- Chassidishe Silver Rings
-
- Moshe Ben-Chaim
-
- Dear Jewish Press,
-
- In the July 20th issue of the Jewish Press you ran an article
endorsing "powers" reportedly contained in chassidishe
silver rings. I wish you to give equal time in your publication to the
view that there are no powers in the world other than Hashem. A human
does not have power over his own life, how can he control another's
life, even with rings? We do not rely on "any" inanimate
object of any kind for protection. I will support my claim by the
words of the Torah and Rishonim.
-
- If you choose to endorse the Torah's views, I strongly urge you to
see what the Torah says for yourself, and make it known to others.
"Talmud Torah k'negged kulam".
-
- I understand many may be awed by the reputation of those endorsing
these silver chassidishe rings. However, just as the Rishonim
themselves did not follow people, rather, they followed ideas, arrived
at after critical analysis, we too must follow this mode of operation,
engage reason and choose a view not based on an author, but based on
the validity of its content. The Talmud teaches, "I would not
follow (that view) had even Joshua said it". (Talmud Chulin 124a,
at the very bottom). The doctors of the Talmud paid no respect to
reputation. Ramban didn't simply follow Maimonides due to the fame of
the latter. Reputation played no role in Ramban's Torah adherence. We
don't find Ramban while arguing with Maimonides, yet saying Maimonides
is also right! This is absurd and against reason. Celebrity
endorsements play no role in the validity of reality and Torah.
-
- Unfortunately todays religious communities are impressed with names,
not chochma (wisdom). Our communities echo with sentiments like,
"who am I to argue with so and so?" People abandon the use
of their own minds if someone supposedly greater makes a philosophical
statement. People feel if someone is a Rabbi, he must be right and
"who am I to argue?" In psak halacha, yes, but not in
hashkafa. You must realize that simple reasoning shows the fallacy of
this argument. If there are for example, two Rabbis who argue with
each other's opinion, by definition, they cannot both be correct.
Astonishingly, I have even heard people say they can both be
right. Amazing! How far are people from honesty. The Ramban showed
both he and Maimonides cannot both be right when they argue. So how do
people hold such self-contradictory positions? They evidently are not
following Chazal, but following their emotions. The Chovas HaLavavos
says we must do just the opposite. (See below)
-
- The same way we look to the words of the Chumash to determine what
is Torah shebicsav, we look to the Rishonim for Torah she'bal peh.
Torah has at its core the system of the Mesora, the oral tradition,
which originated with Moshe and which was passed down through
generations. We must limit our sources to these to determine what
falls within the pale of Judaism and what does not. This is our sole
barometer:
-
- Tefila (Daily Prayers)
We say every day "Ki hu livadu po-ale g'vuros" , For He
alone works might". We ourselves attest to man's incapability
to perform wonders, or the like. This is clear. This clearly
denounces the silver chassidishe rings.
-
-
- Amulets may have been accepted by certain individuals, but keep in
mind they are "mutar", permissible, not obligatory. This
teaches that their existence in limited forms is tolerable, not a
suggested practice. The acceptable forms are based on the reasoning
that people have the need for psychological ease. Perhaps reflecting
on a pasuk in an amulet places a person at ease when in straits. He is
thereby reassured of God's word. However, not one of our masters of
the Talmud ever held that there were any powers on Earth - except for
those empowered by Hashem Himself, as we say in davening each day
"...He alone works might". We must not endorse amulets as
they are falsely understood today as having powers. This is clearly
false, against reason, and against our Tfilos.
-
- It is crucial to understand that assuming silver rings contain power
goes directly against Hashem's unshakeable laws of Reward and
Punishment discussed throughout the Torah, and so clearly in Yeshiah,
chapter 18. Hashem teaches us that a wicked person is punished, and a
righteous person rewarded. According to this view of
"rings", someone deserving a punishment from Hashem will not
receive it if he wears one of these rings. So what is mightier, these
rings or Hashem's laws of Reward and Punishment? If they will respond
that Hashem still punishes a wicked person, even while wearing these
rings, and he rewards the righteous even when they don't wear
these rings as we see throughout the Chumash, then these rings do not
effect any change! We have now proved conclusively that silver
chassidishe rings have no powers. This applies to any object.
-
- I will now quote our authentic sources - not for the sake of gaining
endorsement, but for the sake of showing the undiluted Mesora:
-
-
- Tosefta
Sabbath, Chapter 7 states the wearing of red threads on fingers is
considered "ways of the Emorites". Against Judaism. (This
clearly denounces the popular red bendels.)
-
-
-
- Ibn Ezra - Parshas Kedoshim (Lev. 19:31)
"..the brainless people say if it wasn't for the fact that the
Ovos (idolatry) and also the witchcraft worked, the Torah would not
have prohibited them. But I say opposite their words, as the Torah
doesn't prohibit what is truth, but rather, (it prohibits only that)
which is false. And the proof is (the prohibition) against
"elilim" and "psilim" (statues of idolatry which
all attest to their inability to do anything). If it weren't that I
do not desire to go into this at length, I would bring clear proofs
against Ove".
-
-
-
- Maimonides - Peirush Mishnayos, Avoda Zara 55a
"...the good and pious of our own (Jewish) nation feel there is
truth to idolatry, but they are prohibited only from the Torah. But
they don't know that they are futile and lies, and we are commanded
by the Torah not to do them, as we are warned in the Torah not to
lie."
-
-
-
- Saadia Gaon - "Emunos v'Daos"
"I say also that it was for this very reason that God made the
prophets equal to all other human beings in so far as death was
concerned, lest man get the idea that just as these prophets were
capable of living forever, in contradistinction to them, so were
they also able to perform marvels in contradistinction to
them."
-
- "For if God would have done that (allowed prophets existence
without food or drink) men would have ascribed this fact to some
peculiarity in the constitution of the prophets wherein they
deviated from the rules applying to all other men. They would have
said that just as the prophet necessarily deviated [from the
character of the rest of humanity] in this respect so too it was a
forgone conclusion that they be able to do what we cannot."
-
- "God did not allow the prophets to commit miracles at all
times nor permit them always to know the secrets of the future, lest
the uneducated masses think that they were possessed of some
peculiarity as a matter of course. He rather permitted them to
perform these miracles at certain stated occasions and to obtain
that knowledge at certain times so that it might thereby become
clear that all this was conferred upon them by the Creator and that
it was not brought about by themselves."
(This denounces any distinction given to kabbalists or rabbis
feigning to have powers. If they defend themselves by stating they
do nothing without God's intervention, they border on being false
prophets.)
-
-
-
- Rabbi Bachya - "Chovas Halavavos"
"Whoever has the intellectual capacity to verify what he
receives from tradition, and yet is prevented from doing so by his
own laziness, or because he takes lightly G-d's commandments and
Torah, he will be punished for this and held accountable for
negligence."
- "If, however, you possess intelligence and insight, and
through these faculties you are capable of verifying the
fundamentals of the religion and the foundations of the commandments
which you have received from the sages in the name of the prophets,
then it is your duty to use these faculties until you understand the
subject, so that you are certain of it - both by tradition and by
force of reason. If you disregard and neglect this duty, you fall
short in the fulfillment of what you owe your Creator."
-
- Devarim 17:8-10 states: "If a case should prove too difficult
for you in judgment, between blood and blood, between plea and plea,
between (leprous) mark and mark, or other matters of dispute in your
courts, ....you must act in accordance with what they tell
you." Regarding this passage, Rabbi Bachya states: "the
verse does not say,.....simply accept them on the authority of Torah
sages,...and rely exclusively on their tradition. Rather,
(Scripture) says that you should reflect on your own mind, and use
your intellect in these matters. First learn them from tradition -
which covers all the commandments in the Torah, their principles and
details - and then examine them with your own mind, understanding,
and judgment, until the truth become clear to you, and falsehood
rejected, as it is written: "Understand today and reflect on it
in your heart, Hashem is the G-d in the heavens above, and on the
Earth below, there is no other". (Ibid, 4:39)
-
-
-
- Gilyon M'harsha, Yoreh Daah, 289, (page 113 on the
bottom)
- "If one affixes the mezuza for the reason of fulfilling the
command, one may consider that as reward for doing so he will be
watched by G-d. But, if one affixes the mezuza solely for protective
reasons, it in fact has no guidance, and the mezuza will be as
knives in his eyes".
-
-
-
- Beraishis (Genesis)
When Rachel asked Yaakov for children, Yaakov said, " Am I in
G-d's stead?". Yaakov attested to the fact that he had no power
to give her children. If people have powers, why did Jacob respond
this way? It is clear that Jacob understood that no one is able to
do what G-d does. Those were his very words, " Am I in G-d's
stead?". (This denounces the practice of seeking brachos from
rabbis, in this light. Rav Moshe Feinstein was once asked that he
give a bracho, to which he responded, "If you are learning
Torah, you have the greatest bracho, if you are not, there is
nothing I can give you.") Additionally, when Yaakov said,
according to Rashi, "God has withheld children from you and not
me, he was not acting viciously. He meant to say, "You have the
need, not me, and God has not answered you. You must then be the one
to pray, as prayer enables one to reflect on their needs, hopefully
directing you to your flaws, and then repent from whatever character
trait prevents you from childbearing."
-
-
- Navi (Prophets)
When Naaman requested Elisha to rid him of his leprosy, Elisha did
not leave the house, but rather, he sent a messenger to instruct
Naaman to bathe, and this would remove his ailment. Naaman was upset
with Elisha, that he did not come out, call upon G-d's name, and
"wave his hand over the place of the leprosy and remove
it". A friend suggested wisely, that Elisha desired that G-d
retain the grandeur for such a miracle, therefore, Elisha did not
leave the house. He avoided the spotlight, as Elisha knew that G-d
was the performer of all miracles, and did not want to mislead
Naaman. Elisha was aware that people desire to believe in man as a
miracle worker. Elisha therefore avoided at all cost, taking any
credit for that which man has no connection with.
-
-
-
-
- It is the crime of the belief in powers other than Hashem which our
prophets so many times criticized the Jews. Hashem sent His prophets
to warn the people of their error. The prophet did not speak his own
mind, but what was instructed of him by Hashem. We must understand
then, that Hashem wills us to follow only Him, as their are no other
forces. Deviating from Hashem is what brings His abandonment of
Israel, and all the ill fate we experience.
-
- There are many arguments which clearly show the absurdity of such
notions as these silver rings:
- Ask any of these quoted rabbis if these rings can cause an amputee
to regrow that limb. They will of course say the ring has no such
ability. Then ask him what is the formula by which the ring may cause their
miracles to occur, but not others. If they hold of miraculous cures,
why do they not hold that all miracles can be performed by
these rings? Why are they speechless when posed with our question? You
will see that they have no answers, as these foolish notions are not
based on reason as is the Torah and Hashem's laws, "v'chol
darcheha, darchei no-am", "and all her ways are ways of
pleasantness". Their practices are based on fantasy, but they
cloak them with "halachik-type" mystique to resemble
halachik institutions.
- The reason the proponents of rings will not claim that they make
limbs regrow or the like, is simple: They will not place their
reputations at risk. The phenomenon which they say are caused by these
rings are natural, and for which man cannot pinpoint the cause. Since
there is no way - in their minds - of proving these rings didn't cause
the phenomena, they will give credit to the rings. People do heal in
time, make fortunes, find psychological ease from stress, all without
these rings. All that is occurring when one wears the rings is the
rabbi taking credit for natural phenomena which will happen anyway. Had
the successful business man not worked for months, he would not have
made a fortune just sitting at home wearing these rings. But these
foolish followers still maintain the rings caused the fortune. if a
sickly person wears the rings without taking medicine, he will die.
I don't think any of these rabbis quoted would - if sick - abandon
medicine in favor of wearing metal ore on a finger. If they would,
they are foolish. Maimonides never prescribed such nonsense, he worked
within the confines of natural science.
-
- The Talmud states (Avoda Zara 55a) that Zunin, a Jew, asked Rabbi
Akiva, "We both know that there is nothing to idolatry, so why is
it that I see a sick heathen enter a church, and then see him leave
all healed? Rabbi Akiva responded, 'Diseases have a duration, they
would have left his body at this time anyway, so just because this
fool chose to enter a Church at the precise moment his illness was to
leave, should the illness remain and oppose natural law because of
this fool?"
- This gemara teaches that people will always try to view a phenomena
as "cause" for events, if such relationships fit a person's
fantasies. In this section of gemara, the heathen undoubtedly felt his
prayers to his idols caused his health to return. A chochom as Rabbi
Akiva saw the truth. Unfortunately, these rabbi supporting the rings
are falling sway to the same idolatrous emotion as this heathen, as
they fabricate relationships between the wearing of these idolatrous
rings and the latter found success or health. When confronted with
such stories, the gemara is what we follow. We don't follow these
stories and throw out the Talmud.
-
- Authentic Torah principles are those which sit well with man, they
are of ease to his mind and jive with his God-made intellect. yes,
there are Chukim, but this does not mean they are bereft of reason,
even Shlomo Hamelech knew the reasons for all except one of the
Nechash Henechoshes, the Brass Serpent, that it was a physical object
which healed, there are two sound responses; 1) This was commanded by
Hashem Himself and therefore not Avoda Zara, 2) Chazal already
explained that the snake didn't heal, but Hashem did the healing. The
snake had no powers.
-
- To arrive at a clear hashkafa, (philosophy) I urge you, read the
Torah, see Chazal (the commentators), and understand clearly the
precise laws and principles which Hashem wishes we understand. Follow
Hashem's word in the T'Nach and talmud, not current view which differ.
What will you do when two rabbis argue? You cannot hold they are both
right. You must use your own mind to determine the truth, and without
Torah knowledge, you will have no tools to do so. Philosophy has no
psak (ruling), so study Torah carefully and accurately. Think for
yourself, arrive at conclusions only when matters are clear to you.
-
- You are living your life for yourself, and only once. Take great
care during your one chance here. Learn what Hashem has placed before
you to discern. Hashem designed each of us with reason. We each have
the ability to determine what makes sense, and what is false. Don't be
afraid to do so.
-
- It is Hashem's will that each person use their own mind, as He has
given each of us free choice.
-
-
- Rabbi Moshe Ben-Chaim
- www.mesora.org
-
-
-
- (Reader's response to article)
-
- "Dear Editor;
-
- It was with great amazement that I read your article regarding
Chassideshe men wearing silver rings as amulets. While true amulets
are also problematical from a halachik point of view, at least they
usually have some writing on them; words that may bring to mind
hashkafically true ideas. These rings do not even have the benefit of
such words. They are purley physical
objects. Although you cite to a long list of approbations, without
seeing what those Rabbis specifically wrote, I cannot accept
them as authority for the investment of powers in thes physical
objects. The biggest deficiency of the article is the lack of any
suggestion that ascribing powers to these rings is a controversial
halachik issue. There are many sources in Chazal and the Rishonim
which indicate that investing powers in physical objects is
prohibited. A prime example is the Tosefta in Maseches
Shabbos, Perek 7, which states that the wearing of red threads on
one's finger is considered being in the "ways of the
Emorites". You wrote that if one takes one of these rings into a
cemetary, he must immerse the ring in a Mikveh. During the conquest of
Eretz Yisrael, the Aron Kodesh went into battle with the Jews. Surely
there were dead bodies on the battlefield. Yet the Torah didn't
require the purification of the Aron. Are these rings more holy than
the Aron Kodesh? People routinely take siddurim & Sefer Tehillim
into cemetaries, without immersing them in the Mikveh afterwards. Are
these rings more holy than these seforim? It seems to me that
elevating these rings to such a "holy" level is an
indication that deep in their hearts, the
proponents of wearing these rings recognize the fallacy of attributing
powers to thes man made objects."
|