web analytics
August 3, 2015 / 18 Av, 5775
At a Glance

Posts Tagged ‘Orthodox Judaism’

Thousands Accompany Rabbi Shmuel HaLevi Vosner, 102, zt’l, to Rest; 1 Killed, More Hurt in Trampling

Sunday, April 5th, 2015

The great Shevet HaLevi, Rabbi Shmuel HaLevi Vosner (Wosner) passed away a short time after the start of this Passover (Pesach) holiday. A towering Torah personality, the sainted rabbi was laid to rest overnight in a 1:30 am funeral in the Israeli city of Bnei Brak.

As his body was respectfully carried by his broken-hearted students down the street, more tragedy struck as a much younger man attending the funeral died as well.

Thousands packed the streets of Bnei Brak to accompany the 102-year-old Shevet HaLevi, Rabbi Shmuel Vosner (Wosner ), zt'l, on his final journal past the Chochmei Lublin Yeshiva and to his final resting place.

Thousands packed the streets of Bnei Brak to accompany the 102-year-old Shevet HaLevi, Rabbi Shmuel Vosner (Wosner ), zt’l, on his final journal past the Chochmei Lublin Yeshiva and to his final resting place.

The father of three, Motti Gerber, 27, joined the saintly rabbinic decisor of Jewish law in death as a result of trampling at the funeral, according to numerous reports. In addition, three others males ages 25, 14 and 40, were seriously wounded when the balcony on which they were standing collapsed while they were watching the proceedings. Eight others were rushed to local hospitals with shortness of breath and bruises due to trampling, Magen David Adom reported.

MDA emergency medical response teams were summoned to attend the massive crowd that accompanied the rabbi’s body through the streets. More than 100 people were treated for “crowding” injuries.

The ‘Shevat HaLevi’ (the Tribe of Levi) was so called after the name of the series of numerous holy books that he wrote as commentaries and response on Jewish law.

Thousands attended the overnight funeral, with several eulogizing the rabbi’s deeds. “The unity of the people of Israel was very important to him, to maintain the friendship and love in the nation,” one rabbi noted.

Rabbi Vosner’s son, Rabbi Chaim Vosner, 78, was immediately appointed to succeed his father as the head of the Chochmei Lublin Yeshiva (Lublin Torah Academy) and as rabbinic leader in Bnei Brak.

May the Shevet HaLevi be a meylitz tov — a strong advocate in the Heavenly Court — for the People of Israel, and his memory be for a blessing.

Supreme Court: Hareidi Papers Can’t Be Forced to Advertise Hareidi Women’s Party

Monday, March 16th, 2015

Hareidi newspapers can’t be forced to publish elections ads for the first all-female Hareidi (ultra-Orthodox) party, the Supreme Court ruled Monday.

A lower court had ruled that the Hareidi daily Yated Neeman was wrong in refusing to publish an ad for the female party U’Bezhutan.

The court found that Yated Neeman had unfairly discriminated against U’Bezhutan by refusing to publish its ad solely because the party’s members are women, while publishing ads for other Hareidi parties.

U’Bezhutan was formed in protest of the fact that existing Hareidi parties exclude women from their party lists.

Yated Neeman’s editors argued that their rabbinic leadership opposes the U’Bezhutan party, and that a paper cannot be forced to print any party’s ad. The courts would not force a newspaper written for the Arab public to run ads for a Jewish nationalist party, they argued.

The Supreme Court accepted their argument and overturned the previous ruling.

U’Bezhutan has faced considerable difficulty getting its message out. Hareidi communities in Israel tend to eschew television and the internet, preferring to get their news from hareidi daily papers – but those papers have refused to give publicity to the women’s party, even in the form of paid advertising.

 

Yeshiva U Threatens to Deny Ordination Over ‘Partnership Minyan’

Thursday, February 27th, 2014

The rabbinical school of Yeshiva University is withholding the ordination of a student who held a partnership minyan for his wife in their home.

Rabbi Menachem Penner, acting dean of the Rabbi Isaac Elchanan Theological Seminary, or RIETS, sent a letter to the student ordering him not to participate in partnership minyans “nor create a public impression that he supports such activities in normative practice,” The New York Jewish Week reported Thursday.

The student, who is identified as Shalom in the letter dated Jan. 13, has chosen to remain anonymous.

The letter indicates that the student will not be a “musmach,” or graduate, of the seminary unless he is able to subscribe to the principles laid out therein, including to “defer, in matters of normative practice, to the opinions of recognized poskim,” or decisors of Jewish law.

In a partnership minyan, women lead many aspects of the Sabbath service and are called to the Torah but maintain Jewish law, such as a maintaining a separation between men and women but still allowing women to lead prayers or be called to the Torah aws well as read from it.

Most halachic sources prohibit the practice of partnership minyans, including Rabbi Hershel Schachter, a rosh yeshiva at RIETS.

The student told The Jewish Week that he is in discussions with seminary officials in an effort to resolve the standoff. The Chag HaSemikhah Convocation, during which the Yeshiva University rabbinical students receive their ordination, is set for March 23.

The student told the newspaper that he is unwelcome in his community’s Orthodox synagogue and has since held other services in his home.

Alternative Group Replaces Orthodox Society at Boston Funeral Home

Thursday, December 26th, 2013

A new non-denominational Jewish burial society has replaced an Orthodox one at a Boston-area Jewish funeral home.

Community Hevra Kadisha of Greater Boston, which launched this fall and is part of a growing movement of Jewish burial societies that include non-Orthodox volunteers, began performing tahara – the ritual preparation of bodies for burial – at Brezniak-Rodman Chapel in West Newton, Mass., last week.

Until this month, the Orthodox-run Chevrah Kadisha of Greater Boston, whose membership is by invitation only, had been the sole provider of tahara at Brezniak-Rodman and other area funeral homes.

After Brezniak-Rodman announced that it would provide space for the new group, which has more than 100 volunteers, Rabbi Naftali Horowitz, who is known as the Bostoner Rebbe, sent a letter stating that the Chevra Kadisha of Greater Boston would continue operating there only “if we are the only one using the facilities.” Allowing a nondenominational group to use the funeral home’s facilities would “add great confusion regarding the standards which will be administered,” the letter said.

Last week, Brezniak-Rodman confirmed that the Chevra Kadisha of Greater Boston had stopped working with the funeral home.

David Brezniak, owner of Brezniak-Rodman, said of Horowitz, “I respect his decision, and he needs to respect mine. I thank him for whatever he’s done over the years, and that’s it.”

Officials from the Chevra Kadisha of Greater Boston, including Horowitz, did not respond to inquiries from JTA.

Brezniak said the new group employs the same standards in conducting tahara as the Orthodox one, and that he has been pleased so far with their work.

“The people doing this are very dedicated,” he said. “They’re not cutting any corners.”

British Rabbis Scold Orthodox Shul for Letting Women Hold Torah

Monday, December 2nd, 2013

The British organization of orthodox communities has scolded a London orthodox synagogue for allowing women to hold and pass around a Torah scroll in the women’s section during prayers on Shabbat.

The incident has caused far less sensation than the more extreme and public campaign of the so-called Women of the Wall, a group of approximately 100 women who for years have campaigned to claim that “equality” means they can not only hold a Torah Scroll but also can read it at the Western Wall, adjacent to the Judaism’s holiest site, the Temple Mount, and in violation of the desires of most daily worshippers there.

Men, unlike women, have an obligation to pray in a minyan with at least nine other men and to hear the Torah scroll being read on Mondays, Thursday, holidays, Shabbat and holidays.

Women’s involvement in public prayer has become more pronounced in recent years, and orthodox Jewish “women’s only” minyans are not uncommon in the United States.

In almost all orthodox synagogues, the Torah scroll is taken out of the ark for reading and is carried through the men’s section, although women in many synagogues are able to touch it as it passes their sections.

The Golders Green United Synagogue has now allowed it to be handed over to a woman, who then passes it around the women’s section until it is returned for reading or to the ark.

Rabbis could raise the issue of Jewish law that perhaps a man cannot touch a Torah scroll that has been handled by a woman who is not ritually clean because of her menstrual period, but the overwhelming issue is the traditional separation of sexes and involvement in prayers as a matter of modesty. The fear is that once one traditional barrier is broken, all of the barriers will be battered down.

Professor Benny Chain, chairman of Golders Green United Synagogue, said, “People have said what an emotional experience it is and that they feel much more involved in the service,” the London Jewish Chronicle reported.

Rabbi Ephraim Padwa, head of the rabbinate of the Union of Orthodox Hebrew Congregations, condemned the practice as “Reform-influenced,” explaining that women handling the Torah and “breaches of this nature” come “from the influence of the Reform.”

The issue in the Diaspora usually arises during Simchat Torah, following the holiday of Sukkot. Women in American communities in Israel and others in the United States hold their own minyan for the holiday, read from the Torah scrolls and dance with them, as men have done for centuries.

The most outstanding aspect of the event of women holding a Torah scroll in the Golders Green synagogue is that is has not captured attention among the anti-Orthodox crowd and media elsewhere.

The New York Times took it on itself this year to sponsor the Women of the Wall campaign on its pages, inciting the American Jewish community to fury over the very idea of women not having the “right” to disturb centuries of tradition  at the Western Wall, all in the name of democracy and not Judaism.

Their claim that the Western Wall is a public place, and therefore open to all, holds not water. The Western Wall is a synagogue and is legally under the authority of the Western Wall Rabbi, misguided or not in not allowing women to hold their own minyan in other areas that would not disturb the public at large.

Unlike the Women of the Wall, the carrying of the Torah scroll by women in an orthodox synagogue is not a political campaign and is far more of a challenge to orthodox Jewry in the Diaspora. It raises a far more serious challenge to Orthodox rabbis throughout the world.

In Israel, where most Jews are “secular” but observe many Jewish laws and are generally respectful of tradition, “women’s rights” is of far less interest, The New York Times and the Women of the Wall notwithstanding.

WoW Miss their Chance for Equality at Kotel Priestly Blessing

Sunday, September 22nd, 2013

Tens of thousands of Jews prayed at the Western Wall Sunday, the fourth day of Sukkot, and received the traditional priestly blessing of dozens of Kohenim, but no Women of the Wall tried to join.

Kohenim are of the priestly tribe traced to the Biblical High Priest Aaron.

The Women of the Wall have campaigned vigorously the past year to pressure for the same religious standing of men to read from a Torah scroll and wear tefillin at the Western Wall. They have succeeded in winning the right to pray as they wish at the southern section of the Western Wall, known as Robinson’s Arch and not adjacent to the more widely-known section of the Wall.

So why didn’t they try to prove again that “equal” mean the “same” and presume they are Kohenim. Don’t Reform Jews deserve their blessing?

The Reform movement generally maintains a policy of “equality” and rejects the distinctions between Kohenim and other Israeli tribes, but some Reform and Conservative prayer groups allow the daughter of a Kohen to perform the Priestly Blessing.

The same prayer groups also call a daughter of a Kohen to the reading of the Torah, in place of the traditional recognition of a Kohen for the Torah portion that is chanted in Israel on the Sabbath, holidays, Rosh Chodesh (the beginning of the month and on Mondays and Thursdays.

The Kohenim were active in sacrifices in the Holy Temples, and Reform and Conservative thought concludes that since the Temples have been destroyed and there are no sacrifices today, the designation of a Kohen is either out of date or is not restricted to men. The Conservative movement is split with two opposing opinions on whether a daughter of a Kohen can perform the Priestly Blessing.

Most Reform and Conservative congregations omit the Priestly Blessing, which in Orthodox congregations in the Diaspora are performed only on the three festivals of Passover, Shavuot and Sukkot. The blessing is recited toward the end of the additional Musaf prayers. Reform Jews usually don’t bother themselves with praying too much, and they delete Musaf.

Reform Rabbi Jeffrey W. Goldwasser posted on a website “More liberal communities, those that insist on thorough gender equality, do not observe the distinction of Kohanim and Levi’im at all.”

Reform Jews, with their 11th Commandment of equality, declare that all Jews are equal in their functions as Jews. All of us are the same. Everyone is a priest, everyone can wear tefillin, everyone can read from the Torah, and everyone can do pretty much as he or she pleases.

That begs one question: If all are equal, if Jewish law rejects the Torah as the living law of today, and if every Jew can understand the Torah as he wants, why is there such a thing as a Reform “rabbi”?

So much for equality.

St. Peter and the Reform Movement

Sunday, August 18th, 2013

The three articles we ran at the end of last week regarding the notion that the Reform movement now ordains “rabbis” who are not Jewish resulted in a huge explosion of responses, and that’s always a good thing, even if in the process yours truly came across as a big meanie, a racist, an extremist, a divider, a hater, and someone who contradicts the very spirit of the month of Elul.

There is a midrash (homily) about Shimon Kefa, who was none other than Peter the Rock, the first Christian pope. Jewish sources have been doing battle over the veracity of this story since at least the time of Rashi and the Machzor Vitri (earliest cited Jewish prayer book), in the 11th and 12th centuries. There are at least four versions of the same midrash, which vary on specifics, but relate essentially the same story:

The Christians were persecuting Jews and encouraging Jews to join their fold, which they did in droves. The sages were distraught about this, until one of them, a sage by the name of Shimon Kefa (rock in Aramaic) volunteered to go as a Trojan horse into the Christians’ camp and change Christianity forever so it would not look Jewish.

He received the sages’ blessings and went to carry out his mission. In a major Christian enclave, he told the gathered that he is the messenger of Jesus. To prove this, he performed some of the miracles Jesus was famous for: healed a leper and resurrected a dead person. When they were convinced he was truly a messenger of their departed master, he started instructing them—and here each version differs on what he told them to do, except that they all emphasize not attacking Jews any more.

Other than persuading the Christians to leave the Jews alone, in several versions Shimon Kefa—Peter—tells them to move the day of rest to Sunday, to eat all the animals and all the blood they wish, and not to circumcise their sons. And so, in short order, the gap between Christianity and Judaism became so wide, no one in his right mind would suggest they’re the same religion.

What was is it about Christianity that so disturbed the sages? After all, Christians to this day embrace many of the Torah commandments and rely on Biblical verses for practically everything they do and say. Why couldn’t the sages say, well, it’s true that Christianity is not exactly Orthodox Judaism (a 19th century term which I doubt they were familiar with), but at least it keeps them away from paganism.

Because it doesn’t. By placing man at the center of the story, even when it is a god who becomes man through congress with a mortal woman, Christianity is paganism 2.0, promoting the same self-centered ideas but using Biblical verses in the process.

I’m well aware of the scant few sources in the Talmud which defend Christianity as an essentially monotheistic religion which employs pagan concepts. I’m not a scholar and this is not a scholarly article, so I’ll cut to the chase: according to Jewish law, a Jew is not allowed inside a Christian church where Christian icons and symbols are on display (but we are permitted to enter a mosque and even pray—Jewish prayers—there).

Our modern poskim, most notably Rabbi Moshe Feinstein, have already prohibited Religious Jews to set foot in a Reform temple. Rabbi Feinstein rules that Conservative and Reform temples are the same as places of idol worship with respect to both of the following rabbinical notions (source: Institute for Dayanim):

1. Since praying together with a Conservative or Reform congregation is forbidden, the need to avoid the appearance of worshipping in a prohibited manner is applicable to these temples.

2. Similarly, the prohibition on being in the vicinity of a place designated for people with heretical beliefs applies equally to idol worshippers and to Jews who do not accept the fundamentals of Orthodox Judaism. (Orthodox Judaism itself has a broad spectrum of beliefs. For a working definition of Orthodox Judaism we can use the thirteen fundamentals of the Rambam [Maimonides]. All streams of Orthodoxy accept the thirteen fundamentals of Judaism of the Rambam as correct. Anyone deviating from those principles is considered a kofer-heretic).

(There are some who make a distinction between the Conservative and the Reform, in that while the Reform completely removed themselves from rabbinical halacha, the Conservative still consider halacha as their legally binding law, they just interpret it differently. Not my place to decide that one.)

Before we continue, I want you to understand that these supposedly harsh and firm demands, as presented by Maimonides, are broad enough to include a huge variety of Jewish congregations, all the way from ultra-Haredim in the neighborhood of Geula in Jerusalem, to the most left-wing shuls in hip America. They all manage to find themselves inside this tent, and quite comfortably and happily at that (OK, some not as happily as others, can’t win everything).

There is only one fundamental, unwavering rule at the core of all these varied congregations: we all connect to God through the commandments, and we all do this in line with rabbinical interpretation.

This is the core difference between the monotheistic and the pagan: in our tradition, we do the will of God, in theirs, it’s the god who does their will.

Their god provides the beauty of a great singer, the loving kindness of a great teacher, the spiritual wonder of the seeker, the helping hand to the needy, the diversity of all of mankind, the generosity of the human spirit – there are so many incredible things their god does for them. It’s truly lovely, and as a recent comment suggested on one of our articles: “Yori Yanover, listen to the singing one more time. Only THIS time, listen with your 2,000 year old ‘wandering Jew’ neshamah, and NOT with your intellect.”

And that is the essence of paganism. A Jewish relationship with God is anchored in a covenant, a legal document the essence of which we recite twice a day, every day, in the Sh’ma. We accept the yoke of mitzvot and in return we have a relationship with God, we get to be alive and to have national and personal continuity.

It’s wonderful when this relationship results in a lot of beauty and personal satisfaction – why the heck not. But it is there also when He in His wisdom kills us en masse, kills our babies, ravages our fields, inflicts cancer and boils on us – we still hold on to the covenant, and we work hard to love Him, especially when He in His wisdom makes it so difficult.

We don’t do this out of an emotional or spiritual yearning – those are wonderful aspects of our faith, but not the essence of our religion. We do this out of a commitment to the mitzvot as a clear expression of the Will of God. we don’t need to imagine what would God want of us – He came down on Mount Sinai and told us specifically, and empowered our sages to teach us the meaning of His words.

And so, we insist that Jews be made aware that only our places of prayer and study are sanctioned by our Jewish tradition, and that non-Orthodox places are not – despite all the sometimes incredible beauty emanating from them.

An ugly etrog is still an etrog, but a beautiful lemon is never an etrog.

Printed from: http://www.jewishpress.com/indepth/opinions/st-peter-and-the-reform-movement/2013/08/18/

Scan this QR code to visit this page online: