Volume VIII, Issue 2 January 2014 Tevet 5775

Kol Hamevaser The Jewish Thought Magazine of the Yeshiva University Student Body Editor’s Thoughts: The Battlefield of Belief Raphael Ozarowski page 3 Judaism and Other Faiths Orthodox Perspectives on Interfaith Dialogue Daniel Abboudi page 7

Learning from Other Nations: An Exploration of “UveHukoteihem Lo Teileikhu” Miriam Pearl Klahr page 5

“They Worship Vanity and Emptiness” An Attack on Christianity? Jennifer van Amerongen page 12

www.kolhamevaser.com 2 KOL HAMEVASER Miriam Jacobson L Ari Schwartz Sarah Robinson Miriam Pearl Klahr Sklar Aryeh Daniel Shlian Tuvy Miller Alex Maged Sima Grossman Samuel Dratch Sam Berkovitz S Raphi Ozarowski Eleorah Sandman A Dovi Nadel Shoshana Halpern E Michal Schechter Sima Grossman C Daniel Shlian W www.kolhamevaser.com online atkolhamevaser.com, oronFacebook Twitter. in themagazine, theconversation, andourclub’s events. Findus Jewish issues to get involved in our community, and to participate discussion groups, conferences, andshabbatonim. magazine, Yeshivah, YU professors, and outside figures. In addition to its print are undergraduates, although it includes inputfrom RIETS Roshei mature intoconfidentleaders. thinkers toengage Judaism intellectually and creatively, and to the Jewish community. Italso provides for young opportunities students to express their views onavarietyofissues that face growthintellectual ofitsreadership as a forum and serves for and beyond. The magazine hopes to facilitate thereligious and discussion of Jewish issues on the Yeshiva University campus Yeshiva University studentbody, isdedicated to sparking t a ditors ssocia opy aff yout We encourage anyone interested in writingabout or discussing Kol Hamevaser Kol Hamevaser, A ebmastr bout W E E ditors - te K riters in ditor Kol Hamevaser E ol -C ditors H hief amev is published monthly and its primary contributors ispublishedmonthly and its primary theJewish Thought magazine ofthe aser also sponsors special events, speakers, of interfaith relationships. A presentation ofRabbiJosephB. oftheapproaches view Soloveitchik andRabbiMosheFeinstein ontheOrthodox Orthodox Perspectives Dialogue onInterfaith Danny Abboudi Miriam Pearl Klahr This article discussestheimplicationsoflawshukot hagoyim. This article Revel theCross and New Column exploring thethoughtsandopionsof New Columnexploring YU’s pastleaders: RabbiDr. Revel isasked a “halakhic” question fromLearning OtherNations:AnExploration of by theDeanofSt. John’s College ofLaw Raphael Ozarowski This pieceexplores anumberofpotentialissuesregarding Judaism’s relationship withotherreligions. Aryeh Sklar Aryeh Belief” Editor’s Thoughts:“TheBattlefieldof “They Worship Vanity Emptiness”AnAttackonChristianity? and The article explores themeaningbehindalinethatmanyofussaythree timesaday,The article ommititcompletely whileothers Jennifer van Amerongen Aristotle Reason R.SaadiaGa’on intheEthicalThoughtof and On theRoleof A comparison ofRasagand A comparison Aristotle’s tolivinganethicallife approaches the Yeshiva University Student Body Alex Maged The Jewish Thought Magazine of Bilga and Synthesis: An Ancient Response to the Clash of Universalism Synthesis:AnAncientResponse Particularism totheClashof and and Bilga Perspective on a Jewish approach to universalism through onaJewishPerspective a touniversalism approach Talmudic family passage abouttheBilgapriestly Aryeh Sklar Aryeh K o l H amevaser T “UveHukoteihem LoTeileikhu” he

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Volume VIII Issue2 idrash 16 13 10 5 3 Editor’s Thoughts: The Battlefield of Belief Judaism and Other Faiths By: Raphael Ozarowski community among whom too are encouraged Blessed are You, Lord our God, King we have both adversaries to offer sacrifices of the Universe, who has given us the and friends.” Rabbi and pray to the one Torah of truth, planting everlasting life Soloveitchik continued by true God. However, in our midst. Blessed are You, Giver of affirming his hope that ”our acceptance by God the Torah. friends in the community seems to hinge on - Blessing after Torah of the many will sustain acceptance of the Reading, ‘The Koren their liberal convictions covenant, perhaps Siddur’ and humanitarian ideals employing Shabbat by articulating their here as a particular Even if we do not realize it, as Orthodox position on the right of the example. It is not Jews we are accustomed to asserting community of the few to merely any non-Jew the objective truth of our own religious live, create, and worship who may worship beliefs. We say it multiple times a day God in its own way, in God alongside us; in our prayers; we say it before and freedom and dignity.”2 only “the eunuchs after publicly reading the Torah; and Famously staking out a who keep My we may say it casually when discussing (subtle) position against sabbaths” have an Judaism with others.1 interfaith dialogue, he open invitation. At Yeshiva University, we are argued for the impropriety Though many have constantly exposed to and involved and impossibility of pointed to this text in intra-religious dialogue. It is communicating the as evidence of a something which permeates the fabric language of religious belief more accommodating of our everyday and Jewish perspective lives, which It is easy to get so ensconced in the end-time, we occupies hours in our own bubble that we must note that God’s of our mornings, forget there is an entire world claim that His house afternoons, and of religions out there, each Rabbi Soloveitchik’s words, “create will be a “house of evenings. It is one bearing ownership to theology to those and worship God in its own way.” prayer for all peoples” does not quite easy to get so an entirely different belief outside one’s own One of the central texts in our Yamim reach the level of pluralism. Though ensconced in our system than our own. faith. Nora’im liturgy already hints at this it is not clear if the prophecy predicts own bubble that The contemporary tension regarding how Jews should that non-Jews will actually convert, we forget there is an entire world of relevance and application of Rabbi relate to other religious believers. God, the stipulation remains. In this text, it religions out there, each one bearing Soloveitchik’s ideas have been speaking through the prophet Isaiah, is only those non-Jews who commit ownership to an entirely different belief considered as well as contested in more states the following about the time of to God’s covenant who may join in system than our own. The absence of a recent years.3 Many leaders still follow salvation: Temple worship.6 The Jewish God is Religion department in YU also means his rulings devoutly, while others like “As for the foreigners who welcoming, but not all-welcoming. that many students are overwhelmingly Rabbi Shlomo Riskin have advocated attach themselves to the Lord, A trope I often hear recited among ignorant about religions that are not a more open approach to theological to minister to Him, and to love observant Jews is that “Judaism is not Judaism—religions which dominate dialogue with other religious groups.4 In the name of the Lord, to be his a proselytizing religion.” Though this our country’s population. any case, we can discern what I believe servants—all who keep the may not always have been the case7, This is unacceptable. to be a fundamental caveat underlying Sabbath and do not profane it is certainly true of contemporary Rabbi Joseph B. Soloveitchik, in his Rabbi Soloveitchik’s thought: once we it, and who hold fast to My Judaism. A religious sect that believes in famous 1964 essay Confrontation, declare that Jews have an inalienable covenant—I will bring them to its own cosmic “truth,” when combined insisted on an unwavering commitment right to feel comfortable in their own My sacred mount and let them with an attitude of non-proselytization, to Jewish beliefs in the face of eschatological projections and other rejoice in My house of prayer. can lead to a number of interesting growing pressure to capitulate to the miscellaneous beliefs, surely other Their burnt offerings and and peculiar conclusions. If we are in theological demands of others: “Only a religions should be entitled to the sacrifices shall be welcome on fact a religious sect that fundamentally candid, frank, and unequivocal policy same level of unabashedness in their My altar; for My House shall be believes in the certainty of its own reflecting unconditional commitment beliefs as well. Barring any attempt to called a house of prayer for all truth, should we not be attempting to 5 to our God, a sense of dignity, pride hurt others or violate basic morality, peoples.” ‘show others the light,’ so to speak? and inner joy in being what we are… we can safely state that any and every On the one hand, this ideal vision insists Should we not be promulgating the will impress the peers of the other faith religious group has equal right to, in that foreigners will be received with ideal path to serving God, endowing all open arms in the Temple of God; they Volume VIII Issue 2 www.kolhamevaser.com 3 4 KOL HAMEVASER to acknowledgethepotentialtruthin the onlyway extension, “false?”Is mean thatotherreligions are,by in somecosmicsenseoftheword— does believing that Judaismis“true”— Our questionbecomesthefollowing: the unbroken chain of itstransmission. belief in thedivineoriginof Torah and tenet of traditional Orthodox Judaism is Indeed, itisundeniable that acore texts? not accepttheauthority of ourreligious binding overotherswhothemselves do preach the Jews. Conversely, howcan we possibly among contemporary religious pluralism implicit attitude of actually points to an non-proselytization the currenttrendof we can suggest that heaven? for entrance into with the requisite tools and knowledge individuals both Jewishandnon-Jewish www.kolhamevaser.com 8 Perhaps sheva mitzvotb’neiNoah following: doesbelievingthat mean thatotherreligionsare, cosmic senseoftheword— Judaism is“true”—insome Our questionbecomesthe by extension,“false?” as particularly relevant in afreshway. A modern societyhasmadethequestion Yeshiva University’s owncampus, faiths maynotbeapressingissueon Though Judaism’s relationship to other that questionforthereadertodecide. declarations of thissortatall? I leave Judaism really requireustomakeany our narrative is the “correct one.” Can I ahistorian to make truth claims that feelings, andbeliefsofothers,noram delegitimize the spiritual endeavors, I am certainly not so bold as to false? Shintoism, andmanyothersareall fallibility of ourown,orcanweperhaps other religionsbyacknowledgingthe Sikhism, Buddhism, Christianity, Islam, Hinduism, place to saythat Are wereally in a ground? theological draw somemiddle out athoughtfulandnuanced dialogue other groups oncampus, we can carry framework of Kol HaMevaser and I amoptimistic that, through the reality beforeus. cannot hide from the fact that this isthe with anyofthesedevelopments,we Though weneednotprofesstoagree religion isapersonalchoice. transform. Indemocratic America, religion have begun to fade and bounds ofestablished,institutionalized have become anopenmarket. The familial level, religion and spirituality than functioning ona geographical and new, hybridizedworldview. Rather traditions s/he wishes and produce a free tomix-and-match whatever faith was raised,anindividual is essentially whatever tradition with whichone before. Insteadofsimplypracticing quicker andmoreeffortlessly thanever that ideastravel across continental lines means flight and technology of world gave alittle lecture known as ‘The Lonely Man first himself Soloveitchik that forget to loath 3. To complicate matters, we would alsobe tion,” 2. RabbiJosephB.Soloveitchik, “Confronta treatment. lent complicated. See Dr. MarcB.Shapiro’s excel well astheirbindingnatureisactually quite 1. The traditional list ofOrthodoxdogmasas Endnotes Associate EditorforKolHaMevaser minoring inPsychology. Heisan YC majoring in Jewish Studies and Raphael Ozarowski isaSeniorat makes Orthodoxywhatitis. that self-confidence the relinquishing relationship to other faiths—without deeply into the realm of Judaism’s rigor that they deserve. Let us delve them withthehonestyandintellectual faith tradition. Instead,letusapproach a religious believer or toidentify with a very foundation ofwhatitmeanstobe questions, questionswhichtouchatthe Let us not run away from these University andbeyonditsconfines. about these ideas, both within Yeshiva The LimitsofOrthodoxTheology Tradition 6:2 (1964):25 for afull - - the non-Jewish. are limitedtothenon-observant,ratherthan ors tial to notethat nearly all modern clear from thisexample and others,it is essen Jews on the street to lay Tefillin. However, as is Chabad messengerswhopersuadeirreligious 8. Onemightbetemptedtomentionthose is-judaism-a-proselytizing-religion/ www.jewishideasdaily.com/5189/features/ gion?,” mo M.Brody, “IsJudaismaProselytizing Reli University Press,1994),116, aswell as Shlo History oftheRomanEmpire and Conversion:Proselytizing in the Religious 1992), 24-37 and Martin Goodman, Mor (Lanham: University Press of America, and FutureIssues, Prospects and Accommodation: PastTraditions, Current Times?” in “Was Judaism aMissionaryReligion in Ancient the Second Temple period.SeeLouisFeldman, tent that Jewishproselytizing occurred during zation andconversion.Scholarsdebatetheex beliefs ofmodernoneswithregardtoproselyti 7. Ancient Jewsdidnotnecessarily share the 8:22-23, andothers. sianic era.SeeMicah4:1-5,Zechariah2:15, point to a slightly different picture of the Mes 6. It is worth noting that other prophets may 5. Isaiah56:6,NJPS Translation cgi?article=1102&context=scholar at Relations 1: ‘Confrontation’,” Soloveitchik’s EssayonInterfaith Dialogue: Marshall J. Breger, “A Reassessment of Rav soloveitchik/Korn_23Nov03.htm research_sites/cjl/texts/center/conferences/ able at Modern Judaism25:2 gious Dialogue: Revisiting ‘Confrontation’,” E seph-b-solovetichiks-article-confrontation/ cal-dialogue-permitted-a-postscript-to-rav-jo site/2012/08/30/is-christian-jewish-theologi tation.’ Rav JosephB.Soloveitchik’s article, ‘Confron Theological Dialogue Permitted? A Postscriptto 4. See Shlomo Riskin, “Is Christian –Jewish inary inBrighton,MA. of Faith’ beforenoneotherthanaCatholicsem ugene Korn,“TheManofFaithandReli http://scholarship.law.edu/cgi/viewcontent. CJCUC Jewish Ideas Daily http://www.bc.edu/content/dam/files/ Jewish Assimilation,Acculturation, 1 (2005-2006):151-169,available , available at Volume VIII Issue2 Studies in Christian-Jewish (2005): 290-315,avail , available at: http:// (Oxford:Oxford http://cjcuc.com/ , ed.Menahem aswell as kiruv

endeav Mission ------, Judaism and Other Faiths Learning from Other Nations: An Exploration of “UveHukoteihem Lo Teileikhu” By: Miriam Pearl Klahr parts of these three possibilities when nations (“uvehukoteihem lo teileikhu”) and honor, are permissible for Jews to Ben Zoma said, “Who is wise? deciding when and if it is permissible as not appearing similar to them in imitate. 9 Maharik, a fifteenth century He who learns from all people.” (Pirkei to follow the ways of other nations. dress, hair style, and architecture of Italian rabbi, follows this approach in Avot 4:1). However, Leviticus 18:3 When counting the commandments sanctuaries.7. Rambam also explains his ruling about the permissibility for instructs, “You shall not perform the of the Torah, Rambam quotes all that this commandment’s purpose is a Jew to wear a cap. Maharik rules practices of the land of Egypt where three approaches brought down in the to physically separate a Jew from an that a practice only falls under the you dwelt and the land of Canaan to Sifra as part of the “thirtieth negative idol worshipper, reflecting that a Jew category of the hukot Jews may not which I am taking you and you shall not commandment of not walking in the is different in his or her beliefs. The follow if it is connected to idolatry or walk in their statutes (Uvehukoteihem ways of Following this interpretation of Sefer HaHinukh immorality. Since the purpose of a cap 2 nor acting expands these is to dress respectfully and with honor, lo teleikhu) ,” implying that there is a “uvehukoteihem lo teileikhu,” the limit to whom one may learn from. 3 according to statements, saying it is an acceptable mode of dress for Yet where exactly the limit lies—both the practices purpose of the commandment that a Jew must Jews.10 Rama similarly rules that it is halakhically and ideologically—is of the kofrim is not to physically separate separate himself only forbidden to act like non-Jews hard to decipher since this verse, and (those Jews from non-Jews, but rather from all non- regarding practices of immorality or especially the word uvehukoteihem, is who hold to separate Jews from possible Jewish nations, when there is reason to suspect that the vague and difficult to interpret. “incorrect” pagan and immoral practices of even those that are practice stems from idolatrous origins. Sifra, the Midrash Halakha for notions about non-Jews not pagan.8 However, if a practice has an evident the Book of Leviticus, asks if this verse God).”5 In However, purpose and does not fall under one of could possibly mean that the Jewish Hilkhot Avodat Kokhavim, Rambam there is another stream of halakhic these two categories, it is permissible. people cannot plant trees or build places extreme emphasis on the last thought which, in contrast to Rambam’s 11 Following this interpretation of houses in the manner of other nations. possibility of the Sifra. In tremendous interpretation, significantly restricts “uvehukoteihem lo teileikhu,” the It then explains that the verse is only detail, he delineates how a Jew shall the influence ofuvehukoteihem “ lo purpose of the commandment is not referring to ancient traditions of non- not appear physically similar to an teleikhu.” Ran interprets hukoteihem to physically separate Jews from non- Jews. This teaching is derived from the idol worshiper. He also adds that a as referring only to practices which Jews, but rather to separate Jews from word uvehukoteihem, which clarifies Jew should not imitate the building are connected to idol worship. He possible pagan and immoral practices that the practices this verse speaks of are structures of non-Jewish sanctuaries.6 says such practices are empty and of non-Jews. only those that are hakukim (engraved The Shulhan Arukh follows the ruling of null. Thus, practices of the non-Jews The motivation behind or legislated) to them, their fathers, and Rambam almost precisely, interpreting which evolved for reasons unrelated these differences in halakhic ruling grandfathers. The Sifra then elaborates not walking in the hukot of other to idolatry, such as customs of respect and general interpretation of the that these practices commandment can be traced to two cannot be referring different approaches found in the to idol worship as Talmud. The first source presents Rav the Torah already Yehudah opting to use a more repulsive prohibited idolatry, and death penalty so as to not imitate the offers three possibilities ways of other nations: explaining what the “It had been taught: R. Yehudah word hukoteihem is said to the Sages: I too know referring to. Firstly, that this is a death of repulsive attending theatres or disfigurement, but what can circuses, events which I do, seeing that the Torah are ingrained within hath said, neither shall ye the non-Jewish identity. walk in their ordinances? But Secondly, the ways of the Rabbis maintain: Since the Emori, the Rabbinic Scripture decreed the sword, term for witchcraft or we do not imitate them [when superstitious behavior. using their method]. For if you Finally, to dress like will not agree to this, then how non-Jews, such as about that which was taught: copying their haircuts.4 Pyres may be lit in honor of Different deceased kings, and this is not poskim incorporated forbidden as being of the ‘ways Volume VIII Issue 2 www.kolhamevaser.com 5 6 KOL HAMEVASER practical behaviors of pagannation are only not Therefore significance. or action itselfhasanidolatrous purpose Rather thedecidingfactor iswhetherthe permitted if itismentioned in Tanakh. at aking’spossessions funeralisonly discussion is a pagannation. among the Romans, was prevalent dignitaries which of important at thefunerals to burn artifacts revolves around an ancient custom ways ofnon-Jews. The discussion of whenitisforbiddentofollowthe Zarah similar discussion intractate and taught within Tanakh. However, a if itisalready a partofJewishculture is permissibleonly practice of non-Jews This teaching seems to imply that a because itisreferredtowithin Tanakh. repulsive death penalty is allowed Yehudah isincorrect and theless www.kolhamevaser.com yields a different understanding The assumptionofthis deceased]“ ( mark of highesteem [for the idolatrous cultandismerely a all agree that burning isnotan ye shallnotwalk?—Hence, written, and in their statutes it not burning beallowed?Is could such cult ofidolatryhow usage about it. Now if it is a and thereisnothingof Amorite a king’s[funeral] ispermitted articles at burning of “The The Talmud imparts that Rav practice. ( [the Romans]thatwederivethe the sword, it is not from them here too, since the Torah decreed that wederivethepractice. So is not from them [the heathens] referred to in the Bible…….. it But because this burning is ( ye walkintheirordinances Is it not written, neither shall of the Amorites’: butwhyso? u-vehukoteihem lo teileikhu) not Sanhedrin thattheburningof Avodah Zara that donotoriginateinJewish acknowledges thatvaluecan be foundeveninpractices Such amethodrequires willingness tolearnfrom, engage, andunderstand the non-Jewishworld.It 52b) Avodah 11a) 12 sources. 14 13 ?

the values each action incorporates, each practice, searching tountangle forbidden to Jews. Instead, it evaluates Jewish areautomatically irrelevant or that practices which are not inherently The Talmud theredoesnotassume acts and practices of other religions. different attitude towards viewing the But the behavior also hasa Torah source. a practice associated with pagans isif adopting for justification possible only evaluation is irrelevant. Rather, the repercussions orpurpose;such response isnottoevaluate its moral encountering apractice, the appropriate values, behavior, andactions. When the Torah asanexclusivesourceof approach of of imitating non-Jewish practices serve Talmudic approaches to the boundary before deemingitprohibited act is contradictory to Jewishideology in expressed Avodah Zarah viewpoint the reflect However, Rama,Maharik,andRan they arenotimmoral or idolatrous. the Torah areprohibited even when unnecessary practices not foundwithin the attitude found in Shulhan Arukh halakhic approaches cited earlier. The lo teleikhu” difference in interpretation of “ this of ramifications The one suchexample of aneutral act. carries no idolatroussymbolism,is is merelyasignalofimportance and Burning objectsatafuneral,which practices themselves are neutral acts. purposes arepermitted, so longasthe but evenbehaviorswhichlackpractical such asbuilding orplatingpermissible, Avodah Furthermore, these two

Zarah Sanhedrin are seen in the different , establishing whether an and Rambam follow 11a demonstrates a religions. The religions. ways ofdifferent learn fromthe approach and of howa Jew may also foramindset decisions, but just forhalakhic framework not as animportant Sanhedrin uvehukoteihem 52b isto view . , that 15

two approaches: Lichtenstein eloquently articulates the to the secular world. Rav Aharon should viewandrelate of howaJew argument is often expressed interms debated today. The modern-day Talmud and halakha, are still being in approach,expressedboththe and architecture. These differences the imitation of non-Jewishdress pages of halakhic discourse concerning learn fromnon-Jewscontinueswith whether ornottoforge abondand of non-Jewsareinherentlyvaluable. expressing that the lives and practices components complement one another, accidental. These halakhic and aggadic of “ their non-Jewish friends andthe laws greatest has beensnapped.”Rav, oneofthe Yehuda HaNasi) Rebbe (anameofendearment forRav so strongthat when Antoninus died, Emperor. The bondbetweenthemwas with Antoninus, aprominent Roman the Mishna,andhisclosefriendship century CE leaderandthe compiler of about Rav Yehudah HaNasi, a 3 it, the Talmud tells a seriesofstories discussion. Immediately preceding the “ is strengthened by the context of open approachtosecularculture Zara originate inJewishsources. be foundeveninpractices that do not world. Itacknowledgesthatvaluecan engage, andunderstandthenon-Jewish requires awillingnesstolearnfrom, within thelifeofaJew. Suchamethod and onlythendecidingifithasaplace admiration Rebbe Parthian king. the death of his close friend Artaban, a upon quoted tohavesaidthesamewords uvehukoteihem loteileikhu” 11a givesofadvocating amore uvehukoteihem loteileikhu” intrinsically corrupt; which man’s purelynaturallife as the two;whichconceives of sets upa rigid barrier between be adualistic conception which “On theonehandthere may This Talmudic debateabout The impressionthat amoraim 16 The juxtapositionofthe

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exposed me to many of the sources quoted in Shana Ba’Aretz program. Rabbi Weisberg Yehoshua Weisberg, Director of Nishmat’s Teileikhu,Lo Avodah Zarah the studied first I 1. Kol Hamevaser Stern Collegeandisastaffwriterfor Miriam PearlKlahrisasophomore at a deep-rootedJewishvalue. teaches that learningfromallpeople,is one maylearn fromallpeople. Yet it may be limited inthe sense ofwhat wise? He who learns from all people” linked. Ben Zoma’s statement “Who is one, with their beliefthattheexperience oflifeis to nations—testifies pagan of leaders practices—to interact with andadmire Jewish leaderstorespectnon-Jewish However, the willingness of great is awell-established Jewish belief. to the Torah asasole sourceofwisdom concept inJudaism.Granted,looking in harmonyisnotamodernornovel of secular and religious life existing conception unified This another. one much incommon,complementing ultimately existing inagreement with religious aspectsinthisworldas a belief inviewingthesecular and opposing ideas.Rather, he advocates religious, nordoesheviewthemas not separate all things secular from the Endnotes Rav Aharon Lichtenstein does continuous.” they are both contiguous and identical not coextensive, while finally, kodesh that, former; rather than destroying the harmony, thelatter perfecting experience are in fundamental and religiousaspectsofhuman basically one; that the secular a deep seated belief that life is conception which stemsfrom the other hand we have a unified simply distinctbutdisjoint.On considers but despiteit;whichinshort established not uponthesecular sees thereligiousasbeing kodesh Volume VIII Issue2 and kodesh sugya and 17 chol hol of and 11a with Rabbi Uvehukoteihem areneither inextricably chol not the article and greatly influenced the way I Judaism and Other Faiths approached the topic. Orthodox Perspectives on Interfaith Dialogue 2. All translations are my own unless otherwise noted By: Daniel Abboudi documents such as the Nostra Aetate inspiring relationships between 3. Even if one argues that the verse only “I am Joseph, your brother” and by inviting Rabbinic delegations to people of different backgrounds, basic instructs one not to perform the practices of (Bereishit 45:4). These are the words the Vatican and to churches throughout knowledge of other traditions and their other nations, this alone limits the experiential spoken by Pope John XXIII to an America for interfaith dialogues. Two values, and a positive attitude towards aspects of any learning process. American delegation of Rabbis in Orthodox Rabbinic leaders—Rabbi other religions.6 This triangle of 4. Sifra Aharei Mot Parsha 8:13 Moshe Feinstein and Rabbi Joseph B. relationships, knowledge, and attitude 5. Rambam, Sefer HaMitzvot, Lo Ta’aseh 30 October 1960, just one month after 6. Rambam, Hilkhot Avodat Kokhavim, 11:2 he instructed that a draft outlining the Soloveitchik—responded to this call contributes to the creation of a pluralistic 7. Shulhan Arukh, Yoreh De’ah 178:1 relations between the Church and the of brotherhood by the Pope. These environment where all members of the 8. Sefer Ha-Hinukh, mitzvah 262 Jews be prepared.1 This draft – later to rabbinic authorities had to grapple with community can respect each other’s 9. Dapei HaRif, Ran- Avodah Zarah Daf Bet be known as Nostra Aetate – rejects the the question: Do we, Orthodox Jews, unique belief system. While interfaith Amud Bet, traditional accusation that the Jews killed encourage interfaith encounters meant dialogue tries to create religious unity 10. Shu”t Maharik, Siman Peh Het to create pluralistic relationships? by proselytizing or creating a common 11. Hagah, Shulhan Arukh, Yoreh De’ah, Jesus, and it condemned antisemitism 178:1 thereby recognizing the legitimacy This article will discuss two thread, interfaith cooperation hopes 12.Soncino Press Babylonian Talmud of Judaism.2 These five words, drawn types of interfaith encounters through to stamp out prejudice and negative Translation from the common text between Jews the lens of Orthodox Judaism: interfaith attitudes towards other faiths by having 13. Soncino Press Babylonian Talmud and Christians, dialogue and people of diverse background come Translation effectively Rabbi Joseph B. Soloveitchik’s interfaith together to make the world better for 14. Avodah Zarah 11a later provides an cooperation. all people of all faiths. example of when a burning ceremony at the illustrate the article, “Confrontation,” set Before delving Rabbi Moshe Feinstein and funeral of the king is mentioned within the attitude of the policy guidelines for the Modern bible (Jeremiah 34). However the point still Pope towards Orthodox community to follow, into whether or Rabbi Joseph B. Soloveitchik, leading stands, as this is not brought as a proof as to his relationship not interfaith Orthodox Rabbinic leaders whose why it is permissible to practice a ritual that with the Jews. guidelines the RCA adopted. It is dialogue and words continue to impact Judaism to pagan cults perform. The Pope did therefore important to note that interfaith this day, both recorded their opinions 15. Ritva Avodah Zarah 11a not want to be a his guidelines never utilize formal cooperation can in regard to interfaith encounters. 16. Avodah Zarah 10b 7 17. Rav Aharon Lichtenstein, “A Consideration simple friend to Halakhic terminology to forbid or be encouraged Rabbi Moshe Feinstein argued against of General Studies from a Torah Point of the Jews; rather, permit such encounters, rather his among Orthodox interfaith encounters based on the Torah View,” reprinted in Leaves of Faith: The World he thought of guidelines offer historically and Judaism, we prohibition of inciting others to worship of Jewish Learning (Ktav Pub Inc. 2003) 103. himself as one philosophically based parameters must first define idols. There are three steps necessary of our brethren. the nature of both for understanding how this prohibition The Second for such relationships. relationships applies to interfaith dialogue: First, an Vatican Council, initiated by Pope John and explain what sets them apart. interfaith relations conference run by a XXIII and continued by Pope Paul VI, The difference between the member of a different faith is really a started a reformation of the Church’s goals of interfaith dialogue and means of converting Jews to the other relations with other religions. Notably, interfaith cooperation is stark. The faith. Second, the image that appears in it extended a hand to the Jews in order goal of interfaith dialogue is to create the worldwide news of Christian clergy to mend relations with them by enacting religious unity, which is accomplished and Jewish rabbis praying together in by engaging people of diverse beliefs a church or a synagogue brings down in a conversation about faith, through the barrier of difference between the which thoughts about theology, two religions. Third, and finally, other ritual, and values will be brought to Jews, who are more susceptible to the forefront. Oftentimes, interfaith accepting the values of other faith, will dialogue is criticized for being too be encouraged by the example of these focused on attempting to proselytize rabbis to engage members of other members of other faiths,3 as well as faith communities in dialogue; and, the trying to highlight specific common openness of the Jews to discuss religion values for the sake of molding all will give the Christian clergy the religions into one standard and essential opportunity to convert them. Therefore, message.4 On the other hand, interfaith according to Rabbi Moshe Feinstein, cooperation shifts focus from dialogue rabbis should avoid setting an example to common action for the sake of civic of engaging in interfaith dialogue. concern: building stronger communities Rabbi Joseph B. Soloveitchik’s and creating social cohesion.5 article, “Confrontation,” set policy Common action builds bridges of guidelines for the Modern Orthodox cooperation, which requires mutually community to follow, guidelines the Volume VIII Issue 2 www.kolhamevaser.com 7 8 KOL HAMEVASER faith community. We do not revolve argues, “We areatotally independent of ouruniqueness; Rabbi Soloveitchik freedom of action.” to “safeguard our individuality and conditions tointerfaith dialogue inorder Rabbi Soloveitchik stipulated four interfaith goingtooccur,dialogue was origin oftheconfrontation. its uniqueness in the very nature and from other faith communities due to us tointeract withthedivineseparate this covenantal confrontation requires day. from the revelation at Sinai to this very 2 belongsonlytothe Jewish people the covenantal confrontation of Adam belongs toallofhumankind; however, universal confrontation of Adam 1 his relationship toahigherbeing. The with theknowledge of the cosmos and create, while Adam 2wascharged through his mastery of nature and ability to being human dignified a be of creation, Adam 1wascharged to confrontation.” human andtheexclusive covenantal a doublemission—the universal of theprivate covenant, to undertake the level of universal creation and that revealed himselfatboth who God, believed that “wearesummonedby such relationships. philosophically based parameters for his guidelinesoffer historically and or permitsuchencounters,rather formal to notethathisguidelinesneverutilize RCA adopted. Itisthereforeimportant www.kolhamevaser.com

Rabbi Soloveitchik explains that Halakhic Therefore, in the event that 9 Fromthemoment terminologytoforbid 8 RabbiSoloveitchik 11 Firstisthe issue 10 to others how they relate to God in a to othershow theyrelatetoGod of anotherfaith community to explain to adoptthelanguage absurd forJews confrontation with God,itwouldbe with his viewofthe nature of Judaism’s divine spirit. Certainly in connection experiences in itsrelationship to the relationship each faith community unity istowater-downthe intimate between allreligionsforthesakeof believes that tocreate a commonthread universalization.” not lend itself to standardization or religious experience is expressed does the word, inwhich the multifarious Rabbi Soloveitchik insists, “the the natureofinterfaith dialogue itself, theology. itself withintherealm of religion and faith community that exists inandof that Judaism is adistinct and unique in interfaith dialogues toupholdthefact such, itisimperative for Jewspartaking was topavethewayforChristianity. As the ChurchthatJudaism’s solepurpose of belief the affirms only relationship He feelsthatacknowledgingsucha advocates. for whichPopeJohnXXIII legitimizing the senseofbrotherhood Rabbi Soloveitchik argues against and, thereby, toeachother. However, their cultural values to Western society both faithcommunities have contributed between the two communities, since claim that there isacultural relationship Furthermore, it is also legitimate to the former grew out of the latter. Christianity and Judaism,since Second, perhapsinresponseto 13 Rabbi Soloveitchik between relationship the historical acknowledging legitimacy to that thereis explains Soloveitchik Rabbi ‘separated.’” even though as ‘brethren’ community any otherfaith are werelated to any orbit.Nor as asatellite in logos 12 ,

certainly have notbeenauthorized by stipulates hislastconditionthat“we not interfereintheirs. faith, andwewill interfere in our They shouldnot of other religions. beliefs, andtexts the rituals, we shouldrespect religion, sotoo an independent to beviewedas Just aswehope in ritual or emendations of its texts.” suggesting to[Christians]...changes interfaith dialogue will “refrain from the third stipulation: Jews engaged in us andGod. This aspectleadsusto that our faith is aprivate affair between relationship to Godattests to thefact may notbeabletounderstandour outsider totheJewishfaith community unique manner. The veryfactthat an Feinstein it seemsthat interfaith From the encounters withinOrthodox Judaism? beliefs. of proselytization or standardization of other faith communities without fear to engage in interfaith relations with of theseconditions are met are we safe people. Onlyifallfour as theJewish upholding adistinctly unique identity faith communities necessaryfor drives awedgebetweenusandother members of another faith community onto thememories ofthosekilled by had on ouridentity as Jews.Holding impact those historical moments has crimes, it doesnotnegate thesevere might not beresponsibleforthose While the religious leaders of ourtime and persecution it enacted against us. faith community for the oppression be atime whenwecanforgive another Rabbi Soloveitchik, there will never ‘some’ differences.” matters offaith,andtoreconcile trade favors pertaining to fundamental ready to revise historical attitudes, to faith community that we are mentally of millions, toevenhintanother our history, sanctified by the martyrdom Finally, RabbiSoloveitchik Is there room forinterfaith Teshuvah encounter withmembersofother ofRabbi Moshe prohibited, eveniftheencounter is centeredonsocialissuesand 15 prohibition solelytointerfaith faith communitiesissimilarly According to According dialogue; rather, anyformof Feinstein doesnotlimitthis Furthermore, RabbiMoshe not religion. 14

it ispossible toassertthatinterfaith confrontation with God.Interestingly, based onthenatureofour covenantal Jewish faith community is unique needs to be an understanding that the and othercommunities, Jews there might smooth the tension between necessity that,whileinterfaith dialogue conditions all work with the underlying safe for engagement. These four interfaith encounters tobeconsidered conditions that must be met in order for B. Soloveitchik,therearefour Joseph in conversationifnottoconvertthem? would theChristiansengageJews part in interfaith encounters; why else to theanother religion is aninherent believes thattryingtoconvertJews Teshuvah Judaism. However, itisclear fromthe that no onewill be convertedoutof encounters ifitcanbeguaranteed might notbeaproblemwithinterfaith religions—while fundamentally there convert to,oracceptthevaluesof,other interfaith encounters—leading othersto the unintended consequence ofall Feinstein enforcesonlyprohibits Moshe argued that theprohibition thatRabbi religion. Interestingly, it could be and not centered onsocialissues prohibited, eveniftheencounteris other faith communities is similarly form ofencounterwithmembers a situation where they will be influenced based onaconcern of putting Jewsinto with members ofanyfaith community prohibition includessimilar dialogue Catholic clergy, itseemsclear that the discusses interfaith dialogue with the the religions. Though seduced bythefaithandvaluesofother based ontheconcernthatJewsmightbe dialogue is In contrast,accordingtoRabbi thatRabbiMosheFeinstein halakhically Volume VIII Issue2 rather, any dialogue; interfaith solely to prohibition not limit this Feinstein does Rabbi Moshe Furthermore, foreign value. by any Teshuvah prohibited only cooperation would be more acceptable feel compelled to take on the mission Judaism and Other Faiths to Rabbi Soloveitchik than interfaith of approaching fellow Jews and saying, dialogue. Interfaith cooperation, by “I am Joseph, your brother.” its very design, puts less emphasis on the theological ideas and stresses Daniel Abboudi is a staff writer more the need to simply respect the for Kol Hamevaser. His interest in beliefs of other communities. Diversity the relationship between interfaith is key to the pluralistic community encounters and Judaism was sparked that interfaith cooperation serves to by the sociology of religion courses he create and, therefore, everyone would has participated in during his studies acknowledge the right for each faith to in Yeshiva College. intimately confront the divine in their own unique manner. Furthermore, the Endnotes civic cooperation and common action 1. Romano, L’Osservatore. http:// that the diverse members of interfaith www.ccjr.us/dialogika-resources/ cooperation take part in will build documents-and-statements/roman- a community of trust and decrease catholic/second-vatican-council/ prejudice while still being able to naprecursors/1259-j231960oct19. acknowledge the historical moments Council of Centers on Jewish-Christian of oppression that some communities Relations, Web. 9 Dec. 2014. have imposed on others. 2.http://www.britannica.com/ Despite the difficulty that the EBchecked/topic/507284/Roman- Teshuvah of Rabbi Moshe Feinstein Catholicism/43709/The-church-since- poses in the Halakhic discussion, Vatican-II. Encyclopædia Britannica Rabbi Soloveitchik presents an Inc., 27 Jan. 2014. Web. 9 Dec. 2014 opening for Orthodox Jews to engage 3.Aamir Hussain. http://berkleycenter. in interfaith encounters based on a georgetown.edu/posts/the-challenges- universal confrontation that every of-interfaith-dialogue. Berkeley Center If you are interested in person in the world shares. Whether for Religion, Peace & World Affairs, or not we, students of Yeshiva 10 Jan. 2014. Web. 1 Dec. 2014. University where Rabbi Soloveitchik 4. Kunin, David A. “Multifaith: New advertising or sponsoring dedicated his life to teaching the future Directions.” Journal of Ecumenical members of Jewish community, choose Studies. 47.1 (2012): 101-112. Web. to partake in interfaith dialogue, 5. Patel, Eboo and Cassie Meyer. an upcoming issue of interfaith cooperation, or avoid such “The Civic Relevance of Interfaith programs entirely, I think that there is Cooperation for Colleges and an important message that can be taken Universities.” Journal of College and Kol Hamevaser please be away from this conversation by all. Character. 12.1 (2011): 1-9. Web. Interfaith encounters, to me, express 6. Patel, Eboo. Sacred Ground: the importance of making the world Pluralism, Prejudice, and the Promise in contact with us at a better place for all members of the of America. Boston: Beacon Press, world, a place in which we must all 2012. Print. live. While many are not inclined to 7. Igrot Moshe, Yoreh Deah 3:43 [email protected] taking part in that responsibility, we 8. Korn, Eugene. “The Man of Faith must all feel compelled to making our and Religious Dialogue: Revisiting own community—Orthodox Jewish ‘Confrontation’.” Modern Judaism. Thank you for your community—a better place for all of its 25.3 (2005): 290-315. members. If the Jewish faith community 9. Soloveitchik, Joseph B. is really a unique confrontation with “Confrontation.” Tradition: A Journal support. God that cannot be had in any other of Orthodox Thought. 6.2 (1964). Web. faith, then it is our responsibility to 10. Ibid. help fellow Jews—our brothers—find 11. Ibid. their place in the Jewish community in 12. Ibid. order to take part in the special, day- 13. Ibid. by-day relationship with God that we 14. Ibid. may take for granted. We should all 15. Ibid. Volume VIII Issue 2 www.kolhamevaser.com 9 10 KOL HAMEVASER Law...” the diploma of St. John’s College of me, thequestionof acceptance of interest yourselfin,and toputbefore appreciate your being good enough to hint ofsurpriseinR.Bernard Revel.“I enough toelicit a sort in1928,was This question,being of anecumenical immediately.” I am naturally anxious to know about it graduates fromaccepting this diploma, Jewish religion prohibits our Jewish them toaccept thisdiploma… Ifthe the opinion that their religion forbids nevertheless, yet others “seem to be of Jewish students accept the diploma diplomas. Some scroll workontheir engraved inthe a crosssymbol traditionally has simply.school The explains theissue a rabbi.Matheson school namedafter law to the dean of a regarding Jewish “ after a saint asks a a schoolnamed must havebeen,whereinthedeanof What a rare moment in history this R. BernardRevel,thedeanofRIETS. dean of St.John’s College of Law, to 1928 letter of George W. Matheson, the Jewish law.” Sobeginsthe April 4th, assist me with youropinion concerning “May I ask you to be good enough to development. was pivotal at theearlystagesofYU’s the shapingofYUanditsphilosophy dean of RIETS. His contribution to and College of Yeshiva president first Rabbi Bernard Revel (1885-1940), the first Our month. column will discuss anopinionof the of issue the to YU’s past,especially as theypertain the thoughtsandopinionsofrabbis This newmonthlycolumnwill explore Revel andtheCross YU’s ThinkersofthePast: A MonthlyColumn By: AryehBy: Sklar www.kolhamevaser.com shaila ” (question) such, itwas,andis,scrupulously During theMiddle Ages thecross much as…“toindicatetheorigin was aspecificChristiansymbol, what aboutacrossoncollege avoided byJewswhoadhereto of theCollegeandauspices Jewish lawandtradition”…But diploma, wherethecrossisn’t used asareligioussymbol often anobjectofworship;as of itsinception?” 1

to it, religious law as well has “a spirit just assecular lawhasaspiritoffairness scholar and dean of acollege of law,” that an appealtoMatheson’s position, “asa In thisvein, he endshis response with the halakhicvariety. is somethingforbiddenhere,butnotof permission acertain edge toit. There of “doesnot deny the letter of the law, hislanguage religious purpose. While hecouldnot even whenitservesnoparticularly always stayedawayfromthissymbol, at handisthatJewishpeoplehave objected unreasonably. The issuetruly forbid theacceptance of adiploma so definitely not does Law “the is, answer the auspicesofitsinception?” His indicate the originofCollegeand as muchas,inhisownwords,“to cross isn’t usedasareligious symbol a crossoncollege diploma, wherethe have crosses on them. But what about generally avoid owningobjectsthat religious background of whyJews tradition.” This isthehistoricaland who adhere toJewishlawand Jews was, andis,scrupulouslyavoided by often an object of worship;assuch,it symbol, Christian specific a was cross he writes. “During the Middle Ages the The law is “not free from complication,” interesting. Dean Revel’s responseisquite definitely forbid enscrolled.” haven’t the students case. Yet,this be lenient in he seesitcan halakha as one hand, here. Onthe expressed quandary Dean Revel’s clearly see We can ” givesthe students haveobjected as theydid,for appreciate, he writes,whytheJewish of equity behind the law.” We should of theirreligion, and therefore does of worship, as it is merely areminder neck isnottobeconsidered an object wrote thatacrossworn aroundthe conclusions. Rema, Y.D. 141:1,already much support for hislenient halakhic Regardless, DeanRevel certainly has not be relevant to crossesondiplomas. halakhic literature, andthismayor Christianity’s statusas there ismuchdiscussionregarding any primarysources.Ofcourse, Revel’s responsedoesnotmention It isquiteunderstandable thatDean saw fittogivehim question ofJewishlaw, andDeanRevel he bargained for; he posed a simple the diploma. Matheson gotmorethan think aboutchangingthisfeature of implication is that Matheson should place and unwantedattheschool. The the feeling of beingreligiously out-of- students whocomplain are expressing failure at equity ofreligion, that Jewish the cross onthe diploma represents a lines, thereisastronginsinuationthat of theage.” Reading between the a concernbeyondthe material aspects it indicates that they have “preserved mussar avodah zarah –rebuke. in This sensitivityimportant. to our pastis that is“beyondthematerial.” the rightforsubconscious uneasiness on behalf of all people, he recognizes calls fora“spiritofequity” inSt.John’s Jewish culture. And thoughDeanRevel of Judaismand in theconsciousness to suchadiploma clearly existsdeep were mostlikelynotOrthodox)object college students of the 1920s (who The intuition that madetheseJewish such an effect on our religious psyche. with religions andideologies thathad faced withanunnecessarycloseness is afeelingofuncomfortablenesswhen this Jewishsenseofuneasiness. There this way, weallmustatleastappreciate halakha does not demand of usto act Dean Revel’s response is that although it inthisfashion? people, can we really continue to view of peacetowardsIsraelandtheJewish many Christianleadersmakeovertures students? Especially today, when so to be more sensitive to his Jewish the Jewish-foundedseminary in order reaches overthisdividetothedeanof the deanofaChristian-foundedcollege can wekeepthisstatusquoevenwhen distant and suspiciousstate.Buthow the Modern Orthodox,remainsat this attitude, even to a large extent among to Christianity. Today’s Orthodox that hasclassically been attributed halakhic distance from sensitivity that comes fromthe and the Church. And there is areligious persecution at the hands of Christians from nearly 2,000 yearsofJewish historical sensitivity here,whichcomes and Christian symbols. There is a Jews possessinrelation to Christianity Revel’s focusonthe sensitivity that What ismoreinteresting isDean is certainlynotworshiped. exists fornorealreligiouspurposeand applied to acrossondiploma that of not pertain to the rules ofan object avodah zarah Volume VIII Issue2 . This can easily be avodah zarah 2

Though there is a Torah prohibition this as a peaceful gesture, some rabbis, tremendous good that Chabad does appreciating the discomfort we have Judaism and Other Faiths to return to Egypt in Deuteronomy including R. Shlomo Aviner and R. every day, all around the world. But, from our deeply implanted sense of 17:16, the reasons for and applications Haim Druckman, declared it forbidden as the Dean of the Bernard Revel Jewish history. of this prohibition are not clear. for anyone to take advantage of this Graduate School of Jewish Studies, Most understand this prohibition as offer.8 Of course, this has no bearing his perspective is one of tremendous Aryeh Sklar is a senior at YU majoring applicable today, its reason being in on the people of Spain. But it surely sensitivity to this topic. in English, and is a staff writer for Kol order to keep the Jews away from the reflects that same historical sensitivity. Hamevaser pagan and uncivilized society that Rav Soloveitchik in, his seminal essay Egypt represented.3 But the deepest One of Professor David Berger’s “Confrontation,” writes about the perils Endnotes 1. See Rabbi Aaron Rothkoff, Bernard Revel: reason is simply because the Jewish arguments against Chabad messianism of historical betrayal when Jews engage Builder of American Jewish Orthodoxy, (JPS people should not go back to a land is in large part from this standpoint of in interfaith dialogue. After a list of 1972), 316-317 that so traumatized them. It smacks being sensitive preconditions 2. However, see Shakh 141:6 for qualifications, of callousness to do so. The Jewish to our history. There is a feeling of to engaging but others take a less qualified approach, both national narrative, repeated and He writes uncomfortableness when faced in interfaith Sefardi and Ashkenazi, see for more recent emphasized yearly on Passover, speaks (emphasis with an unnecessary closeness dialogue, he examples, Responsa Yalkut Yosef, Yoreh Deah 139:4, Responsa Iggerot Mosheh, Yoreh Deah of the terrible abuse at the hand of mine), “Jews with religions and ideologies writes (emphasis 1:69. Egyptians, ingraining every generation through that had such an effect on our mine), “[W]e 3. See for example Sefer HaMitzvot l’R’ Saadia with this sensitivity to their ancestral the ages religious psyche. The intuition certainly have not Gaon L”T 235, Maimonides Sefer Hamitzvot sorrow. It makes Jews uneasy to go back. repeatedly-- been authorized L”T 46, Nachmanides Deuteronomy 17:16, Though the Torah commands us not to through both that made these Jewish college by our history, Sefer Hachinuch 500. . despise the Egyptian (Deuteronomy word and students of the 1920s (who were sanctified by the 4 For a discussion of how Maimonides and most likely not Orthodox) object others could live in Egypt, see the excellent 23:7), Jews are nevertheless enjoined deed--rejected martyrdom of and fairly comprehensive essay by R. Eliezer to continue to appreciate that feeling of the possibility to such a diploma clearly exists millions, to even Waldenberg, Tzitz Eliezer 14:87. disconcertment.4 that God deep in the consciousness of hint to another 5. Thanks to Michael Alweis for mentioning would send Judaism and Jewish culture. faith community this to me. This isn’t an isolated concept. Several the Messiah that we are 6. See David J. Bleich, Contemporary Halakhic sources speak of an unofficial ban to announce that redemption was mentally ready to revise historical Problems Vol.1, (New York: KTAV, 1977), 206-209 for more details about this. on returning to Spain that was imminent, preside over a movement attitudes, to trade favors pertaining to 7. Isabel Kirshner and Raphael Minder, promulgated after the expulsion from identifying him as the Messiah, and fundamental matters of faith, and to “Prospect of Spanish Citizenship Appeals to Spain in 1492.5 In 1968, permission then die in an unredeemed world... reconcile “some” differences. Such Descendants of Jews Expelled in 1492.” The by the Franco government of Spain to Since this point was a key argument a suggestion would be nothing but a New York Times, 15 Feb. 2014 rebuild a synagogue in Madrid sparked used against Christianity for untold betrayal of our great tradition and 8. Tova Dvorin, “Senior Rabbis Forbid Taking a flurry of literature6 about the subject. generations, rendering it false is a heritage and would, furthermore, Spanish Citizenship as Reparations.” Arutz 10 Sheva, 2 Oct. 2014. Available at: http:// The response of many rabbis was to betrayal not only of the Jewish faith produce no practical benefits.” For www.israelnationalnews.com/News/News. 9 reaffirm this unofficial ban even to the but of generations of Jewish martyrs.” the Rav, mere hinting at compromise aspx/177306 modern day. Even this year, in February It is not merely a breach in what has not just with Jewish law, but with 9. David Berger, “A Brief Response To Marc B. of 2014, Spain announced that it would traditionally been believed in Judaism. “historical attitudes,” how Jews have Shapiro.” SeforimBlog, 2 Feb. 2009. Available be offering Spanish citizenship to all Dr. Berger believes it is a betrayal of viewed other faiths historically, is a at: http://seforim.blogspot.com/2009/08/david- Jewish descendants of those who were those who were murdered with denial betrayal of our history and the millions berger-brief-response-to-marc-b.html. See his 7 book, The Rebbe, the Messiah, and the Scandal expelled in 1492. Though Spain saw of such a possibility on their lips. The who died to protect Judaism. While we of Orthodox Indifference, (Oxford: The Littman “scandal”, as may have some interaction with other Library of Jewish Civilization, 2008) for further he puts it, is faiths (to what extent the Rav meant detail about this and other arguments. more than what has been debated more recently),11 our 10. Joseph B. Soloveitchik “Confrontation,” is halakhically historical responsibility must temper it. Tradition 6,2 (1964): 5-29, at p. 25 permitted or 11. See R. Meir Soloveichik, “How Soloveitchik Saw Interreligious Dialogue,” prohibited, it is R. Revel was expressing an important The Forward, 25 April 2003, and R. Shlomo our indifference Jewish notion. When we forget our Riskin, “Is Christian-Jewish Theological to this betrayal, history, we betray it. Even as we Dialogue Permitted? A Postscript to Rav Joseph and our implicit forgive, we cannot forget - for our own B. Soloveitchik’s article, ‘Confrontation’”, allowance of sakes. We are commanded not to hate CJCUC, 30 August 2012. See also Jake who he considers the Egyptian, despite his ancient sins Friedman, “Confronting ‘Confrontation:’ Understanding the Rav’s Approach to Interfaith betrayers to against us, and we are commanded to Dialogue,” Kol Hamevaser 4:2, (2010): 17-18, remain within love every Jew as our selves, despite available at www.kolhamevaser.com Orthodoxy. Dr. what their beliefs mean to us. So too Berger does we must seek to find a balance between not deny the caring for our Christian brothers, while Volume VIII Issue 2 www.kolhamevaser.com 11 12 KOL HAMEVASER replaced by analternate line. The Vaani in parentheses, takenoutaltogether, or of to otherreligions. In various versions save,” is viewed by some as offensive emptiness and praytoagod whocannot yoshia la-hevel va-rik, u-mitpalelim le-el lo some time. been the source of controversyforquite God andnonebesideHim” ein od this prayer[Aleinu]whichcloseswith we joyouslygoouttogreetit,recite think thatweworshipthemoonwhen Halakha writes, “Lest people should Levanah, Jew other nationsoftheworldandisnowa that the child isnolongerlike the the end ofa Unity. King oftheuniverseandDivine the proclamation of God asSupreme of reaffirmation a as serve to order in the second paragraph of “ prayer ofthedailyservicealongwith became theclosing year1300 Aleinu the Him. Around but there isnoothergod that God isoneand belief, of Jewish of onethemostimportant tenants locatins of theliturgy. Itisadeclaration has since found itswayinto multiple section in part oftheintroduction to the obedient toHiscommandments. recognize God’s sovereignty and be that allhumanitywilleventually of this Ruler oftheuniverse. The secondhalf acceptance of God’s sovereigntyas proclaims Israel’s recognition and Aleinu until “ “Aleinu” until “ the daily duty”) “For they worship vanity and emptiness”: An attack on Christian belief? By: JenniferBy: van Amerongen www.kolhamevaser.com siddurim 4 . Itisrecited at theendof 3 1 —For theyworshipvanity and , sayingthat the Lordalone is U-shemo Ehad U-shemo , Additionally, Aleinu isrecited at thatissaidattheconclusionof There is aline in Aleinu that has Aleinu wasoriginally found as The piyut expresses praiseofGodand aboutwhichtheBe’ur Musaf tefilot theline is present,included tefilah expresses our confidence our expresses berit milah “She-Hem mishtahavim consistsoftwoparts, Ein Od, of Rosh Hashanah ofRosh of Aleinu, (“It isour .” The first half, first The .” ” and“ toemphasize to rejecttheChristian belief thatJesuswas The prayerwasused 5 Ve-Al Ken

Malkhuyot 6 Al Kein the messiah. Kiddush 2 , but ” ”

to regard this line as anti-Christian. It is Church, JewsandChristians alike came the rumor andthe censorship of the prayer. completely deleted from all Ashkenazic attacks, and asaresult the line was then in1750censorsstrengthenedtheir would notrecite it. Again in1716and commissioners to seeitthat the prohibited itsrecital, appointing special government Berlin in1703thePrussian the linewasdeletedaltogether. In many books. In France and Germany Christian censorship altered the line in in themid-sixteenth century increased, it. As printed reproductions of the this phraseandtookactions toeradicate Middle Ages the Church condemned many countries in Ashkenaz duringthe Hebrew nameforJesus. Throughout the samevalue (316) as“ word “ the is themessiah.Heusedasproofthat to reject the Christian belief that Jesus Jew claimed that the prayer was used other religions. The history ofthe it is thoughtofasderogatory towards mishtahavim” name ofHashemforever.” the nameoftheir god andwe,bythe va’ed anahnu be-shemHashemle-olam ha-amim yelkhu be-shem elohav ve- inclusive of other religions—“ includes analternate line thatismore for example, Yisraeli, Siddur T’fillati gematria —For all of the nations will go by 9 va-rik, Consequent to the spread of The line

, numerical value, of the slander Christianity.slander The this linewasmeantto spread therumorthat a baptized apostateJew to theyear1400,when controversy traces back ” (“andemptiness”) has iscontroversialbecause 78 Yeshu,

“She-Hem Ki kol siddur hazan ” the

from the other nations, who, in Israel for making the Jewish people different Jewish nation. HewantedtopraiseGod entering the land of Israel with the as the poet who wrote Aleinu after to Yehoshua benNun One tradition points Babylonia. The authorof to Rav, athirdcentury A secondtradition attributes Aleinu at thattime, were idolworshippers. and idol worshippers. toward paganreligions was probablydirected Christian country. Therefore, the line Christianity or composed it in a non- either lived before the development of toward Christianity, because theauthor had no disposition the authorprobably this of ascribedauthors most ofthetraditions As amatter of fact, on Christian belief. was meant as anattack not clear that this piyut 10

Amora showthat Iyun TefillahIyun the dualnatureof elequently expresses “No prayermore Jewish people.” from piyut 11

that the root of the word “ Mishtahavim. to spitafterreciting the line“ has beennotedthattherewasatradition Although not widely practiced today, it context, however, refutessuchanotion. toward otherreligions. Historical that indicate Aleinu isderogatory graven image, and pray unto a godthat knowledge thatcarrythewoodoftheir purpose; (30:7)and,“they haveno “For Egypt helpeth in vain, and to no in Yishayahu.The verses le-el lo yoshia Furthermore, theline“ the authorof Aleinu. originally found, implying thathewas Rosh Hashanah, where this piyut is the Malkhuyotsection of Musaffor Rav pennedtheintroductorylinesto in Siddur Otzar Hatefilot Otzar Siddur Interestingly, therearepractices ” The reason givenis Volume VIII Issue2 pagan gods. clearly referringto condemns idolworship, these verses,the cannot save” (45:20) In ,” isdrawnfromtwo 12

explainsthat U-mitpalelim va-rik navi 13

She-hem 14 asserts, ” is the navi same as the word “rok,” meaning spit.15 Ashkenazic and Sephardic Rites. Judaism and Other Faiths Still today in some Chabad- (Lanham: Rowman & Littlefield, On the Role of Reason in the Lubavitch communities, the phrase 1993): 24. “U-mitpalelim le-el lo yoshia” 7. “What Makes the Siddur ‘Vaani Ethical Thought of Aristotle and is omitted, and congregants spit T’fillati: Sidur Yisraeli’ to the Right 1 after saying the line “She-Hem Siddur for this Time,” Masorti, avail- R. Saadia Ga’on By: Alex Maged and Aristotle reject this notion on Mishtahavim.” Although at face-value able at: http://www.masorti.org.il/page. rational grounds. Of course, this leaves these practices appear like acts of php?pageId=274. Left to their own devices, most us wondering: if pleasure is not the disgust for other religions, there are 8. Translation mine animals do what they want, when ultimate good, what is? alternative explanations. Hayom Yom, 9. Ismar Elbogen, Jewish Liturgy: A they want. When they’re hungry, they On this question, the two an anthology of Hasidic customs, Comprehensive History (Philadelphia: eat. When they’re thirsty, they drink. thinkers would part ways. For Aristotle, explains that the purpose of the spitting Jewish Publication Society, 1993) 71- When they’re aroused, they copulate. “the human function is activity… is so one will not benefit from the 72 When they’re tired, they sleep. In short, in accord with reason.”8 As such, he saliva accumulated in the mouth after 10. Macy Nulman “Alaynu” The En- animals spend their days satisfying contends, “the life in accord with reciting a phrase about avodah zarah, cyclopedia of Jewish Prayer: The Ash- their instincts. And why shouldn’t understanding will be supremely best.”9 idol worship.16 17 Spitting can also kenazic and Sephardic Rites. (Lanham: they? No way of life could possibly To be sure, Aristotle acknowledges be explained as an act of detestation Rowman & Littlefield, 1993): 24-25. be more natural or more desirable, it that acting in accordance with reason toward those who worshipped idols 11. Teshuvot ha-Geonim, Sha’arei Te- seems. – living “virtuously,” as he terms it – during the time of Yehoshua, who first shuvah #43 Yet this is precisely the way does not alone produce happiness; to composed this prayer.. 18 12. Rabbi Dov Shahor, “Studies in of life whose value philosophers call be happy, one must also be blessed with Based on historical context the Prayer ‘Alenu Le-Shabeah’” Daat into question when they suggest that “externals” such as “good birth, good and tradition, it is unlikely that Aleinu, Limudei Yahadut Ve-Ruah - Michlelet there is an “ethical” way to act, distinct children [and] beauty.”10 Nevertheless, and specifically the lineshe-Hem “ Hertzog, available at http://www.daat. from and superior to the merely Aristotle insists that “actions in Mishtahavim,” were originally written ac.il/daat/kitveyet/niv/shahor-1.htm “pleasurable” mode of conduct. To accord with virtues as an attack on Christianity. Today, 13. Macy Nulman “Alaynu” The En- convince man that he are pleasant in their many publishers have reinstituted cyclopedia of Jewish Prayer: The Ash- ought not to do that Conduct in own right”11 and the previously censored line to the kenazic and Sephardic Rites. (Lanham: which he wants to do is, accordance with that such actions are Ashkenazi siddur based on the Sefaradi Rowman & Littlefield, 1993): 24-25 of course, a monumental reason is inherently unique in this regard. version, although there are still many 14. “ICCJ: Daily Prayers: Aleynu” In- task. Nevertheless, Rasag disagrees. synagogues that do not recite it aloud. ternational Council of Christians and both Aristotle, in his pleasant. 2 He views God’s Aleinu can be viewed more positively Jews, available at: http://www.iccj.org/ Nicomachean Ethics, commandments, not virtuous actions, as a testament to the singularity of index.php?id=3699 and R. Saadia Ga’on (“Rasag”), in 3 as “the means whereby [one] attain[s] the Jewish nation and its future hopes 15. Leonid Livak, The Jewish Persona his Sefer Emunot V’De’ot, attempt complete happiness and perfect that one day all of mankind will also in the European Imagination: A Case to do just that: they reason with their bliss.”12 Moreover, Rasag’s “bliss” is recognize God as the One God. As of Russian Literature (Stanford, Calif.: readers in an effort to demonstrate why not intrinsic to ethical activity, as the Rabbi Jonathan Sacks says, “No prayer Stanford UP, 2010) 97 pleasure is not quite as attractive as it 4 “good” is in Aristotle’s conception. more eloquently expresses the dual 16. Uri Kaploun, Sefer Haminhagim: might appear on the surface. Instead, Rasag identifies the “perennial nature of the Jewish people: its singular The Book of Chabad-Lubavitch Cus- For his part, Aristotle delight and perpetual reward” and the history as the nation chosen to be God’s toms (Brooklyn, N.Y.: Kehot Publica- challenges the worth of pleasure by “painful torment and perpetual sojourn witnesses on earth, and its universal tion Society, 1991) 35 observing that it is finite—since it can in hell-fire”13 of the afterlife as the aspiration for the time when all the 17. “Hayom Yom: Tevet 9 - Wisdom vary in degree—whereas “nothing can primary factors which motivate one’s inhabitants of earth will recognize God & Teachings.” The Rebbe: Menachem be added to the [truly] good to make 5 conduct. Indeed, he concedes, “were in whose image we are all formed.” 19 Mendel Schneerson, available at: http:// it more choiceworthy.” Aristotle also it not for these two alternatives, there www.chabad.org/library/article_cdo/ emphasizes that pleasure is fleeting, 6 would have been nothing to imbue man Endnotes aid/6029/jewish/Hayom-Yom-Tevet-9. for “no one is continuously pleased.” with either aspiration or fear.”14 Unlike 1. All translations from Aleinu are from htm Meanwhile, Rasag notes that what Aristotle, Rasag does not consider the Koren Hebrew-English Siddur 18. Macy Nulman “Alaynu” The En- is pleasing to one person, such as virtue, or “actualized reason,” to be a 2. Commentary on Aleinu, Artscroll cyclopedia of Jewish Prayer: The Ash- murdering an enemy, is often painful sufficiently satisfying recompense for Siddur kenazic and Sephardic Rites. (Lanham: to another person, so that if pleasure moral behavior. Hence he presents an 3. Bach, Orach Chaim, 133 Rowman & Littlefield, 1993): 24-25 is the measure of good and pain is extrinsic incentive for such behavior, 4. Ozt Din Umin, p. 323; Otz Hat, vol. 19. Rabbi Jonathan Sacks, Commen- the measure of evil, one arrives at the in the form of divine blessing and 1, Seder Brit Milah tary to Aleinu, Hebrew-English Koren absurd conclusion that the same act punishment. 5. MB Chap. 426:2, Be’ur Halakhah Siddur could be both “good and evil at one 7 Actually, Aristotle also makes 6. Macy Nulman “Alaynu” The and the same time.” Thus, while we mention of the divine when explaining Encyclopedia of Jewish Prayer: The might intuitively assume that pleasure is the end of human action, both Rasag why the virtuous life is preferable to any Volume VIII Issue 2 www.kolhamevaser.com 13 14 KOL HAMEVASER even purports tounderstandthe logic “rational precepts of the Torah.” fall into whathe calls the category of large bodyof God’s commandments Indeed, Rasagexplicitly asserts thata place. first the in “sensible” be should it for granted that the commands no sensetoHiscommand” force upon Hisservant there would be argues that “if Godwere to exercise his mankind.” dispatch messengers [i.e. prophets] to that [logical] necessity led God to claims to “have demonstrated clearly of reason.” to “neglect” the “general demands not havebeenseemlyfortheCreator” be compensated,”andthat“itwould that whoeverdoessomethinggood observing that “logic” itself “demands worship. Rasag settles this question by said from benefit any derive not does mankind toworshipHimgiventhatHe to understandwhyGodcommands Rasag struggles one pointinhiswork, assume throughouthistreatise. At is onewhichRasagalsoseemsto God asfundamentally reasonable which is“valuableinitself.” act rationally, inordertoleadalife reasonable. Thus, humans,too,should Aristotle, then, the gods are essentially activity other thanstudy. According to that thegodsspendtheirtime in any that it isunreasonable to imagine activity,” study” with“the gods’ equates “the activity of in the divine. He even because they are rooted element” are his“supreme faculties–his “virtues of thought”– he is.” the more someone studies, the happier extends just asfarstudyextends, and premise he concludes that “happiness most divineelement in us.” [virtue] isunderstanding”forit“the divine. Aristotle claimsthat“thebest in thiscontextwhichheinvokesthe the mechanisms whichmakeitso.Itis pleasant, Aristotle proceeds tomapout in accordance withreasonisinherently other. Havingestablishedthatconduct www.kolhamevaser.com 16 Interestingly, thenotionof For Aristotle, man’s rational 17 18 precisely 21 arguing InyetathirdpassageRasag 20 ElsewhereRasag 15 recognizes the 19 moral limitsof Fromthis Even Aristotle 22 –taking 23 reason He what virtue is [throughstudy],but to of [ethical] examination is notto know Aristotle establishes that the “purpose his way. At theveryoutsetofhiswork, recognizes themorallimits ofreason,in of ethical activity. Yet even Aristotle “arational precepts” within therubric not countenance Rasag’s inclusionof them. tradition, we wouldneverknowof are ultimately arational. Without the maintains that these commandments from thepointofviewreason,” justifications slight certain as well as in thiscategory“have some partial uses surmises thateventhecommandments decreed byreason.” approval northedisapprovalofwhichis his view, “consistofthingsneitherthe conduct, sincesomecommandments, in Rasag considers critical to proper will necessarily neglect aspects which more, thosewhoabandonthetradition being the sonofhismother.” out, man “would not even be certain of of knowledge without which, he points through “authentic tradition”–a source wisdom” istobediscoveredprimarily conceit.” is “dominated” by “arroganceand be hidden from him” as someone who the existenceofanywisdomthatmight person whoisunableto“concede to pointed remark, Rasag labels the the ethical life. Inoneparticularly ethics is, forthe most part, intelligible his tacit belief thatGod’s systemof frequency. He thereby communicates reason uponGodwithconsiderable Rasag imposesthestandardofhuman many other statements to thiseffect. divine Wisdomby order that “divine Wisdom forbade fornication bloodshed amongmen Wisdom imposedarestraintupon divine “the as such statements find we commandments. Thus these behind Needless tosay, Aristotle would 27 …”, ForRasag,this“hidden 25 “theft was forbidden to lead onetowards limited in its ability human reason is acknowledges that hand, Rasagcertainly to humanbeings. 29 because Although Rasag Although On theother because …”, 28 What is What 26 …”, and 30 he in 24

uncertainties.” because theyare“overwhelmed by or reasoning” [their] in flaw some of never complete the process because quick relief” to those who “might messengers” in order to “afford… God choseto communicate via “His way of response, Rasag explains that elected the latteroverformer. By thus arises as to why God ultimately conduct can benefit at all from ethical from all at benefit can conduct has notreceived priortraining inethical actually doubts whethersomeonewho cannot produce ethical behavior that he convinced is Aristotle thatreasonalone acts onnoneofhisinstructions.” listens attentively to the doctor but philosophy” to a “sick person who by “taking refugeinarguments [and] people” excellent “become try to those who compares Aristotle analogy, By wayof benefit.” be ofno would the inquiry otherwise good, since become comprehension: He prefers to seeman prioritizes ethical conduct overethical as through“prophecy.” through “intellectual demonstration” soon havebeentransmitted by God that these“matters”couldjustas speculation,” by meansofresearch and correct religious belief… can bemaintained Since Rasag posits that “all matters of reasoning, Rasag speaks of revelation. as thenecessaryprecursortoethical ethical “education” or “habituation” from ouryouth.” “acquire [the right] sort of habit right cautions thatitis“veryimportant”to things,” just and fine of students adequate be to are we if habits fine in that “we need to have been brought up philosophy. To that end, Aristotle states Where Aristotle speaks of 31

35 37 heisledtoconclude God,impliesRasag, 34

36 The question The 33 32 and So someone who “stands firm against firm terrifying situations” isonlybrave, “stands who someone a signofhisstate.” or pain following on his actions to be “we musttakesomeone’s pleasure to therealm of ethics,claiming that us.” with thegrammatical knowledge in result, and produce it… in accord must both produce a grammatical as true grammarians, however, “we following… instructions.” grammatical result by chance or by us that“it is possibletoproducea By wayofanalogy, Aristotle reminds “decide on them for themselves.” is doingvirtuousactions,”andmust the man ofvirtue “must know that he are notenough.” bluntly whenhestatesthat“actions sense oftheterm. Aristotle puts it truly bedeemed “ethical,” in thefullest said understanding can one’s actions proper actions, andyetonlybygaining before one understandsthe nature of symbiotic: one mustact ethically even comprehension is,intheirview, between ethical conduct and ethical More accurately, therelationship two factors as a zero-sum proposition. nor Rasagregardstheinterplay ofthese actions mustprecedeethicalthoughts. Aristotle, who also holds that ethical is doing.Inthisway, Rasagechoes gain complete cognizance of whathe tomorrow, bywhichtimemanmight his actions–rather than waitinguntil of significance the appreciate currently act ethically today–even if man does not 41 Aristotle extends this principle But ofcourse,neither Aristotle Volume VIII Issue2 38 Rather, heargues, 42 For instance, For 40 Toqualify 39

aligns when discussing the role that venience. It goes without saying that for us 23. The Book of Doctrines and Opinions, Judaism and Other Faiths reason ought to play in one’s search as b’nei u’bnot Torah, R. Saadia—one of 141 for the “good,” or ethical, principles the foremost Halakhists, mefarshei Tanakh 24. ibid. of conduct. Both argue discursively and ba’alei mahshava of the Geonic peri- 25. ibid. against our intuitive notion that od— is so much more than that which is 26. ibid. pleasure constitutes the ultimate conveyed by the blanket term “philoso- 27. The Book of Doctrines and Opinions, end of human agency. Rasag would pher.” 35 deny Aristotle’s contention that 2. Translations and page numbers taken 28. The Book of Doctrines and Opinions, acting in accordance with reason from Aristotle: Nicomachean Ethics, 156 serves as its own reward. However, Second Edition, trans. Terence Irwin, 29. The Book of Doctrines and Opinions, both Rasag and Aristotle conceive Indianapolis: Hackett Publishing Co., Inc., 140 of the divine as fundamentally 1999. 30. The Book of Doctrines and Opinions, reasonable, and both call on their 3. Translations and page numbers taken 141 readers to imitate this divine trait. from Saadia Gaon: The Book of Beliefs & 31. Nicomachean Ethics, 19 Unlike Rasag, Aristotle does not Opinions, trans. Samuel Rosenblatt, New 32. Nicomachean Ethics, 22 regard revelation as a valid source Haven: Yale University Press, 1976. 33. Nicomachean Ethics, 4 of ethical information. But, like 4. Aristotle was born in the fourth centu- 34. Nicomachean Ethics, 19 Rasag, Aristotle insists upon correct ry BCE, in Greece; Rasag was born in the 35. This statement need not contradict from Aristotle’s standpoint, if he “does intention as a critical component of ninth century CE, in Egypt. Much of Islam- Rasag’s earlier statement to the effect that not find it painful”–otherwise, “he is any ethical act, even as he recognizes ic philosophy in Rasag’s day was ground- some commandments are fundamentally 43 cowardly.” According to Aristotle, that children must be trained to act ed in the writings of Aristotle and Plato, arational. Most likely, Rasag maintains that then, one’s mindset is just as important ethically before they develop the and Rasag himself was certainly familiar even the so-called “arational” command- as one’s actions in determining the capacity to think ethically. with Aristotelean philosophy. But the name ments operate according to some rationale, quality of one’s conduct. In a limited sense, then, both “Aristotle” does not appear once in his but that humans are not capable of access- Here too Rasag concurs, adding Rasag and Aristotle acknowledge that writings. At any rate, it is not my intention ing this rationale independently. This does once again a spiritual dimension to the reason and some form of “revelation” in this essay to speculate on what sort of not preclude the possibility of God taking discussion. As Rasag sees it, “men will are mutually indispensable in our impact Aristotle’s thought may have had the initiative, as it were, to divulge their improve in their inner beings as well quest to lead an ethical life. We on that of Rasag. Our goal here is simply rationale through what Rasag terms “intel- as their outer conduct” only when their humans certainly possess the ability to compare their ideas. Readers interested lectual demonstration.” In other words, al- 44 “[theological] doubts are dispelled.” to analyze moral questions rationally. in the question of historical influence are though humans might not be able to derive Unlike many religious thinkers, Rasag Nevertheless, caution these thinkers, encouraged to consult “Aristotle in Jewish the “arational” commandments of their rejects the epistemic validity of “blind we cannot rely solely on our rational Literature,” available at: www.jewishen- own accord, they can nevertheless find faith.” Quite the contrary: Rasag faculties if we wish to ensure the cylcopedia.com. “slight justifications” to understand these considers it supremely important that morality of our behavior. Each of us 5. Nicomachean Ethics, 155 commandments once these command- men develop a firm intellectual basis for depends on our parents and teachers to 6. Nicomachean Ethics, 159 ments have been introduced to them. their belief in God and their adherence provide (reveal?) the axioms which then 7. The Book of Doctrines and Opinions, 25 36. The Book of Doctrines and Opinions, to His commandments. In this vein, shape the trajectory of our normative 8. Nicomachean Ethics, 9 31 he begins his treatise by challenging thinking. It is a supreme act of faith 9. Nicomachean Ethics, 165 37. ibid. his readers to “acquire in their hearts to erect our ethical edifices upon the 10. Nicomachean Ethics, 11 38. Nicomachean Ethics, 22 45 a deterrent from error” on matters of education with which our elders endow 11. ibid. 39. ibid. doctrine or creed. By doing so, Rasag us. As far as Aristotle and Rasag are 12. The Book of Doctrines and Opinions, 40. ibid. assures them, they will create space concerned, though, it may be one of 137 41. ibid. for their “beliefs to prevail in their the most reasonable decisions we ever 13. The Book of Doctrines and Opinions, 42. Nicomachean Ethics, 20 46 affairs,” thereby enabling their minds, make. 185 43. ibid. hearts, and bodies to operate in harmony Alex Maged is a junior in YC and is 14. ibid. 44. The Book of Doctrines and Opinions, 9 rather than in dissonance. In fact, Rasag staff writer for Kol HaMevaser 15. Nicomachean Ethics, 163 45. ibid. claims, “our Creator Himself enjoin[s] 16. Nicomachean Ethics, 166 46. ibid. 47 us to do this very thing” –namely, to Endnotes 17. Nicomachean Ethics, 167 47. The Book of Doctrines and Opinions, “engage in speculation and diligent 1. This paper was originally written for a 18. Nicomachean Ethics, 166 27 48 research” until “the arguments in course in moral theory, in which context R. 19. ibid. 48. The Book of Doctrines and Opinions, favor of [the tradition] have become Saadia Ga’on was presented alongside Ar- 20. The Book of Doctrines and Opinions, 28 49 convincing for us.” istotle as an “ethical philosopher.” Though 139 49. The Book of Doctrines and Opinions, Given the enormous theological we use the terms “philosopher,” “think- 21. The Book of Doctrines and Opinions, 32 and chronological divide separating er,” “theorist,” etc. throughout to refer to 147 Aristotle from Rasag, it is remarkable Rasag, this is merely for the sake of con- 22. The Book of Doctrines and Opinions, to observe how closely their thinking 189 Volume VIII Issue 2 www.kolhamevaser.com 15 16 KOL HAMEVASER (5:8) states: into Judaism. the important value of universalism light on how to successfully integrate in the Tosefta, that could perhaps shed in theMishnahandexplicitly described more than 2,000 yearsago, referenced and cultural confusion. Itisacasefrom manifested in intermarriage, apostasy, case ofunfortunateuniversalismthat review, Iwasreminded of another Jews intermarrying. As Ireadthisadept 71 percent of American non-Orthodox with thelatestPewpollsshowingafull expressed itself in mass intermarriage, Jewish groups that Wolfe celebrates has Orthodox values of non- universalistic makes is that the One pointhe American Jews. being goodfor values as universalistic hard to see such Review, Sunday Book As PeterBeinartargues intheNY Times belief in a universalistic value system. peoples, butalsotendstoincludesthe defend therightsofall nations and to acommitment as defines he which open themselvesuptouniversalism, because it isallowingthemto the Jews thought. The exile is therefore goodfor it definitely exists in Jewish history and trait, thoughherecognizes good Jewish patriotism to one’s ownnation, isnota he argues thatparticularism, an extreme Diaspora IsGoodforthe Jews.” Init, book entitled, “At Home inExile: Why sociologist Alan Wolfe published a and Particularism Bilga and Synthesis: An Ancient Response to the Clash of Universalism By: Aryeh Sklar www.kolhamevaser.com slaughter ring wasfasteneddown, [their share] on the south side;their The order ofBilga always divided south side[oftheTemple court]. and thosewhowentout, onthe [their portion]onthe north side; The lastmishnahinSukkah In October 2014, Jewish 1 itis “Those who entered,“Those shared head atHanukkah,whichis people andreligionagainst preservation oftheJewish Greek-Hellenistic notions. a holidaybuiltonfighting universalism comestoa The dangersofSukkot’s for theprotectionand groups to use to askother forcing them was closedoff, Bilga family’s slaughter, the move during it wouldnot sacrifice so that of theanimal place the head was usedto that floor the to ring attached had their own other groups while all the were theincoming group. Additionally, groups were exiting - evenwhenthey the south, inthe area where the other required to always share their bread in south. The Bilgafamily, however, were the outgoingfamily would dosointhe north ofthe Temple courtyard,while served intheHoly Temple foraweekat the restinthreeways. “Bilga”. They areverydifferent from there is one exception - the line ofallMishnayotSukkah,that mishmarot year. After detailing all thedifferent in theHoly Temple throughout the sacrifices the offer would who groups “ different workrotations,knownasthe Sukkah had been dealing with the mishmarot and thecabinetwindowclosedup.” Normally, each priestly family The lastMishnayotofMasekhet , weare told, in the very last ” of the priestly class, 24 set families and outgoing the incoming end oftheweek, a time,andatthe portion in the would eat their incoming family themselves. The bread between the priestly would divide mishmar of is thefollowingstory: this mysterious statement in the that the Talmud Sukkah(56b)offers for difference? Oneoftheexplanations very beginningoftheirservice. with other groups particularly in the required the Bilga group to socialize knives andpriestlygarb.Eachofthese other groupstousetheirslaughter were locked,requiringthemtogo theirs. Lastly, theirstoragecupboards They end Tractate Sukkah by asking: the seemingly unfairpunishment. money, Until whenwillyouconsumeIsrael’s altar, kicked with hersandaluponthe Greeks entered the Sanctuary, she of the Greek government. When the officer an married and apostatized that MiriamthedaughterofBilga “Our Rabbis taught, It happened say, ‘Thetalkofthechildin Abaye said,“Yes. Itisasthey of hisdaughter? we penalizeafatheronaccount …Do up hercabinet… fastened down herringandclosed Sages heard of the incident, they the timeofoppression?” What isthecauseforthis The Talmudic rabbis sensed 4 cryingout,“Lukos!Lukos! 6 andnotstandbythemin 3 7 Whenthe 2 mishna 5

a Greek man, was probably typicalof a Greekman,was Miriam, who apostatized and married The assimilation characterized by resulted in the Maccabean revolt. the Temple, as thisstorydescribes, The GreekstakingoverJerusalemand story andthecontext of Hanukkah. many connectionsbetweentheBilga Jewish calendar, Hanukkah. There are lead-in to thenextholidayon the end of Tractate Sukkah, is a great fit hercrime? the three-fold punishment of the Sages Miriam’s apostasy?Lastly, howdoes how canoneunderstandthenatureof coincidence? Within thestoryitself, Talmud, and the Tosefta), or is it simple Babylonian Talmud and Jerusalem of MishnahSukkah(aswellasthe the placement of this story at the end or intent,evenasmall connection, to there anypurpose rather bitternote.Is of Tractate Sukkah leaves usona The placement ofthisstoryattheend righteous andwellishisneighbor.” woe tohisneighbor;Well are the Abaye said,“Woe tothewicked and account ofherfatherormother? Do wepenalize theentire watchon father orofhismother’.” marketplace, iseitherthatofhis The story, situated as it is at Volume VIII Issue2 the Hellenization of so many Jewish [of Sukkot] correspond? To the process of bringing in all other kinds of particularist in light of Hanukkah.11 Beit Judaism and Other Faiths people at that time. Miriam represents seventy [gentile] nations. To what relationships and cultures. The dangers Hillel can be interpreted as meaning the inculcation of Hellenistic values does the single bullock [of Shemini of Sukkot’s universalism comes to a that we rise in holiness - if there is a that the Hasmoneans fought against. Atzeret] correspond? To the unique head at Hanukkah, which is a holiday danger of uninhibited universalism, Additionally, the story incorporates nation [of the Jewish people]. built on fighting for the protection Hanukkah corrects this by inhibiting it. a major rabbinic theme of Hanukkah, and preservation of the Jewish people If unbridled universalism caused war, that of divine intervention. The cause The sacrifices for an entire and religion against Greek-Hellenistic strife and apostasy, Hanukkah teaches of Miriam’s apostasy, as she cries holiday are for the purpose of the notions. the necessity of universalism combined out herself, is somehow connected to gentiles. The surprise at such a concept What is the solution, then? To with a strong nationalist identity.12 the seeming non-responsiveness of is expressed in Numbers Rabbah 21:24 abandon Sukkot’s universalism for The Mishnah’s placement of the divine will, which the holiday of and Midrash Shochar Tov 109:4, which particularism, or to synthesize the two the Bilga-Hanukkah story in Tractate Hanukkah righted. In fact, this aspect lament the hate of the world against and take the good in both? This question Sukkah shows it issupporting Beit of Hanukkah was emphasized by the the Jewish people, even as the Jews may explain the famous argument Hillel’s view of synthesis. This support Talmudic rabbis when they chose sacrifice on their behalf. Nevertheless, between Beit Shammai and Beit Hillel can be found throughout the Talmud. to focus on the miracles involved in the universality in the Talmud, For example, though the Talmud Hanukkah instead of the war victory, in of Sukkot is Instead, the rabbis intended Shabbat 21b Sukkah 55b, as we saw above, states Talmud Shabbat 21b. clear. And yet, to fix the problem of about the order that the sacrifices are for the other Many have noted Sukkot’s Hanukkah of lighting of nations during Sukkot, it is also sure to connection to Hanukkah as a whole. seems to steer excessive universalism the Hanukkah mention that the last day’s one bull was This goes as far back as to 2nd century away from such that had come out in the candles. Beit for the uniqueness of the Jewish people. Book of Maccabees (II, 10:5-8), notions. Far from ranks of the family of Bilga, Hillel holds Similarly, in the same breath that Rabbi which is explicit in this regard. In it, universalistic, it that the best Akiva (Pirkei Avot 3:14) praises all of the author states that the Maccabees, was established by forcing them to interact way to light the humanity for being created in the image after reestablishing the Holy Temple, as a celebration with other priestly families. candles to add of God, he praises the Jewish people for instituted an eight day holiday as a of a proud victory over other nations, one candle each night. However, Beit being called “God’s children.” Both are remembrance to how they were unable the reinstitution of the Jewish religious Shammai holds that the best way to start worthy of praise, but Judaism confers a to celebrate Sukkot only a short time center, and the miracles wrought for the with eight candles and take away one unique identity on its people. prior. In their celebration of what Jews in particular. candle each night. One of the opinions This value, of holding onto became known as Hanukkah, they With these two holidays quoted in the Talmud for this dispute Jewish identity and religion, while brought out palm branches and other clashing, the Bilga story at the end is that Beit Shammai saw a connection believing in the universalistic ideal, plants, singing psalms, an obvious nod of Sukkah may be the rabbis’ way of between Sukkot and Hanukkah - just plays a large part in a fascinating to Sukkot.8 If the rabbis felt, as the warning us of the dangers of excessive like the process of the Sukkot sacrifices Talmudic story (see Rosh Hashanah author of II Maccabees did, that the universalism. When we allow our go down in number each day, so too 19a, Taanit 18).13 As related by the holidays were linked in some way, the consideration of cosmopolitan ideals to should the candles of Hanukkah. Beit Talmud, the Roman government Mishnah’s inclusion of a Hanukkah interfere with our ethnic and religious Hillel, however, respond that, “We go forbade Jews from studying Torah, story at the end of Sukkah highlights identities, confusion and contradictions higher in holiness, not lower!” performing circumcisions, and keeping this relationship between the two abound.10 Though Miriam was the Beit Shammai and Beit Hillel the Sabbath. Judah ben Shammua holidays.9 daughter of Bilga, a priest of the seem to be talking past each other; and his colleagues consulted a certain This relationship unfolds in an Temple whose mishmar is named after these concepts do not necessarily woman whom all the Roman leaders interesting way. It could be a theme him, she married not just a Greek man, conflict. However, the argument can would frequent. She told them to protest of Hanukkah ends Mishnah Sukkah but a member of an army which sought be understood in light of the question in the night. And so they did, crying in order to be a capstone definition to destroy the Temple. She entered the of how to deal with universalism in out, “Ay, in heaven’s name, are we not for the holiday of Sukkot as a whole, Temple, yet kicks the altar. She speaks Judaism. Two different views emerge. your brothers, are we not the sons of and to allow us to better understand in Greek to the holy altar, but speaks Beit Shammai are realists, and Beit one father and are we not the sons of Hanukkah. In Tanakh and in the Hebrew in reference to her people. Hillel are idealists. Or, Beit Shammai one mother? Why are we different from Talmud, Sukkot stands out as one of She cries out about the oppression of are absolutists, and Beit Hillel are every nation and tongue that you issue the most universalistic holidays on the the Jewish people and how the altar, harmonists. If Sukkot represents such harsh decrees against us?” They Jewish calendar. In the end of days, and by extension, God, abandons unbridled universalism, and Hanukkah were successful, and the decree was says Zechariah (14:16-19), all nations her people in their time of need, yet represents complete particularism, Beit annulled. will observe the festival of Sukkot. she abandons her own people in their Shammai believe that realistically, There is a pattern in the three This concept of a universal holiday time of need by leaving her faith and universalistic ideals will spell the laws of Torah, circumcision, and of Sukkot is connected to the reason family. She is obviously concerned for end of a Jewish identity. Hanukkah is Sabbath. These are commandments given in the Talmud Sukkah 55b for the the Jewish people, but her unchecked therefore meant to replace universalism that only apply to Jews. They are reason of 70 total sacrifices on Sukkot: universalistic ideals have caused her with particularism, and the “sacrifices exclusionary, particularist. Laws that To what do the seventy bulls that to desert her religion, her familial of Sukkot” with the candles, and the separate Jews from general society were offered during the seven days ties, and her unique identity, in the holiday of Sukkot is thus redefined as represents dangerous political and Volume VIII Issue 2 www.kolhamevaser.com 17 18 KOL HAMEVASER goal. Instead, the rabbis intended to fix to intended rabbis the Instead, goal. Perhaps embarrassment was never the privileged status asa Temple why weretheyallowed tokeeptheir so bad it warranted this response, if theBilga group haddonesomething the Holy Temple of all places? And why, a family be embarrassed forever, and in such apunishmentbedecreedtohave tantamount could to murder?How Talmud Bava Metziah 58b states is constantly embarrass them,anact the decree on the family of Bilga to For whatreasonwasthere an eternal the Bilgagroupisactually ingenious. the rabbis’ seemingly harsh responseto the problem that Miriam represented, decree, andtheJewsmadeaholiday. it worked. The Romansrepealed the universalism and particularism, and A thesisofsuccessfulcombination of true totheir unique lawsandculture. same as every other country, by being went out,demanding to betreated the perhaps inthelightofacandle). They yet uniqueatcloserinspection(indeed, to symbolize humans areallthesame, darkness unlesstheyareclosetogether, see eachother’s uniquefacesinthe Go outat a time when people cannot they should make a statement at night. their mostprivateways.Sheadvisesthat understood Romanpolitical society in rabbis soughthelp,fromawomanwho the Romansthat this wasnotso,the moral idealstotheRomans. To convince www.kolhamevaser.com If untempered universalism was mishmar ? community, they canlearn what it and lookat otherswithintheJewish fellow Jews,moveoutside themselves learn to be part of a community of on each other. Ifthe Bilga group could neighbor.” Neighbors have an impact Well aretherighteousandwellishis the wicked,andwoetohisneighbor. other social groups. Indeed,“Woe to family out of the home and circle, into behaved, the home,howherparentsspokeand she didbecause ofwhatshesawin two statements. If Miriam acted as connection toanothergroup. group could enter having just made a their weeklyservice,sothattheBilga finished just had that groups the with forcing themtoseeothersandsocialize in theareawhereotherswereleaving, service. They were to eat their portion on their way intobegin their weekly Jews and become familiar with them, they wereforcedtoseekoutfellow request tousetheirs. In doingso, so theyhadtogoothergroupsand items for the slaughtering of animals, which contained their knivesorother for ritual slaughter, northeircupboard, ring which kept their animals in place They couldn’t access their slaughter interact with other priestly families. family of Bilga, by forcing them to that hadcomeoutintheranksof the problem of excessive universalism then the solution is topull the This istheimportof Abaye’s that lastline,“Well aretherighteous November, 2014, available at: http://www. and ‘ThePious Ones’,”NYTimes Online,6 1. Beinart, Peter, “‘AtHomeintheExile’ Endnotes HaMevaser English, and isastaff writer for Kol Aryeh is aseniorat YU majoringin ancestors. holding true tothetradition of our being proudofnational identity, and tempered by recognition of difference, have to destroy Judaism, as long as it is great synthesis.Universalismdoesnot ideals, into a beautiful harmony and philosophies, of seemingly opposite they desired the harmony of conflicting and humiliate the Bilga people. Rather, mind. The rabbisdidnotwanttohurt “peace” the Talmudic rabbis hadin this linereally helps usunderstandthe in the Talmud, the placement here of joked that this isevidence of humor your children.’” Though somehave by God,andgreat shall be the peace of 54:13) ‘Allyourchildrenshallbetaught peace in the world, asit says, (Isaiah of R.Hananya: Torah scholars increase ends with,“SaidR.Elazar in thename and well to his neighbor.” Instead it home. Onemanuscript variant that truly brings this point righteous andwelltohisneighbor.” good community, because “Well are the this canbeundonebybeingpartofa right path through bad community, it is true that one can turn off fromthe the “fix” Bilga group’s brokenculture. Though to sought who sages the of explains exactly what the motives were on abetter note. However, thisline loc. suggests,simplytoendthe Talmud line seemstojustbe,asMeharsha,ad to hisneighbor.” The nextandultimate one line,“Woe tothewicked,andwoe mishmar the entireBilga The reasonwhy further than the needs ofthequestion. with an unnecessary line that goes and rituallaw. appreciation for theJewishcommunity means tohaveaJewishidentity, an There isanamazing textual Many askwhythe Talmud ends ispunishedansweredwith 14 doesnothave R. Schorr, Mishnas Ya’akov Jerusalem 1990, who posits a “minor tractate” of Hanukkah, and ben HaRambam, may havebeencreated but lost.SeeR. Avraham of the Mishnah collection. More interestingly, it tractate was nevercreatedorpublishedaspart for whatever reason (political, religious), the between tractates in anorderofMishna).But, sages generally assume athematic connection is not completely unfounded, the medieval is perhaps a lead-in to the tractate (and this Hanukkah wasplanned, and the story ofBilga 9. seven days. final the only was miracle the if days eight is answers thequestionastowhyHanukkah of SukkotandeightdaysHanukkaheasily 8. may changehowsheviewsherself. oppression” (seeBL Harl.5508(400)),which However, thereisaversion that hasitas“our oppression”, insteadofsimply, “theoppression”. 7. by theenemyarmy. to the destruction of Jerusalem and the Temple “destroy thepropertyof”,perhapsareference 6. area ofstudy. between thesescenarioswouldbeaninteresting Kings 13:2,“Altar, Altar!”, andtheconnection in atwice-repeated proclamation occurs inI Targum Onkelosthere. The calling ofthealtar to aravenouswolf,seeGenesis49:27,and is theportionofBenjamin, who iscompared Sukkah 4:28),tothelocation of thealtar, which Abramsky inHazon Yehezkel on Tosefta Nitzotzei Ohr ad loc., and R. Yehezkel refer, assomesuggest(R.Reuven Margoliot, which consumessheeplike a wolf,orit could a reference to thealtar’s serviceinthe Temple, 5. My dwelling…” and at My offering which I have commanded in Samuel 2:29, “Why do you kick at My sacrifice many manuscripts,mightbeinreferencetoI the altar, presentinourprinted version andin “ from angertofrustration. words The rootof These variants could change the toneofher (2677)), whichseemstobeasymbolicgesture. JTS Rab. 218 (EMC 270), and Bodl. heb. e. 51 with hersandal(seeMunich140,New York - (400), andMunich95),orsimplyhitherhead Talmud Sukkah5:8,London-BL Harl.5508 even stooduponit(seethestandardJerusalem the altar with her sandal (as we have it), or shekicked is whether variant significant One probably put some scribes and censors on edge. apostasy, andthementioning of a“Miriam”, version. We canspeculate that itsreferenceto manuscript; above is thestandard Vilna printed 4. 3. always leaving,seeMeiriadloc. they wereneverreallywelcome,asif 2. home-in-exile-and-the-pious-ones.html?_r=0 nytimes.com/2014/11/09/books/review/at- b-’-t A possibility also might be that a Tractate Indeed,therelationship between eightdays Mostversionssimilarly have “their TheToseftaJerusalem Talmudand have, The Greekwordfor“wolf”. This might be This line has many different versions in Seealso Tosefta Sukkah4:28 Someinterpret this as merely indicating that ”, “kick”, to reference what shedoesto Rav UPoalim, Volume VIII Issue2 Hakdama 8a, pp. 33-34, on a similar answer to why there is Judaism and Other Faiths no Tractate Tefillin. 10. The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, suggests in a video that can be viewed here (http://www.chabad.org/ therebbe/livingtorah/player_cdo/aid/942194/ jewish/Wolf-Wolf.htm) that the lesson of Bilga is that a Jew remains a Jew, regardless Kol Hamevaser would love to publish of how far they fall; the yiddishe neshama can still be there. This does not seem to explain all the elements of the story and placement, as I seek to do. your writing. If you are interested in 11. Perhaps this is the import of Shammai’s Pirkei Avot saying (1:16), “Make the Torah keva” - make it fixed, the ideal to focus on! writing an article for an 12. Perhaps this is the import of Hillel’s Pirkei Avot saying (1:12), “Love peace and pursue peace, love people and bring them closer to Torah.” He believed that universal ideals can upcoming issue or reacting to an article be “made peace” with Torah ideals, and that it is the Jewish obligation. While it is true that “If I am not for myself, who will be for me?”, focus on identity, it is equally true that, “If I from a previous issue, please don’t am only for myself, what am I?”, with a focus on others. 13. See also Scolion to Megillat Taanit hesitate to contact us. We 14. JTS Rab. 218 (EMC 270 can be reached at [email protected]

Volume VIII Issue 2 www.kolhamevaser.com 19 20 KOL HAMEVASER www.kolhamevaser.com 11. for eighteen? by name the Shemona Esrei is which Hebrew the word 10. Tov? Bracha of Yotzer Ha’M’Orot on Shabbat but not on Yom 9. them? the Mitzvah Of canKriyas fulfill Shemawithout reciting 8. Dovid ? Shirei Dovid and Oz Yashir is not one of Shirei the D’Zimra Sh’Amar Baruch when refers specifically to 7. Ha’Geonim)? a wedding (an excellent question found Teshuvot inthe 6. Bracha of Sh’Amar Baruch and why? 5. 4. do we recite Kaddish Yasom aftersaying it? ofpart Korbanos or of apart Pseukei D’Zimra and why 3. Birchot Ha’Shachar? of Torah study after reciting Birchot Ha’Torah part as of 2. why it was compiled? 1. ides School, Brookline, MA,the day school established by Rabbi Joseph Soloveitchik, z”l. Abe recently edited and annotated a You findthe answers can to these questions and hundreds of other questionsconcernbe asking you- should new edition of Rabbi Wohlgemuth’s book: Guide To Jewish Prayer which available is for purchase by contacting Maimonides Abe Katz aTalmid is of Rabbi Yeshaya Wohlgemuth, z”l, who developed and taught acourse in Beurei Hatefila at Maimon- TheBeurei Hatefila Institute was established in2003 to promote the study of Tefila as a primary subject inJewish day OverSchools. the anyone who would like deliver Divrei Torah on the subject of Tefila. Abe can be reached by e-mail: [email protected] or by tele- School by e-mail: [email protected]. Plans are in place to have Rabbi Wohlgemuth’s book available for purchase at the last 12years, Abe Katz, founding director of the Institute, has acommentary written on the daily, Shabbos, Yom Tov, Rosh Chodesh and Yomin Noraim Tefilot by way of aweekly e-mail newsletter. Thosenewsletters are available for downloading from the Institute website. teachers and laymen who want to improve their knowledge of Tefila. is He also available to providesource sheets and shiur outlines to Abe Katz available is to consult with schools that are interested in developing aTefila curriculum. He providesalso classes for Rabbis, The Shulchan (OH Aruch ) statesthat the only Why prayer the dowe call of nineteen Brachot Why doAshkenazim change text the of the Why dowe recite Birchot Kriyas Shema ifwe Why dowe include Oz Yashir of as part Pseukei Why dowe recite Kaddish at and afuneral not at youDo say B’Phi Amo or B’Pheh Amo inthe When was Kaddish Yasom instituted and why? Is Mizmor Shir Chanukas Ha’Bayit L’Dovid a Why dowe read Birkat Kohanim as an example Name first the Siddur,when it was compiled and The Beurei HatefilaThe Institute Can you answer questions these concerning Tefila? Test Your Knowledge OfTefila w ww.beureihatefila.com ing Tefila at the website Beureiof the Hatefila Institute, upcoming YUbooksale. phone: 718-747-0100. candles and insynagogue why? begin 21. with line the of Keter Yitnu? 20. contradiction? during Kriyas Ha’Torah; how dowe explain apparent the Shemona Esrei on Shabbat but pray then for sick the 19. Brachamiddle of Shemona Esrei for Shabbos? withShabbos Piyuttim. begin What was original the 18. of Torah? the section from Torah the and not have one person read whole the 17. 16. endthe of Tachanun? Na’Aseh and not V’Anachnu Nai’Da Lo Mah Nomar at 15. morning of as part Chazarat Ha’Shatz? perform Birkat Kohanim inTefilas Shacharisevery 14. Shaliach Tzibbur reaches Bracha the of Modim? congregationthe recite Modim D’Rabbanan the when 13. 12. given such significance? Kavanah is first the Bracha, Avos;why the firstis Bracha Bracha inShemona Esrei that must recited be with When practice to didthe light Chanukah Why doAshkenazim never open Kedushah We omit Brachot middle the of daily the Brachot middle the All of Shemona Esrei on Why individuals dowe call (Aliyot) to read What Kriyas behind Ha’Torah? is purpose the Why V’Anachnu dowe say: Nai’Da Lo Mah Why doAshkenazim not have Kohanim the Why institute didChazal practice of the having Why dobow we when recite word the Modim? Volume VIII Issue2