Friday, February 27, 2009
Jnews Roundup XXII
10:01 AM
Gil Student
Audio Roundup XXXI
9:26 AM
Gil Student
by Joel RichWhen learning laws of divorce, yibum, etc. one can tend to depersonalize these events. Need to realize real people, real hurt. Sign the prenup!
Detailed discussion of halachot (laws) of marriage including erusin (engagement) and Nissuin (marriage). Marriage completed with the use of shaveh kesef (equivalent of money) {e.g. ring} which is only rabbinic – perhaps to show Karaites power of oral law. {Me – Question for historians – when did we first start using rings? When did host societies?} Differing opinions as to when marriage actually is formally completed. Who does get to pick the mesader kiddushin (officiating Rabbi)?
Click here to read more
Excellent introductory discussion of artificial insemination – opinions and sources concerning halachot related to process for acceptability, implications and husband and wife.
Dina Dmalchuta Dina (DMD), Jews and bankruptcy rules – personal loans as well. Opinions including debts between two Jews.
Bonus Discussion – Tzedaka priorities. He recommends diversification! Poor of your city first but, as with others in list, may need revisiting based on new circumstances (e.g. societal structure). Family first and personal preferences do play a big role (usual list is “suggestion”).
Double Bonus – He doesn’t know why the meltdown happened but it does require searching our own soul's (not someone elses!).
Triple Bonus – Famous Beer Hagolah on end results of those who cheat goyim. (It ain’t good!)
Discussion of earliest sidurim (prayer books) and geographical source of texts. Can you switch/which is best? Generally no/usually the nusach of whomever was asked the question!
Discussed – How did first Chasidim have the authority to change to Nusach sfard? (Me – how did they have the “authority” to change a lot more than that? My answer – Yesh Breirah - I’ll leave the term and thought in a state of amorphitude☺)
Can you convert a German (and if done, is it effective)? Apparently the GRA is quoted as having a tradition that Germans are Amalek. Discussion of various medrashim that might support or deny. Issues of national identity vs. individual identity. Famous R’YBS (in whose name?) on any nation that wants to kill Jews qualifies.
Most importantly – R’Aryeh provides an unsolicited testimonial to Hirhurim – the only blog he reads!
Joy of Purim is in understanding message of Purim and of taanit Esther leading into it. (Hmm – drunken stupor might not be a kiyum mitzvah? What about a maaseh mitzvah?)
Looks, $’s….? (some thoughts on how different communities value).
Should speak to your parents, look at models (parents) because, date often follows pattern of parent of same sex (but there are exceptions- fortunately for my sons :-)).
Variable # of dates to get to know someone. Think of what they’ll be like down the road. (Me – look for midot, midot, midot and pray with all you got.)
Good practical discussion of tosefet Shabbat (accepting Shabbat early). Important retelling of R’YBS on “erev Shabbat Jew” – (Me – imho we still could work on this).
Mentions different positions on a number of issues. Key item – Do we really literally turn Friday afternoon into Shabbat? Many halachik implications thereof.
Interesting Q&A series – a frum Dear Abby. Woman’s role is focused on emunah (faith) and elevation. Breadth of questions is interesting.
Focus on whether it is a requirement on each individual or the community and some implications for the reader and listener.
Drabannan or Duraita and implications for required frequency for women. Seminaries should be clear on what is gotta have versus nice to have or generate lots of unnecessary feelings of inadequacy later in life (when IY”h kids have priority).
Discussion of halachik status of non-religious Jews – are they categorized as tinok shenishba (kidnapped as a baby) or as apikorsim (heretics) or both?
Great discussion of practices regarding Tfillin – things most would think are a slam dunk are often big debate or compromise position (why don’t we wear them during mussaf?)
As a way of life, try to put Pshara (compromise) before din (strict justice). Be aware that everyone has imperfections. R’YBS – think of pshara as psak of Lfnim mshurat hadin (within the strict line of the law) {i.e. it doesn’t mean 50/50 – it means “as fair” as possible}.
After destruction of temple, why did only converts put aside money for sacrifices and not inadvertent sinners? Perhaps they had to do anything that would be l’ikuva (keep from taking affect) to the extent possible.
Pitchei Tshuva – a woman can’t be a judge but if she “knows” she is kosher to paskin shailot.
Abortion - scope and force of prohibition. Lack of clarity – what exactly did Moshe get at Sinai.
100,000 people on list in U.S., 5,000 die every year. Very much in favor of being on bone marrow list. Discusses live and cadaver transplantation. Long discussion on brain death. Quantifying whether participation in transplants is a must, can or forbidden requires up to the minute halachik and medical knowledge.
Introduction to a series. IIUC focus is on how to move from intellectual to experiential.
We all know that if you damage someone else’s property you have to pay, but is there a prohibition involved (or can you say I’ll damage and pay and that’s ok?).
Of course not! Really? What is the prohibition? Choose from this list of possible suspects – Lo tigzol (don’t steal), baal tashchit (don’t waste), dracheha darchei noam (her ways are pleasant), Lfnei Iver (don’t place a stumbling block), hashavat aveida (returning lost objects) opposite of v'im lo tishmerenu (if you don’t take care/guard) implies one must or lo taamod al dam reacha (don’t stand idly by).
May a child give a parent an injection – gemara is unclear as to scope of concern, does giving permission make it ok?
Yitro as a man seeking truth with all his might? What about us?
Witnesses – birur vs. kiyum (clarification vs. establishment)
Contacts – Raya vs. kinyan (clarification vs. establishment)
Court function – psak vs. stand in for Klal Yisrael
R’YBS on how Moshe can be seen as part of court function (stand in) or alone (psak)
Chanah as a model – prayer in context of asking for resources received to be used in service of HKB”H.
R’YBS emphasized both halacha and the inner experience of the halacha. Discussion of the synagogue as either an extension of the temple or a separate entity as a place of prayer.
Historically there was a real sense that shechina (heavenly presence) is in the synagogue – just like today?
Thursday, February 26, 2009
Judaism and Quantum Physics
9:25 PM
Gil Student
I read with interest Dr. Aaron M. Schreiber's recent book, Quantum Physics, Jewish Law, & Kabbalah: Astonishing Parallels. I know the author personally and he is a very learned man -- a talmid chakham and a professor. I usually avoid books on Torah and Quantum Physics because I have learned through experience that the authors generally know little about either subject. However, I know that Dr. Schreiber knows a great deal about Torah. Books like this often cherry-pick the relevant details that support their thesis and ignore passages to the contrary. I am unable to evaluate his presentations of Kabbalah and Quantum Physics, but I do not believe that the discussions of Jewish Law contain selective quoting. I found them honest and informed.
What I found most refreshing about the book is that it is low on definitive pronouncements and high on pointing out interesting similarities. In other words, the author does not arrogate to himself the ability to solve some of Judaism's most difficult problems through Quantum Physics. Generally, he raises the issue in Judaism, points out the resolution, and shows how a concept similar to that can be found in Quantum Physics. I suspect that some readers will find this approach too hesitant but I appreciated it.
The book is available at Eichler's in Flatbush (link). I'm not sure where else.
Wednesday, February 25, 2009
Parashah Roundup: Terumah 5769
11:09 PM
Gil Student
by Steve BrizelThe Culmimation of the Exodus
Binyan Beis HaMikdash
Click here to read moreThe Mikdash Me'at
To Me, For My Sake
The Goodness of One's Heart
Giving and Receiving
Love and Awe
Mishkan and Mikdash
Sweating the Details
The Staves of the Ark
The Message of the Cherubim
The Building of the Ark
The Structure of the Mishkan and Personal Growth
Give and Take
Halachic Issues Related to the Kosel HaMaaravi
Shoalim Vdorshim Department
Last year's roundup: link
The Problem of Religious Diversity
9:38 PM
Gil Student
I. The Problem of Religious DiversityA significant theological problem that has come to widespread attention over the last century is that of religious diversity. There are other religions whose devoted followers are often intelligent and pious, and take their traditions and religious experiences very seriously. If we question their religious beliefs, we inevitably end up wondering whether those questions can be equally applied to our beliefs as well.
If you accept that you cannot conclusively prove your religious beliefs and therefore rely on a certain amount of faith, then how can you criticize someone from a different religion who also believes on faith? Why is your faith right and his wrong? Or, to frame it as a problem, maybe your faith is wrong and his is right. Or maybe the conviction that he is wrong implies that you are wrong and every religion is wrong.
Click here to read moreIs this a uniquely modern problem? I don't think so. People have been aware of other religions for millennia. However, for whatever reason, we now see more clearly that the theological problems we raise in challenging certain other religions can easily be turned on our religion. Similarly, the defenses we give for our religion can likewise be used to defend other religions. This leaves us the problem of how we can honestly and rationally justify our beliefs.
II. Pluralism
There are multiple possible responses to this issue. One way is to accept that many different religions are valid, although there are at least two versions of this approach. Keith Ward ("Truth and the Diversity of Religions" in Philip L. Quinn, Keven Meeker eds., The Philosophical Challenge of Religious Diversity, p. 123) distinguishes between what he calls "hard pluralism" and "soft pluralism". Hard Pluralism, advocated by among others the religious philosopher John Hick, means accepting that all religions are true except for those that claim exclusive truth, because they contradict the fundamental principle of pluralism.
Soft Pluralism claims that different religions are the different ways in which people respond to God. So while God can be manifest differently to different people, many religions can be based on a divine relationship but still be wrong on various details. In order for an argument like this work, you still have to explain why your religion is correct on the details.
III. Plantinga on Exclusivism
A third approach is Exclusivism, to deny that there is any problem. While it is easy to simply deny the problem, addressing it in a sophisticated manner is more copmlex. Alvin Plantinga does this in an essay titled "Pluralism: A Defense of Religious Exclusivism" (published in Thmoas D. Senor ed., The Rationality of Belief and the Plurality of Faith and reprinted in Philip L. Quinn, Keven Meeker eds., The Philosophical Challenge of Religious Diversity and in James F. Sennett ed., The Analytic Theist -- here is a link to a lecture of his on the subject: link). Plantinga addresses a number of potential attacks on Exclusivism and attempts to rebut them.
For example, some will argue that there is a moral arbitrariness in Exclusivism. There is a cultural and religious arrogance in believing that our faith is right and other people's faith is wrong. Plantinga points out that those who condemn the believer, who claim that Pluralism demands that you withdraw your Exclusive claim, are also being arrogant in arguing that their belief in Pluralism requires you to reject your Exclusive belief.
Others will argue that there is an intellectual arbitrariness in Exclusivism. If you cannot prove any of the religions correct, how can you justify believing in your religion? This is essentially a question of how to deal with questions that cannot be conclusively and incontrovertibly resolved. Those who attack Exclusivism would have you believe that you cannot justifiably accept any possible resolution unless you can prove it. But, Plantinga asks, is that how we deal with all such issues? When there is a case that is morally ambiguous, such as the propriety of "infidelity" in an open marriage, are you wrong for reaching a judgment even if reasonable people can reach a different conclusion? Or regarding the proper political position (e.g. bigger government vs. smaller government), is it intellectually unjustifiable to believe in a particular view even if you can't conclusively prove its correctness? We often become convinced of an idea even if it cannot be proven and reasonable people can reach different conclusions. Why should religion be treated any differently?
IV. Reliability of Religious Intuition
Then there is the issue of whether our religious intuitions are unreliable. If so many people can use their religious intuition and arrive at different conclusions, perhaps that should teach us that those intuitions are unreliable. This is not a valid argument because the fact that we do not have enough information to reach a definitive conclusion, and therefore people have to make a decision without all the evidence, does not mean that no one is right. Should it reduce your confidence in your own conclusion? Possibly, says Plantinga, but not necessarily. Some people will study the many religions, see the diversity, and conclude that people in general have no clue. However, others might find the opportunity to study different religions as a way to become more convinced in his own religion's correctness.
Some, such as John Hick, point to the fact that people overwhelmingly tend to accept the religion into which they were raised as proof that people's religious intuitions are unreliable. Plantinga responds cutely (perhaps too cutely) that Pluralism suffers the same defect. People only accept Pluralism if they were raised in societies (e.g. contemporary Western culture) that promoted such an idea and that if John Hick had been raised, for example, in medieval France, he would not be a Pluralist. Does that mean that Pluralism is an unreliable belief? If so, then this entire discussion is meaningless. If not, then neither is religious intuition.
V. Gellman on Exclusivism
Yehudah (Jerome) Gellman has an interesting article on this subject also ("In Defense of a Contented Exclusivist" in Religious Studies 36 and reprinted in Andrew Eshleman ed., Readings in the Philosophy of Religion: East Meets West). His main point is to defend philosophically the idea of a "contented exclusivist", what we might call someone with emunah peshutah (simple faith). However, he also addresses the problem of religious diversity. He responds to the above objection of John Hick by pointing out the obvious: People generally form their religious beliefs through trust in the testimony of their elders rather than their religious intuitions. Therefore, he implies but does not state outright, religious diversity poses no real challenge to the reliability of religious intuitions because the existence of a wide variety of religions is not necessarily based on any religious intuition.
But even if you would argue that people do generally use their religious intuitions in determining their religious outlook, and we notice that people's religious intuitions generally confirm the religion in which they were raised, that does not necessarily mean that we have to reject these intuitions (or accept everyone's intuitions as equally valid, thereby leaving us uncertain of the proper conclusion).
VI. Good Eyesight
Consider this analogy: Let's say that I am driving down the highway and I see an exit sign in the distance. I think it says "Allentown" but my wife thinks it says "Abington". Does this disagreement of our sense of sight force me to reject sight at that distance and remain in a state of uncertainty until I get closer? Epistemically (not maritally), must I reject what my eyes tell me because my wife tells me that she sees it differently? Certainly not. This is particularly the case if I believe that my vision is better (which I do believe). Absent any other evidence (such as driving closer to the sign so we can see more clearly), I have every right to follow my own senses that I think reach valid conclusions.
Similarly, if I think that the religious intuitions of my co-religionists reach good conclusions, even better than those of followers other religions, then I have every epistemic right to utilize those religious intuitions in producing my religious beliefs. In this world, at this time, we have no way of "getting closer to the sign", of finding more evidence to religious issues. Inevitably, we have to rely on our religious intuitions to fill in the gap between the evidence and our conclusion.
VII. Starting Points
Going back to Plantinga's issue of moral arbitrariness, is there something arrogant in believing that Jewish religious intuitions are more valid than, for example, Christian religious intuitions? Are we all smarter than they? There is no need to go in that direction. I would suggest that you can say that even equally smart people will reach different conclusions depending on their starting points. If mice of equal intelligence are placed in a long and complicated maze, those who are placed close to a dead end will probably find themselves turning the wrong way while those placed close to a straight path to the end will find themselves reaching the finish. Similarly, your cultural heritage (which for Jews includes the Hebrew Bible and rabbinic tradition) is part of what defines your starting point.
I can (and do) believe that Jewish religious intuitions are more accurate than those of other religions because they are based on the Jewish cultural heritage, in which I have a good deal of faith.
VIII. Jonestown Suiciders
But wait a second. Doesn't all this pretty much mean that everyone is justified in believing their own religion? Doesn't this mean that, for example, a devotee of the Jonestown cult was rational in maintaining his religious beliefs? Gellman responds to this (p. 415 of his original article):
My reply is that in principle a person could be perfectly rational to hold a Jonestown theology. If this sounds outrageous that may be because we tend to place too much importance on rationality. Rationality is only one of the categories for the evaluation of the goodness or worthiness of belief. There are others. A belief may be rational and false, or rational and immoral. Finally, a belief can be rational and just plain crazy. It will be crazy because of its content. Admittedly I do not have an epistemology for craziness, but do believe a belief can be rational and at the same time crazy. It will be rational if the holder of the belief has worked out a satisfactory equilibrium in a criteria-belief complex, is true to the weights he perceives to be appropriately assigned to beliefs in this complex, finds that his religious beliefs simply do not squeak, and otherwise sticks to rational procedures of reasoning such as deduction and induction. All that being said, the belief may be outright crazy. Conceding rationality is not saying the final word about the worthiness or goodness of a belief. So the fact that any religious belief might turn out to be rational by my lights is not yet giving it a stamp of approval.
The Ultimate Kibitzer
3:53 PM
Gil Student
Christianity Today has a profile of R. Yechiel Eckstein, which includes some interesting historical information about his organization, The International Fellowship of Christians and Jews (IFCJ) (link):
Undeniably through IFCJ, Eckstein has constructed a bridge linking evangelicals, Jews, and Israel. He has been a trailblazer on an uncharted path of showing ways the two faiths can cooperate on behalf of shared biblical concerns. He has brought evangelical and Jewish politicians together in Washington, D.C. He has spoken out against religious persecution abroad and has traveled to China on behalf of imprisoned Christian pastors...
Click here to read moreEckstein, in his New York synagogue talk and in many other instances, carefully avoids mentioning the name of Jesus. He makes repeated references to "you know who." But what does this rabbi, who can quote passages from the New Testament better than most Christians, really believe about Jesus?
"I am as far as anyone can go and continue to have Jewish bona fides," Eckstein says. "Jesus, in some way, was sent by God in a divine appointment to bring what Christians call salvation to the Gentiles. He was a way to be grafted onto the olive tree of Israel. But the Jewish covenant continues to be valid. The roots support the branch"...
Eckstein steadfastly opposes efforts to single out Jews for outreach. "My red line is with those who proselytize through coercion, deception, overzealous techniques, and targeted missions toward Jews, those who go door to door looking for the Goldbergs and Steinbergs," Eckstein says. "Are they doing actions that are deleterious for Jewish survival?"
Christian outreach that is focused on Jews and Messianic Judaism remains a point of tension. Land remembers Eckstein becoming upset when the Southern Baptist International Mission Board launched a prayer initiative for different people groups, starting with Jews. "It helped when we went on to pray for Muslims, Hindus, and Buddhists," Land says.
Announcements #077: Purim CD
1:13 AM
Gil Student
Mishenichnas Adar, Marbin B'simchaA jewishmusician.com production, "Purim Sameach" gathers together Purim tunes from around the world, from Chassidic nigunim to traditional Israeli songs, and from Klezmer melodies to contemporary Jewish folk rock.
Purim Sameach is available for purchase exclusively online, either as a physical CD or as a digital download. Listen to audio clips, order the CD, or download MP3s and ringtones using the widget below.
Planning a wedding? The band on this recording is available to play at your simcha at very affordable rates.
(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.)Tuesday, February 24, 2009
On the Sheloshim of Reb Sholom Herman a"h
9:23 PM
Gil Student
These were my remarks at the siyum mishnayos for the conclusion of the sheloshim of my wife's grandfather, Reb Sholom ben Yitzchak Zev Herman ×¢"×”:When Avraham learned of Sarah’s passing away, the Torah tells us that Avraham came to eulogize Sarah and to cry over her – lispod le-Sarah ve-livkosah. The commentators ask why the order is seemingly reversed. You would expect him to immediately cry over her and only afterwards to say a eulogy for her. I think an answer can be found in Parashas Mishpatim.
The Torah has a special prohibition against causing pain to a widow or orphans. The Torah then says that if you do mistreat them, when they cry out to Hashem He will hear their cry. Why does the Torah need to add this last part about their crying out to Hashem?
Click here to read moreThe Torah has a special prohibition against causing pain to a widow or orphans. The Torah then says that if you do mistreat them, when they cry out to Hashem He will hear their cry. Why does the Torah need to add this last part about their crying out to Hashem? Everyone cries out to Hashem. Rav Itzelleh Volozhiner explains that the way things normally happen is that when someone does something wrong to you, you go to someone to stand up for you and find a solution. This person is usually your father or your husband. But what happens when you no longer have a father or a husband? There is a hole in your life. The person to whom you used to go is not there and you are missing that special someone who will take that role of your defender. This is the case of the widow and the orphans. They don’t have the person to whom they used to turn, they are missing that part of their lives, and so instead they turn directly to Hashem. When you have that emptiness, a piece of your life that used to be there but is now gone, you turn directly to Hashem and He will be there for you.
I think that is why Avraham first eulogized Sarah and only then cried. Of course he cried immediately, like anyone does when they lose a loved one. But those tears are out of shock. They come from a sense of confusion and disorientation. It is later, after you think about things and how your life is changing, after the eulogy and after the shivah is over and you try to return to life, that you fully realize how you have a hole in that life. There is a piece of your day that is not longer there. That is when the pain of realizing the loss sets in, and a different kind of tears come.
A month ago, we lost someone special. At first we were imagining how our lives would change and that was painful. But as the weeks past, as Shabbos came and went and Zeidy was missing, we began to see our loss. As Purim comes and we have to celebrate it without Zeidy, and then Pesach comes and we have to have a seder without him, and so on throughout the year, we will be feeling our pain once again.
There was something remarkable about the shivah that I think is worth mentioning. The Mishnah that my son Shmuly learned was Sukkah and I helped him finish it off. The last Mishnah tells the story of one of the 24 families of priests. Each family had their own cabinet in the Temple where they would keep their utensils when they weren’t using them. They also had their own ring that they used to keep animals steady while slaughtering them. One family, the family of Bilgah, had their cabinet sealed up and their ring made unusable so they had to use a different family’s cabinet and ring. Why? The Gemara tells the story. The daughter of the head of the family went very far off the religious path and married a Greek man. When in the times of the Hasmoneans the Greeks came into the Temple, this woman went up to the altar and cursed Hashem. As a punishment for that, the cabinet and the ring of that family were made unusable. Asks the Gemara, why should her father be punished for what she said? Is it his fault? The Gemara answers that what a child says is based on what she heard from her parents. At some point, they must have made disparaging remarks and she learned from them and took it further. Children see how their parents act and what they say, and they end up taking those same attitudes, even if in different directions.
The shivah house was a very tearful one. At any time, someone was either crying or had just cried or was about to cry. There was always a tear in someone’s eye, whether my mother-in-law’s or her sister’s or Bobby’s. But somehow, despite that, it was a very warm and welcoming place. I don’t know how they were able to do it, but they made people feel welcome and part of a warm atmosphere even though there was constant pain and sadness. This warmth, this welcoming attitude, is what they learned from Zeidy. It’s what made Zeidy so special and so popular. It’s why why people remember him for years after meeting him and why so many people came to the funeral and to pay shivah calls. It’s his legacy and I hope that it is carried on for future generations.
Thanking the Anti-Religious
3:50 PM
Gil Student
There is a thought-provoking opinion piece in today's Wall Street Journal (link) in which the religious author suggests that he is grateful for the recent wave of vocal atheism:Why should believers welcome this emergence of unbelief? Why not? We should be glad that there are people, even the devil's disciples, who take religion seriously enough to attack it, especially in these days when God seems to appear only in quarrels over holiday displays, during political campaigns or on the self-help shelves of Barnes & Noble. Should the primary goal of religion really be to fund municipal crèches, allow politicians to end every speech with the tag "And God bless America," or inspire works like "Tea With God: A Divinely Inspired Self-Help Book" and "The Christian Entrepreneur: How to Profit From Your God-Given Idea"?In other words, he has two reasons for praising them:
Click here to read moreIn attacking the cloistered monks and nuns of my Roman Catholic Church, the brilliant, if occasionally logorrheic, John Milton wrote in his defense of free speech, "Areopagitica," that "I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed." And what will possibly make us exercise and breathe more fully than challenges by intelligent, thoughtful opponents?
- They take religion seriously enough to argue against it, which is unusual in this superficial age.
- They cause believers like us to rethink and re-energize. Some of the greatest works in Jewish history were written to rebut heretics (e.g. R. Sa'adia Gaon's Emunos Ve-Dei'os which was written in response to Karaites).
Books Received
9:33 AM
Gil Student
A new feature: Newly published books that are sent to me for review. 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 in recent weeks:- Exalted Evening: The Seder Night, a commentary of R. Joseph B. Soloveitchik on the Haggadah, edited by R. Menachem Genack
- And From There You Shall Seek - Uvikkashtem Misham by R. Joseph B. Soloveitchik
- Exodus and Emancipation: Biblical and African-American Slavery by Kenneth Chelst
- Nehama Leibowitz: Teacher and Bible Scholar by Yael Unterman
- Birkas Hachamah - Once in 28 Years: The Blessing of the Sun by R. Moshe Goldberger
- Quantum Physics, Jewish Law, & Kabbalah: Amazing Parallels by Dr. Aaron M. Schreiber
- Cassandra Misreads the Book of Samuel: and Other Untold Tales of the Prophets by R. Gidon G. Rothstein
Women & Rosh Chodesh
5:11 AM
Rabbi Ari Enkin
By: Rabbi Ari EnkinAlthough Rosh Chodesh is referred to throughout rabbinic literature[1] as a "festival" similar to Chol Hamoed and Shabbat, there is no requirement to abstain from work on Rosh Chodesh.[2] Nevertheless, there exists an ancient custom for women to take advantage of Rosh Chodesh and refrain from certain forms of work on that day.[3] In the event that Rosh Chodesh is two days long, some women refrain from work on both days, while others only refrain from work on the second day of Rosh Chodesh.[4] Some authorities only require women to abstain from work during the daytime hours of Rosh Chodesh and permit work at night. Other authorities rule that women following this custom may not work during the day or the night of Rosh Chodesh.[5]
It is explained that the women's attachment to Rosh Chodesh is meant to recall their unwillingness to contribute their jewelry for use in the construction of the Golden Calf. As a reward for this conduct, God assigned Rosh Chodesh to women as His personal gift to them.[6]
Click here to read moreIt is explained that the women's attachment to Rosh Chodesh is meant to recall their unwillingness to contribute their jewelry for use in the construction of the Golden Calf. As a reward for this conduct, God assigned Rosh Chodesh to women as His personal gift to them.[6] Similarly, the Torah implies[7] that the women outdid the men in their enthusiasm to donate their most treasured possessions to help in the construction of the Mishkan[8]. Originally, the twelve months were intended to correspond to each of the twelve tribes, however, due to the sin of the Golden Calf this association was taken away from them and given all the women of Israel instead.[9] It is also noted that women are like the moon which renews itself each month, in that women immerse themselves monthly in a mikva, renewing their relationship with their husbands.[10]
As such, it has become customary for women to refrain from weaving, spinning, and sewing on Rosh Chodesh in honor of their female ancestors.[11] Some authorities include laundering as well. However, routine housework needed for the day is permitted on Rosh Chodesh.[12] In some families, candles are lit in honor of Rosh Chodesh. In Yemen, it was customary to light candles in the home and synagogue; and in Algiers, gold coins would be placed inside the candles for good luck. In Europe, it was common for women gather and recite prayers on Rosh Chodesh[13], and some women collected charity for the poor on Rosh Chodesh of each month.[14] It was also designated as a day when women would send gifts to their married daughters, gather in the synagogue to pray for their children. Those who were engaged to be married would receive gifts from their grooms on Rosh Chodesh.[15]
Rosh Chodesh Nissan is inherently more connected to women, as it is the Yartzeit of Miriam the prophetess.[16] Some women also designated Rosh Chodesh Nissan as the day they would begin Pesach preparations.[17] Rosh Chodesh Tevet, which falls during the last days of Chanukah, was associated with the Chanuka heroine, Judith, and was referred to as "Chag Habanot", the girl's holiday.[18] Rosh Chodesh Kislev has special meaning for the Jews of Ethiopia as the day before Rosh Chodesh Kislev is the holiday of "Sigd", a community celebration which includes women reaffirming their dedication to Jewish tradition.[19]
Women should be careful to offer Rosh Chodesh at least some form of added sanctity or distinction,[20] such as by preparing a special meal[21] or wearing special clothes.[22] One should not cry over a dead person on Rosh Chodesh.[23] Women who are employed are expected to show for work as usual on Rosh Chodesh.[24]
*************************************
[1] Erchin 10b
[2] O.C. 417:1
[3] Tosfot Megilla 22a, O.C. 417:1, Kaf Hachaim 417:27
[4] Mishna Berura 417:4
[5] Biur Halacha 417
[6] Rashi;Megilla 22b, Tur O.C. 417
[7] Shemot 35:2
[8] Rabbeinu Bechaye Vayakhel, Mekorei Haminhagim, 38
[9] Kaf Hachaim 417:27
[10] Kaf Hachaim 417:27
[11] Rashi;Megilla 22b
[12] Eshel Avraham 417
[13] Berrin, Susan. Celebrating the New Moon. Northvale, New Jersey: Jason Aronson, 1996, p.51
[14] Minhagei Eretz Yisrael (Gellis) 21:16
[15] Celebrating the New Moon, p. 18
[16] Numbers 20:1; Adelman, Penina. Miriam's Well. New York: Biblio Press, 1986, p. 66
[17] Berrin, Susan. Celebrating the New Moon. Northvale, New Jersey: Jason Aronson, 1996, p.17
[18] Miriam's Well, p. 86
[19] Celebrating the New Moon, p. 19
[20] Ben Ish Chai Vayikra
[21] O.C. 419:1
[22] Kaf Hachaim 419:6
[23] O.C. 420:1
[24] Aruch Hashulchan 419:10
Monday, February 23, 2009
Announcements #076: Scholars in Residence in Queens this Shabbos and Next
11:19 PM
Gil Student
Rav Yosef Tzvi Rimon at Congregation Etz Chaim of Kew Gardens Hills this ShabbosWho: Rav Yosef Tzvi Rimon, Marah D'asra of Alon Shvut Darom, Ram at Yeshivat Har Etzion, Founding Director of JobKatif, and a prolific author Director of ADL-New Jersey
When: Shabbat Parshat Terumah, February 27 - 28, 2009
What and Where: Friday Night: (at the home of Deena & Larry Rabinovich 144-33 72 Dr.)
8:15 PM: לימוד זכות ועין טובה (in Hebrew)
Shabbat Day: Approx. 10:30 AM: Drasha before Musaf
Approx. 5:40 PM: Seudah Shlishit: Hilchot Purim -- Laws of Keriyat ha-Megillah
Motzaei Shabbat: (Suggested Donation $5)
8:15 PM: Halakhic Issues that Arose in the Recent Gaza Campaign
Rav Daniel Z. Feldman at Congregation Ahavas Yisroel of Kew Gardens Hills next ShabbosWho: Rav Daniel Z. Feldman, Magid Shiur of the Stone Beis Medrash, Director of Rabbinic Research at the Center for The Jewish Future at Yeshiva University, and Mara D’Asra of Etz Chaim of Teaneck
When: Parashas T'tzaveh-Zachor - March 6-7
What: “Priorities in Chesed and Tzedakah” Friday Night, March 6 at 8:45 PM
Shabbos Morning Drasha
“Humor and the Torah” Sit Down Kiddush After Davening from 11:00 to 11:45 AM
“Halachic and Hashkafic Aspects of Lashon Hora” Shalosh Seudos - Mincha at 5:15 PM
(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.)Sunday, February 22, 2009
Does God Keep Shabbos?
9:51 PM
Gil Student
The Midrash (Shemos Rabbah 30:9) tells a story that happened when Rabban Gamliel, R. Yehoshua, R. Elazar and R. Akiva went to visit Rome (see this post: link). They presented to some government official (perhaps the emperor Nerva) and explained that God is not like a human ruler: when a human makes a rule he expects his subjects to follow it but he does not; when God makes a rule He follows it as well. This was perhaps a request of the emperor that he display the tolerance to the Jews that he expects his subjects of many nationalities to have for each other.After these rabbis left, a sectarian asked them whether it is really true that God follows His rules. Doesn't He make the wind blow and the rain fall on Shabbos just like during the week? This sectarian was most likely an early Christian advocating against keeping the Shabbos laws, notably in Rome where, according to some historians, antinomianism was more dominant among early Christians than in Jerusalem. The rabbis responded that everyone is allowed to carry within their own domain. Since the entire world belongs to God, it is His domain and He can move the wind and rain without violating the law.
I think that there is more to their answer than just the clever technical response.
Click here to read moreI think that there is more to their answer than just the clever technical response. After all, despite the loophole that they found, the net result is that God acts on Shabbos just like He does throughout the week. Wasn't that really the sectarian's question?
The prohibited Shabbos labors have confounded many students because they do not all represent difficult work and some hard labor is even technically permitted (although likely forbidden rabbinically). R. Samson Raphael Hirsch (commentary to Ex. 20:10; I think this is also discussed in his Horeb and see Dayan Isadore Grunfeld's The Sabbath) proposed a global view of the Shabbos laws, that they represent "construct labors". (According to some, that is why carrying is considered a lesser labor [melakhah geru'ah], because it causes no constructive change in an object.) God created the world through constructive work in six "days" and on the seventh "day" he ceased creating. Similarly, on the seventh day of each week we cease from constructive labor.
I would suggest that what the rabbis were saying is that after the time of Creation, God is in a continual state of "rest". He worked for six days to create the world and then stopped creating. Our rest on Shabbos is an imitation of God's actions (or lack thereof) from the first Shabbos and continuing beyond to this day. So while it is true that God acts the same on Shabbos as He does during the rest of the week, that is because He is done creating. On Shabbos, we also refrain from creating like God constantly does.
This is not meant to imply a Deistic view, the God created the world and then did nothing after that. However, there is a middle position between Deism and the view of continuous creation -- that God constantly recreates the universe. This middle position is that of the Rambam (Commentary on the Mishnah, Sanhedrin 10:1, first principle; Mishneh Torah, Hilkhos Yesodei Ha-Torah 1:1) -- that God constantly upholds the universe (constant conservation). If God would withdraw from the universe then everything would cease to exist but He does not constantly recreate everything.
On reading R. J. David Bleich's classic book Bircas HaChammah, I was surprised to see that he claims that the Rambam adopts the view of constant creation (pp. 40-41 in the 2009 edition). However, there is one point where R. Bleich equates what he calls "the doctrine of continuous creation" and "the principle of constant conservation". On discussion with me, he clarified that he was merely asserting that the Rambam holds of constant conservation, but was not precise with his terminology because this was not a context where philosophic precision was appropriate. He mentioned that Renes Descartes accepted the view of continuous creation and I pointed out that R. Eliyahu Dessler did as well (Mikhtav Me-Eliyahu, vol. 1 pp. 183-185). I believe that this was also a prominent view among Kalam theologians.
Friday, February 20, 2009
Honorable Mention
9:55 AM
Gil Student
Hirhurim once again made it to the list of "Recommended Websites and Blogs" in The Jewish Press: link. Thanks for the mention!
Audio Roundup XXX
9:09 AM
Gil Student
by Joel RichWell known concept of not wishing to sew enmity. What types of prohibitions are superseded? Rambam seems to say even torah prohibitions yet then why do we still prohibit mixed partying (and wine, etc.) “mshum chatnut” (due to concern over intermarriage). His theory – social contract theory – live in harmony yet don’t assimilate. (Me – sounds like R’YBS on “ger vtoshav anoch, imachem” - I am a stranger and a citizen – like all Jews in the diaspora.)
Theory – Yitro and Moshe had philisophied disagreement (not just that Moshe couldn’t find perfect people) {see Yitro’s advice in parshat Yitro vs. Moshe’s picks in sefer Dvarim} Yitro was more practical – keep others from harm/have equity. Moshe focused more on doing dvar hashem (God’s command).
Somehow tied to learning biyun (depth) and it’s importance on individual growth – very Brisker – I imagine R’Micha Berger will demure to an extent.
Click here to read more
Opinions of R’Schachter and R’Belsky on food and office. Consult your local orthodox Rabbi (CYLOR) since it’s my summary and many of the questions weren’t completely clarified. CYLOA (actuary) on the stock market issues.
Office Microwave:
* Can’t take “Kosher only” sign on office microwave on faith
* IMHO R’Schachter & Belsky disagreed on how much precaution need be taken (e.g. wrapping when using an office microwave)
Office Hotwater spouts – no problem unless you know someone actually puts cup contents in direct contact with spout.
Use of “non-kosher” office glasses for cold drinks – OK if not kviut (ongoing usage of same utensil).
Fresh cut (by someone else) veggies – no good since often use same knife for treif.
Worry about switching of food containers in refrigerator – no problem as long as tviat ayin (recognizable) [no issue of basar shenitaleim (meat that was unwatched) but sometimes issue of Chiluf (switching) can be of concern (if profit or other strong motive)].
Paradigm shift alert! Need 2 sets of drinking glasses at home (IIUC – now that you put in dishwasher, ashkenaz at least follow Rama that we are concerned for bliyot (absoptions) from foods on dishes to glasses (even with bad taste soap) and then glass “becomes” dairy and can’t use “dairy” glass with meat meal on a regular basis??)
Hard drinks with co-worker – should never be in compromising situation.
If co-worker stops you to talk after you wash to eat bread – it’s ok to say “one minute please” without rewashing.
Can’t take mental health day and must work a full day based on local custom.
Final question re: charities and investments – moderator suggested may need own session. Based on answers given, I’d agree and add a lay person in the field to the panel.
Rabbi Dovid Gottlieb - Should We Celebrate The Deaths of Hamas Terrorists?: link
Two shiurim on similar topic allow for an interesting comparison of presentation and organization technique as a function of the sex of the presenter (oh – you mean one anecdotal comparison doesn’t make a statistically significant database? Obviously you don’t live in blogland).
Ms. Stein – Hain’s title is a bit misleading since the topic is really how do we relate to vengeance once it is carried out.
Primary issue is how do we “reconcile” Mishlei 30:25 with 11:10. Or how Shmuel hakatan could always quote 30:25 yet be the author of the blessing of Lama Ishinim.
Surprise! Everyone looks at the data points and comes up with a lev shel torah function to explain and reconcile (e.g. f (evil involved, local conditions, onlookers, righteousness, during or after event….)
R’H Lookstein, Ramaz, KJ and women’s issues (new biography).
YU world has no recognized, focal authority like R’YBS thus R’HL didn’t consult on presidential prayer service.
R’AR would have separate men’s and women’s adult ed if possible, but Rn’T. Lichtenstein did attend R’YBS shiur.
Differing traditions (R’AR from R’E Holtzer and R’HL from R’HS) as to whether Serarah (authority) is the issue for women officers or is it public exposure.
R’YBS was against women’s prayer groups but R’HL allowed on Rosh chodesh (new moon) {Me – R’YBS on the exoteric nature of halacha vs. “common sense”} Next generation interest lessened dramatically.
Great detailed summary of practical halacha regarding brit mila (circumcision) way too much to even summarize highlights.
Important general discussion of chesed. Including according to different understanding your brothers, all of humanity and yourself.
R’Taragin tells a story about an entrance interview where the student was rejected due to his response to a question relating to “why do you give charity?”. The student responded that while his family was comfortable, he gives charity so that in the future if he or his descendants became impoverished, they would be taken care of. (Me – I’ve heard him tell this story before). R’Taragin wasn’t happy with the response, which he felt showed a lack of sensitivity. While I understand that reaction, I always felt the student was trying to show he was aware of the gemara in Shabbat re galgal hachozer (spinning wheel got to go round – Blood Sweat & Tears).
Some discussion of Segulot. For an interesting discussion see Religion and Superstition in “Conversations Journal” (I have a PDF copy for you at audioroundup 613@comcast.net) in the most recent edition of “Conversations”. [as my maternal grandfather taught us – “you can be religious or superstitious, but not both”].
Shulchan Aruch mentions saying parshat Haman (but everyday!) [me – I think there’s a bracha in the amida on this but don’t quote me.]
Discussion of different practices on Shabbat Shira (e.g. feeding birds) and some issues with them.
Very nice insight on why the prophet Yechezkel was used in comparison to what the most lowly maidservant saw at Yam Suf (lesson – keep your focus!-If you can keep your head when all about you are losing theirs ….).
Tough subject to summarize but R’Taubes makes a yeoman’s effort. Concepts such as Rov (majority), Miyut Hamatzui (material minority) and the like are key.
What % is miyut hamatzui? (fascinating historical note – at least to an actuary – look how late in history quantification started). Rivash says close to 50% but most accept Mishkenot Yaakov’s 10% but R’Elyashav says 7.5%.
Pitchei Tshuva (Y”D 81:4) discusses place where majority of cows are treifa. Quotes Tifferet Tzvi who gives 3 answers as to why their milk is ok. 1) don’t really know if this cow is treif 2) based on Tosot in chulin 11a “lots of lamdut) it’s a chazakah shelo nitbarrer bshatah (status unclear at the time) but Rashba & many disagree so assumed ok 3) sfek sfeika – ( doubt on top of a doubt) – because most treifot aren’t really so, we’re just strict on them. (Needs further discussion of how this really works – when is it 2 doubts and when is it one – either it’s tref or not.)
The question raised is when you mix the milk of these individual cows isn’t the “probability” such that no 1/60 bittul (nullification)? Several answers proposed.
Now I know some people who work with probabilities for a living and they (actually he, well actually me) always ask the question someone raised in the shiur - so, if I take the milk from any one cow, I can drink it but if I mix all the cows milk, I can’t?? Perhaps it has to do with Leidat hasafek or when horaah is given or asked or Heisenberg’s uncertainty principle? (Yes – I know R’YBS says halacha is exoteric knowledge but……OK R’OY Glickman shlita – Riddle me this?! )
Is it permissible to violate Shabbat for mental health (e.g. can social workers respond on Shabbat to a bombing scene – may it never occur again!) Does the question turn on immediacy of danger to self? Others?
Practical guidance on halachik fertility issues. Will need another session to conclude.
R’Tendler on healthy life styles – no sex, drugs or rock and roll (or smoking or speeding or unhealthy eating).
Good introductory discussion on source (duraita or drabannan) or if it’s a function of the gavra (person) or cheftza (item).
Be all you can be, set high goals (stay frum – subliminal).
If you slip up in these areas, don’t give up hope and don’t let it keep you from getting help.
Some discussion of when to involve your Rebbe and when other professionals.
Set personal goals and limits, view it as a challenge and persevere through setbacks.
Thursday, February 19, 2009
The Illiteracy Epidemic: A Response
8:16 PM
Gil Student
Guest Post by Rabbi Shalom Z. Berger, Ed.D.
I asked R. Shalom Berger, one of the co-authors of Flipping Out?, to write down his thoughts about this provocative article by Dr. Shawn Zelig Aster in the Yeshiva College newspaper The Commentator: link. What follows are his comments and recommendations (cross-posted to his blog here: link).
We all know the inspiring story of Rabbi Akiva who reached the age of 40 as an illiterate ignoramus, yet through dedicated effort succeeded in becoming a Torah scholar of renown and a leader of the Jewish people. A less well-known story about Rabbi Akiva is his personal testimony that before he began to study, he had a negative - indeed, a violent - attitude towards those who did learn Torah. When describing his youthful desire to meet a Torah scholar so that he would have the opportunity to injure him, he specifically said that he would bite him in a manner that would break his bones (see Pesahim 49b).
Thus, the shepherd Akiva had two strikes against him. Not only was he an ignoramus, he also had a profound hatred for the institution of Torah study.
Click here to read moreWhat drove a person of this character to submit to the ignominy of studying the alphabet as an adult, sitting in the same classroom with small children? What made him change his attitude and his ways? According to numerous stories in the Talmud and Midrash it was his devotion to his beloved Rachel, the woman he married.
Jewish schools - in every generation, but especially in an era of openness and choices - have a crucial responsibility concurrent with their job of teaching Jewish literacy and texts. They have to also teach them to value, love and desire to participate in Jewish life (in educational jargon we say that we need to get students to develop in both the cognitive realm and the affective realm).
In his article, Shawn Zelig Aster laments the lack of preparedness that he finds in students entering his class after 12 years of day school education. Of course, many of his students have had another year (or two) of study before they descend on the Yeshiva University campus. What did they do during their year in Israel, which was, in theory, dedicated in its entirety to the study of Jewish texts? My friend and colleague Yoel Finkelman set out to study this very question, and in a research study that he tantalizingly titled "Virtual Volozhin" examined what goes on in those programs. What he found was that many of these institutions put more effort into socializing their students into the value system of the Jewish community than they do actually teaching them to study on their own. (Don't just take my word for it. You can see Finkelman's study early version here - DOC and final version in the book Wisdom from All My Teachers). Perhaps I should mention that in my own study on one-year Israel programs (see here), most of the questions that I asked related to issues of belief and practice - which showed marked "improvement" over the year - rather than accomplishments in text study. One question did ask how students graded themselves with regard to understanding a Hebrew Gemara shiur - 12% rated themselves as "excellent" at the beginning of the year; at the end of the year 16% gave themselves an "excellent" score. I would have hoped for better.
Which of those two goals is more important? Which responsibility is primary? Given a choice, should schools emphasize the mind or the soul? For different schools in different communities, for different teachers working with different students, the answers will vary. It is possible that a school that chooses to define its vision and goals as developing a student's Jewish identity, producing graduates who are committed to Jewish values, to Israel, etc., may be successful in attaining its objectives, even if it does not produce students who can parse a Jewish text. (I may or may not choose to send my child to such a school.)
It would be irresponsible to say that "real" knowledge is the ability to study Jewish texts and that belief and a sense of connection with Judaism is merely window dressing. Current educational theory recognizes that "intelligence" comes in all shapes and sizes, and that the ability to interact with others or to reflect on oneself intelligently (interpersonal and intrapersonal intelligences), for example, must be valued together with the traditional modalities of literacy (reading, riting, rithmetic) - see Howard Gardner's work for more information on this - here. Nevertheless, Aster's question is a good one. Given that we expect all of our students to learn basic concepts of literacy, after 12+ years of day school education "Why can't Chani (or Moshe) read?" And more importantly, what should we do about it now?
There are many reasons why day school students don't learn to read, write and understand Hebrew.
In many day schools today there in no culture of speaking Hebrew or of seeing knowledge of Hebrew language as a value. Responsible educators should see that as a challenge - there is a need to change the culture in order to accomplish both the cognitive and long-term affective the goals of Jewish schools. Difficult as it is, changing the culture of education is something that can be done. If KIPP schools can take traditionally low-achieving inner city kids and turn them into successful learners by engaging parents and students and creating a culture of learning (see here), our schools can do this with Hebrew language.
Learning to read Hebrew should begin early and be presented as something challenging, but attainable. Today there are a variety of available systems for teaching Hebrew in the classroom that make use of current pedagogic methods of language acquisition. Effective knowledge of Hebrew (and I am aware of those who claim that modern Ivrit and the language of Tanakh cannot be compared, but that is not our discussion at the moment) is essential for enjoying learning. I recall having the privilege of attending a course in pedagogy given by Nehama Leibowitz. After a few classes, a woman who taught 5th grade in a day school in the mid-West asked Nehama why her students enjoyed their secular studies classes so much more than their limudei kodesh classes. In answer to Nehama's question of when they started learning Humash, the teacher proudly said that they started in kindergarten. Nehama's response was that such children would never love learning Torah, since they never had the opportunity to learn its language. Her recommendation was that they should not start learning Humash until 2nd grade, devoting their time prior to that in learning the relatively small number of shorashim that make up all the words in Sefer Bereshit. Only when they could independently read and understand would they enjoy their learning.
A while back, I received a post on Lookjed, the Jewish educators' discussion list that I moderate as part of my work at the Lookstein Center at Bar-Ilan University. In it, an 11th grade rebbe in a modern Orthodox school described what he did in his classroom, and turned to the list for reactions to how he dealt with the student who admitted that he was functionally illiterate (to see the discussion, go to here. If such discussions are of interest to you, you can sign up for Lookjed at here). Most of the people who responded excoriated him for his willingness to test the student on themes and ideas, ignoring his deficiencies in simple reading and text recognition. While the author of the post took the criticism well, I felt that it was somewhat unfair, as he would have been hard-pressed to undo years of cultural messages and missed opportunities in the space of a twice weekly 45 minute Humash class.
Shawn Zelig Aster's call for a rededication of resources and attention to teaching Hebrew in elementary and high schools, however, is not being made from a high school classroom, but from Yeshiva University, whose abilities and resources far outstrip anything that a local yeshiva high school might have. Much as today's elementary school students deserve better training and preparation so that they will be able to feel comfortable studying traditional texts and participating in the mesorah, today's adult students deserve no less. Perhaps YU should offer serious Ulpan classes while its freshman are students in Israel, or require that its associated one-year Israel programs to do so. Maybe there should be a language prerequisite for attending Bible classes in YU, as well as remedial courses for those students whose abilities are not sufficient or for students who recognize that they have missed out on some of the basics. In the intensive Talmud programs it might be worthwhile to offer shiurim for students who need to work on their basic skills, even after years of day school study, and to make sure that the number of students in a given shiur remains small enough that individual attention can be paid to every student. These kind of efforts may make a real difference.
After all, it is never too late to learn. With the proper impetus, even someone who without the proper background can become a Torah scholar. Just ask Rabbi Akiva.
I asked R. Shalom Berger, one of the co-authors of Flipping Out?, to write down his thoughts about this provocative article by Dr. Shawn Zelig Aster in the Yeshiva College newspaper The Commentator: link. What follows are his comments and recommendations (cross-posted to his blog here: link).
We all know the inspiring story of Rabbi Akiva who reached the age of 40 as an illiterate ignoramus, yet through dedicated effort succeeded in becoming a Torah scholar of renown and a leader of the Jewish people. A less well-known story about Rabbi Akiva is his personal testimony that before he began to study, he had a negative - indeed, a violent - attitude towards those who did learn Torah. When describing his youthful desire to meet a Torah scholar so that he would have the opportunity to injure him, he specifically said that he would bite him in a manner that would break his bones (see Pesahim 49b).
Thus, the shepherd Akiva had two strikes against him. Not only was he an ignoramus, he also had a profound hatred for the institution of Torah study.
Click here to read moreWhat drove a person of this character to submit to the ignominy of studying the alphabet as an adult, sitting in the same classroom with small children? What made him change his attitude and his ways? According to numerous stories in the Talmud and Midrash it was his devotion to his beloved Rachel, the woman he married.
Jewish schools - in every generation, but especially in an era of openness and choices - have a crucial responsibility concurrent with their job of teaching Jewish literacy and texts. They have to also teach them to value, love and desire to participate in Jewish life (in educational jargon we say that we need to get students to develop in both the cognitive realm and the affective realm).
In his article, Shawn Zelig Aster laments the lack of preparedness that he finds in students entering his class after 12 years of day school education. Of course, many of his students have had another year (or two) of study before they descend on the Yeshiva University campus. What did they do during their year in Israel, which was, in theory, dedicated in its entirety to the study of Jewish texts? My friend and colleague Yoel Finkelman set out to study this very question, and in a research study that he tantalizingly titled "Virtual Volozhin" examined what goes on in those programs. What he found was that many of these institutions put more effort into socializing their students into the value system of the Jewish community than they do actually teaching them to study on their own. (Don't just take my word for it. You can see Finkelman's study early version here - DOC and final version in the book Wisdom from All My Teachers). Perhaps I should mention that in my own study on one-year Israel programs (see here), most of the questions that I asked related to issues of belief and practice - which showed marked "improvement" over the year - rather than accomplishments in text study. One question did ask how students graded themselves with regard to understanding a Hebrew Gemara shiur - 12% rated themselves as "excellent" at the beginning of the year; at the end of the year 16% gave themselves an "excellent" score. I would have hoped for better.
Which of those two goals is more important? Which responsibility is primary? Given a choice, should schools emphasize the mind or the soul? For different schools in different communities, for different teachers working with different students, the answers will vary. It is possible that a school that chooses to define its vision and goals as developing a student's Jewish identity, producing graduates who are committed to Jewish values, to Israel, etc., may be successful in attaining its objectives, even if it does not produce students who can parse a Jewish text. (I may or may not choose to send my child to such a school.)
It would be irresponsible to say that "real" knowledge is the ability to study Jewish texts and that belief and a sense of connection with Judaism is merely window dressing. Current educational theory recognizes that "intelligence" comes in all shapes and sizes, and that the ability to interact with others or to reflect on oneself intelligently (interpersonal and intrapersonal intelligences), for example, must be valued together with the traditional modalities of literacy (reading, riting, rithmetic) - see Howard Gardner's work for more information on this - here. Nevertheless, Aster's question is a good one. Given that we expect all of our students to learn basic concepts of literacy, after 12+ years of day school education "Why can't Chani (or Moshe) read?" And more importantly, what should we do about it now?
There are many reasons why day school students don't learn to read, write and understand Hebrew.
- Americans don't learn foreign languages.
- Learning a language is difficult and time-consuming. It's a turn off (and, after all, we want to turn these kids on).
- Since it is hard to learn Hebrew, our community has made many basic Hebrew books available in English translation.
- Now that there are English translations, learning Hebrew is not all that essential.
- Since everyone learns from English translations, it is OK that my child's teacher can't read Hebrew in the original.
In many day schools today there in no culture of speaking Hebrew or of seeing knowledge of Hebrew language as a value. Responsible educators should see that as a challenge - there is a need to change the culture in order to accomplish both the cognitive and long-term affective the goals of Jewish schools. Difficult as it is, changing the culture of education is something that can be done. If KIPP schools can take traditionally low-achieving inner city kids and turn them into successful learners by engaging parents and students and creating a culture of learning (see here), our schools can do this with Hebrew language.
Learning to read Hebrew should begin early and be presented as something challenging, but attainable. Today there are a variety of available systems for teaching Hebrew in the classroom that make use of current pedagogic methods of language acquisition. Effective knowledge of Hebrew (and I am aware of those who claim that modern Ivrit and the language of Tanakh cannot be compared, but that is not our discussion at the moment) is essential for enjoying learning. I recall having the privilege of attending a course in pedagogy given by Nehama Leibowitz. After a few classes, a woman who taught 5th grade in a day school in the mid-West asked Nehama why her students enjoyed their secular studies classes so much more than their limudei kodesh classes. In answer to Nehama's question of when they started learning Humash, the teacher proudly said that they started in kindergarten. Nehama's response was that such children would never love learning Torah, since they never had the opportunity to learn its language. Her recommendation was that they should not start learning Humash until 2nd grade, devoting their time prior to that in learning the relatively small number of shorashim that make up all the words in Sefer Bereshit. Only when they could independently read and understand would they enjoy their learning.
A while back, I received a post on Lookjed, the Jewish educators' discussion list that I moderate as part of my work at the Lookstein Center at Bar-Ilan University. In it, an 11th grade rebbe in a modern Orthodox school described what he did in his classroom, and turned to the list for reactions to how he dealt with the student who admitted that he was functionally illiterate (to see the discussion, go to here. If such discussions are of interest to you, you can sign up for Lookjed at here). Most of the people who responded excoriated him for his willingness to test the student on themes and ideas, ignoring his deficiencies in simple reading and text recognition. While the author of the post took the criticism well, I felt that it was somewhat unfair, as he would have been hard-pressed to undo years of cultural messages and missed opportunities in the space of a twice weekly 45 minute Humash class.
Shawn Zelig Aster's call for a rededication of resources and attention to teaching Hebrew in elementary and high schools, however, is not being made from a high school classroom, but from Yeshiva University, whose abilities and resources far outstrip anything that a local yeshiva high school might have. Much as today's elementary school students deserve better training and preparation so that they will be able to feel comfortable studying traditional texts and participating in the mesorah, today's adult students deserve no less. Perhaps YU should offer serious Ulpan classes while its freshman are students in Israel, or require that its associated one-year Israel programs to do so. Maybe there should be a language prerequisite for attending Bible classes in YU, as well as remedial courses for those students whose abilities are not sufficient or for students who recognize that they have missed out on some of the basics. In the intensive Talmud programs it might be worthwhile to offer shiurim for students who need to work on their basic skills, even after years of day school study, and to make sure that the number of students in a given shiur remains small enough that individual attention can be paid to every student. These kind of efforts may make a real difference.
After all, it is never too late to learn. With the proper impetus, even someone who without the proper background can become a Torah scholar. Just ask Rabbi Akiva.
The Stimulus Package and Halakhah
4:03 PM
Gil Student
"A person is an essential member of a United States governmental committee dealing with resolving the current economic crisis. Of concern is whether this crisis is deemed a form of pikuach nefesh (danger to life). Would this classification grant such a person the permission to violate the Sabbath, if necessary, in order to extricate oneself or a group of people from financial ruin?"This question was asked to R. J. Simcha Cohen and his answer was in last week's issue of The Jewish Press (link):
...The above sources appear to sustain the view that an economic meltdown crisis is a form of pikuach nefesh. As usual in such a situation, any action that is a violation of the Sabbath is to be performed ki'le'achar yad, that is, in an irregular manner.
It is vital to note that though a total loss of resources may create a situation of pikuach nefesh, there are major halachic distinctions between cases of life-threatening circumstances and cases of loss of resources...
Wednesday, February 18, 2009
Parashah Roundup: Mishpatim-Shekalim 5769
10:43 PM
Gil Student
by Steve BrizelThe Aseres HaDibros and Mishpatim
Litigating in Secular Court
Eved Ivri and Eved Knanni
Click here to read moreThe Importance of Understanding the Halachos of Nezikin
Gnevah
Isho Mishum Chitzo and Aish
The Seventh Year, Shmittah, Yovel and Shabbos
Loving the Stranger
Identifying with the Borrower
Protecting the Widow and the Orphan
Divine Judgment and Human Judges
Tashlumei Ganav Umazik
Angel or Messenger
The Covenant of the Basins
Naaseh Vnishmah
Parshas Shekalim
Last year's roundup: link
Mussar Without Yelling
8:52 PM
Gil Student
Here is my article in this week's The Jewish Press (link):Mussar Without Yelling
There are two types of people in the world - those who are inspired by Mussar and those who are turned off by it.
Mussar is a school of study that teaches religious self-improvement. Traditional Mussar, as practiced in many yeshivas to this day, has a rabbi exhorting his listeners, often yelling at them, to be more careful in their actions and attitudes. This is frequently accompanied with a Torah insight and maybe even a good parable. But it can be scary: fire, brimstone, judgment day - all the horrible implications of religious failure, in graphic detail.
For some people, this is just too much. It is too far detached from the joyous and uplifting religion with which they are familiar...
Click here to read moreFor some people, this is just too much. It is too far detached from the joyous and uplifting religion with which they are familiar.
Additionally, Mussar can feel burdensome. It requires constant self-evaluation and self-criticism. Some people can find this too disruptive of their daily routine. The abnormally strict and antisocial behavior that Mussar can seem to require might be possible within the confines of a yeshiva atmosphere, but in the business world, or even in the midst of a busy family, it is quite difficult to sustain.
Others find Mussar to be depressing. As it is, it takes all of their effort to muster the self-confidence to face their daily challenges and now they have undermine it with biting self-criticism. Do they really want to hear, when they cannot meet the high standards set for them, that they are religious failures?
Not everyone feels this way. Some find Mussar enriching, in that it inspires them to think hard about their priorities in life. They enjoy the wake-up call from impassioned speakers and find the discipline and self-awareness that Mussar demands to be liberating. Recognizing this, some educators have asked how these benefits of Mussar can be transmitted to those who find the traditional Mussar approach to be off-putting.
If you can't fit a square student into the circle of traditional Mussar, perhaps Mussar can be transformed so that the benefits can be enjoyed by different types of people. Two fairly recent books answer this question in different ways.
Musar for Moderns (Ktav, 2005), by Rabbi Elyakim Krumbein, tackles this issue straight on. Rabbi Krumbein, a rebbe at Yeshivat Har Etzion in Israel, presents a program for Mussar as it applies to Jews who are a part of today's society. How can we teach Mussar effectively to people who are constantly bombarded with information, advertisements and diversions - people living in an age of individualism and instant gratification? The message of total withdrawal from society does not resonate with most people.
This is not a Mussar book in the sense that it does not teach Mussar. Rather, it is an exploration of techniques and attitudes to help the prospective Mussar student and teacher apply the teachings effectively. Rabbi Krumbein does not advocate total withdrawal from society; he understands that expectations must be realistic. On the other hand, he does not pretend that religious self-improvement is easy. Confronting your flaws is supposed to be difficult and overcoming them is supposed to be challenging.
What he does is address techniques of becoming a better Jew that are relevant to people exposed to contemporary society, which realistically is just about everyone. Deconstructing the approaches of Rav Yisrael Salanter, Rav Yosef Horowitz of Novardok, Rav Yosef Leib Bloch of Telz and others, Rabbi Krumbein creates a toolbox of techniques from which the contemporary student can select, as appropriate to the individual situation. He explores different attitudes to materialism and how it affects us both positively and negatively. And, recognizing the difficulties of withdrawal from our peers, he devotes three chapters to a discussion of appropriate attitudes to "being normal."
In an entirely different way, Rabbi Yaakov Feldman shows us how to "do" Mussar more subtly in his translation of and commentary on The Eight Chapters of the Rambam (Targum, 2008).
Like his translations of other Mussar classics - such The Path of the Just (Mesillas Yesharim), Duties of the Heart (Chovos HaLevavos) and Gates of Repentance (Sha'arei Teshuvah) - this English rendition is very accessible to the average reader. You don't need to read this with a dictionary next to you.
More important, each of the eight chapters is accompanied with an introduction and synopsis describing the goal of the chapter and how to apply it to your life. Additionally, the entire text has extensive footnotes in which, with great sensitivity and insight to human nature, Rabbi Feldman explains how the Rambam's ethical theories from eight hundred years ago apply very much to people today.
In a sense, what Rabbi Feldman is doing is rewriting the traditional Mussar literature in a more laid-back tone. He does not change the content but translates it into today's spoken language, which helps make it more palatable and applicable to someone with modern sensibilities. This is no small task and I am sure historians disapprove of his liberties with the text. The result, however, speaks to the person who shies away from the yelling of Mussar and prefers the soothing tones of instruction without intimidation.
There is always an appropriate fear among Orthodox Jews over tinkering with our tried-and-true educational methods. Sometimes, however, necessity must trump ideology. The importance cannot be overstated of educating our children to be people who are not only religiously observant but also religiously sensitive and thoughtful.
The tools Rabbis Krumbein and Feldman have given us will serve well many people who do not benefit from the traditional methods.
