Friday, January 30, 2009

Seforim Sale

9:54 AM Gil Student

The SOY Seforim Sale begins this Sunday night at YU (calendar). Here is a list of some books that you will be able to find there. Note that you can search the catalog and order online here: link:
  • In the Footsteps of the Kuzari vols. 1 & 2 by Prof. Shalom Rosenberg (vol. 1, vol. 2).

    A compelling formulation of a contemporary worldview, with the Kuzari as its starting point.



      Interview with Prof. Rosenberg:
      link (audio)




  • A Philosophy of Mitzvot by R. Dr. Gersion Appel (link)

    The most organized and in-depth analysis of Sefer Ha-Chinukh written to date, and by a master of Torah and medieval philosophy.

  • Flipping Out? Myth or Fact: The Impact of the “Year in Israel” by Shalom Z. Berger, Daniel Jacobson and Chaim I. Waxman (link)

    The only book available about this important aspect of our community.


  • Other books from Yashar: link

  • The Seder Night: An Exalted Evening - The Passover Haggadah by R. Joseph B. Soloveitchik, edited by R. Menachem Genack (link)

    I spoke with Bernie Scharfstein and R. Genack, and the book will be available at the Seforim Sale!


  • And From There You Shall Seek - UVikkashtem Misham by R. Joseph B. Soloveitchik (link)

    Quite possibly Rav Soloveitchik's most important work and the English translation is extremely well done.


  • Divine Footsteps: Chesed and the Jewish Soul by R. Daniel Z Feldman

    Aside from being a good friend of mine, the author is simply a force of nature. This book is another masterpiece of lomdus and clarity.


Thursday, January 29, 2009

Latest Issue of Commentator

11:02 PM Gil Student


Understanding Christian Zionists

10:04 PM Gil Student

There has been a longstanding debate in the Jewish community over how suspicious, if at all, we should be of Christian support for Israel (link). A new book has led me to rethink my position on this, and to ultimately confirm me in my view that we should be cautiously accepting of this support. Dr. Stephen Spector conducted extensive research for his book, Evangelicals and Israel: The Story of American Christian Zionism, to the point that the reviewer of the book in Christianity Today wrote: "I have looked carefully at his list of interviewees and I cannot think of a single individual of any importance in Christian Zionist ranks whom he has not spoken to" (link). Additionally, he checked the written record carefully, occasionally pointing out where interviewees were wrong about trends and imprecise about their own views.

Click here to read moreOne of Spector's main points is that the Evangelical world is not monolithic. This seemingly obvious fact was totally lost on me until I read the book. Spector divides the Evangelicals into three camps: traditionalists, centrists and modernists (pp. 41-43). While the traditionalists get a lot of press for politically incorrect statements, centrists and modernists together consist of the majority of Evangelical Christians in the US today. Additionally, even among the traditionalists, there is a spectrum of views on theology and politics.

The issue that most interested me was why Evangelicals support Israel, and this is a main theme throughout the book. The bottom line is that it varies, and that most people have multiple reasons. Included among them is a view of the "End of Days" scenario that involves Jews returning to Israel. This scares some Jews, although I'm not sure why because I don't really care what they believe. However, as Spector discusses at length, this is not a majority theological view. Other reasons include the biblical promise that whoever blesses the Jews will be blessed by God (Gen. 12:3). There is also the political aspect of supporting a democracy, a response to terrorism, a fondness for the Jewish beginnings of Christianity, and other reasons.

What really concerns me is whether these Christian Zionists want to convert Jews -- not whether they believe that Jews will eventually convert but whether they intend to bring it about. Some do but most sophisticated Christian Zionists realize how offputting this is to Jews and do not actively proselytize. Or at least they try not to. Spector seems to say that many Evangelicals simply can't help but proselytize because it is such a core aspect of their personalities and how they relate to other people. It just comes out. He tells the story of a church he visited, along with a representative of the Israeli government. The pastor told the congregation multiple times not to proselytize to the Jewish visitors but then blessed Spector in the name of Jesus and told him to get his messiah quickly (pp. 192-196). Again, a sophisticated and experienced Christian Zionist will know not to speak that way to a Jew. But most are neither sophisticated nor experienced, and end up acting offensively like that. Perhaps we should just grow thicker skin, but two thousand years of oppression in the name of Jesus are hard to simply wave away.

And then there are the Christian Zionists who are actively proselytizing among Jews. They are the ones who worry me and they do exist, even if they are a minority.

This book is essential reading for understanding the dynamics of Christian Zionism. However, it necessarily contains extensive discussion of Christian theology that is inappropriate for most Jews. Ask your rabbi before reading it.


Raisin Advisory

3:16 PM Gil Student

From the OU Kosher website (link):
OU Public Advisory regarding raisins

The OU has long maintained that raisins packed and stored under normal industry conditions do not pose a halachic infestation concern and may be consumed without further checking on the part of the consumer.

Recent public reporting of widespread infestation in packaged raisins has led the OU to reexamine its prior held position vis-à-vis raisins. Following careful investigation, extensive testing and consultation with our Halachic authorities, the OU upholds its original position that raisins, when stored under normal conditions (cool, dry and clean environments) do not require checking for the presence of worms or insects. (עיין בט"ז יו"ד פד, יב)

Many food items, when packed or stored in warm, moist or unclean environments should be avoided until fully checked for the presence of insects, particularly when exhibiting telltale signs of infestation (webbing, insect feeding damage).
(emphasis added)


Battle of the Religions

10:00 AM Gil Student

In the past, I have quoted on occasion from my teacher R. Dr. Yitzchak Meir Goodman's two volumes commentaries on Genesis and Exodus (link). His writings contain collections of derush from a wide variety of commentaries, with an occasional insight of his own. Although a student of R. Joseph B. Soloveitchik, R. Goodman does not limit his sight to a single ideological stream but draws from a wide spectrum of scholars who provide beautiful explanations in the style of traditional midrashic exposition.

R. Goodman recently completed all five books of the Torah and the complete set has been published under the title Great Torah Lights from Great Torah Minds. What follows is a thought from the book on this week's Torah portion (vol. 2, pp. 87-88):
Click here to read more
Pharaoh's Amazing Patience

...and he went out from Pharaoh in a fury... (Shemos 11:8)

As we examine the lengthy confrontation between Moshe/Aharon and Pharaoh -- a cruel tyrant -- we should be struck by a powerful question: How could Pharaoh accept all these humiliations and pain and not call out, "Off with their heads!"? Since he did not yield and accept Moshe's demands, what stopped him from ordering their execution? In our verse, he warns Moshe not to see him again or he will die -- why not right then and there?

There appears to be only one logical answer. From the start Pharaoh recognized that in this confrontation lay a great challenge -- the gods of Egypt versus the God of Israel. (As we read in their first meeting, when Moshe spoke in the name of our God with the Hebrew pronunciation, Pharaoh declared that he, who worshipped many gods, had never heard of such a God.) Hence, from the beginning, this battle of wills had to be played out fairly. It would have been a most inglorious way of "winning" this clash of philosophies by simply eliminating the spokesmen from the other side. Pharaoh's ultimate goal was to win this theological battle and then to kill Moshe and Aharon.

Rav Eliyahu Meir Bloch, פניני דעת

This analysis can be supported by noting a comment attributed to Rav Menachem Mendel of Kotzk (and others) on the verse found later during the plague of the firstborn (Shemos 12:30): "And Pharaoh arose at night, he and all his servants and all Egypt, and there was a great outcry...." Why is all this detail needed? Why not simply say that all of Egypt arose that night when the firstborn died at the stroke of midnight? The point is to note Pharaoh's amazing callousness. Although he heard Moshe's warning that every firstborn would die, including his own heir to the throne, he calmly went to bed, entirely unconcerned. While Rav Menachem Mendel takes this as an indication of callous cruelty, Rav Bloch's explanation may lead in a somewhat different direction. Throughout the nine plagues, some of which his magicians had been able to match, Pharaoh continued to hold to his conviction that Moshe was simply a superior magician. While he had an interesting bag of tricks, there was absolutely no way he could accomplish the preposterous threat of all bechorim [firstborns] dying in their beds at the stroke of midnight. Pharaoh went to sleep comfortably convinced that in the morning he would have called Moshe's wild bluff and proved the power of his gods. Then he would have exultantly executed Moshe and Aharon, giving him the ultimate victory in this confrontation.


Lashon Ha-Ra and Newspapers II

9:47 AM Gil Student

Following up on this post (link), Zev Eleff was kind enough to send his article on this topic (below). A commenter also provided a link to an article by Dr. Steven Oppenheimer titled "Journalism, Controversy, and Responsibility: halachic Analysis" from the Journal of Halacha and Contemporary Society (No. 41, Spring 2001): link

lashonhara-eleff


Wednesday, January 28, 2009

Audio Roundup XXVII

9:33 PM Gil Student

by Joel Rich

Coming Attractions: Next Issue – Your Comments and My Reaction!

  • RIETS Rabbinic Alumni - What the Rabbi Needs to Know about the Current Financial Crisis: link 1, link 2


    • A two part series on the Rabbinic role in the current financial crisis (not that they caused it or know exactly why it happened).
    Future Economic Prognosis – IMHO skip – your guess is just as good
    Legal Analysis – Set up network of professionals in all relevant disciplines to help out
    Smart Tzedaka – Teach ‘em how to fish rather than giving them fish (Charities such as Ezra, Paamonim, L’man achai)
    Some specific issues of interest :
    Click here to read moreTuition crisis – how to fund schools and how much should come from parents, grandparents, etc.
    Rabbi’s job security (me - & compensation) as an issue when advising individual and community.
    Shidduchim – what are reasonable financial expectations of the various parties (now and into the future), what about prior commitments that can’t be funded?

    Pressures on M.O. Kids – based on parents’ fantasies and communal expectations (me – what, you mean you really can’t have it all???).

    Bottom Line – Use this as an opportunity to re-evaluate and redefine priorities (e.g. dinner honorees, bountitude of smachot…)

    And on that bottom line, a note to avi mori v’rabbi ZLL’’HH (if the psak is that meitim yodim) – Thank you, hamevin yavin - not that you ever liked rock music but I think this would say it all :
    Now I understand
    What you tried to say to me
    How you suffered for your sanity
    How you tried to set them free
    They would not listen they're not listening still
    Perhaps they'll listen now (Perhaps they never will)

    (Don Mclean)

  • Rav JB Soloveitchik - Appointment of a King: link

    According to the Rambam in sefer hamitzvot the role of the king includes being a unifier of Jewish people. The king reflects the joys and sorrow of each member of the community.

    Especially worthwhile listening to the middle where R’YBS waxes poetic concerning Knesset Yisrael as the unity of diverse, sometimes antithetic talents and approaches (a metaphysical unit reminiscent of his description of Tefillat Hatzibbur - He had me at Hello!).

    Similarly his discussion of Eilu V’Eilu meaning seemingly mutually exclusive positions may both be right (me – think of quantum physics and/or a two dimensional world inhabitant contemplating a three dimensional world). This is true of leaders as well (e.g. GRA & BESHT). Other Kingly responsibilities – Mishpat (justice) (all should have access) and milchemet hashem (fight God’s battles).

    Orthodoxy will triumph if Rabbis are recognized as moral and ethical exemplars and well-rounded intellectual leaders (hmmmmm).

  • Rabbi Hershel Schachter - An overview of Tevilas Keilim: link

    Wide ranging discussion of laws of tvilat keilim. One of my favorite issues – what was scope of takana (e.g. aluminum didn’t exist then). Do bottles (used to sell and store food) need tvila? What if emptied and reused? What if bottler was Jewish? What if electrical appliance would get ruined? One time usage?...................

    I sometimes get the impression when R’HS gives these shiurim he doesn’t always give his own psak but just states others (especially when his shita is a chiddush).

  • Rabbi Aharon Lichtenstein - Q and A #3: link

    Interesting comment – does the “bookkeeping” approach to Maaser reduce the impact on an individual’s midot. (me – reminiscent of the – Does the viewing of your friend as a cheftza shel mitzvah (vehicle for your mitzvah) reduce the impact?)

  • Rabbi Ezra Schwartz - Moshe Rabbeinu, Infectious Diseases and Kidney Donations: link

    Does an individual have to (or permitted to) place themselves into safek sakanah (questionable danger) to save someone who is in vadai sakanah? (definite danger) Answer may depend on whether the vadai sakanah is to an individual, a kahal or all Klal Yisrael. (General Question - is there any situation that "The Torah" doesn't have a preference in - i.e. is there only one right decision per individual in a "permitted to" situation?)

    Some interesting thoughts on Yerushalmi’s quoted in poskim but not found in our version of Yerushalmi, as well as his contention that it’s really the Beit Yosef, not the Shulchan Aruch, which is the work that should be focused on for halachik purposes (based on comments in the introduction to Shulchan Aruch).

  • Rabbi Michael Rosensweig - The Gadlus of Moshe Rabeinu: link

    Moshe differed from other Neviim in that his nevuah was one with his Talmud Torah and leadership which was always L’eini Kol Yisrael.

  • Rabbi Tuli Polak - Beracha on Pizza: link

    Discussion of three positions regarding Pat haba b’kisnin and implications for brachot. Does change in societal habits since R’Moshes first pizza tshuva imply the psak should change? (Another paradigm shift - did the mitziut change, have we decided yet whether marijuana is addictive? (you remember the tshuva from R'MF on that one - no?)

  • Rabbi Michael Taubes - Hiring A Hit-Man: link


    Didn't sound like your average shiur topic but in the current economy….??? Actually a discussion of Ein shliach L’dvar aveira – does it mean the empowerer of the agent has no guilt? Guilt in the heavenly court? For the action or for enabling? For damages? For punishment? (oh, you mean just because one “gets away with it” there may still be a price to pay? How quaint!)

  • Rabbi David Fohrman - The Queen You Thought You Knew: The Hidden Heroism of Esther: link

    An interesting take on the megila based on the view that the king (I never could spell his name) valued Esther as a symbol of Mother Persia and that Mordechai saving shevet Yehuda was a quid pro quo (as a Binyamite) for Yehuda as a savior of Binyamin.

  • Rabbi Yonason Sacks - Tefillas Maariv: link

    Discussion of status as Rshut and why different from shacharit and mincha and the halachik implications. Extremely interesting discussion of “shavyuha” – can an individual or group “take on” an obligation of a mitzvah in general or only if there are prior disagreements to their level of obligation.

  • Rabbi Dovid Gottlieb - Shnayim Mikra V'Echad Targum: link

    General discussion of source, purpose and practical applications of the tripartite review system.

  • Rabbi Hanan Balk - Kohelet 'Better Not to Have Been Born':Then Why Not Suicide?: link

    Edna St. Vincent Millay and Kohelet.! (I would have added “suicide is painless” (MASH)). Issues include general philosophy (man better off not being born?), burial issues, seeming exceptions in Tanach and Talmud, praying for death, and direct or indirect causation.

  • Rabbi Hanan Schlesinger - Intro to Jewish Thought Class (Conversion and Non Jewish Religion): link

    Interesting discussion on the Rambam’s position on the righteous of other nations having a share in the world to come (do they need to recognize Torah/Jewish God? If yes, then what about aborigines - they have no chance?).

  • Rabbi Ariel Rackovsky - An Old, Sweet Song: link

    Discussion of different types of Shabbat Zmirot including songs of praise, summaries of laws and acrostics. Some were written for popular tunes from other sources!!!! (Sloop John B. – Dror Yikra?)


    • Parashah Roundup: Bo 5769

    9:31 PM Gil Student

    by Steve Brizel

    Identification and Empathy
  • R. Dovid Hirsch explores why identifying and empathizing with someone else's travails was an intrinsic part of Moshe Rabbeinu's personality and thus, one of the 48 means which are essential to the acquisition of Torah: link

    • Learning by Teaching
  • R. Ephraim Buchwald reminds us that every Jewish family has the obligation and potential to convert its meals into an educational laboratory by teaching and demonstrating the profundity of Torah: link

    • The Hardening of Pharoah's Heart
  • R. Dovid Horwitz explores the problem of free will and predestination: link

    • Click here to read moreThe Plague of Darkness
  • R. Yitzchak Adlerstein, based upon the Nesivos Shalom, reminds us that darkness and lightness affect a person spiritually, as well as physically: link
  • R. Berel Wein, based upon a Midrash quoted by Rashi, exhorts us to remember that redemption is a long and bitter process: link

    • The Plague of the First Born
  • Rav Soloveitchik zt"l explains the plague of the first born: link
  • R. Asher Brander discusses why Pharoah demanded a blessing from Moshe Rabbeinu: link
  • R. Joshua Hoffman explains why the dogs were quiet during the plague of the first born: link

    • Kiddush HaChodesh and the Month of Nisan
  • R. Herschel Shachter, based upon the Netziv, explains why Jewish history commences from the month of Nissan: link
  • R. Shlomo Riskin, based upon the Kabbalistic understanding of Kiddush HaLevanah and a statement of the Rambam, reminds us why Kiddush HaChodesh symbolizes our hope for the Jewish future: link

    • The Korban Pesach
  • R. Yitzchak Etshalom discusses three separate aspects of the Korban Pesach: link
  • R. Moshe Taragin, based upon the Beis HaLevi, discusses the uniqueness of eating the Korban Pesach: link

    • Achilas Matzah
  • R. Avraham Gordimer explains why the eating of Matzah in all generations is an act of trust and faith in God: link

    • Shimur Matzas Mitzvah
  • R. Asher Weiss discusses the proper preparation of Mitzvas Mitzvah: link

    • Ain Maavirin Al HaMitzvos
  • R. Asher Weiss explores the halachic implications of Ain Maavirin Al Hamitzvos: link

    • Remembering the Exodus from Egypt
  • Rav Soloveitchik zt"l explains the Haggadah: link
  • R. Yonasan Sacks investigates the sources of the mitzvah of remembering the Exodus from Egypt: link
  • R. Nathan Lopes Cardozo explores why the Exodus from Egypt is described by the Torah as a Zikaron: link
  • R. Baruch Simon explains why the Exodus from Egypt is a paradigm for freedom: link (audio)
  • R. Jonathan Sacks, based upon the writings of Rav Soloveitchik zt"l, reminds us that we are guided by the covenants of faith and destiny: link

    • Bedikas Chametz
  • Rav Soloveitchik zt"l explains the first Mishnah in Pesachim: link

    • Pidyon HaBen
  • R. Dovid Gottlieb explores the halachic and hashkafic underpinnings of Pidyon HaBen: link (audio)

    • The Mitzvah of Tefilin
  • R. Aharon Lichtenstein discusses the Machlokes Rishonim between Rashi and Rabbeinu Tam as to the order of the Parshiyos in Tefilin: link
  • R. Yissocher Frand discusses whether Mitzvas Tefilin was observed during the forty years of the Jewish People's journeys in the desert: link
  • R. Dovid Gottlieb reviews the differences between Rashi and Rabbeinu Tam Tefilin and the halachic issues raised therein: link (audio)

    • Last year's roundup: link


    Tuesday, January 27, 2009

    Lashon Ha-Ra and Newspapers

    9:22 PM Gil Student

    R. Eliezer Melamed is active with Arutz Sheva and is the rabbi of the weekly newspaper Be-Sheva (link). In one of his columns (13 Tammuz, 5765/ July 20, 2005), he responded to a question about the halakhic aspect of negative news stories. This column was reprinted in his book Revivim: Am, Eretz, Tzava, pp. 100-102.

    R. Melamed begins by pointing out that lashon ha-ra is permissible when there is a constructive purpose (to'eles). There are two types of to'eles:
    Click here to read more
    1. To prevent someone from entering a bad business deal or marrying someone inappropriate, in which case the least amount required should be said.
    2. To rebut an improper action so that others do not follow it. In this case, you have to be extremely clear about the action's impropriety and this cannot be done with minimal language. However, even here you must be honest and may not exaggerate.
    R. Melamed quotes from the classic guide to the laws of lashon ha-ra, Chafetz Chaim (1:10:4), that if your intention is to distance people from an improper path, then this is considered a legitimate to'eles.

    I believe that Zev Eleff had an article on this subject in a past issue of Beis Yitzchak.


    Long Time No See!

    3:36 AM Rabbi Ari Enkin

    By: Rabbi Ari Enkin

    The Talmud teaches that one who has not seen a good friend in over a month should recite a special blessing - the shehecheyanu blessing- upon seeing them again.[1] A "friend" in this context refers to a person with whom one is exceptionally close, and whose presence brings one great happiness.[2] In the event that an entire year has gone by since one last saw such a friend, one recites the blessing "mechaye hameitim". Similarly, one also recites the shehecheyanu blessing upon seeing a great person, particularily a renowned Torah scholar.[3]

    Click here to read moreThe blessing of mechaye hameitim, however, is only recited if one did not even hear from one's friend over the course of an entire year. If the two friends had been in touch, however, only the shehecheyanu blessing is recited - even though they had not actually seen each other for an entire year.[4] The difference between the shehecheyanu blessing and the mechaye hameitim blessing is that the former is essentially recited in honor of the pleasure one experiences upon seeing a good friend after a lengthy absence, while the latter represents thanksgiving that the friend is still alive.[5] There is no difference between men or women for the purposes of these blessings and they may even be recited for a member of the opposite sex.[6]

    Some authorities suggest, however, that one does not recite any blessing upon seeing a friend with whom one was been in regular communication, no mater what the circumstance.[7] There also exists a view which argues that one should recite the shehecheyanu blessing even upon simply receiving a letter from a friend following an extended break in communication,[8] though common custom is not like this view. If one has never personally met someone that one has been in contact with for quite some time (through email, for instance) neither of these blessings are recited upon one's first encounter.[9]

    For some reason the custom of reciting a blessing upon seeing special friends has fallen into disuse for the most part. Some explain this to be because even close friends simply do not bring enough happiness to warrant the blessing. Others suggest that reciting the blessing had turned into a shallow procedure of inappropriate flattery.[10]

    Nevertheless, many individuals still recite the shehecheyanu blessing upon meeting a close friend whom they have not seen for quite some time, and there is ample justification for this practice. Some authorities suggest reciting these blessings without mentioning God's name or to recite them in one's mind rather than audibly.[11] In the event, however, that these blessings are being recited for a friend whom one has not seen for quite some time, and who has recovered from a serious illness, then the blessings may be recited in their entirety without hesitation.[12]


    ***************************************
    [1] Berachot 58b
    [2] O.C. 225:1
    [3] Rivevot Ephraim 6:104
    [4] Kaf Hachaim 225:4
    [5] Aruch Hashulchan 225:2
    [6] Rivevot Ephraim 6:104, Kaf Hachaim 225:2
    [7] Mishna Berura 225:2
    [8] Shut Halachot Ketanot 1:220
    [9] O.C. 225:2
    [10] Rivevot Ephraim 1:161. See Minhag Yisrael Torah 225:1 and Piskei Teshuvot 225 note 18 for more explanations as to why this is so.
    [11] Kaf Hachaim 225:6
    [12] Shaar Hatziun 225:3


    Sunday, January 25, 2009

    Reb Sholom Herman, a"h

    10:09 PM Gil Student

    This is the eulogy I gave for my wife's grandfather today, Reb Sholom ben Yitzchak Zev Herman ע"ה:

    The Gemara (Mo’ed Katan 25a) says that כל הבוכה ומתאבל על אדם כשר מוחלין לו על כל עונותיו – whoever cries and mourns for a “kosher Jew” is forgiven for his sins. When I first learned this Gemara I had a lot of problems with it. The definition of an אדם כשר, a kosher Jew, is that he fulfills the mitzvos and avoids aveiros. How hard can that be? Doesn’t just about everyone fit into this? That’s the kind of question only someone young can ask. The truth is that life poses so many challenges that it’s remarkable that anyone comes out completely religious.

    Click here to read moreWhen we talk about challenges, we have to be careful what we say. Today a challenge means losing money in the stock market or losing your job. Those are serious things but they are nothing like the challenges that Zeidy faced. Losing your family in the Holocaust, surviving not only Stalinist Russia but years in a Siberian prison… he knew challenges. He told me many times, and I eventually understood even though we spoke different languages, that when he was in Siberia he davened every day by heart because they wouldn’t let him have a siddur. He knew all of Shacharis by heart except for the shir shel yom of one day. That’s facing a challenge and rising above it.

    I recently heard a shiur by Rav Aharon Kahn in which he told an incredible story about a lesson that he had learned. He had once given a shiur in a wealthy shul where the women didn’t always dress properly and he said a joke – that he was surprised how poor the people are because they can’t even afford to buy a whole woman’s dress. Afterwards someone came up to him and said, “Do you know who I am? You sit in the yeshivah all day while I travel on business and am faced with the hardest religious challenges in life. And I remain strong and don’t give in. And you think you can make fun of me?” To Rav Kahn’s credit, he apologized then and continues to apologize to this day. We can’t imagine the difficulties of a Soviet prison and for Zeidy to have come out with a strong emunah intact and a love for Torah and mitzvos, we can’t touch his toes when it comes to zekhuyos in shamayim.

    When I first got married, I davened in a yeshivishe shul where there was one non-religious man who came every week. He stood out like a sore thumb. His wife had recently passed away and he had decided to start going to shul, and he liked our shul for some reason. One time we had him over for Shabbos lunch and my wife recognized him. He used to sell fruits near her house when she was growing up. When she described who she was, he vaguely remembered her but he remembered quite clearly Zeidy. Every day when Zeidy walked by the store on the way to shul he would say a cheerful good morning to this fruit salesman and he remembered it years later. And I’ve heard stories like that from many people who find out I married Reb Sholom’s granddaughter. It’s the simple act of being friendly, being menschlikh, that shows who a person is and what he stands for.

    There is a contradiction in Mishnayos over how Tavi the servant of Rabban Gamaliel is described. In Sukkah (20b) he is called a talmid chakham but in Berakhos (16b) he is simply called “kosher”. If he was a talmid chakham, why would the Mishnah in Berakhos call him simply “kosher”? Shouldn’t it have called him something greater, a talmid chakham?

    I think that the answer is that everyone start outs with a pure neshamah but we have to work hard to keep it pure. Someone can grow into a talmid chakham but not always maintain that purity. Just because you know a lot of Torah and you have a long beard, it doesn’t mean that you’ve done everything else right. Zeidy was the other way around. He was a simple Jew. He didn’t know all of Shas and he didn’t have a long beard, or any beard, but he had a pure neshamah.

    When I was a bochur in yeshivah I had a scary experience. I had the zekhus of assisting a gadol ba-Torah in his last days. When R. Dovid Lifshitz got very sick, I was assigned the task of helping him out during davening. At the end of his life, I saw something incredible. He would come to the beis medrash and someone else would put tefillin on him. Then he would sit with a siddur and daven. I was waiting to see when he finished the page to turn it for him and I realized that he would keep davening the same page over and over if I let him. Sadly, the illness and the medication took away his memory and almost his ability to function. But one thing he knew, something that was in his very bones, was that he wanted to daven. When you strip away all of the learning, all of the accomplishments, what you end up with is a simple, kosher Jew. Deep down, that is what a gadol ba-Torah is – a kosher Jew.

    While Tavi was a talmid chakham, when you stripped away everything that was added on, when you brought him down to the raw essentials of who he was, he was a kosher Jew. That’s a level of scrutiny I don’t think many of us can survive. As it turns out, it isn’t so easy to be a kosher Jew.

    When I visited Zeidy last, this past week, he was dozing in and out. But the whole time he had a Tehillim in front of him and was trying to say Tehillim. He wasn’t turning the page, and when I turned it for him he eventually turned it back. He didn’t know where he was and what he was doing. I don’t even know if he knew who I was. But one thing he knew was that he wanted to say Tehillim. That’s what a kosher Jew does. For many years he was always proud to tell me that in his shul he davened pesukei de-zimra from the amud every day, at least that’s what I think he said. A big yasher koach to Rabbi Taub and his shul for giving Zeidy the opportunity. Every day. He lived for that. He lived for davening to Hashem.

    I remember when I was young I used to like to listen on the radio to the song called Zaidy, about the Zaidy who would laugh and sing zemiros and bring joy to the whole family. My grandfathers died when I was young and I never had anyone like that. It was only when I got married that I met someone who literally matched the lyrics of that song. He welcomed me into the family like a grandson and he even though he barely spoke English and I barely understand Yiddish, I could always feel his love for me, my wife, and my children. I never cried before over someone’s death like I cried last night over Zeidy and I’m just privileged to have had him in my life for the many years that I did. I speak now to my children. Know that you are descended from a very holy man. He wasn’t a tzaddik or a talmid chakham; he didn't have a beard or a funny hat. But he was the kind of man that Hashem wants us all to be.

    Yehi zikhro barukh. Bila ha-maves la-netzach u-machah Hashem Elokim dimah me-al kol panim, ve-nomar amen.


    Friday, January 23, 2009

    Audio Roundup XXVI

    2:29 PM Gil Student

    by Joel Rich

    #26 sounds like a half year’s worth and a good time to get some feedback on the audio reviews (before I ask R’Gil for a 50% increase in my compensation).

    Please e-mail me at Audioroundup613@comcast.net with any feedback (positive or negative) and be sure to include constructive new suggestions (e.g. not “you are an X(*)^(%” but something like “try to be more succinct, you X(*)^(%” ”). R’Gil also tells me he can’t tell how many hits any post gets, so I’d also be interested in finding out whether this column is of value.

    I won’t promise I’ll implement your suggestions, but I will consider them!

  • Rabbi Yehoshua Grunstein - Can we still have a good time when our soldiers are fighting in Gaza: link

    Discussion of responsibilities of "home front" in war vs. famine. Bottom line – we must feel the burden of the troubles but not give the enemy victory of changing our lives (me – IMHO this is crucial issue in galut – how do we pay more than lip service?).

    • Click here to read more
  • Rav Yosef Dov Halevi Soloveitchik - Korach Rebellion: link 1, link 2

    All rebellions prior to Korach were based on physical/lack of control/crowd oriented situations. Korach was a planned conspiracy rebellion.

    The rebellion was based on a philosophy. First was Kol haedah Kulam Kdoshim (all the people are holy) which was true but missed the point. While Knesset Yisrael has a collective Kdusha there is also individual Kdusha which is a function of the individual’s mission/dedication.

    Within the covenantal community (that’s us) we have disciples; not subjects. There is some anarchy since man is at best melech evyon (me-so why is primogeniture primary?) We have a voluntary non-institutional teacher/student relationship.

    Korach wanted a democratic decision making authority – in the sense that everyday intelligence and common sense would prevail. He didn’t realize that halacha is exoteric by nature requiring specialized study and training because it is based on conceptualization (me-sounds like he was describing Brisk) and a methodology all it’s own.

  • Dr. Shnayer Leiman - Torah from Heaven: Conventional and Unconventional Views (PAY): link

    Definitely worth the $3.99 Canadian. Discussion of manuscript of R’Yehuda Hachasid and Bet Din in Israel which required several passages to be excluded regarding later additions to the written “torah. This even though it was shown that earlier authorities quoted the questionable passages, R’Moshe held it must have been forged (as other quotes of it as well as Avot D’Rav Natan saying dots were added to sefer torah later to indicate lack of surety of the correct letters).

    What about Chazal saying took majority of 3 torah scrolls text?

    What did Rambam really mean in his Ikkarim about the Torah we have today? Perhaps that there was only one revelator but humans made transmission errors. R. Yaakov Weinberg of Baltimore says this (i.e. Rambam didn’t mean it literally).

    Example of HKB”H’s (me-ironic) sense of humor – R’Menashe Klein said that the aforementioned tshuva of Moshe must have been a forgery!!

    I’m relieved because when I pointed this issue out on Voz-Is-Neias during the Kugel controversy, I was called an Am Haaretz (I didn’t complain – he just got the wrong proof)

  • Rabbi Dovid Gottlieb - Halachic Status of Grandchildren: link

    Good summary of the responsibility of grandchildren to grandparents and vice versa (and how this relates to the responsibility to parents). Should consider in tandem with nature of responsibility of Kavod Av V’eim (is it broad or narrow?). L”AD (Kach mkublani mbeit avi abba) while it’s clear that from a technical chiyuv perspective the responsibility to a parent outweighs the one to a grandparent, the parent should, as a role model, make it clear that their kavod is best served by being mchabed the grandparent first.

  • Rav Asher Weiss-The Miracle of Chanuka: link

    Did I mention I’m a big fan? (Yes). Did you know ein somchin al hanes is only mentioned once in the Bavli and (the concept) twice in Yerushalmi (maaseh nissim)? That Rashi understands the mishnah in avot that the “miracle” that no woman miscarried in the Bet Mikdash was because they never were given Kodshim because of this concern? That Rashi in Taanit (24b) says Bameh d’efshar L’hitrachek by nissim?

    R’AW’s money quote (to me since this is the mesorah I received from avi mori v’rabbi Zll”HH)-Ein Somchin al hanes l’hakel mealeinu et chovat hahishtadlut hativit”. (We don’t rely on miracles in order to lessen from ourselves the responsibility of natural (normal?) diligence).

  • Rabbi Yonason Sacks - Tefillas Musaf: link

    Discussion of the unique nature of Tfilat Mussaf including issues regarding Tashlumin, Tfilat Ndavah, women’s chiyuv and age of male chiyuv.

  • Rabbi Aaron Rakeffet-Rothkoff - A Y.U. Outlook as the world moves right: link 1, link 2

    Lots of ancillary benefits to listening (especially if you like to get the texture of history in an entertaining format). TUM = open to western culture and pro-zionism. TIDE vs. TUM also discussed.

    Nowadays everyone is a chosid (different uniforms)
    His bones to pick: 1) Lack of intellectual honesty (you can’t raise torah Jews on lies, you can’t take earlier acceptable opinions and say they can say it, we can’t 2) Male/female relationships (me – an extension of the famous R’Orlofsky tape – all boys are P_ _ S). 3) Lack of basic secular education for children. 4) Not to serve in IDF in milchemet mitzvah.

  • Rabbi Dovid Gottlieb - Yissachar and Zevulun: Kollel: link

    Good summary on Yissachar/Zevulun controversy – is the support K’Tzedaka or K’Partnership? (BTW, does it bother anyone that chazal were seemingly unclear as to the force of the chof hadimyon??). Implication for past vs. future shamayim schar. BTW, I don’t think it’s a slam dunk that making it an agreement for the future makes it more a partnership/schar sharing arrangement – think bond vs. equity financing.

    However, it occurs to me (I’ve already patented and trademarked the idea) that rather than rely on one’s judgment of a particular learner’s future, one could pool a number of learners and strip out each future year of the pool (or sub-pool based on current estimates from a recognized learner rating agency) and market them as CDO’s (Collateralized Divine Obligations).

  • Dr. Arnold Lustiger - From Brisk to Boston: The Sermons of Rav Soloveitchik (PAY): link

    Discussion (and examples) of R’YBS as darshan par excellence! (me – Darshanut is a good example of multiple truths).

  • Dr. Shnayer Leiman-reedom of Expression within Judaism: The Making of a Gadol: A Review (PAY): link

    MOAG redux – through the vehicle of the “did R’Y salanter eat on Yom Kippur during the cholera epidemic?” Strength of MOAG is the breadth of sources, weakness is the lack of “professional” historical analysis.

  • Rabbi_Shmuel_Maybruch/Issues in Using the Secular Calendar: link

    Is it a problem to use a different (non-Torah) system of counting months (or years) or using foreign names of months? Probably not, but not so simple.

  • Rabbi Ally Ehrman - Hear-Say: link

    Discussion of halachik force of Shomea K’Oneh, Amen and Kavanah. Is it a bracha el’vatalah if one answers amein to someone else’s birchat hanehenin and then doesn’t eat?

  • Rabbi Hershel Schachter - Names in a Get: link

    Technical gittin issues – duraita or drabannan, shtar rayah or shtar kinyan, language(s) written in, need for others to identify participants…..

  • Rabbi Allen Schwartz - Religious Zionism: link

    A passionate presentation of the philosophy of religious Zionism.

  • Rabbi Yehoshua Grunstein - When does the FAST really end??: link

    Truncated shiur on when “minor”” fasts end. Premise is we live in a time of Ratzu mitanim (see prior Audio Roundup) and thus can be less stringent (33 minutes after shkia?).

  • Rabbi Michael Taubes - Repairing a Wasted Bracha Motzei Shabbos: link

    Interesting discussion of source (Talmud Yerushalmi) of saying Baruch Shem after a mis-made bracha. Is it a “make up” shevach or a “do over/jinx” undoing formula?

  • Rabbi Zvi Sobolofsky - Hilchos Yichud: link

    Most current issues are duraita in nature. Practical applications discussed include – 2 men and 1 woman, Baalah B’ir, Ishto Imo, Petach patuach, relatives, adoption, doctors, brothers and sisters, yichud room.


    • OU Marriage Satisfaction Survey

    11:56 AM Gil Student

    We can't solve communal problems unless we know what they are. Data collection is crucial for that. As part of an ongoing commitment of strengthening Jewish family life, the OU is sponsoring an international survey on marital satisfaction and concerns in the Orthodox Jewish community.

    The Aleinu Marriage Satisfaction Survey for the Orthodox community is based on a cutting edge project developed by the Aleinu Family Resource Center, a program of Jewish Family Service of Los Angeles, and the Rabbinical Council of California. Together, they conducted surveys of Rabbis and congregants to gather information on the state of marriage in local Orthodox communities. The study produced such important insights that it has been taken international.

    Please participate here: link


    Thursday, January 22, 2009

    Announcements #073: New Hebrew Ulpan Online with WebYeshiva

    11:21 PM Gil Student

    New Hebrew Ulpan Online with WebYeshiva

    We are the "People of the Book." Wouldn't you like to read and understand "the book" without being dependent on a translation?

    WebYeshiva, the world's first online yeshiva and midrasha, headed by Rabbi Chaim Brovender, is excited to offer three new courses teaching Hebrew language given by Rabbi Shlomo Eitan, founder of "Ulpan Eitan." Learn to read the Tanach, Siddur and Mishna in the original Hebrew and experience the joy of understanding independently the beauty of the original text first-hand, without the crutch of translations.

    Gone is the drudgery of memorization, the fear of getting bored, the confusion of learning grammar, and intimidation of vocabulary overload. Rabbi Eitan has developed a unique, user friendly approach that has proven successful with adults who want to develop their Hebrew skills, overcome their fear of the language, or feel at home in classical Jewish sources. Using the cutting edge video conferencing technology of WebYeshiva, this is a unique learning opportunity which promises real growth in the study of the Hebrew language for the experienced student or the novice.

    Click here to read moreSchedule

    Each Ulpan meets online twice a week and lasts one hour.

    Level I meets Wednesdays and Fridays, 5:00am Israel time / Tuesdays and Thursdays, 10:00pm New York time (EDT).

    Level II meets Tuesdays and Thursdays, 5:00am Israel time / Mondays and Wednesdays, 10:00pm New York time (EDT).

    Level III meets Tuesdays and Fridays 6am Israel time/Monday and Thursdays 11 pm New York time (EDT).

    The semester will begin the week of January 25th and continue until April 7th (Pesach)

    For more information, and to register, click here



    (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.)


    President Obama's Prayer Service

    7:27 PM Gil Student

    I. The Issue

    There was a recent disagreement over participation in an interfaith service at the National Cathedral celebrating President Obama's entrance into office. R. Haskel Lookstein was one of six representatives from multiple religions who recited non-denominational prayers out loud.

    He said: "May the President, Vice President, Members of the Cabinet, Governors of States and Territories, Mayors of Cities, and all in administrative authority who are empowered by our sacred trust lead this nation with wisdom and grace as they seek to serve the common good" (JTA).

    Click here to read moreIn response, the RCA stated that this participation was contrary to their official rules, although there is no intent to punish R. Lookstein in any way (Daily News, USA Today, JTA, JPost, Arutz Sheva).

    What I'd like to do here is to attempt to explain what R. Lookstein was thinking and why the RCA is right even if R. Lookstein is justified in doing what he did. I certainly have no intention of dismissing R. Lookstein, who is an accomplished rabbi. This is more of an attempt to justify his actions while pointing out that they are based on a minority view.

    II. Entering A Church

    The Mishnah (Avodah Zarah 11b) states that you may not travel on a path that leads only to a city where there is an idolatrous celebration. Why? Most commentators explains that it is because of chashad, i.e. maris ayin -- people will think that you are going to worship that idol. This is also the reason assumed by the Shakh (Yoreh De'ah 149:1), who cites the Tur, and seems to be the normative position. On this Mishnah, the Rambam writes explicitly in his commentary that this rule clearly implies that you may not enter a house of idol worship.

    However, the Ritva (Avodah Zarah 11b) quotes a view that it is because the more people that go to the city or travel on the road to the city, the more honor is given to the idol. You are not allowed to travel on that road because doing so is honoring the idol. Additionally, the Toras Chaim (Avodah Zarah 12) explains the Rambam as understanding that going to the city or traveling on the road is indirectly benefiting from the idol. Therefore, traveling on the road and going to the city is elevated to a much stronger prohibition.

    The Gemara (Avodah Zarah 17a) goes even further and states that you should distance yourself from a house of idol worship. Not only may you not enter it but you should try to avoid it. (Regarding whether you should go out of your way to avoid one, see Minchas Elazar 3:44 and Rivevos Ephraim 3:496 in the name of R. Yitzchak Isaac Liebes.)

    III. Churches Today

    But does this apply to Christian churches today? There is a long-standing debate among halakhic scholars over whether Christianity is considered polytheism (and therefore equivalent to idolatry) or monotheism. While Christians will argue that their belief is monotheistic, they are not necessarily sufficiently convincing. Let us assume that we accept that their religion is monotheistic, as the Rema (Darkhei Moshe, Yoreh De'ah 151:6) and Shakh (Yoreh De'ah 151:7) hold.

    However, this is not directly relevant to our discussion. Even if Christianity is not considered idolatrous for Gentiles (i.e. Noahides), it is still forbidden as idolatry to Jews. For example, the same Rema who permits Gentiles to be Christians, still considers crucifixes to be idolatrous objects that are forbidden to Jews (Yoreh De'ah 141:1). And the Shakh (151:17) struggles to understand how we can rent apartments to Christians if they bring statues into their Jewish-owned apartments. See also R. David Tzvi Hoffmann, Melamed Le-Ho'il vol. 1 Orach Chaim no. 16.

    Therefore, it seems to me that we are still not allowed to enter churches, even if we accept that Christianity is not polytheistic and is permitted to Gentiles. R. Chaim Palaggi (Chaim Be-Yad, no. 26) writes this explicitly.

    IV. Extenuating Circumstances

    There is room to suggest that supporting and honoring the President allows for leniencies. The Rambam (Mishneh Torah, Hilkhos Avodah Zarah 11:3) allows someone close to political figures to adopt Gentile practices. The Beis Yosef (Yoreh De'ah 178) suggests two reasons for this: 1) it indirectly saves Jewish lives and therefore overrides even biblical prohbitions, or 2) the Sages defined what falls under this prohibition and they allowed this. According to the first reason, we could suggest that other prohibitions would also be set aside for someone close to the President. However, the second reason seems to be the one favored (cf. Taz, ad loc. no. 5). That notwithstanding, the Darkhei Teshuvah (178:20) quotes the Shulchan Gavohah who permits rabbinic prohibitions for those close to political figures. See also Mishnah Berurah (224:13) and Responsa Kesav Sofer, Orach Chaim no. 37. It seems clear that it is politically important for Jews to publicly honor the incoming president, particularly rabbis who have (or want) some kind of connection with him.

    V. Entering the Church

    Based on all of the above, we should say that you may not enter a church under normal circumstances. Indeed, R. Eliezer Waldenberg (Tzitz Elizer 14:91), R. Moshe Feinstein (Iggeros Moshe, Yoreh De'ah 3:129) and R. Ovadiah Yosef (Yechaveh Da'as 4:45) all prohibit entering a church nowadays.

    However, you could argue that in a case where everyone knows that you are not there for Christian worship but only for a funeral or out of respect for the President, there is no maris ayin and it should be permitted. In fact, the Ritva (Avodah Zarah 11b) states (in his first explanation) that the prohibition of entering a church is only on a church that is normally not used for other things. This is presumably because otherwise there is no maris ayin. If that is the case, then the general prohibition against entering a church would not apply. The secondary obligation to avoid churches might be set aside due to the extenuating circumstances.

    In fact, even if there is a prohibition of maris ayin, it might also be set aside. While there is a debate over the strength of that prohibition (see the Ran to Avodah Zarah 12b), let us assume that it is a regular rabbinic prohibition (cf. Shulchan Arukh, Yoreh De'ah 157:3). As above, a rabbinic prohibition is set aside in these circumstances. If so, then we need not be concerned with the other reasons offered for prohibiting entering a church (benefiting from the other religion or honoring it) because they also seem to be of rabbinic origin and are therefore also set aside for this particular extenuating circumstance.

    However, I am not aware of any halakhic authority who has permitted this. There have been occasions like this in the past, such as state weddings and state funerals, where authorities have, to my knowledge, consistently ruled strictly. R. Ovadiah Yosef (Yabi'a Omer, vol. 2 Yoreh De'ah no. 11) is one example. R. Chaim Binyamin Goldberg (Bein Yisrael Le-Nokhri, Yoreh De'ah ch. 27 n. 20) quotes what I think is the Beis Ephraim (vol. 2, no. 11) who prohibits entering a church even for purposes of darkhei shalom. On the other hand, it was reported that R. Shear-Yashuv Cohen attended Pope John Paul II's funeral in church.

    VI. Interfaith Service

    In addition to violating RCA norms regarding entering a church, R. Lookstein also participated in an interfaith service. It isn't clear to me exactly what is wrong with an interfaith service that contains only neutral, non-denominational language, but I assume it has to do with legitimating the other participants in the service, including non-Orthodox and non-Jewish clergy. I'm not sure what the exact prohibition is for that but I wonder whether it is rabbinic or biblical. If it is rabbinic, then we have reason, given the extenuating circumstances, for permitting it as well.

    VII. Conclusion

    I'm not sure what R. Lookstein's halakhic rationale was for doing what he did. What I tried to do here is discuss the possibilities. He clearly did not have the majority position on his side but it might be possible to construct a minority position to defend his actions. Despite that, it still violated RCA policies that are not designed to handle this unusual circumstance. It could be that the RCA only objected because they want to make it clear that the do not generally permit such actions. So my theory is to resolve all difficulties and to declare that everyone was right -- R. Lookstein has minority opinions on which to rely and the RCA has a policy based on majority views. However, all of this was written in haste and there is plenty of room for debate on a number of issues.


    Announcements #072: YCT/SAR Yom Iyun on Torah Shebe'al Peh

    7:02 AM Gil Student

    YCT/SAR Yom Iyun on Talmud and Torah Shebe'al Peh - February 1, 2009

    YCT Rabbincal School and SAR High School invite the entire community to a special Yom Iyun on Talmud and Torah Shebaal Peh to be held on Sunday, February 1, 2009 at the SAR High School in North Riverdale, NY (5900 Netherland Ave, Bronx, NY).

    Come join us in this unique learning experience and engage in learning sugyot from various perspectives using diverse methodologies and darkei ha-Limmud. Join leading rabbis, rashei yeshiva, educators and academics for this learning experience. The program is free but pre-registration is required. The deadline is less than a week away (Wednesday, January 28, 2009).

    To register and for more information please go to www.yctorah.org



    (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.)


    Wednesday, January 21, 2009

    Parashah Roundup: Va'era 5769

    9:57 PM Gil Student

    by Steve Brizel

    An Overview of Parshiyos Shmos and Vaera-What Was Really at Stake?
  • Rav Soloveitchik zt"l discusses what was the extent of Avdus Mitzrayim: link
  • R. Eytan Feiner explores the issues at stake between Pharoh, Egyptian society and the Jewish People and its contemporary relevance: link
  • R. Yaakov Haber (formerly of RIETS) underscores the fact that the confrontation between Moshe Rabbeinu and Pharoh can serve as a model for us in dealing with confrontations to faith today: link
  • R. Asher Weiss investigates whether the four expressions of redemption are four aspects of one process of redemption or four separate redemptions: link

    • Click here to read moreMoshe Rabbeinu's Speech Impediment
  • R. Asher Brander presents different views on the nature and significance of Moshe Rabbeinu's speech impediment: link

    • The Inauguration of Moshe Rabbeinu
  • R. Yitzchak Etshalom analyzes the dialogue between G-d and Moshe Rabbeinu: link

    • Chazal's critique of Moshe Rabbeinu
  • R. Aharon Lichtenstein reminds us that we must view Biblical figures from the viewpoint of Chazal as giants who sinned, but who are still giants: link

    • Moshe Rabbeinu's Task and Mission
  • R. Jonathan Sacks explains why God revealed Himself as the God who acts in history to Moshe Rabbeinu: link
  • R. Ezra Bick discusses the task and mission of Moshe Rabbeinu: link
  • R. Nathan Lopes Cardozo asks what made Moshe Rabbeinu persist in his mission, despite numerous setbacks and problems: link

    • Moshe and Aharon
  • R. Aharon Lichtenstein explains why Moshe Rabbeinu emerged as far superior to Aharon HaKohen, even though they are viewed as equals in this Parsha: link
  • R. Michael Rosensweig explores the roles of Moshe Rabbeinu and Aharon HaKohen and reminds us that Moshe Rabbeinu's legacy as the vehicle for Matan Torah and Kabalas HaTorah, integrates all of of the spiritually and nationally ambitious dimensions that are present in his early encounters: link

    • Shabbos in Egypt
  • R. Yitzchak Adlerstein, based upon the teachings of the Nesivos Shalom, reminds us that just as Moshe Rabbeinu negotiated a day of rest which infused the Jewish People a much needed respite from their servitude, we should also use Shabbos to infuse our lives with Kedushah: link

    • The Three Day Trip
  • R. Shlomo Riskin analyzes why Moshe Rabbeinu mentioned that the journey of the Jewish People was only three days in its duration: link

    • The Hardening of Pharoh's Heart
  • R. Yaakov Medan asks why God hardened Pharoh's heart: link
  • R. Berel Wein explains why Pharaoh is the epitome of arrogant stubbornness or “don't confuse with me with the facts, I have already made up my mind”: link
  • R. David Horwitz explores the conflict between predestination and free will: link

    • Dtzach Adash Bachav
  • R. Amnon Bazak explains the purpose of the Ten Plagues: link
  • R. Ephraim Buchwald, based upon the teachings of Rav Hirsch zt"l, explains the structure of the Ten Plagues: link
  • R. Avraham Gordimer underscores why it was so important for Pharoah and Egyptian society to recognize the supremacy of God: link

    • The Plague of Blood
  • R. Yissocher Frand explains why Moshe Rabbeinu told Aharon HaKohen to initate the Plague of Blood: link

    • The Plague of Hail
  • R. Baruch Simon reminds us of the halachic and hashkafic ramifications of Tefilah in a proper location: link

  • R. Dovid Gottlieb discusses the halachic issues involved in entering a church: link


    • Last year's roundup: link


    The Jewish Neuhaus

    9:46 PM Gil Student

    David Klinghoffer published a provocative essay in the Jerusalem Post last week (link). Remarking on the passing of Father Richard John Neuhaus, founder and editor of the journal First Things and influential conservative thinker (who mentioned this blog three years ago: link), Klinghoffer asked where the Jewish equivalent of Neuhaus is:
    So, returning to the question I began with, please tell me. A learned, witty writer, informed about everything, a sophisticated theologian and incisive cultural critic, a creator of institutions, alliances and acolytes, confident as a public representative of his faith, from which he thought the world could learn a lot - would you name the contemporary rabbi who can be compared to Neuhaus?
    Click here to read moreThere is some truth to the question because most rabbis are focused on our own troubled community. However, so are most priests. Yet the large number of priests allows for a larger number of exceptions than rabbis. Never the less, just like Neuhaus was an exception among priests, there are similar exceptions among rabbis.

    You will never find any other person who matches exactly someone as unique as Neuhaus. However, if you are willing to make approximate comparisons, then there are Orthodox rabbis who speak to the general public and attempt to influence them, such as R. Joseph Telushkin and R. Shmuley Boteach (don't smirk; you don't have to agree with him to appreciate what he does). Some reach out to the Christian world, like R. Daniel Lapin. Many others (such as R. Shalom Carmy and R. Meir Soloveichik) write for intellectual outlets but have not yet risen to the prominence that Neuhaus gained.

    But if you are looking for an Orthodox rabbi who is able to influence world leaders, teach religious ethics to the entire world, and even preach the European parliament, then there is such a person -- Chief Rabbi Sir Jonathan Sacks.

    My point is that there are Orthodox thinkers and doers. While most people are not, if you are looking for the exceptional figure then you have to look beyond most people.


    Tuesday, January 20, 2009

    Unmasking the Face of Torah

    9:45 PM Gil Student

    The Mishnah in Avos (3:11) states that someone who unmasks the face of the Torah contrary to the law (מגלה פנים בתורה שלא כהלכה) has no share in the world to come. The phrase "unmasking the face of Torah" is vague and requires explanation. The phrase "contrary to the law" is missing in many manuscripts.

    I. Rejecting Some of the Torah

    Rashi (ad loc.) says that it means someone who denigrates the Torah by stating that certain verses are superfluous. This is based on the Gemara (Sanhedrin 99b) which equates someone who unmasks the face of the Torah with Menasheh, the wicked king of Israel. Previously on the same page, the Gemara describes Menasheh's questioning the necessity of various verses. Evidently, Rashi connects the two passages. Commenting on the latter passage on the page, Rashi writes that someone who unmasks the face of the Torah is not only questioning its necessity but also rejecting it. In other words, the denigration and questioning of various verses is a way of denying the correctness and divine origin of those verses. This denial of the divine origin of even a few verses is unacceptable, as the Gemara makes clear on the prior page (99a): "Even if one accepts that the whole Torah is from Heaven except for one verse, which was not said by God but by Moshe on his own, he is included in 'Because he has despised the word of the Lord' (Num 15:31)." This is also the way Rabbenu Yonah explains it in his Sha'arei Teshuvah (3:144).

    Click here to read moreIn a contemporary application, Gordon Tucker, the editor and translator of Prof. Abraham Joshua Heschel's Heavenly Torah as Refracted Through the Generations, writes in a footnote (p. 376 n. 20: "Heschel here presents the view attributed to Manaseh as if it were an anticipation of the modern Documentary Hypothesis, which 'reveals the face' of the different literary strands that were interwoven by a redactor to produce the current book."

    II. Reinterpreting the Commandments

    The Rashbatz (Magen Avos 3:15) takes this in a slightly different way. He includes people who accept the written Torah as completely binding but then derive from it laws that contradict the oral Torah. For example, the Mishnah in Megillah (25a) states that someone who translates Lev. 18:21 as "You shall not impregnate a Non-Jewish woman" (rather than "You shall not let any of your descendants pass through the fire to Molech") is to be silenced. This is a case of unmasking the face of the Torah in a manner contrary to the law. This is also the approach of the Tiferes Yisrael (ad loc., no. 74). Prior to the Rashbatz, the Meiri had already taken this further, in response to what was a growing problem in his time. He applies this label to anyone who allegorizes verses in the Torah, but not any verse -- specifically commandments. Anyone who allegorizes a commandment to the point of saying that it is not obligatory (i.e. he permits eating pig) is considered someone who unmasks the face of the Torah contrary to the law.

    III. Publicly Disobeying the Torah

    The Rambam (commentary to Avos, ad loc.) explains it to mean someone who publicly violates Torah laws, the unmasking of the face referring to a certain audacity that is required. Rabbenu Yonah, in his commentary to Avos, agrees with the Rambam's interpretation. This is based on the Talmud Yerushalmi in Pe'ah (1:1). It specifically explains that "someone who unmasks the face of the Torah" refers to a person who publicly violates the laws of the Torah, like King Yehoyakim. A casual reader of the Bible might be surprised by that. Granted, the Bible says that Yehoyakim was wicked, but where does it describe him violating Torah laws in public? I don't see it in 2 Kings 23 or 2 Chronicles 36. However, 2 Chronicles 36:8 does refer to "the abominations which he did" but no detail is given. There are some bad stories about him in Sanhedrin 103a-b but I don't see anything about public transgressions. Evidently, according to the Yerushalmi, they were bad.


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