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YUL.Hamevaser.1.2000-Winter.39.01 Volume XXXIX, No. Winter 5760 IN HIS Issue: 4 Message from the EditNs YEHODiT ROBINSON 4 Letters STEPHEN Jlt\. TOLANY RABBI ALAM J. YUTER SHANI HOLZEFI i!XCUUIVE INTERVIEW 6 Hamevaser Exclusive Interview RABBI DR. NORMAN LAMM TliUCT AND TEXTUAUSM The of Dovid Tzvl Hoff'man CHANA KOEl'!!GSBERG 14 Reading Difference in Torah FJJYArlU S1ERN 18 Kri U't,tiv: Rabbinic Views on Textual Vai'iance ZEMIRA BARON 18 Kri U'Ktiv: The Spanish Exegetes DEBORAH GELLER 21 Rebecca: The Interpretive Creation of a Matriarch YEHUDIT ROBINSON 24 fire: Gift or Theft YEHUDA SEPTIMUS 26 From the Rabbinic Luminaries to Freud BENJAMIN ,JOFFE 30 An Introduction to Talmud Study RABBI SHMUEL NACHAM 34 Teaching Texts and their Pretexts Views · 36 Modesty and Modernity R,.,BBI YosEF BLAU Interviews 38 Rabbi Shalom Carmy ASHER FRIED.N\AN Dr. Lawrence Schiffman DAVID REGEV 46 Rabbi Mordekhai Sabato EZRA FRAZER . 50 Rabbi Dr. Alan Brill JASON LEIB Rabbi Meidan ARlWE!SEN IU!iVUEWS 54 BOOK· REVIEWS: and Liminality in the Bible SHARI L ROSENBERG 55 A RIVALRY OF GENIUS Uri Goldstein 56 Survey of Recent Orthodox Jewish Periodical Literature MORDY FRlEDMA!'I 58 CvaERToRAH JONATHAN PRICE TO Bl A PART Of fUTUREISSUE.S, PLEASE CONTACT: Itsther Donath~ 212.252.0149 eszado@aotcom - 212.795.0371 [email protected] . a.n e,maU to [email protected] JQBS AVA!lABLf !NCl.!IDE WRmNG, ED!TiNG, BUSINESS, tAYOI.IT, GRAPHICS & WEB. • oll 1 r t rt. ffAMil/1\SU, Whiter 5760 3 e apologize fi.,r the numerous technical diffi. I greatly enjoyed the cxcd!,;;nt imervicv,' culties that dda,_·ed our publication. We wish S;icks thut appeared in your iast is,ue l fevet 5760]., ,1· he w thank all who have ,tssi,;ted u:-. including the \\Cre more relev;,nt and incish,c th:m one w,,uld expect in ,uch an Services and 1mr incredibly 1.kdicatcd mtervkw. and Rabbi Sacks answered them clearly and dir,;ctiy, in his usual politic. yet impassioned ;;tyk. He ,s;cms abk to We 11articularly· thank ihe Yeshiva togethet and build a consensus from groups with· \ast 1y ct·, ttlerent · · :"''"''"""'": Pre!:;ident's Cir~I\J for its recent generous grant. ideologies, while still openly expressing his own views. · imbmitted artkles arid interviews. oi:iginaL bold or contro11ta1i01rnl they may he. Yct I was left utkrly astonished after reading his response to a and, of coursc, our readership. \Ve encourage you, the S!U- question about his policy regarding the problem to invoh·e yourselves in Harnevaser, wht:ther by sianism. He acknowledges that '"messianism is very distr,,s,ing." · d' · I but categorically refuses to join Dr. David Berger's or editing submisswns. e itmg Cl)py, ayout. or against it. He seems to base his refusal on ( l) the fact that "by and w11n:m2 ,,:ith our business managers. or by helping devel- large, in Britain. the Lubavitch presence is not.. .messianic·· and op and expand our list-serv and website. that {2 l ii is his ·'pa~toral responsibility'" lo British Chabad Rabbis "to supp011 ihem in the trauma that they ar;; going through," and not .:wish t.::x,s are our primary resources. Our documents his job "lo criticize them and attack them." He continues to state Jare tangible symbl'is of our living tradition; our works that "many of the Chahad rabbis ... have ... been traumatized by the transmit this c0n1em from generation to generation. absence of the Rebbe. and l have to give them emotional suppcrt. and therefore they han: tu b<' able to frel that I s1c,e and Our texts cx.p.ose us to the richness of our heritage and with the 99 pen;ent in Chaba<l which is a ... wry positive force:' offer clues to the defining events in Jewish history. We if. as Rabbi Sa,.;k, daims. the Luba,itch presence in Britain is, ourselves to understand these texts. the corpus by and large. not messianic, then why would a protest against mes­ ,ianis.m entaii "ctiticizing'' and "attacking'' them? On the contrary. o .' fucrmure-wtriclrirldiT'c+fnu"'te~s...,.n"'S,.... ·--------------.U..-what greater support cou@Kfilili1 -Sac'Rs possi:b1y give fnc -wmma"- This volume prinrnrily grapples \Vlth some of the tized" British Chabadniks th;n1 to condemn messianism and to issues surroundi~ Jewish text study. What canonical and come out in favor of their commitment to a non-messianil: approach to Chabad Chassidus? Rabbi Sacks states, "I iove British extra-canonical texts ought we include in our corpus of Chabadniks very much, as l loved the Rebbc ... and regarded him study? What are some contemporary Orthodox academic as my own Rebbe." So why won't he act decisively and make every approache:, to Bible and Talmud study'' How does one eftiJrt to preserve the ·•99 percent'.' of Chabad that is ''a very posi- tive force'''? And precisely because he stands in danger of offending teach these texts m adults \Vith limited related back- no one in his own community, isn't Rabbi Sacks the perfect rab- ~round'? We hope that this entry, as with all Hamevaser binic leader 10 address the problem'? issues. inspires dialogue and exploration of these and other We can oniy suspect that Luba\ itch messianism is a much greater problem in Britain than he is willing to admit. (You have to oiatters wiloscimplications affect our future. '{KR wonder how these "non-messianic" rabbanim could still be so trau- matized over five years after the death of their Rebbe!\ That makes it all the more imperative that Rabbi Sacks -- and other leaders of world 1ewry -- sh~w some backbone and initiative. and intervene before the ~ituation deteriorates even further. Had rabbinic leaders united to condemn the messianic tendencies in Chabad decades ligo. when they were merely latent. we might not be in the mess we're in todaY: ff~ jus.t as true now a:, it was !hen that pretc11ding the problem doe:m ·i exist won't make it go away. Stephen M. Tolany BRGS, YC '97 Editor-in-Chief. Hame\'aser, !996-7 . N!!w fork, NY In his She'asani Kirtz.:,no [Tcvet 5760\. D<ivid Krieger daims . tba1 tbi, "bh.•ssittg" actuaily "desc1,e5 a place u!ong~ide ,he 'la asani ish.ah because it ~hares the same hafokhk statu~." He cmne:; to this tonchisi,.Jn because fa] OHC viciv in Rahhi Yf11er tni.Hak-f"= lfle t.>.tttpo.re of 1tt_~ :1f her ditlrY that try tht". in;-.i\tenct.~ uf i"'HIO.; the Rosh rnn,int.ains that the J'b!essingg be unich:. l did no! intend to irrite a. treatise on ft~tnk"'s f;;t!hcL f)Ho l'rankc ~~~ •.:-re:; n.;;,,.'t,:.f said and [b) it appears toi,parallcl the hl;ssiug tht' £.tcceptahjfi(v 1~l creatir1g new ht:rakhot beh)re pubiish..;d_ J ft:e! ..:ornp,cHtd h) v-,;orHier in which th;: rnan praisej ha--,Shern fr,r hav- aftet the Tahnu.dic 1u·riod I agree- thal rhe ing not been n1ad0 a \VOH1fUL Mr. J\..rtc2:cr issue f?/ pO.':<'t~ Tafrnudic ber~khot ·require., cil?.S aharonfrn w·ho articulate this vie\A/. -c ciarUication. ,. but this gua!, a!thou;r,h irnpr;r-- tv1r. Krieger cit.cs 11aharn {)vadia ~{osef u1nr and necc:sscn-y, {j' 'vfell heyund iht' sc·npe non tu dtsrtgar<l 01 f;itht-.r";:5 !i1~t dying \Vh(l rules that one should not re-cite n bk~ss- q/" tny article on she\isan! kin1.ono. The n:yw..;~t'? ()Ho Fn1nk-, lite ',A';l~ nor ;JD c:1.sy ing nol mcntion,~d in the TalmucL Thi~ b alsc, qun?l,m, rhaf Rahh1 fo1e,· /1"'(", "D,, n,­ one, and a:~ per:,:unai and cio·;;-t: to hi~ hc~ut the vicvv of Ntaimonides. tv1r. Krii."Q:er thtn honirn hat't'' a right tr) create ,u•i;.,- hie.,·-.·ings ;;very f1£t~e of that diary '}d%S., he 11nseH;!:..hiy off'er~ llahan1 Yo:},ef ~;on1e constructi~,c criti- qfter the Talrnud L'ri!ne ro closure'-·' _.·.lnd if"ris- decjdc-d to ~bore ;t v"'·Jth th.: puhhc. fv1ust Viii; ciSn1, that he ""should have noted ihe- posjtion honim possess t!us authority, huH·, a·hen. and abu~ie 1his pr!;, dcgc ;ind i:n·;J.(h: upon the prl­ of the Tur arid the Shuthan Anikh, .~lw. whr did ihts authoritr laps,/'" arc- (ertainh· :~~5~Y :1nd p1tanacy of g farndy to f/,;v1:at indeed argue that the blessing be recited." Of n1iid hut hP!ong in a-dij}ero1! coil/ca;;~,/;;! detail:~ that are not ~1t aH pcrt.inent to tht~ rnain~ - all ,he puseqim of our time, flaharn Yo,i:f is a scparme article. ,\{y es,ai deals ,, ith the thrust ofth1s <liar:,/? The pu.rpo.;;,,e ofthi~ dlary most aware of variant view~. The fact is the _1pecif:c i.ssues and posk!m re.fating 10 \~las to ~:ho-,v the v/orid that the peopic U1:: ble~sing 1s not found i•1 the fahnud. The ~he' .:isani kinzont,. Nazis tr!cti to e;(ttrrninate tverc n:~il people~ wamm! tor reciting blessings not found in I think that m,· aruc/,: accwvtel_r deal.I \\.·~th n~a! ~;cntlrnenb, (1spiratic:ns and con­ the Talmud is nor defonde<l. \\'e arc told that with Rm· (hadinh Yusef\- position Ruv fl1cts E vcn as -! first began rt:ading thjs it is the ''practice'' lo reci1e such ble~sings.
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