Parshat Mikeitz 5781

Total Page:16

File Type:pdf, Size:1020Kb

Parshat Mikeitz 5781 Dedicated in memory of Rachel Leah bat R' Chaim Tzvi Volume 12 Number 39 Brought to you by Naaleh.com Intro to Sefer Mishlei Expanded Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller The first six verses of Mishlei are the introduc- opposite trait not just via deeds but through a much more powerful effect. That is why tory pesukim to the entire book. If you master inner work. If you treat anger like stinginess, Mishlei uses the expression, latet (to give). if this, you’ve got the table of contents of your you won’t get anywhere because the two traits you can get the gullible or impulsive person to inner life which is worth having. We spoke are so different. The opposite of anger is teach someone else, the teachings of this about why meshalim are used. We compassion. Developing compassion requires book will be different. If you take upon yourself understand the concrete better than the empathy which takes you to patience which to teach someone, you’ll experience Divine abstract. We spoke about the relationship of gives you the willingness to bear the other assistance. Pirke Avot tells us, “If you’ve the mashal to the nishmal, the parable to its person’s burden. If you reach that level, you’re learned Torah, don’t keep it to yourself….” meaning. The first step in understanding not going to have a temper problem anymore Whatever you know is not your property, teach anything is to want to understand. We spoke because you’ve dealt with the underlying it to others. On a practical level, anyone whose about chachma, mussar, and binah. Chachma middah. reading this should be teaching. Get in touch is analogous to the male aspect, wanting to with Partners in Torah or Torah Mates and start give birth to human potential. Binah is taking It’s always better to do the right thing for the learning. the potential of human thought and drawing wrong reasons or to do the right thing incom- the mind pictures that makes it possible to pletely then to do the wrong thing sincerely Your own yetzer hara will try to convince you think and then give birth to the completed and consistently. Working on your middot of things that you intellectually know are false. idea. That should lead you to be able to exclusively from the outside will not bring you But in the moment, it’s hard to overcome. It’s experience mussar, the ability to say no. the same results as moving from the inside. It not that you can’t tell truth from falsehood. But What’s the goal of all of this thinking? works but not as consistently and not as your emotional, physical, or desire agenda is Everything has chomer- what it’s made out of, deeply as moving from the inside. talking louder than your mind. Shlomo poel- what it does, tzurah- what its form is, Hamelech tells us that one of the purposes of and tachlit- where it’s heading. “To give those who are easily convinced, Mishlei is to teach a person who lacks cleverness and the immature person the ability cleverness how to fight against the yetzer The ability to say no and to understand, is to draw conclusions and think ahead.” Shlomo hara. You have to think ahead what words meant to give you balance, tzedek u’mishpat, Hamelech tells us another purpose for Sefer would actually convince you. You have to have so that you can see yourself accurately. All Mishlei which is that it’s meant to be applied a plan. So yes, ice cream is not as bad as people when they look at themselves honestly l’maaseh (in action). If a person learns, there’s cream cake. Yes, I’ll have it, but not today, but will find disbalance. The methodology a good chance they’ll practice what they learn. on Shabbat. That’s more convincing than just proposed is to find the trait that brings about The Gra’s secret is that if you convince a saying no. the disbalance and move towards the person to teach what they’ve learnt it will have Introduction to Hilchot Muktza Based on a Naaleh.com shiur by Rabbi Shimon Isaacson The dominant view amongst most Rishonim is not following properly the laws of muktza, one a chol- like day and still call it yom tov. It must that muktza is an issur d’rabanun. The could breach the d’orayta fulfillment of l’man be fundamentally different than the rest of the Rambam in his explication of the laws of yanuach. week in its quality and entire essence. muktza lists several reasons why Chazal Therefore, the Torah gave us a mitzva d’orayta instituted this issur. He explains that just as Many times, my students ask me if they can of Shabbaton. we find in the Navi Yeshaya that there’s a din play ball on Shabbat. Even if there’s an eiruv of daber daver which means that we’re and there’s no actual breach of any melachot, The Rambam suggests another reason for the supposed to speak differently on Shabbat the day becomes chol- like and that too is a laws of muktza. Chazal prohibited handling an than we do during the week, so too in order to breach of l’man yanuach. item whose primary purpose is a prohibited maintain the unique atmosphere of Shabbat purpose. For example, if you pick up a pen on we may not handle weekday items. If we do, Chazal gave us the halachot of muktza, to Shabbat you might come to write with it. the day might become very chol (weekday) create the spirit and ambiance of Shabbat. Therefore, Chazal prohibited handling a keli like. Moreover people might start carrying This is also echoed in a Ramban in Parshat shemelachto l’issur so we wouldn’t come to things on Shabbat, moving things around, and Emor. The Torah describes the yomim tovim use it. Another reason is that there are people involving themselves in non- Shabbat like as, Shabbaton. Transforming yom tov into a who don’t work during the week. For them activities. The Torah says Shabbat is day of Shabbaton is a d’orayta mitzva. The what gives them a sense of Shabbat is hilchot supposed to be a day of, l’man yanuach- a Ramban asks why we need this mitzva? What muktza. The Rabbis invoked a set of universal day of rest, fundamentally different than the many people do in their daily business lives that apply across the board even for those who rest of the week. It’s supposed to be a day might not involve real issurei d’orayta, says the aren’t involved in any type of occupation. when we withdraw from physicality and Ramban. That is why the Torah had to give us The Raavad notes that the Gemara says very involve ourselves in matters of the spirit. By this mitzva. It’s impossible for a person to have clearly in Masechet Shabbat that tiltul is a Continued on Page 2 visit us online at: www.naaleh.com | for questions, suggestions, or dedication opportunities, email [email protected] 1 Dedicated in memory of Rachel Leah bat R' Chaim Tzvi Volume 12 Number 39 Brought to you by Naaleh.com Introduction to Hilchot Muktza Based on a Naaleh.com shiur by Rabbi Shimon Isaacson Continued from page 1 tzorech of melachat hotzaah. There is an issur functionality, is called muktza machmat gufo d’orayta to transfer an object from a reshut There are two main categories of muktza and and may not be handled on Shabbat for any hayachid to a reshut harabim. The first stage within that there are several subcategories. reason. Classic examples of this are sticks and of hotzaah is tiltul, picking up an object from The first category is a takana that already stones which have no inherent functionality. its place of rest. Therefore, Chazal instituted existed during the period of the early Neviim in Before Shabbat, you can designate it as a keli the prohibition of tiltul muktza so that one the time of David Hamelech. Any object that is and give it functionality but if it wasn’t done, it should not come to violate hotzaah. not a vessel and does not have any inherent remains muktza. Travelling through Life Accompanied by Tehillim Class 2 Based on a Naaleh.com shiur by Rebbetzin Leah Kohn In this class we will examine four verses in about. He answered, “When I say the blessing, Sometimes a song cannot express all we want Tehilim where David Hamelech uses the term Shelo asani goy, it makes me so happy that I to say. A musical instrument can go beyond ashrei. The first reference is in chapter 33:12, gain weight.” There’s another story about the words and is an additional expression of joy “Praiseworthy is the people whose G-d is Chazon Ish. Someone came to him on yom tov and thankfulness. Rabbi Yehuda mentions Hashem, the people he chose as his and the Chazon Ish asked him, “Are you three types of string instruments. The first was inheritance.” The second reference is in happy?” The man said no. The Chazon Ish the seven -stringed violin played in the Beit chapter 65:5, “Praiseworthy is the one whom then told him, “How can you not be happy on a Hamikdash. In the times of Mashiach, there You choose to draw near, to dwell in Your day that you said, Ata bechartanu?” We should will be an eight- stringed instrument.
Recommended publications
  • CBS Torah Weekly Matot Masei 2020
    J U L Y 1 8 , 2M0 A2 Y0 |8 , M 2A0 T2 O0 T|- ME AMSOERI | P A G E 1 Congregation Beth Sholom TORAH WEEKLY Learning Initiative ז"ל A Project of the Linda Mitgang To sponsor, please click here The Longest Three Weeks BY RABBI KENNETH HAIN ZMANIM [email protected] Candle-lighting 8:04 pm Mincha 7:00 pm Clearly this summer of the pandemic is a summer of our 8:12 pm discontent. Since March we have struggled with increasing 7:45 am restrictions and numbing isolation. Our celebrations are Shacharit Hashkama 8:45 am curtailed and our social interactions are minimal, and now Shacharit Sephardic 9:15 am we find ourselves in the Three Weeks period before Tish A Shacharit Joel Shiff/Main 8:10 pm B’Av and it hardly feels different from the past four months. Mincha Shiur with Rabbi Miller 8:25 pm I have been exploring new understandings of this Three Maariv 9:05 pm Week period. Our son Rabbi Yonah Hain at Columbia Shabbos Ends 9:11 pm University Hillel has shared with me some remarkable ideas and I hope to share them with you next week in a two part IN THIS ISSUE Zoom series – “ The Challenge of Lamentation” Monday, & Tuesday, July 20-21. 1 The Longest Three Weeks Rabbi Hain Much of our tradition focuses on the anticipation of what will 2 On the 5T's Vaad HaKashrus happen after the Three Week period of sadness. A Midrash Rabbi Fogel from Eicha Rabba 1:2 demonstrates this approach: 4 An Alternate Ending to the Torah “…she has no comforter…” (Lamentations 1:2) – R.
    [Show full text]
  • Parshat Vayeitze 5780
    Dedicated in memory of Rachel Leah bat R' Chaim Tzvi Volume 11 Number 40 Brought to you by Naaleh.com Parshat Vayetze: Genuinely Grateful Based on a Naaleh.com shiur by Mrs. Shira Smiles Summary by Channie Koplowitz Stein The Jewish nation is called Yehudim in Hashem’s “job.” Hebrew. The source for this name appears in Sefer Chareidim points out, if we are We must learn to take nothing for granted, for this week’s parsha as Leah names her fourth commanded to remember daily the kindness of nothing is our due. son Yehudah. The root of Yehudah means Hashem’s taking our ancestors out of Egypt so gratitude. The Gemara in Brachot states that many generations ago, how much more so We are often further prevented from express- no one had expressed gratitude to Hashem must we remember the daily kindnesses ing gratitude because we are overwhelmed by from the time of creation until Leah expressed Hashem bestows upon us as we live our lives our challenges. But we should not assume that it. Yet the Torah itself cites instances of today. Further, just as we see in the challenge Leah faced no trials in her life. Yet she was Avraham, and Eliezer, for example, express- of the Egyptian enslavement the ensuing able to recognize that these very tribulations ing gratitude to Hashem. Therefore, we must blessing to our nation in forging our strength were the source of her blessings, notes the assume that there was something unique in and our collective soul, so must we find the Darash Dovid.
    [Show full text]
  • Shabbos - Simanim ףד ב – Daf 2
    Shabbos - Simanim ףד ב – Daf 2 האצוה The melocho of .1 From the opening Mishna’s eight cases of passing an object between the ba’al habayis standing in his reshus hayachid (private domain) and the poor person standing in reshus harabim (public domain) we learn: a. One has only transgressed m’doraysa the melocho of hotza’ah (transferring) if he does the act of the object from its state of rest in one domain as well as the act of placing it down )הריע(ק lifting .in another domain ( החנה ) lest one come to do both החנה or קע י הר b. The Rabbis forbid one from doing one of the acts of elements of the transfer. (Bringing in) כה הסנ .2 כה נ הס taking out) also refers to) האצוה Rav Ashi teaches that the Mishna’s usage of the term . האצוה bringing in), since the Mishna includes cases of bringing in as examples of) The Gemara further clarifies that the Tanna refers to any removal of an object from its place as an act of “taking out.” 3. Domains transfers) in the Mishna he is referring to) תואיצי Rava said the when the Tanna uses the word domains. Therefore, the Mishna is understood to mean that there are two domains where one is prohibited to commit four acts of transferring. Siman – House The strange house, where the owner kept passing objects back and forth to a poor person standing outside, featured an exit sign over the entrance and a door mat that said Welcome to the Home of Two Domains.
    [Show full text]
  • Hebrew Language 11/14/2005 04:01 PM
    Henry Hollander, Bookseller - Catalogue 21 - Hebrew Language 11/14/2005 04:01 PM Henry Hollander Bookseller Nisan 5762 Catalogue No. 21 Hebrew Language Acquisitions Shown above, Three Klezmorim, hand-colored lithograph signed and numbered in an edition of 150, 23"x 29" (image size 19"x 25"), by Chaim Goldberg. $300 unframed; $375 framed with archival backing. Art | Bibliography | Education | Folklore | Haggadot | History | Holocaust | Linguistics | Literature | Philosophy | Prayerbooks | Religion | Science | Theater | ART 1. "Scheinfeld." Tel Aviv, Sabra, 1977. First Edition. Oblong quarto, orange cloth, 68 [#14152] pp., b/w and color illustrations throughout. Very Good. $25.00 Introduction by Ethel Broido in Hebrew and English. Foreword by Baruch Oren. An artist's catalog. 2. "Torah and Toil in the Drawings of Rabbi Abraham Verdiger." Jerusalem, Yad [#14802] Vashem, nd c. 1992. Quarto, fifteen sheets laid in to a folding portfolio with two $20.00 sheet containing an introduction by the curator, Elly Dlin in English and Hebrew. Very Good. Text in Hebrew and English. 3. Donner, Batia, edited by. "Hebrew Graphics - Shamir Brothers Studio." Tel Aviv, [#14140] Tel Aviv Museum, 1999. First Edition. Quarto, paper covers with a narrow wrap- $25.00 around band, 80 pp., color and b/w illustrations throughout, biographical notes. Very Good. Hebrew and English text. Foreword by Mordechai Omer.. "Hebrew Graphic Design," Batia Donner. "On Currency Notes," Maoz Azaryahu. "The Typographical Styles in the Oeuvre of the Shamir Brothers," Yanek Iontef. file:///Users/metafo/Polis/Clients/Henry%20Hollander/HOLLANDERCATS/Cat%2021/cat21.htm Page 1 of 63 Henry Hollander, Bookseller - Catalogue 21 - Hebrew Language 11/14/2005 04:01 PM 4.
    [Show full text]
  • Shulchan Halevi
    ~.. SHULCHAN HALEVI Halachic Responsa From the Desk of HAGAON HARAV Yisroel HaLevi Belsky, shlita 46 SHULCHAN HALEVI samim - \Vho has created fragrant woods'. Ifthe scent derives from a areas in \\'h:~ .. --, grass or similar plant that withers away in the winter, then the blessing eruvin do EC': .::..1 is 'bard isvei besamim \Vho has created fragrant grasses '. 'Borei mi­ machmir --, nei besamim' is made on a scent derived from animals, such as musk, they wish to ' or a mix of spices ground into a powder that cannot be separated, or during havdalah, as mentioned above. Bungalow cole,rrjj These halachos are treated in the Shulchan Aruch,104 and carry a installed co=-:-~ - -­ special importance. Chazapos tell us: "'Let all souls praise God, Hal­ its kashru-. -=-=-__ ' i leluyah: What thing does the soul benefit from [in this world, that it ins are USUe,. :--~, should praise Hashem]? I would say, this refers to fragrance:' Fra­ ha'rabbim '. e':: grance is something the soul itself enjoys. It is certainly worthwhile Even in the .:c' to know the precise blessing to recite on a pleasure that even the soul public dOG':c. __ enjoys. As we have often indicated, the halachos presented here are neve:thele~o--':' only a basic outline. A proper understanding of these halachos can by the e:1:.''­ only be reached by studying and reviewing them thoroughly. colony for ~:-:: Cityeruy: :::- :::::1 ERUV IN BUNGALOW COLONY AND CITy106 complex., ':.= ha'pesClc·;:. Is it preferable to be stringent (machmir) and avoid carrying cannot b:: _'= ~ within the eruv of a city, bungalow colony, or camp? precisely .
    [Show full text]
  • 1983 35 02 00.Pdf
    Volume XXXV November, 1983 Number 2 American Jewish Archives A Journal Devoted to the Preservation and Study of the American Jewish Experience Jacob Rader Marcus, Ph.D., Editor Abraham J. Peck, Ph.M., Associate Editor Published by The American Jewish Archives on the Cincinnati Campus of the Hebrew Union College-Jewish Institute of Religion Dr. Alfred Gottschalk, President American lewish Archives is indexed in The Index to lewish Periodicals, Current Contents, The American Historical Review, United States Political Science Documents, and The journal of American History. Information for Contributors: American lewish Archives follows generally the University of Chicago Press "Manual of Style" (12th revised edition) and "Words into Type" (3rd edition), but issues its otun style sheet which may be obtained by writing to: The Associate Editor, American lezuish Archives 3 101 Clifton Avenue Cincinnati, Ohio 4jzzo Patrons 1983: The Neumann Memorial Publication Fund The Harris and Eliza Kempner Fund Published by The American lewish Archives on the Cincinnati campus of the Hebretu Union College-lewish Institute of Religion ISSN ooz-po~X Or983 by the American jezuish Archives Contents 90 Editorial Note 91 Introduction Jonathan D. Sarna I00 Resisters and Accommodators: Varieties of Orthodox Rabbis in America, I 8 86-1983 Jeffrey S. Gurock 188 The Conservative Rabbi-"Dissatisfied But Not Unhappy" Abraham J. Karp 263 The Changing and the Constant in the Reform Rabbinate David Polish 342 Book Reviews Ravitch, Diane, and Goodenow, Ronald K., Edited by. Educating an Urban People: The New York City Experience Reviewed by Stephan E Brurnberg 348 Friess, Horace L. Felix Adler and Ethical Culture: Memories and Studies (edited by Fannia Weingartner) Reviewed by Benny Kraut 3 52 Geipel, John.
    [Show full text]
  • The Physician on the Sabbath
    The Physician on the Sabbath Juliana Rosenblat The Sabbath is an integral part of every observant Jew’s life. Therefore, it is imperative for observant doctors to be well versed in what allowances are made for medicine on the Sabbath. Doctors should study and develop expertise in the laws of Sabbath so that they will not transgress the laws of them.1 This paper delves into various issues that observant doctors come across in their practice of medicine on the Sabbath. GENERAL PRINCIPLES It says in the Torah, “Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work; but the seventh day is a Sabbath for the Lord your God, in it you should not do any manner of work, you nor your son, nor your daughter, nor your servant, nor your cattle, nor a stranger that is within your gates.”2 Rashi explains that the word zachor means both “observe” and “remember”; he explains that both words were spoken simultaneously, and that both are of equal importance.3 Therefore, even if a patient’s care pre- vents a doctor from physically observing the Sabbath, he still must remember it in all of his actions. 1 Yesod Vesoresh HaAvodah 6:3, as cited in the Encyclopedia of Jewish Medical Ethics, p. 865. It should be noted that many topics presented in this summary article are complex, and readers are encouraged to investigate issues thoroughly on their own. 2 Shemot 20:7–10. 3 Rashi 20:7. Julianna Rosenblat is a fourth year student at the Albert Einstein College of Medicine.
    [Show full text]
  • Daf Yomi Summary Siyum Masechet Eruvin 5781 We May Have Finished Learning Mesechet Eiruv, but How Do We Build an Eruv Today? EDITIO N: 43
    ?''? ? daf yomi summary siyum masechet eruvin 5781 We may have finished learning Mesechet Eiruv, but how do we build an Eruv today? EDITIO N: 43 This edition of the Daf Yomi Summary sheet is dedicated in into the dark days of winter, the feeling of joy and the warm glow of memory of the Tzadikim that sadly passed away during the learning satisfaction of having completed another M asechet in Shas is what of M asechet Eruvin. In particular, in memory of Rabbi Lord Jonathan sustains us. ????? ????? ?? ??? ?? ????? ???? Had it not been for Sacks ?"??, Rabbi David Feinstein ?"??, Yisrael ben M ordechai Your Torah as my delight, I would perished in my affliction (Tehillim Horwitz ?"? and Yehoshua ben Natan Goldstein ?"?. 119;92). The Daf Yomi Summary sheet is a crowd sourced newsletter ? ? ? ? ? ? produced on a weekly basis. If you would like to receive the For me, there is particular significance for this siyum on Daf Yomi newsletter and a daily 3 minute audio daf insight by Rav Effie Eruvin, since having established and had responsibility for an eruv in Kleinberg join the whatsapp group https://bit.ly/daf-daily-insights2 recent years, I was able to look at M asechet Eruvin through new or our Facebook page https://www.facebook.com/dafyomisummary. eyes. I am delighted to respond to the approach from afar from an A huge thank you to all the many writers who contributed to the ex-congregant of Whitefield Shul and to contribute my reflections in M asechet Eruvin editions. A huge thanks also you to our fantastic this vein, to M asechet Eruvin in communal Eruv practice for this editorial team.
    [Show full text]
  • The Shofar's Voice Editor Samantha Goldstein Via [email protected], by the 15Th of Each Month
    September 2016 T h e Av-Elul 5776 S h o f a r ' s V o i c e B'nai Israel Synagogue Pg. 1 Pensacola, Fl The Rabbi's Confession: To my wonderful and lovely congregation; It has been five years since I stepped on the holy land. What a wonderful feeling! With all the dificulties our country is facing, Israel is the best place our generation has. To see the French community putting roots in Israel is so great. Jews come to Israel by the millions. My friends, before you go to Europe, south east India, Japan or any jaloshisdic place... come to Israel. The poet Eben Ezrah said eshak avanaich. I will kiss your stone. I promised I would bring Jerusalem dirt to our community. Our life is surrounded with Jewish causes. You must yearn for your place in Israel. The answer for all Jew haters and destroyers is more Jewish communities and more Jewish homes. G-d said He will bring them from all corners of the earth. He did. Our job is to secure Israel. Be strong and of good courage. Walk humbly in G-ds ways and you will be safe and secure. Shanah tovah Pg 2 Features: 2 T he Rabbi's Confession 8-9 Religious School & Library 3-4 President's M essage 10 D onations 5 A M essage from Lou 11-12 B-days & Yahrzeits 6-7 R itual Com m ittee 13-14 H igh H oly D ays President's Message ? Vikki Goldstein, Synagogue President Now I have one more tale to tell you of another friend of the four this is a sad sad tale of the death of a man called Someone Else; I recently sent out an email, and posted You see Everybody, Somebody, Anybody on Facebook, about multiple executive and Nobody all work at a firm and board positions coming open in and at this firm worked Someone Else.
    [Show full text]
  • 1 on Vayakhel Pekudei
    dispute cannot come from diametrically opposed logical positions. In other BS"D words, if one “person” says something makes sense, how can the disputant take the exact opposite point of view? In effect, Rav Dovid Kviat is asking, what happened to Moshe Rabbeinu To: [email protected] here? Moshe considers the mirrors repugnant — he is repelled by them — From: [email protected] while the Almighty finds them to be His favorite and most precious donation. How can that be? Moshe usually has a keen understanding of the Will of Hashem. After all, he was Moshe Rabbeinu! How could he be so off base here with his reaction to the mirrors? Rav Kviat answers that Moshe Rabbeinu was not off base. Moshe’s reaction was logical and totally understandable. However, Moshe Rabbeinu was INTERNET PARSHA SHEET missing a piece of information that the Holy One Blessed be He possessed. ON Vayakhel Pekudei - 5778 Moshe Rabbeinu, who was in Midyan at the time, had no way of knowing what happened in Egypt regarding the intimate relationships between the In our 23nd year! To receive this parsha sheet, go to http://www.parsha.net and click Jewish men and their wives. He had no way of knowing that the men were Subscribe or send a blank e-mail to [email protected] Please also hesitant to have children, and that their wives used these mirrors to copy me at [email protected] A complete archive of previous issues is now available at http://www.parsha.net It is also fully searchable. encourage their them.
    [Show full text]
  • Rav Aryeh Tzvi Frommer HY”D: סנגורם של ישראל
    Rav Aryeh Tzvi Frommer HY”D: סנגורם של ישראל סנגורם של ישראל :Rav Aryeh Tzvi Frommer HY”D A Closer Look At One of the Greatest Defenders of the Common Jew in Modern Times[1] Rosh Yeshiva of Yeshivat Chochmei Lublin, Av Beit Din of Kozoglov, Author of Responsa Eretz Tzvi, Siach Ha-Sadeh, Doreish Tov Le’amo[2] By Alon Amar ”הכל מלמדין זכות” – משנה סנהדרין ד:א In the fall of 1933, immediately after the death of Rabbi Meir Shapira zt”l – Rosh Yeshivat Chochmei Lublin, an article appeared in the “Lubliner Tugenblatt” newspaper. The title reads “Who will be the next Rosh Yeshiva?” The article references multiple distinguished candidates for the prestigious appointment, including Rav Menachem Zemba hy”d and Rav Dov Berish Weidenfeld zt”l –The Tchebiner Rav. Interestingly enough, the eventual successor to Rabbi Meir Shapira, was not even mentioned in the article, though his greatness in Torah learning and piety was on par with those aforementioned geonim. Rav Aryeh Tzvi Frommer Hy”d (RATF), also known as The Kozoglover Gaon, was chosen as the next Rosh Yeshiva of Yeshivat Chochmei Lublin and served at its helm until it’s closure during World War II. His unique legacy expanded beyond the four walls of the yeshiva where he inspired and taught students. Through his responsa he engaged real-life issues creatively defending many customs of questionable halachic standing and created the mishna yomi program allowing all Jews, both scholars and laymen, to complete the entirety of Torah Sheb’al peh. His preoccupation with the spiritual needs of the full spectrum of jewry, and the creativity he employed for this task remain defining hallmarks of his inspiring legacy.
    [Show full text]
  • Reply from Haym Soloveitchik to the JQR Interview with Robert Brody
    Reply from Haym Soloveitchik to the JQR Interview with Robert Brody Reply from Haym Soloveitchik to the JQR Interview with Robert Brody By Haym Soloveitchik Editor’s Note: As a recap of a recent exchange between two scholars on a nuanced debate within medieval Jewish history (see the first footnote), we present this final note by Professor Haym Soloveitchik. Part One Dr. Robert Brody advances no new arguments against my thesis in his recent interview at the blog of the Jewish Quarterly Review (https://katz.sas.upenn.edu/blog/jewish-quarterly-review/jqr-c ontributor-conversation-robert-brody-origins-talmud-study). I have addressed all his points in my original essay and my reply in the Jewish Quarterly Review and online on my personal website.[1] The reader can judge for himself or herself whether my arguments are persuasive. Basically, the issue between us boils down to two points. Brody does not believe in historical implication. Two facts, to him, imply nothing. If so, all the scholar can ever have is a large pile of inert facts. For example, he denies the notion that Sura and Pumpeditha would never have surrendered their monopoly on the “Vox Talmudica,” for that “would have been institutional suicide.”[2] If that’s the case, all we can know of the past is what is explicitly stated in the sources of the past. Brody equally does not believe in probabilities (not even cumulative probabilities [3]). In the absence of probability (or improbability), all theories are equal. If one can believe that scores of scribes both educated and ignorant, with good or bad memories can inscribe a text of a million and a half words without any change in that text’s meaning,[4] then one can believe almost anything.
    [Show full text]