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Proefschrift UvA-DARE (Digital Academic Repository) Halacha in 'the age of authenticity' Een studie van koelot (verlichtende uitspraken) in de moderne Joods-religieuze rechtspraak Evers, N.H.D. Publication date 2021 Document Version Final published version License Other Link to publication Citation for published version (APA): Evers, N. H. D. (2021). Halacha in 'the age of authenticity': Een studie van koelot (verlichtende uitspraken) in de moderne Joods-religieuze rechtspraak. General rights It is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulations If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website. Please Ask the Library: https://uba.uva.nl/en/contact, or a letter to: Library of the University of Amsterdam, Secretariat, Singel 425, 1012 WP Amsterdam, The Netherlands. You will be contacted as soon as possible. UvA-DARE is a service provided by the library of the University of Amsterdam (https://dare.uva.nl) Download date:28 Sep 2021 Halacha in 'the age of authenticity' Een studie van koelot (verlichtende uitspraken) in de moderne Joods-religieuze rechtspraak ACADEMISCH PROEFSCHRIFT ter verkrijging van de graad van doctor aan de Universiteit van Amsterdam op gezag van de Rector Magnificus prof. dr. ir. K.I.J. Maex ten overstaan van een door het College voor Promoties ingestelde commissie, in het openbaar te verdedigen in de Aula der Universiteit op woensdag 24 februari 2021, te 11.00 uur door Nathan Hans Daniel Evers geboren te Amsterdam Promotiecommissie Promotor: prof. dr. I.E. Zwiep Universiteit van Amsterdam Copromotor: dr. B.T. Wallet Universiteit van Amsterdam Overige leden: prof. dr. J.W. van Henten Universiteit van Amsterdam prof. dr. E.G.L. Schrijver Universiteit van Amsterdam prof. dr. G.A. Wiegers Universiteit van Amsterdam prof. dr. S.C. van Bijsterveld Radboud Universiteit prof. dr. M.J.H.M. Poorthuis Tilburg University Faculteit der Geesteswetenschappen Woord vooraf Joods-religieus zijn en kritisch denken – gaat dat samen? Mijn ouders hebben vanaf dat ik geboren was (en daarvoor, aan mijn zussen en broers) laten zien dat deze twee absoluut niet tegenstrijdig zijn. Het is waar – er zijn axioma’s in het Jodendom, en veel is door de religieuze wet al bepaald zonder dat de huidige belijdende Jood daar invloed op heeft. Maar het kritische denken kan gezien worden als een verrijking van de religieuze beleving, en niet als een gevaar daarvoor. Zo ben ik, gelukkig, opgevoed. De eerste stap in een yeshiva, in december 1985, veranderde mijn leven. Ik was als 18- jarige meegegaan naar een verkennend jaar in Israël, waar ook een periode van twee maanden was ingebouwd voor het traditionele "lernen". Ik betrad het Beth Midrasj van de yeshiva Har-Etzion, zag een zaal vol met honderden jongens die zich enthousiast en nogal luidruchtig bezighielden met teksten waarvan ik tot op dat moment zeker wel iets wist, maar me nu plotseling als bij een bliksemslag realiseerde: "het is niet genoeg! Ik wil veel en veel meer weten!” Het leven bracht mij daarna op verschillende plekken, maar de basis was gelegd: ik reken mij sindsdien tot de "yeshive-bochers" – de eeuwige leerlingen van de Tora-geleerden. Ook als men druk is met andere dingen in het leven, de identificatie blijft als een "ben-Tora", een zoon van de Tora. Een universitaire studie van de Talmoed bracht mij in aanraking met andere gedachten, richtingen en vooral methoden. Ik had geen moeite om dat te combineren, aangezien de studie Talmoed op de Bar Ilan juist probeert om de kritische wetenschap en de traditionele religieuze inzichten wederzijds vruchtbaar te maken. Vele jaren later, bedacht ik hoe belangrijk het zou zijn om een centraal element in de hedendaagse halachische (joods-juridische) praktijk uitgebreid te analyseren onder academische begeleiding. Daarmee zou ik het ethos waar mijn ouders mij hebben opgevoed, liefde voor de Tora en kritische zin, op een nieuw plan tillen. Bovendien zou ik met mijn yeshivishe achtergrond een eigen bijdrage kunnen leveren aan de academische literatuur. Met dit idee kwam ik bij prof. Irene Zwiep uit. Ik kan heel goed begrijpen waarom zij aanvankelijk gereserveerd was na mijn schrijven.... Ik woon in het buitenland en praat over een idee dat misschien niet direct voor een dissertatie in aanmerking komt. Tot mijn grote geluk stemde Irene echter in! Er was vanaf het begin aan interesse en een fijne sfeer. (Bij het eerste gesprek vroeg ze: "zoudt U mij alstublieft kunnen tutoyeren?" – "Jij mij ook alsjeblieft" was mijn antwoord.) En tot mijn verbazing en opgetogenheid begon ik enthousiast te schrijven. Schrijven in een trant die ik gewend was, voortkomend uit de denktrant van de Joodse boekenkast... 1 Maar dat was verre van toereikend! Irene heeft me gewezen op de hiaten in mijn redeneringen, op mijn weglaten van bewijsvoering, op mijn al te makkelijke aannames van onduidelijkheden, etc. Elke bespreking met haar gaf me heel veel huiswerk, maar ik ging het steeds zo nauwgezet als ik kon aanvullen, omdat ik kon inschatten van welk een grote waarde haar aanwijzingen waren. Zonder haar begeleiding had ik nooit tot de dissertatie gekomen die nu voor u ligt. Graag spreek ik daarom mijn grote dank aan haar uit. Na verloop van tijd nam ook dr. Bart Wallet deel aan de begeleiding van dit werk. Al bij het eerste gesprek werd duidelijk dat de waarde van dit onderzoek binnen de huidige literatuur anders lag dan ik tot nu toe had aangenomen. Ik sprak bijna uitsluitend over emoties en authenticiteit, en Bart wees op de uitzonderlijke positie die dit werk inneemt inzake de in de literatuur verwaarloosde koelot. Ik ben dankbaar voor dit voor mij geheel nieuwe inzicht dat mijn werk bijzonder heeft verrijkt. Ik dank mijn kinderen voor het aansporen vanaf de zijlijn (dit zijn dezelfde woorden die mijn moeder destijds in het voorwoord van haar dissertatie schreef). Mijn grote dank gaat uit naar mijn vrouw Monique Sachs wier steun onontbeerlijk was. Bij tegenslag en bij vertragingen was zij het die mij steeds geruststelde en aanmoedigde. Ik wil het nogmaals zeggen: het bij elkaar brengen van enerzijds de in yeshivot vergaarde kennis en anderzijds de academische studie, kan alleen maar leiden tot wederzijdse bevruchting. Ik hoop dat mijn proefschrift daar een goed specimen van is en zou de bachoeree yeshivot willen aanmoedigen zich te verdiepen in academisch verantwoorde manieren van denken en schrijven – dat resulteert zonder meer in een win-win situatie. 2 Inhoud Woord vooraf 1 Inhoud 3 Inleiding 8 Veelgebruikte termen 19 1. Koelot in de halacha 21 1.1 Het raamwerk: teleologisch paskenen, polysystemen en meta-halacha 22 1.1.1 Teleologisch paskenen 23 1.1.2 Polysystemen 26 1.1.3 Meta-halacha 28 1.1.4 Conclusie paragraaf 1.1 32 1.2. Achterliggende algemene halachische overwegingen 33 1.2.1 De primaire overwegingen van een poseek 34 Svara 34 Een ladajan ella ma she’enav ro’ot 37 Okimta 38 Ko’ach dehetera 39 Lifnim mishoerat hadien 40 1.2.2 A priori mechanismen in individuele gevallen 41 Hefseed meroebè 42 K’vod habri’ot 43 Derachèha darchee no’am 43 1.2.3 A posteriori mechanismen in collectieve gevallen 45 Ones rachama patree 45 Een ĝozrin ĝ’zera al hatsiboer 46 Eet la’asot laHashem 46 Hora’at sha’a 47 Lo nitna Tora lemal’achee hashareet 48 Hanach lahem 49 Hishtanoet hat’va’im 51 Leeka mid’am 52 1.2.4 Conclusie paragraaf 1.2 54 1.3 De responsa 55 1.3.1 Het discours van de responsa 55 1.3.2 De rationale van de vraagsteller en de poseek 56 1.3.3 Opbouw volgens een vast stramien 56 3 1.3.4 De trage aard van halachische veranderingen 57 1.3.5 De diversiteit van de responsa 60 1.4 Conclusie 61 2. Authenticiteit en jurisprudentie 62 2.1 Authenticiteit 63 2.1.1 Authenticiteit vroeger en nu 63 Samenvatting 69 2.1.2 Authenticiteit en religie 69 2.1.3 Authenticiteit en religieus Jodendom 71 Subjectieve religieuze vrijheid 73 2.1.4 Conclusie paragraaf 2.1 73 2.2 Authenticiteit, jurisprudentie en halacha 74 2.2.1 Civil law en common law 75 2.2.2 Vergelijking halacha en jurisprudentie 77 2.2.2.1 Halacha en civil law 78 2.2.2.2 Halacha en common law 78 2.2.2.3 Halacha, civil law en common law 79 2.2.2.4 De eigenheid van halacha ten opzichte van civil law en common law 81 2.2.3 Conclusie paragraaf 2.2 82 2.3 Conclusie 82 3. Authenticiteit en halacha 84 3.1 De authentieke wens 84 3.1.1 Consumptie voorafgaand aan het ochtendgebed 87 Analyse 90 3.1.2 Het vieren van een bat-mitsva 91 Iĝrot Moshe 93 Kol Mevaseer 94 Sridee Esh 94 Jechavè Da’at en Asee Lecha Rav 96 Analyse 96 3.1.3 De aanwezigheid van de echtgenoot bij de bevalling van zijn vrouw 97 Mishne Halachot 98 Teshoevot vehanhaĝot en Asee Lecha Rav 99 Rabbi Shlomo Zalman Auerbach 100 Rabbi Dichovski 101 Rabbi Zilberstein 101 3.1.4 Conclusie paragraaf 3.1 102 3.2 Authentieke innerlijke zekerheid 103 4 3.2.1 Innerlijke zekerheid en medische kwesties 103 3.2.1.1 Een zieke op Jom Kipoer 104 3.2.1.2 Het ontwijden van de sjabbat ten behoeve van een kraamvrouw 106 3.2.1.3 Uitbreiding inzake medische kwesties 108 Radbaz 109 Chafetz Chaim 110 3.2.1.4 Responsa in medische kwesties 112 Sridee Esh 113 Shevet Halevi 114 Chashoeke Chemed 115 Teshoevot vehanhaĝot 116 Jabia Omer 116 Iĝrot Moshe 117 Tzitz Eliëzer 118 3.2.2 Conclusie paragraaf 3.2 119 3.3 Conclusie 119 4.
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