“We can use our lashon tov, positive speech, to make someone feel good, to calm him and raise his self-esteem. The best aspect of this is that it takes very little effort on our part to generate a positive feeling within someone else. Regrettably many of us do not have it in (ourselves) to expend even the slightest effort to help another person. We are so wrapped up in ourselves, in our lives, that we forget that others around us are crying out.“What about giving someone a compliment – telling them they look good, spoke well wrote an inspiring article, did a great job, prepared a good dinner? These are just a few examples where a few words can go a long way. Another way that positive speech can make a difference is by promoting peace between two people, two groups… Giving good advice and building someone’s self-[worth] are additional ways in which good speech helps others.“Last is the idea of praying for others…”
A blog of Torah thoughts and the occasional musing about Judaism, by Rabbi Avi Billet (Comments are moderated. Anonymity is discouraged.)
Friday, April 12, 2024
Differences Between Animals and Humans – the Power of Positive Speech
Friday, April 5, 2024
Preparing, Disappointment, and Rising Despite…
Friday, March 29, 2024
Living a Life of Kiddush Hashem
Dear friends,
The words that come to
me as I absorb with great sadness the sudden passing of Senator Joe Lieberman,
of blessed memory, are from the verses describing his namesake, Joseph in
ancient Egypt - how all who encountered him, from the top echelons of government
to those imprisoned in its dungeons, could see that “God was with him, and
everything he did, God made succeed in his hand.” (Genesis 39:3). As Pharaoh
himself said, on appointing Joseph the prime minister of Egypt, “Could we find
another like him - a man who has the spirit of God within him…there is no one
as insightful and wise.” (Genesis 41:38-39)
Like
Joseph in ancient Egypt, as a United States Senator, Joseph Lieberman held high
office in a global superpower, succeeding in everything he did, enjoying Divine
blessings. God’s ambassador for the Torah’s noblest attributes - humility,
wisdom, integrity and compassion - he was the ultimate Kiddush Hashem,
sanctifying the Divine name in the world, carrying it with befitting dignity
and grace.
Senator
Lieberman was a public servant in the truest sense, living, as our sages
describe, “for the sake of Heaven”. His memoir, In Praise of Public
Life, is a tribute to the idea of politics for a higher purpose. The
book is about the importance of making a difference; of getting involved in
public life in order to make the world a better place. He writes, paraphrasing
Pirkei Avot: "The day is short…and there is much work to be done, tikkun
olam, repairing our government and improving our beloved country and world.
We are not required to complete the work ourselves, but, as good and grateful
citizens, we cannot withdraw from it either."
Senator
Lieberman was a man of principle. He was the first national Democrat to
publicly criticize President Bill Clinton for his infidelity, drawing the anger
of his party and risking his political career. And yet, the following year, Al
Gore - Vice President under Clinton - turned to Senator Lieberman to join the
ticket for the 2000 presidential elections, making him the first Jewish
candidate on a major-party ticket for the White House.
But
Senator Lieberman wasn’t just Jewish by birth - he was a proud, vocal Jew,
unreserved and totally committed to his Judaism. In the heat of the campaign,
he made it publicly known that he would not be campaigning on Shabbat. As
renowned political commentator Charles Krauthammer put it, “Jews in American
public life are old news; Orthodox Jews are not… Which is why Lieberman's entry
onto the national stage is so significant. It not only confirms and ratifies
the full entry of Jews into the higher councils of American life. It marks the
entry of Judaism into the deeper recesses of the American consciousness.”
And
at the heart of Senator Lieberman’s own Jewish consciousness was Shabbat. In
the opening pages of The Gift of Rest - the title of his
book on the subject - he describes how, delayed by an important vote at the
Senate, he had to walk home one Friday night in the rain:
“It's Friday night and it’s one of those torrential downpours
that we get in Washington, D.C., and I'm walking from the Capitol to my home in
Georgetown getting absolutely soaked - the United States Capitol policemen at
my side as we make our way up Pennsylvania Avenue from the Capitol building
towards our distant goal, a four-and-a-half-mile walk. But I do not - indeed, I
cannot - accept a ride in the car.”
Reflecting
on this symbolic moment he wrote, “Sabbath observance is a gift that has
anchored, shaped and inspired my life.” It was through Senator Lieberman’s
passion for Shabbat that I got to know him personally. We shared a vision of
spreading Shabbat in the world. He kindly joined the International Advisory
Board of The Shabbat Project, giving so generously of his time and effort, and
sharing his connections and wisdom. He was a cherished advisor and mentor, and
his gentle warmth and friendship meant the world to me. I will miss him
dearly.
Our
world is dimmer without Senator Joseph Lieberman. Let us illuminate it by
living the values he personified - sharing the light of Shabbat, dignity,
decency, and faith, in our world.
May
his memory be a blessing - like his beloved Shabbat, “the source of all
blessing.”
Rabbi Warren Goldstein
Friday, March 22, 2024
The Different Stages of the Establishment of Purim Celebrations
Purim
by Rabbi Avi Billet
Being a Megillah reader for over 3 decades means having a very strong familiarity with the text of the Megillah, even knowing a good portion of it by heart. That being said, before reading Professor Yonatan Grossman’s book, מגילת סתרים, I never thought about the different stages of how Purim became a celebration – beyond simply that Mordechai and Esther sent letters out to everyone informing them that Purim would now be a holiday.
Professor Grossman breaks down the latter part of Chapter 9 of the Megillah into four stages of celebration. [In the interest of space, the verse numbers will be quoted below, but not the entire verses. It is a good idea to look up the sources.]
The first stage of celebration is presented in 9:16-18, when the inhabitants of all the cities where fighting took place rested on the 14th of Adar, and the inhabitants of Shushan rested on the 15th of Adar. In both cases the made their rest-day into יום משתה ושמחה = a day of celebration (with food/drink) and joy. This particular celebration would seem to have been more spontaneous than formal because it was the day after the fighting concluded, when they looked upon their defeated enemies and saw reason to celebrate their good fortune.
The second stage of celebration is presented in 9:19 as it describes the inhabitants of the ערי הפרזות (cities around the country) making the celebration on the 14th שמחה ומשתה ויום טוב ומשלוח מנות איש לרעהו. Joy, celebration, a holiday (Yom Tov), with sending food packages to friends. This too is a spontaneous form of celebration, as there was no formal instruction given that people should share food with one another or celebrate together. Note the addition of the phrase “Yom Tov” which did not appear in the previous stage, which is accompanied by the first mention of Mishloach Manot.
Professor Grossman notes a few things worthy of consideration in these additions. First, the idea of having a spontaneous celebration, with food and drink, is certainly fitting as it is the way people gather either when a danger has passed, or in this case in the aftermath of a great victory over enemies. The surprising factor, in Grossman’s view, is that the celebrations throughout the lands did not follow the celebrations of Shushan in terms of their timing. After all, Shushan is where everything started. Shushan is the source of the decree allowing the Jews to fight against their enemies. Shushan was the home of Haman. And Shushanites, Mordechai and Esther, are the main protagonists of the story! [It is true that in the first year there was no way that people would know that the fighting extended in Shushan for one more day, but the language of the Megillah is that people in far off places are עשים, in the present tense, suggesting that this part of the Megillah was written later, and in hindsight was acknowledging that this is what people are doing to celebrate these events, doing so on the 14th (though the Megillah does mention they were also doing this on the 15th)].]
The phrase “Yom Tov” invokes a holiday, opening the door to questioning whether the people were actually following the rules of Yom Tov, including having an issur melakha (prohibition against creative labors, such as exist on Shabbos and Festivals). It is clear that the people wanted to observe this day as some kind of holiday, though as Yom Tov can literally mean a “good day” the implications of people conducting their behavior following a prohibition against melakha is not at all clear.
However, it is important to note that the only other place that Mishloach Manot appears in the Bible, outside of Esther, is in the observance of Rosh Hashana in the book of Nechemiah 8:9-12. That puts into mind a holiday that does include an issur melakha, which has at its heart a celebratory sharing of foods with neighbors. An implication is that this is giving to people who do not have enough for themselves, but that will be spelled out clearly in the next stage.
The third stage of celebration is presented in 9:20-22 in which letters sent to all of the Jews are attributed to Mordechai, establishing both the 14th and the 15th as days of celebration in the all the lands where Jews are – הקרבים והרחוקים, near and far from Shushan. Not only are those two days to be celebrated, but even the חדש אשר נהפך – the month that changed from sadness to joy, to be days of משתה ושמחה ומשלוח מנות איש לרעהו ומתנות לאביונים. Everything that we saw in stage 2, that had been done spontaneously, is now being formalized by Mordechai, and the gifts to the poor are added as part of the responsibilities undertaken in this celebration.
[Note that the difference between an evyon (אביון), and an ani (עני) is that that an עני is in a regular state of poverty and can always benefit from assistance. The עני, however, is managing with the little he has. The אביון, on the other hand, is in a dire situation right now, and the obligation of Purim is to make sure that person has the means to take care of that immediate need now. Obviously, just because someone becomes the recipient of others’ beneficence on Purim, there isn’t a moment when the person needs to stop asking and say “I am not an אביון any more.” The person may collect and use the proceeds to whatever way the person needs. This definition calls into question whether giving money to institutions on Purim constitutes מתנות לאביונים or whether it is just regular צדקה (charity).]
Professor Grossman suggests that the month noted above refers to the day of the month that is most prominent, which is the day preceded by the full moon, which is always the 15th. Incidentally, that is the night between the 14th and the 15th in every lunar month – thus making both days incumbent upon all to celebrate, even if there is only one day of reading the Megillah and fulfilling the Mitzvot of the day. We do have a concept that “when Adar comes, joy is increased,” which may be a fulfillment of this idea, or Professor Grossman’s suggestion is correct that is pointing to the middle of the month.
In the verses which follow (9:24-28), Professor Grossman notes that a reason is given for these celebrations, and that reason is a summary of the Purim story that looks a little unlike the narrative presented to us in the Megillah. Here the lottery Haman played to pick the date is overplayed and Mordechai’s role is completely eliminated. His explanation is that "there are different ways to tell a story," and that sometimes facts need to be discarded in light of the general gist of the messaging.
The fourth stage of celebration is presented in 9:29-32 in which Esther is given top billing for writing the letters along with Mordechai, to all the Jews, in all 127 provinces of Achashveirosh, words of peace and truth (דברי שלום ואמת) to fulfill the dayS of Purim as has been established, which includes fasts and crying out. This last added feature implies that the concept of fasting preceding Purim was established already then as a commemorative to the fasting done at that time. Esther’s 3-day fast was during Pesach (see the dates of Haman’s lottery in chapter 3 – on the 13th of Nissan), but it is more than likely that people fasted on the day of the battle – 13th of Adar. We are either fasting on the 13th (in general, not this year) because they fasted, or to commemorate Esther’s fast that helped bring about the death of Haman and the salvation of the Jewish people. The other added feature of “words of peace and truth” give a strong indication of the hope the Jewish people have – that Haman’s accusations of Chapter 3 are false. We are peace-loving, we only want good relations with neighbors, and we follow the laws of the lands where we find ourselves.
Fighting to stand up for yourself and to defend yourself does not mean that you are a war-monger or genocidally inclined. It means we don’t want to be the victims of genocide, and we will fight for the right to live, and hope that when it is over and we have won, we are ready to never fight again if our enemies will only drop their designs against us.
4 stages of celebration have brought us to enjoy Purim as we know it. From spontaneous joy to formalized rabbinic commandments that remind us of the story (through reading the Megillah) and bring us to look out for others, whether through Mishloach Manot, Matanot L’Evyonim, or sharing together in a Purim meal, Purim is a time that demonstrates the unity of our people, especially in light of a common enemy who wants every single one of us dead.
May we tap into the Simcha of Purim, celebrating appropriately – while of course having in mind the obvious connections to the situation in Israel, and the struggles of our People in the Holy Land in this time – and see days of happiness and mirth for our people.
And just as it was בימים ההם, so should it be בזמן הזה. May our enemies be defeated, and may we see a deliverance from those who hate us, so we can celebrate as Jews do – with אורה שמחה ששון ויקר, the most honest and truthful appreciation of the Almighty for bringing us to a time of peace and tranquility.
Friday, March 15, 2024
Blessings at the Conclusion (and Beginning...)
Parshat Fekudei
by Rabbi Avi Billeta. “May it be [His] will that the Shechinah [Divine presence] dwells in your handiwork.”b. “May it be [His] will that the evil eye not have any power over you, nor any enemy [have any power against] your handiwork” – because the Mishkan would ultimately be put into genizah in the bowels of the Holy Temple.
“Moshe bestows his highest blessing and expresses the fervent wish that this obedience in freedom should ever remain the chief characteristic of a Jewish life of mitzvos. That tefilla concludes with the words, ‘May Your work become manifest to Your servants and may Your glory remain with their children! May the bliss of God our Lord remain our lot; let the work of our hands be established upon us, and may You establish the work of our hands.’ ומעשה ידינו כוננה עלינו = freedom. ומעשה ידינו כוננהו = obedience. Only both of these together, in intimate union, assure us of the נועם, the bliss, that God prepares for us if we dedicate ourselves to Him as our Master.”
Friday, March 8, 2024
The Importance of Busy-ness
Parshat Vayakhel
by Rabbi Avi Billet
In the preparation for the construction of the parts of the Mishkan, a few things happened, some of which we might define as strange.
1. Everyone came to contribute because everyone wanted ownership of a “portion” of the Mishkan
2. It is unclear whether men were more inspired to donate, women were more inspired to donate, or they were equally inspired.
3. It is unclear whether there were more artisan men or artisan women involved in the different tasks needed to build the varying part of the Mishkan
4. There were more donations than needed
5. Those collecting the donations told Moshe, “The people are bringing too much – more than is needed for the work.”
6. An announcement spread throughout the camp instructing all men and women to stop donating
7. The people – though obviously devoted to donating – listened! And they stopped bringing supplies!
What follows is a partial summary of Avos D’Rabi Nosson 1:11, first paragraph (reproduced after it in Hebrew).
Rabbi Yehuda ben Beseira is quoted as saying “Even if a person has no work, the person should stay busy. Even if he has an empty field, or a courtyard that serves no purpose (nothing grows in it), he should nonetheless work it. The Torah tells us that “Six days you shall participate in all of your labors…” Rabbi Yosi said, a person dies from being idle… we learn this to be true for both men and women from the verse crying out to men and woman to stop giving the donations for the Mishkan.
And how do we know the same is true for children? Because the verse says “And the nation was restrained from bringing.” [It could have just said ויכלאו – suggesting that the men and women stopped. Since it says ויכלא העם, the implication is that ALL of the nation, including the children, were restrained from further participation.]
מסכתות קטנות מסכת אבות דרבי נתן נוסחא א פרק יא
רבי יהודה בן בתירא אומר [אדם] שאין לו מלאכה לעשות מה יעשה אם יש לו חצר חרבה או שדה חרבה ילך ויתעסק בה שנאמר ששת ימים תעבוד ועשית כל מלאכתך (שם כ' ט') ומה תלמוד לומר ועשית כל מלאכתך להביא את מי שיש לו חצרות או שדות חרבות ילך ויתעסק בהן: רבי יוסי אומר אין אדם מת אלא מתוך הבטלה שנאמר ויגוע ויאסף אל עמיו (בראשית מ"ט ל"ג) הרי שנכפה ונפל על אומן שלו ומת הא אינו מת אלא מתוך הבטלה היה עומד על ראש הגג ועל שפת הנהר ונפל ומת אינו מת אלא מתוך הבטלה: שכן שמענו לאנשים. ולנשים מנין שנאמר איש ואשה אל יעשו עוד מלאכה לתרומת הקודש (שמות ל"ו ו'). לטפלים מנין שנאמר ויכלא העם מהביא (שם:(
It should not take much thought to see the common sense being conveyed through the teachings of Rabbi Yehuda ben Beseira and Rabbi Yosi.
We are all familiar with the term “If you don’t use it you lose it.” It can be applied to a foreign language, even one’s Hebrew skills, one’s Torah learning skills, any kind of skill. It can be applied to one’s motor skills, one’s brain capacity, and one’s body preservation.
Anyone I have ever met in rehab has told me how much the goal is to “get back to where I was before.” Sometimes it is an attainable goal. Sometimes the goal is “to get back as much as I possible can” because some injuries are worse than others, and some situations remove a degree of physical capacity to undertake certain activities.
What we learn from the involvement of the men and women and children who participated to their utmost and to their max is that as long as we have the strength and the ability, we should be volunteering. We should be taking active roles. We should be making sure to use that which we are gifted to use, our intelligence, our strength, our legs, our arms, to DO things.
Someone in our community once told me why he takes a walk every day, “I know that if I don’t use them, I’ll lose them” he said, referring to the use of his legs.
I have personally seen the benefit that people have from getting up each morning with a purpose, whether it is for daily minyan, for a walk, a learning session, to go swimming.
I recall once meeting a great-grandmother at a bris I did – in the country club of her development somewhere in south Florida. She was in her mid-90s, but could easily pass for an energetic grandma in her 70s (I never would have gotten close to guessing her real age). Of course I gave her a modest compliment of being a very “young great grandmother.” And she told me, “Rabbi, every morning I walk from my house to the clubhouse. I walk down the 40 some-odd steps to the pool. I do my laps for 45 minutes. I shower and get dressed. And then I begin my day.”
I personally am reminded each year that I undertake a more significant running challenge, that during the summer months, when it is harder and every excuse in the world comes up for not going out, how quickly the stamina and the drive to continue can waver.
We all know that genetics and the hand we are dealt (however we wish to understand God’s hand in our lives) has much to do with whether we may have some kind of medical challenge. But taking charge of our diet, our choice to get up and move, our determination not to remain idle all contribute to our building ourselves into the best versions of ourselves we can be. And this is true of all people at every age and stage of life.
I was once at a shiva house, where the niftar (deceased) had been 91. His son told me, “My father (who had been widowed) was living alone, was taking care of himself. He was an active, independent person through his 89th year. When he turned 90, something switched in his mind. He decided ‘I am old.’ And then it was downhill from there. He didn’t have a medical setback until that happened.”
I learned from that encounter (or it was confirmed for me) that often enough Age is a state of the mind. But it is also exacerbated by the state of how much a person remains engaged, doing things, keeping busy, remaining a part of the community, showing up, socializing, working with one’s hands, engaging and stimulating the mind – whether through books, lectures, classes, etc.
It should never be strange to want to give, to want to give more than is needed (though which fundraiser ever says “we have enough and don’t need more”?), or for everyone to feel “There is a role for me. I have what to do as a leader, or as a simple participant.”
Through our continued engagement with life, we should merit to have long, fulfilling lives, blessed with the good health that can help us enjoy every minute of it.
Friday, March 1, 2024
How Do We Define Greatness?
Parshat Ki Tisa
by Rabbi Avi Billet
When it comes to analyzing the tale of the Golden Calf, three people are mentioned by name – 2 in the Torah and 1 in the Midrash. They are Aharon, Moshe and Chur.
Chur’s role, as presented in the Midrash, essentially consisted of protesting against those looking to replace the missing Moshe, and losing his life in the process, executed by a mob.
The following analysis leaves that tale off the table in looking at Aharon and Moshe as protagonists doing their parts in trying to maintain order under trying circumstances.
After Moshe’s initial dialogue with God on the mountain, before he’s descended to see what is going on at base camp, he encounters Yehoshua who reports to him that there is the sound of war emanating from the people below. Moshe then emerges to see what is in fact taking place and he throws the Luchot to the ground, smashing them into pieces. He takes the Golden Calf, grinds it to golden dust, puts the dust in water, and has all of Israel drink the water containing the pulverized calf. He does all this without facing opposition or protest.
Rav Shimshon Raphael Hirsch writes:
Moshe’s first act is to graphically demonstrate to the people the complete nothingness of the false god. Not only does he destroy the idol, but each and every member of the nation must assist with his own body – in completely exterminating his god, so that not a trace of it is left. The people must drink up their god. This idol, in which they had placed their trust for physical survival and security, is to be put out of existence within their own bodies. That which had been about to dig a grave for their physical purity must now find its grave within their physical being…
The fact that no one lifts a finger to save his god from the hands of this man Moshe, and that no one refuses to drink the dust of his idol is the first sign of repentance in the people. It also shows that had someone vigorously and forcefully stood up to the people before the act, he might have prevented them from going astray.
The first and most urgent thing to be done was to demonstrate that ineffectuality of the idol by physically destroying it… The fact that no one opposed Moshe’s vigorous action of the destroying the calf idol showed what a strong leader is capable of accomplishing.
This emphasis on Moshe seems to be Rav Hirsch’s way of saying that Moshe alone is the hero of the story. Unacknowledged is the supposed heroism and sacrifice of Chur in these paragraphs (supposed, because it is not mentioned at all in the text, though Chur was left in charge with Aharon in chapter 24 when Moshe went up for 40 days and nights, making his absence noteworthy) as the strength presented by Moshe seems to primarily be a contrast to the weakness Aharon demonstrated in not standing up to the mob.
And yet, Rav Hirsch follows this by acknowledging the greatness of Aharon in his response to Moshe’s accusation that his allowing the people to proceed with their efforts and plans was so disastrous.
[Aharon’s] reply reveals [his] true greatness. He says nothing in his own defense; he keeps silent about the extenuating circumstances of which we already know and which would have mitigated his guilt. He says nothing of the overwhelming threatening mob; nothing of his attempt to use the vanity of the women as a means of delay; nothing of his laborious engraving work, by which he sought to postpone the completion of the work. Of all this, he says nothing. He accepts almost all the blame, and faults himself for displaying weakness and helplessness. [Aharon’s defense is mounted in 32:22-24 and leaves out many details and almost all context.]
The question we are left with is what is Rav Hirsch’s definition of greatness? Is it strong leadership which goes unflinchingly into the fire, and is unopposed because everyone is cowed and unwilling to challenge the leader? Or is greatness defined by taking ownership of one’s actions, acknowledging errors, without casting blame in every which direction when the buck, as the saying goes, was supposed to stop with you?
In our world, there are very few leaders who ever acknowledge their mistakes. Politicians are notorious for never admitting that their ideas turned out to be bad ideas, or their policies did more harm than good.
Educators hardly ever admit to failure in their churning out unsuccessful or failing students, or in facing the reality that the “education” they provided focused more on promoting ideologies than teaching critical thinking skills, and giving students the ability to research and defend positions and articulate an informed opinion based in facts and good analysis.
On a personal note, I’ve had a hard time trying get rabbinic colleagues to reexamine and analyze certain decisions that were made from March 2020, even into early 2022, that would benefit from a critical look at (quietly) acknowledged mistakes. This is not because anyone was right every step of the way, or because anyone was wrong every step of the way. It is simply because most people would prefer to put those many months (even years) behind us and move on as if it didn’t happen. [I am still waiting for that conversation in different channels…]
The example I like to cite is the IDF, after the Yom Kippur War, who famously discussed and analyzed all the mistakes that had led to that terrible travesty. Some of the highest leaders in Israel resigned from their ministries and positions after those talks were convened. I hope they will have the guts to have a similar analysis after the current war is over, and that those who ought to take responsibility for their failures will resign from their positions as well, if not face even harsher penalties for their failures that cost so many lives.
Rav Hirsch’s point is that there are different types of greatness. Moshe displays incredible strength as a leader and puts down all opposition with a glance. He destroys the Luchos, the symbol of the Sinai Covenant, and shortly afterwards has people remove their Sinaitic ornaments (עֶדְיָ֖ם), as they were no longer worthy of having them, altogether demonstrating a reversal of whatever had been agreed and declared through the moments of Revelation. A rebranding of that covenant follows in chapter 34.
Aharon’s greatness is in owning up to his mistakes, acknowledging his role, and not casting blame on anyone and everyone besides himself. And, as we all know, Aharon’s greatness raises him to the highest level, as he emerges as the Divinely Chosen High Priest (Kohen Gadol) and serves in that capacity – despite the Golden Calf episode – for the remainder of his life.
Two kinds of greatness: Leadership and Ownership.
May we learn from Moshe and Aharon, and be blessed with the best leaders our people need and deserve.
Friday, February 23, 2024
If the Clothes Make the Man/Leader - It Needs Sponsorship! (Maybe)
Friday, February 16, 2024
The Testimony I Give You
Friday, February 9, 2024
How Idolatry Could Destroy Shabbos and Yom Tov
Friday, February 2, 2024
Yisro: Adjudication and Compromise: Different Goals and Outcomes of Conflict Resolution
- To seek an answer from God, or to learn of the future
- Conflict resolution
- Remedial intervention – such as a person who knows he has damaged someone else’s property, might go to Moshe to find out what he owes
- Sometimes both parties would go together
- Sometimes people would come just to learn about the laws of God
“He ordered each of them to produce the full amount of money that it would cost to repair the road properly. He soon had in his hand twice the amount that was needed. Without another word, he gave the money to one of his trusted attendants with orders to deliver it to the managers of the Talmud Torah. The money, he explained, was his fee for trying the case, and it was to be used for the school’s upkeep. “Now,” he said, “I will decide your case. Did you ever study the Mishna?” They answered in the affirmative. “When you have a chance, take a look at the beginning of Shekalim. There you will find a plain ruling that on the 15th of Adar the roads and byways have to be repaired. Why on that day? By then spring has certainly come. The winter is over, with all the rain and snow that must have melted, which has quite certainly left the roads an impossible and impassable mess of misshapen mud dried hard. So the 15th of Adar is a fine time to get the pathways and byways properly fixed and made usable.“On whom, though, does the duty fall to get the job done? Like the other rulings in the Mishna there, it is obviously the obligation of the Bet Din. That means that the matter is no business of yours,” he said to the fellow on the right, “nor is it any business of yours,” to the fellow on the left, “but entirely my affair.”And then he took the money out of his own purse, to give it to a trusted attendant“Since today is the fast of Esther, that means today is the 13th and since today is Thursday, the 15th falls on Shabbos, and consequently, the work cannot be started till Sunday. But that is in a mere detail. On Sunday,” he ordered his attendant, “you bring all the laborers you need and set [them] to work.”The impression that this stunning decision made on the community was beyond words. Everyone realized that by this master stroke of his, the new Rav of Glina had hit the target perfectly. Resolved and gone was the long-standing conflict, which had begun to turn acrimonious, drawing in evermore members of the community to take sides, and make matters worse. Now peace and quiet could return to the Jewry of Glina .Just as important was the fact that Rav Meir emerged, completely clean and unharmed, untouched, and uninvolved. Had his decision favored one of the two the other would likely have remained resentful, and perhaps would even turn into something of an enemy of the Rav. Now, both the antagonist, and the Rav, could all live in peace. Neither had won, neither had lost . [- “A Blaze in the Darkening Gloom”, p. 64-66]