 |
Photo by Nir Kafri |
This past war, the poorly named "Operation Protective Edge," there were many contradictory stories about how chareidim* were reacting/relating to IDF soldiers, those from their own "ranks," and others.
While the very anti-Chareidi Jerusalem Post's "In Jerusalem" had a piece about an injured chareidi soldier being shunned by his family, there were many more stories about how chareidim were filling the hospital wards trying to support and aid IDF wounded and their families. Those were the stories I heard from neighbors whose son was wounded.
Older stories about how very distinguished rabbis, accepted and respected as chareidi had reacted in the past honoring IDF soldiers and the uniform were also back "in print."
 |
Noam Moshkowitz/EPA |
You have to be blind not to notice how many of the families of dead and injured soldiers and also the recent war heroes are religious, beginning with the kidnapped teens. Kippot and hair-covering were seen in such numbers on the media. You'd think that the IDF was made up almost only of what's known as the
dati le'umi, national religious.
What surprised me the most was the amount of religious staff in the media. I had never seen so many men in kippot or women with various hair-coverings holding the microphone interviewing people and reporting on the situation.
For the past couple of decades, our
dati le'umi youth have been encouraged to enter the media as their profession. My own children didn't, but it's clear that many others did take that advice. And during the weeks of the war the veteran news-media stars couldn't be everyplace, so the lower tiers of workers had their chance in front of the camera. And they proved themselves very competent.
Back to the IDF and the point of this article...
This war was a very modern media in your face war. Everything seemed to be on camera or just a shout away. Everyone effected had their 15 minutes of fame, and we heard horrendous, though brave, stories of attempts to rescue body parts of dead soldiers. Wounded soldiers in hospital beds, bandaged and connected by tubes could only say that they waited to recover and join their comrades to defeat the enemy.
This level of
pikuach nefesh, risking one's life to save another Jew is the highest
mitzvah, Torah commandment one can do. It doesn't matter what
hechshar, rabbinic supervision you have on your milk or meat if you won't risk your life for your fellow Jew. The IDF soldiers, the IDF medics, the hospital staff, not only the doctors, worked so hard to preserve Jewish Life and to also preserve the State of Israel.
More and more chareidim are seeing this. That's why it was a chareidi Jew who established
Zaka, and that's why you see so many chareidim as medics in the various first aide NPs here in Israel. And that's one of the reasons there has been an increase in the amount of chareidim joining the IDF as soldiers. It's getting harder for the anti-Israel element in the chareidi world to declare the IDF as evil sinners. Not only Israel, but World Jewry owes everything to the holy bravery of the IDF and its soldiers.
*Following is the story that inspired me to write this post. I received it in the email bulletin send out by
Chabad of Arizona:
Position Available
During the month of Elul, a maggid (traveling preacher) came to
Beshenkovitz, where Reb Shmuel
Munkes' lived. Reb Shmuel was
a beloved chasid of Rabbi Shneur Zalman, founder of Chabad Chasidism. Though
known for his sharp wit and "chasidic pranks," Reb Shmuel was no
empty joker. He was a deep personality, one who could abide no falsehood, and
whose own ego was completely nullified to perform the will of his Creator.
The townspeople saw the maggid's
letter of introduction which referred to him as a great tzadik (righteous person), who traveled from
town to town only to arouse and inspire Jews. Being G-d-fearing people, they
immediately invited him to speak and inspire them to serve G-d better.
The maggid began his speech. Over and over again,
he accused his audience of committing terrible sins. His entire speech was
filled with accusations and descriptions of the terrible punishments awaiting
them because their evil behavior had aroused G-d's anger. Only if they would
wholeheartedly repent would they possibly have a chance to be spared. The
townspeople were utterly broken by the maggid's
harsh words, and they cried bitterly, fearing the awesome punishment.
After his speech, the maggid,
satisfied with himself, retired to the room that the community had arranged for
him.
A short while later, Reb Shmuel entered the maggid's room. He carried with
him a long knife and a stone with which to sharpen it. Reb Shmuel closed the
door behind him and then bolted it. Without saying a word, Reb Shmuel began to
sharpen his knife.
A few tense moments passed. Finally the maggid broke the silence and asked in
astonishment, "Sir, could you please tell me what you are doing?"
Without glancing up from
the knife he was sharpening, Reb Shmuel answered, "As the honorable, great maggid knows, we are very
simple people in this town. Perhaps, it is because of our unintentional sins
that we have never merited to have a great, righteous, G-d-fearing scholar in
our midst."
Not knowing what to make
of this answer, the maggid replied, "Yes, that is true.
Nevertheless, what does that have to do with sharpening the knife?"
Reb Shmuel answered
simply, "We were taught by our parents that before Rosh Hashana, one is
supposed to pray at the graves of the righteous."
Still unsure of what Reb
Shmuel's point was, the maggid asked, "That is correct. But why
are you sharpening that knife?"
"Oh, that is very simple,"
explained Reb Shmuel. "The nearest grave site of a righteous person is
very far from our town. For some of us it is extremely troublesome and
difficult to make such a long journey."
With these additional
words, the maggid began to feel uneasy. He started
sweating and ventured, "But you still have not explained why you are
sharpening your knife in this room!"
Reb Shmuel answered,
"Quite simply, I am sharpening my knife here because the townspeople want
a very righteous person buried in this town."
Now the maggid had not even a
shadow of a doubt as to what Reb Shmuel's intentions seemed to be. The maggid stammered, "But I am not
completely righteous. I have also done some small sins, such as ..."
Reb Shmuel dismissed the
maggid's revelation, saying, "Honored maggid, you are still a very
righteous and learned person. As for the sins that you mentioned, I did not
even know that they were transgressions."
The maggid trembled and
stuttered, "But I did some transgressions that were much more serious, such
as ..."
Concerning this revelation, as well, Reb Shmuel shrugged,
insisting, "But to us you are still a tzadik;
for us, you are quite good enough."
This strange dialogue
continued for some time with the maggid,
mentioning more and more severe transgressions and Reb Shmuel telling him,
"But you are still acceptable to us, since you are far better than we
are."
Finally, the maggid admitted to some extremely serious
transgressions and that he was not really the great righteous man that his
letter of introduction and credentials claimed him to be. In essence, he was
saying, "I am an impostor."
Now, Reb Shmuel no
longer played the simpleton. After putting away the knife, he began chastising
the maggid for causing the Jews of the town so much pain and sorrow. After
making sure the maggid fully understood how one is to talk to
and treat another Jew, Reb Shmuel unbolted the door and let the maggid go on his way, much wiser and
more sensitive than before.
~~~~~~~~~~~~
Source: Supplemented by Yerachmiel Tilles from //lchaimweekly.org (#986).
Biographical note: Rabbi
Shmuel Munkes (1834-1882)], an elder disciple of Rabbi Shneur Zalman of Chabad,
was known for his fervent and creative Chasidic service. Stories abound of his
sharp wit and "chasidic pranks". He lived in Beshenkovitz and then in
Kalisk (or the reverse?) in (or near?) the district of Polotz.