Announcements #132: Final Brovender and Gold Shiur on Pidyon Shevuyim

Join Rabbi Chaim Brovender and Ambassador Dore Gold for the final shiur on Pidyon Shevuyim

This Sunday, January 3rd marks the concluding shiur of the free, three-part series on the mitzva Pidyon Shevuyim: Redemption of the Captives at WebYeshiva. Join Rabbi Chaim Brovender and Ambassador Dore Gold in a LIVE, ONLINE discussion about this mitzva and its impact on current Israeli politics.
Maimonides writes in the Mishneh Torah that the mitzva of pidyon shevuyim takes precedence even over supporting the poor or clothing them (Hilchot Matanot Aniyim 8:10). The Shulchan Aruch also states that, "every moment that one delays in freeing captives, in cases where it is possible to expedite their freedom, is considered to be tantamount to murder" (Yoreh Deah 252:3). The current struggle in Israel for the release of Gilad Schalit, captured by Palestinians in Gaza three-and-a-half years ago, is based on this mitzva.

To register for the class or for more information, please click here: www.webyeshiva.org/pidyonshevuyim




(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. Please note that announcements now cost $36 each.)

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Improving the Year in Israel

Two perspectives about the impact of the "dumbing down" (my term) of the Year in Israel, the increase of edutainment (less text skills, more entertaining lectures) in many programs.

The first essay is from the perspective of the teacher. The "dumbing down" leads to serious insecurity about job stability and the ability to teach once you hit a generation gap from students.

The second essay is about the quality of education, arguing that the most serious and least serious students receive the proper experience. Those in between, though, are losing out.

Please read before you comment: link

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The Jewish Jesus III

Received via e-mail:

STATEMENT FROM RABBI SHLOMO RISKIN REGARDING YOUTUBE VIDEO DECEMBER 30, 2009

It has come to my attention that comments I made on the character of Jesus in a recent interview have been misunderstood. Allow me to clarify.

The filmed interview in question (given to a group of Christians) was edited carelessly and posted on YouTube by an organization that omitted a significant part of my message. The fundamental differences between Judaism and Christianity, which I always emphasize in my talks with Christian groups, were completely absent from the edited version.

Click here to read moreThe filmed interview in question (given to a group of Christians) was edited carelessly and posted on YouTube by an organization that omitted a significant part of my message. The fundamental differences between Judaism and Christianity, which I always emphasize in my talks with Christian groups, were completely absent from the edited version. In the segment of the film that was spliced out I made specific reference to the fact that Jews can never accept Jesus as the Messiah – anyone who does so is ipso fact not a Jew - and that for us every human being is a child of G-d (and not any one specific individual); no one single person can ever claim that unique status, which G-d bestowed upon all of humanity created in His image.

I would certainly never praise the Christian representation in whose name Jews have been slaughtered and persecuted throughout the years. That was not my intention at all, and I regret putting myself in a position where my words could be manipulated. Indeed, my comments referred to Jesus the historical figure, the man who was not a “Christian,” who did not hate Jews but rather was himself a committed Jew. In order to emphasize this point to a Christian audience, I referred to him as “Rabbi” Jesus, the Jewish historical Jesus as many historians such as Professors Joseph Klausner and David Flusser have proven him to be. However, let me be clear: While I refer to Jesus poetically as “Rabbi” Jesus, he was not a rabbi in the classical sense of the term. It was used only to explain to a Christian audience the Jewish Jesus, and in hindsight, the term was an inappropriate one to use.

Tragically, innumerable horrors were inflicted upon the Jewish people in his name. I always emphasize this point to Christian audiences and they always respond with great empathy and sincere pain. For me, one of the true signs of the unique period in which we are living is that for the first time in 2000 years, the Christian world has held out a hand of peace to the Jewish world. Even more: leading Catholics (notably Pope John 23 and Pope John Paul II), important intellectual Protestants like Professor Jon D. Levenson and Prof. Petra Held and virtually the entire Evangelical community worldwide have asked for our forgiveness, have made serious revisions in their theological positions, and are standing squarely behind the Jewish people in the State of Israel.

As an Orthodox rabbi, I deeply believe that there is a need for mutually-respectful dialogue between the Jewish and Christian worlds. This dialogue must express our common commitment to a G-d of love, pluralism and peace, but must at the same time never gloss over the very different faith commitments of our individual respective religious communities. Dialogue between Jews and Christians is especially crucial now for the political future of the nation of Israel as well as for the security of the free world in the face of the rapidly spreading Islamic Fundamentalism which is terrorizing humanity. Only the G-d of love and peace which we share with the Christian world can overcome the false G-d of Jihad and terrorist bombers. From a Jewish perspective it is clear that such dialogue can only be conducted in accordance with the principals of our Torah philosophy and the faith commitments which are the foundation of our sacred traditions.

Shlomo Riskin

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Audio Roundup LXXIV

by Joel Rich

תלמוד בבלי מסכת שבת דף סג עמוד ב
והתניא: ציץ כמין טס של זהב, ורוחב שתי אצבעות, ומוקף מאוזן לאוזן, וכתוב עליו בשתי שיטין: יו"ד ה"א למעלה וקודש למ"ד למטה. ואמר רבי אליעזר ברבי יוסי: אני ראיתיו בעיר רומי וכתוב קדש לה' בשיטה אחת!
So there are 2 explanations (at least ) given by rishonim for why R' Eliezer wasn't "accepted". 1. Mesora trumps archeological testimony 2. they don't argue, what he saw was bdieved kosher.
My question: Were these answers given (e.g. by Meiri) part of the mesora they received or lev shel torah reflecting their worldview's?

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Rav Mayer Twersky - A Response to the Recent "Orthodox" Gay Forum: link

I'm guessing much will have been said by the time this review is posted but a few questions given that the transcript is also on the net:
Click here to read more1.Why did YUTORAH choose not to post this?
2.Is there a theological issue to R' MT's assertion that homosexuals are wired that way?
3.Do they represent a unique struggle to conform to the Torah's prohibition? If not, what are other examples and how do we treat them?
4.Is the logical result that the individual (or we) would not expect such an individual to conform to the Torah's law?
5. If the answer is yes, are we implying that HKB"H would give someone a nissayon that they are not capable of passing, or are the assertions incorrect (as a general rule)?
6.What would the R"Y say to individuals in this category? Can we provide better solutions than in the past?
I have some other questions but these should get us started. BTW, I'm not sure the Forum was the correct approach but the claims so far are not conclusive to me - I would want to hear the cost/benefit to the individuals and to orthodox society (which of course would require us to prioritize values). One other note iiuc R'MT referred to the Forum as being gay at YU, iiuc it was being gay in the orthodox world.

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Rav Binyamin Tabory-She'elot uTeshuvot - Binyan Av - Harav Eliyahu Bakshi Doron: link

Continuation of Chief Rabbis sh”ut. Here focus on tfilat haderech – based on sakanah (danger) or “permission” (from HKB”H) to leave. [BTW, R’Tabory – R’HS quotes R’YBS Imaaseh aiui that you don’t say it if you feel no danger]
Other sh”ut on ger katan opt out issues – never really applies l’maaseh since l’chumrah we’d probably consider him Jewish anyway. [gotcha!]

Dr. Jonathan Dauber - Kabbalistic Perspectives on the Rambam: link

Rambam did not have kabbalistic tradition, legend that he learned them late in life and had regrets about his earlier work is bogus.
Rationalists will try to reconcile rational truth with tradition with focus on former, kabbalists on latter.
Why much apostasy in 14th century Spain? Some say it was due to radical Maimonidian philosophy. Some say Zohar was written down after Maimonidies because Kabbalists wanted to combat his rational interpretations of creation, etc. with their own tradition.
Philosophers believed goal of life is to contemplate HKB”H – we don’t find this in Chazal. In a real way, Kabbalists are indebted to Rambam for forcing them to deal with this.

Rav Kalman Neuman - Society and Halakha - Legitimating the State of Israel - 3 Halakhic Possibilities: link

What is the source of the “halachic” power of the government of Israel? 1) Jewish Kingship; 2) Kingship in general; 3) Takanat Hakahal (community declarations); 4) Minhag [me - match the world view with the particular posek?]

Rabbi Neil Winkler - Ezra and the Closing of Tanach: link

Why does Tanach stop with Ezra? Zerubavel's return didn’t pan out because people didn’t do tshuva. Ezra was the beginning of rabbinic leadership.

Rabbi Dr. Aharon Lichtenstein - Q and A #3 5770: link

Topics include: 1) kiruv tradeoffs; 2) anything to learn from other religions? 3) Amalek; 4) Dina D’malchuta and Israel; 5) people who feel there is too much viduy on Yom Kippur.

Rabbi A Senter - Saying Kaddish: link

Can you count non-frum towards a minyan? Are some “types” of non-frumkeit worse than others? Does concern for long term implications of exclusion come into play?

Rabbi Hershel Schachter - Parsha Shiur - Mikeitz 5769: link

My usual caveat on R’HS’s continuing tour of torahland.
Stops include (but unfortunately many without enough time to really get more than a glance): Hishtadlut, literal vs. metaphorical interpretation, Talmud using same words for different concepts, avot doing all the mitzvot, defining a gaon(fundraiser), tfilat haderech (R’YBS), can you volunteer to take someone else’s onesh?, defining emunah and why did Yosef give his brothers a hard time? (IIUC R’HS explained why he was permitted to give them a hard time, not that he had to??)
Interesting (to me) Yerushalmi learns the for a minyan from Joseph’s brothers (vs. Bavli from Mraglm)

Rabbi Elchanan Adler - Hakaras Hatov: link

1) Give thanks and ask for continuation of good (because could disappear); 2) Be thankful for the right to give thanks to HKB”H; 3) [me – most difficult] don’t make HKB”H a cheftzah shel mitzvah [i.e. really mean it!]

Rabbi Allen Schwartz - Bible Commentators 09 - Ibn Ezra 1: link

Stuck close to talmud’s interpretation of torah. Was anti-Rashbam/”pshat” commentary. Did a lot of travelling and used it in his commentary!

Rabbi Mordechai I. Willig - Halacha Engages Modernity - Part 6 - The Microwave: link

Everything you wanted to know about R’Willig’s approach to the halachic status of the results of microwave “cooking” – Is it halachic cooking for Shabbat and kashrut and what are the stringencies and leniencies that arise from his understanding. (hint – do you eat at a kosher Dunkin Donuts?)

Ms. Elana Flaumenhaft - What Can We Learn from the 2nd Beit Hamikdash: link

History of rebuilding of bayit sheini through to Macabees, the stops and starts were a message to do tshuva and focus on the spiritual.

Rabbi N Kaplan - Chanukah-Current Issues: link

Current gedolim’s positions of various issues regarding Chanukah lighting. One interesting position – lighting is a “chovat habayit” thus you must buy a house!

Rabbi Mordechai Torczyner - Bionic Eyes on Shabbat: link

Analysis of possible Shabbat issues surrounding artificial eyes (e.g. use of electricity, are you drawing?)

Rabbi Aryeh Lebowitz - Tefilas Haderech: link

Why? When? How (standing)? Time or distance requirement. Some nice Rogatchover stories. Is fear a factor? (R’Aryeh – do the same poskim correlate saying (or not saying) tfilat haderech and bentching gomel?

Rabbi Shmuel Marcus - Chanuka: Appreciating Malchus Yisrael: link

Rambam history lesson at beginning of laws of Chanukah – why mention 200 yeas of sovereignty which included Herod? Independence allows religious renaissance (even today!)

Rabbi Baruch Simon - Practical Kashrus: link

Kashrut review with basic halachic parameters. (me – most won’t recognize basic halachot because we live in a society which can afford (seems to crave) more stringent options. Includes taam Kikar, ben yomo, microwaves, kl icheres, ovens countertops, sinks, dishwashers, davar charif, nat bar nat)

Rabbi A Senter - Sitting in a Father-in-law seat: link

Discussion of respect for in-laws; how does it compare and contrast to respect for parent (same question for grandparents and older siblings) and what halachic differences flow from the answer.

Rabbi Howard Apfel - Semester Review of Medical Halacha: link

Worthwhile summary of the semester's worth of shiurim including issues of:
1. Ok to be a Dr.? (surprisingly - yes, but need to be careful)
2.Can a kohain study medicine (surprisingly - yes, but need to be careful)
3.Can you treat your parents (surprisingly - yes, but need to be careful)
4.autopsies,brain death,organ donation,personal autonomy,dnr (surprisingly - yes, but need to be careful)

My favorite question (here and elsewhere) - if something is a dvar reshut (e.g. organ donation in certain circumstances) , what does HKB"H really want you to do , or is he indifferent?

Rabbi Y Kaganoff - Yoshon: link


Discussion of Yoshon outside of Eretz Yisrael - detailed Lomdus and why R' Belsky and R' Schachter allow OU to certify Chadash (they disagree as to why but come to the same conclusion)

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Parashah Roundup: Vayechi 5770

by Steve Brizel

Yaakov Avinu's Farewell and Blessings

R Ezra Bick provides an overview of the themes of the Parsha-the tension between the land of Egypt and the land of Canaan: link

The Nesivos Shalom, as explicated by R Yotzchak Adlerstein, tells us why the Torah tells us that Yaakov Avinu lived seventeen years in the land of Egypt: link

R Berel Wein explains why the seal of God is truth: link

R Yissocher Frand discusses why blessings are between man and his fellow man, and based on an insight of R Yaakov Kamenetsky ZL, why Ephraim was singled out for a special blessing: link

R Yitzchak Etshalom explores the issues raised by the Torah's description of Kever Rachel: link 1 (PDF), link 2 (PDF)

Click here to read more

R Avigdor Nevenzal discusses the nature of the transgression of Reuven and suggests an approach in dealing with such passages both in the Torah and as understood in the Talmud: link 1, link 2

R Baruch Simon, based on Rashi, suggests that we strive to accomplish a lot in our lives without being ostentatious: link (audio)

R Asher Brander explores Yaakov Avinu's critique of Shimon and Levi: link

R David Horwitz analzes the reconciliation between Yosef and his brothers: link

R Sir Jonathan Sacks examines the reconciliation of the values of truth and peace: link

R Shlomoh Riskin and R Avraham Gordimer suggest why we invoke Ephraim and Menashe in blessing our sons: link 1, link 2

R Mordechai Willig explains why Yaakov placed Ephraim ahead of Menashe when he blessed them: link

R Ephraim Buchwald explains, especially in the light of contemporary events, why it is a singularly important for parents to bask in the blessings of their children: link

R Eytan Feiner delves into the unique and eternal nature and role of Yaakov Avinu: link

R Avraham Gordimer explains why Yosef was promised the city of Shechem: link

R Aharon Lichenstein explores the blessings that Yaakov Avinu bestowed on all of his sons: link

R David Forhrman examines whether Yosef reconciled with his brothers: link (audio)

R Dovid Gottlieb discusses the brachos given to Yissocher and Zvulun , deathbed wishes, aspects of Hilcos Aveilus and kvurah in the Land of Israel: link 1 (audio), link 2 (audio), link 3 (audio), link 4 (audio)

R Hershel Schachter discusses the halachos involved in Malchus Yisrael: link (audio)

R Avishai David discusess the Ramban's comments on the first Shoresh of the Sefer HaMitzvos with respect to Mitzvos of a rabbinic nature and the famous comment in the Talmud as to the 613 mitzvos given to Moshe Rabbeinu: link (audio)

R Hershel Schachter, based on a comment of Rav Soloveitchik ZL, reminds us never to confuse the differences between Chiddush and Shinui, and the need for a strong Mesorah to distinguish between a legitimate Chiddush and an illegitimate Shinui: link

R Michael Rosensweig explains why the proclamation of Shema Yisrael calmed Yaakov Avinu: link

Hilcos Krias Shma

R Asher Weiss explores the function of the recital of Baruch Shem Malchuso Lolam Vaed: link (audio)

Hilcos Aveilus

Rav Soloveitchik ZL discuses halachic and hashkafic concepts of Hilcos Aveilus: link (audio)

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The Jewish Jesus II

See below for the Rashbatz's attitude towards Jesus from his Keshes U-Magen, reprinted in J.D. Eisenstein's Otzar Vikuchim (pp. 118-119 - link):

[Click on the images to enlarge]

Click here to read more

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Books Received XIV

I don't always have the chance to review each book, so I'll list the books that I receive. Some of them will be quoted or reviewed in future posts. Here are the books I've received recently:

• The Poetry of Prayer: Tehillim in Tefillah by R. Avi Baumol


• Great Jewish Letters by R. Moshe Bamberger


• Never Again! Yet Again! by Stephen D. Smith


• Of Guns and Mules by David Lawrence-Young

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The Jewish Jesus

Recent attention has been shown to videos of R. Shlomo Riskin praising Jesus and referring to him as a rabbi. Some have been shocked, even scandalized, by this. But I see nothing wrong with it because Rabbi Riskin is not praising the Christian Jesus. He is, rather, propounding a revisionist view of Jesus.

Rabbi Riskin is using the shock value of his statements in order to teach Jewish lessons to those who might otherwise be unwilling to hear. In other words, this is to some extent a kiruv gimmick. I'm not saying that he is being dishonest; he believes what he says (and has been saying it for decades). But he is attempting to break down barriers so that people will listen to a Torah lesson.

Click here to read moreThere is a school among historians, which includes R. Riskin's teacher Prof. David Flusser, who believe that Jesus' legacy was distorted by Paul and other Christians (link). He was a traditional Jew whose teachings are frequently paralleled in the Talmud. He taught that people have to observe the commandments and never claimed to be a deity. At most, he thought he might be a Jewish messiah who was meant to bring about Jewish political independence and a religious revival. It was Paul, according to this view, who later created a religion that rejects the commandments and deified Jesus.

For an accessible treatment of this subject, see Hyam Maccoby, Mythmaker: Paul and the Invention of Christianity. If you ask me, this view relies too much on highly speculative literary criticism of the Christian Gospels.

In other words, the real Jesus was a Christian heretic. This is not the Jesus any Christian would recognize. He did not believe in the deification of man or in a messiah being anything other than a religio-political leader. When R. Riskin talks about Jesus, he is talking about a Jewish teacher. And when he talks about Jesus' teachings, he means traditional Talmudic Judaism.

(What about the Talmud's rejection of Jesus? According to many, that wasn't the Christian Jesus but someone else, or even multiple people in the ancient world. See this essay: link.)

In this particular video, Rabbi Riskin is speaking to Christians and therefore using their terminology. But listen carefully and the views he attributes to Jesus are those of Orthodox Judaism. For whatever purpose this speech is given, he tries to create a bridge between Jews and Christians by saying that Jesus taught what we, Orthodox Jews, believe and therefore it is something Christians should also.

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Attending Mom's Wedding

By: Rabbi Ari Enkin

There is a somewhat widespread custom for children not to attend the wedding of a parent, especially a mother's remarriage following a divorce from their father.

As Rabbi Chaim David Halevi writes:

"Although I have not been able to find a clear source for this custom, it appears to me that the reason is because as long as their mother has not remarried there is still the hope and possibility that she will remarry their father, her former husband. However, once she has married another man she becomes permanently forbidden to her former husband. Therefore, it is not appropriate for children to take part in an event which permanently prohibits their parents from possible reconciliation.

Click here to read moreAnother reason for children not to attend their mother's remarriage is because once she remarries, the children become obligated to show honor to her new husband (Y.D. 240:21). As such, it is not appropriate for children to attend an event which requires them to now share their obligation of honoring "parents", extending it from their father to now having to include their new stepfather."

As can be seen, ultimately, the reason that children should not attend the remarriage of their mother is in deference to their father, namely, in order to ensure that they not slight the honor that is due their father. Most children do not attend the remarriage of their widow mother, either. It seems, however, that this is more for emotional reasons than halachic ones.

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[1] Aseh Lecha Rav 4:57

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Announcements #131: Winter Clearance Book Sale

Winter Clearance Book Sale

Winter Clearance Book Sale

New and Classic Jewish Books DISCOUNTED 30% – 50% Direct from the Wholesaler!

Visit our new warehouse and choose from a wide selection of fine Jewish books and Seforim, including:
A full line of new books from:
Urim Publications, Devora Publishing, Yashar Books, Mossad HaRav Kook, Ir David, and Yad Vashem

Peirushim and Commentary sets on the Torah, translated into English by ELIYAHU MUNK, including:
Kedushat Levi, Mikraot Gedolot HaChut HaMeshulash, Tzror HaMor, Or Hachayim, Alshich, Tur, Shney Luchot Habrit, Bachya, Akeidat Yitzchak, Nechama Leibowitz on the Parsha (7 vols), Steinsalz Talmud (Large/Small/Vilna) (42/26/33 vols), Torat Chayim (7 vols), Rambam Le’Am (20 vols), and classic children’s books in Hebrew and gift books from Israel.

Only December 27, 28, 29, and 30, 2009
(11:00 am – 6:00 pm)
Sale at Lambda Publishers new warehouse
527 Empire Blvd., Brooklyn, NY Tel: 718-972-5449 Fax: 718-972-6307
sale@UrimPublications.com - www.UrimPublications.com

View the catalog here: 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. Please note that announcements now cost $36 each.)

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The Displacement Lesson

After the Egyptians ran out of money to pay for food, Yosef took (on behalf of Pharaoh) their property in exchange for necessary goods. He then proceeded to do something very curious (Gen. 47:21):

ואת העם העביר אתו לערים מקצה גבול מצרים ועד קצהו.

And as for the people, he moved them into the cities, from one end of the borders of Egypt to the other end.

Click here to read moreThis displacement of vast numbers of people is perplexing. The Gemara (Chullin 60b) explains that he did it so the Egyptians could not call the Jewish people "exiles", since they were all displaced. Rashi (Gen. 47:21) expands on this, that his intent was to remove shame from his brothers. He resettled the Egyptians in order to protect his brother's honors.

The Keli Yakar (ad loc.) asks an question whose importance is only eclipsed by the answer: How is that moral? How could Yosef force so many people to leave their homes just to protect his brothers? This seems quite morally problematic.

The Keli Yakar reframes the earlier explanations as follows. Yosef was trying to teach the Egyptians an important lesson, to instill in them the need to empathize with strangers. It is part of human nature to fail to understand the plight of the outsider, the people who are lacking support structures and contacts within the system. Such people are easily oppressed, even unintentionally. Therefore, Yosef displaced the Egyptians so they all learn what it is like to be an outsider. This, he hoped, would prevent them from oppressing the recent immigrants. Sadly, it failed.

We, today, also need to learn this lesson of helping the oppressed, the strangers and outsiders. When we fail to adequately help them, we run the risk of God having to teach us that lesson the hard way.

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Yosef, His Brothers and Da'as Torah

Rashi (Gen. 45:12) explains that when Yosef revealed his identity to his brothers, he gave them signs to prove to their father Ya'akov that Yosef was still alive -- that he was circumcised and that he spoke Hebrew. Yet, it seems that they did not initially use those signs. When they arrived back in Canaan, they told their father (Gen. 45:26-27):

ויגדו לו לאמר עוד יוסף חי וכי הוא משל בכל ארץ מצרים ויפג לבו כי לא האמין להם. וידברו אליו את כל דברי יוסף אשר דבר אלהם וירא את העגלות אשר שלח יוסף לשאת אתו ותחי רוח יעקב אביהם. ויאמר ישראל רב עוד יוסף בני חי אלכה ואראנו בטרם אמות.

And they told him, saying, "Joseph is still alive, and he is governor over all the land of Egypt." And Jacob's heart stood still, because he did not believe them. But when they told him all the words which Joseph had said to them, and when he saw the carts which Joseph had sent to carry him, the spirit of Jacob their father revived. Then Israel said, "It is enough. Joseph my son is still alive. I will go and see him before I die."

Click here to read moreFirst they try the direct approach and simply tell Ya'akov that Yosef is still alive and is the governor of Egypt. That doesn't work and only then they tell him all that Yosef had told them to say. This seems odd. Yosef had predicted that he would rule over them and he was right! He was the "discerning and wise man" who was selected by Pharaoh to be the governor based on his wisdom. Shouldn't they listen to his Da'as Torah and do exactly as he said?

It seems to me that there are two important lessons about Da'as Torah in this episode. As I posted last week (link), Yosef's signs were not foolproof. An Ishmaelite could be circumcised and a Canaanite could understand Hebrew. However, the fact that he could do both was a strong sign, but still not absolute proof. Evidently, they decided that Yosef's advice was not optimal because the signs were not convincing (or for some other reason). Therefore, they decided to take their own approach to telling Ya'akov, even though they recognized Yosef's expertise in Da'as Torah. The lessons are twofold:

1. In other words, Da'as Torah is advice and not a binding command. You don't have to listen to Da'as Torah when it is not on an halakhic matter. The brothers were free to evaluate Yosef's advice because it was not binding on them.


2. However, as we see from the story, Yosef was right and the brothers were wrong. They didn't have to listen to Da'as Torah but they should have. When a wise person gives you advice, you ignore it at your own peril.

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YU Statement about Homosexuality Panel

An official statement by President Richard Joel and Rabbi Yona Reiss of Yeshiva University (link):

Message from the President and Menahel of RIETS

In light of recent events, we want to reiterate the absolute prohibition of homosexual relationships according to Jewish law. Of course, as was indicated in a message issued by our Roshei Yeshiva, those struggling with this issue require due sensitivity, although such sensitivity cannot be allowed to erode the Torah's unequivocal condemnation of such activity. Sadly, as we have discovered, public gatherings addressing these issues, even when well-intentioned, could send the wrong message and obscure the Torah's requirements of halakhic behavior and due modesty. Yeshiva has an obligation to ensure that its activities and events promote the primacy and sacredness of Torah in our lives and communities. We are committed to providing halakhic guidance and sensitivity with respect to all challenges confronted by individuals within our broader community, including homosexual inclinations, in a discreet, dignified and appropriate fashion.

President Richard M. Joel Menahel Rabbi Yona Reiss

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Furthering the War on Xmas

In recent years, "Happy Holidays" has become the generic, Winter non-sectarian greeting. However, since the word "holiday" is derived from words "holy" and "day", I see the greeting as an affront to non-religious people.

Therefore, I suggest that the proper Winter greeting now become "Have a good one", allowing everyone to interpret "one" based on their personal religious beliefs or lack thereof. This allows for respectful acknowledgment of everyone's holiday or non-holiday in an inoffensive, religious-neutral way.

So, to all my friends out there, I hope you have a good one.

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Weekly Links

Rules: link (Note that this post will move every day until the end of the week)

Friday

• SALT today: link
• Jerusalem groups to protest 'mehadrin' bus lines: link
• Ashkenazi girls skip school to protest anti-segregation court ruling: link

Previous days' linksThursday

• SALT today: link
• What Would Moshe Rabbeinu Have Done About Abusers?: link
• Article in the Forward about the EJF scandal that quotes this post on this blog (link) and calls me Modern Orthodox (I'm OK with that): link
• Police Attacked after Tending to Woman Assaulted by "Modesty Squad": link
• YU holds discussion on Jews with homosexual inclinations: link
• R. Steven Pruzansky offers valuable thoughts on Tropper and the Gedolim: link
• Dei'ah VeDibur kvetches a loophole in the ban on Charedi websites: link
• Geirus Re-Examined - Great analysis by R. Yair Hoffman: link

Wednesday

• SALT today: link
• Jewish customs on Xmas eve: link
• A new stage of "Torah and science", says R. Shabtai Rappoport (R. Moshe Feinstein's grandson-in-law): link
• R. Yona Metzger is "hurt" by Pope's decision: link
• R. Eliezer Melamed on following military orders: link
• Vatican defends decision on Pius XII: link

Tuesday

• SALT today: link
• Possible split among Hesder roshei yeshiva: link
• Man-made tools found in Israel dating back 750,000 years: link
• WJC criticizes pope's decision to beatify Pius XII: link
• Spinka Rebbe sentenced to 2 years in prison: link
• RCA statement on EJF scandal: link
• Mishpacha article about R. Hershel Schachter and Rav Soloveitchik (I choose not to criticize it because despite its flaws it is a positive development): link

Monday

• SALT today: link
• Organ donation from the living: link
• R. Reuven Bulka retires from performing conversions: link
• R. Chaim Blum to serve as interim director of EJF: link
• Hollywood's fascination with Pantheism: link
• Fund gives millions of dollars to keep Russian-speaking Jews Jewish: link
• How to encourage American Aliyah: link

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Audio Roundup LXXIII

by Joel Rich

From R'J Rosenblum on Cross Currents:
Immediately after the War, there were those who were urged to stay in kollel, even when their chances of success in learning full-time or possibility of satisfaction were slight. In a well-known story, Rav Aharon Kotler told a father who complained that it had been obvious from the start that his son was not suited to kollel: We are in a war, and in a war there are always casualties. The war was one to establish the legitimacy of long-term kollel learning. And, as Rav Mattisiyahu Solomon declared already years ago, that war has been won.

Click here to read moreCasualties after the battle has been won are a different matter. As the old Yiddish saying has it, “Even the baker goes to war, but when the war is over the baker is again a baker.” In a similar vein, the Chazon Ish is also widely reported to have said that two generations of full-time learning were necessary to rebuild from the ashes of Europe. Those two generations have now come and gone.

And if KollelGuy asks, so why no announcements in Yated Ne’eman, I suspect he already knows the answer, or should. Ori, a non-Orthodox Jew in Austin, Texas, knows it: The last thing the gedolei HaTorah want to do is destroy the striving for greatness in Torah learning that characterizes the Israeli chareidi community. And any such public announcement would be interpreted as a statement that everything we did, everything we have built over the last sixty years was a mistake. (I emphasized in “Living with Complexity” that just the opposite is the case.) In other words, it would lead to an overreaction more dangerous than the situation it sought to cure.

There is another reason that there will be no such public statements. Any such statement would be met with vicious attacks by the “kenaim,” who would say about the gadol in question precisely what KollelGuy asks me: Who are you? The Chazon Ish did not say what you are saying; Rav Shach did not say it.” Perhaps KollelGuy remembers the attacks on one of the Sages he mentions for his tacit support of Nahal Chareidi. (Even Rav Shach used to say that he was afraid of the stone-throwers.) One of the members of the Moetzes Gedolei HaTorah of the United States told me recently that the gedolim cannot even discuss questions surrounding poverty because if they did the “street” would just label them fake gedolim.
Me- Couldn't help think of the eitza tova from R' Zimmerman:
Come senators, congressmen
Please heed the call
Don't stand in the doorway
Don't block up the hall
For he that gets hurt
Will be he who has stalled
There's a battle outside
And it is ragin'.
It'll soon shake your windows
And rattle your walls
For the times they are a-changin'.
Come mothers and fathers
Throughout the land
And don't criticize
What you can't understand
Your sons and your daughters
Are beyond your command
Your old road is
Rapidly agin'.
Please get out of the new one
If you can't lend your hand
For the times they are a-changin'.

Rav Hershel Schacter Lecture - Q&A: link

Another Q&A from the heart of the Vilna of Essex County!
Inviting for Shabbat those who will be mechalel Shabbat to get to you – ok if your tell them it’s against Jewish law to profane the Sabbath and you will be glad to put them up (pashut, he said).
If you’re stuck before Shabbat, don’t drive crazily – park and find a motel.
If you build a sukkah where it’s prohibited, you’re not yotzeh.
Speeding – 5 mph over limit is probably ok; 10+ sounds like a no.
Justice Neeman was probably only talking about commercial law (in Israel) being replaced (now it’s old Turkish et al) by halacha; anything else, maybe when Moshiach comes.
If a “chiyuv” doesn’t know the words or nussach he shouldn’t take the amud (good luck Mr. Gabbai!). General rule – must be merutzah l’kahal (acceptable to community). Some classical niggunim shouldn’t be changed others ok to change (even Simon & Garfunkel – yeah) as we’ve always taken outside music (e.g. the alte heim!).
Maybe a good idea to allow children to lead some of services.
Giving chiyuv up to Yishtabach is meaningless! Mr. Gabbai prepare for some complaints!.
He doesn’t like people to daven from a PDA/blackberry – it doesn’t look good.
Back to the time clock issue – Rambam (“recently” found commentary on Shabbat) implies no good, but perhaps that’s why it was “hidden” till consensus reached – discussion of Shabbat status of e-mails, faxes and newspapers – sounds like a no, no but not 100% clear.
Taking money from non-bnai brit – not good if public, implies we can’t take care of our own.
Rambam on differing subcategories of Torah Shbeal Peh.
Warming drawer – review of hilchot bishul – no go if has temp control. Hatmanah only if covering actually touches the food.
Wills? Discussion of rules for inheritance. Source for writing a will when you turn 50 [me-do it as soon as you have kids – decide who will raise them if R”L you can’t]

Rabbi Reuven Brand - The Maine Referendum: The Maine Referendum: Medical Marijuana: link

R’MF tshuva would seem to ban even medicinal uses of marijuana but R’YSE disagreed (R’Silberstein was with R ‘MF). Discussion of halachic view of pain and suffering; as in alleviation.
[me – Yes, I now remember; our attempts at better living through chemistry were all about alleviating existential pain and suffering]

Rav Dr. Abraham J.Twerski- Am I Really Frum?: link

Midot, Midot, Midot! (sound familiar my sons?) Keep away from “sirens” (TUM reference!) by tying ourselves to the mast of Torah. [Hmmm-sometimes I feel like I'm tied to the whipping post] Be a role model.

Rabbi Jonathan Rosenblatt - Honey from a rock: Talmud Torah and the search for spirituality: link

Fascinating presentation (don’t know if it’s accurate) re: groups looking for spirituality (in particular “carlebachites” and that the Talmud is not speaking to many Jews today, especially those looking for spirituality [perhaps because of our society’s desire to avoid Tircha (hard work)].
Need to move back towards the harder but historical Talmudic spirituality.

Rabbi Daniel Z. Feldman - Kavod for Other Family Members: link

R’D Feldman kdarko bkodesh – take a topic, find a chakirah, explain numerous practical specific differences of opinion in light of the chakirah, summarize.
Here kavod for family members – is it an extension of kavod av (i.e. parents want it) or a din of bchor(first born)? Is it always compelling? – no, but always thought provoking.

Dr. Shira Weiss - History Tends to Repeat Itself: Contemporary Lessons of Chanukah: link

Passion, commitment and implementation as lessons from Tanach and the Macabeem to us today.

Rav Mayer Twersky - Withstanding Corporate Pressure: Succeeding in Corporate America With My Neshama Intact: link

Must resist pressures of workplace which can draw you towards materialism and arayot. Reinforce yourself with regular learning and constantly remember who you are. Dress differently, talk differently, leave 3 hours before Shkiah on Friday, be sure it’s a good work environment and pray a lot.
[me – it’s often a dynamic tension which requires a shikul hadaat (judgment). Also, you can learn a lot from those who are ahead of you on the road and be wary of those who don’t have an understanding of how the “real world” operates. {Take it from one who originally became an actuary to avoid such issues}]

Rav Mayer Lichtenstein - Mai Chanukah: link

Implications of Chanukah for our times based on the thought of R’YBS and others and an analysis of the Rambam’s “unusual” history lesson in hilchot Chanukah. How do we relate to history?
Pach shemen (oil flask) celebrated as a sign of the divine intervention in the entire affair (including political miracles). We need both narratives to understand we need to use hishtadlut (Kochi) but understand it’s HKB”H who gives us the koach (strength).
“Our” (I’m crying because I’m not part of it yet) role model is Yitzchak; to stay in the land even if it’s not “new” or perfect.

Rav N Kaplan - Vten Tal Umatar: link

Current poskim on all kinds of vten tal umatar issue.

Rabbi Ezra Schwartz - Contemporary Halacha - Chazara #2 5770: link

Excellent summary of detailed halacha l’maaseh shiurim (practical halacha for rabbinical students) including: sukkot, eating when needed on Yom Kippur; end of life issues, life endangerment and illness issues on shabbat, stem cells, fertility and wills. There seems to be a number of issues to be decided on scant case law!

Rabbi Michael Broyde - Family Planning and Jewish Law: link

Key is to have enough background to know what to ask.
How many children? He sees age of marriage and of 1st kid and number of kids as a function of individual ability to raise them.
Sees now as a historical time when it’s safer and easier to have lots of kids (me – guess he doesn’t follow certain blogs).
He has some interesting ideas on flexibility in timing of various mitzvot.

Rabbi Aryeh Lebowitz - Ten Minute Halacha - Yeshiva Boys Socializing with Girls at Weddings: link

What to do when “my former close friend” is of the opposite sex? (This was for HS boys IIUC). Brief summary – all chazal were against just about any social intercourse but be reasonable about greeting (but don’t overdo). I’m sure this topic is worthy of a more general treatment in our society (perhaps one day we’ll meet and discuss, but I have to meet R’Gil first or he’ll be insulted J). But I do agree on the hugging of others' spouses (even I have my limits on the habituation/space/time continuum)
R’HS is in favor of mixed singles tables at weddings and meeting possible candidates for shidduch.
R’NAR – listen to the last few minutes on meeting former friends!
R’Aryeh – IIRC there was one gadol, I think he was the Av bet din in Boston or something like that, who had some thoughts on co-education. Also, too bad you didn’t have time to expand on the white geese context (Brachot 20 IIRC).

הלכה ורפואה סדרה 3 - #09, מאת נדב וילנר - מחלות נפש 1: link

Sanity testsing in the gemara and later authorities (did the Talmud provide general guidelines or specific tests?).

Rabbi Aharon Kahn - The Three Wake-Up Calls of the Rambam: link

Three places – Mezuzah, Shofar [tshuva – repentance] and aveilut (mourning) with similar language. Implication – realization of a wake up call – recognize value of time! [our most perishable resource-if you have "time to kill", I'd like to buy it]

Rabbi A Senter - Gedolim: link

Poskim throughout time (e.g. Shmuel vs Rav [who was his senior]) have hashraat Shechina (divine assistance). Gdolim use this to create halacha (hmmm – this would be a great study in self-awareness).

Rabbi Yehoshua Grunstein - Vayeshev - Living outside the bubble with T.V & Internet: link

Very nice (because I agree with it) spin on medrashim related to Yaakov.
Chazal's negative view of Yaakov's1) hiding Dina from Esav; and also 2) trying to sit in tranquility is then tied into Joseph 2 dreams (a’la R’YBS) – we can’t hide from the outside world – need to “discriminate” (havdala) and be mekadesh it.

Rabbi Yonason Sacks - Sichos Mussar - Hiddur Mitzvah Bigavra: link

Hiddur (beautification) applies to the object used in a mitzvah (e.g. Etrog) but also the person. This hiddur should permeate everything we do!

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The Growing Problem of Post-Orthodoxy

Earlier this week, a YU student club and the graduate school for Social Work hosted a panel discussion of homosexuals in the Orthodox community, talking about their personal struggles (link). This was a controversial event because homosexual behavior is forbidden by the Torah. While the struggle to abide by this law was part of the discussion -- whether implicitly or explicitly, I'm not sure -- even holding such an event without declaring the unambiguous and incontrovertible law might have been misleading. Be that as it may, I found the event much more disturbing for a different reason.

Click here to read moreBy all accounts, the event was packed. The YU student newspaper estimate had it at 700 people, with 100 turned away at the door. The question is why such a huge crowd showed up (many from outside YU), setting aside the attraction of controversy and whatever college scheduling alignment that may have allowed for greater attendance. I think the answer to that is a societal phenomenon.

Let me preface the following remarks by saying that I do not suspect any of the organizers of or participants in the event of non-Orthodoxy. I am referring here to something much bigger than them and in which they are likely not a part.

As we all know, the "shift to the right" we have seen in the Orthodox community is not unique to us. It can also be seen in the other Jewish movements, and indeed in every religion in the world. It is a massive, global religious revival. Over a month ago, Dr. Alan Brill blogged (link) about a phenomenon that he thinks is relevant to the Orthodox Jewish community.

Members of the young generation of Evangelicals are defecting from the fundamentalist religion of their parents. They are not moving to more liberal denominations but are instead creating what is called Post-Evangelicalism. This is essentially the religion in which they were raised but tweaked for various theological and social problems they have with it. It's a pick-and-choose, PC Evangelicalism.

According to Wikipedia (link), some of the issues that caused these post-Evangelicals to leave the fold, and represent the religious deviations, include: Individualism and lack of theological depth; Anti-intellectualism; Narrow political views; Lack of engagement in art, media, and society; Materialism and consumerism; Insensitivity to homosexuals; Questions over biblical inerrancy; Moral failure of leaders; and Multicural awareness.

As you can see by now -- what the Christians do, the Jews also do. Orthodoxy has developed its own post-Orthodox community who adopt general beliefs and practices but tweak them based on their specific theological and social objections. This is not a uniquely Modern Orthodox problem but the MO community has it worse because it is more open and susceptible to general societal trends.

Look at the list of post-Evangelical complaints and consider how many of them you have heard from those on the fringe of Orthodoxy. Add women's issues to that list and they all seem very familiar. We have, in our community, a growing post-Orthodox group. I see this as a massive societal problem that will result, probably sooner rather than later, in a new Jewish denomination (movement).

In that context, I see holding a conference on the unique problems of homosexuals in the Orthodox community as both a symptom of the post-Orthodox problem and a catalyst for encouraging the discomfort of those on the border. This is, of course, not something that the organizers and participants realized -- they were looking at the specifics of the event and not the larger trend. 800 people did not show up because sex sells. They came because there is a perceived problem with Orthodoxy and many of them believe that the old rules just have to change.

We just saw the world shift to the left this week. Fasten your seatbelts because, sadly in my view, there is more to come.

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Audio on Married Women and Hair Covering

Listen to a lecture by R. Michael Broyde about women covering their hair in which he spends more time explaining his goal in this exercise: link (MP3).

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Parashah Roundup: Vayigash/Asarah Be-Teives 5770

by Steve Brizel
Joseph's Reunion with his Brothers and Yaakov Avinu

Rav Soloveitchik ZTL ( in Yiddish) discussses the conflict between Yosef and Yehudah: link (audio)

R Michael Rosensweig explores why Joseph sent Yaakov a reminder of the Halachos of Eglah Arufah and why Joseph did not fully absolve his brothers: link 1, link 2

R David Horwitz analyzes the transformation of Yehudah: link

R Yitzchak Etshalom analyzes the interaction between Joseph and his brothers: link

Click here to read more

R Dovid Fohrman discuses whether Joseph ever fully reconciled with his brothers: link (audio)

R Sir Jonathan Sacks examines the process of teshuvah in the rapprochement between Joseph and his brothers: link

R Avigdor Nevenzal illustrates how Joseph bore no grudge and sought to preserve the Jewish People in Egypt: link 1, link 2

R Berel Wein suggests that the Talmud avoided the tragedy of Joseph and his brothers by ruling that both Beis Hillel and Beis Shammai were “Elu v Elu Divrei Elokim Chaim”, even though the Halacha follows Beis Hillel: link

R Yissocher Frand, based on the views of the Chasam Sofer and the Noda BiYehudah as well as the Zohar explains why covering our eyes during the recitation of the first verse of Krias Shma enables us to accept the Yoke of Heaven: link

The Nesivos Shalom, as elucidated by R Yitzchak Adlerstein, explains why Yehudah's prayer before Joseph is a paradigm for proper Tefilah: link

R Asher Brander , based on the differing views of Rashi and Ramban, discusses who cried at the reunion between Joseph and Yaakov: link

R Avishai David explains numerous issues in the commentary of Ramban and reminds us of the Mesorah from Chazal as mentioned in the Mishnah Brurah that a Jew has to live Parshas HaShavuah, especially in light of events in the world at large: link (audio)

R Avraham Gordimer discusses the means of teshuvah set forth by Joseph for his brothers: link and why Ephraim and Menashe are invoked in a parent's blessing of their sons: link

Dr. David Pelcowitz provides insights from modern psychology into the reunion between Joseph and his brothers: link (audio)

R Zvi Sobolofsky discusses how the descent into Egypt by Yaakov and his family serves as an instruction how to live in exile: link

R Aharon Lichtenstein and R Shlomoh Riskin, based on Rashi, discusses the message that Joseph sent to Yaakov with the wagons: link 1, link 2

R Ephraim Buchwald explains how the punishment for the sale of Joseph was delayed and was effectuated after the failure of the revolt of Bar Kochba: link

R Eytan Feiner explores the role of Chushim Ben Dan in the reunion between Joseph and his brothers: link

Joseph as Viceroy

R Hershel Schachter points out that we should learn Joseph's use of the money and produce that he collected as a model for loving mitzvos, while avoiding the twin mistakes of loving money and food and while remembering that is not a mitzvah to be either rich or poor: link

Kibud VaEm

R Asher Weiss and R Aryeh Leibowitz discusses the halachic obligations of honoring parents and grandparents: link 1 (audio), link 2 (audio)

R Dovid Gottlieb discusses the halachic status of grandchildren: link (audio)

Asarah BaTeves and the Holocaust

R Aharon Lichtenstein discusses various approaches to the issue of theodicy and the connection between Asarah BaTeves and the Holocaust: link 1, link 2

R Dovid Miller discusses the past and future of Asarah BaTeves: link (audio)

R Mordechai Willig and R Daniel Z Feldman discus the Halachos and origins of Asarah BaTeves: link 1 (audio), link 2 (audio)

R Shalom Rosner discusses the famous comment of the Beis HaLevi when Joseph confronts his brothers and AsarahBaTeves: link (audio)

R Baruch Simon explains the connection between Parshas Vayigash and Asarah BaTeves: link (audio)

R Ephraim Buchwald raises the issue of whether remembering the Holocaust without a message to inspire a person to live a Jewishly commited life is a positive way of inculcating Jewish identity: link

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Yosef and the Problem of Knowledge

Avivah Gottlieb Zornberg, Genesis: The Beginning of Desire, pp. 344-346:

The problem of knowledge remains. Even if the brothers believe that he really is the long-vanished Joseph..., how will they convince their father? All they have is words: no photogrqphs for the hungry eye to devour. In the event, Jacob does not believe their words.

Click here to read moreJoseph addresses the problem quite deliberately: "You can see for yourselves, and my brother Benjamin for himself, that it is indeed I who am speaking to you" (45:12)... Rashi comments: "'Your eyes see' my glory; and that I am your brother, for I am circumcised like you; moreover, that 'my mouth is speaking to you' in the Holy Tongue." According to Rashi, there are two proofs here of Joseph's identity: his circumcision (visual) and his speaking Hebrew (aural)...

[Ramban objects that many people spoke Hebrew and many people were circumcised.] Maharal offers an ingenious solution. Each piece of evidence alone -- circumcision, or Hebrew speech -- is not conclusive. But both together in the same person makes coincidence unlikely: a Canaanite who is circumcised like an Ishmaelite, or an Ishmaelite who speaks Hebrew like a Canaanite.

The truth is, of course, that this conjunction of mental sets would not stand as conclusive identifying evidence in any court. But Joseph recognizes it as good enough evidence. In offering it to his brothers, he implicitly abandons his compulsive need for certainty: he is born into the world of plausible constructions, with which one works until they are proven false...

Jerome Bruner cites a fascinating experiment with infants. He took a rubber pacifier and linked it up to a projecting system on a screen above the baby's head. The baby could bring blurred pictures into focus by sucking on his pacifier; he soon learned to step up his sucking rate in order to bring the picture into focus. He would then stop and look at it. When the picture drifted out of focus, he would turn away, suck until the picture was back in focus, and look at it again... The infants in Bruner's experiment can learn to construct their visual world, so that clarity is achieved. The blurred picture is not acceptable...

This need has informed Joseph's transactions with his world, until his confrontation with Judah. Now, he has recourse to a less crystalline, conclusive type of perception: he offers his brothers and his father data of the eye and of the ear, neither incontrovertible. Together, they form a plausible construction of reality. Perhaps, after all, the need for absolute clarity is a property of infants?

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Update on New Comments

It seems that the new commenting system (link) is a big failure. Everyone seems to hate it, including me. I'm tempted to move to the Blogger commenting system. However, to my knowledge there is no way to convert old comments into that system and I don't want to lose all of those comments (although I have saved them all onto my computer).

I'm open to suggestions from any techies.

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Announcements #130: LSS and YCT Winter Yom Iyun

Lincoln Square Synagogue and Yeshivat Chovevei Torah Rabbinical School Invite the Entire Community to Our Annual Winter Yom Iyun

Exploring the World of Tzedakah: Priorities and Goals in A World of Limited Resources

Date/Time:
Sunday, January 10, 2010
9:30 AM-12:30 PM

Location:
Lincoln Square Synagogue
200 Amsterdam Avenue (Amsterdam and 69th street)
New York City

Presenters Include:
Rabbi Dov Linzer, Rosh HaYeshiva and Dean, Yeshivat Chovevei Torah Rabbinical School

Mrs. Elana Stein Hain, Community Scholar, Lincoln Square Synagogue

Rabbi Nathaniel Helfgot, Chair, Depts. of Bible and Jewish Thought and Director of Continuing Rabbinic Education, Yeshivat Chovevei Torah Rabbinical School

The event is FREE and OPEN TO THE PUBLIC.
For more information please contact 212-666-0036 or 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. Please note that announcements now cost $36 each.)

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Sheimos

In a recent column, R. Shlomo Brody discusses whether his Jerusalem Post columns are sheimos and have to be buried or can be thrown out (link). He points out that erasing God's name is biblically prohibited and other forms of Torah is rabbinically prohibited.

However, some are lenient regarding material that is printed with the intent it be disposable. But not everyone agrees with this and requires that you treat it respectfully and wrap it in a bag before throwing it in the garbage.

Click here to read moreHe does not mention, however, the view that anything in English (or any non-Hebrew language) cannot become sheimos. R. Moshe Feinstein (Iggeros Moshe, Orach Chaim 2:55) and R. Yitzchak Weiss (Minchas Yitzchak 1:17) both rule this way. Therefore, R. Brody's Jerusalem Post columns, which are in English, never become sheimos.

However, R. Weiss still required treating the English words of Torah with respect and wrapping them before throwing them out. R. Feinstein, though, places no such restriction.

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E-Shiur Reminder

Just a reminder that my e-shiur through Torah in Motion begins tonight at 9pm EST. The series is called "Recent Books You Should Care About".

Today we will be part 2 of the multi-class discussion of Arguments for God's Existence. We will be discussing the following books: Reason, Faith and Revolution by Terry Eagleton, Permission to Believe by R. Lawrence Kelemen and God, Reason and Theistic Proofs by Stephen Davis.

Registration is free but required: link

Last week's class, part 1 of the discussion of Arguments for God's Existence, is available for download (for 99 cents) here: link

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Kaddish & Other Prayers...Hebrew vs. Aramaic

By: Rabbi Ari Enkin

Although the kaddish as we know it today is written and recited in the ancient Aramaic language, it is not so clear that this was always the case. In one place, the Talmud[1] refers to the kaddish in its Aramaic form, while in another place[2] it makes reference to it in a Hebrew formulation.

It is actually quite likely that kaddish was first composed and recited in Hebrew. It was only much later that the switch was made, and congregations began reciting it in Aramaic. As Tosfot[3] explains, the kaddish was originally recited in Hebrew. However, since not everyone understood Hebrew, they began reciting it in Aramaic which was the vernacular language of the time in order that the congregation would understand the meaning of the prayer. The Tur writes similarly.[4]

Click here to read moreIn response to a question whether or not it is permissible to revert back to the original practice of reciting kaddish in Hebrew, as Aramaic is no longer spoken or understood, Rabbi Chaim David Halevy rules[5] that doing so is essentially permissible. However, he approvingly cites the Zohar which insists that it only be recited in Aramaic and therefore concludes that no change should be made. We see from here that the kaddish is something which is especially important to understand one should make the effort to learn the meaning of the words. The Siddur "Rinat Yisrael" has translated all the Aramaic prayers into Hebrew, including the kaddish, for this reason.

On a related note, due to the holiness and spiritual advantages of Hebrew, we are taught that it is better to pray in Hebrew even when one does not understand the meaning of the words, rather than to pray in any other language.[6] Additionally, we are taught that the Angels assist our prayers in being received favorably before God. It seems, however, that these benefits are lacking when prayers are recited in Aramaic. This is because Aramaic is simply not as holy as Hebrew and it is a language which most angels don’t understand.[7] As such, it might be better to recite Aramaic prayers, such as Brich Shmei and Yekum Purkan in Hebrew or English, if one does not understand the meaning of the words. This is especially true when praying alone.[8] That being said, there exists a view that Aramaic is simply a tattered form of Hebrew,[9] and therefore, perhaps the benefits of reciting prayers in Hebrew even if one doesn’t understand what one is saying, applies to Aramaic, as well.


Aramaic is actually alive & well in many Christian sects in the Levant and it is even used in regular conversation. See here: http://en.wikipedia.org/wiki/Aramaic_language Click the audio link(s) to hear some of their Aramaic prayers. Prepare to hear many familiar words.

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


[1] Sota 49a
[2] Berachot 3a,21b
[3] Berachot 3a
[4] Tur O.C. 56
[5] Aseh Lecha Rav 3:12
[6] OC 101:4; but see Sefer Chassidim 588 and 785 for a dissenting view.
[7] Elya Rabba 56:5, Tosfot;Shabbat 12b
[8] O.C. 101:4, Mateh Ephraim 581:21
[9] Shu"t Harama 126

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