Dr. Marvin Schick on expelling a student from school and educational philosophy (link).
Friday, March 31, 2006
Why Charedim Vote
9:36 AM
Gil Student
Rabbi Jonathan Rosenblum wrote a thoughtful post on Cross-Currents about why Charedi voter turnout was so low this past week (link). In passing, he wrote:
Another reason I'll never be a true Charedi.
Voting is something chareidim do because the gedolim tell them to do.How sad is that? What ever happened to giving a hoot about the future of the country in which one lives, i.e. civic responsibility? Perhaps they are cynical about the effect of their vote, but given the clear benefits of even limited success in Israel's parliamentary system, they have much less reason for cynicism than those of us in the US. Yet, unless the Gedolim tell them to vote, they don't.
Another reason I'll never be a true Charedi.
Thursday, March 30, 2006
Moshiach Concert
10:25 PM
Gil Student
When I was a teenager, Yerachmiel Begun and his Miami Boys Choir inspired me. I think the best Jewish song ever is Besiyata Dishmaya. Now, however, the Miami Boys Choir disgusts me, for appearing on this poster and singing at this event. The best limud zekhus I can find is that the image was placed without permission and a public apology will be forthcoming.
If no apology is published, should we boycott singers who participate in these concerts that are so insulting to our religion? May I suggest that, if not done already, our community's leaders privately contact these singers and strongly request that they stay away?
(hat tip)
If no apology is published, should we boycott singers who participate in these concerts that are so insulting to our religion? May I suggest that, if not done already, our community's leaders privately contact these singers and strongly request that they stay away?
(hat tip)
Wednesday, March 29, 2006
Torah Horizons
10:40 PM
Gil Student
I sometimes find myself reading a recent book on practical halakhah and am struck by the author's limitations in his sources. For example, he might quote only Israeli Charedi scholars and, on rare occasions, an American Charedi like R. Moshe Feinstein or R. Aharon Kotler. Other times, the book quotes extensively from American Charedim like R. Moshe Feinstein and R. Ya'akov Kamenetsky, and select Israeli Charedim like R. Shlomo Zalman Auerbach and the Chazon Ish. The reason for this is obvious. People tend to quote scholars from within their orbit. Chassidim tend to quote Chassidim; Americans tend to quote Americans; Charedim tend to quote Charedim. In the few Religious Zionist books that I read (due to my lack of exposure, not lack of books), I see the same trend; they quote their own and an occasional "breakthrough" rabbi. This is unfortunate on a sociological level but also on an halakhic level. Artificial barriers are preventing students from accessing quality Torah. How often does one see R. Joseph B. Soloveitchik's, R. Hershel Schachter's, or R. Shlomo Aviner's halakhic rulings in a book on practical halakhah? (The example I am using is halakhah but it applies across the board in Torah topics.)
I was recently thinking about books that are exceptions to the above rule, and I could not come up with too many. However, the three that stuck out in my mind were all written by people with something in common: R. Daniel Z. Feldman, The Right and the Good: Halakhah and Human Relations; R. Chaim Jachter, Gray Matter volume 2; R. Baruch Simon, Imrei Barukh (yes, two of the three were published by Yashar Books). These three authors quote from across the spectrum of Orthodoxy, well out of their own orbits. Part of their genius is their knowledge of relevant essays in a vast array of books and Torah journals.
The next thing I started to wonder is why they are different. Is it because "everyone to my right is kosher and to my left is treif"? Since they are all from Yeshiva University, they obviously feel comfortable quoting others from that orbit and those from anywhere to their right. There probably is some truth to this but I noticed that they do, on occasion, quote from scholars to their left (I won't bother naming names). Additionally, Religious Zionist rabbis are not necessarily to their right and the authors mentioned probably are not always comfortable with the theological positions of some of the scholars they quote.
I suspect that it is more the atmosphere in (some parts of) Yeshiva University, spurred in particular by R. Hershel Schachter but also by many others, to utilizing a wide spectrum of sources regardless of political/ideological issues (within the Orthodox world, at least). The spectacular Gottesman Library is a vast resource that is a frequent stop for the yeshiva's students (and its excellent librarians are so knowledgable that they are always helpful). I was recently speaking with a YU rosh yeshivah about a difficult halakhic issue and he directed me to a Bar Ilan dissertation!
This uniqueness makes these books important on two levels. Not only are they relevant in covering their chosen topics creatively and thoroughly, they additionally offer access to scholars and Torah venues that we would otherwise not tap into and might not even be aware of. They are, to some degree, unifying factors in the Orthodox world. They broaden one's horizon to different approaches to Torah and they open vistas of Jewish thought.
If you do not yet own these three books, I highly recommend acquiring them and broadening your horizon (note my financial interest in making that recommendation, though).
I was recently thinking about books that are exceptions to the above rule, and I could not come up with too many. However, the three that stuck out in my mind were all written by people with something in common: R. Daniel Z. Feldman, The Right and the Good: Halakhah and Human Relations; R. Chaim Jachter, Gray Matter volume 2; R. Baruch Simon, Imrei Barukh (yes, two of the three were published by Yashar Books). These three authors quote from across the spectrum of Orthodoxy, well out of their own orbits. Part of their genius is their knowledge of relevant essays in a vast array of books and Torah journals.
The next thing I started to wonder is why they are different. Is it because "everyone to my right is kosher and to my left is treif"? Since they are all from Yeshiva University, they obviously feel comfortable quoting others from that orbit and those from anywhere to their right. There probably is some truth to this but I noticed that they do, on occasion, quote from scholars to their left (I won't bother naming names). Additionally, Religious Zionist rabbis are not necessarily to their right and the authors mentioned probably are not always comfortable with the theological positions of some of the scholars they quote.
I suspect that it is more the atmosphere in (some parts of) Yeshiva University, spurred in particular by R. Hershel Schachter but also by many others, to utilizing a wide spectrum of sources regardless of political/ideological issues (within the Orthodox world, at least). The spectacular Gottesman Library is a vast resource that is a frequent stop for the yeshiva's students (and its excellent librarians are so knowledgable that they are always helpful). I was recently speaking with a YU rosh yeshivah about a difficult halakhic issue and he directed me to a Bar Ilan dissertation!
This uniqueness makes these books important on two levels. Not only are they relevant in covering their chosen topics creatively and thoroughly, they additionally offer access to scholars and Torah venues that we would otherwise not tap into and might not even be aware of. They are, to some degree, unifying factors in the Orthodox world. They broaden one's horizon to different approaches to Torah and they open vistas of Jewish thought.
If you do not yet own these three books, I highly recommend acquiring them and broadening your horizon (note my financial interest in making that recommendation, though).
Chanukas Ha-Bayis
4:51 PM
Gil Student
Below are pictures of R. Yosef Shalom Elyashiv at the Chanukas Ha-Bayis (inaugural ceremony) of Heichal Shlomo on 18 Iyyar 5718, May 8 1958.
Slabodka and Secular Studies
1:48 PM
Gil Student
I told someone on Shabbos that I was planning on posting about a somewhat famous rabbi who learned in Slabodka while simultaneously studying for a doctorate in a nearby university. But then I realized that I already blogged this almost a year ago.
Tuesday, March 28, 2006
On Editing a Journal
9:18 PM
Gil Student
Ben Yehuda Press recently republished Ben Zion Bokser's translation of excerpts from R. Avraham Yitzchak Kook's writings titled The Essential Writings of Abraham Isaac Kook. It looks like they added an index, which I found extremely helpful. The book is full of extremely good selections from Rav Kook, translated from his virtually incomprehensible Hebrew (at least to me) into relatively readable, albeit somewhat complex, English. To me, the book is a goldmine, especially with the index.
The following is an excerpt from a letter that Rav Kook sent to R. Meir Berlin (pp. 110-111):
The following is an excerpt from a letter that Rav Kook sent to R. Meir Berlin (pp. 110-111):
My dear, I find myself constrained to express to you several reactions concerning the Haivri [the periodical], vol. 10, whose appearance indicates that it was published without your honor's supervision. All of it lacks that unifying spirit that generally permeated the Haivri, with which only an editor pure of heart and uprighteous of spirit, a person of distinguished talent like you, my friend, could endow it...
I find myself obligated to call to your attention your great responsibility as editor of a periodical which represents authentic Judaism, guided by the light of wisdom and knowledge... The pages of this issue testify that you did not assign to the editorship a person who can maintain his independence in judgment, as you do, my friend. Thus the opening article by Rabbi P. remained trite, without any idea to expand one's thought. We no longer need poems of praise for Rabbi Levy or Mr. Yavitz [Yizhak Isaac Halevi and Zeev Yavitz...] Special articles of critical evaluation of those two distinguished authors, even if all favorable, may be accepted, but when one always focuses on their documentation of the riches of our spiritual life, it appears like a confession of poverty. Though we have no other good and traditionally acceptable works of history, we cannot deny that there are many good elements in writings that we regard as tainted with a nontraditional bias [emphasis added - GS]. Moreover, those two historians were not always right in their tendentious criticisms, and the truth is to be preferred above all else, and only through it can God's praise and our faith be enhanced. The rebuke to Bible critics and to nonreligious writers, when it is uttered only in generalities, does not mean anything and makes no contribution. Among the young people whom we are trying to win over, this style of writing does more harm than good...
The Legacy of Rav Aharon Kotler
5:26 PM
Gil Student
Dr. Lawrence Kaplan pointed out to me that a new biography of R. Aharon Kotler, The Legacy of Maran Rav Aharon Kotler by R. Yitzchak Dershowitz, contains the famous picture of Irving Bunim, R. Aharon Kotler and R. Joseph B. Soloveitchik at the first Chinuch Atzmai dinner. However, R. Soloveitchik has been cropped out of the photograph! Dr. Kaplan pointed out that the picture in the R. Kotler book can be compared with the picture in A Fire in His Soul about Iriving Bunim, which contains R. Soloveitchik. Note that R. Kotler specifically invited R. Soloveitchik to speak at that event.
Dr. Kaplan spoke with the author of the book and he said that he cropped pictures depending on context, and R. Soloveitchik did not fit into this context. OK.
Whether he wanted this or not, this is indeed the legacy of R. Aharon Kotler.
Dr. Kaplan spoke with the author of the book and he said that he cropped pictures depending on context, and R. Soloveitchik did not fit into this context. OK.
Whether he wanted this or not, this is indeed the legacy of R. Aharon Kotler.
Bitul Be-Rov
10:57 AM
Gil Student
I have a friend who, while studying for semikhah at YU, decided to try to get a more Charedi ordination. Armed with a glowing personal letter of recommendation from R. Ahron Soloveichik, he approached the bochen of a well-known yeshiva who tested him. He later told me that the test was very strange and the questions asked were not normal halakhah issues. One question I remember was where in the verse "acharei rabim le-hatos" do we see that a minority is nullified in a mixture. My friend had no good answer for this and was turned down for semikhah.
I believe a good answer to the question is as follows:
R. Chaim Soloveitchik (Chiddushei Ha-Grach Al Ha-Shas [stensil], Mishor ed., no. 229, pp. 226-228) posits that in talmudic literature there are two aspects to the rule of following the majority: 1) when there is a doubt, we follow the majority, 2) we assume that a mixture has of the status of the majority component. He states that the source for these two aspects can be seen in the verse "acharei rabim le-hatos" (follow the majority -- Ex. 23:2). The context, as understand in the halakhic tradition, is when judges on a court disagree. We follow the majority of judges. What that implies, says R. Chaim, is that there is a doubt about the ruling but the majority determines the ruling. Furthermore, we still need to have a full court ruling and, therefore, even the minority judges acquire the status of the majority so the full court rules together.
R. Shimon Shkop phrases this slightly differently (Sha'arei Yosher 3:4). He says that the rule of acharei rabim le-hatos applies to the two types of rulings of a court: 1) revealing/explaining a rule of law, 2) creating a status by issuing a formal ruling on a person or object. Regarding the former, the rule of acharei rabim le-hatos teaches us that we follow the majority opinion in determining what the law is, as R. Chaim explained. About the latter action, however, we need a full court to create this new status and as long as there are judges who disagree, the court cannot create the status. Therefore, the rule of acharei rabim le-hatos teaches us in this second set of circumstances that the minority judges are given the status of the majority judges.
I'm pretty sure that if my friend had given this answer he would have gotten the question right. He didn't and was turned down. However, that didn't stop him from becoming a successful educator and pulpit rabbi.
I believe a good answer to the question is as follows:
R. Chaim Soloveitchik (Chiddushei Ha-Grach Al Ha-Shas [stensil], Mishor ed., no. 229, pp. 226-228) posits that in talmudic literature there are two aspects to the rule of following the majority: 1) when there is a doubt, we follow the majority, 2) we assume that a mixture has of the status of the majority component. He states that the source for these two aspects can be seen in the verse "acharei rabim le-hatos" (follow the majority -- Ex. 23:2). The context, as understand in the halakhic tradition, is when judges on a court disagree. We follow the majority of judges. What that implies, says R. Chaim, is that there is a doubt about the ruling but the majority determines the ruling. Furthermore, we still need to have a full court ruling and, therefore, even the minority judges acquire the status of the majority so the full court rules together.
R. Shimon Shkop phrases this slightly differently (Sha'arei Yosher 3:4). He says that the rule of acharei rabim le-hatos applies to the two types of rulings of a court: 1) revealing/explaining a rule of law, 2) creating a status by issuing a formal ruling on a person or object. Regarding the former, the rule of acharei rabim le-hatos teaches us that we follow the majority opinion in determining what the law is, as R. Chaim explained. About the latter action, however, we need a full court to create this new status and as long as there are judges who disagree, the court cannot create the status. Therefore, the rule of acharei rabim le-hatos teaches us in this second set of circumstances that the minority judges are given the status of the majority judges.
I'm pretty sure that if my friend had given this answer he would have gotten the question right. He didn't and was turned down. However, that didn't stop him from becoming a successful educator and pulpit rabbi.
Monday, March 27, 2006
Disappearing Stuff
10:15 AM
Gil Student
Yes, I've noticed that things disappear from the blog when you point to them with a mouse. I don't know how to solve the problem. However, I have noticed that it does not happen with Netscape (and, presumably, Firefox). Also, if you scroll down and then back up, the text reappears. If you want to comment, aim for the comment line and click on it even after it disappears. That works for me.
Sorry for the problems.
Sorry for the problems.
Serandez: It's a Girl
9:00 AM
Gil Student
Mazel tov to Ezzie and Serach Goldish on the birth of their first child, Elianna Rachel Goldish (link). Ezzie, a student at Landers College, is one of the few other onymous J-bloggers, and a prolific one at that.
Sunday, March 26, 2006
The Mitzvah in Buying Books
9:51 PM
Gil Student
The Rambam (Mishneh Torah, Hilkhos Tefillin 7:1) writes that it is a biblical mitzvah for every Jewish man to write a Torah scroll. The Rosh (Halakhos Ketanos, beginning of Hilkhos Sefer Torah) famously ruled that the mitzvah of writing a Torah scroll only applied to earlier generations when people would write a scroll and then study from it. Nowadays, when people study from books, the mitzvah is write or acquire books of Torah, Talmud, commentaries, etc. and study from them. R. Yosef Karo, in his Beis Yosef (Yoreh De'ah 270), writes that the Rosh was only stating that nowadays the mitzvah is also with books but does not claim that one cannot fulfill this obligation by writing a Torah scroll. R. Yehoshua Falk, in his Perishah commentary to the Tur, disagrees and argues that the Rosh was of the opinion that in today's world the mitzvah is fulfilled only through books and not through a Torah scroll. However, most subsequent commentators disagree with the Perishah on this (see the Pischei Teshuvah, Yoreh De'ah 270:10).
What emerges from this Rosh is that one who buys books that contain Torah and studies from them has fulfilled the biblical obligation to write a Torah.
However, there is another mitzvah aspect to buying books. The Mishnah in Avos (1:4) records: "Yosi ben Yoezer of Tzeredah said: Let your house be a meetinghouse for the sages and sit amid the dust of their feet and drink in their words with thirst." How does one make one's home into a meetinghouse for the sages? R. Tzvi Pesah Frank used to have famous gatherings of leading Torah scholars in his house, the discussions of which led to his series of books Mikra'ei Kodesh. However, that is not an option for the vast majority of Jews. Are we supposed to ignore this Mishnah? R. Hayim of Volozhin, in his Ru'ah Hayim commentary states that this can be fulfilled by filling one's home with books written by scholars: "Through the books that are in our houses, it becomes a meetinghouse for those scholars."
Thus, one enhances one's home and turns it into a meetingplace for scholars by purchasing quality books of Torah literature.
What emerges from this Rosh is that one who buys books that contain Torah and studies from them has fulfilled the biblical obligation to write a Torah.
However, there is another mitzvah aspect to buying books. The Mishnah in Avos (1:4) records: "Yosi ben Yoezer of Tzeredah said: Let your house be a meetinghouse for the sages and sit amid the dust of their feet and drink in their words with thirst." How does one make one's home into a meetinghouse for the sages? R. Tzvi Pesah Frank used to have famous gatherings of leading Torah scholars in his house, the discussions of which led to his series of books Mikra'ei Kodesh. However, that is not an option for the vast majority of Jews. Are we supposed to ignore this Mishnah? R. Hayim of Volozhin, in his Ru'ah Hayim commentary states that this can be fulfilled by filling one's home with books written by scholars: "Through the books that are in our houses, it becomes a meetinghouse for those scholars."
Thus, one enhances one's home and turns it into a meetingplace for scholars by purchasing quality books of Torah literature.
Friday, March 24, 2006
Kosher Fish
11:35 AM
Gil Student
Interesting new blog by R. Chaim Goldberg of the OU:
For now, just know that on this blog we hope to provide the following:In other words, more than you'll ever want to know about the kosher status of fish. Link to blog
1. Accurate, useful information about the purchasing of kosher fish
2. Articles, published by reputable sources on this subject
3. Answers to kashrus questions about fish and fish issues.
Are All Rabbis Created Equal?
6:19 AM
Gil Student
Are all rabbis created equal? No. Some rabbis are more expert than others. The acquisition of rabbinical certification does not imply mastery on all matter of Torah. Some scholars have attained higher levels of expertise and there are leading scholars who simply know more than almost all others. This is as it is in all fields of knowledge.
R. Chaim Jachter quotes a number of sources on this in his Gray Matter volume II, p. 192:
R. Chaim Jachter quotes a number of sources on this in his Gray Matter volume II, p. 192:
[T]he beit din must not allow rabbis of ordinary stature to rule on matters of great complexity or import (see Teshuvot Meishiv Davar 4:50). For example, the Noda Biy'hudah (vol. 2, Y.D. 88) criticizes an ordinary rabbi for ruling on a case of ro'eh machmat tashmish, a complex area of the laws of family purity that can potentially result in forcing a couple to divorce (see Shulchan Aruch, Yoreh Deah 187). Rav Moshe Feinstein (Teshuvot Igrot Moshe, Even Ha'ezer 1:64) similarly writes that ordinary rabbis should not rule on matters of contraception.[13](see here for another post on this)
[13] Regarding the pervasiveness of this problem in our generation, see Nishmat Avraham (4:13-16) and Rav Tzvi Gartner's essay in Tradition (32:3:94-95). See also Pitchei Teshuvah (Y.D. 99:6).
Thursday, March 23, 2006
Al Ha-Michyah
9:09 AM
Gil Student
R. Ari Chwat sent in a submission to the Lookjed discussion list (his post is not yet available online) that he has recorded a song of the long blessing Al Ha-Michyah to make it easy for children to memorize the words. You can listen to it here.
It's not like there isn't already a tune in use. All of my children learned it with this tune. I just happen to think that the current tune absolutely butchers the words and teaches children to mispronounce the blessing. Is the new tune any better? I don't know. It seems complicated to me but what do I know about such things? When we get it in the mail on a fundraising CD, then I'll know that it has become mainstream.
It's not like there isn't already a tune in use. All of my children learned it with this tune. I just happen to think that the current tune absolutely butchers the words and teaches children to mispronounce the blessing. Is the new tune any better? I don't know. It seems complicated to me but what do I know about such things? When we get it in the mail on a fundraising CD, then I'll know that it has become mainstream.
Wednesday, March 22, 2006
Me'or Einayim II
10:55 PM
Gil Student
A commenter to this post pointed out that the Chasam Sofer quotes the Me'or Einayim in his responsa, vol. 5, hashmatos no. 193. Note that this is a letter to R. Ephraim Zalman Margoliyos (author of Beis Ephraim and other classics) whom R. Sofer assumed would not object to the quotation. I also saw that Chasam Sofer quotes the Me'or Einayim in his commentary to Parashas Shemos, in the the big derashah in the middle, p. 5c.
This prompted me to do a Bar Ilan Responsa search and I was surprised at the results:
1. R. Ovadiah Yosef, Yabi'a Omer, vol. 5 Orach Chaim 53:3, quotes Me'or Einayim regarding the text of a Gemara.
2. R. Eliezer Waldenberg, Tzitz Eliezer, vol. 13 18:6, quotes the Tzeror Ha-Kesef who cites the Me'or Einayim regarding whether someone who recites a blessing over a miracle can be counted in the minyan of ten for that blessing.
3. R. Yitzchak Weiss, Minchas Yitzchak vol. 3, 98:7, vol. 4 30:8, quotes the Chasam Sofer in his commentary to Shemos (above) who quotes the Me'or Einayim.
4. R. Meshulam Roth, Kol Mevaser 1:60, quotes the Me'or Einayim in the context of a discussion of ancient chronology. In Kol Mevaser 2:12, he quotes the Me'or Einayim regarding the vowelization of the Bible.
This prompted me to do a Bar Ilan Responsa search and I was surprised at the results:
1. R. Ovadiah Yosef, Yabi'a Omer, vol. 5 Orach Chaim 53:3, quotes Me'or Einayim regarding the text of a Gemara.
2. R. Eliezer Waldenberg, Tzitz Eliezer, vol. 13 18:6, quotes the Tzeror Ha-Kesef who cites the Me'or Einayim regarding whether someone who recites a blessing over a miracle can be counted in the minyan of ten for that blessing.
3. R. Yitzchak Weiss, Minchas Yitzchak vol. 3, 98:7, vol. 4 30:8, quotes the Chasam Sofer in his commentary to Shemos (above) who quotes the Me'or Einayim.
4. R. Meshulam Roth, Kol Mevaser 1:60, quotes the Me'or Einayim in the context of a discussion of ancient chronology. In Kol Mevaser 2:12, he quotes the Me'or Einayim regarding the vowelization of the Bible.
The Hazon Ish on Attending YU
12:28 PM
Gil Student
Dr. Alvin Schiff writes the following about his decision to attend Yeshiva College in My Yeshiva College: 75 Years of Memories, pp. 268-269:
I also received support regarding my decision to attend YC from an unexpected source. My mother was a first cousin of R. Avraham Karelitz — the Hazon Ish — the Talmudic luminary of the first half of the twentieth century and my parents’ shadkhan. During the last fifteen years of his life, the Hazon Ish lived in the modest home of my uncle, R. Gershon Schreibman, who would come each summer to the United States “tzu kempfen par shabbos” — to do battle for Sabbath observance. When I completed my sophomore year in high school, my uncle suggested that it would be a good idea to seek guidance from the Hazon Ish regarding the choice of a yeshiva in New York to attend after the completion of high school. My father, known as the Brezer Illui in Lithuania, skeptically agreed. There were four possibilities for me: Mesivta Torah Vodaath, Yeshivat Chaim Berlin, Mesivta Tifereth Jerusalem, where R. Shmuel Greineman, cousin of both the Hazon Ish and my mother, was the menahel, and RIETS.
The following summer, my uncle returned with a Yiddish note penned on a brown paper bag. Translated, the message said: “Avremeleh [my Yiddish name], I think that it is a good idea for you to study in Revel’s yeshiva. There you can excel in learning if you so desire. Moreover, you could study for a trade or profession in the secular department. But, remember, in the cold weather you should wear a warm coat.” This latter reference refers to the environment in which I would be exposed to secular studies. In order not to be unduly influenced, I would need Judaic reinforcement.
Tuesday, March 21, 2006
A Place of Torah
10:37 PM
Gil Student
The baraisa of Kinyan Torah (AKA Avos ch. 6) quotes the following: "If you were to give me all the silver, gold, precious stones and pearls in the world, I would not live anywhere except in a place of Torah."
R. Nosson Kamenetsky has an interesting observation on this based on the current state of technology in a letter of his published in My Yeshiva College: 75 Years of Memories, p. 373:
R. Nosson Kamenetsky has an interesting observation on this based on the current state of technology in a letter of his published in My Yeshiva College: 75 Years of Memories, p. 373:
Now, with globalization, I daresay that the term "Torah center" has taken on another meaning than in the time of R. Hayim of Volozhin, and the words of the Tanna R. Yossi ben Kisma in Pirkei Avot concerning the invaluable merit of "residing in a makom Torah have become, by and large, anachronistic. With a computer in hand, the limiting power of geography has been vanquished: one "resides" no longer where his body is, but anywhere his mind takes him. Thus, the "Torah Center" is now determined only by the "Centrality of Torah" within one's heart.I would humbly suggest that R. Kamenetsky is only speaking with rhetorical exaggeration or, if not, he underestimates the sociological value of living among Torah-knowledgable neighbors both for one's own growth and for one's children's. That notwithstanding, his insight bears consideration on the radical sociological changes due to technology that we are witnessing.
Premarital Relations II
12:56 PM
Gil Student
The Tradition people are on the ball and have posted R. J. David Bleich's article on concubinage on their website in the "From the Archives" section: link
Monday, March 20, 2006
How Does A Beis Din Work?
11:26 PM
Gil Student
How does a beis din work? A reading of Shulchan Arukh, Choshen Mishpat will only get you as far as a beis din in the sixteenth century. With commentaries, the seventeenth century. How does a contemporary beis din work?
R. Chaim Jachter, in his recent book Gray Matter volume II, gives an inside look to some of the issues confronting the institution of beis din in modern times. R. Jachter, an experienced dayan, addresses important issues such as the issuance of a summons to a beis din as done today, how and when one may refuse a summons, the selection and possible rejection of a beis din, the use of lawyers, and other relevant topics. The issue of lawyers is particularly interesting because a prominent newspaper has recently asserted that the Beth Din of America, which is affiliated with the Rabbinical Council of America, does not allow the use of lawyers. R. Jachter's study of this issue contradicts this assertion and explains the halakhic reasoning behind the Beth Din of America's policy.
As the publisher and therefore someone with an admitted (and proud) financial interest in this book, I suggest that this book is a must-read for anyone who wants to understand a litigant's rights and obligations in a beis din.
link
R. Chaim Jachter, in his recent book Gray Matter volume II, gives an inside look to some of the issues confronting the institution of beis din in modern times. R. Jachter, an experienced dayan, addresses important issues such as the issuance of a summons to a beis din as done today, how and when one may refuse a summons, the selection and possible rejection of a beis din, the use of lawyers, and other relevant topics. The issue of lawyers is particularly interesting because a prominent newspaper has recently asserted that the Beth Din of America, which is affiliated with the Rabbinical Council of America, does not allow the use of lawyers. R. Jachter's study of this issue contradicts this assertion and explains the halakhic reasoning behind the Beth Din of America's policy.
As the publisher and therefore someone with an admitted (and proud) financial interest in this book, I suggest that this book is a must-read for anyone who wants to understand a litigant's rights and obligations in a beis din.
link
Making of a Godol Banned
11:38 AM
Gil Student
No, this is not a rerun of a post from a few years ago. Yated Neeman in Israel published today a ban on the new, "improved" edition of R. Nosson Kamenetsky's Making of a Godol. See here about this new edition. See here for a discussion (in Hebrew) on the Hydepark forum about the new ban.It seems that the new edition of the book was reviewed by R. Yosef Rosenblum, rosh yeshiva of Sha'arei Yosher in Brooklyn, and R. Dan Segal, and upon their recommendations a new ban was pronounced.
UPDATE: A picture too juicy to ignore (from here):
Sunday, March 19, 2006
Premarital Relations
9:43 PM
Gil Student
It seems enough buzz has been created by Dr. Zvi Zohar's recent article in the journal Akdamot about premarital relations and the pilegesh (concubine) status (link to Jerusalem Post article) that I should add a few words.
1. I don't understand what the big deal is. This is old news. There are dozens of articles on this subject, both academic and halakhic. For example, in the 1997-8 issue of Dine Israel, the late Prof. Meir Simcha Feldblum of Bar Ilan University proposed a modified form of concubinage to solve the agunah and mamzer crises. His proposal was roundly rejected. See R. J. David Bleich, "Can There Be Marriage Without Marriage?" in Tradition, Winter 1999. The rabbi of the synagogue I attended as a teenager, R. Ephraim Kanarfogel, wrote about these medieval issues in his article in the 1992 Orthodox Forum book, R. Jacob J. Schacter ed., Jewish Tradition and the Non-Traditional Jew.
2. Just because there exist medieval or even rare modern views on a certain subject does not mean that those views are normative and may be implemented.
3. The responsa literature on the subject is full of very different communal settings and problems, and leaders of those communities struggling to find the best solutions for their community. From a public policy perspective, instituting any form of permitted premarital relations in today's society would be disastrous. No responsible community leader thinks this is a good idea.
4. I certainly would not want my daughter to be a pilegesh. She deserves to be a Sarah and not a Hagar.
UPDATE: It is worth noting that the issue of Akdamot (link) has three rebuttals to Dr. Zohar's proposal by R. Yehuda Henkin, R. Shmuel Ariel, and R. Mikhel Tukaczinsky and Rachel Sperber Frankel.
1. I don't understand what the big deal is. This is old news. There are dozens of articles on this subject, both academic and halakhic. For example, in the 1997-8 issue of Dine Israel, the late Prof. Meir Simcha Feldblum of Bar Ilan University proposed a modified form of concubinage to solve the agunah and mamzer crises. His proposal was roundly rejected. See R. J. David Bleich, "Can There Be Marriage Without Marriage?" in Tradition, Winter 1999. The rabbi of the synagogue I attended as a teenager, R. Ephraim Kanarfogel, wrote about these medieval issues in his article in the 1992 Orthodox Forum book, R. Jacob J. Schacter ed., Jewish Tradition and the Non-Traditional Jew.
2. Just because there exist medieval or even rare modern views on a certain subject does not mean that those views are normative and may be implemented.
3. The responsa literature on the subject is full of very different communal settings and problems, and leaders of those communities struggling to find the best solutions for their community. From a public policy perspective, instituting any form of permitted premarital relations in today's society would be disastrous. No responsible community leader thinks this is a good idea.
4. I certainly would not want my daughter to be a pilegesh. She deserves to be a Sarah and not a Hagar.
UPDATE: It is worth noting that the issue of Akdamot (link) has three rebuttals to Dr. Zohar's proposal by R. Yehuda Henkin, R. Shmuel Ariel, and R. Mikhel Tukaczinsky and Rachel Sperber Frankel.
Religious Zionism: Calling It Like He Sees It
9:16 AM
Gil Student
Great post by Ben Chorin about Religious Zionism. It's sure to ruffle some feathers, but deceptively deep.
Friday, March 17, 2006
Where There's Life, There's Life: A Review and an Article
10:09 AM
Gil Student
Dr. Miryam Wahrman (yes, the daughter-in-law of the famous talmid hakham R. Shlomo Wahrman) wrote a book review and an article about R. David M. Feldman's new book Where There's Life, There's Life in this week's The Jewish Standard.
Book review
Article
Select quote:
"This is a well-researched and highly scholarly book that is eminently readable. Anyone who has dealt with serious illness or has lost a loved one will be moved by the issues, and by its sensitive tone."
Book review
Article
Select quote:
"This is a well-researched and highly scholarly book that is eminently readable. Anyone who has dealt with serious illness or has lost a loved one will be moved by the issues, and by its sensitive tone."
Thursday, March 16, 2006
Me'or Einayim
11:05 PM
Gil Student
There was a journal called Kerem Chemed published in Vienna in the 1830s through 1850s. In volume 5, there was an article by Leopold Zunz about Azariah de Rossi and his controversial book Me'or Einayim. The book was considered heretical by many, was about to be banned by R. Yosef Karo (the author of Shulchan Arukh) when he died, and was harshly denounced by the Maharal (on this episode, see Reuven Bonfil's introduction to his edition of Me'or Einayim). In this article, Zunz listed a number of respected authors who freely quote from Me'or Einayim. Volume 7 has a follow-up article by Zunz in which he responds to a very detailed critique he received from R. Matisyahu Strashoun. R. Strashoun, the son of the Rashash, was a wealthy bibliophile in Vilna whose glosses on the Talmud, along with his father's, are published in the standard Vilna edition of the Talmud (no doubt partly due to his wealth). From Zunz's response, it is clear that R. Strashoun was intimately familiar with Me'or Einayim.
Zunz quotes the following sources that cite Me'or Einayim (note that this is just a subset of his list):
Also, about a year ago I had a discussion about this with Gil Perl, who is writing his doctoral dissertation on the Netziv. He said that the Netziv (R. Naphtali Tzvi Yehudah Berlin) quotes Me'or Einayim in six places: once in his Ha'amek Davar commentary (Ex. 28:36) and five times in his commentary to Sifrei. Perl also said that there is a clear and pervasive influence of Me'or Einayim throughout the commentary to Sifrei, but I'd guess that this is an evaluation that those who wish to can dispute (link).
THE POINT of all this is that the above authors either disagreed with the condemnations of Me'or Einayim or felt that even a forbidden, and perhaps heretical, book may be studied and quoted (see this post). R. Chajes was clearly of the former view, since he consistently refers to the author of Me'or Einayim as "Ha-Rav." I'm not too sure about the others.
UPDATE: A commenter pointed out, and I verified, that R. Moshe Sofer quotes Me'or Einayim in his Responsa Chasam Sofer, vol. 5, hashmatos 193. Note that this is a letter to R. Ephraim Zalman Margoliyos whom R. Sofer assumed would not object to the quotation.
Zunz quotes the following sources that cite Me'or Einayim (note that this is just a subset of his list):
- R. David Ganz, the famous student and successor of the Maharal(!), in his Tzemach David, vol. 1 pp. 7, 19,...; vol. 2 pp. 9b, 11a; Nechmad Ve-Na'im, no. 90.
- Tosafos Yom Tov (also a student of the Maharal!), Menachos 10:3
- Minchas Shai, Zekhariah 14:5
- R. Yosef Shlomo Delmedigo, Matzref Le-Chokhmah 8b; Novelos Chokhmah 111a; Mikhtav Achuz p. 22
- Yedei Moshe on Bereshis Rabba ch. 46. R. Matisyahu Strashoun suggests that this is really a reference to Mosaf Arukh and not Me'or Einayim.
- Chavos Ya'ir, no. 9. R. Matisyahu Strashoun suggests that this refers to Ba'al Ha-Ma'or and not Me'or Einayim. However, here is how it looks in the 1997 Eiked Sefarim edition:
The Greek chief of philosophers said: "Love Socrates; love Plato; only the truth love more." This is brought in Nishmas Chaim, essay 2 ch. 10; Me'or Einayim, Imrei Binah ch. 48; Ba Gad, ch. 4; the introduction to Chozek Ha-Emunah, the introduction to Sefer Ha-Emunos and other places. The Rivash wrote similarly in responsum 370.
I'm not sure if this is different from what R. Strashoun saw and emended. - R. Yishayahu Basan, Lachmei Todah, no. 19
- R. Yitzchak Lampronti, Pachad Yitzchak, sv. kelayos 72b
- R. Elazar Fleckeles, Melekhes Ha-Kodesh 2:3
- Otzar Nechmad on Kuzari, introduction
- R. Tzvi Hirsch Chajes, Toras Nevi'im, 7b
- R. Yishayahu (Pik) Berlin, Minei Targima, likkutim at the end
Also, about a year ago I had a discussion about this with Gil Perl, who is writing his doctoral dissertation on the Netziv. He said that the Netziv (R. Naphtali Tzvi Yehudah Berlin) quotes Me'or Einayim in six places: once in his Ha'amek Davar commentary (Ex. 28:36) and five times in his commentary to Sifrei. Perl also said that there is a clear and pervasive influence of Me'or Einayim throughout the commentary to Sifrei, but I'd guess that this is an evaluation that those who wish to can dispute (link).
THE POINT of all this is that the above authors either disagreed with the condemnations of Me'or Einayim or felt that even a forbidden, and perhaps heretical, book may be studied and quoted (see this post). R. Chajes was clearly of the former view, since he consistently refers to the author of Me'or Einayim as "Ha-Rav." I'm not too sure about the others.
UPDATE: A commenter pointed out, and I verified, that R. Moshe Sofer quotes Me'or Einayim in his Responsa Chasam Sofer, vol. 5, hashmatos 193. Note that this is a letter to R. Ephraim Zalman Margoliyos whom R. Sofer assumed would not object to the quotation.
Tradition Online
4:52 PM
Gil Student
I received the green light to announce:
But first start out with the post-dated introduction in the column section.
Tradition, the English journal of the Rabbinical Council of America, is now officially available online (link).The handsome website currently has the full text of the current issue of the journal (for subscribers) and new issues will be added online when published. A number of previous issues are available (to everyone) in the previous issues section.
But first start out with the post-dated introduction in the column section.
Nakh Yomi
7:14 AM
Gil Student
I will b"n be joining this program on behalf of my old friend R. Avraham Norin, may he be healed speedily. I encourage others to consider doing likewise.
For Love of Physics
7:09 AM
Gil Student
R. Yisrael Meir Lau writes about the following episode when he was about 17 or 18 (pp. 155-156):
A number of times, I accompanied the rabbi [R. Shlomo Zalman Auerbach] back to his home from yeshiva, after his lecture. Sometimes we walked in silence and sometimes we spoke. In one of the conversations, he told me that R. Fogelman, my uncle from Kiryat Motzkin, visited him. "He is a precious man. He loves you like a son and wants you to take the Bagrut [high school graduation] examinations to ease your future. In the best of his estimation, this will help you arrange your life. He knows that in our yeshiva we only learn Torah studies and not secular studies. However, I responded to his request based on your unique circumstances and in order to satisfy him. He is a great Torah scholar, and if this is his judgment, then at night -- after the regular yeshiva sessions -- you can study on your own for the Bagrut examinations. You have abilities -- so go and study."
A number of days after that, R. Shlomo Zalman asked what I thought about my studies. I answered him that I cannot approach [the material for] the Bagrut because I did not even study in ninth grade. I first have to take the earlier examinations in order to be prepared for the Bagrut examinations. The rabbi was interested in which subjects are tested, and I told him about physics and chemistry, biology and geography, and I explained to him that I am not good in the sciences and prefer the humanities. He opened his mouth in surprise and asked how it is possible not to love physics. Is this not the science that deals with the creation of the world, which is the greatness of the Creator and the greatness of the creation?
He continued and said excitedly: I take the bus, line 5, with students who are traveling to the university in Terra Sancta. If I have luck, they clear for me a space... I listen to them speaking on the way and exchanging idea in advance of a lecture or test. If I hear something about physics, electricity, water, climate, I listen carefully so that I might absorb something, any interesting new idea. Remember what it says in Isaiah, ch. 40: "Lift up your eyes on high and see who has created these things." How is it possible that you do not love physics?
Wednesday, March 15, 2006
Matisyahu: Formal Apology
2:42 PM
Gil Student
I wrote this post about the singer Matisyahu last week but it seems that since then he's been getting some pretty harsh reviews in the media. It looks to me like I kicked him while he was down and added salt to his wounds. OK, chances are he doesn't read this blog. But if it does come to his attention, then all I can do is apologize for my bad timing. Professional critics, the people who write arts reviews in various publications, can be pretty harsh at times. But cheer up, because in my limited experience critical reviews are poor predictors of popularity and success. And, when all is said and done, you do what you do because that's who you are, not because of what the critics say. Ignore them or, better, try to learn what you can from them and improve where appropriate. And where not, ignore them.
Two Years Ago Today
9:35 AM
Gil Student
First post to Hirhurim on March 15, 2004.
Two years and I still haven't been put in cherem (and only one friend of mine has been)!
Two years and I still haven't been put in cherem (and only one friend of mine has been)!
Tuesday, March 14, 2006
Teenagers and Alcohol
10:47 PM
Gil Student
R. Chaim Jachter, author of the recently published Gray Matter volume 2, wrote about why teenagers should not drink alcohol on Purim from an halakhic perspective -- how can we preach that teens ignore an explicit mitzvah? His Bikkurei Shabbos is available online here (PDF), and the discussion is on page 20. The following is my translation of it into English:
A statement was released by the OU stating that high school-aged youth should not fulfill the mitzvah of drinking [alcohol] on Purim until they "do not know." I suggested to my students that this pronouncement is based[?] on the words of the Chayei Adam, brought in the Bi'ur Halakhah (695:2 sv. ad de-lo yada): "However, one who knows that he will be brought to denigrating a mitzvah such as washing one's hands, blessings and the grace after meals, or will not pray minchah or ma'ariv, or will act foolishly -- it is better for him not to get drunk, and all his actions should be for the sake of Heaven."See here for some serious emphasis from the OU on not getting drunk on Purim.
I add that since in past years there have been accidents involving youth who are drunk on Purim, this obligation does not apply to youth. Additionally, today's psychologists state that the judgment of youth is not complete and therefore, to our dismay, we often hear of accidents involving youth. In truth, this evaluation has echoes in our [Torah] sources. The Rema (Yoreh De'ah 61:5) wrote: "Some are strict and do not give kabbalah to someone under the age of 18, because only then does the man become a bar da'as and knows how to be careful." And similarly in Shulchan Arukh (Choshen Mishpat 67:3): "Some say that it is not proper to serve as a judge until the age of 18 and above." Also, this might be what the Sages meant in Avos when they said, "The age of 18 for marriage." Before that age, one's judgment is not sufficiently complete to be able to raise a family (cf. Beis Shmuel [1:3] and Chelkas Mechokek [1:2] who ask why the mitzvah of procreation is different from other mtizvos, that it begins at the age of 18 and others at 13).
Do not ask from the fact that previous generations did not make such pronouncements, since previous generations did not have the danger that today's youth, who drive cars, have. Therefore, they would go around the neighborhoods of their parents and the parents could watch over them, which is not the case today.
Purim, Jews and Monotheism
9:22 AM
Gil Student
It is well known that the book of Esther does not contain God's name explicitly, although tradition finds various hints to it. I think the following qualifies as an interesting hint.
The book of Esther refers to the Jews as "Yehudim" (Judeans or Jews) rather than as "Yisrael" or "Bnei Yisrael," and Mordechai is specifically called "Ish Yehudi." The Gemara (Megillah 13a) explains that Mordechai was called "Ish Yehudi" because anyone who rejects idolatry is called a "Yehudi." The Maharsha explains that within the name Yehudah is the Tetragrammaton. Therefore, righteous Gentiles should also be called with God's name.
I saw a question on this quoted from R. Raphael Katz (Hamburger) in his Responsa Ve-Shav Ha-Kohen, no. 38. Why would a specifically Jewish name like "Yehudah" or "Yehudi" be used to refer to someone who rejects idolatry? Noahides -- Gentiles who are bound by the seven laws of Noah -- are also obligated to reject idolatry! If so, any good Gentile should also be called an "Ish Yehudi", which is clearly a preposterous suggestion. R. Katz answers that, according to some posekim, Gentiles are only obligated to reject outright idolatry but they are allowed to worship God and other beings -- shituf. Since Gentiles are not obligated to fully reject idolatry while Jews are, Jews are called "Yehudim" with God's name in it. (Note that this follows the position of R. Moshe Isserles [See Shakh, Yoreh De'ah 251:7] and those who agree with him. There are other significant authorities who disagree. See Pischei Teshuvah, Yoreh De'ah 147:2.)
This concept can explain an interesting biblical story. When Rus told Naomi that she would be going with her, she used a phrasing that is considered to be an explanation of the basic concepts of conversion. One of her phrases is "Your God is my God" (Ruth 1:16). The Maharsha (Yevamos 47b) asks how this is significant, since Gentiles are also obligated to worship God. The Torah Temimah (Ruth 1:65) answers that if Gentiles are allowed to worship God and other beings (shituf), then Rus was declaring her allegiance to God alone and accepting the obligation to worship only God.
The book of Esther refers to the Jews as "Yehudim" (Judeans or Jews) rather than as "Yisrael" or "Bnei Yisrael," and Mordechai is specifically called "Ish Yehudi." The Gemara (Megillah 13a) explains that Mordechai was called "Ish Yehudi" because anyone who rejects idolatry is called a "Yehudi." The Maharsha explains that within the name Yehudah is the Tetragrammaton. Therefore, righteous Gentiles should also be called with God's name.
I saw a question on this quoted from R. Raphael Katz (Hamburger) in his Responsa Ve-Shav Ha-Kohen, no. 38. Why would a specifically Jewish name like "Yehudah" or "Yehudi" be used to refer to someone who rejects idolatry? Noahides -- Gentiles who are bound by the seven laws of Noah -- are also obligated to reject idolatry! If so, any good Gentile should also be called an "Ish Yehudi", which is clearly a preposterous suggestion. R. Katz answers that, according to some posekim, Gentiles are only obligated to reject outright idolatry but they are allowed to worship God and other beings -- shituf. Since Gentiles are not obligated to fully reject idolatry while Jews are, Jews are called "Yehudim" with God's name in it. (Note that this follows the position of R. Moshe Isserles [See Shakh, Yoreh De'ah 251:7] and those who agree with him. There are other significant authorities who disagree. See Pischei Teshuvah, Yoreh De'ah 147:2.)
This concept can explain an interesting biblical story. When Rus told Naomi that she would be going with her, she used a phrasing that is considered to be an explanation of the basic concepts of conversion. One of her phrases is "Your God is my God" (Ruth 1:16). The Maharsha (Yevamos 47b) asks how this is significant, since Gentiles are also obligated to worship God. The Torah Temimah (Ruth 1:65) answers that if Gentiles are allowed to worship God and other beings (shituf), then Rus was declaring her allegiance to God alone and accepting the obligation to worship only God.
Monday, March 13, 2006
Danger: Sanhedrin!
10:24 AM
Gil Student
R. Yehuda Henkin takes on the new "Sanhedrin" and, in the process, expresses some fundamental Religious Zionist principles: link
Purim Post: The Brisker Alef Beis
9:49 AM
Gil Student
A slide show by R. Aharon Ross: link
Nothing short of brilliant! But be forewarned, when he says Brisker he means Gushie. This is not for students of R. Avraham Yehoshua.
Nothing short of brilliant! But be forewarned, when he says Brisker he means Gushie. This is not for students of R. Avraham Yehoshua.
Purim Post: What Do You Do If Your Shoelaces Come Untied?
7:35 AM
Gil Student
Right Wing Israeli Haredi: Ask a leading posek about the proper way to tie one's shoelaces. When he gives you an answer you don't like, protest in front of his home burning tires and calling him an agent of the secular government.
Left Wing Israeli Haredi: Go to the protest but then post on an internet forum that you only went to observe and so your children would not be thrown out of yeshiva.
Right Wing American Haredi: Send an emissary to Israel to have Rav Eliashiv, Rav Wosner amd Rav Scheinberg sign a statement on the proper way to tie one's shoelaces. Publish it in Yated with an accompanying article condemning those who refuse to adhere to Da'as Torah.
Left Wing American Haredi: Tie them the way you've always tied them and if anyone asks, say that it's the way "the Rosh Yeshiva" used to do it. Then write a thorough analysis of Shulchan Arukh, Orach Hayim 2 and sign it with your usual signature: "Reviewed by Rav Yisroel Belsky"
Right Wing Modern Orthodox: Send an emissary to Washington Heights to have Rav Schachter, Rav Willig amd Rav Twersky sign a statement on the proper way to tie one's shoelaces. Publish it online and then send around e-mails condemning those who refuse to adhere to their rabbe'im.
Left Wing Modern Orthodox: Throw out your shoes once and for all and wear sneakers all the time. Then complain about the prevailing chumrah attitude until you discover that tying your shoelaces is discussed in Shulchan Arukh. Then complain about Shulchan Arukh Karaism and the failure to accept a Living Judaism.
Left Wing Israeli Haredi: Go to the protest but then post on an internet forum that you only went to observe and so your children would not be thrown out of yeshiva.
Right Wing American Haredi: Send an emissary to Israel to have Rav Eliashiv, Rav Wosner amd Rav Scheinberg sign a statement on the proper way to tie one's shoelaces. Publish it in Yated with an accompanying article condemning those who refuse to adhere to Da'as Torah.
Left Wing American Haredi: Tie them the way you've always tied them and if anyone asks, say that it's the way "the Rosh Yeshiva" used to do it. Then write a thorough analysis of Shulchan Arukh, Orach Hayim 2 and sign it with your usual signature: "Reviewed by Rav Yisroel Belsky"
Right Wing Modern Orthodox: Send an emissary to Washington Heights to have Rav Schachter, Rav Willig amd Rav Twersky sign a statement on the proper way to tie one's shoelaces. Publish it online and then send around e-mails condemning those who refuse to adhere to their rabbe'im.
Left Wing Modern Orthodox: Throw out your shoes once and for all and wear sneakers all the time. Then complain about the prevailing chumrah attitude until you discover that tying your shoelaces is discussed in Shulchan Arukh. Then complain about Shulchan Arukh Karaism and the failure to accept a Living Judaism.
Purim Post: Most Popular Biblical Verses to Butcher
7:34 AM
Gil Student
Most popular biblical verses to misquote and mispronounce:
6. Im echpotz be-mos ha-rasha ki im be-shuv rasha mi-darko
אם-אחפץ במות הרשע כי אם בשוב רשע מדרכו (Eze. 33:1)
5. Hashlekh al Hashem yehovkha ve-hu yekhalkelekha
השלך על ה' יהבך והוא יכלכלך (Ps. 55:23)
4. Binfol oyivkha al tismach
בנפל אויבך אל-תשמח (Prov. 24:17)
3. Al eileh ani bokhiyah
על-אלה אני בוכיה (Lam. 1:16)
2. Ve-lo sasuru acharei levavkhem/ lo sasur min ha-davar
ולא-תתורו אחרי לבבכם (Num. 15:39)/ לא תסור מן-הדבר (Deut. 17:11)
1. Ve-nishmartem me'od le-nafshoseikhem
ונשמרתם מאד לנפשתיכם (Deut. 4:15)
6. Im echpotz be-mos ha-rasha ki im be-shuv rasha mi-darko
אם-אחפץ במות הרשע כי אם בשוב רשע מדרכו (Eze. 33:1)
5. Hashlekh al Hashem yehovkha ve-hu yekhalkelekha
השלך על ה' יהבך והוא יכלכלך (Ps. 55:23)
4. Binfol oyivkha al tismach
בנפל אויבך אל-תשמח (Prov. 24:17)
3. Al eileh ani bokhiyah
על-אלה אני בוכיה (Lam. 1:16)
2. Ve-lo sasuru acharei levavkhem/ lo sasur min ha-davar
ולא-תתורו אחרי לבבכם (Num. 15:39)/ לא תסור מן-הדבר (Deut. 17:11)
1. Ve-nishmartem me'od le-nafshoseikhem
ונשמרתם מאד לנפשתיכם (Deut. 4:15)
Sunday, March 12, 2006
My Yeshiva College: Now Available Online
8:48 AM
Gil Student
My Yeshiva College: 75 Years of Memories is now available for purchase in hardcover online at the Yashar Books website.The book includes biographical sketches of:
R. Shimon Romm, R. Shlomo Polachek, Dr. Pinkhos Churgin, R. Moshe Shatzkes, R. Shlomo Drillman, R. Bernard Revel, R. Moshe Aharon Poleyeff, R. David Lifshitz, R. Samuel Belkin, R. Michael Bernstein, and others.
It includes essays by:
R. Norman Lamm, R. Aharon Lichtenstein, R. Irving Greenberg, R. Nathan Kamenetsky, R. Aaron Rakeffet-Rothkoff, R. Shlomo Riskin, Dr. Marvin Schick, Dr. Chaim Waxman, R. Shalom Berger, R. Yitzchak Blau, R. Michael J. Broyde, and others (including me).
More information about the book here.
Book review in the Yeshiva College undergraduate newspaper, The Commentator, here.
Evolution in the Jewish Press II
8:39 AM
Gil Student
Guess which side of the debate Frumteens takes? Yes, you probably guessed it. Not the side that knows what it's talking about.
To be clear, this should not be taken as an endorsement of any of the frum versions of evolution. This is intended as a statement that I don't have nearly enough expertise to render an intelligent opinion so I'll kep my mouth shut.
To be clear, this should not be taken as an endorsement of any of the frum versions of evolution. This is intended as a statement that I don't have nearly enough expertise to render an intelligent opinion so I'll kep my mouth shut.
Saturday, March 11, 2006
New Transliteration Policy
10:08 PM
Gil Student
Memo to all employees of this blog:
Effective immediately, the Hebrew letter ח will be transliterated as "ch" rather than "h" so that a ח will not be mistaken for a ה. A כ will continue to be transliterated with a "kh". A reasonable amount of inconsistency will be acceptable during the transition period.
Thank you for your compliance.
Effective immediately, the Hebrew letter ח will be transliterated as "ch" rather than "h" so that a ח will not be mistaken for a ה. A כ will continue to be transliterated with a "kh". A reasonable amount of inconsistency will be acceptable during the transition period.
Thank you for your compliance.
Thursday, March 09, 2006
Kosher Liquor
10:25 PM
Gil Student
The (Chicago) cRc recently sent out a reminder, in advance of Purim, about what liquors are kosher. See here for their list and note that Johnnie Walker Scotch is on their list, albeit slightly misspelled. And compare with this, that reports on a prohibition.
The Star-K does not specifically address Johnnie Walker but states as acceptable: "Scotch - All except when label states aged exclusively in sherry casks, sherry finish, port finish, or dual cask finish"
The OU says that single malt Scotch is kosher "if it was not aged in sherry casks" but you should otherwise ask your rabbi.
The Star-K does not specifically address Johnnie Walker but states as acceptable: "Scotch - All except when label states aged exclusively in sherry casks, sherry finish, port finish, or dual cask finish"
The OU says that single malt Scotch is kosher "if it was not aged in sherry casks" but you should otherwise ask your rabbi.
Evolution in The Jewish Press
1:57 PM
Gil Student
The Jewish Press has been hosting an intense debate in its Letters to the Editor section about the scientific viability of evolution (I, II, III, IV, V).
Basically, it's a bunch of amateurs who have decided that they know enough to debunk the experts. This is what happens when you don't read Hirhurim. Had they read the post on pseudo-science, these writers might have realized that someone who is not an expert on this subject who tries to disprove an expert is like someone who does not know how to learn quoting a few sources and arguments to dispute a talmid hakham. You end up looking foolish to anyone "in the know" and the only point you make is that you reach conclusions without understanding the issues.
I have much more respect for someone who says "Evolution conflicts with my religious beliefs so I'll reject it and assume that it will eventually be disproven" than someone who reads one or two popular books on the subject and says "Those foolish scientists don't know what they're talking about."
Basically, it's a bunch of amateurs who have decided that they know enough to debunk the experts. This is what happens when you don't read Hirhurim. Had they read the post on pseudo-science, these writers might have realized that someone who is not an expert on this subject who tries to disprove an expert is like someone who does not know how to learn quoting a few sources and arguments to dispute a talmid hakham. You end up looking foolish to anyone "in the know" and the only point you make is that you reach conclusions without understanding the issues.
I have much more respect for someone who says "Evolution conflicts with my religious beliefs so I'll reject it and assume that it will eventually be disproven" than someone who reads one or two popular books on the subject and says "Those foolish scientists don't know what they're talking about."
R. Yoel Bin-Nun on Amona
1:40 PM
Gil Student
Strong words from R. Yoel Bin-Nun in Ha-Tzofeh about the protests in Amona and the future of Religious Zionism (link). Certainly very thought-provoking.
Haman the Agagite
9:03 AM
Gil Student
Esther 3:1 tells us that Haman's name is: "Haman the son of Hammedatha the Agagite"
What does it mean "The Agagite"? There is a strong Jewish tradition that Haman was a descendant of the Amalekite nation. I'm not questioning this tradition, or whether it was meant literally or figuratively. The only question here is whether "The Agagite" is telling us that Haman was a descendant of Amalek.
R. Amos Hakham, in his Da'as Mikra commentary to Esther, offers three interpretations to the title "The Agagite." According to the early commentators, it refers to Haman being a descendant of Agag, the king of Amalek who fell into the hands of Saul and was killed by Samuel (I Samuel 15). More recent commentators suggest that Agag was the name of a Persian family to which Haman belonged. Others suggest that Haman was just called "Agag," even without being a genealogical descendant, because his actions were representative of Amalekite values. This is similar to wicked contemporaries (e.g. Hitler) being called Amalekites despite their not being genealogical Amalekites.
However, R. Hakham concludes, in a footnote about the midrashic literature on the subject, that there is a certain literary parallelism between the Esther and Saul stories that supports the claim that Agagite was meant to indicate lineage from Agag, the Amalekite king. Just as Agag fell into the hands of Saul, so too Agag's descendant Haman fell into the hands of Saul's descendant Mordechai.
What does it mean "The Agagite"? There is a strong Jewish tradition that Haman was a descendant of the Amalekite nation. I'm not questioning this tradition, or whether it was meant literally or figuratively. The only question here is whether "The Agagite" is telling us that Haman was a descendant of Amalek.
R. Amos Hakham, in his Da'as Mikra commentary to Esther, offers three interpretations to the title "The Agagite." According to the early commentators, it refers to Haman being a descendant of Agag, the king of Amalek who fell into the hands of Saul and was killed by Samuel (I Samuel 15). More recent commentators suggest that Agag was the name of a Persian family to which Haman belonged. Others suggest that Haman was just called "Agag," even without being a genealogical descendant, because his actions were representative of Amalekite values. This is similar to wicked contemporaries (e.g. Hitler) being called Amalekites despite their not being genealogical Amalekites.
However, R. Hakham concludes, in a footnote about the midrashic literature on the subject, that there is a certain literary parallelism between the Esther and Saul stories that supports the claim that Agagite was meant to indicate lineage from Agag, the Amalekite king. Just as Agag fell into the hands of Saul, so too Agag's descendant Haman fell into the hands of Saul's descendant Mordechai.
Wednesday, March 08, 2006
Who Cares About Matisyahu?
5:27 PM
Gil Student
About a year ago, I went to the post office on Kings Highway (in Brooklyn) and the postal worker who was fulfilling my transaction asked me if I'm going to the fight. "Excuse me?" The postal worker informed me that an Orthodox Jewish boxer was fighting and every Jew should go and cheer him on. I told him that when the boxer comes to my office and stands in the background and cheers me on, then I'll consider going to his fight to cheer him on.
My point, which probably could have been made more delicately, is that just because an Orthodox Jew (or any kind of Jew) does something unusual doesn't automatically make it interesting for me. Jews are people who are different from each other (can you believe it?) and thus have divergent interests and different ideas of what is important. I have no interest in boxing. Actually, I find it boring and maybe even degrading. Additionally, from what little I know, the women at boxing matches do not dress or act like Bais Yaakov girls and some of the things that go on there do not necessarily represent the things with which I choose to associate. And that is without going into the halakhic aspects of whether boxing (havalah) or attending a boxing match (moshav leitzim) is permissible. Maybe or maybe not. Ask your rabbi. But just because a Jew does something new does not make it a national-religious imperative to applaud him and cheer him on. Even if he didn't do it, the world would be a fine place.
A year later, the latest rage in the Judaism-Contemporary Culture intersection is Matisyahu the Habadrapper reggae singer. He seems to be a big deal in the music scene (see here for a NY Times review of his performance, that I didn't even read to the end). Should I go to a concert of his, buy his CD, or otherwise do something to support him? Why in the world would I do that? I'm in my thirties. I don't get rap. I don't really get any music that came into being after I stopped listening to secular music on any regular basis -- pretty much the Billy Joel and Police era. I don't get reggae, even though I have listened to Bob Marley on occasion, once upon a time.
So do I care about Matisyahu?
There was a documentary made about Hasidim in the US, I think called "A Life Apart," that I saw with my wife in a screening at a local girls high school a number of years ago. I remember an interview with a fish salesman who told the story of a Hasidic rebbe who kept refusing a photographer's request to take his picture. Finally, the photographer begged the rebbe, saying that he would be able to sell the picture and make money off of it. The rebbe then allowed him to take the picture, saying something like, "A Jew needs to make a living." That's how I feel about Matisyahu. By all means, buy his CDs and go to any concerts he gives that have an appropriate environment. Let the guy make a living using his talents.
But is this some sort of major Jewish event? Hardly.
I once saw some JDL recruiters in Brooklyn and, when I happened to have the opportunity to speak with a prominent rabbi in that neighborhood, I mentioned to him as an aside that the JDL is recruiting in his neighborhood. For some reason, he seemed to think that I was telling it to him because I was interested in them, which I was not. But he responded to me, "Learn a blatt (page) of Gemara and you'll do more for the Jewish people than they are." Matisyahu is using his talents to do what satisfies his creative spirit and supports his family. I think that's great. But if you're looking to support the Jewish people, learn a blatt Gemara rather than buying a CD. You'll do much more for the world that way.
N.B. To answer the question in the title of this post, I care about Matisyahu. And I care about his cousins and his parents and plenty of people. As Jews and as people.
My point, which probably could have been made more delicately, is that just because an Orthodox Jew (or any kind of Jew) does something unusual doesn't automatically make it interesting for me. Jews are people who are different from each other (can you believe it?) and thus have divergent interests and different ideas of what is important. I have no interest in boxing. Actually, I find it boring and maybe even degrading. Additionally, from what little I know, the women at boxing matches do not dress or act like Bais Yaakov girls and some of the things that go on there do not necessarily represent the things with which I choose to associate. And that is without going into the halakhic aspects of whether boxing (havalah) or attending a boxing match (moshav leitzim) is permissible. Maybe or maybe not. Ask your rabbi. But just because a Jew does something new does not make it a national-religious imperative to applaud him and cheer him on. Even if he didn't do it, the world would be a fine place.
A year later, the latest rage in the Judaism-Contemporary Culture intersection is Matisyahu the Habad
So do I care about Matisyahu?
There was a documentary made about Hasidim in the US, I think called "A Life Apart," that I saw with my wife in a screening at a local girls high school a number of years ago. I remember an interview with a fish salesman who told the story of a Hasidic rebbe who kept refusing a photographer's request to take his picture. Finally, the photographer begged the rebbe, saying that he would be able to sell the picture and make money off of it. The rebbe then allowed him to take the picture, saying something like, "A Jew needs to make a living." That's how I feel about Matisyahu. By all means, buy his CDs and go to any concerts he gives that have an appropriate environment. Let the guy make a living using his talents.
But is this some sort of major Jewish event? Hardly.
I once saw some JDL recruiters in Brooklyn and, when I happened to have the opportunity to speak with a prominent rabbi in that neighborhood, I mentioned to him as an aside that the JDL is recruiting in his neighborhood. For some reason, he seemed to think that I was telling it to him because I was interested in them, which I was not. But he responded to me, "Learn a blatt (page) of Gemara and you'll do more for the Jewish people than they are." Matisyahu is using his talents to do what satisfies his creative spirit and supports his family. I think that's great. But if you're looking to support the Jewish people, learn a blatt Gemara rather than buying a CD. You'll do much more for the world that way.
N.B. To answer the question in the title of this post, I care about Matisyahu. And I care about his cousins and his parents and plenty of people. As Jews and as people.
Lubavitch Messianists
3:05 PM
Gil Student
R. Chaim Navon reviews the expanded Hebrew edition of Dr. David Berger's book on Lubavitch Messianism.
R. Shalom Dovber Wolpo, a leading Messianist Torah scholar, responds to the book (scroll down for it).
Dr. Berger responds to Wolpo.
I think it's known where my sympathies lie.
R. Shalom Dovber Wolpo, a leading Messianist Torah scholar, responds to the book (scroll down for it).
Dr. Berger responds to Wolpo.
I think it's known where my sympathies lie.
Tuesday, March 07, 2006
Working Long Hours
10:15 PM
Gil Student
Someone sent in a question to The Jewish Ethicist about his working long hours in a law firm. R. Dr. Asher Meir responded:
However, he adds that we must dedicate a certain part of the day to learning Torah and that the obligations on a worker should be clearly delineated.
What then is a "standard" work day in a place where there is no custom to extend it? The Talmud tells us that it begins at daybreak, and continues until some time before nightfall, in order to allow the workers to arrive home before dark. (On Shabbat eve the worker needs time to make minimal Shabbat preparations before sundown, so he must leave earlier.) (2)In other words, "Don't complain. Historically speaking, until recently everyone worked long hours.
It's clear that this is quite a long workday nearly 12 hours on average. Certainly this is not customary today, though in some professions, including yours, 70 hour work weeks are not too unusual.
However, he adds that we must dedicate a certain part of the day to learning Torah and that the obligations on a worker should be clearly delineated.
The Unforgettable Lectures
10:09 PM
Gil Student
My mother always returns from her trips to Israel with presents for my children. From her most recent trip, however, she returned with a gift for me. On an impulse, she bought me a book that she had seen in a store, R. Yisrael Meir Lau's autobiography Al Tishlakh Yadekha El Ha-Na'ar.
The book is a mixed bag, with a lot of very different stories of personal, religious, and political interest -- although all very well written. There is a long section about Rabbi Lau's years in yeshivah, his close relationship with R. Shlomo Zalman Auerbach, his year of contact with R. Eliyahu Lopian, his time in the Ponevezher Yeshivah under R. Yosef Kahaneman and R. Elazar Shach, and more. He also discusses his relationships with the Gerrer Rebbe, the Lubavitcher Rebbe and R. Yitzhak Herzog. About the latter, when R. Lau was a young student in the Kol Torah Yeshiva, he was one of the few who regularly attended R. Herzog's home for a private minyan. R. Lau tells the following story (pp. 170-171):
An unforgettable experience was the weekly lecture in the Jerusalem Talmud that took place in R. Herzog's house every Friday morning. I merited seeing there great Torah scholars of the generation because the lecture was for extremely exceptional individuals. It is sufficient if I list some names [of attendees] that stick out, among them R. Isser Zalman Meltzer and R. Mikhel Tukaczinsky -- deans of the Etz Hayim Yeshivah; the chief dayan of London, R. Yehezkel Abramsky -- author of Hazon Yehezkel who moved to Israel and served as a dean of the Slabodka Yeshivah in Bnei Brak; R. Herzog's father-in-law, R. Shmuel Yosef Hillman. Three young men who attended the lecture were the rabbi of Jerusalem, R. Betzalel Zolty; my teacher R. Shlomo Zalman Auerbach; and his mehutan, R. Yosef Shalom Elyashiv.(Yes, that's the same R. Yitzhak Herzog who had previously written this and this, and the same R. Yosef Shalom Elyashim who signed this.)
The OU Speaks Up
1:58 PM
Gil Student
The OU Kosher Division has audio speeches on contemporary issues of kashrus. I wonder if they'll take suggestions on future topics.
Kosher Tidbits
Kosher Tidbits
Monday, March 06, 2006
Memorable Torah Shtukhs
11:22 PM
Gil Student
A shtukh is a insult, often clever but always devastating. The following is from the INTRODUCTION to an important book on halakhah, the Simlah Hadashah and Bekhor Shor. This book is a classic work on the laws of slaughtering. To introduce this book, the author writes the following:
The book P'ri Hadash on Yoreh De'ah came into my possession and I looked at it carefully, with God's help. While it looks from the book that the author was a great Torah scholar, sharp and asking [good questions], nevertheless it seems that he did not write [pun: bind] it with a careful thread. He reaches conclusions as he explained in his introduction, that he only spent two years [writing it]. Therefore, in most places he disagrees with our later teachers and sometimes even on the early ones. He is lenient contrary to them and contrary to the law. One who looks in the book will choose his words, because we find that in all places he permits too much. Therefore, I say that Hizkiyah, the great rabbi mentioned, should not fool you into being lenient against our famous rabbis because you will find in this book, with God's help, a response to most of his disputes on the words of the decisors. From these you can judge on the rest...I learned part of the laws of slaughtering with a fellow who wanted to be a shohet and therefore memorized the Simlah Hadashah. However, after learning through the laws carefully with him, I found that the P'ri Megadim often defended the P'ri Hadash and made extremely solid arguments against the Simlah Hadashah/Bekhor Shor. It seems to me that the P'ri Megadim frequently proves the P'ri Hadash to be correct over the Bekhor Shor.
Two Roshei Yeshivah and a Mashgi'ah in Teaneck
4:26 PM
Gil Student
The following is a guest post on the visit of R. Aharon Schechter, R. Aharon Feldman and R. Matisyahu Salomon to Teaneck last night. Note that I was not there and did not write this.
I arrived at approximately 7:15 at the Bnai Yeshurun Shul. I saw many people milling about outside. It turns out that there were 2 series of talks. One was geared specifically for the younger generation, and I was witnessing this mass of humanity exiting.
I entered the Shul to find many of the seats already filled. People kept pouring in and very quickly there was no seating left. An announcement was made to have the women vacate one section of the Ezras Nashim to allow for the overflowing crowd.
We all waited in anticipation as more and more people arrived. Soon spare chairs filled the aisles and many found an area to stand. The excitement built and around 7:45 the speakers entered. Rav Ahron Schechter, Rosh Yeshiva of Yeshiva Chaim Berlin in Brooklyn, followed by Rav Ahron Feldman, Rosh Yeshiva of Ner Yisrael in Baltimore and Rav Matisyahu Soloman, the Mashgiach Ruchani of the Lakewood Yeshiva. The crowd burst into spontaneous song "Yamim al Y'mei Melech... as the dignitaries made there way to the dais.
Rabbi Steven Pruzansky, the rabbi of the Shul served as moderator and introduced RAS. Rav Aharon delivered a very high-level intellectual "maamar" on the Shofar, Tekiah of the Shofar, and the majesty of the Jewish People.
RAF spoke next. He joked that he was warned not to speak about Musar, and to make sure that his talk would be on a high enough level for the intellectuals of the community. He spoke about having a passion to do mitzvos, and if children would witness this they would not go off the Derech.
RMS spoke about the importance of Tefilah. His British accent lent an extra dimension to his delivery.
After the speeches, there was a Q&A session moderated by Rabbi Pruzansky. The Slifkin question did not come up, although I was told by someone who attended both sessions that RAS responded to it in the first session. One question dealt with Orthodox vs. Non Orthodox. This was initially parried, although RAS responded that he "doesn't understand the question", meaning, that there is no room for discussion with sects that deny the heart of Yiddishkeit.
Another question dealt with moving to Israel. RAS did not like the wording of the question that "we" should move...He said that everyone can ask their own Rav in their own personal case, as there are many factors, such as parnosoh, family etc.
Another question dealt with Tzniyus in the workplace. RAS recommended not calling female employees by their first name. He said that everyone should create their own safeguards.
One questioner posed a question re: Eilu V'Eilu. This was the closest anyone came to anything controversial. Although the panel initially did not want to answer the question as being "too vague", RAF took the microphone saying - we can't be coy about this, I think I know exactly what he is asking. He basically said that anyone who is really searching for the truth, not just using the Torah to push their agenda, can be relied upon.
One questioner asked the "holocaust" question. RMS answered pretty strongly that although Hashem answers Tefilos, that same person who talks in Shul can negate his Tefilos. What about Gedolim who perished in the holocaust? Sometimes Hashem includes them in his Gezeirah.
RAS was pretty strong about removing ourselves from the culture that we find ourselves in. Am Yisrael is different.
Since the hour was late, RSP stopped the questions, put the remaining index cards in his pocket and quipped that he would use them for future Derashos.
As the crowd was breaking up, RAS took back the mike one last time and requested that people "Remove The Tumaah".
Rav Heshy Grossman was thanked for spearheading and arranging the gathering.
Sunday, March 05, 2006
Enjoying Life, Slabodka Style
8:18 PM
Gil Student
The medieval works are fairly clear on their attitudes towards enjoying life. Some, particularly from Ashkenazic pietists, advocate ascetism and denounce worldly pleasures. Others, most notably the Rambam, steer clear of ascetism and recommend moderation and partaking only as is necessary for health. I cannot think of any that advocate enjoying life as a fulfillment of finding God in everything or dutifully partaking of God's bountiful world.
Louis Jacobs, in his Beyond Reasonable Doubt, pp. 220-222, states that the Hassidic movement also does not advocate enjoying worldly pleasures. This seems to be counter to my impression, at least of more mainstream Hassidic thought, but I defer to his knowledge of Hassidic texts.
However, the Alter of Slabodka, R. Nosson Tzvi Finkel, seems to have taken a very different approach. R. Shlomo Yosef Zevin, in his Soferim U-Sefarim p. 130, quotes an article by the important student of the Alter, R. Yitzhak Isaac Schorr, on the subject of oneg Shabbos. R. Schorr argues that God wants us to taste from this world and enjoy the wonders that God has presented before us. But not only on Shabbos:
Jacobs fails to cite an important essay on this topic in Or Ha-Tzafun (vol. 2 ch. 21 pp. 122-127), compiled by the editors of the book from notes of a lecture given by the Alter himself. The Alter is quoted as saying:
Louis Jacobs, in his Beyond Reasonable Doubt, pp. 220-222, states that the Hassidic movement also does not advocate enjoying worldly pleasures. This seems to be counter to my impression, at least of more mainstream Hassidic thought, but I defer to his knowledge of Hassidic texts.
However, the Alter of Slabodka, R. Nosson Tzvi Finkel, seems to have taken a very different approach. R. Shlomo Yosef Zevin, in his Soferim U-Sefarim p. 130, quotes an article by the important student of the Alter, R. Yitzhak Isaac Schorr, on the subject of oneg Shabbos. R. Schorr argues that God wants us to taste from this world and enjoy the wonders that God has presented before us. But not only on Shabbos:
From the teachings of our master [the Alter] we learn that this is the way of perfection all year long [and not just on Shabbos]... It is upon one to enjoy all of the physical pleasures and to recognize, through this--to increase and become complete in this recognition--that one is delighting in God.Jacobs quotes R. Yosef Leib Bloch, in his Shi'urei Da'as (vol. 2 pp. 104-116), as similarly advocating fulfilling and enjoying one's basic needs for pleasure.
Jacobs fails to cite an important essay on this topic in Or Ha-Tzafun (vol. 2 ch. 21 pp. 122-127), compiled by the editors of the book from notes of a lecture given by the Alter himself. The Alter is quoted as saying:
The holiness of Shabbos comes specifically through physical delights, like eating and drinking... From here we see that repentance also only comes through physical delights, since the essence of repentance is to fix a flaw in holiness. If holiness is delight, the flaw in holiness is a lack of delight, and one can only fix it through completing delight, i.e. through physical pleasure...See also the writings of another Slabodka alumnus, R. Ya'akov Moshe Lessin's Ha-Ma'or She-Ba-Torah (here - PDF), vol. 1 pp. 438-445.
We see that it is in man's power to raise even physical matters to a level of holiness...
In truth, in existence there are no physical things because all objects in this world are initially spiritual, but man in his decline makes them physical.
Friday, March 03, 2006
Defending Hakham Ovadiah
10:58 AM
Gil Student
Josh Waxman does a good job at interpreting and defending recent words from R. Ovadiah Yosef that were (typically) summarized and simplified by the media in an unflattering way.
Thursday, March 02, 2006
Who Wrote the Torah?
9:52 PM
Gil Student
I wrote this essay over four years ago and there is much I would change in it if I were to rewrite it. Nevertheless, it is essentially taken from Torah Shelemah, vol. 19 addenda ch. 33. Its main thesis is that the Patriarchs wrote scrolls which were incorporated by God into the Torah. When I wrote this, I showed it to two rabbis, neither of whom are Modern Orthodox. One didn't like it and the other thought it was obvious and correct. I have since discovered that Prof. Yehudah Kil takes the same approach in his Da'as Mikra commentary to Genesis. In his introduction, he even labels different sections as different scrolls as follows:
(Introduction [1:1-2:3])
1. The Creation Scroll (2:4-4:26)
2. The Scroll of the Generation of the Flood (5:1-6:8)
3. The Scroll of Noah (6:9-9:29)
4. The Scroll of Noah's Sons (10:1-11:9)
(Generations [11:10-32])
5. The Scroll of Abraham (12:1-25:11)
6. The Scroll of Ishmael (25:12-18)
7. The Scroll of Isaac (25:19-35:29)
8. The Scroll of Esau (36)
9. The Scroll of Jacob and His Sons (37:1-50:13)
(Conclusion [50:14-26])
Let me add that I am not saying that any of this is necessarily correct. I don't know if it is. But it is certainly an interesting possibility.
(Introduction [1:1-2:3])
1. The Creation Scroll (2:4-4:26)
2. The Scroll of the Generation of the Flood (5:1-6:8)
3. The Scroll of Noah (6:9-9:29)
4. The Scroll of Noah's Sons (10:1-11:9)
(Generations [11:10-32])
5. The Scroll of Abraham (12:1-25:11)
6. The Scroll of Ishmael (25:12-18)
7. The Scroll of Isaac (25:19-35:29)
8. The Scroll of Esau (36)
9. The Scroll of Jacob and His Sons (37:1-50:13)
(Conclusion [50:14-26])
Let me add that I am not saying that any of this is necessarily correct. I don't know if it is. But it is certainly an interesting possibility.
Homosexuality in Halakhah VI
5:05 PM
Gil Student
The Forward reports that the (Conservative) Rabbinical Assembly's Committee on Jewish Law and Standards will hold another vote on the subject of homosexuality. Insiders tell me that it is pretty much a given that the majority will vote to permit homosexuality. The only question is whether the strict view will receive enough votes to be considered an official minority opinion according to the CJLS rules. If it doesn't, the few traditionalists left in the Conservative movement will be hopping mad and will accept the harsh judgment on the movement, rendered by their colleagues who left the movement 20 years ago.
UPDATE: The meeting was inconclusive and a final decision was postponed, again. (Story in the Forward)
UPDATE: The meeting was inconclusive and a final decision was postponed, again. (Story in the Forward)
Lessons from TV
12:45 PM
Gil Student
A eulogy for Gilligan, Scotty (from Star Trek) and Barney Fife (from the Andy Griffith Show) with important life messages. Definitely worth the read if you have any familiarity with those those TV shows.
Twelve Economists Get Into A Van
7:37 AM
Gil Student
Last week I had the pleasure of attending the Alexander Brody Lecture in Economics at Yeshiva University. The speaker was Dr. Morris Altman, a leading behavioral economist and the chairman of the economics department at Saskatchewan University. R. Aaron Levine, a Yashar author and chairman of the economics department at Yeshiva University, was kind enough to invite me to the lecture.
Dr. Altman's main theme was that while neo-classical economic theory assumes that firms must act in their own best interests and that those that do not will not survive in a free market. Therefore, firms that choose to act ethically, e.g. allow unionization, will have higher costs and therefore will be overtaken by competitors. Altman argued that there are benefits to acting ethically, including higher morale and the creation of products that ethically-minded customers will seek out. The innovation here is not necessarily the concept but the incorporation of it into economic theory. (See the abstract for a recent article of his here)
He told the following story that I found amusing:
I'll see if I can get a talmid hakham to present the halakhic view of this situation: what is permissible and what is laudable. I can think of at least one talmudic precedent.
Dr. Altman's main theme was that while neo-classical economic theory assumes that firms must act in their own best interests and that those that do not will not survive in a free market. Therefore, firms that choose to act ethically, e.g. allow unionization, will have higher costs and therefore will be overtaken by competitors. Altman argued that there are benefits to acting ethically, including higher morale and the creation of products that ethically-minded customers will seek out. The innovation here is not necessarily the concept but the incorporation of it into economic theory. (See the abstract for a recent article of his here)
He told the following story that I found amusing:
He was at an economics conference and, together with about eleven other economists, got into a van to go to the airport. During the ride, the driver told the economists that there was recently a shortage of a certain item and his friend was the only person in town who had it in stock. This friend decided not to raise the price. What do the economists think of that?Personally, I'm surprised that with twelve economists answering a question there were only two views. I would have expected at least thirteen opinions.
Most of the economists said that this friend was foolish and acted irrationally. A rational businessperson would utilize that opportunity for the benefit of his business. Dr. Altman disagreed and said that this friend had acted ethically and his customers would appreciate that. Presumably, the customers would remember this incident in the future and show preference for his store over competitors'.
I'll see if I can get a talmid hakham to present the halakhic view of this situation: what is permissible and what is laudable. I can think of at least one talmudic precedent.
Wednesday, March 01, 2006
R. Shaul Yisraeli on Sages and Science
2:02 PM
Gil Student
R. Shaul Yisraeli, the prominent Israeli halakhic decisor who passed away a little over a decade ago, quoted a long excerpt from R. Avraham ben Ha-Rambam about the Sages and science -- one of R. Nosson Slifkin's primary sources -- in his (R. Yisraeli's) Perakim Be-Mahasheves Yisrael, ch. 21 sec. 2.
Just another data point regarding whether the Jewish people have rejected R. Avraham ben Ha-Rambam's approach, as some have argued.
Looking for an Intern
11:02 AM
Gil Student
Yashar Books is looking for a college intern interested in a role in marketing. The intern will be involved in marketing efforts for a Jewish book publisher and will provide support for a variety of different marketing campaigns. The work will be fun and will involve some (non-artistic) creativity. This experience will look excellent on resumes. The hours are extremely flexible.
Please contact me here about this.
Thank you.
Please contact me here about this.
Thank you.
