DOCSLIB.ORG

And You Shall Surely Heal

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
And You Shall Surely Heal And You Shall Surely Heal The Albert Einstein College of Medicine Synagogue Compendium of Torah and Medicine Wiesen.indb 1 4/28/09 4:08:36 PM Wiesen.indb 2 4/28/09 4:08:37 PM And You Shall Surely Heal The Albert Einstein College of Medicine Synagogue Compendium of Torah and Medicine EDITOR Jonathan Wiesen EXECUTIVE EDITOR Rabbi Alex Mondrow SENIOR MENTORS Rabbi Howard Apfel, M.D. Rabbi Edward Reichman, M.D. CONSULTING EDITOR Judah Goldschmiedt ASSOCIATE EDITORS Daniel Strauchler Josh Kra Raphy Hulkower Wiesen.indb 3 4/28/09 4:08:39 PM Copyright © 2009 Yeshiva University ISBN 978-1-60280-126-4 Distributed by KTAV Publishing House, Inc. 930 Newark Avenue Jersey City, NJ 07306 Email: [email protected] www.ktav.com (201) 963-9524 Fax (201) 963-0102 To submit a manuscript or to subscribe to the Journal, email [email protected] Wiesen.indb 4 4/28/09 4:08:40 PM This publication is sponsored by Dassie and Marvin Bienenfeld Wiesen.indb 5 4/28/09 4:08:41 PM Wiesen.indb 6 4/28/09 4:08:41 PM Dedication to Eli Steinberger, zt”l The Talmud in Masechet Sotah describes the profound sense of hopelessness which the Jewish people felt upon their arrival at Yam Suf. With the Egyptians on one side and a large body of water on the other, B’nei Yisrael were in a state of despair. Moshe Rabeinu threw up his arms in prayer, prima facie the classic Jewish response. Sur- prisingly, however, the Talmud tells us that Hashem was not pleased, “Yedidi tov’im bayam v’atah ma’arich bitfilah—My beloved are drowning at the sea, and you are supplicating with lengthy prayer.” Although somewhat astonishing at first blush, the Talmud’s descrip- tion of Hashem’s response highlights a crucial and critical lesson: Although something may seem insurmountable and unachievable, it may not be. Go out and try. The results may be astonishing. Eli Steinberger, zt”l, embodied and epitomized this message. Eli struggled with what may have seemed to be insurmountable dis- abilities. But, with a smile always shining on his face, Eli did not complain or expect any special treatment. Indeed, it was so telling that even his closest friends did not know the source of his disabili- ties! Rather, b’simcha, with joy, he made it his mission not only to accomplish, but to uplift others as well. Whether analyzing a blat gemara, discussing computer science, studying biology, playing classical music, or analyzing chemical equations—all of which he mastered, Eli’s gifted mind and multitude of talents were easily ap- parent. His way was a synthesis of Torah and science, and his life vii Wiesen.indb 7 4/28/09 4:08:46 PM viii And You Shall Surely Heal was lived to the fullest, always trying to gain more knowledge and understand the wondrous ways of Hashem. Regardless of his limitations, Eli would not settle for mediocrity. He set his goals high and had the perseverance to see them through no matter what seemed to be in his way. He insisted on applying to the top graduate schools in the country regardless of the challenges such decisions might pose in light of his condition. It was with little surprise that he received acceptances from all of the schools he ap- plied to. Never one to complain, a task that for most people would be an impossible obstacle was seen by Eli as a simple opportunity that with effort was “easy” to overcome. And, while for those of us watching from afar his results were indeed astonishing, for him they simply epitomized the message that Hashem gave Moshe by Yam Suf: Nothing is impossible, with effort anything is possible. Eli was a scholar both in Torah study and scientific knowledge. With dreams of attending graduate school and pursuing a career in scientific research, Eli always made it his mission to use his God given talents to help others. Though his professional dreams were not realized, he certainly accomplished his mission of helping oth- ers, leaving a lasting impact on the many who were fortunate to know him. Countless stories have been told of the remarkable rap- port that Eli developed with his rabeim, professors, and doctors. One physician who treated Eli during an unexpected hospitaliza- tion in Miami, Florida, recounted how he insisted on bringing his children to meet Eli, someone with unmatched character, brilliance, charm, and strong will. With Eli’s synthesis of Torah and science in mind, it is fitting that the Einstein shul’s first Torah and Medicine Journal will be dedi- cated in his memory. And, particularly at this special moment, we realize that as much as we—literally and figuratively—may have carried Eli, Eli truly carried us. Noam Salamon AECOM class of 2011 Wiesen.indb 8 4/28/09 4:08:47 PM Contents Editor’s Preface xi Jonathan Wiesen Introduction xv Edward Reichman and Howard Apfel From the Rabbi xix Alex Mondrow Rabbis and Faculty Preservation of Life Pushes Away (Docheh) Shabbos: Clarifications within the General Discussion, and in the Opinion of Rambam 3 Yaakov Neuburger The Study of Medicine by Kohanim 15 Edward Burns Verapo Yerape: Diverse Approaches to the License to Heal 21 Howard Apfel and Avi Apfel Is There Life After Life? Superfetation in Medical, Historical, and Rabbinic Literature 39 Edward Reichman Collaborative Reproduction: Unscrambling the Conundrum of Legal Parentage 57 A. Yehuda Warburg Students Abortion of the Diseased Fetus in Jewish Law 115 Ari Berger Jewish Bioethical Perspectives on the Therapeutic Use of Stem Cells and Cloning 153 Netanel Berko ix Wiesen pgs i-152 rev 3.indd 9 5/4/09 4:43:13 PM x And You Shall Surely Heal Rabbi Shlomo Zalman Auerbach’s Stance on End-of-Life Care 171 Aryeh Deinstag The Division of Scarce Resources and Triage in Halacha 187 Judah Goldschmiedt “It Is Upon Him to Bring the Proof”: A Note on Historiography, Printing, and the Power of Hearsay in a Position of Rabad 201 Yaakov Jaffe and David Shabtai Laws of Medical Treatment on Shabbat 211 Dov Karroll Eye of the Beholder: Ophthalmic Illness in Talmudic Literature 231 Elan Rosenblat The Physician on the Sabbath 239 Julianna Rosenblat Hilchot Niddah and Gynecological Procedures 253 Eliyahu Rosman Concierge Medicine and Halacha 273 Noam Salamon The Rabbi Who Ate on Yom Kippur: Israel Salanter and the Cholera Epidemic of 1848 295 Ira Taub Don’t Judge a Book? Surgical Changes to Anatomical Features in Traditional and Modern Thought 315 Jonathan Wiesen Wiesen pgs i-152 rev 3.indd 10 5/4/09 4:43:13 PM Editor’s Preface This journal came into being long before the articles it contains began to be culled and edited a few months ago. Its beginnings took root four years ago as the idealistic vision of Rabbi Alex Mondrow, the new Albert Einstein College of Medicine rabbi. Rabbi Mondrow saw in the unique AECOM synagogue, composed solely of Jewish medical students and their families, great potential for the dedicated and creative study of medical halakha and ethics. As the first step in cultivating his vision of blending the worlds of Torah U’Mada, the traditional halakha and cutting-edge scientific knowledge, Rabbi Mondrow recruited Rabbi Howard Apfel, M.D., to deliver biweekly medical halakha classes to the students. Drawing upon his vast clini- cal experience and expertise in the area of practical halakha, Rabbi Apfel captivated the students and encouraged continued investiga- tion into the complicated topics covered. Not wanting his congregants to be limited to hearing Torah and medical halakha second-hand, Rabbi Mondrow thought it prudent to not only encourage students’ independent study, but also to put their ideas in print. Hence the idea of publishing a medical journal founded, written, and edited by Einstein students was born. This journal afforded students the opportunity to articulate their ideas in a public forum, and further promised to be the only medical halakha journal published in the English language. However, as students just beginning our medical careers, the prospect of investigating, studying, and publishing complex medical and halakhic topics seemed daunting. An idea taught to us by Rabbi Apfel came to mind that was suitable to address our concerns. The Talmud in Berachot (60a) suggests a prayer for one who is undergoing a medical procedure, in this case blood-letting, the “stan- dard of care” of that time for most illnesses. “Rav Acha states: One who goes to let blood prays, ‘May this be for a cure, may You heal xi Wiesen pgs i-152 rev 3.indd 11 5/1/09 12:54:15 PM xii And You Shall Surely Heal me, for You are a faithful healer, Your cure is a true cure.’”1 Com- mentators note the interesting characterization of God as the “faith- ful healer” who is capable of attaining a “true cure.” Presumably, this formulation is meant to contrast God’s medical proficiency with that of man, who is not considered a “faithful healer,” nor able to de- liver a “true cure.” What exact feature of God’s “medical services,” so to speak, is underscored in this statement by Rav Acha? The Ben Yehoyada explains that human physicians may perform procedures or prescribe medications that, while undertaken with noble inten- tions and even accomplishing beneficial results, nonetheless have unwanted and unpredicted consequences.2 God, on the other hand, is capable of complete and perfect care, such that it will not cause negative side-effects in a different area. Thus, while striving to pro- vide the best medical care, physicians must acknowledge God’s role as the “true healer,” and ultimately look only to Him for a “true cure.” Particularly as students, we are keenly aware of the limitations of our medical treatments as well as the ease with which we as humans can err.
Load more

Recommended publications
  • TALMUDIC STUDIES Ephraim Kanarfogel
    chapter 22 TALMUDIC STUDIES ephraim kanarfogel TRANSITIONS FROM THE EAST, AND THE NASCENT CENTERS IN NORTH AFRICA, SPAIN, AND ITALY The history and development of the study of the Oral Law following the completion of the Babylonian Talmud remain shrouded in mystery. Although significant Geonim from Babylonia and Palestine during the eighth and ninth centuries have been identified, the extent to which their writings reached Europe, and the channels through which they passed, remain somewhat unclear. A fragile consensus suggests that, at least initi- ally, rabbinic teachings and rulings from Eretz Israel traveled most directly to centers in Italy and later to Germany (Ashkenaz), while those of Babylonia emerged predominantly in the western Sephardic milieu of Spain and North Africa.1 To be sure, leading Sephardic talmudists prior to, and even during, the eleventh century were not yet to be found primarily within Europe. Hai ben Sherira Gaon (d. 1038), who penned an array of talmudic commen- taries in addition to his protean output of responsa and halakhic mono- graphs, was the last of the Geonim who flourished in Baghdad.2 The family 1 See Avraham Grossman, “Zik˙atah shel Yahadut Ashkenaz ‘el Erets Yisra’el,” Shalem 3 (1981), 57–92; Grossman, “When Did the Hegemony of Eretz Yisra’el Cease in Italy?” in E. Fleischer, M. A. Friedman, and Joel Kraemer, eds., Mas’at Mosheh: Studies in Jewish and Moslem Culture Presented to Moshe Gil [Hebrew] (Jerusalem, 1998), 143–57; Israel Ta- Shma’s review essays in K˙ ryat Sefer 56 (1981), 344–52, and Zion 61 (1996), 231–7; Ta-Shma, Kneset Mehkarim, vol.
    [Show full text]
  • Seudas Bris Milah
    Volume 12 Issue 2 TOPIC Seudas Bris Milah SPONSORED BY: KOF-K KOSHER SUPERVISION Compiled by Rabbi Moishe Dovid Lebovits Reviewed by Rabbi Benzion Schiffenbauer Shlita Edited by: Rabbi Chanoch Levi HALACHICALLY SPEAKING Halachically Speaking is a Proofreading: Mrs. EM Sonenblick monthly publication compiled by Rabbi Moishe Dovid Lebovits, Website Management and Emails: a former chaver kollel of Yeshiva Heshy Blaustein Torah Vodaath and a musmach of Harav Yisroel Belsky Shlita. Rabbi Dedicated in honor of the first yartzeit of Lebovits currently works as the Rabbinical Administrator for ר' שלמה בן פנחס ע"ה the KOF-K Kosher Supervision. SPONSORED: Each issue reviews a different area of contemporary halacha לז"נ מרת רחל בת אליעזר ע"ה with an emphasis on practical applications of the principles SPONSORED: discussed. Significant time is spent ensuring the inclusion of לרפואה שלמה ,all relevant shittos on each topic חיים צבי בן אסתר as well as the psak of Harav Yisroel Belsky, Shlita on current SPONSORED: issues. לעילוי נשמת WHERE TO SEE HALACHICALLY SPEAKING מרת בריינדל חנה ע"ה Halachically Speaking is בת ר' חיים אריה יבלח"ט .distributed to many shuls גערשטנער It can be seen in Flatbush, Lakewood, Five Towns, Far SPONSORED: Rockaway, and Queens, The ,Flatbush Jewish Journal לרפואה שלמה להרה"ג baltimorejewishlife.com, The רב חיים ישראל בן חנה צירל Jewish Home, chazaq.org, and frumtoronto.com. It is sent via email to subscribers across the world. SUBSCRIBE To sponsor an issue please call FOR FREE 718-744-4360 and view archives @ © Copyright 2015 www.thehalacha.com by Halachically Speaking ח.( )ברכות Seudas Bris Milah בלבד..
    [Show full text]
  • A Taste of Jewish Law & the Laws of Blessings on Food
    A Taste of Jewish Law & The Laws of Blessings on Food The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation A Taste of Jewish Law & The Laws of Blessings on Food (2003 Third Year Paper) Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:10018985 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA A ‘‘TASTE’’ OF JEWISH LAW -- THE LAWS OF BLESSINGS ON FOOD Jeremy Hershman Class of 2003 April 2003 Combined Course and Third Year Paper Abstract This paper is an in-depth treatment of the Jewish laws pertaining to blessings recited both before and after eating food. The rationale for the laws is discussed, and all the major topics relating to these blessings are covered. The issues addressed include the categorization of foods for the purpose of determining the proper blessing, the proper sequence of blessing recital, how long a blessing remains effective, and how to rectify mistakes in the observance of these laws. 1 Table of Contents I. Blessings -- Converting the Mundane into the Spiritual.... 5 II. Determining the Proper Blessing to Recite.......... 8 A. Introduction B. Bread vs. Other Grain Products 1. Introduction 2. Definition of Bread – Three Requirements a. Items Which Fail to Fulfill Third Requirement i. When Can These Items Achieve Bread Status? ii. Complications b.
    [Show full text]
  • Understanding the Major Branches of Modern Judaism May 10, 2012
    Understanding the Major Branches of Modern Judaism May 10, 2012 Initial terms: 24 or 72 kinds Torah/Talmud (oral/written law).Halacha orthopraxy/orthodoxy, haskalah Babylonian Talmud kabbalah, Sephardic, Ashkenazi (with material gleaned from Wikipedia articles- no access to my books yet) Modern Judaism is loosely broken into three main branches: Orthodox Judaism is the approach to Judaism which adheres to the traditional interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Sanhedrin ("Oral Torah") and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim. Orthodox Jews are also called "observant Jews"; Orthodoxy is known also as "Torah Judaism" or "traditional Judaism". Orthodox Judaism generally refers to Modern Orthodox Judaism and Haredi Judaism (Chasidic Chabad) but can actually include a wide range of beliefs. Orthodoxy collectively considers itself the only true heir to the Jewish tradition. The Orthodox Jewish movements generally consider all non-Orthodox Jewish movements to be unacceptable deviations from authentic Judaism; both because of other denominations' doubt concerning the verbal revelation of Written and Oral Torah, and because of their rejection of Halakhic precedent as binding. As such, Orthodox groups characterize non-Orthodox forms of Judaism as heretical Reform Judaism is a phrase that refers to various beliefs, practices and organizations associated with the Reform Jewish movement in North America, the United Kingdom and elsewhere.[1] In general, Reform Judaism maintains that Judaism and Jewish traditions should be modernized and compatible with participation in the surrounding culture. Many branches of Reform Judaism hold that Jewish law should be interpreted as a set of general guidelines rather than as a list of restrictions whose literal observance is required of all Jews.[2][3] Similar movements that are also occasionally called "Reform" include the Israeli Progressive Movement and its worldwide counterpart.
    [Show full text]
  • 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.
    [Show full text]
  • A USER's MANUAL Part 1: How Is Halakhah Organized?
    TORAHLEADERSHIP.ORG RABBI ARYEH KLAPPER HALAKHAH: A USER’S MANUAL Part 1: How is Halakhah Organized? I. How is Halakhah Organized? 4 case studies a. Mishnah Berakhot 1:1, and gemara thereupon b. Support of the poor Peiah, Bava Batra, Matnot Aniyyim, Yoreh Deah) c. Conversion ?, Yevamot, Issurei Biah, Yoreh Deah) d. Mourning Moed Qattan, Shoftim, Yoreh Deiah) Mishnah Berakhot 1:1 From what time may one recite the Shema in the evening? From the hour that the kohanim enter to eat their terumah Until the end of the first watch, in the opinion of Rabbi Eliezer. The Sages say: Until midnight. Rabban Gamliel says: Until morning. It happened that his sons came from a wedding feast. They said to him: We have not yet recited the Shema. He said to them: If it has not yet morned, you are obligated to recite it. Babylonian Talmud Berakhot 2a What is the context of the Mishnah’s opening “From when”? Also, why does it teach about the evening first, rather than about the morning? The context is Scripture saying “when you lie down and when you arise” (Devarim 6:7, 11:9). what the Mishnah intends is: “The time of the Shema of lying-down – when is it?” Alternatively: The context is Creation, as Scripture writes “There was evening and there was morning”. Mishnah Berakhot 1:1 (continued) Not only this – rather, everything about which the Sages say until midnight – their mitzvah is until morning. The burning of fats and organs – their mitzvah is until morning. All sacrifices that must be eaten in a day – their mitzvah is until morning.
    [Show full text]
  • On Organ Donation Aspects of This Issue
    time to read and comment upon my Tendler, as well as a committee of the votes are less than fifty percent of the Counterpoint article. He is a forceful, energetic Israeli Chief Rabbinate, do interpret total membership since approximately advocate for the encouragement of Rav Moshe’s pesakim as supporting half of the membership claims to have organ donation within the Orthodox BSD, but certainly none of us can dis- no informed opinion on the matter.) community, and HODS’ web site is a miss out of hand the contrary interpre- III. Views of other posekim: Brain-death treasure-trove of valuable information tation of Rav Auerbach, Rav Elyashiv criteria have been rejected by a whole on both the medical and halachic and Rav Soloveichik. For further eluci- spate of posekim including Rav Auerbach, On Organ Donation aspects of this issue. Indeed, I cited dation, I refer the reader to my earlier Rav Elyashiv, Rav Waldenberg, Rav this source several times in my article. article, “The Brain Death Controversy Yitzchok Weiss, Rav Nissan Karelitz, Rav I realize, as well, that he and his orga- in Jewish Law,” Jewish Action (spring Yitzchok Kolitz, Rav Shmuel Wozner, Rav nization are motivated solely out of 1992): 61 (available at the HODS web Ahron Soloveichik, Rav Hershel Schachter I commend Rabbi Breitowitz’s and documents from these rabbis may sides of the BSD debate, and therefore concern for those persons who desper- site) and especially the addendum in and Rabbi J. David Bleich. Some of these attempt to expound upon the complicat- be found at the web site of the we offer a unique organ donor card ately need organs to stay alive.
    [Show full text]
  • Fooling the Tax Collector
    Schachter, rosh yeshiva of Rabbi Isaac Elchanan In introducing a new metaphor — that Theological Seminary (RIETS) at Yeshiva citizens of a modern democracy are more University. “It is important to note that today like partners than subjects — into formalized the basis for taxation is totally different from Jewish legal thinking, Schachter has taken what it was in talmudic times.” According to a a first important step in opening up an en- contemporary understanding of Jewish law, we tirely new vista from which to think about ought to ground the obligation to pay taxes not the legitimacy of taxes and the responsibility SHMA.COM in the anachronistic notion of dina d’malchuta of partners to participate in public policy dis- dina; rather, we should invoke the talmudic cussions. In this alternative view, it is not us concept of shutfim or partnership. Schachter versus them, but rather “we the people” who concludes, “All people who live in the same must formulate fair tax rules and just public city, state, and country are considered ‘shut- policies. It follows directly from Schachter’s fim’ with respect to the services provided by new formulation that as Jewish partners in that city, state, and country. The purpose be- this process, we have a unique right and obli- hind the taxes is no longer ‘to enrich the king’ gation to bring to our fellow citizens the best in the slightest.” (Torahweb.org) of Jewish legal and ethical thinking. Fooling the Tax Collector: Why the Rabbis Once Approved DAVID BRODSKY abbi Naftali Tzvi Weisz, the Spinka Luke 3:12, 5:27–30, 7:29, 7:34, 15:1, and 18:9– Rebbe of Boro Park, and the great-great- 14), just as the Mishnah associates them with Rgrandson of R.
    [Show full text]
  • Yovel Sampler
    Yovel Sampler Yovel Sampler This year marks the fiftieth year since 1967 and the Six-Day War, which gave Israel control of all of Jerusalem and of the West Bank and Gaza. Through the Yovel Project, Jewish communities are exploring the Jewish concept of yovel—the biblical cycle of fifty years meant to shape our relationship to the land and people around us—as a way to get unstuck, and perhaps to bring about a new and better reality for both Israelis and Palestinians. This project does not aim to offer an ancient prescription for contemporary political challenges. Rather, we ask, in dialogue with the vast textual richness of the rabbinic tradition, how entering yovel-consciousness might shape our understanding of our contemporary moment. The full Yovel sourcebook offers eight multi-page text studies, focusing on seven themes of Yovel plus Jerusalem. This sampler offers the original biblical text that commands yovel plus one or two texts from each of the eight sections. After studying the sampler, we invite you to dive into the full text study on whichever topic(s) most intrigue you, or to use this mile-high view to consider how the themes touch and shape each other. Leviticus 25:8-24 You shall count off seven weeks of years — seven times seven years — so that the 8 )ח( ְ ו סָ ַ פ רְ תָ ּ ְ לֶָך שַׁבַע שְׁבֹּתָתשִׁנֶים שַׁבָעשִׁנֶים שַׁבְעפָּעִמְים וָהיּו .period of seven weeks of years gives you a total of forty-nine years ְלְָך יֵמֶי שַׁבַע שְׁבֹּתַתהָשִּׁנֵים תַּשְׁע וְַארָבִּעָים שָׁנה: Then you shall sound the horn loud; in the seventh month, on the tenth day of the 9 ְ)ט( וַהֲעַבְרָתּ ׁש וֹ פַ ר ְ תָּרּועַה בֹּחֶדַׁש הְשִּׁבִעֶי בָּעֹׂשוַרלֹחֶדְׁש בֹּיום month — the Day of Atonement — you shall have the horn sounded throughout ַהִכֻּפִּרַים תֲּעִבֹירּו ׁשוָפְר בָּכְלַארְצֶכם: your land )י( ְוִקַדְּשֶׁתּם ֵ אְת שַׁנַתהֲחִמִשָּׁים שָׁנְהּוקָרֶאתם ְדּרוֹר ָ בֶָּארץ and you shall hallow the fiftieth year.
    [Show full text]
  • Zvi A. Yehuda
    H-Judaic Obituary: Zvi A. Yehuda Discussion published by Sarah Imhoff on Monday, October 27, 2014 H-Judaic is saddened to learn of the passing, on October 3rd of Rabbi Zvi A. Yehuda (1927?-2014), professor emeritus at Cleveland College of Jewish Studies, who also taught at Oberlin College, John Carroll University and elsewhere. A disciple of R. Avrohom Yeshaya Karelitz (the Hazon Ish ) and a Yeshiva University Ph.D., R. Yehuda was best known for his editorial work on the Kehati Mishnah and for his extensive teaching, which continued in Boca Raton, to the very end of his life. Dr. Peretz Rodman kindly send us the following obituary that appeared in the Cleveland Jewish News: Rabbi Zvi A. Yehuda, prominent rabbi, Talmudic scholar, and beloved educator, passed away on the eve of Yom Kippur, in Boca Raton, Fla. He was 88. Rabbi Yehuda, who resided in Cleveland from 1964 until 1991, wrote the popular “Thought of the Week” column on the weekly Torah portion for many years in the Cleveland Jewish News. He was a lifelong educator, whose teaching combined Talmudic logic with an extensive familiarity with rabbinic sources, philosophy, and linguistics. Rabbi Yehuda’s engaging style of teaching and vast storehouse of knowledge made him a popular lecturer to both beginning students of Judaism as well as learned rabbis. An original thinker with a modern perspective, Rabbi Yehuda was born in Jerusalem, and spent much of his formative years studying with one of the leading sages of the generation, Rabbi Avrohom Yeshaya Karelitz (1878-1953), known as the “Hazon Ish.” He received rabbinic ordination at a very young age and served in the Israel Defense Forces from 1948 until 1950.
    [Show full text]
  • Source Sheet
    Defeating the Meraglim of 2015 R' Mordechai Torczyner – [email protected] Three articles Rav Soloveitchik's Approach To Zionism (2002), edited by Dr. Aviad haCohen, http://etzion.org.il/vbm/english/alei/14-02ral-zionism.htm Diaspora Religious Zionism: Some Current Reflections (2007), Orthodox Forum http://www.yutorah.org/lectures/lecture.cfm/730117 The Ideology of Hesder (1981), Tradition 19:3 http://etzion.org.il/vbm/english/archive/ral2-hes.htm A Halachic Zionism 1. Talmud, Ketuvot 111a ג' שבועות הללו למה אחת שלא יעלו ישראל בחומה ואחת שהשביע הקב"ה את ישראל שלא ימרדו באומות העולם ואחת שהשביע הקב"ה את העובדי כוכבים שלא ישתעבדו בהן בישראל יותר מדאי What is the purpose of these three oaths? That the Jews should not ascend as a wall, that the Jews should not rebel against the nations, and that the nations should not overly oppress the Jews. 2. Rambam, Mishneh Torah, Hilchot Chanukah 3:2 ולא מצאו שמן טהור במקדש אלא פך אחד ולא היה בו להדליק אלא יום אחד בלבד והדליקו ממנו נרות המערכה שמונה ימים עד שכתשו זיתים והוציאו שמן טהור. And they did not find pure oil in the Mikdash, other than one jug, which contained enough oil to light for only one day. They lit the lamps from it for eight days, until they crushed olives and produced pure oil. 3. Rambam, Mishneh Torah, Hilchot Teshuvah 2:4 מדרכי התשובה להיות השב צועק תמיד לפני ד' בבכי ובתחנונים ועושה צדקה כפי כחו ומתרחק הרבה מן הדבר שחטא בו ומשנה שמו כלומר אני אחר ואיני אותו האיש שעשה אותן המעשים ומשנה מעשיו כולן לטובה..
    [Show full text]
  • Blogging Rav Lichtenstein
    BLOGGING RAV LICHTENSTEIN A JOURNEY THROUGH A GIANT’S WRITINGS AS THE SERIES ORIGINALLY APPEARED ON TORAHMUSINGS.COM by GIDON ROTHSTEIN Please note that throughout the text, RA”L, Rav Lichtenstein and R. Lichtenstein all refer to Rabbi Dr. Aharon Lichtenstein zt”l. Blogging Rav Lichtenstein: A Journey Through a Giant’s Writings © 2016 Gidon Rothstein. All Rights Reserved. Blogging Rav Lichtenstein INTRODUCTION AND INVITATION This past Rosh Chodesh Iyyar, the world of Torah and avodat Hashem lost a giant, mori ve-rabi R. Aharon I in ,ואני בעניי ,Lichtenstein. Many people are taking on important acts and learning projects in his memory my limited capabilities, wanted to join in that. The idea that came to me was to review R. Lichtenstein z”l’s published volumes. While he wrote more than many realize (here’s the bibliography), there are, as far as I know, thirteen books he wrote or that were based on his talks. Eight of those are notes on shiurim he gave at Yeshivat Har Etzion, one is a collection, Minchat Aviv, of articles he published, and four volumes (By His Light, two volumes of Leaves of Faith, and Varieties of Religious Experience) collect English language talks he gave or articles he wrote. As I try to review for myself some of the fruit of R. Lichtenstein’s toiling and tilling in the garden of Torah, I hope to share one stimulating idea a week. I make no pretense that I will be comprehensive, will capture all or a representative sample of what is found in those works, only that I can, in a few hundred words, share a thought worth knowing.
    [Show full text]