Maharal(Be’er HaGola #7): [Concerning the questions raised by those of other religions concerning Judaism and in particular the Talmud] This is also true concerning what they have written regarding religion also. It is not proper to hate their words but rather they should be brought close. If this is not done and the words of those who disagree are not accepted lovingly but rather are simply rejected – it definitely indicates that one’s religious views are weak and that is the reason criticism is rejected. That is because someone with a weak indefensible position can not withstand opposition. Consequently it is not correct to reject out of hand any views which are opposed to his – especially those which are expressed not out hostility but out of genuine interest in his religion. Even if these question are against his faith and religion he should never say, “don’t speak!” or “shut your mouth!” If he did so than there is no clarification of religion. Rather his reaction to these types of religious questions should be “Say whatever you desire to express.” He should not leave the opponent saying, “If I could I would say more.” Because if he simply silences critics and questioners he is simply showing the weakness of his religion. Thus what I am advising is the opposite of what some people think. They believe that when they refuse to speak about religion this strengthens the religion and gives it greater power. This is simply not true because avoiding the words of one’s religious opponents is simply nullifying and weakening his religion especially when he says “shut your mouth and don’t speak about these matters!” Thus the ancient sages, even when they found things in books which were against their religion they didn’t simply reject them. The intellect requires that one not react to criticism – especially concerning religion – by simply silencing the opponent. One needs to keep in mind that what is published in a book is typically for the sake of knowledge and is not meant to destroy. Therefore don’t reject and block out criticism. We do not find that in previous ages that people prevented and rejected discussion of religious issues at all and there was no dissent from this attitude.
Friday, September 12, 2008
Anusim III - Not Jews without full conversion
Recipients and Publicity's comment to "Anusim II - Demand recognition and acceptance":
Hi Even Ezer Garcia:
Thank you for your response and the points you make. Allow me to respond with my comments beginning with "RaP":
And essentially 99.99% of all the peresent rabbinic sages maintain that today's so-called Anusim and long hidden Jews must undergo a valid conversion because the Halacha does not regard them as valid Jews until they do. I am not making this up. In the first wave of Jewish survivors after the expulsion from Spain, in the times of the holy ARI (1534-1572) and the author of the Shulchan Aruch the blessed Rav Yosef Karo (1488-1577) they had started to deal with the problem of Jews out of fear for their lives and then genuinely wished to return to practicing Judaism aand all its mitzvot and they welcomed them, but the important difference between now and then is that at that time people knew exactly who their parents and grandapents were while today more than 500 years later that job is literally impossible (even by searching old archives in Spain and Portugal as some claim they do) with people who claim to be Ansuim having lived as active Catholics for 500 years and not out of fear because many Jews, some historians claim it was the majority that went over to the Cathloics willingly and married to gentiles and that only the minority left and even a smaller number hid as Marranos and this happened many times over in many generations marrying gentiles but keeping up a few ancient rites that became more cultural relics than religious acts (like the beerfests in the USA by Americans whose ancesors came from Geramny hundreds of years ago, or Blacks who now celebrate Quanza. So this is not uncommon in cultures and societies with mixed heritages that minorities cling to ritulas in an emotional way not knowing what they mean or wher it really comes from. And just as drinking beer does not make an American of German heritage into a citizen of modern Germany nor does the celebration of Quanza make an African-American into a citizen of Nigeria, Liberia or Gahan from where his slave ancestors came from once upon a time hauled to the Americas on slave ships.
They will only become Jewish souls if and when they choose to and finally become Geirei Tzedek (true converts). But this is precisely the point here, Anusim are NOT Jews, period. They may have had Jewish ancestry a long time ago but millions or tens of millions or hundreds of millions of people do and it does not make them Jewish in any way according to Jewish Law regardless of what their emotional systems tell them or self-concocted theories may be.
Hi Even Ezer Garcia:
Thank you for your response and the points you make. Allow me to respond with my comments beginning with "RaP":
"I am sorry for my previous posting. This is a very emotional subject for me, my family, and many others in the same situation."RaP: I understand. All people have emotional issues in their lives and so do nations and communities. The challenge, especially on a blog like this is to keep one's cool and rely on facts, reality, reason and logic. That is the best we can do and I try yo practice this as much as possible even though I have many emotional volcanos inside of me too. Both my parents were Holocaust survivors and they lost much of their family to the Nazis. They struggled much after the war too. I have lived in Israel and other tough environments in my youth and I have had to face serious challenges to prove myself to others. So I can identify with you.
"I absolutely agree with you that a person needs to go before a reliable Beth Dim in other to be recognized as a Jew, and this is true in regard of the Anusim."Rap: That is very good and it is key because many people and secular-leaning institutions involved in this saga of Anusim and "hidden Jews" do not realize that because the Anusim families and ancestors have been cut off from organized formal and yes even halachic communities, that for hundreds of years. After all Jews were finally kicked out of Spain in 1492 in the Inquisition that started this whole Anusim chapter in Jewish history, and that was OVER 500 years so it is important to keep perspective, and to have reliable standrds for Jewish identity, and thus far noone has ever discovered a better method for that than Jewish Law (Halacha) itself and it is to the Halacha, as derived from the Torah given by God Himself and as applied by the leading Rabbinic Sages of the ages.
And essentially 99.99% of all the peresent rabbinic sages maintain that today's so-called Anusim and long hidden Jews must undergo a valid conversion because the Halacha does not regard them as valid Jews until they do. I am not making this up. In the first wave of Jewish survivors after the expulsion from Spain, in the times of the holy ARI (1534-1572) and the author of the Shulchan Aruch the blessed Rav Yosef Karo (1488-1577) they had started to deal with the problem of Jews out of fear for their lives and then genuinely wished to return to practicing Judaism aand all its mitzvot and they welcomed them, but the important difference between now and then is that at that time people knew exactly who their parents and grandapents were while today more than 500 years later that job is literally impossible (even by searching old archives in Spain and Portugal as some claim they do) with people who claim to be Ansuim having lived as active Catholics for 500 years and not out of fear because many Jews, some historians claim it was the majority that went over to the Cathloics willingly and married to gentiles and that only the minority left and even a smaller number hid as Marranos and this happened many times over in many generations marrying gentiles but keeping up a few ancient rites that became more cultural relics than religious acts (like the beerfests in the USA by Americans whose ancesors came from Geramny hundreds of years ago, or Blacks who now celebrate Quanza. So this is not uncommon in cultures and societies with mixed heritages that minorities cling to ritulas in an emotional way not knowing what they mean or wher it really comes from. And just as drinking beer does not make an American of German heritage into a citizen of modern Germany nor does the celebration of Quanza make an African-American into a citizen of Nigeria, Liberia or Gahan from where his slave ancestors came from once upon a time hauled to the Americas on slave ships.
"But we need to realize that we have in our hands a serious situation that need to be addressed with caution and sensibility.RaP: Ok, fine, everyone realizes this. But you have to look at the situtaion in sort of legal terms, like a judge or dayan looking at a case before him in a court room or Beth Din, that is how the Talmudic system trains one and works, and not like a social worker or community politicized activist out to score points and create revolutions in society that will be utterly rejected by the Torah-observant world.
"Otherwise, we are going to be pushing away Jewish souls that we ought to bring back to our fold."RaP: Whoa, hold it right there! Why do you assert that they are "Jewish" souls when they are not?!
They will only become Jewish souls if and when they choose to and finally become Geirei Tzedek (true converts). But this is precisely the point here, Anusim are NOT Jews, period. They may have had Jewish ancestry a long time ago but millions or tens of millions or hundreds of millions of people do and it does not make them Jewish in any way according to Jewish Law regardless of what their emotional systems tell them or self-concocted theories may be.
"Now, it is offensive when you call our traditions “obscure rituals”"RaP: Well what else are they? And it is not meant in an offensive way either. They were only practiced in secret, upon pain of torture and death, and were not even understood by the people who practiced them either, almost like a kind of voodoo, so that because now in the age of education, the media and the Internet all people can learn about Jews and Judaism easily, if you knew every fact about that just from Wikipedia articles you would be a genius, yet the fact remains that the acts and motions as Anusim or whatver the case may be that you and others have thought makes you "connected" to Judaism had been and mostly are indeed VERY obscure to the Anusim and to the world.
"when these rituals are very alive in the Orthodox community."RaP: So? Many things in the Islamic and Christian religion are very similar to Orthodox Judaism, and it is well known that many converts from Christianity have the same experiences as Anusim, like Christianity believes in the truth of what they call the "Old Testament" and when they discover it is what Judaism calls the Torah or Tanach and what Orthodox Judaism calls the Written Torah, they get excited. Now does that mean that about two BILLION Christians should be allowed an easy pass into Judaism were they to discover that when it comes to their Old Testament they believe the EXACT same thing that Judaism does? Even more than the Anusim who FORGOT the Torah and were forbidden to study it? Do you see the problem with your line of reasoning?
"I am not asking for a trophy for keeping these traditions for so long."RaP: Don't worry not many people will give it to you. Others have suffered as well. No one gave Holocaust survivors "trophies" they were lucky just to survive etc.
"I am just saying that we have a valid argument,"RaP: Not Halachically.
"and obviously this need to be study in a case by case basis."RaP: Right. Talk to a reliable Orthodox rabbis first, then to a reliable Beth Din as each and every one of the Anusim who come forth must realize that they will be subjected to and require a full Halachic conversion no different to any gentile.
"But the bottom line is that our claims are real,RaP: This is not about "claims" this about Jewish Law as far as the the Orthodox Rabbinate is concerned all over the worwld. What is "real" and "not "real" is a touchy point. If one accepts that Jewish Law is the first reality to satisfy then Anusim are gentiles and must convert to Judaism like any other convert. And again, I am not making this up.
"and we need to be taken seriously and with respect.RaP: Indeed. But that does not mean you have an automatic right to become and be called a Jew which can only happen after you have confirmed as having been converted by a reliable Beth Din who will then issue you with a shtar geirut (certificate of conversion) that will finally prove to the world that you are definitely Jewish regardless of the route or sentiments that got you to that point.
"Shabbat Shalom.RaP: A gutten Shabbos, with sincerest wishes.
Your friend, Even Ezer Garcia"
Anusim II - Demand recognition and acceptance
Even Ezer Garcia's comment to "Anusim - Demand recognition and acceptance":
Hello Recipients and Publicity,
I am sorry for my previous posting. This is a very emotional subject for me, my family, and many others in the same situation. I absolutely agree with you that a person needs to go before a reliable Beth Dim in other to be recognized as a Jew, and this is true in regard of the Anusim. But we need to realize that we have in our hands a serious situation that need to be addressed with caution and sensibility. Otherwise, we are going to be pushing away Jewish souls that we ought to bring back to our fold. Now, it is offensive when you call our traditions “obscure rituals” when these rituals are very alive in the Orthodox community. I am not asking for a trophy for keeping these traditions for so long. I am just saying that we have a valid argument, and obviously this need to be study in a case by case basis. But the bottom line is that our claims are real, and we need to be taken seriously and with respect.
Shabbat Shalom.
Your friend, Even Ezer Garcia
Thursday, September 11, 2008
Chabad - Never prayed toward picture of Rebbe?
Dr. Eidensohn, I believe a clarification is in order, and respectfully request that you correct your post to reflect the truth. There is not, nor has there ever been, a 'Chabad custom' to pray towards a picture of the Rebbe, nor any picture at all. In fact, a quick glance at the Rebbe's sicha of 13 Tishrei 5743 makes clear that, if anything, the 'Chabad custom' would be the exact opposite. During this well-known farbrengen, the Rebbe expressed his outrage over those who spent davening looking at him, and said that such behavior is contrary to the Shulchan Aruch.
Rabbi Yehoishophot Oliver said...=============================== There is no such "Chabad custom"; it's totally false. Please delete this libel.
Photographs prohibited in shul/ Tzitz Eliezar
שו"ת ציץ אליעזר חלק יט סימן ח
א) באחד מסימני תשובותיו לחאו"ח דן כבו' אודות אם מותר לתלות תמונות אישים בבית הכנסת, ובשם ספר רבבות אפרים ח"ד סי' ג' מביא שכותב בשם שו"ת דברי מלכיאל ח"ו סי' ב' אות ג' שהשיב שאסור לתלות צורת אדם בבית הכנסת, ואילו בספר ילקוט יוסף ח"ב עמו' רכ"ט מובא בשם הדברי מלכיאל הנז' שהשיב בלשון, שצריך למנוע מלתלות צורת אדם בביהכ"נ, והספר דברי מלכיאל אתח"י, ולכן מסופק מהי הגירסא הנכונה שכתובה שם, כי לשון "צריך למנוע" לא משמע איסור ממש ורק מצוה מן המובחר הוא זה.
ואודיעו בזה כי עיינתי בגוף הספר דברי מלכיאל הנז' ואני רואה ששתי הגירסאות כתובות שם, אלא שאחת היא מה שהשיב לשואל מכבר, והשניה מה שחזר להשיב לו לאחר זמן, וז"ל הספר: ע"ד המזרח שיש בו ציורים בצבע צורת מנורה וצורת נשרים ואריות וכתובים איזה פסוקים ונסתפק כב' אם מותר לתלותו בביהכ"נ על הכותל, פשוט שאין בזה חשש, ורק בצורת אדם צריך למנוע וכמ"ש לכבודו מכבר, וע"ד צורת,,, שכתב כבודו, ידע כבודו שאין נ"מ בזה ואסור לתלות בביהכ"נ שום תמונת אדם, ויישר כוחו של כב' שהוציא הצורה מבית הכנסת עכ"ל הדברי מלכיאל.
יוצא לנו ברורות שהגאון בעל דברי מלכיאל גילה דעתו המפורשת שמה שהשיב מכבר שצורת אדם צריך למנוע, המכוון לאיסור גמור, וכי אסור לתלות בבית הכנסת שום תמונת אדם, ואם עברו ותלו יש להוציא הצורה מביהכ"נ.
ועוד לו להדברי מלכיאל מזה בח"ו שם בסימן י"א, וביתר אריכות, ושם כתב לאסור צורת אדם אפילו בעזרת נשים שבביהכ"נ, בנמקו כי עז"נ יש לה ג"כ קדושת ביהכ"נ כדכתבו הפוסקים, כיון שמתפלות שם, ומסכם, שלכן כל ירא ד' מוטל עליו לעמוד בפרץ להוציא את הצורה מביהכ"נ יעו"ש. ומעניין הדבר שב' התשובות הושבו לרב שואל אחד, ולתמונה מכוונת אחת שנשאל עליה למעשה כדיע"ש.
Radvaz - Seeing one's teacher during learning
Levi had requested a post with the Radvaz (3:472):
שו"ת רדב"ז חלק ג סימן תעב
עוד אמרו בספרי החכמה כי בהיות האדם מתכוון אל רבו ונותן אליו לבו תתקשר נפשו בנפשו ויחול עליו מהשפע אשר עליו ויהיה לו נפש יתירה וזה נקרא אצלם סוד העיבור בחיי שניהם וזה הוא שנאמר והיו עיניך רואות את מוריך וזהו והתיצבו שם עמך ואצלתי מן הרוח וכו' וכן התהלל רבינו הקדוש שאם היה רואה את פני רב היה מגיע למדרגה עליונה וכ"ש אם הרב מתכוין גם הוא וקרא זה אל זה להשפיע וזה לקבל ומש"ה אמר ר' יוסי לא מן הכל אדם זוכה ללמוד תורה ומכאן התירו שילך אדם למקום אחד ללמוד תורה אע"פ שאביו אומר לו שלא ילך ועובר מצות אביו שלא מן הכל אדם זוכה ללמוד תורה וזה הטעם בעצמו בתפלה כי בהביט האדם אל אוהביו או לקרוביו או לרבו או למי שדעתו נוחה תתעורר נפשו אל הכוונה השלימה ונתוסף עליו רוח ממרום וזה דבר שהשכל מורה עליו וההפך הפך. וא"ת הא אמרינן דאינו דומה קלוס המלך והדרתו במתקלס באנשים מרובים לקלוס שהוא מתקלס באנשים מעטים והכי אמרינן לענין מגלה והלל וברכות ולענין תפלה וקרא כתיב ברוב עם הדרת מלך וכתיב נמי הן אל כביר לא ימאס ובשלמא יחיד ההולך להתפלל בב"ה אחרת הרי נתוסף על אותו הקהל ואיכא הכי ברוב עם אבל צבור המתחלק אע"פ שהם רשאים הואיל ואיכא עדה בכל אחד מהם מ"מ לא יפה עושין דברוב עם הדרת מלך וכדכתיבנא. הא לא קשיא דכיון שהם לבות חלוקים אין קלוסן עולה יפה ולפיכך נהגו בכל גלילות ישראל שכל בני עיר ולשון אחד עושין להם קהל בפני עצמו ולא יתערבו עם אנשי עיר ולשון אחר ולא היה אחד מהרבנים שמיחה בידם כי בחלוק המקומות והלשונות יתחלקו הלבבות ואין קלוסן עולה יפה ובהיותם כולם בני עיר אחת ולשון אחד יהיה השלום מתוך ביניהם לפי שכל אחד מכיר מקומו וערכו. ולא תקשה נמי מהא דאמרינן כל הקובע מקום לתפלתו כו' דבכל מקום שהוא מתפלל לשם קובע מקומו בין שיהיה פירוש המקום בבית הכנסת עצמו או שיהיה פירוש בית הכנסת להתפלל בו הרי דאותו מקום קבוע הוא כדכתיבנא לאפוקי שלא יתפלל היום בב"ה זה ולמחר בב"ה אחר. הא למדת שיכול היחיד ללכת להתפלל במקום שלבו חפץ אפילו היה אביו רגיל להתפלל באותו מקום דאדרבה ממקום שבאת בזמן שהיה אביו ז"ל שם היתה דעתו רחבה ונפשו חפצה אבל אחר שמת ונתחדש איבה ללכת למקום אחר עדיף טפי. אבל אם הסכימו הקהל מפני תקנת ענייהם שלא יצא שום אחד מהם להתפלל משם הכל כפי הסכמתם דרשאין בני העיר להסיע על קיצותם הואיל וכל קהל וקהל מחוייבים לפרנס העניים (שלא /שלהם/ דמי לי בני העיר מכל בני הקהל הואיל ומחולקים לכל דבריהם +נראה הכוונה: דבני העיר רשאין להסיע על קיצותם היינו כל זמן שהן קהילה אחת אבל אם נפרדו קצתן ונעשה מהם קהילה אחרת לכל דבר אין אלו /לאלו/ על אלו כלום דמה לי שני עירות או שני /שתי/ קהילות בעיר אחת+). ועדיין יתבאר אם הסכמה זו צריך חבר עיר או לא. וכבר נשאל מלפני אחד מגדולי הדור ז"ל על מקום שנתיישב שם ארבעה קהלות וקהל אחד מהם עשו הסכמה שלא יצא אחד מהם להתפלל חוץ מפני תקנת ענייהם לפי שהיו מחולקות בכל עניניהם בצדקות ובמסים וארנוניות ויצאו מקצתן להתפלל בקהל אחר גם מאותם שלא עשו הסכמה יצאו להתפלל באותו הקהל עצמו ושאלו האם טובי העיר אותם הקהלות שלא עשו הסכמה כשרים לדון בין שתי הקהלות או לא לפי שהם נוגעין בדבר והשיב כיון שלא עשו הסכמה אינם נוגעין בדבר למדת ממנה שבלא הסכמה רשאין לצאת להתפלל. ואותם שהסכימו אינם רשאין לעבור על הסכמתן דאי לת"ה גם שני הקהלות נוגעין בדבר הם כיון שיכולין לכופן להתפלל עמהם ולא מצא הרב המשיב טעם לומר שהם נוגעין בדבר אלא מטעמא דכתיבנא דברוב עם הדרת מלך וניחא להו שיהיו רבים בב"ה שלהם דבהכי ניחא להו טפי. וכל זה בזמן שכולם לב אחד הוא שקילוסן עולה יפה. אבל אם חלק לבם יותר טוב הוא שיתפללו כל כת לעצמה ולא שייך הכא לא חזקתו ולא חזקת אבותיו כדכתיבנא. ולא תטעה בדברי לומר שאני סובר שהחלוקה טובה ח"ו דקרא כתיב חבור עצבים אפרים הנח לו חלק לבם עתה יאשמו וגו' אלא צריך להשתדל שיהיו לב אחד לאביהם שבשמים ואם אי אפשר אלא שתמיד הם מתקוטטין והם במחלוקת דחה הרע במיעוטו:
Radvaz - objected to images used in shul
It has been asserted that the Radvaz (3:472) is the source of the Chabad practice of praying toward a photo of the Lubavitcher Rebbe. However this teshuva says nothing about prayer but only that there is tremendous importance of learning Torah in the presence of one's teacher. It is about Torah study not prayer and it is not about images but rather the living teacher. Thus the Radvaz is cited to show that learning from tape recordings is not ideal since the presence of a human teacher is missing. In addition the following teshuva of the Radvaz about making images - not only in shul - but also in general shows the viewed it as very problematic. It is highly unlikely that the Radvaz would have approved of praying towards an image of anything. The following is only an excerpt of the teshuva. In addition as a kabbalist he probably would not have approved of making an image of a person in the first place.
שו"ת רדב"ז חלק ד סימן קז
/תחת סימן ק"ז מופיעות שתי תשובות, אחרי פסקה שלישית מתחילה התשובה השניה/ (אלף קעח) שאלה מעשה היה בקנדיא בראובן שסד בית הכנסת וליבן אותו ותקן אותו יפה יפר /יפה/ ורצה לכתוב על גובה ההיכל שמו ושם אבותיו ולהתעטף ולהתהדה בטלית שאולה ולא זו בלבד אלא שגבה לבו עד להשחית ורצה להשים למעלה מן ההיכל סימן דגל משפחתו הנקרא ארמ"א בלעז והוא צורת אריה וכתר בראשו. ולא זו בלבד אלא שרצה לעשותו גולם ממש בולט ולקח לו אבן שיש וצוה את האומנין לעשות לו פסל דמות אריה מוזהב וכתר מלכות בראשו ויצר אותו בחרט וגו' והיה מסדר ליתנו בצמרת ההיכל ובגובהו כנגד המשתחוים. גם כתב על אבן שיש פלוני בן פלוני הגאון. והקהל יצ"ו כשמעם את הדבר הרע הזה התאבלו והשתדלו בכל כחם ואונם למנוע את ראובן מהמעש הרע הזה. ובהיות ראובן זה בעל זרוע קרוב למלכות לא אבה שמוע להם עד שהוצרכו לפזר מעות הרבה על זה ומנעו אותו בכח השררה יר"ה. ושאלו ממנו אם דבר זה מותר או אסור:
תשובה יפה עשו הקהל יצ"ו שמנעו ובטלו שמץ עבודה זרה מבהכ"נ ועליהם תבא ברכת טוב ושכרם כפול מן השמים בזה ובבא ואלו הוינא התם מסרנא נפשאי עלה. יהא חלקי עמהם ועם החכמים יצ"ו אשר החזיקו את ידם על ככה. וקרוב אני לומר שראובן חייב בכל ההוצאות שעשו הקהל לבטל ענין מכוער כזה. ומפני שלא נשאלתי על זה לא אכתוב בו דבר שלא אהיה נדרש ללא שאלו. ועל הרועים המחזיקים ביד ראובן חרה אפי שאפילו לפי דעת מי שסובר דמותר לעשות שאר צורות לנוי מכל מקום יש לחוש כמה חששות כאשר אני עתיד לבאר בעזרת האל. חדא שעיקר הדין בעשיית שאר צורות תלוי במחלוקת. דגרסינן בפרק כל הצלמים מנקיט רב ששת חומרי מתנייתא ותני כל המזלות מותרים חוץ ממזל חמה ולבנה וכל הפרצופין מותרין חוץ מפרצוף אדם וכל הצורות מותרות חוץ מצורת דרקון. ואקשינן עלה בגמרא אמר מר וכולי ואסקינן קושיין רישא וסיפא במוצא ואמצעיתא בעושה. אמר אביי אין רישא וסיפא במוצא ואמצעיתא בעושה. רבא אמר כולה במוצא ומציעתא רבי יהודה היא דתניא רבי יהודה מוסיף אף דמות מניקה וסר אפס עד כאן בגמרא. נמצא לפי תירוצו של אביי ברייתא אמצעיתא דכל הפרצופין מותרין חוץ מפרצוף אדם איירי בעושה ואם כן מותר לעשות כל הפרצופין חוץ מפרצוף אדם וכן כל הצורות חוץ מצורת דרקון. ובצורת דרקון איכא פלוגתא איכא מאן דאמר דכיון דאיירי סיפא במוצא דוקא במוצא אסור אבל לעשות צורת דרקון מותר. ואיכא מאן דאמר דלעשותו נמי אסור דחוץ מצורת דרקון דקתני אפילו במוצא וכל שכן בעושה. ומכל מקום מתירוצו של אביי למדנו דצורת אריה לבד וכן כל שאר הצורות מותר לעשותם חוץ מפרצוף אדם. וכן כתבה הרמב"ם ז"ל פרק שלישי מהלכות ע"ז וזה לשונו צורת הבהמות ושאר נפש חיה חוץ מן האדם וכולי מותר לצור אותם אפילו היתה הצורה בולטת עד כאן. וכן נראה סברת הריא"ף זכרונו לברכה שכתב הברייתא כצורתה משמע דבכל גוונא מותר בין מוצא בין עושה בין שוקע בין בולט. וכן היא סברת הרשב"א ז"ל ורוב פוסקים נמשכו אחריהם. אבל ראיתי להרמב"ן ז"ל שכתב שכל הצורות הבולטות אסור לעשותם מפני החשד וז"ל והא דתניא טבעת שחותמה בולט וכולי לאו בדמות שמשי מרום אלא בשאר כל הצורות היא דכיון דבולטות נינהו איכא למיחש לחשדא שמא צורה נעבדת היא כיון שהוא מניחה ואעפ"י שאחרים עשו לו אסור להניחה וכן הוא אסור לעשות כל צורה בולטת שמא יאמרו לעובדה הוא עושה. והא דשרינן לעיל בעושה צורות ופרצופות כולן בשוקעין איירי אבל בבולט חיישינן לחשדא אא"כ עושה אותה לרבים שלא במקום חשדא. ומיהו מסתברא לי שלא אמרו אלא בטבעת וכיוצא בה שהן מכובדים אבל על המבוזים מותר לצור שאר צורות בין בולט בין שוקע עכ"ל. וא"ת איך התיר הרב זכרונו לברכה לעשות צורת אריה כאשר העיד עליו הרשב"א זכרונו לברכה בתשובה. לא קשיא דאיכא למימר לרפואה שאני. וכן נראה שאפי' הרשב"א לא התיר אלא לרפואה כדמשמע לשון תשובתו ואע"ג שהרב זכרונו לברכה סובר דלהלכה מותר דילמא למעשה לא התיר אלא לרפואה ובני דורו חלוקים עליו אפי' לרפואה. וגם הוא זכרונו לברכה לא החליט הדבר להיתר ועיין בתשובתו סימן תי"ג. אי נמי יש לתרץ שהצורה שעשה הרמב"ן זכרונו לברכה לא היתה בולטת אלא שוקעת. אי נמי שלא היה אלא צורת חצי הגוף כדרך שמציירים בטבעות או על הלוח אבל גוף שלם כנדון דידן לא התיר אלא אדרבא אוסר בהדיא.
Kashrus - Agriprocessors threatened with loss of certification
New York Times reports:
The leading Jewish authority in charge of certifying kosher food has threatened to withdraw its certification from the products of Agriprocessors Inc., the nation’s largest kosher meatpacker, after criminal charges for more than 9,000 child labor violations were brought against the company and its owners in Iowa this week.
Rabbi Menachem Genack, who is in charge of kosher supervision for the Orthodox Union, the major kosher certifying organization in the United States, said he had set a deadline of “several weeks” for Agriprocessors to name a new chief executive, or the group would suspend supervision of kosher production at its plants.
“Because of the new charges in the state of Iowa, we believe it is in the best interest of the kosher consuming public to have new management with a new C.E.O., that will give people a new sense of confidence that all laws and regulations are being completely complied with,” Rabbi Genack said in an interview on Wednesday.
Losing the kosher certification of the Orthodox Union would be a potentially crippling blow to Agriprocessors, whose meat and poultry — sold as Aaron’s Best and Rubashkin’s, among other brands — are staples in Jewish households nationwide that observe kosher practices. The company is by far the largest producer of kosher meat, with annual kosher sales estimated at $80 million. Although other groups provide certification, they are less widely known, and the loss of the familiar circled-U seal on the company’s products could drive away many customers.
Agriprocessors has been struggling to maintain its production since 389 illegal immigrant workers were detained at its plant in Postville, Iowa, in a raid on May 12. On Tuesday, Iowa’s attorney general brought 9,311 criminal misdemeanor charges that accused the company of employing 32 workers under the legal age of 18 in Postville. Many of the youths worked night shifts in dangerous jobs that exposed them to hazardous chemicals, according to the charges.
Aaron Rubashkin, the Agriprocessors owner, who is a Hasidic Jew, and his son Sholom, the former chief executive of the Postville operation, were named as defendants in the criminal cases.
The Orthodox Union’s ultimatum was first reported on Tuesday by JTA, the Jewish news agency. The agency also reported that a second kosher certifier working in the Postville plant said that he would not withdraw.
Rabbi Menachem Weissmandl, the other certifier, said he would remove his seal of approval only if the company failed to follow strict procedures for slaughter and packing mandated by Jewish dietary ritual laws, JTA reported.
Rabbi Genack said he had told the Rubashkins after the raid that he expected them to seek new leadership for the company. Shortly after, Aaron Rubashkin announced that he had fired Sholom Rubashkin as chief executive, and was seeking to replace him, but no new executive has been named.
Agriprocessors has already met another condition laid down by the Orthodox Union, Rabbi Genack said, by hiring James Martin, a former United States attorney from Missouri, as a compliance officer to enforce labor and safety standards.
For the top manager, Rabbi Genack said, “We want to see a new face, somebody independent who can give new direction to the company.”[...]
Rabbi Menachem Genack, who is in charge of kosher supervision for the Orthodox Union, the major kosher certifying organization in the United States, said he had set a deadline of “several weeks” for Agriprocessors to name a new chief executive, or the group would suspend supervision of kosher production at its plants.
“Because of the new charges in the state of Iowa, we believe it is in the best interest of the kosher consuming public to have new management with a new C.E.O., that will give people a new sense of confidence that all laws and regulations are being completely complied with,” Rabbi Genack said in an interview on Wednesday.
Losing the kosher certification of the Orthodox Union would be a potentially crippling blow to Agriprocessors, whose meat and poultry — sold as Aaron’s Best and Rubashkin’s, among other brands — are staples in Jewish households nationwide that observe kosher practices. The company is by far the largest producer of kosher meat, with annual kosher sales estimated at $80 million. Although other groups provide certification, they are less widely known, and the loss of the familiar circled-U seal on the company’s products could drive away many customers.
Agriprocessors has been struggling to maintain its production since 389 illegal immigrant workers were detained at its plant in Postville, Iowa, in a raid on May 12. On Tuesday, Iowa’s attorney general brought 9,311 criminal misdemeanor charges that accused the company of employing 32 workers under the legal age of 18 in Postville. Many of the youths worked night shifts in dangerous jobs that exposed them to hazardous chemicals, according to the charges.
Aaron Rubashkin, the Agriprocessors owner, who is a Hasidic Jew, and his son Sholom, the former chief executive of the Postville operation, were named as defendants in the criminal cases.
The Orthodox Union’s ultimatum was first reported on Tuesday by JTA, the Jewish news agency. The agency also reported that a second kosher certifier working in the Postville plant said that he would not withdraw.
Rabbi Menachem Weissmandl, the other certifier, said he would remove his seal of approval only if the company failed to follow strict procedures for slaughter and packing mandated by Jewish dietary ritual laws, JTA reported.
Rabbi Genack said he had told the Rubashkins after the raid that he expected them to seek new leadership for the company. Shortly after, Aaron Rubashkin announced that he had fired Sholom Rubashkin as chief executive, and was seeking to replace him, but no new executive has been named.
Agriprocessors has already met another condition laid down by the Orthodox Union, Rabbi Genack said, by hiring James Martin, a former United States attorney from Missouri, as a compliance officer to enforce labor and safety standards.
For the top manager, Rabbi Genack said, “We want to see a new face, somebody independent who can give new direction to the company.”[...]
Chabad - L. Rebbe as Moshiach/ R' Chaim Brovender
Q: Some people suggest in the name of well known Torah giants that the Torah rejects the notion of a deceased leader of the Jewish people being qualified to be the long awaited messiah.
They explain that fostering such a belief encourages some Jewish people to believe that the late Lubavitcher Rebbe could still be the messiah, even after his demise.
They also explain that this is not only a dangerous belief for young people, who are prone to be disappointed and abandon Orthodox practice.
Rather, there is no basis in the words of our sages obm, not in the Talmud, nor in Rabbinic writings that appeared later.
Regarding statements in the Talmud and rabbinic writing like Sdei Chemed, the concept of min hamasim is presented, these people suggest these is not meant to be understood literally.
Which view is valid?
Rabbi Chaim Brovender replied
A: The topic of the messiah appearing in our time in the guise of the previous Lubavitcher rebbe has become a serious matter in our time. Some are vehemently in favor (mostly hasidim) and some are opposed (some hasidim and many others). I take it that you feel you have to have a position and would like me to give some direction.
Although sympathetic to the enterprise of the Rabbe and in spite of the fact that I visited (yechidus) several times, I have never been part of the Habad movement. When this idea began to gain support from within I must admit that it left me cold. After all, the rebbe had many opportunities to announce his messianism which he only alluded to (according to some interpreters). The Rambam says that when the messiah comes we will all know. That seems reasonable to me. There is no doubt that the Jewish people (outside of Habad) do not know. The Rambam states further that we should try to avoid dwelling on the matter of the messiah since it is not really part of the information package that we received in our tradition.
I have thought about it and I have no way to connect to the notion that the rebbe who died some years ago continues to function as the messiah.
In spite of the rebbes obvious greatness, it seems to be another mistake that the Jews have made on this topic.
We continue to pray fo the coming of the messiah in our time.
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In Rabbi Olensky's shul in North Miami Beach, FL there was a picture of the Rebbe next to the Aron. This was in effect, praying to the Rebbe.
In Rabbi Dalfin's shul in North Bay Village, FL, there was a picture of the Rebbe in the sanctuary (back wall, opposite Mizrach) that the Chassidim would turn to face while davening.
These are two examples of shuls that I personally visited while on vacation where I saw Lubavitcher Chassidim praying to a picture of the Rebbe on the wall.