A Baal T’shuva’s Choices in Life and Torah 2 # 8

In memory of my friend and true Baal Tshuva Reuven Shalom Ben Avrohom a"h

A Baal T’shuva’s Choices in Life and Torah 2

During the holiday of Sukkoth, that just past, we read the book of Kohelet. In it is written, "All the  rivers flow into the sea, yet the sea is never full" (Kohelet 1:7).

  

One can apply these words to the various approaches in the services of G-d, all "flow" with the same goal in mind, serving G-d.

The same with the teachings of Chassidut and Musser. Musser, whose emphasis is how low one can fall if they sin and Chassidut, which emphasis how high a man can reach if they don't (Ha'yom Yom) are both a way to achieve "Yirat Hashem" ( Sichos Kodesh ).

 

Hence when explaining the various parts of the Torah, to a  both new student of Torah or an old one, they both must be told how all parts of the Torah are obligatory to be studied.

 For one to say; "learn only this and never this" , excluding a part of the Torah forever, is improper. Even worse to say; "This is Torah and this is not", absolutely incorrect. 

The same with Musser and Chassidus, the difference between  is only one of emphasis.

 

More so, Rosh Ha'Yeshivo's, Rebbe's  teachers etc. must explain that one who learns only Talmud, without Musser or Chassidus is lacking not only in "Yirat Hashem" but also in his very understanding of the Talmud and Torah they study. (Kol Homer Ein Li Ela Torah...)

 

Most certainly they cannot fulfill the 6 constant mitzvah (see beginning Mishna Berura O.C.) of which are love and fear of G-d.

Without studying about G-d, how can one love or fear a being they know nothing about?

 

Only through studying teachings in Torah dedicated to explaining, the existence of G-d,  His creation, His ability to reveal Himself to man, prophecy, faith, trust, His divine providence in the world.etc. can this be achieved.

 

 

The need for studying these works are a must, both for a "frum" person and  a beginner , but more so for a beginner

 

For a "frum from birth" person who, though raised with a Torah upbringing , still needs to internalize the faith to keep it alive. Without studying teachings that deal with faith. A person might continue to practice, but may do so without emotion.

  Even worse, with time might eventually stop observing at all or to not to put in the effort to be careful with every detail.

 

The reason being is that In life as we age and live though events our mind and heart change. Also as human beings we are constantly thinking and absorbing.

 

 

Hence, when a person , whether religious or not , is faced with challenges or new circumstance, they have three choices: a) to use the old values they believed in to find a solution.  b) to question the old ways and abandon them in favor of a new approach.

c)   to look deeper into what they where taught before and see in it a new depth that was not apparent to them before.

In life at time we fall back on earlier beliefs and at times those seem to be not enough and we have a need for more. Either a deeper understanding of what we believed or an entirely new belief.

The truth is that with or without challenges a constant conscience or subconscious revaluation is occurring.

Both the "frum" person and beginner has has test.

In a general the "frum" persons teat is more one of  resisting temptation. And if having sinned, to have the inner strength to get back on track.

 

The "frum" person knows there is a G-d and is aware of His commandments but struggles how to over the evil inclination. 

 

 The test of the beginner is one of  beliefs: "Is there a G-d"? "Do we know what He wants"?

 However, at times, even one born "frum" will be so tested as to question their faith and belief itself.

 

Also with age, it is natural for one to question why they must continue living the life the way they where brought up. 

 

A "frum" person will then need more then "it is our tradition”. Saying to them at a time of need or searching ; "do not ask questions" - "just believe". Will not work.

Whether one is an FFB or a BT , and who in reality, each and everyone,  is a combination of both , hence all need to study subjects that not only explain what to practice but what it is to be Jews.

 

To study of torah books and writings that deal with the subjects of belief and self improvement are needed.

These books demand from the person to always reexamining himself and his actions, attitudes and synchronization of practice and knowledge.

Both between Man and G-d and G-d and man.

 

Hence both the teachings of Chassidus and Musser and other books of Jewish philosophy and ethics are needed.

However what then is the difference between them?

One difference is how we view the outside world and the reason for the soul descend into it.

Do we view the physical world as an evil place and we are only put here to overcome its tests and thereby receive a greater in the reward in after life.

Or does the world itself have a deeper intrinsic level of goodness that can only be  revealed through the souls descend into it.  The souls reward, after revealing this goodness, is too ascends to a much higher level in the service of G-d, then before coming to earth. G-d willing more on this in part three of "A Baal T’shuva’s Choices in Life and Torah 3.

please our add for a new series on the Bal Tshuva Series given in CIKB Brooklyn for more info email me at rabbiyw@yahoo.com

A Baal T’shuva’s Choices in Life and Torah #7

A Baal T’shuva’s Choices in Life and Torah

 

A child is born and an adult the person becomes. Choices are then made throughout life.

A basic choice that everyone must choose is what they will do with the time their soul inhabits their body. What purpose if any, they will give to the time they spend on earth?

Will they choose their body as the primary objective of life and spend life in the pursuit of materiel happiness or will the soul be primary. Even if the soul is primary, will attainment of personal happiness be the goal or and they will pursue a higher purpose, whether it makes them happy all the time or not.

 One does need not to give away happiness in order to achieve fulfillment of a “purpose” but ones singular purpose should not be to achieve personal happiness alone.

Whether spiritual or physical.

To explain, there are many types of joy and happiness a person can strive for.

A joy for the body that it is achieved through pleasure in the physical; taste, touch, even music etc.

Joy that is spiritual, that comes from the person using his higher facilities; intellect, emotion; to understand ideas, to enjoy being kind.

Joy from giving oneself over to a higher goal i.e. the pursuit of truth, purpose and helping another being etc.

However even this, to have a higher goal that makes oneself “happy” is insufficient, even if the acts one are doing that makes one “happy” are good deeds and true.

The real objective is to have a goal that transcends self and whose single purpose is not just happiness or self.

 I think this something that needs to be explained to the Baal Tshuva and every Jew.

How even if one is practicing all the laws and not committing  sins, if this is done only so that the person should receive reward there is something lacking in the way the person is serving Hashem

 Even if the person is not in the sole pursuit of the physical but in the pursuit of the spiritual, it is still all about their fulfillment and reward.

A better and truer way to serve Hashem is not for reward or feeling good that they have accomplished but to give G-d pleasure and fulfill what it is He desires from them.

The Truth because it is True (Rambam)

This is connected to the last article on the Baal Tshuva called "Whose Baal Tshuva is it"; we explained that teach movement must beware that what they  teach a  Baal Tshuva will influence them not only whether they will become “frum” but what group and philosophy they will consider themselves to be, in the Orthodox world.

Hence a better way is for the teacher to teach their way but also encourage them to see and explore all the various types of OrthodoxTorah abiding Jews that are out there.

The teacher should then step back and allow the Baal Tshuva to choose which of the various Orthodox Jews they wish to follow.

My thinking here is that the basic Jewish world today is divided into two thought process in why to learn torah and observes mitzvahs and this translates as well to the Baal Tshuva that each group is attracting.

Indeed not only Baal Tshuva but the FFB as well from the cradle and on there is a message given in various group to the question “Why should I do G-d's will”?

Of course on the deepest level it is because G-d said so and a Jew believes and obeys G-d by nature ( Hayom Yom-Rambam)

 But in an educational level I believe there are two basic philosophies and messages based on the education and community that are taught from birth.

First a story , a daughter of a Baal Tshuva I know called me one night crying that she just came back from a lecture by a renowned women speaker who explained that all, the mitzvahs we do give nothing to G-d, it is all for us to receive reward. She cried because she was always told in  Chassidus, which brought her family to Yiddshkiet,  that each of us have a personal relationship with G-d and all that we do matters much to Him.

I explained to her that what the speaker said is true on one level. That indeed G-d is infinite and whether we do good or bad we do not give to Him or do anything to Him.

To quote Iyov (Iyov 35:6-7). “If you have sinned, what have you done against Him? If you are righteous, what do you give Him or what does He receive from your hand?”

 However on another level, once G-d commanded us to do a certain act, He gives it importance and gets pleasure from our deeds. Indeed we affect him to do that same act so to speak, as us. Hence, when the Jewish people put on tefillin, this causes G-d to put on tefillin. (see Talmud Berachot 6a).

(For a more complete understanding of how Jews become important in G-ds eyes when they observe Mitzvos see Isaa Bemidrash Thillim -Mammer of Previous Lubavicher Rebbe)

Indeed when we obey G-d and bring Korbonus; sacrifices in the Temple it pleases G-d. As it is written: “a pleasing odor to G-d” (Leviticus 1:9) Rashi explains on the word “pleasing” it is pleasing before me …that my will is done”.  It is not the smell of burning meat; that G-d enjoys but that we have obeyed Him.

Here we have two approaches, one that says the main purpose of Torah and Mitzvahs is the G-d wishes to reward us. He gave us the commandments so that we can get a good life in this world and the next.

Another is that true if we obey Him we will have a good life both in this world and the next but the real purpose is that G-d has His own reasons and desire for us to obey Him. 

One can find proof in the Torah for both approaches.

One whose focus is on man and his reward the other on G-d and doing G-d's will for its own sake.

The difference is what books one is studying.

In a very general way I think this is the difference between the way of Musser and the way of Chassidism.

It is not for this article to go into the difference between the two however a basic fundamental difference is in how we view the physical world.

Is the physical viewed as a negative and its only value, is as a test to overcome and get reward in the world to come or is it viewed as a vehicle for the divine will , to observe the commandments that can only be done in the physical world. To  fulfill G-d's desire for a dwelling place on earth (Midrash tanchuma). (see Hayom Yom for 7th Kislev the differcne between, Musser, Chakira and Chassidus).

This would explain the meaning of the Mishna. ( Ethics of our Fathers Chapter 4:16-17 )

“Rabbi Yakov said…he used to say: One hour of repentance and good deeds in this world is better than all the life of the World to Come; and one hour of bliss in the World to Come is better than all the life of this world”.

So which world is better? I believe the answer is that it depends. If we are dealing with G-d's pleasure than this world is better for in it we fulfill His plan and that gives Him pleasure.

If however we are looking at man's pleasure then the future world is better for there man gets his reward.

As a Jew we know that it is the deed that counts most. However the question is what the reason and motivation for doing it.

Is it in order to give G-d pleasure like a child wishes to give joy to a father or it is like a servant that is looking not to get punished and looking out for the reward. ( Zohar, Reya Mehemna Ki Setza)

Is the person looking at for themselves or looking out for G-d.

The difference here is not semantics but has ramifications in all that we do and as well defines what makes Judaism unique.

 

G-d willing more on this next time.

the bal tshuva a perspective # 6

B”H




This article is dedicated to my dear friend, Reuven Shalom Ben Avrohom a’h, are true Baal Thsuva, who passed away this year on Shabbat 26 Tevet 5772



Whose Baal Tshuva is it?

There is a battle/ war raging on the fields of kiruv. It is not only for the check book of the person being brought closer, but a struggle to capture the mind and hearts of those being first initiated into Judaism.


This battle is being fought in the youth programs and college campuses across American.

In the young adult programs in Europe and in the “free” trips and Yeshiva stays in Israel.


At the Kotel in Jerusalem and other holy places.

More then where the future funds of these people will go but of the form of Judaism they will observe and transmit to their offspring and future generations.



Though fought without physical arms it is still a conflict with various “techniques” used in the struggle.


We are not speaking here of non orthodox groups; as in Reform and Conservative Judaism etc.



Young people who are searching, will see quite fast that they are not authentic.



We are speaking of various streams within Orthodoxy, the emphasis of what they teach; what is important and central in/to Judaism and what is secondary.



As a general rule each outreach group has the right to teach the beliefs they believe in; their "brand" of Judaism.



However many times a Kiruv group wishes to overstep that line and establish for those they attract, who and what is mainstream Jewish practice and belief and who and what is not.



Most of the time, these players are sophisticated enough not to knock another group/person /brand of Judaism outright. And certainly not label them as a none authentic Jewish way, but they still know how to convey and hint to the beginner to stay away…..



However, we are getting a head of our self here, the first basic question in this discussion is:



Does not each kosher Kiruv group have the right to teach Judaism as they see fit?



And indeed every segment of Orthodox Judaism has that right to explain Judaism as they see it to be true.



The issue here is much more subtle.

Do you insist that your way is the only way and the best way and all others are suspect; or do you explain that you are teaching your way yet there are other accepted paths in Torah life?



Even when you allow room for other approaches.



How do you go about this?



For example a searching Jew with a question regarding Jewish belief or practice comes to you and asks you to explain:



The Oneness and Unity of G-d.



The need for Love and Fear in Serving G-d.



Reward and punishment.



This World and the Next.




Or say they ask you from which prayer book to pray or custom to observe.




What do you explanation and custom do you choose?



Ashkenaz, Sephard, Chassidic, Litvish, Modern Orthodox, Mezrachi, Zionist etc.



In general what is the right way to convey the diversity of authentic Torah Judaism?



From my perspective, the proper approach is that:



* It is okay to tell a person the path you practice first. The person is coming to you. You have a right to explain things as they were taught to you or how you now understand them to be.



*However let them know there are other types of orthodox Jews who practice differently. It is foolish to negate this. Eventually they will find out of all the various flavors of orthodoxy. You need to help them navigate it, not be overwhelmed by the differences or block it out.



*Allow each person to choose their own path. Understand each person has their own identity and needs to discover on their own what approach they wish to follow and where they feel most at "home".




I’d like to share a few stories of Baalie Tshuva and you will see what I mean.





Story #1 - A young Jewish man born in Brooklyn, Parents are Russian. His family name sounds very Ashkenaz . Though not religious themselves until later, his parents sent him to yeshiva at a young age.



After yeshiva, he went to college, struggled whether to where a “Kipa” there and as well, at interviews for work and the work place. In the end decided to wear it and now works in sales. Fine.



What is curious here is that somewhere between elementary school in an Ashkanaz yeshiva and his sales job, he decided to accept Sephardic custom and dress.



To own and wear a Sephardic talit, pray in Sephardic pronunciation , eat Bais Yosef meat. His end goal is to set up a Jewish home in Sephardic practice.



Why, if you ask him, did he decide to become Sephardi, when he was born in America to Russian parent. His answer is simple;



"I did not become Sephardi, I always was Sephardi. My family’s roots are in areas of Russia closer to Middle East and hence my original family’s Jewish practice was Sephardic. Now that I am religious I wish to go back to the custom of my ancestors".



Who in his family was Sephardic; his father or mothers side, is a different issue.

He chose the one he preferred.

Story #2 A Baal Tshuva born in the USA with all American parents, never went to yeshiva in his early years. Decided to become a Baal Tshuva later in life, now a young middle aged man.



Prays from a Ashkenaz siddur keeps shabbos, learns Torah from English translations and does much chesed.




Yet on the other hand, he questions the ways of Chasidim, the right to learn Chasidut, if it is really part of the Torah or necessary. Says, Chasidim are not mainstream Judaism and are either being mislead by their Rebbes g-d forbid or broke of from and/or lost contact with main stream Halacha and Torah long ago.



He follows the Yeshivish way and his Rosh Yeshiva who was Mekarev him. He is a bit of an elitist and seems to always know the proper Torah-Derech way.




Story # 3 A Baal Tshuva born from a Russian father and Israeli mother. Raised in a traditional home but not so observant. Went to a non Chassidic orthodox yeshiva and later college. Is introduced to the teaching of Chassidus and Chassidim. Is intrigued by depth of its teaching the warmth and joy of a Chassid and the way they pray.




Decides to grow a beard over the objections of his family and becomes a Chosid. Later returns to the very same school of his youth and teaches there. His students love him and he respects and he accepts all his students.



His does not try to make his students Chassidim but does try convey the warmth and positive approach of chassidus with stories of tzaddikim and by being a good example of it.




The same with each Jew he meets he respects and accepts their customs but practices for himself and family the way of Chassidim.



Here we have three stories, in # 1- The person has not only become religious but in addition has accepted upon himself, a new culture, one of Sephardic heritage.



He has a Sephardic Rabbi that he looks up to and is his mentor. Though early in life, he looked up to Ashkenazi Rabbis he now looks to Sephardi ones.



This particular one gives many classes and is very dynamic.





He likes to shock his people into thinking, as in saying; "The best proof that the Torah is true is the Holocaust. Why? Because all the terrible punishments that the Torah foretold will occur if we disobey G-d came true during that time R”L".



He has said: " One who desecrates the sabbath is like a non -Jew" and a woman who walks around immodest is a sinner who makes others sin and is worse than a murderer who kills only the body while she kills the soul".



This Baal Tshuva likes the strict structure and black and white life.





Personally I think this is extreme but perhaps the Jew in story # 1 likes extreme and in additional to family heritage choose Sephardi way because he might perceive it as more strict or more authentic.



In story # 2 the person has a Litvish Teacher, a Talmud Chochom born in America but taught the old school Litvish European derech. This Rosh Ha'Yeshiva taught him that “Schar-Reward” for a Mitzvah is important.



That life is a test to see if we will get to " Olam Habo- The World to come".





How this world is full of temptation, evil, lies and materialism.





The main thing is to study Gemara stay away from things that are too spiritual…they are too high for you and suspect.





Stay away from Mikvah-Chassidus-Zohar-Rebbe’s-being to much B’Simcha – Joy and clapping on Shabbat even for a mitzvah etc.



Whether this is what his Rosh Ha'yeshiva really meant or not, somewhere along the way he learned how not accept certain types of Jews and view them as misguided.





He learned how to feel elite and above other Jews and thinks that learning torah for its own sake is the greatest goal and is ready to sacrifice himself for "Daas Torah" and tell people what "Daas Torah" is regardless of how many people he will offend or rebuke.



Everyone else has gotten it wrong…he will explain to you what is the "real and our way". he is looking for perfection and the ultimate reward in heaven.



In Story # 3 , this person teachers varied and the process was a slow one. Going from teacher to teacher until finding the one that he felt was right. From a Non- Chassidic Rebbe to a Chassdic one. Spent some time in an Israeli Yeshiva.



Asked many questions to different Rabbonim and listen to the various answers that were given. Studied much Halacha and spoke to Posskim.





Learned much Talmud, Halacha, Mussar, Chassidus and became a real Ben -Torah.



After much struggle both within himself and with his family and he came to the path that he choice; Chabad Chassdus. It filled for him both the intellectual and emotional need that he was searching for.



He feels the main focus is what is g-d purpose for creating this world and how can he fulfill it.











Our Sages taught "Ma Ben Talmidov Shel Avrohom Avenu U'Talmidov Shel (Perkie Avoth 5:19) what is the difference between the student of Abraham our Father and the students of... Students of Abraham have a good eye, a humble spirit and a non pleasure seeking soul".





From the students of a movement one can perceive its teachers and the message of its teachings.



In these three stories each Baal Tshuva chose the path they decided upon.





True it might be due to how they themselves absorbed what they where taught.





Their own personal character.





Their family history or other reasons.







Yet it still does reflect on their individual teacher and each respective school of thought.



Even from the extreme in every case one can learn. As the world says; "if you want to know what is going on in a certain place ask the “Shtot Mishugana- the local Crazy Man”.



You can tell what a certain group is like by hearing what the crazy people in the group speak of.





Do they speak about Moshiach?



Do they speak about Purgatory?



Do the speak about love to every Jew?



Do they speak about Simcha, Prayer, Charity?



In summation every the Baal Thsuva belongs to himself and Hashem however it also reflects upon the group that brought them back to Yiddhskiet.



Yet very critical to this, is that the Baal or Balas Tshuva must choose their own path they wish to live by.



Their is no "cookie cut" Baal Tshuva nor is the goal to make a "mitzva machine" that does not think on its own.





Many times a Baal Tshuva is not the product of one group but of many different groups that he or she has chosen from.



Unfortantly , I know of more than one Baal Tshuva who decided to reject all teachers and paths and say they need no Rav or guide, they will go directly to Hashem.



What turned them off was how each group taught that they are the only path, and all other paths are wrong.





Not being able to see the tree for the forest they threw out the baby with the bath water.



They still keep Judaism and Halacha but are very hard to reach.





Sometimes they will keep the extreme form of halacha and be lenient in another.



They have no Rav that they discuss with issues any more.





If a earlier Rav approaches them to guide them, they view him as a representative of a group instead as as an individual who cares about them.





This is a by product of to many people and teachers trying to "force" their way upon them. They still want Judaism but do not trust the teachers who original taught them.



They way to avoid this is by accepting and encouraging all approaches that are valid. Point out what you as an individual believe and then allow the Baal Tshuva to choose and validate the choice instead of knocking it.







You can follow me on my blog at http://rabbiyw.blogspot.com/



To join my synagogues Google group and or contact me , email me at Rabbiyw@yahoo.com



Cong. Israel of Kingsbay Brooklyn 1718 934 5176

The Baal Tshuva - A Perspective # 5

B”H


This article is dedicated to my dear friend, Reuven Shalom Ben Avrohom a’h, are true Baal Thsuva, who passed away this year on Shabbat 26 Tevet 5772

The Baal Tshuva Guru



The Instant Baal Tshuva

The Character of a Teacher

The Risks of a Kiruv Rechokim Professional

The Kiruv Professional





The Instant Baal Tshuva.

Tshuva itself takes a moment. It entails the person making the decision to change. The rest is the process.

However, when a person who is called a Kiruv professional claims to have made thousands of Baal Tshuva,

I raise an eye brow and wonder.

Are they saying; “I, through my power of speech, charisma, and answers to all their questions, so amazed them, that they became instant complete Baal Tshuva”?

I remember listening to a program featuring a “Kiruv Professional” speaking and answering various questions from people in the crowd. At one point in the program, a fellow challenges the Rabbi with some tough questions, the Rabbi answers him. Then the Rabbi challenges the questioner and before you know it, with the crowd cheering in the back, the person has committed himself to putting on a Kipa, Tzitzit, keeping Shabbat, going back to yeshiva, eating kosher etc…all with the sound of a loud Shofar blast being blown in the back ground.

Ok. I might be exaggerating a bit, however the idea that a person is able to transform another person’s life with one speech on a radio program, to me is questionable.

One must know that there is a difference between inspiring a person and transforming a person. A person into Kiruv needs to understand that “making a Baal Tshuva”, is a process and does not happen overnight. Actually the opposite is true, if the person changes to fast, it is a good indication that the change will not last.

We find this concept with the Jews entering the Land of Israel for the first time, where G-d advices them: “Mat Mat Agorashenu” (Exodus 23:30). - “Bit by bit should you chase them away”-the enemy. So you have time to inhabit it. If you conquer the land too quickly and have rid the land of its enemies, but not yet completed settled it, then animals shall roam in it.



The same is true, with a change to Torah and Mitzvoth, one that is too quick indicates that the person has not internalizing the change. He might be too caught up in the external part of observance and dress instead of inner change. Though he has left beyond his previous practices, he still has not as of yet absorbed the new ones into his self being.

True, the practice of Torah and Mitzvahs in and of itself is good, however without deeper understanding and what Chassidim call; ‘P’nemious’ –inwardness-, it will not last the test and struggles of time and life.

When a struggle comes up, which is inevitable being part and parcel of being a Jew and even more so for a Baal Tshuva, there is a greater chance of him abandoning it.

I recommend asking the Baal Tshuva Professional who claims to have made “thousands” of Baal Tshuva.

What does the number “thousand” mean? Does it refer to people who came to the course and where inspired or to the people who transformed their lives. The ones that were followed up with and guided to complete observance through the ups and down of the Baal Tshuva struggle. Or the ones that were added to an email list?

I know a case where a family attended a course where Torah Codes where used as a proof for the Truth of the Torah. The husband was so inspired that when they came home he encouraged them to transform the home to complete Torah observance immediately. A short while later, the wife says to her husband: “This is way too much” and they needed to cut back. Today the husband who was all inspired is hesitant to “push” Yiddshkiet again.

Of course each family dynamic is different and Torah Codes are a good tool. But a true transformation takes years and years not to mention a lot of hand holding and ups and downs.

The Character of a Teacher

The book of Malachi of the Minor Prophets (Malachi 2:7) describes the person who one should “seek rulings from his mouth; for he is K’Malach Elokim””… a messenger of G-d. Our Sages teach us that if you wish to accept a person as your teacher you should search for one who resembles a “Malach Elokim” – an angel of G-d. Perhaps the idea of an angel is that they have no character flaw; no jealousy, anger or arrogance amongst them. More so they convey G-d’s message without personal prejudices but as it truly is.

A person who is “Mekarav” brings closer, other Jews to Judaism is in a very precarious position. He is teaching and representing the Torah; a knowledge and way of life of Divine origin. The Baal Tshuva looks up to him for explanation of its meaning and for example in how to implement it.

The Kiruv Professional, with so many people turning to him, runs the risk of thinking of themselves to be a “Malach Elokim” without really being one.

The beginner who fundamentally lacks knowledge in Torah can be mislead very easily. The Kiruv Professional through arrogance, self honor, not wishing to look bad, may portray the wrong picture of Torah, by giving information that has not been thoroughly thought through, or worse, incorrect.

That fact that so many look to them makes them think they are infallible.

What is ironic is that many Baal Tshuva themselves do not see this. They are attracted by exactly that type of person who, though intellectually might have the answer to their questions, have character traits that are not exactly like an angel.

I wonder, could it be that they have mistaken the Kruv Professional’s arrogance for confidence?

Is it the need to have definitive answers, whether right or wrong, that makes them not see?

Or perhaps it is the desire of not wanting to think for yourself and have a life that all the thinking is done for you and seems to fit into a perfect picture.









part 2



The Risks of a Kiruv Rechokim Professional



The Kiruv Professional







Risks of a Kiruv Rechokim Professional



I believe the first rule for the Kiruv Professional himself, is “Asia Lcho Rav” – “Make for yourself a Teacher” ( Avoth Chapter 1: 16). The KP needs a teacher/ mentor to whom he can expose his heart and soul too, when he feels the need for “chizuk” , a “tikkun” or for advice.

This Rav will act as a guide and guard him towards the right approach needed to bring Jews closer to Judaism and Truth. Correct him when his words seem to be leaving the path of traditional Judaism or he himself develops character flaws i.e. believing too much in himself or falling.

The second rule is the idea to be constantly doing Kiruv. To constantly remember what your purpose is. When one is occupied in giving one is less likely to be on the receiving end. In the laws of salting meat in order to remove its blood, ( Y.D. Hlichot Melicha 7:1) one is allowed to put many pieces of meat together on the same board, without fear that the meat will reabsorb the blood into itself or from other pieces once it oozed out.

The reason is “Aide D’Polat Lo Bola” – “When it is spitting out (blood) it does not swallow” (blood).



A person who is constantly influencing others to follow Judaism, is less likely to absorb negative influences. To remember that being a KP does not mean you are a social worker or a friend. True, you are that and more however do not forget you represent Torah and Judaism.

As long as you are teaching and giving, this will protect from absorbing the negative influences.



Third, as the Lubavitcher Rebbe pointed out many times in his talks on this topic. (Hisvadus). Apply the teachings of Hillel, (Avoth Chapter 1:12): “Be Like the students of Aaron, Love peace, pursue peace ….and bring them closer to Torah”.

To “Bring them closer to Torah”- Not to bend Torah, in order to bring it closer to them! Do not think it is okay to compromise the values of Torah and Jewish Law to make the Torah more appealing to the people you are reaching out to.



Packaging is important, but the substance and practice must remain true.



In additional, for one who is a follower of a Rebbe, Rosh Ha’Yeshiva ect., who is involved in Kiruv, a powerful protection, blessing and "Siyato Dishmao" - "heavenly assistance", for success is their connection to that person.



For Chabad Chassidim there is the concept of being a “Shliach”- messenger of the Rebbe. This gives additional protection and spiritual strength to follow the right path and succeed.



The principle of “Shlucho Shel Adam K'moso” – “The messenger of a person is like the person himself” (Talmud Kiddushin 41:2).



A Shliach sent by his Rebbe or a KP being guided by a person greater then themselves, helps the Shliach/Kiruv Professional feel empowered with greater divine assistance and as well the knowledge they will need to answer to someone above them.



The Rebbe or Teacher is like the ‘Malach Elokim” a teacher should be and helps them succeed.



If however a KP acts on his own, answerable to no one but himself. Overly confident in themselves to strike forth and create their own institutions or programs without any connection to higher authority. They then run the risk of becoming they own B.T Guru an idol G-d forbid for others to worship.



Unfortunately American Jewish history has shown no lack of such personages who began as Kiruv professional with good intent and over the years became very lenient in Judaism at best.



At worst, creating their own brand of Judaism and becoming a complete separate entity from any form of tradition Judaism G-d forbid.





The Kiruv Professional



On a general note, the whole concept of needing a KP; someone training to do Kirov is a misnomer.



I remember a “Fabrengan”- public gathering of the Lubavitcher Rebbe, where he discussed the term “Kiruv Rechokim” – “ Bringing closer those who are far” , used to describe bringing Jews closer to Judaism, as inappropriate.



The Rebbe explained that the term “Kiruv Rechokim” implies:



a) The person doing Kiruv is closer than the person receiving it. This is arrogant and a putdown. It is indirectly saying. “I am closer to, G-d andTorah than you and reaching out to you”.



b) It is patently incorrect. The essence of every Jew is equally “close” to G-d and His Torah. There is no close or far. It is only a question of revealing it.



Even the more common term used: “Doing outreach” expresses this flaw in its terminology somewhat.



A more basic question is:



“What does a “Kiruv Professional” really mean?



What is gained by using this term?



Are we trying to delegate the responsibility of “Kiruv” to a group and shirk the responsibility from ourselves?



Are we saying that in order to reach out to another Jew one needs to be a “Professional” at it?



That special "training" is needed to bring another Jew closer to Judaism?



Of course it is good to know the answers to basic questions in Judaism when trying to explain Judaism, but one need not wait before reaching out.



I knew a old chosid from Russia, who befriended a Yid in America and used to say to him: “Zey A Yid”…”Lieg Tiffilin ”- “Be a Jew- put on tiffilin”.…and with time it he put on the Tiffilin.



Or one of my favorite stories of the famed Lubavitcher chosid,

R’ Mendel Futerfas a”h. Wanting to answer the call of the Rebbe, to get other Jews to put on Tifflin, but did not speak English fluently . He would approach another Jew in the street, airport, where ever. Dressing in his long black frock, sporting a white beard and a black Russian kaskate (cap).



R’ Mendel would grab the persons hand and say: “You Jew…I Jew….Tiffilin”! And guess what? The Jew put on the Tiffilin!



I think we need to be less “professional” and more “heart”.



Authentic Jewish caring, warmth and being a living example is what will bring Jews back, quicker than a smart answer and an impressive title under a name.



G-d willing next article on " Whose Baal Tshuva is it anyway"?



You can follow me on my blog at http://yourtorah.blogspot.com



To join my synagogues Google group and or contact me at Rabbiyw@yahoo.com



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The Baal Tshuva - A Perspective # 4

B”H

This article is in memory of my dear friend

Reuvan Shalom Ben Avorhom a"h a complete Bal Tshuva,

who passed on Shabbat 26 Shvat of this year.


Part 4 Welcoming the Bal T’shuva into the Jewish Community.

First, is there an obligation to reach out and welcome Balie T’shuva a into a Jewish community; and if yes whose obligation is it?

We can approach this in a few ways:
1-The Torah Obligation.
2- Getting Motivated.
3-Measuring You Success.
4-Bal Tshuva Revolution.

1-The Torah Obligation.

Regarding the Torah obligation, one can find multiple sources for reaching out to another Jew.
A) Ahavat Yisroel: Loving another Jew as you. (Leviticus 19:18). The Love for another Jew is both for his physical and spiritual well being.

B) Hochach Tochiach: The obligation to rebuke another Jew who commits a sin. (Kedoshim 19/17)

C) Arvus: At the giving of the Torah we accepted responsibility to would insure that the Torah is observed by each Jew. (Neztavim30/28)

E) Hashovas Avedo: Returning a lost object. (Deuteronomy 22:2); the person’s soul who is not observing Torah.
F) Lo Samud Al dam Re’achu: Do not stand idle upon your brother’s blood. (Leviticus 19:16).To protect his body from physical harm and the same with a spiritual harm to his soul.

V’Nikdashti: To sanctify G-d name. When G-ds laws are not respected on earth, it is a “chilul-hashem”. When you teach another Jew to observe the law, you are removing that “chilul” and causing instead a “Kiddush Hashem”-Sanctification of His name.

Lfni - Ivar”: To remove the stumbling block from the blind. The uneducated-“blind” who do not observe the law due to ignorance is stumbling. You are helping them by educating him.

Havai M’talmidov Shel Aaron…Ohev Es Ha’brious Um’Karvon L’ Torah: Be of the students of Aaron …loving all people and bring them closer to Torah. (Avoth)
In the case of “do not stand idle by your brother’s blood” , one might say, that doing “kiruv- work” endangers the person that is involved in it. Being it brings you in touch with people who might bring them down in Yiddishkiet.
They argue, “Chayacha Kodam” you spiritual safety is more important that reaching out.
Never the less “Middos Chassidus” warrants that this risk should be taken. Unless the person is “Vadai” an absolute , certain threat and danger , not if it is a "safek" danger for you and a "vadia" danger for them. (see meforshim). A Jew not practicing Mitzvoth is a "vadia" -certain, spiritual "sakana"- danger.
The real issue here is not, if it is a Biblical obligation or a rabbinic one. A specific commandment or the general one. If it was meant for kiruv professionals. Or perhaps someone not learning Torah and succeeding in Yeshiva in any case (as I once read in a book describing the Yeshiva world). Or if f the obligation is upon the actual person or his money.

All this one can discussed and debated.

The real issue here is not one of obligation but motivation.
Does it matter to you that another Jews is fulfilling his/her purpose?
2-Getting Motivated

The First Mitzvah in the Torah is “ Peru U’rvu” be fruitful and multiply. This concept can be applied not only to biological children to spiritual children as well. To take a Jew a teach him/her how to be one.
Indeed we find that Aaron children are called Moshe’s because he taught them Torah. Certainly if you take a Jew and teach them not only Torah but all of Yiddishkiet is it not then you child?

The Rabbis teaches us that that when a person passes on and stands before judgment before g-d he asked three questions:
1-Have you tried to have children?
2-Have you set a side time for Torah study?
3-Have you been honest in your business dealing?

I believe that we can add to the first question: “How many Bal Tshuva did you make”?
In practice however, unfortunately, the average religious Jew, who is not involved in Jewish community work, does not see how doing kiruv, relates to them and why they should care.
As long as it does not matter to them directly.
One can live in a large very religious Jewish community; go to Shul every morning, then work. In the evening return home, spend time with the children, go to Shiur and fill his day with good deeds.
Marry, have children, raise children and live an entire life within his own community and not get involved with non-observant Jews around them.
They will read about it in the Jewish news. Might contribute to organization involved in Kiruv. But not get personally involved.
Only if the person is working in “out-reach” or something has happened in their personal life or family that some one has "fallen-out" of the fold, g-d forbid. where they now must confront the issue, do they see the need.

On a recent Kiruv radio show I recall and Rabbi who is involved on Kiruv and they asked him various question about the obligation and possible risk of doing Kiruv.
His answer was: “What if g-d forbid it was a member of you own family that needed to be brought back to Yiddishkiet?

Would u help?

Would you find time to take off from shiurim and other good projects you are involved in, to help them”? Obviously yes!
In reality ever encounter with another Jew in whether in business or daily life can be viewed as an opportunity to bring a Jew closer to Yiddshkiet
As far as being trained: The most important thing is that the person feel you care about them. Not intellectuals answer to all their question on faith. Though one can read up on them quite easily as well.
If a person feels that he is falling from his own spiritual level. Will g-d willing be discussed in another opportunity.

3-Measuring Success

This is a tough issue to address as the nature of a human being is to wish to see fruits of your labor. When working with another human being that can be very difficult and slow.
More so when you are dealing with elderly people that are set in their ways or difficult people in general.
The important thing is to know that the person’s neshoma is listening. Also might not show any external show of interest, but inside you have moved them.
In addition knowing that some one is pushing them even if they fight it , sets some sort of standard for them and reminds them they are Jews.
The Lubavitcher Rebbe once shared this story in a public talk at a "Fabrengan".
A group of young Chabad student Rabbis, who traveled during the summer to visit Jewish communities, once banged on the door of a Jew who would not let them in.
Thinking they failed, they left. Unbeknown to them, the person looked out the window and saw these yeshiva boys with “payos” and “tzitzut” and it reminded him of his youth when he was an observant young man in the "alter-hiem".

This inspired him to return to his roots and set of a chain reaction for other positive results. Later the Rebbe heard of it, in a letter written to him.
The young men never new what they accomplished until they heard it at the gathering.
So you never really know the effect you are having on a Jewish Soul.

4-Bal Tshuva Revolution

The Bal Tshuva today are changing the landscapes of the Jewish community, similar to how the European Jews changed Yiddshkiet as immigrants after the war.
As a child many of my Rebbe’s where survivors, they did not understand the concept of playing ball. Nor the idea of entertainment and making learning fun. Their idea of a reward for good behavior was to tell a story and give a Sefer as a gift.
However what they did contribute, was the warmth of Yiddshkiet and a simple deep devotion to day to day living by the Shulchan Aruch, as a simple way of life. Living as a Yid for these European Jews was their entire being, not just a "frumkiet". B"H , this was something they transmitted to their students by the very fact of us watching and seeing them day in, day out.
They also raised the level that an American born should and could expect of themselves in learning. To “shtaig”; strive in learning and to put in effort to become an accomplished Talmud Cachom not just a nice American "bala boss” -business man , who is “Kovai Ittim L' Torah” and gives tzedaka.
At that time , American born educators, saw that the educational system needs to change to making yeshiva more geared to the American way of excitement. Some of this was the yeshivas incorporating the summer camp spirit into their educational systems. Praying and bentching out load. Having competitions and prizes etc.
In addition Torah books began to be translated into english.
But here an interesting thing happened. What started as translation of books for learning and to explain basic Judaism for "out-reach" and the un-affiliated and uneducated Jew, became a tool for "in-reach". Today Frum From Birth use these same translations to understand better what they learn in yeshiva and principles in Yiddshkiet and faith as well.

Today all types of Yidden read English translation of Torah-Talmud-Mishna-Mussar-Kabbala-Chassdus etc.
Another trend, the idea of inviting people to a lecture and have a workshop on Jewish topics and ideals, originally meant for outreach, now is used for "in-reach" and inspiration.

The Bal Tshuva today has caused a revolution of sorts into the American scene and around the world of Jewish communities. The Bal Tshuva’s interest to learn and grow has brought the “Chala Yatter” - " the extra vigor" (Zohar) into our community and into the Jew who was born into it. The Bal Tshuva inspires and has ignited a spiritual fire.

The Talmud (Tmura) tells us that when the Rich and the Poor meet. The poor gives more to the rich, than the rich to the poor. The term used is “Mayer Enia Shnaiham Hashem” -“ G-d illuminates the eyes of both them". When person does charity psychically and certainly spiritual he is elevated that G-d himself illuminates him. This is much more than, what a student adds to a teacher. G-d help the person reach beyond his nature abilities. (Igras Kodesh)
Indeed the Bal Hatanya often said and taught that when one Jew helps another then “ Nasa Mocho V"libo Zakim Elef P"omim Kacho”- the persons mind and heart becomes (literally) a thousand times more refined” (Lekuite Torah)

Bottom line:
The BAL Shem Tov taught. If you truly love Hashem, Love His children as well.



G-d willing next article:

The Kiruv Guru.



too see more of my writings please look at my blog :http://rabbiyw.blogspot.com/

I am also available for speaking engagements and the like for fee, to contact me email

rabbiyw@yahoo.com

or call 1 646 595 6435

Thank you

y.winner

The Baal Tshuva - A Perspective # 3

B”H


This article is in memory of my dear friend, Reuven Shalom Ben Avrohom a"h, a complete Bal

Tshuva, who passed on, Shabbat 26 Shvat of this year 5772.



Part 3 What makes a Bal T’shuva, do T’shuva? Suffering or Joy?


I remember listening to a tape, of a Rabbi M.F. who teaches and councils Balas T’shuva girls in

a Balas T’shuva school in the USA. He recounted this story.

There was a couple who had had recently married and come to him for advice.

Amongst other things discussed , Rabbi F. suggested that they observe the Mitzvah of Taharat

Ha’Mispocho- the Laws of Family Purity and Mikvah.

When the couple heard of this, they said: “Wow, we never heard of this, that is great idea”…


Rabbi F. , then asked them:

“Did you have a Rabbi who officiated your wedding? “Did you have a Chupa- a Jewish Marriage”?

They responded: “Yes. We had a Chupa and an Orthodox Rabbi officiated at the wedding.”

Rabbi M.F. did not respond but wondered; Why did the Rabbi not say anything to them, at their wedding.

A special mitzvah that is specifically for them.

Later he called the Rabbi and asked him. The Rabbis response was: “they did not look like

the type”.

The Alter Rebbe writes ( Tanya-Likuta Amorim Perek 2 ) that each Jew is a “Chelek Eloka Memal

Mamosh” – literally a part of G-d.

Which explains what Chasidus says in two expressions (Ha’Yom Yom 25 Tammuz):

1- A Jew recognizes G-dliness and that which is above nature, and needs no proof of it.

2- A Jew does not wish nor can separate themselves from G-d.

The reason for this is, because every Jew has in them, a piece of the essence of G-d.


The Bal Shem Tov (Hayom Yom 17 Iyar) wrote on the verse; “Ki T’hiya Attam Eretz Chefets Omar

Hashem”- that you (the Jewish people) are a desirable land, says G-d”.

The Bal Shem Tov explains this; "that as the greatest of all wise men, shall never fully grasp, the great

wealth that G-d has placed and hidden in the earth and land, at creation, so too none can fully grasp the

great spiritual wealth that is hidden inside every Jew.


The first rule of Kiruv, is never to look at the surface of the Jew but at the Neshomo; Soul.

The soul of every Jew desires G-dliness, even if they deny it. That is its true want, desire and reality.

The only way for the soul in a body to fulfill that need, is through Torah and Mitzvahs.

This is an actual Halachic fact in Torah Law.

The Rambam writes ( Nashim - Hilchot Gerushin 2: 20) regarding the case of a man who refuses to give

a “Get”- Jewish bill of divorce to his wife, even after the Beth Din- Jewish Court- has decided that by

Jewish Law he must do so.

The Beth Din has the right to beat him until he says yes, and orders the “Sofer”; scribe to write one for

him.

Once written the Beth Din submits it to his wife, as per the husband’s instruction and once she accepts it, the divorce is valid.

Even if later, the husband says that he was coerced; “I was beaten to comply”,

the bill is valid. Even though Jewish Law dictates that a “Get” must be given by the husband from his own

free will.

Why then is the “Get” kosher?

The Rambam explains (ibid), that once the Beth Din decides that he must give the “Get”, that becomes

Torah Law, and the observance of Torah Law, is the innate desire of every Jew.


That fact that he is protesting, is superficial, it is his body and evil inclination that is pushing him not to

listen to the Torah.

However once he gets beaten by the Beth Dins’ agent, his true will is revealed.

This is so not only with a “Get”, but in every case of Jewish law, The Torah is testifying to the true

"Ratzon-Will" of every Jew. This is, to do the will of G-d, as it is found in the Torah.



The Lubavitcher Rebbe was quoted as saying; “There are two types of Jews, one who puts on tiffilin and

one that does not put on tiffilin yet”.

However, there are none, who will never put on tiffilin, G-d forbid, in this lifetime or the next.

The Question is then; When and what will be the catalyst to bring out this real nature.

And the effectiveness of the person who is trying to reveal that G-dlly nature within.

This is important to know , when working on bringing a Jew back to Yiddishkiet

Do you view the Torah is an outside substance that the person must be convinced to accept, or is it

already inside them, waiting for the right catalyst and moment for it to be revealed.

Parenthetically it also tells on how we view the Yiddishkiet we ourselves are practicing.

Is it a part of us or an outside substance G-d forbid.


Regarding the catalyst, we do not really know what will trigger that innate desire. However G-d in His

Wisdom and Divine Providence, orchestrates events that bring His children back to Him.

(Lviltie yidach memanu nidach- Sefer Shmuel 2:14)

I know of a case, where a young Russian Jew was walking to work, on the way to the train, a Shul

needed a tenth man for a Minyan,

Someone from the Shul, went outside into the street to look for a “tenth” and found him walking by and

invited him in.

Once in, he asked questions and the people there began explaining the concept of a Minyan, the soul,


Kaddish etc. This was the catalyst that got him interested in learning more.


With time he became and is, thank G-d a fully observant Jew.


This particular person, must have had that desire, right underneath the surface, waiting for someone to

uncover it. For others, it can be far deeper and needs much digging.

There are many possible issues here as to why is the person not practicing Yiddishkiet;

Are they ignorant and never got the opportunity to learn, or are they rejecting it.

Is it past events and experiences with religious Jews?

Perhaps a personality issue or ideologically question…

Maybe it’s just a very strong desire to enjoy the physical world.

It is for you to understand, and help to overcome.


In addition there are as well, two general factors.

One positive and the other negative.

The Lubavitcher Rebbe writes in a letter ( Igras Kodesh ) that each and every Jew will eventually come

back to Judaism.

However for some it can be through goodness: G-d has given them abundance goodness and blessing

in their lives and they wonder why, and it leads them to G-d.

These people return to G-d because of an abundance of goodness in their lives.

Others G-d forbid, are suffering, and the pain and suffering makes them question the purpose of

their existence in this physical world. Why are they not succeeding? And they find Judaism.

They return to G-d because of suffering and pain, Hashem Yerachem.

However, ultimately, all Jews will return to G-d either in this life or another (Rambam).

G-d is usually patient with His children and allows time to pass, even if we do not yet observe His Law.

He also prefers we return to Him out of love and physical blessings and goodness not pain or suffering

G-d forbid.


In addition, it is very important to understand that:

1- We must love every Jew, regardless of practice or beliefs.

2-A Jew, even after sinning is still a Jew.

3-Most Jews today who do not practice, is not because they reject it out of understanding.

Todays Jews, are not like the "Apikoros"-; None-Believer, of old, they are rather, like a "Tinuk Shnishba" -"a-child raised up amongst the nations”. It is more an issue of lack of education and/or opportunity and/ or past negative

experiences. It can also be, that they cannot accept a certain law or teaching that they do

not agree with. And then just reject the whole thing because of it.


(see Rambam Hilchat Tshuva 3 on the terms- Apikoret-Mmin-Mummar-M'shumad- etc also see Igrat

Kodesh 2 letter 267 whether these terms apply today).


The Talmud teaches (Yuma 86.1) “Great is Tshuva for it brings healing to the world”.

In addition it brings healing to the person as well, as is written: V’shov Vrofo Lo-“and He will return and be healed”( Yishai 6:10)

In the end, the real reason why someone returns to Hashem, is that their soul drives them to it.

They do not feel right in life, and they are searching for it.


To conclude with a parable I heard from one of my teacher in chassidus R" Melech, that explains how the

soul will never be satisfied on earth, until it observes Torah and Mitzvahs, which connects it with what it

truly desires, G-d.


There was once a king who loved music. Every time a new musician or group would come, he would

have them play for him. Once, there was this beautiful song that was played and he,

loved it more than all others. After they left he yearned to hear it once more. Yet but did not

ask the name of the person playing it nor the name of the song

What did he do? He asked every musician that visited him to play music for him. Thinking, perhaps

amongst the songs these musician know, will be the one he is yearning for.

The king would have them play, song after song... after hearing a bit of it and seeing it was not "the

one", he would say "next" ..."next...

The same is with the subconscious of every Jew. The soul in every Jew has within it the "song from

heaven". Every Jew remembers the "song" of G-dliness, the source for where it has come and wishes

to return.

Once the soul descends down to earth it yearns for that "song"; its source. The connection with G-d,

and pleasure of G-dliness, but does not know where to find it.

So it seeks in all worldly pleasure, until it finds Torah and Mitzvahs.

This is the reason why a Jew will wander and experiment, with all forms of ideology and pursue all forms

of materialistic pleasure, for the soul is driving them to find the G-dly “song” contained only in Torah

and Mitzvah. Until the Jew/Soul finds that, they will keep exploring something new... and keep say;

"Next"...Next....


G-d willing next article:


part 4: Welcoming the Bal Tshuva into the community. Whose Job is it?

Too see more of my writings, please look at my blog :http://rabbiyw.blogspot.com/

I am also available G-d willing, for speaking engagements, lectures etc. a fee, to contact me,

Please email:

rabbiyw@yahoo.com

or call 1 646 595 6435

Thank you

y.winner

Congregation Israel of Kingsbay Brooklyn

The Baal Tshuva - A Perspective # 2

This article is in memory of my dear friend Reuvan Shalom Ben Avorhom a"h a complete Bal Tshuva, who passed on Shabbat 26 Tevet of this year.

What is a Baal Tshuva?

The Changing of Character or the Refraining of Sin.

The Rambam writes in Law of Tshuva (Chapter 2:1)

When a person who committed a specific sin, and is now faced with the exact same sin, in the same situation and ability and refrains from committing that sin on account of his wishing to do tshuva, that is called a complete tshuva.

The Rambam gives the example of a man who had forbidden relations with a women and now has another opportunity to do the same sin, with the same women, in the same place and time with the same passion and health etc. but refrains from doing so, not out of fear or lack of vigor or interest but because of tshuva; then he is a complete Bal T'shuva.


The Rambam continues however that, even if the person does tshuva in their old age on their death bed with all of their ability lacking, yet they regret have done the sins they did, that to is considered a tshuva (see Rambam tshuva chapter 2:1)

This rule and test can be applied in every case of sin that a person commits and whatever that person’s weakness is.

In example, if a person has a weakness for money and has stolen or cheated from others and now a new opportunity presents itself to steal or cheat under similar conditions as before, and the person refrains from do so because of tshuva, he is a complete Baal T'shuva.

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Or say a person has eaten non-kosher food and now decides to stop due to tshuva, while in good health, it is a complete tshuva. However even if they refrain because they have become ill g-d forbid and old and cannot eat those foods anymore due to illness and age, yet they regret in their hearts, having eaten the non-kosher food, even on their deathbed, it is considered tshuva. (See Rambam tshuva chapter 2:1).

However the highest level of tshuva is to do so while young and able, without other considerations involved, only for tshuva.

The Alter Rebbe Z"TL writes in his Sefer Ha'Tanya ( Igeras Ha' tshuva chapter one/ Talmud Sanhedrin chapter 3 / choshen mishpat sof siman 34) that though the essence of Tshuva is in the heart. To regret completely the sinful act in the heart and decide never to sin or rebel against G-d again or refrain from doing His will.

However the Alter Rebbe later adds, (In the end of chapter 9 - Tanna Divei Eliyahu) that in addition to refraining from the act of the sin, there is the need for the person to increase the amount of Torah he learns. (He elaborates there between tshuav ilyaha and tshuva tattaha- a lower and higher level of tshuva...)

The idea is that the person must change their "regelut" , habit.

This is also found in the Alter Rebbe's Torah Ohr (Parshat V'yachie page 47 right top side) where he writes: "This is the service of man to fight his nature for the love and fear of g-d, not so if his nature helps him, it is then not a perfect service".

In the laws of the Ramban as well (Laws of Tshuva chapter 2:4) the Rambam describing the path of the Baal Tshuva to:

1- Constantly cry out to G-d.
2-Give charity (see Sefer Ha'Tanya Igeras HaTshuva chapter 2)
3-Stay away from the object of his sin.
4-To change his name, as if to say I am a new person.
5-To change his general behavior and to do good.
6-To move away from his home; exile atones because it makes a person humble.

Hence we see the Baal Tshuva needs to work on acquiring the trait of humility.

See also the next Halacha (Rambam chapter 2:5). "If out of pride one hides his sin.... he will not attain complete tshuva".

I believe the Rambam and the Alter Rebbe, is teaching us something very important here. That in order for the person to be a true Baal Tshuva, in addition to not doing the sinful act again there is a need for the person to change himself and his character.

Just because the person has stopped sinning it does not mean he has become a better person in every respect. Inside he might be the exact same person and character except he now uses that same character and drive that he used earlier to sin he now uses in order to do mitzvahs.


The Talmud discuss the idea of Noval B'Rrshus Ha'Torah..."a despicable person with the permission of the torah" so to speak...

The person is following the letter of the law but has not internalized its idea nor become a better person or Yid inside.

This applies to every Jew, whether the person is a Baal Tshuva or a FFB. Though that person has stopped eating non-kosher-keeps Shabbat-gives charity-celebrates holidays etc., the person has not refined them selves.

It is the same person in a different garb.


This is all very deep and I believe over looked in the tshuva process, a very key factor of the tshuva process is trying to become a better person. Working on your traits of arrogance, anger, competitiveness, humility, and forbearance. Haughty, perfectionist, indulgence. Say the person is a type A personality who is a perfectionist or needs to win at all cost, or a quarrelsome person. He now has religion as a cause to fight and look down on people.

“Nothing like a g-dly cause for a good fight...."


What must be looked at, in addition to the acts that need correction are the, motives behind them and the Midos ; the character of the heart.

There is a need to circumcise the heart.

As we said before quoting the Alter Rebbe in Torah Ohr regarding a person whose nature has not changed. If he is angry and short tempered by nature and has done tshuva but has not changed his anger, he will still get angry, (which comes from arrogance... see Sefer HaTanya Lekuite Amarim chapter 1) but now become angry over spiritual things and Torah and Mitzvos instead of food and physical desires.

One the one hand it is better but on the other hand it is worse, they now have g-d and self-righteousness to fuel that anger.


Even in the case of a person being good-natured by birth. A person who has a good heart, who likes to give charity, study, stay away from lewd behavior by nature a "book worm," or "goody goody" type. Though good in that the person is now not sinning and is helping people but still not really an "Oved" Hashem (see Tanya L'Ktaie Amorim Chapter 15...) an active servant of g-d, having not really changed himself and nature for Him.

Let us conclude with the words of the Previous Lubavitcher Rebbe Z"TL (Sefer Hamamorim 5709). There is "Tshuvas Hageder" - "Tshuvas Hamishkal" and "Dorshin";

Tshuvas Hageder; is when the person puts up a fence, a "geder", like one would put up around an animal to fence it in. "To close the eyes from looking at what it desires and stuff up the ears from hearing what it wants"...

Tshuvas Hamishkol; is a "mishkol" a weight or measure. "The exact way he was first bound and dedicated to worldly affairs, in this same way he must give himself over to kedusha-holiness"...

Dorshin means: "to search and find the "dakus ho'rah" the more subtle evil within and to remove it. To be "bar-lav- a pure and cleansed heart.

In summation the true Baal Tshuva and true way to serve G-d, for every Jew, is by changing the very nature of the natural inclination, to work to break their very nature.
Whether good nature or bad and focus on transcending it and all limitations both within and without, in order to do return G-d.



G-d willing next article:

What makes a Bal Tshuva do tshuva? Suffering or Joy.



too see more of my writings please look at my blog :http://rabbiyw.blogspot.com/

I am also available for speaking engagements and the like for fee, to contact me email

rabbiyw@yahoo.com

or call 1 646 595 6435

Thank you

y.winner

cong. israel of kingsbay brooklyn

The Baal Tshuva - A Perspective # 1

One of the most rewarding and challenging aspects of being a pulpit rabbi in our age, is the making and welcoming of a Bal T'shuva into an established Jewish community. The challenges involved is two fold; one must present Judaism to the returnee it a way they will understand and embrace and help them overcome old ideas and habits to become religious. A second and equally difficult task is the acceptance of people in the congregation and community of a Jew that has in the past committed sins and now is looking to return. To accept that this person is sincere in trying to change and not belittle or remind me of his sinful past.

It is the Rabbi's job, or whoever is into kiruv, to try to achieve this balance.

I believe this is first done by reeducating both the BT and the FFB in the community about what is the meaning of tshuva in how one must view another Jew.

Whether that Jew chooses to embrace yiddshkiet or not, it is imperative to look at him or her as an equal.

This applies to the FFB ( Frum from birth) who must accept the BT ( Bal tshuva)
the BT who must not look down or judge the FFB who seems to have stagnated in his Judaism.


To better explain it to another we need to better understand this ourselves and live the idea that Tshuva is not only for a sinner but for every Jew.

All of us are in essence both a BT and an FFB. A FFB still have areas that are in need of improvement and a BT even before doing tshuva has done good; hence a Mitzvos.

Yisroel milmaim mitzvos krimun- every Jew is full of mitzvos like a pomegranate with seeds.

So what does tshuva, loosely translated as repentance, mean.


On a halachic level the mitzva of tshuva is for the person who has committed a "Chet"- a sin in the Torah and now must repent and correct that sin. That process is called Tshuva. It entails has three steps:
a) regretting having committed the sin.
b) verbally confessing the sin.

c)to accept never to commit that sin again (Rambam Hilchos Tshuva Perek 1 Halacha 1 ).

According to Sod-Secret and soul level of the Torah, The Zohar (Chelek 3 , page153:2) writes that Moshiach will bring the tzaddikim to tshuvo; "Oso l'asova tzadikai b'tiuvta" . Rabbi Shneur Zalmen of Lidia - the Bal Ha" Tanya( Torah Ohr Parshat V'yechi) explains that the idea of tshuva is the "shuva" returning of the soul to back to where at has come from. The soul having descended into the body now yearns to return back to G-d, it source.

Hence tshuva is needed only for one who sinned, but tzaddikim need to do tshuva as well.

They differ in that tshuva of the sinner, is addition to a "returning to G-d", to achieve forgiveness. while the tshuva of the tzadik is to bring him to a higher level of serving G-d and closer to Him.


The higher level that the Tzadik now reaches by becoming a Bal Tshuva is to serve
G-d; "bchali yeter" with more fervor. To serve not in limited way and only to fulfil the halachic obligation but with mesrat nefesh-self sacrifice.

This yearning and drive can only come if the soul has been separated from G-d. Whetehr through coming down to earth in a physical body or committing sins and going gasint G-d will. it is a like a sling shot that the further it is pulled back the greater the force it will spring forth.


Today it is very difficult to find pure tzaddkim who have no sin or sinners that are all evil. A jew today is a combination of both.

Part tzaddik part bal tshuva.


We can see a person who is FFB who in certain areas in Yiddishkiet is very weak and decides to do tshuva for it. In that area he has the element of Tshuva and is more careful -"bcheli yeter" than before. And a BT coming from no observance to practice, will find there where jewish practices they did before they became "officially religious" because they are jews.

The perfect jew should be one that is a combination of both. BBT and FFB in every area of life and Jewish observance. To have never sinned but to serve hashem with the fervor of one who has.


on a practical level this means that even a person who is FFB can fall into the trap of "mitzvas anashim mlumoda" doing the mitzvas by habit. The BT will arouse in him the desire to reexamine what he has done before mechanically and now do with more meaning.

while the FFB should embrass the BT and explain that even before they did tshuva they where Jews and by doing Tshuva they are now only revealing what was always there. What a wonderfull comunity that would be!

Yet this is all fine in theory, in practice however, when a unaffilated jew comes into your commmunity, and you teach them yiddishkiet they than look at that person and other FFB's if they are actually practicing what they preach.


The Shulchan Aruch says no speaking in shul; people are speaking.


the Shulcan Aruch says no gossip and people gosssip.


The Bal Tshuva is now wondering where is the beauty and truth of what he was taught. while the FFB is annoid that the person they brought to yiddshkiet is now trying to teach them or worse, looking down on them!


This can test a community in many ways. A communty can decide to curb its outreach due to its desire of not having in thier communty a person who will rock the status qou.


on the other hand it can also loose they people who are FFB and been in the comunity for years, supoorting it and running it becuase they feel they are now being left behind and being judged to be not religous enough by the BT.

Obvousily every Bal Tshuva is a blesing to any community and brings it to a higher level yet he to can make uncomforatble other memebers who do not have that same fervor yet and want to come to shul without being bothered about improving onself.

Here Both parties need to understand that a community is made of all kinds of people and none should be made uncomforatble by another.

G-d willing more on this next time.


too see more of my writings please look at http://rabbiyw.blogspot.com/


I am also avaible for speaking engagments and the like for fee.

to contact me email rabbiyw@yahoo.com

or Congregation Israel of Kingsbay 3903 Nostrand av Brooklyn ny 11235