Results of poll on: The Hardest Part of Teshuva

first posted on September 15, 2010

In our last poll, we inquired:

Poll: The Hardest Part of Teshuva
The Rambam describes. in Hilchot Teshuva 1:1, four parts to the vidui process:

1) recognition of the sin;

2) remorse over this transgression;

3) commitment to not sin in the same manner again;

4) a vidui pronouncement to this effect.
Which part of this process do you find to be the most difficult?

Your Responses (total 6)
Choice 1 - 00% (0) Choice 2 - 17% (1)
Choice 3 - 67% (4)
Choice 4 - 17% (1)


Comments
Rabbi Hecht
The results, in a certain way, are really not surprising. It can be expected that for most people, the commitment not to sin would be defined as the most difficult part of teshuva -- and for obvious reasons. The other two positive responses, though, may make us think.
A difficulty expressed in regard to remorse should not be dismissed so easily. Many, while practicing a more halachic lifestyle later in life, speak of their misdeeds in the past in an almost fond way. Rambam is informing us that it is not enough for one to simply state that it is time for the partying to be over and now it is time to settle down -- but, oh how fun these partying days were. Teshuva demands remorse and the regret that one ever did this partying.
A difficulty presented in regard to vidui, I actually find most interesting. It would seem to be just a simple statement -- why would that be so hard? Perhaps, the respondent was speaking in terms of mitzvot bein adam l'chaveiro and the difficulty in explaining to another that a sin was committed against this person. That indeed is most difficult -- but that is not really the vidui to which Rambam is referring. Yet, this vidui may still be most difficult for many -- as one often finds it challenging to actually articulate one's sin. A statement concretizes it, and this may be why this respondent found the vidui most difficult.
The key lesson of this poll, though, may be in the fact that no one responded that the recognition of sin was the most difficult part of teshuva. This, perhaps, should be contrasted to the two cases presented from the Tanach as the models of teshuva -- Yehuda and Dovid. Both did not recognize that they sinned and had to be informed, taught, about the reality of their misdeed -- Yehuda by Tamar and Dovid by Natan. Their teshuva was tied to their recognition. This may point to the fact that the most difficult, the hardest part of teshuva may be in the very recognition of sin. How can we do teshuva if we don't even know that teshuva is required? And what may be significant about the fact that no one chose this choice is the very fact that people do not even recognize this challenge and the fact that we may be doing something wrong without even knowing about it. The result is that teshuva must include a continuous look at ourselves and our thought processes and whether we may be accepting of certain perceptions that are really blocking us from seeing the real truth.

Results of poll on: Neis Chanukah

Results of
New Poll: Neis Hanukkah

Please choose one.

The essential miracle that triggers our observance of Hallel is

A. The Miracle of the Oil

B. The Military Victory

C. Political Independence

D. Hanukkat Hamizbei'ach.

Resource Notes for Poll
Here are some of the "proof texts"
A. As described in Talmud Bavli Shabbat 21b
B. As suggested in the Al Hannisim Prayer.
C. As Suggested by the Rambam in the Mishneh Torah Hilchot Hanukkah.
D. As suggested by the Poem "Ma'oz Tzur"

Your Responses (total 2)
Choice 1 - 00%  (0)
Choice 2 - 50%  (1)
Choice 3 - 00%  (0)
Choice 4 - 50%  (1)

Poll Results: Psak

Results of
New Poll: Psak

Which of the following best describes your personal sheetah as to how P'sak should be derived:

A. It should be a function of the Poseik; his gravitas, his community, etc. Because the Poseik accesses a Holy Intuition, therefore is totally subjective to his feelings on a given matter. B. It should be a function of Halachic Consensus. [BE"H HC will be defined in a future post.] C. It should be a function of the Bavli. The Bavli is THE last word on matters of Halachah. We follow it when it's explicit. When the Bavli is silent, then the Poseik has virtually unlimited latitude. D. It should be a function of Tradition/M'sorah.
Your Responses (total 5) Choice 1 - 20%  (1) Choice 2 - 40%  (2) Choice 3 - 20%  (1) Choice 4 - 20%  (1)

 

Results of Poll on: Reciting Birkot Hanehenin

In our last poll, we inquired

New Poll: Reciting Birkot Hanehenin

 What is our primary focus or gain from recting birkot Hanehenin?

1. To enhance our Attitude of Gratitude towards HKBH by constantly reminding us of what HKBH provides us.
2. To enhance our awareness of HKBH by constantly reminding us of Hamakom's Omnipresence
3. To make the sensual enjoyment of food and aroma a spiritual experience.
4. To keep our mind occupied so as avoid or prevent idle or evil thoughts.

Your Responses (total 2)
Choice 1 - 100%  (2)
Choice 2 - 00%  (0)
Choice 3 - 00%  (0)
Choice 4 - 00%  (0)


Comments
Rabbi Wolpoe
While there was not much response to this poll, please note that Nishmablog polls are designed more for introspection/reflection and less for "stats".

Results of Poll Midrashim

In our last poll, we inquired

New Poll: Midrashim

Midrashim are filled with "fantastic" stories. What is the best approach to take when teaching these to teachings children?

Which Method Would You Choose?

1) Hazal took these stories literally, and so should they be taught - literally! Honesty is the best policy.
2) Hazal were teaching lessons via stories, making these stories literal simply misses the point and is a waste of time.
3) If teaching these stories literally causes them to be seen later on in life as "fairy tales", then they're counter-productive. Best not to go there with students, EVEN if they were literally true in the first place.
4) Be pragmatic. Whatever is the most practical way to convey the underlying Torah Message is best, and that would depend upon the audience, the times, the society, etc. There is no rule; it’s all based upon the context of the students.

Your Responses (total 4)
Choice 1 - 25%  (1)
Choice 2 - 25%  (1)
Choice 3 - 00.0%  (0)
Choice 4 - 50%  (2)

Results of Poll on: What Would You Do Differently

In our last poll, we inquired

New Poll: What Would YOU Do Differently?

There have been several hot proposals for changes in the status quo that have been debated amongst the Jewish Blogsters during the last several months. They include:

1. That unmarried men should also wear a Tallit Gadol as men in the Eidot Mizrach and Yekkes already do. This would make amcha compliant with a Mitzvah d'Oraitto;

2. That we should restore daily Birkat Kohanim everywhere - which conforms to the presentation of the Talmud and Eidot Mizrach;

3. That we should eliminate the bracha of Shelo Assani Ishah and/or Shelo Assani Goy. This would avoid embarrassing most of the world. If we worry about the busha of challah, then koll shekein our fellow human's feelings should be factored in

4. That we make all marriages annullable so as to eliminate Agunot. The Agunah problem is obvious. Those who favour the status quo have vetoed R. Shaul Liberman's and R. Emmanuel Rackman's resolutions.

In regard to these issues, we asked the following two questions:

A) Assuming YOU had total control of the Halachic Process on just ONE of these issues, which one would you modify? Caveat: remember - you are ALSO responsible for any "un-intended consequences"

1) I’d have even unmarried men were a Tallit Gadol
2) I’d have Birkat Kohanim said daily everywhere
3) I’d eliminate Shelo Assani Ishah and/or Shelo Assani Goy
4) I’d make all marriages annullable
5) I’d maintain these four items as they are but with such a power, there is clearly something else that I would do.
6) I'd leave everything as is. Tampering with the system either might or will cause it to unravel Your Responses (total 10) Choice 1 - 00.0%  (0) Choice 2 - 00.0%  (0) Choice 3 - 20.0%  (2) Choice 4 - 50.0%  (5) Choice 5 - 00.0%  (0)   Choice 6 - 30.0%  (3)   B) Assuming, again, YOU had total control of the Halachic Process and could modify any or all of these four items, which one or ones would you modify? (not limited to one choice)   1) I’d have even unmarried men were a Tallit Gadol 2) I’d have Birkat Kohanim said daily everywhere 3) I’d eliminate Shelo Assani Ishah and/or Shelo Assani Goy 4) I’d make all marriages annullable 5) None of them.

Your Responses (total 10 / 7)

Choice 1 - 10.0% / 14.3% (1)
Choice 2 - 00.0% / 00.0% (0)
Choice 3 - 20.0% / 28.6% (2)
Choice 4 - 20.0% / 28.6% (2)
Choice 5 - 20.0% / 28.6% (2)

Comments
Rabbi Hecht
In Part A, I am not really surprised that the one item for which there was the most desire for change concerned the aguna. That is a problem that bothers almost everyone with many truly feeling the restraints of Halacha in not being able to do more.
I am not sure how to respond to Part B. The question opened the possibility of even more responses; instead we got less. I really do not know why. In that there were even less responses than the number of people who responded, we put down both figures representing the percentage for each response -- but we cannot explain this. The only thing that one may find interesting is that no one seemed concerned about Birkat Kohanim yet this was a most important concern for the Vilna Gaon.

Results of Poll on: Hanukah

In our last poll, we inquired

New Poll: Hanukkah

What aspect of Hanukkah is most important to you?

1. The renunciation of Greek Culture in favour of Torah Culture

2. The Victory of the Jewish People over its enemies

3. The miracle of the Oil and its Spiritual Symbolism

4. The Lighting of our own Nerot Hanukkah in our own homes in our own time.

Your Responses (total 8)

Choice 1 - 37.5%  (3)
Choice 2 - 37.5%  (3)
Choice 3 - 00.0%  (0)
Choice 4 - 25.0%  (2)


Comments

Rabbi Hecht
What would seem to be most interesting about the responses is the absence of any one who favoured choice 3, the significance of the miracle itself.To be honest, I am not sure what that would really mean. It does seem to indicate that, at least amongst those who visit the Nishmablog, there is a greater concern for the effect in this world and within the specific parameters of our lives than on matters from another dimension.

Rabbi Wolpoe
Wow! The Bavli's account got the LEAST votes
I mostly liked #4, what WE do in the Here and Now.
Though as a historian #2 is important. Too
Actually I felt all 4 had at least some validity, so every choice is "right" on some level.

Results of Poll on: Focus of T'shuvah

In our last poll, we inquired


New Poll: Focus of T'shuvah



Re: T'shuvah etc.What is your main focus - 

A) During the period of the Yamim Noraim?
1) Self-improvement?

2) Forgiveness from God?
3) Both equally?

B) During the rest of the year?
1) Self-improvement?
2) Forgiveness from God?
3) Both equally?


Your Responses (total 6)


A) During the period of the Yamim Noraim
Choice 1 - 50%  (3)
Choice 2 - 17%  (1)
Choice 3 - 33%  (2)

B) During the rest of the year?

Choice 1 - 50%  60%*  (3)
Choice 2 - 00%  (0)
Choice 3 - 33%   40%* (2)     * of the 5 responses to part B

Comment
Rabbi Hecht
The poll wished to collect opinions on two matters: (a) the distinction for individuals between the process of teshuva during the Yomim Noraim and that during the rest of the year, and (b) the primary focus, whether self improvement or requesting Divine forgiveness.

On the surface, in regard to the first matter, it would seem that there is people do not maintain any distinction between the Yomin Noraim and the rest of the year. The only numerical difference between the two would seem to be within choice 2 where it was chosen in A but not in B. That could be because one, perhaps, simply didn't see the second part of the poll, leaving us to conclude that people really do not see a distinction. The fact is, though, that if one monitor the voting as it occurred, one would have seen that people did make different choices for A and B. It just worked out that the final numbers were the same but there were individuals who chose differently between the time periods. Interestingly, this would actually mean that there are people who see a difference but the difference goes either way: some focus more on Divine forgiveness during the Yomim Noraim and some less. I think it would be an interesting study to find out how people determine what we may term a contradictory distinction.
It would seem obvious, though, that the overall prime focus in on self improvement with most stating that explicitly and the largest minority group only adding "forgiveness from God" as a co-focus. This, perhaps, should be expected for the action orientation of Torah does seem to declare that there is a goal for humanity in growth. We do not wish to only relate to God; we wish to relate to God through becoming better.

Results of Poll on: Drawing the Line in Halachah

In our last poll, we inquired

New Poll: Drawing the Line in Halachah

Where do we draw the line in Halachah?

We would clearly define anyone who says "Tanach
is Holy, but Talmud does not count" as a "Karaite"
and outside the pale but where would you actually
draw the line

Here are some possible models to choose from.
Pick the one that matches your preference

A. I accept all Normative Halachah as currently
defined by my rebbe, by my mara d'atra, or by
my community.

B. I accept the Mishna Brurah as poseik acharon.

C. I accept the National Consensus of Shulchan
Aruch and Rema with nosei keilim. No more,
no less.

D The Rambam's Mishneh Torah is a perfect
restatement of all of TSBP. I embrace that w/o
reservation.

E. I accept the National Consensus of Talmud Bavli
as Poseik Acharon. Everything else is mere opinion,
interpretation or custom, but not legally binding

What is Your View?

Your Responses (total 10)
Choice A - 30% (3)
Choice B - 00% (0)
Choice C - 20% (2) 
Choice D - 30% (3) 
Choice E - 20% (2)

Comment
Rabbi Hecht
The first thing that hits me about this overall response is that Choice B did not receive any votes. When I was in yeshiva, the generally accepted view was that the Mishneh Brurah was the poseik acharon and was the definitive view that had to be followed. With these responses, we seem to have moved to the right and to the left. With Choice A, by saying that one is bound to the psak of a rebbi or even a community, one's personal view -- even one's personal reading of a statement in the Mishneh Brura -- is overridden. In contrast, with Choices C and D, one is extending one's realm of personal decision making, with E obviously more extensive that C. 
E is actually an interesting choice that could be challenged, by many, as even a legitimate choice. While there may be some debate and disagreement over choices A, B, and C, I don't think many would contend that any of these three choices are outside the pale. In the case of Choice E, I think many would say that it is.  It may be interesting to run the same poll in the future but, rather than asking which view you prefer, asking which views you believe to be outside the parameters of Orthodoxy.
One may have noticed that I haven't commented on Choice D. I find the results regarding this choice to be most interesting. What does it mean? Of course, Teimanim would clearly make this choice but I doubt that all the respondents who chose Choice D were Teimanim. One could contend that many Sefardim could also have made such a choice and that is a possibility, but only because they would find this choice to be the closest to their real choice, that is that they follow the Beit Yosef. In that Choice C includess references to the Rema and the nosei keilim of the Shulchan Aruch, they may have not liked that choice and concluded that they would rather choose D over C. In the end, though, this choice may just simply show the extent of the influence of the Rambam in our learning world, either because of the influence of Brisk or perhaps the influence of the academic world. I find it interesting, though, that whatever the influence, it has affected the world of psak to the extent that there are some who would even place the Rambam ahead of the Shulchan Aruch.

Results of Poll on: Feelings About Tisha B'Av

Originally published 8/10/11, 10:25 pm.
In our last poll, we inquired:

New Poll: Feelings About Tisha B'Av

Which expresses your innermost feelings about Tisha B'Av [TbA] the best? 

1. TbA is about the Hurban, period. While we commemorate and observe other 

tragedies, to me they're just a distraction from our central purpose, namely 

to wail the loss of the Mikdash.
[Music: Im Eshkocheich...]

2. Since TbA is about ALL of our tragedies, it's high time we remember the more 

recent ones such as the Holocaust and put those older events into the background 

where they belong.
[Music the Partisan song, Or Oyfn Pripitchik...]

3. TbA should be about introspection. Forget about mourning! I make it a day of  

Teshuvah. I just sit in the corner, take stock of myself and do my own Tikkun  

Hanefesh. I rebuild the Mikdash in my own heart.
[Music: Bilvavi Mishkan Evneh...]

4. We survived the Holocaust. We established Israel. We've mourned too much 

already. It's about time to leave the Kinnot in Sheimot and instead to look 

forward towards Moshiach and G'ulah. Let's stop "wallowing in our misery".
[Music: Techezeknah y'dai kol acheinu...]   

Which One Do You Choose?

Your Responses (total 7)
Choice 1 - 57% (4)
Choice 2 - 29% (2)
Choice 3 - 00% (0)

Choice 4 - 14% (1)

Comment
Rabbi Hecht 

I share with the majority that answered 1 or 2 as I do believe that Tisha B'Av is about mourning as distinct from 3. There is indeed a difference between mourning and teshuva, although I do admit that the latter does have somewhat of a place on this day. The point is that teshuva is ultimately uplifting; it is an inherent part of our human experience. We were created to grow and, while we may be upset with our weaknesses that demand introspection and then improvement, the process of teshuva is an ultimate expression of this aspect of our being. The difference with mourning is that the focus is not on our line of growth but rather simply on the failing. I believe the Rav points out that a reason that an onein cannot do mitzvot is because he overtaken with the defeat that is death. The dignity of the human being is attacked and, as such, the greatest mark of human dignity, the performance of mitzvot, is no longer available to that person at this point of the greatest low. Tisha B'Av is that mark for the nation. As aveilut is the response to aninut thereby drawing a person out of these depths through a process of mourning, of responding to defeat through first acknowledging it and accepting its reality, then moving from this point, Tisha B'Av and the Three Weeks is a time for this experience of mourning, confronting defeat.

The question between 1 and 2 is upon which we should focus, the earlier tragedies or the later ones. The latter are closer to us and clearly touch us more openly; the wound is still so open. Yet, I side with the proponents of 1, for it is in the beginning that we truly understand the fall. It is with the Churban that we truly confront the removal of our dignity. Yet, this is not to say that we should not consider the later tragedies at all. The Kinnot correctly draw them into the total picture that tragically began with the Churban.

I have to disagree with the person who answered 4. Our dignity has not been fully restored. There is still reason to mourn

Results of Poll on: Societal Values and Torah

In our last poll, we inquired:

New Poll: Societal Values and Torah
 

How much should Torah control our secular life? 

How many Societal Values should inform our behaviour?

Roughly moving from Left to Right

A) Torah indeed does inform our ritual behaviour, yet not beyond. 

As such, we take its strictures strictly, but narrowly.  Midrash  

and Aggadah are nice stories but we essentially and ultimately 

take our cues, in the broader moral and ethical realm, from 

Society's Liberal or Libertarian Mores.  Thus, w/o definite rules 

to the contrary, we do ordain women, etc.

B) We follow Halachah and that adherence inherently places a 

parameter on our behavioural options in a broad context. When it 

comes to Hashqafah, though, we merge or synthesize Torah Values 

with Secular Values thus allowing greater possibilities and, even, 

innovations.  This creates a desired dialectic tension. 

[Torah uMada - TuM]

C) We do engage and live IN the World but we are not OF this world.   

Everything we do is informed by Torah Values. Those aspects of 

society that DO conform with Torah Values we do embrace.  Others 

we reject w/o any compromise or synthesis. 

[RSR Hirsch - Torah im Derech Eretz - TiDE]

D) Torah is Divine.  This World is mired in the Satan and Yetzer 

Hara paradigm  We remain insular and keep Torah Only, interacting 

honestly, pursuant to our standards, with society - but to the 

bare minimum. sad

Which do you choose?

Your Responses (total 6)
Choice A - 17% (1)
Choice B - 66% (4)
Choice C - 17% (1) 
Choice D - 00% (0)

Comment
Rabbi Hecht 
The responses were very much in line with what I would expect from people interested in Nishma. I think that the response I would be most comfortable with would also be B.

Results of Poll on: Parshanut 2 - How Independent May We Be?

In our last poll, we inquired:

New Poll: Parshanut 2 - How Independent May We Be?

This was our second poll on Parshanut. For the results of our first poll, please see:
http://nishmablog.blogspot.com/2011/01/results-of-poll-on-parshanut-how.html

How independent may we be when Rabbinic sources offer interpretations [parshanut] as opposed to when they render p'saq? (EG how do we approach Parshanut in response to the following question: TO WHOM do we say "v'imru amein" at end of Amidah? Since this a parshanut issue and not a Halachiic one, the question is not about what to say - rather the question is how to understand what we are saying.)

What is your parshanut preference?
 
A. Seligmann Baer's Avodat Yisroel - This is a printer or scribal error stemming from the Kaddish. The Rambam and Seder Rav Amram Gaon actually omit "v'imru" and just have amein. QED

B. My Havrutah- similar to A, "v'imru" was taken from Kaddish, but NOT in error. Rather Rabbis standardized the text "lo plug" style and kept "v'imru" even though it does not fit in so well in the context of the Amidah.

C Magein Avraham [MGA] - R Yeuhdah Hechossid says we say this to the mal'achim that hear our prayers and THEY respond.

Dear reader, please vote on how to handle these preferences:

1) We MUST follow the Magein Avraham [MGA] - not because he makes the most sense - but because his stature as a poseik MAKES us do so. We may simply follow what WE deem as reasonable.

2) As per Rambam we may never address angels. So we must adhere to this Rambam and dismiss this MGA. Rambam trumps MGA and R Yehudah Hechossid or similarly

3) Since the MGA cannot work for the school of the Rambam so let's say instead that this is not p'shat but an apology in the form of a d'rash. Thus it has homiletical value but of no halachic impact. We dismiss the MGA on P'shat level but accept MGA on a D'rash level

What is Your Answer?

Your Responses (total 5)
Choice 1 - 40% (2)
Choice 2 - 40% (2)
Choice 3 - 20% (1)

Comment
Rabbi Wolpoe
I picked 3 to me the only reasonable approach is to
A. Respect Traditionn
B. Make the most sense out of it
I also think
C. Coming up with a new p'shat is not a threat to our Halachic Standards but that
D coming up with a new P'saq can often be
While some will say C is on the slippery slope to D, I think we have to be clear enough to distinguish parshanut from Halachah l''maaseh
The Right Wing conflates the two and so does the left
The RW says the p'shat is immutable as is the practice
The LW says if the p"shat is Shtut so is the practice
I say the Centrist approach is to accept normative halachah but to examine it more openly and honestly and to avoid closed mindedness. I differ with Open Orthodox in that open-mindedness is not a license for Halachic Reform - with very narrow exceptions. I differ with Hareidim because I don't find their approach as rooted in sources but with a results orientation that reads back into sources. This is a hardsell in a Western Society and won't fly. It may lead to cynicism and rejection.

Results of Poll on: Tikkun Leil Shavuot

In our last poll, we inquired:

New Poll: Tikkun Leil Shavuot

It has become customary to stay up all night Shavuot to learn
Torah especially in wake of the Sh'lah Hakodesh's story
about that famous "all-nighter" in Z'fat.  Here is a
survey of several possibilities, please feel free to
pick more than one

1. Staying Up all night is nice, but davening with
Kavvanah in the morning is even MORE important

2. Similarly it's better to go to bed on time and arise
early and learn before davening - even though that's
not the minhag

3. Staying up all night is a rite of passage for
youngsters. Adults should learn a bit and then get a
good night's sleep.

4  Since, it's Minhag Yisroel therefore everyone should
stay up all night learning unless they have a medical
excuse

5. One should stick to learning the Tikkun as
instituted by the Sh'lah Hakoseh himself. And only
when it's been completed may one learn other subjects

6. Echad hamarbeh v'echad hamam'it - uvilvad 
she'y'chavein et libbo lashamayim.  

What's your choice?

Your Responses (total - 7 respondents; 10 selections)
Respondents were allowed to mark more than one choice

Choice A - 29% (2) 20%
Choice B - 14% (1) 10%
Choice C - 43% (3) 30%
Choice D - 00% (0) 00%
Choice E - 00% (0) 00%
Choice F - 57% (4) 40%

Comments
Rabbi Hecht
I found it interesting that no one choose D or E which would clearly seem to imply that individuals considered there to be a greater value in the effect of this minhag versus the form. The form, though, at least in terms of staying up all night learning, was given value as a right of passage indicating that experiencing Tikkun Leil Shavuot has its place as a positive effect in a lifetime although not perhaps on a yearly basis.

Results of Poll on: 5 Iyyar

Originally published 6/6/11, 5:26 pm.
In our last poll, we inquired:

New Poll: 5 Iyyar

We just either observed or ignored Yom Ha'atzma'ut

Which approach makes the most sense to you?

1. 5 Iyyar Is just another day. If Behab falls out on 5th of Iyyar, say sl"ichot and ignore the Zionistic holiday.
2. 5 Iyyar is an important date. But W/O a Sanhedrin the best we can do is to treat it like Lag B'omer - omit tachnanun, take haircuts etc.
3. 5 Iyyar is a modern Hanuukah or Purim. We should have a similar liturgy replete with Hallel
4. 5 Iyyar is a modern passover. We should promote it as a full-fledged Yom Tov.

There were no responses.


Comments

RBH
The question becomes: why did no one respond to this poll? I am not sure why but I am wondering how much has to do with the view of the other opinions. It just seems to me that, more and more, people are just refusing to even goreis the other opinion. It is even beyond strong disagreement. Its more an attitude of simple dismissal -- and this applies to all the opinions.

Results of Poll on: Proper Pathways to Personal Spirituality

In our last poll, we inquired:

New Poll: Proper Pathways to Personal Spiritualliy

What are the preferred parameters for enhancing one’s spirituality

and d’veiqut?

A. Anything above Halachic norms is a form of deviation and bal tosif. 

Be in the world and eschew spirituality in favour of simply observing the  

Halachah, and no more. Spend the excess of one’s energy having a life.

B. The more the merrier.  “Tie yellow ribbons around old oak trees” in 

addition to scarlet threads. If it makes you feel good about Hashem - 

go for it - unless it violates a definite halachah

C. The starting point is just to be m’daqdeiq in the Shulchan Aruch. 

Any extra energy, then, should be spent on learning Torah lishmah.

D. Do Jewish Meditation.  

E. It all depends upon the context of the times, the society, and, most 

practically, the individual. 

People should focus on their unique one characteristic, one be it  

Biqqur Holim, Singing,  Tz’daqah, Torah, etc. 

What's your choice?

Your Responses (total 1)

Choice A - 00% (0)
Choice B - 00% (0)
Choice C - 00% (0)
Choice D - 00% (0)
Choice E - 20% (1)

Results of Poll on: Responsibility and Behaviour

In our last poll, we inquired:

New Poll: Responsibility and Behaviour

A police officer in Toronto was recently
reprimanded for telling an audience of female
university students that they should avoid
dressing in a provocative manner in order not
to be victimized. “In fact, this is completely
contradictory to what officers are taught,” a
Toronto police spokeswoman said. “They are
taught that nothing a woman does contributes
to a sexual
assault.”

What do you think?

A. The perpetrator is 100% responsible -
therefore no woman need be concerned about
her mode of dress. Let's never blame the
victim.

B. The perpetrator is 100% responsible for
the crime - but why INVITE criminal behaviour?

C. It is true the criminal is responsible for
his crime. Yet the woman can also be responsible
for her dress. While 2 wrongs don't make a right
- dressing in an enticing manner is still "wrong".

D. Perpetrators are attracted to certain vibes.  
Victims often DO invite attack albeit on an
unconscious level. While there are exceptions,
any immodest dress is manifest evidence of an
unconscious desire to stimulate desire.

Which One Do You Favour?

 Your Responses (total 15)
Choice 1 - 13% (2)
Choice 2 - 40% (6)
Choice 3 - 34% (5)
Choice 4 - 13% (2)


Comments
Rabbi Wolpoe
Re: Purim, Haman is an unqualified Rasha BUT nevertheless the Jews were held accountable for the evil decree. Similarlly, Par'oh was a Rasha, yet Israel or Avraham was responsible for the decree of slavery. Thus, we see as per Hazal, that the evil of the rapist is no excuse for immodest behaviour. Torah Values are not politically correct values

Rabbi Hecht
The vast majority of respondents would seem to recognize that life is not lived in a vacuum. Our actions are results of the dynamics of living. This, in line with the largest sub-group, does not necessarily mean that one is less culpable but, nonetheless, it is a reality to consider.

Results of Poll on: Parshanut - How Liberal may We Be?

In our last poll, we inquired:

New Poll: Parshanut - How Liberal may We Be?

How liberal may we be when we interpret the Tanach?

1) We must never deviate from the firm parameters of Hazal.
ex. As per Hazal, the statement "Vayaqem Moshe et haMishkan" MUST be taken literally as Hazal explained it -- i.e. that Moshe did it - as opposed to Moshe merely supervising it, even though there is no pragmatic difference in terms of our behaviour.

2) We may deviate from Hazal so long as we
A. do not do violence against any Halachic norms
B. do not transgress any Ikkarei Emunah
C. Do not present our Avot etc. in an unfavourable light
ex. While reading Vayakem as a statement of supervision would be okay, it would be inappropriate to demonize Yaakov as some kind of a "usurper" which is suggested in Non-Orthodox Circles.

3) We may deviate from Hazal so long as we
A. do not do violence against any Halachic norms
B. do not transgress any Ikkarei Emunah
Parameter C from Choice 2 is dropped.
ex. We must accept the story of Mattan Torah as is, but personalities are fair game

4) We may deviate from Hazal so long as we
A. do not do violence against any Halachic norms
Parameters B and C from Choice 2 are dropped.
ex. Since Hazal's understanding affects halacha, "Ayin Tachat Ayin" MUST be seen as monetary damages; Lex Talionis is out of bounds. However, Parshanut of Tanach need not comply with the Iqqarim as we have them now.

5. Parshanut allows total free thinking since it really has no impact on actual behaviour.

Which one do you choose?

Your Responses (total 4)
Choice 1 - 00% (0)
Choice 2 - 40% (2)
Choice 3 - 25% (1)
Choice 4 - 25% (1)
Choice 5 - 50% (2)


Comments

Rabbi Hecht
It would seem that all the respondents agree that, in non-halachic matters, we are not totally bound to the parameters on thought developed or presented by Chazal although there is some disagreement on what parameters we are bound by. Half even believe that as long as our ideas do not impact on actual behaviour, we also can even understand, in theory, the thought of a verse in a manner that disagrees with its practical halachic application. To a large extent, this really indicates that to Torah it is not "The Truth" that reigns supreme -- for in many ways Man cannot comprehend "The Truth" -- but rather the focus is on the ideas that Man develops through effort and correct thought. It is this spectrum of ideas that God wishes us to uncover and then use, as indicated by Halacha, in our lives. This makes Eilu v'Eilu not just a statement of tolerance but a reflection of the real knowledge that man must apply in life which is not The Truth but the variance of ideas that emerges from conscientious Torah study.

Rabbi Wolpoe
Agreed! The focus is the development of humanity at large - or the Nation of Israel in particular Whether on a Societal Level or on a personal level - any peirush that undermines one's emunah, middot, or observance must be questioned if not outrightly rejected.
However, given a highly committed audience, more latitude might be allowed because it may be deemed as harmless.
Thus, EG "Bashing Avot" might have the same parameters as "Maaseh B'reisheet" - namely only in private with a committed chaveir
However, publically publishing material that undermines Torah may be an abuse of Parshanut Liberties.
Kein Nireh Li

Results of Poll on: Faith, Action or Knowledge

In our last poll, we inquired:

New Poll: Faith, Action or Knowledge

Everyone would agree that there are three ingredients in a Torah lifestyle - emuna (faith or dogma), ma'aseh (action) and limud (study or knowledge) -- or, as some would like to define it -- heart, action and mind. While all three of these are clearly important and necessary, which do you think is the focus of Torah?

1) Emunah / Faith / Dogma - In the end, it all comes down to belief. Its what you believe, what is in your heart, that is the ikkur, the essence of Torah.

2) Ma'aseh / Action - In the end, it all comes down to how you act. Its how you behave.that is the ikkur of Torah.

3) Limud / Study / knowledge - In the end, it all comes down to your mind. Study, the acquisition of knowledge, the development of the mind, that is the kkur of Torah.

4) One cannot make such a choice because all three are equally important.

5) It is different for each individual and thus the focus of one's Torah is and must be a personal choice.

Which do you choose?

Your Responses (total 5)
Choice 1 - 00% (0)
Choice 2 - 40% (2)
Choice 3 - 40% (2)
Choice 4 - 00% (0)
Choice 5 - 20% (1)


Comments

Rabbi Hecht
I find it most interesting that, albeit a small sample, no one chose emunah. This may be an reflection of our belief that we really see faith as but the starting point upon which we are suppose to build. There can be no doubt that at Sinai everyone knew that God spoke to the nation. Our challenge is to meet the standard that God thereby established for us. It seems in this regard it is equal as to whether the focus of this standard is action or study. There is of course the one other view that the choice as to which should be a person's focus is really dependent on the nature of this person -- and this view did get some support.

Results of Poll on: Avodah Zara or Atheism

In our last poll, we inquired:

Poll: Avodah Zara or Atheism?

What is more antithetical to Judaism and Monotheism:
Avodah Zara or Atheism?

1. Avodah Zara is worse because it substitutes true Monotheism with an ersatz form of spirituality that is highly seductive and substitutes another being for the Truth. Atheism does not offer this enticement

2. Atheism is worse. It teaches the masses to narcissistically worship themselves instead of having deference to a Higher Power. Nothing will foster more evil than the worship of Humans as a Supreme Being and nothing is more enticing.

3. Both are equally antithetical to Judaism and Monotheism in that they worship either humans or deities made in the IMAGE of Humans. For example - Marxism and such similar movements - ultimately projects its own value structure as a deity. And even their founders - such as Marx, Lenin and Mao are equated to Saints.

Which do you choose?

Your Responses (total 11)
Choice 1 - 46% (5)
Choice 2 - 18% (2)
Choice 3 - 36% (4)


Comments

Rabbi Hecht
It seems that, from our small survey, the overwhelming view is that avodah zara is worse, or at best equal to, atheism. Simply stated, belief in something incorrect is worse than no belief at all. There are views within the Torah literature, though, that would seem to support any of the three alternatives. Rav Avraham Price questions whether a non-Jew who is an atheist violates the Noachide Code for, while he does not believe in God he also is not worshipping avodah zara. The implication is that avodah zara is clearly worse than atheism. Rav Kuk, on the other hand, when questioned about what good there can possibly be in avodah zara stated that we can still, at least, learn from them the passion and devotion that should be in our avodat Hashem. The implication is that there is a value, albeit obscure and of minimal significance, that still exists in avodah zara. The Rav maintained, however, that there is no such thing as atheism. A human being needs a cause, an ideal, and those who are atheists just substitute a belief in a divinity with a belief in a value or movement such as Communism. In a certain way, the Rav is really seeing them as of an equal nature. There are arguments for all three positions.

Rabbi Wolpoe
While all three arguments have validity, it seems to me that Atheism is no doubt worse because it denies a spiritual dimension to human beings completely.
While Avodah Zarah [AZ] does at least acknowledge a "higher power" and simply perverts it either intentionally, or more likely neglectfully. I think as bad as AZ is, the path back from it [T'shuvah] is easier.
Why?
Spiritual people tend to share a common mindset that the Rav called "homo religioso"
Atheists and Communists are too cynical to appreciate that.

My 2 cents
RRW

Resuts of Poll on: Rebbe - Talmid Communication

In our last poll, we inquired:


Poll: Rebbe - Talmid Communication

Scenario:

A Student/Talmid asks a good question

The Teacher/Rebbe answers that question, but the Student doesn't "get it".

The Student then says "Rebbe, YOU still did not answer the question!"

The Rebbe proceeds to explain and to provide illustrations.

The student remains dissatisfied until he sees that Rashi gives the very same answer! All of a sudden it clicks.

Please choose a comment that - in your opinion - best critiques the situation.

A. It's the Rebbe's responsibility to explain his answer - therefore the unexplained answer is as good as not answering - and the Student was correct in saying "You did not answer..."

B. The Talmid needs "emunat Hachamim" and humility. If he failed to grasp the Rebbe's answer, then he should say "lo heivanti" - I don't get it and request the Rebbe to explain it better. He should NOT presume the Rebbe has failed to provide an answer, rather he should admit that he does not GRASP the answer.

C. The Rebbe should cite authorities and not rely upon his own logic or authority. And thus, by omitting Rashi as a proof-text, his answer was inherently flawed.

D. The Talmid should have presumed that the Rebbe has a valid source, even if the Rebbe cannot put his finger on it right away. The Rebbe - having seen many sources - should presumptively know his stuff even if he cannot connect all the dots right away.

E. Both the Rebbe and Talmid need to increase their empathy for each other. They are clearly not-so sympatico.

Your Responses (total 10)

Option A - 00% (0)
Option B - 40% (4)
Option C - 00% (0
Option D - 10% (1)
Option E - 50% (5)


Comments
Rabbi Hecht
It would seem that responders to this poll either believe that success in studies is either the responsibility of the talmid or the talmid and rebbe but cannot be placed solely on a rebbe. That is actually a most positive sign for the more one takes responsibility for one's success the more one assumes control over one's destiny. Teaching a student to look at oneself first and foremost ensures the possibility of the greatest long term success for the one person the student has control over is oneself.