Flood and Geologists

 Malbim (Bereishis  7:23) All existence on earth was blotted out While  life was blotted out, many of their bones which were as strong as iron bars and did not disintegrate.  Most of the carcasses were carried by the flood waters into deep crevices. They were thus buried deep in the earth. Consequentlt when Noach left the Ark, he found no trace of the carcasses of animals  or the big bones of of the large animals or giants that existed before the Flood. The testimony of G-d is reliable and enlightens the fool.  And is the response to the scholarly geologists who dig in the depths of the Earth where they find the large bones of giants and large animals. That were lost from the earth and have not existed after the days of the flood, They claim this is proof that the world is very old. That is because that the world is composed of different materials and that different distinct depths there is a different type of earth and they calculate based on these layers the age of the bones. They believe that the world is thousands of years old and that there were already animals from ancient times before the time of our creation. And this is nonsense, because at the time of the flood the earth opened up because of the earthquakes and they overturned the layers bring the lower levels to the top and the top layers to the bottom as well as lowering the carcasses to the lower levels. This process of overturning the layers which continued for 150 years confounds the scientists . They should only be aware of the deeds and wonders of G-d as to how he obliterated the world and drowned them to the depths. 

Netziv (Bereishis 7:23) All existence on earth was blotted out That means that their bodies were removed from the surface of the world. But many of the bodies were covered with dirt by the Flood but remained intact. In fact these are source of the bones that have been found by those who dig in the dirt and find bones of creatures which don’t exist now in the world. The many scientist conclude from them that there must have been a different world in existence proior to the creation of this world. In fact in Bereishis Rabbah it clearly states that there were worlds created before this one which G-d destroyed. This idea is also found in the Zohar. Nevertheless I find this problematic as we see in Shemos Rabbah that what came before is not significant and nothing remained of them. I think that these bones are from those that existed before the Flood and no longer exist. Even though they flourished in a different climate but they deviated from their previous life prior to the Flood and moved to a different place. They continued to exist by breeding with different species and produced strange offspring like a horse breeds with a camel. It is the result of Divine supervision that these bones remain so that the contemporary generation can learn the secrets of Nature  and the Glory of G-d. . 

Engagement - interfere

Igros Moshe (E.H.I #91). Question Is it permitted for someone to try and become engaged to a women who is engaged to another. Is this a case of Ani Hehapech becharara? Answer It is clear that if the first couple has not yet decided to finalize the engagement there is no problem. However if they have decided but are still lacking the customary kinyan there is a dispute among the poskim whether it is permitted. Once the kinyan is made there is a cherem against nullifying the engagement.

Harvard head apologises as scathing reports on campus prejudice released

 https://www.bbc.com/news/articles/c0eljwdp545o

The reports included testimony from students who described feeling alienated and pressured to conceal their identity from their peers and educators.

In response to the findings, Harvard pledged to review its academic offerings and admissions policies - a key demand of the White House, which accuses the Ivy League institution of failure to stamp out campus antisemitism.

Canadians united against Trump, but are divided about almost everything else

 https://edition.cnn.com/2025/04/29/americas/canada-election-results-liberal-carney-poilievre-analysis-intl/index.html

The resurrection of Canada’s Liberal Party was as close to miraculous as you can get in modern politics. Its savior: Prime Minister Mark Carney, a political rookie but also an experienced tactician and one of the world’s most highly regarded economists.

But in a farmer’s field on the eve of the election, Canada’s Conservative leader Pierre Poilievre continued to nurture a robust political movement that won the Conservative Party its largest share of the popular vote in decades.

Both leaders promised to vigorously stand up to the threat to annex Canada that came early, loudly and often from US President Donald Trump.

Israeli convicted of plotting assassinations for Iran sentenced to 10 years

 https://www.timesofisrael.com/israeli-convicted-of-plotting-assassinations-for-iran-sentenced-to-10-years/

Court notes Moti Maman twice traveled to Iran while Israel was fighting Iranian proxies; defense says it will appeal ‘disproportionate’ sentence

The Beersheba District Court on Tuesday handed a 10-year prison sentence to Moti Maman, an Israeli man convicted in December of contacts with Iranian agents, some of them inside Iran, and discussing with them a plot to assassinate Prime Minister Benjamin Netanyahu.

Maman, 73, of Ashdod, was convicted on charges of contact with a foreign agent and entering an enemy state without authorization, after he visited Iran twice and met with Iranian intelligence officials to discuss assassinating senior Israeli public figures including Netanyahu, Shin Bet chief Ronen Bar, or then-defense minister Yoav Gallant.

Medicine: Are there patients whose life should not be prolonged

Igros Moshe (Choshen Mishpat II #73.1) Question: Are there patients who should not be given medication to prolong there short life expectendcy? Answer We see concerning the death of Rabbi Yehudah HaNasi that the prayers of the rabbis did not cure him but just kept him alive (Kesubos 104a).When his maid servant saw his great sufferering she first prayed that they stop praying but this didn’t stop them so she made a loud noise and that distracted them from their prayers and he died. This gemora shows that there are times to pray for a person to die who is in great suffering but can not be cured either through medicine or prayers. The Ran in Nedarim (40) also says there are times to pray that a sick person die.based on the gemora in Kesubos. Thus for thse cases that are incurable and he is suffering his life should not be prolonged with medical tratments. He can not be given treatment to shorten his life even a little bit because it is considered murder. Thus only passive methods of withholding treatment are allowed not active ones that kill him. Therefore if there are pain killers which are not harmful he should be given them because he is not considered a gosais. A seriously sick patient who is able to breathe needs to be given oxygen even if he can’t be cured by this.It is viewed as easying his suffering. Nevertheless to see whether he has died he should be checked every hour or two whether he is still alive. This should be continued until the oxygen tank is finished .

Igros Moshe (Choshen Mishpat II #74.1) Question You requested I clarify what I wrote about treating incurable patients who are suffering Answer  I don’t see the need for additional explanation as I dont understand why you think my original answer can be mistaken. I simply said if the doctors know no cure for his sickness or treatment to ease the pain but can only prolong his painful life – he should not be given that treatment. This is like the case of Rabbi Yehuda Hanasi (Kesubos 104a) where prayer did not cure him or stop the suffering but helped only to prolong his life of suffering.  When his maid servant saw she could not stop these prayers through her prayers she distracted them by making a loud noise and then he died. This gemora is cited by the Ran as proof that one can pray for a person in incurable pain to die.  We should not  learn from this that we should pray that a person die.G-d forbid! We learn that if the person is incurable and can not reduce his suffering that at best they can prolong his life of suffering that they should not give treatment to prolong his life. It is obvious that if it helps him survive until he can be given a real cure that this should be done.  The patient doesn’t even need to be asked whether he wants it nor is he listened to if he says he doesn’t want it. However it is best if wants the treatment since forcing treatment might be harmful. . The Remah also says that it is permissible  or even required to remove all things that are preventing death even if this hastens death just a small amount. Obviously this is because of the suffering of the gosais. If there is no suffering there is no reason to remove what is impeding death. .Treatment can also be done in these cases if it makes the patient feel better. 

Elevator Shabbos

Igros Moshe (OC II #80) Question: There is a large building in which most of the space is rented for offices which are used on Shabbos and Yom Tov and there is an elevator operated by a non Jew. Now the owner wants to change this so the elevator is self service Is this change prohibited because it is causing Jews to sin? Answer Before the elevator was operated by the non Jew there was no concern for lifnei Ivair since there were other offices elsewhere that could be rented. And thus it was only a question of allowing sin and the Magan Avraham says this is not a problem since most use does not involve sin.  However now that a non Jew has been hired to run the elevator and it would require a major effort for the tenants and might be impossiuble  to move elsewhere it is now a problem of lifnai ivair if you switch to self service and thus it seems it should be prohibited. However I have shown regarding Sheviis that whenever the work involved can be sometimes prohibited and other times permitted it is permitted to sell a field or an animal that will sometimes be involved in sin but not all the time. Thus it is not viewed as causing or supporting of  allowing sin. But merely being a minor causation that sin is done and this is not prohibited.  However while I was inclined to permit based on this reasoning I didn’t actually pasken that it was permitted since I couldn’t find anyone who actually ruled according to this principle. Nevertheless if not permitting will result in a large financial losss it can be relied on to permit. Even the use of the non Jew violates a Rabbinic prohibition if he is acting entirely because he was hired to work for the owner. It is better that he work primarily for himself. For example if he get paid a specific amount for each trip and thus the prohibition is not caused by the owner

Igros Moshe (OC II #95) It is prohibited to enter an elevator on Shabbos that an evil person entered into first. However if a goy enters first for his own needs it is technically permitted but is prohibited because of maris haaiyen. In addition it is prohibited because additional people that enter increase the work done by the motor. Furthermore if he is known as a G-d fearing person and surely as a talmid chachom use of the elevator is also a chillul haShem 

Igros Moshe (OC IV #64.1) It is prohibited to use electricity on Shabbos and Yom Tov even though  it doesn’t make a fire . Similarly a refrigerator or freezer is prohibited and obviously it is prohibited to turn on electric lights. 

Igros Moshe (OC V #18.27) It is prohibited to comb hair on Shabbos because it is impossible without pulling out hair. The Magen Avrahan says even according to the view that an inevitable action which is unwanted is permitted this is prohibited because you want to separate the hairs and it is impossible do do it without pulling out some hair. This Magen Avraham supports my view regarding the sparks produced when an electrical circuit is completed or disconnected with any electrical device. Similarly when increasing the load on an electric motor such as in an elevator. So even saying that the sparks serve no necessary purpose and you don’t want them however since it is impossible to obtain the use of electrical power for the elevator without them so the sparks are not considered an inevitable  side product but rather are viewed as an integral part of the elevator and are prohibited

Lashon Harah Teacher asks student to tattle on others?

Igros Moshe (YD II #103) Question Can a teacher to tell a student to inform on misbehavior of other students?Answer: This is a repulsive and disgusting thing because it minimizes the seriousness of lashon harah. If this is merely to chastise them for the sake of Heaven because this might improve their behavior then it is possibly permitted.  However that is only when the student volunteers to tell the teacher the information but not when the teacher commands him to tell. We are not on the level that this information can possibly be considered as given for pure motivation (for the sake of Heaven) even for adults and surely not with children.

 Igros Moshe (YD IV #30.1) Question The teacher's request that students inform on other students is obviously because the teacher thinks the information is needed to benefit the students so why is that disgusting and causes lashon harah to be minimized?  This is what the Chofetz Chaim permits Answer  I had written this would be pernitted if done for pure motivation but this is true only if the informer spontaneously gives the information but not when the teacher commands it and because of the fear of punishment. In addition it should be possible to correct the misbehavior without demanding the serious sin of lashon harah to know the identity of the one who misbehaved.  

Rav Moshe Sternbuch(Teshuvos v'hanhagos 1:839): Question: A a teacher asks his students to reveal who did something wrong. - is this permitted? Answer: It would seem that the teacher first has to say to his student that the prohibition of lashon harah is very severe. However since this is l'toeles there is no prohibition of lashon harah. (See Chofetz Chaim 4 and the statement of the Alter of Kelm in Marpeh Lashon said in the name of Rav Yisroel Salanter with clear proofs that whatever is for to'eles is not prohibited as lashon harah). In this case it is clearly for the benefit of the chinuch of the student and therefore there is no concern that this is lashon harah. In fact just the opposite because just as there is a prohibition to speak negatively about others - there is an obligation to inform the teacher so that he is able to properly chastise the student and thus it is not considered lashon harah at all.

Review of The Beys Din System Today by R’ Ari Marburger (published in Dialogue) -[ Kaminetsky-Greenblatt Heter]

Guest post by Yehuda

“It’s common when someone loses in Beys Din that he tells his friend his innocence and says, “You can see that I’m correct and Beys Din got it backward. If my case would have been in front of So-and-So who’s know as a wise man, he certainly would have seen who’s correct and wouldn’t have reached such a terrible backwards verdict!” He then continues cursing the Beys Din because of this in ways that aren’t fit to print.”

Frustration with Beys Din is not a new phenomenon, as the above quotation from the Chofetz Chaim (L”H 6’ 8’) indicates. No one likes to lose, and it’s a lot easier to blame the Beys Din than to admit to being wrong. Yet there are legitimate complaints about the modern Beys Din system in the United States, and recognition of the problem is always a prerequisite for finding solutions. Therefore it is a pleasure to see the issue discussed in Dialogue in what is promised to be the first of several articles. R’ Marburger is the director of the Business Halacha Institute and therefore focuses on Choshen Mishpat, but most of his discussion applies to Beys Din in general.

The article begins with a very important disclaimer: The fact that Beys Din has issues does not mean secular court becomes automatically permissible. We have had an illustrious visitor to this blog argue that Tamar Epstein was justified in going to secular court because Beys Din has problems. It was noted at the time that no Rabbonim permit such an indiscriminate amendment to the Shulchan Aruch, but the misconception is unfortunately widespread.

Before we get to the legitimate complaints, it is important to define several terms. A Beys Din Kavua is a Beys Din established with the consent of the community. A Zabla Beys Din is a process in which each litigant chooses one Dayan and then the two Dayanim choose a third Dayan. A Zabla Beys Din is more problematic than a Beys Din Kavua in all of the issues at hand.

R’ Marburger primarily discusses four issues: The cost of a Din Torah, the inability to appeal the Psak, private communication between the Dayanim and litigants, and the lack of a written explanation of the Psak. All four are against the Shulchan Aruch. Yet all four are common practice and therefore justified by the Acharonim on various grounds. However, the real question is not how is it permissible, but why are we looking for loopholes? Regarding cost, the answer is simple: Dayanim don’t get paid by the community or the government, so if they wouldn’t charge the litigants they would starve. R’ Marburger notes that Zablas cost more than a Beys Din Kavua and tend to take longer (the beauty of charging by the hour). The lack of appeal is also justified by the legal requirement that arbitration agreements be final. However, the other two problems are a lot harder to justify. R’ Marburger does not present a reason per se why a Beys Din would want to communicate privately with a litigant (other than the obvious, which we’d rather not think about), rather he presents a Halachik justification for Zablas to engage in this behavior. This leads to two important ramification: A Beys Din Kavua has no such Heter, and even a Zabla can be forced to abide by the original Halacha if a litigant insists beforehand. Finally, the most difficult issue to explain is why Beys Din often does not provide a written explanation of its psak. R’ Marburger provides three possible reasons: Cost, potential embarrassment to the losing party, and the possibility that someone will make fun of the psak. This third concern seems to be based loosely on the Gemora Avodah Zarah 35a or Igros Moshe Y’D 4’ 38’ 7’, which is primarily a concern that someone will not follow the psak, not that he’ll make fun of it. Whatever the reason for the custom, in today’s climate when people already have questions with the system, it seems counterproductive to ask for blind trust from litigants.

The article is certainly thought provoking, but something very curious appears after the article: an addendum from R’ Shlomo Miller that in some ways is more significant than the entire article. It represents the first time that a mainstream publication has published a rebuke of the actions of R’ Herschel Schachter and R’ Shmuel Kamenetzky against Aharon Friedman. No, R’ Miller does not say any names. But he states that no one other than a Beys Din Kavua can issue a Hazmana; in other words, Rabbis Schachter and Kamenetzky and certainly Martin Wolmark cannot issue a Hazmana to anyone, and if you can’t issue a Hazmana then you obviously can’t issue a Seruv for failure to respond. Ben Bno shel Kal V’Chomer that you can’t order that someone be beaten, as R’ Schachter stated publically about Aharon Friedman. R’ Miller also says that you can only force the opposing litigant to use Zabla when the Dayanim are distinguished people, but otherwise they do not have the status of what the Shulchan Aruch calls Zabla. This is a remarkable statement that allows more people who are leery of Zabla to avoid it.

So what are the Gedolim going to do to fix the problems? Ask not what the Gedolim can do for you; rather ask what you can do for the Gedolim(and klal yisrael)! According to R’ Marburger, the fix will have to come from the bottom-up. He states “Change will require… widespread grassroots insistence by the end-users of the system”. Sounds like a job for a blog!

Note: As per R’ Aharon Feldman, anyone who has something to add to the discussion is encouraged to write a Letter to the Editor of Dialogue.

Psak Halacha Regarding attempts to pass “Death with Dignity”

 Psak Halacha Regarding attempts to pass “Death with Dignity” legislation: The chiyuv (Torah injunction) of “Lo sa'amod al dam re’echa”, obligates everyone to do what he or she can, to help prevent assisted suicide and/or euthanasia. Allowing the legalization of “assisted suicide”, even if this particular law in practice would only result in assisting a suicide and not euthanasia, is to allow shefichas-domim (bloodshed). Furthermore even rendering such actions not being subject to prosecution, is allowing shefichas-domim (bloodshed), al achas kama vekama (how much more so), in cases of assisted suicide leading to euthanasia. Voting on the basis of this issue. This obligation would include: 1) Thus, when voting for any public official, this issue must be considered as top priority, certainly overriding financial considerations, government programs, etc. By voting for people who support these laws, we become accountable for their actions. This ruling would still apply even if these laws were to be passed, we would still be forbidden to vote for legislators who voted for these laws. This is the most important way to fulfill our obligation. 2) Urging one’s legislators to vote against these bills, if and when they arise[1] and to urge the governor to veto such bill, were it to pass the legislature. 3) Helping in efforts to repeal such laws, in areas[2] where such legislation was already passed. Even a few votes can make a major difference, both by legislators and the public—sometimes the vote of a single legislator can decide the fate of these laws—as is evidenced by the recent vote in the New Jersey State Assembly (in November 2014), where an assisted suicide bill was passed by just one vote. We have seen in several recent races in Jewish neighborhoods, that even a handful of votes can make the difference in the outcome of the election[3] . Furthermore, some legislators keep track of the calls that are made to their offices on particular controversial issues, and vote according to their results. May the Creator of all life grace us with the merit to save innocent lives, fulfilling our role as an or legoyim (light unto the nations). In that merit, may we help usher in the Final Redemption by Moshiach Tzidkeinu. Rabbonim are listed alphabetically. Mordechai Chaim Auerbach Boruch Hirschfeld Avrohom Reich Monsey Ahavas Yisroel, Cleveland Hatzolas Yisroel < Eliyahu Ben-Haim Zalman Leib Hollander Dovid Ribiat RIETS/Kehillah Yotzei Mashad Khal Nachlas Moshe, Spring Valley, NY mechaber "The 39 Melochos" < Haim Benoliel Shmuel Kamenetsky Yosef Yitzchok Rosenfeld Bnai Yosef/Mikdash Melech Talmudical Academy of Philadelphia Monsey Dometz Gad Bouskila Yosef Meir Kantor Chaim Schabes Netivot Israel Cong. Agudath Israel of Monsey Knesses Yisroel Yitzchok M. Braun Elya Nota Katz Dovid Schustal Shaaray Zion Stamford Yeshiva Bais Medrash Govoha, Lakewood Shlomo Breslauer Eliezer Langer Yaakov Shulman Bais Tefiloh Cong. Israel, Poughkeepsie, NY Talmud Torah of Flatbush Eliyahu Brog Yeshaye Gedalye Kaufman Moshe Silberberg Bais Yisroel Hisachdus Moetz, Kruleh Dometz Shuvu/mechaber “Zichron Tzvi Meir” Simcha Bunim Cohen Amram Klein Moshe Soloveitchik Khal Ateres Yeshaya Ungvar Chicago Yitzchok Cohen Shloime Ben Zion Kokis Yitzchok Sorotzkin Yeshiva University RIETS Zichron Mordechai Mesivta of Lakewood Moshe Donnebaum Grainom Lazewnik Tzvi Steinberg Hechel Hatorah/Adas Yisroel/Melbourne Khal Adar Gbir Kahal Zera Avraham, Denver Michoel Elias Philip Lefkowitz Shlomo Stern Kehilas Yisroel, Spring Valley Jackson, NJ; mult. congregations in US, UK & Canada Debreciner Rov Eytan Feiner Moshe Tuvia Lieff Elazar Mayer Teitz Kneseth Israel, (The White Shul) Far Rockaway Agudath Israel Bais Binyomin Chief Rabbi of Elizabeth, NJ Menachem Fisher Shmuel Miller Elya Ber Wachtfogel Vien Monsey Yeshiva Bais Yisroel Yeshiva of South Fallsburg Noson Yermia Goldstein Avrohom Yaakov Nelkenbaum Boruch Hersh Waldman mechaber of “Migdalos Noson” Mirrer Yeshiva Siach Yitzchok, Suffern Avrohom Gordimer Yechiel Perr Moshe Weissman Coalition for Jewish Values Yeshiva of Far Rockaway Ohel Moshe Shmuel Gorelick Steven Pruzansky Benjamin Yudin Mesivta Ohel Torah Bnai Yeshurun, Teaneck Shomrei Torah, Fair Lawn, NJ Moshe Green Aaron Rakeffet-Rothkoff Yeruchum Zeilberger Yeshivah D'Monsey YU Gruss Kollel Stamford Yeshiva Yisroel Dovid Harfenes Gavriel Zinner Yisroel Vehazmanim Nitei Gavriel Institutions are listed for identification purposes only. [1] as is currently in New Jersey [2] such as Washington state and Oregon [3] most noticeably (demonstrated) in the Senate election between David Storobin and Lew Fidler, where Storobin won by less than 20 votes. Sponsored by Jews for Torah Values jewsfortorahvalues@gmail.com

RFK Jr.’s Wish Is Coming True: Everybody’s Getting Measles

 https://www.thedailybeast.com/rfk-jrs-wish-is-coming-true-everybodys-getting-measles/

RFK Jr.’s vision for America is rapidly becoming reality, with the number of measles cases skyrocketing across the country, bringing the number of confirmed cases to a total of 884.

According to data published by the CDC on Friday, there have been 884 cases of measles reported across 29 states, including Alaska, California, Hawaii, Illinois, New York and Texas.

Just last month, the Health and Human Services Secretary appeared to argue in an interview with Sean Hannity that natural immunity was the best defense against the highly infectious disease. In other words, Kennedy believes that it would be great if everyone got measles.

Murdoch Paper Gives Trump Dire Warning to Mark His 100 Days

 https://www.thedailybeast.com/murdoch-paper-gives-trump-dire-warning-to-mark-his-100-days/

The Rupert Murdoch-owned Wall Street Journal has warned Donald Trump that a “major reset” is needed if his second term is to be successful.

The paper’s editorial board claimed the execution of some of the president’s priorities “hasn’t matched” his promises and warned that he will “fail unless he heeds the warnings” in an opinion piece published Monday.

While Trump adhered to more mainstream Republican policy objectives in his first term, the op-ed concluded, “This term he is indulging his trade and foreign-policy obsessions, and the early results are negative.”

“He’ll fail unless he heeds the warnings.”

At 100 Days, Trump 2.0 Is in Trouble

 https://www.wsj.com/opinion/donald-trump-100-days-second-term-tariffs-economy-china-ukraine-6abc2198?mod=hp_opin_pos_1

Presidential second terms are rarely successful, and on the evidence of his first 100 days Donald Trump’s won’t be different. The President needs a major reset if he wants to rescue his final years from the economic and foreign-policy shocks he has unleashed.

There’s no denying his energy or ambition. Mr. Trump is pressing ahead on multiple fronts, and he has had some success. His expansion of U.S. energy production is proceeding well and is much needed after the Biden war on fossil fuels. He has ended the border crisis in short order.

Russia Launches Massive Ukraine Attacks After Trump Tells Putin To Stop

 https://www.newsweek.com/russia-drone-attack-ukraine-trump-putin-2064914

Russia has launched its largest wave of strikes on Ukraine since Thursday, when President Donald Trump urged his Russian counterpart to halt attacks on Moscow's neighbor, according to an independent investigative Russian news outlet.