| Caution: This blog is la-halakhah ve-lo le-ma'aseh. Consult your rabbi before following any practices advocated here. Disclaimer: In reviewing books, I may choose works in which I have a financial interest. I believe that I will still be able to maintain objectivity but judge for yourselves. Important Policy: This blog is intended only for the interchange of ideas for the purpose of Torah study, promoting enlightened public policy and/or the refinement of character. Comments in that spirit are welcome but those that entail denigration of character are not welcome and if they appear will be deleted upon discovery. Since editing is rarely feasible, comments that are deemed inappropriate will be deleted entirely or, if possible, edited. Comments Moderation: For questions and suggestions about comments, please contact the blog's general editor Rabbi Ari Enkin at this e-mail address. Advertisement Policy: Please note that this blog does not necessarily endorse the services of advertisers. Please consider carefully any books and events announced on this blog and decide on your own whether they are appropriate for you. |
Monday, November 23, 2009
Weekly Links
Rules: link (Note that this post will move every day until the end of the week)Monday
- SALT today: link
- Are Vampires Jewish? link
- Children's book about evolution and religion: link
- Internet: the hatred superhighway: link
- Catholic teachers learn Jewish history from the ADL: link
- Rabbis meet to discuss soldiers refusing orders: link
- The Artscroll Siddur turns 25: link
Sunday, November 22, 2009
Outreach Books
I recently made a list of good outreach books for a friend. Let me present it here with a little elaboration:- Books that try to convince and respond to challenges:
- Nineteen Letters by R. Samson Raphael Hirsch
- Anvil of Sinai by R. Zechariah Fendel
- On Judaism by R. Emanuel Feldman
- A Letter in the Scroll by R. Jonathan Sacks
- This Is My God by Herman Wouk
- Judaism: A Way of Being by David Gelernter
- A Time to Every Purpose by Jonathan Sarna
- On Being a Jew by James Kugel (although written by a controversial figure)
- Halakhic Man by R. Joseph B. Soloveitchik
- A World Built, Destroyed, and Rebuilt by R. Yehuda Amital
- Commitment and Complexity by R. Yehuda Amital
- By His Light by R. Aharon Lichtenstein
- One Man's Judaism by R. Emanuel Rackman
- The Sabbath by R. Abraham J. Heschel
- God in Search of Man by R. Abraham J. Heschel
- Faith After the Holocaust by R. Eliezer Berkovits God, Man and History by R. Eliezer Berkovits
A book that tries to inspire about the mission of a Jew:
Click here to read moreBooks that describe the meaningfulness of an observant lifestyle:
Books that try to pique curiosity about Judaism:
Books that present a compelling vision of Judaism:
Some good non-controversial books by controversial
figures:
Friday, November 20, 2009
Weekly Links
Rules: link (Note that this post will move every day until the end of the week)Friday
- SALT today: link
- More on Toldos Avraham Yitzchak rebbe: link
- R. Kenny Schiowitz wins teaching award: link
- Is Asian thinking better suited for the future?: link
Thursday
- SALT today: link
- Arab media claiming Gilad Shalit to be released soon: link
- Woman wearing tallis arrested at Kotel: link
- Secular Jewish academic studies: link
- The first Thanksgiving rabbi's sermon: link
- Chief Rabbi of Israel to punish and maybe fire city rabbis that do not accept Rabbinate converts: link
- SALT today: link
- Intel proposes non-Jewish Sabbath workers: link
- Filmmaker suggests disproportionate response to anti-semitism: link
- Hesder rabbis grapple with IDF insubordination: link
Thursday, November 19, 2009
Audio Roundup LXVIII
by Joel RichQuestion: If one has a choice between davening with a minyan of his own nusach which requires travel or with one of a different nusach next door, how does one evaluate how much extra effort (if any) must be extended to daven with the minyan of his own nusach?
R’A Kotler and R’SR Hirsch as approaches to how we view the avot. R’AK – not even a wiff of any defect; R’SRH – they are lessons in overcoming defects.
Interesting thoughts on how current culture might tend towards one over the other. Is R’SRH a slippery slope? Once we allow for imperfections do we make them too human (me – sounds like why brachot are in second and third person – dynamic tension). My usual response is – of course slopes are slippery, but that’s the world HKB”H chose to create (and he didn’t ask my opinion, just told me “deal with it”!)
Click here to read more
M.O. Halacha is more a question of self-awareness of change being dealt with by halacha. (i.e. everyone does it but MO are aware they do it). Here R’David Tzvi Hoffman deals with going to school in Germany on Shabbat. Interesting point on S.A./Rama (made by R’Sobolofsky elsewhere) that they only had love and war stories in their time. (me – nishtaneh hateva?)
Speaks pretty slowly for a smart guy talking to smart people. Anyway, now I understand (Herman’s Hermits sang about me but left out philosophy – “don’t know much about …”) what the Rav saw in Kant (no ben chorin except if mshubad to Torah) – I just don’t get why anyone would care about this morals business just based on reason.
Great point (because I agree) on reading Tanach without chazal first to see “both sides” of the story and better understand motivations and lessons (of course competing goods are the toughest).
First in a series. Don’t talk Lashon Hara don’t, if you know you shouldn’t, then you won’t, guard your lips from speaking evil in your house, your school and shteibel. Don’t talk Lashon Hara don’t.
Be a positive person!
Chofetz Chaim wrote for those living amongst outside influences (Emet L’Yaakov – the difference between the Yeshiva of Shem V’ever and that of Avraham was regarding the outside world). [me – I assume this was an issue of emphasis not that Avraham’s beit medrash lacked anything!!]
Historical tracing of identification of Yaakov and Esau with Jews and Christians.
Discussion of layout and content of new Sacks/Korein siddur (more MO orthodoxy focus).
Source of requirement to feed animals before you eat? Which animals are covered? Drinking, tasting vs. eating? Who is the requirement on? What are the exceptions? Some mussar as well.
Thought provoking analysis of the R’Gamliel vs. R’Yehoshua controversy as a battle to shape post churban Jewish history. Torat Bet Medrash (insular) vs. Torat Chaim (inclusive) [see above Avraham vs. Shem V’ever] - combination of both was result.
Second in series. Does the Torah mandate (which would imply this was the best political system) monarchy? Or does it not have an opinion? Rambam – Monarchy = mitzvah, others – no. Note that Gideon was offered the opportunity but turned it down. [me – try to correlate opinions on the question of “the King knows best” with times they lived in and tell me the result]
A number of years later but very similar to the earlier reviewed shiur. Here a little more focus on halacha as the singular component/bridge between man and HKB”H. More on the immutability of halacha yet reality does intrude (e.g. Torah wasn’t given to angels) and we apply ideal to real world (reality bites?).
I was struck by this statement: “We shouldn’t dismiss the possibility that certain exposure to societies in which we live may actually contribute to and even enhance halachic debate(?) and greater realization of ideal halachic principles. The possibility of such encounters, rare though they are, not usually the ones we worry about, enables us to engage the modern world even as a lchatchia as long as we keep the guidelines clear."
[me – rare?? ]
Mitnagdic view of Daat Torah was very different from Chassidic but now blurring. Exposure and surrender (complete) to torah yields total integration into the baal mesorah (thus Rambam requires all areas of halachic knowledge for smicha).
Not infallible but a “powerful tool”. (BTW -There is a role for local pulpit rabbi.)
Another wide ranging discussion! Here regarding Tfillin and includes the brachot, why say baruch shem, the relative levels of holiness, wearing at night, time of misheyakir (paging Dr. Bill!), differing calligraphy (is it a psul for a Litvak to wear Ari’s ktav), which arm to wear on (3 opinions) if not a clear “righty”.
Very moving tshuva from R’Moshe on saying bracha at night for those who “had to” put them on then (reflective of time, place and human condition).
If you want to give yourself a headache, listen to the opinion of differing authorities on HKB”H’s intervention in human affairs – Hashgacha Klalit, Hashgacha pratit differing by individual and tzaddik. (Yes Virginia, Jewish philosophy is not monolithic but it’s understandable why the rov am doesn’t seem to know it)
Is it subsumed under general acts of chesed (vahavta lreiecha, imitato dei) or a specific requirement? It seems common sense but remember – the choleh is more than a “cheftzah shel mitzvah” (don’t get me started!) – your job is to give chizuk, practical help and prayer. Don’t be matriarch the choleh and focus on result. As Shakespeare said “All the World’s a stage and all men and women merely players, they have their exits and entrances…” (know when to come and leave!)
MO, charedi? Eilu V’eilu but be passionate in your avodat Hashem. He doesn’t like labels (yeah – but don’t you need to declare a major if you want to credibly work to improve it?)
Physically and intellectually a brave man. Here the focus on military sh”ut – ethics of war.
Jews in 70 CE knew beit mikdash wouldn’t be rebuilt (vs. bayit rishon) [me – he sounds awfully certain of this – not sure why].
Yavneh and R’Yochanan Ben Zakkai (don’t read on if you don’t like academics) – truth is it was probably a refugee city (i.e. the story you know, it’s probably a story) which R’YBZ, in order to have Judaism continue, tried to make into a new Yerushalayim (e.g. blowing shofar on Shabbat). Since couldn’t have sacrifices, but wanted to maintain routine, prayer took it’s place (but still yearn for temple - tension between continuing on but missing what we had).
What is the nature of the responsibility of a grandparent to teach (or pay for) their grandchild torah. How many generations downstream? Females? Can they be forced to? (Doesn’t address if they have input into hashkafa J)
Reviews Rambam and Ran as differing approaches - Rambam as total integration of church and stat, Ran as viewing differeing streams of king and Sanhedrin – more flexible system.
Relevance to today’s issues in Israel.
Is Blogging Tzniusdik?
There's a question going around the Jewish social media (blogs, Twitter, Facebook): Is blogging tzni'usdik?* It seems to me that the question shows a misunderstanding of blogging but a good understanding of tzeni'us.Blogging is a generic term for a medium and does not describe the written content. For example, you can blog about economics or about your dating life. The former is perfectly tzni'usdik, the latter might not be if too explicit. Blogging can be done in many different styles and about many different topics. I can't see how anyone can make a general statement about blogging without differentiating between topics and style. Content is what counts.
Click here to read moreRegarding tzeni'us, however, I find the question perceptive. Tzeni'us is not just about how much skin a woman is showing. As R. Jack Abramowitz writes, in his recently published The Tzniyus Book (pp. 19-20):
Literally, tzniyus means "hidden." The meaning is that certain things are private. Not dirty or shameful, but private. Privacy is a good thing and an important thing...Tzeni'us is about acting dignified and keeping private matters private. Even if you sit in front of your computer with every single inch of your skin covered with baggy clothes, you can still act un-tzni'usdik if you broadcast private things to the world.
Similarly, tzniyus means more than just the secular concepts of modesty and privacy. There are major aspects of modest and privacy to be sure, but tzniyus also includes an aspect of humility and an aspect of dignity. Tzniyus refers not only to dress, but also to speech, actions and comportment.
In the book, R. Abramowitz speaks directly to high school girls. I'm not in that demographic so the language and tone was not what I am used to, but I still found it useful. The book addresses all the issues of contention -- girls wearing pants, kol ishah, "negi'ah" and more.
But most importantly, R. Abramowitz doesn't tell you what to do. He allows for different practices in different communities. As he says time and again, there are multiple legitimate ways to observe Judaism. His book is not about setting a standard but about making readers aware of the issues so they can ask their own rabbis. Much of the book consists of quoting primary sources and commenting about their meanings.
For example, how does he deal with the pants issue? He discusses the primary sources, up to recent responsa (in a detailed section that you can skip and then in bullet points for the browser) and then encourages people to follow the halakhic process. He doesn't say "no" to pants and he doesn't say "yes". He says to follow a legitimate halakhic opinion. In another context, he writes (p. 46):
So who's right? All of them, as long as they base their opinions on accepted Torah opinions, the word of the Torah as explained by the Rabbis.Throughout the book he discusses how tzeni'us applies to both males and females. And most importantly, he continuously emphasizes that tzeni'us is a way of comportment and not just about a dress code. In a sense, this is a feminist book, because it is about tzeni'us empowering women rather than objectifying them.
So what does R. Abramowitz think about the tzeni'us of blogging? He doesn't say, but I suspect he would say that it all depends whether you are putting your private matters into the public domain. If you are -- problem. But if you are just discussing general issues, there's nothing un-tzniusdik about it.
UPDATE: R. Abramowitz sent me the following, in response to my request, about blogging on personal issues:
Tzniyus isn't just about what we wear; it's also about what we say and how we act. Tzniyus is a sense of personal pride and knowing when to keep some things private. Sadly, because of the emotional wall that online communication affords us, many people are comfortable saying things online that they would think twice about before saying in a real-life venue. (It goes without saying that many pictures posted online are not appropriate for the universal access that the Internet facilitates.) Many people have later been "bitten" by their ill-conceived web postings, a fate that could have been avoided with a greater sensitivity to "virtual" tzniyus.
* Tzenius is a noun -- modesty. Tzniusdik is an adjective -- modest.
The Bible In Brief II
The Jewish Press on the publication of the second volume of The Nach Yomi Companion by OU Press (my employer) (link):
How do you make the most popular book in history even more accessible? Many people own a Bible and even start reading it, but only a small percentage ever complete it. In a new book published by OU Press, Rabbi Jack Abramowitz, associate director of the Orthodox Union's Pepa and Rabbi Joseph Karasick Department of Synagogue Services, sets out to change that by paraphrasing the Bible in plain language.Read the full article here: link. And see here for my review of the first volume, which applies equally to the second: link. Buy the books here: link.
In conjunction with the OU's Nach Yomi program of studying a chapter of Bible a day and its corresponding lectures on www.ouradio.org, Rabbi Abramowitz has composed brief summaries of every chapter in Nach (the Hebrew Bible, excluding the Five Books of Moses). His summaries bring the text to life, adding color and humor to sometimes obscure passages, along with frequent pop-culture references that serve to illustrate the scriptural messages...
Wednesday, November 18, 2009
Parashah Roundup: Toldos 5770
by Steve BrizelYitzchak and Rivkah, Yaakov and Esau
Click here to read more
Avraham, Yitzchak , Yaakov and the wells
Esau's Sale of the Bchorah
The Avos and their observance of the Mitzvos
The hands are the hands of Esau , but the voice is the voice of Yaakov
Rosh Chodesh and Kiddush HaChodesh
Shoalim Vdorshim Department
Kitniyos III
R. Yosef Tzvi Rimon writes about the Ashkenazic custom to refrain from eating kitniyos on Pesach (link):Do The Various Rationales Apply Today?Also see these posts: I, II
At first glance, one might have thought that all of the reasons mentioned above for forbidding kitniyot on Pesach are no longer relevant today. The truth, however, is that even today these reasons are pertinent. Even today, all types of kitniyot and grains are packaged in the same factories. Thus, we sometimes find wheat kernels in packages of rice, or the like, and therefore the decree should apply today as well. What is more, in recent years food companies have begun to manufacture similar products out of rice and the five grains, such as rice cakes that frequently include the five grains in their ingredients.
Click here to read more[For this reason I am not fond of the idea of Pesach wafers, which look exactly like chametz wafers. While it is not in our power to impose new prohibitions, the decree regarding kitniyot is based on the idea of taking steps to prevent mistakes and deceptions. Even if Torah scholars are unlikely to come to error, the matter must be considered from a broader perspective. When a religious child is seen eating bisli (an popular Israeli snack food) on the street, his non-religious neighbor is liable to think that bisli is not chametz. Furthermore, one should find it emotionally difficult to eat food items on Pesach that look exactly like chametz].
And furthermore, we should add the words of the Meshekh Chokhma (Shemot 12) and the Arukh ha-Shulchan (Yoreh De'ah 115) that the Sages had additional, concealed reasons for the decrees that they imposed, and we must be very careful not to abolish a customary practice just because it seems to us that the reasons for which it had been instituted no longer apply.
Tuesday, November 17, 2009
Difficult Judaism
I remember hearing or reading that R. Moshe Feinstein blamed the mass defections from Jewish observance in America during the first half of the twentieth century on a simple phrase: "S'iz shver tzu zain a Yid – It is difficult to be a Jew." Because parents would tell their children how difficult it was to struggle to fulfill the commandments, children abandoned the observant life altogether. Instead, R. Feinsten said, parents should have emphasized how wonderful it is to be able to fulfill God’s commandments.Click here to read moreChief Rabbi Lord Jonathan Sacks, in his recent book Covenant and Conversation: Genesis – The Book of Beginnings (co-published by OU Press [my employer] and Maggid, an imprint for books of contemporary thought from Koren Publishers Jerusalem), takes the saying and, rather than rejecting it, turns it around. Yes, it is difficult to be a Jew. It is gloriously difficult to live up to the high expectations that you use your Judaism to change the world. Here is what he writes (pp. 140-141):
The ideals of Torah are high, and the story told by Tanakh and Jewish history is all too often suffused with failure and shortcomings. Yet Judaism produced generation after generation of prophets, sages, philosophers and poets, who never relinquished the dream, abandoned the ideals, or lowered their sights. They kept going, as Jacob kept going. There is grandeur in this refusal to abandon the struggle, this sustained reluctance to accept the world as it is, conforming to the conventional wisdom, following the herd. Jews have always been pioneers of the spirit, disturbers of the peace.
The path chosen by Jacob/Israel is not for the fainthearted. Zis schver zu sein a Yid, they used to say: "It's hard to be a Jew." In some ways, it still is. It is not easy to face our fears and wrestle with them, refusing to let go until we have turned them into renewed strength and blessing. But speaking personally, I would have it no other way. Judaism is not faith as illusion, seeing the world through rose-tinted lenses as we would wish it to be. It is faith as relentless honesty, seeing evil as evil and fighting it in the name of life, and good, and God. That is our vocation. It remains a privilege to carry Jacob's destiny, Israel's name.
Audios – Special Edition
by Joel RichAudios – Special Edition
Renewing Our Spirit: Eighth Annual Conference In Memory of Nathan (Noteh) Krauss z"l
Free audios: link, details about the program: link
The TIM Seminar was outstanding. If you are looking for thought provoking Torah discussion of real world philosophical issues, this is a series for you.
Click here to read more
One of the more thought provoking shiurim I’ve heard in a while, based on the “radical” thinking of the Ishbitzer. We live in times (at least for kiruv) that demands certainty and clarity of beliefs but R’Belovski believes true believers live with uncertainty.
The Ishbitzer believed the lesson of the Akeidah was that Avraham was able to live with the uncertainty created by HKB”H’s seemingly contradictory utterances – (Yitzchak is your future, sacrifice Yitzchak) – until they were clarified by HKB”H.
R’Belovski had me at bikesh yaakov leshev bshalva (I also always said over the traditional pshat to my kids as summarized by my grandmother Z”L– there’ll be plenty of time to rest in the grave) but the Ishbitzer also saw this as a message that Yaakov wanted clarity and had to learn to live without it.
Lesson from Yitzchak and Esav – one who embraces complexity successfully will have greater religious result.
[me – so if you have choice – do you go for greater risk/reward – great actuarial question – even assuming risk adjusted expected return is greater, how risk averse are you??]
Very interesting presentation and for me very timely. [since it really is all about me, let me expand on the latter. Earlier this year my Horiyot chaburah stumbled into the Chazon Ish’s #69 on diverting an arrow to kill one rather than five. This led me into a journey to understand the halachic under pinnings of his leaning. At the same time I took a shallow dive into how different secular philosophers would approach the issue. Suffice it to say there was much of interest and I understand much better why R’YBS went to great lengths to articulate advanced halachic/philosophical thinking and would say how R’Chaim put halachic analysis on at least a par with that outside the Bei Medrash].
R’Berger discusses the history of our relationship with secular studies/philosophy as it oscillated throughout the ages (maimonidies, sfard vs. ashkenaz, philosophy intertwined with religion). It appears (in a non-self conscious manner, of course) that we were influenced by the thinking and practices around us (think chasidei ashkenaz). Where exciting philosophical thinking was around (guess what happened in the Jewish world)
Bottom line – “secular” studies can help address central issues/questions in torah yet there is a danger (if you are exposed to something that seems at odds with torah [me – explains Slifkinitis]). Answer – Do your thing at YU! (at least he walks the talk!)
I said, war, huh
Good God, y'all
What is it good for
Absolutely nothing
Say it again
War, whoa, Lord
What is it good for
Absolutely nothing
Listen to me
Dr. Waltzer posits that Jewish thought on war ethics was stunted by the lack of practical application due to galut. He focuses on Rambam as primary source, comparing to Catholic thought on war.
R’M Soloveitchik questions whether Rambam is sole source on these topics (e.g. Abarbanel) but other issue is double effect (e.g. collateral damage OK if not primary goal).
Issues of proportionality also discussed. R’MS locates the right to self defense as nation as the exception to the rule of not killing and mentions a number of current Rabbis writing on the topic. Others hold war is a separate area of halacha which is exempt from the murder rules (IMHO this was an overreach).
The Future of Israel
Israel unfairly held to different standard, doesn’t exempt us from our owns tandard.
General discussion of ethics or war by panelists (expanded on in other sessions). Dr. Waltzer – do unto others – R’MS – extrapolate to nation from individual (e.g. rodef). Lots of politics.
What is source of “mitzvah” of Kiruv? Rambam – Love of HKB”H and need to share. Shaarei Tshuva – returning lost object. [me – interesting trend of needing to locate in micro-halacha rather than in more generic like imitato dei].
His questions – does Kiruv:
1. Try to ensure the kiruvee is not intolerant of not yet frum
2. Try to help the Kiruvee grow religiously in his own way (or reform in the Kiruver’s image).
3. Try to put out a uniform product (me-much like (2)).
4. Encourage the kiruvee to integrate positive aspects of their prior life.
5. Focus on the result rather than the truth (does “danger to unredeemed life”) [pikuach nefesh at some level] permit ziyuf hatorah [false teaching of torah]
6. Recognize life is complex and that sound bite responses (i) don’t reflect the complexity of Jewish thought (ii) to a sophisticated listener indicates shallowness [he thinks this turns off more people than it turns on but is reflective of the current Yeshiva world which sees monolithic approaches whereas anyone who looks at source material knows there are multiple approaches]
7. Recognize doubts
8. Promote tolerance.
His formula (he’s right because I agree J) - focus on the positive and be open, tolerant and confident (me – HKB”H will take care of the rest).
Rabbis Berger and Soloveitchik (M) are pretty much on the same page.
R’DB – There may be some benefit to theological discussions but it’s not worth the price – there are many other things we should be discussing which have a positive payback.
R’MS – R’YBS on community theological dialog, especially since generally involves search for commonalilty, still holds. On an individual basis (e.g. his divinity school attendance), no. We can learn from non-ben brit (NBB) thinkers (careful – your kids are still young!).
R’DB - Anti NBB statements in gemara should be viewed as non-binding, time based individual opinions. Ritual differentiations are fine, civil differentiation – embrace the Meiri’s position that they refer to ancients.
- Bnai Yeshiva should understand dominant religion on some basis since it’s basis of surrounding society and has halachic impact (R’MS money question – how many Rabbis have a clear understanding of Jewish theology).
- Cardinals in the YU Beit medrash – halachic issues were dealt with, they want to understand how to maintain faith in a secular world. R’MS – they were blown away that most of these students were not intending to be rabbis but were dedicated anyway.
Challenges and opportunities for Israel as seen by a conservative WSJ writer (Bret Stephens).
E-Shiur Reminder
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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".Tonight we will discuss outreach books, including This Is My God, The Eye of a Needle, A Letter in the Scroll, Judaism: A Way of Being and more.
Registration is free but required: link
Last week's class is available for download here: link
JM in the AM Emergency
Since I truly believe that Nachum Segal's JM in the AM radio show is a major source of religious inspiration in the Jewish community, and Nachum was so generous with his time when he had me on the air a few months ago (link), I have given money to help his one-day emergency marathon that takes place tomorrow. He usually has only one pledge marathon a year but the economic downturn has led to this nearly unprecedented emergency marathon. You can participate in helping here: link.Using the Title "Rabbi"
By: Rabbi Ari EnkinA rabbi is often faced with some uncertainty as to how he should introduce himself. One option is to introduce himself by saying "Hello, my name is Rabbi So-and-so". However, perhaps introducing oneself with one's rabbinic title is overly assertive and may appear to convey a sense of arrogance. Another option is to omit the title and allow for those present to figure out for themselves that one is to be addressed by a rabbinic title. Perhaps the manner in which one is dressed or the direction in which the conversation flows might prompt others to automatically address one with a rabbinic title.
Which is the preferred course a rabbi should take?
Click here to read moreThe Talmud and its sages offer some insight on how one should conduct oneself in this situation. Rava points out that there are two verses in scripture which seem to contradict each other. There is a verse in which Ovadia says to Eliyahu: "your servant has feared Hashem since his youth"[1] which implies that there is nothing wrong with stating one's spiritual accomplishments. On the other hand, there is a verse which says: "Let a stranger praise you but not your own mouth, an outsider, but not your own lips",[2] which clearly indicates that one should not proclaim one's own accomplishments.
Rava explains this apparent contradiction by suggesting that the latter verse only applies when there are individuals present who can notify others in attendance that one is a rabbi. However, if there is no one else who could inform those who are present that one is a rabbi, then it is permitted to do so oneself. Indeed, there are a number of circumstances in which it is quite legitimate to ensure that others who are present are aware that one is a rabbi. For example, there is a well-known requirement to honor a Torah scholar. By not informing people that one is a Torah scholar, one might unintentionally cause them to sin if they were to treat one in a disrespectful or indifferent manner. So too, a rabbi is to be shown priority in a number of situations which obviously cannot be properly observed if others present do not know that one is a rabbi.[3]
This can be further illustrated by an episode involving Rav Huna. Once Rav Huna visited the house of Rav Nachman bar Yitzchak. As Rav Huna was unknown in the locale where Rav Nachman bar Yitzchak lived, he was naturally asked by those who greeted him what his name was, to which he responded, "My name is Rav Huna". When Rav Huna was asked why he chose to introduce himself as "Rav Huna" – a manner which could be perceived as arrogant - he simply answered "Because it's my name!"[4] We learn from the context of the exchange which later ensued (along with the various commentaries) that Rav Huna felt the need for all those who were present be informed that he was a Torah scholar, which would not have been possible if he had merely answered "my name is Huna". As the Gemara continues, Rav Huna also used the opportunity of making himself known as a Torah scholar to teach others about proper conduct and manners. It is also worth mentioning that Rav Huna was one who was noted for his modesty.[5]
It may just be that the use of a rabbinic title should be evaluated differently in our day and age when it is no longer used in the manner it once was. With minor exception, it is rarely used to imply that one is a distinct scholar or spiritual leader as the likes of Rav Huna and others had once used it. Today, the title "rabbi" is essentially no more than a professional title. Today we have "rabbis" who are female, "rabbis" who don’t follow halacha, and even "rabbis" who proudly declare that they don’t believe in God. As such, it may not be an act of arrogance for one who is a practicing rabbi to introduce himself as such – it is merely a professional designation, not a spiritual or scholarly one. This is why I have no problem addressing a female as "rabbi".
On the other hand, those who are not known as practicing rabbis might want to think twice before introducing themselves as such. This is because when the title "rabbi" and especially "Rav" is used outside the context of the normative rabbinical structure, it often serves to convey that one is a scholar of note. In fact, most rabbis who are scholars of note have no need to preface their name with "rabbi". Indeed, I have been privileged many times to pick up a phone and hear a voice on the other end saying something like "Hello, this is Zev Leff calling" or "Hello, this is Michael Broyde".
One would also be well advised to refrain from using one's rabbinic title when in the presence of senior rabbis and true scholars of note, as doing so might be especially problematic due to the concern of inadvertently minimizing the honor owed to them. In these situations one may be well advised to conform to the teaching of Rava, above.
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[1] Melachim 1 18:12
[2] Mishlei 27:2
[3] Nedarim 62a, Rosh
[4] Pesachim 86b
[5] Cf. Megilla 28a, Ketubot 105a
Monday, November 16, 2009
Announcements #120 OU "Cooking on Shabbos" Webcast
OU to Present “Cooking On Shabbos” Webcast On November 17On the heels of the success of and feedback from previous OU Kosher webcasts to which thousands of listeners have tuned in, OU Kosher will present “Cooking on Shabbat — A Hot Topic — News & Views about Stews & Brews” featuring OU Kosher authorities and senior halachic consultants Rav Yisroel Belsky and Rav Hershel Schachter. The webcast will take place Tuesday, November 17, 3:30 PM EST. To watch the webcast live, visit www.ou.org/ouradio/kosher_webcast.
Topics will include: various types of keilim, bishul achar bishul, use of a blech, crock pot, and urn.
Viewers of the webcast can send in questions before the session starts to Rabbi Safran at Safrane@ou.org or fax to 212-613-0775. During the session they can email Rabbi Eliyahu Ferrell at Ferrelle@ou.org or fax 212-613-0775.
The webcast is part of OU Kosher’s continuing educational outreach to the community that includes the “OU Kosher Coming to Schools and Communities” program, and the informative and entertaining Kosher Tidbits postings, now numbering close to 140 on OU Radio. Recent Tidbits include: “Reputation Preservation: Kashrut and Maris Ayin,” featuring Rabbi Dovid Bistricer and “The Milk of Human Kindness,” presented by Rabbi Eli Gersten. They are newly posted on OU Kosher Tidbits http://www.ouradio.org/ouradio/channel/C301.
(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, November 15, 2009
Rabbinic Boundaries
I. The Rabbi as MasterThe rabbi of a town is called a mara de-asra, "master of the place." This title is reminiscent of the Gemara (Mo'ed Katan 6a) that all matters of the town are the rabbi's responsibility. Today, in the US, most rabbis serve congregations and not towns. However, it seems to me that their religious authority still applies to their community, i.e. those families who voluntarily join a rabbi's synagogue.
What does "religious authority" mean? The Rema (Shulchan Arukh, Yoreh De'ah 245:22) writes that a rabbi is not allowed to rule on ritual matters within the domain of another rabbi. The Gra (ad loc., no. 36) points to talmudic examples of rabbis refusing to rule inside another rabbi's town (e.g. Chullin 53b). In other words, a rabbi is the sole halakhic authority for members of his synagogue and no other rabbi has the right to rule on halakhic matters for them.
Click here to read moreII. Outside Rabbis
The Gemara (Shabbos 19b) tells of a case in which R. Hamnuna excommunicated a rabbi who ruled like Shmuel within the region where Rav was the authority. Based on this, the Sheyarei Knesses Ha-Gedolah (Hagahos Beis Yosef, Yoreh De'ah 242:17) rules that a rabbi who issues a halakhic ruling within another rabbi's domain is subject to excommunication (although some commentators understand the talmudic case as ruling against an established custom). (Cf. R. Samson Raphael Hirsch, Collected Writings, vol. 6 pp. 271-277.)
In other words, outside rabbis should not be asserting their views to members of someone else's synagogue. That is one of the reasons that my standard answer to people who e-mail me halakhic questions is to ask their rabbi. (I find it difficult to understand the halakhic legitimacy of "Ask the Rabbi" features in newspapers and on websites.)
However, the reality is that not everyone who manages to pass his ordination exams is qualified to rule on halakhic matters. Some rabbis are excellent leaders and organizers but not halakhic experts. What should a rabbi tell someone from the congregation of such a rabbi? Ask your incompetent rabbi who might stumble onto the right answer?
III. Army Rabbis
I saw an interesting attempt to balance the prerogatvies of a mara de-asra with potential incompetence in R. Eliezer Melamed's Revivim: Am, Eretz, Tzava (pp. 250-254, taken from his columns in the newspaper Be-Sheva in late 2004). Asked whether an Israeli soldier is bound by the halakhic decisions of an army rabbi or should instead consult with his rosh yeshiva or hometown rabbi, R. Melamed answered as follows: There are many excellent army rabbis but some are unqualified and/or too deferential to military superiors. Therefore, a soldier should follow the ruling of the army rabbi, who is the mara de-asra, unless his decision does not "make sense," in which case the soldier should ask an outside rabbi.
R. Achiah Amitai wrote a letter disagreeing, pointing out that whether a ruling "makes sense" is so subjective that it effectively dismisses the authority of the army rabbinate for anyone who prefers to look elsewhere for guidance. Additionally, outside rabbis frequently do not understand the immediate circumstances and often are educators without training in practical halakhah. This approach will also lead to religious disunity withing units consisting of soldiers from different towns or yeshivos. And officers will ignore army rabbis when they see that even religious soldiers do not follow their instructions.
IV. Other Applications
R. Melamed's response was, essentially, that despite all these problems, this is the way it has to be. I believe that his approach can be reformulated as follows: When a soldier receives a ruling that does not "make sense" to him, he should ask an outside rabbi whether this ruling falls under the category of a mistaken and reversible decision as defined in Shulchan Arukh (Yoreh De'ah 242:31) and commentaries (admittedly a long discussion in itself). If it does, then the outside rabbi can give a ruling to the contrary. Otherwise, the soldier must follow the army rabbi's ruling even if his outside rabbi reached a different conclusion. As long as the army rabbi's ruling is not so mistaken as to be reversible, it is binding because he is the mara de-asra.
This same approach can be applied to synagogue members. An outside rabbi who is consulted and is concerned about the competence of a rabbi, can tell those who ask him that they should respect their rabbi and follow his decision. And if they should ever think that their rabbi's ruling is mistaken, they can come back to this outside rabbi and he will tell them whether it is reversible, and if so give them an alternate ruling.
Friday, November 13, 2009
Has the Messiah Arrived?
From R. Shlomo Aviner (link):
Q: Is it true that the Messiah has already arrived?UPDATE: More on this subject from R. Aviner: link
A: No, since the Messiah is the King of Israel who is involved with Torah, leads the Nation according to the Torah, and leads us in war (Rambam, Hilchot Melachim 11:4), and we have yet to reach this point.
Q: When will the Messiah arrive?
A: It is forbidden to make calculations (Rambam, Hilchot Melachim 12:2). We wait every day.
The Sharm Al Sheikh Kedushah
This is what I think about during kedushah when the chazzan sings it to the following song about Israel's capture of Sharm Al Sheikh in 1956, presumably thinking that it is an old Chassidic melody (see this related post: link). I have a vague memory of visiting the city in 1982 just before Israel returned it to Egypt. My parents say that we went to Yamit but not Sharm Al Sheikh, so maybe my memory is about seeing highway signs to it (I was only 10).
Here are the words: link
Weekly Links
Rules: link (Note that this post will move every day until the end of the week)Frdiay
- SALT today: link
- Sholom Rubashkin convicted, could face hundreds of years in prison: link
- Forward 50 2009: link
- Reform biennial attendance cut in half: link
Previous days' linksThursday
- SALT today: link
- Israel displays ancient coins: link
- Boxer studying to be a rabbi: link
- When is a rabbi not a rabbi?: link
- 1890s style back in fashion: link
- Protests expected against Intel's opening its Jerusalem office on Shabbos: link
- The Forward encourages investigating the compensation at non-profits: link
- Chairites pay more attention to small donors: link
- SALT today: link
- AP article about Orthodox Jews flocking to the Rubashkin trial in a show of support: link
- Jewish community hero award given to a guy I've never heard of who runs an organization I've never heard of: link
- Three (Non-Orthodox) Jewish groups oppose abortion ammendment: link
- Book says Jews can kill Gentiles (note the difference between the headline and the first sentence!): link
- Rav Steinsaltz to finish the Talmud: link
Thursday, November 12, 2009
Audio Roundup LXVII
by Joel RichQuestion 1: Must a male rabbi stand for his Tanach teacher who is of the female persuasion? What if the persuasions were reversed?
Question 2: If a minyan davens erev shabbat so that they begin kabbalat shabbat at shkia, should the avel wait until after lcha dodi to come into shul and be greeted with hamakon yinachem? (If yes, why isn't this public mourning on shabbat?)
Click here to read more
So Avigayil Shalva asked her Avi Abba if Hashem was angry at Avraham for leaving Eretz Yisrael due to the famine. He answered we’d have to look at what all the Rabbis said but that he thought most said no because Hashem made the famine so that Avraham had no choice but to go. This shiur is based on the Ramban who says Yes (it was a sin for him to leave). Discussion of permissibility of undertaking risks and classical sources on yishuv eretz yisrael [me – interesting how we preen about Judaism being about obligations, not rights; yet often see little focus on individuals’ obligations to the tzibbur].
What’s MO's problem? Sex! (haredim too – just different time of life)
An analysis of the Talmudic “shavua haben” and whether it applies to shalom zachor or something else. If it’s done to give thanks, perhaps we can understand Ritz Gayut mentioning shavua habat! A review of the reasons given by various authorities for having one. (me – Siman vs. Siba/prescriptive vs. descriptive – how’s a girl to know?)
Being a frum Ehrlicher doctor (hmmm – isn’t frum supposed to include ehrlich?). General rule of the workplace: You gotta know when to hold them, when to fold them, when to walk away, and when to run. Everything you do is noticed so pick your spots.
Your hishtadlut can’t bring you to do things against the torah (me – of course not, but it’s the grey areas that require ongoing dynamic balance).
An MD needs a posek available 24/7.
Residency (paging Dr. Sultan) – he suggests shomer Shabbat so can lead normal Jewish life.
Shtick to get by seems very common – don’t do it (me – puk chazi??).
Interesting dichotomy between US and Israel’s poskim concerning doctors being “on” on Shabbat.
Summary of theories underlying dina d’malchuta – (sandwiched between other shiur material) and the implications as to the scope of the power. Debate (sources not really that clear) as to whether it’s torah or rabbinic in nature (so tell me again why no one is quoted on this prior to the amora shmuel?).
Continuation of a series; here focusing on those who require extra sensitivity in our interactions with them. Topics include converts, women and children. Interesting question – at what age at orphaning does an “orphan” stop getting special treatment?
Second in the series – Rambam on reward & punishment and “the ultimate reward”.
Rashi is very text significance/close reader oriented – i.e. there must be a reason why HKB”H decided to record something. Ramban is into omni significance (e.g. maaseh avot siman lbanim).
What we call Rashi Yashan is probably someone later named Rabbi Yitzchak (same initials Rashi Yashan).
Suicide is painless? Discussion of source material plus issues concerning mindset (can an individual be buried in the normal place) and the halachic status if committed in order to avoid torture or to voluntarily glorify HKB”H.
Genetic Q&A. Some of the questions were hard to hear. I’ll list topics but not answers because 1) the seriousness of the issues and 2) Kdarko bkodesh he often quotes others (e.g. R’Moshe) but doesn’t mention whether he agrees.
Contraception & abortion in case of negative genetic testing. Contraceptive methods, artificial insemination, when we don’t listen to the patient, adoption/yichud issues and how much NICU to use if a baby has severe problems. Interesting discussion of when an individual can say they’ve had enough pain and when must/should you tell a shidduch about medical history.
A frum history of Kabbalah stretching from its origins (at Sinai) and it’s eventual codification and dissemination – (caution – not for academics!).
Who did Avraham avinu give maaser to?
Tosfot – certain mitzvot were given at Sinai but were given with the promise that they would change later.
Lots of detail on milah including nature of mitzvah of “lhachniso”.
Interesting GRA comparing mila to karban and thus explaining shalom zachor (see Zohan) and father standing next to boy (no Karban without baal there).
Do you need to have meat at the seudah for the brit? Shiur cuts off before we find out!
Introduction to a series. There’s a paucity of halachic tradition on how to run a state – (e.g. not much besides Rambam). Can we use tanach with commentaries to teach us political science? Can halacha deal with the practical issues of running a state?
Review of primary sources on Limud torah and/or making a living. How to resolve seeming conflict in sources? 1) only a small minority belong in full time learning, rest should be primary earning; 2) point is to reinforce primary (Torah) vs. secondary (earning) priorities; 3) only once “fail” at torah do you go to earning; 4) anyone has the ability to be one of the few in full time learning; you gotta want it enough; 5) depends on time [guess which one is from the 20th century].
Sticking a knife in the ground doesn’t kasher a knife (rats!), it’s only for cleaning for cold uses and even there not on a regular basis (first in a series on halachic misconceptions) – [me – I hope the next will be on “nich on shabbas geret” as a matir].
Summary of source of mitzvah issue, times of prayer, women’s requirement, chazarat hashatz (and standing), separation or mechitza for non-shul prayer.
Especially in school years it forms the basis of a lifetime relationship with HKB”H. R’YBS on learning TSB”P (oral law) turns us into a cheftza shel torah (artifact of torah?).
It can enhance your torah learning and make us better servants to HKB”H. You can also better understand people, fulfill the divine commandment of subduing the world and make a buck at the same time!
2nd in series. Reviews some “historical” shuls’ (e.g. Gamla, Alexandria & Turkey) physical layout and what we know about them from layout and written sources. His theory – perhaps originally a Shabbat gathering place for some purposes but no communal prayer till post churban. (me – “proof” is not overwhelming)
Sh”ut series. Here focusing on R’Unterman. Hallmarks included coach d’heteira adif, deference accorded past practice and desire not to encourage splintering of tzibbur.
Taryag Mitzvot are only learned from Sinai (not before) but the “Ratzon Hatorah” can come from pre-matan torah (e.g. Zrizin makdimim, tzaar baalei chaim, contours of kavod av v’eim). It’s not always clear!
Nice discussion of chalot vs. maaseh mitzvah.
Cannibalism II
The first thing I ever wrote on the web was about cannibalism (link). I boldly came out against it. However, in discussing the various views, I made it clear that according to some opinions it is not forbidden on such a high level. According to the Rosh it is rabbinically prohibited and according to the Rambam it is an implied prohibition from a positive commandment (while according to the Re'ah and Ritva it is biblically forbidden because people are non-kosher animals and according to the Nimukei Yosef it is part of the prohibition of ever min ha-chai).
Click here to read moreThe question might then arise, according to the Rambam and Rosh: What should someone do if he is forced to choose between eating non-kosher meat or human flesh? Should he choose human flesh because non-kosher meat is forbidden by a biblical prohibition? Does the lesser proscription takes precedence? A simple commandment calculus would imply that this is true but according to certain authorities, there is more to this issue than measuring the severity of the prohibition.
R. Moshe Shmuel Glasner, in the introduction to his Dor Revi'i on Chullin, writes that the moral value -- "natural law" -- prohibiting cannibalism takes precedence. Eating human flesh is so morally offensive that it precedes Torah.
R. Yehuda Amital, who quotes the above from Dor Revi'i, also writes: "It seems obvious to me that God does not want man to eat human flesh. the Torah fails to mention that the eating of human flesh is forbidden,not because it is permitted, but because certain things are so obvious that it is unnecessary for the Torah to state them." (Jewish Values in a Changing World, p. 39)
While this argument appeals to me, it leaves open the question why the Rishonim listed above do not say it. Why do they struggle to find a reason why it is not allowed? They could have simply said that it is a fundamental moral value, a form of derekh eretz that precedes the Torah. But they do not. I have no answer to this but would welcome suggestions.
