Rav Bulman's 10thYahrtzeit - R Malinowitz & R' Leff

Tonight in Jerusalem Rav Chaim Malinowitz and Rav Zeff Leff discussed the legacy of Rav Bulman in the connection with the issue of 

"The Role of English Speaking Kehillos in Eretz Yisrael"

The were introducted by Rav Bulman's son. Rav Berkowitz was unable to attend because he is an avel.

This is the recording of the event - there are a few minutes missing from the Introduction

Click following link to play or to download

Mp3 audio file 44 meg

Who will comfort us now? by Toby Katz

Economic & family deficits from being unmarried

NYTimes  Jessica Schairer has so much in common with her boss, Chris Faulkner, that a visitor to the day care center they run might get them confused.

 They are both friendly white women from modest Midwestern backgrounds who left for college with conventional hopes of marriage, motherhood and career. They both have children in elementary school. They pass their days in similar ways: juggling toddlers, coaching teachers and swapping small secrets that mark them as friends. They even got tattoos together. Though Ms. Faulkner, as the boss, earns more money, the difference is a gap, not a chasm. 

But a friendship that evokes parity by day becomes a study of inequality at night and a testament to the way family structure deepens class divides. Ms. Faulkner is married and living on two paychecks, while Ms. Schairer is raising her children by herself. That gives the Faulkner family a profound advantage in income and nurturing time, and makes their children statistically more likely to finish college, find good jobs and form stable marriages. 

Estimates vary widely, but scholars have said that changes in marriage patterns — as opposed to changes in individual earnings — may account for as much as 40 percent of the growth in certain measures of inequality. Long a nation of economic extremes, the United States is also becoming a society of family haves and family have-nots, with marriage and its rewards evermore confined to the fortunate classes.

Millions of Africans view themselves Jews

YNet  Millions of African citizens could come knocking on Israel's door in the next few years, demanding to be recognized as Jews, warns Dr. Shalva Weil. According to Weil, the past 15 years have seen a sharp rise in the number of tribes throughout Africa who are "rediscovering" their Jewish heritage.

Weil, from the Research Institute for Innovation in Education at the Hebrew University of Jerusalem, is an anthropologist and expert on Ethiopian Jewry who has spent years studying the Ethiopian community and its acclimation into Israeli society.

Weil explains that every one of the African groups has a unique story. For example, the Lemba people of South Africa, Zimbabwe and in Mozambique and Malawi numbers some 70,000 Christians, but its leaders claim that they are the descendants of Yemenite Jews who migrated to South Africa. The Lemba people are seeking recognition as the descendants of Jews and have even appealed to the South African Jewish community for financial support to build synagogues.

"Internet makes us crazy"- The Misuse of Poor Science

Time Magazine   Sociologists call them moral panics — when a population pins its unanchored fear in uncertain times on a selected demon, whether or not the target is really a threat to society. Drugs are a frequent focus of these societal anxiety attacks, but this week, Newsweek tries to foment a classic panic against a more universal foe: the Internet.

Headlined online “Is the Web Driving Us Mad?” the article begins with the story of Jason Russell, the filmmaker behind the “Kony2012″ video about the African cult-leader and warlord Joseph Kony. After the video went viral and suddenly brought Russell international fame, he wound up naked and ranting on a San Diego street corner. To make the case that the Internet caused Russell’s psychotic break, the Newsweek article rapidly generalizes from rare, extreme experiences like Russell’s and wends through a selective reading of the research to argue, in the words of one quoted source, that the Net, “encourages — and even promotes — insanity.”

The problem is, this conclusion runs counter to what the research data actually show.

Dokoupil makes much of brain scan studies suggesting that Internet use “rewires” the brain in ways that look similar to changes seen in drug addiction. The reality is that any enjoyable activity leads to changes in the brain’s pleasure regions if a person engages in it frequently enough. Indeed, any activity we perform repeatedly will lead to brain changes: that’s known as learning. Riding a bicycle and playing the violin also rewire the brain, but we don’t choose to refer to these changes as “damage.”

As yet, there is no brain scan that can clearly determine whether certain brain changes signify addiction or simple, harmless enjoyment. Nor can brain scans predict, in the case of addiction, who will be able to regain control over their behavior and who will not. [...]

The truth is, we really don’t know much about how our online lives are affecting us. It’s quite possible that Internet use has the deleterious effects critics suggest — certainly some people do have difficulty controlling the amount of time they spend online. But is it the addictive effect of the Internet that keeps us checking our work emails on vacation or during evenings and weekends — or is it the fact that we fear we may lose our jobs if we don’t?

The Internet might indeed be a cause of our societal worries, but not necessarily because we’re addicted to it. And creating a moral panic based on flimsy evidence isn’t going to help, no matter what the real cause of our problems.

California: Should a child have 4 legal parents?

NYTimes  Bill Delaney’s two little girls spend three nights a week with their fathers, at the home Mr. Delaney shares with his husband in San Francisco. The other nights, they stay with their mothers, a lesbian couple who live nearby. 

The girls have four parents — a result of a kind of nontraditional family arrangement that has become increasingly common. But officially, California, like most other states, recognizes no more than two legal parents.  

That limit could soon be lifted.

A bill moving through the California Legislature would allow judges to recognize more than two legal parents for a given child, opening the door for alternative families to seek legal recognition of their relationships.

Alleged attacker of women in Bnei Brak captured

.kikarhashabat.

האם נעצר התוקף הסדרתי שמאיים על שלוותן של תושבות בני-ברק? בחודשים האחרונים התרחשו מספר רב של תקיפת נערות חרדיות, בעיקר באזור שבו פועלים אולמי השמחות בעיר התורה.

המותקפות סיפרו על צעיר בלבוש חסידי, שתקף אותן בשעות הערב בסימטאות ובחדרי מדרגות. עסקנים שמעו על כך, נחרדו מהעדויות ומיהרו לערב את משטרת מרחב ירקון, ובראשה את אלברט אוחיון

אתמול, הגיעה החקירה לנקודת מפנה משמעותית. בעקבות מידע מודיעיני הגיעה המשטרה לישיבה חסידית מוכרת בבני-ברק ועצרה את אחד הבחורים בזמן ארוחת הערב.

כשהחשוד הבחין בכוחות המשטרה, הוא נמלט לחדר האוכל - שם הסתיים המרדף הקצר במעצרו.

בחקירתו, הודה החשוד במעורבות בכמה מהתקיפות, אולם המשטרה חושדת שהתמונה רחבה עוד יותר.

5 indicted in haredi website 'extortion' affair

JPost  Police announced Thursday it had found sufficient evidence to warrant an indictment against five suspects in the Hadrei Haredim website extortion affair.

Police suspected that over the last two years, the five members of staff working for the haredi news site extorted large sums of money from businessmen, rabbis, organizations and large companies, who paid them hundreds of thousands of dollars.

The five suspects comprise the director-general of the website, his deputy and three other employees.

The suspects allegedly threatened to publish content that would damage people's reputations unless they paid them large sums of money.

Rav Sternbuch - Psak to Report Molester

A clear Psak requiring Reporting is needed to stop Abuse

I just finished a long trans-Atlantic call with an American rav whose grandson was recently abused in a shul in Europe during davening. He was distressed by a number of developments besides the fact that his grandson had been abused. 1) the community rav who had been consulted said that the perpetrator had suffered enough embarrassment already and thus nothing more should be done. The rav stated clearly that the matter should be dropped and if the police were involved it would be mesira. He was clearly ignorant of the rulings of Rav Eliashiv and other gedolim on the matter. 2) Despite this the parents reported the abuse to the police  - but they didn't seem interested in getting involved either.  3) To make the matter more distressing the family has been informed that the alleged abuser has been observed  in the past - touching kids inappropriately in the mikveh - but nothing was done. 4) The parents of the child are now being harassed and threatened by the community as trouble makers and informants.

This American rav is well aware of the halachic and psychological issues and suggested something which is very simple - but should be very effective in changing the dynamics of the situation. Most people would have no problem of reporting if they witnessed a child being raped or severely beaten. In fact they probably would physically intervene to stop the abuse. The events of Penn State have hopefully taught us that good people don't act unless they know that they must act and are informed in advance what constitutes abuse. Similarly most rabbonim today acknowledge the importance of reporting abuse - to the local rabbi or police - but they would not necessarily recognize that inappropriate touching or fondling is abuse

Therefore the American rav suggested that the community needs that important poskim publicly proclaim in a written declaration what actions constitute abuse that we need to report. The  proclamation must state clearly and unambiguously that abuse is wrong - even if it doesn't involve rape. It must list the halachic requirements to prevent harm by reporting. And finally it needs a clear and unambiguous list of specific actions that constitute abuse that need to be reported.

Here is a tentative text regarding what is abuse:

You must report the following to your rav and/or police department. If you see a child being touched  inappropriately in the mikveh, playground, summer camp or school or neighbor's home. Not only must you report inappropriate adult fondling of a child - but also such actions between  children - even if they are the same age. You must report not only what you yourself observe but also when you hear rumors or your children tell you - it needs to be reported in order to verify and stop it. In sum - all awareness of abuse that you know about -  must be reported to someone. However it is not enough to just report that you witnessed or heard about abuse. If the person you report to doesn't follow through - whether it is a parent, teacher, principal, rav or police - you must persist either with that authority or find someone else who will listen and act. It is clear that a child's well being is not to be sacrificed to avoid chilul hashem, financial loss to a yeshiva or synagogue, or the embarrassment to the family of the abuser or even a prison sentence for the perpetrator. There is no prohibition of lashon harah to report these issues, nor is there a prohibition of mesira. A Rav or community leader is obligated to listen to any and all alleged incidents of abuse. Every member of the community is obligated to make sure that children are protected and that perpetrators are stopped.

Superbus fined for asking girl to move to back

YNET  Superbus transportation company will pay NIS 13,000 (some $3,200) in compensations to Ariella Marsden, a 15-year-old high school student who was asked by a bus driver to move to the back of the bus in order to allow two haredi men to sit in the front.

During her testimony, Marsden described the chain of events, saying she boarded the bus on the way back from school with two of her friends and sat in the front. Shortly afterwards, two haredi men boarded the bus and stood in the front, even tough there were vacant seats in the back. According to Marsden, the driver then asked her and her friends to move to the back of the bus, and they complied. However, by that time there were no empty seats and the three were forced to stand for the duration of the ride.

Attorney Orly Erez- Lahovski from the Israel Religious Action Center said "the verdict is another step in the battle against the exclusion of women in the public transportation system, and sends a message to drivers and company owners that discrimination is not only illegal, but will also be costly.

Mesorah - questions that bother a reader

Dear Rabbi,

I like to read your blog and I also use your sefer Das Torah. I would like to ask you a few questions that bother me. They are about our Mesorah.

1) How do we know that the Mesora is True 

 The Rishonim (like Kuzari) bring down the idea of Transmission. And they say that it could not be that millions of people were deceived, and that for sure since they all saw it and heard it, they transmitted it as they saw it and heard it. But what if there was a certain (one or few) person in a certain time (when they were together as a tribe of certain people) that told to their people and convinced them to believe that this is what happened, millions of people were there, and "we got the Torah, and here it is". Like it happened in other religions - one man convincing many people to believe in something, all the more so if people in those times were very receptive to believes of different ideas of religion (for example they were very easily  lured into Avoyda Zora) and obviously (at least for me) since they were not on the same level of rational thinking as in later times (in times of Gaonim, Rishonim or our time). So how we are so convinced that the Mesorah is true?

 2) Accepting that the whole Torah was written by Moshe - except last 8 verses

Another question that bothers me is the assertion "that the Torah is written completely by Moshe Rabeinu", and the only argument is about the last eight psukim. One Tana said that Yehoshua wrote them, and Rabbi Yehoshua (I think it was Rabbi Yehoshua?) said -  "Chas v'sholom,  of course Moshe Rabeinu wrote the whole Torah, just last pesukim he wrote with his tears". But why should I believe in what Rabbi Yehoshua said? At least if he would say that it was his Mesora that Moshe wrote the whole Torah, but Rabbi Yehoshua did not say that. He just based his Pshat on the fact that it is written “that Moshe wrote all this Torah”, which in simple meaning does not prove anything - the words “all this Torah” could simply mean all the commandments. Why should I believe in something that came from human mind as his idea? And all the more so, why should I believe in what he said about this concept, when I know that many Rabbis had the intention of protecting the Torah from heretics, which is very good, but since their minds were constantly in the "protecting mode", they automatically thought in this direction - that of course Moshe wrote the whole Torah, what else is possible?! But as it seems to me, there are many places in the Torah where it seems as if the Torah was not written by one person at one time, but it is more like a collection of a few writings that were put together later on. (For example גיד הנשה - “בראשית לב:לג "על כן לא יאכלו בני ישראל את גיד הנשה", or another place - בראשית לו:לא "ואלה המלכים אשר מלכו בארץ אדום לפני מלך לבני ישראל" , and there are many other places that are indicating this.) I understand that this idea is very dangerous, but the truth is more important to me. I grew up in a communists country, with a mindset of being anti-religion, and even thought I am Shomer Torah umitzvos now, I still have this attitude that everything has to make sense, and for me “this Rabbi said this and this Rabbi said that" is like the Pope in church said this and this and this, and everybody answers “oh yes father, whatever you say”. This way of thinking absolutely foreign to me and I only accept something if it makes sense. Of course I understand that a human brain cannot comprehend everything - but that's as long as it is something that it is not possible to understand, for example בחירה. But if something looks that it is possible to understand logically, why shouldn't I attempt to do that  - to the best of my ability? And then when we don't understand, we use Emuna. And that being said, I don't see anything wrong with the idea that Moshe did not write the whole Torah, like Rabbi Yehoshua holds, since it is his personal opinion, and not the mesora, (at least it does not say that). And it is not perfectly logical to say that Moshe wrote the whole Torah, because of all of those allusions to it, like I wrote before. So basically my question to you is - what's wrong with my understanding, since I don't find any Orthodox Rabbi that holds like this? (only conservative) Or maybe this logic is correct, but Orthodox Rabbis would never accept this because it is too dangerous?

Please answer me, if you can. I specifically chose you because of your rational approach to things.

Thank you,

Cherem of R' Gershom - time limited decree?

Pischei Teshuva (Even Ha-Ezer 1:19): Until the end of the 5^th millennium (1240) -  these are the words of the Maharik who cites Rashba that he had heard that Rabbeinu Gershom had not made his decree to be in force after the 5^th millennium... Look at Mishkenos Yaakov (#1) who writes that it seems to him that the reason for the rumor  - even though normally a decree is forever until a beis din arises that is greater in wisdom and number  as is well known – is because all rabbinic decrees need to be a protective fence for Torah laws. This is expressed by Ramban (Eschanon) that one should not create any matter or decree except that which is preventative fence for the Torah. The only exception being that a beis din has the power to make temporary decrees for the needs of the time and generation in order to correct temporary aberrations. Those matters which are for the needs of the time are not made permanent decrees. According this understanding, we can suggest that the ones who said there is a time limitation to the Cherem thought that Rabbeinu Gershom did not make this decree as a protective fence for a halacha. That is because there is absolutely no Torah prohibition which would justify this fence for everyone.  Thus those who make this claim feel that the decree must have been made for some transient problem of those times and that is why it was only for a limited time and not permanent and it wasn’t made in connection with a Torah law. However this view is not unanimously held and there are those who disagree with it.  This issue was raised by a few gedolim cited in a teshuva of the Beis Yosef. Besides this there were also a number of gedolim at the beginning of the 6^th millennium such as the Ran, Mordechai Maharam Ruttenburg and Raviah who discussed the Cherem of Rabbeinu Gershom and yet did not mention this leniency at all of it only being in force until the end of the 5^th millennium (1240). ... According to all this evidence we must conclude that Rabbeinu Gershom made this decree as a fence to protect Torah prohibitions because of various reasons and therefore this decree must have also been made forever as we find with all decrees that the Sages made. And Maharam Alshakar (#95) writes, Concerning the decree of Rabbeinu Gershom this that it is claimed to be in force only until the beginning of the 6^th millennium – but it is already well known that the majority of the Jews in exile never accepted this decree then or now - for example Spain and the West and the entire East. There are places that did accept it even until today and they conduct themselves in accordance with it. Therefore for all those places which accepted it even until today - it is in force as it was during the 5^th millennium.

Chassidic dynastic battles & political clout

NYTimes There is an enduring belief among some New York political aficionados that Hasidic Jews vote in a bloc. Capture the support of a chief rabbi and you capture the entire Hasidic sect. 

But the divisions in several Hasidic sects have made once-simple calculations far more complicated, as shown by the preliminary results in the recent Democratic primary for the Congressional seat held by Nydia M. Velázquez, a district that embraces Brooklyn’s Hasidic enclave in Williamsburg. 

The Satmar are the largest Hasidic sect in the United States, with its stronghold in Williamsburg, but with the death of Moses Teitelbaum, the Satmar grand rabbi, in 2006, their ranks have been sundered by a dynastic battle between two of his sons, Aaron and Zalman. And politics has become a favored way for each side to demonstrate its ascendancy.

Gra's failed attempt to restore daily Birkas Kohanim

Rabbi Daniel Travis  During the time of the Rishonim, a group of prominent Ashkenazic rabbis decreed that Birkas Kohanim should be recited only during Yamim Tovim (Responsa Beis Ephraim 6). The exact reasons for this decision are not known, but it is likely that it was connected to the intense hardships that their communities were experiencing at that time, which did not allow for them to feel joy. This ruling is upheld until this day and, outside of Israel, Ashkenazim recite Birkas Kohanim only on Yom Tov (Rema 128,44).

The Vilna Gaon and his students tried very hard to reinstate the daily Birkas Kohanim, but many obstacles blocked their efforts. In one instance the Vilna Gaon was arrested on false charges the day before a public Birkas Kohanim was planned. Rav Chaim of Volozhin, the Gaon’s closest disciple, once tried as well. The night before the planned event, fire razed half the town of Volozhin, including the shul where Birkas Kohanim was planned (as cited in Responsa Mashiv Davar 2,104 and Aruch Hashulchan 128,64). Eventually these attempts were abandoned.

ערוך השולחן אורח חיים הלכות תפילה סימן קכח

סעיף סד

והנה ודאי אין שום טעם נכון למנהגינו לבטל מצות עשה דברכת כהנים כל השנה כולה וכתבו דמנהג גרוע הוא אבל מה נעשה וכאלו בת קול יצא שלא להניח לנו לישא כפים בכל השנה כולה ומקובלני ששני גדולי הדור בדורות שלפנינו כל אחד במקומו רצה להנהיג נשיאת כפים בכל יום וכשהגבילו יום המוגבל לזה נתבלבל הענין ולא עלה להם ואמרו שרואים כי מן השמים נגזרה כן ומצד הדין י"ל ע"פ מ"ש בסעיף מ"ט ע"פ הזוהר דבעינן שמחה דומיא דאהרן ובניו בשמיני למילואים ולזה נאמר כה תברכו אמנם זה שהיה מנהג מקדם דיו"ט שחל בשבת לא היו נושאים כפיהם כבר נתבטל בימינו כי אין במנהג זה טעם וריח כמו שהאריכו מפרשי הש"ע בזה [ט"ז סקל"ז ומג"א סק"ע] ובעל קרי מותר בנשיאת כפים [ב"י] והמחמיר לטבול תבא עליו ברכה אמנם בא"י ובמצרים ובכל אזיא נושאים הכהנים כפיהם בכל יום: