Preface to Igros Moshe

Igros Moshe (OC I Introduction) This book (Igros Moshe) consists primarily of answers that I have written according to what I ruled is the actual practical halacha to those who wanted to know my views. Even though it might have been better to refrain from answering with prescriptions of what to do as we see that many great Torah scholars refused to answer practical halacha because of the warning of Rav  (Sotah 22a) What means that which is written: ‘For she hath cast down many wounded’ — this refers to a disciple who has not attained the qualification to decide questions of law and yet decides them However the gemora concludes ‘yea, all her slain are a mighty host’ — this refers to a disciple who has attained the qualification to decide questions of law and does not decide. It was because of this that Rabbi Akiva Eiger is quoted by his sons in the Introduction to his volume of responsa, “I definitely needed to respond to all those who asked about the halacha so as not to violate the concern of being one who is capable of poskening but didn’t.” However those who refrain from poskening do so because even today the posek needs to posken correctly just as in the days of Rav. While it is true that the quality of poskim varies between generations as to what constitutes  being qualified to pasken but it is only contemporary poskim who can render psak and the requirement is for them to pasken fot their generation. Anyway it is impossible to find contemporary poskim of the same quality of previous ones. Thus the meanining of “attaining the status to be a posek” can not mean that they are the same high level as in previous generations and nevertheless they are obligated to pasken like Rabbi Akiva Eiger. Nevertheless the poskim  still need to be concerned that perhaps their psak is wrong. Consequently there are those who conclude that because of the possibility of error they won’t pasken and Rabbi Akiva Eiger is not typical because of his greater self knowledge.  Therefore some minor figure such as me who lacks proper Torah and wisdom should obviously refrain entirely from paskening and surely not to publish them which is like pasening for the whole world. . In spite of this my justification not only for poskening but publishing them in a book is that the scholars of each generation not only can but must pasken even though they are not on the high level of “attaining the status to be a posek” of the time of the gemora and thus there is a genuine concern  that they might be wrong. from the perspective of Heavenly Truth. In fact it has been stated that the truth of psak is not in Heaven but on Earth. That means that the validity of psak is sufficient if it appears to a tamid chachom after proper study to clarify the relevant gemoras and poskim according to his ability done with seriously with appropriate fear of Heaven. It is sufficient that if he is satisfied that the psak is correct he is obligated to pasken, even if in Heaven he is clearly wrong. In fact not only is this legitimate psak but it is also described as “the words of the living G-d” since it appears to be correct and nothing contradicts it. He will be rewarded for his psak even if it is wrong as is seen from the gemora (Shabbos 130a).  Thus the true psak is that there is an obligation to pasken and that one is rewarded fot doing it is simply that which the talmid chachom understands after diligent study with his full ability – even if his conclusion is not true in the absolute objective sense.  In fact this understanding applies to all the rabbinic disputes including that of the Rishonim and Achronim in which some  conclude something is prohibited while others say it is permitted. As long as the halacha has not been conclusively decided like one position everyone is free to decide which view applies in their place and each is viewed as being true even though they contradict each other and only one view can be objectively true. Both sides are rewarded for their psak.  Thus we see that there are many disputes between different communities even involving the most serious sins as some follow the Rambam and Beis Yosef while others follow the differing views of Tosfos and Remah. Both views are seen as the word of the living G-d even though the objective halacha in Heaven is only in agreement with one side.  We see in Sanhedrin that a judge might be afraid to making a ruling because he might err in judgement and will be punished for his error. Therefore the Torah says that G-d will be with you in judgment. That means the dayan is only responsible for what he sees, soif he did his best he will not be punished for errors. The requirement to pasken and judging is even when it is not actually true. Consequently according to this definition of the true psak  such is also found in the present generation and thus we also are required to posken and judge. The warning found in Bava Metzia that the accidental errors of a tamid chachom are considered intentional sins only means if he did not try hard to determine the truth but when  he exerts himself fully  he is obligated to pasken  for which he will always be rewarded. This is what I relied on to pasken and respond to questions. I responded with what seems to me  in my humble opinion after I clarified the matter with great effort to determine my answer. In addition I have written the reasons I came to that conclusion and therefore I am merely like a tutor to the person who is asking the question since he can retrace the process himself and thus decide for himself and I am not serving as a posek at all just as Rabbi Akiva Eiger said in his introduction.  It seems from the gemora about Dovid serving as a posek that there is an obligation  for a posek to answer all those who ask questions and it is forbidden to send them to another posek. That is why I answered all those who asked me .  I have therefore decided to print my answers since I am merely serving as one who clarifies and explains the halacha and not as a posek. Other talmidei chachomim and poskim can readily  understand my reasoning  and decide for themselves whether to agree with my conclusions.  It is easily seen that I did not blindly accept the views of others even that of the great poskim. In fact |I carefully examined with all my ability to try and understand whether they were correct as is commanded by Rabbi Akiva Eiger in his Introduction.  Therefore I ask all those who study my sefer to carefully examine  everything I said before deciding what the actual halacha is. This also very beneficial  in knowing how to clarify the halacha. Thus my sefer will serve to teach the halachic process  

"Pandemic of low self-esteem" in Yeshivos - Rav Reuven Feinstein

updated May 3 I am currently trying to understanding the recent transition from interpersonal relations governed by Torah concepts and the current replacement by secular psychological values and processes. Currently one of the most important psychological concepts is that of self-esteem. Despite the fact that there is no such concept in Torah we have here a call by Rav Reuven Feinstein to institute programs and methodology in yeshivos to fight against the "pandemic of low self-esteem" in our yeshivos. Furthermore he indicates that this secular attribute of self-esteem is critical for spirituality and serving G-d! This widespread and uncritical acceptance in our community of the importance of psychology - not only to be a healthy person but to develop sprituality - is in strong contrast with Rav Dessler (Vol 3 page 360). It is important to note that there is actually no scientific evidence to support the importance and centrality that self-esteem has in education, parenting and therapy. Why have rabbis accepted its importance? The following is a haskoma that Rav Feinstein wrote for a book - on building this psychological characteristic of self-esteem - written by a rabbi for the frum world.  I have previously posted this Yeshiva Education and low self-esteem where I note that the problem of low self-esteem is uniquely a problem in yeshivos that follow the Lithuanian approach - but not in the Chassidic or Sefardic yeshivos. This is apparrently related to the emphasis of elitism described by Rav Dessler. See Rav Dessler - producing gedolim at expense of others.   See Self-esteem is destructive     

see video-  Rabbi Twerski describe his struggles with low self-esteem
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See "Bringing out the Best"
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Rav Reuven Feinstein (Haskoma to Rabbi Roll’s Bringing out the Best on self-esteem 2008): In a generation bereft of spiritual guidance, following a path dictated by societal values and goals, it is clear that beyond the simple impairment of Torah Ethics and values, is the destruction of Jewish self-esteem. In yeshivos today there is literally a pandemic of low self-esteem. An outcome of this most horrible condition, is that once a person has achieved a state where self-worth and self-value are diminished, that person is literally open to all foreign pressures both within and without. Once those pressures are given free reign, the outcome is without exception, negative. Building, nurturing, and maintaining a healthy, positive and balanced self-esteem is critical to the development of any child. Instilling Torah Values side by side with a healthy self-esteem is not only fundamental to a solid foundation of Torah and mitzvos, it is critical for one wishing to grow and develop in their relationship with Hashem. Rabbi Roll has undertaken a most worthy project in addressing the deficit of self-esteem so prevalent within our communities, yeshivos and schools. The Alter of Slabodka’s work Ohr HaTzafun explains the Torah’s definition and obligation of self-esteem in this world. Rabbi Roll has expounded upon these concepts and presented them for consideration. There is no greater achievement in this world that to inspire, teach, or motivate another....

Rabbi Dr. Twerski's (Forward to Rabbi Roll’s Bringing out the Best on self-esteem 2008)to the same book: [...] We are fortunate that we have had great Torah scholars who were able to do so and extracted the gems of wisdom from it. Among them is the famous ethicist, Rabbi Nosson Tzvi Finkel, better known as the Alter of Slobodka. A healthy self-esteem is essential for optimum function and for achieving one’s mission and goal in life. Unfortunately, there are many things that militate against the development of a healthy self-esteem, some of which I described in my book Angels Don’t Leave Footprints. In his sefer, Ohr HaTzafun, the Alter of Slobodka draws upon the Torah narrative to show us how the Torah emphasizes gadlus ha’adam, man’s potential for greatness. Just as the Alter derived these concepts from the Torah and made them available to us, Rabbi Yisroel Roll expands upon them and applies them to a person’s self-concept, with instructions on how to create a healthy self-image and implement these lesssons in our lives. Self-esteem is contagious. Children may get it from their parents, students from their teachers, and everyone from their friends. It is important that we become aware of the components of self-esteem and the factors that jeopardize our self-esteem. Rabbi Roll has utilized the teachings of the Alter and delivered them to us in a consumer-friendly fashion, with practical strategies to develop and enhance positive attitudes and encourage a family atmosphere of healthy self-esteem. The pursuit of happiness is universal, and if there is any one thing that is an obstacle to achieving happiness, it is the lack of self-esteem. By facilitating the development of self-esteem, Rabbi Roll has made an important contribution to enhancing family life and shalom bayis.

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 In contrast we find acknowledgments that Mussar concepts are not those of Psychology
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Dr. Meir Levin (Beyond Psychology in Jewish Action 2003): Psychology and Musar Are Not the Same - Because of the lack of appreciation of the uniqueness of musar, some have recently begun misrepresenting it as a kind of psychological teaching. The bastardization of musar takes various forms. A number of self-help volumes targeting the Orthodox community have recently been published. While some of the authors of these books explicitly aim at the legitimate synthesis of psychological and musar approaches or at restating musar principles in the language of psychology, others use musar to Judaize psychological teachings. One must not minimize the beneficial effects that the spread of psychological insights can have in our communities. And those who do this work are well intentioned. In fact, practitioners of musar would do well to pay at least some attention to advances in behavioral sciences. Yet, psychology is not musar and musar is not psychology. The conflating of the two detracts from each one.

See Rabbi Ephraim Becker - why equating gadlus haAdam and self-esteem is problematic

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Update:We also find acknowledgment that self-esteem was not part of classic mussar. In fact self-esteem was discovered by Rabbi Twerski as the result of his own personal psychological-spiritual crisis  as he describes fully on a video.

Andrew Heinze (Americanization of Mussar: Abraham Twerski’s 12  Steps, Judaism Fall 1999): Even though the emphasis on proper self-esteem seems more congruent with American optimism than with Jewish irony, Twerski speculates on the traditional sources of his orientation.

 “My clinical emphasis on the importance of attaining a positive self-concept and avoiding self-flagellation may have had its origin in an anecdote about the Chafetz Chayim (Rabbi Israel Meir HaCohen) which Father repeated many times. One time the Chafetz Chayim was riding home to Radin and had the driver stop to pick up a man walking along the road. Along the way, the man mentioned he was journeying to visit the Chafetz Chayim, to which the Chafetz Chayim replied that. he didn't see why the man was going to such effort because the Chafetz Chayim wasn't so special The man then slapped the Chafetz Chayim in the face. Later in Radin the man met the Chafetz Chaimand and immediately bowed down, asking for forgiveness. The Chafetz Chaim said there is no need for this, as the man was defending him. "But I did learn something new trom this experience I have always pointed out how wrong it is to belittle others. Now, I know it is also wrong to belittle oneself.” [Twerski Generation to Generation pp 90-91]

The lesson of the Chofetz Chaim notwithstanding, Twerski knows that his emphasis on self-acceptance departs from the mainstream of mussar. In trying to fathom why this should be so, he speculates that perhaps in earlier generations the problem of low self-esteem was less urgent. After Darwin and Freud, however, humanity faced a crisis in the form of psychological determinism and the denial of special creation. These theories, Twerski concludes, had an effect on the self-esteem "of even the Torah-true Jew." [Twerski I am I page 40].

So, in contrast to the darker and more stoic sensibility of mussar classics like Mesillat Yesharim, Abraham Twerski's postwar American therapeutic brand includes a softer touch and more empathetic disposition. Using the confessional format as a way of establishing emotional rapport with his readers, Twerski openly describes his own confrontation with unpleasant inner impulses and his all-too-human deduction that he must be an unworthy person to harbor such feelings. In grappling with this crisis of self-esteem, Twerski ultimately found an answer in the Talmud (B. Shabbat 89a) which explained that people have been given the mitzvot precisely because they have been endowed with animal impulses. "The discovery of animalistic traits within myself," he explains to his readers, "was no reason for me to consider myself to be a 'bad' person."

Rav Yitzchok Berkovits on the WZO Elections: “It Is Not About Us Becoming Zionists”

 https://matzav.com/rav-yitzchok-berkovits-on-the-wzo-elections-it-is-not-about-us-becoming-zionists/

Rav Yitzchok Berkovits, rosh yeshiva of Yeshiva Aish HaTorah and rosh kollel of the Jerusalem Kollel, has issued a strong statement regarding the current World Zionist Organization (WZO) elections, emphasizing the critical importance of participation for the Torah community.

“The election is not about us becoming Zionists,” Rav Berkovits clarified. “They are to prevent the Reform from siphoning off money and using it to bring Reform to Eretz Yisroel. They openly say it is about undoing all the accomplishments of [Eretz HaKodesh].”

Stand Up and Be Counted

 https://mishpacha.com/stand-up-and-be-counted-2/

Can you imagine what they would do with another $5 billion?

The leftist groups running in this election are more left and more liberal than ever before — and they’re busy gathering many tens of thousands of votes to advance their agenda.

A group of Torah askanim met recently to assess this situation, and discussions with gedolim in Eretz Yisrael (who live with the results of Reform and left-wing influences) and in the United States led to encouragement of the plan to create a Torah slate to run in these elections, in order to try to limit the influence of the liberal Jewish community. Although the Torah community has traditionally not involved itself in the WZO, circumstances and situations are now different. Today it’s become an eis la’asos — a timely obligation to stand up for Torah values.

To that end, Eretz HaKodesh, an American initiative to protect and uphold true Torah values in Eretz Yisrael, was created, putting together a slate of delegates that represent the yeshivah, chassidic, Sephardic, and Israeli Torah communities of the United States.

Eretz HaKodesh has the backing of numerous rabbanim, including Rav Elya Brudny, who explained the position of the Moetzes Gedolei HaTorah of Agudath Israel of America at the recent Agudah national convention. Rav Asher Weiss of Jerusalem expressed in a video how important he felt it was for every Torah Jew to vote in this election. Both videos can be seen on their websites.

Massive Asifa Held in BMG Against Voting in World Zionist Organization Election

 https://lakewoodalerts.com/massive-asifa-held-in-bmg-against-voting-in-world-zionist-organization-election/

The WZO elections, held every five years, play a pivotal role in determining how billions of dollars are allocated across Eretz Yisroel. The Eretz Hakodesh party was formed with the goal of securing representation in the World Zionist Congress and redirecting funds to support Torah institutions and yeshivos. The initiative has received backing from many gedolim and was endorsed in the previous election by Harav Chaim Kanievsky zt”l.

However, not all gedolei torah agree with this approach. The speakers at the Asifa strongly opposed any participation in the election, arguing that any affiliation with the Zionist movement—even for the purpose of supporting yeshivos—is treif. They expressed deep concerns about the potential risks of engaging with a system they believe to be inherently opposed to Torah values.

Praying to Angels and the Dead

 Igros Moshe (OC V 43.6 p146) Question: The practice of praying at the graves of our ancestors and tzadikim at times of trouble is this prohibited as darash el ha meisim (making requests from the dead)?. There are those who are against this while others such as the Bach say it is not prohibited Answer  We find that there are piyutim and selichos in which the angels are requested to –pray for us.  It seems that this is a major unresolved dispute. The ones who composed the piyutim were also great Torah scholars and we see that they accepted this as a valid practice. In contrast many others of our great rabbis prohibited this practice  The Chasam Sofer cites the Maharal as protesting the practice of selichos directed to angels while the Chasam Sofer himself said those selichos with the congregation or said tachanan while the tzibor was saying the disputed section  Some omit the section of Shalom Aleichen asking the angels for a blessing (Berchuni l’shalom). A possible explanation for those great rabbis that permit this  which includes Rishonim that since the angels were appointed by G-d to plead for us. Even though G-d obviously is more  aware of any defense an angel might make than any angel. It could be that in addition to the defense they were to also pray for us as messenger from G-d.  It is not prohibited to ask the angels to pray. In contrast those who prohibit say one should not ask angels to pray even for that which G-d gave them permission to do, rather all prayers are only to G-d. In sum everyone agrees that it is prohibited to ask angels to do something as free agents for us. The dispute is concerning those things that G-d appointed  angels to do. In contrast to ask a live person to pray and bless us is something proper and desirable not only the prophets in Biblical times but also to Torah scholars in each generation in every location to pray for the sake of the sick and other needs. In contrast regarding the dead, it is not relevant to ask hin to pray but his soul in Heaven can pray for the living. The question is that those who prohibit praying to angels do they also prohibit asking the dead? Even those that permit asking angels it is only for things that they were appointed to take care of which does not apply to souls so it might be a problem even for those that permit asking angels. It is possible that souls are a lesser problem  The souls after death no longer have an obligation for mitzvos and thus have no requirement to pray and so it would be prohibited for us to ask them to pray and bless us.But it would be permitted for their sons to pay to G-d to answer them in the great merit of the tzadikim who even in death are pained by the suffering of their children and others (Berachos 18b). But to ask them to pray would be forbidden as it would be to pray to angels since they were not appointed by G-d. But angels are already aware of the suffering of man and thus it would be permitted to ask them to pray to G-d for us to remove the suffering. But maybe the angels don’t feel the pain as strongly as the souls of the dead. In sum there is an unresolved dispute. . 

The rise of ultra-Orthodox feminism: a movement against all odds

 https://www.ynetnews.com/article/s1ppj0631e

Once deemed impossible, Haredi women have organized to challenge exclusion from political parties; while no women have entered the Knesset yet, their activism is reshaping political discourse

"The first step I took was to check whether there was a halachic issue with electing women," Shoshan said at the book launch. "When I learned that this was a cultural, not a halachic issue, we turned to a learned rabbi, who published a Torah booklet clarifying that there is no halachic obstacle to electing women to the Knesset. However, the rabbi refused to attach his name to the booklet."

Netanyahu’s English saves his coalition? Rabbis drop draft ultimatum in private call

 https://www.jpost.com/israel-news/politics-and-diplomacy/article-847292

The call with Hirsch, conducted in English due to his American background, was described as long and substantive. Netanyahu’s own advisers reportedly had difficulty following the conversation, leaving the prime minister to speak directly and privately with the rabbi. The follow-up call with the Belz Rebbe lasted approximately 20 minutes.

According to sources familiar with the details, Netanyahu urged the rabbis to avoid issuing public threats or setting deadlines. He emphasized that the coalition was working to reach a draft law compromise and warned that ultimatums could derail those efforts.

At a meeting, the urgent need to formalize the legal status of yeshiva students to allow them to continue their Torah studies without disruption was emphasized, according to the rabbis' offices.

Five things to look for in Canada's election

 https://www.bbc.com/news/articles/c07zxy98g45o

Canada's general election campaign is underway, a 36-day sprint taking place in unprecedented circumstances.

Voters will consider which party should govern the country just as the US - its neighbour and largest economic partner - launches a trade war and President Donald Trump muses about making Canada the 51st US state.

Domestic issues like housing and immigration will still be important, of course, but for the first time in decades, Canadians will also be grappling with fundamental questions about the country's future when they head to the ballot box on 28 April.

Putin commissioned a ‘beautiful portrait’ of Trump, U.S. envoy says

 https://www.washingtonpost.com/politics/2025/03/22/putin-commissioned-beautiful-portrait-trump-us-envoy-says/

When Vladimir Putin heard Donald Trump had been shot in the ear at a rally in Pennsylvania last year, the Russian president said he went to his local church, met with his priest and prayed, U.S. special envoy Steve Witkoff said Friday in an interview with Tucker Carlson.

Putin, according to Witkoff’s conversation with the man, prayed not because Trump was a U.S. presidential candidate at the time, but because he “had a friendship with him, and he was praying for his friend.”

Witkoff said Putin shared the anecdote with him during Witkoff’s second visit to Russia in mid-March, which, he added, got “personal.” Witkoff said Putin gave him a “beautiful portrait” of Trump that Putin had commissioned by a “leading” Russian artist, and asked that Witkoff bring the painting back to the White House.

Trump Russia Envoy Echoes Kremlin’s Views on Ukraine Ahead of Peace Talks

 https://www.wsj.com/world/europe/trump-russia-envoy-echoes-kremlins-views-on-ukraine-ahead-of-peace-talks-eed41457?mod=hp_lead_pos5

On the eve of talks in Saudi Arabia, President Trump’s chief negotiator, Steve Witkoff, echoed some of the Kremlin’s main talking points on the Ukraine war, while advocating for future U.S.-Russian relations based on shared business interests.

Trump Adviser Draws Ire for Saying He Takes Putin 'at His Word'

 https://www.newsweek.com/steve-witkoff-ire-takes-vladimir-putin-word-2049307

U.S. special envoy Steve Witkoff drew ire online for his comments about Russian President Vladimir Putin—chiefly that he would "take him at his word" as talks for a peace deal between Russia and Ukraine continue in their ongoing war.

"I just don't see that he [Putin] wants to take all of Europe...I take him at his word in this sense, and I believe the Europeans are beginning to come to that belief, too," he said.

When pressed on Putin's characterization as a tyrant or "someone whose political opponents often die," Witkoff countered that he's "never, ever seen a situation where there isn't two sides to a story, it's just never as black and white as people want to portray, so there are grievances on both sides."

Yaroslav Trofimov, the Wall Street Journal's chief foreign affairs correspondent, wrote on X, formerly Twitter, on Saturday: "It's clear from this that the only difference between Steve Witkoff's and Vladmir Putin's views on the war in Ukraine is that Putin actually knows the names of all the five Ukrainian regions he wants to keep."

Former State Department spokesperson Matthew Miller wrote on X on Sunday: "In summary, Witkoff doesn't know the names of all the Ukrainian provinces occupied by Russia, but somehow knows the people there want to join Russia...and believes Putin doesn't want the rest of Ukraine despite him repeatedly saying he does. Ok."

Trump’s new debacle: Losing migrant case, trailing Biden deportations

Missed Social Security checks no big deal to Trump commerce secretary as attacks on agency escalate