Showing posts with label Insight. Show all posts
Showing posts with label Insight. Show all posts

Saturday, 8 February 2020

More on Ad Hominems

originally posted May 18, 2013

A quick point:
I have actually written things in my own hand that did not represent what I MEANT to say.

Illustration:
I "penned" something like this:
Despite Hazal being heavily influenced by Greek culture they did not let it impact their Halachic decisions.
A wise rabbi wrote me privately - did you MEAN this?
I replied NO! I clarified it with him and then corrected my post:
Despite Hazal being heavily aware of Greek culture they did not let it impact their Halachic decisions.
My original post was mis-leading because it was not carefully written.

Follow-up
I got back to the rabbi and I asked: Was he OK with my clarification
he told me YES and then apologized for even suspecting me!

I told him he had every right to clarify with me off-line first and no apology was needed.
His menschlichkeit prevented an unintended argument when were actually in "violent" agreement!

Friday, 7 October 2016

Levush on Rosh Hashana, Yom Kippur, and Hoshana Rabba

How did it come about that Rosh Hashana, Yom Kippur, and Hoshana Rabbaare ALL Days of Judgment?

The Levush addresses this very question. He gives a very insightful answer that I would like to share.

Background
The Jewish calendar has a major Lunar component and a minor Solar component. Furthermore,when it comes to the flood of Noah, and perhaps OTHER pre-Sinai events the traditional solar 365 days make a full year

Let's say that in Year 1 [or is that Zero?] God created the Heaven and the earth on Tishre 1 What is the corresponding solar Date? Let's arbitrarily say September 30th.

In Year 2 Tishre 1 is the Lunar Rosh Hashana. let's say it is 10 days earlier and falls on Solar Sept. 20th. When is the SOLAR new year? Why it is again Sept. 30th. This is due to the usual loss of 11 days which has been rounded off to 10 days. Sept. 30th is Yom Kippur in year 2 and the Solar Rosh haShana

In Year 3 Tishre 1 is the Lunar Rosh Hashana. let's say it falls on Sept. 9th in the soalr calendar. What then is Sept. 30th or Solar anniversary? Why, it is Hoshana Rabbah!

What about year 4? We get a 13th month and recycle the cycle.

Thus whilst 1 Tishre is ALWAYS the Lunar New Year, Yom Kippur and Hoshana Rabbah are pinch hit Solar New Years as needed. Thus, they also obtain the status as Days of Judgment!

KT,
RRW

Monday, 28 April 2014

Yom Hashoah and Yom Ha'atzmaut

Originally published 5/7/08, 10:55 PM.

From Rabbi Davdi Wiliig of the Morasha List
A very touching story.


On Wed, May 7, 2008 at 12:13 AM, Rabbidw@cs.com wrote:

Yom Ha'Shoa and Yom Ha'Atzmaut

Immediately following Pesach there are two holidays, which within the span of one week take the Jewish people from the agony of the holocaust to the triumph of the birth of the State of Israel. I believe that we all can understand the magnitude of the holocaust, but I think that, living sixty years after the fact, and most of us coming to consciousness after Israel was born, it is difficult for us to understand what the birth of Israel meant and still means today. One of the most astonishing books to come out of the holocaust is a multi-volume work, in rabbinic Hebrew called Questions and Answers from the Depths, a collection of responsa, questions and answers pertaining to halacha. These were written by a Rabbi Ephraim Oshry, who was in the Kovno ghetto until its liberation in 1944 and was able, after he was liberated, to gather his notes and eventually publish his five volume work. A one volume version has been published in English under the title Responsa from the Holocaust.
I would like to cite some of the questions and answers from his work.
  • Can we recite the blessing thanking God for not making us a slave?
  • Yes, because the blessing is formulated for spiritual, not physical liberty
  • Does a ghetto dwelling need a mezuzah?
  • No, because ghetto dwellings are considered temporary, like a sukkah.
  • May one build a sukkah with lumber stolen from the Germans?
  • Yes, because the Germans stole lumber from the Jews.
  • Can one say a Mi Sheberach for a non Jew? What about Kaddish?
  • In both cases the answer is yes, God allows us to pray for the worthy, Jew and non-Jew alike.
Some of the questions came from people who were not religious until they were moved into the Ghetto. A young man, a former atheist, found his religion in the ghetto and was heartbroken when the Germans cut off his left arm, because he was now unable to put on tephilin, phylacteries. Rabbi Oshry ruled that someone could help the young man put the tephilin on his right arm. The man rejoiced in being able to fulfill the mitzvah.

I cry when I read through these questions, and I ask myself how these people cared about the minutiae of Jewish Law when all around them, their friends, neighbors and family were being killed. The answer is they believed that the mitzvot were a sign of Gods love for us and to reject the mitzvot is to reject God's love. Sometimes it is up to us to reach out to God, not to abandon Him, even though it appears that He has abandoned us.

And three years after the holocaust we had the miracle of the birth of Israel. And it was a miracle. Truman overrode the opinion of General George Marshall, who threatened to resign over the recognition of Israel, as well as the Arabist State Department. Truman, came under the influence of Chaim Weizmann, (and you all know the story of how Truman's old business partner Eddie Jacobson called in all the chips of his long friendship with Truman to prevail on Truman just to see Weizmann.) Weizmann, old and blind, and being pushed out of his leadership by the young, ambitious David Ben Gurion, used all his powers of persuasion to convince Truman to vote for the partition. Once Truman decided to back partition he went over Marshall's head and put the full force of the State Department to work so make sure he was backing a winner. Various countries changed their vote, and one Foreign Minister was replaced in the days leading up to the vote as foreign aid was used as a bargaining chip to get the necessary votes.
And who would have anticipated that the antisemitic Joseph Stalin would not seize this opportunity to play the Arab card, and with this decision would go the votes of the entire Communist bloc. Had he voted against partition that would have killed all hopes for the necessary two thirds vote. And the unexpected victory of an untrained and unequipped Jewish Army (Jewish Army - that term itself seemed like a joke) over the armies of five neighboring Arab States.

I think the short time between Yom Ha'shoa and Yom Ha'atzmaut is symbolic of how rapidly God can work. We should understand this in our own lives as well. As bad as we may feel one day, with God's help they can turn around the next. As we celebrate Yom Ha'atzmaut, which the Rabbi's have proclaimed to be the beginning of the process of redemption, we should continue to hope and pray to see the redemptive process unfold to its completion, speedily and in our day.

Rabbi David Willig

--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com



Sunday, 14 July 2013

Elections vs. Democracy: Some Thoughts about Events in Egypt  

Guest Blogger:
Douglas Aronin, Esq.
*****

The events in Egypt over the course of the past couple of weeks should be of concern to anyone who cares about Israel's well-being.  Although Israel's relationship with Egypt has been rocky at times, the Egyptian government has remained committed to the peace treaty between the two countries, and the durability of that treaty has been a cornerstone of Israeli security policy.  The now-deposed Egyptian President,  Mohammed Morsi, had reaffirmed that commitment as well, but considering his affiliation with the Muslim Brotherhood, supporters of Israel were skeptical about his sincerity.

I doubt that many Israelis are feeling much ambivalence about Morsi's forced departure.  His hostility to Israel was never in doubt, and his supposed commitment to peace with Israel was widely assumed to be merely a show designed to keep American aid flowing. The relationship between the IDF and the Egyptian military, on the other hand, has been a constructive one, and the general who took the lead in effecting Morsi's ouster, Gen. Abdel Fatah Said Al-Sisi , is a known quantity. Israel is surely better off with the army controlling Egypt rather than  the Muslim Brotherhood, and Israelis across the political spectrum understand that.  No one expects Egypt's army to maintain control of the country for a lengthy period, but its willingness to intervene should make future civilian governments more hesitant to cross any of its red lines -- one of which is the country's commitment to its peace treaty with Israel.

The American reaction to the military intervention in Egypt reflects more ambivalence than the Israeli reaction.  That ambivalence does not signify a weakening of America's  commitment to Israel's security, nor does it suggest that anyone in Washington was enamored with Morsi or the Muslim Brotherhood. But the US necessarily sees episodes like this one from a broader perspective reflecting its national interests. One of those core interests, most Americans believe,  is the promotion of democracy around the world.

Historically, to be sure, United States foreign policy has been somewhat less idealistic than most of us would like to believe.  Like any major power, we have a multitude of national interests to protect, and we have on occasion subordinated the promotion of democracy to the pursuit of one or another of those interests.  The notion of an American mission to promote democracy is deeply ingrained in the American psyche, however, and the American people are usually reluctant to see their country acting in a manner that is inconsistent with that ideal.

It was to further that ideal, presumably, that Congress, beginning in 1986, adopted a statutory provision mandating the suspension of "any assistance to the government of any country whose duly elected head of government is deposed by military coup d'etat or decree or ... a coup d'etat or decree in which the military plays a decisive role."   Unlike many foreign policy-related statutes, this one does not permit a waiver by the President for reasons of national security.  It does provide, however, " [t]hat assistance may be resumed to such government if the President determines and certifies ... that subsequent to the termination of assistance a democratically elected government has taken office."

Because the statute gives the President no flexibility in responding to a coup, the White House has thus far refused to label the removal of Morsi a coup.  That has brought some criticism, most notably from Senator John McCain.  In a statement released shortly after Morsi's overthrow, McCain, though he appeared to be unhappy with the law's inflexibility, said that  "it is difficult for me to conclude that what happened was anything other than a coup in which the military played a decisive role. Current U.S. law is very clear about the implications for our foreign assistance in the aftermath of a military coup against an elected government ...."

It's hard to dispute McCain's assertion that Morsi's overthrow is a coup.  In insisting otherwise, the Obama administration is playing a word game.  That word game, however, is in America's national interest, and the inflexibility written into the statute is not.  Virtually no one, including McCain, is arguing that cutting off aid to Egypt at this point would be in the interests of the United States -- or of Israel, for that matter.

Does that mean that the United States shouldn't promote democracy abroad, that it should base its foreign policy on realpolitik without any pretense of principle?  In one of his recent op-ed columns, David Brooks the most thoughtful of the Times columnists, appears to be wrestling with that question.  He posits that "[t]he debate about Egypt has  been between those who emphasize process and those who emphasize substance."  The process crowd, according to Brooks, doesn't see beyond the fact that Morsi was "freely elected" while the "substance people" believe that "[w]hen you elect fanatics ... [y]ou have empowered people who are going to wind up subverting democracy.  The important thing is to get people like that out of power, even if it takes a coup."  The "substance people," unlike the process crowd, recognize that "elections are not a good thing when they lead to the elevation of people whose substantive beliefs fall outside the democratic orbit."

The process/substance dichotomy proposed by Brooks is tempting, but misses the mark.  It sounds too much like saying that sure, you can have an election, as long as we approve of the winner.  And to many ears, especially in developing countries, it sounds like a pretext for renewed colonialism. The principle of majority rule, after all, is not based on the assumption that the majority is always right but rather on the principle that the majority has the right to be wrong.

A better approach, it seems to me, is to recognize that majority rule is one of the foundations of democracy but not the only one. Voting alone does not establish democracy.  The old Soviet Union used to vote, after all, as does the present-day Iran. Dictators have frequently used plebiscites to provide a thin veneer of legitimacy to their authoritarian rule.

To be considered a democracy, a country needs more than an electoral system.  It needs a free press, an independent judiciary and an enforceable commitment to minority rights and the rule of law.  The fatal defect in Morsi's regime was not that the wrong man won the election, but rather that the country lacked the other institutions necessary to place realistic checks on governmental power, thus creating a stable democratic regime.  In some countries, where other such checks are lacking, the military is called upon to play that role.  It is far from optimal, but it may be better than the available alternatives, as developments in Turkey over the past few years make clear.

When does the democratic instability within a nominally democratic country justify intervention by that country's armed forces?  There's no simple answer to that question, which will depend on a hard-headed analysis of specific circumstances.   To the extent that the United States has leverage -- and in the case of Egypt, our substantial foreign assistance gives us considerable leverage -- we should use it not to mindlessly endorse election victors but to encourage the development of stable democratic institutions.  That seems to be what the Obama administration is trying to do in Egypt.  It's a shame that inflexible statutory language adds to the difficulty of that task.

Douglas Aronin
 

*****\
Best Regards,
RRW

Thursday, 11 July 2013

Huffington Post: How to Know You're Right While Thinking You Could Be Wrong

In my latest blog on Huffington Post-Canada, I deal with the apparent contradiction in my last two postings. In the first one, I promote the value of doubt. In the second one, I promote the value of surety. How can one have both?

My original title for the post, btw, was 'Balancing Surety and Doubt' but it was changed by the editors.

Please see, "Between Surety and Doubt."

Please feel free to comment here or there.

Rabbi Ben Hecht

Thursday, 30 May 2013

The Post-Yeshiva Synagogue

Originally published 5/30/13, 11:18 AM, Eastern Daylight Time.
«Guest post by R. Yonatan Kaganoff
Rabbi Yonatan Kaganoff served for many years as a Rabbinic Coordinator in the OU's Kashruth Division and was the founding Online Editor of the journal Tradition. He has semikhah from RIETS, studied Jewish philosophy at the Bernard Revel Graduate School, and serves on the Board of Advisors of K'hal Adath Jeshurun in Washington Heights.
*****

 The Post-Yeshiva Synagogue
Introduction
....

While every synagogue has its own unique internal dynamic and features, I would like to propose four distinctive characteristics for the post-Yeshiva synagogue. I further suggest that these characteristics represent an attempt to redefine their synagogue as a Bais Ha-Medrash; a house of study, and its member and participants, therefore, as people who are associated with a Bais Ha-Medrash rather than a synagogue; a house of worship.

These four characteristics are:

The use of chairs and tables instead of benches or stadium seating.
The Rabbi's speech is moved from before Mussaf to before Kerias ha-Torah.
Kiddush is not recited on Friday night.
The elimination of Anim Zemiros from services on Shabbat morning.»

The Post-Yeshiva Synagogue - Torah Musings - Jewish Ideas Daily


Best Regards,
RRW

Thursday, 10 May 2012

Insight: Lag B'Omer

In honour of today, please allow me to share with you some thoughts on Lag B'Omer from
Nishma Insight 5769-28:
http://www.nishma.org/articles/insight/insight5769-28.htm

Isn't it interesting that both Yom Ha'atzma'ut and Yom Yerushalayim are in the Omer period?

Rabbi Ben Hecht

Friday, 19 November 2010

Q: Why was the Hanukkah Revolution led specifically by Kohanim?

Originally published 11/19/10, 2:38 pm.
Q: Why was the Hanukkah Revolution led specifically by Kohanim?
A: Because of the gzeira of "tibo'eil lehgmon". For Yisroelim and Leviim this was bad - but survivable.  For Kohanim it meant that every wife would thereby become a "zona-hallalah" [even as an anussah] and in a single generation the k'hunah would have been history. Hence the sense of urgency - davqa for Kohanim.

- As per my chaveir R. Joel Stern.

Shalom,
RRW

Sunday, 6 July 2008

Thinking about Thinking

Originally published 7/6/08, 7:34 pm.
Did you know that:
  1. My rebbe is better than your rebbe?
  2. My Sevara [logic] is better than your Sevara?
  3. I am Holier than Thou?
  4. My community has it right, yours is wrong or at best mistaken?
  5. God thinks just like I do?
  6. Since I have always believed it to be this way it must be true?
  7. I know others cannot be infallible because I see the errors of their ways?
  8. etc.?
I made an "early" foray into the world of "egolessness" not by studying Zen or New Age spirituality, but by being introduced to a very insightful book by a very observant and sincere Convert to Judaism. This friend of mine helped mentor me into becoming a computer programmer and he highly recommended the following tome, The Pscyhology of Computer Programming. In it, the highly rational author, Gerald Weinberg, preached the "gospel" of ego-less programming. imagine if we had egoless debating on blogs and discussion lists when it comes to matters of Torah. I now this is possible because the B'nai B'seira set an amazing example of egolessness in deferring to Hillel the Elder. So this trait is in our genes and in our legacy.
I realize that I, myself, allow my ego to get in my own way, and I am astounded at the way some of my cyber-debaters are so wrapped up in their pet paradigms that they fail to see it. I guess I am only ahead of some others in that I can usually show how my own pet paradigms and prejudices lead me to think the way I do. Whereas my colleagues are often clueless as to how they are really seeing things through ego based distortions. In an effort to raise all of our consciousness, I will from time to time post some useful info on how we can see through the egocentric thinking and arrive at a more objective truth.
My late dear Student, Reb Tony Yeni, died tragically last year at a rather young age. He left me several pamphlets including one from this website:
Below is a blurb regarding Egocentric thinking. There is a more definitive blurb on page 6 of The Miniature Guide to Critical Thinking Concepts & Tools. For now this blurb will do.
For complete details on this, please see the
Critical Thinking Website

KT,
RRW
Strategy Six: Deal with Your Egocentrism. Egocentric thinking is found in the disposition in human nature to think with an automatic subconscious bias in favor of oneself. On a daily basis, you can begin to observe your egocentric thinking in action by contemplating questions like these: Under what circumstances do I think with a bias in favor of myself? Did I ever become irritable over small things? Did I do or say anything “irrational” to get my way? Did I try to impose my will upon others? Did I ever fail to speak my mind when I felt strongly about something, and then later feel resentment? Once you identify egocentric thinking in operation, you can then work to replace it with more rational thought through systematic self-reflection, thinking along the lines of: What would a rational person feel in this or that situation? What would a rational person do? How does that compare with what I want to do? (Hint: If you find that you continually conclude that a rational person would behave just as you behaved you are probably engaging in self-deception.)

Friday, 9 May 2008

Ivrith - back to Fundamentals or Evolving New Styles

Originally published 5/9/08, 4:45 PM.
Dear Readers:

Here is a really interesting debate on proper Ivrith Articulation from the "Leining Group"

Enjoy
--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com



From: bearpecs@aol.com
Date: Fri, May 9, 2008 at 10:12 AM
Subject: [Leining] Tiberian
To: Leining@yahoogroups.com


I think we should keep in mind that no community pronounces Hebrew just as the Tiberian Masoretes did. We need to balance the competing priorities of accurate and consistent reading on the one hand with preserving the legitimate and established minhag of communities on the other hand. In some cases (e.g. zekher/zeikher) accuracy and consistency must take precedence (although in that example it has been shown that it was not truly a reliable "minhag"); in others (e.g. thaw/tav/saf) minhag must take precedence. The goal is not to read Torah as the Tiberians did. The goal is meaningful reading that preserves grammatical and articulate Hebrew.

-Hayyim
==========================================================================================

On Fri, May 9, 2008 at 11:23 AM, Jeremy Rosenbaum Simon jeremy.simon@nyu.edu wrote:

I would disagree. At least in term of the phonetic distinctions made, I think the goal is to come as close to Tiberian as possible without sounding odious to the congregation. From my first and second hand experience, in a modern askenazi shul, you can pronounce dagesh chazak and ayin, but not, soft gimels and dalets. Tiberian Hebrew represents the masorah that has been universally accepted, and we should strive to stay as close as possible. Of course, languages change in their phonetics, but kri'at hatorah is a specific kind of ritual performance, and so a certain degree of deviation from standard spoken Hebrew is acceptable and as it happen desirable. How else are we to make sense of the rambam's strictures on who can lein, the most famous one being that one must be able to distinguish between an ayin and an alef. Clearly, already in his time and place had been lost among routine speakers of Hebrew, and nonetheless, he felt the need to insist on in in kri'at hatorah.

- Jeremy

Wednesday, 30 April 2008

Things are not always as they seem to be!

Originally published 4/30/08, 12:39 AM
Interesting comments upon the history of some masorah.
-RRW

THE DAF YOMI DISCUSSION LIST
brought to you by Kollel Iyun Hadaf of Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld daf@dafyomi.co.il

________________________________________________________________

General: The Three Zechusim

Barry Robinson asked:

Dear Kollel,

I have been asked to find the mekor for the well-known statement that Klal Yisroel were saved from Mitzrayim B'Zechus of the three things they kept - they did not change their names, their language and their clothing.

I have found several variants on this maamar in various Midrashic sources. Almost all of the variants list four Zechusim - for example, many of the variant versions remove mention of clothing and add that Klal Yisroel did not speak Lashon Hara and were careful about Arayos.

But everyone I talk to seems to remember learning the first version in school. Were we misled by our teachers or does this form of the Midrash really exist?

Thank You.
Barry Robinson
Cong. Or Torah, Skokie, Illinois, USA

-----------------------------
The Kollel replies:

The earliest source seems to be Eliyahu Bachur (c. 1500), who quotes it the way we often hear it in the introduction to his Sefer Meturgeman. Shlomo Buber, in his notes to Pesikta d'Rav Kahana (Parshas Vayehi Beshalach fn. #66) makes your point and says Eliyahu Bachur has absolutely no source in Midrash. (It is not clear to me how the quote became so popular, perhaps it was used to defend Chasidic garb.)

There is one Midrash (Lekach Tov to Shmos 6:6) which counts among the four Zechusim that they didn't change their names or their "Salmos" (clothes). However, almost certainly the Lamed is a scribe's mistake. In either case it doesn't use the word "Levushan."

To me it would seem that the truth is Eliyahu Bachur's source is Bamidbar Rabah 13:20 where 3 (not 4) Zechuyos are counted and the third is that they were Gedurim Min ha'Ervah (and not that they were not Parutz b'Arayos - as it appears in every other Midrash). Gedurim means they took measures to prevent Arayos and it might refer to adopting the immodest Egyptian mode of dress. We find such Gedurim m'Ervah in practice in Chazal, such as in Rashi,
Sanhedrin top of 74b.

May we be Zocheh to fulfill all these Midrashim ourselves!

Best wishes for a Chag Kasher v'Same'ach!

Mordecai Kornfeld,
Kollel Iyun Hadaf


Thursday, 24 April 2008

Hagahoth, Hasgoth, and He'aroth

Originally published 4/24/08, 1:15 pm.
Dear Readers,
I am planning a new series of quick comments mostly on liturgy and Halachah called:
  1. Hagahoth [glosses]
  2. Hasagoth [challenges] and
  3. He'aroth [notes or insights]

They will be prefaced by HHH (with apologies to the late Hubert Humphrey).

Mo'adim Lesimcha,
RRW

Wednesday, 23 April 2008

Lying to protect the simple of faith [From Avodah]

Originally published 4/23/08, 3:04 pm.
A very provocative post from the Avodah list:
Note: I have been procrastinating my review of Dr. Marc Shapiro's book and at times procrastination pays because you get to gather more data and information! --smile--


On Tue, Apr 22, 2008 at 2:03 AM, Michael Makovi mikewinddale@gmail.com wrote on the Avodah list:
I've been having a debate on the Zohar at: Facebook Article Link
and at one point, I brought up ibn Ezra saying that there could be post-Moshe pesukim, and Dr. Marc Shapiro of course came up. I made the following post, from which, for Avodah, I would like to discuss my second point regarding a Torah authority lying to protect the simple
of faith (but I'll post my entire post).

I had previously there brought up an article by Dr. Shapiro that mentions this opinion of ibn Ezra, but then...

--------

Just this past Yom Tov Pesach, I saw Marc Shapiro's book, The Limits of Orthodox Theology, and I saw that it truly is a magnificent sefer - basically, he collects classical Torah opinions that controvert Rambam's 13.

I opened it up, and what do you know, but the page on ibn Ezra is what it immediately opened to! In this chapter, he makes several points:

1) When Rambam says the Torah we have is the same as given by Moshe, Rambam cannot possibly believe that this is literally true, for Rambam was extensively involved in textual study of different texts, and even advocated certain Masoretic texts (ben Asher, I believe) over others. Moreover, Rambam's son refused to pasken on which scroll is kosher, because there are so many, and who are we to advocate one over the other.

1a) Rather, then, Rambam is saying that no deliberate additions were made after Moshe. However, while Rambam is saying that this is the case, he cannot possibly be saying it is heretical to say otherwise. For ibn Ezra, as interpreted by a large list of authorities, held that
many verses are post-Moshe. Rabbi Yehuda heChasid went even further, and said that entire narratives could be added to. According to one authority, Ezra (not ibn Ezra) had the ability to add to narrative (not mitzvot-ic) sections of the Torah. Most importantly, the Gemara itself opines that Yehoshua wrote the end of the Torah - surely Rambam cannot declare Chazal to be heretics! So while Rambam says no post-Moshe additions were made, the contrary opinion is not heresy. As one prominent rabbi, quoted by Marc Shapiro (I forget his name), says, the basic principle is that "for all intents and purposes", the Torah we have is what Moshe gave, but in certain details and pesukim, it very well may differ. And the Gemara doesn't say that one must hold the Torah is from Moshe, but rather only that it is from Heaven, and this includes any divine source.

2) As an alternative to point 1 above: Rambam knew that there were textual variants in our Torah scrolls, but he could very well have lied about this, saying that there were no variants, and that we today have the exact same scroll as given by Moshe. In fact, in his Iggeret Teiman, Rambam makes exactly such an explicit lie. Back then, the Muslims were accusing us of falsifying the Torah, and any admission on our part would have harmed the faith of the ignorant and led them to heresy, for they would be unable to understand the complex picture as shown in points 1 and 1a. Better then to lie to the ignorant and simple of faith and tell them that we have the same scroll as Moshe bli safek; those who are more learned, and can accept the complex truth, will learn it.

--------

So I'd like to discuss my second point above, which seems ripe for controversy.



--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com

Sunday, 10 February 2008

Why Have Schools Dropped the Ball re: Cantillation?

Originally published 2/10/08, 3:01 PM, Eastern Daylight Time.
Here is my response to a provocative post from the "Leining Group"

Soap Box time for Better chinuch:

  • Why don't teachers of Humash and Tanach simply insist on reading the words with the trope from day one and teach the trope as part of the language of the Tanach?
  • I think Sephardim and Teimanim do this already. FWIW, Moslems would never cite a verse from the Qur'an without its cantillation.  It's a shame we don't insist on this in our educational systems
  • Also, many older editions of Siddurim and Machazorim USED to have verses from Tanach with their trope. Why was this dropped? Espeically as printing became CHEAPER
  • Somewhere along the line, excellence in cantillation and diction has been dropped as priority. Why? And what can we do about it?
By way of background here is the original post:

On Feb 10, 2008 10:43 AM, myappel <myappel@yahoo.com> wrote:
Shalom Leining Group Members,


I imagine that I am not alone in thinking that the trope is really an intrinsic part of proper k'riah. There have been numerous discussions on this list regarding its role in directing proper word pronunciation, and phrase parsing. What seems to happen though, is that in the emphasis on proper k'riah and understanding, trope is deemed to be extra, and is often not taught until kids are preparing to become b'nai-mitzvah. Having taught the parasha to a number of b'nai-mitzvah, I can say that the introduction of trope at that point portrays it as a new, additional element to learn besides the actual words. I think it would be much easier if trope were taught earlier,
so children could appreciate that it really is an organic part of k'riah. I have a 6 year old son who is able to read, and has just started his study of Chumash. (He had a Chumash receiving party in school just last week.) I am inclined to start working with him on identifying trope, and showing its role in the understanding of the pesukim. Clearly though, I would approach the teaching differently than I would for a bar-mitzvah age child. My current idea is to show how the Etnachta and the Sof Pasuk, are major pauses, how that affects the meaning, and how the meshartim that lead up to these notes fill in the phrasing. This would be done with the pesukim that are being learnt in school. Any comments on this approach? Does anyone have any experience in working with early grade school-age children in teaching trope? If so, are there any other ideas that you might have about how to approach it?

Thanks,
Michael
KT,
RRW

Thursday, 10 January 2008

Re: [Avodah] Prohibition of Eating Blood

Originally published 1/10/08, 11:52 PM, Eastern Daylight Time.
From our Friend, Richard Wolberg:

On Jan 10, 2008 6:47 PM, Richard Wolberg,  cantorwolberg@cox.net, wrote:
It is interesting to note that with modern forensic medicine we have found that once the slightest amount of blood is left on any object, there is no way of removing every trace of it. There is a substance called luminol. Luminol is a versatile chemical that exhibits chemiluminescence, with a striking blue glow, when mixed with an appropriate oxidizing agent. It is a white to slightly yellow crystalline solid that is soluble in water and most polar organic solvents.

Luminol is used by forensic investigators to detect trace amounts of blood left at crime scenes. It is also used by biologists in cellular assays (tests) for the detection of copper, iron, and cyanides . There is no way in which one may eliminate every trace of blood once it has appeared.
It would seem to me that perhaps the prohibition of blood centers around the fact that the tum'ah it conveys can never be fully eliminated.
I see a parallel between the paradox of the ashes of the para aduma and blood. As the ashes can render someone tahor who is tamei, and someone tamei who is tahor, likewise, without blood already inside of you, you would die. And conversely taking blood from the outside in, will cause a spiritual death.
ri


--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com

Monday, 8 October 2007

A Tale of Two Skeptics

Originally posted 10/8/07, 11:35 PM, Eastern Daylight Time.
Recalling earlier posts on Nishmablog about Faith and Doubt, I decided to relate this story to our readership.
Once upon a time, three people discussed the history of Megillas Esther
  1. Rabbi W
  2. Mr. X
  3. Rabbi Y
Rabbi W gave possible proofs about the origins of the story; he showed how it could mesh well with some of the points made by Herodotus.

Mr. X felt intrigued. He listened to hear more.

Later on, Rabbi Y came along. He stated firmly that Megillas Esther never actually happened and, like "Iyyov," was merely a religious story, a myth, a legend to teach a lesson.
Furthermore, Rabbi Y asserted the following: "If Rabbi W were so certain about the authenticity of the literal existence of Megillas Esther, he would need not speculate about Herodotus etc. this PROVES that Rabbi W. is just as skeptical as I am." Then Rabbi Y left the discussion.

Mr. X felt shaken, He liked what Rabbi W had to say but now he had doubts himself. He wondered if ANYONE believes The Esther story to be true.

"Say it ain't so Rabbi W! I want to believe that the story of Esther REALLY happened. Do YOU harbor any doubts?" asked Mr. X.

Rabbi W. thought for a few minutes. He then proceeded to explain his position.
"I'd like to believe it is true, too. And it is true that Rabbi Y and I do share a sense of skepticism about certain events and texts. We can both be critical of "conventional wisdom" and we both enjoy to promote a new angle on old ideas. BUT - and I must emphasize this - you must NOT confuse our very different positions re: Megillas Esther!"

"Rabbi W, you are a skeptic, and so is Rabbi Y! So how are any different after all?"

"You ask a good question Mr. X! I will explain. You see Rabbi Y is not JUST skeptical, he is also a bit cynical. It is not like he finds historical problems on Megillas Esther, and therefore has a doubt about its authenticity. Rather, he has FIRMLY MADE UP HIS MIND, that Megillas Esther CANNOT be historical! And following that conclusion he is now adamant about not listening to any proofs to the contrary! On the other hand, I have some doubts. I am not certain it IS historical and I am not certain it is NOT historical. But as a skeptic - and NOT a cynic - my mind is far from made up. I am researching and looking for more and more points. In fact I would prefer to find solid evidence that it IS historical after all. On the other hand, I do share some of Rabbi Y.'s doubts about some of the accounts. So my mind is not 100% certain that this book is to be taken literally! Can you see the difference?"

Mr. X pondered it a bit. "I think I can understand a distinction... but it seems neither of you are believers!"

"Well, it seems that way. I am actually saying that I AM a believer to an extent but that I harbor some doubts. Let's say I keep my options open."

Mr. X persisted: "What's the point of that?"

"Let me give you an example. Let's say that the story DID happen, but not 100% as reported in the Megilla. Rather, let's say there was a dose of literary license, a bit of hyperbole, or perhaps some symbolic messages embedded in the way the text is presented. IOW, like many legends, the story has been embellished. By taking a wait and see attitude I can find out just how much of this story is history and how much is allegory. Let's say there are about 3 categories:
  1. Almost 100% historical
  2. Almost 100% non-Historical
  3. Somewhere in between!
This is like during the 10 days of Penitence. There are:
  1. 100% righteous people
  2. 100% evil people and
  3. The vast majority in between.
God immediately deals with the 100% people first. With the majority in between - God HIMSELF takes a wait and see attitude. On the other hand, Rabbi Y. has given up. He has made up his mind. And perhaps those that firmly believe the story is 100% true have done the same thing at the opposite end. They really do not care about the history of the event from any other source. I am trying to get to the truth of what happened and what is so-called "legend". I realize that harboring doubts is not necessarily the ideal for a religious person, but I am not a denier either. I am just human and trying my best to sort things out."

Mr. X tugged at his chin. Rabbi W.'s points were sinking in after all It had been a bit of a shock for him to see any Rabbi as not having 100% faith, but now he kind of understood that faith can allow for some doubt, and that not everyone was 100% filled with faith. He also realize that Rabbi Y in a way WAS filled with a strong faith, but his was a faith in the negative sense. And he could see how Rabbi Y.'s cynicism blinded him from seeing any new facts emerging from archaeology that might give a more positive historical spin on this story. Mr. X also appreciated that faith, reason, doubt, skepticism, etc. could be gray and not so black-and-white - and that there was room for variety of perceptions. He also appreciated Rabbi W.'s candor, realizing that other rabbis might have doubts, too but are not up-front enough to admit them.

Rabbi W told Mr. X. "Now let's have some tea and cake, something in which we can BOTH believe in equally!"

-----------------------------------------------------------------------

Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com

Tuesday, 2 October 2007

Just what Makes Sukkot Z'man Simchateinu? Pt. 3

Originally published 10/2/07, 11:24 PM, Eastern Daylight Time.
Introduction


Note: This is along the lines of why the 15th of Av and Yom Kippur are described as the TWO happiest days of the year in Mishan Ta'anit. In an earlier post, I showed the SPECIFIC connection between those 2 dates in contrast to the catastrophic dates of the 17th of Tammuz and the 9th of Av; thereby showing that contextually in Ta'anit, these dates are all inter-related. In other words, the dates of the TWO happiest days are SPECIFICALLY IN CONTEXT of Masechet Ta'anit

Similarly, I am seeking a specific Sukkot-timed event, not a generality that we might be told to observe during Sukkot such as God's Divine Protection. While it may be TRUE that the Sukkah DOES remind us of God's protection it does not point to the 15th of Tishrei as a time of Simcha per se; it is NO anniversary! After all, Z'man means z'man! Thus, my goal is a specific temporal-historical anniversary. Anything LESS than this goal is imho NOT a satisfactory answer but a rationale to justify "regnant culture" as a friend of mine would say!
Reprise, parts 1 and 2
On 10/2/07, Richard Wolpoe rabbirichwolpoe@gmail.com wrote:

Why is Sukkot termed Z'man Simchateinu [time of rejoicing]?

The 3 Regalim [pilgrimages] correspond to at least 2 holiday matrices; i.e. historical and agricultural. [While, there may be many more, let's address these two based upon Torah and Oral Tradition.]

Agricultural [All in the Torah]

  1. Passover - Barley -Omer - Barely
  2. Shavuot - Wheat - Minchah hadashah shtei Halechem
  3. Sukkot - Hag Ha'assif [also Geshem!]
Historical:
  1. Passover - Exodus
  2. Shavuot - Giving of the Torah [primarily oral but hinted in text]
  3. Sukkot - ?????
If you say that the historical event was the Clouds of Glory I would counter that that took place ALL year 'round. What was SPECIAL about Sukkot as a DATE in history?
=============================================
The Part 2 Questions, with the answers interwoven.
Hints:
  1. What is the SADDEST day of the year?9th of Av
  2. What MADE that day the saddest day of the year?
    The Destruction of the 2 Temples
  3. What would its converse be?
    The Construction of the Temple -e.g. by a King Like Shlomoh!
  4. What liturgical texts support this hypothesis?
    The haftarot of Day 2 And Shmini Zteret in the Golah
    The "yakim lanu et Sukkat DAvid Hanofelet.." which is found in both Birkat Hamazon and the Zulat [a type o Piyyut] by Kallir
  5. How is Hag haSukkot translated in older Bibles?
    Tabernacles - a possible reference to the Temple's predecessor

=====================================

Part 3
Thus Sukkot is the Rejoicing of the Mikdash like 9th of Av is the Mourning of the Mikdash. Makes sense to celebrate the positive as much as it is to Mourn the negative.

The only weakness to this model is that is not in Humash but in the Nevi'im. And so possibly Sukkot had not yet earned the title Simchateinu until later on! It is obvious that the Construction of the Bet haMikdash is the culmination of the model of the First Commonwealth as outlined in Devarim.

Completing the above Matrix
Historical:
  1. Passover - Exodus
  2. Shavuot - Giving of the Torah [primarily oral but hinted in text]
  3. Sukkot - Construction of Solomon's Temple [as documented in the Haftarot] This also explains how Shmini Atzeret is ALSO Z'man Simchateinu.
All of the above give cause for celebration indeed.

So, Rabbi Wolpoe, why isn't this the OBVIOUS reason! Why is this reason not better publicized? Well, after the destruction of the Temple, pushing this theme to the fore would offer a mixed message.

Any Evidence of this phenomenon?
Well, some see the "Harachaman who yakim" as problematic on Yom Tov. They therefore do not say it then because it recalls that the Temple is in ruins. And so it is that this reminder, while depressing on Yom tov, is OK during Hulo Shel Mo'ed.

RRW

Shmini Atzeret - why Sukkah YES and Lulav NO?

Originally published 10/2/07, 4:00 PM, Eastern Daylight TIme.
Why do we sit in the Sukkah in the Golah on Sukkot but do not take the Lulav etc. on Shmini Atzeret? This question has bothered me since I was a kid - AND there are MANY reasons given.

Questions:
  1. Why are Hanukkah and Purim observed only 8 and 1 day respectively in the Golah? Why not add a day?
  2. Why is Sefirah done on the 2nd day of Passover as definite and not done on both 2nd and 3rd keeping 2 counts out of doubt?
Answer: The above are only Derabbanan. Extrapolate to Sukkot. Sukkah is D'orraito through ALL 8 Days while Lulav is Derabban after day 1. [Except in the Mikdash, but the mikdash, of course, never has a sfeika d'yoma anyway.]

So Sukkah on the 8th day in the Golah is a "S'feik D'oraitta l'humra" while Lulav is a "S'feik Derabbana l'kulah."

Q: But Rabbi - why isn't this answer given?
A: Wolpoe's Rule #1 of Oral Law -
We often know the WHAT to Do, but we do not always know the WHY!
This model seems to me more straightforward than the various answers I have seen given over the years!

Gmar Tov,
RRW

A New Twist on an Old Theme and A Fire Hazard

Originally published 10/2/07, 12:34 AM, Eastern Daylight Time.
Question: Why does the lady of the house cover her eyes during the blessing over the Shabbat Candles?

Answer: Well, that all depends...
  1. Sephardim actually say the Blessing FIRST and then light. This in keeping with the principle of doing the Bracha PRIOR to the act [over la'asiyatam].
  2. Ashkenazim [apparently based upon the Mordechai*] consider the blessing as an acceptance of Shabbat. So in order not to light after the start of Shabbat the lady of the house says the Bracha first.
  3. The reason USUALLY given for the above practice is that the women do not wish to USE the light before the blessing as above in #1. So, if one performs the act before the blessing, nevertheless one does not derive BENEFIT from that act until after the Blessing.
  4. Richard Wolpoe's Oral Law #1 states: we often know WHAT to do without knowing the WHY. Thus, the reason offered might not be the ORIGINAL reason at all, rather it might be a retro-fitted rationale.
  5. And so an alternative model came to me whilst working at a nursing home. An astute resident informed me that in Roman Times people worshiped fire. I interpret this to refer to Zoroastrians [prominent in Bavel] who are recorded in the Talmud as "fire-worshipers." Thus it emerges that whilst reciting the blessing, the women are careful NOT to gaze upon the flame lest thy be construed as fire-worshipers
  6. This explanation - while quite illuminating [pun intended] - is problematic with regard to Saturday Night's Blessing of borei m'orei hoa'eish.
Despite the limitations of this explanation, it is an interesting possibility. This would somewhat presuppose that the covering of the eyes originated sometime during the era where Jews and Zoroastrians lived in a common locale. It is also remotely possible to have come about later for the same reason.



[*] NB: The Halachot Gedolot [BeHag] records that the LIGHTING the candles is tantamount to accepting the Shabbat. Note: Tosafot objects to this model. What I find that is strange is that this principle SEEMS to have been morphed by the Mordechai to refer to the BLESSING over the candles rather than the LIGHTING of the Candles - as was originally recorded by the BeHaG! Did the Mordechai misconstrue the BeHag ? Or was he merely recording a widely accepted practice of his era that predated him by generations? It is difficult to know for certain.

KT,
RRW

Monday, 10 September 2007

Rabbinic System vs. Ethical Integrity

Originally published 9/10/07, 6:00 PM, Eastern Daylight Time.
This Post is forwarded with Permission from the author -RRW
[nb: Daniel Eidensohn is author of the Yad Mose Index of Igros Moshe]

Kesiva vaChasima Tova,
Best Wishes for 5768,
RRW
RabbiRichWolpoe@Gmail.com

---------- Forwarded message ----------
From: Daniel Eidensohn yadmoshe@012.net.il
Date: Sep 10, 2007 1:26 AM

There is a dispute in the fourth perek of Bava Metzia between R' Yochanon and Reish Lakish concerning aquisition of objects with money. R' Yochanon holds that money is a doreissa technique but it was invalidated rabbinically to ensure that the merchandise being purchased would be protected until taken by the purchaser. On BM 47b the gemora tries to refute Reish Lakish who does not accept money as a doreissa technique. It argues that it only makes sense that beis din should curse someone retracting from a deal involving money - which is good on a doreissa level - but is only invalid on a rabbinic level. The curse makes sense because it prevents people from taking advantage of the rabbinic invalidation of kinyan with money. On the other hand the gemora initially states that it doesn't make sense to curse someone just because he doesn't keep his word.

The conclusion of the gemora which is brought in Rambam and Shulchan Aruch is that the mi shepora curse only applies in cases where there was some transfer of money. Where there was only a verbal agreement then there is no mi shepora but only a statement that the chochomim are not happy with someone who breaks his word.

Question: Does that mean that -
1) Preventing people from taking advantage of a rabbinic ordinance is of greater importance than the mere ethical consideration of keeping one's word and that's why a curse is used to protect the rabbinic system but not to prevent breaking promises?

Or

2) Does it mean that keeping your word is so obviously important that it just needs the awareness of our Sages disapproval of breaking commitments. On the other hand preserving rabbinic improvements to the system is not so obvious a value so it requires a curse to arouse
awareness of its importance?

Daniel Eidensohn
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