Chareidim Who Ignore History Are Doomed To Repeat History's Mistakes

The events in Beit Shemesh and the general Israeli population's reaction reminds me of a story told over in the Talmud and Josephus. (I am not talking about Kamtza and Bar Kamtza because that is not analogous) I am talking about the story found in Kiddushin 66a and Josephus Antiquities Book 13 section 10 that deals with King Yannai's transformation from a follower of the Pharisees to the Sadducees. First let us see the source in Kiddushin 66a (Translation found here):

It once happened that King Jannai went to Kohalith in the wilderness and conquered sixty towns there. On his return he rejoiced exceedingly and invited all the Sages of Israel. Said he to them, ‘Our forefathers ate mallows when they were engaged on the building of the [second] Temple; let us too eat mallows in memory of our forefathers.’ So mallows were served on golden tables, and they ate. Now, there was a man there, frivolous, evil hearted and worthless, named Eleazar son of Po'irah, who said to King Jannai. ‘O King Jannai, the hearts of the Pharisees are against thee.’ ‘Then what shall I do?’ ‘Test them by the plate between thine eyes.’ So he tested them by the plate between his eyes. Now, an elder, named Judah son of Gedidiah, was present there. Said he to King Jannai. ‘O King Jannai! let the royal crown suffice thee, and leave the priestly crown to the seed of Aaron.’ (For it was rumoured that his mother had been taken captive in Modi'im.) Accordingly, the charge was investigated, but not sustained, and the Sages of Israel departed in anger. Then said Eleazar b. Po'irah to King Jannai: ‘O King Jannai! That is the law even for the most humble man in Israel, and thou, a King and a High Priest, shall that be thy law [too]!’ ‘Then what shall I do?’ ‘If thou wilt take my advice, trample then, down.’ ‘But what shall happen with the Torah?’ ‘Behold, it is rolled up and lying in the corner: whoever wishes to study. Let him go and study!’ Said R. Nahman b. Isaac: Immediately a spirit of heresy was instilled into him, for he should have replied. ‘That is well for the Written Law; but what of the Oral Law?’ Straightway, the evil burst forth through Eleazar son of Po'irah, all the Sages of Israel were massacred, and the world was desolate until Simeon b. Shetah came and restored the Torah to its pristine [glory]. 

The Josephus details are a little different, but overall the idea is the same (Josephus Antiquities 13:10 translation found here):

However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed.  Now Hyrcanus was a disciple of theirs, and greatly beloved by them. And when he once invited them to a feast, and entertained them very kindly, when he saw them in a good humour, he began to say to them, that they knew he was desirous to be a righteous man, and to do all things whereby he might please God, which was the profession of the Pharisees also. However, he desired, that if they observed him offending in any point, and going out of the right way, they would call him back and correct him. On which occasion they attested to his being entirely virtuous; with which commendation he was well pleased. But still there was one of his guests there, whose name was Eleazar, a man of an ill temper, and delighting in seditious practices. This man said," Since thou desirest to know the truth, if thou wilt be righteous in earnest, lay down the high priesthood, and content thyself with the civil government of the people," And when he desired to know for what cause he ought to lay down the high priesthood, the other replied, "We have heard it from old men, that thy mother had been a captive under the reign of Antiochus Epiphanes." This story was false, and Hyrcanus was provoked against him; and all the Pharisees had a very great indignation against him.  Now there was one Jonathan, a very great friend of Hyrcanus's, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them.

 In both of these versions there is one common theme, there is a Pharisee that insulted the king inappropriately and this allowed for the king to be swayed by one of the Sadducees to become evil. Obviously, if there was no wicked Sadducee there would have been no problem, but that is the point, there is always a "wicked Sadducee." Had the foolish Pharisee, who was punished in both stories (see commentaries on Kiddushin 66a), not insulted the king based on a foolish assumption NOTHING bad would have happened. His ridiculous attempt at righteousness caused much death and sorrow for the Jewish people.

The question is who should be blamed in a situation like this? Obviously, we give blame to the Sadducee, but that is expected of him. The Sadducee is the antithesis of Torah Judaism, should we have expected him to stay silent when the Pharisees allowed the king to be insulted? No, he was doing what was in his nature. It would be foolish for us to place the true blame on the Sadducee just like it would be ridiculous for us to place blame on a lion released from the zoo for mauling a person. Obviously, you place blame on the lion keeper that freed the lion and not the lion itself. The Sadducee in this case was a malicious animal that was "caged" because King Yannai was an ardent follower of the Pharisees. However, the Pharisee that insulted the King's lineage and status "released" this caged beast and allowed it to maul the Pharisees.

This is exactly what is going on in Israel today. Obviously, there are left wingers that are anti the Chareidi way of life that are waiting to jump on them at every moment. The only way the Chareidim can stave off their criticism is by being completely innocent (which has hardly been the case in the past). However, when you have people that associate with the Chareidim and are not denounced by the Chareidi leadership in Israel that do such disgusting acts what do you expect from the left wingers? It is not their fault that they are criticizing the Chareidi community, that is what they have been doing all along. However, since these acts are SO INCREDIBLY reprehensible everyone is listening to them now. They are able to turn the general public against the Chareidim in a way that was not achievable before.

The only way for the Chareidim to stave this crisis off is by giving these thugs the harshest punishment. In the Josephus story (and in the commentators to the story in Kiddushin) we see that the reason King Yannai was so furious at the Pharisees had nothing to do with this single Pharisee. What upset King Yannai was the reaction of the greater Pharisee community. They did not punish the Pharisee that insulted him harshly enough. If the Chareidi community would disavow this sect with the harshest criticism then the general Israeli public would be much more forgiving. NONE of the Chareidi leadership has done anything to disavow these disgusting thugs. That is what is so frustrating. The Chareidi apologists fail to see this. If you do not punish those within your ranks appropriately, you are at fault. You can cry and cry about how they are not 'REAL" Chareidim (whatever that means), but until you take actions against them your words are meaningless and the "King" (the Israeli Public) will punish you for being complacent with their acts.

Why Talk About Counting The People NOW?

This week's parsha, Ki Sisa, starts off with a, seemingly, off topic discussion. The past two Parshios of Terumah and Tetzaveh were talking about all the different vessels of the Mishkan and the services. Why does the Torah feel that it is NOW the appropriate time to talk about taking a census?

Actually, this is the PERFECT time to talk about taking a census. If we recall what the Torah says in the beginning of Parshas Terumah (Shemos 25:2-8), I think we will be able to answer why this commandment (how to take a census) is brought up now. I actually discussed the relevant topic in Parshas Terumah two weeks ago, found here. For the sake of being complete, I will briefly mention what was discussed over there. Simply put, at the beginning of Parshas Terumah the Torah tells us that "whoever's heart make him willing" is commanded to give Terumah (tithes) over there. Apparently, only some Jews were commanded to give tithes for the erection of the Tabernacle (Mishkan), but not everyone.

Like most things in the world, one would think that only those involved in building the Mishkan or those who donated money to the building of the Mishkan would feel connected to the Mishkan. Also, people who donate more money would feel they have a greater connection than those who donated less money. This is simple human nature. People who did not donate, or donated less, would not just feel disconnected from the Mishkan, but they would feel like it has little to do with them. Therefore, it is essential that once the description of the Mishkan and its services is completed that the Torah discuss how people who did not donate, or donated less, to the building of the Mishkan still have a strong connection to the Mishkan. This is why the Torah immediately discusses the commandment of how to take a census.

How does the commandment of taking a census make everyone feel connected to the Mishkan? It is found in the simple reading of the Torah (Shemos 30:12-16):

יב  כִּי תִשָּׂא אֶת-רֹאשׁ בְּנֵי-יִשְׂרָאֵל, לִפְקֻדֵיהֶם, וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה, בִּפְקֹד אֹתָם; וְלֹא-יִהְיֶה בָהֶם נֶגֶף, בִּפְקֹד אֹתָם.	12 'When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.
יג  זֶה יִתְּנוּ, כָּל-הָעֹבֵר עַל-הַפְּקֻדִים--מַחֲצִית הַשֶּׁקֶל, בְּשֶׁקֶל הַקֹּדֶשׁ:  עֶשְׂרִים גֵּרָה, הַשֶּׁקֶל--מַחֲצִית הַשֶּׁקֶל, תְּרוּמָה לַיהוָה.	13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary--the shekel is twenty gerahs--half a shekel for an offering to the LORD.
יד  כֹּל, הָעֹבֵר עַל-הַפְּקֻדִים, מִבֶּן עֶשְׂרִים שָׁנָה, וָמָעְלָה--יִתֵּן, תְּרוּמַת יְהוָה.	14 Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD.
טו  הֶעָשִׁיר לֹא-יַרְבֶּה, וְהַדַּל לֹא יַמְעִיט, מִמַּחֲצִית, הַשָּׁקֶל--לָתֵת אֶת-תְּרוּמַת יְהוָה, לְכַפֵּר עַל-נַפְשֹׁתֵיכֶם.	15 The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.
טז  וְלָקַחְתָּ אֶת-כֶּסֶף הַכִּפֻּרִים, מֵאֵת בְּנֵי יִשְׂרָאֵל, וְנָתַתָּ אֹתוֹ, עַל-עֲבֹדַת אֹהֶל מוֹעֵד; וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה, לְכַפֵּר עַל-נַפְשֹׁתֵיכֶם.  {פ}	16 And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.'{P}

Whether a Jew is rich or poor, he or she has the same share in the atonement offering that is offered for the sake of the entire community. This tells us that whether a person contributed a massive amount to the building of the Mishkan or absolutely nothing, they still have the same claim to the Mishkan and its purpose (connecting to G-D). A poor person may feel that they have no share in the Mishkan because they do not have the ability to donate money. However, G-D immediately dispels that feeling by telling us, immediately, that whether or not you had the money to donate, you are still included, with an equal portion, in the communal sacrifices. Whether a Jew is rich or poor, whether they were involved with the building of the Mishkan or not, they still have a right and an obligation to participate in the future.

This idea is not just towards the Mishkan, but every aspect of Jewish life. A person might miss out on an opportunity to be part of anything in Judaism, whether it be Shachris (morning prayer) or Neila of Yom Kippur (the final prayer before the "gates close). However, the message of the Torah is clear, you have not missed your chance. You are part of the Jewish people and, therefore, it is your right and obligation to be part of the community even if you have not contributed until this point.

There is one catch. The poor person or rich person who has not yet contributed can only be part of the community once THEY START TO CONTRIBUTE. A person can not just feed off of the community without any contributions and take part in the community. That is the second lesson that this commandment of taking the census teaches us. Yes, you can become a part of the community at any time. However, you can only be a part of the community once you start to contribute to the cause of the community. This is why even a poor person that can not afford anything else is only included in the census if he or she donates the half-a-shekel (Machtzis Hashekel).

How Does G-D Work In This World?

Ever since I can remember I had a simple question, "How does G-D interact with the world?" However, if you think about it, this is probably the most complicated question one can ask about G-D. People always say that "G-D helps" and "G-D caused it to happen," but HOW did He help and HOW did He cause it to happen? There is a scientist/theologian quoted in "Discover" magazine in an article titled "Physics of the divine" in the March 2011 issue that has put forth a new theory about how, MAYBE, G-D interacts with the world. I find his theory very interesting, to say the least. I will try to hit the main points.


(The scientist/theologian is an Anglican priest named John Polkinghorne)


"I started with the statement that I believe G-D acts in the world, but He is not a show-off conjurer who violates the same laws of nature that He made." he says. "My questions was, Is there a way of describing G-D's actions that is consistent with science?"


.....Reviewing the evidence... Russell concluded that the best place to seek scientific support for G-D is in quantum mechanics, the physical laws describing the subatomic realm..... For people seeking a place for G-D in the physical world, the most important of those [peculiar] properties [in the quantum theory] is the uncertainty principle which states that you can never predict the outcome of a quantum experiment with certainty; you can only calculate the probability of getting a particular result.


As a result of the uncertainty principle, quantum events are starkly different from those in the familiar, large-scale world. [For example,] when you toss a coin, you could, in theory, make a foolproof prediction (heads or tales) if you knew every piece of information about the flip-- the speed and height of the toss, the movement of all the air currents in the room and so on. At the quantum scale, in contrast, equivalent events are intrinsically indeterministic: the universe simply does not contain enough information for you to predict a result. This fundamental indeterminism has been repeatedly confirmed in the lab. For instance, physicists have shown that two identical radioactive atoms will decay at different times. There is no way to explain why they behave differently or to predict the precise time of decay.
(There are more complications that are explained, but this is the theory of Polkinghorne of how G-D could intervene in the world. He also goes on to add chaos theory for different reasons.)


This theory is interesting, but there is also another convincing idea put forth by quantum physicist Antoine Suarez of the Center for Quantum Philosophy in Zurich in the same article. 


.... G-D seekers are better off pursuing another quantum effect, entanglement. In entanglement, two particles become twinned in such a way that the measurement of one always determines the properties  of the other, no matter how far apart they may be. Imagine setting up a pair of entangled "coins" (such as photons with a specific orientation), then giving one to Alice in Oxford and another to Bob in Zurich. When you ask Alice and Bob to flip their coins, they will both get heads or both get tails, even though the results of the tosses should be random and independent..... Suarez claims entanglement tests conducted with real photons in the lab suggest that quantum effects must be caused by "influences that originate from outside of space-time."

[After conducting an experiment that took time out of the equation Suarez discovered that he was wrong when he thought that] "by messing up the time-ordering in this way, it would be impossible for the photons to coordinate their paths." He was proven wrong. On every run, the photons still met the same fate. Whatever causes the twin photons to behave the same way, it must work independently of time.

These two ideas in no way prove G-D. However, it is very difficult to understand how G-D could interact with the world. Before I read about this theory I was always troubled by how G-D intervenes in the world. Everything seemed like it could be explained away through nature or choices of human beings. Rainbows are not the hand of G-D, but a beautiful occurrence that is seen in nature. Tides are natural occurrences. True, we can claim that nature was created by G-D, but at that point we never observe nature changing in a miraculous way, rather we see nature's laws holding tight, unchanging. How does G-D get involved?

I don't understand how people believe G-D just intervenes. In what way does he intervene? G-D influencing quantum events makes a lot of sense to me, especially according to the Rambam and Ralbag. Rambam tells us that G-D relates to the world through His angels (see here). How? Well, the Rambam tells us that when G-D wants to cause something to happen on earth He influences the Chayos (top level angels) and that starts a chain reaction that eventually leads to an action in the physical realm. Sounds like how quantum mechanics works. A teeny tiny event that, through Chaos theory, can affect the physical realm.

This idea allows us to understand the Ralbag and Rambam, I think, in a much clearer way. They say that G-D allows nature to take its course, unless the person is very righteous. So, G-D does not intervene in the world except for the very righteous. If that is true, how does He intervene for the righteous? This theory could, theoretically, allow us to understand how G-D intervenes, but allows the world to work through nature without a constant need for His intervention.

For a related idea see this post http://markset565.blogspot.com/2009/12/hashgacha-pratis-vs-hashgacha-klalis.html

Rav Gedalia Shwartz On Different Movements In Judaism

The Rabbi of my parents shul in Skokie, Rabbi Zvi Engel, sent out a great e-mail to the entire congregation consisting of parts of a speech made by Rav Gedalia Shwartz:

23 Shevat 5771




January 28, 2011




Dear Congregants,





Greetings from Yerushalayim! As I wrote to you last week, I am presently participating in the annual Jewish United Fund Rabbinic Mission. Spending this week among the rabbis and Jewish leaders on this community-wide mission reminds me of how privileged we are as a community to have Harav Gedalia Dov Schwartz and his wife on the trip.


As the Av Beit Din of the Chicago Rabbinical Council, Rav Schwartz continues to guide our community, not only in his formal role adjudicating matters of halakha—whether in the realm of choshen mishpat specifically, or in other areas of Jewish life generally—but also by his living example as a gadol ba-Torah who makes a powerful statement by participating annually in the broader Jewish community mission.



This morning, the group heard from Israeli representatives of the various movements who addressed our group to discuss problems facing their respective communities here. The Orthodox representative, Rav Yosef Carmel, the Rosh Kollel of Kollel Eretz Hemdah which trains dayanim in Israel, was delayed by the snow in New York. (Please recall that we welcomed Rav Carmel at Or Torah as a guest speaker for Shabbat a few weeks ago.) As part of the session, Rav Schwartz spoke from the audience about his thoughts on issues concerning the various movements in Judaism today:


…Baruch hashem, I have semikha from Yeshiva University. My klaf [rabbinic ordination degree] is signed by the Lomzer Rav (Rav Shatzkes), Rav Yoshe Ber Soloveitchik, and the late Rav Dr. Belkin, rabbinic masters who gave authority to decide matters of Jewish Law…Growing up there was no such thing as Haredi or Modern. It was just Orthodox.

…This is not a question of hatred or non-hatred. It was never a matter of identifying an enemy. The Marine commander in World War Two tells his soldiers before they go off to Japan: “they are good, but we need to be better.” It is all about less mitzvos more mitzvos, that’s how you have to see other Jews… Personally, I try to keep a balance.


In the Telzer Yeshiva in Europe, one of its thinkers, the Maharyi”l Bloch, in his work called the Shiurei Da’as, used interesting terminology. He used the term for greater or lesser degrees of observance as ma'aglei tzedek—circles of righteousness—because we are all going around in circles of observance with tzedek in the middle, meaning that Hakadosh Baruch Hu is in the center and we are all looking in the same direction, toward that center.


…Rav Kook, in his Igros Re’eeyah, made a powerful statement: we cannot allow Tzionut to be without Yahadut…


One of the panelists, after expressing how impressed he was with Rav Schwartz's eloquence, then said to him, “Why don’t you make aliya?” Rav Schwartz replied with a smile: “Well, I am still working that out…I don’t know if I could get a job here!” The audience laughed.



May Hashem grant him and his wife long life and continued strength, and may we continue to benefit from his sage teaching for many years to come as part of our community. Looking forward to sharing my reflections on this trip upon my return,







Bvirkat Erev Shabbat Shalom,











Rabbi Zvi Engel






(Rav Schwartz did not review the partial transcription of his cited words above; any errors or inaccuracies are mine.)

Update On the Anti-Israel Seatle Bus Shinanigans

The officials in King County, Seattle decided to pull the ads that were going to be run on 12 of their buses. Most people see this as a victory for Israel. See this announcement sent out by the CUFI (Christians United for Israel) alert (found here https://secure2.convio.net/cufi/site/Advocacy?page=UserActionInactive&id=207):

At 2:00 EST today, we issued an action alert asking all of our members to e-mail officials in King County, Washington, with an urgent request to block the following inciteful ad from appearing on Seattle buses:

Your response was overwhelming. In the week leading up to our action alert, King county officials had received 2,000 e-mails to asking them to reject this ad. Within five hours -- by 7:00 pm EST -- our action alert had generated three times as many e-mails -- almost 6,000 -- to these same government officials.


We are thrilled to report that your voices have been heard and that your efforts have paid off. At 7:00 p.m. EST today, King County Executive Dow Constatine announced a new policy governing advertising on buses that, among other things, will block the proposed anti-Israel ad from appearing on city buses. Now that the anti-Israel ad will not run, we no longer see the need to respond with our own ad telling the truth about Israel.


This is a great victory. We are thankful to our friends in the pro-Israel community who called our attention to this issue and began the campaign against these dangerous ads. And we are thankful to all of you who responded with enough speed and determination to accomplish the mission so quickly. Your efforts were especially meaningful on a day when so many of us are so very busy with travel and shopping before the approaching Christmas holiday.

I am very glad that this Christian group is so pro-Israel. However, I do not see this as a real victory. The King County commissioner did not denounce these ads as lies, or did he call them despicable, rather when he was faced with immense pressure he caved. He did not think it was the right thing to do (to deny the ads), but the easy thing to do.

As I pointed out in this past post the lies that this organization (Seattle Middle East Awareness Campaign (SMEC)) puts forth are despicable. America allows for free speech, free speech for the KKK to march in Skokie (where a lot of Holocaust survivors live/d), it allows for racists to say what they want and it allows for fools to claim anything under the sun. However, how could a public company find nothing wrong with calling an ally of the USA a country that commits war crimes? Especially a country that gives so much aid to countries in need. Just check out here, here and here. That is absurd! This is especially true because, as I pointed out, every reason the SMEC gives for their claims against Israel are lies, no facts whatsoever.

There will never be a real victor for this war against the slanderers of Israel. However, we all need to stay strong and support organizations like StandWithUs, the Jewish Federation and, even, the ADL. These organizations and those like them prove their worth time and time again by combating anti-Semites, liars and and bigots. If you are Jewish or believe in truth then your support should go towards these organizations that stand up for Jews and Israel on a daily basis.

There are battles that we can win, but the war is ongoing. No one knows when it will end. That is why it is so important to support these organizations that actually fight for Israel and truth. This time we were able to win the battle on a technicality, hopefully, next time we can win because others actually believe in what we fight for, truth and justice. Israel is attacked on a daily basis by the very Palestinians that Israel gives aid to and they have the audacity to say Israel is committing war crimes? Oh the irony.

Anti-Semites and Their Lies Against Israel

It never ceases to amaze me how foolish or belligerent some anti-Semites are. Maybe there are slivers of truth contained in some of their drivel, but it is so twisted and surrounded by lies that one can not even recognize it as truth. I was recently appalled to learn of a new organization in America, it is both anti-Israel as well as full of lies.

Would it shock anyone to know that this severely anti-Israel/anti-Semitic group IS tax deductible when you donate to their cause? True story. Check them out here. 

This despicable organization has started a new ad campaign that claims Israeli War crimes are being funded by the US. They are putting up these signs ON BUSES. No joke, check it out. They don't tell you that the Israelis are under continuous fire, Qassam rocket attacks, from the Gaza strip which happens to be controlled by THE TERROR ORGANIZATION known as Chamas (Hamas). No, Israel trying to stop these rocket attacks on their civilian population is CLEARLY WAR CRIMES (sarcasm).

Let's just go through a few lies found on this website. If we look at the home page, the VERY FIRST statement they make is A LIE. They say:


Under Israeli military occupation, millions of Palestinians live in conditions which closely resemble the apartheid system that existed in South Africa:
• No right of free speech, assembly or movement
• Arrest and imprisonment without charge or trial
• Torture
• Homes searches without warrant
• Assassination, extra-judicial murder
• No right to vote for the Israeli government (even though it controls their lives)
Israel controls all Palestinian borders, all imports and exports, and all movement between towns and cities. 
THE GAZA STRIP, still surrounded, besieged and controlled by Israel, has been sealed off and effectively turned into the world’s largest open-air prison.

First off, THERE IS NO ISRAEL MILITARY PRESENCE IN THE GAZA STRIP! They pulled out every single military personnel in 2005. Remember the whole Gush Katif incident? Those 7500 Jews that were physically removed from the Gaza strip so the Palestinians could take it over? So, this website claims that there is a military occupation of the Gaza strip. This is a blatant LIE. Just read about it.

Let us now deal with the second idea brought out here, the terrible conditions of the Palestinians caused by the Israelis. Well, if we look at FACTS, then these claims are destroyed, just check them out. For those too lazy to click on the link, I will just write it out here:

Between January 2009-June 2010, approximately 2 billion pounds of aid, 137 million liters of fuel, and 50,000 tons of cooking gas were delivered by Israel to the Gaza Strip. (Check out the sources linked to on Wikipedia)

Israel treats Gaza soooo badly, they continuously give them aid (again, sarcasm). Also, these ridiculous claims that Israel controls ALL Palestinian borders. Are they serious? Do these people lack the most basic skills, the ability to read a map. Do they not know that one of the borders of Gaza are with EGYPT!?!?!? Are they complete morons? Egypt supports Israel's efforts to blockade the Gaza strip. Why? Because it is run by a TERRORIST ORGANIZATION!!! Therefore, even Egypt (A country that has been against Israel in at least 4 wars in the past) supports Israel's efforts to block any terrorists from leaving the Gaza strip.

Yes, Israel does not allow free passage between the Gaza strip, which is not part of Israel in any way shape or form, and Israel. It is under the COMPLETE CONTROL of the Palestinian authority, Hamas in the case of the Gaza strip. Israel only conducts raids into the Gaza strip when there are rockets fired from Gaza INTO ISRAEL and they don't even do that every time a rocket is fired.

The shear stupidity of these people is astounding. It begs the question, do they make these claims because they are ignorant, anti-Semitic or extremely intelligent propagandists? Honestly, this looks like a trick that a desperate lawyer would use. The lawyer knows he has no case so he tries to say things to the jury that is completely false. The judge can only stop him after the lawyer has already said it. The judge tells the jury to ignore the lawyers statements, but the jury already heard what the lawyer said. The damage is done, even though it is a lie, it still effects their judgment.

Anyone who would like to learn about the Israeli-Arab conflict that has existed since the beginning of the creation of Israel should check out this website http://www.historyguy.com/arab_israeli_wars.html. It contains a lot of interesting facts and explains everything in, as far as I can tell, an unbiased fashion.


To counteract these ridiculous "Non-for-Profit" organizations that lie I think all people who value truth and justice should put ads up throughout the world and encourage the truth. Their 4 week PROPAGANDA to hurt Israel cost 1800 dollars. I hope someone could raise just as much, if not more money to counter such despicable hatred. Put the same type of ads on those same exact buses in 4 weeks time. Israel is not without its problems, but to claim that Israel is an apartheid state similar to South Africa before it changed is a RIDICULOUS claim that borders on insanity. It is almost as bad as calling ANY president of the United States Hitler and actually meaning it. Sure, we an disagree on rationale grounds, but to make such outrageous claims that are lies, that is irresponsible. It creates enmity for no reason.

(If anyone is interested in setting up such an organization that actually finds lies and attacks them everywhere they turn up, let me know)
(Next post will be Torah related, I promise)

Why Can't Jews Have Settlements In the West Bank?

I was just thinking about the idea that the Palestinians refuse to negotiate peace with Israel because Jews are building houses in the West Bank. This argument that the Palestinians put forward does not make any sense to me. Jews building houses in the West bank does not exclude the possibility that the West Bank could be a Palestinian country, or does it?

If we look at the previous "pull outs" of Israel, something becomes very clear. When the Jews pulled out of the Sinai desert they destroyed EVERY SINGLE settlement that had been built. Why? Could Jews not live in Egypt? Just because the army was pulling out of the Sinai why did the civilians have to leave and destroy their houses? Why could they not live under Egyptian rule?

When the Israeli army pulled out of Gaza why did the 7500 civilians have to leave? Why could they not stay and continue with their businesses there? Could they not live under the rules of the Palestinian authority that was taking over?

I think it is obvious why the Jews, the civilians, had to abandon their homes, because they would have been killed had they stayed. The Israeli government would not allow civilians to stay because those civilians would have lost their lives. True, the civilians could have stayed in the Sinai under Egyptian rule, but they would have been slaughtered. The people from Gush Katif could have stayed in Gaza, but just like their green house equipment, they would have been demolished.

So, why is it that the Palestinians consider the Jews building settlements inhibitory to peace? It is purely because they will not let Jews live on their land. Otherwise, there should be no problem. The civilians can stay, but they would then be under the authority of the Palestinians, if there were a Palestinian State in the West Bank. However, this clearly would never work. The Israeli government would never allow a Jew to stay in territory that was being handed over. The Israeli government will not allow Jews to put themselves into situations where they WILL be killed.

If you notice, there are not very many Jews living in any of the Muslim countries surrounding Israel. Why is that? There are over a million Arabs living in Israel that are citizens. The largest population of Jews is found in Iran and they are under constant fear of punishment, as seen by the men accused of spying in the past years.

It seems to me that the claim of the Palestinian authority that negotiations can not continue because Jews, not army personnel, are living there is telling of their attitude of hate. They are assuring us that they will not allow Jews to live in their future country, if it is ever made. If a Jew tries to live in their country, they will be killed.

Why do we want to give them a country again? So they can be another anti-Jewish state in a sea of anti-Jewish states?

Settlements are not a problem if they are willing to live with Jews. Settlements are only a problem if they are NOT willing to live with Jews.

Meiri On Taamei Hamitzvos (Reasons for the Commandments) and Rationalist Judaism

There are some very important points that the Meiri brings down in his Sefer Hamidos (Book of Characteristics). The best way to discuss this is to translate the first paragraph on page 61 of his book where the Meiri discusses the reasons for Mitzvos (Commandments). I will interject when I feel it is appropriate. The Meiri says:

Fulfilling the Mitzvos (Commandments) with the intent that they are being performed to serve the creator is sufficient for the masses and the nation.

The Meiri is subtly telling us something very important. The lowest level of performing Mitzvos (commandments) is to fulfill them WHILE having in mind to serve THE CREATOR. I think this language was not callously chosen. I believe that the Meiri is telling us that the most basic reason for the Mitzvos that a person needs to understand in order for their performance to have any value is appreciation. G-D created us and, therefore, when He asks us to do something we do it because He asked. This is important because anyone who realizes that the Mitzvos, at the very least, exist to show appreciation will be more aware of what others do for him or her. This is the most basic character trait a person needs, the trait of appreciation, to be a good person.

The Meiri continues:
However, it is proper for individuals to try and understand all that is possible, according to their capabilities, [of what are the reason for the Mitzvos]. As it says in Psalms (119:66), "Teach me good reason and knowledge; for I have believed in Your Mitzvos (commandments)." What [Psalms] means is that even though I believe in Your Mitzvos and I fulfill all of the Torah, I request to know the reason and wisdom [behind] them. This is not in order to doubt the witnesses that have testified that these Mitzvos are true, because I already believe in them. Also, my belief (emunah) does not rely on the study of these things to the extent that if I found a good connection I would believe or if I found something I considered a lie I would deny them, because this is Kefira (Heresy) and a removal of the religion completely.   

I think the Meiri sums up rationalist Judaism very well here. Judaism is based on laws that were given by G-D. One can not follow Judaism if he or she does not believe this idea no matter what. Without this simple tenant of faith there is no Judaism to follow. Once a person accepts the idea that G-D gave the laws then one must follow these laws whether or not they understand them. However,  the Meiri is telling us that a person SHOULD strive to understand the laws, but not make their beliefs contingent on their understanding of the laws.

This is what, I believe, Rationalist Judaism is all about, understanding the laws, understanding why we do things. In the end of the day everyone, from the Rambam to the Maharal, agrees that Jews follow the laws, simply, because G-D said we should follow them. However, the disagreement comes when we discuss the understanding of the laws. Some say we should not strive to understand the Mitzvos because they are not capable of being understood properly, rather they are just decrees made by G-D that we must follow. The other side is that we should strive to understand the Mitzvos on the deepest level that we can so that we can learn what G-D wants from us. The difference between these two opinions is, in my mind, clear. In a situation where the law goes against what G-D actually wants from us then we would go against the law and follow G-D's will. The best example is Pikuach Nefesh (When a life is in Danger). The law says straight out that we can not violate Shabbos. However, the Rabbis learn out that a person is supposed to desecrate Shabbos in order to save a life. This would, seemingly, be a situation where we use the idea of Reasons for the Mitzvos to contradict a straight out law.

I know, this is said in the Gemara, but the idea still stands. Would the Tannaim or Amoraim that hold there are no reasons for the Mitzvos also say that Pikuach Nefesh does push off the sanctity of the Shabbos? This is something worth exploring, but I don't know enough yet to adequately conclude anything with authority. However, the Torah Temmimah quotes the source for this idea, that Pikuach Nefesh pushes off the sanctity of Shabbos, and it is an Amorah in Tractate Yoma (85b):

וחי ב הם. תנ יא, מנין לפקוח נ פש שדחה את השב ת , אמר רב יהודה אמר שמואל, דכתיב
ושמרתם את חקתי ואת משפטי אשר יעשה אותם האדם וחי ב ה ם , ולא שימות בהם
And live by them- We learned in a Braisa, from where do we know that Pikuach Nefesh (A life in danger) pushes off [the sanctity of] Shabbos? Says Rav Yehuda in the name of Shmuel (an Amora), it is written (Vayikra 18:5) And you shall guard my ordinances and laws that you shall do them and LIVE BY THEM and not die by them.

If there is no alternate understanding, why does only one Amora say it?

Where is the source in the Mishna/Gemara for this argument of whether there is a reason for the Mitzvos or not? It is found in Babba Metzia (115a) among other places:

MISHNAH. A MAN MAY NOT TAKE A PLEDGE FROM A WIDOW, WHETHER SHE BE RICH OR POOR, FOR IT IS WRITTEN, THOU SHALT NOT TAKE A WIDOW'S RAIMENT TO PLEDGE. GEMARA. Our Rabbis taught: Whether a widow be rich or poor, no pledge may be taken from her: this is R. Judah's opinion. R. Simeon said: A wealthy widow is subject to distraint,but not a poor one, for you are bound to return [the pledge] to her, and you bring her into disreputeamong her neighbours. Now, shall we say that R. Judah does not interpret the reason of the Writ,whilst R. Simeon does?17 But we know their opinions to be the reverse. For we learnt: Neither shall he multiply wives to himself, [that his heart turn not away]; R. Judah said: He may multiply [wives], providing that they do not turn his heart away. R. Simeon said: He may not take to wife even a single one who is likely to turn his heart away; what then is taught by the verse, Neither shall he multiply wives to himself? Even such as Abigail! — In truth, R. Judah does not Interpret the reason of Scripture; but here it is different, because Scripture itself states the reason: Neither shall he multiply wives to himself, and his heart shall not turn away. Thus, why ‘shall he not multiply wives to himself’? So ‘that his heart turn not away.’ And R. Simeon [argues thus]: Let us consider. As a general rule, we interpret the Scriptural reason: then Scripture should have written, ‘Neither shall he multiply [etc.].’ whilst ‘and his heart shall not turn away’ is superfluous, for I would know myself
that the reason why he must not multiply is that his heart may not turn away. Why then is ‘shall not turn away’ [explicitly] stated? To teach that he must not marry even a single one who may turn his heart.

We see from here, as well as many other places, that Rebbe Shimon learns out that there are reasons for the Mitzvos whereas Rebbe Yehuda does not. However, according to the Rambam in the Moreh Nevuchim (The Guide for The Perplexed) in Part 3 Chapter 48 we Poskin (rule) like Rebbe Shimon. As he says:

When in the Talmud (Ber. p. 33b) those are blamed who use in their prayer the phrase, "Thy mercy extendeth to young birds," it is the expression of the one of the two opinions mentioned by us, namely, that the precepts of the Law have no other reason but the Divine will. We follow the other opinion [that the Laws have reasons].

This is, most likely, why we decide the Pekuach Nefesh is Docheh Shabbos (Life Endangerment pushes off the sanctity of Shabbos), because we follow the opinion that the laws have reasons. One of the basic reasons for the Mitzvos is in order that we, as Jews, observe them. If the Mitzvos lead to our death then we can not observe them, therefore, we desecrate the Sabbath in order to live another day and observe the Mitzvos.

Getting back to the topic of Rationalist Judaism, if we truly hold of the idea that the Mitzvos have reasons, then doesn't it follow that everything in Judaism, stemming from the fact that Judaism is solely based on the written and oral Torah, should have a reason? This is what Rationalist Judaism is based on, finding reasons and questioning ideas that are, seemingly based on faulty logic. For example, science has shown that it is highly likely that the world is older than 5771 years old. Is Judaism forced into the position that the world must only be 5771 or is that just some idea that cropped up in the past that some antiquated people cling to as if it were a religious dogma? If reason and understanding is desired in our religion, as the Meiri points out, why are there people who call any form of reason and understanding Kefirah (heresy)?

It bothers me that some people make a topic, like the age of the universe, into such a big deal when, in truth, it matters very little to the Jewish religion. If the universe is 13-15 billion years old does that mean G-D didn't create it? That G-D did not speak to the Jewish people at Mt. Sinai? That none of the prophets spoke to G-D? All this does is make the people who refuse to discuss these issues look foolish. Worse, it makes the pseudo-scientific explanations look idiotic. I dislike when people try to make their pseudoscience look like real science. Why am I so against it? Because I once fell for pseudoscience until someone actually took the time to explain to me why those pseudo-scientists were spewing nonsense. If one takes a logical approach then they can never go wrong.

The Meiri and the Rambam (my two favorite Rishonim) teach us a very valuable lesson with this whole reason for Mitzvos. True, one must follow the Torah whether they understand the reasons or not. However, we should always search for the true meaning. Why? Because, it is only through the true meaning that we will come to be better people and correct our character traits. It is only through understanding the deeper meaning of the Mitzvos that we can truly understand what it is that G-D wants from us. That does not come from closing our eyes and just doing what we are told, but rather it comes from opening our minds and ears and figuring out the deeper meanings of this complicated and intricate religion.

Think of it like this. A person who just performs the Mitzvos without understanding their deeper meanings is more likely to lie and cheat than someone who actually researches and understands the deeper meanings behind the Mitzvos. The former does not understand that lying and cheating in a way that is not explicitly forbidden in the Torah is still abhorrent to G-D. He figures there is a "loophole" for him to comfortably do these despicable atrocities in. However, the latter realizes that lying and cheating, whether explicitly stated is abhorrent to G-D and he or she will not allow themselves to take that evil path.

Rambam Yisodei Hatorah Perek 5 Halacha 11: How Righteous People Should Act

I split the Rambam's last halacha in chapter five into two sections. The first section discusses how a righteous wise person should not act and the second section discusses how he or she should act.

ויש דברים אחרים שהן בכלל חילול השם. והוא שיעשה אותם אדם גדול בתורה ומפורסם בחסידות דברים שהבריות מרננים אחריו בשבילם. ואע"פ שאינן עבירות הרי זה חילל את השם כגון שלקח ואינו נותן דמי המקח לאלתר. והוא שיש לו ונמצאו המוכרים תובעין והוא מקיפן. או שירבה בשחוק או באכילה ושתיה אצל עמי הארץ וביניהן. או שדבורו עם הבריות אינו בנחת ואינו מקבלן בסבר פנים יפות אלא בעל קטטה וכעס. וכיוצא בדברים האלו הכל לפי גדלו של חכם צריך שידקדק על עצמו ויעשה לפנים משורת הדין. 

There are other things which also count as a desecration of G-D's Name. [They consist of:] if there is a man that is great in Torah knowledge and it is known that he is pious, if he performs certain actions and others perform these actions simply because he does these things [this is considered a desecration of G-D's name.] Even though these things are not sins, they still count as a desecration of G-D's name. For example, if this righteous man buys something without paying for it immediately in a case where he can afford to pay for it immediately and the seller asks for the money immediately, but this righteous man says "put it on my tab (credit)." Or this righteous man is excessive in joking around. Or this righteous person eats near or among Amei Haaratzim (People of the land). Or if this righteous person speaks to others in a non-calm way without a pleasant face, but [he does speak] in a kurt and angry manner. And other things similar to these examples. [The desecration of G-D's name] is all according to the level of this righteous man's wisdom and he needs to search within himself and [understand how far to] go beyond the letter of the law. 

This last halacha of the Rambam might be the most important one for our everyday lives. It does not discuss clear cut halacha that is saying this is clearly forbidden and this is clearly permitted. Rambam is teaching us that we must use our heads and understand what is considered appropriate behavior for a righteous Jew. Sure, there are no laws being violated when a person puts off payment until later. However, is it right to cause someone else to wait for payment? No one can ever truly know how badly another needs payment. For example, let's say you have a dry cleaners that you think is doing very well. One day you decide not to pay for your dry cleaning, but instead want to put it on credit. What if that dry cleaner lives paycheck to paycheck? You are now causing this dry cleaner to wait for his food for that payment period or some other sorely needed cash. It is not always so simple. A regular person is not expected to be extra sensitive to others needs, but a wise righteous person taints G-D's name when he or she is not sensitive to others because they are considered, as the Maharal tells us in many places, representatives of G-D in this world. People look at wise righteous people as performing G-D's will and G-D is the ultimate compassionate being, so how can those who know His will the best not be compassionate?

The Rambam also speaks about joking around. People look up to wise and righteous people as leaders. For example, would you want a president of anything to be joking around all the time? No, you want someone who is serious, maybe they joke around a little, but they must give off an impression of seriousness and care, not carelessness and laxity.

The Rambam also mentions that a righteous person should not eat among Amei Haaratzim (people of the land) this refers to people that are unlearned and lewd. There are a few reasons that a wise righteous person should not dine with these types of people. The main one is taught in a Mishna in Avos (3:3). It says:

Rabbi Chananiah ben Teradion said: If two sit together and no words of Torah are interchanged between them, theirs is the session of the scornful, as it is written (Psalm 1:1) "Nor sit in the seat of scoffers." But when two sit together and words of Torah pass between them, the Divine Presence rests between them, as it is written (Malachi 3:16) "Then those who revered the Lord spoke with one another. The Lord took note and listened, and a book of remembrance was written before him of those who revered the Lord and thought on his name." Scripture speaks here of two. Whence do we learn that if even one sits and occupies himself in the Torah, the Holy One blessed be he, appoints him a reward? Because it is written (Lamentations 3:28) "to sit alone in silence when the Lord has imposed it."

An Am Haaretz is someone who is unable to speak words of Torah, for he does not know of them and does not care to learn them. Therefore, his sessions are considered those that are scornful. A righteous person should not be a part of this type of situation.

The idea of speaking to people in a kurt and angry manner should be obvious. A wise righteous person should always be respectful of others. When a person is kurt and speaks with anger there is no respect, just an aura of haughtiness and impatience. This is not the impression a representative of G-D wants to make on others. Also, it leads to those around you disregarding your opinion. As we will see in the next part of the Rambam's halacha, the wise righteous people that can keep their calm even when they are being insulted themselves show the ultimate respect to those they are conversing with. This shows true respect and will lead to those who originally disregarded what these righteous people said to changing face and now listening to their every word with deep respect.

וכן אם דקדק החכם על עצמו והיה דבורו בנחת עם הבריות ודעתו מעורבת עמהם ומקבלם בסבר פנים יפות ונעלב מהם ואינו עולבם. מכבד להן ואפילו למקילין לו. ונושא ונותן באמונה. ולא ירבה באריחות עמי הארץ וישיבתן. ולא יראה תמיד אלא עוסק בתורה עטוף בציצית מוכתר בתפילין ועושה בכל מעשיו לפנים משורת הדין. והוא שלא יתרחק הרבה ולא ישתומם. עד שימצאו הכל מקלסין אותו ואוהבים אותו ומתאוים למעשיו הרי זה קידש את ה' ועליו הכתוב אומר ויאמר לי עבדי אתה ישראל אשר בך אתפאר:

[On the other hand] if the righteous wise man is exacting with himself and he speaks in a calm and collected manner with others, he tries to understand them, appears pleasant to them and allows himself to be insulted WITHOUT INSULTING THEM BACK. He will then be honored by them, even those who did not think highly of him and they will be able to have a conversation with trust. Also, if he does not increase his time on the road of Amei Haaratzim and their dwellings, rather he is only seen dealing with Torah, wrapping himself in Tzitzit (tzistzis), putting on Tefilin, and performing all of his actions beyond the letter of the law. Also, if he does not make himself too distant or withdrawn. [If he performs all of these proper deeds] to the extant that everyone adores and loves him and desires [to follow] his ways, this is a sanctification of G-D's name. On this righteous man the verse says (Yishaya 49:3), "You are My servant, Israel, amongst whom I will be glorified."

The Rambam, in essence, is telling us two ideas. A wise righteous person needs to be consistent and respectful, for that is the only way that others will take him seriously. A person who walks the walk and talks the talk will be respected more than one who says he is righteous, but degrades others and is always seen doing the wrong thing. A righteous person needs to occupy himself with acts of kindness and commandments as well as speak to others with respect. Only then will these righteous individuals be listened to and respected.

As an aside, I would like to say how disappointed I am at the dialogue that goes on today. No matter what the situation, people no longer discuss things respectfully. Everyone is always trying to discredit their rival with ad hominem attacks or completely false accusations. If we would actually listen to one another perhaps there would be more understanding and less abuse. I hope that one day soon we can have real discussions with those we disagree with and not just close our ears to other people's points of view. Let us all, at least, pretend we are righteous and act according to what the Rambam prescribes here.

Importance of Learning the Truth

Being in Medical school I have, obviously, learned how to take a history and physical (to a certain extent). The teachers always emphasize that 80% or more of the cases we will see can be solved just with a good history and physical. However, in the introduction to our Cardiovascular system class we had a great teacher that explained something that seems so simple, "You see only what you look for and you recognize only what you know." Obvious? I thought so, but then I realized the significance of this statement after I read a section in Discover Magazine (Vital Signs by H. Lee Kagan). The story goes like this:

"The Student emerged from the examination room, chart in hand, and planted himself next to me in the hallway where I was finishing up my notes on another patient. Anxious to share his discovery, he leaned over and whispered, 'I think she has a mass in her pelvis (hip area).'.......I knew the student had asked the patient a battery of questions, but how good was he at taking the next step-- making the connections between her answers and his physical findings (E-Man: Basically, the doctor is wondering if the student can figure out what is causing the pelvic mass). I asked him if she had any symptoms related to the mass. 'Related to the mass?' he echoed as I watched him struggle to come up with something......'You told me that she had no complaint of pain....[Was there] Dyspareunia?' His brow furrowed and his eyes nearly crossed. I realized he didn't know what the word meant.....'Dyspareunia,' I told him, 'pain with intercourse. It can accompany a number of conditions, including pelvic tumors.' He stared at me, bewildered. I stared back at him, 'What?' He glanced away and then whispered, 'I thought intercourse was supposed to hurt the woman.' He was dead serious...When we had chatted earlier, he told me he had been raised outside of the United States, in a country that I knew had less progressive views of women's rights. Had he brought this bit of nonsense with him from the old country?"

This story details a serious problem with misinformation, it can be deadly. If this student had never learned that intercourse is not supposed to be painful for the woman then he could have missed many diagnosis of ovarian cancer which, as the author points out later, sometimes only shows up as pain with intercourse. That is a very scary thought, someone's cultural influence with misinformation could lead to life endangerment.

I think this story, along with countless others, can reveal the need for people to teach young people the truth. The culture which this young medical student came from could have cost a number of women their lives.

This is not only true about science and medicine, but I think it is true of Judaism as well. There is a lot of misinformation that is found out there with regard to Judaism that is spread by Jews and people who hate Judaism. For instance, this incident http://wolfishmusings.blogspot.com/2010/09/frum-people-dont-kiss-or-hug-their.html  that the Wolf talks about is mind boggling. This idea could ruin a persons future marriage or love life with their spouse. Also, when the child discovers that he or she was lied to that could turn them off from the religion entirely. This is true with regard to how some people discuss Chazal's infallibility and scientific knowledge found in the Gemorah as well. When someone lies, states something that is easily falsifiable, to their children or students, that is the most dangerous thing. In fact, it turns so many people off and ends up "killing" many student's or childrens' desires to learn more about the religion, they just give it up because it is "full of false beliefs."

There are appropriate ways to teach children about difficult subjects and there are bad ways to teach children about difficult subjects. If you are incapable of discussing it with them, you shouldn't lie about it. Please, find someone who can discuss this subject with them, they will thank you for your ability to realize when you do not understand how to deal with something and G-D will thank you for your intelligent decision to explain these difficult situations appropriately and meaningfully, aka by using someone more knowledgeable about the subject. 

Follow Up Talk With The Argument Rabbi

After reading all of the comments on the previous post I decided to approach the Rabbi and actually ask him why he said it was assur to do hataras nedarim on the night before Rosh Hashana. I know, this is a very novel idea and most people just like to assume what people think, me being one of those people.

Unfortunately for this Rabbi, his logic was EXACTLY what I thought it was. He told me that you can not make a Bais Din at night. This got me all excited because I had printed out copies of the Shulchan Orech, Tur, Rambam and the Gemora in Nida (Thank You Josh Waxman). I then responded to him that he should take a look at these Maarei Makomos and left. Obviously, all of this was done with the utmost respect and I did not really get outwardly excited.

The next time I saw this Rabbi he returned the Maarei Makomos, but he was not done, he still needed to defend his position. I mean, if you had told a room full of people that it was assur to do something and your psak was contradicted by the Gemara, Rambam, Tur and the Shulchan Orech with no support in sight what would you do? Just correct your opinion?

He responded to me that the Maarei Makomos do seem to say like me. However, it could be that erev Rosh Hashana is different and the Bais din is like a real bais din. He did not say what Rabbi Josh Waxman thought he would say, which was: "Here is the however, however: my guess is that it is not motivated *entirely* by thinking that the night is invalid for hataras nedarim. This source is that night *in general* is valid for hatarat nedarim. Rather, some part of the motivation might be thinking that the night is not *really* considered erev rosh hashanah. Just as a bechor fasts on erev Pesach, but not during the night preceding. This is then no different than saying it, day or night, one week before. That would work, but would not be in accordance with the minhag to do it particularly on erev rosh hashanah." This would have been a valid argument (even though I argue against it in the comments on the previous post). However, he said something that seems, to me, to be ridiculous. Why on earth would someone think that ANY hataras nedarim would be a real bais din? Maybe you could argue that the minhag is not like that, but to say that hataras nedarim for erev Rosh Hashana is supposed to be a real bais din is far out there.

I responded to him that his idea is nice and good (because I was being respectful, in truth the idea made no sense to me), but I have never seen it in any minhag book or halachic sefer. He told me he would look it up and get back to me. If that ever happens I will let you know, but I don't think this Rabbi is going to admit this, or any mistake any time soon.


I hope everyone had a meaningful Rosh Hashana and has a great year because of their meaningful davening.

Another Great Argument Some Rabbi Had With Me In Shul

The case has been, for the past couple years, that I have school Erev Rosh Hashana. Unfortunately, this usually means I can not make a minyan in the morning, thus Hataras Nedarim (Nullifying vows) has always been a scramble. Fortunately, last year one of my friends was kind enough to show me in the Shulchan Orech where it says that one is ALLOWED to say Hataras Nedarim at night. Thus, after I say selichos, I am allowed to say Hataras Nedarim and I get rid of this annoying headache of worrying about finding three people for hataras nedarim.

In walks the GENIUSES. Every year there is always someone who says you are not allowed to say hataras nedarim at night. Every single year without fail. Even though, every single year these people are SHOWN the Shulchan Orech where it says one is allowed to do hataras nedarim AT NIGHT. Here is the Shulchan Orech (Yoreh Deiah 228:3)

Translation: How is the nullification said? He says to him three times, "It is allowed to you, or permitted to you or forgiven to you." Even if [the bais din] is standing, relatives, IT IS AT NIGHT, if it is shabbos and even if he could have asked yesterday, but it has to be necessary for shabbos. For example, he made a promise that he would not eat or he would not do [the commandment] of rejoicing on shabbos. However, issues (excommunications) of the congregation we are accustomed to permit even though they are not for the needs of shabbos.

So it seems like our friends don't know Shulchan Orech very well, but are willing to voice their opinions. Is it not amazing that this happens every single year, since before I came to this shul. Incredible how stubborn some people can be.

I am going to do something different this year though. I think I am going to post the Shulchan Orech page on the shul bulletin board. What do you think, too much?

The reason I want to is because this Rabbi was able to convince a few of my friends not to say it tonight. However, they are in the same boat I was last year and this year. They are going to school and do not have time to go to minyan because they are in dental school. They are going to have to worry about how they are going to do hataras nedarim. This is why i am so upset. This Rabbi basically messed them over. Oh well, I hope they are able to find three people at some point and don't have to worry about it too much.

I hope everyone has a great Rosh Hashana and a Kesiva Vichasima Tova (even the Rabbi that keeps doing this, because deep down I really love all Jews).

Following G-D and Rationality

After having a discussion with my friend Baruch I thought that it would be a good idea to discuss a person's ability to follow G-D based solely on rational thinking vs emotional involvement (Something I discussed here). Anyway, the most appropriate way to discuss this, I think, is bringing in my dear old friend Rabbi Dr Leo Adler. For those of you who don't remember Rabbi Dr. Adler, he wrote an exceptional essay called "The Biblical View of Man." The very first thing he discusses is this issue of rational thought vs emotional reality. Here are the relevant excerpts from the beginning of the essay:

The idea being being brought here is something, I think, is obvious. Human beings have rationality at their disposal. However, there is also something else they have, emotions and the ability to go against their rational thought. If a man believes in G-D how can he sin? This is a question that only a philosopher, who does not take into account human emotions and characteristics, can ask.

The Bible, on the other hand, takes into account the human condition and realizes that even though man may be aware of certain realities, he or she can disregard these realities in favor of their hearts' desires. For example, people go sky diving even though they know it is very dangerous and could lead to death. Why do they do it? Because it is fun and they do not focus on the possibility of death.

The same idea applies to G-D. A Jew, or non-Jew, may believe in G-D. Why then do they sin? Because they follow their hearts desire and do not think about G-D while they are sinning. This is what it is like to be human. The idea of a human being strictly following rationality is theoretical at best. People are not robots and they follow their emotions which may sometimes go against their rationality.

This brings me to my point which I made in Parsha Ki Tavo, Man can come to a belief in G-D through rationale. For instance, the Jewish people came to a belief in G-D because they saw the miracles and wonders that G-D performed, they even spoke with Him at Mt. Sinai. However, until they were able to emotionally involve themselves with the cause of the Torah, they were not connected to G-D. The Jewish people were not fully invested in the life of the Torah. They might have known that G-D was real, but they still desired to do things that were against the Torah. It was only once they were emotionally involved, connected to G-D and wanted their lives to be filled with G-D's holiness were they finally able to have this full connection.

People can be Jewish without G-D. People can claim to come to rational conclusions that G-D exists. However, this will not cause them to keep G-D's laws or even try to connect with Him. They might just say these things and even believe them, but that does not mean these ideas will be taken to heart. A person needs to find their own motivation for keeping the commandments. Some might say that rationally coming to a conclusion does give one motivation for keeping the Torah and trying to connect to G-D. This may be true, but in the end of the day the main reason a person uses rationality instead of mysticism or pure emotions is because rationality is what  fuels their desire, emotional desire. As I said before, human beings are not robots and they desire many things for different reasons. However, it is this desire that motivates him or her to act and really believe in something.This can either lead to a strong connection to G-D or none at all, even in the realm of people who DO believe in G-D.

Creating A New Life Form And Playing god

It has finally happend (a couple months ago), humans have figured out how to replace the DNA of a living organism with a synthetic code. Basically, a team of scientists created a synthetic DNA sequence and took a bacteria (Mycoplasm) and replaced this bacteria's DNA with the synthetic sequence. This is extremely exciting and could open the door to many possibilities. Creating an organism to do virtually anything that we can think of through replacing a simple bacteria's DNA sequence with any that we choose.

After I read about J. Craig Venter in Scientific American and what he and his team of scientists accomplished, I was amazed. Here is a little info on what exactly he accomplished (from here):

"Craig Venter, the pioneering US geneticist behind the experiment, said the achievement heralds the dawn of a new era in which new life is made to benefit humanity, starting with bacteria that churn out biofuels, soak up carbon dioxide from the atmosphere and even manufacture vaccines." (If you want to see the actual PUBLISHED research, it can be found here)

However, there is another reason I brought up this exciting scientific discovery. To quote from Andrew Brown's blog:

"Craig Venter's production of an entirely artificial bacterium marks another triumph of the only major scientific programme driven from the beginning by explicit atheism. Francis Crick, the co-discoverer of the structure of DNA, was a militant atheist, who refused to accept a job at a newly founded Cambridge college if it had a chapel, and who invented molecular biology partly to prove there was nothing special or mystical about life: it was just the behaviour of complex chemicals acting in accordance with the normal laws of nature."

In fact, this idea is exactly what Arthur Caplan of Scientific American declares. He says, "When the hybrid bug began to reproduce (The Mycoplasm with the new DNA), it became the first artificial organism, putting to rest the ancient and tenacious conceit that only a deity or some special power can create the spark of life."

I think this is possibly one of the most foolish statements I have ever heard, or, at the very least, vague and purposefully misleading. As amazing as Venter's "creation" is, it is not the "creation" of life. Taking a fully functioning bacteria that already has the ability to reproduce and replacing it's DNA so that it changes function and creates different proteins is not "creating new life," it is altering already existing life.

Man can not and probably never will be able to create life. We do not understand how life is created, we do understand many complexities of life, but not the creation of life. To declare that this is the "creation of life" is very misleading. In essence, what Venter did is take a computer and replaced the microchip. He created his own microchip to replace a natural microchip that was already found in the computer. This is an outstanding discovery and innovation. However, it is not the creation of a whole new computer. It is the utilization of an already existing computer.

When a man can grow a living organism from non-living materials then we can declare to have created life. However, replacing the chromosomes in a living organism with different DNA is not "creating" new life. It is AMAZING and remarkable, but not a real creation.

Also, it is not like he created a new coding process or anything of the sort. He sequenced DNA in such a way that the organism would created proteins that he wanted that organism to create and would function in a manner that he wanted this organism to function in. He is able to MANIPULATE nature, but not create anything in nature. There is a difference and I think we must realize it. If someone is able to take inorganic elements and create a living organism, I will be the first one to admit that man can create life, but until then I will wait. I am unsure why people are jumping to the conclusion that this man has "created" life.

Anyone think I am wrong and this is the "creation" of life? If so, can you explain why this is the creation of life?

Imposing Stringencies On Others

At mincha/maariv this evening I was privy to be part of the conversation as to what time mincha would be Tisha BiAv eve. The Rabbi who usually makes the schedule decided that it should be at 6:30 PM in order to give people time to eat the Seudas Hamafsekes (meal before the fast). One of the people who is usually in charge of a lot of things in this shul came up to him and said that mincha should be later, around 7 PM. The Rabbi in charge of the schedule replied that he wanted to give time for people to eat the Seudas Hamafsekes. The other person started going off on how there was no need to give a lengthy amount of time because one could only eat a little bit of bread and water, perhaps an egg.

At this point I got involved. I quickly whipped out my blackberry, where I have a Shulchan Orech (I know, shtark right), and I immediately turned to siman 552:6. It says that that whoever is ABLE should just eat bread and water and the Rama adds that there is a minhag to dip some food in ashes. The Mishna Berura also adds that one need not minimize the amount of food they eat. In fact, they should make sure to eat enough that they are able to fast the whole Tisha BiAv.

After I showed this gentleman this passage inside, he immediately went to look it up in a Mishna Berura that was on the shelf. He thought he was so right that he said to me, "But what does the Mishna Berura say." I said tat I had just told him, but he was interesting. After reading it inside his rebuttal consisted of saying that the minhag is to not eat anything else and that no one eats more than just the bread and water.

I was so shocked how ridiculous this person was being. I told him, "Who are you to impose a Mi Sheh'efshar (whoever is able) on the whole congregation. The Shulchan Orech says that "Whoever is able" should only eat bread and water during the Seudas Hamafsekes. It is reasonable, if not our obligation, to give time to those who are not able. To this he stormed off, but what could he do, the Rabbi in charge was not going to change his mind anyway.

Then another topic in the schedule came up. This guy was upset that we were davening (praying) Maariv at 8:40. I showed him, with my trusty blackberry this (from myzmanim.com):
Fast Ends

R' Tukaccinsky
The fast of תשעה באב ends with the emergence of ג' כוכבים בינונים at -		8:41 PM
R' Moshe Feinstein
One who finds fasting difficult may eat at -		8:44 PM
One who does not find fasting difficult should wait until the time for מוצאי שבת at -		8:51 PM

After this he said, "So we should wait to daven until 8:51!" The Rabbi in charge turned to him and said, "No, we want to time it so that we are done davening when the fast is over."

I do not know for sure, but I am pretty positive that this guy who kept arguing with the Rabbi has never heard of something called tircha ditzibur (puting strain of the congregation). The Rabbi knew much better that everyone wanted to get home as soon as the fast was over, especially since it is Tisha BiAv! How come this guy thinks it is his RIGHT to force his more stringent views on others? Especially since what he is trying to do is COMPLETELY unnecessary? It is just one of these arrogant attitudes of people that don't know the proper way. That is the only explanation. Be stringent on yourself, why do you have to force others? This is especially true when the others ARE keeping the halacha CORRECTLY, but you just want to add your stringent practices on them. Is that the RIGHT way? I do not think so.

The best line this guy had to me was, "What do you do." Personally, I am pretty stringent on myself, but that is irrelevant! The congregation is what matters and even if there are only a few people that need the more lenient approach, it is worth it that they come to shul, daven, fast and not be turned off than to force everyone to be stringent and lose them or risk them being "bitter" at G-D, wouldn't you agree?

Discrimination Against Women

This week's Parsha, Pinchas, talks about the situation with the daughters of Tzelafchad. Their father passed away and he had no sons. They approached Moshe and asked why they should not inherit their father's property. Moshe inquired of G-D and Moshe told them that G-D concurred with them and they should inherit their father. This, seemingly, shows the inherent bias against women found in society. Interestingly enough, the Torah Temimah talks about this by the verse in Bamidbar 27:1,

א. וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן חֵפֶר בֶּן גִּלְעָד בֶּן מָכִיר בֶּן מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה:

1. The daughters of Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, came forward, and his daughters' names were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

The Torah Temimah brings in a Sifri that says, "Since the Daughters of Tzelafchad heard that the land would be divided among the tribes and not among women they all went to seek advice. They were told that G-D's mercy is not like that of flesh and blood. Flesh and blood have more compassion on men than women, but G-D has mercy on everyone equally as it says in Tehillim (Psalm 145) "And His mercy is on all his handiwork."

The Torah Temimah says that he was unable to find a place that explicitly says that flesh and blood is more compassionate to men than women. However, he does bring several Gemoras that prove this point.

He says, "The Gemora in Horayos on 13a says that a man is ransomed before a woman. This is most probably[, according to the Torah Temimah,] because he has more kedusha (holiness) since he is obligated in all the Mitzvos and the greatness in a man due to his role in settling the land. Also, in Baba Basra on 16b it says that praiseworthy is the person that has male children and there is the Gemora in Niddah 31b that says when a boy comes into the world peace follows." There are many more, but these are just examples that prove the bias against women.

The question here is why does the Torah Temimah bring up this Sifri and what can it teach us about this bias against women? Is the point here that we should treat women differently than they are being treated by the Gemora or that women should be treated like this?

First, let's explain some reasons why these Gemoras are not as bias as they seem. The Gemorah is speaking about why men are redeemed before women. Now, the Torah Temimah says it is due to their holiness, that might be true, but it is mainly because the man will be sodomized whereas the woman will be raped. The Gemora is telling us that it is worse for a man to be sodomized than for a woman to be raped. The Next Gemora, Baba Basra, speaks of having male children vs female children. The reason why it is better to have male children is mainly because a father has to worry about his daughter much more than his son. The daughter usually costs more money, needs more protection by the father and other things that create a lot of stress for the father. However, with a son, there is a lot less stress and worry for the father.

However, even though the Gemorah is not as biased as it would seem, there are still problems. The point of the Sifri, I think, is that men should not be biased against women. Obviously, this has been a problem for a long time, throughout the history of man. It was not until recently that women have had the right to vote and other such privileges (Still, in some places in the world women still do not have these rights). The Sifri is telling us an important lesson, all people are created by G-D, no one is more special than anyone else. Discrimination is something more abhorrent than any of the abominations talked about in the Torah. We should all strive to be like G-D, merciful and charitable on ALL creations equally.

However, because of all this discrimination against women for the past 5000 or so years, there has been a turn around. Women do not just want to not be discriminated against, but some want to change the role of women completely. They want to make women into men, which makes no sense. Obviously, men and women are different. Their emotions are different, their bodies are different and their capabilities are different. G-D made Adam and Eve and meant for them to live eternally in the garden of Eden. However, they sinned and were banished. The Torah tells us (Genesis 3:16-17) that Eve was now to have pain in child birth and Adam was to live by the sweat of his brow. These punishments highlight the very different roles of men and women.

It is truly remarkable that Moshe did not know the law in the case of the daughters of Tzelafchad. Why did Moshe have to ask G-D for the ruling in this case? It seems obvious, in light of the Sifri, Moshe did not understand the difference between the role of the women and discriminating against women. I mean, even today we think they are the same thing, but to the opposite extreme. People say, "How can you say a woman should raise her family, that is sexist!" What these people fail to understand is the same thing that Moshe failed to understand, just because women have specific roles and purposes in life does not mean they are to be discriminated against. Women have just as much right to a fair trial and to their opinions, but G-D endowed them with the capabilities to raise children and nurture a family, among other things. G-D did not give these abilities to men, but to women. A woman's physiological makeup makes her more capable to raise a family and properly care for them. This could be the reason why it is so rare for a father to win sole custody of a child in court when there is a divorce. However, just like women are made to compliment men where men are lacking so too men were made to complement women where women are lacking.

This is not to say G-D does not want women to get jobs. I am not speaking about that at all. I am talking about the different roles within the Jewish religion for men and women. Men have an obligation to perform all time bound commandments as well as non-time bound commandments. Women have no such obligation. Why is this the case? Aren't men and women supposed to be equal? The answer is yes, but G-D, in his infinite wisdom, realized there are needs of children that demand a lot of time. The woman was given the special capabilities to raise the children and nurture them. This is why women are allowed to perform all time bound commandments, but are not obligated to do so, because they have a different purpose in the Jewish family. No one should prevent a capable woman from performing time-bound commandments, but it would be ludicrous to COMMAND women to do such things. As hard as all of the commandments are on men, imagine if women, who usually have less time if raising a family, were forced to perform all the commandments that are required of men. It would be disastrous.

In the end of the day it seems like the message from G-D to the children of Israel is this: True, men and women have very different roles in the Jewish family. However, this in no way effects their rights in court or how they are to be treated. Men and women are supposed to be equal in matters of law. Just because a woman is a woman does not mean she should lose her court case to a man. Everyone has the same rights and the judge has the responsibility to recognize these rights and act accordingly.

This Week's Parsha and A Lesson From Emanuel

If one looks at this week's parsha it is astounding how it correlates to the situations going on in Emanuel and the general situation in Israel. For anyone who doesn't know what has been going on lately (which means you have been living under a rock somewhere in the middle of Mongolia), there was a Flotila that was trying to break the blockade of Gaza. As per usual the boats were asked by the israeli navy to divert to an Israeli port and the goods would be shipped to Gaza from Israel on land. This was in order to make sure no weapons are entering Gaza. However, one of the ships would not comply and the Israelis went aboard to talk (armed with paintball guns as their primary weapons) to the people and they were ruthlessly attacked. The Israelis tried to defend themselves, but needed to use their hand guns in order to protect their own lives. They ended up killing 9 activists that were attacking them and trying to kill or capture them. These people also had known terrorist connections. Anyway, the entire world, save Germany and the USA, immediately condemned Israel for protecting herself.

So, we have the entire world, an external force isolating Israel and encouraging her enemies like Iran, Syria and Gaza to continue their threats and aggression against Israel. In this week's parsha the Moabites and the Midianites try to hire Bilaam to curse Israel in order that Israel be destroyed. They used this tactic because they already saw Israel Conquer Sichon and Og, because Sichon and Og attacked Israel and the Moabites and Midianites saw that military might could not overpower Israel. The Midianites saw that Bilaam could not curse them, so they left. The Moabites tried to get Bilaam to curse Israel, but to no avail. In the end of the day, the Midianites and the Moabites sent their women to entice the men of Israel to sin and they succeeded.

Just like the enemies of Israel in ancient times realized that they could not overpower Israel through military might, so to the enemies of Israel in today realize this. So they both tried or are trying to wage a different type of war, make Israel look bad. Both succeeded! Israel today is more isolated than ever and Israel back in ancient times was in big trouble and was in fear of being destroyed.

Now, what is the Emanuel case doing here? If anyone reads the last few pasukim of this week's parsha, I think it is clear. Zimri, a prince of one of the tribes, made an internal conflict within the camp. External problems have always led to internal problems when it comes to the nation of Israel. However, Zimri really divided the camp. This is exactly what is happening in Israel. Right after this Flotila mess we have many thousands, hundreds of thousands of Jews, that are seemingly pro discrimination. I hear arguments that this protest was not pro discrimination, but pro religious education. I say that the protest might have been pro religious education, which is great, but it must also have been pro discrimination because of what one of the leading authorities at this rally said. Rav Efrati said that there is no discrimination in the Charaidi community against Sephardim, in fact, Ashkenazim learn the great sephardic commentaries as well as Ashkenazi commentaries and he blamed discrimination on the secular Zionists (Found here). I am not sure if he knows this, but there are quotas on how many Sephardim most Charaidi institutions will allow (somewhere around 30%). (found here and here Look for what Rabbi Dovid Landesman says in comments to E-man, the second time) That seems like discrimination to me and most other people. If the protest had nothing to do with Charaidi discrimination against Sephardim, then why did he mention, during a rally cry, only the Zionists discriminate? He was rallying everyone to deny that the Charaidim discriminate! Which anyone and everyone knows is false. He was rallying everyone to continue their discrimination against Sephardim. If this was truly just an issue of religious education then NO MENTION of discrimination should have occurred. Apparently, that was not the case.

So, we have people supporting discrimination against fellow Jews, en mass, while there is a severe existential threat! However, hopefully someone will come forward like Pinchas. Pinchas was able to unite the entire Jewish nation and help us defeat the existential threat. Without his ability to unite the "clans" of the Jewish people, we might have been lost. Hopefully, we can find someone to unite the Jewish people today. I don't mean that anyone is evil or anyone should be punished, rather I think the idea of discrimination should be completely eradicated from the Jewish people. This would be a MAJOR step towards uniting the Jewish people and bringing the Moshiach, or, at the very least, uniting the nation of Israel (Klal Yisroel) into overcoming her enemies.