Judaism used to be easier. The more I learn about the development of our rituals and customs the more I see it. Take prayer for instance.
The notes in the Hertz Siddur say that our practice of saying Psalms before borchu (i.e. psuka d'zimra) every morning is a relatively late development. Once upon a time, the morning service started at borchu, and you could arrive at that point without getting dirty looks, and without being labled a "latecomer."
According to the notes, the psuka d'zimra custom developed slowly. Reverent and devoted Jews would arrive early to say Pslams before the service started; gradually, gradually this became accepted by more and more people until it was universally embraced. Nowadays, the psuka d'zimra practice is so well ingrained the definitions have shifted: Where once only the very pious said psuka d'zimra, today, only the very impious skip it.
Another late prayer development is Kabbalas Shabbos, which originated in the 16th century. In his travel letters, Ovadya of Bartenura tells how at least one community functioned on Friday night in the days before Kabbalas Shabbos. He describes an Egyptian community where the Friday night mincha was said at home. Later, after dark, and after the meal the men said maariv. I don't recall if R' Ovdya said where maariv was prayed - at home or in shul - but I suppose it had to have been at home: Without watches how would anyone know, in the dark, when it was time for minyan?
This may not sound "easier" to those who are accustomed to Friday night services, and I agree that Kabbalas Shabbos is often the highlight of the week. I wouldn't dream of abrogating psuka d'zimra or Kabbalas Shabbos; still, I can't help thinking that it would have been nice to live when mainstream observant/Orthodox Jews didn't decide you were irreligious if you happened to occasionally miss these services.
Tuesday, July 14, 2009
Monday, July 13, 2009
Why Parshas Pinchas Always Makes me Think of Women Tefilla Groups
Here's an excerpt from mini-essay that appears in the Gutnik translation under the title "The Motives of a Critic":
The tribes appeared to have convincing proof that Pinchas' motives were not pure (see Rashi) but they were mistaken. This teaches us an important lesson whenever [sic] we are tempted to find fault with another person's good deeds and questions their motives: One can never know another's true intentions.
Can you read these words without wanting to shove them down the throat of every anti-WTG Rabbi you've ever met? When a woman wants to daven with other women, every Rabbi to the right of Avi Weiss screams feminism, or makes insulting guesses about her ulterior motives. This doesn't happen to men. Our motives aren't ever subjected to the same degree of scrutiny. When a man takes on something new, no one questions his intentions. No one says, "Hey I bet he's only doing that to secure a better match for his daughter, or to make people forget about the target vomiting last year during Hakafot."
But let a women try to improve herself, and she goes right under the microscope.
Why the double standard?
The tribes appeared to have convincing proof that Pinchas' motives were not pure (see Rashi) but they were mistaken. This teaches us an important lesson whenever [sic] we are tempted to find fault with another person's good deeds and questions their motives: One can never know another's true intentions.
Can you read these words without wanting to shove them down the throat of every anti-WTG Rabbi you've ever met? When a woman wants to daven with other women, every Rabbi to the right of Avi Weiss screams feminism, or makes insulting guesses about her ulterior motives. This doesn't happen to men. Our motives aren't ever subjected to the same degree of scrutiny. When a man takes on something new, no one questions his intentions. No one says, "Hey I bet he's only doing that to secure a better match for his daughter, or to make people forget about the target vomiting last year during Hakafot."
But let a women try to improve herself, and she goes right under the microscope.
Why the double standard?
Sunday, July 12, 2009
What Is Going On With Kupat Ha'ir?
A Guest Post By E. Fink
Rafi G wrote a great post about the distancing of the Gedolim from their people due to Kupat Ha'ir. To summarize, if one wants an activist to speak to a Gadol for him, he can donate to Kupat Hair and the activist will speak to the Gadol on his behalf. Rafi G. points out that this actually distances the Gedolim from us by putting the activist as a "go-between".
I don't mean to turn DovBear.blogspot.com into a Kupat Ha'ir bashapalooza and I hope that Kupat Hair will not turn into a punching bag, but after the advertising campaign sent in this weekend's Hamodia, something must be said.
First we get a quote from R' Chaim Kanievsky. "Kupat Hair has done well to come out with a special appeal for the bein hametzarim period". Somehow this is twisted to mean that to save yourself from danger in the 3 weeks you must donate to Kupat Ha'ir. There is even a completely convoluted explanation for how this works. Since the Temple was destroyed because of baseless hatred, we can bring the Temple back with love for one another. Giving Tzedaka demonstrates love for each other. The next page says "The best advice for the Bein Hametzarim period is to contribute to Kupat Ha'ir". What? Where? When?
Why Kupat Ha'ir over any other charity? Why are they trying to pull the wool over our eyes?
I also read, that before going on a trip R' Ahron Leib Steinmen, henceforth called Maran in the brochure, wished to give Tzedaka to Kupat Ha'ir. His handlers brought him a Kupat Ha'ir Tzedaka box and he gave a "considerable contribution" to Kupat Ha'ir. Then, "an almost magical atmosphere enveloped everyone present". (And of course the photographers were there to capture it all for perpetuity.)
Thus, the brochure says, if we wish to survive the deadly summer months we must give money to Kupat Ha'ir for any hope of being saved.
The next page tells us that before (paraphrase) "any journey... [Maran] contributes to Kupat Hair. Maran has this specific moment in mind, whenever we go on a journey we must donate to Kupat Ha'ir."
Wait a second, Maran almost never travels, he leaves Bnei Brak once in a while and this time he wished to give Tzedaka. Maran never said, we must mimic his every move. In fact he never said anything about how we should give Tzedaka. It was his personal choice. The handlers are doing all the thinking for us. "Maran wants you to give to Kupat Ha'ir." Please.
We also get some great hyperbole. Like "The best safeguard for your journey - a donation to Kupat Ha'ir." Says who? Maran never even said that! The ad says that. But there is no authority for this strong statement.
The entire ad campaign is hyperbole and misdirection. Kupat Ha'ir is a fine charity, but their campaign claiming to be the only choice of the Gedolim is disturbing to say the least.
In addition, the deifying of R' Steinman is frightening. Do I need to use the same toilet paper he uses? How about his favorite soda? Seriously, does his (alleged) flavor of Tzedaka usurp all other charities? Maran never said in any of the quotes that we should donate to Kupat Hair.
Finally, the idea that if you wish to be safe you must donate to Kupat Ha'ir smacks of scare tactics. Most people drive safely and return home safely. We do need to be careful if we are driving in the Catskills and driving recklessly is a recipe for disaster. A little Tzedaka is a wonderful idea as well. But to make them dependent on each other is not telling the whole story.
As Josh pointed out on his blog now that we have Kupat Ha'ir the Gedolim will pray for your children if you donate. But if you do not, the Gedolim will not pray for your children?
I posted (tongue in cheek) on Twitter after DovBear mentioned his Tzlafchad pet peeves, "if Tzlafchad had donated to Kupat Hair he never would have died". That is what this ad campaign would have us believe.
I fully blame the handlers for this misrepresentation of the words and actions of the Gedolim. I met R' Steinman (Maran) once and I am pretty sure he has no clue what these ads say or purport.
It seems to me that something is very wrong with the Kupat Ha'ir campaign. Do you have the same feeling? Am I wrong?
One more step further away
A Guest Post by Rafi G
If you thought the gedolim were too disconnected from the people already, and controlled [to a certain extent] by askanim you will love the latest idea.
Kupat Ha'Ir, the lovely tzedaka organization from Bnei Brak that frequently is pushing segulahs on potential donors, along with creating hopes of salvation for the mere act of giving with the inability to live a normal life unless one gives to them, along with having images of gedolim supermodels dropping their dimes in the pushke as fundraisers, has come up with a great new fundraising idea.
The new idea is that instead of waiting in line at the rav's house - everybody knows how long the line is to get into Rav Kanievsky's room to ask a question - you can now (if they implement the idea) make a donation of 350NIS (minimum) to Kupat Ha'Ir, and they will ask the question for you. An answer is gauranteed within 48 hours.
I don't know how they will be able to give over all the details and nuances necessary to ask the question properly so the rav understands the question and the petitioner, but I guess that is not important.
So now the average Joe and the little connection he already has to the gedolim is going to be encouraged to give that up and go through more middlemen and askanim... Kol Hakavod!
Search for more information about [Kupat Ha'Ir] at 4torah.com.
Saturday, July 11, 2009
Parasha Pet Peeves
Here's a Parshas Pinchas pet peeve of mine: Rabbis who say Tzlafchad was the woodcutter.
Rabbi Shimon (the tanna) would like a word with you*.
* Explanation: Rabbi Shimon says Tzlafchad was among those who attempted to enter Israel illicitly. He disagrees with Rabbi Akiva who says Tzlafchad was the woodcutter. Rashi cites them both, but for reasons unknown, Jewish teachers only ever mention Rabbi Akiva's opinion.
Friday, July 10, 2009
Answering to a Higher Authority
A guest post by JS on behalf of DYS:
A phenomenal article was provided by DYS yesterday about the controversy surrounding Hebrew National brand hotdogs (and other meat products). I should note that the link to the phenomenal article was posted on the equally phenomenal post I had yesterday on the 17th of Tammuz and why we fast on the 17th and not the 9th of Tammuz (and now that people's brains are clear from eating, maybe will garner some interest).
Some interesting facts from the article:
1) Hebrew National hotdogs are ranked the #1 hotdog in America;
2) Hebrew National is the largest kosher meat processor in the world;
3) An anonymous quote from a prominent Orthodox rabbi that "kashrut 'is 2 percent Halachah and 98 percent ego and money and politics'”;
4) Hebrew National is currently under "triangle K" which is Rabbi Ralbag's hechser (have to admit I was surprised by his and his sons' credentials which are listed in the article);
5) The Conservative movement approved Hebrew National for its members after Rabbi Ralbag took over in 2004;
6) Hebrew National is not glatt, however many Orthodox rabbis believe most animals labeled as glatt aren't really glatt anyways;
7) Rabbi Abadi (studied under Rav Kotler and was once exclusive poseik for Lakewood) has ruled Hebrew National is kosher for those who do not eat only glatt;
8) The push to eat only glatt in America apparently started in the 1970's - until that time the OU gave its hechsher to both glatt and non-glatt; and
9) The OU refuses to comment on other hashgachas and the "Star K" simply says it's "unreliable."
Although I brought up some points from the article, PLEASE read it. The above doesn't do it justice.
Search for more information about kosher hotdogs at 4torah.com.
A phenomenal article was provided by DYS yesterday about the controversy surrounding Hebrew National brand hotdogs (and other meat products). I should note that the link to the phenomenal article was posted on the equally phenomenal post I had yesterday on the 17th of Tammuz and why we fast on the 17th and not the 9th of Tammuz (and now that people's brains are clear from eating, maybe will garner some interest).
Some interesting facts from the article:
1) Hebrew National hotdogs are ranked the #1 hotdog in America;
2) Hebrew National is the largest kosher meat processor in the world;
3) An anonymous quote from a prominent Orthodox rabbi that "kashrut 'is 2 percent Halachah and 98 percent ego and money and politics'”;
4) Hebrew National is currently under "triangle K" which is Rabbi Ralbag's hechser (have to admit I was surprised by his and his sons' credentials which are listed in the article);
5) The Conservative movement approved Hebrew National for its members after Rabbi Ralbag took over in 2004;
6) Hebrew National is not glatt, however many Orthodox rabbis believe most animals labeled as glatt aren't really glatt anyways;
7) Rabbi Abadi (studied under Rav Kotler and was once exclusive poseik for Lakewood) has ruled Hebrew National is kosher for those who do not eat only glatt;
8) The push to eat only glatt in America apparently started in the 1970's - until that time the OU gave its hechsher to both glatt and non-glatt; and
9) The OU refuses to comment on other hashgachas and the "Star K" simply says it's "unreliable."
Although I brought up some points from the article, PLEASE read it. The above doesn't do it justice.
Search for more information about kosher hotdogs at 4torah.com.
Thursday, July 09, 2009
Why are you fasting today?
Yes, yes thank you I know its 17 Tamuz and I know things happened in the distant past, things that so distrubed the Rabbis that they established a day of mourning, and announced it binding on every Jew in all times and all places.
My question is This: Why have you chosen to play along?
(I'm fasting. Always do.)
Search for more information about 17 Tamuz at 4torah.com.
My question is This: Why have you chosen to play along?
(I'm fasting. Always do.)
Search for more information about 17 Tamuz at 4torah.com.
The 17th of Tammuz
A guest post by JS:
Writers are often told to "write what you know" so it is with that caveat that I admit I'm wandering into territory I'm not fully familiar with. I do so to spur conversation and bring up questions I have which I hope other people wonder about as well.
Today is the "minor fast day" of Shiva Asar B'Tammuz - The 17th of Tammuz. We fast because on this day the walls of Jerusalem were breached. It begins a 3 week period of mourning culminating in Tisha B'Av - The 9th of Av in which the Beit HaMikdash was destroyed.
However, the Mishna in Taanit (4:6) lists 5 reasons for fasting on this day:
1) Moshe broke the Ten Commandments;
2) The daily offering (Korban Tamid) ceased - there weren't enough animals during the seige of Jerusalem;
3) The walls of Jerusalem were breached;
4) An officer of Antiochus Epiphenes named Apostomos burned a Torah scroll; and
5) An idol was set up in the sanctuary.
What I find interesting is that we only focus on #3 (it seems the other 4 alone would not be important enough to warrant a fast day) as the minor fast days are collectively seen as a mini-chronology leading to the end of Jewish rule: Asara B'Tevet (siege of Jerusalem), Shiva Asar B'Tammuz (breach of the walls of Jerusalem), Tisha B'Av (destruction of the temple), and Tzom Gedaliah (end of Jewish rule).
Each of these fast days finds textual support in various books of Tanach. For example:
The siege of Jerusalem is recounted in 2 Kings 25:1-4 and Jeremiah 52:4 as occurring on the 10th day of the 10th month (10th of Tevet) and the assassination of Gedaliah is referenced in 2 Kings 25:25 and Jeremiah 41 as occurring in the 7th month (Tishrei).
However, the textual support for the 9th of Av of the 17th of Tammuz are less clear:
The destruction of the Temple is recounted in 2 Kings 25:8-9 as occurring on the 7th of 5th month (7th of Av) and in Jeremiah 52:12-13 as occurring on the 10th of the 5th month (10th of Av) . This is traditionally understood as meaning the inner sanctum of the Temple was entered on the 7th, the fire was started on the 9th, and it burned into the 10th. See Taanit 29a.
But, when were the walls breached? 2 Kings 25:3-4 and Jeremiah 52:6-7 indicate it took place on the 9th day of 4th month (9th of Tammuz). In fact, in Taanit 28b, the Babylonian Talmud expressly states that the 9th of Tammuz is when the walls of Jerusalem were breached during the First Temple period and the 17th of Tammuz is when the walls of Jerusalem were breached during the Second Temple period. So when all of the other events are so clearly related to the First Temple, why do we not fast on the 9th of Tammuz?
Interestingly, the Jerusalem Talmud in Taanit 4:4 states that our Tanach is wrong!!! The correct date is the 17th. It says there "קילקול חשבונות" - the prophet's thought process was disturbed and thus a mistake in the date was made.
Both the approach of the Babylonian Talmud and Jerusalem Talmud is odd. The former because all other fast days relate to the First Temple, the latter because they're arguing there's a significant distortion in two different places in Tanach.
More interesting is that the verses for the destruction of the temple are nearly identical except for the date, 7th versus 10th and yet no one (to the best of my knowledge) suggests "קילקול חשבונות" - the prophet's thought process was disturbed and thus a mistake in the date was made.
Search for more information about minor fast days at 4torah.com.
Writers are often told to "write what you know" so it is with that caveat that I admit I'm wandering into territory I'm not fully familiar with. I do so to spur conversation and bring up questions I have which I hope other people wonder about as well.
Today is the "minor fast day" of Shiva Asar B'Tammuz - The 17th of Tammuz. We fast because on this day the walls of Jerusalem were breached. It begins a 3 week period of mourning culminating in Tisha B'Av - The 9th of Av in which the Beit HaMikdash was destroyed.
However, the Mishna in Taanit (4:6) lists 5 reasons for fasting on this day:
1) Moshe broke the Ten Commandments;
2) The daily offering (Korban Tamid) ceased - there weren't enough animals during the seige of Jerusalem;
3) The walls of Jerusalem were breached;
4) An officer of Antiochus Epiphenes named Apostomos burned a Torah scroll; and
5) An idol was set up in the sanctuary.
What I find interesting is that we only focus on #3 (it seems the other 4 alone would not be important enough to warrant a fast day) as the minor fast days are collectively seen as a mini-chronology leading to the end of Jewish rule: Asara B'Tevet (siege of Jerusalem), Shiva Asar B'Tammuz (breach of the walls of Jerusalem), Tisha B'Av (destruction of the temple), and Tzom Gedaliah (end of Jewish rule).
Each of these fast days finds textual support in various books of Tanach. For example:
The siege of Jerusalem is recounted in 2 Kings 25:1-4 and Jeremiah 52:4 as occurring on the 10th day of the 10th month (10th of Tevet) and the assassination of Gedaliah is referenced in 2 Kings 25:25 and Jeremiah 41 as occurring in the 7th month (Tishrei).
However, the textual support for the 9th of Av of the 17th of Tammuz are less clear:
The destruction of the Temple is recounted in 2 Kings 25:8-9 as occurring on the 7th of 5th month (7th of Av) and in Jeremiah 52:12-13 as occurring on the 10th of the 5th month (10th of Av) . This is traditionally understood as meaning the inner sanctum of the Temple was entered on the 7th, the fire was started on the 9th, and it burned into the 10th. See Taanit 29a.
But, when were the walls breached? 2 Kings 25:3-4 and Jeremiah 52:6-7 indicate it took place on the 9th day of 4th month (9th of Tammuz). In fact, in Taanit 28b, the Babylonian Talmud expressly states that the 9th of Tammuz is when the walls of Jerusalem were breached during the First Temple period and the 17th of Tammuz is when the walls of Jerusalem were breached during the Second Temple period. So when all of the other events are so clearly related to the First Temple, why do we not fast on the 9th of Tammuz?
Interestingly, the Jerusalem Talmud in Taanit 4:4 states that our Tanach is wrong!!! The correct date is the 17th. It says there "קילקול חשבונות" - the prophet's thought process was disturbed and thus a mistake in the date was made.
Both the approach of the Babylonian Talmud and Jerusalem Talmud is odd. The former because all other fast days relate to the First Temple, the latter because they're arguing there's a significant distortion in two different places in Tanach.
More interesting is that the verses for the destruction of the temple are nearly identical except for the date, 7th versus 10th and yet no one (to the best of my knowledge) suggests "קילקול חשבונות" - the prophet's thought process was disturbed and thus a mistake in the date was made.
Search for more information about minor fast days at 4torah.com.
Some of Billam, some of Pinchas
A people the dwells apart / כי מראש צרים אראנו ומגבעות אשורנו הן עם לבדד ישכן ובגוים לא יתחשב׃
This is Billam's grand declaration about the Jewish people, and indeed, in the Billam story we are presented as God's own people, separated from all other nations, and divinely protected from curses, enchantments and foreign influences. The very next story, however, tells a different tale. Suddenly, we are intertwined with the neighboring tribes, and sharing both women and rituals.
What's the link?
Why did the editor/author (ie: God) choose to put these two stories side by side? Why are given a thesis (Israel dwells alone) followed by a contradictory antithesis (Israel intermingles with other nations)? Unless the point is the punishment?
Baal Peor / בעל פעור
Per the Talmud, the name Peor puns on a Hebrew verb that means "to gape open." A connection between the name and the mode of worship is suggested by the sexual acts described in this chapter, but the Talmud additionally links the worship of Peor to defecation.
Was Peor actualy worshipped with both sex and filth, or was the latter added by Rabbis seeking to further denigrate the idolatry. Anyone know? I tweeted this question the other day, but no one replied.
And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly / ויבא אחר איש ישראל אל הקבה וידקר את שניהם--את איש ישראל ואת האשה אל קבתה
The translation I've given here follows the KJV, which is tricky because no one really knows what is meant by the word קבה. It appears here alone, and is translated variously as tent, pavillion or Tabernacle.
Jewish tradition tells us the word means "Tabernacle" but this is hard because nowhere else is the Mishkan called a qubah.
Robert Alter links it to the Arabic qubbe, a red tent used for conjugal and cultic purposes and adds that our word "alcove" (ie: a recessed space) is derived from al-qubbe.
The second use of word (everyone knows) is a euphamism for the female sexual part, but it puns on the hebrew for "belly" and works as a euphamism only because קבה and קבתה might be the same word, both referring to a space of some kind used for sexual purposes.
[Source: Robert Alter; Five Books of Moses]
This is Billam's grand declaration about the Jewish people, and indeed, in the Billam story we are presented as God's own people, separated from all other nations, and divinely protected from curses, enchantments and foreign influences. The very next story, however, tells a different tale. Suddenly, we are intertwined with the neighboring tribes, and sharing both women and rituals.
What's the link?
Why did the editor/author (ie: God) choose to put these two stories side by side? Why are given a thesis (Israel dwells alone) followed by a contradictory antithesis (Israel intermingles with other nations)? Unless the point is the punishment?
Baal Peor / בעל פעור
Per the Talmud, the name Peor puns on a Hebrew verb that means "to gape open." A connection between the name and the mode of worship is suggested by the sexual acts described in this chapter, but the Talmud additionally links the worship of Peor to defecation.
Was Peor actualy worshipped with both sex and filth, or was the latter added by Rabbis seeking to further denigrate the idolatry. Anyone know? I tweeted this question the other day, but no one replied.
And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly / ויבא אחר איש ישראל אל הקבה וידקר את שניהם--את איש ישראל ואת האשה אל קבתה
The translation I've given here follows the KJV, which is tricky because no one really knows what is meant by the word קבה. It appears here alone, and is translated variously as tent, pavillion or Tabernacle.
Jewish tradition tells us the word means "Tabernacle" but this is hard because nowhere else is the Mishkan called a qubah.
Robert Alter links it to the Arabic qubbe, a red tent used for conjugal and cultic purposes and adds that our word "alcove" (ie: a recessed space) is derived from al-qubbe.
The second use of word (everyone knows) is a euphamism for the female sexual part, but it puns on the hebrew for "belly" and works as a euphamism only because קבה and קבתה might be the same word, both referring to a space of some kind used for sexual purposes.
[Source: Robert Alter; Five Books of Moses]
tripped over some Jewish music in Hong Kong of all places!
A Guest Post by Rafi G.
You will never believe this.
I just had to call Hong Kong. The person I was talking to put me on hold. The hold music was extremely familiar, but classier than what i was familiar with. I knew the tune, but could not think of the words.
I called over three different people and had them listen to the hold music, so I have witnesses. I then did some research (i.e. I called my musical wife) and hummed the tune and asked what the song is. Lo and Behold, the song is Abie Rotenberg's Adon Olam.
I quickly found it on the internet and played it for the people I had played the hold music to, and they concurred it was exactly the same tune.
I had not called some Jewish office in Hong Kong where the Jewish owner might have set his hold music to his favorite Jewish soing, I called the largest ISP in Hong Kong, and this was their hold music!
So, did they take Abie Rotenberg's tune and use it (granted, if they did, it was probably somebody else who took it and made it into general music which they then used), or did Abie Rotenberg take someone else's music and put Jewish words to it.... I hope it was the former. It is really a great song, as are almost all of Abie Rotenbergs songs...
Search for more information about [Hong Kong and Jewish Music] at 4torah.com.
You will never believe this.
I just had to call Hong Kong. The person I was talking to put me on hold. The hold music was extremely familiar, but classier than what i was familiar with. I knew the tune, but could not think of the words.
I called over three different people and had them listen to the hold music, so I have witnesses. I then did some research (i.e. I called my musical wife) and hummed the tune and asked what the song is. Lo and Behold, the song is Abie Rotenberg's Adon Olam.
I quickly found it on the internet and played it for the people I had played the hold music to, and they concurred it was exactly the same tune.
I had not called some Jewish office in Hong Kong where the Jewish owner might have set his hold music to his favorite Jewish soing, I called the largest ISP in Hong Kong, and this was their hold music!
So, did they take Abie Rotenberg's tune and use it (granted, if they did, it was probably somebody else who took it and made it into general music which they then used), or did Abie Rotenberg take someone else's music and put Jewish words to it.... I hope it was the former. It is really a great song, as are almost all of Abie Rotenbergs songs...
Search for more information about [Hong Kong and Jewish Music] at 4torah.com.
Wednesday, July 08, 2009
Smoking and the yeshivishe velt
A guest post by Hadassah Sabo Milner
Why is smoking acceptable in most yeshivot? Ok, maybe not acceptable, but not banned. Not actively discouraged. Why is it that there is no hue and cry over this dangerous pastime? My son who is entering Grade 9 has informed me that most of the boys in his class have smoked at least one cigarette, while others are well in the process of nurturing a full blown nicotine addiction. My son thank G-d has a head on his shoulders and has told me that it’s a disgusting thing to do and he would never smoke. Ever. (Yeah I know you are laughing, but you wait till you have teenage kids, you will desperately want to believe them too).
He has even told me the lengths his school chums go to to get hold of cigarettes, as they are all underage. Money changing hands for goods in front of Montreal Kosher. Older bochurim procuring for the younger ones.
Many of the rebbeim and roshei yeshivah smoke, and if they do, it stands to reason that the young men they are overseeing will copy them. But interestingly enough if you are a frum yeshivishe woman, you will never be seen smoking. The women will be excommunicated if they so much as touched a cancer stick. Obviously us women have far more sense than some of the menfolk. We know smoking kills. (although we had a French teacher in high school, totally frum and bewigged, and we saw her smoking a time or two – scandalous! Her wig coulda caught on fire!!!)
I have read that some Rebbeim have outlawed smoking due to the harmful effects, and others have discouraged it as it is bitul zman, a waste of time. Didn’t Rav Moshe Feinstein of blessed memory himself say (Teshuvot Igrot Moshe Choshen Mishpat 2:76) there was an issur against starting smoking?
My son told me that the boys in his yeshivah explain that learning full time is stressful and smoking eases the stress. Then why are they not smoking marijuana, for the spiritual high it could bring? (I am not seriously advocating drug use…just making a point)
Walking my son to school sometimes we pass by the beis medrash entrance. We see a ton of cigarette butts outside. There is never a time when it is free from this disgusting evidence of death waiting to happen. Where are the “no smoking” signs? Oh wait, I should be thankful they are not allowed to smoke IN the beis medrash?
SMOKING KILLS! Hello? Anyone know that in white shirt black shiny suit world?
These people would not even dream of putting a slice of ham in their mouths, but poison is ok?
According to this website there are over 4000 ingredients in a cigarette including wine and yeast and chocolate – all kosher? I never saw a hechsher on a cigarette pack in my life…. Here is a list of 599 ingredients in a cigarette - - smoking a stick of treife pepperoni would probably be better healthwise than smoking a cigarette. But the pepperoni would be treife…and cigarettes aren’t?? What’s the halachic ruling on that? Anyone?
On pesach they even certify as kosher for Passover products that don’t go near the mouth – toilet paper, cleaning products etc. Yet these odious pieces of death are inhaled and ingested and need no certification? It makes no sense. As far as I am aware (and I have four boys in the yeshiva world) our educational establishments are doing nothing to deter the young males in their care away from nicotine. The rest of the world knows it is not cool to smoke. Yeshivish boys apparently still think it is.
Venishmartem meod lenafshoteichem (Devarim 4.15)– “you should carefully guard your soul”. Smoking is the total opposite to this mitzvah. You can be as learned and as “frum” as you like, but in my book, if you smoke you may as well go out and eat treife. You have no respect for you body that was created b’tzelem elokim – would you blow smoke in G-d’s face?
Why is smoking acceptable in most yeshivot? Ok, maybe not acceptable, but not banned. Not actively discouraged. Why is it that there is no hue and cry over this dangerous pastime? My son who is entering Grade 9 has informed me that most of the boys in his class have smoked at least one cigarette, while others are well in the process of nurturing a full blown nicotine addiction. My son thank G-d has a head on his shoulders and has told me that it’s a disgusting thing to do and he would never smoke. Ever. (Yeah I know you are laughing, but you wait till you have teenage kids, you will desperately want to believe them too).
He has even told me the lengths his school chums go to to get hold of cigarettes, as they are all underage. Money changing hands for goods in front of Montreal Kosher. Older bochurim procuring for the younger ones.
Many of the rebbeim and roshei yeshivah smoke, and if they do, it stands to reason that the young men they are overseeing will copy them. But interestingly enough if you are a frum yeshivishe woman, you will never be seen smoking. The women will be excommunicated if they so much as touched a cancer stick. Obviously us women have far more sense than some of the menfolk. We know smoking kills. (although we had a French teacher in high school, totally frum and bewigged, and we saw her smoking a time or two – scandalous! Her wig coulda caught on fire!!!)
I have read that some Rebbeim have outlawed smoking due to the harmful effects, and others have discouraged it as it is bitul zman, a waste of time. Didn’t Rav Moshe Feinstein of blessed memory himself say (Teshuvot Igrot Moshe Choshen Mishpat 2:76) there was an issur against starting smoking?
My son told me that the boys in his yeshivah explain that learning full time is stressful and smoking eases the stress. Then why are they not smoking marijuana, for the spiritual high it could bring? (I am not seriously advocating drug use…just making a point)
Walking my son to school sometimes we pass by the beis medrash entrance. We see a ton of cigarette butts outside. There is never a time when it is free from this disgusting evidence of death waiting to happen. Where are the “no smoking” signs? Oh wait, I should be thankful they are not allowed to smoke IN the beis medrash?
SMOKING KILLS! Hello? Anyone know that in white shirt black shiny suit world?
These people would not even dream of putting a slice of ham in their mouths, but poison is ok?
According to this website there are over 4000 ingredients in a cigarette including wine and yeast and chocolate – all kosher? I never saw a hechsher on a cigarette pack in my life…. Here is a list of 599 ingredients in a cigarette - - smoking a stick of treife pepperoni would probably be better healthwise than smoking a cigarette. But the pepperoni would be treife…and cigarettes aren’t?? What’s the halachic ruling on that? Anyone?
On pesach they even certify as kosher for Passover products that don’t go near the mouth – toilet paper, cleaning products etc. Yet these odious pieces of death are inhaled and ingested and need no certification? It makes no sense. As far as I am aware (and I have four boys in the yeshiva world) our educational establishments are doing nothing to deter the young males in their care away from nicotine. The rest of the world knows it is not cool to smoke. Yeshivish boys apparently still think it is.
Venishmartem meod lenafshoteichem (Devarim 4.15)– “you should carefully guard your soul”. Smoking is the total opposite to this mitzvah. You can be as learned and as “frum” as you like, but in my book, if you smoke you may as well go out and eat treife. You have no respect for you body that was created b’tzelem elokim – would you blow smoke in G-d’s face?
God as a blogger?
In Parshas Chukas, God behaves almost like a blogger. Rather than authoring his own material, our Lord and Creator twice references the published work of other people.
The first occurrence is a cite from the the Book of the Wars of the Lord a book that was lost, and excluded from the canon.
Robert Alter speculates that the book was not preserved because the dieties and events it describes were too mythological. Later authorities, he says, were uncomfortable with a book that represented God as a warrior, in direct combat with Israel's enemies, rather than working through the agency of Israel. I'm not entirely sure why Alter feels comfortable with such a speculation given that just a brief snippet from the book is extant, but there it is. If Judaism has another theory to explain why this book was forgotten, I don't know it.
The little bit of this book that we have seems seriously wierd. In the King James translation, it reads as follows:
"...Waheb in Suphah and the ravines, the Arnon and the slopes of the ravines that lead to the site of Ar and lie along the border of Moab."
What this means is anyone's guess, forcing us to ask: If God had something to say, why didn't He put it in His own ordinary, easy to understand words instead of borrowing something impenetrable from someone else's book?
The second occurrence of divine blogging is even more mysterious. After describing an Israelite victory over Sihon king of the Amorites, the Torah tells us the land Israel took from Sihon first belonged to Moab. The claim is supported not with a historical notice, or a narrative assertion, but with a snippet of poetry. Yes, poetry. The lines are attributed, vaguely, to "moshlim" who (Alter again) may have been something like the Celtic bards who composed and recited verses celebrating the legendary exploits of chieftains and heroes. Today, we might call them folk singers.
In the KJV, their song is translated this way:
Come to Heshbon, let it be built, Let the city of Sihon be repaired.
For fire went out from Heshbon, A flame from the city of Sihon;
It consumed Ar of Moab, The lords of the heights of the Arnon.
Woe to you, Moab! You have perished, O people of Chemosh!
He has given his sons as fugitives, And his daughters into captivity,
To Sihon king of the Amorites. “But we have shot at them; Heshbon has perished as far as Dibon.
Then we laid waste as far as Nophah, Which reaches to Medeba.
For those of us saddled with a Torah-true perspective this is about as queer as a three dollar bill. Secular poetry? In the Holy Torah? It's a little like using a Bob Dylan verse to clinch an argument about halacha. (This doesn't work) (Unless getting tossed out of class is your goal)
Again, we're fleft wondering why God preferred this poem to His own writing.
The first occurrence is a cite from the the Book of the Wars of the Lord a book that was lost, and excluded from the canon.
Robert Alter speculates that the book was not preserved because the dieties and events it describes were too mythological. Later authorities, he says, were uncomfortable with a book that represented God as a warrior, in direct combat with Israel's enemies, rather than working through the agency of Israel. I'm not entirely sure why Alter feels comfortable with such a speculation given that just a brief snippet from the book is extant, but there it is. If Judaism has another theory to explain why this book was forgotten, I don't know it.
The little bit of this book that we have seems seriously wierd. In the King James translation, it reads as follows:
"...Waheb in Suphah and the ravines, the Arnon and the slopes of the ravines that lead to the site of Ar and lie along the border of Moab."
What this means is anyone's guess, forcing us to ask: If God had something to say, why didn't He put it in His own ordinary, easy to understand words instead of borrowing something impenetrable from someone else's book?
The second occurrence of divine blogging is even more mysterious. After describing an Israelite victory over Sihon king of the Amorites, the Torah tells us the land Israel took from Sihon first belonged to Moab. The claim is supported not with a historical notice, or a narrative assertion, but with a snippet of poetry. Yes, poetry. The lines are attributed, vaguely, to "moshlim" who (Alter again) may have been something like the Celtic bards who composed and recited verses celebrating the legendary exploits of chieftains and heroes. Today, we might call them folk singers.
In the KJV, their song is translated this way:
Come to Heshbon, let it be built, Let the city of Sihon be repaired.
For fire went out from Heshbon, A flame from the city of Sihon;
It consumed Ar of Moab, The lords of the heights of the Arnon.
Woe to you, Moab! You have perished, O people of Chemosh!
He has given his sons as fugitives, And his daughters into captivity,
To Sihon king of the Amorites. “But we have shot at them; Heshbon has perished as far as Dibon.
Then we laid waste as far as Nophah, Which reaches to Medeba.
For those of us saddled with a Torah-true perspective this is about as queer as a three dollar bill. Secular poetry? In the Holy Torah? It's a little like using a Bob Dylan verse to clinch an argument about halacha. (This doesn't work) (Unless getting tossed out of class is your goal)
Again, we're fleft wondering why God preferred this poem to His own writing.
Tuesday, July 07, 2009
Silence
A guest post by KosherAcademic
I am not one hundred percent happy with Halakhah. Now, don’t get me wrong, I’m observant to the best of my ability; I keep strictly kosher, I observe Shabbat and the Chagim, and I keep the mitzvot…again, to the best of my ability. I live in a Modern Orthodox community which I love, and I am surrounded by others who hold the mitzvot in a very similar fashion to the way that I hold them. But I struggle with certain mitzvot. I pretend to the outside world that everything is copasetic, because I am terrified to admit to someone that I have some issues, to see the (imagined) look on their faces when they learn that I have a hard time doing x mitzvah, or that I see y mitzvah as completely backwards and pointless. But I remain silent.
No one is able to do all 613 of the commandments. To be an observant Jew, one’s purpose is to strive to observe all the mitzvot. There is, however, a problem of Orthodox Jews going off the derekh, a problem we seem to hear about more and more these days – and while the discussion of Jews leaving Orthodoxy is not the main focus of this post, it is related, an extension, a possible consequence of the enforced silence that I am addressing here. What I do not see or hear about, but what I imagine must be there, is that others struggle with certain mitzvot, too.
Why the enforced silence? Is it from community pressure to perform—or at least look like one is performing— up to par with what is considered acceptable? It may very well be. When we moved from a fairly black-hat community in Chicago (where we certainly didn’t fit in) to the very liberal, nay, very, very liberal community in Cambridge, Massachusetts when I did my Masters degree, initially the laxity felt like freedom from oppression. Finally, I didn’t have to worry about the weird looks I would get when I went out in a pair of pants (of course, I did get weird looks when I kept my hair covered, but that is another story). But what I realized, after living there for two years, is that the community serves a purpose in this regard. It helps keep one in line. Strangely enough, that worry that someone might see you doing something that may be considered…inappropriate…can keep you from doing it.
But why should that community pressure require silence? One of the reasons I became observant was because of the openness—I thought—with which we could ask questions about anything. And when I was first becoming observant I could ask questions and challenge ideas, and my questions and challenges were tolerated and even encouraged. But once you know enough to “fit in” to a community, you are (silently) required to do just that: fit in. Do not rock the boat.
Let me explain it this way: Imagine one is walking down the derekh to do a mitzvah, and one encounters a roadblock. It doesn’t really make a difference what the roadblock is—it may be only in one’s mind or it may be larger, perhaps a cultural issue. However, if one can’t find the way around the roadblock, then one never reaches the mitzvah. At that point, you are basically stuck at the roadblock for the rest of your life, perhaps striving toward but never actually reaching the mitzvah, or, you end up just going off the road (ie off the derekh). How much easier would it be for one who is encountering a roadblock to be able to have a frank and honest discussion with others who have encountered similar roadblocks? But these discussions are not happening. People are too embarrassed or ashamed to admit they’ve hit a roadblock.
This silence, I think, is unhealthy. I am not suggesting support circles that acknowledge people’s lack of commitment without holding them accountable. We are, after all, responsible for the mitzvot, and as mentioned above, as observant Jews we should be striving to do all we can do. But if there was open dialogue with less judgment, perhaps those of us who do have issues with certain mitzvot would find a better way to overcome our hesitation in working towards observing them.
But if all you’re going to do is tell me to get past the roadblock, to just do the mitzvah, without offering possible solutions to get past it the issues, well, you’re not helping.
Related
Please be sure to read DYS's guest post from this morning here
I am not one hundred percent happy with Halakhah. Now, don’t get me wrong, I’m observant to the best of my ability; I keep strictly kosher, I observe Shabbat and the Chagim, and I keep the mitzvot…again, to the best of my ability. I live in a Modern Orthodox community which I love, and I am surrounded by others who hold the mitzvot in a very similar fashion to the way that I hold them. But I struggle with certain mitzvot. I pretend to the outside world that everything is copasetic, because I am terrified to admit to someone that I have some issues, to see the (imagined) look on their faces when they learn that I have a hard time doing x mitzvah, or that I see y mitzvah as completely backwards and pointless. But I remain silent.
No one is able to do all 613 of the commandments. To be an observant Jew, one’s purpose is to strive to observe all the mitzvot. There is, however, a problem of Orthodox Jews going off the derekh, a problem we seem to hear about more and more these days – and while the discussion of Jews leaving Orthodoxy is not the main focus of this post, it is related, an extension, a possible consequence of the enforced silence that I am addressing here. What I do not see or hear about, but what I imagine must be there, is that others struggle with certain mitzvot, too.
Why the enforced silence? Is it from community pressure to perform—or at least look like one is performing— up to par with what is considered acceptable? It may very well be. When we moved from a fairly black-hat community in Chicago (where we certainly didn’t fit in) to the very liberal, nay, very, very liberal community in Cambridge, Massachusetts when I did my Masters degree, initially the laxity felt like freedom from oppression. Finally, I didn’t have to worry about the weird looks I would get when I went out in a pair of pants (of course, I did get weird looks when I kept my hair covered, but that is another story). But what I realized, after living there for two years, is that the community serves a purpose in this regard. It helps keep one in line. Strangely enough, that worry that someone might see you doing something that may be considered…inappropriate…can keep you from doing it.
But why should that community pressure require silence? One of the reasons I became observant was because of the openness—I thought—with which we could ask questions about anything. And when I was first becoming observant I could ask questions and challenge ideas, and my questions and challenges were tolerated and even encouraged. But once you know enough to “fit in” to a community, you are (silently) required to do just that: fit in. Do not rock the boat.
Let me explain it this way: Imagine one is walking down the derekh to do a mitzvah, and one encounters a roadblock. It doesn’t really make a difference what the roadblock is—it may be only in one’s mind or it may be larger, perhaps a cultural issue. However, if one can’t find the way around the roadblock, then one never reaches the mitzvah. At that point, you are basically stuck at the roadblock for the rest of your life, perhaps striving toward but never actually reaching the mitzvah, or, you end up just going off the road (ie off the derekh). How much easier would it be for one who is encountering a roadblock to be able to have a frank and honest discussion with others who have encountered similar roadblocks? But these discussions are not happening. People are too embarrassed or ashamed to admit they’ve hit a roadblock.
This silence, I think, is unhealthy. I am not suggesting support circles that acknowledge people’s lack of commitment without holding them accountable. We are, after all, responsible for the mitzvot, and as mentioned above, as observant Jews we should be striving to do all we can do. But if there was open dialogue with less judgment, perhaps those of us who do have issues with certain mitzvot would find a better way to overcome our hesitation in working towards observing them.
But if all you’re going to do is tell me to get past the roadblock, to just do the mitzvah, without offering possible solutions to get past it the issues, well, you’re not helping.
Related
DovBear on the Parsha
I swear I'm blushing as I type this, but please go read the super kind review of my book posted by E-Fink.
Is meat slaughtered by women kosher?
A guest post by DYS
Gil Student, over at Hirhurim, recently posted “a loose translation of notes from lectures by R. Joseph B. Soloveitchik” examining the issue of whether women can be slaughterers (shochatot). Gil, in his introduction, links it to the issue of women Rabbis and concludes that if shochatot are not allowed, neither are female Rabbis.
The Rav brings a number of sources that essentially prohibit women slaughterers based on the fact that a shochet is a communal position and women cannot hold communal positions. But the Shulchan Aruch writes that women can be shochatot. The Rama, however, says that they may not serve in that capacity because the custom is that they haven't been doing so. That seems like an extremely poor and circular argument. We don't allow it because we haven't been allowing it. So all the arguments against women slaughterers seem to be based only on social considerations, not solid halacha. And many do allow women to slaughter for themselves, just forbidding it for the community. So Gil is right in a way, by tying female rabbis to female slaughterers. The argument against both are based only on social considerations and there seems to be plenty of halachic room to permit them now when social circumstances have changed.
(By the way, since the Shulchan Aruch permits women slaughterers, and Sephardim follow the Shulchan Aruch without the supplement of the Rama, do they allow shochatot today? If not, why not?)
So should shochatot be permitted? Basically, even according to those who forbid it, it seems to me that they would probably permit it b’dieved, after the fact. Meaning, if someone ate meat slaughtered by a woman skilled in all the halachot of shechita, there was no sin. The meat was kosher.
But despite my progressive stance on most issues relating to women and Judaism, I'm going to invoke social considerations to explain my opinion that except in limited situations, it probably would be unwise to institute it as a general custom at this time.
Let's first be clear about what we're asking and who would care about such an innovation.
There are several type of people who keep kosher. There's the "kosher by ingredients" crowd. There's the "any hechsher, as long as it's on the package" crowd. And then there's the Orthodox standard, meaning hechsherim generally accepted by the community.
Let’s break it down by denomination. The Reform movement doesn't have any official kashrut standards, though some individual members may keep some personal strictures.
The Conservative movement has official standards, but doesn't have a kashrut supervision infrastructure of their own. So they generally rely on Orthodox hechsherim, but will use ones that aren’t widely accepted in the Orthodox community. For example, while the Conservative movement officially endorses Hebrew National as acceptable for consumption, they do so on the basis of HN's new Orthodox hechsher, Triangle-K. (While T-K isn't accepted in much of the Orthodox community, the Rabbis there are Orthodox. The issue of T-K certifying HN's non-glatt meat is another post.)
That leaves the Orthodox community, which will only consume meat certified by communally accepted agencies.
What if the Conservative movement had its own kashrut supervision agency? Then I see nothing wrong with their using women slaughterers. Orthodox people wouldn't be eating that meat anyway, no matter what gender slaughtered the animal.
But within the world of Orthodox hechsherim, it's a different story. What if Rabbi Avi Weiss decided to create a kashrut agency? (Please note that the following scenario is totally hypothetical and is just to illustrate my point and does not represent any known plans of Rabbi Weiss)
He has already created the new female equivalent of Rabbi, the Maharat, a development of which I wholeheartedly approve. And I presume that to receive smicha, a Maharat must study the same traditional curriculum as a male Rabbi, which would include Yoreh Deah, the volume of Shulchan Aruch that contains the laws of kashrut, including shechita.
So what if this hypothetical kashrut agency started using shochatot?
The institution of the Maharat is already controversial. But its effect is limited to the communities in which these women serve and doesn't spill over. But kashrut is a social intitution as much as a halachic one. People eat in one another's homes and celebratory affairs based on shared assumptions of kashrut reliability. Were Rabbi Weiss, or any figure in Left Wing Modern Orthodoxy to institute the practice of shochatot, there would immediately be a split in the social fabric of Orthodoxy. The implicit assumption of reliable kashrut upon entering the home of someone who was LWMO or observant Conservative would be gone. And the uproar would cause fissures and public discord on a huge scale. The unspoken social compact of kashrut would be broken. It is for that reason that I would be wary of such an innovation at this time.
However, what if Rabbi David Silber, of Drisha, (again, totally hypothetical) decided that a shochetet was halachically permissable, but rather than endorse the practice for the wider community, decided to have a special event at Drisha with meat slaughtered by a shochetet. If he was comfortable of the halachic permissibility, why not?
Social reasons should not hold back halachically permissible practices. However, extreme social disruption should be considered before moving too far, too fast
Gil Student, over at Hirhurim, recently posted “a loose translation of notes from lectures by R. Joseph B. Soloveitchik” examining the issue of whether women can be slaughterers (shochatot). Gil, in his introduction, links it to the issue of women Rabbis and concludes that if shochatot are not allowed, neither are female Rabbis.
The Rav brings a number of sources that essentially prohibit women slaughterers based on the fact that a shochet is a communal position and women cannot hold communal positions. But the Shulchan Aruch writes that women can be shochatot. The Rama, however, says that they may not serve in that capacity because the custom is that they haven't been doing so. That seems like an extremely poor and circular argument. We don't allow it because we haven't been allowing it. So all the arguments against women slaughterers seem to be based only on social considerations, not solid halacha. And many do allow women to slaughter for themselves, just forbidding it for the community. So Gil is right in a way, by tying female rabbis to female slaughterers. The argument against both are based only on social considerations and there seems to be plenty of halachic room to permit them now when social circumstances have changed.
(By the way, since the Shulchan Aruch permits women slaughterers, and Sephardim follow the Shulchan Aruch without the supplement of the Rama, do they allow shochatot today? If not, why not?)
So should shochatot be permitted? Basically, even according to those who forbid it, it seems to me that they would probably permit it b’dieved, after the fact. Meaning, if someone ate meat slaughtered by a woman skilled in all the halachot of shechita, there was no sin. The meat was kosher.
But despite my progressive stance on most issues relating to women and Judaism, I'm going to invoke social considerations to explain my opinion that except in limited situations, it probably would be unwise to institute it as a general custom at this time.
Let's first be clear about what we're asking and who would care about such an innovation.
There are several type of people who keep kosher. There's the "kosher by ingredients" crowd. There's the "any hechsher, as long as it's on the package" crowd. And then there's the Orthodox standard, meaning hechsherim generally accepted by the community.
Let’s break it down by denomination. The Reform movement doesn't have any official kashrut standards, though some individual members may keep some personal strictures.
The Conservative movement has official standards, but doesn't have a kashrut supervision infrastructure of their own. So they generally rely on Orthodox hechsherim, but will use ones that aren’t widely accepted in the Orthodox community. For example, while the Conservative movement officially endorses Hebrew National as acceptable for consumption, they do so on the basis of HN's new Orthodox hechsher, Triangle-K. (While T-K isn't accepted in much of the Orthodox community, the Rabbis there are Orthodox. The issue of T-K certifying HN's non-glatt meat is another post.)
That leaves the Orthodox community, which will only consume meat certified by communally accepted agencies.
What if the Conservative movement had its own kashrut supervision agency? Then I see nothing wrong with their using women slaughterers. Orthodox people wouldn't be eating that meat anyway, no matter what gender slaughtered the animal.
But within the world of Orthodox hechsherim, it's a different story. What if Rabbi Avi Weiss decided to create a kashrut agency? (Please note that the following scenario is totally hypothetical and is just to illustrate my point and does not represent any known plans of Rabbi Weiss)
He has already created the new female equivalent of Rabbi, the Maharat, a development of which I wholeheartedly approve. And I presume that to receive smicha, a Maharat must study the same traditional curriculum as a male Rabbi, which would include Yoreh Deah, the volume of Shulchan Aruch that contains the laws of kashrut, including shechita.
So what if this hypothetical kashrut agency started using shochatot?
The institution of the Maharat is already controversial. But its effect is limited to the communities in which these women serve and doesn't spill over. But kashrut is a social intitution as much as a halachic one. People eat in one another's homes and celebratory affairs based on shared assumptions of kashrut reliability. Were Rabbi Weiss, or any figure in Left Wing Modern Orthodoxy to institute the practice of shochatot, there would immediately be a split in the social fabric of Orthodoxy. The implicit assumption of reliable kashrut upon entering the home of someone who was LWMO or observant Conservative would be gone. And the uproar would cause fissures and public discord on a huge scale. The unspoken social compact of kashrut would be broken. It is for that reason that I would be wary of such an innovation at this time.
However, what if Rabbi David Silber, of Drisha, (again, totally hypothetical) decided that a shochetet was halachically permissable, but rather than endorse the practice for the wider community, decided to have a special event at Drisha with meat slaughtered by a shochetet. If he was comfortable of the halachic permissibility, why not?
Social reasons should not hold back halachically permissible practices. However, extreme social disruption should be considered before moving too far, too fast
Monday, July 06, 2009
Am I a Prophet ..or What?
by the Bray of Fundie
Banned from commenting I must seek alternative outlets for my blogging addiction by posting, frequently and annoyingly. So although I posted a little talked about masterpiece this morning I am here again to tell you that...I CALLED IT.
For years I have been confidently predicting that various egalitarian and hip, politically correct movements championed by Orthodoxies extreme left wing would, some day soon, foment the next great schism in world Jewry and ultimately lead to yet another branch to further split a fractured nation/faith community.
Well it seems that day is nigh. Modern Orthodoxy...beware your own left flank.
Search for more information about branches of Judaism and the schisms that caused them at 4torah.com.
Banned from commenting I must seek alternative outlets for my blogging addiction by posting, frequently and annoyingly. So although I posted a little talked about masterpiece this morning I am here again to tell you that...I CALLED IT.
For years I have been confidently predicting that various egalitarian and hip, politically correct movements championed by Orthodoxies extreme left wing would, some day soon, foment the next great schism in world Jewry and ultimately lead to yet another branch to further split a fractured nation/faith community.
Well it seems that day is nigh. Modern Orthodoxy...beware your own left flank.
Search for more information about branches of Judaism and the schisms that caused them at 4torah.com.
On Authority and Autonomy
A classic Mussar Schmuess by Rav Chaim Shmuelevitz in Sha'arei Chaim-Sikhos Mussar 78
Mistranslated, misconstrued and maladatpted
by the Bray of Fundie,
Many Meforshim puzzle over the description of the Mitzvah of Parah Adumah as the Khukas HaTorah = the statute of the Torah rather than as the Khukas haTaharah= "the statute of purity" or Khukas HaTumah="the statute of impurity". The Ohr HaKhayim answers that observance of this most inscrutable of Khukim= the irrational Mitzvos that offend reason and lack rationale, is reckoned as observance of the entire Torah. Fulfilling a Mitzvah absent a rational reason testifies to the faith one invests in the Metzaveh=Commander and assent to fulfill all that the Creators desires.
Elaborating on this Rav Chaim Shmuelevitz makes several observations:
1. That when people "do the right thing" because of their internal moral compass they are not manifesting subservience to HaShems authority. The likelihood of their internal moral compass being their motivation for doing good and eschewing evil rather than being motivated by subservience to HaShems authority is much greater when they are observing Mishpatim=the rational Mitzvos. They do those Mitzvos because THEY hold it is the right thing to do. In fact when the Mitzvah in question is a "khok" then, by definition, it is almost impossible that the motivation to perform it is internal. On the contrary, the mind cannot accept it and the emotions often recoil as a result. Performing Khukim brings a new "subservience to HaShems authority" sensibility even to ones performance of Mishpatim.
2. Human nature is very resistant to this type of subservience or to anything that will keep us chained or bound. Human beings affirm their own autonomy and it's trappings of freedom of conscience and of movement whenever possible and recoil from any authority even, or especially, a Divine one, that would demand total surrender of personal autonomy. This authoritarian compulsion is another word for slavery and humans desire freedom and total autonomy.
Among his many proofs is the case of Shimee ben Geirah whom Shlomo HaMelekh "tricked" into incurring the death penalty (to fulfill his fathers deathbed vendetta) by limiting his movement to the Jerusalem City limits.
3. Ba'al Pe'or was the idolatry that the daughters of Moav seduced the Bnei Yisrael into worshipping as a precondition for fornication. Rav Chaim opines that the bizarre cult of Ba'al Pe'or is predicated on the human desire for autonomy and TOTAL liberation from external authority. It was worshipped by defecation upon the icon itself. It was, says Rav Chaim, the religion of non-religion, the worship of denigrating worship and subservience. The exercise and demonstration of "Nothing being sacred". In essence the creed of Baa'l Peor can be summarized as follows: "So you're my god? So YOU"RE gonna tell ME what to do and not do? I s**t on you!"
But it is not merely some quirky historic relic of a bygone ANE culture. It is, concludes Rav Chaim, the defining Zeitgeist of our own era.
Addendum: Rav Chaim's approach makes me wonder; were all the esteemed authors in the genre of Taamei haMitzvos literature, including works e.g. the Moreh Nevukhim, the Kuzari, the Sefer Hakhinukh, to name a few, guilty of וְלִפְנֵי עִוֵּר, לֹא תִתֵּן מִכְשֹׁל= "Don't bait another to sin" by providing intellectually and emotionally satisfying reasons "tastes/flavors" for so many of the Mitzvos,-Khukim and Mishpatim alike? Aren't they making it exponentially harder for us to become Avdei HaShem= Slaves of G-d?
Search for more information about the Red Heifer and Ba'al Peor at 4torah.com.
Mistranslated, misconstrued and maladatpted
by the Bray of Fundie,
Many Meforshim puzzle over the description of the Mitzvah of Parah Adumah as the Khukas HaTorah = the statute of the Torah rather than as the Khukas haTaharah= "the statute of purity" or Khukas HaTumah="the statute of impurity". The Ohr HaKhayim answers that observance of this most inscrutable of Khukim= the irrational Mitzvos that offend reason and lack rationale, is reckoned as observance of the entire Torah. Fulfilling a Mitzvah absent a rational reason testifies to the faith one invests in the Metzaveh=Commander and assent to fulfill all that the Creators desires.
Elaborating on this Rav Chaim Shmuelevitz makes several observations:
1. That when people "do the right thing" because of their internal moral compass they are not manifesting subservience to HaShems authority. The likelihood of their internal moral compass being their motivation for doing good and eschewing evil rather than being motivated by subservience to HaShems authority is much greater when they are observing Mishpatim=the rational Mitzvos. They do those Mitzvos because THEY hold it is the right thing to do. In fact when the Mitzvah in question is a "khok" then, by definition, it is almost impossible that the motivation to perform it is internal. On the contrary, the mind cannot accept it and the emotions often recoil as a result. Performing Khukim brings a new "subservience to HaShems authority" sensibility even to ones performance of Mishpatim.
2. Human nature is very resistant to this type of subservience or to anything that will keep us chained or bound. Human beings affirm their own autonomy and it's trappings of freedom of conscience and of movement whenever possible and recoil from any authority even, or especially, a Divine one, that would demand total surrender of personal autonomy. This authoritarian compulsion is another word for slavery and humans desire freedom and total autonomy.
Among his many proofs is the case of Shimee ben Geirah whom Shlomo HaMelekh "tricked" into incurring the death penalty (to fulfill his fathers deathbed vendetta) by limiting his movement to the Jerusalem City limits.
3. Ba'al Pe'or was the idolatry that the daughters of Moav seduced the Bnei Yisrael into worshipping as a precondition for fornication. Rav Chaim opines that the bizarre cult of Ba'al Pe'or is predicated on the human desire for autonomy and TOTAL liberation from external authority. It was worshipped by defecation upon the icon itself. It was, says Rav Chaim, the religion of non-religion, the worship of denigrating worship and subservience. The exercise and demonstration of "Nothing being sacred". In essence the creed of Baa'l Peor can be summarized as follows: "So you're my god? So YOU"RE gonna tell ME what to do and not do? I s**t on you!"
But it is not merely some quirky historic relic of a bygone ANE culture. It is, concludes Rav Chaim, the defining Zeitgeist of our own era.
Addendum: Rav Chaim's approach makes me wonder; were all the esteemed authors in the genre of Taamei haMitzvos literature, including works e.g. the Moreh Nevukhim, the Kuzari, the Sefer Hakhinukh, to name a few, guilty of וְלִפְנֵי עִוֵּר, לֹא תִתֵּן מִכְשֹׁל= "Don't bait another to sin" by providing intellectually and emotionally satisfying reasons "tastes/flavors" for so many of the Mitzvos,-Khukim and Mishpatim alike? Aren't they making it exponentially harder for us to become Avdei HaShem= Slaves of G-d?
Search for more information about the Red Heifer and Ba'al Peor at 4torah.com.
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