Articles About Shidduchim By: Rabbi Yosef Tropper Yoseftropper.Com / [email protected] / 443-535-1232
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Kol Hamishtakker
Kol Hamishtakker Ingredients Kol Hamishtakker Volume III, Issue 5 February 27, 2010 The Student Thought Magazine of the Yeshiva 14 Adar 5770 University Student body Paul the Apostle 3 Qrum Hamevaser: The Jewish Thought Magazine of the Qrum, by the Qrum, and for the Qrum Staph Dover Emes 4 Reexamining the Halakhot of Maharat-hood Editors-in-Chief The Vatikin (in Italy) 4 The End of an Era Sarit “Mashiah” Bendavid Shaul “The Enforcer” Seidler-Feller Ilana Basya “Tree Pile” 5 Cherem Against G-Chat Weitzentraegger Gadish Associate Editors Ilana “Good Old Gad” Gadish Some Irresponsible Feminist 7 A Short Proposal for Female Rabbis Shlomo “Yam shel Edmond” Zuckier (Pseudonym: Stephanie Greenberg) Censorship Committee Jaded Narrative 7 How to Solve the Problem of Shomer R’ M. Joel Negi’ah and Enjoy Life Better R’ Eli Baruch Shulman R’ Mayer Twersky Nathaniel Jaret 8 The Shiddukh Crisis Reconsidered: A ‘Plu- ral’istic Approach Layout Editor Menachem “Still Here” Spira Alex Luxenberg 9 Anu Ratzim, ve-Hem Shkotzim: Keeping with Menachem Butler Copy Editor Benjamin “Editor, I Barely Even Know Her!” Abramowitz Sheketah Akh Katlanit 11 New Dead Sea Sect Found Editors Emeritus [Denied Tenure (Due to Madoff)] Alex Luxenberg 13 OH MY G-DISH!: An Interview with Kol R’ Yona Reiss Hamevaser Associate Editor Ilana Gadish Alex Sonnenwirth-Ozar Friedrich Wilhelm Benjamin 13 Critical Studies: The Authorship of the Staph Writers von Rosenzweig “Documentary Hypothesis” Wikipedia Arti- A, J, P, E, D, and R Berkovitz cle Chaya “Peri Ets Hadar” Citrin Rabbi Shalom Carmy 14 Torah u-Media: A Survey of Stories True, Jake “Gush Guy” Friedman Historical, and Carmesian Nicole “Home of the Olympics” Grubner Nate “The Negi’ah Guy” Jaret Chaya Citrin 15 Kol Hamevater: A New Jewish Thought Ori “O.K.” Kanefsky Magazine of the Yeshiva University Student Alex “Grand Duchy of” Luxenberg Body Emmanuel “Flanders” Sanders Yossi “Chuent” Steinberger Noam Friedman 15 CJF Winter Missions Focus On Repairing Jonathan “’Lil ‘Ling” Zirling the World Disgraced Former Staph Writers Dr. -
Parshat Acharei-Mot/Kedoshim 5780
Dedicated in memory of Rachel Leah bat R' Chaim Tzvi Volume 12 Number 7 Brought to you by Naaleh.com Parshat Acharei Mot-Kedoshim Productive Planting Based on a Naaleh.com shiur by Mrs. Shira Smiles Summary by Channie Koplowitz-Stein Among the mitzvot in these parshiot is the must we support Torah scholars and our children at the age of three, as they begin mitzvah of orlah. The verses state: “When you institutions when we come to the land. their spiritual awakening. come to the land and you shall plant any fruit Rabbi Y. Salant sees in this connection an tree … for three years [the fruit] shall be affirmation of the relationship between the Asufat Maarachot notes that when Hashem forbidden to you … In the fourth year all its financial support Zevulun is enjoined to give first brought Adam into Gan Eden, he started fruit shall be sanctified to laud Hashem, And Issachar who toils in Torah, the tree of life. Like with chessed. Adam was created without the in the fifth year you may eat the fruit so that it the tithes, orlah or the proceeds from its sale necessity of working for his needs. The trees will increase its crop for you – I am Hashem must be brought to and eaten in Yerushalayim. would provide all his food. Only after the sin your God.” Here the families bringing the gift would be was man forced to work for his bread. immersed in an environment of kedushah, they Altruistic chessed had to precede gevurah and Rabbi S. R. -
The Impact of Parental Divorce on Orthodox Jewish Marital Relationships
Walden University ScholarWorks Walden Dissertations and Doctoral Studies Walden Dissertations and Doctoral Studies Collection 2017 The mpI act of Parental Divorce on Orthodox Jewish Marital Relationships Eliyahu Melen Walden University Follow this and additional works at: https://scholarworks.waldenu.edu/dissertations Part of the Psychology Commons, Religion Commons, and the Sociology Commons This Dissertation is brought to you for free and open access by the Walden Dissertations and Doctoral Studies Collection at ScholarWorks. It has been accepted for inclusion in Walden Dissertations and Doctoral Studies by an authorized administrator of ScholarWorks. For more information, please contact [email protected]. Walden University College of Social and Behavioral Sciences This is to certify that the doctoral dissertation by Eliyahu Melen has been found to be complete and satisfactory in all respects, and that any and all revisions required by the review committee have been made. Review Committee Dr. Susana Verdinelli, Committee Chairperson, Psychology Faculty Dr. Elisha Galaif, Committee Member, Psychology Faculty Dr. Stephen Rice, University Reviewer, Psychology Faculty Chief Academic Officer Eric Riedel, Ph.D. Walden University 2017 Abstract The Impact of Parental Divorce on Orthodox Jewish Marital Relationships by Eliyahu Melen Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Clinical Psychology Walden University March 2017 Abstract While there is ample research showing that adult children of divorced parents have more positive attitudes toward divorce and lower marital commitment, there has been no such research focused specifically on the Orthodox Jewish (OJ) population, which tends to view divorce more negatively. Prior to this study, it was thus unclear if the findings of existing research on marital competence applied to OJ children of divorce. -
Bayit BULLETIN
Hebrew Institute of Riverdale Bayit BULLETIN September 9 - 16, 2016 6 - 13 Elul, 5776 3700 Henry Hudson Parkway, Bronx, NY 10463 718-796-4730 www.thebayit.org Steven Exler, Senior Rabbi: Mazal Tov To: Tamar Cohen & Gary Holmgren on the Bar Mitzvah of their son Kobi. Mazal tov to [email protected]/ x108 brother Noah and to grandparents Naomi & Ben Cohen and Diane & Lou Holmgren. Ari Hart, Associate Rabbi: [email protected]/ x124 Roberta & Bernie Horowitz on the birth of a granddaughter, Katherine Irene, and to the proud parents Andrea & Yudi Horowitz. Anat Sharbat, Associate Rabba: [email protected]/ x106 Rachel Federman & Hillel Greene on the birth of a boy. To big brother Abe, grandparents Esther Federman Ramie Smith, Prog. Dir., Asst. Rabba: and Karen & Rabbi Kenneth Greene. [email protected]/ x119 Sara Hurwitz, Rabba: Harriet & Joseph Sassoon on the Bat Mitzvah of their granddaughter Tehila Sassoon. To parents Jenny & [email protected]/ x107 Robbie and siblings Noam, Hadassa and Nechemia. Mazal tov also to grandparents Agnes & Isaac Kerber. Avi Weiss, Rabbi in Residence: Shani & Yaakov Greenman on the birth of a girl. To grandparents Liz & Dov Mintz and Betty & Rabbi [email protected]/ x102 Arnold Greenman and to great-grandmother Rachel Kempe and great-grandfather Rabbi Paul Greenman. Richard Langer, Executive Director: [email protected]/ x104 Condolences To: Roberta Kraus on the loss of her father, Wilhelm Kraus. Shiva will be observed until David Fain, Youth Director: Thursday Shacharit, September 15th, at the Kraus residence, 1142 E. 5th St, Brooklyn NY 11230. [email protected]/ x240 Bryan Cordova, Facilities Manager: Welcome New Members: Tali Schaum & Yechiel Broder [email protected]/ x121 Ariel Meiri, Synagogue Administrator: This Shabbat @ The Bayit [email protected]/ x101 Guest Speaker Rav Yair Silverman. -
Halachos of Tefillin One Should Be .ברוך שם
Nissan 5771 Volume I Issue I The point of this publication is to help create an Produced by: Rabbi Avrohom Adler awareness regarding the sanctity of tefillin. של After finishing tightening and positioning the Halachos of Tefillin One should be .ברוך שם... ועד one should say ,ראש by: Rabbi Boruch Hirschfeld Shlit”a is של ראש till the ברוך שם very careful not to say When one puts on tefillin he should have the fully positioned. following things in mind: 1. To fulfill the mitzvah of tefillin shel yad. It is very praiseworthy to learn something while 2. To fulfill the mitzvah of tefillin shel rosh. wearing tefillin, before they are taken off. 3. To subdue my heart, mind and body for Hashem. The Glory of Tefillin 4. To remember the miracle of yetzias by: R’ Zev Busel mitzrayim (shows Hashem’s power over the Yidden - ליהודים היתה אורה ושמחה וששן ויקר .(heaven and earth 5. To minimize the physical pleasures of this experienced light and joy, delight and honor. The world. Gemora in Meseches Megillah tells us that that ,ששון זו מילה ,שמחה זה יום טוב and that ,אורה זו תורה To believe in the Oneness of Hashem .6 Rashi explains that Haman .ויקר אלו תפילין written in the tefillin. and 7. To fulfill everything else written in the decreed against the observance of the tefillin (love Hashem, learn Torah, aforementioned mitzvos and now we are able to mezuzah, tefillah, mitzvos of Pesach and observe them. prohibitions regarding chametz, pidyon haben). The Sfas Emes pondered: If so, why didn't ליהודים היתה תורה יום טוב the passuk just say that The Sfas Emes answers that through ?ומילה ותפילין is while he כוונות The ideal time for thinking these puts on the tefillin. -
The Post Shidduch- Crisis
The Jewish Star Independent and original reporting from the Orthodox communities of Long Island VOL. 8, NO. 44 OCTOBER 30, 2009 | 12 CHESHVAN 5770 www.thejewishstar.com CHALLAH FOR SALE ENDORSEMENTS REVIVING KASZTNER Some say the best in the Five Towns Election Day is Tuesday. Vote! A Holocaust hero finally gets his due? Page 2 Page 11 Page 7 IN MY VIEW Fingerprints, not fingerpaints Elder Rabbi The Post Kamenetzky Shidduch- injured in fall Crisis Suffered concussion; some effects linger BY MAYER FERTIG Rabbi Binyamin Kamenetzky, founder of BY RABBI AVI BILLET Yeshiva of South Shore and many other Five Towns institutions, ur community has a lot to is hospitalized in say about the "shidduch cri- stable condition sis." First, we blame the sin- and described as O gles themselves. Why can't "recovering" after young people date like we did? Why a fall and a blow can't they meet people in normal to the head at the ways? Why can't they have social Sephardic shul on functions like we had? Why can't Peninsula Boule- they get over their hang-ups of dat- vard in ing one person at a time? Why do Cedarhurst. they have to be so picky? Maybe He was there they don't really want to get mar- to borrow a Sefer Photo by Andrew Vardakis ried, because if they did, they Torah for the would. minyan for Sefardi Then we blame their teachers. Meir Heller helps daughter Dina get her fingerprint digitally recorded at the Fingerprinting for Kids fair, held in Cedarhurst’s Maple Plaza on Sunday. -
A Guide to the Observance of Mourning
A GUIDE TO THE OBSERVANCE OF MOURNING (This is a general guide only. For details, consult your rabbi.) Who is a mourner? We are obliged to mourn for a father, mother, son, daughter, brother, sister (including half- brother and half-sister), husband or wife. Males from the age of thirteen years and females the age of twelve years should observe the laws of mourning. While one is permitted to observe mourning rites for others, those who wish to do so should consult their rabbi. Between death and burial During the period between death and burial the mourn known as an omen . The onen is obligated to arrange for the funeral and burial of the dead. In recognition of this obligation and of the mourner's fragile state of mind at this time, the onen is exempt from fulfilling certain other religious duties such as reciting prayers or putting on tefillin, and is not called to the Torah. On Shabbat or a Festival, however, an onen may attend services. Mourner's Kaddish The Kaddish is generally thought of as a prayer for the dead, but it does not mention death or the dead. Reciting Mourner's Kaddish is an act of faith, expressing hope in presence of grief. We praise God with the words of Kaddish, accepting God's sovereignty and affirming life in world. In Jewish tradition, this takes place in public assembly. Thus the Kaddish is recited only in the presence of a minyan. The Mourner's Kaddish is recited for one's parents for eleven months (in some communities for twelve months), counting First and Second Adar, in a leap year, as two separate months. -
Judaism 101 Questions
JUDAISM 101 JUDAISM & GOD 41. Describe a seder plate/table. 1. Define Judaism. 42. What is Shavuot? 2. How is Judaism different from other religions? 43. What is the Counting of the Omer? 3. Describe God? 44. How will you celebrate Shavuot? 4. What is the difference between Askenazim and 45. What is Lag baOmer? Sephardim? 46. What is Yom HaAtzmaut? 5. Explain Suffering. Why do bad things happen 47. What is Sukkot? to good people? 48. Describe a Sukkah. 6. Why do you want to be a Jew? 49. How will you celebrate Sukkot? TORAH & MITZVOT 50. What is a lulav/etrog? 51. Describe a lulav and etrog. 7. What is the Torah? 52. What do you do with a lulav and etrog? 8. Why is Hebrew important? 53. What is Hoshanah Rabbah? 9. Describe a Torah scroll. When do we read Torah? 54. What is Shemini Atzeret? What do we read? 55. What is Simchat Torah? 10. What is important about the Torah? 56. What do we do on these three above holidays? 11. Who wrote the Torah? 57. What is a shofar? 12. Why should we follow the mitzvot? What will 58. What is Selichot? happen if we don’t? What are the Ten Commandments? 59. What is Rosh Hashanah? How many commandments are there? What is a 60. What is the holiest day of the year? Trick mitzvah? question. CHOSEN PEOPLE 61. What are the high holidays? 13. Can a good Jew be a bad person? Why? 62. What are the Yamim Noraim? 14. What does the Chosen People mean to you? 63. -
17. Tzitzit by Rabbi Shraga Simmons How to Gain Some MetaPhysical "Fringe" Benefits
http://www.aish.com/jl/m/mm/Tzitzit.html 17. Tzitzit by Rabbi Shraga Simmons How to gain some metaphysical "fringe" benefits. Tzitzit are tassels that hang down from the four corners of a rectangular garment, as the Torah says: "You shall put fringes on the corners of your garments."1 Why do we wear Tzitzit? The Torah explains that by doing so, "you will see it and remember all the mitzvot."2 How do the tzitzit remind us of the mitzvot? On the simple level, Tzitzit serve as the colloquial stringaroundthefinger reminder.3 As we go about our daily chores, whether at work or at a ball game, Tzitzit give us an anchor to the world of spirituality. Further, the numerical value of "Tzitzit" is 600. Add to that the 8 strings and 5 knots on each corner, and you get 613 – the number of mitzvot in the Torah.4 Let's delve a bit deeper into the verse: "You will see it and remember all the mitzvot." If there are four strings on each corner, why does the Torah use the singular form "it"? "It" refers to the single blue thread on each corner prescribed by the Torah.5 The color blue is similar to the sea, which is like the clear blue sky, which is the color of the God's "heavenly throne."6 Our challenge is to make spirituality a part of daily reality. In seeing the Tzitzit, we have a tangible reminder of an incorporeal God.7 Seeing God in our lives is a progression – from recognizing his presence in mundane things like a garment, all the way to the spiritual realms ("heavenly throne"). -
Opening the Torah to Women: the Transformation of Tradition
Opening the Torah to Women: The Transformation of Tradition Women are a people by themselves -Talmud: Shabbat 62a Traditional Judaism believes that both men and women have differentiated and distinct roles delegated through the Torah. A man’s role is focused on positive time-bound mitzvot (commandments), which include but are not limited to, daily praying, wrapping tefillin and putting on a tallit; whereas a women’s role and mitzvot are not time bound and include lighting Shabbat candles, separating a piece of challah for G-d on Shabbat, and the laws of Niddah (menstruation purity). 1 Orthodox Judaism views the separate roles of men and women as a valued and crucial aspect of Jewish life and law, whereas Jewish feminism and more reform branches of Judaism believe these distinctions between men and women are representative of sexual discrimination and unequal opportunity in Judaism. The creation of the Reform and Conservative movement in the late 1800s paved the way for the rise of the Jewish feminist movement in the 1970s, which re-evaluated the classical Jewish texts and halakha (Jewish law) in relation to the role of women in Judaism. Due to Judaism’s ability to evolve and change throughout time, women associated with different Jewish denominations have been able to create their own place within Judaism while also maintaining the traditional aspects of Judaism in order to find a place which connects them most to their religiosity and femininity as modern Jewish women. In Kabbalah (Jewish mysticism), there is a teaching that states that when each soul is created it contains both a female and male soul. -
Dissenting Opinion on Rabbi Barmash's Responsum on Women and Mitzvot
Dissenting Opinion on Rabbi Barmash’s Responsum on Women and Mitzvot Rabbi Joshua Heller CJLS Iyar 5774 / May 2014 Y.D. 246:6.2014 This paper was submitted, in May 2014, as a dissent to “Women and Mitzvot” by Rabbi Pamela Barmash. Dissenting and Concurring papers are not official positions of the CJLS. I am impressed by Rabbi Barmash’s Teshuvah, and agree with its overall premise, that the status of Jewish women has changed, and continues to change over time, and that halakha must address that reality. This issue goes even beyond the rights of women. Judaism is strengthened by making each adult Jew, male or female, a fully appreciated member of the community, irrespective of gender. Indeed, within our communities we now see that women as a class participate fully in many mitzvot from which they were once considered exempt, as the criteria which may have once mandated those exemptions or exclusions no longer apply. However, I felt compelled to abstain because of two concerns, one general, relating to hiyyuv, obligation, and one specific, relating to tefillin. In particular, I would note that there are strong grounds to consider tefillin differently from the other obligations and practices covered in Rabbi Barmash’s teshuvah. My general concern, shared with a number of my colleagues who have written responses, is that Rabbi Barmash’s focus on obligation may miss the mark. I agree with Rabbi Kalmanofsky that, the language of hiyyuv itself does not adequately capture the way that many in our communities, female and male, approach their lives of religious observance. -
Parsha Questions What Would You Do? Discussion Starter for Your Shabbat Table
Bo - ּבֹא 1.23.21 Parsha Questions What would you do? Discussion starter for your Shabbat table.. Answers are on the back 1) Which Makkot appear in this week's parsha? Where or to whom do you turn 2) How did the first 3 days of darkness differ from the last 3 days? when you need good advice? 3) What was the 1st mitzvah given to the Jewish People? (12:2) 4) What special meal did Bnei Yisrael eat before leaving Did You Know? Mitzrayim? (12:8) 5) Why did Bnei Yisrael have to stay inside during What is a Pidyon HaBen? Makkat Bechorot? (12:13) 6) What do we learn from the words (12:17) OU.org - Redemption of the (First-Born) Son; by Biblical command, at the age of 30 days, when the son has established a "?ושמרתם את המצות" 7) Who were the Erev Rav? claim to viability, the father is obligated to “redeem” him by ,prior to giving five “shekalim,” (currently, five silver dollars) to a Kohen ,ט"ו ִני ָסן What 3 historical events occurred on (8 the Exodus from Egypt? who may or may not choose to keep it, return it to the giver, or donate it to “Tzadakah,” or Charity. This is in lieu of the Plague זכור את־היום הזה" What do we learn from the words (9 of the First Born, when Hashem killed all the First-Born of the ?"אשר יצאתם ממצרים Egyptians, and spared the Jewish “Bechorim,” or First-Born, by 10) What do we learn from the unusual spelling of the “passing over” the doorposts of the Jews in Egypt, which had .been smeared with the blood of the Pesach Sacrifice ?"והיה לאות על־ידכה" (word hand in the pasuk (13:16 Aish.com - Originally, God intended for the first-born of each Jewish family to be a Kohen – i.e.