Link to Seforim sale
The Seforim Sale
http://www.theseforimsale.com/
An interesting piece in the NY Times
http://www.nytimes.com/2011/02/11/nyregion/11booksale.html?_r=1&ref=nyregion
If you can't find a sefer, yout might find a shidduch!
Shalom
RRW
Monday, 14 February 2011
Sunday, 13 February 2011
Purpose of Prayer - R Albo and the Rav
Pursuant to a discussion re: praying. for a Super Bowl outcome, R Shlomoh Brody shared some insights with me; and granted me permission to share them.
«Beyond the issue of the propriety of praying for such a trivial matter, [EG victory in the Super Bowl], there is a larger philosophical question with regard to praying for any specific outcome/action to occur, as opposed to keeping one's prayers more general.
The most articulate critic of detailed result-oriented bakashot, as far as I know, is Rav Yosef Albo in his Sefer Ha-Ikkarim. Here is a relevant quote from IV:24.
Who rises from prayer a bet... by George Meredith, an English Novelist | GoodQuotes.com
http://www.goodquotes.com/quote/george-meredith/who-rises-from-prayer-a-better-man-his
"[He] Who rises from prayer a better man, his prayer is answered."
My comments -
If praying for a result in the superbowl serves to enhance one's experience from a spiritual perspective, why not?
However,
If it fails to add anything worthwhile for the benefit of the petitioner, then it's probably too trivial to bother
To me - this Meredith quote - encapsulates the litmus test for worthiness of any prayer
Shalom
RRW
«Beyond the issue of the propriety of praying for such a trivial matter, [EG victory in the Super Bowl], there is a larger philosophical question with regard to praying for any specific outcome/action to occur, as opposed to keeping one's prayers more general.
The most articulate critic of detailed result-oriented bakashot, as far as I know, is Rav Yosef Albo in his Sefer Ha-Ikkarim. Here is a relevant quote from IV:24.
"All the acts which a man does do not necessarily realize the purpose intended in doing them. It happens that a person does all that is necessary in the proper way and yet fails to realize the purpose intended…So in the case of prayer. It often happens that a person prays in a proper way, at the proper time, and yet his prayer is not accepted, not because of any sin on his part, but because the will of God does not assent… For this reason the most fitting prayer I to ask the divine favor in general terms, and not in terms definite and specific. A person who prays to God in particular and specific terms, is, as it were, desirous of forcing the divine will to his own ideas and preferences instead of bending his ideas to God's will. But this is tantamount to a contempt for God's knowledge and power, as though God knew no other way of granting his request except the one which he has chosen."R Brody Continues now citing RJB Soloveichik
With regard to the notion that tefillah is meant to teach us our proper needs, - see this passage from the Rav. Rabbi Joseph B. Soloveitchik, "Redemption, Prayer, and Talmud Torah," Tradition 17.2 Spring 1978.Less lofty perhaps and much pithy is George Meredith's famous quote - See
"Prayer in Judaism, unlike the prayer of classical mysticism, is bound up with human needs, wants, drives and urges, which make man suffer. Prayer is the doctrine of human needs. Prayer tells the individual, as well as the community, what his, or its, genuine needs are, what he should, or should not, petition God about. . . . In short, through prayer man finds himself. Prayer enlightens man about his needs. It tells man the story of his hidden hopes and expectations. It teaches him how to behold the vision and how to strive in order to realize this vision, when to be satisfied with what one possesses, when to reach out for more. In a word, man finds his need-awareness, himself, in prayer."
Who rises from prayer a bet... by George Meredith, an English Novelist | GoodQuotes.com
http://www.goodquotes.com/quote/george-meredith/who-rises-from-prayer-a-better-man-his
"[He] Who rises from prayer a better man, his prayer is answered."
My comments -
If praying for a result in the superbowl serves to enhance one's experience from a spiritual perspective, why not?
However,
If it fails to add anything worthwhile for the benefit of the petitioner, then it's probably too trivial to bother
To me - this Meredith quote - encapsulates the litmus test for worthiness of any prayer
Shalom
RRW
cRc on Starbucks
Forwarding from R Josh Yuter with permission
The Chicago Rabbinical Council recently released a guide to what is and is not kosher in Starbucks cafe's and kiosks. This list is valid until June 30th 2011
http://www.crcweb.org/starbucks_list.pdf
Shabbat Shalom
RRW
The Chicago Rabbinical Council recently released a guide to what is and is not kosher in Starbucks cafe's and kiosks. This list is valid until June 30th 2011
http://www.crcweb.org/starbucks_list.pdf
Shabbat Shalom
RRW
Saturday, 12 February 2011
KSA 183:1 - Mussar about Damage by Words Alone
Here the Kitzur SA prohibits getting involved in a business transaction that might depress the price for a fellow Jew...
The following is based upon a true story:
Once upon a time, Ari the Mashgiach was learning at his post, which at that time was perfectly OK with the boss. Then in walked a Jewish man "Abie" and teased Ari to his boss....
Abie: "He's strong and he can work. He doesn't need to just sit there idly"
Ari was upset and afraid that his relationship with his boss was being undermined
Ari cried to Abie: "Parnassah! You're hurting my parnassah!"
B"H we have a happy ending. The man Abie was quite learned and quickly realized his error and apologized. He performed the requisite "Piyyus" as outlined by KSA here.
Otherwise, Ari's physical workload might have been increased, w/o a corresponding increase in pay and either his learning time would have decreased. Or
he might have had to find either a better paying job to make time for his lost Torah time
Shalom
RRW
The following is based upon a true story:
Once upon a time, Ari the Mashgiach was learning at his post, which at that time was perfectly OK with the boss. Then in walked a Jewish man "Abie" and teased Ari to his boss....
Abie: "He's strong and he can work. He doesn't need to just sit there idly"
Ari was upset and afraid that his relationship with his boss was being undermined
Ari cried to Abie: "Parnassah! You're hurting my parnassah!"
B"H we have a happy ending. The man Abie was quite learned and quickly realized his error and apologized. He performed the requisite "Piyyus" as outlined by KSA here.
Otherwise, Ari's physical workload might have been increased, w/o a corresponding increase in pay and either his learning time would have decreased. Or
he might have had to find either a better paying job to make time for his lost Torah time
Shalom
RRW
Friday, 11 February 2011
KSA 80:42 - A Wipe of a Different Colour
Re: Tzovei'a on Shabbat
As per Kitzur SA 80:42 it is assur to wipe away even blood with a "mappah" [lest one color it or dye it red.] Lich'ora we may have a built in loophole for a heter in the case of TISSUE paper - since
A it's a davar shelo mitkavein
And
B it's going to waste anyway - unlike a Mappah
NB: there still may be concerns of p'siq reisheih mitigating this.
Bottom Line -
See Shabtai Frankel edition p. 231 fn 70 giving the related P'saq of the Mishnah Brurah:
"Uvimqom hadchaq - yeish l'haqeil"
I would say "Kol Shekein Yeish l'haqeil" with a Tissue paper that goes to waste anyway
Kein Nireh lee - so far anyway :-)
Shalom
RRW
As per Kitzur SA 80:42 it is assur to wipe away even blood with a "mappah" [lest one color it or dye it red.] Lich'ora we may have a built in loophole for a heter in the case of TISSUE paper - since
A it's a davar shelo mitkavein
And
B it's going to waste anyway - unlike a Mappah
NB: there still may be concerns of p'siq reisheih mitigating this.
Bottom Line -
See Shabtai Frankel edition p. 231 fn 70 giving the related P'saq of the Mishnah Brurah:
"Uvimqom hadchaq - yeish l'haqeil"
I would say "Kol Shekein Yeish l'haqeil" with a Tissue paper that goes to waste anyway
Kein Nireh lee - so far anyway :-)
Shalom
RRW
Thursday, 10 February 2011
Snow Canada! Listening to "G'dolim"
I am fascinated at how inept the local snow and ice removal has been this winter..
Yet I'm told that Atlanta was hit with less snow and ice and was even in worse shape
And as I write this on Super Bowl Sunday, The Big D, Dallas, was paralyzed by relatively mild winter conditions.
My point? Why does every local municipality have to be so darned independent? Why don't they consult the experts, the G'dolim in Canada, and get THE definitive technique for handling a snow emergency?
It doesn't mean they would be absolutely bound by Canada's p'saq, but at least they would not be clueless!
Granted, not every municipality has the resources or equipment of EG Toronto or Montreal, but at least in terms of strategy why re-invent the wheel? Speak to experienced!
Shalom
RRW
Yet I'm told that Atlanta was hit with less snow and ice and was even in worse shape
And as I write this on Super Bowl Sunday, The Big D, Dallas, was paralyzed by relatively mild winter conditions.
My point? Why does every local municipality have to be so darned independent? Why don't they consult the experts, the G'dolim in Canada, and get THE definitive technique for handling a snow emergency?
It doesn't mean they would be absolutely bound by Canada's p'saq, but at least they would not be clueless!
Granted, not every municipality has the resources or equipment of EG Toronto or Montreal, but at least in terms of strategy why re-invent the wheel? Speak to experienced!
Shalom
RRW
Wednesday, 9 February 2011
Pardon my French! "Bon Matin" and "Franglais"
It seems no matter from whence my French-speaking friends come - be it France, Belgium, Canada or Switzerland - they universally correct me when I wish them "Bon Matin!"
Unlike most French-Speakers who are often curt - one kind Belgian fellow gently advised me at a Hotel in the Mountains -
"Matin is indeed French for Morning, but we do NOT say 'Bon Matin'".
Well, why not? How does the universe of French Speakers intuitively know that this is "Bad French"? AFAICT, they agree that there is no specific RULE that prohibits greeting "Bon Matin, yet it's KNOWN that this "franglais-ism" will NOT pass for French. Jamais! "Ils ne passeront pas!"
Yet, we have Halachic "Progressives" who push the Franglais envelope daily, they insist that absent any specific rule, it is permitted to speak as one wishes in the field of Halachah. Strange - n'est-ce pas? - to incorporate foreign idioms into French simply because there is no contrary rule. They seem to say that - without a definite rule to the contrary, why- "C'est un moreceau de gateau!"
As my Choveir R Michah Berger has stated, Halachah has its own language - or technical jargon - and we CAN intuitively know franglais from authentic francais even "sans" a contrary rule
Shalom,
RRW
Unlike most French-Speakers who are often curt - one kind Belgian fellow gently advised me at a Hotel in the Mountains -
"Matin is indeed French for Morning, but we do NOT say 'Bon Matin'".
Well, why not? How does the universe of French Speakers intuitively know that this is "Bad French"? AFAICT, they agree that there is no specific RULE that prohibits greeting "Bon Matin, yet it's KNOWN that this "franglais-ism" will NOT pass for French. Jamais! "Ils ne passeront pas!"
Yet, we have Halachic "Progressives" who push the Franglais envelope daily, they insist that absent any specific rule, it is permitted to speak as one wishes in the field of Halachah. Strange - n'est-ce pas? - to incorporate foreign idioms into French simply because there is no contrary rule. They seem to say that - without a definite rule to the contrary, why- "C'est un moreceau de gateau!"
As my Choveir R Michah Berger has stated, Halachah has its own language - or technical jargon - and we CAN intuitively know franglais from authentic francais even "sans" a contrary rule
Shalom,
RRW
Tuesday, 8 February 2011
P. Toldot Sometimes a Concordance is better than a Dictionary
Quite a while ago -one fellow came over to me and asked me, re: T'hillim 104:1, what does "gadalta" mean here?
• Hashem cannot be defined by SIZE.
• How can Hashem grow bigger?
Or
• How can Hashem even grow older?
In order to answer my chaveir's question I picked up a Concordance.
Let's see what it showed us - Eureka!
One of the first entries was P. Toldot at the start of sh'lishi
Ber. 26:13
Vayigdal Ho'ish ...
Yitzckaq Avinu was not growing in size of even in spirituality in this context. Rather his r'chush - possessions, property, portfolio were on the increase! Yitzchaq was waxing into a "Billionaire"
Without recourse to a Dictionary let's look back at Tehillim 104:1
A quick review talks about the tz'va hashamayim, the wonders of the heavenly bodies.
The praise here is Hashem - YOU possess a magnificent portfolio of astronomical proportions. Not a Praise of Hashem Himself, nor really of HIS Middot, rather of HIS possessions. Hashem is GDL in the sense of "Qoneh Shamayim vo'Oretz."
------------------------
Tangentially this peirush directly relates to the piyyutim of Keil Adon and Eil Baruch GD'oL dei'ah... Found in Birkat Yotzeir. And so
On Rosh Hodesh we remember the Creator and HIS Creation by means of reciting this magnificent "Kapittel"
In summary: we now know how to parse Psalm 104 and to attribute to Hashem HIS proper attributes
And we have illustrated what I term the Concordance Technique for Parshanut
------------------------
Years ago, I had learned this technique from Rashi Z"L. When Rashi explains a difficult term w/o using Talmud, Midrash or Targum, he often resorts to TaNa"Ch itself as a resource. Rashi is not only giving a peirush, rather he is teaching us a technique for forming our own original peirushim. BE"H I will illustrate Rashi's usage and a few of my own based upon following Rashi's methodology
KT
RRW
Schools of P'saq, Getting to the Root
Introduction:
Many disputes on details can usually be traced back to differing schools of P'saq.
My agenda here is primarily to present an observation, to share an insight. Beyond that one may be able to see a deeper layer behind a decision by bringing these concepts to mind.
EG why does one Poseiq feel free to prohibit Bicycle riding on Shabbat as "obvious" while another poseiq says we should never embellish what Hazal have already defined, ergo bike riding is OK on Shabbat under certain conditions.
What triggered this post -
Rabbi Ben Hecht and I were discussing "Da'at Torah" vs. Other schools of Rabbinical Authority.
This divides into two broad domains:
1. P'saq Halachah
2. Policy or Meta-Halachah
I'm going to tackle Halachah for now.
Once, when I was debating a colleague about several specific issues, I just asked him "Just tell me your premise - your 'ani maamins' - and I can figure out the rest"
Some of conflicts associated with Modern or Central Orthodoxy face can often be reduced to
"Which school one follows."
I've been able to detect or identify 10 different schools of how to pasken. Remember - in practice many poskim combine more than 1 school, sometimes eclectically, sometimes consistently.
And several of the schools do overlap and may be reduced to sub-schools within a broader school.
Here are my top ten [so far].. This is still a work in progress. .
1. Da'at Torah(1) - Mystical. "Bashamayim hee." Ruach Haqodesh
EG Arizal learns from Eliyahu Hannavi, the M'chabeir learns from his "Maggid"
[This has major implications for Policy]
This Da'at Torah is about spirituality. Proof texts are not needed, it's more like an oracle.
2. Da'at Torah(2) - Gestalt. Mastery and internalization of authoritative Halachic texts produces a living p'sak "machine". Expertise - not spritiuality - creates a Champion Poseq. A Hacham is one who can answer a question on any issue w/o needing research. In our days, I term this a "Ga'on" one who has Torah Kullah at "his fingertips".
There is no single proof text supplied because it's a gestalt method that synthesizes many sources. So a given p'sak cannot be easily dissected. It is indeed built on valid sources, albeit on the "subconscious" level.
3. Best S'vara wins. Whatever is most mistavra Seems reasonable - yet this might also create an eclectic hodgepodge, Rema here, Rambam there, GRA over there, etc.
4. Tradition Trumps. Yekkes Follow Maharil, Chabad follows the Alter Rebbe , Chofetz Chaim Yeshivah follows Mishnah Brurah etc. Stick to your community's accepted school.
5. Most Sources win. Whoever can muster the largest number of sources [having the most clout] - wins the P'sak contest.
6. Consensus wins. We take poskim and perform a virtual "nimnu v'gamru" similar to previous but based upon not just a preponderance but more like a "super-majority" EG See Beth Yoseph and Kaf HaChaim on the issue of 2 vs. 3 matzot at the Seder.
7. Fundamentalism wins. Opposite of hilchetta k'batrai - find the original intent as far back as you can and one Divines the Original Divine Will. Start with Tanach and Shas; - posqim? Fugedabbout it! This l'havdil is the Anton Scalia method.
8. Consensus of the people - aka Catholic Israel - not quite consensus of poskim but easily confused with it. Minhag Yisroel Torah, combined with Minhag Okeir Din verified by Pok Hazei mai ama davar.
9. Eclectic Qula - find the most lenient view on any issue. [Left Wing Libertarian]. Agenda driven.
10 Ecletcic Humra - Right Wing reactionary that takes/makes a Humra whenever possible. [Right Wing authoritarian] also Agenda driven
Note the Qula Agenda and the Humra Agendists are locked in a mutual yin-yang relationship. Hyper-qula triggers Hyper-humra and vice versa.
Think of 19th century Reform and the reactionary opposition about preaching in the vernacular or other such disputes where extremism overwhelmed reason.
Shalom
RRW
Many disputes on details can usually be traced back to differing schools of P'saq.
My agenda here is primarily to present an observation, to share an insight. Beyond that one may be able to see a deeper layer behind a decision by bringing these concepts to mind.
EG why does one Poseiq feel free to prohibit Bicycle riding on Shabbat as "obvious" while another poseiq says we should never embellish what Hazal have already defined, ergo bike riding is OK on Shabbat under certain conditions.
What triggered this post -
Rabbi Ben Hecht and I were discussing "Da'at Torah" vs. Other schools of Rabbinical Authority.
This divides into two broad domains:
1. P'saq Halachah
2. Policy or Meta-Halachah
I'm going to tackle Halachah for now.
Once, when I was debating a colleague about several specific issues, I just asked him "Just tell me your premise - your 'ani maamins' - and I can figure out the rest"
Some of conflicts associated with Modern or Central Orthodoxy face can often be reduced to
"Which school one follows."
I've been able to detect or identify 10 different schools of how to pasken. Remember - in practice many poskim combine more than 1 school, sometimes eclectically, sometimes consistently.
And several of the schools do overlap and may be reduced to sub-schools within a broader school.
Here are my top ten [so far].. This is still a work in progress. .
1. Da'at Torah(1) - Mystical. "Bashamayim hee." Ruach Haqodesh
EG Arizal learns from Eliyahu Hannavi, the M'chabeir learns from his "Maggid"
[This has major implications for Policy]
This Da'at Torah is about spirituality. Proof texts are not needed, it's more like an oracle.
2. Da'at Torah(2) - Gestalt. Mastery and internalization of authoritative Halachic texts produces a living p'sak "machine". Expertise - not spritiuality - creates a Champion Poseq. A Hacham is one who can answer a question on any issue w/o needing research. In our days, I term this a "Ga'on" one who has Torah Kullah at "his fingertips".
There is no single proof text supplied because it's a gestalt method that synthesizes many sources. So a given p'sak cannot be easily dissected. It is indeed built on valid sources, albeit on the "subconscious" level.
3. Best S'vara wins. Whatever is most mistavra Seems reasonable - yet this might also create an eclectic hodgepodge, Rema here, Rambam there, GRA over there, etc.
4. Tradition Trumps. Yekkes Follow Maharil, Chabad follows the Alter Rebbe , Chofetz Chaim Yeshivah follows Mishnah Brurah etc. Stick to your community's accepted school.
5. Most Sources win. Whoever can muster the largest number of sources [having the most clout] - wins the P'sak contest.
6. Consensus wins. We take poskim and perform a virtual "nimnu v'gamru" similar to previous but based upon not just a preponderance but more like a "super-majority" EG See Beth Yoseph and Kaf HaChaim on the issue of 2 vs. 3 matzot at the Seder.
7. Fundamentalism wins. Opposite of hilchetta k'batrai - find the original intent as far back as you can and one Divines the Original Divine Will. Start with Tanach and Shas; - posqim? Fugedabbout it! This l'havdil is the Anton Scalia method.
8. Consensus of the people - aka Catholic Israel - not quite consensus of poskim but easily confused with it. Minhag Yisroel Torah, combined with Minhag Okeir Din verified by Pok Hazei mai ama davar.
9. Eclectic Qula - find the most lenient view on any issue. [Left Wing Libertarian]. Agenda driven.
10 Ecletcic Humra - Right Wing reactionary that takes/makes a Humra whenever possible. [Right Wing authoritarian] also Agenda driven
Note the Qula Agenda and the Humra Agendists are locked in a mutual yin-yang relationship. Hyper-qula triggers Hyper-humra and vice versa.
Think of 19th century Reform and the reactionary opposition about preaching in the vernacular or other such disputes where extremism overwhelmed reason.
Shalom
RRW
Monday, 7 February 2011
The Wit and Wisdom of Rav Yerucham Gorelick Z"L - 5
Here is another first person story.
Remember Photograys?
The Symbionese Liberation Army?
Once upon a time I got prescription photogray lenses. When I would walk in from the Sunshine it looked like I was wearing sunglasses for quite a while.
Once my glasses must have turned a very dark shade, and RYG turned to me and said something like "You look like [your with] Patty Hearst"
Looks were deceiving. The truth was they were NOT sunglasses, but .... It still makes for a good story. :-)
Shalom
RRW
KSA 68:7 - Is Your Host Kosher?
«A person should make inquiries concerning his lodging to ascertain if the owner and his household are honest and trustworthy. If he desires to eat meat...»
Question - How should a Rabbi behave with his community?
Should he
A check out individuals? And eat only where he is comfortable?
B. Trust everyone as having a hezkat Kashrut?
C. Make a policy to trust no individuals at all, and therefore EG either
1 not eat out at all
Or
2 bring his own food
Or
3 supervise his hosts?
Shalom
RRW
Question - How should a Rabbi behave with his community?
Should he
A check out individuals? And eat only where he is comfortable?
B. Trust everyone as having a hezkat Kashrut?
C. Make a policy to trust no individuals at all, and therefore EG either
1 not eat out at all
Or
2 bring his own food
Or
3 supervise his hosts?
Shalom
RRW
Sunday, 6 February 2011
Civil Unions
The question arises many times: would I officiate at a wedding when the bride and groom are not Torah observant? I am not talking about a case where one of the wedding families are member in an Orthodox synagogue but the situation that I have confronted various times when someone calls me on the phone to ask if I do weddings. Invariably it is a couple not affiliated with a synagogue who are looking for a rabbi to 'marry' them. The question is: should I do it or not?
My first consideration may be the various technical constraints I would want to place in condition of my acceptance to officiate. Must the wedding celebration be kosher? Must the bride go to mikvah prior to the chuppah? (In a broader sense, would I want to ensure that the wedding date coincides for halachic purposes with her menstrual cycle?) Yet all these technical issues are not the real focus of my question. The bottom line is: do I want to impose Orthodox standards on individuals who do not value them?
In the back of my mind is the reality of the world that surrounds us with a greater divorce rate and a higher incidence, it would seem, of adultery. If I 'marry' someone, the wife would be an eishet ish according to Halacha. Would this couple truly understand what that means and act accordingly? If the marriage dissolved, would a get be a question? Is there within this couple a true concern for mamzeirut? Would there be more concern for the severity of a violation of Halacha?
My response has actually been to refrain from performing such marriages. While I recognize that there is value in the performance of a proper chuppah and kiddushin, I am simply reluctant to apply the world of Halacha standards to individuals who do not inherently have respect for such standards. I question the performance of a halachic wedding thereby the creation of Halachic standards when the individuals who are the specific guardians of such standards in this case have no concern for such standards. Although it is difficult for me to say this, I find it better to let someone get married not pursuant to halachic standards than to marry someone who will may then divorce this spouse without consideration for a get thereby creating a possibility of mamzeirut. There are clearly arguments against this but I just feel that there is a problem in imposing Orthodoxy and Orthodox standards upon those who have no respect of interest in these standards. The standards themselves become the further victims.
It is with this in mind, that I direct you to the following article dealing with civil unions in Israel,
http://www.jpost.com/JewishWorld/JewishNews/Article.aspx?id=205981
The bottom line question I believe is the same: Is there not a problem in imposing Halacha upon individuals who have, r"l, no respect for it?
Rabbi Ben Hecht
My first consideration may be the various technical constraints I would want to place in condition of my acceptance to officiate. Must the wedding celebration be kosher? Must the bride go to mikvah prior to the chuppah? (In a broader sense, would I want to ensure that the wedding date coincides for halachic purposes with her menstrual cycle?) Yet all these technical issues are not the real focus of my question. The bottom line is: do I want to impose Orthodox standards on individuals who do not value them?
In the back of my mind is the reality of the world that surrounds us with a greater divorce rate and a higher incidence, it would seem, of adultery. If I 'marry' someone, the wife would be an eishet ish according to Halacha. Would this couple truly understand what that means and act accordingly? If the marriage dissolved, would a get be a question? Is there within this couple a true concern for mamzeirut? Would there be more concern for the severity of a violation of Halacha?
My response has actually been to refrain from performing such marriages. While I recognize that there is value in the performance of a proper chuppah and kiddushin, I am simply reluctant to apply the world of Halacha standards to individuals who do not inherently have respect for such standards. I question the performance of a halachic wedding thereby the creation of Halachic standards when the individuals who are the specific guardians of such standards in this case have no concern for such standards. Although it is difficult for me to say this, I find it better to let someone get married not pursuant to halachic standards than to marry someone who will may then divorce this spouse without consideration for a get thereby creating a possibility of mamzeirut. There are clearly arguments against this but I just feel that there is a problem in imposing Orthodoxy and Orthodox standards upon those who have no respect of interest in these standards. The standards themselves become the further victims.
It is with this in mind, that I direct you to the following article dealing with civil unions in Israel,
http://www.jpost.com/JewishWorld/JewishNews/Article.aspx?id=205981
The bottom line question I believe is the same: Is there not a problem in imposing Halacha upon individuals who have, r"l, no respect for it?
Rabbi Ben Hecht
Chochmat Adam On Trusting Sources
The problems of relying on 2nd and 3rd parties in Hilchot R'chilut and Lashon Hara are basic. One must ALWAYS be wary of the press when presenting a case especially when it may be 2 or 3 parties removed from the original.
This also manifests re: ne'emanut in issur v'heter. EG see Chochmat Adam Hilchot Niddah 109:4
A. When a woman says Hacham Ploni says I'm pure - she's believed - because she's always
believed in the plain default case re: Niddah.
B. However, when Hacham Ploni himself denies he purified her, we believe HIM and not Her.
C. However, when Hacham Ploni is not here before us and just some third party contradicts the Ishah, we DO believe HER and not that third party.
Let's extrapolate
If Avraham says he's innocent of hitting Yitzchak we would typically believe him
But when Yitzchak argues and says he WAS hit by Avraham, he may legitimately litigate, and we cannot be certain of whom to believe.
However, when Avraham claims innocence, and some third party - EG a newspaper - denies Avraham's innocence, we still ought to believe Avraham - though indeed we may protect ourselves by harbouring legitimate suspicion. Nevertheless we may NOT presume guilt
Shalom
RRW
This also manifests re: ne'emanut in issur v'heter. EG see Chochmat Adam Hilchot Niddah 109:4
A. When a woman says Hacham Ploni says I'm pure - she's believed - because she's always
believed in the plain default case re: Niddah.
B. However, when Hacham Ploni himself denies he purified her, we believe HIM and not Her.
C. However, when Hacham Ploni is not here before us and just some third party contradicts the Ishah, we DO believe HER and not that third party.
Let's extrapolate
If Avraham says he's innocent of hitting Yitzchak we would typically believe him
But when Yitzchak argues and says he WAS hit by Avraham, he may legitimately litigate, and we cannot be certain of whom to believe.
However, when Avraham claims innocence, and some third party - EG a newspaper - denies Avraham's innocence, we still ought to believe Avraham - though indeed we may protect ourselves by harbouring legitimate suspicion. Nevertheless we may NOT presume guilt
Shalom
RRW
Friday, 4 February 2011
Kitzur SA 75:2 - Nerot Shabbat and S'gulah
Originally published 2/4/11, 10:03 am.
There has been a debate about the propriety of using "S'gulot" - whether it's a good thing or if it smacks too much of superstition and Darkei Emory
Kitzur SA 75:2 says that a woman who has trouble in raising children, or who has no children at all, should read, after lighting the candles, the haftorah of the first day of Rosh Hashanah, I Samuel 1-2:10.
The question is -
A. Is this kind of S'gulah mystical bordering on superstition?
B. Is this a recitation bordering on T'fillah and hence quite a "rational" S'g'ulah?
The KSA adds -
«It is best that she should understand the meaning of the words so that she may say it with feeling»
If it were Choice A - a purely mystical ritual - then who cares?
However, if it's Choice B, then she is merely beseeching HKBH and also "psyching herself up" - thus making this ritual quite grounded in prayer and "self-affirmation."
Shalom,
RRW
There has been a debate about the propriety of using "S'gulot" - whether it's a good thing or if it smacks too much of superstition and Darkei Emory
Kitzur SA 75:2 says that a woman who has trouble in raising children, or who has no children at all, should read, after lighting the candles, the haftorah of the first day of Rosh Hashanah, I Samuel 1-2:10.
The question is -
A. Is this kind of S'gulah mystical bordering on superstition?
B. Is this a recitation bordering on T'fillah and hence quite a "rational" S'g'ulah?
The KSA adds -
«It is best that she should understand the meaning of the words so that she may say it with feeling»
If it were Choice A - a purely mystical ritual - then who cares?
However, if it's Choice B, then she is merely beseeching HKBH and also "psyching herself up" - thus making this ritual quite grounded in prayer and "self-affirmation."
Shalom,
RRW
Thursday, 3 February 2011
Mar'it Ho'ayyin - For Hazal Only?
Some say that Mar'it Ho'ayyin can be applied by Posqim while others restrict this [somehow] to only what Hazal specified in the Talmud.
Although this debate has been attributed to a S'phardic - Ashkenazic dichotomy, this dichotomy may be misleading
EG
See SA YD 87:4 re: a Mari't Ayyin issue in conjunction with Mother's Milk
See B'er Hagolah who quotes source as Shu"t Rashba [see more below]
See Be'ur Hagra 87:9 who says see SA YD 66:10
Also see GRA there 66:14
Working Backwards
See Beth Yosef YD 87 D"H Katav HaRashba citing Shu"t Rashba 3:257
Quoting Rashba as saying "Mistavra"
BY [apparently] endorses this with "Zeh Nir'eh Li Barur"
See Darchei Moshe 2
Who questions this
Bottom Line
1 Rashba promotes this al pi svara
2 BY endorses it
3 GRA seems to attribute it to a Talmudic Analogy
Shalom
RRW
Although this debate has been attributed to a S'phardic - Ashkenazic dichotomy, this dichotomy may be misleading
EG
See SA YD 87:4 re: a Mari't Ayyin issue in conjunction with Mother's Milk
See B'er Hagolah who quotes source as Shu"t Rashba [see more below]
See Be'ur Hagra 87:9 who says see SA YD 66:10
Also see GRA there 66:14
Working Backwards
See Beth Yosef YD 87 D"H Katav HaRashba citing Shu"t Rashba 3:257
Quoting Rashba as saying "Mistavra"
BY [apparently] endorses this with "Zeh Nir'eh Li Barur"
See Darchei Moshe 2
Who questions this
Bottom Line
1 Rashba promotes this al pi svara
2 BY endorses it
3 GRA seems to attribute it to a Talmudic Analogy
Shalom
RRW
Yichus: Notifying the Community
We were debating the status of Geirim re: the issue of - do they need to inform their Rabbi, gabbai or their shul of their status as Geirim?
I ask rhetorically - don't we require that already for Kohanim and L'vyim?
Shalom
RRW
I ask rhetorically - don't we require that already for Kohanim and L'vyim?
Shalom
RRW
Wednesday, 2 February 2011
Mai Taama Mai Taama
Why does the G'mara bother giving Mai taama's? Read on
We were discussing the Hot Debate about the Brain Death Controversy. A Friend of mine "Rob" examined one position and said AHA - This is it! Another Friend Don challenged Rob for prematurely making up his mind...
Don: have you looked at the other side?
Rob: No this is enough for me to know!
Don: What about Avot 1:1 Havvu Mattunim Badin?
Rob: I'm not a Dayyan!
Don: Even citizen juries are cautioned not to decide after listening to just the first side!
Rob: I'm not sitting on a jury!
Don: I recently was studying a debate in P'sachim between" R Y'hudah amar Rav" and R Nachman. Why does the g'mara bother to say mai taama to BOTH sheetot? Why didn't the Talmud just pick ONE side and expound on that and simply ignore the other position entirely?
Rob. I dunno? Mai taama does the G'mara bother to say Mai Taama on BOTH positions?
Don: Isn't it to teach you to examine BOTH sides before deciding?
Indeed. Don's case seems compelling. Slow down before diving in to take one side, especially if you choose that side passionately.
Be Passionate about Being Fair-minded!
Shalom
RRW
We were discussing the Hot Debate about the Brain Death Controversy. A Friend of mine "Rob" examined one position and said AHA - This is it! Another Friend Don challenged Rob for prematurely making up his mind...
Don: have you looked at the other side?
Rob: No this is enough for me to know!
Don: What about Avot 1:1 Havvu Mattunim Badin?
Rob: I'm not a Dayyan!
Don: Even citizen juries are cautioned not to decide after listening to just the first side!
Rob: I'm not sitting on a jury!
Don: I recently was studying a debate in P'sachim between" R Y'hudah amar Rav" and R Nachman. Why does the g'mara bother to say mai taama to BOTH sheetot? Why didn't the Talmud just pick ONE side and expound on that and simply ignore the other position entirely?
Rob. I dunno? Mai taama does the G'mara bother to say Mai Taama on BOTH positions?
Don: Isn't it to teach you to examine BOTH sides before deciding?
Indeed. Don's case seems compelling. Slow down before diving in to take one side, especially if you choose that side passionately.
Be Passionate about Being Fair-minded!
Shalom
RRW
Yitro Vs. Ruth
Originally published 2/2/11, 10:35 am.
We read the 10 Dibrot on both P. Yitro and on Shavuot, and technically on vo'Etchanan, too! We also read the Scroll of Ruth on Shavuot so we can easily "connect the dots" between Ruth and the Dibrot
Now let's ask -
What do Yitro and Ruth have in common, and where do they differ?
What they do have in common is the discovery of the ONE TRUE G-D! No denying the sincerity of their common quest for that Holy Grail - so to speak.
Where do they differ?
Yitro found G-d, but - despite his relationship to his daughter and son-in-law - he subsequently abandoned the Jewish People to return to Midian.
Ruth, however, cleaved to Naomi and abandoned Moab to live the life of a beggar in Judea. Her commitment motto? Ameich Ami Veilokayich Elokai!. Her declaration of loyalty to the Jewish Nation preceded her commitment to G-D!
Blasphemy? Adearrabbah - a prerequisite! Yitro is the prototype of the Noahide who has found the True G-d but needs no society.
Ruth is the true convert, the prototypical "Ger Tzedeq" (actually Giyoert of course!). There is one reason to convert to Judaism following one's Spiritual Journey - to join the Priestly Kingdom and the Holy Nation. In truth, to live a life of G-dliness as an individual spiritual seeker needs no Judaism or Peoplehood.
Ruth's progeny? David and Mashiach. Her affiliation to our peoplehood earned her common destiny with us.
Yitro? A good guy to whom we say "fare thee well". Who of Yitro's descendants makes a glorious impact? Not the decscendants of Hever haKeini who are allies.
Any sincere spiritual seeker can find G-d as an individual Noahide, but the prototypical Ger/Giyoret shares Jewish Destiny and Torah, as well as G-d.
Shalom,
RRW
We read the 10 Dibrot on both P. Yitro and on Shavuot, and technically on vo'Etchanan, too! We also read the Scroll of Ruth on Shavuot so we can easily "connect the dots" between Ruth and the Dibrot
Now let's ask -
What do Yitro and Ruth have in common, and where do they differ?
What they do have in common is the discovery of the ONE TRUE G-D! No denying the sincerity of their common quest for that Holy Grail - so to speak.
Where do they differ?
Yitro found G-d, but - despite his relationship to his daughter and son-in-law - he subsequently abandoned the Jewish People to return to Midian.
Ruth, however, cleaved to Naomi and abandoned Moab to live the life of a beggar in Judea. Her commitment motto? Ameich Ami Veilokayich Elokai!. Her declaration of loyalty to the Jewish Nation preceded her commitment to G-D!
Blasphemy? Adearrabbah - a prerequisite! Yitro is the prototype of the Noahide who has found the True G-d but needs no society.
Ruth is the true convert, the prototypical "Ger Tzedeq" (actually Giyoert of course!). There is one reason to convert to Judaism following one's Spiritual Journey - to join the Priestly Kingdom and the Holy Nation. In truth, to live a life of G-dliness as an individual spiritual seeker needs no Judaism or Peoplehood.
Ruth's progeny? David and Mashiach. Her affiliation to our peoplehood earned her common destiny with us.
Yitro? A good guy to whom we say "fare thee well". Who of Yitro's descendants makes a glorious impact? Not the decscendants of Hever haKeini who are allies.
Any sincere spiritual seeker can find G-d as an individual Noahide, but the prototypical Ger/Giyoret shares Jewish Destiny and Torah, as well as G-d.
Shalom,
RRW
Tuesday, 1 February 2011
Another Generality Bites the Dust
You Gotta HEAR this one - in Mishnah T'rumah 1:2 we are told that
«The heireish that the Sages discuss in EVERY case is one who can neither speak nor hear»
Yet Bartenura and Kehatti say "Lav Davqa" right away because the Opening Mishnah in Hagigah and the Talmud there define Heireish as one can even speak but cannot hear. Bartenura adds another exceptional case re: Halitzah.
Sh'ma Minah again :-)*, that "ein l'meidin [too much] min hakklalot"
Shalom
RRW
* as previously noted "s'feiq d'rabbana l'haqeil" was another generality that generated exceptions.
Even Simple Generalities are Generally more complex than they might seem!
«The heireish that the Sages discuss in EVERY case is one who can neither speak nor hear»
Yet Bartenura and Kehatti say "Lav Davqa" right away because the Opening Mishnah in Hagigah and the Talmud there define Heireish as one can even speak but cannot hear. Bartenura adds another exceptional case re: Halitzah.
Sh'ma Minah again :-)*, that "ein l'meidin [too much] min hakklalot"
Shalom
RRW
* as previously noted "s'feiq d'rabbana l'haqeil" was another generality that generated exceptions.
Even Simple Generalities are Generally more complex than they might seem!
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RRW
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Shalom
RRW
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