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Halachic and Hashkafic Issues in Contemporary Society 143 - Having a Secular Name Ou Israel Center - Fall 2019
5779 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 143 - HAVING A SECULAR NAME OU ISRAEL CENTER - FALL 2019 A] WHAT IS A ‘JEWISH NAME’? •There are different levels as to how ‘Jewish’ a name is. Consider the difference between the following: - A Hebrew name from the Tanach 1 eg Avraham, Yehonatan, Esther etc. - A Tanach name which has been shortened or adapted eg Avi, Yoni, Esti, Sari. - A Tanach name which is not normally used - eg Ogli, Mushi, Mupim, Chupim, Ard, Kislon. What about Adam? - The English translation of a Hebrew name eg Abraham, Jonathan, Deborah. - A non-biblical Hebrew name which is commonly used by observant Jews eg Zvi, Ari, Rina, Shira. - A non-Hebrew name which is only used by observant Jews eg Velvel, Mottel, Mendel, Raizel, Sprintze, Kalonimus Kalman. - A non-Jewish name which has been explicitly accepted by Jews - eg Alexander - A non-Jewish name which is commonly used by Jews and non-Jews eg Andrew, Jason, Susan, Lucy. - A non-Jewish name which has connotations relating to other religions eg Paul, Luke, Mary. - A non-Jewish name which is directly connected to another religion eg Chris, Mohammed, Jesus. B] NAMES, WORDS AND REALITY «u¯kt r e h rJt kf u u·kt r e Hv n ,u t r k o ºstvk t tcHu o hºnXv ;ugkF ,t u v s&v ,'H(kF v )nst*vi n ohek,t wv r. Hu 1. (ugcy hpk uk ,utbv una tuv :wuna tuvw aurhpu - e"sr) /u *n J t01v vH( Jp1b o4st*v yh:c ,hatrc At the very outset of creation, the animals were brought to Adam so that he could name them. -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
Initial Bibliography of Important Haggadah Literature,Marc B
Initial Bibliography of Important Haggadah Literature Initial Bibliography of Important Haggadah Literature by Eliezer Brodt All are aware of the proliferation of Haggadahs. Every year more and more are published thus making it difficult to know which versions are worthwhile. Thus, in this post I intend to focus on a listing a small bibliographical list of seforim relating to the Haggadah that are, in my mind, some of the most important ones. In light of the fact I am going to select a few Haggadahs from the many, a caveat of sorts is in order. When discussing the “best” books it is good to keep in mind the comments of R. Eliyahu ben Avrohom Shlomo HaKohen (d. 1729) in hisShevet Mussar (ch. 28) who writes the following regarding affinities towards particular seforim: ותראה בני אדם שלומדים ענין אחד מדרוש או ממוסר בספר אחד ואין טועמים ממנו ואין נרשם הדבר בשכלם. והענין או דברי המוסר בעצמו לומדים אותו בספר אחר הבא בשינו לשון ובמלות שונות וטועמים ממנו ונרשם הענין בדעתם ומגדלים ומשבחים אותו ענין. ובהפך אם אחד למד ענין בספר שלמד זה וטעם הוא אינו טועם כטעם הספר שלא טעם חבירו. טעמו של דבר שכל הטועם מענין הספר שלמד יש לו איזה שורש לנשמתו בנשמת מחבר הספר כיון שהם משורש אחד לכן טועם לשונו ונרשמים הדברים בליבו. לא כן מספר שלמד ולא טעם אף על פי שהענין אחד משום שאין לנשמתו שום קורבה ואחיזה בנשמת המחבר אותו ספר. Basically, according each persons taste of a sefer could be different and the reason has to do with some sort of connection with the author of the sefer. -
Eliezer Brodt – the Origins of Hamentashen In
Eliezer Brodt – The Origins of Hamentashen in Jewish Literature The Origins of Hamentashen in Jewish Literature: A Historical-Culinary Survey By Eliezer Brodt I. Introduction As Jews, most of our holidays have special foods specific to them; and behind each culinary custom, lays enveiled the reasoning behind them. Shavuot brings with it a vast array of customary dairy delicacies – in some parts of the world, cheesecake is practically obligatory – not to mention different customs in regard to how and when to eat them. Rosh Hashanah in renowned for the different fruits and vegetables eaten as physical embodiments symbolizing our tefillot; Chanukah has fried foods (no trans-fats please); whether latkes sizzling in the frying pan, or the elusive Israeli sufganiyot (jelly doughnuts) seen for a month before but not to be found a minute after Chanukah’s departure, and on the fifteenth of Shevat a veritable plethora of fruits are sampled in an almost ‘Pesach Seder’-like ceremony. Of course, on Purim we eat hamentashen. Hamentashen. Those calorie-inflated, Atkins-defying, doughy tri-cornered confections filled with almost anything bake- able. The Mishpacha reports that this year in Israel alone, an astounding 24.5 million hamentashen will be sold, weighing 1225 tons, and yielding an approximate 33 million NIS in sales.[1] The question that many will be asking themselves is “where did this minhag to eat hamentashen come from?” Recently I started researching this topic; thus far (and I hope to find more) my results are as follows. II. Origins The earliest source I have located so far is in a liturgical parody from the seventeenth century, where it includes a reference to eating hamentashen.[2] In an 1846 cook book called The Jewish Manual by Lady Judith Cohen Montefiore we find a recipe for “Haman fritters.”[3] R. -
Rabbi Nachman Seltzer Presents the “DISCO RABBI” the Incredible Life of Rav Yitzchak Dovid Grossman of Migdal Haemek
A PROJECT OF THE פרשת וישב שבת פרשת שמיניחנוכה כ״ו כ"ז ניסןכסלו תשפ״א At the 5781 DECEMBERAPRIL 10, 2021 12, 2020 ISSUE #36 Shabbos RABBI YITZCHOK WEEKLY INSPIRATION AND INSIGHT ADAPTED FROMTable CLASSIC ARTSCROLL TITLES HISIGER, EDITOR DEDICATED BY MENACHEM AND BINAH BRAUNSTEIN AND FAMILY DESIGN & LAYOUT: L’ILLUI NISHMAS RAV MOSHE BEN RAV YISSOCHOR BERISH AND MARAS YENTA BAS YISROEL CHAIM AVIVA KOHN Parashah THE ELDERS The Torah Treasury by Rabbi Moshe M. Lieber קָרָ א מֹשֶׁ ה לְאַהֲ רֹן וּלְבָ נָיו וּלְזִקְ נֵי יִשְׂרָ אֵ ל. Moshe summoned Aharon and his sons, and the elders of Yisrael. “Rebbi Akiva says: The Jewish young and old being indistin- counted that people are compared to a bird. guishable. The wisdom and before his fa- Just as a bird cannot fly without life experience of older people ther’s demise, he had asked that wings, so the Jewish people are gives them the ability to guide his son, Rav Shmuel, succeed helpless without their elders” and advise with wisdom and him. One of the local dayanim, (Vayikra Rabbah 11:8). reason. Young people lack this who had desired the position, The Midrash (Bereishis Rab- insight. said that he did not believe Rav bah 65:4) teaches that origi- Avraham was afraid that if Yaakov. Rav Yaakov responded, nally, Yitzchok Avinu looked the young and the old looked “Even though the command re- exactly like his father, garding the offerings THE ABILITY OF Avraham. Avraham was relevant only to EACH GENERATION asked Hashem to the kohanim, Moshe TO SUCCESSFULLY make him look older, summoned the elders RISE ABOVE ITS so that people would as well. -
Strong-Arm Tactics and Tefillin
בס“ד Parshat Bo 10 Shevat, 5781/January 23, 2021 Vol. 12 Num. 20 (#481) This issue of Toronto Torah is dedicated by David and Nina Bernstein in honour of Rabbi Chaim Metzger This issue of Toronto Torah is dedicated by Jeffrey C. Silver in memory of Tzvi Zushia Aryeh ben Binyamin Kammer z”l, a tzaddik and a talmid chochom Strong-arm Tactics and Tefillin Rabbi Adam Friedmann The very end of our parshah includes The presence of these items reminds us is symbolized by matzah, a bread which two quick paragraphs, each detailing constantly of basic elements of our most directly portrays its ingredients an important mitzvah. The first is the faith, enabling us to incorporate them without the human intervention that command to eat matzah on Pesach into our general consciousness. This would (literally) inflate them and alter and the prohibition against owning way, the nobler aspirations of the soul their appearance. According to Rabbi chametz. The second is redemption of can overcome base desires. Given this Naftali Tzvi Yehudah Berlin (Ha’ameik firstborn animals and children. G-d explanation, it seems that the story of Davar to Shemot 13:3) this is a message tells Moshe that all the firstborn are to the Exodus left us with different types about Jewish survival. No matter the be consecrated to Him, and of mitzvot. Some of these, like the great, usually very necessary, lengths to subsequently, a process of redemption Pesach sacrifice and marror, recall which we go to survive and thrive, these is required. The descriptions of these historical events which need to be efforts only ever amount to chametz. -
The Halachic Controversy Concerning the Israeli Census
THE JOURNAL OF HAlACHA The Halachic Controversy Concerning the Israeli Census Rabbi J. David Bleich T he United States conducts a census each decade for the pur pose of determining the population of the country and of its various geographic areas. Quite apart from the matter of reapportionment of congressional districts, the demographic information compiled in this manner is of highly significant value in economic planning. Other information elicited in the course of taking the national census provides valuable information regarding many facets of changing sociological conditions. Censuses are similarly undertaken by other countries for the selfsame reasons. There have been no indications that any sector of the Jewish community in the diaspora has demurred with regard to participation in a national census. Not so in the State of Israel. Newspaper accounts describing the recently completed census undertaken by the government of Israel - the fourth since the establishment of the state of Israel are replete with reports of refusal to participate on the part of certain groups within the Orthodox community and of rabbinic disagreement with regard to the permissibility of participation. The census of 5743 was, however, by no means the first occasion on which this matter received the attention of rabbinic Rosh Yeshiva, Rabbi Isaac E1chanan Theological Seminary; Tenzer Professor of Jewish Law and Ethics, Benjamin N. Cardozo School of Law, Yeshiva University THE ISRAELI CENSUS 63 scholars. The earliest item dealing with the question of a modern day census appears to be a responsum written by R. Ben-Zion Uziel, Mishpetei Uzi'el, Choshen Mishpat, lnyanim Kellaliyim, no. -
CONTENTS Editor's Introduction to the Kislev 5765 Edition Eugene Korn
CONTENTS Editor’s Introduction to the Kislev 5765 Edition Eugene Korn ARTICLES Rabbis Joseph B. Soloveitchik and Abraham Joshua Heschel on Jewish-Christian Relations Reuven Kimelman Contemporary Fads and Torah u-Madda: A Response to Alan Brill Yitzchak Blau Response by Alan Brill Women and Writing the Megillah Ross Singer Edah in Israel Saul. J. Berman Moshe Tur-Paz From De’ot The Challenge of Unmarried Women: Does Defining Them as a “Problem” Meet a Social Need? Hagit Bartov REVIEW ESSAYS A Critique of Expanding the Palace of Torah: Orthodoxy and Feminism by Tamar Ross Yoel Finkelman Response by Tamar Ross Tears of the Oppressed by Aviad Hacohen Michael J. Broyde REVIEW What Makes a Book Orthodox? Wrestling With God and Men by Steve Greenberg Reviewed by Asher Lopatin The Edah Journal 4:2 Edah Inc. © 2004 Kislev 5765 The Edah Journal A Forum of Modern Orthodox Discourse Statement of Purpose The Edah Journal is a forum for discussion of Orthodox Judaism’s engagement with modernity. It is Edah’s conviction that such discourse is vital to nurturing the spiritual and religious experiences of Modern Orthodox Jews. Committed to the norms of halakhah and Torah, The Edah Journal is dedicated to free inquiry and will be ever mindful that, “Truth is the seal of the Holy One, Blessed be He.” Editorial Board Eugene Korn - Editor Naftali Harcsztark – Associate Editor Joel Linsider – Text Editor Moshe Halbertal (Israel) Richard Joel Norma Baumel Joseph Simcha Krauss Barry Levy Dov Linzer Tamar Ross (Israel) Directions for Submissions The Edah Journal invites submissions of original scholarly and popular essays, as well as new English translations of Hebrew works. -
Daf 16-10 Tova.Indd
ww ww VOLUME z y / NO. 10 TAMMUZ-AV 5768 / JULY-AUG 2008 SUMMER EDITION s xc THEDaf a K ashrus A MONTHLY NHEWSLETTE R FOR THE OU RABBINIC FIELD REPRESENTATIVE We are often confronted with Items that have a specific density less than one are lighter than rrugk tkt h,tc tk situations in which we must water and pound per pound will take up more volume than determine if issur is batel in water. For example, the specific gravity of olive oil is .703. This CALCULATING BITUL heter. Sometimes this is very indicates that it will take 85.4 pounds of water to be mivatel BY RABBI ELI GERSteN easy to figure out. Under 1 pound of olive oil. This is because 1 (pound of olive oil) divided RC- Recorder of OU Psak and Policy normal circumstances if 10 by .703 (specific density) = 1.422 (volume). We need 60 times that grams of issur is used with number to be mivatel it b’shishim. 60 * 1.422 = 85.4. (Note that it 5,000 lbs. of heter it will be batel1. Other times it might be more takes twice as much water to be mivatel 1 pound of olive oil as it complicated and we must take out our calculator to determine if does to be mivatel 1 pound of corn syrup) in fact there was sixty times more heter than issur. If the specific gravity that you are looking for does not appear on The Pischei Teshuva (Yoreh Deah 98:2) says that bitul must be this chart it may be available on the internet. -
Halachic and Hashkafic Issues in Contemporary Society 155 - Halacha in Extreme Places Part 1 - Crossing the Halachic Date Line Ou Israel Center - Winter 2020
5780 - bpipn mdxa` [email protected] 1 c‡qa HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 155 - HALACHA IN EXTREME PLACES PART 1 - CROSSING THE HALACHIC DATE LINE OU ISRAEL CENTER - WINTER 2020 A] WHY DO WE NEED AN INTERNATIONAL DATE LINE? From the 14th Century onwards geographers became aware (at least in principle) of what became known as ‘the circumnavigator’s paradox’. Since the world is a sphere, at any given time the sun’s position in the sky will depend on where the observer is standing on the globe. Since the day is 24 hours long and the globe has 360º, there will be a change of 1 hour for every 15º . Hence the time differences around the world are as follows:- FIG 1. The paradox is that if a person were standing in London at 1pm on Wednesday, each 15º that one moves further east is 1 hour later. In Israel (+2) it will be 3pm, in China (+8) it will be 9pm and all the way around to London (+24) it will be 1pm on Thursday. Yet it is clearly still 1pm on Wednesday on London!! This means that at some point when travelling east the person must go back one day, and when travelling west must go forwards one day. By the 16th Century, sailors were circumnavigating the world on a regular basis and realized on arrival at their destinations that they were often one day out from the locals. During the 17th Century it became clear that a meridian had to be drawn marking the change of date - “The Date Line” - and it was accepted that this would have to cut through the Pacific Ocean. -
Rosh Hashanah Reflections| RABBI ELI GEWIRTZ
HIGH HOLIDAY EDITION | TISHREI 5769 | SEPTEMBER 2008 Rosh Hashanah Reflections | RABBI ELI GEWIRTZ ’m often asked how a 21st century on the will of Hashem. The Haftorah hungry… Hashem brings Jew is expected to relate to Rosh describes the painful story of the child- death and gives life… He raises Hashanah as a Day of Judgment. less Chana; how her husband’s other the needy from the dust… for IBuying the apples and honey and ar- wife Penina tormented her over her not through strength does ranging to attend High Holiday services inability to conceive, and how her man prevail. is relatively easy. But the concept of prayers were finally answered on Rosh (Samuel 2:4-2:9) a Day of Judgment, especially for the Hashanah when she was told by the uninitiated, is hard to grasp. prophet Eli that she would be blessed Chana makes clear that everything is in with her first child. the hands of Hashem and that, as the Recent world events, the collapse of disclaimer goes: past performance is some of the biggest financial institutions, The commentaries offer many insights no guarantee of future results. Chana’s a mammoth hurricane that wreaked into the connection between Rosh co-wife Penina learned this lesson the many billions of dollars in damages, a Hashanah and Chana’s story. On the hard way. As Chana gave birth to five mini-war in Georgia (which may turn most basic level it provides a message children, Penina lost five of her own. out to be not-so-mini), and ominous about hope and about the power of threats of a multi-regional (did some- prayer. -
Shabbos Hagadol Drasha 5777
The Moral Challenge of Our Most Expensive Holiday Rabbi Ariel Rackovsky Shabbos HaGadol 5777 Once again and as usual, I am indebted to my dear friend Rabbi Ben Skydell of Congregation Orach Chaim of Manhattan’s Upper East Side. Rabbi Skydell and I have been preparing Shabbat Hagadol and Shabbat Shuva Derashot together for several years now; he always does the lion’s share of the work and his incisive readings and excellent research always help refine and expand our ideas. May we go from strength to strength! I also want to acknowledge my parents, for whom this is the first time hearing me deliver a Shabbos HaGadol Derasha. I look forward to many more opportunities in the future to share Torah with you, in their presence. Two simple words. The headstone of the great Rav Chaim Soloveitchik says nothing about his illustrious career as Rosh Yeshiva in the Volozhin Yeshiva, as the author of a remarkable work on the Rambam or as the originator of a brand new analytical system of Talmud study. Instead, his epitaph pays tribute to a man who was known as much for his personal refinement and elevated character as he was for his brilliant mind. The two words are Rav Chessed- a pun, as it can be translated both as “a man of great kindness” or “A Rabbi of kindness.” An example of both Rav Chaim’s brilliance and compassion can be found in the story of a woman who came to him before Pesach with a halachic question. Is it permissible, she asked, to use milk instead of wine for 1 the four cups at the Seder? Rav Chaim explained to her that it is not; it is a biblical obligation to drink four cups of wine at the Seder, interspersed at strategic intervals throughout the journey of the Haggadah.