Pacific Jewish Center | Rabbi » Torah

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 Show 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 rabbi 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.

Honesty Counts | A Guest Post

rabbifink — Fri, 09 Sep 2011 22:49:33 +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 Seitzei
Honesty Counts

Parshas Ki Seitzei is jam packed with mitzvos. Interestingly, it concludes with two seemingly unrelated mitzvos, the halachos of honest weights and measures and the requirement to remember what Amalek did to us when he attacked us following our geula from Mitzrayim. The smichos haparshiyos leaves a powerful reminder.

Chazal point out the obvious relationship between these two mitzvos. Simply, when yidden are honest Amalek has no shlitah. Honesty is always reflection for our bitachon in haKadosh Baruch Hu. Amalek only attacks when we are ayaf veyagaya velo yarey Elokim. As such, maintaining integrity in our business affairs is crucial. As it not only reflects our emuna, but it is the best preventive medicine we can employ to keep Amalek away.

But there is more. The pasuk expands the description of the unscrupulous business man and calls kol osei avel, all those who behave badly as deserving of the same consequences as those who are dishonest. In fact, the Sifrei darshans that these people are defined with five uncomplimentary terms; avel, sanui, meshukatz, cheirem and toeiva. These are very powerful words characterizing those who take advantage of others for personal gain. The implication is self explanatory. Those who wish not to be called a toeiva should exercise caution and propriety to be able to answer the question of nasasa venatata beemuna positively.

The Malbim takes it a step further. He understands these five descriptors from avel to toeiva as a progression. One leads to the other. When an individual has a breakdown in his business ethics, then he is more than at risk for having a breakdown in other areas of his mitzvah observance. He is on the fast track to “toeiva-hood”, being an abomination in the eyes of Hashem for all sorts of disgusting behavior. Cheating can lead even to murder once the breakdown in ethical behavior begins.

This message need not be lost during the month of Elul. Small failures in ethical behavior create large chasms of spiritual deficit.

The opposite is also true. Working on our integrity we can help shut down the access to all that is evil and make it easier to refine our character in avodas Hashem. This idea is part of what we remember when we are mekayem the mitzvah of zachor es asher asa lecha Amalek. It is why it is one of the shesh zichronos. We not only remember what Amalek did, but we remind ourselves of what invites his behavior.

May we be zoche to be inspired so that our ethical conduct is always above reproach. Leman yareechun yamecha and be blessed with the areechas yamim that the Torah promises to all those who are honest.

Walking with G-D | A Guest Post

rabbifink — Fri, 02 Sep 2011 15:29:13 +0000

Photo: Flickr user barbara-h

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 Shoftim
Tamim Tehiyeh

As Moshe Rabbeinu continues his admonition of Klal Yisrael we are reminded once again of the powerful legacy and commitments of our people. Indeed our connection to the past is the guarantee for our future. And so Moshe Rabbeinu invokes the call put forth to Avraham Avinu who was told by the Ribbono Shel Olam his’haleich lifanai v’heyei tamim – walk with Hashem and be pure of faith. As Moshe Rabbeinu continues his epitaph he challenges us to ascend that same mountain of emunah like our patriarch by declaring tamim tehiyeh im Hashem Elokecha - be pure in your faith of Hashem. As we know, Avraham Avinu heeded that call and so can we. In fact, as we will soon see, our relationship with Hashem Yisborach and all of His blessing depends on it.

Almost all the mifarshei hamikrah lend their hand at helping us derive a sense of clarity to this command which the Ramban clearly elucidate as a mitzvas asei. Rashi points out simply that we are to walk with Hashem b’temminus. Our relationship with Hakadosh Baruch Hu should be unassuming – after all, He knows best. Moreover says Rashi we should be mitzapeh lo – we should be seeking Him (and not others) for guidance, hope and salvation. And finally Rashi explains Moshe Rabbeinu’s challenge to mean, kol mahsheyavo alecha kabel b’temmimums – that we must accept Hashem Yisborach as the ultimate master of our destiny. As such, whatever befalls us we should accept with a pure heart. Only then will we be amo his people and chelko His portion. According to Rashi our national destiny, living as His people, is linked to the fulfillment of this mitzvah. We are expected to place our full faith and trust in Him.

Recently, Klal Yisrael has experienced numerous tragedies, dangers, as well as, a conglomerate of “natural disasters” ranging from earthquakes to hurricanes. These traumas have shaken us to our very core. Some have attempted to justify or determine a quid pro quo for the cause of these events by asserting opinions as to why Hashem Yisbarach has done what he did (as if mortal man could know). This is a dangerous practice and one which is completely contrary to the admonition of Moshe Rabainu, tammim tehiyeh im Hashem Elokecha, as explained by Rashi above. Instead of trying to guess what and why Hashem Yisborach is doing, we should just place our trust in Him and be confident that He knows best.

Moreover, the Ramban adds another nuance to our understanding of this critical mitzvas asei. He explains that we must acknowledge and accept that EVERYTHING, all the patterns of nature and the power of our own creativity, indeed the entire world and our future destiny is in His hands. Ki hu Elokai haElokim elyon al hakol. But there is a caveat. While it is true that hakol biydei Shamayim, nevertheless, kol haba’os tehiyenah kifi hiskareiv Eilav! All that will transpire is a direct reflection of the closeness of our relationship with Him, the Ribbono Shel Olam. Yes, all is the Yad Hashem – but what that Yad delivers, is up to us. The only quid pro quo regarding Hashem Yisborach’s hashgacha and what happens in the world around us is related to our personal connection with Kaviyachol the Ribbono Shel Olam. U’lifichach achar ha’azharos ha’eilu amer sheyehe tamim im Hashem! Indeed, the more deeply and purely (like a seh tamim) that we connect and relate to Him, give ourselves up to Him, make his mitzvos more real, His Torah more vivid and His relationship with us more personal, the more we can count on feeling more of His closeness to us.

Hishaleich lifanei v’hetei Tamim, the past is behind us and our future is ahead, but the present is now!

Tamim tehiyeh im Hashem Elokecha. This mitzvah always accompanies the beginning of chodesh Elul, the month of ani lidodi vdodi li. They go hand in hand. We know that if we turn our hearts to Kaviyachol He will turn His heart to us. Chazal remind us, dirshu Hashem bihamatzo. The yemei ratzon have arrived. As we hearken to the shofar and prepare ourselves for the Yemei Hadin let us remember that so much of what will be is up to us as individuals and as a klal. Let us resolve to maximize the potential of this Mitzvah and strive to walk with Hashem Yisborach b’temimus as Avraham Avinu did. We question not the past and we dare not predict the future. Rather,we steadfastly commit ourselves to serve Him with our entire being right here, right now.

Indeed, if we serve Hakadosh Baruch Hu, b’temimus, in the present for an entire Elul, Iy”H we will merit as a result a year filled with bracha and hatzlacha sheyimaleh kol mishakos libeinu litova.

The Accuracy of the Written Torah

rabbifink — Thu, 18 Aug 2011 23:43:27 +0000

A really old Torah scroll

I’m no scholar of ancient texts. But there are scholars of ancient texts. A large group of them has been studying the evolution of the text of the Tanach (the Jewish version of the Old Testament) for 53 years.

It is important to note that the text we have today has remained virtually unchanged since the 11th century. It was then that Maimonides used the Aleppo Codex to codify a version of the Torah scroll. That version is almost exactly what we have today.

But notice, I used the word “almost”. That’s because it is not exactly the same. Or it might not be exact. There are several nuances that differentiate the standard Torah scroll used in the majority of Jewish communities from the Yemenite Torah text tradition. They can’t both be exactly the same as the text codified by Maimonides.

Certainly the Talmud seems to indicate that they had a different version. The Talmud in Kiddushin gives specific places as the middle of the text and the number of words and letters. None of those are consistent with our text. In several places various rishonim (Medieval commentators) indicate that there were small differences between the Torah scrolls among their peers. Other rishonim stated that the text was deliberately changed by later prophets in certain instances. They were permitted to do so as long as none of the Torah’s laws were affected by their changes.

None of the differences that have been recorded are significant enough to change the law. None of the discrepancies have an effect of the theology or religion of the Torah. Yet, there has emerged a “sacred belief” that the Torah remains unchanged over the 3000 years since the Revelation at Sinai.

This is quite obviously impossible.

A massive project in Israel is charting all the extant versions of the text and their collective history. They are using every possible version and manuscript to show any and all minor differences between each version. The Aleppo Codex is the starting point for the project and all differences are being compared to that version.

And there are differences. It is impossible to pretend otherwise. But this should not be a problem for believers in orthodox Judaism. There are several acceptable approaches to the issues raised by the variations in the text. Each approach appeals to different styles within orthodox Judaism.

1) Hashgacha pratis. God runs the world. Whatever changes that have evolved are part of a grand Master Plan.

2) Lo bashamayim hi. “The Torah is not in the Heavens”. Once the Torah was given to Man, it was understood that there would be mistakes. We do our best to avoid mistakes, but errors are inevitable and it cannot be legitimately stated that our version is perfect.

3) Torah She’Baal Peh is primary. The truth is that we do not live our lives as orthodox Jews based on the Written Law as much as we lived based on its interpretation in the Oral Law. Mistakes in the Written Law have no real bearing on a Jewish life based on the Oral Law.

Certainly each of these positions is more nuanced and broad than the one or two sentence headlines mentioned here. The point is that approaches exist and we should not be afraid of them.

What about the 8th principle of faith according to the Rambam?

See my post about this on DovBear’s blog: The Rambam’s 8th Principle According to R’ Yaakov Weinberg

Link: AP

Finding Happiness in Difficult Times | A Guest Post

rabbifink — Fri, 15 Jul 2011 06:47:33 +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 Pinchas
Yismach Yisrael!

The Baal HaTurim on Chumash is famous for his gematrious and relational analysis to common phrases and words in the Torah. In addition, he often adds subtle nuances of insight and observation which illuminate our perspective on poignant issues of hanhaga and hashkafa. These cannot be overlooked. One such subtlety is found at the beginning of this week’s parsha. It’s message is especially poignant in light of current events which have shaken the very core of the Jewish community.

The third posuk of the parsha details how in light of Pinchos’ act of kanaous, Hashem Yisborach declares, Hinini noseion lo es brisi Shalom. The letter vav in the word shalom is written with a break in its vertical length. It is ironic that the word which represents a sense of shalem, wholesomeness, is itself split and divided. Why? Chazal and the miforshei hamikrah offer many insights into this unusual requirement for the writing of the word Shalom in the parsha. One of the insights taught by the Baal Haturim points out that the split vav is the reward of the bris shalom given to Pinchos. It is related to the fact the Pinchos is indeed Eliyahu Hanavi, who will be mevaser the geula b’karov. What is the connection? The Baal Haturim continues to explain that the letter vav was taken from Eliyahu (Pinchos) (heini anochi sholeach lachem es Eliya Hanavi) by Yaakov Avinu. It was added to his own name (v’zacharti es brisi Yaakov, hinini shav shvus ahalei Yaakov written malei with a vav) as a mashkon to secure the arrival of Mashiach. Yaakov Avinu will only return it when Eliyahu Hanavi finally delivers Mashiach to Bnai Yisrael, b’karov.

This quixotic insight is fascinating enough but then the Baal Haturim adds a nuance. He says that this concept is the essence of yagel Yaakov and yismach Yisrael. Why? Yismach shares the exact same letters as the word moshiach. Furthermore, the word Shalom and the phrase zehu Moshiach have the same gematria. Clearly the Baal Haturim is sharing with us a deep concept relating simcha to our ultimate tachlis. Indeed, there is a profound relationship between simcha and our achieving the spiritual nirvana which moshiach will bring. The totality of shalom, true peace, an inner sense of spiritual accomplishment, satisfaction and tranquility, can only come about when we are being oveid Hashem, haMelech she’hashlom shelo, b’Simcha. Without it there is a divide in the shelamos we seek to accomplish. Though seemingly small this break creates a giant chasm separating us from our goal of shelamus, perfection. And at its worst, it wreaks havoc upon us, tachas asher lo avadita es Hashem Elokecha b’isimcha, as it fosters our national devastation.

Despite the sadness of current events and the impending seasonal sorrow of the three weeks we can resolve to help put the vav in the Bris Shalom back together. We must. The formula is the same.

How so?

Yismach Yisrael! Indeed, to reconnect the two halves of this vav, we must learn to be happy and relish the gift of goodness the Eibeshter showers upon us each day. That is the message of the baal haTurim. From the gift of family, health and to life itself, we certainly cannot take any of them for granted. Every moment of life, whether we are merely eight years or one hundred years old is to be treasured. How sadly we have witnessed that, instantaneously, it all can change. One broken vav can destroy a life and tear apart a family as it traumatizes a community. Being thankful to Him, feeling privilege to be doing His will and feeling excited for the opportunities He provides is one way to heal and reunite that vav. Look back over the past few days and see how a community united made that vav complete. Somehow we had a glimpse of a Moshiach moment as saw beyond that what divides us and reconnected to each other through and with a common mission and united sense of purpose. Find the joy in that unity. It is the reaction He is (kaviyachol) yearning for and it is a balm that we can use to wipe away our bitter tears.

Retain the images of a sea of humanity joined in unison. Kish echad blev echad. Consider always, that Hashem Yisborach took the time, so to speak, to consider us and fashion each individual and their unique combination of talent, personality and character, then we can surlely feel glad for the gift of life and hopefully use it well.

Through achdus we can connect and correct the Simcha quotient in our avodas Hashem. By so doing, we can repair the fractured vav of Shalom we so desperately need. It is our challenge and opportunity. Yismach Yisrael even when the sun is behind the darkest of clouds – Moshiach awaits us!

The Many Faces of LeBron James

rabbifink — Tue, 14 Jun 2011 16:54:12 +0000

A lot can be learned from one’s facial expressions. True empathy can be seen on one’s face. Pain, sadness, suffering, happiness, love and confidence are emotions that are worn on one’s face.

If you think about it, it’s kind of a strange thing. Our emotions are in our brain. There are chemical reactions that determine the way our brains tell us we feel. Somehow those feelings translate into a universal language of facial expressions. Even if I cannot communicate via words with another, we can read each other’s facial expressions and at least have a general idea of how we are feeling.

There is a beautiful insight into this phenomena demonstrated by analyzing the hebrew word for face. The word used for face in the Torah is פנים (pronounced pah-neem). This word shares a root with the word בפנים (pronounced beef-neem). This word means “inside”. It is not a coincidence that these words share the same letters. The face gives clues as to what the person is feeling and thinking “inside”.

This is something that the video game L.A. Noire tried to bring to its game. The game featured real facial expressions that reflect the thoughts and feelings of the actor. It was revolutionary and I might say, fairly succesful. The characters in the game seem more human and more emotive than any character in any other video game ever created. (See a demonstration here: Kotaku.)

The Atlantic has a fascinating slide show depicting LeBron James’s facial expressions during the NBA Finals. It is interesting because the criticism of LeBron’s performance in the Finals is about his heart, his determination, his confidence. These things can be measured on a person’s face.

Have a look for yourself: The Atlantic

The Future of Women in Orthodox Judaism

rabbifink — Mon, 13 Jun 2011 07:01:44 +0000

I am a big fan of Hakirah, a really nicely done Torah journal. I was turned onto the publication by a friend of mine who was published in the journal and am now a subscriber.

The most recent Hakirah attempted to begin to tackle the issue of women in the rabbinate. It began with a short article from Rabbi Herschel Schachter who did not do the subject justice but concluded, based on the laws of tznius, that a position such as Rabbi is not a preferable place for men or women due to its very public nature. However in choosing who should perform the public duties of a Rabbi, it is better to have men in a position of non-tznius than women.

R’ Schachter’s article is interesting but too short. It leaves way too much wiggle room and seems to be referring mostly to women pulpit rabbis.

The next article does a much more comprehensive job of dealing with the issue. Its authors are Rabbi Michael Broyde and Rabbi Shlomo Brody.

When I first broached this topic on this blog I did so in the context of social change. (PLEASE READ: Patience Is A Virtue and An Important Ingredient For Change) My premise is that all social change happens slowly. Change that is too quick or premature can backfire. I predicted that women would continue to see more prominent roles in areas of religious leadership over time.

My good friend DovBear vehemently disagreed with this wait and see approach. In his mind an injustice cannot be tolerated at all. Since he feels that the current situation for women in orthodox Judaism is an injustice, patience is a curse, not a cure. Now DovBear is entitled to shriek from the rooftops but that doesn’t mean anything will change. Personally, I am concerned with real change not just proclamations.

I view the issue primarily as a social one, not a halachic one. The reason for this is that I believe that the law will adapt to the social environment. However this is only possible if there is a halachic mechanism to give women a more prominent role in religious leadership. It has been demonsrated by Rabbis Broyde and Brody that it can. Certainly it can also be prohibited by law if one makes certain halachic decisions. But it would be equally halachically acceptable to adapt what is currently halachically acceptable. One major factor the Rabbis cite, is the public needs, desires and perception.

I strongly recommend reading the full article. I have uploaded an annotated verstion of the article with specific key points underlined. Read that here: Hakirah Vol 11.

My summary of the women in religious leadership roles in orthodox Judaism is as follows:

Many women in the Bible are heroes. They frequently possess keener insight than their male counterparts. Sometimes they are stronger than the men. Other times they play a secondary role, but star anyway. Midrashim also speak highly of women. In the law, women are afforded much more liberty and equality than in other ancient legal systems. In ancient times, the Torah was a progressive woman’s best hope. There is no indication in the Torah that women could not and should not be able to achieve the same level of scholarship or religious leadership as men. The one example where women are severely limited is in becoming king or by extension any other position of serara.

The Talmud has several statements that seem to disparage women. The most classic example is the oft repeated prohibition against teaching women Torah. The Talmud explains this statement by one Tanna in a Mishna with the statement “Nashim daatam kalos“. Which literally translated means that women are weak-minded and since that is the case, it is futile to teach them Torah. The Rambam codifies this into halacha.

Throughout the world, for the bulk of the last 2000 years since the beginning of the Mishnaic period the sentiment that women are inferior has been accepted as fact. It is plain as day to see this fact when considering the great lengths women had to go in order to get equal rights in the greatest democracy in the world. Even as few as 103 years ago, the Supreme Court has no problem publishing an opinion based on the fact that women were primarily vehicles of reproductivity and must be protected from working too many hours lest we harm their reproductive prowess. As per the summary on Oyez.org “Brewer’s opinion conveyed the accepted wisdom of the day: that women were unequal and inferior to men.” (Muller v. Oregon).

2000 years ago it was a given. Women are inferior. It took thousands of years for the secular world to escape that mentality.

I am aware of the mental gymnastics and apologetics to excuse or “explain” what the Talmud meant. To me, they are useless. In a world where women have every opportunity that men have, women are choosing to accomplish things their grandmothers could never have dreamed. Orthodox Jewish women expect and should expect to have similar opportunities within their religion. AH! But it wasn’t ever this way! We ALWAYS did it the old way! How can we break from Tradition? Worse, are we violating halacha?!

In my opinion, there is no shame in admitting the mistakes of our past. The rabbis in the Talmud were entirely justified in using the feelings and temperament of their era in applying them to Torah and Law. I don’t believe that we are bound to maintain their opinions of women or anyone. Certainly they were wise and certainly they did the best they could to serve Hashem and teach us for posterity how to do the same. But they were people and people are subject to the notions and vicissitudes of their time.

[I have been accused of being a "Conservative Rabbi" and a "fraud" for holding this position. I don't believe this is a fair criticism. As per the Rambam, the variety of opinions on matters such as these are not part of the Oral Law passed down from Sinai to Moses and beyond. Thus, acknowledging that the rabbis of the Mishna and Talmud were able to formulate their own opinions and were not merely transmitting previously known information that was received at Sinai is not any more the attitude of a "Conservative Rabbinics" than it is the attitude of the Rambam.]

There is no shame in recognizing that the social environment and scientific data have changed our opinion of what women are capable of accomplishing. It would be foolish to assume that women are able to function at the highest levels of academia, science, politics, or any non-physical activity but would be unable to achieve great accomplishments in Torah and religious leadership. Indeed, they can.

The question is “may they?”.

To this question Rabbis Broyde and Brody answer a resounding… “Possibly”. But a key to their analysis is public acceptance of change in attitude towards women’s ever increasing role in orthodox Jewish religious life.

A century ago women had far fewer opportunities than they do today. As I wrote previously, the fact that women can study Torah in schools and places of higher learning and maintain positions of authority in Torah institutions is certainly a great innovation of the last 100 years. It is not to be taken lightly or for granted. The wisdom of our rabbis in allowing this change must be noted. The point is that women are on a track and the track is leading to a place of even greater opportunity for women. The only remaining question is how long it will take to get there.

When the public demands it, it will happen. When it becomes necessary it will happen. When the only obvious choice is to take that train to the next station, it will happen.

To be clear, I am not condoning the recent ordination of orthodox Jewish women as Rabbis (or Rabbas, or whatever). Nor am I proposing that within a few decades women will be taking positions as pulpit rabbis and Roshei Yeshiva. I am saying that there will be more opportunities for scholarship at least on par with the opportunities men have to study Torah vigorously. Correspondingly, there will be a need for women leaders and educators who have demonstrated mastery over their studies. Today, women are chosen as teachers and educators and yet, generally, compared with a mediocre yeshiva student they are ignoramuses. Creating greater opportunities for higher learning will change that. Women who are so inclined will able to receive recognition for scholarship and Torah knowledge. Our children will benefit from better school teachers. Our synagogues will benefit from better Torah classes given by women.

All this being said, it remains a choice for each woman or family to decide. Every family is different and some women may be happy or happier with more traditional roles. But those roles will be borne out of a choice as opposed to lack of choice. It will help women who make either choice, or if they can somehow choose both better Jews and better mother, each in their own way.

What should we do in the meantime? Rabbis Broyde and Brody said it best:

Women should sit and study for increasingly long periods of time, write serious scholarship in Torah, develop as inspiring spiritual personas, and lead Torah institutions, in function if not in form. In short, they should build the Orthodox community brick by brick, and see what happens over time.

So to summarize my summary:

Women used to be thought of as inferior. There’s nothing wrong with admitting that. But now we know they aren’t. They may have different roles. That should not preclude them from scholarship and recognition as Torah scholars and leaders. Eventually it won’t. Meanwhile, become scholars as best you can. This is all reconcilable with halacha. Of course it is.

Uplifted | A Guest Post

rabbifink — Fri, 27 May 2011 06:55:53 +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 Bamidbar
S’ooh Es Rosh

Parshas Bamidar is read annually the weeks preceding Shavuos. Chazal deemed its lesson a vital prerequisite to Kabbalas Hatorah always. One important message is found at the beginning of the Sedra. The parsha begins with Hashem Yisborach commanding Moshe Rabbeinu and his brother Aharon Hakohein to count Klal Yisrael. Rashi quotes the Midrash which says that “mitoch chibasan lifanav moneh osam” “due to Hashem Yisborach’s love for us He counts us all the time”. This concept is inspiring. It reminds us that we are not only exhorted to love Hashem, but that He treasures each of us. He loves us back! Indeed, it was this Ahava that was cemented at Matan Torah. Hashem then designated us as the Ohr Laamim, beacons of the Shechina, enlightening the entire world.

The Midrashim point out that the command to count Klal Yisrael is introduced with the word, “s’ooh” – which means to lift up or elevate. Indeed, the word s’ooh shares a common root with the word nasi- prince. It reflects nobility, a royalty born of our potential to grow from the average to the league of elite! Moshe Rabbeinu was told, “amar Hakadosh Baruch Hu – Moshe, kol mah she’ata yochol l’romeim es hauma hazu – rommimah!” (psikta Rabsi perek 10) All that you can do to elevate Klal Yisroel, put into action! That is the essence of leadership. S’ooh es rosh – our leaders do not merely count us with the intention of realizing a census. Rather, they raise us up, uplift each of our souls and inspire us toward our potential.

This is a powerful message of leadership and love which we can apply to our own family and friends. Each of us finds him or herself in a leadership role quite often. These are opportunities for s’ooh es rosh, to bring out the best in others. At home, too, as leaders of a household, we extol the love we have for our children. In so doing, we mustn’t only look back at the gifts of nachas they have brought us, but we must lift them up and inspire them for the future. We can let our young children know that we see and appreciate the regal attributes which make them each unique. Children so loved will then be equipped to be mikablei Torah, confident of the mission they alone can achieve.

Rambam Class 5/22/11

rabbifink — Mon, 23 May 2011 06:22:15 +0000

The Rambam class continued today.

We wrapped up Chapter 6. Our class was a bit shorter than usual as we spent a few minutes discussing some current events before beginning the class. Once we started, we talked a bit about palimpsests found in the Cairo Geniza before reading further in the text.

The class is covering some very interesting material and I hope you enjoy listening. I invite you to join us at the Pacific Jewish Center Bais Medrash / Annex on Sunday mornings 8:50 AM.

Alternatively, you can tune in to the podcasts on the blog.

Audio is below.

All audio classes are available by clicking podcasts on the top of this page. Or just click here.

You can also subscribe to all classes in iTunes by clicking here.

Standing Proud | A Guest Post

rabbifink — Fri, 20 May 2011 04:33:56 +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 Bichukosei
Standing Proud

Parshas Bechukosai commences with the hope and promise of birchos Hashem. All that is expected of us is bichukosai teilechu – shthiyu ameilim baTorah, that we should toil in Torah and Hashem’s bountiful blessings are bestowed upon us. The Brochos, however, are immediately followed by the Tochacha. Sadly, Klal Yisrael knows the trauma and tragedy of this Parsha too well. The highs and lows of our history are painted with suffering throughout the ages. With so much bracha tobe had, we must explore, where does tragedy begin and how b’ezras Hashem can it be prevented. Perhaps the smichus haparshiyos gives us clue.

The opening brachos of the Parsha conclude with the words v’oleich eschem kommimiyus, explains Rashi – I will accompany you b’kumah zkufah with an upright posture, a proud and regal way of carrying oneself. Indeed, when all is well with Kallal Yisrael, this is the climax of birchos Shamayim, the ultimate bracha – to be able to walk nobly and proudly as an oveid Hashem. Nothing could be greater. However, this posuk is followed by the unfortunate statement of the very next verse, v’im lo sishmu li – if you will not listen to me. Suddenly, tragedy begins. Why? Where is the transition from Bracha to klalla. How did we go from bichukosei teleichu, walking with Hashem Yisborach to r”l, lo sishmu, to not listening.

Perhaps the smichas hapsukim is telling us that the barometer of our strength or our demise lies in the sense of Kommiyus – the kuma 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 the Am Segula that the – the refrain of lo sishnu begins to creep in. A proud Jew listens to the Ribbono Shel Olam and kivayachol partners with Him in being an ohr La’amim. It is role to be proud of. Only the Jew who lacks pride begins to distance himself from the warm embrace of Hashem Yisborach, His Torah and His Mitzvos. By instilling a sense of ashrienu mah tov chelkeinu in our a kiyum hamitzvos our children too will feel that gisdhmak we have in doing the ratzon Hahshem. With joy and with pride we can keep im lo sihmu at bay.

Rambam Class 5/15/11

rabbifink — Mon, 16 May 2011 05:08:50 +0000

Following a bit of an extended leave the Rambam class resumed today.

We completed our study of Chapter 5. We learned of the huge responsibility those who are representatives of God bear with regard to sanctification and desecration of God’s name. We also began Chapter 6 and the topic of erasing or destroying the written name of God. Some interesting tangential discussions arose including some talk of the Cairo Geniza.

The class is covering some very interesting material and I hope you enjoy listening. I invite you to join us at the Pacific Jewish Center Bais Medrash / Annex on Sunday mornings 8:50 AM.

Alternatively, you can tune in to the podcasts on the blog.

Audio is below.

All audio classes are available by clicking podcasts on the top of this page. Or just click here.

You can also subscribe to all classes in iTunes by clicking here.

Discipline | A Guest Post

rabbifink — Fri, 13 May 2011 15:59:13 +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.

Ma Inyan Shmitta Eitzel har Sinai
Parshas Behar

The first section of parshas Behar deals with the laws of Shmittah. We are told vayidaber Hashem el Moshe B’har Sinai – that Hashem spoke to Moshe Behar Sinai, at Mount Sinai. Rashi immediately introduces us to the famous exclamation of Chazal as he quotes Toras Kohanim which asks, Ma inyan shmitta eitzel Har Sinai? What do the Shmitta laws have to do with Sinai (more than any other Halacha). Chazal respond, just as each and every detail of hilchos Shmitta is of Sinaitic origin, so too, are all the laws of the Torah.

This in and of itself is a vital lesson. The authenticity of our mesorah must never be challenged. Every word of Torah, each statement of Chazal, and every phrase of Shulchan Aruch is part of the rich treasure of Toras Eloka Mimaal gifted to us, His am segulah at matan Torah. All of Torah is real in the most absolute sense of the word. Those who doubt r”l are cast as heretics deserving no place in olam haba’ah.

Yet there is an even deeper insight worth exploring as we relate our overall mesorah and kiyum hamitzvos to the essence of the Shmitta observance. Dovid Hamelech said in regard to shomrei shvi’is, Giborei koach oseh divaro – Men of strength do His will. At first glance it is puzzling. What is so impressive and admirable about not going to work? Many people dream of such an opportunity! With the bounty of the sixth year a harbinger of good fortune and plenty to hold them over through the harvest of the eighth years’ crop, one could easily go forward without a worry. Where is the gevurah that is is so strongly praised?

The answer sheds a fascinating light on human nature and provides us another mihalach in understanding Ma inyan shmitta eitzel Har Sinai. Chazal knew better than anyone the nature of the human psyche. True, there was enough food in the pantry to last as long as needed. But people always want more, another dollar in the bank, a little more financial security, and a little more kochi v’otzem yadi. It is just too painful to walk by a fallow field that could be producing another crop. It is not enough to have enough; the typical person wants more. Herein enters the most important middah upon which kol hatorah kulah is predicated. It is the lesson of self discipline. Eizeh hu gibor, ha kovesh es yitzro. Indeed, it is only the gibor koach, who is oseh devaroh and does not follow aitzas yitzro. Shmitta is all about self-discipline and self-control. It is about giving ourselves up to the Ribbono Shel Olam with a sense of total dependency, security and serenity. It is about our knowing that He knows what is best for us and our families. With that level of bitachon we can scale the loftiest heights of Emuna and be zoche to dveikus baShechina in all that we do. It is a maxim we can strive for each day.

Ma inyan shmitta eitzel Har Sinai? …. Everything.

Kol haTorah kulah is about self-discipline and self control. By mastering that middah we can be zoche to a true kabbolas Hatorah at Shavuos time this year.

Breaking Through Barriers | A Guest Post

rabbifink — Fri, 29 Apr 2011 07:17:06 +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 Kedoshim
Elohei Masecha

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 nishama 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.

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!

Rambam Class 4/17/11

rabbifink — Sun, 17 Apr 2011 18:51:24 +0000

The Rambam class continued today.

We ventured further into Chapter 5. Today we learned aboutwhat is permissible to do when one’s life is in danger and what is allowed to improve one’s health. We then moved on to a discussion about general descecration of God’s name and sanctification of God’s name. We will see more about that after Pesach.

The class is covering some very interesting material and I hope you enjoy listening. I invite you to join us at the Pacific Jewish Center Bais Medrash / Annex on Sunday mornings 8:50 AM.

Alternatively, you can tune in to the podcasts on the blog.

Audio is below.

All audio classes are available by clicking podcasts on the top of this page. Or just click here.

You can also subscribe to all classes in iTunes by clicking here.

Pre-Pesach Class 2011

rabbifink — Tue, 12 Apr 2011 07:08:15 +0000

In preparation for Pesach we spent some time discussing various issues in practice and Jewish thought about the upcoming festival.

Thank you to all who attended. If you missed it, there are second chances in life, you can listen to it now.

There are two parts to this class.

The first 19 minutes are some basic laws of cleaning for Pesach and the mitzvos at the Seder. Feel free to go to the second part which discusses some of the deeper concepts of matzah and the “need for speed” during the exodus.

DISCLAIMER:

The first part is based on my understanding of various halachic opinions. I am well aware that there are some who may disagree. I am simply presented what my family does in accordance with our halachic decisors.

The second part is based on a Maharal and some commentary by Rabbi Akiva Tatz.

Enjoy.

Rambam Class 4/10/11

rabbifink — Mon, 11 Apr 2011 00:00:49 +0000

The Rambam class resumed today.

Today we continued further into Chapter 5. The Rambam talks about some more ethical quandaries involving death and adultery. The issues raised are serious and deserve even more time and contemplation than we have given them. Consider the class “food for thought”.

The class is covering some very interesting material and I hope you enjoy listening. I invite you to join us at the Pacific Jewish Center Bais Medrash / Annex on Sunday mornings 8:50 AM.

Alternatively, you can tune in to the podcasts on the blog.

Audio is below.

All audio classes are available by clicking podcasts on the top of this page. Or just click here.

You can also subscribe to all classes in iTunes by clicking here.

Glued to G-d | A Guest Post

rabbifink — Fri, 08 Apr 2011 01:21:23 +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 Metzorah
The Mishkan Within

As parshas Metzorah draws to a close we are reminded and warned of the importance of retaining our state of tahara as a people.

Following the myriad halchos of tumah and taharah which fill the parsha, we are told v’hizhartem es Bnei Yisrael mitumasom v’lo yamusu bitumasom bitamam es mishkani asher b’socham. This is a quite a critical posuk as various Tannaim and Amoraim throughout Shas darshan this verse for important halachos l’maasah. The many important halachic drashos derived from this posuk are accompanied by powerful aggadic drashos, as well. One such message is both inspiring and profound.

The Sifrei expounds upon the words which conclude the posuk, bitamam es mishkani asher b’socham, and says; R’ Nosson omer: chavivim Yisrael sheb’chol makom shegalu Shechina imahem. Klal Yisrael is indeed special as the Shechina accompanies us when and wherever we go. Hashem’s love for us knows no bounds. This message is vital for our confidence and survival throughout the golus. Our continued existence depends on His love even when we do not fully deserve it. Boruch Hashem, He is with us throughout the trials and tribulations of the long and bitter exile.

But just where is He found?

As we scurry about the Diaspora, dispersed to the four corners of the earth, is there a place to find hope, sanctuary and salvation? Can we truly point to a particular repository of Shechina?

An insight form the Netziv says we can.

The Netziv teaches that at one level we should learn the words of the posuk literally. The phrase bitamam es mishkani asher b’socham, means to say – “haynu adam atzmo shehu mishkan laShechina!” Each Jew is a resting place for the Shechina in as much as we are a tzelem Elokim. Therefore the Shechina literally rests in us, not just in Eretz Yisrael, but wherever we are. Even b’tamam, when we mess up, Hakadosh Baruch Hu sticks with us. He clings to our neshama keeping the pintele Yid lit in every one of His children.

It is this profound element which makes us so special and dear. But it also carries with it responsibility. We need to be able to draw inspiration from introspection. We must be willing to open our eyes to feel His hashgacha pratis governing our lives and reach for the connection our inner soul naturally seeks with our Creator. If we but reflect upon all His goodness and our spiritual endurance, despite millennia of exile, we can tap into the power of the mishkan within and feel ourselves home to all of His glory. Even more, perhaps the Netziv is telling us that the building of the mikdash begins inside us all. With Pesach just around the corner there is no better time than the present to start.

Some People Are Making Certain That The Typewriter Does Not Die

rabbifink — Fri, 01 Apr 2011 17:08:25 +0000

I read a fascinating article about an interesting phenomena in the NY Times.

Technology pervades our lives. Phones that have little computers inside them that can take lovely photos and videos, share them with the world, access the entire Internet and make a phone call live in our pockets. We have computers at home. We have computers at work. Many people use electronic devices to read books. (See: Orthodox Jews and E-Readers).

Some people feel like it has gone too far.

As a result, typewriters are surging in popularity. The unwieldy, noisy, with no delete button typewriters of the 40′s and 50′s. I am not that old, but when I was in 2nd grade I remember the school office secretary had a typewriter. But it was fancy and used a screen to show what you were typing, even had an automatic delete function and was not black metal. Those are not the popular typewriters. People want the old fashioned ones.

A really nice point is made in the article by a Ms. Kowalski:

“You type so much quicker than you can think on a computer,” Ms. Kowalski said. “On a typewriter, you have to think.”

Writing on a computer is like using a pencil. Typing on a typewriter is using pen, or perhaps more like chiseling into a stone. Because we can type faster than we write, sometimes we write things that are incorrect, or stupid. The same thing happens when we speak before we consider the weight of our words. It can be a great exercise in cognition to type without the luxury of delete. I had a half a thought to publish this post in typewriter style, that is, without deleting or modifying anything. It would have been incoherent. I can barely write one sentence without making a correction or two, or three.

But the message is clear. Sometimes we do need to slow down.

Another great lesson I learned from the typewriter enthusiasts is the need to focus. Just while writing this blog post, I have checked and replied to email, replied to a Twitter conversation and commented on a Facebook post. There is something about using a uni-tasker. A typewriter can only do one thing. It helps one to focus and I suppose that is a good thing too.

The last thing I take from this typewriter revival is a bit of nostalgia. Some of us have it, some of us don’t. But in orthodox Jewish life there is much nostalgia. One of the greatest areas of this nostalgia is in the area of Torah study. Old books are treasured and revered. Old printings of those books are treasured and revered. Most significantly, old ideas are treasured and revered.

Using a book to study Torah is the standard. Torah scholars pore over books with ink and paper every day. Many of those texts are available digitally. But the old fashioned way lives on. When no one in the world is reading books anymore, I am positive that Torah will still be studied from books and read during services from scrolls. That nostalgia is built into Judaism. We revere the ancient, we respect the past, we look back to our parents and grand parents with love and admiration and we integrate all that into our present and future.

Personally, I love old things. Maybe one day I will get myself a typewriter, but until then I will need to practice typing more effectively the first time around…

Link: NY Times

Meanwhile, laugh at this:

Be a Man | A Guest Post

rabbifink — Fri, 01 Apr 2011 07:10:02 +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
Be a Man!

Plague and penance are twin themes which emanate from the laws of tzaraas that fill our parsha. The personal impact of schar v’onesh is directed to one and all by the forceful words of the parsha. There are, however, other important issues raised by Chazal which teach us valuable lessons for eternity.

In describing the onset of the dreadful malady of tzaraas, the posuk states adam ki yhyeh b’or bsaro seis oh sapachas oh bahares vihasya b’or bsaro l’negah tzaraas. Chazal wonder, why is the term adam used as the appellation to describe an individual so horribly afflicted? Indeed, the Zohar states that adam (atem kruyim adam) is the highest madreiga of the four expressions used by the Torah to describe people (adam, gever, enosh and ish). Would not a person who has succumbed to the lowly level of cheit and/or defilement of character, which resulted in his becoming a metzorah, be more worthy of a title less significant than that of the lofty adam? How are we to reconcile the horrific reality of sin and the nobility of adam which the posuk has now bound together for eternity?

One approach takes us more profoundly into the depths of this verse and leaves us with a phenomenal practical message. The Medrash Rabba and Tanchuma teach that the four stages of negaim described in the opening posuk of parshas negaim, s’eis, sapachas, bahares and l’negah tzaraas correspond to the four galuyos. S’eis is Bavel, sapachas equals the exile of Paras and Madai, bahares represents the domination of Yavon and negah tzaraas parallels the current long, dark, golus of Edom. What is their connection to tzaraas? And what are Chazal trying to teach us with this drasha?

Perhaps the pshat is an important lesson about ourselves and the attitude we must take in the quest for self improvement. In a perfect world we are the regal, noble and holy adam that Hashem Yisborach intended. Zos Toras haadam aptly describes the apex of our reach! We have a Torah all our own and a spiritual power and potential unmatched in maaseh breishis. We are the pinnacle of creation. We are His children.

Nevertheless, when the cold winds of golus cast their chill upon us we do not merely suffer the physical depravation of exile, we find our ruchniyos wanting. Engulfed in the grip of the nations who surround us with their culture and values, we find that we slip and sadly, do not always hold our own over the forces of tumah which attempt to subvert us. We err in our spiritual judgments, our daily priorities and even how we treat each other. The result is Tzaaras. Not a very adam like behavior. Yet despite our fall, Hashem Yisborach wants to inspire us to do teshuva, to reach beyond the moment and strive higher. As such, He teaches us, My children, the s’eis, sapachas, bahares and negah tzaraas, are not the real you. You are an adam! You can transcend the golus and persevere, indeed you must. You can arm yourself to overcome the lonely, scorned life of the metzorah if you but focus your energy on being the adam that defines your opportunity for Kedusha in this world. As an adam you have so much potential. Do not despair of your plight. If you firmly set your sights on returning to your status and stature of adam you can shake off the blight of golus which has infected you. You can ward off the challenges to your emunah and avodas Hashem which befall you.

It is no different today, not when we err or when our children or our students make mistakes. The parsha reminds us that Hashem Yisborach sets forth a paradigm for the corrective process sometimes needed in chinuch (our own and others). He cries out to each of us, “My children, do not despair. Arise. Do not let the forces that surround you corrupt your beautiful neshama. Be the adam I know you can be.” Indeed, when positive energy is applied to the tikun of our flaws, there is no obstacle we cannot overcome.

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A Total Education

Parshas Chayei Sara
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Parshas Ki Savo
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Parshas Ki Seitzei
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Parshas Pinchas
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Parshas Bamidbar
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Parshas Bichukosei
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Ma Inyan Shmitta Eitzel har Sinai
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Parshas Kedoshim
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Parshas Metzorah
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Parshas Tazria
Be a Man!