DOCSLIB.ORG

Toronto Torah Beit Midrash Zichron Dov

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Toronto Torah Beit Midrash Zichron Dov בס“ד Toronto Torah Beit Midrash Zichron Dov Parshat Vayikra 6 Adar II , 5771/March 12, 2011 Vol.2 Num. 28 Korbanot: It’s The Thought That Counts R’ Mordechai Torczyner Feeling like an astronaut does not and practice? Sanhedrin 106b, rachmana liba ba’ey, mean I‘ve been to the moon, and One answer may emerge from the Hashem desires the heart. The goal of studying the laws of Lulav is not Rambam‘s discussion of why Hashem the korban is to bring us closer to Gd; halachically equal to picking up a decreed the existence of korbanot, at absent that goal, the korban itself is palm branch and waving it. When all. Rambam was troubled by meaningless. [Of course, this dealing with korbanot, though, it Yirmiyahu‘s declaration (7:22-23), ―For emphasis upon the heart does not seems that feeling = doing. on the day I removed your fathers from render the korban ritual meaningless; Vayyikra Rabbah (7:3) illustrates this Egypt, I did not speak to them and I viduy without a korban chatat is as point, saying, ―Since you involve did not command them regarding meaningless as a korban chatat yourselves in studying them, I burnt offerings and celebration without viduy. Nonetheless, the consider it as though you had actually sacrifices. Only this did I instruct them, thought is essential to the korban.] brought them.‖ This message is saying: Hear My voice and I will be We see evidence of the importance of reminiscent of Hosheia‘s surprising your G-d, and you will be My nation.‖ our feelings in the names that the statement, as explained in Yoma 86b, Yirmiyahu seems to say that Hashem Torah and our sages used to identify that reciting the pesukim of the does not desire korbanot - but the the korbanot themselves. Whereas korbanot is considered equivalent to Torah itself, and particularly Sefer ritual mitzvot are often named for the performing their rituals. Vayyikra, is testimony to the contrary! objects they employ – Matzah, Lulav, Similarly, the Mateh Ephraim (621:10) Rambam (Moreh haNevuchim 3:32) Menorah – the korbanot are primarily says that one should study, in advance explained that Yirmiyahu was trying to named for the emotions and thoughts of Yom Kippur, the version of the teach us the importance of the thought they represent: Chatat [sin-offering], Avodah which matches the version in that accompanies, and validates, a Asham [guilt-offering], Todah [thanks the Avodah poem he will read on korban. ―The primary object is that -offering], Shelamim [peace-offering], musaf of Yom Kippur. you should know Me and serve no Neder and Nedavah [voluntary vows This idea is most unusual within other, and I will be your Gd and you to Gd]. [The korbanot which do not Judaism‘s view of mitzvah fulfillment, will be My nation. I instructed you in all follow this model – such as Pesach, though. We do not apply this concept of these rituals in My Name, until the Bechor, Maaser – tend to involve of ―study = fulfillment‖ to any other name of idolatry would be erased and other mitzvot beyond the korban temporarily inaccessible mitzvah, the principle of My Oneness would itself.] such as Hakhel or Mechiyyat Amalek. remain, so that this principle would Perhaps this is why we can, in the How do we understand the korban- endure in your hands.‖ temporary absence of a Beit specific equation between recitation In other words, to borrow from haMikdash, study about the korbanot and merit Divine credit as though we had brought those offerings Parshah Questions R’ Meir Lipschitz ourselves. If the korban‘s primary element is its thought and emotion, Answers are provided on the back page. and the secondary element, its ritual, Why was salt supposed to be added to a korban, while honey was not allowed? is unavailable, then our engagement (Rashi, Ramban, and Netziv to Vayikra 2:11-13) in the primary piece may suffice for Why does the Torah use the word ―asher‖ rather than the more common ―im‖ when now. describing the transgression and korban of a Nasi (leader)? May Gd‘s will be that we soon see the (Rashi, Siftei Chachomim, Ba‘al HaTurim, Ramban, Seforno, and Netziv to Vayikra 4:22) re-building of the Beit haMikdash and Why does the Torah use the term ―nefesh‖ when describing the sin-offering, as opposed to the term ―adam‖ which had been used previously? the restoration of our korbanot in both (Ramban, Ohr HaChaim, Rabbeinu Bachaye, Alshich, Mincha Belulah, and Tzror Hamor ritual and emotion, the primary and to Vayikra 4:2) secondary elements united once again in the Land of Israel in our ?א written with a small ויקרא For children: Why is the opening word (Ba‘al HaTurim Vayikra 1:1) [email protected] service of Hashem. To sponsor a Toronto Torah in memory or in honour of a loved one for $180, please email [email protected] or call 416-781-1777. The Spirit of Purim R’ Herschel Schachter The Rabbis of the Talmud have the rabbis is assumed to have been Hashem leyereiov." It becomes recorded (Shabbos 88a) the tradition divinely inspired, and therefore has understandable that halachos are that although the Jewish people been endowed with doraisa status. The developed by the rabbis with the yad accepted the Torah at Mt. Sinai out of verse in Tehilim (25,14) that G-d Hashem guiding them. This is what the their own free will, there was, reveals his secrets to those who fear Torah Shebaal Peh was always about. nevertheless, an aspect of coercion him is quoted several times in the Now that the Jewish people had involved. After the miracle of Purim, Talmud to bring out this point. accepted that part of the Torah again the people accepted the Torah again, This is in no way a contradiction to the without any coercion, this segment of this time without any element of principal developed by the rabbis that halacha was able to flourish and to coercion. Today when we observe "lo bashamayim hi" (see Bava Metzia develop in a much greater fashion Purim, one of the themes being 59b) – that after mattan torah G-d will than ever before. Indeed, the greatest celebrated is this second accepting of no longer reveal any halachos to man part of the development of the Torah the Torah. According to the Geonim, in a supernatural fashion, i.e. through Shebaal Peh took place, historically, this is the reason that Purim alone was prophecy, and any bas kol proclaiming after the days of Purim (see Be’Ikvei singled out from all the other holidays a halachah must be disregarded. Of Hatzon p.138, 114). instituted by the Rabbis (and course G-d expects us to work out the recorded in the Megillas Taanis) to The Shlah, in his essay on Purim, halacha. At the same time, He has have a mitzva of seuda (eating a festive points to the posuk in the megillah promised to assist the rabbis – from meal). Just like on Shavuos the Talmud (8:14) "vehados nitnah beshushan behind the scenes – in their tells us (Pesachim 68b) that all agree habirah", as an allusion to the concept deliberations to see to it that they do that one must have an elaborate meal that the Torah was being reaccepted. not err. The binding force of any psak as part of the commemoration of our The traditional festive Purim meal is of any rabbi is based on the accepting the Torah, so to Purim must eaten to celebrate this reacceptance assumption that the individual posek be celebrated with an elaborate meal and should be eaten with such an was granted this supernatural divine for this same reason. attitude. Becoming drunk and rowdy assistance. simply does not fit in with the correct According to the Medrash, the Bnei Yisroel at the time of mattan Torah attitude which should pervade the element of coercion at the time of apparently found it hard to accept this Purim observance. Purim is not the maaamad Har Sinai that necessitated concept (see Meerot Neryah p. 16a). At Jewish Halloween. The custom of the later second acceptance was the time of the nes Purim a group of putting on masks, and dressing up to regarding the Torah She’beal Peh. The rabbis known as the Anshei Knesses conceal one‘s true identity was never Jews were fully prepared to accept Hagedolah was setting all the forms of intended to represent a Jewish Mardi- G-d‘s written Torah, since it was religious observance as they are still Gras; but rather to show that just as in clearly of divine origin. But the bulk of being observed today, two thousand the story of Purim, one had to look the Oral Law consists of laws classified years later (brachos, tefilos, categories below the surface to see the hidden as "divrei sofrim", laws developed by of halacha). The Jews realized that the Mover behind the events, so too in the rabbis over the generations, yad Hashem was involved in the story Torah study, one must always look which have the status of dinim doraisa. from behind the scenes. They came to below the surface, and read in- The discretion and the judgement of understand well the concept of "sod between the lines to gain the insights of the Torah Shebaal Peh, which will actually place everything in the Torah 613 Mitzvot: Mitzvah 85 in the proper perspective. The custom of masquerading is to teach us, "al Creating Shabbat tistakel bekankan elah bemah sheyesh bo!", (Never look at the outer but ,קרבן חטאת In addition to the biblical prohibition prohibition warrants a appearance of the container.
Load more

Recommended publications
  • Chapter 2 Tort Liability in Maimonides
    CHAPTER 2 TORT LIABILITY IN MAIMONIDES’ CODE (MISHNEH TORAH): THE DOWNSIDE OF THE COMMON INTERPRETATION A. INTRODUCTION: THE MODERN STUDY OF JEWISH TORT THEORY AS A STORY OF “SELF- MIRRORING” B. THE OWNERSHIP AND STRICT LIABILITY THEORY VS. THE FAULT-BASED THEORY (PESHIAH) (1) The Difficulties of the Concept of Peshiah (2) The Common Interpretation of the Code: The “Ownership and Strict Liability Theory” C. EXEGETICAL AND CONCEPTUAL DIFFICULTIES OF THE COMMON INTERPRETATION OF MAIMONIDES (1) Maimonides did not Impose Comprehensive Strict Liability on the Tortfeasor (2) Maimonides’ Use of the Term Peshiah in Different Places (3) The Theory of Ownership Contradicts Various Rulings in the Code (4) The Problem with Finding a Convincing Rationale for the Ownership Theory D. DIFFICULTIES IN UNDERSTANDING SOME ELEMENTS OF TORT LIABILITY MENTIONED IN THE CODE (1) Rulings that are Difficult to Interpret according to Either Ownership or Fault-Based Theories (2) Providing a Rationale for the Exemption in Tort (3) Standard of Care in Damages Caused by a Person to the Property of Another: Absolute/Strict Liability or Negligence? (4) Deterrence of Risk-Causing Behavior E. RE-EXAMINING THE OPENING CHAPTER OF THE BOOK OF TORTS IN THE CODE: CONTROL AS A CENTRAL ELEMENT OF LIABILITY IN TORT F. CONCLUSION 1 A. INTRODUCTION: THE MODERN STUDY OF JEWISH TORT THEORY AS A STORY OF “SELF- MIRRORING” Isidore Twersky showed us that “[t]o a great extent the study of Maimonides is a story of ‘self- mirroring’,”1 and that the answers given by modern and medieval scholars and rabbis to some questions on the concepts of Maimonides “were as different as their evaluations of Maimonides, tempered of course by their own ideological convictions and/or related contingencies.”2 Maimonides’ opening passages of the Book of Torts (Sefer Nezikin) in the Code (Mishneh Torah) can also be described as a story of “self-mirroring”.
    [Show full text]
  • Parshat Vayishlach Dec 13-14, 2019
    Thank you to Steve & Vivian Dorfman for sponsoring this week's Tefilla Notebook in memory of Steve's mother, Anne Gendis, Chana Braina bat Yosef a"h, whose yahrtzeit is on 20 Kislev. 16 Kislev ● Parshat Vayishlach Dec 13-14, 2019 Dearest Members and Friends, FRIDAY, DECEMBER 13 One of William Shakespeare’s best-known quotes is: “Be not afraid of greatness – some are 4:26pm CANDLELIGHTING born great, some achieve greatness, and others have greatness thrust upon them.” 4:30pm MINCHA/KABBALAT SHABBAT Those who achieve greatness often defy advance prediction. Such a man was the late Rabbi SATURDAY, DECEMBER 14 Eleazar Menachem Man Shach, whose 18th yahrtzeit we commemorated last month. A 8:30am RABBI’S GEMARA SHIUR Lithuanian-born yeshiva-trained scholar lucky enough to emerge from Nazi-overrun Europe, 9:15am SHACHARIT in 1940 he settled in Palestine where he struggled to find income as a yeshiva teacher, despite his previous 3:45pm PRE MINCHA SHIUR experience running a significant yeshiva in Europe. He was eventually hired to teach at Ponevezh, a 4:20pm MINCHA remarkable institution created by the legendary Ponevezher Rav, Rabbi Yosef Shlomo Kahaneman. Rabbi 4:40pm SEUDAH SHLISHIT Shach proved very popular with students, although he was initially overshadowed by his colleague Rabbi 5:25pm MA’ARIV Shmuel Rozovsky, a masterful pedagogue whose clarity and scholarship made him the undisputed superstar 5:30pm SHABBAT ENDS Talmud lecturer at the yeshiva. In retrospect, Rabbi Shach was typical of many rabbis like him who had survived the Holocaust – qualified, competent, pious, a scholar, and deeply committed to the cause of reestablishing the world that had been Sun.
    [Show full text]
  • 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
    [Show full text]
  • Sponsored by Mr. and Mrs. Jordan Schottenstein in Memory of His Parents Rabbi Tzvi Mordechai Ben Yehoshua Heschel Z’’L Esther Cheyenna Bas Mordechai Z’’L
    SHEMOS 5781 VOLUME 20, ISSUE 17 PARSHA INSIGHTS Shifra’s true name is Yocheved, however she was called Shifra because she beautified the babies. Puah’s real name is Miriam, however she was called Puah because she cooed to the babies in It was on the way in the lodging, that Hashem encountered the manner that women soothe a crying baby. (Rashi) Moshe and sought to kill him. (4, 24) Yocheved and Miriam were prophets (Megilla 14a). If so, why Rav Yose taught: G-d forbid for a person to say that Moshe did did the Torah call them by their nicknames, which do not not care about Bris Milah. He was faced with a dilemma. Should describe their exalted spiritual level? he perform the bris before he went to Mitzrayim and take the Rav Shmuel Rozovsky zt’l answered that neither a high spiritual child with him and expose him to danger during the first three level nor a high position in society is grounds for a woman to days after the bris? Or should he perform the bris and delay the receive praise and accolades. The true barometer for extolling a mission Hashem had commanded him to complete for three woman’s virtues is if she takes care of her family properly. The names of Shifrah and Puah were written in the Torah to identify days? Nevertheless, he was held accountable because upon Yocheved and Miriam as women who fulfilled their primary task arriving at an inn he began making arrangements for his lodging, in life – taking care of their family - in the most honorable instead of performing the bris without delay.
    [Show full text]
  • Darkei Hachizuk
    בס"ד Darkei HaChizuk ארבעה צריכים חיזוק (ברכות לב:) - שיתחזק אדם בהם תמיד בכל כחו (רש"י) A Sichah from Maran HaGaon Rav Gershon Edelstein shlita Mishpatim 5777 246 35 Similarly, he wrote the Mishnah Brurah on Orach Chaim in The Sefarim of the Chafetz Chaim order that people should correctly keep the laws of Orach We just read about Klal Yisrael accepting the Torah in Chaim. The Chazon Ish is known to have said that people Parshas Yisro, and are starting to learn the laws of the Torah mistakenly think that the Mishnah Brurah just quotes other in Parshas Mishpatim. It therefore is appropriate for us to take Sefarim, when in fact he is deciding the Halachah. a closer look at some of the Gedolim in generations past, and The Ways to be Mezakeh Ha’Rabim analyze how they achieved their tremendous success in becoming great Torah scholars. Everyone can be someone who brings merit to the public in For example, let us analyze the life of the Chafetz Chaim. some form. Some do this by spreading or teaching Torah or The Chafetz Chaim traveled around collecting Haskamos for Mussar, and some do this by enabling others to perform the many Sefarim that he wrote. The Chazon Ish stated that all Chessed on a large scale. of the people who the Chafetz Chaim received Haskamos Besides for the merit that a person receives for enabling from, were not as great a scholar as he was. Collecting others to perform Mitzvos, he also receives personal Haskamos from these lesser Torah scholars was just one Siyata Dishmaya in that area of spirituality.
    [Show full text]
  • Send the Guinea Pig! the Judaism Site
    Torah.org Send The Guinea Pig! The Judaism Site https://torah.org/torah-portion/ravfrand-5757-noach/ SEND THE GUINEA PIG! by Rabbi Yissocher Frand "RavFrand" - Rabbi Frand on Parshas Noach These divrei Torah were adapted from the hashkafa portion of Rabbi Y. Frand's Commuter Chavrusah Tapes on the weekly Torah portion: Tape #69, Ma'ariv & Mitzvos in the Land of the Midnight Sun. Good Shabbos! The Raven Tells Noach, "Send The Guinea Pig on This Mission" The pasuk [verse] [Bereishis 8:7] tells us that Noach sent out a raven to check whether land could already be seen. The Medrash says that the raven complained to Noach that, of all the animals and creatures in the ark, he was singled out for this mission. The Medrash continues that Noach answered him back, "What does the world need you for? You are not edible nor are you fit to be offered as a sacrifice." [The commentaries on the Medrash point out that although there were other non-kosher birds on the ark, the raven was the least appetizing of all such birds.] G-d, however, told Noach that he should not have been so harsh with the raven, for there would come a time that the world would need the raven. There would come a time when a Tzadik would arise who would make the whole world dry (referring to the decree of Eliyahu in the time of King Achav that there would be a drought) and this Tzadik would need the ravens to bring him food [Kings I 17:6].
    [Show full text]
  • פרשת וישב Parshas Vayeishev
    Yeshiva University High School For Boys Volume 25, Issue 12 Marsha Stern Talmudical Academy Kislev 26, 5781 שמע קולנו ”יתגבר כארי לעמוד בבוקר לעבודת בוראו“ פרשת וישב Parshas Vayeishev Roller Coaster: Yosef In Vayeishev Ori Putterman ('14) Table Of contents: In honor of Shema Koleinu’s 25th anniversary, we are proud to present articles throughout the year from past Roller Coaster - Ori Putterman (’14) ………..…...…………..1 editors of the publication. This week’s Dvar Torah comes from Ori Putterman, who served as Editor-In-Chief of A Short Vort - Akiva Kra (’21)………..…………….................2 Shema Koleinu in the 2013-14 school year. Since gradu- ating MTA, Ori went on to learn in Yeshivat Har Etzion, before eventually joining the Israeli Defense Forces. He An Indirect Sale - Benny Cohen (’23)…………………………..2 is currently studying psychology and economics in He- brew University. Uncertain Righteousness– Meir Ness (’22)……..…………..3 Sefer Bereishis is a book filled with toldos, generations. Yosef’s Sale And the Ten Martyrs - Samuel Gorman From the toldos of the heaven and earth (2:4), to the tol- dos of Adam (5:1) and Noach (6:9), and including the (’21) …………………………………………………………………………...3 toldos of non-Jewish characters such as Yishmael (25:12) and Eisav (36:1), it is fair to characterize the en- Where Should We Place Our Faith– Yonatan Burns (’22) tire book as organized around this structure. The tenth ………….............................................................................4 and last toldos mentioned in Bereishis occurs in this week's parsha, when the possuk says "eileh toldos Yaa- kov: Yosef..." (37:2). The story of Yaakov's generations, Do Snitches Really Get Stiches?– Ezra Schechter (’22)..5 and the evident focus on Yosef from the start of the jour- ney, will take us all the way from this week's parsha until Yosef And Channukah - Moshe Lieberman (’24)………...5 the end of the sefer.
    [Show full text]
  • Nosei B'ol Im Chaveiro
    Table of Contents Section # Section Title Slide #’s 3 זצ״ל ,Dedication In loving memory of Rabbi Dr. Meir Fulda Introduction Chesed which flows from the source of the Jewish soul 5-6 I What is the meaning of being Nosei B’ol Im Chaveiro? 7-9 II Who are our models of a Nosei B’ol Im Chaveiro? 10-17 III What is the reason for the imperative to be Nosei B’ol Im Chaveiro? 18-22 IV Why is Nosei B’ol Im Chaveiro instrumental for Torah acquisition? 23-24 V How does Nesiah B’ol arouse Heavenly salvation for the Jewish people? 25-26 VI The virtue of Nosei B’ol Im Chaveiro is a key component of Tefilla 27-29 VII Forming the human connection: Using all our “senses” to be Nosei B’ol 30-33 VIII Additional strategies to be Nosei B’ol Im Chaveiro 34-35 IX Neutralizing the impediments to being Nosei B’ol Im Chaveiro 36 Summary Nosei B’ol Im Chaveiro: Definition, importance, and applications 37-38 Table Conclusion We are NOT powerless; Nesiah B’ol saves the day for our brethren in need! 39 Appendix A Being Nosei B’ol with Hashem’s pain and praying for relief of His pain 40-43 Appendix B One who is Nosei B’ol Im Chaveiro leads a life of Kiddush Hashem 44-46 Appendix C The Jewish nation’s responsibility to be Nosei B’ol with all mankind 47 Appendix D Stories of awesome Nesiah B’ol demonstrated by great Torah scholars 48-53 Footnotes Additional explanation and references, by section and slide numbers 54-64 לעלוי נשמת מורינו הרב מאיר בן החבר ר׳ יהודה, זללה״ה זצ״ל ,In loving memory of Rabbi Dr.
    [Show full text]
  • Rabbi Zvi Yehuda and the Hazon Ish,Book Announcement
    Response to Criticism Part 4; Rabbi Zvi Yehuda and the Hazon Ish Response to Criticism Part 4; Rabbi Zvi Yehuda and the Hazon Ish Marc B. Shapiro Continued from here. 1. In Limits,p. 14 n. 55, I write I should call attention to a significant philosophical and halakhic point which appears to have gone unnoticed. The Vilna Gaon (R. Elijah b. Solomon Zalman (1720-97) apparently believed that the First and Second Principles are the only true Principles in Judaism. According to him, one who believes in God’s existence and unity, despite his other sins, is regarded as a Jew in good standing and he is thus able to be included in a minyan (quorum for public prayer). None of the numerous discussions regarding whether a Sabbath violator maybe in included in a minyan seems to have taken note of the Gaon’s comment, which appears in his commentary on Tikunei Zohar, 42a. Grossman writes: Apparently, concludes Shapiro, since the Gaon cites only idolatry as invalidating prayer and does not cite the rest of the Thirteen Principles, he is disputing Rambam’s classification of the others as binding fundamentals. However, this source has no bearing on the Principles. The Gaon’s comment refers to counting one for a minyan and to having one’s prayer accepted by God. He is clearly not referring to the Principles, since [in his commentary to Tikunei Zohar] he includes in the metaphor of the scorpion the sin of consorting with gentile women, which is unrelated to any Principle. (p. 48) The first thing to note is that I never said that the Vilna Gaon disputed “the Rambam’s classification of the others [other Principles] as binding fundamentals.” Of course the Gaon held that people must believe that there is prophecy, that God gave the Torah, that there will be a Messiah, etc.
    [Show full text]
  • Rosh Yeshiva of Ponevezh
    Share the Ch ofetz Chaim's vision of a world built on Ahavas Yisrael ... Gedolim of our h'rne - members ofour Rabbinical Board - speak out on the Chafetz Chaim Heritage Foundation "J admire the work that the foundation is "The Chofetz Chaim Heritage Foundation "I think it's a tremendous z'chus and doing to promote Shmiras Haloshon. .\\'!if' . :. is the only major organization working accomplishffi€n! for the Chofetz Chaim They make many thousands of people · · exdusivelv on the kev mitzvos of Ahavas Heritage Foundation to have taken upon aware of the responsibility of proper S[Jl'€Ch Yisrael and Shmiras l!aloshon. It is a great itself the responsibility and mission to and thev do it ven·. ven: successful!\··: ichus to have a part in their work .. promote Shmiras Haloshon to our -HaRat• A1!r'aba111 Pa~11, z"tl -HaRar SIJ11111el Ka111e11etskr·. entire community': II Sblitr1 - Chairman • - 1Voi•on1insker Rebbe, Sbfita .. .And get some of the world's most important tapes FREE! Become a member of the Chofetz Chaim Heritage Foundation - the only organization devoted to removing what the Chofetz Chaim declared is the single biggest barrier to the Geulah. As a new member you will enjoy a package of special membership benefil5 including a gift of some of the most important chizuk tapes available today. More importantly, you'll be helping to fulfill the Chofetz Chaim's vision by supporting the strongest initiative ever for Shmiras Haloshon and Ahavas YisraeL !ff, CHOFETZ F~mily $360 $180 $100 $54 $36 • Dedication in daily .. Sponsor a • One da\'
    [Show full text]
  • THE JEWISH BS ERV ER I I I
    THE JEWISH BS ERV ER i I I THE JEWISH OBSERVER ;; pub­ lished monthly. except July and August, by the Agudath Israel of America, 5 Beekman Street, New York, N.Y. 10038. Second class in this issue postage paid at New York, N.Y. Subscription: $9.00 per year; two The Jew in His Community, based on an address by years, $17.50; three years, $25.00; outside of the United States, $9.00 Rabbi Shneur Kotler, w·o•?w ........... 3 per year. Single copy, $1.25. A Tribute to Rabbi Chaim Leib Shmulevitz, 7"l1T, Printed in the U.S.A. Eliyahu Meir Klugman ................ 9 Postscripts: Our Responsibility to the Baal Teshuva RABBI NISSON WOLPIN "Reach Out With Torah," based on an address Editor by Rabbi Simcha Wasserman, w•o•?w, .18 "Don't Turn Them Off" .19 Editorial Board "Or ls It Too Late?" ... .20 DR. ERNST L. BODENHEIMER -Chairman Machon Yerushalayim: Kole! Manpower at Work, RABBI NATHAN BULMAN David Grossman .................... 22 RABBI JOSEPH ELIAS JOSEPH FRIEDENSON Second Looks at the Jewish Scene RABBI MOSHE SHERER Women Rabbis for Conservatives? ........ 25 Criticizing the Conservatives - "Lashon Hora"? . 35 THE JEWISH OBSERVER does Preparing for Pesach, a photographic essay by not assume responsibility for the Arnold Cohen ................. .42 Kashrus of any product or service advertised in its pages. A Volunteer's Expression of Anger, a poem . 45 Letters to the Editor . .46 Copyright 1979 FEB., 1979 VOL. XIII, NO. 9 The photograph qf Aabbi Chaim Shmulevitz, 7"YT, in the January issue was taken from the collection of Yonoson Israel, Brooklyn, N.Y.
    [Show full text]
  • Calabresi's and Maimonides's Tort Law Theories-A Comparative
    Conversation Calabresi's and Maimonides's Tort Law Theories-A Comparative Analysis and a Preliminary Sketch of a Modern Model of Differential Pluralistic Tort Liability Based on the Two Theories Yuval Sinai* & Benjamin Shmueli** I. CALABRESI AND MAIMONIDES: IS IT POSSIBLE TO CONDUCT A DIALOGUE BETWEEN THE THEORIES? This Article's main argument is that the roots of contemporary utilitarian analysis can be traced back to Jewish law sources, and that Ph.D; L.L.B; Schusterman Visiting Professor of Law at Yale University, Judaic Studies and Middle East Programs, and a Senior Research Scholar in Law, at Yale Law School, 2013-14; Visiting Professor, McGill University, Canada (2007-08); Associate Professor of Civil Procedure and Jewish Law and Director of the Center for the Application of Jewish Law (ISMA), Netanya Academic College Law School; Adjunct Professor, Bar-Ilan University Law School, Israel. Ph.D. 2005, L.L.M. 1999, L.L.B. 1998, Bar-Ilan University; Senior Research Scholar in Law at Yale Law School, 2013-14; Visiting Professor, Duke Law School, 2006-08; Associate Professor of Tort and Jewish Law, and Director of the Center for Commercial Law, Bar-Ilan Law School, Israel. Our thanks to Ehud Guttel, Gideon Parchomovsky, Ariel Porat, Benny Porat, and Eyal Zamir for their valuable comments. The paper has been presented at the 17th International Conference of the Jewish Law Association, Yale Law School, 2012; the European Law & Economics Association Annual (EALE) Conference, Stockholm, 2012. We thank the Honorable Guido Calabresi for his comment at the Yale conference and for fascinating discussions. We also thank the Yale Journal of Law & the HumanitiesBoard, and William Zichawo in particular for his skillful editing.
    [Show full text]