in line with the rabbinical authorities of their time. The Talmud is clear that we have to go according to the majority. We have to know when to bend our will to others when we are in the minority.

Chaim

Question: If a military conflict arises involving Israel against the Palestinians or other Arab nations, what should we daven for?

Answer: During these turbulent times, one should daven for peace in all areas, both between Jews and non-Jews and between Jews and Jews, for there is no utensil that holds Divine blessing like peace.

Question: May one wear a gold watch, or wear a plastic cover on one’s hat, in a public domain where there is no eruv?

Answer: According to the understanding of many Rishonim, most cities today have the status of a public domain, and one should be stringent. However, in a place where it is questionable if it has the status of a public domain, one may act leniently, as long as the custom is not to be stringent. In order to understand these rulings, we need to investigate the background issues behind these two questions.

Societal Change

Society is in a constant state of change. The world we live in and the way people act today is very different that it was in the times of Chazal. The poskim encapsulated this idea when they wrote, “Every question depends on the time and the place.”

Two striking examples of this concept regard the halachos of carrying on Shabbos. In the times of Chazal, it was commonplace for women to take off their jewelry and show it to their friends. Based on this, Chazal decreed that a woman should not wear jewelry, lest she come to carry it in a public domain.

Today, most women do not take off their jewelry in the middle of the street and show it to others. Such an action would probably be considered strange. Based on this factor, the Rama rules that today woman may wear jewelry in a public domain.

Some Rishonim define a public domain based on whether the streets are 16 amos wide, while others require that a public domain must also have 600,000 people (Biur Halacha 34:7). While in the times of the Gemara many of the streets were narrow, and many towns were small, today many streets are wide and the populations of cities are large. Let us try and understand how these factors affect our two questions.

Gold Watches and Bracelets

Today, many men and women wear a gold or decorative watch as a type of jewelry. Based on this, the great gaon and tzaddik, Rav Yosef Tzvi Dushinsky, compares a watch to a bracelet, which is permitted to wear on one’s arm. (Shulchan Aruch 303:15). Rav Dushinsky ruled that although it is praiseworthy not to wear a watch in a public domain on Shabbos, l’halacha it is permitted.

If we take a closer look at this issue, there is a strong argument to forbid wearing a watch on Shabbos. Since the primary purpose of the watch is to know the time and not to wear as an ornament, it is not clear that we can give a watch the status of a piece of jewelry or a garment. The Biur Halacha sees this as a reason to be stringent regarding watches (301:11)

Rav Moshe Feinistein (Igros Moshe, Orach Chaim 1:111) adopted the more stringent stand and forbade wearing a watch in a public domain. Since the reason to forbid wearing a watch is because it is not solely for looks, this halachah applies to men as well as women. However, since women wear jewelry for decorative purposes, they may be more lenient in regards to wearing other items such as rings and bracelets in a public domain on Shabbos.

A Hat on a Hat

Although it is forbidden to carry anything on Shabbos, it is permitted to wear clothing that befits one’s body. Since one’s body requires these garments, they are considered subordinate to one’s body, and one is not considered to be carrying them. In this vein, the Ramam (301:36) permits one to wear a hat on top of another hat, i.e. a larger hat on top of a kipah, since the larger hat protects one’s body more than the smaller one.

While the hat cover may not be considered subordinate to one’s body, since it is made specifically for the hat, it is possible to view it as part of the garment. According to this understand, just like one is allowed to wear the hat, one could wear the cover as well. Some poskim take the more lenient understanding.

On the other hand, it is forbidden to wear a garment that is being worn for itzulei tinuf, i.e. to protect one’s clothing from dirt. Clothing such as this does not protect one’s body, and it is therefore considered carrying to wear it. A hat cover does not protect more of the body than the hat and should be considered itsulei tinuf, and both the Chazon Ish and Rav Moshe Feinstein (Igros Moshe, Orach Chaim 1:108-110) adopted this stringent opinion.

The Bottom Line

Following the above discussion, we may conclude as follows. Since the poskim dispute whether one may wear a watch or hat cover, in a place where the streets are 16 amos wide, and there are not 600,000 people, one should be stringent not to wear them. However, in a place where one of these factors is not present and it is questionable if it has the status of a public domain, one may act leniently regarding these issues.

It is important to add that Chazal have told us that in a place where the minhag is to be stringent, it is forbidden to be lenient in public, and the permissibility of wearing a watch and a hat cover is affected by the custom of each place. If one lives in a community where the accepted practice is not to wear these items, then one may not do so. Since determining these guidelines is extremely complex, each person should consult with his personal rov to clarify the halachic status of the place where he lives.

Rabbis reach deal on IDF conversions

In order to prevent haredi protests, Rabbi Ovadia Yosef says convert who did not intend on observing mitzvot while undergoing conversion process will not be recognized as a Jew

Shas' spiritual leader, Rabbi Ovadia Yosef, authorized a number of senior rabbis on Sunday to add clarifications on his behalf to his controversial ruling which legitimized conversions performed in the Israel Defense Forces.


The addition is said to be accepted by leaders of the Eda Haredit movement, including head of the Lithuanian Orthodox faction Rabbi Yosef Shalom Elyashiv, who are expected to call off the mass protest against Rabbi Yosef planned for Wednesday.

According to the compromise – brokered by former Shas Chairman Aryeh Deri – Rabbi Yosef added a restriction to his ruling, stating that a convert who did not really intend on adopting a religious lifestyle while undergoing the conversion process would not be recognized as a Jew.


The compromise offers the Ashkenazi rabbis a way out from their aggressive and uncompromising statements in the past few days, while sparing an embarrassing mass protest against Rabbi Yosef and Chief Sephardic Rabbi Shlomo Amar, without any of the parties reneging on their original stances.


The converts, however, are in for greater difficulties following the agreement. The Ashkenazi haredi marriage registrars are expected to give them a hard time, trying to prove in any way possible that they did not really intend to observe mitzvot.


The Sephardic rabbis, Yosef's students, will argue that this can be proved only in very rare cases and that adopting a secular lifestyle – even shortly after the conversion process is completed – does not necessarily prove that the convert acted in a deceitful manner.



Sources close to Rabbi Yosef stressed that he was not reneging on his original ruling, just emphasizing it, and that his halachic stand is well known and has been published on various occasions in the past.


Deri to the rescue?

Former Minister Deri delved deeply into the matter on Thursday night. He formed a team of three senior haredi Sephardic rabbis – Rabbi Shalom Cohen, Rabbi Reuven Elbaz and Rabbi Moshe Tzedaka – who conducted the negotiations between the parties.


At first some of them appeared before the Eda Haredit court and Rabbi Elyashiv, and then presented the bones of contention to Rabbi Yosef, as raised in their meetings with the Ashkenazi rabbis.



On Sunday, after a meeting at his home with the mediating rabbis, Yosef authorized them to deliver the clarification of his ruling to leaders of the Eda Haredit movement, which represents a large section of the Ashkenazi Orthodox community.


Eda Haredit leader Rabbi Yitzchok Tuvia Weiss, who met with Rabbi Yosef's representatives along with Interior Minister Eli Yishai, said he accepted the solution to the crisis and that the protest would be officially canceled.

Question: What is the controversy regarding conversion in Eretz Yisrael all about?

Answer: One of the most sensitive aspects of the Jewish religion is the area of geirus, conversion. Hashem gets great satisfaction when a righteous convert gives up everything in his previous life to join the Jewish people. However, Divine anger is stirred up when a non-Jew tries to join Klal Yisrael without any intention of keeping mitzvos.

During recent years, a million Russians have entered Eretz Yisrael, many of them non-Jews. In order to facilitate making these new immigrants Jewish, the government, together with the army and the rabbanut, set up a special bais din. Thousands have already converted, and tens of thousands are waiting to be accepted as Jews.

In truth, there is absolutely no validity to these bogus conversions. One of the most important parts of conversion is kabbolas mitzvos, accepting all of the 613 mitzvos upon oneself. We have investigated this situation thoroughly, and the vast majority of these new converts have no interest in keeping mitzvos and are only converting to gain rights as citizens of Israel. Furthermore, many of the so-called rabbis who are teaching these converts are Reform or completely non-religious and are teaching them kefirah (heresy).

Some of the religious rabbonim, backing these conversions cite the Rambam who states, “If bais din did not check the sincerity of a convert, or they did not inform him of the mitzvos and their punishments, and he nonetheless undergoes milah (circumcision) and tevilah (going to the mikveh) in front of three novice dayanim (rabbinical court judges), since he underwent milah and tevilah, we treat him as if he is no longer a non-Jew, until we can clarify his true intentions. Even if he reverts completely back to his non-Jewish ways, we treat him as a Yisrael mumar (a Jewish heretic) (Issurei Biah 13).”

At first glance, the words of the Rambam imply that as long as someone underwent milah and tevilah, we treat him like a Jew, even though we do not know if he accepted mitzvos upon himself.

In truth, anyone who explains the Rambam like this is guilty of megaleh ponim baTorah shelo kehilchasah, teaching warped explanations of Torah that are not the halachah. The Rambam is clearly referring to a person who is sincerely interested in converting for the sake of keeping mitzvos. Since the bais din involved was not made up of expert dayanim, they were not aware how one must thoroughly check the intentions of a convert before accepting him into the fold.

However, when bais din realizes from the outset that a candidate is not interested in accepting mitzvos upon himself, it is one hundred percent clear that even if tevilah and milah were performed, this person does not become even a safeik (doubtful) Jew. In regards to converts, the Torah writes, “Mishpat”, which teaches us that conversion requires the authorization of a bais din that the conversion is sincere and that everything has been done according to halachah. The Rambam is merely stating that if a novice bais din forgot to check this issue, if they initially validated his sincerity, we must assume that he may be Jewish.

What is taking place with these false conversions is a churban (travesty). It is literally defiling the sanctity of the Jewish people. Since the time of the destruction of the Bais Hamikdash, the Jewish people have not experienced such a disaster. We are approaching a time when one Jew will not be able to marry another lest his family came from these phony conversions.

Today, the Jewish people in Israel are in great danger from the Arabs who surround us on all sides, and we are in desperate need of mercy from Above. Chazal tell us that the Shechinah rests on the Jewish people when we ensure that the lineage of the Jewish people is maintained. These improper converts are driving the Divine Presence away from us and banishing our source of protection from us.

Chazal have already told us that we will be plagued with tragedies if we are flippant in our acceptance of converts (Yevamos 109b). The Gemara at the end of Maseches Kiddushin states that if we stand by quietly while such conversions take place, the Shechinah will depart from us and we will become susceptible to the attacks of the enemies around us.

In the near future, there will be a large demonstration in Yerushalayim against what is taking place. Jews living abroad should not think that they are absolved of their obligation to protest this atrocity because they are not living in Israel. If Hashem’s anger is enflamed by what is taking place, the entire Jewish nation is in danger of falling prey to the hand of the nations around us.

Anyone who is quiet during this time should worry that he is included in what Chazal said: “Cursed is the one who does not lift up this Torah”. On the other hand, anyone who takes actions to prevent these false conversions will be blessed and is deserving of great praise for their actions. We should strengthen the hands of all those who are involved with stopping these conversions, for the future of the Jewish people hinges on their actions.

Humble Measurements

All the measurements of the Aron, which contained the Torah, were half measurements (amosayim vocheitzei etc). This teaches us that limud haTorah requires ceaseless toil, and we must never be satisfied with the efforts invested in our learning, but must always aspire to reach ever greater levels. For this reason, the ultimate title awarded to any Jew is to be a talmid chochom (a Torah scholar) and not a chochom, since even someone who ahs acquired and absorbed much Torah must consider himself to be only a talmid of a chochom and not an actual chochom.

Humility is an essential trait for attaining any genuine madreigah (level) in Torah, and this may also be seen from the fact that the Aron, although surrounded by gold, was made of word. To the outside world, a talmid chochom must act the part of a chochom. His behavior must be impeccable and he must insist on kavod haTorah in the conduct of others. However, within himself, he must be like “wood” – utterly, humble and not claiming any credit for himself.

Give in order to Get

All the meforshim wonder about the Torah’s phraseology at the beginning of Parshas Terumah. Why does it say, “that they take for Me an offering”, instead of “that they give an offering to Me”? This teaches us that a person must be aware that whenever he gives away “his” possessions, he is not parting with anything belonging to himself, but is only transferring an object actually due to the recipient. For example, when we make a donation to an oni (a poor person) who is entitled to our maser kesafim (giving a 1/10 of our money to charity), we will be blessed in return with manifold blessings.

A donor must recognize that his donation is, in truth, the means for receiving blessings from Hakadosh Boruch Hu. Similarly, the Yisrael who gives matnos kehunah (those gifts given to the Kohen), is in turn, blessed by the kohanim: “So shall they put My name upon the Bnei Yisrael, and I will bless them”. Therefore, so far from patting one’s shoulder for his generosity, a person who parts with his property due to an obligation prescribed by the Torah should be grateful for the opportunities presented to him to receive Hashem’s bounty in this way.

Educational Priorities

Chazal tell us that the two faces of the Keruvim were in the form of a young boy and a young girl. This teaches us that when the Kohen gadol goes into the Kodesh Hakodoshim (Holy of Holies) in the midst of his lofty thoughts, he must humbly remember to invest major efforts into the education of his children, including even his young children.

When the Brisker Rov zt”l was the rov of Brisk, he was very particular about the education of his children and put a lot of effort into investigating what they were doing, who their friends were, and so on. Some members of the community looked askance at his preoccupation with his children’s education and told him that, as the rabbi of the city, it was his duty first and foremost to invest more time in meeting the city’s many requirements. The Brisker Rov responded that the education of those children was more important to him than anything else in the world, and if they felt that this constituted an obstacle to the proper fulfillment of his rabbinical duties, he would be willing to resign his position.

Elevating the Mundane

In the Mishkan and the Bais Hamikdash, the mizbeiach (altar) was in the middle, with the Menorah to the south and the Shulchan (table) to the north. The Shulchan has to face the mizbeiach to demonstrate that we must eat lesheim Shomayim, to preserve our health in order to be able to serve Hashem properly. Similarly, we dip bread in salt every meal. Although there are reason al pi Kabbolah for this practice, we can understand it on a plain level too. Salt, on its own, is not considered a delicacy for most people, but when used to season other food, it becomes an essential component. So too, if we consume food merely in order to satisfy our appetite, it is not a worthy act per se, but if we eat with the requisite intentions, the food becomes an elevated vehicle for serving Hashem.

External Trappings

The light of the Menorah symbolizes the light of the Torah. The posuk says, “Its knobs and its flowers shall be of one piece with it”. The Chasam Sofer sees this as an indication that the Torah is all-encompassing and does not need to be supplemented by knowledge from any external sources. At various stages of our history, some people felt the need to incorporate philosophy or other branches of non-Jewish wisdom into the Torah. This happened, for example, in Spain and Germany. In truth, however, anyone willing to dedicate himself exclusively to Torah will find even a “button” – i.e. external mundane wisdom – to be an integral part of the Torah itself, and will feel no need to have recourse to foreign sources to “supplement” the Torah.

Islamic Stirrings

This past week, we saw the movement which started in Tunisia spread to our most populous neighbor, Egypt, and even to Jordan. What started as a popular uprising has all the makings of becoming a veritable earthquake. The Zohar says that in the period leading up to the coming of Moshiach, the descendants of Yishmael will enjoy enormous power in the merit of the mitzvah of milah. Unfortunately, many of his descendants display immense dedication to their religion, and we must demonstrate at least as much mesirus nefesh in all aspects of Yiddishkeit.

We saw before that even in the Kodesh Hakodoshim, the Kohen Gadol was not to remain exclusively immersed in other worldly thoughts. The bells on his me’il cautioned him against any thoughts of his own righteousness in the holiest place. They served as a wake-up call to remind him not to remain silent in the face of any breaches against the Torah but rather to voice his vigorous protest against them.

When circumstances call for such protests, there is no place for either self-righteousness or humility. As for the so-called political situation, we are totally dependent on Hakadosh Boruch Hu. Based on a natural analysis of current events, there is no room for optimism at all and we may feel that we will inevitably be forced to endure calamities the likes of which we have not experienced since becoming a nation. However, if we come to the realization that salvation lies only with Hashem, and if we do whatever the Torah requires of us to stand up for kevod Shomayim (honoring the Kingdom of Heaven) Hashem will surely help us.

The teshuvos are transcribed by Rabbi Daniel Yaakov Travis. Questions for Rav Sternbuch may be sent to Rabbi Travis at dytravis@actcom.com

Question: How is one to react when he is saved miraculously from a matzav sakana (a life-threatening event)?

Answer: I experienced a chain of miracles last week, when I was saved a number of times from the hands of Arabs. Last Shabbos I recited Birkas Hagomel (the blessing for being saved from a dangerous situation) and made a seudos hoda’ah (a meal of thanksgiving)

Relating Miracles

The Zohar writes, “Hashem has great pleasure when Jews speak about the miracles of Yetzias Mitzrayim (the coming out of Egypt) on Pesach night. Hashem gathers all of the melachim (angels) in the Heavens so that they can listen to the recitation of these miracles. These angels praise Hashem for all of these miracles, and praise the righteousness of the Jewish people who celebrate the miracles that Hashem performed for them.

“Similarly, when an individual has a personal miracle, he should praise Hashem for the Providence he experienced. What benefit does Hashem receive from hearing about the miracles that He, Himself performed? One must nonetheless relate these miracles for these words ascend to the Heavens, and Hashem gathers all of the malachim to listen. When the heavenly assembly hears this story, they all praise Hashem, and there is great honor to Hashem both above and bellow” (Zohar, Parshas Bo)

The answer is that whenever we experience miracles, there is always a possibility to attribute it to tevah, natural circumstances. When we experience miracles and we relate the story and admit that everything was Hashem’s Hand and nothing was a result of our own intelligence or coincidence, Hashem gets great pleasure that we rely solely on Him and nothing else. Even though angels generally have sufficient reason to prosecute us, when we speak about miracles, the tables turn and the malachim extol the praise of the Jewish people.

Saved from a Lynch

Last week, the 22^nd of Shevat 5771, was the second yahrtzeit (anniversary of the death) of Rav Sternbuch’s wife. One of the rov’s sons and three of his grandsons were driving Rav Sternbuch to the bais hakevoros (graveyard) on Har Hazeisim (Mount of Olives). The GPS misdirected them and before they knew it, they were in an Arab village.

A group of Arabs started to hurl bricks at the car. One of the bricks broke the window and injured the driver. Although he was bleeding and crying in pain, the driver continued to drive and escape from the crowd.

A band of bloodthirsty Arabs ran after the car, but the injured driver kept going. He swerved onto a side road and managed to get away from the mob of Arabs. However, at that point, they had absolutely no idea where they were.

He continued to drive for about fifteen minutes until they came to an Arab garage. People there warned them that this was a dangerous place for them to be, but they decided that they were going to stop there and try to get help. They called the Israeli police, but the police told them that unless they could offer some identifying signs, they could not help them.

There was a small straw hut nearby, and an Arab came out and offered to help them. He invited them to his home for a drink, but Rav Sternbuch and his family refused and instead they asked this Arab if he could give them directions. The Sternbuchs got in touch with the police, and the Arab instructed the officers how to get to the place where they were situated.

Rav Sternbuch and his family waited for about twenty minutes, and finally the police arrived. Rav Sternbuch was then taken away in a police car back to Israeli territory. Eventually, Rav Sternbuch made it to the cemetery to say tefilllos (prayers) for the yahrtzeit and for the miraculous rescue from the hands of death.

Staying Strong Under Fire

Rav Sternbuch related that when the Arabs started to throw bricks at the car he did not even realize that anything unusual was taking place. He was so engrossed in learning that he did not notice what was happening. Only after they sped away from the Arab mob did Rav Sternbuch realize that they were under attack.

During the entire experience, Rav Sternbucvh was confident that he would get out alive. Klal Yisrael is in great need of rabbonim today to give p’sak halach and direction to the Jewish people, so Rav sternbuch understood that Hashem would take care of him and protect him from all danger.

Rav Sternbuch related that during the entire episode, he did not feel the slightest bit of fear. During World War II, Rav Sternbuch’s rosh yeshiva, Rav Moshe Shneider, ingrained into their minds, “Every bomb and bullet has an address”. If Hashem has not destined one’s demise, it will not take place.

Rav Sternbuch added that during World War II, England was bombarded with rockets by the Nazis. Many people fled to bomb shelters, but Rav Shneider stayed in the bais medrash learning. Rav sternbuch followed the rosh yeshivah’s example and continued to learn in the bais medrash during the attacks.

Thanking Hashem

On the Shabbos after the resuce from the Arabs, Rav Sternbuch recited Birkas Hagomel (the blessing for being saved from a dangerous situation). Afterward, he hosted a seudas hodo’ah at his home. Rav Sternbuch fulfilled the words of the Zohar by speaking about the miracles that had transpired.

After relating the miraculous rescue stories, Rav Sternbuch explained the deeper meaning of the Birkas Hagomel blessing. We say, “Who performs kindness for those who are chayavim (obligated). Who did good for me”. Why do we refer to ourselves as chayavim and why do we finish off the bracha by repeating that Hashem “has done good for me”?

Everyone has transgressions and can be considered chayav. At times, Hashem punishes us for these sins by putting us in situations of danger and then miraculously rescuing us. This is what we mean when we say “Who performs kindness for those who are chaavim”.

Although we survive the experience, the necessity for a miracle causes us to lose from our merit. How do we regain the merit that we lost? By reciting the story and the Hashgacha (Divine Providence) of what took place, we regain what was taken away.

After entering a situation of danger, we might have doubts about Hashem’s kindness toward us. For this reason, we conclude the blessing with, “Who did good for me”. We admit that Hashem’s kindness is perfect and that everything that took place was only as a result of our actions.

The Medrash in Parshas Tzav says that when one brings a korban todah (a thanksgiving sacrifice), he offers Hashem honor on top of honor. The first honor is attributing one’s salvation completely to Hashem. However, one adds even more honor to Hashem’s Name if he also admits that he was deserving of that punishment and thanks Hashem for both chastising and rescuing him.

Sanctifying Hashem’s Name

Rav Sternbuch’s son, Rav Asher concluded the seudos hodayah with the following thoughts.

It is not by chance that these great miracles happened on the yahrtzeit of Rav Sternbuch’s late wife, Rebbetzin Yaffa Sternbuch. It was in her great merit that the rov was able to have a great impact on the Jewish people (see introduction to A Voice in the Darkness)

One brazen individual made the following remark. Perhaps Rav Sternbuch was attacked by Arabs because of the rov’s protest against the abominable parades in Yerushalyim, desecration of gravesites, conversion without a full acceptance of mitzvos, and other issues which Rav Sternbuch considers to be an affront to Hashem’s honor. Maybe these protests had stirred up Divine wrath against the rov, chas veshalm (G-d forbid).

Rav Sternbuch replied that he was sure that he was saved from the hands of death because of his great concertn with Hashem’s honor. Hashem allowed him the opportunity to once again sanctify the Divine Name through the miracles that took place and the great calmness that Rav Sternbuch had in reacting to them.

The seudas hodayah concluded with singing and rejoicing over the miraculous rescue. Rav sternbuch gave a bracha that just as he had been miraculously saved from the hands of enemies, so too, the entire Jewish people would be redeemed speedily, and we should soon witness the coming of the Moshiach, who will extricate us from the hands of all of our enemies. May it be Hashem’s will that this event should be a harbinger for the speedy redemption quickly in our days.