I"m in kollel but my life is a sham

This was the headline of an article in the English Mishpacha magazine a few weeks ago (repeated last week in hebrew). The article details how the author met a yungerman who was learning in kollel for years who doesn't believe in God and he has no one to talk to about it. Anyone who brings up these types of emuna questions is immediately labeled an apikorus. Here is an unbelievable quote from the article:
A group of teachers came to consult with this talmid chacham who is also a prominent figure in chinuch. One of the issues they raised was what to do about students who voice doubts about emuna. 
"How do you answer them?" the gadol inquired. 
"We silence them, and tell them that such such questions are not to be asked."
"Why don't you just answer the questions?"
Are there any answers to those questions?

Can you believe it? The teachers themselves doubt that their are answers.

The fact is that for the Charedi world there may not be answers. The questions in emuna that are raised are not new and have been dealt with in the classical Jewish sources like the Moreh Nevuchim, Sefer Haikkarim, Ralbag, R' Crescas, etc. However, many of the answers given in those seforim do not fit the current Charedi hashkafa and would be considered apikorsus today. They could say it we cannot and therefore unfortunately the teachers may be right.

I am planning on writing a series of posts about  which will outline some of the major questions and the various answers found in the classical sources.

Have we become Amish?

Hamodia this past week printed a letter where the letter writer was very upset that an article a month ago seemed to promote computer use among students. He writes:

there are numerous Gedolei Yisrael who have clearly stated that it is wrong for children to use any form of technology

The Author responds that yes the letter writer is right, however out in the field we can't say this.

This is unbelievable. It is wrong for children to use technology? How do their kids get to school? By horse and buggy? Do they not use electricity? Where do you draw the line?

Below is the complete text of the letter and the response.

Advertising to Charedim

Ynet has a very interesting article on the subject Tapping into haredi ad market

This is a good follow on to my post from a few days ago.

One of the most interesting points is all of the restrictions.

The restrictions in the ultra-Orthodox advertising world are many and varied. Every newspaper has its own Rabbis committee and a head censor who works for them called 'the auditor'. His is in charge of making sure the content published in the newspaper is suitable for the readers' moral values. He approves or disqualifies commercials and makes sure they are photo-shopped, incase there is any hint of femininity.
Women are not allowed to be shown at all, not even little girls. "We take security precautions because man is born evil," explains Eitan Dovkin, director of Habetzefer's haredi satellite. Publishing women's first names is also not allowed. For example, the opposition leader Tzipi Livni is referred to as Mrs. Livni and pregnancy is referred to as "the time before giving birth" or "when you are expecting". 
...
"Using only the Yiddish language is not a good idea and neither is showing a skullcap in every situation. An ultra-Orthodox watching a doctor with a skullcap will think: 'Do they think I'm stupid? My doctor is secular", says Menachem Eichler, co-CEO Cultures McCann for the ultra-Orthodox sector.
 

Touch screen kosher phone???

This is why I can't take the whole kosher phone thing seriously. If all you are supposed to be doing with your phone is making calls, then a touch screen phone is completely unnecessary and is in fact a step backwards. What exactly do you need a touch screen for? In fact why do you need 3G if you don't have a data plan? In fact, for actually making phone calls a touch screen can be quite annoying. It is clear that this is being done to keep up with the Jones's and is a money making idea from Pelephone (they charge a lot more for the phone) and the Vaad Harabanim went along, why, I don't understand.

Fascinating insight into the Charedi view of various professions from children's books

We bought my 4 year old son a set of books (in Hebrew) written for the Charedi public in Israel. The books teach safety rules through stories about a little boy called Eli.

It was very interesting to see how the various professionals were portrayed. When Eli got hurt and had to go to the hospital, the paramedic and the doctor were both Charedi (big black Yarmulka and beard). When he had cavities and went to the dentist the dentist was likewise portrayed as Charedi. However, when he went to the zoo, both the zookeepers and the head of the zoo were portrayed as Chilonim as was a house painter and a firemen. Of course, they were all men.

It is fascinating that even though the current hashkafa is torah only certain professions are still portrayed as Charedi. You also get a clear picture of how the Charedi world looks upon the various professions. Even though no Israeli Charedi can become a doctor or dentist (as University is absolutely forbidden), they are still portrayed as Charedi as if to say, if you do work these are worthwhile professions. On the other hand, for professions such as zookeepers, firemen, painters the clear implication is that these are not professions that are worthwhile.

Kupat Hair - Marrying off your children puts you on the tzedaka rolls

According to Kupat Hair the profile of the recipient of Tzedaka has changed dramatically. In the past most of the people who needed tzedaka were people who had undergone some tragedy, someone died, got sick, divorce etc. the average Charedi was not rich but did not need support from Kupat Hair.

In the last few years this has changed dramatically. Most of the people who now get money from Kupat Hair are regular people who are poor because they married off their children. To marry off their children they had to buy them apartments and that put them under water. They borrowed money that they could not repay and now they need tzedaka (source Michpacha newspaper).

This just strengthens my feeling that the Charedi system is falling apart and cannot go on much longer.

Did the Avos keep all 613 mitzvos?

The You Tube video that everyone is watching has brought this question to the forefront.

R' Hoffman wrote a response The Avos and the Mitzvos, where he claimed that there are 3 opinions, minimalist, middle and maximalist, where he recommended teaching the maximalist position. He also claimed that the video mocked both the maximalist position as well as R' Elyashiv.

IMHO, the video mocked neither. The video mocked those who take the maximalist position to ridiculous extremes.

The fact is that even the maximalist position is not so maximalist.

The same Radvaz who R' Hoffman claims is a maximalist discusses a similar question in a teshuva. He discusses what does it mean that the Torah existed before creation. He quotes Chazal who describe the discussion between the Moshe Rabenu and the Malachim when Moshe went to get the Torah. The Malachim asked how can Hashem give the torah to man? Moshe answered it says in the Torah לא תנאף does that apply to Malachim? It says לא תחמד does that apply to Malachim? etc.

The Radvaz asks what was the Malachim's question and what was Moshe's answer? They didn't know that it says לא תחמד in the Torah? He answers that the Malachim understood Torah on a different plane. They saw Torah as a description of אלוקות, they didn't know about the mitzvos that relate to man. Moshe explained to them that the Torah has another level of meaning where it requires certain mitzvos that only apply to man. He explains that before matan torah the letters of the Torah existed but not in the same order/words that we have. In fact, the Ramban in his introduction to his commentary on Chumash makes the same point. The Gra also is quoted as saying this. The Gemara in Bava Basra has a discussion about who wrote the last 8 pesukim in the torah. One opinion is that Moshe wrote it בדמע. The regular pshat is tears. The Gra however is quoted as saying that דמע is from לשון דמאי, something that is mixed up. He says that Moshe wrote the letters but not the way we read them today. In short, they all say that before Matan Torah the Torah existed in a different state then what we received at Har Sinai.

It is clear that the same thing applies to those who hold from the maximalist position. The Avos were mekayem the mitzvos based on their understanding of how to serve hashem. How to serve Hashem was different then it is now. That is why Yaakov could build a מצבה, Yehuda could perform Yibum with his daughter in-law, Amram could marry his aunt, etc. They fulfilled those mitzvos that made sense to fulfill.

I would like to make another point. Just because Rashi quotes a midrash doesn't mean he holds from it. Rashi quotes midrashim to explain the text, if a midrash explains the text well Rashi will quote it. There are places where Rashi quotes Midrashim that contradict each other.

A few quick examples. In ויצא Rashi quotes Chazal that Dina was conceived as a boy and Leah davened and a נס happened and she turned into a girl. Yet Rashi quotes in Vayigash on the pasuk ואת דינה בתו that the man is responsible for conceiving a daughter. The Maharsha in Nida points out the contradiction and answers that the Gemara in Nidda had a different pshat in ויצא (see my post The interesting story of Dina and Yosef for a full explanation). Yet, Rashi quoted both. Similarly Rashi says that Avos kept all of the Mitzvos yet Rashi says in Vayigash that Shimon married Dina which is clearly prohibited. The Maharal there answers that he saw ברוח הקדש that it was permitted. We see that things are not as simple as they appear.

My point is that it is impossible to take a completely literalist/maximalist approach to the Gemara in Yoma 28b. There are too many examples of things that the Avos did contrary to halacha.

R' Hoffman claims that the majority opinion is the maximalist one. I am not sure where he got that from. In any case, I happened to see that the Meshech Chochma (33:18) seems to take a minimalist view. He explains the Gemara in Yoma 28b that Avraham kept Eruv Tavshilin as a מליצה (an expression) to mean that Avraham was involved in הכנסת אורחים. So we find a 20th century mainstream Acharon taking the minimalist view.

Here is the video that is causing the storm.

Fascinating letters in yesterday's Yated

The letters in the Hebrew Yated Neeman are always interesting. I would like to share 2 of them with you.

An Avrech writes about how he was swindled by a get rich scheme. Someone approached him and told him he could make 20,000 shekel a month basically doing nothing. All he had to do was make some initial investment. Well, he fell for it, he paid his initial investment (a large sum of money) and of course the 20,000 a month never materialized.

Now I understand that many people fall for scams and Madoff had some very savvy and rich investors. However, there is no question that the average Charedi Avrech is very vulnerable to these kinds of scams for a number of reasons:
1. They are poor and desperately need money so they are willing to take chances.
2. They are sheltered and have no idea how the economy really works. They don't understand that there is no way that you can make 20,000 shekel doing nothing.

The next letter complains about how Charedi women now need to work 8-9 hours a day to support their husbands in kollel. The letter goes on to say how the husbands are now taking care of the kids in the afternoon getting up at night etc. because the wives are working so many hours. He asks, why can't they only work for 4-5 hours a day instead and work in shifts? Instead of 1 women 8 hours have 2 for 2 4 hour shifts.

This letter also betrays the ignorance of the letter writer about the economy and the workplace. There are 2 reasons why his suggestion is silly:
1. If they only work 4 hours they won't make enough to support their husband learning
2. The jobs that he is talking about are in high tech, knowledge worker jobs like computer programming. It is no problem to have shifts for cashiers, cashier A works 4 hours from 8 - 12 and cashier B works the next 4 hours from 12 - 4. There is little or no loss of productivity. However, that is not the case for computer programmers. 1 person working 8 hours is much more productive then 2 people working 4 hours. In The Mythical Man Month Fred Brooks illustrates a similar fallacy with the following example: If one woman can produce a baby in nine months, then nine women should be able to produce a baby in one month. The reason that this is false is that gestation is a sequential process, whose stages cannot run in parallel. If nine women get pregnant at the same time, in nine months they will produce nine different babies.

A similar principle applies here, many if not most times it is not practical to split up the work between 2 people and therefore you simply have the work proceeding at half the pace. In addition you now have twice as many people who need to synchronize/communicate which slows everyone down.

In short, it simply won't work.

The common denominator of these 2 letters is the fact that the writer has no clue how the economy/workplace really works. This is sad, because if these people ever do leave kollel and go into the workplace they are woefully unprepared for it.

Unfortunately, the latest kollel scandal doesn't surprise me

It is an explicit gemara. The gemara in Kiddushin 30b states:

ר' יהודה אומר כל שאינו מלמדו אומנות מלמדו ליסטות ליסטות ס"ד אלא כאילו מלמדו ליסטות

My translation:
R' Yehuda said whoever doesn't teach his son a trade is teaching him to be a robber. [The Gemara asks] teaching him to be a robber? [The Gemara answers] it is as if he is teaching him to be a robber.

The Gemara states explicitly that if you don't teach your children to make a living they will eventually steal because they have no way of supporting themselves. Due to everything that is going on (financial crisis etc.) the Charedi population and institutions are in dire straights and need money. With no other alternatives to make money some turn to robbery exactly as the Gemara predicted.

There is another factor as well. When your whole chinuch is predicated on dismissing everyone else and saying that everyone else is worthless, wrong, a sinner, etc. it is very easy to justify stealing from them. After all, if the government is רשעים etc. there is nothing wrong with stealing from them.

What bothers me most about the latest Kollel scandal

If you haven't heard, a number of kollels were raided yesterday on the suspicion that they were cheating the government.

Police: Haredim embezzled millions in ID fraud
Jerusalem Police on Sunday raided the offices of three ultra-Orthodox non-profit organizations, which operate yeshivas in the capital and nearby towns of Beit Shemesh and Beitar Illit. Officers believe that the organizations embezzled millions from the State.

The haredi institutions are suspected to have produced fake IDs in order to receive monthly stipends from the Education Ministry for alleged yeshiva students.

More than a 1,000 fake ID cards were discovered in the raid, along with computers and machines for printing and laminating the cards, and other equipment.
...
Police officials said they monitored the organizations in question for quite some time. "The organizations presented a false record of hundreds of students who attend each yeshiva, and received money for these students," one official explained.

What is most bothersome is that many of the Charedi sites (Take a look here for example) are focusing on who turned them in and how they are going to get back at those people. The fact that they stole money from the government isn't important or bad. The real sin is that someone turned them in.

The electricity is back on in the New Square Main Beis Medrash, for now

They gave Orange and Rockland Utilities Inc. a check today for $46,450 toward the unpaid bill nearly 30 hours after the utility shut off power for lack of payment.

They still owe another $31,882, the amount paid today represented the minimum payment for restoration of power.

New Square main synagogue pays $46G to get power back

New Square Deputy Mayor Israel Spitzer said earlier today that he and other community members were negotiating a payment plan with the utility to get power restored.
...
Spitzer blamed the tough economic times cutting into the donations from supporters to pay for the utility costs.

It doesn't sound like this is over by a long shot. I can see a recurrence of this in a few months when they again don't pay.

New Square Main Bais Medrash Has Power Cut For Not Paying $78,000 Electric Bill

Financial Meltdown: New Square Main Bais Medrash Has Power Cut For Not Paying $78G Bill

Mispalilim coming to Skver’s main Bais Medrash have been Davening in the dark since Monday morning after Orange and Rockland Utilities cut off power when bills were not paid.

Congregation Zemach owes the utility $78,332 dating to late 2009 and payment negotiations have been ongoing for several months, a utility spokesman told LoHud.

The congregation must pay a minimum of $46,500 for power to be restored, O&R spokesman Michael Donovan said

When you combine this with the Girls School in Brooklyn being evicted for non-payment of rent and all of the other financial crises in the Charedi world, this may be the beginning of the end. I just don't see where the Charedi world is going to get the money to continue as is.

Kupat Hair's tactics are gezel gamur

This is not me talking (although I have certainly criticized their tactics, see for example, Another historic event from Kupat Hair Bnei Brak and Kupat Hair never stops ) but R' Matisyahu Solomon.

Kupat Ha’ir’s Over The Top Advertising

The Lakewood mashgiah Rav Mattisyahu Solomon, shlit”a, did term some of the solicitation techniques of Kupat Ha’ir as “gezel gamur”/ theft in the true sense of the term.

I wonder if this will make any difference.

Poverty in Israel - some disturbing statistics about the Charedi world

Hamodia published an article today summing up the poverty report with a focus on the Charedi population. Here are some of the highlights:

1. A staggering 56% of Charedim in Israel live in poverty.
2. The average gross income for Chiloni families is 12,000 shekel a month while for Charedim it is only half, 6,100 shekel a month supporting a much larger family.
3. Only 52% of Charedim work at least 35 hours a week versus 71% of Chilonim.
4. One more interesting statistic, only 38% of Chareidim use computers.

Not only Orthodox Jews don't shake hands with women ...

neither do some Muslims. A conservative Muslim government minister shook hands with Michelle Obama when she was welcomed to Indonesia. "I tried to prevent (being touched) with my hands but Mrs. Michelle held her hands too far toward me (so) we touched," Information Minister Tifatul Sembiring told tens of thousands of followers on Twitter.

It is fascinating that this is the heter that many Jew use to shake hands with women as well.

Poverty in Israel

Every November in Israel the government publishes a report on poverty and the press makes a big deal about how people are becoming poorer and poorer and more children are falling under the poverty line.

What everyone forgets to mention is that a large percentage of the poor people in Israel are Haredim and Arabs who are poor by choice.

The numbers show that 70% of large families (5 or more kids) are poor. Guess what, families with 5 or more kids are overwhelmingly Haredi or Arab.

The fact is that the Haredi population is poor by choice, large families and little or no secular education means that there is little chance of not being poor. Because of this, there is very little that the government can do to help them.

If you exclude the Haredim and the Arabs the poverty numbers in Israel are not bad. I understand that these groups need to be dealt with as well, but they need to be dealt with differently since they are poor by choice.

Economic slowdown = Shidduchim slowdown

This weeks Hebrew Mishpacha magazine had a very depressing article that because of the economic downturn and the rising apartment prices the shidduch market has slowed down dramatically in Israel. The reason is very simple fewer and fewer parents of girls can afford to buy an apartment for the couple. Many/most of the boys are still holding out for an apartment and there are very few parents of girls who can afford it.

The article says that the dormitories in the Yeshivas are full because the older boys who should be getting married aren't. One Rosh Yeshiva said that usually around 30 boys a year get married, this year only 10 got married. The head of a post high school seminary said that in the past half the girls were engaged or married by the end of the year, last year it was only 10%. The reason is very simple, the boys are holding out for an apartment and the girl's parents simply can't afford it.

The bottom line is that the average Charedi family size has gone up to over 6 kids per family and the income sources have gone down. In previous generations people had war/holocaust reparations from Germany, people actually worked, the cost of living in Israel was much lower, people had money from grandparents, and people lived much simpler life styles. All of these things have gone away. We now have the second or third generation of kollel only parents marrying off their daughters and the money is simply not there. There is simply no way that people can afford to pay $150,000+ to marry off their daughter.

The big question is what is going to happen? IMHO this is a much bigger issue then concerts, internet, etc. This goes to the heart of things marriage and family. It is disappointing that more hasn't been done by the Charedi leadership on this issue.

It's hard to be a בן נח II

My wife sent me a fascinating link Noahide Halacha 101 or Meet the Adams Family which details a conversation with someone who tries to keep the ז' מצות בני נח. You can see from the conversation how complicated it is. Here is 1 excerpt:

“This problem went even further,” John continued. “Could we eat in a restaurant where forbidden meats may have contaminated their equipment?”

I admit that I had never thought of this question before. Must a gentile be concerned that a restaurant’s equipment absorbed eiver min hachai? Does a Noahide needs to “kasher” a treif restaurant before he can eat there? Oy, the difficulty of being a goy!

“How did you resolve this dilemma?” I timidly asked.

“Well, for a short time our family stopped eating out,” he replied. “You could say that we ate only treif at home. My wife found the situation intolerable – no MacDonald’s or Wendy’s? Although I know that observant Jews do not understand why this is such a serious predicament, but please bear in mind that we made a conscious decision not to become Jewish. One of our reasons was that we enjoy eating out wherever we can.

“So I decided to ask some rabbis I know, but even then the end of the road was not clearly in sight.”

“Why was that?”

“I had difficulty finding a rabbi who could answer the question. From what I understand, a rabbi’s ordination teaches him the basics necessary to answer questions that apply to kosher kitchens. But I don’t have a kosher house – we observe Adamite laws. As one rabbi told me, ‘I don’t know if Noahides need to be concerned about what was previously cooked in their pots.’”

What a fascinating question, does the din of טעם כעיקר apply to a גוי? This is just 1 example. These kinds of questions come up on every facet of life.

Why were 11 sifrei torah burned in the Vihznitzer Beis Medrash in Bnei Brak?

It seems like it is a machlokes. R' Wosner said it was because they did not treat the Beis Knesses with respect.

It is the obligation of every individual to maintain the sanctity of the Beis Knesses. Do not eat, do not use phones and do not talk about trivial matters while in a place of such holiness. There are Shuls that will turn half the Beis Medrash into an Ezras Nashim for a simcha. This is completely forbidden.

source Vos Iz Neias

On the other hand R' Chaim Kanievsky is reported as having said that the reason the Sifrei Torah were burned is because they disrepected the Chazon Ish. 50 years ago the Chazon Ish asked the Vihznitzer Rebbe not to use electricity from the electric company on Shabbos but rather to use a generator. Recently, they have started to use the regular electricity on shabbos and that was disrepecting the Chazon Ish who was like a sefer torah so the sifrei torah were burned.

source Kikar Hashabbat

What are we supposed to make of this? How does this fit in with Daas Torah?

As an aside R' Wosner made a startling comment about the holocaust as well:

Our gedolim have already explained why Sefardim were not affected by the Holocaust,” Because they are extra stringent when it comes to showing proper respect for a Beis Knesses.

It always bothers me when someone says that they know why the Holocaust happened or why certain people died and certain people didn't. It is clear that the Holocaust was a time of הסתר פנים and like the age old question of צדיק ורע לו we will never know why.

It's hard to be a בן נח

I started thinking about how hard it is for a בן נח to properly observe theז' מצות בני נח. Where is their shulchan aruch? Who paskins for them?

Believe it or not there are many disputes about the ז' מצות בני נח. Here are a few examples:
1. Is pikuach nefesh דוחה one of the ז' מצות בני נח? It is a machlokes the Chazon Ish and the Minchas Chinuch.
2. Is there divorce? The Pnei Yehoshua claims that divorce is a chiddush and therefore doesn't apply to בני נח, others argue that they don't need divorce, if either party wants they can just leave and that ends the marriage.
3. When does a בן נח become a גדול? The Minchas Chinuch claims that shiurim are a הלכה למשה מסיני and therefore don't apply to בני נח, he postulates that whenever they have דעת they are a גדול.

What we see from here is that there are fundamental disputes about major issues with no resolution. What is a בן נח to do? They have no poskim and can never have poskim as they are not allowed to learn torah and in fact are חייב מיתה if they learn torah. It is a little strange that they are obligated to keep these mitzvos but there is no framework for them to do so.

Some post Simchas Torah thoughts

Many shuls drag out the davening/hakafos on Simchas Torah and finish very late. IMHO this is not working and people are starting to vote with their feet. If you look around the shuls you will see a core group of people who are dancing and everyone else is basically hanging out waiting for hakafos to finish. I have been davening Vasikin for the past few years on Simchas Torah and every year the minyan keeps getting bigger as more and more people do not want to be stuck in shul until 1,2, or even 3PM. This year the minyan was enormous with people coming from many different shuls. In addition, shuls adopt a number of questionable halachic practices to do this:
1. Making Kiddush before Mussaf and eating more then a כביצה
2. Not davening Musaf before mincha gedola and therefore getting involved in a question of which should come first mincha or musaf
3. Not davening musaf before 7 hours (around 12:30 this year in Israel).

These are not the biggest issues but why get involved.

In many yeshivas (including my son's) they have a much better system. They start davening earlier and have short hakafos (max 5-10 minutes each) and finish davening by 11. People can then go home and eat and enjoy the Yom Tov. They then daven mincha a little early (4PM) and have hakafos from after mincha until Yom Tov is over, approximately 2 hours.

Some thoughts on the Yomim Noraim davening experience

Given that we just recently finished the Yomim Noraim I would like to express some thoughts about my experience.

I. Very few people pay attention to all of Chazaras Hashatz. It is simply too long with too many arcane and complicated piyutim.

There seem to be 4 groups of people
1. Those who actually pay attention to the whole chazaras hashatz, a very small minority
2. Those who try but can't focus for the whole time so they bring a sefer and look at it at various times
3. People who are bored and either fall asleep or daydream
4. People who keep themselves busy with various things (e.g. on Yom Kippur walk around with smelling salts), go in and out, etc.

I admit that I belong to group 2. I try to pay attention but I find it very difficult to stay focused on many of the piyutim etc.and always bring a sefer to look at it.
I don't have a solution for how to make the situation better, but I see with my own eyes that it is definitely a problem. If only a small percentage of the people in the shul are paying attention to Chazaras Hashatz then what is the point?

II. I like the idea of setting a fixed amount time (e.g. 15 minutes) for the silent shemoneh esrei. It makes it possible to pace your silent shemoneh esrei so that you can finish in time to hear chazaras hashatz (if you want), and if you daven a little quicker, you know exactly when chazaras hashatz will start so that you can go to the bathroom, learn something, whatever, knowing how much time you have.

III. No speeches. The davening is long enough and people have a hard enough time focusing on it, adding a speech is counterproductive. Davening on Rosh Hashana was almost 6 hours, to add a speech to that (especially along one) is too much. In addition, on Rosh Hashana many shuls announce that shofar blowing will not be before X AM so that the women know when to come. The speech has to be before shofar blowing because afterwords you can't be mafsik. Therefore, in my experience what happens is that the women come at X AM and the Rabbis is speaking and they need to wait who knows how long until the speech is over. if there is going to be a speech it should end exactly at X AM no matter when it started (even if it started 2 minutes before).

Some halachic points regarding building a succah

I have a post that deals in depth with many of the issues that come up when building a succah.

Some halachic points regarding building a succah

Starting Shacharis early the day after Yom Kippur

The acharonim (see the Mateh Efraim and Aruch Hashulchan at the end of Siman 624) bring down a minhag to get up early to daven the day after Yom Kippur so the Satan will not be able to complain.

Somehow this has turned into a minhag to start davening 5 minutes earlier. The 6:30 minyan starts at 6:25 the 7:00 minyan starts at 6:55 and even the 8:00 minyan starts at 7:55.

IMHO I don't see how this is mekayem the minhag at all. There is no way that going 5 minutes early to an 8:00 minyan is called משכימים. This is just another instance where the spirit of the minhag is completely ignored for a doubtful mechanical kiyum.

Thomas Friedman gets it half right

First the part he gets right (When Friends Fall Out).

I have a big problem when people get so agitated by Israel’s actions in Gaza but are unmoved by Syria’s involvement in the murder of the prime minister of Lebanon, by the Iranian regime’s killing of its own citizens demonstrating for the right to have their votes counted, by Muslim suicide bombers murdering nearly 100 Ahmadi Muslims in mosques in Pakistan on Friday and by pro-Hamas gunmen destroying a U.N.-sponsored summer camp in Gaza because it wouldn’t force Islamic fundamentalism down the throats of children.

That concern for Gaza and Israel’s blockade is so out of balance with these other horrific cases in the region that it is not surprising Israelis dismiss it as motivated by hatred

Unfortunately he offers the same old tired solution based on a Palestinian that is doomed to failure.

Amos Oz is such an idiot

He wrote a typical left wing editorial in the NY Times today. The following statement is typical of his idiocy:
No idea has ever been defeated by force — not by siege, not by bombardment, not by being flattened with tank treads and not by marine commandos. To defeat an idea, you have to offer a better idea, a more attractive and acceptable one.

Really??? What about the Nazis in WWII? I am sure that Amos Oz and his ilk would have been all for a negotiated peace with Hitler in 1941. After all, you don't make peace with friends, you make peace with enemies. What about slavery in the US? The Civil War? The list goes on and on.

His solution is typical left wing idiocy as well.

...quickly reach an agreement with the Palestinians on the establishment of an independent state in the West Bank and Gaza Strip as defined by the 1967 borders, with its capital in East Jerusalem. Israel has to sign a peace agreement with President Mahmoud Abbas and his Fatah government in the West Bank — and by doing so, reduce the Israeli-Palestinian conflict to a conflict between Israel and the Gaza Strip. That latter conflict, in turn, can be resolved only by negotiating with Hamas or, more reasonably, by the integration of Fatah with Hamas.

What world is he living in? This is a complete and utter fantasy. Why not throw in peace with Iran as well?

What hypocrisy

It is amazing how hypocritical the world is. The flotilla departed from Turkish-occupied northern Cyprus. Since Cyprus became independent in 1960, there has been tension between the Greek majority (80%) who are Orthodox Christians and the Muslim, Turkish minority that lives in the northern part of the island. In 1974, the Turkish army invaded the island to aid its Turkish "brothers". In 1983, the Turkish-Cypriots declared an independent state in the northern part of the island. Turkey’s occupation of half of Cyprus is deemed illegal by the European Union and the United Nations. If the government of Turkey feels so strongly about ending disputed occupations, why does it not start with the disputed occupation it is operating itself? Where is the outrage from the world? What about the Kurds in Turkey? Why don't they have their own state?

The world is in an uproar about the deaths of 9 so called "peace activists", yet around 500 civilians were killed in Thailand, Afghanistan, Pakistan, Iran and India in just the month of May with nary a peep from the UN.

Israel needs to truly disengage from Gaza

I was against the disengagement when it happened, but now that it happened Israel needs to fully disengage, and in fact should have done this from day 1.

Israel needs to tell the world, we are leaving Gaza, closing the border, cutting off electricity, water etc. You want to turn the clock back to June 4, 1967, fine, we have NO responsibilities to Gaza.

Let the Palestinians in Gaza figure out how they will get electricity etc. Let them get everything from Egypt,by sea, however they want. Let's see how their fellow Arabs the Egyptians would treat the Palestinians in a situation like that.

Believe it or not Aluf Benn from Haaretz wrote a column today suggesting exactly this.

ויקרא משה להושע בין יהושע

Last year I had 2 posts about this (ויקרא משה להושע בין יהושע and ויקרא משה להושע בין יהושע II) where I discussed the difficult Rashi.

I just saw that Torah Temima has a similar answer to the Keren Ora. He says that Moshe davened for Yehoshua because Yehoshua was from Yosef and it says in וישב that ויבא יוסף את דבתם רעה אל אביהם and therefore the sin of lashon hara was something that Moshe thought Yehoshua needed special protection from. He also explains that the derasha in the Gemara is using 20/20 hindsight. Moshe really just davened that Hashem should save Yehoshua, he had no idea about what the Meraglim would do. Later the Gemara looking back added on that he should be saved from the עצת המרגלים.

In truth, this answer is also very difficult. To say the Gemara is looking back with 20/20 hindsight and Moshe didn't say that is very difficult. In addition, according to the Torah Temima why didn't Moshe daven for the representative of Menashe as well as he was also from Yosef.

I saw that others ask, how could Moshe daven for Yehoshua not to sin? הכל בידי שמים חוץ מיראת שמים and therefore you can't daven for someone else not to sin, it his choice.

The bottom line is that for me עדיין צ"ע how to understand the Rashi and the Gemara in Sota.

Mishpacha Editor: Everyone knows Kollel only is a הוראת שעה

In this weeks English Mishpacha magazine Rabbi Moshe Grylak wrote the following:

...we have constantly heard from gedolei yisroel since the time of the Chazon Ish, who insisted that that universal torah learning was obligatory for several generation in order to rebuild the Torah world that was destroyed in the Holocaust. The reconstruction has succeeded beyond all expectations and legions of torah scholars have filled the Earth. Our Gedolim knew however, that full time learning is not for everyone. Even Maran Harav Shach ztz"l the great disseminator and defender of Torah in our times, said on many occasions that Klal Yisrael consists of Torah scholars and balabatim who support Torah learning. "Everyone is required to serve Hashem," he said, "but not everyone can do so by means of learning all day."

What refreshing words, I hope that it is really true.

What should we daven for, עולם הזה or עולם הבא?

The impression I get from many people, articles, etc. is that a person needs to daven for spiritual things for himself and his family.

The fact is that there is an explicit Gemara that says the opposite.

The Gemara in Shabbos (10a) states:
רבא חזייה לרב המנונא דקא מאריך בצילותיה אמר מניחין חיי עולם ועוסקים בחיי שעה

Rava saw that R' Hamnuna was davening for a long time, he told him you are neglecting olam haba and spending time on olam hazeh

Rashi explains:
חיי עולם תורה, תפילה צורך חיי שעה היא לרפואה לשלום ולמזונות

chayei olam is torah, tefilla is chayei sha'ah as it is for health, peace and money

You see explicitly from the Gemara that tefilla is considered dealing with worldly matters (peace, health, and money) and only torah is chayei olam haba. If Rav Hamnuna was davening that he should understand the sugya or that is children should succeed in learning why is that called חיי שעה? You see from the Gemara that Rava had no hava amina that Rav Hamnuna was davening for that but Rava understood that R' Hamnuna was davening for worldly matters and that is why he rebuked him.

Charedim and working in Israel

The Mishpacha newspaper had pages upon pages of articles about Charedim working. The gist of the articles was that Charedim want to work and that the chilonim/government don't want them.

I would like to give my take on this.

One of the more effective claims that the Chiloni politicians and media have made in the past few weeks is why in Brooklyn can Charedim be doctors, lawyers, accountants etc. but not in Bnei Brak. The Charedi representatives only answer has been discrimination.

There is no question that there is discrimination against Charedim but the fact is Charedim can't get jobs for other reasons. Here are some of the differences that I see between Brooklyn and Bnei Brak.

1. In Brooklyn, Charedim go to real Universities whether it is Touro, Brooklyn College, Queens, etc. These are regular accredited universities with decent reputations. In Israel, Charedim will not go to University. They go to to all kinds of special Charedi programs that offer some kind of degree, the equivalent in NY of going to a place like Devry's. Many employers in Israel want a degree from a recognized University which the Charedim don't have.
2. In Brooklyn Charedim are much more open to the world. Guys who learn in the Mir, Chaim Berlin, etc. follow sports and generally know what is going on. Chafetz Chaim Yeshiva in Queens (certainly considered a Charedi Yeshiva), when they built their new building included a beautiful gym, that would never be done in Israel.They see non-Jews in the neighborhood and interact them. They see women dressed not so tzniusly. Therefore when they go to work, they have something in common with their co-workers. They can talk about sports, politics, technology, or whatever. In Israel, Charedim are very very sheltered. If you live in Bnei Brak, Kiryat Sefer, Beitar, many neighborhoods in Yerushalayim, RBS, etc. you basically hardly ever see a non-Charedi person let alone a woman dressed non-tzniusly. Their also is no openness to sports or anything else in the general culture. Therefore, it is very hard for a Charedi person to fit in, they have absolutely nothing in common with the other people and have no idea how to interact with them.
3. Jews in America are stereotyped as smart and non-violent. This helps in the job market. Charedim in Israel are thought of as violent (rioting all the time) and ignorant.
4. In Israel, the Charedi parties are constantly pushing for religious coercion, whether it is not selling chometz on Pesach, no public buses on Shabbos, mehadrin buses etc. This causes the general public to worry that the Charedim are trying to take over and create a Taliban like state. In Brooklyn, there are no worries about religious coercion.

The bottom line is that the Charedim want to have their cake and eat it too. On one hand, they want to have the freedom to educate their children however they want, but then when it comes to getting a job, they want their education to be considered. It doesn't work that way. If you want to join the world you need to play by the rules and one of the rules is education.

Girls should not go to the Kotel Shavuos night for tznius reasons

My translation

We have been asked by the Gedolei Yisrael to publicize the following in their name:

כה תאמר לבית יעקב ותגיד לבני ישראל

Yisrael are holy and many go to the Kotel on Shavuos night, especially to daven at vasikin.

Since the route to the Kotel is through narrow streets and alleys, it creates a serious mixture (men and women) and the pitfalls are many until the bad outweighs the good.

Therefore we are calling on the girls who are pious and holy not to go to the kotel on Shavuos until 10AM on Shavuos morning.

(Those who must go should go through the Jaffa gate).

The route using the Nablus gate is for men only

It ir preferable that boys do not go by themselves but rather should be accompanied by an adult because of off the derech kids and other people who are hanging around.


The rest discusses the separation of the sexes at the Kotel.

The big question is going to be what happens to girls/women who decide to go tonight and go through שער שכם (probably not even knowing about this)? Are they going to be harrassed/attacked? Is this going to create another big controversy?

Why do we need to keep dinim d'rabbanon?

This seems like a pretty obvious question but the answer is not so obvious. The Rambam in the Sefer Hamitzvos explains that we need to kepp dinim d'rabbanan based on לא תסור. In other words there is a חיוב מן התורה to keep dinim d'rabbanan. The Ramban there disagrees and asks on the Rambam, if there is a חיוב מן התורה then why are we מחלק between dinim d'rabbanon and d'oraysas? If every din d'rabbanan is really a d'oraysa then why do we say ספקא דרבנן לקולא?

We see clearly from the Ramban that he holds that there is no חיוב מן התורה to kepp dinim d'rabbanan. If so what is the מחייב?

R' Elchanan in קונטרוס דברי סופרים has the following fascinating suggestion. He suggests that there really is no מחייב. He says that why do we keep d'oraysa's? Because we want to do the רצון hashem. The same applies to dinim d'rabbanan. we assume that whatever the חכמים were מתקן is the רצון hashem and therefore we keep them because we want to do the רצון hashem.

A refreshing take on the business of Tzedaka

http://www.stevens.edu/golem/llevine/hamodia/yissachar_zevulun.pdf

Indeed, these false values have already begun to leach into our thought processes, and the partnership arrangement” described in the article is symptomatic of a creeping trend toward facile religious devices that are expected to yield instant and foolproof gratification. It is akin to other contemporary manifestations of the same disease: seeking “segulos” as a “push-button” means to achieve desires, consulting “mekubalim” in the expectation of immediate results, responding favorably to flyers from tzedakah organizations filled with “case studies” of people who, with disaster staring them in the face, make desperate pledges and are miraculously and instantly saved.

Israel is accepted into the OECD

This was the big news yesterday as everyone was very happy and congratulatory. I thought the most interesting reaction was from Yated Neeman. They were 100% positive stating how it is a good thing for Israel, etc. They quoted Moshe Gafni (MK from Degel Hatorah) taking a little credit as head of the Knesset Finance Committee.

Why is this so interesting? Because acceptance into the OECD was only possible because of all of the economic reforms that were put into place by Netanyahu and his successors which the Charedi world fought tooth and nail against. It was also only possible because Israel has a good University system and produces top quality graduates who can produce on a level equal to or above the rest of the world. If Gafni and friends had had their way Israel would not be an OECD member.

In short, if the Charedi world had it's way Israel would have had no chance of joining the OECD yet the Charedim are perfectly happy to reap the benefits.

It is patently clear that a Charedi society could never be self sufficient and that is clearly not what the Torah wants from us. The Torah is supposed to be a blueprint for an independent religious state that can be self sufficient not a ghetto relying on other Jews and Goyim. This was exactly the dispute between Rivka and Yitzchak regarding giving teh Berachos to Esav. Yitzchak thought that Yaakov didn't need to be self sufficent that Esav would provide for him and Rivka felt that Yaakov needed teh berachos of gashmius as well. We all know who was correct.

The tzedaka wars are escalating

In the past few years the fight for tzedaka money has become a never ending series of escalations. The Kupat Hair Beni Brak started with having Kvitelach for special days, now every one is doing that. The Kupat Hair Beni Brak has escalated again. Now they are promising that someone will daven at the Kever of Rashbi for a whole year for anyone who donates. I can't imagine what will be next.

Here is an ad from a local Kupa:

Here is the latest Kupat Hair ad:

It is absolutely unbelievable that Misnagdim are now talking about giving Kvitelach to Rabanim.

Charedim work and education

For the past week this has been a major topic of discussion in Israel. IMHO the Charedi responses have been disingenuous at best. Eli Yishai (Head of Shas) was interviewed a umber of times about this, his answer was come visit our Shas school in Ramat Gan where we had the highest test scores in the country. That answer, while true, is very misleading and not indicative of the state of Charedi education. That Shas school teaches secular studies at a high level because the clientele demands it. Ideally, all Shas schools would be Torah only like the Ashkenazi schools. However, since Shas appeals to a much wider audience they have schools which have a high level of secular studies. Other Charedi spokesman have made similar comments. The bottom line is that the Charedi ideal is Torah only and anyone who says anything else is lying.

When it comes to working and jobs, again the Charedi spokesmen want to have their cake and eat it too. You can't provide no secular education and then complain you are shut out of jobs because they require a degree.

There is no question that a lot of what is learned in secular studies in high school is a waste and can be skipped. However, there are core subjects that are very important. The Charedi world thinks that in a few months people can learn what is needed to get a job. That is true for some things but not for many and certainly not for the jobs of the future. They seem to believe that secular knowledge is easy to acquire and there isn't much of it. As R' Aryeh Kaplan described Another approach is that which many Chassidim have. They say, “What do scientists know? Do they know what’s happening? Do they know what’s going on? They’re a bunch of phonies, a bunch of bluffers, a bunch of stupidniks! Do they really have a way of finding out the truth? They find a bone and they think it’s from a monkey.” But, I think to somebody who knows what science is, this is a very unsatisfactory approach. much of the Charedi world has no clue about how much knowledge there is out there.

There is a very elitist attitude that if someone can learn a sugya in Bava Kama he can surely learn x (x being any secular discipline). This is simply not true. Learning Torah definitely is helpful in teaching certain modes of thinking but is certainly not the be all and end all of knowledge.

I am back

For the past few months I have been working almost non-stop on a very big project at work and therefore have had no time or energy to blog. Things have finally calmed down a little and I hope to be back blogging.

One thing I learned over this period is how important Shabbos is. This project was being worked on by people all over the world (India, Israel, US East Coast, US West Coast), which meant that someone was working on it 24 hours a day. This made the project a 24x6 job for me as I had to keep track of people all over the world and interact with them. Shabbos allowed me to get away for 25 hours and not think about work, check e-mails etc. On Shabbos I could truly get away. I feel bad for the othe rpeople on the project who don't have that. They were literally on call 24x7 for a few months, at least I had 1 day a week off.

Not a Zero-Sum Game

Jonathan Rosenblum has printed some really interesting columns lately, Not a Zero-Sum Game is another one.

For the record, I made a very similar point 5 years ago in this post The Charedi view of the government and money.

I would like to make a few comments on some of what he wrote:

From an economic point of view, Israel has no interest in chareidim performing menial work when they are capable of much more productive labor. As a professor of computer science at Bar Ilan University commented recently, “Anyone who can hold kop in Rabbi Akiva Eiger can be taught to be a highly skilled computer programmer.”

This is a myth that the Charedi likes to perpetuate, that Charedim are smarter then everyone else. It is simply not true. There are smart Charedim and not so smart Charedim. חכמה בגויים תאמין and there are some very smart chilonim as well. This idea that any Charedi who wants could become a professional is silly. Some certainly could, others definitely could not.

Both arguments implicitly accept the necessity of higher and better paid chareidi employment. In his interview with the English Mishpacha two weeks ago, Bnei Brak Mayor Yaakov Asher spoke of the upsurge in vocational education in the wake of dramatic cuts in child allowances.. Still, according to the article, there are only 13,000 employed individuals in Bnei Brak, a city of 165,000 souls. Clearly, it is a rare salary that can support 12.5 individuals.

There are 2 very important points here.
1. He can say that there is a necessity for higher Charedi employment but until the "Gedolim" say it it is meaningless.
2. It is unbelievable that in a city of 165,000 only 13,000 people work. Believe it or not money doesn't grow on trees. This relates back to the post that I quoted at the beginning. Many Charedim view the government as a cash machine, give us money and leave us alone. The budget is a zero sum game, whatever we can save and get for us great whatever doesn't go to us is basically lost.

Why did Yaakov say Shema when he met Yosef?

It seems really strange that after 20+ years of not seeing Yosef, when he finally sees him he says Shema.

I saw 2 very different approaches in the mefarshim.

The Maharal explains that Yaakov felt a tremendous outpouring of love and wanted to direct it towards Hashem. He felt tremendous gratitude and love to Hashem for returning his son alive and therefore wanted to show it by being מקבל עול מלכות שמים.

The Netziv has a very different explanation. He explains as follows based on the Targum Yonasan. The Targum explains that Yosef wanted to fulfill his dream (that his father would bow down to him) and therefore he came to his father dressed in his royal garb so that his father would not recognize him and bow down to him. Yosef's plan worked, however, Yaakov was annoyed with Yosef for forcing the dream to come true in that way and making him bow down. Therefore to stifle his annoyance he said Shema. Yosef, realized that he had made a mistake in making his father bow to him and therefore cried on Yaakov's shoulders.

Yosef's revelation to his brothers

When Yosef reveals himself, he asks אני יוסף העוד אבי חי. It is a very strange question. After all Yehuda just finished telling Yosef the whole story including that his father is alive, so what exactly was Yosef's question? Did Yosef think that Yehuda suddenly got a nevua that Yaakov died? In addition, Rashi quotes the medrash that this was a great תוכחה. What exactly was the תוכחה?

The Beis Halevi explains as follows. Yosef was asking a rhetorical question. Yosef told his brothers you claim that you are so concerned about your fathers health, yet, I am Yosef is my father still alive? Meaning, he asked them if you really cared for your father how could you put him through the pain of of my disappearance. He exposed the hypocrisy of Yehuda's claim that they were concerned about their father's well being through Yehuda's own actions.

Now we can also understand why this is called a תוכחה as well. This is exactly what will happen when a person goes up to שמים after 120. Whatever excuses he gives for not doing mitzvos or doing aveiros will be shown to be hypocritical by his own actions.

In previous generations it may have been hard to imagine playing back your life after you die to see what you did wrong. However, for us this should be easy to believe. After all, we see how modern technology can record every action and play it back in color with sound. We see it happening all the time when people get caught on video or on audio doing things they shouldn't be doing and the embarrassment and damage that it does (e.g. Tiger Woods, Tropper etc.). Therefore, we should understand that everything is being recorded and will be played back at the appropriate time and there will be no excuses.

Is R' Shteinman one of the Gedolim?

R' Shteinman recently met with the Rav Yoel Cohen, the Chozer, a prominent Chabadnik who was very close to the Rebbe. Because of this 2 pashkevilim were circulated late last week. One was a 4 page screed about how we need to be pure in hashkafa etc. and which basically said that R' Shteinman is not a Gadol. The second was 2 pages with a list of quotations from various "Gedolim" against the Lubavitcher Rebbe.

This reminds me of a story that I read about the Brisker Rav. A number of kannoim came to him to get his support for a protest against something. They said that he was the Gadol Hador and they wanted his approval. He answered, you only call me the Gadol Hador because you think I support your position. As soon as I say something you don't like I will no longer be the Gadol Hador.

The same or worse applies today and is exactly what happened to R' Shteinman. Yonasan Rosenblum (Kollel is not always forever) said it best:

There is another reason that there will be no such public statements. Any such statement would be met with vicious attacks by the “kenaim,” who would say about the gadol in question precisely what KollelGuy asks me: Who are you? The Chazon Ish did not say what you are saying; Rav Shach did not say it.” Perhaps KollelGuy remembers the attacks on one of the Sages he mentions for his tacit support of Nahal Chareidi. (Even Rav Shach used to say that he was afraid of the stone-throwers.) One of the members of the Moetzes Gedolei HaTorah of the United States told me recently that the gedolim cannot even discuss questions surrounding poverty because if they did the “street” would just label them fake gedolim.

R' Herschel Shachter is on the front cover of the Mishpacha magazine - Updated

There is a very long positive article about R' Shachter, RYBS and YU. They actually call YU a "fortress of Torah" and R' Shachter is described as "average height but colossal stature".

R' Belsky who works with R' Shachter at the OU said the following about R' Shachter:

he is a gadol in Torah, Yiras Shamayim and Midos, and I couldn't do this without him.

Very high praise indeed.

For anyone who learned at YU this article is a must read.

I have to say I am stunned that a Charedi magazine would publish such a positive article about a YU Rosh Yeshiva. I can't wait to see the letters in the next few weeks.

Different laining in חו"ל and ארץ ישראל on Chanuka?

Believe it or not the answer is yes. Most people don't notice because the difference is not that great, but there is a difference.

On Chanuka we read the parsha of the נשיאים, every day the נשיא for that day. Each נשיא is 6 pesukim and we have 3 aliyas. The miniumum number of pesukim for an aliya is 3. therefore we are 3 pesukim short. From where do we get the extra 3 pesukim? This is a machlokes the Mechaber and the Rama. The Mechaber writes that we simply read over that day. In other words, tomorrow morning Kohen will read the first 3 pesukim of the 5th נשיא, Levi will read the next 3, and the third aliya simply repeats all 6 pesukim of the 5th נשיא. The Rama on the other hand says, that for the third aliya you simply read the next day. In other words, tomorrow morning Kohen will read the first 3 pesukim of the 5th נשיא, Levi will read the next 3, and the third aliya reads the 6th נשיא. In חו"ל the minhag is like the Rama and in EY the minhag is like the mechaber.

The Gra points out that this is לשיטתם by chol hamoed succos. On chol hamoed succos the problem is greater, each day is only 3 pesukim and there are 4 aliyos. According to the Mechaber in חו"ל kohen and levi read the 2 days of sefeka d'yoma and then the next 2 aliyas simply repeat them. The Rama writes that שלישי reads the next day, meaning if today is the first day of Chol Hamoed, the first 2 aliyas read days 2 and 3 and the third aliya reads day 4, even though it is clearly not day 4 even with the sefeka d'yoma, and רביעי goes back on the first 2 days. In EY the machaber writes that we simply repeat the same thing 4 times. Here also the minhag in EY is like the mechaber.

The machlokes would seem to be does the next day have any connection to today and does it make sense to read it.

Interestingly enough the Ashkenazim in EY are noheg like the Mechaber both on Succos and on Chanuka.

If I break your window do I need to pay?

At first glance the answer is of course, I damaged you and therefore I have to pay. However, R' Sternbuch and others point out that it is not so simple.

The Gemara in Bava Kama (48b) learns out from a pasuk that if my animal eats fruits that are growing in your field I don't pay for the actual fruits that were eaten, rather I pay for the devaluation of the field. Lets take a simple example. You have a field that is worth $1000 which has orange trees. My animal comes and eats 50 oranges and each orange is worth $1. The damage I caused you is $50, however, I don't pay you $50. Instead, I pay how much the field is devalued by the fact that my animal ate 50 oranges. Lets say that the field was originally worth $1000 including all of the oranges and now that my animal ate 50, the field is only worth $990. Since the value of the field has only gone down $10 all Ii have to pay is $10 (not $50). The Gemara says that the same din applies if I do the damage myself (I eat the oranges or I uproot the tree).

Based on this it is quote din the name of R' Chaim, the Chafetz Chaim and others, that the same din should apply if I break the window of your house. I don't pay for the damage I caused, rather, I need to pay the amount that your house has been devalued. The fact is that price for a house that has 1 broken window is the same as the price of the house with no broken windows. If I am asking for $300,000 for my house, the extra $50-100 for a broken window is simply not taken into account. The buyer is not going to change his offer to $299,900 because there is now a broken window. Therefore, the person who broke the window doesn't need to pay me anything because there is no damage the way the Gemara says to figure it, the value of the house is still $300,000.

The Chazon Ish (Bava Kama siman 6 sif 3) argues and says that you have to pay the replacement value. The Chazon Ish says that a house is more similar to מטלטלים. Everyone agrees that if instead of breaking the window of my house you broke my car window, you would have to pay for the damage. Damage to non-property is figured based on the actual damage and therefore if it costs $50 to replace the window that is what you owe me. The Chazon Ish thinks that the same din would apply to a house window and you would need to pay for the actual damage.

הלכה למעשה you have a machlokes haposkim. R' Sternbuch paskens like R' Chaim etc. that the damager doesn't have to pay and others pasken like the Chazon ish, it depends on the Beis Din.

I have to say this machlokes really surprised me in a number of ways. First of all, none of the Rishonim or early Acharonim discuss this question. It is only in the last 100 years that this question is being discussed. Second of all, the Gemara in Bava Kama says that we don't want to be hard or easy on the מזיק. In this situation it seems we are being way too lenient on the מזיק by allowing him to get off scot free. Intuitively, the Chazon Ish's approach seems right, why should the guy get off scot free, yet the Chazon Ish is against the simple reading of the Gemara.

Some questions for Kollel only supporters

These are not my questions, rather Yonasan Rosenblum asked them of the Kollel only crowd.

(1) Do you think there are any differences of kind, not just magnitude, between the homogeneous group of idealists who rallied to the Chazon Ish’s banner and today’s chareidi community of three-quarters of a million nefashos?
(2) Do you have any idea of the degree of poverty in the chareidi world, including among avreichim? Do you see the chareidi world today as vulnerable? What, for instance, would happen if the Israeli Supreme Court ruled definitively that the state cannot fund schools that do not teach a common curriculum? Israeli welfare payments have grown twice as fast as gross family income over the last two decades. What do you think the impact would be if the Israeli government decided that disparity is unsustainable and imposed another dramatic cut in welfare payments, like the cut in child care allowances under Prime Minister Sharon (with Netanyahu as Finance Minister)?
(3) Do you see any cost to traditional Torah family structure from the assumption that the wife will be both the primary breadwinner and primary caregiver to very large families? Do you think most women are capable of sustaining both roles?
(4) Do you think the Gemara knew what it was talking about when it said that the primary source of marital strife is the lack of money? Do you see poverty having an impact on shalom bayis in the Torah community?
(5) What do you think happens to a eleven-year-old who is already struggling and falling behind in cheder when he asks his father what he is going to be when he grows up and his father tells him his only option is to be an avreich?
(6) Is there any point at which the communal cost in terms of drop-outs and broken families is too great to be sustained without being addressed at its core?

I have been asking many of these same questions (and others) myself and the answer is clear that kollel only is not the solution for everyone.

Must read article by Yonasan Rosenblum

In response to the comment that I quoted here Different messages for different people, Yonasan Rosenblum wrote a long response, Kollel is Not Always Forever. He said things that I have not heard anyone in the Charedi world explicitly say.

...In a similar vein, the Chazon Ish is also widely reported to have said that two generations of full-time learning were necessary to rebuild from the ashes of Europe. Those two generations have now come and gone.

And if KollelGuy asks, so why no announcements in Yated Ne’eman, I suspect he already knows the answer, or should. Ori, a non-Orthodox Jew in Austin, Texas, knows it: The last thing the gedolei HaTorah want to do is destroy the striving for greatness in Torah learning that characterizes the Israeli chareidi community. And any such public announcement would be interpreted as a statement that everything we did, everything we have built over the last sixty years was a mistake. (I emphasized in “Living with Complexity” that just the opposite is the case.) In other words, it would lead to an overreaction more dangerous than the situation it sought to cure.
There is another reason that there will be no such public statements. Any such statement would be met with vicious attacks by the “kenaim,” who would say about the gadol in question precisely what KollelGuy asks me: Who are you? The Chazon Ish did not say what you are saying; Rav Shach did not say it.” Perhaps KollelGuy remembers the attacks on one of the Sages he mentions for his tacit support of Nahal Chareidi. (Even Rav Shach used to say that he was afraid of the stone-throwers.) One of the members of the Moetzes Gedolei HaTorah of the United States told me recently that the gedolim cannot even discuss questions surrounding poverty because if they did the “street” would just label them fake gedolim.
...
especially when one remembers that there are no historical precedents for a Torah society built around the ideal of full-time learning for every man forever – an entire society of Rabi Shimon Bar Yochai’s. (The number of those learning full-time in Eretz Yisrael dwarfs by many times the numbers of those doing so in pre-war Europe.) The denigration of “working” that one sometimes hears in the Torah community in Eretz Yisrael has scant support in the Torah, and countless sources refuting it
...

When should we daven Mincha this Friday?

See this post from 3 years ago for a halachic analysis.

Satmar Rebbe: Children should not be sent for music lessons

The Satmar Rebbe at his yearly gathering (כ"א כסלו) announced to the Chasidim that children should not be sent for music lessons. He also prohibited any kinds of videos at public events such as dinners.

The music ban is very surprising as music has always been considered a worthy endeavor and in fact the Leviim played musical instruments in the Beis Hamikdash.

The question we can ask is what is left for Satmar children to do? For some kids music is a lifeline. Some people are blessed with musical talent (I am not). Why would Hashem give a person musical talents if he isn't supposed to use them?

Source: הרבי אמר: אסור לילדים ללמוד נגינה

Different messages for different people - Updated 12/7

Yonasan Rosenblum's latest column Living with the Tension, was published in 3 different venues, Cross Currents, Englinsh Mishpacha, Hebrew Mishpacha, and in each one it was changed to fit the venue.

On Cross Currents he writes

Let us take one contemporary example.
...
As the original small flock of dedicated idealists who rallied to the banner of Reb Aharon and the Chazon Ish has miraculously swelled today to an entire community of hundreds of thousands, encompassing a wide range of abilities and spiritual levels, the pendulum has begun to swing in the other direction in search of a new equilibrium.

However, in the English Mishpacha this paragraph was changed to be more nuanced. It says instead:

Let us take one contemporary example.
...
the original small flock of dedicated idealists who rallied to the banner of Reb Aharon and the Chazon Ish has miraculously swelled today to an entire community of hundreds of thousands of dedicated Bein Torah. Yet there can be no certainty that rules applied to a smaller less diverse flock can apply forever to a vastly larger public encompassing a wide range of abilities and spiritual levels.

Instead of writing that the pendulum has begun to swing he writes there can be no certainty that the rules ...

He understands that anyone reading Cross Currents knows that the shift has already started. However, the audience of the English Mishpacha is more conservative and therefore since the Gedolim haven't said that the pendulum has shifted he can't say it. Instead he needs to resort to a much more nuanced expression of "no certainty" that the system may not fit everyone. It is clear that he means the same thing but just can't say it as bluntly in the Mishpacha as he can on Cross Currents.

What is most telling is that this whole paragraph of the contemporary example is simply omitted in the Hebrew version. There simply is no example given, it just skips right to the final paragraph. It seems that in Israel you can't even suggest that Kollel only was a reaction to the Holocaust and is not simply the ideal system.

I made this point (regarding the omission in Hebrew) on Cross Currents, it will be interesting to see if he comments on it.

Update

This comment on Cross Currents shows exactly why this wasn't printed in the Hebrew edition:

Do you have backing of the Gedolei uManhigei Yisroel on your side? Did you consult with RYSE? RAYLS? RMYL? RCK? RNK? Anyone of stature?

Truth is, you can think what you want… but how can Mishpacha claim to be a chareidi magazine and print a baalebos’ opinion on a communal level without consulting with gedolim?

Shocked.

Comment by kollelguyinEY

The above commenter is an American living in Israel (who read the column in the English Mishpacha), you can just imagine what native born Israeli Charedis would say.

Kollel for everyone was a reaction to the Holocaust

and a swing of the pendulum in one direction.

These are not my words these are Yonasan Rosenblum's words in his latest column.
Living with the Tension

After every catastrophic event that destroys the previous equilibrium, there is a pendulum swings until a new equilibrium is found. Let us take one contemporary example. The period between the beginning of World War I and end of World War II completely destroyed a European Jewish civilization built over nearly two millennia. In order to rebuild the entire world of Torah learning destroyed by the Nazis, Rabbi Aharon Kotler in the United States and the Chazon Ish in Eretz Yisrael declared a societal ideal of long-term Torah study for all males that had few precedents in Jewish history. The pendulum swung in one direction, as part of the rebuilding.

As the original small flock of dedicated idealists who rallied to the banner of Reb Aharon and the Chazon Ish has miraculously swelled today to an entire community of hundreds of thousands, encompassing a wide range of abilities and spiritual levels, the pendulum has begun to swing in the other direction in search of a new equilibrium.

It is heartening to read that he understands that Kollel only is not a sustainable model and that the pendulum is starting to swing back in search of equilibrium.

What is absolutely fascinating is that this piece was published in 3 different places, Cross Currents, English Mishpacha, Hebrew Mishpacha, and each one it was changed to fit the venue. For an analysis of this see my post Different messages for different people.

Santa Coke

It seems that Coke bottles in the US have a picture of Santa on them (see below).



Matzav.com is all worked up about this:

...Did you also know that the affect of this tumah will cause you and your prodigy to learn Torah improperly and could, G-d forbid, influence your offspring to go off the derech!?

How do I know this to be true?

Anything that takes you close to Hashem is emes while anything that takes you away is sheker! There is nothing in the world but emes and sheker. There’s no neutral zone! Does that make sense to you?

Please ask that your yeshiva not distribute this drink to your kinderlach. Please also ask the frum stores not to sell this stumbling block. Consider that when a non-Jew sees this product in your shopping cart, they see this, even in a minutia way, as your participation in their holiday and this causes a chillul Hashem.

Do you think that this is an issue? Or do you think this is another overreaction to something harmless?

The West Bank Palestinians doing pretty well

This article details how the Palestinians in the West Bank are doing very well now and have no real interest in having their own state. Right now they have the best of both worlds.

...As I sat in the plush office of Ahmad Aweidah, the suave British-educated banker who heads the Palestinian Securities Exchange, he told me that the Nablus stock market was the second best-performing in the world so far in 2009, after Shanghai. (Aweidah's office looks directly across from the palatial residence of Palestinian billionaire Munib al-Masri, the wealthiest man in the West Bank.)

Later I met Bashir al-Shakah, director of Nablus's gleaming new cinema, where four of the latest Hollywood hits were playing that day. Most movies were sold out, he noted, proudly adding that the venue had already hosted a film festival since it opened in June.
...
Palestinian economic growth so far this year—in a year dominated by economic crisis elsewhere—has been an impressive 7% according to the IMF, though Palestinian Prime Minister Salam Fayad, himself a former World Bank and IMF employee, says it is in fact 11%, partly helped along by strong economic performances in neighboring Israel.
...
Nablus stock exchange head Ahmad Aweidah went further in explaining to me why there is no rush to declare statehood, saying ordinary Palestinians need the IDF to help protect them from Hamas, as their own security forces aren't ready to do so by themselves yet.

Are גמ"ח's a bad thing II?

This weeks Mishpacha magazine in English published a letter which drives home the point about how גמ"ח's can destroy people.

...When I began marrying off children, I saw no way over the fence except to take out gemach loans.
...
I knew that the only way I could keep going was to continue to juggle loans. I"ve married off five children and have another six to go. I"m currently juggling about 45 gemachim. My days and nights are consumed with paybck schedules deadlines and possibilities for other loan sources. For me it's to late to get out of the web. But it's not too late for others to not get sucked in.

Juggled to Death Jerusalem

It is not a typo, he is juggling 45 gemach loans. I know that he is not alone and the situation is clearly out of control.

Below is the actual printed letter:

Are גמ"ח's a bad thing?

Sounds ridiculous at first, what could be bad about providing interest free loans to people who need them? However, in this past weeks Mishpacha (Hebrew) the editor printed a letter in his weekly column which makes exactly this claim.

The main point of the letter is that גמ"ח's allow people to borrow money that they can never pay back. Someone who has a hard time getting through the month has very little chance of paying back a $50,000 loan that he took to marry off his children. The existence of גמ"ח's greatly increases the societal pressure to provide money to children without giving any thought to how the money will be paid back. According to the letter most people in the Charedi world are in debt and spend a lot of time running from גמ"ח to גמ"ח to pay back loans. גמ"ח's promote irresponsible financial behavior and let people drown themselves in debt.

I agree with the letter writer to a point. גמ"ח's are definitely enablers for risky financial behavior just like zero dollar mortgages were in the US. As a parent I know it is very difficult to say no to a child or not provide them what they need. If $50,000 is the going price to marry off your daughter it is very difficult to say no and unfortunately in today's Charedi society if you say no to the money your daughter will have a hard time getting married.

The bottom line is that the Charedi lifestyle is simply unsustainable financially. Sooner or later the bubble will burst.

In truth, I don't know what the answer is. In today's world (both in the US and in Israel) even if you have a good job it is very difficult to support a large family. Salaries are simply not made to support 6+ kids. Therefore telling people to work is not necessarily going to solve the problem. Large families and the modern finacial world just don't go together.

I don't know whether to laugh or to cry ... Part II

Here are some quotes from some well known Gedolim about this (http://www.kikar.net/22238.html):

הגראי"ל שטינמן: אף פעם לא שמענו מכך, אבל הם מראים בספר אז כנראה זה נכון, אבל צדקה לבד זה גם סגולה.

הגר"ח קניבסקי: לא שמעתי על כך, מי שרוצה ישועה שיתפלל, אפשר להתפלל תמיד מתי שרוצים.

If R' Chaim Kanievsky never heard of this then it must be really obscure as he is a tremendous baki.

Hat tip: Rafi G.

I don't know whether to laugh or cry ...

after seeing this ad. They must be really desperate to be pulling completely unknown segulas out of a hat.



Has anyone even heard of this sefer? The sefer may be from someone who lived before R' Shimon Bar Yochai or may be from the time of the Ramban. That is a big difference.

Very funny conversation

http://conversationsinklal.blogspot.com/2009/11/words-we-use.html

Girl #1: I'm so tired of dating! I wish I were married already!

Girl #2: Yeah, I'm really tired of spending nights at the Marriott
Hotel with guys I really don't want to be there with.

Girl #1: But if you don't go to a hotel what else is there to do on a date?

Girl #2: Maybe we need to find a different hotel to go to instead of
the Marriott.


To the frum listener the meaning is obvious, however, the non-frum listener is liable to really misintrepret this badly.

ותלך לדרוש את ה

Rashi comments that she went to Shem and Ever. The question can be asked why didn't she ask her husband Yitzchak or Avraham who was still alive? Also, once she got the amswer why didn't she tell Yitzchak. After all, she was told that רב יעבוד צעיר, and that when one was up the other would be down. if she had told Yitzchak, it probably would have changed his views on the Berachos.

R' Hirsch: Chinuch lessons from Yaakov and Esav

The following is from RSRH's essay "Lessons From Jacob and Esau" that appears on pages 319 - 331 of his Collected Writing VII. It is amazing how his words below are so relevant to our generation. There is no question that R' Hirsch could be speaking about the current Charedi educational system. It is a terrible shame that his approach has basically died out as it is so needed in our modern world.

Down to our present day we have been able to observe the disastrous consequences of a one-sided approach to the unique task of being a Jew. Many a son of a pious talmid chacham has been totally lost to Judaism because his father insisted on training him to become a talmid chacham without considering whether his personality and inclinations truly lay in that direction. Thus he is exposed to Jewish life in only one context: that of a quiet existence of study and meditation for which he has neither talent nor desire. What attracts him instead is the busy, colorful life of the world outside. But as a result of the narrow view of life in which he has been trained he gets the impression that in order to participate in the active, variegated life for which he yearns, he must give up his mission as a Jew. He consequently abandons his Judaism in order to fling himself into the maelstrom of excitement and temptations offered by the world outside.

The story of such an individual might end quite differently if only, instead of forcing him into the mold of a talmid chacham, his father would raise him from the very beginning to become a man of the world who, at the same time, is faithful to his duties as a Jew; if only that father would teach this son that the activities of the world outside, too, have their place in God's plan, that it is possible to preserve and to demonstrate one's complete loyalty to Judaism even as a sophisticated man of the world. He should make his son understand that, as a matter of fact, many, if not perhaps the most important, aspects of Jewish living are intended primarily to be practiced amidst the conditions and aspirations of everyday life, in the midst of the world and not in isolation from it. He should make his son understand that the Taryag Mitzvos are not meant to be observed in the klaus [Judeo-German equivalent for a small synagogue. (Ed.)] or in the beth hamidrash but precisely in the practical life of the farmer or the public-spirited citizen. If only that father would make it clear to his son that the spirit and the happiness of Judaism are just as accessible to a Zevulun "in the world outside" as they are to an Issachar "in the tents,"?who knows whether that son might not stand by his father's
deathbed and gently close his father's eyes as a loyal, pious Jew?

He explains in his commentary on Chumash that Yitzchak and Rivka made exactly this mistake with Esav. They tried to educate Esav the same way as Yaakov, to sit and learn all day in the Beis Medrash. However, Esav's personality and inclinations did not lie in that direction. Because he was not given an alternative he turned into Esav harasha.

ויתרוצצו הבנים בקרבה

Rashi comments that when Rivka passed a Beis Medrash Yaakov tried to get out and when she passed a house of Avoda Zara Esav tried to get out.

That obvious question is was Esav a Rasha already in the womb? What choice did he have there? Did he even have a Yetzer Hara before he was born? The same goes for Yaakov. Chazal state that a person's yetzer tov doesn't enter them until the age of 13, if so, what drove Yaakov to the Beis Medrash?

The Maharal gives a very perplexing and difficult answer. He says that Esav was not propelled by the Yetzer Hara to go to the house of Avoda Zara rather that was simply his nature. The same with Yaakov and the Beis Medrash. Esav's innate nature was drawn to tumah and Yaakov's was drawn to kedusha.

This Maharal seems to contradict a fundamental principle of Judaism that every person has free will and can choose to be a Tzadik or a Rasha. If Esav's innate nature in the womb was to worship Avoda Zara how can he blamed for his actions, likewise if Yaakov's innate nature was for kedusha why should he be rewarded for that?

Davening 40 days in a row at the kotel, is it a segula?

The various tzedaka organizations promote davening 40 days straight at the kotel and other holy places at various times of the year to raise money.

R' Elyashiv is quoted as stating there is "no inyan" in such an act, adding one’s tefillos are accepted each time one davens at the Kosel.

It will be interesting to see how the various tzedaka organizations react to this.

Chosson and Kallah Dancing Together at the Sanz Wedding

Take a look at Sanz Klausenburg Wedding In Israel 2009 Part 27 and you see clearly that they are dancing together holding hands.

I am absolutely stunned at this, that they would dance together holding hands. What happened to tznius?

Fascinating perspective on the Israeli economy

Israel: Leader of Business Innovation

Those of us living here don't always see it, but it is a very true look at the hi tech economy here.

America's obsession with sports

I just came back from the US having spent a few weeks working there on site for a customer (one of the big reasons why I haven't posted much).

Being in America for an extended period of time helped me realize how obsessed America is with sports.

There is not 1 not 2, not 3, but at least 10 all sports channels available (Espn, ESPN 2, ESPN Classic, ESPN News, Yes, MSG, SNY, MLB...) in the NY area. There are also 2 all sports radio stations that talk sports 24 hours a day 7 days a week. Sunday afternoon is dominated by the NFL.

Peoples lives are defined by the sports teams that they are fans of and people live through their teams.

Being back in NY pulled me in a little and I am very happy that in Israel I am somewhat removed from this.

When I was in Israel learning for the year, I was completely disconnected. There was no way to be a US sports fan in Israel, you were completely cut off from everything. You couldn't even get the scores. Unfortunately, today, the internet has made it very possible to continue being a US sports fan in Israel. Everything is available online. The internet has made the world a much smaller place, you can feel connected to anywhere now. This is both a good thing and a bad thing. It is great that my kids can talk to their grandparents and cousins on Skype and keep up a very close relationship. It is bad that it makes it hard to pull away from the sports obsessed US culture.

יקח נא מעט מים ורחצו רגליכם

Rashi comments that Avraham was afraid that they were ערביים who worshiped the dust on their feet and Avraham was מקפיד not to bring avoda zara into his house. Lot on the other hand was not מקפיד and therefore did not have them wash their feet first.

It is clear from Rashi that he is praising Avraham Avinu for his behavior. However, if you look at the Gemara ב"מ פו you get a different picture. The Gemara says that because Avraham was חושד that they were עובדי עבודה זרה Yishmael came from him whose descendants worshiped exactly as Avraham was חושד the malachim. The Gemara is saying that Avraham was חושד בכשרים and punished for his behavior while Rashi seems to be praising Avraham for not wanting to let עבודה זרה in his house.

Some halachos of building a succah

This post, Some halachic points regarding building a succah , covers many of the main issues.

I would like to add an addtional point.

When do you say דופן עקומה?

R' Akiva Eiger has a famous teshuva where he quotes the Ran that you cannot put together 2 הלכות למשה מסיני to make a wall. Therefore the Ran (and others) hold that you you can only say דופן עקומה when the walls reach the סכך. If the walls don't reach the סכך, then you need the halacha of גוד אסיק to complete the wall and the halacha of דופן עקומה. This is 2 הלכות למשה מסיני which according to the Ran doesn't work.

This idea of 2 הלכות למשה מסיני can't be used together is only if the 2 are not independent. However, if they are independent then there is no issue. In the case of the walls not reaching the סכך they are not independent, you can only say דופן עקומה after you complete the wall with גוד אסיק. However, the following case would be good even according to the Ran. You have דופן עקומה and then you have a 2 טפח gap in the סכך. here you can say both halachos as the דופן עקומה stands independently of the לבוד and the לבוד is independent of the דופן עקומה.

The Mishna Berura quotes this chumra (he says it seems like the Shulchan Aruch holds this way). However, he comments that if the wall is within 3 טפחים of the סכך everyone agrees that it would be good. At first glance the MB is very difficult, why should לבוד be any different then גוד אסיק, they are both הלכות למשה מסיני and you can't say דופן עקומה without the לבוד. The מקראי קדש answers that maybe the pshat is that you can't be מכשיר a wall with 2 הלכות למשה מסיני of walls. However, לבוד works everywhere and is not a halacha of walls. Therefore לבוד would work even in conjunction with another הלכות למשה מסיני.

This is an important MB, without it we would almost never say דופן עקומה. In all of the succahs that I see the סכך doesn't actually rest on the walls it usually rests on some supports which rest on the walls. The סכך is generally a few inches on top of the wall (especially if you have a non-wooden succah where you have an issue of מעמיד). Therefore we are always relying on לבוד to fill in that little gap. Without the MB you would never be able to say דופן עקומה because you are relying on 2 הלכות למשה מסיני.