Idealism - A Tribute To the Holtzburg's

Hebrew Manuscripts on display at Oxford University

From Here

 

CROSSING BORDERS

8 Dec 2009 – 3 May 2010

Exhibition Room, Bodleian Library

Opening Hours: 9.00am - 5.00pm (Mon - Fri) 9.00am - 4.30pm (Sat) 11.00am - 5.00pm (Sun)

Admission free

 

The Bodleian Library’s winter exhibition tells the story of how together Jews, Christians and Muslims have contributed to the development of the book. Crossing Borders: Hebrew Manuscripts as a Meeting-place of Cultures draws on the Bodleian’s Hebrew holdings, one of the largest and most important collections of Hebrew manuscripts in the world.

Covering a time span of 300 years between the thirteenth century and fifteenth century, the exhibition brings to light different aspects of Jewish life in a non-Jewish medieval society.

The social and cultural interaction between Jews and non-Jews in both the Muslim and Christian world is mirrored in the blending of the inherent elements of the manuscript such as decorative patterns, writing styles, script types and text genres. As a result Hebrew manuscripts produced in different geo-cultural regions look quite different, showing greater similarities to the non-Hebrew books produced in the same region than to each other.

By importing elements of the host culture, the Hebrew manuscripts are proof of coexistence and cultural affinity, as well as practical cooperation between Jews and their non-Jewish neighbours in the Middle Ages.  The assortment of manuscripts is not restricted to religious text, but expend to literary and scientific works as well.

Highlights of the exhibition include:

• The Kennicott Bible, undoubtedly the most beautifully and extensively illustrated manuscript among the Spanish Bibles of the fourteenth and fifteenth centuries. The illuminations reveal cross-cultural influences from Spanish Bible illustrations and popular European art to Islamic non-figurative carpet and vegetal decorations. The most striking illuminations will be shown in a ‘Turning the pages’ digital form; 
• Fragment from the Cairo Genziah (storage place of Hebrew texts) of Maimonides’ draft of his legal code Mishneh Torah. The autograph with many corrections made by Maimonides himself shows the development of his thoughts while writing his code.  
• The Michael Mahzor: the earliest illuminated Jewish prayer book for the Festivals, produced in Germany in 1258. The prayer book was illuminated by a Christian, who - not familiar with the Hebrew script- painted the first illustration upside down.
• The largest fragment of uninterrupted text of the book of Ben Sira (Ecclesiasticus) in Hebrew, found at the Genizah of the synagogue in Fustat (Old Cairo). No Hebrew text was preserved thus far. Dated 10th century it is one of the earliest examples of a Hebrew codex.

Piet van Boxel, Hebraica and Judaica Curator, Bodleian Library said: ‘As the exhibition title suggests, Crossing Borders recounts the history of medieval culture at the intersection between Jewish, Christian and Muslim communities. It is a largely unfamiliar story which needs to be told and can help us to understand better the relationship between these communities even in our contemporary times.’

The Bodleian’s Hebraica collection dates from the earliest years of the Library’s history and the accession of several key collections in the 19th century, such as the Oppenheimer Library and fragments from the Cairo Genizah, has rendered it one of the most important collections of Hebrew manuscripts in the world, alongside an extraordinarily rich collection of early Hebrew and Yiddish printed books. All fields of traditional Hebrew scholarship are represented in the collection. The Library continues to select and acquire the latest books in the various fields that support the University’s programmes in Hebrew and Jewish Studies, and Eastern Christianity.

A book which accompanies the exhibition is also available for purchase. Crossing Borders: Hebrew Manuscripts as a Meeting-place of Cultures, edited by Piet van Boxel and Sabine Arndt, paperback, 128 pp, 70 colour images, £24.99, ISBN:  978 1 85124 313 6

A Lesson in Intellectual Honesty

The following is an account of an episode that occurred in the winter of 5663 (1902-3), extracted from Divrai Yemai Ha’Temimim (pages 65-66), a history of Toimchei Temimim the Yeshiva in Lubavitch (published in Kerem Chabad, Vol. 3), by the secretary of the Yeshiva, HaRav HaChosid R’ Moshe Rosenblum (a short biography of whom is printed as a preface to Divrai Yemai Ha’Temimim – as an aside he was no ordinary secretary, his stature was such that he was one of only three people who merited to receive Smicha from the Rebbe Maharash).

One day, when the Menahel [the director of the Yeshivah, Rabbi Yosef Yitzchok Schneersohn, son and successor of the Rebbe Rashab] visited the students [in the main study hall of the Yeshivah], he set his eyes on a particular student. With his unique insight and exceptional sensitivity, he sensed that something was weighing heavily on the students heart and that there is no peace in his soul. Knowing this student to be possessed of superior abilities, the Menahel was especially interested in him.

At a meeting of all the faculty of the Yeshiva, the Menahel took the opportunity to investigate, asking those gathered their opinion of this student. All agreed without dispute, the conduct of this student to be good and wholesome in all respects. He dedicated himself to his studies at an exceptional level of diligence and depth and no imperfection – even in a matter of small importance – could be found. There seemed to be nothing to account for the Menahel’s impression.

However, being that it was in his nature to penetrate into the depth of each student’s heart and fathom hidden secrets, the Menahel made time each day to engage this student, discussing matters of study and making general conversation. The first time the student came before him, the Menahel told him as follows:

“Your superior abilities and diligence in your studies have not escaped me. Your worth is of value to me, therefore, I have set aside time so that if you may need any resolution in matters of study that you may be perplexed about and suchlike, you may then set the issues before me. I too will profit, for I will have the opportunity to present my thoughts as I strive to explain to you that which G-d helps me to understand. Any matters which we find to be of difficulty we will present before my honored father, the Rebbe, so that he may explain them to us.”

These words certainly aroused confidence in the student’s heart and he would come regularly to ask the Menahel about various matters that he had difficulty understanding. However, after several days had passed, the Menahel recognized that – although the student liked him well and the friendship he had shown him was being returned, nevertheless – the student had not yet entirely laid bare his heart. The Menahel knew that something was buried in the depths of the student’s heart, preventing him from fathoming the true depths of his studies, and the student was still hiding this matter from him.

One day, when they entered into conversation, the Menahel said to the student, “In order that you may comprehend your studies to their true depth, I request of you, that you reveal before me any question or line of investigation that stirs in your heart. Do not be shamed, for only then will you be able to grasp the truth and depth of the matter. As our sages said “a shy person does not learn”.

The student agreed that he was certainly correct; “However,” he said with a sigh, “you are demanding too much of me, for I simply cannot reveal all that is in my heart before you”.

“I do not speak to you as an interrogator, nor as one to decree or command, I question you only for the sake of the quality of your abilities and in order to lighten your burden. You are certainly able to understand any concept with complete clarity.”

“But I worry whether you will continue to have the same regard for me, once I have revealed the secrets of my heart.”

“I am in no hurry to know the secrets of others”, the Menahel replied, “whatever those secrets may be. The only thing that matters to me is that each student should know and understand the subjects that he studies to their depth and perfection, as far as his abilities allow – and in you I see that some hidden thing weighs on your heart, preventing you from coming to the complete depth of each concept. Because I desire your good and your happiness, I thought that perhaps if you would make known to me your confidence, I would be able to make things easier for you and explain the concepts to you in a manner that you will find satisfying.”

“There are certain concepts, which, in studying Chassidus, I was not able to understand, and these difficulties stand as an obstacle to my study of this discipline. Specifically, the names by which the “Sefiros” are designated, and all the various Kabbalistic terms in general, such as “Kesser”, “Atik” etc. Since, in my eyes, these concepts make no sense, I am unable to believe in them. If only I where able to grasp these matters with the lucidity that one is able to understand a “Sug’yah” dealt with in the Talmud! Then perhaps, I would believe in these concepts…”

Accordingly, the Menahel solved the riddle, and with a great deal of sympathy, spent much time to clarify these concepts for the student; with words of logic and intelligence, he gave him to understand and enabled him to logically assimilate these extraordinary matters.

This account speaks for itself. If only all teachers where so concerned, so open and alert to the often unspoken queries that trouble innocent hearts. If only all students were granted the confidence to express themselves, to articulate their doubts.

[As an aside, this account was written approximately the year 5670 (1910), ten years before Rabbi Yosef Yitzchok was appointed Rebbe, so there is no reason to suppose this account to be some-kind of exaggerated hagiography.]

Perhaps herein lays the key with which to heal the ailing education systems of today.

Certainly, I am over-simplifying both the complexities that beset today’s educator as an individual and the varied issues that beleaguer the diverse segments of the Jewish community.

Nevertheless, the education systems of the orthodox world may be split into two very general types, the modern orthodox and the Chareidi. In the Chareidi world serious questions are almost taboo and questioners are often perceived as near-heretics. The modern orthodox do not evade the questions posed by their students, however, rather than attempting to answer the question or acknowledge their insufficient knowledge, they often submit to the doubts of their pupils, choosing to distort the teachings of the Torah rather than defend its old age precepts. More faith is placed in scientific “fact” than in the traditions of our mesorah (see here).

In order to preserve our Torah in the pristine form that we received it from G-d, we need educators who are possessed of erudition, strength of character and determination. Teachers who will rise to the challenges of their pupils, who are concerned enough to honestly engage their students, and who command the breadth of knowledge and the depth of insight required to satisfy their thirst while remaining completely unapologetic.

Rabbi Yosef Yitzchok was the master of a unique discipline, which combines intelligence, intellectual honesty and a commitment to correctly assimilate theological truths. Perhaps, if we study his teachings and emulate his character we will all become better teachers.

Mivtzoim is for Every Jew

While documenting the efforts of the Rebbe Rashab to provide Matzah for Jewish Soldiers in the Russo-Japanese war (1904-1905), we came a across an interesting letter, dealing with the role of Toimchei Temimim in this area. In this letter the Rebbe Rashab replies to a suggestion made by his son and successor, Rabbi Yosef Yitchok, that the offices of Toimchei Temimim be utilized in the efforts to gain support. In reply, the Rebbe Rashab sets out to explain the purpose for which Toimchei Temimim was founded, and clearly defines the limitations of its field of activity. As we will demonstrate, this letter is not merely of localized significance, but rather carries multifaceted ramifications that are relevant to this day.

Writing from Petersburg on the 18^th of Teves 5665 (1905), the Rebbe Rashab briefly summarizes the general situation relating to the efforts to acquire government approval, before continuing:

Your proposal in this regard that the letters should be sent from Toimchai Temimim, doesn’t resonate with me and I don’t advise it all… This is a matter that relates to the individual and doesn’t enter into [the agenda of] a general matter such as Toimchai Temimim and the like…

The primary underlying purpose of Toimchei Temimim is to fortify the youngsters and guard them from any damaging entity… with G-d’s help, to plant within in them fear of G-d and love of G-d. Similarly in any place [not only within the established Yeshives of Toimchai Temimim] where they [the faculty of Toimchei Temimim] have the ability to strengthen hands [that are] weak in Torah and service [of Hashem], for instance to establish shuirim to learn with the youngsters in the villages… too draw them to Torah and to try and plant fear of heaven in their hearts, that they will separate themselves from forbidden things, and desire to fulfill Mitzves in practice. This is the certified purpose of Toimchei Temimim.

However its purpose is not to worry about the fulfillment of specific Mitzves or [to] guard against specific things, for instance its [Toimchei Temimim’s] purpose is not to ensure that there should be supervisors on the Kashrus of meat (which is one of the issues which are extremely pressing… and if we had a “committee for the strengthening of Yidishkeit” this would be one of its primary functions…) Similarly regarding the keeping of Shabboss and the like, and Sukkah and Lulev etc. Similarly its purpose is not to worry about the matter of the Matzah – it is self understood that each and every Jew, being that he is a Jew, must worry about this, and actively invest effort in this [endeavor] as much as he is able, however this is not the its [Toimchei Temimim’s] purpose and in this matter it [the faculty of Toimchei Temimim] is like each and every private individual of our Jewish brethren.   

This letter provides far reaching insight into the problems confronting Russian Jewry at the time and the primary methods which the Rebbe Rashab employed to resolve them. In those days Yidishkiet and the practical observance of Torah and Mitzvos, came under the threat of the increasing influence of the Haskaleh (“enlightenment”) movement in general and various political and Zionistic elements, which promoted a cultural and ideological version of Judaism, rather than Torah true Yiddishkiet. Two possible avenues where open to the leaders of Torah true Jewry at the time, 1) to fight the Haskaleh head on with a campaign promoting Yiddishkiet on a very practical level, encouraging people and helping them to raise their standards of Yiddishkiet, 2) to instill the younger generation with the inspiration and fortitude necessary to withstand the attacks of the Haskalah, motivating hundreds of young men to themselves become proactive bastions for the promotion of Torah true Yidishkeit in whatever the situation and wherever they may be found.

While the first option may yield faster and more visible results, the Rebbe Rashab realized that in the long run the cultural and social appeal of the Haskalah movement would prove more popular than Torah true Yidishkiet. The only real solution would be to deal with the root of the problem, carefully grooming the younger generation to be impervious to the attraction of the Hakalah. In other words, rather than dealing with the issue on an external (and solely practical) level, the Rebbe Rashab set out to create a new type of individual, impervious to any damaging entity and inculcated with a sense of privilege and responsibility to act for the sake of heaven. Individuals, whose very presence in a particular locale would inspire an atmosphere of love and fear of G-d, and automatically encourage the furtherance of Torah true Yidishkeit on all levels. By establishing Toimchei Temimim, the Rebbe ensured that there would always be private individuals who would be ready to dedicate themselves to the needs of Yidden and Yiddishkiet whatever they may be.

The points made above are born out from many sources, however this letter adds an added dimension in that it describes the limitations of Toimchei Temimim’s function as well as its purpose: A clear distinction is made between the general purpose for which Toimchei Temimim was founded – a purpose to which its efforts are to be devoted to exclusively – and specific “projects” – which while worthy of attention in their own right, are not within the field of activities that Toimchei Temimim was set up to attend to. While the faculty are duty-bound as private individuals to invest their efforts in all areas of Yidishkiet without distinction, these activities must remain private and do not enter under the banner of Toimchei Temimim. Furthermore (as explained earlier) the success of Toimchei Temimim would automatically produce a large base of individuals who would themselves be instilled with a sense of duty to invest their efforts in all areas of Yidishkeit without distinction.

Apart from anything else, this letter provides us with important lessons in the conduct of communal affairs: 1) No matter how valid a particular cause, for the sake of efficiency and effectiveness each organization must stick to the particular field it was set up to address. 2) This certainly does not mean that an individual who has already committed himself to the efforts of one organization is relieved of his responsibilities elsewhere. Rather if a new issue presents itself a new committee or organization must be formed to deal with it and it is incumbent on every private individual to consider what he or she can do to further the efforts of that organization. 3) Obviously, no private individual can do everything all at once; one must therefore commit oneself more fully to the area where the individuals particular capabilities can be used to maximum effect and delegate in other areas, offering moral and monetary support according to one’s means.

Indeed, the vast majority of the original Temimim became Rabbonim, Shochtim and Melamdim throughout Russia (and later in America and Eretz Yisroel) who where Moiser Nefesh for Yidishkeit at every level, promoting Chinuch, Mikaveh and Kashrus at a very practical level. When the Friedike Rebbe came to America, his first step was to reestablish Toimchei Temimim. Although he later went on to found Merkoz L’Inyonai Chinuch and other organizations for the promotion of basic Yidishkeit, Toimchei Temimim remained the foundation upon which the future of Lubavitch would be built. To this day, this remains the basic model on which Lubavitch is set up to operate: the Yeshiva system is meant to cultivate and educate its Talmidim to be Temimim. As spelled out in the letter above, the purpose of Toimchei Temimim is (not to send Bochurim on Mivtzoim or to manufacture Shluchim, but) to create Temimim who live with an inner sense of אהבת ה' ותורתו – a sense of the responsibility and privilege of being a Torah and Mitzvah observant Yid. That sense of responsibility and privilege, automatically obligates the individual to invest all his efforts into the furtherance of Yiddishkeit in any way that he is can, helping his fellow Yidden to fulfill the will of Hashem, wherever they be found and whatever their situation.

Perhaps the most striking point which comes across is the simplicity with which the Rebbe Rashab treats the general issue of promoting such basic Mitzves as Kashrus, Shabbos, Sukkah, Lulev and Matzah. This is not in any-way seen as something unique to Chassidim or Lubavitch, but rather the natural responsibility and reaction of any every Torah Jew. In other words, the obligation of a Lubavitcher to be involved in activities referred to today as Mivtzoim should not be seen to stem from his identification with Lubavitch ideology specifically, rather, in this regard a Lubavitcher “is like each and every private individual of our Jewish brethren”. Indeed Mivtzoim was never instituted as an official part of the “curriculum” in Lubavitch Yeshivas, rather each Bochur as an individual takes it upon himself to spend his own free time on Friday afternoon taking care of his obvious responsibility to further the cause of Yidishkeit in whatever way he can.     

ויהי רצון שע"י מעשינו ועבודתינו כל משך זמן הגלות נזכה להגאולה האמיתית והשלימה ע"י משיח צדקינו בקרוב ממש!

Talks and Writings of The Friedike Rebbe – Online in English

Five volumes of the talks and writings of the Friedike Rebbe and other literature describing the rich history of Chabad Chassidus, which have been translated into English, are available to read on line:

1) The Heroic Struggle - the Rebbe's autobiographical account of his arrest and imprisonment by the Soviet authorities, and his eventual liberation on the 12th of Shvat 5687 (1927).

2) Branches of the Chassidic Menorah - a compilation of various talks and writings, mainly describing episodes and personalities associated with the Alter Rebbe, plus an exchange of letters between the Friedike Rebbe and his son-in-law (and successor) the Ramash.

3) Links in the Chassidic Legacy - a compilation of biographical materiel, describing such great Chassidic personalities as the Vilenker brothers, Reb Avrohom Abba Person, Rashbatz and Reb Chanoch Hendel.

4) Likkutei Dibburim Vol. 4.

5) Likkutei Dibburim Vol. 5.

I will also place links to these volumes in the "links" sidebar, for future reference.

#1 – The Memoirs of Reb Shmaryohu Sussonkin

This post is the first in a series presenting abridged excerpts from the memoirs of הגאון החסיד רבי נחום שמריה ששונקין זצ"ל, Rov of the Chabad Kehilleh in Yerusholayim. Known as Reb Shmerel Batumer, he was previously Rov in the city of Batum. before he came to ישיבת תומכי תמימים in Lubavitch he learnt at the feet of הגאון רבי אלחנן בונים וואסערמאן זצ"ל. He passed away (in 1976) on י"ט מנחם-אב תשל"ו.

Reb Shmaryohu Sussonkin

A Tomim visits Prepoisk - Reb Bere Volf Kazovnikov’s encounter with a group of scoffers

I was born to my parents, Avrohom and Rivkah Sussonkin of blessed memory, in the small town of Prepoisk, in Mohilev, White Russia. The town stood at a junction, from one direction the road led to Tzerkov and from there to Krimchev and Am’chislav. (The latter is mentioned in the Responsa of the Alter Rebbe, and I too feel a personal attachment to that town, for I studied there for two years.) In the other direction the road led directly to the city of Homel. This city is famous amongst Chabad Chasidim, for the great scholar and Chossid, Rabbi Yitzchok Izik Epsteen, known amongst Chabad Chassidim as Reb Izel Homiler, served as the Rabbi there and headed the Beis Din.

To the east of the town flows the River Sohz, which continues on to Homel and runs into the great river, “the Dnieper”. In those days, communication with the outside world and especially with a city so far away as Homel was conducted by way of steam-boats. In this district they had not yet developed autobuses, nor built locomotive-trains and the primitive forms of ground transportation where only used if there was some pressing need.

I was born on Erev Succos 5650 [Autumn 1889], although on my passport it is recorded that I was born in 1888 according to the secular calendar.

In 5655 (1894) when I turned five, I was enrolled in the “Cheder” of my uncle the Melamed, which was housed in one of the rooms in the synagogue. I learnt under the tutelage of my uncle for three semesters (A semester being half a year, either a winter or a summer).

Once, while in Cheder, my uncle left for a short while. The young students went into the main synagogue, which was still open. There a yeshiva student was praying alone, he was a guest who had come by steam-boat from the town Vietka. This student was a Tomim, a pupil of the Yeshiva in Lubavitch – “Tomchei Temimim”. In the manner of the Temimim, he wore a long coat and his face was crowned with paiyes. The people of Prepoisk where not used to such dress, for they all had short paiyes and short coats. Consequently, this yeshiva student looked to them like some strange creature, and when he walked in the street youngsters gathered around him, running after him and laughing at him.

In the Synagogue he prayed with devotion, with song and melody, in the manner of the prize students of Chabad. The cheder children imitated him with their voices and disturbed him from his prayers. When his patience was spent, he chased after them in an attempt to dispel them from the synagogue. They all ran away and he couldn’t catch them. However, I was a quite boy who did not imitate him, so I was not afraid to remain in the synagogue and he poured out all his anger on me…

Years later, when I was myself a student in Lubavitch, he came to visit the Rebbe as is customary (his was known as Shmuel Vietker) and I reminded him of his visit to my town, Prepoisk, and what had occurred then. He told me, that when he returned on the steamboat an entire party of Prepoisk youths gathered about him to mock him. They would not let him be and demanded that he sell them his paiyes. When he saw that it would be difficult to rid himself of them, he answered them that he would agree to their demand, without accepting any payment, so long as they would in turn fulfill a specified condition. When they heard his demand they backed down and he was left in peace.

*

Chassidim tell a similar story about the great scholar and Chosid, Rabbi Dov Zev Kazovnikov, who was the Rabbi of the Chabad Chassidim in the great city of Yakatrenislav, Ukraine. (Later, this position was occupied by the scholarly genius and Chosid, Rabbi Levi Yitzchok Schneersohn, the father of the present Rebbe.) He was referred to as Reb Bere Volf Yaketrenislaver, for amongst Chassidim it is not customary to crown people with titles. He had a very sharp personality and his mouth dripped with pearls of Chassidic wisdom.

In those days, when observant Jews traveled on the steamboats together with the non-Jews and Jews who mocked observance, they would not wrap themselves in a Tallis for the morning prayers. Rather, they would only wear their Tefillin, so as not to be overly conspicuous. They would also pray quickly, so that their fellow travelers would not have too much opportunity to ridicule them.

Not so Reb Bere Volf! To him there was no difference whether he was traveling or at home. He upheld the words of the Ramoh at the beginning of Shulchon Oruch, “One should not be ashamed of those who mock him”, to the fullest degree. His custom was as follows: First He would learn Chassidus, afterward he would wrap himself in Tallis and Tefillin, and pray at great length with extreme devotion.

Reb Bere Volf Kazovnikov

On one of his journeys, it occurred that a group of scoffers were seated at the far end of the steamboat. All of them sat with uncovered heads and none of them had ever seen, nor heard, a form of prayer like that of this Rabbi. All they knew of prayer was that in prayer you say words; there are those who do so quickly and there are those who do so slowly, reading aloud and with more patience. However, prayer out of song and melody, at times bitter and at times joyous – of such prayer their ears had never heard!

This was the first time in their lives that they ever saw such a prayer and they imagined that this individual must be some provincial Rebbe, an unsophisticated leader of Chassidim more primitive than himself. They were certain that they would now have an opportunity have a good laugh at his expense and without him even realizing that they were making fun of him. They prepared themselves for the tremendous outbreak of glee that would follow their mockery and with greedy eyes anticipated the completion of his prayers.

Once he had finished, they approached him, and extending their hands to him in greeting they requested the privilege of hearing a few words of Torah from as holy a personage as he. Reb Bere Volf listened to them with an assumed air of tremendous naivety and agreed to their request on two conditions: Firstly they must cover their heads; secondly they must agree to listen carefully to his sacred words.

The crowd of scoffers gleefully hastened to put on their hats, imagining that “the Rebbe” had fallen into their trap – now they would surely have what to laugh about! Once they had returned, with covered heads and earnest expressions of dutiful attention on their faces, Reb Bere Volf began to tell them about a small book called “Tanya”, authored by great and holy man. He told them that a holy man had once said of this book, “though it is a small book, its wise author managed to place inside it the infinite creator!”

Hearing this, they already wanted to burst out laughing, thinking that this “Rebbe” had no idea whatsoever that a band of irreligious and unconcerned scoffers were sitting before him. However, they did not wish to spoil the opportunity to hear his Torah teachings and so have occasion to mock him all the more, and with great effort they managed to quell their mirth.

“In this small book”, Reb Bere Volf continued, “Three types of people are described: A Tzadik, a Beineni and a Rosho. A Tzadik is someone who has entirely removed his evil inclination from within him. He is disgusted by the pleasures and interests that preoccupy the rest of the world, and his only pleasure is in the study of torah and the fulfillment of Mitzvahs, to which end he devotes his entire life. The opposite of a Tzadik is a Rosho, who’s entire world centers only on physical gain and pleasure, such a person has managed to remove from within him any good inclination. Once he is driven the good from within him, it is difficult for him to understand those who shun worldly pleasure. The Rosho imagines that such people are lacking in intelligence, for they simply do not know how to take advantage of the joys of life.

“A Beineni is one who’s evil inclination remains complete, and in this sense he is comparable to a Rosho, for the Beineni does not have the ability to banish it entirely, like the Tzadik. However, unlike the Rosho, the Beineni does no evil. The Beineni desires all the pleasures of this earth, however, knowing that the Torah forbids those pleasures, he uses his mind to rule over the desires of his heart. Therefore he is called a Beineni – intermediate type, for he is neither a Tzadik, nor a Rosho…”

His words penetrated them deeply, and they were prepared to leave without implementing their derisive designs. But Reb Bere Volf requested that they remain to hear him out to the end, then he continued: “These three levels are said with regard to humankind, however, they exist by animals too. For instance, by dogs: A “righteous” dog constantly crouches on the porch steps, ensuring that no one shall enter his masters house without permission. If the master gives permission, the dog allows one to enter. However, one who comes without permission, the dog barks at and does not allow to enter.

“Not so a “wicked” dog, he constantly roams to and fro throughout the entire courtyard, and if he sees anyone walking in the area of his courtyard – even on the other side of the street – the “wicked” dog already begins to bark. If the “intruder” doesn’t pass by quickly enough the “wicked” dog will jump on him from behind and is even prepared to bite.

“However, the “intermediate” dog doesn’t care who is walking in the street –even on the side of his courtyard – so long as one doesn’t actually enter the courtyard!

“In conclusion”, said Reb Bere Volf, “if I was praying in your corner, you would have had a right to claim that my prayer disturbs you. But when I pray at one end of the steamboat and you are seated at the other end, why can you not hold yourselves back? Why act like that wicked animal, entering my vicinity in order to debase me?!”

* * *