Birthdays and Consideration

A few text message responsa from R. Shlomo Aviner that I found interesting (link):

Q: It is my birthday. What is proper for me to do today?

A: "Chesbon Nefesh – an accounting of the soul."

---

Q: Should I wake my wife so I can go and daven with a minyan so she can watch the kids?

A: Only if this was agreed upon together beforehand.

---

Q: Is it permissible to take a picture of someone without permission?

A: It is certainly forbidden. "Love your fellow as yourself."

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The Kiruv Genius

Urim Publications recently published A Circle in the Square, a book that is a combination of a biography of R. Shlomo Riskin until his aliyah in 1983 and the story of the innovation that is Lincoln Square Synagogue. Aside from learning the history of R. Riskin and the synagogue -- about which I had heard many legends, some of them not particularly accurate -- I also gained great insight into the outreach methods they pioneered that have shaped the Orthodox community today.

The author of the book, R. Edward Abramson, is a former congregant and student of R. Riskin so there is an obviously positive bias. R. Riskin is described as a charismatic and brilliant iconoclast. However, from all that I've heard, including from those on the right who don't like a lot of what R. Riskin has said and done, that description is fairly accurate.

Click here to read moreSome interesting and true stories in the book include the rabbinic advice (and interaction) from R. Joseph B. Soloveitchik, R. Samuel Belkin and R. Menachem Schneerson about whether to accept the position at Lincoln Square; the attack on R. Riskin from The Jewish Observer and how R. Belkin supported R. Riskin in an emotionally significant way; the innovation of the "Torah Van", which was inspired by a Lubavitch mobile sukkah but preceded the "Mitzvah Tank"; outdoor Passover sedarim; turning Barbara Streisand away from the Beginner's Minyan; and much more. There is an entire chapter about "Women and Judaism" and the major theme of the book is that R. Riskin's focus was on teaching Torah as both an intellectual subject and a way of life.

What is the secret to outreach success? From what I gather from the book, it requires four character traits:

1. Profound Torah knowledge
2. Eloquence in teaching that knowledge
3. Excitement about Judaism that is contagious
4. A personal interest in people

With that, you need to experiment and innovate (if and when necessary, and always with the guidance of Torah giants) to create the right programs to fit your audience. You also need to develop an honest and open relationship with your audience so that even when you cannot do what they want, they will know that you understand their needs and are working together with them.

I found the book to be fascinating, particularly that much of what was started in Lincoln Square has now become standard in the Modern Orthodox world. R. Riskin's successes at outreach are legendary. I only heard him speak once, around 20 years ago in a lecture to my high school, and I still remember how exciting and uplifting his speech was. The final chapter has short descriptions of rabbis he trained, including R. Kenny Brander of YU's CJF, whose success in Boca Raton is also legendary.

Here is a video of R. Riskin on this week's Torah portion, although I suspect that he is much less animated than usual because he is talking to a camera and not an audience (I hear the same on some audio lectures, where the speaker is less interesting because he is speaking to a microphone and not an audience).

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Bnei Banim Online

The four volumes of R. Yehuda Henkin's Responsa Bnei Banim are now available on HebrewBooks.org:

1. link
2. link
3. link
4. link

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R. Eliezer's Deference

The Gemara in two places (Sukkah 27b-28a, Yoma 66b) has different stories about R. Eliezer (ben Hyrkanus) refusing to answer halakhic questions because he had not heard an answer to them from his teacher, presumably R. Yochanan ben Zakkai, and he never said something that he had not heard from his mentor. This is a very puzzling trait from someone who was an important and famous teacher.

I. Complete Deference

R. Aaron Hyman (Toledos Tanna'im Va-Amora'im, vol. 1 pp. 163-164) quotes two historians with whom he disagrees. The first was R. Zechariah Frankel, in his Darkhei Ha-Mishnah, who questioned how it is possible that the over 300 laws we have from R. Eliezer were all from his mentor. R. Yitzchak Weiss, in his Dor Dor Ve-Dorshav, suggests that R. Eliezer convinced himself that his conclusions were really those of his teachers. R. Hyman strongly disagrees, particularly with R. Weiss, and takes R. Eliezer's statement at face value -- that he only taught what he had learned from his mentor.

Click here to read moreII. Devoted Student

However, some traditional commentators had a more limited understanding of R. Eliezer's statement about himself. The Maharsha (Berakhos 27b) suggests that R. Eliezer was willing to say something original that he derived via logic. However, he would only quote a tradition from his mentor. I take this to mean that R. Eliezer would only say something original or quote his personal teacher, but he would not quote any other scholar. If he had not tradition from his mentor and no original insight then he would refrain from commenting. Presumably, he left it to students of other scholars to teach their opinions.

III. Advocate of Self-Pesak

R. Ya'akov Ettlinger (Arukh La-Ner, Sukkah 28a) suggests something that I find quite radical. In his view, R. Eliezer was saying that if we have an ancient tradition on something then we must follow it but otherwise everyone should render their own judgment and not listen to him. That is why he would only quote his mentor. If it wasn't a tradition, then the people asking him a question should draw their own conclusion. I find this a dangerous suggestion that can easily lead ignorant people to make incorrect halakhic judgments.

IV. Deference to the Living

The Sefas Emes (Yoma 66b) has a simple and elegant explanation. He says that R. Eliezer acted that way, only quoting his mentor and never offering his own opinion, only while his teacher was alive. Out of respect for his mentor, he always deferred to him or directed questioners to him. After his teacher passed away, then R. Eliezer had to rise to any challenges and offer his own rulings when necessary.

This could be challenged with Avos De-Rabbi Nassan (ch. 6), which tells a story of how R. Yochanan ben Zakkai pressured a reluctant R. Eliezer to speak in front of students and R. Eliezer said things "that no ear has ever heard". It seems that even in front of his mentor he would say original Torah insights. However, it could be that R. Eliezer was only concerned about issuing an original halakhic ruling, which is the subject of the stories in the Gemara, and would not hesitate to offer original explanations and insights.

V. Presumptuous Student

R. Chaim Shmuelevitz (Sichos Musar 5731, no. 23, quoted here) suggests that R. Eliezer would only issue new rulings if he was convinced that his mentor would have reached the same conclusion. I find that hard to reconcile with the wording of the Gemara that he did not saying something that he did not hear from his teacher.

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Parashah Roundup: Noach 5769

by Steve Brizel

Noach-A Tzadik in his Generation or for all Generations?

R. Aharon Lichtenstein, based upon a comment in Rashi in Numbers 6:2, evaluates Noach's life before and after the flood:
link

R. Dovid Gottlieb explores the complicated character and personality of Noach: link 1 (audio), link 2 (audio)

R. Yissocher Frand asks why the Torah tells us that Noach was described specifically as Ish, Tzadik, and Tamim; suggests based upon the understanding of R Yaakov Kamenetsky zt"l that there is no conflict between Rashi's famous comment about Noach and reminds us that we should not legitimatize the illegitmate: link

Click here to read more

R. Yitzchok Adlerstein, based upon the Nesivos Shalom, suggests that Noach's approach was illustrative of the rule that while every generation has its own unique method of serving God, Noach's approach was anchored in Fear of God: link

R. Zev Leff posits that Noach's achievements were limited because he did not focus on the teaching of midos, and thus concentrate on both the disease and its symptoms: link

The Flood and the Aftermath

R. Avraham Gordimer explains Rashi invokes both Gezel as the cause of the flood and why a three tefach depth of the surface of the earth was melted and tossed about during the flood: link

R. Yitzchak Etshalom discusses why God chose the flood as the means of punishment: link; the two versions of the Flood and its implications vis a vis issues of Parshanut especially the “conflict” between Torah and science: link; and the new creation of the world: link (PDF)

After the Deluge

R. Michael Rosensweig analzes the changes on man's moral state as a result of the flood: link

R. Yitzchak Blau evalautes Aggadic passages concerning calmnities such as the Flood
and the Churban HaBayis and contrasts the views of R. Meir Simcha and Camus: link

R. Yonatan Grossman evaluates the differences between the First and Second Worlds: link

R. Baruch Simon explores various means of reducing the influences of the Yetzer Harah: link (audio)

The Seven Noachide Laws

R. Ephraim Buchwald discusses why the Seven Noachide Laws are the minimal acceptable standards for human behavior: link

The Generation of the Flood and the Generation of the Tower of Bavel

R. Ezra Bick, based upon the comments of Netziv and Rav Soloveitchik, explains the differences between the generations of the Flood and the Tower of Bavel: link

R. Berel Wein reminds us that unity in the cause of evil, as in the case of the builders of the Tower of Bavel, in their overreaction to the Generation of the Flood, established a society based on conformity that led to a societal disaster: link 1, link 2

R. Asher Brander reminds us that a narcissistic, unified society that cares only about itself at the expense of His Name, remains an issue of contemporary importance: link

Noach and Avraham

R. Dessler zt"l as prepared by R. Eliezer Kwass, R. Michael Rosensweig, R. Jonathan Sacks, and R. Shlomo Riskin compare and contrast the spirirtual legacies and attitudes of Noach and Avraham: link 1, link 2, link 3, link 4

R. Yaakov Medan and R. Yitzchak Etshalom explore the early life and actions of Avraham: link 1, link 2 (PDF)

Terach and Avraham

R. David Horwitz suggests that the relationship between Terach and Avraham has a special meaning for Baalei Teshuvah and their families of origin: link

Gezelah Pachos MeShava Prutah Bmamon

R. Asher Weiss explores this halacha: link

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Niggun Neshamah Redux

Blog in D-Minor offers numerous links to Shlomo Carlebach's Niggun Neshamah that are available online (link). Here are three more that I'd add:

Shlomo Katz: link

MBD and Avraham Fried: link (at 5:33)

Shlomo Carlebach followed by a techno version from Ohad: link

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Proofs for God: Justification

I think most readers of this blog are aware that philosophically oriented rabbis, of the Maimonidean school, have advocated proving God's existence. However, others consider it to be unnecessary and maybe even improper (see this post). I came across an interesting source that promotes such philosophical contemplation: The classic commentary on the Talmud, Maharsha.

In his commentary to Ta'anis 2a (Chiddushei Aggados, sv. kesiv hakha), the Maharsha writes that it is proper to investigate and acquire knowledge of the world and its creation. However, whatever you fail to understand you should attribute to the limits of your own understanding. In a later comment (4a sv. af kn"y), he makes it clear that the earlier comment also applies to God's existence. Maharsha then expands on this and says that after Jews suffer for their sins, it is proper for them to return to God and to pursue complete knowledge and understanding of God's existence. He quotes the Chovos Ha-Levavos (I'm not sure where) as saying that the more you ponder God's existence, the stronger your knowledge becomes.

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Announcements #059: Rabbi Dr. Twerski's Struggle

Read-Listen-Watch Rabbi Dr. Abraham J. Twerski discuss his personal struggle with his low self-esteem, how he discovered and overcame it, and lessons/guidance for us all to learn from his experience: link







(Announce your simchah or Torah lectures by clicking on the button in the top right corner of Hirhurim. See here for readership statistics and here for instructions on buying an announcement.)

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Hagbahah and the Financial Crisis

Torah scrolls are now rolled all the way to the right, at the beginning of the Torah, with almost the entire weight on the left side. This means that someone who does hagbahah, lifts up the Torah open and then sits down with it so it can be closed, needs to be able to handle the weight on the left side. Yesterday, I saw the gabbai at the minyan I attended be turned down multiple times while trying to assign hagbahah. Therefore, I decided to agree to it when he asked me. I don't look particularly strong... because I'm not. But I know that hagbahah is all about leverage and not strength, so unless we're dealing with an unusually heavy Torah scroll I can do it.

When the time came, I made sure the scroll was taut, had my knees bent slightly and tilted the scroll up at a good angle for what seemed like would be the perfect hagbahah. Then the top of the scroll hit a low-hanging chandelier right over the Torah that I had not noticed (who puts a chandelier right there???). Once you lose your balance with a Torah so heavily weight to one side it is hard to regain it but someone standing right next to me straightened me out and I sat right down.

Afterwards, I was talking to someone and pointed out that I had the math all right but I neglected to factor in the chandelier. He said that it sounded to him like the current financial crisis.

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Home Renovations & Demons

By: Rabbi Ari Enkin

Before making any renovations to one's home, one may want to consider a design which addresses the concerns for the demons and ghosts which are alleged to live in one's home. Rabbi Yehuda Hachassid teaches that when one demolishes a home in order to build one which is bigger or more beautiful one must ensure that no changes are made to the existing passageways. This is true even for one who is merely remodeling an existing room. All remodeling must preserve the former arrangement of doors and windows, and by extension, preserve the typical manner of movement in the home. Similarly, one must never change the position of an oven or stove top from its designated location in the kitchen.[1] Placing other furniture or appliances in a spot customarily reserved for an oven is especially discouraged. Indeed, one should consider including one's oven along with the sale of one's home.[2]

All these seemingly peculiar instructions are in order to appease the demons, angels, and other spirits that are reputed to live in one's home. It seems that they get annoyed when any changes are made to existing passageways or their routine movement is restricted. In fact, Rabbi Yehuda Hachassid says that one who is not careful about these issues are putting their lives in "danger".[3]

Click here to read moreMake no mistake, these concerns apply only to changing or minimizing the prior number of doorways or number of windows. One need not hesitate to add or expand to them. As such, one should seek rabbinic guidance before transforming one large room into two smaller ones. While some authorities argue that Rabbi Yehuda Hachassid's directive regarding maintaining the configuration of windows and passageways applies only in residential edifices, other authorities disagree and insist that these matters extend to all structures, including synagogues.[4] Closely related to this idea is the widespread custom to open the windows in a room where a person is about to die in order to allow the soul to exit as quickly and efficiently as possible. For similar considerations, the prophet Daniel would always open the window in a room before praying.[5]

There is actually Scriptural basis for the idea of maintaining the existing passageways in one's home for demonic traffic. It is explained that when Bilaam and his donkey encountered an angel along the way, the angel was simply powerless to move from its position in order to allow the donkey to pass.[6] It is derived from here that the movement of angels, demons, and other spiritual beings are restricted to Divinely ordained routes.[7] We also learn from the episode of Bilaam that only animals have the power to see these beings. In the unlikely event that one is privileged to see these spirits, one mustn’t share the news with anyone else for at least ten days. It is taught that when one feels a sudden, inexplicable feeling of fear, it is likely due to being directly in the path of traveling demons.[8]

One should not simply dismiss this issue as an outrageous superstition. It must be noted that Rabbi Yehuda Hachassid cautions us concerning making these changes no less than three separate times throughout his writings. While there are many authorities who rule that one is not obligated to observe the instructions that Rabbi Yehuda Hachassid wrote in his Last Will and Testament[9] this particular issue is also included in his other writings as well, making it an issue worthy of serious consideration before proceeding.[10]

**********************



[1] Rabbi Yehuda Hachassid 52
[2] Rambam Mechira 26:5
[3] Sefer Chassidim 461
[4] Yosef Ometz 37
[5] Daniel 6:11
[6] Bamidbar 22
[7] Pesachim 111a/b, Chullin 105b
[8] Sefer Chassidim 1146. See also Megilla 3a
[9] Rabbi Yehuda Hachassid 20
[10] Shem Aryeh 24, Igrot Moshe Y.D. 3:133

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Audio Roundup - Special Edition I

by Joel Rich

I’m selfishly posting this single shiur (actually Q&A or press conference) summary because I’d like to generate some discussion on a shiur where a torah authority (I shy away from using titles like gadol or giant for personal reasons) discusses provocative issues.

Rabbi Dr. Aharon Lichtenstein - Q and A 5769 #01: link
Click here to read more

1. The first major topic was R’YBS
   1. He was concerned about interfaith dialogue for a number of reasons including:
      1. Massive shmad efforts by the Church
      2. Jews looking for spirituality would get it from non-Jewish sources if Jewish sources were not available
      3. Uneven playing field – we focus on halacha, they focus on theology [me-interesting question – why is halachik man not concerned with theology?]
   2. R’YBS not easily classified and some things he wanted were not always totally compatible on a practical or ideological basis. An example was the letter on RIETS curriculum (IIUC R'AL is referring to the letter in Community, Covenant and Commitment). AIUI R’AL feels that people who attended shuls led by Rabbis who would’ve been produced by this approach would not have come as R’YBS would have wanted [I’d appreciate it if anyone with Gush ties could get a little more texture on what R'AL had in mind here].
   3. R’YBS was more likely to make changes when he was younger (e.g. shmoneh esrai of Rosh Hashana when he was younger) less likely when older. It’s hard to classify exactly when and where, liberal or conservative, it depends on the issue.
   4. On women’s issues, R’YBS 1) might have held somewhat different opinions today, but who knows. 2) He was extremely positive (in fact demanded) advanced women’s education. 3) Was clearly against women’s aliyot; hakafot and women’s tfilla groups likely as well.
   5. Many today try to recast R’YBS in their image (parallel to Sridei Eish's body being fought over for burial) [me-read R’M Shapiro’s works – it’s enough to make you cry).
2. General discussion of divergent themes of Rosh Hashana
3. Out of Town Positions – good or not?
   1. Laudable in theory, in practice can be issues. Would be most effective if could have core group of 15-20 couples going (we call it critical mass) and some do this and “take over” community and institutions in their mold. {Me- Hopefully they are upfront about this with the community]
   2. Challenge if no central authority to evaluate if individual goes on "mission" without local support (me-e.g.. your kid is the only one who doesn't get to play ball on shabbat or can't eat at anyone else's home - BTW I think this happens "in-town as well) and when to call them back (e.g. Rabbi Revel, Lubavitcher Rebbi). Biggest problem is chinuch for your kids and is sending away to tough. As an individual is the price too high, how do “we” take into account community needs (e.g. there are many smaller U.S. communities in New England and the south that have or are disappearing – who services them? Should we care?)
   3. Similar type calculus re: staying in the U.S. versus making aliyah and for going into chinuch vs. business (me – physical and/or spiritual galut implies perhaps less societal consensus and incentives towards aspirational visions - with no general, who decides how many infantrymen we need)
4. Kashrut
   1. In Israel especially an issue. In theory there should be 2 separate questions – 1) what shitot and deyot are you choshesh for? 2) How careful are you about following your principles? (IIUC can you rely on the individual who is certifying to 1?). Mehadrin should be about 1) but not 2) ,but doesn’t always work that way. Bnai torah may be more makpid on certain elements of 1) (IIUC it’s not boolean - Yes/ No kosher).
   2. No one relies on Shulchan aruch anymore (e.g. sfek sfeika, rov…) and he understands those who feel this way – comparison to medical field and AIDS – why take a chance, they want certitude even though not halachically required – It’s a question of hashkafa yet there is a communal price – both in fights over hechsherim and also dollars – an ani comes to collect because he want to buy (me) glatt chicken at $2 more a pound. R’AL ran out of time but L’AD this last point is one that I assume community leaders are aware of but I never hear articulated. In addition, what is the dividing line on certitude? Why not do DNA testing for parentage or the third piece of meat? Why not MRI every milk cow……?

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Chosenness According To Rashi

One of the premier historians of medieval Jewish France and Germany is Prof. Avraham Grossman. In a recent book, he explores Rashi's beliefs: Emunos Ve-Deyos Be-Olamo Shel Rashi (English title: Rashi: Religious Beliefs and Social Views). Prof. Grossman chooses a number of theological and social topics, and explores Rashi's numerous commentaries (and their manuscripts) to achieve a comprehensive view of the subject.

In general, Grossman considers the incessant Jewish-Christian debate and the ensuing Crusade to have been extremely influential on the ideas that Rashi chose to emphasize. Note that he does not claim that Rashi invented theological views due to historical circumstances. Rather, Rashi chose to select various talmudic and midrashic approaches for emphasis in order to defend and uplift his much maligned co-religionists.

Click here to read moreOne subject Grossman discusses is the chosenness of the Jewish people (pp. 63-78.). Grossman suggests that Rashi held that the Jews were chosen by God for three reasons: 1) The merit of the Patriarchs, 2) The Jews' acceptance of the Torah, and 3) The mutual love between God and the Jews that was strengthened through historical events (the Exodus, martyrdom in exile, etc.).

On the first reason, Grossman points to Rashi's commentary on Deut. 32:8 and Ex. 15:2 and in manuscript on Ex. 14:15, all of which show the importance of the patriarchal merit.

On the second reason, he points to Rashi's commentary to Deut. 33:2 that other nations rejected the Torah but the Jews accepted it, and that the world was created for the sake of that acceptance (Gen. 1:1, 1:31).

Regarding the third point, there is a large amount of material to cite. Grossman suffices with pointing to comments that raise this issue incidentally, such as the comments to Ex. 15:16, Deut. 33:2 (like a bride), Deut. 21:23 (like a brother), Yoma 82b. These are only a few of the many pieces of evidence that Grossman amasses for his argument.

The question then becomes where to place Rashi in the dichotomy often made between Rationalist and Mystical notions of chosenness (see, for example, Menachem Kellner's Maimonides' Confrontation With Mysticism). On this one issue, it seems that Rashi falls in between. Certainly the first two reasons are rational. The third is somewhat mystical because the initial love of God to the Jews is inexplicable (unless it is due to the first two reasons) but its growth over time due to historical events is rational. As with other important Jewish thinkers, the dichotomy between Rationalist and Mystic is overly simplistic and potentially misleading (see also this post).

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Reminder: Talking about Flipping Out

This Sunday, Oct. 26th at 10am Eastern, Torah In Motion will be conducting an online discussion of the book Flipping Out?: "Beyond Flipping Out - An On-Line Panel Discussion".

Dr. Chaim Waxman, Dr. Dan Jacobson, Dr. Shalom Berger and I will be discussing the book with Dr. Elliott Malamet. We will be articulating specifically some of the ramifications of the "Year in Israel" both for the student and for the Orthodox community back in North America, perhaps going beyond the book in answering questions and offering detailed opinions.

Watch, listen and ask questions through the e-TiM technology. But you must register in advance: link.

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Kotel Cam

R. Hershel Schachter, around minute 35 of this lecture (link - audio), is asked whether a Jew in the US can look at a Kotel Cam (link) on Friday afternoon, when it is already Shabbos in Israel. He answers: Yes.

UPDATE: A commenter is saying that he spoke to R. Hershel Schachter and he says that you may not access a website on an Israeli server when it is Shabbos in Israel.

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Making Aliyah with the Rosners II

You might recall that about two months ago I went on a Nefesh B'Nefesh flight on which R. Shalom and Dr. Tamar Rosner (and family) immigrated to Israel (link). I got in touch with them to see how they've been doing since arriving, particularly on the holidays. The short answer: Great. It seems the holidays have been a really inspiring experience that will hopefully last for a long time.

R. Rosner sent out two updates to his former congregants which, with his permission, I am posting below (with the names of some former congregants omitted to protect their privacy).

Rosh Hashanah update:
Click here to read more

Baruch Hashem, we are settling in here in Nofei Hashemesh, Israel. Our house has come together (a.c., appliances, emptying of some of the boxes), and we have been home for the last couple of shabasim. On our block, there are five families that have moved in, with hopefully a few more on the way in the coming weeks. It's very exciting to be involved in our new community, though there is construction going on around us (as there is in all of Israel). We are next door -- a 5 minute walk from the 2 other large anglo communities here in Beit Shemesh -- Nofei Aviv and Scheineld. They have been very welcoming to all of us -- many baalei chesed and machnisei orchim.

The kids are getting acclimated in their respective schools. The language is obviously the biggest challenge, but they are being good sports, bli ein hara, and little by little, it will get easier. The school has special services for new olim, including hours of ulpan 4 days a week, along with trying to have a buddy for each new oleh, helping them with the language and other work issues. Nothing unexpected, it'll just take time.

Our shul started parshas ki tetzei. We are now housed in a school at the top of our block. B"H, we have had a crowd each of the past few weeks, about 60-70 people in the mornings, as well as a nice showing at the shiurim (30 or so). We even have a few steady Israelis, who I'm sure wince, as they hear me give my derashos (or rather, derashot) in Hebrew, though all the shiurim are in English. I also already feel like I never left the US, in that B"H, we are crowded into our room in the school, and whenever someone walks in, we try to figure out where we can stuff another seat. In any case, it's very exciting to be here, and we feel that it a tremendous zechus to be able to build something here in Artzeinu Hakedosha.

Tamar has not started working yet, as she is still full time with the house and getting the kids settled. I am out early, once again, B"H, giving the daf, with a volunteer uploading after each shiur onto www.ProjectSinai.org. I am also in Yeshivat Reishit Yerushalayim for morning and afternoon seder, teaching both some of the shana alef and all of the shana bet. Thank God, it's going well.

Though it's been very hectic, we have tried not to lose the focus of where we are and why we came. Our house looks out onto the beautiful mountains of Shevet Dan. Last week, we made it to a bar mitzva at the Kotel. Last Friday, we had the zechus of driving our family to Kever Rachel for mincha. The government opened it up to cars this month, to see how it goes. It was very special and inspiring. We still find it hard to believe that we live about a half hour from Kever Rachel, and 40 minutes from the Kotel. Speaking of the Kotel, last week Avigayil (5th grade) had a tiyul to Yerushalayim, which included walking on the walls of the Old City, and late night selichos at the Kotel. Yehoshua (7th grade) has it next week, with a scheduled stop in Shaarei Chesed, to see Rav Shlomo Zalman's house. It's a real privilege to have such mekomos hakedoshim as destinations of the kids trips. We are looking forward to our first chag in Eretz Yisrael. and yes we are still holding two days Rosh Hashana, though Succos is a different story.

Succos Update:

Succos was great. One really feels that the entire country is involved in the chag. Before the chag, one could sense it in the air. Wherever you looked, people were buying sechach, daled minim, and getting ready for the yomtov.Yom tov itself was one spent with family and friends. We were in our shul for the first and last day (not days, but it wasn't so hard to switch that). The weather was mostly beautiful, a little hot some days. On Wednesday, we walked mamesh outside of our door, and hiked up the mountain (with Tamar's sister and family). it was great. Then off to Alon Shvut for a BBQ and then Modiin for a bat mitzvah BBQ. The kids had a great time. Thursday was a trip to Naot Kedumim, a national park, where they have a succa exhibit, bringing all the mishnayot succa to life -- higher than 20, shorter than 7, on a boat or a camel, in a haystack, and many others. It was fascinating. For Shabbat, we were in Chashmonaim with my family. On Sunday, we went to Pnei Kedem, in the Gush area, for their annual kite festival. Pnei Kedem is a yishuv of about 25 families, living in caravans for years already, and they run this festival, where literally hundreds of carloads of people come to participate. It was very memorable -- they are on top of a montain, so it's great wind for kites. On Hoshana Rabba night, I had the zechus of giving 2 shiurim in the Beit Shemesh area, and finally back home for Simchat Torah -- very leibedig, all of our families were very involved in hakafot. All in all, I hope that the chag remains a highlight for the kids throughout the year. People have said that the year revolves around the chagim, and we alreay feel that way. Now it's straight till Chanukah. The kids went back to school today, and as mentioned, each day hopefully is a little more Hebrew learned, and a little more class understood. Hope this gives you some update.

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Adam's Genealogies

Past posts of interest, regarding the similarities and differences of the genealogies of Seth and Cain: I, II

And see this essay by R. David Silverberg, quoting R. Amnon Bazak: link

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Parashah Roundup: Bereishis 5769

by Steve Brizel

[I just want to point out that the last Parashah Roundup marked the successful conclusion of a full year and this is the first in a new cycle. I congratulate Steve Brizel on his great accomplishment and wish him much success in the future. - Gil]

Adam I and II

Rav Soloveitchik zt"l discusses the two accounts of creation and specifically man's role in “The Lonely Man of Faith” (link), the religious definition of man, man's relationship to society, why man cannot be alone and the spiritual message of Breishis: link

R. Yitchak Etshalom discusses and reevaluates the two episodes of creation: link 1 (PDF), link 2 (PDF)

Click here to read moreDifferent Aspects of Breishis

R. Ephraim Buchwald reminds us that the creation of the world especially requires us to look for and utilize multiple levels of understanding the Torah: link

R. Michael Rosensweig and R Mayer Twersky underscore why Rashi began his commentary on Breishis with the famous question of R Yitchak with respect to the mitzvah of Kiddush HaChodesh: link 1, link 2

R. Zev Leff suggests that the importance of Rashi's initial comment is a reminder to us that observance of the Mitzvos is one of the keys to our continued legitmate claim to the Land of Israel: link

R. Aharon Lichtenstein suggests that Cain's personality was flawed both with respect to his relationship with God and his fellow man: link

R. Shlomo Riskin suggests that man's relationship with God and his fellow man are at the root of the expulsion from the Garden of Eden and the murder of Abel by Cain: link

R. Baruch Simon , based upon the Chasam Sofer, asks why Chavah was punished for adding a harchackah or chumrah: link (audio)

R. Yaakov Medan explains the severity of the punishment of the snake and why only man was given the ability to do teshuvah: link

R. Simcha Bunim of Peshischa, as prepared by R. Eliezer Kwass, explains how Adam and Eve were commanded to be vegetarians: link

R. David Horwitz explores the conflict between Cain and Abel and shows that, according to one view in Chazal, one descendant of Cain emerged and became Noah's wife: link

R. Jonathan Sacks urges us to remember that Cain's murder of Abel was a misguided act of violence under religious pretenses: link (PDF)

Man and Woman-Ezer Knegdo

R. Yissocher Frand, based upon the Netziv, explains why the best wife does not always say “yes” to her husband: link

From Adam to Noah

R. Dovid Gottlieb discusses the ten generations between Adam and Noah: link (audio)

R. Amnon Bazak explores and contrasts Chanoch with Noah and Avraham: link

Shabbos Kodesh

R. Asher Weiss discusses the role of the recitation of Vechulu in Kiddush on Friday night: link

R. Asher Brander suggests that if we look for God on a 24-6 basis during the week, then we will truly treasure Shabbos: link

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Announcements #059: FREE Winter Zman offered by WebYeshiva

FREE Winter Zman offered by WebYeshiva. Don't Miss This Great Learning Opportunity!

In honor of our second year of operation, WebYeshiva will be offering a completely FREE Winter Zman that begins November 2nd and runs until March 26th 2009.

WebYeshiva is adding a variety of new shiurim on different topics in addition to our existing classes. Forty-one different shiurim will be given numerous times throughout the week, with something for students on every level and learning background.

We have a shiur at a time that is convenient for you.

In addition to our main offerings of ongoing classes in Gemara (Messechet Sanhedrin), Chumash, Machshava and Halacha at various times throughout the week, WebYeshiva has added a variety of once a week courses including:

• Ask the Rosh Yeshiva
• Practical Kashrut
• The Meaning and Significance of Prophecy
• Israel, Repentance, and the Servant of God: Explorations in the Thought of Rabbi Soloveitchik
• Understanding the Depth of Chassidut
• Overview of Rambam's Sefer Madda
• Introduction to Jewish Philosophy
• Beit HaMikdash: The Time, The Place and The Avoda
• Sefer Shmuel

Click here to view the Winter Zman schedule.
Click here to view the course descriptions.

Click here to register.


(Announce your simchah or Torah lectures by clicking on the button in the top right corner of Hirhurim. See here for readership statistics and here for instructions on buying an announcement.)

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Sukkos, From Whence II

Following up on this post (link), I saw that Nehama Leibowitz (New Studies in Vayikra, vol.2 pp. 474-475) quotes an interesting approach from Mendelssohn's Bi'ur (in a comment written by R. Naphtali Hirz Wessely). The key passage underlying the explanation is
Ex. 13:20-21:

ויסעו מסכת ויחנו באתם בקצה המדבר. ויהוה הלך לפניהם יומם בעמוד ענן לנחתם הדרך ולילה בעמוד אש להאיר להם ללכת יומם ולילה. לא ימיש עמוד הענן יומם ועמוד האש לילה לפני העם.

So they took their journey from Succoth and camped in Etham at the edge of the wilderness. And the Lord went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night. He did not take away the pillar of cloud by day or the pillar of fire by night from before the people.

Click here to read moreOn the first night of the Exodus, before they crossed the Reed Sea, the Jewish people went to the city of Sukkos (Succoth). Immediately after they left, the pillar of cloud (the "clouds of glory") guided them and continued to do so throughout their stay in the desert.

R. Wessely suggests that at that initial period during the Exodus, the Jews were not in a city named Sukkos but rather they stayed in booths (sukkos). Perhaps those booths were already there from an abandoned army camp. Afterwards, they traveled under the protection of the "clouds of glory" and lived in tents.

The debate between R. Eliezer and R. Akiva was over whether the sukkos we use on the holiday is intended to represent that short period during the Exodus when they lived in actual sukkos or the entire stay in the desert when they were protected by the "clouds of glory".

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Happy Holiday

I. The Issue

It is common in Israel for many people to greet each other on Purim and Chanukah (and Israel Independence Day) with "Chag Samei'ach" (Happy Holiday). There is a reason to oppose this practice, based on a halakhah regarding Shemini Atzeres. I'll try to explain the reason for the objection and why I think it doesn't apply.

Click here to read moreII. The Objection

The Shulchan Arukh (Orach Chaim 668:1) writes that in the prayers we refer to Shemini Atzeres as "Yom Shemini Chag Ha-Atzeres". The Rema writes that the Ashkenazic practice is different, to say "Yom Shemini Atzeres Ha-Chag". The reason he gives for this is that the other way implies that Shemini Atzeres is a "chag" in the technical sense of having a chagigah sacrifice, which is not correct. Therefore, rather than call the day a "chag", we should refer to it as the end (atzeres) of Sukkos, which is a "chag". (The Vilna Gaon [Ma'aseh Rav, no. 268] follows the vast majority of medieval authorities who support the first version and not the Rema's.)

However, the Pri Megadim (ad loc., Mishbetzos Zahav 1) disagrees with the Rema and says that both ways can be understood as implying that Shemini Atzeres is the end of Sukkos, which is a "chag". And, indeed, the Maharil explicitly adopts the Shulchan Arukh's way of saying it but explains it as the Pri Megadim does. However, the Pri Megadim adds that we should keep the phrase "Shemini Atzeres" connected and uninterrupted, like it is in the Torah. (He also says that we should say "Atzeres" and not "Ha-Atzeres", but I have never seen a prayerbook that has it that way.)

According to the Rema and Pri Megadim (and many others), we have to be careful to not refer to Shemini Atzeres as a "chag" because it lacks a chagigah sacrifice. If that is the case, then we should also make sure not to call Purim (and other days) a "chag" because it also doesn't have a chagigah sacrifice. Hence the objection to the greeting "chag samei'ach" on days that are not technically chag.

The Bekhor Shor (Sukkah 46b) and Birkei Yosef (Orach Chaim 668:1) bring many proofs that the Talmud understood Shemini Atzeres as being considered a "chag" despite its not having a chagigah sacrifice. If they are correct, then the Rema's objection falls away (although the Pri Megadim's remains). However, this does not necessarily mean that the greeting is appropriate. Just because the Torah called Shemini Atzeres a "chag" doesn't mean that any day can be called one; it is, after all, still a full-fledged holiday.

III. The Counterargument

Despite all this, I don't think that this objection is convincing. The Shulchan Arukh (Yoreh Deah 220:20) rules, based on a Yerushalmi, that someone who vows not to have wine on "chag" is not allowed to drink it even on Shemini Atzeres. The Taz (ad loc. 15) writes that this is not relevant to our discussion of whether Shemini Atzeres because vows follow colloquial language (leshon benei adam). Even if Shemini Atzeres is not technically considered a "chag", if people regularly call it one then in a vow it is considered a "chag". The language of prayer, however, is different and cannot follow colloquial usage.

In addition to the obvious, what we see from this Taz is that there is no objection to calling Shemini Atzeres a "chag" even if it is not technically one, as long as you don't do it in prayer (the Taz certainly disagrees with the Bekhor Shor quoted above). If so, there should also be no objection to calling Purim (and other days) a "chag", by saying "chag samei'ach", if that is the colloquial usage. Like with vows and Shemini Atzeres, it should not matter whether or not a chagigah sacrifice is brought on that day. It is all a matter of common usage.

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YCT Statement

I received the following from a member of the faculty of Yeshiva Chovevei Torah. Writing something like this about one of your students has got to be very painful and the kind of thing you only do after every other avenue has been exhausted:

Rabbi Darren Kleinberg was ordained as a rabbi by Yeshivat Chovevei Torah, an Orthodox rabbinical school, in June 2004. Since then, he has been engaged in many positive endeavors as a rabbi on behalf of the Jewish people. However, recently, Rabbi Kleinberg has participated on a non-halakhic beit din for conversion. This violates the standards and principles of Yeshivat Chovevei Torah and YCT categorically rejects this action. Rabbi Kleinberg's statements and actions should not be assumed to be representative of YCT's positions and principles.

Rabbi Avi Weiss
Founder and President

Rabbi Dov Linzer
Rosh HaYeshiva and Dean

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Simchat Torah

History, Halacha, and Minhag

By: Rabbi Ari Enkin

The evolution of Simchat Torah as part of the Shemini Atzeret celebrations first originated in Babylon and was not even observed in Israel until the end of the Gaonic period. For Babylonian Jewry, Simchat Torah was the celebration of the completion of the annual Torah reading cycle. The Torah had been divided up into 54 separate parshiot, with a different parsha (and sometimes two at a time) being read every Shabbat, thereby completing the entire Torah each year.[1]

Simchat Torah was first referred to as "Yom Habracha", adapting this name from the final parsha of the Torah, "Vezot Habracha". It appears that the name "Simchat Torah" only arrived much later, likely originating in Spain, of all places. It was also referred to as "Yom Hasiyum" (The Day of Completion) in some regions. None of these names, however, nor any discussion of specific Simchat Torah festivities or customs is mentioned mentioned anywhere in the Talmud, where the day is simply referred to as an extension of Shemini Atzeret.

Click here to read moreIn the Land of Israel, the Torah was only completed every three or three and a half years. As such, the Simchat Torah celebrations were always held on different dates each time the Torah had been completed, whenever that would be. Originally, Simchat Torah was simply celebrated with a festive meal in honor of the Torah's completion. Even the current univeral custom to immediately begin reading the Torah from the beginning once it is concluded only arrived much later, as well. Simchat Torah is the only holiday where the day's Torah reading has no connection to its Biblical (Shemini Atzeret) roots.

The custom of dancing Hakafot is first documented as occurring in Tzfat, in the late sixteenth century. Although universal practice today is to conduct seven hakafot, original customs included conducting only one, three, or six hakafot. The Hakafot, dancing around the Bima with the Torah scrolls, was adapted from the Hoshana Rabba custom of circling the bima seven times with one's lulav and etrog. Hakafot are generally done on Simchat Torah night and then repeated again the next morning, though there are communities which conduct Hakafot again at Mincha, as well as the night following the conclusion of the holiday. The individual who receives the final Aliya of the Torah is referred to as the "Chatan Torah". It is interesting to note that this title is actually a corruption of the orignial name for this Aliya, which is "Chatam Torah" (the one who seals/concludes the Torah).

There are a number of intriguing customs which the many different communities of the Diaspora traditionally observe(d) on Simchat Torah. There was once a custom to dance the Hakafot while holding candles, symbolizing the verse "Ner Mitzva V'torah Or" (The candle is the mitzva and the Torah is the light). In Worms, the Simchat Torah Hakafot used to take place around bonfires. In many other Ashkenazi communities as well, there were additional games and rituals which involved fire, including the setting off of firecrackers.

Of questionable halachic practice was the custom in some communities to hire non-Jews to play musical instruments as part of the Simchat Torah celebrations. It also may just be that today's permissive approach to dancing on Shabbat, seemingly forbidden by normative halacha, evolved due to it's adaptation from the Simchat Torah festivities. Indeed, it seems that dancing on Shabbat or Yom Tov was unheard of until the canonization of Simchat Torah. The Simchat Torah mid-davening Kiddush is an ancient Ashkenazi practice which is why the Birkat Kohanim is performed at Shacharit, not at Mussaf, lest the Kohanim become intoxicated at the Kiddush.

Women have always carved out for themselves a noble status as part of the Simchat Torah festivities, as well. It was often the women who would decorate the Torah scrolls in advance of Simchat Torah. They would also auction off among themselves the opportuntiy to throw candies on the men who would be receiving Aliyot on the holiday as well as the priveledge of being able to sweep the floors of the synagogue throughout the year. Wives of the "Chatanei Torah" were refereed to as the "Kallot Torah". There were communities which permitted the women to observe the Simchat Torah festivities in the men's section. It seems that it was once universal custom to ensure that the women would have the opportunity to kiss the Torah on Simchat Torah.

Of course children feature prominently in the Simchat Torah customs, as well. The custom of calling every child for an Aliya has become universal, and in some communities they would even read their Aliya themselves. Originally, it was only children above the age of six or seven who would receive Aliyot. In some communities children would be called to the Torah individually, while in others there was one large "group Aliya" for all the children of the congregation, as is the common custom today. Flags are distributed to children to wave and strut. It is explained that the flags are reminiscent of each of the Tribes of Israel which would be led by their flag. These flags, decorated with pictures of the Torah, also represent that the Torah is our weapon in spiritual warfare. There are usually other pictures and designs which are printed on the Simchat Torah flags as well, each representing another theme in Torah study or mitzva observance.

On Simchat Torah children would burn the schach which had been used for Sukkot. It is also customary for the adults to randomly throw candies and even fruit in the synagogue in order to have the children scramble for them and await their launch. This was likely an effort to keep the children awake and interested throughout the day's festivities. It may just be that the common custom to dance with children upon one's shoulders is meant to be reminiscent of the mitzva of "Reiya". Similarly, it is taught that the custom of welcoming women and children to take part in the Simchat Torah festivities was intended to recall the mitzva of "Hakhel" where the entire nation would come together as one.

There is a widespread custom to read the Torah on the night of Simchat Torah. Historically, however, there were congregations which never adapted this custom out of consideration for the halachic opinions which teach that a public Torah reading, or even Torah study, should never take place at night. As somewhat of a compromise approach, there were congregations that would read the Torah but omit the opening and closing blessings of the Aliyot in deference to this view. Children would frequently be called for Aliyot at this nighttime reading just as they are called today for the daytime one. Congregations which do read the Torah at night read either three or five Aliyot from "V'zot Habracha".


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[1] As this chapter is gleaned entirely from the many pages of Toldot Hag Simchat Torah, by R. Avraham Yaari, individual references have been omitted. For those unfamiliar, Toldat Hag Simchat Torah is simply "the everything" to do about the holiday. A must read.

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Parashah Roundup: Vezos Ha-Berakhah/Sinchas Torah 5769

by Steve Brizel

Hoshanah Rabbah

Rav Soloveitchik zt"l discusses Hoshanah Rabbah: link

R. Ephraim Buchwald investigates the judgment that is rendered on Hoshanah Rabbah: link

R. Yehoshua Grunstein explores the Minhagim associated with Hoshana Rabbah: link (audio)

Click here to read moreShemini Atzeres

R. Herschel Schachter emphasizes that the theme of Shemini Atzeres and Simchas Torah is the unique relationship of the Jewish People with God which is maintained by Torah study and which complements and enhances the simcha of both Shemini Atzeres and Simchas Torah: link

R. Michael Rosensweig explains why the Simcha of Shemini Atzeres is both part of Sukkos and an independent Chag: link

Simchas Torah

R. Asher Weiss discusses the Mitzvah of Talmud Torah and Ameilus BaTorah: link

R. Shlomo Riskin tellls us why noone knows the location of the burial of Moshe Rabbeinu: link

R. Avraham Gordimer reminds us that the message of Simchas Torah is that once we have gone through the Yamim Noraim and Sukkos, we maintain our relationship with God via Torah study: link (audio)

R. Assaf Bednarsh explores the evolution and development of Krias HaTorah and Simchas Torah: link (audio)

R. Larry Rothwachs discusses standing on Simchas Torah for Hakafos: link 1 (audio), link 2 (PDF)

Vezos HaBracha

R. Yitzchak Etshalom compares the blessings of Moses and Jacob in Parshas Vayechi: link

The Shem MiShmuel, as prepared by R. Eliezer Kwass, asks why we conclude the yearly cycle of Krias HaTorah on Simchas Torah: link

R. Yissocher Frand explains why the Torah is a morasha, and not a yerushah: link

R. Yitzchok Adlerstein, based upon the Nesivos Shalom's insights into Rashi, explores the unique relationship between God and Moses: link

R. Jonathan Sacks, based upon a recently published manuscript of Pitron Torah, reminds us that the Torah is the heritage of the Jewish People, regardless of the fact that other faith communities also took from the words written in the Torah: link (PDF)

R. Avraham Gordimer explains why this Parsha constitutes the sealing of the Torah: link (audio)

R. David Horwitz, based upon the Kli Yakar, explains that Moshe's blessing for the Leviites was that his life, serve as an atonement for Yaakov Avinu's curse of Levi for failing to control his anger: link (audio)

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Sukkos, From Whence?

The Torah (Lev. 23:43) tells us that the reason we live in sukkos (booths) over the holiday is so that future generations will know that God housed us in sukkos when He took us out of Egypt. However, it is interesting to note that the Torah repeatedly refers to the homes in the desert as "tents" rather than booths (e.g. Deut. 5:27, 16:7).

This point, which was brought to my attention by R. Yehuda Henkin (cited below), might explain what prompted R. Eliezer (Sukkah 11b) to make the otherwise audacious statement that by "sukkos", the Torah meant the "clouds of glory" that surrounded the Jewish people in the desert. Perhaps he moved away from the plain meaning of "sukkos" because there is no evidence that the Jews lived in sukkos in the desert. But according to R. Akiva, who maintained the plain meaning, we are still left wondering: What sukkos?

Click here to read moreOne possible resolution to this discrepancy is that offered by the Rokei'ach (no. 219). He suggests that the Jews lived in sukkos while attacking enemies and conquering the land of Israel (e.g. 2 Sam. 11:11). When they were engaged in war they specifically needed divine protection (and until they were fully settled in Israel it was still called the period of the Exodus from Egypt).

He adds that this also explains the engimatic statement in Nehemiah 8:17: "And all the congregation of those who came back out of the captivity made sukkos and lived in the sukkos, for since the days of Joshua the son of Nun until that day the children of Israel had not done so." Is it really plausible that in the days of King David and King Solomon they didn't observe this mitzvah? The commentators offer numerous suggestions but the Rokei'ach explains based on the above: When the Jews were conquering the land, they did not yet have permanent homes and courtyards in which to make sukkos. Therefore, many people had to join together in communal sukkos. Similarly, in the time of Ezra they had not yet rebuilt many homes and courtyards so people had to eat together in communal sukkos, which had not been done since the time of Joshua's conquering of the land.

However, R. Yehuda Henkin (Bnei Banim, vol. 2. Chibah Yeseirah to Lev. 23:43; New Interpretations on the Parsha, pp. 182-183) points out that the command to live in sukkos and the explanation for it were given at the beginning of the stay in the desert while the conquering of the land began in the fortieth. How could they be commanded to remember something that would not happen for another (approximately) forty years?

Instead, R. Henkin suggests that the Jews lived in sukkos during the week they received the Torah. Normally in the desert they lived in tents but for that one week they left their homes and lived in sukkos. That is why the Torah (Deut. 5:27) had to tell them, after the giving of the Torah, to return to their tents. According to the opinion that the Torah was given on the seventh of the month of Sivan, it turns out that the Jews lived in the sukkos for exactly one week. This can explain why we do the same for a seven-day holiday every year (and why we celebrate Simchas Torah right afterwards).

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Talking About Flipping Out

In a little over a week, on Sunday, Oct. 26th at 10am Eastern, Torah In Motion will be conducting an online discussion of the book Flipping Out?: "Beyond Flipping Out - An On-Line Panel Discussion".

Dr. Chaim Waxman, Dr. Dan Jacobson, Dr. Shalom Berger and I will be discussing the book with Dr. Elliott Malamet. We will be articulating specifically some of the ramifications of the "Year in Israel" both for the student and for the Orthodox community back in North America, perhaps going beyond the book in answering questions and offering detailed opinions.

Watch, listen and ask questions through the e-TiM technology. But you must register in advance: link.

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Audio Roundup XIV

by Joel Rich

Dr. Jacob Katz - 19th Century Lithuania: Scholarship & Rabbinate: link

Fascinating discussion of the changes in Rabbinic authority in late 18th, early 19th century Europe. The erosion of government support and public opinion combined to undermine the orthodox rabbinate’s fiat power and brought about sweeping changes. “Political” halacha discussed as well.

Rabbi H Schachter - Gender Separation in Halacha: link

Click here to read moreAl Tarbeh Sicha im ha'isha (don't talk a lot to women) implies some amount of societal measure. (me – define society – host?; my haarah - don't talk a lot period) Mixed seating at weddings was common but now R’ Schachter advises against due to difference in how isha participate (violent dancing implies sweating). Discusses handshaking, mixed seating at Shiurim. He seems to prefer limited interaction, no first names, minimal discussion at table (but don’t appear crazy). Interesting quote from the Chazon Ish – abstract halacha is comparatively easy compared to practical application. Bottom line – in times of extreme pritzut need counterweight.

Rabbi Chaim Loike - Shechita and Kapparos: link

Great discussion moving from Kapparot to bird Kashrut (lots of detail) to communal mesora differences to general Shechita and then to Kashrut of locusts!

Rabbi J J Schacter - Reflections on Yom Ha-Din: Why Do the Righteous Suffer?: link

Traditional explanations of why bad things happen to good people 1) don’t know who is really Tzaddik 2) all works out with olam haba 3) only those who can take it and improve are tested 4) Yissurin shel ahava (hardships of love).

He adds a quote from Robert Frost implying just desserts don’t necessarily equal what we get, we need some uncertainty – like on the one hand we’re not sure of the definition of a Yebbabah for shofar yet we are Yodei (knowers of) Truah – which Rashi interprets as Chibah (we know we have a close relationship – this is the goal).

Reb Daniel Klein - "Are You a Descendent of The Tosfos Yomtov? Did You Know to Fast Last Tuesday?": link

History of the tosfot Yom Tov’s brush with death and commandment to his descendants to celebrate the day of his salvation. A little on sources on binding future generations (more would have been better imho).

Rabbi Elchanan Adler - Piyut: link

Worthwhile listening. Piyut comes from the greek for song (hmmm – who would have done that? Chazal! Oh, never mind). Discusses authors and how the piyutim became part of prayer in some cases (Tikanta Shabbat). Issues of vocabulary and grammar mangling for poetic purposes as well as hefsek (interruptions) and bakashot (requests) at wrong points. Difficult allusions also an issue. R’YBS on responsive readings indicating davar shebikidusha.

Elul? - Rabbi Yonatan Kaganoff: link

Elul talk – wake up and get on the right train!

Rabbi K Brander - Tekiat Shofar/Sisra's Mother: link

Tekiot d’Myushav = for individual; d’mumad = for community (quoting R’YBS or Iyov’s “sin” – caring for his family but not his community). Interesting alternative explanation of why Sisra’s mom was picked for 100 Kolot (hmmm – weren’t they blowing shofar before that – see next comment) = she realized her son had no spiritual clothes. Discussion of difference of opinion between R’Hai Gaon and Rambam on why we blow different sounds for Shofar (is it a conformed approach of various acceptable sounds or because of forgetting the correct sound?) Also, R’YBS on the specific sound requirements. Nice alternative spin on Sarah’s crying after the akeidah – concern that Yitzchak hadn’t lived up to his potential.

Mrs. Rivka Kahan - Sin and Redemption: How the Sins in Humash Shaped Judaism: link

Every sin (in chumash) has a positive response to overcome and redirect (except mraglim).

Rabbi Hershel Schachter - Yom Kippur: Fasting, eating,and its nature: link

Discussion of kids fasting, how much and when can you eat, medication. General Goal - Get close to HKB”H. Interesting point – Mishnoh Brurah only quoted achronim quoted in sefer pitchei tshuvah.

Rabbi Yehoshua Posen -Take an ‘Interest’ in Your Mortgage: link

Discussion of common problem situations such as using someone else’s credit and repaying through them, buying house with mortgage for someone else…Heter Iska as well.

Rabbi Baruch Simon - Vayeilech Moshe: Man as a Holech: link

Mussar from Moshe Rabbeinu – be an anav, take small steps but always keep going, always make the effort, care for your community.

Erev Shabbat Parshat Vayelech - Shabbat Shuva, by Rav Yonatan Snowbell with Rav Binyamin Tabory on R. Velvel - The Brisker Rav z"l: link

Thoughts on tshuva and a bio of the Brisker Rav. This is a weekly series.

Rabbi B Tabory - Yom Kippur Maariv: same link as above

Includes discussion of saying hashem hu haelokim etc. at conclusion of Neilah. After some standard explanations, a great one of why we say Whu rachum that night – did we really mean Lshana haba byerushalayim?

Rabbi Hanan Balk/The Cosmic Significance of the Akeida:Ten Questions, One Solution: link

Explanation of the akeida as a Tikkun for the sin of Adam and Chava.

Rabbi Hershel Schachter - Security, Privacy & Surveillance: link

Discussion of video security cameras, the right to privacy and the cherem of rabbeinu Gershom concerning reading mail being a strengthening of an already existing prohibition.

Orthodoxy 2018: An Orthodox World, An Optimistic Future: link

Sitting around the dining room table with Michael Fragin and Esther Jungreis, Steve Savitsky speaks about the prohibitive costs of tuition and avenues to tkae to address the issue, as well as the great optimism for the future.

Challenges facing the modern orthodox community:
1. schools – try to get some public financing
2. homes – try to encourage “out of town”
3. disaffected youth – try to reach
4. kiruv – try to do
5. intermarriage – no

Rabbi Yona Reiss - Teshuva as Liberation: The Joy of Being Only Human: link

Tshuva – my take – to err is human (as created by God) to forgive is divine (if human’s do their part of the process).

Rabbi Baruch Simon - Mitzvas Sukkah: A Reminder to Never Forget Hashem: link

Interesting Meshech Chachma stating that anywhere the pasuk says Ani hashem Elokeichem it implies adnut and thus for that mitzvah we say machshava eino mitztaref [good intentions equal act] (chatam sofer disagrees) – example sukkah, shofar. Bottom line – do, don’t just think.

Rabbi Zvi Sobolofsky - Sleeping in the Sukkah: link

Not sleeping in the sukkah excuses
1. Rama – blame it on the wives
2. Others – Mitztaer (without wives)
3. Still others – baby it’s cold outside.
Day napping may have fewer excuses.

Rabbi Avraham Lubarsky - Machshava on Rosh Hashanah: link

Mussar – no mention of sealing etc. on Rosh Hashana because goal is to see your potential/possibilities. In this version the Netziv would have been a carpenter, not a shoemaker (hmmm – who were famous carpenters?)

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The Four Divine Species

The midrash (Vayikra Rabbah 30:9) offers a startling and puzzling commentary on the four species that we take on Sukkos (esrog, lulav, etc.). I'd like to suggest an interpretation that is inspired by, but significantly different from, the ideas of R. Zvi Dov Kanotopsky in his amazing book of holiday sermons, Rejoice In Your Festivals (p. 187ff.).

The midrash bases its comments on Lev. 23:40: "And you should take for yourselves on the first day the fruit of goodly trees (esrog), branches of palm trees (lulav), and boughs of thick trees (hadassim), and willows of the brook (aravos)." The midrash says:

"The fruit of goodly trees" (esrog) -- this is God, about whom it is written "With glory and majesty You are clothed" (Ps. 104:1).

Click here to read more"Branches of palm trees" (lulav) -- this is God, about whom it is written "The righteous will blossom like the palm tree" (Ps. 92:13).

"Boughs of thick trees" (hadassim) -- this is God, about whom it is written "He was standing among the myrtles" (Zech. 1:8).

"Willows of the brook" (aravos) -- this is God, about whom it is written "Extol Him who rides the clouds, whose name is the Lord" (Ps. 68:5).

It is difficult to understand how these four species of plants can all represent God. I'd like to suggest that rather than implying something about God, each of these four species represents a method of discovering God -- whether through formal proofs, arguments or simple open-eyed observation.

1. The esrog is a beautiful fruit and the verse quoted above refers to the beauty or majesty of God. This refers to the Teleological (or Design) Argument, the idea of looking at the beauty and complexity of the world and seeing in it the implication that someone must have created it.


2. The lulav is a palm branch and the associated verse teaches about the origins of righteous -- like a palm tree and everything else, they grow from a seed and blossom. This hints to the Cosmological Argument, in which you look at what currently exists and question what caused or created it. This series of questions eventually leads you to a First Cause or Creator, namely God.


3. As R. Kanotopsky points out (p. 192), the verse associated with hadassim refers to God's punishing the wicked while protecting His hadassim, i.e. the righteous of His people, Israel. This refers to the Argument from a Miracle, i.e. history -- looking to the survival of the Jewish people throughout its long and turbulent exile and finding that God is the most plausible explanation for this historical phemonenon.


4. R. Kanotopsky (ibid.) explains the verse associated with aravos as hinting to God's clouds of glory, i.e. His revelation and giving of the Torah. This refers to the Argument from Revelation. The immediate experience of God's presence and the historical memory of that event serves many as the greatest argument for God's existence.

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