Dear Friends
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’S New Book Sin•A•Gogue: Sin and Failure in Jewish Thought
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought (Boston: Academic Studies Press, 2019) By Rabbi Yitzchok Oratz A Bashevkin-inspired Bio Blurb:[1] Rabbi Yitzchok Oratz is Rabbi of the Monmouth Torah Links community in Marlboro, NJ. His writings can be found in various rabbinic and popular journals, including Hakira, Ohr Yisroel, Nehoroy, Nitay Ne’emanim, and on Aish, Times of Israel, Torah Links, Seforim Blog, and elsewhere. His writings are rejected as often as they are accepted, and the four books he is currently working on will likely never see the light of day. “I’d rather laugh[2] with the sinners than cry with the saints; the sinners are much more fun.”[3] Fortunate is the man who follows not the advice of the wicked, nor stood in the path of the sinners, nor sat in the session of the scorners. (Psalms 1:1) One who hopes is always happy [and] without pain . hope keeps one alive . even one who has minimal good deeds . has hope . one who hopes, even if he enters Hell, he will be taken out . his hope is his purity, literally the Mikvah [4] of Yisroel . and this is the secret of repentance . (Ramchal, Derush ha-Kivuy) [5] Rabbi David Bashevkin is a man deeply steeped in sin. -
The Power Behind Our 4.9 Rating ויפקד מקום דוד שמואל א פרק כ פסוק כה
WEEKLY VOL. XXIII - NO. 1134 ב״ה, פרשת חיי שרה // כ”ד חשון תשפ”א 24 Cheshvan 5781 // November 11, 2020 Daily Price: 0.50¢ Weekly Price: N.Y. $5.00 ~ Outside N.Y. $6 // Canada $7 +Tax ויפקד מקום שמואל א’, דודכ, כ”ה SPECIAL PULLOUT SUPPLEMENT Hagaon Harav Dovid Feinstein, Zt”l ויפקד מקום דוד שמואל א פרק כ פסוק כה JDN Hamodia’s Weekly Youth Newspaper COMMUNITY כ”ד חשון תשפ”א // פרשת חיי שרה VOL. XXIII NO. 1134 WEEKLY In the כ“ד חשון תשפ''א // פרשת חיי שרה ב”ה, פרשת חיי שרה // כ”ד חשון, תשפ"א November 11, 2020 // Parshas Chayei Sarah Know ב״ה, פרשת חיי שרה // כ״ד חשון תשפ״א WEEKLY VOL. XXIII - NO. 1134 WEDNESDAY ISRAEL 24 Cheshvan 5781 // November 11, 2020 18Cheshvan 5781 // November, 11 2020 BREAKING Health Official: Yeshivos Have DAILY VOL. XVII - NO. 3802 // November 11, 2020 With OPINION Threat to Ban Milah in Finland Low Corona Infection Rates BREAKING Will America Ever Trust Its Averted ISSUE Elections Again? CHESHVAN GOP Backs Trump as He Calls 38 54 NOVEMBER , ב“ה , יום ד‘, פרשת חיי שרה For Recounts, Fights to Prove 6Election 8 Fraud in Court Joe Biden addresses the nation from the Chase Center on November 7, in Wilmington, Delaware. WEEKLY MAGAZINE FROM POLLS (Tasos Katopodis/Getty Images) TO COURTS FAKE NEWS RADICA UMP L LEF TR T F EN NEW YORK T AK BID CNN IMES S E A EDIA OCIA NE WHATDI M REALLYEWS HAM L W O FT FOX N ODIA ME S M LE IA BID DI R A L ED EN A A H CA M LEFT MEDI FA FO D I AL ICAL A CNN K X I S AD I AD N E C R OC R EW N N A WHEREW S DOS WE LEGOFT FAKE NEFROMW HERE?E E L HAPPENED?E S EW DICAL S RA YO W W D N S N RA -
The Debate in Jewish Law
UCLA UCLA Public Law & Legal Theory Series Title Is Copyright Property? The Debate in Jewish Law Permalink https://escholarship.org/uc/item/41r86098 Authors Netanel, Neil Nimmer, David Publication Date 2010-05-26 Peer reviewed eScholarship.org Powered by the California Digital Library University of California DRAFT: September 20, 2010 Forthcoming in THEORETICAL INQUIRIES IN LAW, Vol. 12, No. 1 (2011) Comments welcome: [email protected] Is Copyright Property? — The Debate in Jewish Law Neil W. Netanel and David Nimmer* Is copyright a property right? Common law and civil law jurists have debated that issue for over three centuries. It remains at the heart of battles over copyright’s scope and duration today, even if its import lies principally in the rhetorical force of labeling a right as “property,” not in any doctrinal consequence flowing directly from that label. In parallel to their common law and civil law counterparts, present-day rabbinic jurists engage in lively debate whether Jewish law recognizes copyright as a property right. And, as in secular law but for different reasons, that issue has significant repercussions in Jewish law. As discussed in rabbinic court decisions and writings, whether Jewish law accords authors a right of ownership in their works impacts such issues as whether it is permissible, without license from the author or publisher, to copy and distribute software and sound recordings, perform music in wedding halls, make copies for private and classroom use, and download songs from the Internet. * Respectively, Pete Kameron Endowed Chair in Law, UCLA School of Law, and Professor from Practice, UCLA School of Law. -
צב | עב January Tevet | Sh’Vat Capricorn Saturn | Aquarius Saturn
צב | עב January Tevet | Sh’vat Capricorn Saturn | Aquarius Saturn Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 | 17th of Tevet* 2 | 18th of Tevet* New Year’s Day Parashat Vayechi Abraham Moshe Hillel Rabbi Tzvi Elimelech of Dinov Rabbi Salman Mutzfi Rabbi Huna bar Mar Zutra & Rabbi Rabbi Yaakov Krantz Mesharshya bar Pakod Rabbi Moshe Kalfon Ha-Cohen of Jerba 3 | 19th of Tevet * 4* | 20th of Tevet 5 | 21st of Tevet * 6 | 22nd of Tevet* 7 | 23rd of Tevet* 8 | 24th of Tevet* 9 | 25th of Tevet* Parashat Shemot Rabbi Menchachem Mendel Yosef Rabbi Moshe ben Maimon Rabbi Leib Mochiach of Polnoi Rabbi Hillel ben Naphtali Zevi Rabbi Shneur Zalman of Liadi Rabbi Yaakov Abuchatzeira Rabbi Yisrael Dov of Vilednik Rabbi Schulem Moshkovitz Rabbi Naphtali Cohen Miriam Mizrachi Rabbi Shmuel Bornsztain Rabbi Eliyahu Eliezer Dessler 10 | 26th of Tevet* 11 | 27th of Tevet* 12 | 28th of Tevet* 13* | 29th of Tevet 14* | 1st of Sh’vat 15* | 2nd of Sh’vat 16 | 3rd of Sh’vat* Rosh Chodesh Sh’vat Parashat Vaera Rabbeinu Avraham bar Dovid mi Rabbi Shimshon Raphael Hirsch HaRav Yitzhak Kaduri Rabbi Meshulam Zusha of Anipoli Posquires Rabbi Yehoshua Yehuda Leib Diskin Rabbi Menahem Mendel ben Rabbi Shlomo Leib Brevda Rabbi Eliyahu Moshe Panigel Abraham Krochmal Rabbi Aryeh Leib Malin 17* | 4th of Sh’vat 18 | 5th of Sh’vat* 19 | 6th of Sh’vat* 20 | 7th of Sh’vat* 21 | 8th of Sh’vat* 22 | 9th of Sh’vat* 23* | 10th of Sh’vat* Parashat Bo Rabbi Yisrael Abuchatzeirah Rabbi Yehudah Aryeh Leib Alter Rabbi Chaim Tzvi Teitelbaum Rabbi Nathan David Rabinowitz -
THE SLIFKIN AFFAIR – ISSUES and PERSPECTIVES by Rabbi Aharon Feldman (In This Font)
1 Monday June 27, 2005 1130PM THE SLIFKIN AFFAIR – ISSUES AND PERSPECTIVES By Rabbi Aharon Feldman (in this font) Critique of article by Rabbi Sander Goldberg (in this font) Rabbi Sander Goldberg studied for four years in Yeshiva Bais Hatalmud in Jerusalem and has known Rav Aharon Feldman, (a Maggid Shiur and Mashgiah in the Yeshiva) for the past thirty-six years. Rabbi Goldberg has published this critique only after having shared it with Rav Feldman for his response. This critique is written and publicized in accordance with the dictum of Chazal, “Kaul Makom Sh’yesh Chilul Hashem Ain Cholkin Kavod L’Rav.” Probably the public issue most damaging to the honor of Torah and to its leaders in recent memory is what is known as the Slifkin affair. Rabbi Nosson Slifskin, a talented young man still in his twenties, wrote three books in the past several years in which he attempted to justify certain conflicts between the findings of modern science and parts of the Torah and the Talmud. The author is a fully observant chareidi Torah Jew whose intent was clearly leshem shomayim (for the sake of Heaven), to defend the honor of the Torah. Nevertheless, in September of last year a public letter banning the books was issued by some of the leading Torah authorities in Israel, and then shortly afterwards a similar ban, signed by many prominent American Roshey Yeshiva, was issued in the United States. The following omission is the most serious flaw of Rav Feldman’s thesis on this point and throughout the article: Slifkin has Haskomos from other Gedolei Torah, and those Rabbonim continue to support him even after the public condemnations were released. -
The Beth Din of America's Handling of the World Trade Center Agunot
The Beth Din of America’s Handling of the World Trade Center Agunot – Part One: Methodology of Agunah Crisis Management by Rabbi Chaim Jachter The tragic events of the September 11, 2001 terrorist attack on the World Trade Center buildings resulted in over two thousand deaths. As a result of this tragedy fifteen cases of Agunot were presented to Batei Din in the New York metropolitan area. Ten of these cases were presented to the Beth Din of America, the Beth Din of the Rabbinical Council of America and the Orthodox Union. In this series of essays, we shall present the basic Halachic approaches and sources for the permission the Beth Din gave for these women to remarry based on a Halachic determination of the deaths of their respective husbands. Responsa regarding this vitally important issue have been published. The Teshuva of Rav Gedalia Schwartz, the Av Beit Din of the Beth Din of America, appears in the 5763 issue of HaDarom, the Torah journal of the Rabbinical Council of America. Teshuvot from Rav Zalman Nechemia Goldberg regarding all of the cases, and from Rav Ovadia Yosef regarding one case (a Sephardic husband) appear in the 5763 issue of Kol Zvi, the Torah journal of the Kollel Elyon of Yeshiva University. Rav Mordechai Willig’s careful and methodological categorizing of the Halachic issues regarding this tragedy also appears in this Torah journal. We should note that there is also an issue for husbands whose wives were missing. However, we are much more lenient for men (see Pitchei Teshuva Even HaEzer 1:14) since the prohibition for a married man to marry is only rabbinical in nature whereas the prohibition for a married woman to marry another man involves a very severe biblical prohibition, whose violation constitutes a capital offense. -
Rav Aharon Yeshaya Shapiro Zt"L (1907-1981) Rav Aharon Yeshya Shapiro Was Born in Pinsk on Chanukah, 5677 (1907), to His Parents Reb Yaakov Yitzchok1 and Chaya
Rav Aharon Yeshaya Shapiro zt"l (1907-1981) Rav Aharon Yeshya Shapiro was born in Pinsk on Chanukah, 5677 (1907), to his parents Reb Yaakov Yitzchok1 and Chaya. The family were Chasidim of Karlin-Stolin, and his childhood was steeped in this tradition. Every Shabbos, young Aharon Yeshaya and his father would walk with a neighbor, Reb Nachman Shteierman2 and his son Yisroel, from their courtyard in Pinsk to the Karliner Rebbe’s tish in the Shul in Karlin. [This neighbor, Yisroel Shteierman, became a mechutan later in America.] Rav Aharon Yeshaya merited to see the Stoliner Rebbe Reb Yisroel zt”l, known as the Yanuka, and remembered him well. After WW II, Rav Aharon Yeshaya was instrumental in assisting the Stoliner Rebbe, Rav Yochonon zt”l in replacing of the Matzeiva on the Kever of Rav Yisroel in Frankfurt. Rav Aharon Yeshaya was educated in the local yeshivos, and around the age of fifteen, wth the encouragement of the Rav of Pinsk, Rav Aharon Walkin (author of the Bais Aharon on Shas), he entered the yeshiva of Mir. 3 During Bein HaZemanim, when he returned home, he would speak in learning with the Karliner Rebbe, Reb Avrohom Elimelech zt”l, Hy”d. Although he was young compared to other bachurim in the yeshiva, he soon gained a reputation as a budding Talmid Chachom, and was paired up with the likes of Rav Chaim Shmuelewitz as a chavrusa, with whom he learned Masechta Chulin. He was close to the Rav of Mir, Rav Hirsh Kamai Hy"d and Rav Leizer Yudel Finkel, and received Semicha from them. -
Israeli Decision Making.Pdf
The Process of Israeli Decision Making: Mechanisms, Forces and Influences By Karim El-Gendy First published in 2010 by: Al-Zaytouna Centre for Studies and Consultations P.O. Box: 14-5034, Beirut, Lebanon Tel: +961 1 803644 Tel-fax: +961 1 803643 E-mail: [email protected] Website: www.alzaytouna.net © All rights reserved. No part of this publication may be reproduced, stored in retrieval system or transmitted in any form or by any means without the prior written permission of the publisher. For further information regarding permission(s), please write to: [email protected] The views expressed in this book are those of the author alone. They do not necessarily reflect views of al-Zaytouna Centre for Studies and Consultations THE PROCESS OF ISRAELI DECISION MAKING M E C H A N I S M S, F O R C E S, A N D I N F L U E N C E S By Karim El-Gendy Al-Zaytouna Centre for Studies & Consultations, Beirut, Lebanon The Process of Israeli Decision Making __________________________________________________ 3 Table of Contents Table of Contents ………………………………………………………… 3 I. Introduction ……………………………………………………… 6 II. The "Constitutional" Mechanism ……………………………… 13 1. The Knesset: …………………………………………………… 14 1.1. The Knesset’s composition ……………………………………. 14 1.2. The Knesset’s powers and functions …………………………... 16 2. The Cabinet: ………………………………………………….. 17 2.1. The Cabinet’s composition …………………………………... 17 2.2. The Cabinet’s powers and functions ………………………….. 18 3. The relationship between the Cabinet and the Knesset ………... 20 4. The Foreign Ministry Staff …………………………………….. 22 III. Forces and Processes within the Political System …………… 25 1. Coalition politics: …………………………………………… 26 1.1. -
LO TASUR - the ROOT of RABBINIC AUTHORITY D Ga, ;Ruj Rsbk Iufn
dbhbn ovrct 1 sxc DA’AT T ORAH AND RABBINIC A UTHORITY SHIUR 2 - LO TASUR - THE ROOT OF RABBINIC AUTHORITY dga, ;ruj - rsbk iufn 1. The Sages said that [we must obey the Beit Din] even when they say that ‘left’ is ‘right’. [One should] not say (perish the thought) that [the dayanim] erred because ‘I, the puny one, see clearly that they have erred.’ Rather, one’s own perception must be nullified before the brilliance of their intelligence and their siyata deshemaya. The Sages have said “One Sanhedrin cannot nullify [a ruling by] an [earlier] Sanhedrin unless it is greater in wisdom and number.” ... This is the Torah view [ da’at Torah] on emunas chachamim. Rav Eliyahu Dessler, Michtav Me’Eliyahu I p75 We saw in the first shiur that Rav Dessler clearly invokes the mitzvah of Lo Tasur and the authority of the Sanhedrin to explain the binding nature of Da’at Torah. This is perhaps that most used source for the concept and will be analyzed in this shiur A] THE SANHEDRIN s ºgIn k v«´tk t Æo,«t ³Tjeku uh·ry«Ju ogv h¬bez o²vh F Tgºsh r´Jt ¸ktrGh h´beZn »Jh t oh´gcJ hºKvpxt v ÀJ«nk t v r nt«¸Hu zy 2. t¬¬,t«ku o ºgv t´¬nC ÆW Tt U ³tGbu o·vhkg h´TnGu Whkg r¬Jt jU ²rvi n h ÀTkmtu ¸oJ »WNg h´TrCsu h ÀTsrhu zh :QNg oJ U¬cMh,vu WSck vTt zh-zy:th rcsnc The original Beit Din HaGadol (which later became known as the Sanhedrin) of 70 elders plus Moshe was established in order to ease the burden on Moshe. -
Toward Democratization in the Haredi Leadership?
Toward Democratization in the Haredi Leadership? The Doctrine of Da′at Torah at the Turn of the Twentieth and Twenty-First Centuries Benjamin Brown Abstract What will the leadership of the Lithuanian stream of ultra-Orthodox Jewry be like in the next generation? Will it retain its centralized- authoritarian nature? Or will it look to leadership models that are decentralized and perhaps more democratic? These questions should be of interest also to the non-Lithuanian, and even to those who are not part of haredi society. The gdol ha-dor (leading rabbinic scholar of the generation) of the Lithuanian stream is highly respected in haredi society, particularly in matters of policy and “hashkafa” (ideology). In the next generation, he will be confronted with several major issues, first and foremost the integration of yeshiva students into military service (or a civilian alternative) and of married yeshiva students into the labor market. As the power of the haredim in Israeli society has grown, so has the importance of these questions – and of those who will decide them. * Translated by Karen Gold iii Policy Paper 89 Toward Democratization in the Haredi Leadership? The leading Torah scholars of the Lithuanian community derive their authority from the doctrine of Da′at Torah, which empowers them to decide also public and private questions unrelated to halakha (Jewish religious law). Since its early formulations at the beginning of the twentieth century, a number of changes have taken place in the substance and application of this doctrine. A review and analysis of these changes can contribute to understanding the dynamic of the Lithuanian haredi leadership and the ways that it has evolved. -
Holy Amnesia: Remembering Religious Sages As Super-Humans Or As Simply Human
CHAPTER FIVE HOLY AMNESIA: REMEMBERING RELIGIOUS SAGES AS Super-humans OR AS SIMPLY HUMAN In 2002, Rabbi Nathan Kamenetsky’s book The Making of a Godol 1 was published. The title of the book suggests the writer’s intention to dem- onstrate that even the greatest Torah sages did not come into the world with all the attributes of greatness, but rather went through a long pro- cess of struggle with human difficulties and weaknesses. The book raised a storm and within a short time was banned. The great Torah sages of Israel, headed by Rabbi Yosef Shalom Eliashiv,2 demanded that the author cease its distribution.3 In a letter banning the book, signed by the great- est Lithuanian rabbis in Israel, the book is described thus: ‘It is full of grave humiliations, flippancies, and mockeries and creates a bad name for some of our greatest rabbis who are the holiest of the luminaries of Israel of the past generations. For they are the “ancients [who are] like angels” and from their words all Israel lives [. .] and the greatness of their honor and holiness is rooted in the heart of every God-fearing Jew. And this book seeks to abolish this through slander, disgrace and humiliation of their glorified honor, which is also the honor of our blessed God and our holy Torah’.4 According to traditional Jewish belief, ‘the ancients are like angels’ (Tractate Shabbat 112b), i.e., the qualities of humankind— and thus the ability to understand the Holy Scriptures—decline in the 1 Godol is the Yiddish pronunciation for the Hebrew word gadol which means “great” and refers to the great Torah sages. -
Rav Leib Sarah's Zt”L
Issue (# 18) A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1) Parshas Terumah Kedushas Ha'Levi'im THE MISHKAN AND MAN: MICROCOSMS OF THE UNIVERSE In the rings of the Ark the staves shall remain; they may not be removed from it. You shall place in the Ark the testimonial tablets that I will give you... (Shemos 25:15–16) The holy Berditchever asked in Kedushas Levi: Why is there an extra warning against removing the staves from the Ark, unlike any other precaution regarding the holy vessels? To make the answer to this question clear, the Berditchever tells us that he must give a bit of a lengthy explanation. He says that it is well known that man is called an “olam katan,” a small world, and that he is a microcosm of the universe, and that his 248 limbs correspond spiritually to the 248 positive commandments, and that his 365 sinews correspond spiritually to the 365 negative commandments. Similarly, explains the Berditchever, the Mishkan and all of its vessels correspond to the spiritual forces behind the mitzvos, each vessel alluding to a different mitzvah. [For example: The Zohar II 152b-153b teaches that the Shulchan corresponds to the mitzvah of Birkas haMazon, just as the shulchan draws down blessings and sustenance to the whole world so does the grace after meals which we recite.] The Kedushas Levi reminds us that there are several mitzvos that man is obligated to always have in mind and remember constantly, at every moment.