The Fast Days of “Megillat Taanit Batra”

From RRW
Guest Blogger: Mitchell First

                                          The Fast Days of “Megillat Taanit Batra”

       We are all familiar with the four Biblical fast days in Tishrei, Tammuz, Av, and Tevet. We are also familiar with the post-Talmudic fast of the 13^th of Adar.

          But if one looks at R. Yosef Caro’s Shulchan Aruch (16^th century), Orach Chayyim 580, one sees an additional list of fast days.   R. Yosef Caro writes that it is “raui” (=worthy) to fast on them. (Admittedly, he does not say “chayav.”). The list begins: “ 1 Nissan, death of Aaron’s sons; 10 Nissan, death of Miriam and end of her well; 26 Nissan, death of Joshua; 10 Iyyar, death of Eli and his sons and the capture of the ark…” It goes on with various other fast day dates through the rest of the year. The total number of dates listed here is twenty-one.

         Before he wrote his Shulchan Aruch, R. Yosef Caro wrote a commentary on the Tur called the Beit Yosef. There he wrote (sec. 580): “I never saw or heard about anyone who fasted on these days.”  Nevertheless, when he later composed his Shulchan Aruch, he chose to codify them!  (It has been suggested that his codification of these fast days may have been due to his well-documented ascetic and kabbalistic tendencies.)

         So what is going on here? These fast days were not observed in Biblical times and they are not found in the Mishnah or either Talmud. Where did these fast days come from?

         It has been known for centuries that this list of fast days (with many variants) has been found in sources that long preceded the Shulchan Aruch. For example, a list like this is in the Halakhot Gedolot (9^th century, Babylonia). A list like this is also found in other well-known sources such as Seder R. Amram Gaon and Machzor Vitry. (See the article by S. Leiman referenced below, p. 178, n. 15, for further references.)

          But with the discovery of the Cairo Genizah at the end of the 19^th century, several earlier sources  came to light. This enabled much progress to be made on the issues of the origin of these fast days.

          Before I discuss this further, I have to address the name for these lists of fast days.

          The convention now is to call some or all of these lists of fast days “Megillat Taanit Batra.” This is an artificial name, first suggested in 1908. Other scholars had used other names such as “Perek Ha-Tzomot.”  (Of course, “Megillat Taanit Batra” should not be confused with the much older “Megillat Taanit,” an ancient list of holidays on which one was not allowed to fast. Nevertheless, our list of fast days was sometimes appended as an additional last chapter to “Megillat Taanit”!)

           Now that the material from the Cairo Genizah has come to light, we see that we have evidence of the existence of these fast days long before the Halakhot Gedolot in 9^th century Babylonia. We now realize that these fast days originated in Palestine. For example, a piyyut from R. Eleazar Kallir (who lived in Palestine) includes many of the fast days.  Moreover, on several occasions in this piyyut, Kallir does not even give the date of the fast day, only specifying the month and the event. This suggests that the fast days he included were well-known and may have been observed for generations by his time. The most recent scholarship estimates Kallir’s lifespan as 570-640 CE.

           The scholar who has investigated this whole topic is Shulamit Elizur. She is a professor at Hebrew University who is a piyyut expert. She published a book in 2007: Lammah Tzamnu? Megillat Taanit Batra U-Reshimont Tzomot Ha-Krovot Lah. She collected all the various sources and compared them to see how the list of fast days evolved over the centuries. Based on all the evidence, she concluded that the original custom to fast on such days began in Palestine in the fifth or sixth century. Over the centuries, additional days were added to the list, and many variants arose.

           That these fast days originated in Amoraic Palestine is not suprising. There seems to have been an affinity for fasting there. There is documentation that it was the practice among some Jews in Palestine in the Tannaitic and Amoraic periods to fast regularly on Monday and Thursday. See, e.g., Elizur, p. 160.          

            So we now know that our list of fast days originated in Palestine in the fifth or sixth century. But what we do not know is whether these fast days were observed by a large segment of Palestinian Jews or perhaps by only by a small segment. Elizur, pp. 25 and 230-32 suggests the latter.

            Thereafter, the list of fast days spread to Babylonia and Europe, but this does not mean that the fast days were actually observed there. Perhaps they were observed but only by very few. See Elizur’s discussion at pp. 227-42. But R. Yosef Caro nevertheless chose to include them in the Shulchan Aruch.

             Elizur suggests that the earliest list included fasts for only the following events: the death of Joshua, the death of Eli, the death of Samuel, the killing of the sons of Tzidkiyahu, the translation of the Torah into Greek, the war between the rest of the tribes and the tribe of Benjamin (Judges 19-20), a certain violent physical dispute that broke out between the students of Shammai and Hillel, and the killing of the two Jewish brothers Pappus and Lulianus in the 2^nd century C.E. (Regarding this last event, see Encyclopaedia Judaica 13:69 and the issues raised at Elizur, pp. 202-04.)

             One of the most interesting dates in the list at Shulchan Aruch, OH 580, is the 9^th of Tevet.  R. Yosef Caro wrote that “we do not know what bad event happened on it.” He wrote this because Halakhot Gedolot, in the 9^th century, wrote: “lo katvu rabboteinu al mah hu” (=the Sages did not write what event this fast was meant to commemorate). Thereafter, in the 19^th century, several Jewish scholars suggested that the fast commemorated the birthday of Jesus and that for this reason the basis for the fast was purposely not specified.

              This suggestion and another Christianity-related suggestion motivated Dr. Shnayer Leiman to write a comprehensive article about this topic.  See Sid Z. Leiman “The Scroll of Fasts: The Ninth of Tebeth,” Jewish Quarterly Review, 74/2 (1983). (It can be accessed at his site leimanlibrary.com.) He investigated the issue thoroughly and concluded that we still do not know what event this fast day was meant to commemorate.  

               Moreover, as stated by both Leiman and Elizur, the reason no explanation was given may simply have been that whoever decided to include the fast of the 9^th of Tevet on the list may not have had the origin information himself. We do not have to read in “lo katvu…” a desire for secrecy. (As Elizur suggests for various reasons, it is possible that the origin of the fast of the 9^th of Tevet may have been the death of Ezra. Whoever wrote the line “lo katvu” may have known that the date should be included in the list of fast days, but may have not known the reason for the fast, so he recorded the date of the fast and then added “lo katvu...”)

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

Mitchell First is a personal injury attorney and Jewish history scholar.  He can be reached at MFirstAtty@aol.com.  He would much rather write a joyful column about regular “Megillat Taanit,” the list of holidays on which fasting is prohibited. He promises to deal with that in the future.

 

Mechiyat Amalek: Choice in Destruction

Originally published 3/18/11, 9:58 am.
This article originally appeared in Nishma Update, March 1992 and is also available on the Nishma website.

Choice in Destruction

In Sefer HaMitzvot, Mitzva Asseh 187, Rambam, when describing the command to destroy the Seven Nations that inhabited Canaan, uses the verb le'harog, to kill. The Chinuch, Mitzva 425, is similar. Yet both authors in describing the mitzva to destroy Amalek apply a different language. The command is to destroy the zerah, the progeny of Amalek and, what seems to be even of greater significance, to eradicate any memory of Amalek from this world. In Mishneh Torah, Hilchot Melachim 5:5, in codifying this law, Maimonides only mentions this latter part although in the Sefer HaMitzvot he mentions the first. What significance is there to this change in language? What is the actual essence of the mitzva? 

To answer these questions, at least according to the view of Rambam, it is necessary to look at a most controversial law that Maimonides codifies in Hilchot Melachim 6:1-4. According to Rambam, the Jewish nation's obligation to make peace before going to war applies even to battles with the Seven Nations and Amalek. How does this reconcile with the mitzvot regarding the destruction of these nations? The language of the Kesef Mishna is most revealing. While Ra'avad and others state that this agreement of peace must include the observance of the Seven Noachide Laws on the part of these nations, the Kesef Mishna presents a most interesting reason why - " for if they accept the Seven Noachide Laws they leave the category of the Seven Nations and Amalek and they are like bnei Noach ha'kesharim, righteous non-Jews". In terms of the Seven Nations, the mitzva is now fully understandable. The command is to kill the members of these nations, as Rambam states in Sefer HaMitzvot, they are the root of idolatry. Once someone accepts, however, the Noachide Code, they are no longer a member of these nations that are the root of idolatry and therefore there is no command to kill this individual (in fact, this would be prohibited just as it is prohibited to kill any non-Jew ). How, though, does one understand the mitzva regarding Amalek? 

On the surface the answer seems to be simple - the command regarding Amalek should be similar. The language in the Mishneh Torah and Sefer HaMitzvot however must lead to a different conclusion. Regarding the Seven Nations, the command is to kill them. If, however, the Seven Nations do not exist, because of something such as acceptance of the Noachide Code, then this mitzva cannot be performed. Encouraging the members of the Seven Nations to accept the Noachide Code may be praiseworthy and a part of the command to first reach out for peace, but it is not part of this mitzva - the language is clear. Regarding Amalek, however, the command is to destroy its memory, its progeny, its essence - its name. It would seem that any transformation of someone out of the category of Amalek would fulfil this mitzva of destroying this entity. I would argue, though, that the mitzva can only be fulfilled if the member of Amalek converts to become a Jew. While acceptance of the Noachide Code takes someone out of the category of Amalek and, as such, there is no command to destroy this individual, this acceptance would not utterly destroy the Amalek concept from this world. A subsequent rejection of the Seven Noachide Mitzvot, it would seem, could lead to this individual being re-classified as Amalek. Acceptance of the Noachide Code would simply, as in the case of the Seven Nations, mean there is no command to destroy this individual while he is in this state of a kosher Ben Noach. Amalek, however, is not fully destroyed. Becoming a Jew and receiving that classification, however, is irrevocable. As Maimonides writes in Mishneh Torah, Hilchot Issurei Bi'ah 13:17, even if a convert returns to idolatry, this person is still classified as a Jew. Conversion would destroy the Amalek name and as such would seem to be a method to fulfil this mitzva. 

The irony in this approach to the command is that attempting to do the mitzva in this way, through gerut, would seem to be a full rectification of the original mistake that led to the creation of Amalek. In T.B. Tractate Sanhedrin 99b, we are told that the creation of Amalek was a punishment in that our Avot, Avraham, Yitzchak and Yaacov, did not accept Timna, the mother of Amalek, as a ger. Is it not a Divine paradox in that we may fulfil a mitzva through the conversion of her children? 

The major problem with this approach, however, is the Mechilta, Shemot 17:16, which declares that gerim, converts, from Amalek are not to be accepted. The Mechilta actually seems to imply that even a process of conversion would be inapplicable for David killed the Amalekite convert - a member of Amalek simply cannot convert. Rambam, however, does not codify this law when he discusses those who can or cannot convert in Hilchot Issurei Bi'ah, chapter 12. Maimonides' non-acceptance of the Mechilta is further substantiated in that in Hilchot Sanhedrin 18:6 he refers to the case of the Amalekite convert as an example of the Jewish king's power of summary judgement. The major issue with the Mechilta actually arises from T.B. Tractate Gittin 57b and Tractate Sanhedrin 96b which declares that the descendants of Haman ( who is considered an Amalekite) learned Torah in B'nei Brak. If Amalekites cannot convert, how could Haman's descendants have become Jews? While some commentators reconcile the Mechilta and the Talmud through maintaining the bar on Amalekite conversion, there are others who declare the Mechilta's position not to be universal. See Torah Shelaima, Parshat Beshalach, section 185 and, for greater detail, Sefer Ner L'Meah. It would seem that Maimonides would be classified within the latter. While converting Amalek may not be an option in fulfilling the mitzva to all, it would seem to be a feasible method according to Rambam, and one that many may find more tenable.

Everyone is Your Mirror

From RRW

Your fellow man is your mirror. If your own face is clean, the image you perceive will also be flawless. But should you look upon your fellow man and see a blemish, it is your own imperfection that you are encountering - you are being shown what it is that you must correct within yourself."

Baal Shem Tov

Every Moment Is Special

From RRW

“Every moment of life is precious and can never happen again and therefore is a reason to appreciate, be grateful for and celebrate the fact that you are alive.”

Rabbi Zelig Pliskin

Parshas Terumah: Plant, believe, carry on

From RRW

Rabbi Eliyahu Safran on the parsha -- hope you enjoy

 Plant, believe, carry on - Israel National News

Watch "Dr. David Berlinski Refutes Evolution in Under 5 Minutes" on YouTube

From RRW

https://youtu.be/SOtGb8hKyWE

As Stands the Tree, So Stands the Man – Singular and Strong

From RRW

As Stands the Tree, So Stands the Man - Singular and Strong | Eliyahu Safran | The Blogs | The Times of Israel

Smile

From RRW

"The Importance of a Smile: A SMILE costs nothing, but gives much. It enriches those who receive, without making poorer those who give. It takes but a moment, but the memory of it sometimes lasts forever. None is so rich or mighty that he can get along without it, and none is so poor but that he can be made rich by it. A smile creates happiness in the home, fosters good will in business, and is the countersign of friendship. It brings rest to the weary, cheer to the discouraged, sunshine to the sad, and is nature's best antidote for trouble. Yet it cannot be bought, begged, borrowed, or stolen, for it is something that is of no value to anyone until it is given away. Some people are too tired to give you a smile. Give them one of yours, as none needs a smile so much as he who has no more to give."

~Rabbi Samson Raphael Hirsch

What Every Prospective Convert to Judaism Needs To Know

From RRW

https://forward.com/scribe/393956/what-every-prospective-convert-to-judaism-deserves-to-know/?attribution=home-top-story-12-headline

From RRW

“A man is born into this world with only a tiny spark of goodness in him. The spark is G-d, it is the soul; the rest is ugliness and evil, a shell. The spark must be guarded like a treasure, it must be nurtured, it must be fanned into flame. It must learn to seek out other sparks, it must dominate the shell. Anything can be a shell, Anything. Indifference, laziness, brutality, and genius. Yes, even a great mind can be a shell and choke the spark.”

Chaim Potok, The Chosen

Torah Instruction

From RRW

Kabbalah is an aspect of Torah, and Torah means “guidance” or “instructions.” Everything in Kabbalah is meant as an instruction in life. We study Kabbalah not to just to reach a high, but because we need its inspiration in everyday life, and because it provides us direction and practical guidance.

Kabbalah provides a cosmic dimension to the issues of everyday human life. Illness is a reflection of the lovesickness of the divine presence for the Infinite Light. The challenges in life are the sparks lost in the primal act of creation, coming to you to be repaired and elevated. Your life is a mission, in which you are directed to the divine sparks that belong uniquely to your soul, for which your soul has returned many times to this world until they will all be gathered.

Understanding the cosmic dimension means that nothing in life is trivial. Everything has meaning. Everything moves toward a single purpose, with a single goal. Understanding allows you to take on those challenges and to complete the journey of your soul.

Rabbi Tzvi Freeman

Review of R. Hayyim Angel's new book

From RRW
Guest Blogger: Mitchell First

Book Review: Keys to the Palace, by Rabbi Hayyim Angel (Kodesh Press, 2017)

        In my youth, I was greatly influenced by the Daat Mikra edition of Tanach, published by Mossad HaRav Kook. One of its main contributions was to take the best of modern scholarship and incorporate it into a framework consistent with the Orthodox Jewish tradition.  Rabbi Hayyim Angel fits squarely into this mold. By reading his works, you are getting a traditional Orthodox approach to Tanach, combined with the best insights of modern scholarship. (I have suggested to him that he should write his own commentary on Tanach. I have a name for it already: “Daat Hayyim.”)

        Rabbi Angel has now come out with his thirteenth book: “Keys to the Palace: Exploring the Religious Value of Reading Tanakh.”

         A little background on Rabbi Angel: He is the National Scholar of the Institute for Jewish Ideas and Ideals. He has taught advanced Bible courses at Yeshiva University since 1996. He is the Tanakh Education Scholar at Ben Porat Yosef Yeshiva Day School in Paramus. He lectures widely throughout the U.S. on Tanach-related topics. He has authored thirteen books, edited three more, and published over 130 articles. (A list of all the articles is found at his Wikipedia entry. By the time you read this, the list is probably up to 140!)

        The new book is a collection of twenty of his articles, on a wide range of Tanach-related topics.  

        One article deals with the alleged conflict between Torah and Science. For example, R. Angel writes:  “Science states that the world is billions of years old; there was a process of evolution; and it is unlikely in the extreme that all humans biologically descend from the same couple that lived only 6,000 years ago.”

          In response, R. Angel quotes a variety of sources. He points out that both R. Saadiah Gaon and Rambam maintain that whenever the literal reading of the Torah contradicts empirical evidence, the Torah should not be taken literally.  R. Angel also cites Rav S. R. Hirsch who wrote: “Judaism is not frightened even by the hundreds of thousands and millions of years which the geological  theory of the earth’s development bandies about so freely…The Rabbis  have never made the acceptance or rejection of this and similar possibilities an article of faith binding on all Jews. They were willing to live with any theory that did not reject the basic truth that “every beginning is from God.” (Collected Writings, vol. VII, p. 265.) R. Angel also quotes the following from  R. Hirsch: “For it is not the aim of The Holy Scriptures to teach us astronomy, cosmogony or physics, but only to guide man to the fulfillment of his life’s task….(Comm. to Ps. 19:6-7.)

           R. Angel then quotes R. Abraham Isaac Kook about the Theory of Evolution: “Even if it were to become clear to us that the world came into being by way of the evolution of the species, still there would be no contradiction…Without question, the Torah concealed much about creation, speaking in allusion and parables…The main thing is what arises from the entire story-- knowing God and [living] a truly moral life.”  R. Angel also quotes S.D. Luzzatto (19^th century Italy, Orthodox Bible scholar): “Intelligent people understand that the goal of the Torah is not to inform us about natural sciences; rather it was given in order to create a straight path for people in the way of righteousness and law, to sustain in their minds the belief in the Unity of God and His Providence.”

              R. Angel concludes: “There is ample room within tradition to avoid faith-science conflicts. One may reinterpret passages in the Torah, or one may study the Torah for its religious messages while accepting science as science… [T]he Torah states that God created the world in seven days, thereby teaching that God created the world, and that Shabbat is of vital importance in the God-Israel relationship. If the world is billions of years old, this scientific reality in no way detracts from the religious values of God as Creator above nature or in the importance of Shabbat. The Torah teaches that all of humanity is descended from one couple, and therefore there is no room for bigotry (San. 37a). If geneticists demonstrate the extreme unlikelihood of all people descending from one couple that lived  6,000 years ago, this would in no way diminish God’s message in the Torah against bigotry.”

           Another very valuable article is “Afterlife in Jewish Thought.” Here R. Angel has done us a tremendous service and summarized voluminous scholarship. As is well-known, the classical rabbinic position believes in a resurrection. Yet there is a paucity of explicit references to afterlife in Tanach. The Torah promises this-worldly rewards and punishments. The prophetic ideal is the messianic era in this world.

          The first explicit reference to a bodily resurrection in Tanach is in the book of Daniel. But R. Angel shows that the ideas underlying the resurrection do trace back to the earliest texts in Tanach.  Then he addresses the questions of why the Tanach gave the afterlife such little overt attention, and what motivated rabbinic Judaism to emphasize it.  Finally, he explains how a better understanding of Judaism’s view of the afterlife is in fact very relevant today and has tremendous implications for our actions.

            In another article, he tries to understand the fundamental message of the story of the Binding of Isaac. He quotes from a variety of sources, ancient, medieval and modern: The book of Jubilees, Rambam, Kant, Kierkegaard, S.D. Luzzatto, Yeshayahu Leibowitz, Moshe Halbertal, David Shatz, and Shalom Carmy.

            My favorite article is about the “Ashrei” prayer. One section of this article focuses on the issue of the missing “nun” verse. He points out that Radak and Meiri state that the explanation of the Talmud (Ber. 4b) for the lack of a “nun” verse is a midrashic one, and that we do not know the true reason for the lack. He points out that the Dead Sea Scroll text of Psalm 145 has a “nun” verse: “ne’eman Elokim bi-devarav ve-hasid be-khol ma’asav,” and that the Septuagint text also has this verse (in Greek). Then he discusses the core issue: Should we view this “ne’eman” verse as having been there originally or was it just an addition by a scribe or editor bothered by the omission?

              He first gives two arguments in favor of this “nun” verse as having being there originally. But he then gives four arguments against it. First, other acrostics in Tanach are also incomplete: Pss. 9-10, 25, 34 and 37.   (The fact that verses seem to be missing in these other chapters is not well-known among us, because there are no passages on the Talmud about these missing verses.)

             Second, the added “nun” verse sounds suspiciously similar to the second half of the “tzade” verse: “ve-hasid be-khol ma’asav.” Perhaps a later scribe or author copied part of this nearby verse in his effort to create a “nun” verse. (But R. Angel points out that there are other such repetitions within chapters. The repetitions serve as a kind of chorus. He cites Ps. 24:7,9 and 67:4,6.)

             Third, R. Angel argues that it is more likely that a later writer or translator smoothed out a difficulty than that a scribe accidentally omitted a verse. Fourth, if Psalm 145 was part of the liturgy in an early stage, it is hardly likely that a verse would have been lost. He concludes that “it appears more likely that the MT contains the original text whereas the LXX and DSS reflect a later addition.”

             (P.S. I have discussed the missing “nun” verse in Ps. 145 in my own book, Esther Unmasked. I think that the missing verses in the acrostics of Psalms 9-10, 25, and 37 indicate that verses were lost. But I agree that Ps. 145 was likely composed without a “nun” verse. I also think that Pss. 25 and 34 were composed without a ”vav” verse.)

             The introductory section of the book cites the following from the Malbim: “Peshat interpretation is the beginning of knowledge; it is the key to open the gates, before we can enter the sacred inner chamber of the King.” In this spirit, all of R. Angel’s books stress a search for “peshat,” using a wide variety of sources, traditional and non-traditional, ancient and modern. Moreover, the ultimate goal of Tanach study, as R. Angel explains, is to deepen our religious commitments and inspire us to greater ethical behavior.

               All of R. Angel’s books fulfill these goals. There is much in this book for anyone who studies Tanach seriously. Hopefully that means all of you!

Hitbod'dut

From RRW

Hisbodedus (Meditation) and Nullification of Ego

You must include yourself in G-d's unity, which is the Imperative Existent. You cannot be worthy of this, however, unless you first nullify yourself. It is impossible to nullify yourself, however, without Hitbodedut-meditation.

When you meditate and express your spontaneous thoughts before G-d, you can be worthy of nullifying all desires and all evil traits. You will then be able to nullify your entire physical being, and become included in your Root.

The main time to meditate is at night. This is a time when the world is free from mundane concerns. Since people are involved in the mundane by day, you will be held back and confused, so that you will not be able to attach yourself to G-d and include yourself in Him. Even if you yourself are not so involved, since the world is concerned with worldly vanities, it is difficult for you to nullify yourself.

It is also necessary that you meditate in an isolated place. It should be outside the city, or on a lonely path, or some other place where other people are not found. For wherever people are found, they are involved in the mundane world. Even though they may not be in this place at that time, the very fact that they are usually there can confuse one's meditation, and then one cannot nullify himself and include himself in G-d.

You must therefore be alone, at night, on an isolated path, where people are not usually found. Go there and meditate, cleansing your heart and mind of all worldly affairs. You will then be worthy of a true aspect of self -nullification.

Meditating at night in an isolated place, you should make use of many prayers and thoughts, until you nullify one trait or desire. Then make use of much meditation to nullify another trait or desire. Continue in such a time and place, proceeding in this manner, until you have nullified all. If some trace of ego remains, work to nullify that. Continue until nothing remains.

If you are truly worthy of such nullification, then your soul will be included in its Root, which is G-d, the Necessary Existent. All the world will then be included in this Root along with your soul

Abridgement of Rebbe Nachman of Breslov’s key lesson on secluded meditation, Likkutei Moharan I, 52 (“HaNe’or BaLaylah” / “One Who Remains Awake At Night”).

Object of Mysicism

From RRW

 "The primary objective of mystical thought is to make the person understand that there is nothing else besides the Infinite. Reading the various configurations, maps, and diagrams the Kabbalah presents, the person is supposed to be awakened to consciousness that all that really exists is the Ein Sof - the Infinite. There is a feeling that is meant to be aroused when we penetrate the truths of Kabbalah, and that is the feeling that the world as we tend to perceive it, as separate and independent of a Creator, is but an illusion. But in reality there is nothing other then the infinite light. Having this notion in mind, consciously or even subconsciously, we are then able to conquer all our personal negative emotions and traits."

Rav DovBer Pinson

Rambam on Meditation

From RRW

 Maimonides on Secluded Meditation

An individual having all the necessary qualifications can delve into the mysteries (Pardes), advancing in these deep, subtle concepts and gaining a firm understanding and perception of them.

At the same time, he must also sanctify himself and separate himself from the ways of the masses, who grope in the darkness of the times. He must achieve constant diligence in not even thinking of non-essentials or considering the current vanities and intrigues.

Such a person must work on himself until his mind is constantly clear and directed on high. He must bind his intellect to the Throne of Glory, striving to comprehend the purity and holiness of the transcendental. He must furthermore contemplate on the wisdom of HaShem in each thing, understanding its true significance, whether it be the highest spiritual entity or the lowliest thing on earth.

The individual who does this immediately becomes worthy of Ruach HaKodesh (the “Divine Spirit”). When he attains this spirit, his soul becomes bound up on the level of the angels ... and he becomes a completely different person. He can now understand things with a knowledge completely different than anything that he ever experienced previously. The level that he has attained is far above that of other men, who can merely use their intellect. This is the meaning of what [the prophet Samuel told] King Saul, "[The spirit of G-d shall descend upon you, you shall prophesy with them, and you shall be transformed into a different man" (I Samuel 10:6).

Maimonides (Rambam) (1135-1204), Mishneh Torah, Yesodey HaTorah 7:1.

Parshas Yitro - To Set A Place

From RRW

Rabbi Eliyahu Safran on the parsha -- hope you enjoy

To Set A Place - OU Torah

TORA Statement on Orthodox Union's Stance on Women Clergy

From RRW

TORA Statement on Orthodox Union's Stance on Women Clergy

For Immediate Release Statement on Orthodox Union's Stance on Women Clergy TORA, the organization of Traditional Orthodox Rabbis of America, applauds the recent decision by the Orthodox Union to implement the details of the responsum they presented last year. In a statement released yesterday, the OU states unequivocally that the institution of female clergy is not in consonance with Orthodox Judaism and therefore will not be acceptable in OU member synagogues. Despite harrowing criticism from more liberal rabbis, the OU decided to clearly delineate the red lines of Orthodoxy for the sake of the future of a unified Orthodox community. The decision is a victory for the majority of the Orthodox world who have faith and confidence in our collective age old wisdom, and have no desire to sacrifice it on the altar of fleeting societal trends. The OU sensitively acknowledged that there are currently four member synagogues that already employ female clergy. The statement inclusively maintains the membership of these synagogues with the understanding that ongoing dialogue will continue in search of mutually agreed upon solutions that achieve compliance. A three-year Sunset Clause has been set to revisit the matter with these four synagogues if matters are not resolved by then. TORA praises the courageous statement of the OU because it provides necessary clarity to an issue that has caused communal confusion in the recent past. The same way that the OU Kashruth symbol is synonymous with unquestionable Torah standards, the OU synagogue will continue to be unquestionably Orthodox. TORA embraces all Jews and respects the right of every person to practice religion however they choose. Nevertheless, as Orthodox Jews we believe that we are guided by Jewish laws, customs and traditions that have bound us since time immemorial. TORA understands that while the eternal precepts and laws of the Torah need to be applied in every generation, their implementation must be in line with the letter and spirit of divine law. Orthodox Jewish women learn Torah, teach Torah and assist in the Halachic processes of maintaining Ritual Purity. Orthodox women run communal organizations that visit the sick, care for the bereaved and share kindness wherever it is needed. But just as an Israelite cannot perform a Kohen’s service, a woman may not serve as clergy. The OU's decision is based on wisdom that transcends the topic of women clergy. It asserts a traditional belief in mesorah and the protocols of halachic decision-making in establishing the qualifications for who participates in the determination of halacha at the highest levels, in the need to temper autonomy with Torah authority and in the value of what the traditional community calls meta-halacha. TORA calls upon all Orthodox Jews and organizations to welcome the OU decision in order to maintain unity in our community. Just as the Torah was only transmitted amidst unity at Mt. Sinai, let us strive to build and foster continued unity so Judaism will continue to flourish.

TORA - Traditional Orthodox Rabbis of America
info@TORArabbis.org
www.TORArabbis.org

99 Percent of "Palestine Refugees" Are Fake :: Daniel Pipes

From RRW

http://www.danielpipes.org/18138/unrwas-fake-palestine-refugees?utm_source=Middle+East+Forum&utm_campaign=318dcc8f6d-EMAIL_CAMPAIGN_2018_01_10&utm_medium=email&utm_term=0_086cfd423c-318dcc8f6d-34056325