Category Archives: Talmud

Hillel said: do not separate yourself from the community; do not trust in yourself until the day of your death; do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: When I shall have leisure I shall study; perhaps you will not have leisure. (Avot 2:5)

The fifth mishnah of Avots second chapter quotes five warnings issued by Hillel, the first of which cautions us against separating from the tzibbur (community). The Rambam (Mishnah Torah, Hilchot Teshuvah 3:11) sees such separation as uniquely severe and presents the separatist as losing his portion in Olam Haba. He explains (ibid. 4:25) that separating from the community is one of the five things that block the path to teshuvah because the separatist misses the opportunity (to be inspired) to do teshuvah together with the community.

Rabbeinu Yonah (Shaarei Teshuvah 3:168) adds that the separatist seems to object to (and also causes others to disrespect) the holy values the Jewish people are committed to. Conversely, the Maharal (Derech Chaim 2:4) explains that one connected to the tzibbur benefits from the koach hatzibbur the communitys unique strength and eternal destiny.

Many also see the tzibburs unity as having ontological significance. The Ritva (Yevamot 13b) and the Maharal (Gur Aryeh on Devarim 14:1) use this to explain the Torahs juxtaposition of the prohibition against sectorial division to the words in Devarim: banim atem lHashem elokeichem. As the children of G-d, we should represent His oneness with our own. When we separate from the tzibbur, we imply G-dly divisiveness.

Rav Kook took this further by comparing a separatist to the woman who was willing to accept Shlomo HaMelechs decision to cut a disputed baby in half (Kings I 3:26). Like a physical human being, the Jewish people are an organic whole and must remain unified (Orot HaTechiah 20 and Arfilei Tohar pg. 101-2).

Through Thick

The Rishonim discuss the times when it is most important to emphasize our connection with the tzibbur. The Rambam (Mishnah Torah, Hilchot Teshuvah 3:11) and Rabbeinu Yonah (Rabbeinu Yonah to Avot 2:4) mention community gatherings for the purpose of mitzvah performance. Mass fulfillment of Hashems Will glorifies His presence; everyone should join.

And Thin

The Rambam also mentions times of tzarah (distress). The Meiri (Beit HaBechirah to Avot 2:4) explains that even one able to save himself should endeavor to save the broader community. He references the words of Mordechai to Esther: Dont think that you are safe in the kings palace. If you are quiet at this moment (and do not help the Jews), the Jews will be saved another way, and you and your family will be the ones lost.

In addition to offering assistance, one should also empathize. The Gemara (Taanit 11a) teaches that one who does not identify with the communitys suffering will also be excluded from their eventual consolation. The Gemara then uses this idea to explain why Moshe Rabbeinu chose a stone (as opposed to a pillow) to hold his arms up during the war with Amalek. Moshe did not want to feel comfortable while the community felt distress.

Moshe Rabbeinu demonstrated this same middah from the very beginning of the book of Shemot (2:11-12), where the Torah describes him as seeing both his Jewish brothers and their pain. Rashi explains that the second seeing means that his eyes and heart sympathized with them. This motivated Moshe to physically help them carry their loads (Midrash Shemot Rabbah 1:27). Hashem shows his empathy in the very next chapter (Shemot 3:1-2) by specifically choosing a thorn bush as the context within which to appear to Moshe. Like Moshe, Hashem identifies with the Jewish Peoples pain.

Dont Daven Divided

Rabbeinu Bachaya adds a third area, that of tefillah. Communal prayer generates heavenly goodwill and gives even a rasha the opportunity to have his prayers accepted (Talmud, Brachot 7a). For this reason, even when unable to get to shul, we should at least daven at the same time as the community.

The Zohar (2:41a) explains that the Shunamite woman, whose story is told in the second Book of Kings, took this even further. Her words to Elisha, who asked if he could request something on her behalf, were betoch ami ani yoshevet. The Zohar explains that it was Rosh Hashanah and Elisha was asking if he could daven for her (as she was barren, and prayers for barren women are answered on Rosh Hashanah). She responded that she did not want anyone to daven for her especially; rather, she wanted to be davened for as part of the Jewish people.

We, too, express this idea by formulating our prayers in plural (Talmud, Brachot 30a). We daven, not only for ourselves but also for all those who need what we need. The Gemara gives the example of tefillat haderech (the travelers prayer), which employs a plural formulation. We use this model for our Shemoneh Esreh and for most of our prayers.

Even when we pray on behalf of individuals, we pray for them as part of the broader community. For example, the Mi Shebeirach, which we recite on behalf of specific sick people (who we mention by name) adds the words btoch shaar cholei Yisrael (amongst the other Jewish sick). Similarly, when we console mourners, we pray that Hashem console them amongst the other mourners for Zion and Yerushalayim. We petition Hashem as part of the broader tzibbur.

Individuality, not Individualism

We live in a world that emphasizes individualism. Judaism values individuality, not individualism. Rabbi Jonathan Sacks, ztl, explains that there is all the difference in the world between individuality and individualism. Individuality means that I am a unique and valued member of a team. Individualism means that I am not a team player at all. I am interested in myself alone, not the group Judaism values individuality, not individualism. As Hillel said, If I am only for myself, what am I? (Avot 1:14).

(Transcribed by Rafi Davis)

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Being On The Team - The Jewish Press - JewishPress.com

Six stories of helping Jews during WWII help us to pause and ask ourselves if we would be so willing.

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Saving one life saves the entire world. A Talmud quote opens the celebration of sympathy shown towards Jewish people during times of hardship in World War II.

Israel and the Yad Vashem Holocaust Museum in Jerusalem award non-Jews with the Righteous Among the Nations title, carrying the highest honour.

Awardees risked their own safety and lives for others by hiding them or helping them escape from the totalitarian regime, without expecting compensation or rewards as counter service. This year, 12 brave Slovaks receive the award Righteous Among the Nations: Antnia Nikodemov, Anton and Oga Bal, Oliver Rcz, Jn and Anna Makny, Pavel Petroch, Jn and Mria Bukov, Jozef Fekia, and Jn and Mria Spevk. Their names will be added to the Wall of Honour in the Yad Vashem garden.

"We have immense respect for their bravery and sense for humanity, and when reading these six stories, we ask ourselves how we would have acted under the same circumstances," Israeli Ambassador Eitan Levon said during the ceremony.

The stories of non-Jews standing by Jewish people during the war around the International Holocaust Memorial Day are traditionally remembered in January. This year, after a two-year hiatus caused by the pandemic, the ceremony took place on September 5 instead.

Here are their full stories:

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Twelve more Slovaks awarded Righteous Among the Nations - The Slovak Spectator

Rabbi Enid Lader has announced her retirement as spiritual leader of Beth Israel-The West Temple in Cleveland, effective mid-June 2023.

There comes a time when it is time to try new things and make room for new energies, Lader wrote in the temples combined June and July bulletin. I have been our congregations rabbi for the past ten years and as I begin my eleventh year, this is the final year of my contract. I have chosen not to renew, but to step on to a new path, and make room for the next generation of leaders to take their place in our congregation. I know our temple board will do all they can to make this transition a smooth one as will I. I look forward to the coming year and all the opportunities it will provide for us to celebrate and remember, learn and enjoy together.

Lader has been the congregational rabbi since 2012 and a member of the community for years in various capacities, including cantorial soloist, choir director and congregational educator.

She said as she is about to turn 70 this fall and felt there was an opportunity for a sabbatical decade.

Lader and her husband, Harry, initially lived in Lorain and relocated to Lakewood.

She first connected with the temple through a Realtor and on her first visit spotted the Confirmation photograph of Sally Priesand, who became North Americas first female rabbi.

When she decided to pursue the rabbinate in 2005, she was congregational educator of the temple and commuted from Cleveland to New York City to attend the Academy of Jewish Religion, where one of her Talmud teachers was Rabbi Eric Hoffman, who formerly led Beth Israel-The West Temple. She was ordained in 2010.

Lader shepherded the congregation through COVID-19 as well as following a fire. She said she was pleased that the temple received an Ohio Historical Marker for its work in resettlement of Soviet refugees.

She said she has enjoyed being on the bimah with two generations of bar mitzvah students and their parents, and to marry former students from the temples religious school.

I certainly have come to appreciate the lives that these people have had, and the wonderful aspects of being able to be a part of that life, Lader told the Cleveland Jewish News Sept. 9.

Born in upstate New York, Lader moved to Florida with her family as a child and grew up attending Temple Sinai of North Miami, Fla., and Temple Beth El in Hollywood, Fla. She studied music therapy and music education, earning both bachelors and masters degrees from Florida State University in Tallahasee.

The Laders have two daughters, Abby (David) Wald of Shaker Heights and Leah (Ananth Uggirala) Lader of Mountain View, Calif., and five grandchildren. She said she looks forward to spending more time with her family in retirement.

I felt tremendously blessed to have been able to do this amazing work, Lader said. Its a service of the heart.

Then temple, which is at 14308 Triskett Ave., has started a search to replace Lader.

Link:

West Temples Rabbi Lader to retire in June 2023 - Cleveland Jewish News

JTA With two degrees in Asian studies and 15 years of his life spent living and working in China (everything from acting to the diamond business to real estate), Rabbi Matt Trusch has a lot of experience in the Peoples Republic.

But antisemitism wasnt one of those experiences until he began posting on Douyin, as TikTok is known in China, from his home back in Texas in 2021.

Speaking in fluent Mandarin peppered with Chinese idioms and filmed in front of a bookshelf lined with Jewish texts, Trusch passionately shares Jewish parables from the Talmud and the Tanya a book of Hasidic commentary by the rabbi who founded the Chabad Hasidic movement and the life and business lessons they may offer Chinese viewers. With nearly 180,000 followers, his videos have accumulated nearly 700,000 likes.

But the comment section under Truschs videos is revealing. In China, the line between loving Jews and hating them for the same stereotypical traits can be thin. On his most viral video, which has over 7 million views and explains how China helped give refuge to Jews escaping Europe during World War II, comments laced with antisemitic tropes seem to outnumber the ones thanking Trusch for sharing Jewish culture and wisdom.

You dont want to take my money, do you? reads one top comment.

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Wall Street elites are all Jews, another comment says; others call Jews oily people, a play on the Chinese characters that spell out the word for Jew. Many blame Jews for the mid-19th century Opium Wars between China and foreign powers, or for inflation in pre-WWII Germany. Other commenters repeatedly ask Trusch to address Palestine on videos that have nothing to do with Israel.

The comments reflect the fact that in the minds of many in China, the Talmud is not a Jewish religious text but a guide to getting rich. The belief has spawned an entire industry of self-help books and private schools that claim to reveal the so-called money-making secrets of the Jews.

In Chinese cities like Beijing, above, compilations of the Talmud are packaged and sold as Jewish wisdom on business success. (eje/Flickr Commons/ via JTA)

In his Douyin bio, Trusch appeals to this belief, describing himself as a rabbi who shares wisdom of the Talmud, interesting facts about the Jewish people, business thought and money-making tips. Trusch told the Jewish Telegraphic Agency that appealing to Chinese stereotypes about Jews was a strategic decision meant to expose more Chinese people to Jewish precepts.

We do sort of exploit the fact that [Chinese people] are interested in listening to Jewish business wisdom to get them to follow us. We have sort of played to that before, he said, referring to himself and a Jewish Chinese-speaking partner in Australia who is helping with the project.

Appealing to Chinese interest in the Talmud as a business guide is strategic for another reason: Religious activity is complicated in China, where Judaism is not one of the five recognized religions, and proselytizing by foreigners is forbidden.

Pirkei Avot [Ethics of Our Fathers] and the Talmud do not mean religion in China, even though those are Jewish texts that we learn Torah from, Trusch said. If I were to say, Im going to teach Torah concepts in China, that will be forbidden, probably. But if I talk about things from the Talmud, then its not threatening.

Trusch always had an interest in China. After getting an undergraduate degree in Asian studies at Dartmouth College and a masters degree at Harvard University, he spent 12 years in Shanghai doing business in a range of industries. While he was there, he grew closer to Judaism and began flying to Israel every two weeks to study at a yeshiva there.

In 2009, Trusch moved back to the United States with his family and settled in Houston, where he is active at two Chabad centers. Still, he made frequent visits to China on business (including starting his own Chinese white liquor company called ByeJoe) until the pandemic struck in 2020. With no way to visit China in person, Trusch and his partnerbegan making videos about Judaism on Douyin as a way to connect with people there.

When I was in China, I very rarely felt anything but a fond appreciation of Jews from Chinese people, Trusch said. He was aware of the stereotypical way Chinese people think about Jews: as intelligent and business-savvy, paragons of worldwide wealth and power with control over Wall Street and the media. Much of the time, these traits are viewed with admiration, and stereotypes are perpetuated even in mainstream media.

And yet, some of the most popular antisemitic comments on Truschs videos reference the so-called Fugu Plan, a 1930s proposal by several Japanese officials to settle 50,000 German Jews in Japanese-occupied Manchuria. Some in the Japanese leadership were inspired by the antisemitic forgery Protocols of the Elders of Zion, believing that resettling Jews in occupied China would attract great wealth and the favor of world powers like Britain and America.

The Fugu Plan never came to fruition, but the antisemitic and ultranationalist political blogger Yu Li (who blogs under the name Sima Nan) has shared the story with his nearly 3 million followers. In a 20-minute-long antisemitic rant, he says the Fugu Plan is evidence that the Jews colluded with the Japanese to establish a Jewish homeland on Chinese territory a conspiracy that fits a nationalist narrative that China is constantly under attack by foreign powers. A simple search for the Fugu plan on Douyin reveals countless videos explaining the Jewish-Japanese conspiracy and questioning whether Jews are worthy of sympathy for atrocities like the Holocaust.

Sima Nan isnt the only prominent figure known for antisemitism. Even in a country with as few as 2,500 Jews mostly foreign nationals among 1.4 billion Chinese, antisemitic conspiracy theories appear to be alive and well, at least among online commenters, anti-Israel leftists and some prominent Chinese nationalists.

Illustrative: Youth participate in programming in Shanghais community. (Courtesy Kehilat Shanghai)

As Tuvia Gering, a research fellow with the Jerusalem Institute for Strategy and Security puts it, ideas like Sima Nans are seamlessly couched in state-sanctioned nationalistic narratives that warn against foreign encirclement and influence.

Jews living in China are likely to tell you that theyve rarely experienced what they would consider antisemitism. As in any other country, young people on social media are being introduced to antisemitic ideas and conspiracy theories such as a correlation between the Jews and COVID that they would be unlikely to encounter elsewhere, said Simon K. Li, executive director of Hong Kongs Holocaust and Tolerance Center.

I think that the problem of the Jewish conspiracies in our region persists and runs deeper than we think because its expressed more openly in the anonymity of social media and web portals like Douyin/TikTok and Tencent QQ rather than in face-to-face interactions, he said.

One recent study of Chinas online alt-right community did not find signs of significant antisemitism, but Kecheng Fang, a co-author of the study, said its no surprise that sensationalist nationalist figures are spewing antisemitism online.

Chinese authorities are aware of hate speech online: In June, a BBC investigation into an industry of racist videos popular in China prompted a response from the Chinese government. Chinas embassy in Malawi, Africa where one racist video was shot said it strongly condemn[s] racism in any form, by anyone or happening anywhere.

Later that month, China released a set of draft rules instructing content platforms to review social media comments before they are published and to report illegal and bad information to authorities.

But these developments havent seemed to make much impact, at least on Truschs videos, which receive a fresh set of antisemitic comments each time he posts daily.

The Chinese Consulate in Israel did not respond to requests for comment.

Illustrative: Former Israeli prime minister Benjamin Netanyahu gives an interview to a Chinese newspaper in Shanghai, May 7, 2013. (photo credit: Avi Ohayon/GPO/Flash90)

Truschs mission since he started posting on Douyin was to connect Chinese people with Jewish culture and wisdom, especially given Chinas ongoing COVID-19 restrictions that prevented cultural exchange. Its reflective of the Chabad movement, which often provides the only outposts of Jewish engagement in places with few Jews, including in China, where the movement operates in half a dozen mainland cities. Trusch is even working on translating the Tanya into Chinese an accurate and academic translation, he says, unlike the copies of the Talmud sold in Chinese bookstores.

He and his Australian partner were at first reluctant to address the antisemitism he was getting on his videos.

Initially I wanted to just ignore all these people and never comment about these things theyre saying, he said. But I think sooner or later, we did sort of say, Listen, what theyre saying is not right, its not correct, and these people are being fed false news.

Theyve since begun responding to some antisemitic comments or making more videos that attempt to address and debunk common stereotypes or conspiracy theories.

I want to ask the bloggers attacking Jews, what are you contributing to society? he asks in one Douyin video posted in early May about Jews contributions to the world.

Not all comments under Truschs videos are negative; in fact, in recent weeks the antisemitism seems to have quieted down somewhat, he said. A majority of commenters continue to express their support and interest in learning about Jewish culture and history from an actual rabbi Trusch was ordained last year after many years of study given that good information is limited within the confines of Chinas great firewall.

Those positive responses, and even the opposition, are what keep him going, he says.

We do try to have a very positive message. We dont try to say negative things about other people in any way and we are trying to portray Jews in a very positive light, he said. And because of the opposition, were trying even harder.

Read more from the original source:

A Texas rabbi is fighting Jewish stereotypes on Chinas TikTok - The Times of Israel

The remarkably honest autobiography of Rabbi Leon Modena, a great Italian rabbinic scholar, describes his heroic struggles to overcome his gambling addiction.

How would you feel if you discovered that your Rabbi a person you respect as a wise, kindhearted scholar was also struggling with addiction? Would his struggle make you think less of him, or even disqualify him as your spiritual guide?

This question is no mere theoretical discussion for a university ethics classroom; its a real-life dilemma that first came to light over 350 years ago in the Jewish ghetto of Venice.

Rabbi Leon (Judah) Modena (1571-1648), one of Italys greatest rabbinic scholars, began writing his autobiography two months after the death of his eldest son, Mordecai, in 1617. The Life of Judah (Chayei Yehuda), one of the earliest and most important autobiographies in Jewish history, offers a fascinating glimpse into the life of a struggling Jewish family in 17th century Italy.

Rabbi Leon Modena (1571-1648)

At the same time, and with surprising frankness, Rabbi Modena admits to a lifelong struggle with gambling an addiction which threatened his familys financial stability in his own lifetime and has damaged his reputation ever since his passing.

With painful honesty, Rabbi Modena describes his difficult relationship with his three sons, each of whom caused him great grief. One died, poisoned by his experiments with alchemy, one was murdered by members of his Jewish gang, and one lives in exile, encouraged to leave the family home due to his delinquent lifestyle. His relationship with his wife was equally complicated; the sister of his intended bride, he was forced to marry her after his fiance became ill and passed away. In later life, his wife was first sickly and later mentally ill, a situation which nearly put him over the edge even as his own health began to fail. All of these personal struggles occurred against a backdrop of instability for the entire Jewish community, which was nearly expelled from Venice in 1637.

Despite all of his travails, Rabbi Modena became one of the great Torah scholars of his time, mastering a wide array of disciplines, from the Talmud and Jewish philosophy to Latin grammar and Italian poetry.

Despite all of his travails, Rabbi Modena became one of the great Torah scholars of his time, mastering a wide array of disciplines, from the Talmud and Jewish philosophy to Latin grammar and Italian poetry. Recognized as a prodigy from a young age, he grew up to become a celebrated educator and orator whose reputation spread beyond the walls of the ghetto, so much so that Catholic friars and foreign notables often came to Venices Great Synagogue to hear him speak.

At the same time, Rabbi Modena authored several important works of scholarship on Jewish-Christian polemics, the history of Kabbalah and Jewish ethics. Jarringly, he includes a list of his writings immediately following his frightening description of his son Zebulons murder, which took place before his eyes. His books were a source of great comfort, a legacy in place of his sons that would ensure his name will never be blotted out among the Jews or in the world at large."

Throughout the memoir, Rabbi Modena refers often to his sins, but writes openly about only one in particular: gambling. He began playing games of chance on Hanukkah when he was 23, playing off and on for the rest of his long life. By his own admission, he almost always lost, gambling away his daughters dowries and going heavily into debt.

Gambling, in all its forms, has been frowned upon by rabbinic authorities throughout the ages. In the Talmud, gambling is viewed as a form of theft, since the person who loses the game never really makes peace with his losses. Though not formally forbidden by Jewish law, the professional gambler is disqualified from serving as a witness in a Jewish court, for gamblers do nothing to promote the benefit of society.

As anyone struggling with addiction can relate to, Rabbi Modena experienced ups and downs in his fight to overcome his addiction. During Hanukkah [December 23-20, 1598], Satan duped me into playing games of chance, and by the following Shavuot [May 30-31, 1599], I lost more than 300 ducats. But from then until the eve of Hanukkah [November 30, 1600], I watched myself carefully, devoting myself to my teaching for 18 months, and paid all my debts.

Though he was able to control himself for long stretches of time, his addiction always threatened to drag him back to the card table.

Though he was able to control himself for long stretches of time, his addiction always threatened to drag him back to the card table. In the month of Heshvan 5369 [September-October 1608], I moved into the Ghetto Nuovo There I had many pupils throughout the winter. But I did what the angel messengers said to Sarah in answer to her denial [namely, played games of chance] until my behavior became so wild that I agreed to go live away from Venice. Through correspondence I contracted to go to Florence, to preach and to teach students for an annual salary of 220 ducats, paid by the community. His gambling problem threatened, but fortunately never ruined his career.

Troubled by his conscience, Rabbi Modena offers excuses for his repeated lapses. His gambling episodes almost always followed some personal or professional calamity. After the death of his favorite son Mordechai, he writes I returned out of great anxiety to the enemy . . . playing at games of chance. Given Rabbi Modenas tragic family life, its hard not sympathize with him. In the wake of tragedy, its only natural to seek some form of diversion, however transient.

Ultimately, however, Rabbi Modena himself was not satisfied with these excuses. He considered gambling to be his primary sin, the sin of Judah, and was troubled throughout his life by the incongruity of his rabbinic role and gambling addiction.

A fairytale ending seems to have eluded Rabbi Leon Modena. To the very end of his life, he struggled, with only partial success, to control his desire to gamble. His inability to achieve a clear-cut victory over his temptations commonly present in Christian autobiographies of his time significantly damaged his reputation in many circles.

Controlling our passions and temptations is not a zero-sum game. It is possible, even within our failures, to serve God with great authenticity.

But declaring Rabbi Modena a failure strikes me as simplistic and misguided. All recovering addicts understand that addictions are rarely conquered once and for all. The danger of a relapse is always present; battling an addiction is a long-term process that rarely comes with a definitive or perfect ending.

Delving deeper, Jewish thinkers have long recognized that controlling our passions and temptations is not a zero-sum game. It is possible, even within our failures, to serve God with great authenticity. As Rabbi TzviMeirZilberberg, a prominent Hassidic Rabbi in Jerusalem with a diverse following, argues powerfully, Every effort, every attempt, every desire, every yearning and every prayer [to God to overcome ones temptations] brings great pleasure to the One above. In particular, when we do not succeed in overcoming the animal within us, and yet continue to struggle and do our best to overcome our inclinations - this brings the greatest possible joy to God and is more precious to God than those moments in which we do succeed in controlling our temptations (Sichos Hischazkus, Simchas Beis HaShoeva 5760).

During this month of Elul, the Hebrew month leading up to Rosh Hashanah, Jews traditionally begin the process of repentance and return to God which ultimately culminates on Yom Kippur. What does this process of repentance consist of? Maimonides identifies three critical steps: regret, confession before God and ultimately abandoning ones sin. Tellingly, the first two steps the beginning of real change consist of honesty; honesty with oneself, and honesty before God. Rejecting excuses and justifications is the first step to real and lasting change.

Rabbi Leon Modena never fully overcame his gambling addiction, but as his remarkably honest autobiography makes clear, he heroically refused to give up, continuing his struggle until the day he died. Despite Rabbi Modenas shortcomings, he taught us that true greatness comes not with success, but through our tireless efforts to achieve them.

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I'm a Gamblin' Man: The 17th Century Rabbi who Battled Addiction - aish.com - Aish.com

Question: As we now read Sefer Devarim, the Torah tells us that Moses was instructed by Hashem to appoint a successor. Moses wanted his sons to succeed him but Hashem tells him to appoint Yehoshua as the next leader. Why was this request of the greatest and most righteous of men denied? Also, were Yehoshua and Caleb the only named leaders or personalities to enter the land of Canaan?

M. GorinVia email

Synopsis: Last week we cited Rambam (Hilchot Talmud Torah 3:1) who states, The Jewish people were adorned with the three crowns, Torah; priesthood and royalty. Aaron and his progeny merited priesthood; David and his progeny merited royalty. The crown of Torah is available to all Israel. We noted Moses promise to Jethro that his firstborn son adopt Jethros idolatry and thus Moses was punished in that his sons would not inherit his leadership. Instead, Joshua, his student, earned the leadership. Yet Moses saw that if the daughters of Tzelophechad could inherit, possibly his sons could as well. Yet the reply remained the same. There is a view that his two sons died during his lifetime; thus, the question is moot. We noted that Caleb and Joshua were the only ones of that generation to enter the land, but we did note a few exceptions: Elazar the high priest, his son Pinchas (Elijah, Bava Metzia 114b, Rashi ad loc.) who served as high priest in the land of Israel. We noted our Sages criticism of both Pinchas and Yiftach, the leader at the time, in the matter of Yiftachs daughter.

Answer: The following are responses to your first question that were received from readers of this column. Mr. Asher Weingarten of Brooklyn offers additional information on the subject of Moses offspring:

The Targum of Rav Joseph (by the Amora Joseph ben Hiyya) identifies Shevuel (I Chronicles 23:16, Bnei Gershom, Shevuel Harosh) as Jonathan, the idolater priest (Judges 18:30, And Jonathan, the son of Gershom, the son of Menashe [read: Moshe], he and his sons). As related in Tractate Bava Batra (110a), David put him in charge of the treasuries. He was called Shevuel because he repented and returned (shav) to G-d.

Moses offspring are mentioned again as Temple treasurers (I Chronicles 26:24). Shevuel is cited as chief treasurer with his brothers (Eliezers) great-grandchild, Shlomot (Shlomit), also a head treasurer.

The promise Moses made to his father-in-law, Jethro, is difficult to understand and the commentators (the Baal HaTurim, and the Zayit Raanan on Yalkut Shimoni) discuss Moses behavior. It is difficult to imagine that a grandson of Moses would be an idol worshiper.

My uncle, Rabbi Sholom Klass, seems to resolve it as follows: It is interesting to note Ralbags commentary to Judges 18:30. Yehonatan, according to Ralbag (citing the Jerusalem Talmud, Berachot ch. 9) misinterpreted the teaching of his fathers house: Hire yourself out to idol worship rather than to be dependent on others. The true meaning of avoda zara (strange gods) in this context is work strange to him, work that he is unused to do. Thus Moshe probably agreed that his son would do work strange to him.

Returning to Rambams ruling that we cited at the outset, we seem to be faced with a contradiction in the very verse he quotes, Torah tziva lanu Moshe morasha kehillat Yaakov The Torah that Moses commanded us is the inheritance of the Congregation of Israel. Simply put, the verse would be stating that every Jew is automatically imbued with Torah. [This seems to mean every Jew is entitled to inherit Torah leadership.]

Tiferet Yisrael (to Avot 2:12) reconciles this inconsistency by explaining that the inheritance is to the Congregation of Israel as a whole, as stated (Deuteronomy 31:21), Ki lo [t]ishachach mipi zaro For it shall not be forgotten out of the mouths of [Israels] offspring, meaning that the observance of the Torahs commands shall not change in any time, place, or generation. However, it is not an inheritance for the individual, even if that individuals father or grandfather is a scholar. To the contrary, this may cause one not to make efforts to become a scholar. We must explain this statement of Tiferet Yisrael to mean that while a father would be only too willing for his son to succeed him in Torah scholarship, the son, seeing the scholar that his father is, might not fully appreciate the effort that went into attaining that level of Torah knowledge and would be inclined to rely on the family inheritance.

Moses leadership, as the central [pre-eminent leader and Torah] authority, continued with his pupil, Joshua, as the verse states (Exodus 33:11), umesharto Yehoshua bin Nun naar lo yamish mitoch haohel but his servant [student] Joshua son of Nun, a lad, would not depart from within the Tent.

Ones student, indeed, is like ones own child (Vaetchanan 6:7, Sifrei).

To be continued

See the rest here:

Q & A: The Mantle Of Leadership (Part II) - The Jewish Press - JewishPress.com

Some people get angry at the Jewish calendar. It takes away their ability to decide when they want to rejoice, when they want to mourn and when they want to repent. While narrowing our choices is true of halacha in general, there is something about the calendar that can feel especially oppressive.

But even without the anger, who has not experienced the discomfort of not feeling spiritually ready for a holiday? And of all the holidays, I imagine that we are most likely to experience this with Rosh HaShanah. Besides the greater difficulty that teshuva entails, Rosh HaShanahs date may feel negotiable. What I mean is Pesach, Shavuot, Purim and Chanukah all celebrate events that happened specifically at that time of year. Rosh HaShanah however does not really celebrate a historical event. And if you tell me that it celebrates the creation of man, I will remind you that the Talmud (RH 10b) relates to the date of mans creation as an unresolved debate. The Talmud (RH 16a) also tells us that there are different days of judgment for different things scattered throughout the year, not to mention the more intuitive approach of Rabbi Natan that our judgment by God is actually constant.

Yet precisely because we would be so likely to delay the observance of Rosh HaShanah, it is the most important not to delay. I would go even further and say that this may well be its most central teaching. You see, deadlines are a tricky thing. Though they are usually self-created, they are also a key element in making sure we get the job done. When it comes to teshuva, it is trickier still, since it only really needs to be done once in our lifetime. Like anything really, our lives can only be fully evaluated once they are complete. (Of course, there are immediate benefits to doing teshuvah regularly, which is another reason why we are instructed to do it yearly at this time.) Yet if we choose to wait until the last minute in our lives to put our lives in order, it is not just that we might suddenly die or be incapacitated and never actually get the chance. It is also that we will simply be unprepared and not know how to go about it. Hence if we do not do teshuvah now and every year, it is more than likely that we will never do it.

This makes Rosh HaShanah a tricky exercise indeed, all the more so when life expectancy is high and danger from war, pestilence and the like are even at the height of the Covid pandemic relatively low. Yet it is clear that people have always procrastinated. Why else would the Talmud (Shabbat 153a) have pointed out that we must constantly repent, since we never know when we are going to die, or Rabbenu Yonah (Shaarei Teshuvah 1:2) have pointed out the great moral failure that comes with not repenting for sin at the earliest possible moment? But neither of these teachings is enough by themselves. The Torah anticipated the critical need for a time of year dedicated to buckling down and fighting our all too human tendency to procrastinate even the most important things.

Keeping the above in mind allows us to fully appreciate what Rosh HaShanah is all about and why it is so important. This yearly day of judgment is meant to truly maximize our chances of a favorable judgment after concluding our time on Earth. As such, it is not meant to just be good advice. It is meant to make us realize just how much is truly at stake.

To reinforce this, Jewish tradition constantly and advisedly conflates our yearly deadline on Rosh HaShanah with our ultimate deadline (ever wondered why it is called a deadline?). For example, it is no coincidence that we speak about Rosh HaShanah as Yom HaDin (the day of judgment), even though the term is also and technically more correct used for the day of our ultimate judgment. This also explains the power and impact of the famous UNetaneh Tokef prayer, as well as why some Jews wear shrouds that are otherwise only used for burial. But more than anything else, it is this holidays very existence that serves to remind us that just like we cannot prevent the smaller day of judgment from coming, so too can we not prevent the ultimate day of judgment from coming as well.

This is presumably why the month of Elul is singularly associated with preparation. Whether saying selichot or simply listening to the shofar, the traditions of this month are all about taking the deadline of Rosh HaShanah seriously. As taking it seriously means we may not delay.

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Anger, Procrastination, and Elul - The Jewish Press - JewishPress.com

Jesus condemned the rabbinical religionists of his day for adding to the Word of God, for heaping rules and regulations upon the people that the rabbis and priests could not keep:

And He said,Woe to you also, lawyers!For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers (Luke 11:46 NKJV).

Most Christians are familiar with the Jewish religion of the Old Testament. In fact, Christians believe that the Old Testament teaches the same truths of the New Testament. There is continuity and discontinuity, as Jesus came to fulfill the Law, but the Old Testament is not a different religion from the New Testament. However, oral traditions, commentaries, and sayings were added to the Word of God so that by the time of Jesus, one could hardly keep up with the extraordinary rabbinical additions to the Scriptures.

Few of us are acquainted with the Rabbinic Judaism that began about the time of Jesus. And yet, it is Rabbinic Judaism that is most often practiced today. In this sense, Christianity is older than Rabbinic Judaism if one considers that modern Judaism is built upon commentaries, oral tradition, and directions for living, as much as the Old Testament. Following the siege of Jerusalem in AD 70 and the resulting diaspora of the Hebrew people, the rabbinical leadership sought to provide a sort of compendium of the Jewish faith.

The purpose of this extrabiblical literature was to carry on the traditions and to provide commentary on the Tanakh (an acronym using the first letters of the three main divisions of the Masoretic text of the Old Testament: the Torah,the five Books of Moses; the Nevim,the Prophets; and the Ketuvim,the Writings) based upon the parts of the Scripture: the law, the prophets, and the writings. The oral traditions, called the Mishna,were assembled and recorded around AD 200.

The written form became the Talmud. More properly, this first recording of oral tradition was known as the Jerusalem Talmud. As the Jewish people began to live in diaspora, some rabbis wanted to return to the old land. Those who gathered in Roman Palestine and the Middle East further recorded oral tradition commentary on the Old Testament, on how to live the Jewish life (Mishna) in diaspora. This is the second part of the Talmud: the Gemara. So, the Talmud, a document of 2,711 pages in its original form, is comprised of Mishna (oral tradition written down), and Gemara (commentary on the Mishna). A second significant event happened that further shaped the Talmud that we have today.

The Jerusalem Talmud first appeared after the destruction of Jerusalem in AD 70. However, around AD 200, persecution led to a second major diaspora, this time to Babylon. While there, the Talmud assumed its most important and final edit. Rabbis Abaye and Rav, and Ravs 10 sons, used dialectical thought (a method of finding truth through affirmation and denial, yes and no, and arguments intended to lead to truth) to establish the final commentaries on the Mishna. Thus, the Babylonian Talmud was established by the fifth century and granted halachic Jewish canon law, or legal status by the people. The Babylonian Talmud remains the authoritative expression of Rabbinic Judaism today.

The Talmud and Christianity

The question, then, is can the Talmud be used to bring others to Christ? Is it an ally in the desire to see unbelievers from Jewish backgrounds come to Jesus as Lord and Savior? The answer may be in Acts 18, the Apostle Paul goes before the philosophers at the Areopagus:

Some of the Epicurean and Stoic philosophers also conversed with him. And some said, What does this babbler wish to say? Others said, He seems to be a preacher of foreign divinities because he was preaching Jesus and the resurrection. And they took him and brought him to the Areopagus, saying, May we know what this new teaching is that you are presenting? For you bring some strange things to our ears. We wish to know therefore what these things mean. Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new.

So Paul, standing in the midst of the Areopagus, said: Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription: To the unknown god. What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for In him we live and move and have our being; as even some of your own poets have said, For we are indeed his offspring (Acts 17:18-28 ESV).

The lessons from Paul, a rabbi of great training in debate, are many. Consider these:

The Talmud is the collection of oral traditions (Mishna) with commentary (Gamera). The Babylonian Talmud is the authoritative version that continues to guide and inform Jewish religious life today. While Christians do not recognize the Talmud as part of Gods inerrant and infallible Word, we should recognize that the Talmud is important to the Jewish people and religion. Thus, as we are called to testify the Lord Jesus Christ to all human beings, and in doing so, follow the Apostle Paul, who sought to both understand and respect the literature and religious inquiry of others. So, we respect the place of the Talmud in Jewish life. While we reject the characterization of our Lord as a sorcerer, we are thankful that we have His name in Jewish primary religious documents. We pray that as the Lord gives us opportunity, we, too, might present the Person of our Lord and Savior Jesus to everyone. For so we recall the passionate prayer of Paul:

Brethren, my hearts desire and prayer to God for Israel is that they may be saved (Romans 10:1 NKJV).

Sources

Gustaf Dalman,Jesus Christ in the Talmud, Midrash, Zohar, and the Liturgy of the Synagogue( , 1973).

Jacob Neusner, The Idea of History in Rabbinic Judaism, vol. 12(Brill, 2004).

Jacob Weingreen, From Bible to Mishna: The Continuity of Tradition (Manchester University Press, 1976).

Jeffrey L. Rubenstein, The Culture of the Babylonian Talmud (JHU Press, 2005).

Robert Travers Herford, Christianity in Talmud and Midrash(KTAV Publishing House, Inc., 2006).

iStock/Getty Images Plus/marekuliasz

Michael A. Milton (PhD, Wales) is a long-time Presbyterian minister (PCA) and a regular contributor to Salem Web Network. In addition to founding three churches, and the call as Senior Pastor of First Presbyterian Church, Chattanooga, Dr. Milton is a retired Army Chaplain (Colonel). He is the recipient of the Legion of Merit. Milton has also served as chancellor and president of seminaries and is the author of more than thirty books. He has composed and performed original music for five albums. He and his wife, Mae, reside in Western North Carolina. His most recent book is a second edition release: Hit by Friendly Fire: What to do when Another Believer Hurts You(Resource Publications, 2022). To learn more visit and subscribe: https://michaelmilton.org/about/.

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Browse > Home / Books, Featured Articles / The Choice: A Novel of Love, Faith, and the Talmud - reviewed by Rabbi Jeffrey Cohen J-Wire

August 25, 2022 by Rabbi Jeffrey Cohen

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Maggie Anton has introduced us to a number of stories around Jewish life, beginning with her series on Rashis Daughters [3 novels] followed by Rav Hisdas Daughter [2 novels] and one about personal relationships {Fifty Shades of Talmud].

The story is based on a young woman reporter of a Jewish newspaper who in interviewing a young up-and-coming rabbinic scholar, convinces him to teach her Talmud- something which does not surprise the reader of today, for it has become not uncommon, it clearly was viewed as a no-no in the 1950s orthodox world. Not even American reform had admitted women into their rabbinical school when this novel was set (this year marks the 50th anniversary of the first woman in North America being granted the title Rabbi by any rabbinical seminary).

One of the things I like about novels by Anton is how easily she makes traditional Jewish texts (in this novels case, it is primarily rabbinic texts). Being of a particular generation, such texts were available in English in what could only be described as an analytical manner which most would consider boring. Even the works of Potok did not really make the texts alive [except perhaps his introduction to most readers of gematria]- he did so in a series of pamphlets he produced as a rabbinical student for a (now defunct) study group known as the Leaders Training Fellowship.

Being a novel of our time, it does reflect sexual tensions and sexual realities rather than dancing around the topic as was common in the 1950s. As such it seems a logical follow-up from Antons 2016 book Fifty Shades of Talmud: What the First Rabbis Had to Say about You-Know-What.

The basis of this novel is how men and women establish relationships. It is what happens in each and every generation. The time of the 1950s and the setting of Jewish New York make this novel unique.

Burt Visotzky of the Jewish Theological Seminary described the novel as a marvellous piece of Midrash (early rabbinic interpretation of a classical text) or, as its called today, fan fiction. Ellen Wolintz-Fields of the Womens League highlights that it is not only a novel but also a guide to learning about the role of women in Judaism and should be required reading in classes on the topic of women and mitzvot and women and Talmud study. I would add that it also dispels some of the buba meisers I have heard over the years about Judaism and sexual relations.

Anton makes no bones about being a Jewish feminist. This novel would not be what it is if this had not been part of what shaped the narrative. It is a book which is well written and interesting.

Rabbi Jeffrey Cohen is associated with the School of Medicine (Sydney), University of Notre Dame Australia as well as on Staff at St. Vincents Private Hospital, Sydney. He has previously held academic appointments at UNSW Sydney and St Louis University. He also served as CEO of the Sydney Jewish Museum for 5 years and was Senior Consultant to Museum Planning Services.

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The Choice: A Novel of Love, Faith, and the Talmud - reviewed by Rabbi Jeffrey Cohen J-Wire - J-Wire Jewish Australian News Service

Jews around the world had a sense of detachment as we watched the brutal attack last week on Salman Rushdie. There is almost some relief in the knowledge that this isnt our battle. It is not our text that was undermined, and it certainly was not one of us who carried out this heinous act. But it is important to ask ourselves how we would react if any of that was the case. If the situation were different, and it was about the chumash he was writing, would Jews still react in horror? Of course they would not encourage anyone to harm such a figure, but would they lament the act? Put differently, what if it was Zalman instead of Salman?

Putting aside the historical issue of bans, both on people and on books, which have had mixed results historically, one of the earliest extended discussions of apostasy and the attitude towards it is in the Talmud. It is the famous story of Elishah ben Avuyah, a second-century figure, who was later known as Acher (literally, the Other).

The exact catalyst of Elishas downfall is unclear. In the Jerusalem Talmud, it is said that he sees a boy fulfill a biblical commandment of sending away the mother bird, by the instruction of his father, only to die shortly thereafter. Besides the magnitude of the tragedy, which is mentioned elsewhere in the Talmud, what makes the episode so perplexing to Elisha is that the two commandments that the boy had fulfilled are both said by the Torah to be rewarded with a long life. In contrast to this account, elsewhere in the Babylonian Talmud it says he witnessed the aftermath of the execution of one of the great sages killed in the second century, and was astonished that that could be the fate of a Torah scholar. In perhaps the longest discussion of Elishas life, the Talmud in Chagiga states that Elisha ben Avuya was one of the figures involved in the study of Pardes, which can be described as a metaphysical study of the world. The Talmud then relates that Elisha saw a vision of a high-ranking angel functioning in a way that was out of keeping with what he had learned about heaven. According to another account, he fell under the influence of Greek thought, whose texts would fall from under his bosom.

In all the accounts, he concludes that what he witnessed can only be explained if there are other forces in control in the universe. And from that point forward, his interpretations and his conduct were influenced by that mistaken notion. Compounding this problem was that repentance was withheld from him for one reason or another. Case in point, depending on the account, subsequent divine voices that he hears or verses that a schoolchild repeats to him are understood, and even misunderstood, by him to mean that G-d is not interested in his repentance. And according to most accounts, he dies without having repented. When he does die, however, it becomes clear that he is in limbo: he studied too much for him to go into purgatory, but his apostasy prevents him from going into heaven. So Rabbi Meir who had tried during Elishas lifetime to bring him back, even when it meant walking alongside him as he rides a horse on the Sabbath in contravention of the law decides that he will eventually bring up smoke from his grave, so that he will receive his purification and can then go to heaven, which is what happens.

There are several unusual elements to this story, not least of which is why it is important to know the background of Elishas fall from grace. More than an entire half of an amud in Chagiga discusses it, and it is found in more than a dozen places across the rabbinic corpus. Does it really matter, if the end result was that he was an apostate? Also, why does Rabbi Meir play such a central role in this story; being the Sage that he was, it would make more sense to diminish Rabbi Meirs involvement. Moreover, it is incredibly difficult to understand that such a downfall should involve divine voices and bibliomancy. What significance does that have?

Three things become clear. The first is that, particularly in the way the story is portrayed, there is a modicum of understanding, if not for Acher than for his circumstances. For one reason or another, he could not find his way back and not for lack of trying. The attitude that is espoused here is to look for insights into how someone could become estranged, not to look for ways to punish them.

The second is that the Talmud is concerned more with the impact that his thought has on Rabbi Meir and others, than it does with the fact that he took on those views. This is borne out by the way the Talmud asks how Rabbi Meir can learn from him; the answer given is that he ate the fruit and threw away the peels, meaning he retained only the doctrinally pure ideas. And also by the statement in Shir HaShirim Rabbah that defines his destruction of plantations, a term for apostasy, as the fact that he used to disturb the study of others telling us that what is of greater concern is the negative impact that Acher had upon other students. That is to say, more will be gained when we look for ways to minimize the impact of mistaken views than to address or correct them.

Finally, the fact that Achers ultimate fate had to come from a divine voice or be communicated through providence is also an indication that it is not up to human beings to decide such a persons fate. In our day and age, this translates into never taking divine justice into our own hands, even as we distance ourselves from offending views.

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What If It Were 'Zalman'? - The Jewish Press - JewishPress.com