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What Does That Have to Do With the Price of Tea in China? | Dvar Torah Behar

rabbifink — Fri, 18 May 2012 07:01:32 +0000

This week we read the double parsha of Behar and Bechukosai. Behar mostly deals with the laws of Shmita, the Sabbath of the land, and Yovel, the Jubilee celebration every 50 years. The parsha begins with these words:

“And God spoke to Moses at mount Sinai, saying: Speak to the children of Israel, and say to them: When you come into the land which I give you, then the you shall keep a sabbath on the land to God.”

Rashi quotes a medrash that asks the Talmudic version of “What does that have to do with the price of tea in china?” In this context, the question is “what does the obligation to keep the Shmita have to do with Mount Sinai?” In other words, why does the Torah emphasize that this mitzvah was given at Sinai?

The answer, says the medrash, is to teach us that just as this mitzvah was given at Sinai with all its details, similarly, all the mitzvos given at Sinai were given with all their details. The Torah goes into more detail about the mitzvah of shmita than some of the other mitzvahs. The details of other mitzvahs were given as part of the oral tradition. The verse reminds us that just as all the details of this mitzvah were given at Sinai (in the written Torah) so too all the details of the other mitzvahs were given at Sinai (albeit in the oral Torah).

This answer begs a new, perhaps bigger question. Why did the Torah teach us this lesson in the context of shmita? There are 613 mitzvahs in the Torah. Any of them could have been elucidated in the written Torah and juxtaposed with a superfluous usage of the words Mount Sinai and we would have been able to learn the very same lesson? Is there something unique that we can learn from the fact that the Torah used the mitzvah of shmita to teach us this lesson?

R’ Schwab answers with an important insight.

Many “scholars” have challenged the authenticity of the Torah. They argue that the Torah was written by humans and was not the word of God. They claim that the Torah is just another book, like any other.

Obviously, we vehemently disagree. We adamantly insist that the Torah is Divine. It is the word of God and along with written Scripture, a Divine communication called the oral law taught us all the details of those complicated laws.

Some mitzvahs sound like a man could have thought of them. The civil code is pretty similar to the civil code of many ancient peoples. The prohibitions against murder and theft are reasonable enough that a human could have thought of them on his own.

However the mitzvah of shmita is one of the least likely mitzvahs to have been invented by humans. The law requires that we let the land lie fallow once every seven years. This is a good idea as it gives the land time to regenerate its nutrients. But it is incredibly dumb to force everyone to have their land lie fallow in the same year! Without some sort of Divine Assistance the entire country would starve. A terrible human plan.

No human author would have legislated a law like that. This law in particular, speaks to the Divine authorship of the Torah.

Perhaps this is why the Torah uses this specific mitzvah to teach us that the all of the written Torah and the oral tradition have their origins at Sinai and can be attributed to God alone.

Next week we celebrate Shavuos, the day that we received the Torah from the Almighty. I can think of no better lesson the glean from this week’s Torah reading.

Standing Tall | A Guest Post

rabbifink — Fri, 18 May 2012 06:41:56 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Behar – Bechukosai
Standing Tall

Parshas Bechukosai commences with the hope and promise of the abundant Birchos Shamayim. All that is expected of us is bichukosai teilechu – shthiyu ameilim baTorah, that we should toil in Torah and in turn receive Hashem’s bountiful blessings. A progressive, ever increasing measure of bracha is presented to us. These brochos, however, are immediately followed by the Tochacha. Sadly, Klal Yisrael knows the trauma and tragedy of this Parsha all too well. Our history is painted with suffering throughout the ages.

With so much bracha to be had, we must explore, where and why does tragedy begin and how b’ezras Hashem it can be prevented. Perhaps the smichus haparshiyos gives us clue.

The opening brachos of the Parsha conclude with the words v’oleich eschem kommimiyus. Rashi explains: I will accompany you b’komah zkufah with an upright posture, a proud and regal bearing. Indeed, when all is well with Klal Yisrael, this is the epitome of birchos Shamayim, the ultimate gift – to be able to walk proudly, side by side with the Ribbono Shel Olam as His oveid. Nothing could be greater or more noble. However, this posuk is surprisingly followed by the disastrous statement of the very next verse, v’im lo sishmu li – if you will not listen to Me. Suddenly, tragedy begins. Why? How could there have been such a swift transition from bracha to klalla? How did we go from bichukosei teleichu, walking with Hashem Yisborach b’koma zkufa to r”l, lo sishmu, to not listening?

Perhaps the smichas hapsukim is telling us that the barometer of our devotion to ratzon Hashem or chas v’shalom our demise lies in the sense of kommiyus – the koma zkufa, the noble pride we have in our mitzvah observance. When we stand proud of our yiddishkeit and derive dignity and delight in doing His will, we stand tall. All of His brachos are ours! It is only when there is a break-down, however small it begins, in our sense of the nobility of being His Am Segula that the – possibility of lo sishmu can exist. It is the proud Jew who listens to the Ribbono Shel Olam and kivayachol partners with Him in being an ohr La’amim. It is a role to savor. Only the Jew who, r”l, lacks pride, begins to distance himself from the warm embrace of Hashem Yisborach, His Torah and His mitzvos. Without pride, our motivation to do His will is muted. We turn astray and the Yetzer Harah begins to dominate us until v’lo sishmu becomes the norm.

As we prepare for Shavuos and Kabbolas Hatorah we must remember ashrienu mah tov chelkeinu, we are indeed fortunate to be part of the Am Hanivchar; we are banim laHashem. We must stand proud. As Dovid Hamelech exclaims, Hashem Melech Geus Laveish…Hashem Yisborach is cloaked in pride, so can we. In so doing, we can merit a life of bracha filled with nachas from our children who will follow our model and grow to be proud, happy and noble partners with Hakadosh Baruch Hu with a gishmak in avodas Hashem which will continue to inspire future generations. Our limud haTorah and our kiyum hamitzvos – indeed, our very future depend upon it.

Eternal Message of Happiness | A Guest Post

rabbifink — Fri, 11 May 2012 07:01:27 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Emor
U’Smachtem

Parshas Emor contains the Parshas HaMoadim, a chapter of Chumash devoted almost exclusively to the Yomim Tovim. Among the many requirements contained therein is the Mitzvah of Simcha to rejoice and be happy on Yom Tov. The Kli Yakar derives a very important lesson from this context. Its message is timeless.

The Mitzvah of usimachtem is recorded by the Yom Tov of Sukkos following the laws of the Arbah Minim. This, he explains, is to teach us that Ein Simchaschem lifnei Hashem ki im b’zman she’heim agudah achas - There is no true Simcha enjoyed with Hashem unless Klal Yisrael is united b’Achdus, as one. Moreover, we are taught that the mitzvah of Simcha is a constant requirement. A Jew is to live with a Simchas Hachayim each and every day of his or her life. So why is the Mitzvah specified in juxtaposition to the Yom Tov of Sukkos? What is the hidden message being taught?

Hashem, he explains, is defining for us the context of simcha. True Simcha is not about self indulgence. Happiness should never be confused with satiating desire or instant gratification. Rather, true joy is found all year long, following the Sukkos formula. Indeed, the spiritual nirvana we are to seek is attained by stepping out of our material confines (into the sukkah), sanctifying the earthly possessions we have produced (arbah Minim), feeling connected and protected by the Shechina on high (schach) as we share His bounty with each of our guests (ushpizin). This is the formula for the healthy Torah lifestyle we can share with our families.

It is especially critical in today’s “instant messaging” era. We can and must learn to refine our goals and aspirations for true happiness. Only when we neutralize the material competitiveness which disunites us and discover the true joy of spirit the world of Torah, Mitzvos and Ma’asim Tovim provide us can we truly connect with each other and to Hashem Yisborach as one.

Does Jewish Law Favor Capitalism or Socialism?

rabbifink — Wed, 09 May 2012 03:55:50 +0000

A lot of the political discourse in American and in Europe revolves around economic models. The bold faced names in the discussion are capitalism and socialism. To be fair, no matter what, the United States will have a hybrid version because we will never get to a place where the system is completely capitalistic without taxation and social programs for the poor nor will be ever have a system of 100% taxation and governmental distribution of wealth.

In America, we are somewhere in the middle. Which is why I find it humorous when people call President Obama a socialist or Romney is touted as a true capitalist. It make for good sound bites but the truth is that they are fairly close to one another economically. They might be on opposite extremes on the center. But they are not on opposite extremes of the spectrum the way Ayn Rand and Karl Marx are.

One fun argument is what the Bible has to say about these contemporary economic systems. Pretty much any view can be shoehorned into some passage from the Bible. So it is not a strong argument when one invokes scripture seeing as it so open to interpretation. (See: WWJD?)

However, Jewish Law does not follow the literal translation of scripture. Instead, Jewish Law follows the interpretations and codifications of the rabbis of the Mishnaic period and the analysis and expansion of those laws during the Talmudic period. These are “The Rabbis” that are referred to when people say things like “the rabbis said…”. In Hebrew they are known by their Hebrew acronym, Chazal.

The thing with Chazal is that they actually enacted specific legislation and we know the specific rules that they enforced. They are written in black and white in the Talmud. At Kavvanah Blog Rabbi Isidore Epstein’s introductory essay to the Talmud was posted and among many other fascinating issues, the essay addresses this particular point.

Rabbi Epstein enumerates dozens of regulatory laws in the Talmud. These are laws that were enacted and enforced by Chazal in a governmental capacity. Anyone who has studied the Talmud is familiar with many of these laws. But to see them rattled off one by one and analyzed through the lens of a 20th century scholar is very eye opening.

Here are some examples of Jewish Laws:

Guarantee of public trees from which anyone could pluck
Highly regulated weights and measures
Agencies that regulated quality control of food and other goods
Common rights on real property that was owned
Price control over the sale of chattel
Rights for workers, including going beyond the letter of the law for their benefit
Protection of tenants
Competitive practices when there was no need for additional
Charity taxes that were distributed to the poor

This short list does not do it justice. I think it impossible to read the essay and not draw the conclusion that Chazal endorsed a pretty severe form of socialism. That is not to say that they would endorse the same system for the United States of America in 2012. But it is to say, that the most traditional form of economic policy in orthodox Judaism is pretty close to socialism.

I do note that there were protective policies in place that were designed to prevent over-reliance on the social benefits of Rabbinic Judaism and some policies were skewed more to the side of capitalism. However, it is almost impossible to find ideas like caveat emptor or “the marketplace will decide what is fair or moral” in their system of commerce.

At the very least, the essay shows that many aspects of a social economy were considered moral and preferable to Chazal.

The essay is a must-read for its economic theory as well as its broader implications that are discussed more fully on Kavvanah. I cannot recommend reading the essay enough.

Links: Kavvanah, and the full essay is here: Come and Hear

Breaking Barriers | A Guest Post

rabbifink — Thu, 03 May 2012 19:06:01 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Acharey Mos – Kedoshim
Breaking Barriers

Parshas Kedoshim is chockful of Mitzvos, all of which direct us toward the goal of living a Torah life imbued with the mantra of Kedoshim Tihiyu. At first glance, one such Mitzvah seems so easy, yet, according to the Ohr Hachayim Hakodesh, it is a constant struggle. Indeed, it is a Mitzvah which expands or r”l constrains our Kedushah potential. It is the Mitzvah of elohei maseicha lo sa’aseh lach.

Most of the mifarshei hamikrah focus this commandment on the azahara to not even fashion idols for others. However, with the Yetzer Harah for idolatry neutered by Chazal, we find the whole notion of idolatry repugnant, even silly. Furthermore, as the Ohr Hachayim Hakadosh points out, this issur is already included in the general Halachos of avoda zara. He therefore renders a different approach that is especially inspirational during this sefira season.

He explains, “when a person performs a mitzvah, the Shechina rests upon him. But when one r”l does an aveira, a ruach tumah sets upon him – v’hu masach hamavdil beino uvein Elokav – it forms a barrier between him and the Ribbono Shel Olam.” Comes the Torah to teach us, with all of the bounty I have provided you – strive for Kedusha. The secret: elohei maseicha lo sa’aseh lach, do not create barriers between yourself and Hakadosh Baruch Hu. Why? The posuk continues, “Ani Hashem Elokeichem” - for I am Hashem your G-d. When our relationship is barrier free we can appreciate the reality of Hashem Yisborach’s kindness and hashgocha, 24/7. Barrier free, we can appreciate the gift of Torah u’mitzvos and our opportunity and responsibility of being an ohr la’amim. With out any obstacles in the way, the road to perfection is smooth traveling. It seems so easy.

But as the Rambam explains, when one succumbs to temptation, he can get stuck in the quagmire of cheit. In so doing, layer of upon layer of thicker and thicker material form a blockade between the Shechina and the neshama so desperate to see its Father. We can degrade into the ultimate hester panim, as a thick iron curtain of sin obstructs our view of Kudsha Brich Hu until He seems almost non-existent, chas v’shalom. This was the most pernicious impact of the golden calf, the eigel maseicha which Klal Yisrael fashioned in the desert. And sadly, that barrier to giluy shechina and the clarity of the luchos rishonos is still with us today. We are challenged to tear down the vestiges of the eigel hazahav’s obstruction to emunah found in each generation and eliminate as well the impediments to emunah rooted in our own personal iniquities.

How can we succeed? Sefiras Ha’omer provides the answer. We count toward matan Torah. One day at a time, we dismantle the barricades. Through Talmud Torah, asiyas HaMitzvos and refinement of our middos, we invite, as the Ohr Hachayim points out, the Shechina back into our lives and in so doing we eliminate the barriers found along the way. Indeed, with the avodah of each day’s count, we can, b’ezras Hashem, eliminate the hindrances to revelation and spiritual clarity. Inching ever closer to feel His presence, and achieving a life lived as kedoshim - ki kadosh ani Hashem Elokeichem!

Not a Gnat | A Guest Post

rabbifink — Fri, 27 Apr 2012 07:01:21 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Tazria-Metzora
Toras HaYoledes

The study of smichas haparshiyos always reveals fascinating insights into the inner meanings of Torah. Text and context are so vital in shaping the values and mores that are to shape our outlook as well. One significant message is presented by Chazal as we traverse the yesodos of parshas Shimini, read last week, and begin the study of parshas Metzorah this Shabbos. It is a bridge which reminds us of the proper context of our avodas Hashem still today.

Chazal note that parshas Shmini concludes by summing up the laws of kashrus using the phrase, “zos Toras habihama.” Our parsha begins with the renewal of human existence and the birth of children entering the world and the words “zos Toras hayoledes.” The commentaries wonder why the Toras habihama precedes the Toras haadam. Surely, it is people who are the focus of creation. Shouldn’t we study the creation of man and then follow it with the Toras habihama? What is to be understood from the sequence of these psukim?

To answer this question, the Midrash introduces the parsha with the posuk from Tehillim (139:4) Achor vakedem tzartani — “backwards and forwards You shaped me.” Says R’ Yishmael bar Tanchum “Achor l’chal hamaasim v’kodem l’chol ha’onshim…— you are last with regards to your actions (you are the pinnacle of creation), yet you are the first for all of consequences (if you abuse life).” The Midrash continues—if you are worthy then all of creation was prepared for you. However if r”l one is unworthy then even the gnat has preceded you in ma’aseh breishis.

The message of this lesson is powerful. Of all the creatures of the world, only human kind needs guidance and training to be successful. Beavers need not attend engineering school. Fish do not take swimming lessons and bees are exempt from food chemistry courses. It is only people that need education and coaching to master their destiny and fulfill their role in this world. Our performance is in our own hands. Chazal are reminding us that the sequence of Toras habihama preceding Toras haadam is to deliver context and meaning to our spiritual destiny. If we learn, study and continually grow, then the Toras habihama and indeed, the entire world is the gift which greets us to enjoy a beautiful world filled with all of His bounty. By providing us a world ready with all that we need, Hakadosh Baruch Hu has given each of us all of the tools we could possibly desire to achieve our spiritual destiny. We can rise to the apex of piety and the spiritual nirvana toward which we aspire to soar. But, if the gift of life and the opportunity to do mitzvos are not taken advantage of, and His bountiful blessings are wasted through our apathy, indifference and self-centered laziness, resulting in sin, then we are truly no different than the insignificant gnat created early on in the six days of creation. In fact we are worse. They, after all, are fulfilling their prescribed role but we, who have free choice, are not doing ours. What a waste.

As we progress through the “count-up” to Shavuos, this lesson is a vital reminder of our personal and national mission as an ohr l’amim. We can only illuminate the world if we are willing to use His gifts to bring kavod and glory to His name through our actions. That is the true purpose of life, to take the Toras habihama and all of the olam hagashmi it symbolizes and sanctify it through the spiritual potential of Toras haadam.

Seek and Ye Shall Find | A Guest Post

rabbifink — Thu, 19 Apr 2012 17:59:55 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Shemini
Darosh Darash

With this week’s parsha we find ourselves at the midpoint of Toraseinu. Chazal are fascinated by the fact that the first half of the Torah ends and the second half of the Torah begins with the same word. We are told (Vayikra 10:16) “v’es se’ir hachatass darosh darash Moshe.” Moshe urgently sought out whether or not the details of the sacrificial service rites had been performed correctly. Despite the horrific tragedy of the death of Aharon Hakohein’s two precious sons (Moshe’s nephews!), Moshe, assertively inquired, a double expression of Doreish, as to whether or not the ratzon Hashem was being fulfilled and to the very last specific detail.

It is no coincidence that this phrase, darosh-darash, is at the very center of the Torah. This teaches us not only about Moshe Rabbeinu but about what ought to be front and center of our lives each day. Darosh-darash, it is the end and beginning of everything. Darosh-darash, we are being reminded that assertively seeking out Hashem Yisborach, finding fulfillment in talmud Torah and striving to be meticulous in our standard of Mitzvah observance is at the heart of our spiritual destiny. Like Moshe Rabbeinu, even when tragedy strikes our life is anchored with darosh-darash, probing, seeking and searching for an even greater spiritual relationship with Hashem Yisborach. He is everywhere.

However, we need not wait, rachmana litzlan, for catastrophe to strike. Blessed with His bountiful goodness, He gives us the opportunity to see Him in the hashgacha pratis that governs our life each day. Darosh-darash, from matters of parnasah to family, work to play, He is there holding our hand and guiding us along the way.

We are told that the Baal Shem Tov once asked his students, “Where is Hashem?” Not one of their answers was satisfactory. Finally the students turned to their mentor in wonder, and asked “So, Rebbe, where is He?” Responded the Besh”t , — “Hashem, He is wherever you let Him in!”

Restoring Credibility to the Beis Din System

rabbifink — Wed, 18 Apr 2012 16:47:14 +0000

About six months ago, Rabbi Hershel Schachter sat down with Ami Magazine for an interview. The conversation was mostly about the Jewish court system that we have in place today. R’ Schachter expressed deep reservations about the Beis Din system.

He exposed corruption and wrongdoing within the system. He didn’t pull punches and he spoke with the authority of a true Torah giant with a lifetime of personal experience. The article was a bit of a sensation. His opening salvo: “The present system is terrible.” From there, R’ Schachter spoke from personal experience about the flaws, inadequacies, and corruption in the system.

Here a few choice quotes:

Q: Are you saying there is a problem with the dayanim?
A: Of course. Do you think that all of the dayanim are honest? Many are acting like toanim; many of the toanim are acting like criminals. They make up their minds in advance that their side has to win,

Q: Could there be a watchdog group, with rabbanim getting together to examine how the batei din are behaving?
A: It’s a safek sakana [possible danger] for the watchdog group; they’re going to be killed.

Are all batei din corrupt? Probably not. So how are the good batei din supposed to separate their courts? How will people know which courts are honest? Is there a way to become more transparent?

I think this is the motivation behind a journal that found its way to my mailbox this week. The Journal of the Beth Din of America is a new publication that I believe was created to set itself apart from the the negative stereotypes illustrated by R’ Schachter’s comments.

From the introduction to the first edition:

Yet despite a well earned reputation for adjudicating cases fairly, efficiently and competently, the public lacks a full understanding and appreciation for much of the work of the Beth Din of America. This is because, like all batei din, the Beth Din is committed to confidentiality for the individuals, families and firms that utilize its services. Unlike secular court decisions which are published and accessible, beit din arbitration awards are provided only to parties and their legal counsel.

The publication of The Journal of the Beth Din of America is an attempt to change this situation, and educate the public about Jewish law as applied in a beit din, with particular attention to the outlook and practices of the Beth Din of America. The journal will primarily feature articles by dayanim of the Beth Din of America and other contributors. In each issue, we also hope to publish decisions actually rendered by the Beth Din of America (appropriately anonymized and approved for publication by the parties).

I think this is great. The journal features several types of articles. The articles are great for their content. Even if there was no side benefit other than to increase Torah study and wisdom, the journal is great. Most importantly, decisions of the Beth Din of America will be published after being anonymized. This will increase the Beth Din of America’s credibility as their decisions will be transparent and available for all to see. Further, it will either expose other Batei Din as closed walls with less accountability and hopefully it will incentivize them to clean up their acts.

It’s a small step, but an important step in the right direction. Kudos to the Beth Din of America.

Link: The Journal of the Beth Din of America

Metzitza B’Peh Version ∞: A House Divided

rabbifink — Tue, 03 Apr 2012 07:05:25 +0000

For the zillionth time since the start of the 19th century, there is a Metzitza b’Peh controversy. I have nothing particularly new to add to the foray but I do have an insight about the way the lines are drawn in this conflict that may help others understand exactly what is really going on. Every source in this post is found in previous writings. This post is a very broad summary with an important implication.

Let’s start at the beginning. The Mishna in Mesechta Shabbos says that we perform a circumcision on Shabbos and also metzitza (suction on the wound to draw out the blood) is performed. Apparently the metzitza was done by placing the mouth on the wound and sucking The Gemara and the Rambam explain that metzitza is done to promote healing and prevent unnecessary harm from befalling the infant. This is clearly a medical concern. As Dr. Shlomo Sprecher shows in his masterful article on the subject, this was the common view of medicine at the time of the Talmud and through the era of Maimonides. Similar medical views are found in the premier medical treatise of the era, Galen’s Corpus.

In the 19th century, the Jewish community became aware that the medical benefits of metzitza were lilkey outweighed by the potential harms of metzitza b”peh. Some rabbis recommended discontinuing the practice. Notably, the Chasam Sofer and R’ Hirsch tried to urge their communities to use a glass tube to create the suction instead of direct contact with the mouth.

Others pushed back. For example, the Maharam Schick elevated metzitzah b’peh to halacha l’Moshe m’Sinai status. This was to make it unimpeachable. It was also the first mention of this halacha l’Moshe m’Sinai in recorded history (I believe). The issue was far from settled, even in the 19th century.

The controversy arose again when several babies were diagnosed with a virus and it was presumed that the virus was contracted during metzitza b’peh. Since that time, many articles have battled over whether the babies were really infected because of metzitza b’peh or not. Other articles analyze whether or not the baby is actually placed into danger via metzitza b’peh or not. I am not qualified to have an opinion on this matter. To me, it is irrelevant. Everything we know about sickness and germs tells us that this is a bad idea from a medical standpoint. No one living in the West in 2012 could say with a straight face that placing one’s mouth over a fresh wound is a great idea. We will ignore this point of contention. It is not relevant for the purposes of this post.

Most recently, Rabbi Shmuel Kamenetsky was quoted in the The Jewish Week regarding this issue. According to them:

In a phone conversation with The Jewish Week, Rabbi Kamenetsky noted that in his community “as far as I know, they do metzitzah with a tube [a sterile pipette that prevents the mouth from directly touching the wound].”

When asked about rabbis who believe that using a tube is not valid under Jewish law, Rabbi Kamenetsky replied, “Nobody holds like that.” Told of those who make this claim, the apparently incredulous rabbi said only, “I don’t think there’s a response to them.”

The rabbi also expressed disbelief about those who would insist on the practice despite its links to the transmission of disease to infants.

“Chas v’shalom [God forbid], if [children are] getting sick [from oral suction], [you] wouldn’t do it,” under Jewish law, he said.

Rabbi Kamenetsky also stated that because it is permissible to do the suctioning with a tube, which poses “no risk at all” to the infant, this should be the practice.

The reaction to this statement among the orthodox community was mostly positive. A survey of comments from the various Jewnews sites seems to indicate a respectful approach to this characterization of R’ Shmuel’s opinion.

But then R’ Shmuel “clarified” his remarks. And by clarified, we mean that he softened his stance significantly. The Jewsnews™ sites reported that R’ Shmuel certainly does not advocate banning metzitza b’peh. Rather, if a danger is established, a tube should be used. Further, no one holds that a tube is not “good enough” for metzitza b’peh.

Anger is being directed at the Jewish Week for misconstruing R’ Shmuel’s statement. This is really silly because the two statements are entirely reconcilable. There is no reason to bash the Jewish Week for its take on R’ Shmuel’s statement.

But what is really going on here? Why do some people insist that metzitza b’peh is such an integral part of circumcision? Especially when it is clear that great rabbis have permitted the use of tube and in light of the fact that the entire point of metzitza is to promote healing as per ancient medicine? Why is this considered such a holy practice?

There are two answers (I think). One is reactionary, the other is ideological.

The reactionary approach views circumcision as a holy rite that has been mocked and banned more than several times throughout our history. The feeling is that even one step backward (really forward) from this ancient tradition places the entire thing in jeopardy. If circumcision is being attacked in any way, shape, or form, we must attack back. We fight for circumcision. Even when there is no real reason to fight.

I think this is a popular approach. Clearly it is based on a huge fallacy. But it is nonetheless understandable. Yet I think the real reason is the second reason.

The ideological approach is based on a mystical source. A 17th century kabbalist wrote that there is a kabbalistic reason for metzitza b’peh. The Talmud, which speaks of medical reasons, is trumped by the mystical source which speaks of kabbalistic reasons. The idea is that:

…man possesses a foreskin because of Adam’s sin in the Garden of Eden.

The same parts of the body which caused this distortion must restore the body to its natural perfection. Adam’s hands took the forbidden fruit and his mouth ate it, so the hands of the mohel remove the foreskin and the blood is removed with the mouth. (Source: Rabbi Korobkin’s excellent article.)

I think this source is the real reason behind the entire kerkuffle. Like few other areas of Jewish law and practice, metzitza b’peh places the mystical and rationalist points of view at loggerheads.

According to the rationalist, the reason for metzitza b’peh is medical. There was no emphasis on using the mouth and our great rabbis are not to be blamed for their faulty science. There is no sacred meaning behind metzitza b’peh and therefore it can be pushed aside for a more modern solution that is equally acceptable in halacha. According to the mystic, the reason for metzitza b’peh is kabbalistic. Some tikkun is taking place when the mohel places his mouth on the circumcision wound and therefore it must be upheld at (almost) all costs. Perhaps our great rabbis of the Talmud were not speaking of some physical medicine when they said that metzitza b’peh was necessary for medical reasons, rather it is a spiritual cure for an esoteric flaw in humanity.

This is where we stand today. Mystics and Rationalists living under one roof. A house divided. Who will prevail? Is strength in numbers? Or is strength in reason? We will likely find out the answer to that question soon enough. In the meantime, I think it is prudent to see the sides of this battle for what they are, mysticism vs. rationalism. Again. I think.

Links (please read them all): R’ Slifkin, R’ Korobkin, Dr. Sprecher, The Jewish Week, Matzav.com

Do You Really Want It? | A Guest Post

rabbifink — Fri, 30 Mar 2012 07:19:40 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Pesach 2012

Shir Hashirim Shlomo Hameelech’s great Song of Songs, teaches us just how much kivayachol, Hashem Yisborach loves us. This relationship is kodesh kadashim but is so difficult to comprehend. Nevertheless, it is part and parcel of the zman cheiruseinu. In fact, it is of the deepest fundamental yesodos of our Pesach experience. It is the ambition we seek in our Sede ritual. How are we to capture its essence and elevate our yom tov sensation to the madreiga of “ahavas klulosayich” which we all aspire to feel? One midrash can help.

Most our familiar with the phrase from Shir Hashirim, kol dodi henei zeh ba. We are familiar as well with the medrashic statement zeh Melech haMashiach! However, many are not well versed with the entirety of the medrash. Let us explore further. As this powerful aggadah in Shir Hashirim Rabbah (2:19) commences it states; “R’ Yehuda omeir kol dodi zeh Moshe Rabbeinu” and it begins a narrative which is repeated with a series of variations all echoing an identical theme. Says the medrash, when Moshe Rabbeinu announced to klal Yisrael that it is time for you to be redeemed they responded, how so? Could it be true that the time for geula has arrived? It is not yet time (400 years have not passed), we are not worthy, we have no maasim tovim and we have r”l filled the streets of Mitzryaim with our worship of avodah zarah? How could we be roei for geula?

The medrash records Moshe response. It is written in two ways with a very a subtle disparity between them. In one instance the Medrash records that Moshe told Klal Yisrael, do not worry, ho’eel v’Hu chafetz b’geluaschem eino mabit b’maseichem haraaim. Since He (Hashem Yisborach) wants to redeem you, He looks not at your actions and He will take you out of Mitzrayim. In the subsequent report of Moshe Rabbeinu’s conversation with Klal Yisrael an almost identical refrain is provided. Just one word is different, the word v’Hu (and He) is left out. Instead it reads ho’eel v’chafetz b’geulaschem eino mabit. . . this can be understood to mean since you, Klal Yisrael, truly desire geula and the connection to the Shechina it brings, Hashem Yisborach will overlook your iniquities and deliver you from the bondage of Egypt!

In other words, Moshe Rabbeinu tells Bnai Yisrael, Hashem Yisborach’s decision to ignore our aveiros and provide us with geula is dependent upon our desire to be closer to Him. If we want it – it will be! Such is the ahavas klulosayich, our a bi-directional relationship with Kiviyachol, the Ribbono Shel Olam. We need to give ourselves to Him and He, in turn, gives Himself to us. Indeed, the more we want Him in our lives the more He will allow us to feel His presence in all that we do. That is the essence of the Ahava – the loving and giving that we must feel for Hakadosh Baruch Hu if we want to feel His love in our lives.

Kol dodi henei zeh bah. We must remember that the triumph of the seder ritual is found in attaining the relationship of ahavas klulosayich. It is the ultimate Avodah of the Seder experience. Beginning with the arabah kosos, it is the goal we seek as we ascend the fifteen steps of the simanei haseder. Each one brings us ever closer to the ultimate dveikus baShechina. If we are successful we arrive to the madreiga of nirtzah - where our want for Him is matched by His desire for us. What a valuable message for us all; He is waiting for us still! We know that Mitzrayim is the quintessential definition of the geula paradigm. A geula we need now more than ever. And more than ever, it depends on us. We need to want it so He will too. We must ask ourselves, tzipisa liyeshua? Are we anticipating salvation? The kol hataor, the voice of mashiach is waiting for ours to join him song. Why not now? Surely, it is time for us all to sing.

The House That Moshe Built | A Guest Post

rabbifink — Fri, 16 Mar 2012 16:44:25 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayakhel-Pekudei
The House the Moshe Built

The Mishkan completed and assembled is described by the mifarshim as the “house that Moshe built.” Chazal tell us that although Betzalel, Ahaliav, and a variety of artisans, smiths and craftsmen did their respective jobs, Moshe is credited with the Mishkan’s completion. This is because Moshe not only oversaw the construction of the Mishkan but was Moser Nefesh—totally dedicated to its design and completion.

This is so typical of Moshe Rabbeinu, who selflessly shepherded Klal Yisrael through forty years in the desert. He gave his all for Hakadosh Baruch Hu, His Torah and Klal Yisrael. In describing Moshe Rabbeinu’s legacy, the Midrash opens the Parsha by quoting the Posuk from Mishlei, “Ish emunas rav brachos”—a man of faith has many brachos. This posuk, we’re told, teaches us that kol mi shehu ne’eman Hakadosh Baruch Hu mavi brachos al yado—“whoever possesses emuna, Hashem Yisborach brings brocha through his hands.” The mifarshim explain that this is not only limited to Moshe Rabbeinu but refers to all those who act like him. Moreover, we are being taught that there is a direct correlation between the brachos we receive and provide to others and our own faith in Hashem Yisborach.

Indeed we are being taught that each of us can each be like Moshe in regard to one specific domain: emuna. How can this be? Is it really possible to replicate the emunah of Moshe Rabbeinu who spoke, kivyachol, to Hashem panim el Panim-face to face? The answer is an emphatic “yes”.

What is emuna? Rav Avigdor Miller zt”l explains that emuna is not simply faith but rather, loyalty. Therein lies the key. We are all supposed to be loyal, devoted and dedicated to the Ratzon Hashem. Emunah is not merely about a feeling of spiritual connectivity that we can take for granted and reflect upon when convenient. That’s only a start. It is about more deeply committing ourselves to Him day in and day out. Putting His will first and our needs second. It is about becoming a skilled, master craftsman of Hashem’s desire, personifying His will in each move we make. In good times and moments more challenging, our loyalty makes the difference. True, we may never reach the madreiga of a Moshe Rabbeinu. Yet as much as we cannot achieve his “reach,” we can match his effort. We can give 100% of our devotion to Hashem Yisborach and access His shefa brachos to enrich our lives, those of our family, and all of Klal Yisrael, IY”H .

All Knotted Up | A Guest Post

rabbifink — Fri, 09 Mar 2012 20:21:24 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Ki Sisa
Hashem’s Tfillin

We find in Parshas Ki Sissa the catastrophic sin of the eigel hazahav, which tragically placed Klal Yisrael at the precipice of destruction. Moshe Rabbeinu beseeches Hakadosh Baruch Hu on our behalf. He successfully assuages Hashem Yisborach’s anger and insured our survival to this very day. Realizing that he was privileged to experience an obvious eis ratzon, Moshe is emboldened to ask for a keener understanding of Hashem Yisborach. He implores Hakadosh Baruch Hu, “Hareini nah es Kvodecha”- to reveal Himself, to offer His eved a more comprehensive understanding of who He is. Hashem Yisborach responds by saying “v’raisa es acharei upanei lo yerau” – no human can see the full, frontal glory of Hashem. You, Moshe, therefore cannot see My “front,” but I will reveal to you My “back.”

Hakadosh Baruch Hu’s enigmatic response to Moshe’s request is hard to understand. We attribute no real anthropomorphisms to Hashem Yisborach. Moreover, how does this address Moshe Rabbeinu’s request to understand Hakadosh Baruch Hu? Seemingly, Moshe is asking to understand the depth of Hashem’s compassion for Klal Yisrael who He has just spared from annihilation. Rashi, too, is concerned with understanding the posuk and quotes the Chazal that declares that showing His back to Moshe meant that Her’ahu kesher shel Tfillin – Hashem Yisborach showed Moshe the knot of His tfillen shel rosh. This only seems to confound us further. How does this answer Moshe’s request? And what are we to learn from this episode today?

The Gemara in maseches B’rachos teaches that Hashem Yisborach indeed wears Tfillin. Unlike our tfillin which contain the parsha of Shma Yisrael, our affirmation of kabbolos ol malchus Shamayim, Hashem’s Tfillin contain the posuk Mi k’amcha Yisrael – “who is like My people Israel?”. Amazingly, Hashem Yisborach’s T’fillin reflect His love and relationship with us, His chosen people. Perhaps this explains our query.

Moshe Rabbeinu successfully defended Klal Yisrael from their terrible sin of the golden calf. He invoked the yud-gimmel middos and recalled the zechuyos of our avos, Avraham, Yitzchok and Yaakov. But what, k’vyachol, was the source of Hashem’s forgiveness? It was the simple fact that, despite our iniquities, He loves us. Moshe Rabbeinu wondered if there was more. Says Hakadosh Baruch Hu, the depth of My ahava cannot be understood by the living. However, My relationship with you can be. He communicated that by showing Moshe the kesher shel Tfillin. In this case, “kesher” does not refer to a knot being shown to Moshe. Rather, it’s the Kesher – the relationship of Mi k’amcha Yisrael, represented by the tefillin of Hashem Yisborach. Moshe then came to appreciate the essential ideal that our kabbalos ol malchus shamayim and relationship with Hashem Yisborach is a two way connection. We are not only expected to love Hakadosh Baruch Hu but we are gifted with Him loving us back!

It was this relationship that saved us and it is this relationship that ought to inspire us each day. As we proclaim, Shema Yisrael Hashem Elokeinu Hashem Echad thrice daily, we must always remember that Hashem Yisborach proclaims Mi k’amcha Yisrael. We have but to be worthy of His heart to stay in touch with our own.

Give Thanks | A Guest Post

rabbifink — Fri, 02 Mar 2012 17:38:17 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Titzaveh
Viyikchu Li- Viyikchu Eilecha

The parshiyos of Terumah and Tetzaveh follow the exclamation of na’aaseh v’nishma which concludes parshas Mishpatim. Each parsha begins with the word v’yikchu, you should take. Terumah commences with viyikchu Li teruma—take for Me (Hashem) and Titzaveh opens with viyikchu eilecha take for you. What is about the building of the Mishkan that helps us make this transition from taking and giving to Hashem to acquiring for ourselves? What can we learn from it today? One approach is found in how Chazal explain the relationship between matan Torah and the hakomas hamishkan.

Chazal teach us that the relationship of hakoras hatov – expressing appreciation, is integrally bound up with the matan Torah experience. Indeed, it is only after Klal Yisrael receives the most precious of gifts, our priceless Torah, that Hashem Yisborach directs us to build a Mishkan and fashion the Aron to hold the Luchos, a Menorah to illuminate our lives, a Shulchan to dedicate our worldly assets to the Borei Olam and construct two diatinct mizbachos to harness our mesiras nefesh which provide the sweet fragrance and aroma that should innately surround every Jew.

The reality is that the Mishkan itself was to be our tool to express the ultimate sense of appreciation to Hashem Yisborach for elevating our stature, as He selected us as His chosen people. Though priceless in value, we somehow attempt to thank Hashem for bestowing His royal status upon us, giving us His Torah and calling us His children. This we express through our drive to fulfill viyikchu Li to give to Hashem—as we build and serve in the Mishkan. Once we have generously been thankful to Him we are allowed to enjoy vikchu eilecha to take for ourselves the gifts of health, happiness and nachas he has bestowed upon us each and every day.

Only by giving to Him do we truly take for ourselves!

But there is more, another nuance that deepens the message. One cannot help but notice that the venue of viyikchu eilecha is prefaced with the charge v’ata titzaveh es bnai Yisrael – you should command klal Yisrael. Although the technical tzivui of the parsha is related to the preparation of oil for the menorah, Chazal teach us that the essence of the beginning of the parsha is really is about the transmission of our Mesorah through Torah Shebaal Peh as represented by the menorah. We are being taught v’ata titzaveh – you must command and transmit the Torah to another generation. Each Jew must view this responsibility as a personal obligation. For only through the authentic transmission of mesorah will we be able to serve as the ohr la’amim Hashem Yisborach intended.

When we combine these two ideas we are left with a profound message. Indeed, we are being taught that the pivotal criterion in transitioning from viyikchu li into viykchu eilecha is our fidelity to the transmission of Torah shebaal peh. When we follow through on our responsibility to pass the torch of Torah forward, bestow that legacy to our children and cloak them with the mantle of leadership to themselves be transmitters of Torah we are then empowered to actualize all of His gifts for a life filled with the Yiddishe Nachas for which we strive.

Big News From Artscroll: The Talmud is Coming to iPad in Spectacular Fashion

rabbifink — Thu, 01 Mar 2012 18:44:57 +0000

In case you have not heard, Artscroll is joining the digital revolution. Perhaps Artscroll’s greatest contribution to date is the Schottenstein Talmud. Their version of the Talmud is comprehensive and useful for beginners and scholars alike. It has likely opened the doors of Talmud study to more people than any other edition of the Talmud in the history of the Talmud.

Now Artscroll is taking the Talmud to the next level. As mentioned previously, the iPad is a magical Torah study device. It lends itself to Torah study more than any other piece of technology. You can hold it in your hand, you navigate with your fingers, pop-ups are the perfect method for providing additional information beyond the text that is so key to Talmud study. Artscroll is bringing the Schottenstein Edition of the Talmud to the iPad.

The features are extensive and the video below outlines many of the key features. It’s a really impressive feature set.

iTalmud did a wonderful job with their limited resources. See: iTalmud – iPad Edition. They did not have access to the copyrighted material and research that went into the Schottenstein edition. But iTalmud pales in comparison to what Artscroll can offer. Of course I expect this to be reflected in the price, iTalmud is $40. Each volume of the printed Shottenstein Talmud is $40 and some tractates are several volumes long. If ebook prices are any indication, the Artscroll digital edition will be priced similarly to the printed edition. That is a lot of money.

A source tells me that there will be various options to gain access to the app. You can buy a daf, a tractate or the entire Shas. There will also be a rental model that will allow users to follow along with the Daf Yomi giving access to each particular daf for a limited time. I think the price will be one of the more interesting story lines as the app moves from development to the marketplace.

The iPad will be the first digital edition of the Shottenstein but my source also tells me that Android and desktop version will eventually follow.

Artscroll has hired the best Jewish app developer out there in RustyBrick to write the software and you can be confident that the final product will be elegant, simple to use and very powerful. RustyBrick also works hard to constantly update their apps to bring more features to the end users. I am happy for my friends at RustyBrick.

Artscroll is doing this because they think it will be a good business decision. I am happy that they are ready to embrace the digital era. Now we just need to get our yeshivos and rabbinic leaders to follow the lead of the community.

Here is a severely overdramatic video about the upcoming app. Whatever happened to understated, humble marketing? Yeesh. This thing is way out of control. (I also don’t love using copyrighted music for a product that so covets its own copyrights.) But shout out to my friend Jeff Cohn who makes a cameo at 3:00!

The Colors of Happiness | A Guest Post

rabbifink — Fri, 24 Feb 2012 19:07:34 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Terumah
Serve Hashem with Radiance!

The annual study of the construction of the Mishkan is always exciting. The repository of the Shechina, the Mishkan is not a simple building by any means. Indeed, the deep symbolism of each and every aspect of the design, materials and construction process is chock full of practical messages and lessons for us to live by. Let us explore one fascinating facet further.

The Torah teaches that uppermost cover upon the roof of the Mishkan was fitted with the skin of Techashim. Chazal explain that the Tachash was a unicorn. It was a strikingly beautiful animal with a single horn. It was comprised of six colors which caught the eye of all who were deeply mesmerized by its sheer magnificence. Miraculously, the Tachash appeared in the midbar during the construction of the mishkan to gift its fleece to the House of Hashem after which, it disappeared forever to become a legend.

Interestingly, Hashem Yisborach commanded that our house of worship be enveloped by this multi-color skin. This was to symbolize for us the differentiated persona of each of the Shevatim who themselves would later be represented by their own colored flag, unique symbol and precious stone. Klal Yisrael was not expected to be the same. As an icon of ritual, the resting place of the Shechina, the Mishkan, was teaching us how to serve the Roibbon Shel Olam. Our avoda would need to be vibrant, radiant and colorful, so to speak, reflecting how we each were to bring our own personal kochos to our avodas Hashem. Only then could we hope for perfection.

The Meam Loez, presents an even deeper insight. He notes that the Targum translates the word for the aforementioned unicorn, the Tachash as “sassgavna.” Sassgavna, according to the Meam Loez, is really an anagram of the two words “Sas” to rejoice and “Gavna” colors. It teaches us that the Tachash itself “samcha b’liba al rov gvanim shebah,” that the unicon rejoiced and celebrated in its heart on account of its multicolored hues! It was b’simcha. Not because it was the same as everything (and everyone) else but because it was unique, colorful and stunningly distinct. This idea, too, must be part of our understanding of what our avoda is to be.

Mi shenichnas Adar marbin b’simcha. We must learn from the Tachash, the sassgavna. We must remember that we are not expected or even encouraged to serve Hashem Yisborach only in black and white. Our ahavas Hashem and yiras Shamayim must be characterized by the full spectrum of color symbolized by the roof which capped the Mishkan. Enveloped in color, it was the perfect home to host the Keruvim and house the Aron which contained the Luchos haEidus we still live by. Indeed, each Yid has a role to play, a color to broadcast and an individual task to fulfill. Using our kochos responsibly we can feel our own shade and hue shine forth from our soul and find the fulfillment in our avoda Hashem Yisborach intends. Doing so we will find our selves with that Tachash sense of simcha as we become the sassgavna – rejoicing and celebrating the shelamus of reaching our potential and the multi-colored, distinctive approach to avodas Hashem of each and every Jew.

What to Do About Abhorrent Beliefs in Religions?

rabbifink — Tue, 21 Feb 2012 21:11:59 +0000

Every religion has abhorrent beliefs. An abhorrent belief is a part of one’s religion that would offend an outsider. All religions have these beliefs. Whether they concern non-members of the religion, women, slavery, genocide or the afterlife, many religious beliefs are upsetting to members of other religions.

Historically, these beliefs were kept within the bounds of the religious group and no one was the wiser. By and large, people didn’t have access to religious texts and codes of other religions. There was little interaction between people of various religions. Abhorrent beliefs were safe.

But things have changed. The international community has become like a small village. We all know each other’s business. Television and the Internet have made us all virtual neighbors. Enemies used to be neighbors or neighboring territories. Now enemies can be anywhere in the world.

Last week, one abhorrent belief of Mormonism was exposed (again). I don’t mean to pick on Mormonism, we will get to Judaism soon. And while on the topic of Mormons, let’s not forget the comment made by a presidential candidate aide dismissing all Mormons as non-Christians. Anyway, the Church of Latter Day Saints has a practice of baptizing all sorts of people who are dead. They don’t deny it. In fact you can read several fascinating article on the LDS website about the practice. They base it on sources in the Old and New (sic) Testament and in their eyes it is a beautiful honor to the deceased. When it was discovered (again) that they were posthumously baptizing Holocaust victims, outrage ensued. Elie Wiesel and the Wiesenthal Center demanded that they stop and that they apologize. Somehow Mitt Romney was being asked to apologize as well.

I found myself conflicted. On one hand I have always had a distaste for baptism for the dead. It is the reason I won’t use a site like Ancestry.com which is owned by the Mormon Church and the data is mined for baptism purposes. I find the practice abhorrent. It really is a little twisted to think about baptizing people who were killed simply because they were Jews! On the other hand I also find it silly and meaningless. Why should it bother me if they say some magic words that in my opinion accomplish absolutely nothing? It’s a tough call. It’s certainly not as bad as Elie Wiesel thinks.

Either way, the issue is really what should the Mormon Church do about its abhorrent belief that they should baptize dead non-Mormons? They think they are doing a good and moral act. To outsiders it is offensive. What to do?

Closer to home, Judaism has its fair share of abhorrent beliefs. Most of them no longer apply. Most of them have either been reinterpreted or require circumstances that are not currently at play. Some people want to accelerate those circumstances and create the environment that would allow and require those abhorrent beliefs be put into practice.

Sometimes religious people have abhorrent beliefs or ideas that are not essential to their religion. They may think that these are religious rules, but they are not. These are social conventions that are more likely the result of years of persecution, insularity, and fear as opposed to drawn from religious texts. But the lines are rarely so clear. More recent texts are likely to mix the two and then provide sources for new abhorrent beliefs that are not intrinsic to the religion.

What does the orthodox Jew do about these beliefs?

There are two approaches that I know. The first is based on a famous thought experiment called the Euthyphro Dilemma. In short, the idea is that if God commands something it is intrinsically moral. Thus, the social conventions that may make a belief seem abhorrent are really false and true morality only exists in God’s commandments. This has appeal but it is a tough pill to swallow. Are we really comfortable with Divinely commanded genocide? I’d rather not have to make that choice. It also seems incongruous that God would create humans who would develop over time into beings whose sense of morality is at odds with God’s word.

The second approach is to interpret abhorrent beliefs in a way that makes them less abhorrent. This doesn’t always work, and could rankle the feathers of the more traditionalist among us, but when it works, it works well. For example, there is a commandment to hate (and kill) Amalek. This seems at odds with human perception of fairness and compassion. Over on Hirhurim, R’ Norman Lamm is quoted and I direct your attention there (Hirhurim) as his answer is not relevant to this discussion.

Which all leads to the most fascinating question of all: When these abhorrent beliefs are exposed or shared with outsiders and they make us look bad or old-fashioned, or immoral, or bigoted in the eyes of those outsiders is that a desecration of God’s Name?

Maimonides codifies several examples of kiddush and chillul Hashem in Chapter 5 of Yesodei HaTorah. None of them really concern the opinions of outsiders about our beliefs. They all concern how we act. There are times we must die for the sake of God’s commandments and there are other instances where our status as Jews or scholars requires us to act in a refined manner. Failure to do so is a chillul Hashem. The principle of chillul Hashem as it relates to how others think of our beliefs does not enter the conversation.

I think we can safely say that exposing what the Torah says cannot be considered a chillul Hashem.

However, this does not account for social conventions, prejudices, and anti-social ideas that emanate from insularity or superstition that are confused with religious fervor or beliefs. I think it is fair to say that exposing a non-essential abhorrent belief might be a chillul Hashem. That is unfortunately the inevitable result of the new global community. So what is the appropriate response when these secrets are revealed (as they were in Unorthodox)?

The solution is not to cry chillul Hashem and force the issue back into the dark hole from where it came. The solution is to eradicate non-essential abhorrent beliefs. There is little we can do about our essential beliefs that don’t jive with modern sensibilities. We have to hope that others recognize that every religion and even many non-religions have abhorrent beliefs and so long as they don’t cause any harm, they can be ignored. Much in the same way as I can ignore baptism of the dead. But if there are non-essential abhorrent beliefs in our community that can be changed or removed, I think it is wise and prudent to do all that we can to eliminate these items from our community.

Learn With Your Children! | A Guest Post

rabbifink — Fri, 17 Feb 2012 21:48:41 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Mishpatim
Learn With Your Children!

The conclusion of parshas Mishpatim features a return to the description matan Torah. We are told how Moshe Rabbeinu alighted Har Sinai. Upon his return, Moshe told Bnai Yisrael es kol divrei Hashem v’es kol hamishpatim – all the words of Hashem and all of His laws. Klal Yisrael responded in unison and proclaimed, “kol divrei Hashem na’aseh.” Whatever Hashem says we will do. This is the second time since the saga of matan Torah began to unfold that Bnai Yisrael responds to the gift of the Torah with an emphatic na’aseh – we will do! Nevertheless, despite the sincere motivation of Am Yisrael, their declaration of na’aseh is simply not enough. Finally, kabbolas HaTorah reaches its zenith a few Psukim later as, Klal Yisrael exclaims na’aseh v’nishma! Crowned with this most famous, wondrous refrain of – we will do and we will hear, matan Torah is complete. We are gifted the Torah Hak’dosha for eternity.

What caused the change in our response? Why did we jump from na’aseh to nishma? What finally inspired us?

The Midrash tells us that during matan Torah, Hashem Yisborach demanded a guarantor from Klal Yisrael that we would watch and protect the gift of Torah being granted to them. At first, Klal Yisrael suggested the Avos. However, Hashem said no. Klal Yisrael then suggested shamayim va’aretz. Again, Hakadosh Baruch Hu refused. Finally, B’nai Yisrael offered their children to secure their commitment to Torah. This Hashem accepted.

This Midrash appears to be derived from the verses leading up to the na’aseh v’nishma declaration. Following the second affirmation of na’aseh we are told vayishalch es na’arei Yisrael – that the youngsters of Bnai Yisrael were sent out to bring a sacrifice. Afterwards, Moshe sprinkled the blood on the mizbeyach and read the Torah to the people. Only now they proclaimed na’aseh v’nishma. Why? Initially Klal Yisrael felt Matan Torah was for adults only. For themselves they were ready to proclaim and commit to na’aseh, personal mitzvah observance. However, they soon recognized that it was the youth who successfully brought the korban needed to complete the matan Torah experience. Bnai Yisrael then offered their children as the guarantor of Kabolas HaTorah. As they did so, they came to the realization that matan Torah was not just for them but it was for their kinderlach and generations to come.

Now a process for mesorah would need to be established to assure the effective transmission of our holy Torah from generation to generation. Thus na’aseh v’nishma was the call. Effective transmission of our mesorah calls for a commitment to doing and more importantly to hearing and learning! This awareness is critical for us to protect and assure the mesorah we guaranteed to our antecedents and that our children insure for us. Indeed, being mikabelei Torah and strengthening our link in the chain requires that we reclaim that na’aseh v’nishma attitude. No, it is not enough to send our children to yeshiva. We must do and we must learn . . . . . . with our children!

Parshas Misphatim and The Code of Hammurabi: Problem or Solution?

rabbifink — Tue, 14 Feb 2012 17:52:50 +0000

The Code of Hammurabi: Stele (L), Closeup of Text (R)

Crossposted to Dovbear here: Adventures in the Code of Hammurabi

As a general rule, orthodox Jewish rabbis and teachers pretend that Bible Criticism does not exist. This is not necessarily a conscious choice, rather it was a choice made on their behalf over a century ago. The ugly result of this decision is that when the orthodox Jew encounters BibCrit he is left without any tools or foreknowledge to handle the issues and in a sense one can be blindsided by basic observations made in BibCrit. This, in turn, can take a disastrous toll on one’s beliefs in Torah and God.

One of the few exceptions to this rule in Rabbi J.H. Hertz. In his Chumash, R’ Hertz has several essays that, at least on a basic level, deal with some of the challenges raised by BibCrit. Some of the BibCrit he cites is outdated and some of his approach is also outdated. But it is still worth understanding and appreciating his efforts.

One major BibCrit challenge surrounds this week’s parsha, Mishpatim. In the Parsha, the Jewish people are taught the basic outline of their Civil Code. The parsha discusses property, chattel, damages, loans, and other seemingly non-religious laws. The issue is that there is an earlier code that precedes this Mosaic code of Parshas Mishpatim, The Code of Hammurabi.

The Code of Hammurabi was written in the days of Abraham by King Hammurabi. Some scholars identify him as King Amraphel from the Bible. Hammurabi’s code is preserved by a stele and tablet in its complete and original form. There are 282 laws that govern civil law for followers of Hammurabi. Many of these laws are either the same or very similar to the Mosaic laws, many others are significantly different. The challengers hold that the reason these two codes are similar is because Moses (or some other later figure), when “writing” his code simply borrowed from The Code of Hammurabi and adjusted a few items before pasting it into the Torah. Clearly, this does away with the Divine Author of the Torah.

R’ Hertz, as he is wont to do, flips the script. He shows that the more we know about The Code of Hammurabi, the more we can appreciate the Torah’s laws in Mishpatim. The areas that our codes differ shed light on the beauty and majesty of Torah. For example, biggest difference between the two codes is the use of the death penalty. In The Code of Hammurabi the death penalty is administered for a multitude of offenses including property offenses. The Torah uses it much more sparingly and never for property crimes. Another example is with regard to class. The Code of Hammurabi differentiates between theft from a king, noble, commoner and slave. The Torah does not create such classes. One general area of law that is ignored by Hammurabi and is a focal point of the Torah is how to treat the poor and needy with consideration and assistance. These examples show that the Torah is spiritually elevated above The Code of Hammurabi and this speaks to a Divine Author.

One of the more perplexing verses in Mishpatim is Exodus 21:31. The Torah tells us that a “goring ox” kills someone, the owner is put to death. “Whether it have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.” Why would it concern us whether or not the ox gored a son or a daughter? If the ox killed, the owner is killed! R’ Hertz quotes Prof. David Mueller who explains that in The Code of Hammurabi it states (#229 – #230):

“If a builder has built a house for a man, and has not made his work sound, and the house he built has fallen, and caused the death of its owner, that builder shall be put to death.

If it is the owner’s son that is killed, the builder’s son shall be put to death.”

The Torah abhors this kind of law. Instead of killing the son or daughter of the owner of the ox, the owner of ox, the man responsible for the death is killed. R’ Hertz adds that this theme is repeated in Deutoronomy 24:16:

“The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.”

In R’ Hertz’s view, showing the humanity added to the law by the Torah when compared to The Code of Hammurabi, we can better appreciate the morality of our law.

Most significantly, The Code of Hammurabi actually punctures a hole in a common theory of BibCrit. That is, the Torah was written by Ezra or some contemporary of Ezra before the Second Temple period. It is highly unlikely that a human author would use such an old code if he were writing for his Second Temple period audience. Rather, it suggests that the Torah is indeed of an older vintage and closer in time to Abraham and Hammurabi. This fits in well with the Revelation at Sinai and the idea proposed by some Rishonim that the Torah, by word of God, included old scrolls of law that went back to the time of our forefathers.

Further, and R’ Hertz does not say this, if the Jewish people present at the revelation were familiar with The Code of Hammurabi it would make sense to use language and structure with which they were familiar.

One final point. The Code of Hammurabi is perhaps most useful for understanding many passages in the Torah, specifically in Genesis. R’ Hertz mentions Abraham taking Hagar as a concubine as one example. I think he is referring to The Code of Hammurabi #140: =

“If a man has married a votary, and she has not granted him children, and he is determined to marry a concubine, that man shall marry the concubine, and bring her into his house, but the concubine shall not place herself on an equality with the votary.”

Thus, Abraham was justified in taking Hagar as a wife, but once she thought she was an equal he was justified in sending her out.

(Another example cited by R’ Hertz is the dispute between Yaakov and Laban. In The Code of Hammurabi #261-267 the code states the rules for paying a herdsman. I am not certain what R’ Hertz is using this reference for.)

Our friend Josh Waxman on his Parshablog has several other examples sprinkled throughout his blog. One is the explanation of why Reuben lost his birthright simply because he ascended to his father’s bed. The code says in #158: “If any one be surprised after his father with his chief wife, who has borne children, he shall be driven out of his father’s house.” So when Jacob discovered Reuben on his bed, ie surprised, he was driven out of the house, ie the inheritance.

There are more examples. but the point is clear. The Code of Hammurabi can be a useful tool for teaching Chumash and appreciating the Torah. We don’t need to be afraid of it.

An Atheist Who Loves Orthodox Jews

rabbifink — Wed, 08 Feb 2012 00:17:08 +0000

I must share with you a beautiful article that brought tears to my eyes. Someone, I don’t remember who, linked to this article and it popped up in my Twitter feed. Luckily I clicked and eventually read the article. So whoever you are, thanks for sharing!

The article is written by a Jewish atheist. When her only child moved out of the house she took up babysitting. Her favorite clients are orthodox Jews.

Why?

In her own words:

An Orthodox Jewish upbringing makes for smart, engaged, articulate, and imaginative kids. Orthodox Jewish children—at least the ones in my upscale suburb—don’t spend endless hours in front of televisions and computers. They read! They play! They pretend! They converse! Hannah Montana means nothing to them. Children like this are increasingly rare in our pop-culture-adoring, screen-addicted world.

This is all true. It’s a side benefit to being religious and using Torah values to raise a family. Sure, believers do mitzvos out of a sense of obligation but done right, the lifestyle of mitzvah observance should influence an emphasis on good values.

There are two important points to take away from this article.

First, observant families should not lose sight of these alternative benefits to a wholesome, orthodox Jewish life. This means we cannot forget to nurture that positive home environment. We cannot just look to mitzvah observance and Torah study as the only attractions to our lifestyle. We have to focus on the home as well. Shabbos meals should be cherished and cultivated as opportunities for family bonding and community building. The positive lessons of Torah and mitzvos should be emphasized. There should be less focus on the boogeyman goyim or the evil media or the dangerous heretics. We have a beautiful life. Live it for its own sake.

I believe this is a missing ingredient in orthodox Jewish education. We should be teaching our children that our lifestyle is beautiful on its own. Even without magical rewards or special prizes in the next world. There is value in the acts themselves when they are part of a healthy observant lifestyle. There is a humanist aspect to orthodox Judaism that carries with it tremendous beauty. I cannot stress this enough.

This also becomes a charge that we must be living that beautiful life. Shady business practices, poor ethics, bad manners, or other social flaws should be strongly discouraged. The more pleasant and pleasing our lifestyle can be, the more we stand a chance of imparting that beauty to our children and grandchildren without coercion or isolation.

Second, this is an absolutely refreshing article from an atheist. The stereotype of atheists that portrays them as cold and antagonistic to all religious people is just as ugly and incorrect as any other stereotype. As the article suggests, this atheist is a loving, warm and open person. She is able to learn from and appreciate a live she would never live herself. She compliments those with whom she disagrees theologically. That’s something we can all learn from as well.

It must feel good for her to retain some connection with the religion of her ancestors and her distant Jewish cousins. I am happy for her that she is able to connect with these orthodox Jewish children. I am even happier that she sees the beauty of a life that many within the community fail to see or fail to live by.

Her words are inspiring and they made me emotional. I hope you enjoy the article as much as I did.

Link: Women’s Voices for Change

A Good Time | A Guest Post

rabbifink — Fri, 27 Jan 2012 08:41:48 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Bo
A Good Time

Parshas Bo heralds the birth of Klal Yisrael as the Am Segulah. So profound are the events contained therein that they define our destiny as banim la’Makom till today. Most importantly, one detail in the Parsha is so fundamental that it singularly defines the spiritual mission of every Jew. Surprisingly; our tachlis Hachayim is not defined by the climactic conclusion of the eser makkos, the korban Pesach or even our physical exodus from Mitzrayim. Rather the essence of Klal Yisrael is wrapped in the ribbon of the very first Mitzvah gifted to us by Hashem Yisborach; the mitzvah of Kiddush Hachodesh.

The Torah teaches us, Hachodesh hazeh lachem. This posuk Rashi points out, in the very first verse of sefer Breishis, is where the Torah should begin, shehi mitzvah rishona shenitztavu Yisrael. Essentially, the Torah commences right here with Kiddush Hachodesh, a gift which is lachem, exclusively Klal Yisrael’s Why? And how does it define us l’olmei olamim.

Kiddush Hachodesh, our first national mitzvah is much more than the complex formulae to be used in calculating the lunar cycle. It is about time and our unique relationship to it. It is about Kiddushas Hazman and the ability of the basor v’dam to define it in this world and the next. Empowered by the Ribbono Shel Olam, as we are, to control time, even the malachei hashareis must consult with B’nei Yisrael to know when the Yomim Tovim are scheduled!, We are charged to create moadim. Indeed, Lakol zman va’eis, we can create an eis la’ssos for every opportunity. It is an amazing task that only a Yid can do. This is the Torah paradigm for zman – so lovingly placed in our hands as our first mitzvah. It is for us to give meaning and reality to each and every tick of the clock.

Mikadeish Yisrael v’hazmanim, Kiddush Hachodesh is the very first national mitzvah and kedushas hazman is our national tachlis. Even before the actual geulas Mitzrayim, Hashem Yisborach is teaching us that it is up to us make each moment count. The gift of freedom is not for every individual to do what he wants when he wants. That is anarchy. Instead, time is life. And cheirus is the opportunity to use time well, to find in it a purpose and fill life with meaning.

Given the power of time and our responsibility to use it wisely it is no wonder that our national destiny begins with this very mitzvah. Its message is more critical today than ever. What do we do with our time? How much do we learn? Do we make time for our families? Are we giving time back to the klal? How do we leisure? Do we invest time, find it, waste it or r”l try and kill it. It is, after all, our most precious resource and our most unique gift.

For Klal Yisrael, the ongoing epoch which began with Yitzias Mitzrayim and Matan Toarah and continues with our kiyum hamitzvos and limud Hatorah still today, is all about time. Let us be devoted to using it well.

Light Unto the Nations | A Guest Post

rabbifink — Fri, 20 Jan 2012 21:06:25 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vaera
Light Unto the Nations

The devastation of Mitzrayim during the 10 plagues left the Egyptian landscape changed forever. Clearly the purpose of the makkoswas not merely the exodus of Klal Yisrael from the tyrannical rule of Pharoah. After all, Hashem could have just escorted all the Jews out of Egypt in one fell swoop. What then was the objective of the 10 -step staged destruction of Egypt, its culture and people?

The Kli Yakar explains that the makkos were to provide a tikkun for the lack of emuna which was pervasive in the Mitzri culture. Pharoah denied Hashem’s existence and omnipotence. Pharoah tells Moshe, “I know not of Hashem, nor will I listen to Him.” Yet, as each plague descends upon Egypt, Pharaoh and the Mitzriyim are systematically and progressively shown that Hashem Hu HaElokim, bashamayim u’varetz! They have no choice but to recognize His hashgacha over all. As the Yad Hashem becomes ever clear with each and every plague the ultimate goal of the ten makkos is realized until it climaxes with the declaration l’maan sapehr Sh’mi.

Ultimately, Pharaoh and his people are taught that it is not merely enough to acknowledge the Ribbono Shel Olam’s presence in this world. We must do our best ”l’maan sapehr Sh’mi”- to proclaim His reality to all. Eventually the Egyptians got the point. Klal Yisrael is ejected from the throes of their servitude. Geula is at hand.

However, this lesson was not meant for the Mitzrim alone. It is really intended for us. With the revelation of Sinai close at hand, Hakadosh Baruch Hu was paving the way for the true purpose of geula; to become an “ohr la’amim,” a light to all nations. The soon to be experienced Matan Torah, would gift us with the tools for Kiddush Shem Shamayim, enabling us to be His ambassadors for kedusha in this world. Our awareness of l’maan sapehr Sh’mi and our commitment to implementing that attitude in each aspect of our lives, 24/7, is the final step in the preparatory process for redemption. It is an opportunity and responsibility for every ben and bas Yisrael which can bring the geula closer each day.

Rabbi J.H. Hertz’s Epic Introduction to the Talmud (with a little controversy mixed in)

rabbifink — Tue, 17 Jan 2012 16:53:51 +0000

I am indebted to Alan Brill of the Kavvanah blog for sharing this gem.

One of my favorite topics and themes in Judaism is understanding the structure and methodology of the Talmud. I am constantly looking for more sources and studying, adapting and adjusting my understanding of the issues. Until I read the post on Kavvanah I did not know about the introduction to the Talmud written by Rabbi J.H. Hertz. I read it and I loved it.

I strongly suggest you read the entire introduction. It is written beautifully and with such an inspiring view of the Talmud that it becomes required reading.

Some highlights:

Like nearly every one of the rabbis, he earned his bread by manual labour.

Speaking about the rabbis of the Talmud, R’ Hertz reminds us that the rabbis of the Talmud worked for a living. They studied when they were able. He wrote this before the standardization of kollel. But it is almost prophetically inspired.

Concerning the exact time at which the Mishnah was committed to writing, diversity of opinion has prevailed among eminent Jewish authorities during the last nine centuries.

I never knew this. But apparently, R’ Sherira Gaon and Rashi, among others held that the Mishna was not actually written down until the 8th or 9th century. I would love to see a citation for this. Either way, this is astounding to me. I was always taught that R’ Yehuda HaNassi codified AND wrote down the mishna. It seems that these authorities held that the Mishna was codified by R’ Yehuda HaNassi and was transmitted orally for a few hundred years before it was published in written form. Clearly, Rambam disagrees. Fascinating.

Here is the best part:

Halachah, as we have seen, means ‘the trodden path’, rule of life, religious guidance. To it belong all laws and regulations that bear upon Jewish conduct. These include the ritual, the civil, criminal, and ethical laws.

Everything else is embraced under the term Haggadah; literally, ‘talk’, ‘that which is narrated’, ‘delivered in a discourse’. This again can he subdivided into various groups. We have dogmatical Haggadah, treating of God’s attributes and providence, creation, revelation, Messianic times, and the Hereafter. The historical Haggadah brings traditions and legends concerning the heroes and events in national or universal history, from Adam to Alexander of Macedon, Titus and Hadrian. It is legend pure and simple. Its aim is not so much to give the facts concerning the righteous and unrighteous makers of history. as the moral that may be pointed from the tales that adorn their honour or dishonour.

That some of the folklore element in the Haggadah, some of the customs depicted or obiter dicta reported. are repugnant to Western taste need not be denied. ‘The greatest fault to be found with those who wrote down such passages. says Schechter, ‘is that they did not observe the wise rule of Dr Johnson who said to Boswell on a certain occasion, “Let us get serious, for there comes a fool”. And the fools unfortunately did come, in the shape of certain Jewish commentators and Christian controversialists, who took as serious things which were only the expression of a momentary impulse. or represented the opinion of sonic isolated individual, or were meant simply as a piece of humorous by-play, calculated to enliven the interest of a languid audience.’

In spite of the fact that the Haggadah contains parables of infinite beauty and enshrines sayings of eternal worth, it must be remembered that the Haggadah consists of mere individual utterances that possess no general and binding authority.

This is a loaded paragraph and one that today is considered highly controversial. R’ Hertz has the broad shoulders necessary to make such a statement and I admire him greatly for making it. What he is saying is that the Talmud has statements that are binding and many that are not. The difference between the two is whether or not they are halachic. Further, it should not be a surprise to anyone if the rabbis of the Talmud were inaccurate in their non-halachic statements. Some were mistakes, others were made for purposes other than for their truth. R’ Hertz charges those who take these non-serious statements with greater seriousness than they were intended as fools. I wouldn’t be so harsh. But I agree with the sentiment.

I wonder what would happen if a prominent rabbi wrote this today.

And finally another excellent line in conclusion:

My purpose is merely to give a brief presentation of the Talmud as a book. I shall therefore conclude with the words of I. Abrahams. ‘The Talmud,’ he says, ‘is one of the great books of the world. Rabbinism was a sequel to the Bible; and if, like all sequels, it was unequal to its original, it nevertheless shares its greatness. The works of all Jews up to the modern period were the sequel to this sequel. Through them all may be detected the unifying principle that literature in its truest sense includes life itself; that intellect is the handmaid to conscience; and that the best books are those which best teach men how to live. The maxim, Righteousness delivers from death, applies to books as well as to men. A literature whose consistent theme is Righteousness, is immortal.’

Through it all, the Talmud is one of the greatest books ever written. It’s true, the sequel is at least as good as the original. We follow the Talmud in our lives and the Talmud interprets the Torah. It’s world certainly seems different to the naked eye than the world of the Bible. Says, R’ Hertz, this is a good thing.

Above all, the Talmud is an attempt at righteousness and aids us all in our attempts towards the same.

Now go study!

Link: Halakhah.com

Also, buy R’ Hertz’s Chumash. It’s my personal favorite: Amazon.com

Smile | A Guest Post

rabbifink — Fri, 06 Jan 2012 18:09:35 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayechi
Smile!

As Yaakov Avinu blesses his children he describes each of their traits and challenges. On the one hand he encourages them and prods them to correct their errors, and on the other he identifies some of their unique kochos as he urges them to aspire to maximize their own individual potential. Interestingly, he doesn’t demand that they all be the same. The shivtei kah were each different, each with their own unique relationship with Hakadosh Baruch Hu and personal approach of avodas Hashem. In the totality of Klal Yisrael it is the sum total of our differences which maximize the avoda of the klal in our collective avodas Hashem. That is what is of supreme importance. Perish the thought of us all being the same and narrowing the venues for hisgalus kvod shamayim to a limited mehalach hachayim which embraces only a singular path. Klal Yisrael is stronger and mightier than that.

Studying the brachos given by Yaakov Avinu to his twelve sons teaches us much about the breadth and diversity of our people. There is so much to learn from each shevet (and each other). One can even attempt to see where he or she fits in to the scheme of the fabric of Am Yisrael as defined by the birchas Yaakov. Indeed, we can find ourselves, our potential and our ability to give meaning to the chol hayam by understanding what we can be as kochvei hashamayim.

One especially poignant message is found in the bracha given to Yehuda. It provides us a paradigm for healthy leadership and for being the example to others each of us is expected to be.

As he completes defining the attributes of Yehuda’s leadership of Malchus Bais Dovid, Yaakov bentches Yehuda with the phrase, chachleelee einayim miyayin uliven shinayim meichalav, translated, Yaakov wished Yehuda that his eyes be red with wine and his teeth be white from milk. Mifarshim wonder what does it mean to have teeth whitened with milk. On a simplistic level, Yehuda’s being blessed that he will have large flocks of sheep and cattle which will give testimony to the promise of our living in a land flowing with milk and honey.

However, other mifarshim provide an amazing context. They say, one can see if someone’s eyes are red with wine by looking at them. But, how does one know if someone’s teeth are milk white? They answer, one only sees another’s teeth when that person smiles. This they say is the ultimate symbol of strength and royalty, to be a smiling king. A warm smile, is the attribute of great leaders as well. Effective leaders know that, amazingly, a smile is a language that even a baby understands. And a smile confuses an approaching frown – it is the curve that sets everything straight. After all, when one smiles at someone, that someone wants to smile back.

It is true that leaders must be strong like a lion and ready to be unyielding in the face of adversity. However, having those attributes without the noble, joyful smile of simcha and respect limits ones leadership and it’s potential to make a difference. A king, a leader must be confident in who he is and project the happiness and joy that only a smile can bring.

What a powerful lesson for us all. Whether we are acting as king of our castle or leading others (willingly or unwittingly) through our example, our effect is dependant on our affect. There is so much joy a smile can bring. And we can kaviyachol bring a smile to His lips by being that model of malchus to each other and the world at large that Yaakov intended.

Yossi Sarid Shows Us the Ugly Side of Secular Extremism

rabbifink — Mon, 02 Jan 2012 08:05:17 +0000

I have a confession to make.

I read the recent op-ed written by Yossi Sarid and published in Haaretz. I found the article highly offensive, despicable and ugly. I thought I would “fisk” the article and counter each and every one of Sarid’s twisted, angry points. I got through about half of Sarid’s ugly diatribe and I was forced to quit. I could not win. I was unable to refute every one of his points without twisting myself, Chazal and halacha into a stale pretzel.

So I gave up.

Instead, I offer two independant points in this blog post inspired by Sarid’s disgraceful article.

Sarid’s main point is that the extremists in Israel are only applying the lessons that are taught in our holy tradition. He proceeds to quote several sources that demonstrate his view of the way Judaism treats women. A few of his sources are misquoted. A few others are opinions of one rabbi and not every rabbi. But by and large, one can build a solid case against orthodox Judaism’s approach to women using Sarid’s sources.

By pointing to these sources, Sarid proposes that the extremists are just following the logical conclusions of halacha and traditional Judaism. Therefore the problem is not the extremists, the problem is all Jews who adhere to halacha. All forms of Judaism that believe in the veracity of Torah are to blamed. This is akin to one of Hitchens’ more well-known arguments against religion. If extremists can follow the text of a religion and be bad people there is a flaw in the religion. Sarid lumps all Jews who follow halacha together. The extremists are extremists but only because they follow the same texts as I do, they just do it better.

Sarid is wrong. Dead Wrong. He is wrong because the extremists may be following the texts that he cites. But halachic Judaism does not follow those texts today. Yes. Believe it or not, even the most charedi of Jews do not have the same beliefs about women that some of our great rabbis had throughout our history. He claims that halacha prohibits teaching women Torah. This is obviously very easy to refute. Every orthodox Jewish woman studies Torah. This is an evolution of Judaism to conform to modernity. Some things are up for negotiation. Some things are not. But to represent orthodox Judaism as a whole by quoting a few obscure (and few less obscure) texts is ugly.

It is ugly because in practice, 99% of orthodox Jews don’t agree with the texts he quoted. The 1% who do are the extremists. Thus, is it disingenuous and provocative to lump all orthodox Jews together with regard to the way women are treated in orthodox Judaism. For this I am fuming with anger at Yossi Sarid. How dare he take a few quotes and a few crazies and paint the entire spectrum of orthodox Judaism with that brush? It is inexcusable. I hope he can find his way and retract his article. An apology would be appropriate as well.

The second point is that these texts do exist. They do need to be dealt with in a mature way. I am not qualified to dismiss these texts and I would not dare make a unilateral statement about these texts. But it would be wise for our rabbinic leadership (and by our rabbinic leadership, I mean the orthodox Jewish leadership from across the spectrum) to formulate responses and interpretations or dismissals of these texts. We need to have an approach that codifies the modern approaches that we have taken towards women over the last few centuries. The offensive texts cannot remain the only authoratative views on women.

It is clear and without a doubt that attitudes have changed towards women over the last 2500 years. This is not a Jewish phenomenon. Women have only had the right to vote and own land for a relatively short amount of time in the secular world. Jewish law has adapted as well. Women work outside the home. Women learn Torah. Women are expected to be treated with as much respect as one would like to be treated by others.

The problem is that the most authoratative sources that remain are those that are no longer followed by the majority of orthodox Jews. We need to educate ourselves and hateful people like Yossi Sarid that neither those texts, nor the extremists represent mainstream halachic Judaism.

I suggest you read Sarid’s diatribe. If only so that you should know what kind of perception one can have if one cherry picks from the traditional sources and to try to figure a way to explain these texts without becoming overly apologetic and without rejecting the sanctity of our tradition.

As much as I hate what the religious extremists are doing to pervert Torah Judaism, I hate what Yossi Sarid has written even more.

Link: Haaretz

Peace Offerings | A Guest Post

rabbifink — Fri, 30 Dec 2011 07:59:18 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayigash
Yaakov’s Shlomim

Following the dramatic news of Yosef Hatzaddik’s survival in the flesh pots of Mitzrayim, Yaakov Avinu readies himself to visit his long lost son. With vigor and alacrity he packs his bags. Taking his entire family and all of his possessions in tow he head towards Be’er Sheva. Why Be’er Sheva? Chazal explain, it was years earlier that, “vayeitzei Yaakov miBe’er Sheva,” that Yaakov’s life travail from Lavan to Yosef commenced upon his departure from Beer Sheva. Now that his life had come full circle he went back to Be’er Sheva, to offer thanks to Hashem Yisborach in a makom Tefilah of his fathers, the place where it all began.

Energized with a renewed sense of simchas hachyim, Yaakov Avinu arrives in Be’er Sheva and immediately brings a korban of thanks to the Ribbono Shel Olam. However, unlike all korbanos offered heretofore, from the time of Noach and Avraham until this climactic moment, Yaakov does not bring a korban Olah, which is kulo laHashem. Rather, he offers zevachim, shlomim sacrifices. Offerings which are shared with and enjoyed by all. Interestingly, the Torah records that he offers them to the Elokei Aviv Yitzchok.

Mifarshei hamikrah wonder; firstly, why Shlomim? Secondly, why not also mention Elokei Avraham as Yaakov had in the past? And finally, why wouldn’t one korban suffice, he obviously offered many animals (zevachim). One explanation provides us an extraordinary insight to golus in general and Yaakov Avinu’s persuit of shlaimus in particular. Perhaps it is a remez to the recipe for Geula as well.

The Ramban reminds us that Yitzchok Avinu represents middas hadin. He quotes the Midrash which teaches that Yaakov Avinu realized that with his impending descent to Mitzrayim the dreaded golus was about to begin. He feared for himself and his children. The total tragedy and devastation of the terror of golus could only be realized with the middas hadin (represented by Yitzchok Avinu) in full force. As such, Yaakov Avinu offered shlomim to the Elokei Aviv Yitzchok, to somehow sweeten the middas hadin through his offerings and thereby ensure Klal Yisrael’s ultimate survival through the darkness of golus that loomed ahead. Indeed, by being matil shalom b’olam with his shlomim offerings, the middas harachamim would be aroused. With Hakadosh Baurch Hu’s rachamim ignited he could descend to Mitzrayim confident in Klal Yisrael’s future.

This was especially important to Yaakov Avinu who recognized that the descent of the shivtei kah to Mitzrayim started with the kinah of the brothers towards Yosef, an attitude that started with their perception of Yaakov’s playing favorite with his “ben zekunim.” Yaakov in his quest for shlaimus wanted a tikkun for this mistake. Thus the tikkun of his shlomim was personal and communal and he needed to offer at least two animals; one for himself and one for the tzibbur. Indeed, having come full circle, Yaakov wanted to be a shaleim thus shalom was priority number one.

This should not be lost upon us. The darkness of golus still engulfs us. We feel its pain in many ways. Yaakov Avinu taught us that he way to be mamtik the bitter days of exile is through multiple shlomim, creating a greater sense of harmony between each Yid and as a result between Klal Yisrael and Avihem Shebashamayim. The more we feel the din the more we need the shlomim. If one senses that klal Yisrael is feeling the pinch of middas hadin today, then Yaakov Avinu’s model should be our inspiration. We should be ambitious in being marbeh shlomim as ohavei and rodfei shalom! Perhaps this is one more reason why Parshas Vayigash is read immediately following the chag of Chanukah. With the chag urim just behind us we should not forget the Rambam’s concluding message of hilchos Chanukah where he states “godol Hashalom shekol haTorah nitna la’asos shalom ba’olam” It is Yaakov Avinu’s message to us as well. The only way to survive the dark days of golus is through being marbeh shalom. Let us do more. We can start today. In that zechus may we merit that the oseh shalom bimromav will be yaaseh shalom aleinu of kol Yisrael bimhara biyameinu, amen.

The Evil Inclination and the Antidote | A Guest Post

rabbifink — Fri, 16 Dec 2011 18:44:30 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayeshev
Barasy Yetzer Hara, Barasy Torah Tavlin

One of the many interesting story lines of Yosef Hatzadik’s experience of Parshas Vayeshev deals with his life as the chief of staff of Potifar. Yosef is appointed to be in charge of all of Potifar’s affairs and then we are told that Yosef was yifei toar v’fei mareh. The very next pasuk (39:7) tells us that all of the sudden the wife of Potifar set her sight to prey upon Yosef and place before him the ultimate test of his morality. Rashi presents the words of Chazal that teaches us that since Yosef was left in charge of Potifar’s estate he let it get to his head. He began to eat and drink and became preoccupied with his appearance. Thus, Hashem sent eishes Potifar to test him and remind him not to be haughty. Indeed soon there after, Yosef ended up back in prison.

The Netziv adds a vital insight to this lesson. The Natziv explains that typically a ben Torah can expect that the Torah will provide them some level of spiritual protection from the elements around them. The Torah, in telling us that Yosef was yefei toar and yfei mareh is letting us know that the reason the Torah did not protect Yosef was because he wasn’t studying it enough. He wasn’t learning and as such there was no strength of Torah to protect him from nisayon. This lesson is critical.

Society at large can place many nisyonos from issues of morality, financial integrity, arrogance and pride. The Torah will only serve as a shield and protect us if we study it with intensity, consistency, passion and fervor. Baruch Hashem Yosef was able to pass the test, and as we learn later he went back to his learning. Those who don’t have Yosef’s strength of character should be reminded should be reminded to not get distracted in the priority of talmid Torah kineged kulam, whether at work and even in the bais medresh. Not only is the Torah the tavlin but it is the force field of protection which helps keep us safe from harm.

Rational Reading and Gift List

rabbifink — Wed, 07 Dec 2011 07:59:12 +0000

In anticipation of the upcoming gift giving season I have compiled a short list of books that I think would make a great gift for the orthodox Jewish Rationalist in your life. If that happens to be you, ask for an Amazon gift card and buy these books for yourself!

Get an Amazon gift card here: Amazon Gift Cards

I have read all these books. I wholeheartedly recommend them. I have not done full reviews of most of these books on the blog but I have included a brief description and the rationalist significance of each of these books. I hope that if you have other books to recommend you will leave your suggestions in the comments.

The list:

Masterplan: Judaism–Its Program, Meaning & Goals – Written by Rabbi Carmell, this book is based on R’ Hirsch’s Horeb. It gives a framework for understanding the structure of Judaism and its commandments. It does so without using a single passage from the mystical sources. It is excellent.

Maimonides’ Confrontation with Mysticism – Written by Menachem Kellner, this book (without saying so) debunks a common claim made by contemporary orthodox Jews. The claim is that the Rambam would have been a mysticist if only he had received the Kabbalistic Tradition. This book shows that the Rambam specifically set out to forge a rationalist path of Judaism.

Hashgacha Pratis – Written by Rabbi Aryeh Leibowitz, this book studies the various approaches to Hashgacha Pratis. There is a maximalist view that is prevalent in orthodox Judaism today. The rationalist is more likely to find meaning in the more minimalist views of the rishonim as they are documented in this book.

The Limits of Orthodox Theology: Maimonides’ Thirteen Principles Reappraised – Written by Marc Shapiro, this book, in convincing fashion, describes the myriad of opinions on matters of faith. Most people assume the Rambam’s 13 Principles have universal acceptance among Jewish thinkers throughout the millennium. Shapiro demonstrates that things are not so simple. Every meaningful point in this book is made with a traditional, accepted orthodox Jewish source.

The Challenge of Creation: Judaism’s Encounter with Science, Cosmology, and Evolution – Written by Rabbi Natan Slifkin, this book is a rationalist explanation of Cosmology. This is a particularly difficult area of Torah to navigate without mysticism. Rabbi Slifkin does an excellent job in this book. All of Rabbi Slifkin’s books are excellent. This is the most crucial book for rationalists.

Sacred Monsters: Mysterious and Mythical Creatures of Scripture, Talmud and Midrash – Also written by Rabbi Natan Slifkin, this book explains the various creatures that seem too fantastical to be real. Either they were real and magical creatures exist or they were not real and magical creatures do not exist. This book takes the latter position and explains many of these passages that have troubled rationalists.

DovBear on the Parsha – Written by DovBear, I did a review of this book here: Book Review | DovBear on the Parsha. This is a great book that opens the reader up to a world of pshat and medrash within our mesorah that does not embrace mystical interpretations. It also shows that with a little thinking and hard work, we can all contribute to Torah.

Bonus: In the Shadow of History – Written by Chacham Jose Faur, this is book that opens one up to a Chacham Faur’s writings. I could have chosen many of his articles and books. But I believe that this is the most thought provoking of his books and articles that I have read. It is not quite an indispensable rationalist text but Chacham Faur is indispensable so I have suggested at least one of his books in this list.

Double Bonus: Subscribe to Ḥ akirah and read Rabbi Slifkin’s blog: Rationalist Judaism

A Total Education | A Guest Post

rabbifink — Fri, 25 Nov 2011 07:34:53 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Toldos
A Total Education

The beginning of Parshas Toldos reintroduces us to the birth of Yitzchak Avinu as it begins to detail his legacy as a second of our avos. The Parsha begins v’eileh toldos Yitzchok ben Avraham, Avraham holid es Yitzchok. The commentaries wonder what the second half of this pasuk is teaching us since the verse already explained that Avraham was Yitzchok’s father. Rashi quotes the chazal which tells us that Avraham holid es Yitzchok is placed in the verse to teach us that Yitzchok looked exactly like his father and anyone who saw him knew that Avraham holid es Yitzchok, only Avraham can be his father (and not Avimelech, as the cynics of the generation had posited).

The Ibn Ezra takes a different approach. He explains the declaration that Avraham holid es Yizchok is referring to Yitzchok’s chinuch. Having fathered Yishmael, Avraham Avinu knew full well what it was like to have a child at risk. This time he took no chances. Not only did Avraham father Yitzchok but he also reared him to follow his teachings!

In the nature versus nurture debate Avraham had discovered that both our needed. He thus faithfully transmitted all his values and priorities to Yitzchok his son. In every way Yitzchok was the physical and spiritual heir to Avraham Avinu. Similarly we are taught kol milamid ben chaveiro kielu yaldo. From the moment he was born, education, Yitzchok’s chinuch was Avraham Avinu’s full time preoccupation. He put all his kochos leholid Yitzchok, to guide, inspire and direct him on the path of greatness. And, with siata dishmaya he was blessed with success.

If we reflect back on nuances of the previous parsha leading up to and following Yitzchok’s birth we can mine some vital gems of chinuch priorities we can apply today. The Meforshim wonder what is the linkage between the destruction of Sedom and the besurah tova to Avraham and Sara that they will be blessed with a son? The three malachim traveled together, obviously there was a connection to their individual missions. Some explain first and foremost that Sedom had to be destroyed before Yitzchok could be born. There would be no way to rear a Yitzchok to the status of a korban olah with a Sedom in the environs. Thus when the malachim told Sara she would have a son they immediately set out to destroy that which could corrupt and derail all that Yitzchok could grow to be.

Avraham and Sarah understood this message and when the time came they exiled Yishmael from their home. A painful choice that with Hakadosh Baruch Hu’s blessing cleared the environment for Yitzchok to thrive. Even with his new beloved son growing up before his eyes, Avraham stuck to his own mission of outreach in kiruv. Vayeeta eishal b’Vear Sheva, and guest filled his home connecting to Hakadosh Baruch Hu (eishal was the acromyn for achila, shtiya velina). In this manner Yitzchok learned his achrayus to the klal and the need to spread the reality of Hashem Yisborach to a lost and pagan world.

Finally, after the akaida (22:19) Ibn Ezra wonders why the pasuk says vayashav Avraham el niarav, it seems that Avraham alone returned. Where was Yitzchok? The Ibn Ezra explains that following the akaida, the climactic moment of gelui shchina and mesiras nefesh when he was almost shechted, Yitzchok reached a tremendous madraiga. Avraham wanted to capitalize on the energy of the moment and therefore sent him to learn in the Yeshiva of Shem V’ever so that he could build on his inspiration and through limud haTorah to soar to even greater heights that would remain with him long after the inspiration had waned. Avraham holid es Yitzchok. He directed every aspect of his total development, b’gashmius, b’ruchniyus, b’middos, b’mitzvos, b’yiras shamayim ub’limud haTorah.

This message should never be lost upon us. Chinuch must be the full time preoccupation especially in our challenging environment where the elimination of the Sedom’s of our world are simply impossible. As such, we must be even more careful in providing balance between removing corrupting influences from our home (Yishmael) and providing healthy opportunities to see others not committed to our values but who we confidently bring under our sphere of influence without the fear that we will be corrupted by them. As careful as Avraham was with the chinuch of Yitzchok, he did not put his head in the sand nor completely isolate him from the world at large. Finally, we must show our children that Talmud Torah is kineged kulam. It is not enough to be inspired but we must live inspired. Therefore at the moments of great spiritual peeks we must look towards our learning to be the glue that enables us to hold onto that moment and maximize its impact each and every day.

Like Avraham we cannot have a hesech hadaas from the chinuch of our children. We can learn from him. Iy”H as our children grow it will be said of each of us that we were holid each of our offspring.

Ever Thankful | A Guest Post

rabbifink — Fri, 18 Nov 2011 07:15:23 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Chayei Sara
Ever Thankful

One can help but be amazed by the amazing lessons for life taught to us by our avos and recorded for posterity as a limud for us throughout Sefer Bereishis. One phenomenal lesson is taught and reinforced again in Parshas Chaya Sara.

As Avraham laden with grief upon the passage of his beloved wife, Sarah Imanu, heads to Chevron to purchase to secure a burial place for Sarah Imanu. Filled with grief he approaches Bnei Cheis seeking to purchase the Mearas Hamachpayla. He explains his plight and the Bnei Cheis say to him, do not worry no one here will hold back in providing you a burial plot for your deceased. Efron too, the leader of the Bnei Cheis tells him hasadeh nasatee lach, the plot is yours…k’vor meisecha. Avraham’s response to their words and seeming benevolence is (23:12) vayishtachu Avraham lifnei am haaretz, Avraham bowed to the people.

The Medrish Raba uses this episode to teach a halacha and says mikan lomdim shemodim al besurah tova-we are supposed to give thanks on hearing good tidings. Interestingly, Avraham had not yet finished negotiating with Efron nor had he yet aquired the Mearas Hamachpayla still the very fact that he heard they were receptive to his idea was enough for him to bow and give thanks. Avraham was so conscious of expressing appreciation for everything that transpired that even in his grief while still an onain he stopped and gave thanks with the optimistic belief that things were going to work out.

This notion is so vital to the lessons of Parshas Chayei Sara that it is repeated again to let us know how crucial this attitude is to our outlook. Later on in the parsha we learn of Eliezer eved Avraham’s search for a wife for Yitzchok. He offers a tefilah to Hashem and asks that a test of a maiden giving him and his camels water be a siman min hashamayim of the perfect match for Yitzchok. Immediately upon concluding his supplication the famous story of Rivka at the well unfolds. After she finished watering his camels, Eliezer asks her- “who is your father?”, Rivka responds that she is the daughter of Besuel and she invites him to her father’s home. The Torah then declares, vayikod haish vayishtachavu l’Hashem. Eliezer bowed down to express appreciation to Hakadosh Baruch Hu for seeing his prayers beginning to be answered. On this pasuk the Medrish also says mikan shemodim al besura tova. Though similar to the story of Avraham and Bnei Cheis there are some slight differences which we must learn from. By Avraham Avinu it says not that he bowed to Hashem, just that he bowed. Eliezer on the other hand the Torah specifies he bowed to Hakadosh Baruch Hu. The underling message is powerful. Hodaah is due to people and to Hashem Yisborach for all the good that takes place in our life…even the good things that have not yet happened!

Moreover, there is never a moment in time when expressing hodaah should be difficult. Avraham needed to bury Sarah-he was in mourning, but he found the time to be grateful. Eliezer in a foreign country with a mission to hastly accomplish took the time to be grateful. He wasn’t in too much of a hurry to say thanks to Hashem Yisbarach for putting him in the right place at the right time. In addition, we must also explore the context of these declarations of hodaah. Avraham Avinu took the time to express appreciation at the end of Sarah sojourn on this earth as he himself too entered his twilight years having been blessed bakol. Eliezer on the other hand expresses hodaah at the prospect of having found a wife for Yitzchok who would now be able to begin living his life beshleimus with his bashert Rivka Imanu. It is never too early and never too late to be thankful.

These lessons should not be lost upon us. So many of us feel the pain of loss and bereft of comfort from recent tragedies that have plagued our people. Nevertheless, we must reach down deep beyond our suffering and follow the example of Avraham Avinu. We must find our way to look beyond the pain and tragedy and be thankful for even a besura tova, a seemingly little thing that has not yet come to fruition, even the grief is still fresh upon us. In that zechus of finding the way to be maker tov to the Ribono Shel Olam like Avraham beshaas evel, may we be zoche to have the opportunity to be maker tov to Hakadosh Baruch Hu like Eliezer eved Avraham, out of simcha and joy of kol sasson vekol simcha kal chason vekol kallah kol omrim hodu es Hashem…ki leolam chasdo.

God is With You | A Guest Post

rabbifink — Fri, 11 Nov 2011 07:47:54 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parsha Vayeira
Elokim Imcha

Nestled within the many lessons of Parshas Vayera is an amazing insight into the nature of the relationship between Hakadosh Baruch Hu and klal Yisrael. It is a yesod which should inspire us. It is a lesson which emanates from the second interaction between Avimelech Melech Plishtim and Avraham Avinu. Let us investigate.

Subsequent to Avraham Avinu’s departure from the land of the Plishtim, he once again encounters Avimelech and Phichol his chief of staff who wish to make a treaty with him. They justify their pursuit of this pact with Avraham Avinu by declaring (21:22) Elokim imcha bechol asher ata oseh. Seemingly, this means that they noted in Avraham Avinu that he was blessed with siyata deShmaya and that Hakadosh Baruch Hu was with him in all his endeavors. This of course was true. Avraham Avinu had survived the kivshon ha’esh, defeated Nimrod/Amrafel, emerged unscathed from Sedom, had amassed incredible wealth and now, in his old age, he and Sarah Imeinu were blessed with a son, Yitzchok.

Indeed, Avraham Avinu was blessed with a tremendous amount of siyata deShmaya and was recognized as the n’see Elokim wherever he went. Avimelech, Melech Plishtim, wanted to tap in to that success that was reflected in the life and accomplishments of Avraham Avinu. Sure enough, with singing of their treaty, Avraham Avinu spent yamim rabim (21:34) in the environs of Eretz Plishtim generating success for not only himself, but, for Avimelech and his countrymen.

The Malbim however places a slightly different spin in understanding Avimelech’s perspective and what motivated him to seek this accord with Avraham Avinu. According to the Malbim, it was not merely that Avimelech viewed Avraham Avinu as one who was blessed with incredible siyata dishmaya who lived a G-dly, spiritual life, rather Avimelech saw “Elokim imcha bechol asher ata oseh” – ratza lomar she’ain maasecha nimshachim el gezaras haElokim, it is not that you, Avraham, are following the decrees of Hashem, rak ritzono haElokim nimshach achar maasecha, rather, Hashem’s decrees are based on your actions. In other words, Avimelech was able to detect that not only did Avraham do Hashem’s will, but Hashem did Avraham’s will, too! What an observation.

This yisod is more than just an application of the concept of tsadik gozer veHaksadosh Baruch Hu mikayim. Rather, it reflects the power imbued to us to be able to, kaviyachol direct G-d’s will through our actions! Amazingly, we are empowered by the choices we make to influence the ratzon Hashem. It is a privilege and a power not to be taken lightly. What a gift, what an opportunity and what a responsibility. Hashem Yisborach trusts us to make the correct decision. He gives us the tools and then lets us decide. When we choose well we are not only blessed with siyata diShmaya but we can climb the ladder of aliya ruchanis to reach the madreiga where the ratzon HaElokim will be, nimshach achar maasenu, and ultimately be determined by us!

Merubim tzarchei amcha, with Klal Yisrael needing so much let us not have daas ketzara. Rather, let us be aware that we can “inspire” the Melech Malchei Hamlachim to do our will if we but, asei ritzoneinu kirtzono. We, too, can follow the example of Avraham Avinu and influence, through our actions, the ratzon Hashem to answer our prayers and bring the ultimate geulah to a rapid reality. The power in is on our hands.

What happened to Lot? | Dvar Torah Lech Lecha

rabbifink — Fri, 04 Nov 2011 16:39:28 +0000

The Torah tells us (14:12) that some time after Lot left Avram’s home Lot was captured by the warring kings. They took Lot all his possessions and then they left Sodom.

Lot began this week’s Torah portion as a righteous person. He stayed with Avram even as Avram left his homeland. Lot remained at Avram’s side even as Avram made a dangerous trip to Egypt. Avram even considers Lot a brother as he says (13:18) “we are like brothers”. They like brothers – not in blood, rather in righteousness.

Yet, somewhere along the way, Lot got lost. He deviated from the path that was set forth by Avram and the path upon which he had accompanied Avram for all those years. The verse tells us (13:14) that “GD spoke to Avram after Lot parted company from him” and the Medrash Tanchuma explains that GD waited until Lot left the presence of Avram to speak with Avram. In the words of the Medrash: “GD did not want to speak Avram so long as the ‘wicked’ Lot was with Avram”.

Rav Schwab wonders what happened to Lot? He started on the right path. He was Avram’s “brother”. How did he become someone the Medrash describes as wicked?

Rav Schwab suggests that the above quoted verse hints at the answer. “And they took Lot and his possessions, the nephew of Avram”. The clause that separates Lot from Avram is “his possessions”. And that is exactly what separated Lot from Avram – his possessions. Lot’s money and his approach to material wealth separated him from Avram physically and spiritually.

When presented with the opportunity to stay with Avram or choose a new life, Lot chose to pursue a new life of materialism. Lot chose the area in ancient Israel that valued money above all else. Lot’s desire for wealth and status bumped him off the path of Avram.

Avram was a wealthy man, but his choices were still guided by morality. Lot made wealth his priority and morality was secondary.

In our lives, there are many times when we are given a choice between what will enrich us spiritually and what will enrich us materially. We hope that we can follow the path of Avram and choose life.

We have so many opportunities to be generous, to give to others, to help out and be like our great grandfather Avram. We cannot allow things like status or money come between us the way it came between Avram and Lot. If we are successful, we will have created the kind of environment that spawned a Yitzchak, Yaakov and nation of Israel and we will see the same kind of result in our homes and communities.

It’s All A Gift | A Guest Post

rabbifink — Fri, 04 Nov 2011 16:33:21 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Lech Lecha
It’s All a Gift

In Parshas Lech Lecha we are told how Avraham Avinu is taken outside by the Ribbono Shel Olam and told to look towards the heavens and count the stars. He is then blessed, ko yiheye zarecha that his offspring (we, bnei Yisrael) will be like the stars and the heaven. The next posuk tells us v’heemin baHashem, that Avraham believed in Hakadosh Baruch Hu, vayachshiveha lo tzedaka and he considered it a tzekada. Miforshim wonder and debate about whom this phrase is discussing. Was it Avraham who considered it a chessed of Hashem to be promised offspring who would be like the stars or was is it Hakadosh Baruch Hu who found it an act of tzeddek – righteousness on behalf of Avraham Avinu who was heemin baHashem, a believer that Hakadosh Baruch Hu would keep His promise of children, grandchildren and generations of Yiddin who would illuminate the world like the “stars of the heaven.”

Rashi explains that it was Hakadosh Baruch Hu that thought it was exceptional that Avraham believed him even though he had not yet fathered a child. The Ramban however takes the opposite view and says that Avraham considered it a kindness, an act of tzedaka by the Ribbono Shel Olam, to even consider promising him a child and a family. In his modesty he felt himself perhaps unworthy of such a chessed. True he had followed Hashem Yisborach’s instructions to leave his home town and travel to Eretz Yisrael and he had done whatever Hakadosh Baruch Hu had expected of him. Nevertheless, to Avraham Avinu, nothing was a given. It was all a gift.

This yesod should not be lost upon us. When we stop and think, we too, can come to realize that nothing is a given. It is all a gift.

The blessings of family, success and good fortune are not something we deserve, even if we think we’ve earned them. We must be ever cognizant of the fact that Hashem Yisboach owes us nothing and we owe Him everything. So much of the petty pain and suffering people inflict upon each other is due to forgetting this point. We expect things to go our way, we expect a certain amount of respect. We expect to be valued and not to be taken for granted. We even expect that things will be easy and that our life will be filled with comfort and calm. We expect it all. Indeed, we are filled with great expectations.

We pray for bracha. Often times, those prayers are answered. But, lest we forget where all goodness comes from, Avraham Avinu reminds us, says the Ramban, to step back and remember, it is all a gift and we should appreciate it. As such, we should be extra careful to always be thankful and appreciative of what Hashem Yisborach has sent our way. We can and should show that gratitude in so many ways through our limud haTorah, kiyum hamitzvos, iyun tefilah, giving of tzedakah and ridifas hachessed as we always remember, nothing is a given, it is all a gift!

In Defense of Yom Tov Sheni (The second day of Yom Tov outside the Land of Israel)

rabbifink — Thu, 06 Oct 2011 01:29:21 +0000

Tablet Magazine tells us that there is a new crisis in the orthodox Jewish community. Keeping two days of yom tov outside the Land of Israel is under attack.

The Torah commands the Jewish people to celebrate certain holidays with restrictions on creative activity akin to Shabbos. There are 6 days like this in the Torah. Rosh Hashanah (1), Sukkos (2), Shmini Atzeres (3), Pesach (4,5) and Shavuos (6). In the Diaspora these days are celebrated for two days of restrictions on creative activity akin to Shabbos. When these days fall out on Thursday and Friday it creates the proverbial 3 day yom tov. For 3 straight days, one is bound by those restrictions and it can make even the most fervently religious and observant person uncomfortable.

It seems that the discomfort is becoming so great that liberties are being taken with the “2nd day”.

An article in Tablet describes one orthodox family that allows their family to use “electronic entertainment” on the 2nd day. They have basically abandoned the 2nd day but supposedly keep everything else. Over time they have found more families that observe similarly and they feel less guilty. In fact the mother was quoted as saying “Mostly, I feel like I know a fabulous secret that no one else knows.”

The article assumes that the backlash and difficulty in keeping the 2nd day comes from a lack of understanding or appreciation for why we keep the 2nd day. I tend to agree.

As a rabbi in a very diverse community I have been asked this very question in many way, shapes, forms and formats. Perhaps my understanding of the issue will help illuminate some of the people who are on the fence or even if they are not on the fence, curious, as they should be about the observance of 2 days in modern times.

First, a bit of background and history.

The first commandment given to the Jewish people as a nation was the requirement that they follow the lunar calendar and establish the new months via witnesses who testify that the new month had begun. When 2 witnesses would see the new moon they would come to the court and testify as what they saw. If their testimony was accepted, the new month would begin immediately.

Sometime during the Second Temple a comprehensive lunar calendar became available. But the Biblical requirement to establish the new month via witnesses remained. Further, there was a bit of ambiguity that remained in the calendar. The previous month could be 29 or 30 days. This would be determined by the witnesses. If the moon was seen the eve of the 30th day it would become the 1st of the next month and the previous month would have had 29 days. If it was seen the eve of the 31st day the previous month will have had 30 days and the next day would the 1st.

The news of the new month was sent across the Land of Israel and the territories with Jewish inhabitants. News of the new month would hit almost immediately in Israel. But the outlying territories would not hear about the precise date of the new month for up to 2 weeks.

So in Israel it was simple to establish the start of the holidays that begin on the 15th of the month (Sukkos and Pesach) and on the 15th the holiday began, they celebrated one day as the Torah commands. But in the outlying territories, news of the which kind of month, the 29 day month or the 30 day month, was not heard before the holiday was scheduled to commence.

So let’s assume the 29th was Sunday. If the 30th day was really the 1st day of the new month, the 15th would be Monday. If the first day of the new month was the day after the 30th, the new month would begin on Tuesday and the 15th would be Tuesday as well.

In the outlying areas they would celebrate Monday AND Tuesday as the holiday just to be certain that it was being celebrated at the right time. This became the established law during the time of the Talmud.

Today, we have a set calendar and there is no court to establish the new month via witnesses. There is no doubt as to which day is yom tov. So why do we celebrate the 2nd day in 2011?

Tablet correctly notes that since it was established in the Talmud as law we are bound to it. What they do not explain is why the Talmudic scholars may have done so.

There is significance to the fact that the very first mitzvah given to the Jewish people as a nation is the commandment to establish the new month. Many reasons and explanations are given. One of the more poignant proposals is that of R’ Hirsch.

R’ Hirsch compares the Jewish people to the moon. Just as the moon waxes and wanes, so too the Jewish people rise and fall. Sometimes we are up. sometimes we are down. Just as the moon reflects light from the sun, so too the Jewish people reflect the light of God and the Torah.

This comparison reminds us that we are constantly forming and reforming ourselves. The story is never over. Our choices can change who we are at any time. We are anything but complete.

Further, the power of the people to proclaim the new month, the requirement that the new month be established by the people serves as a constant reminder that we have so much power as human beings. We can control time and we must harness it to work for us.

This is an integral lesson for the Jewish people and the entire world. The Torah clearly wants us to master this life lesson as indicated by the very prominent place the Torah gives this commandment. It is the first commandment given to the Jewish people as a nation.

But how are we to integrate this lesson into our lives with action if the commandment to establish the new month with witnesses has become obsolete? If our calendar is set, we miss out on learning this valuable lesson.

It is for this reason, the rabbis established that we celebrate 2 days in the diaspora even when we no longer rely on witnesses to begin the new month. By keeping the 2nd day we remind ourselves of the important lessons of the moon and the important lessons of human beings establishing the new month. If we always kept one day, we would lose that opportunity. Forever. That would be tragic.

To make sure that this lesson remained part of the Jewish experience the rabbis of the Talmud mandated that we keep the 2nd day in the Diaspora. Even today.

I think that if we view the 2nd day as an opportunity for making these lessons real, we have a better chance of withstanding the temptation to dismiss the 2nd day. However if we view it as a quirk of history, a mistake as it were, then it is far too easy to do away with the 2nd day.

It is my hope that we can inspire each other to commit to the 2nd day with as much fervor, excitement and passion as the 1st day and use it is a springboard for greater personal growth through the years.

Link: Tablet

Not a Jealous Bone | A Guest Post

rabbifink — Fri, 23 Sep 2011 17:33:40 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Nitzavim Vayeilech
Not a Jealous Bone

As Sefer Devarim draws to a close Moshe Rabbeinu delivers his last words and testament to the Jewish people. As he approaches his final day, we cannot help but wonder what was going through Moshe Rabbeinu’s mind the last day of his life. One yesod is so poignant it must be repeated.

The Midrash Rabba in Parshas Vayeleich articulates how Moshe Rabeinu greatly desired to prolong and stave off his ultimate appointment with the Malach Hamaves. He busied himself with tzarchei tsibur, wrote twelve sifrei Torah and deflected the Malach Hamaves in his mission. In a way, he was burning with confidence that perhaps the gezayra of his demise would be annulled. Staying busy on behalf of the Klal and teaching Torah would surely keep the dreaded shlucho shel makom at bay. And it did. With the Malach Hamaves repulsed by Moshe Rabeinu’s limud haTorah, Hakadosh Baruch Hu so to speak had to employ an alternative strategy to bring Moshe Rabeinu’s neshama back home. In fact the Ribbono Shel Olam, Kaviyachol, took the mission upon Himself.

Instead of the Malach Hamaves taking Moshe Rabeinu’s neshama, Hashem Yisborach, seemingly, listened to Moshe Rabeinu’s request for continued life even if he would no longer be the teacher of Am Yisrael. At Moshe’s behest, He had Moshe switch roles with his devoted talmid Yehoshua. Together Yehoshua on the right, and Moshe on the left, signifying Yehoshua’s new leadership for klal Yisrael, they approached the Ohel Moed. They entered inside and the anan of the Shechina descended over Yehoshua in his first communion with the Ribono Shel Olam as the newly appointed melamed Torah le’amo Yisrael.

After the Shechina departed, Moshe turned to Yehoshua, his faithful student, and asked him – “what did Hakadosh Baruch Hu tell you?” Yehoshua responded “when the Shechina was upon you was I given permission to know what Hashem spoke to you? I too cannot reveal what it was that Hashem said to me.” At that very moment explains the Midrash, tza’ak Moshe ve’amar, meiah misos v’lo kina achas – I would rather one hundred deaths than even one moment of jealousy! And he immediately submitted himself to the gezeira of his passing. Moshe Rabbeinu did not want to experience even one jealous bone in his body.

What a powerful lesson. Moshe Rabeinu preferred his own demise rather than covet that which belonged to others. The most modest of men would not let that which is motzi es ha’adam min haolam sully his very core. He would leave this world untainted, taken b’nishika and not via the ugly middah of jealousy.

From the sad saga of Kayin and Hevel to the divisive rebellion of Korach, the murder, machlokes and suffering brought about by kina have scarred our people for generations. Ugly competition, vindictive cattiness, painful bullying and hurtful disloyalty to our brothers and sisters is the natural outgrowth of the horrible trait. Indeed, jealousy is a midah which is so pernicious it can quickly and easily creep into our every endeavor. Rather than being victimized by its venomous and corrupting tentacles, we must learn from Moshe Rabbeinu to run from its grasp and prevent it from entering out heart and mind. To do so we must joyfully appreciate each moment Hashem Yisborach has granted us and view all we have been blessed with in this world as a gift emanating from His love!

As we prepare ourselves for the yemei hadin and react to people, events and things in the workplace, conversations at home and our interactions with neighbors we must strive to measure our behavior against the standard of Moshe Rabbeinu who teaches; better a thousand deaths than a moment of jealous envy. We can work to eradicate kina of what we desire of others. In so doing we can merit a year of bracha, nachas and kol tuv as we make ourselves the kaylim for the birchos Hashem which are sure to follow.

Lofty Aspirations | A Guest Post

rabbifink — Fri, 16 Sep 2011 18:55:51 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Ki Savo
Lofty Aspirations

Following the ghastly klalos of the tochacha Moshe Rabenu reassures Klal Yisrael of their eternity. He inspires them by reminding them of Hakadosh Baruch Hu’s care and concern for us as He took us out of Mitzrayim. He then adds an enigmatic phrase. As Moshe declares in (29:3), “Velo nasan Hashem lachem lev ladaas veanayim leros veaznayim leshmoa ad hayom hazeh”.

Essentially, Moshe declares that until that moment in time Klal Yisrael had not borne witness or confirmed their commitment to Torah and the ability to appreciate the chessed of the Ribono Shel Olam until that very moment.

This is a puzzling refrain. We had said naaseh venishma forty years earlier. Moreover, we had followed the ananei hakavod and the nightly pillar of fire in the midbar for forty years. We had experienced matan Torah, seen wondrous miracles and readied ourselves to enter in Eretz Yisroel. Could it be that only now, just days before Moshe Rabenu’s death that Klal Yisrael was acknowledged for their acceptance of their commitments to Torah, avoda and gemilus chassadim? Is it really true that ad hayom hazeh Klal Yisrael was deficient in their appreciation of Hashem?

Rashi too is bothered by this perplexing statement and provides us an insight that is amazing. Rashi teaches us his mesorah, that on that day, Moshe Rabeinu wrote the “official” copy of the Torah. This original text was entrusted to Shevet Levi who were to safeguard it for eternity as it would serve as the original document in which all of the sifrei Torah in the future would be redacted. When klal Yisrael observed that this original Torah was being given to Shevet Levi they complained to Moshe how can you give the Torah only to your shevet, it is a morasha to us too? When Moshe Rabbeinu heard that klal Yisrael was complaining that somebody else was receiving the Torah he rejoiced and said “now I realize that you truly desire to serve Hashem”.

We learn from here a valuable lesson. So much of who we are and what defines us is determined by what we aspire for. Even more telling is what makes us jealous and the things we covet in others. When klal Yisrael coveted Torah, Moshe Rabeinu knew that’s what defined us.

The same is true with us today. If all we seek is wealth, fame and fortune then that defines what we are. But if our drive and commitment is for Torah and mitzvos, if in fact we want to grow and become even closer to Hakadosh Baruch Hu then that defines us too.

Yehi ratzon that we be blessed sheyimalei mishalos lebaynu letova as we want the right things and they become us, as we become them for a year filled with health, happiness and joy.

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