Part II
The first part discussed the critical importance of simply
staying apart from the nations of the world. As far back as
the exile in Egypt, the Jews tried to blur the differences
between themselves and their Egyptian hosts so that the
latter would hate them less. However, in every place that the
Jewish people were exiled, the moment they began to draw
close to the gentiles and try to be like them the storm winds
began to blow and evil decrees were instituted against them
until they were forced to leave. Yaakov feared that his
brother Eisov might try to kill him, but he also feared that
he would try to befriend him and influence him. We face the
same dual threat in our time: our enemies on the outside seek
to annihilate us physically, and our brethren seek to destroy
Torah as a social force from the inside.
*
In truth, there are some who think that we need to speak to
them and discuss all these matters with them, and to see
where we have a common denominator. For after all, we are
brothers. They think that drawing our hearts closer together
is a great mitzvah.
However, we see an amazing thing in recent years. The more
the chareidim draw close to them, the more their desire to
uproot religion grows. In all matters that the chareidim
entered into a discussion with them, their demands only
increased. On the contrary, it is precisely in those areas
that they know we have no intention of compromising about and
would never enter into negotiations about, that we have had
siyata deShmaya to succeed.
We must remain with ours and they with theirs. There is no
place for kiruv and discussion in matters of Torah and
mitzvos. Our life style is not a subject that is open for
discussion, argument, or compromise. Our brothers who are
erring in their ways have no way to understand our path in
chinuch, which is according to the Torah. What can be
understood from speaking with them about this? Only a
negative influence could result from this, G-d forbid.
Even in the methods of educating for proper behavior and
derech eretz, one could think — incorrectly
— that there is no difference between the way of Torah
chinuch and the secular educational system, and in
this we may discuss things with them. However, this is a
bitter mistake! Our derech eretz and our culture do
not come from good chinuch in these matters. Rather,
everything comes from the Torah and our erring brothers have
no understanding of this at all.
We say to them: We are not a nation like all the other
nations. We know that Yisroel "is a nation that will dwell in
solitude" (Bamidbar 23). We do not want to resemble
the other nations of the world. We know that we are in exile,
and HaKodosh Boruch Hu will redeem us in the future.
Then all the subjugation of the nations will cease.
We must know the words of the prophet Yirmiyohu: "And you,
despoiled one, what can you do that you wear crimson, that
you adorn yourself with golden ornaments, that you enlarge
your eye with paint? In vain you beautify yourself; lovers
despise you, they seek your life" (Yirmiyohu 4:30).
The explanation of this verse is that the Am Yisroel,
who are in exile amongst the nations, see that the gentiles
hate us. We think it is because we are different, because we
do not speak their language, and do not act like them or walk
in their ways.
Therefore, we put on nice clothes like the gentiles. We put
on adornments like them. But the prophet says to the Jewish
people: "And you, despoiled one, what can you do? You wear
crimson, you adorn yourself with golden ornaments, you
enlarge your eye with paint."
The prophet admonishes us: "In vain you beautify
yourself!"
And why? "Because the lovers despise you; they seek your
life."
No matter what you do they will hate you.
I heard an additional explanation of this from HaRav Yitzchok
Zeev Soloveitchik of Brisk (the Griz) in the name of his
father HaRav Chaim Soloveitchik.
There are two types of hatred. There is the hatred one has
for another because of a particular reason which was the
cause of the hatred. When the reason is removed the hatred is
automatically also removed.
However, there is also a hatred that is unconnected to any
cause. Rather, the very existence of the other person bothers
him and disturbs his calm. If we ask the hater why he hates,
he will give one reason or another. He will say it is because
the object of his hatred wears filthy clothing or the
like.
Would it help that the object of his hatred changes to nice
clothing? Certainly not. For we know that his hatred is not
because of this reason or another. Rather, the very existence
of the object of his hatred is like a thorn in his eyes. On
the contrary, if the hated one begins to wear nice clothing
and tries to speak in the language of his enemy and imitate
his ways, this will only anger him and increase his
hatred.
Therefore, the prophet says to the Jewish people: "In vain
you beautify yourself!" And the reason is: "Because the
lovers despise you; they seek your life." They do not hate us
because of this or that reason. Rather, they despise our very
essence.
In every generation this is so. There are always those who
think that this generation is different from the previous
generations, and that in this generation we have to beautify
ourselves. But this beautification always results in the
opposite reaction, and slaps us in the face R'l.
In fact, this generation is different from other generations
in that this generation is orphaned and completely
impoverished. Every movement is dangerous. On the contrary,
it is precisely in our situation that we need to guard very
carefully not to assimilate among the ones who have declared
themselves "liberated" from Torah and mitzvos R"l.
Precisely an impoverished generation such as ours, where
there is so much confusion, has a greater danger to want to
be like those who have removed the yoke of Torah and
mitzvos.
Perhaps you will ask: This is a time of war with outside
enemies of the Jewish people and we need unity among all the
residents of Eretz Yisroel, not argument and division.
The answer is that in fact this is the worry, as the Beis
HaLevi writes, for the cause of hatred and decrees of war
with the gentile nations is that the Jewish people forget
their Creator and His Torah and seek to be like all the other
nations.
Therefore, now is the time to strengthen ourselves in the
belief that we are the Am Yisroel and our nation only
exists in the merit of the Torah. We must strengthen
ourselves in the fulfillment of Torah and mitzvos without any
fear, and we must realize that our holy yeshivos and the
chinuch for our children according to the way of Torah
which was transmitted to us generation after generation, are
the only means of insuring the survival of our people.
This is apparent from the words of the prophet Asaf: "But as
for me, my feet had almost turned away, in an instant my
steps would have been swept away. For I envied the perverse .
. . " (Tehillim 73:2-3). And why did he envy them? "I would
see the tranquility of the wicked. For there are no fetters
to their death, and their health is sound. In the toil of
mortal man they are not . . . Behold these are wicked; yet
they are tranquil in the world and have increased wealth"
(Ibid. 4-5,12).
Because they see the tranquility of the wicked, they fall to
the point where they ask: "And they say, `How does G-d know,
and is there knowledge in the Most High?' (Ibid. 11).
Asaf continues and says that this is only: "Until I came to
the sanctuaries of G-d, and I understood their end" (Ibid.
17).
This demonstrates that one could be wise and holy, as Asaf
the prophet, and yet envy the wicked and desire to join with
them, as he said: "But as for me, my feet had almost turned
away, in an instant my steps would have been swept away"
(Ibid. 2) because he saw their success. However, this
is only: "Until I came to the sanctuaries of G-d and I
understood their end."
What is special about the sanctuaries of G-d? That is where
the wise men, scholars of the Torah, are and they live in the
light of the Torah. Where there is light, there is no room
for questions. Therefore, he "understood their end" and he
realized: "But I was brutish and I did not know; I was [as] a
beast with You" (Ibid. 22). In this state, a man will
be in constant joy, as the prophet continues: "Yet I was
constantly with You; You grasped my right hand . . . But as
for me — G-d's nearness is my good" (Ibid. 23,
28).
It is not a simple matter to be saved from the desire to join
with the ones who cast away the yoke of Torah and mitzvos,
because it seems as though everything is fine with them.
However those of us who learn the Torah, who live in the
brilliance of the light of the Torah, have no inkling of this
desire. And why is that? Because we understand their end
— and the one who learns Torah is the one who is happy
and fulfilled!
We must know that although we are responsible for the
spiritual welfare of our brothers, we do not need them. Our
Torah, which is from HaKodosh Boruch Hu, contains the
promise that it shall never be forgotten from our mouths
forever. Our livelihood comes from no other than HaKodosh
Boruch Hu. "And if you should say, `What will we eat...'
Know then, that I will command My blessing..."
(Vayikra 25:20-21).
We must only pray that the promise will soon be fulfilled:
"They shall neither harm nor destroy on all My holy mount,
for the land shall be full of knowledge of Hashem as water
covers the sea bed" (Yeshayohu 11:9). Amen.
(This talk was given by the Rosh Yeshiva of Yeshivas Beer
Yaakov about the danger of dialogue and connection with those
who have cast away Torah and mitzvos. The Rosh Yeshiva
ztvk'l saw the notes of his speech that were written
by one of the listeners and they were first published in
Yated Ne'eman in Teves, 5762.)
