Al Gore and Why I'd Vote for Him

I was too young to vote in the 2000 Presidential Election but I do remember liking Gore much more than Bush, I don't remember why. What I do remember is thinking that Bush was acting like a whiny 7 year old in contesting the election. That is the past - and I haven't really checked up on Al Gore's actually politics but my initial reaction is that America needs a President who is
1. Presidential
2. Articulate
3. Well Read
4. Trustworthy

For the most part American Politicians have been sorely lacking in these fields for some time. We have a few in the past 40 years that hit on most of these but not all. My gut reaction when I think of Al Gore and the image he's presented himself in the past eight years is all of these things.

I'd almost vote for him on that basis alone. I never expect to find a faultless politician and attempts at mudslinging are just foolish. We are human, not perfect, why do we expect that our leaders are faultless? What we do/should expect from our leaders is that they exemplify what we try to be. We deserve a President who tries his best to do the difficult job a head of him with the most common sense. It isn't a Republican vs. Democrat issue here for me, I'd be just as likely to vote for a Republican fulfilling all of these criteria as a Democrat.

On a side note, I have a relative who has started a "Write in Al Gore" blog.

Dairy during Shavuot

For the past two years when Shavuot comes up my wife and I have a whole argument about eating only dairy on Shavuot. She inevitably wins due to either a. "I'm cooking" or b. "We're going to my parents and they only eat dairy". I've tried to convince her that the custom doesn't meant only dairy during the holiday, but to no avail.

I'll show her this post by Harry, but I really don't think that it will have any effect. The next objection will be "But it's my family's minhag and I'm cooking". What can I do?

Well for the next few years we'll be in Israel and there'll only be two dairy meals but I'm lactose intolerant though that doesn't seem to be a reason to stop a minhag. If Harry's post is accurate (I'm assuming it is) most Jews I know are following a mistaken minhag of only having milhig meals and not having both.

I still wont win.

Halacha vs. Kabbala

I found a shiur given by R' David Fink rather enlightening and decided to share it hear. Nothing that follows is my own idea, only Rav Fink's. The original shiur can be heard here. As I only heard the shiur online I do not have any source notes unless Rav Fink said them.

What happens when Kabbala and Halacha tell you to do two different things?

The Tur: Put on Teffilin shel Yad and Barech (l'haniach tefillin), then shel Rosh and make a second Beracha (al mitzvat tefillin).

R' Yosef Karo not only wrote the Beit Yosef and the Shulchan Aruch but was also a noted Kabbalist. He lived in Sfat during the time of the AriZal - in fact, he was his neighbor - and is the author of the Magid Meisharim. This work is a compilation of statements made by R' Karo while in a trance and a Magid spoke through R' Karo. There are times that the Magid and the R' Karo disagreed with each other. Of couse, R' Karo poskens in the Beit Yosef against the Magid. R' Yaakov Emden assumes this because R' Karo was a greater talmid chacham than the magid.

Rav Fink has heard of authors of fiction expressing similar methods. They go into a trance and the characters in the book speak to them and they authors write down the dialogue as they hear it in their minds. Unfortunately this gift is never given to writers of non-fiction. These authors have to work out their solutions rationally unlike the fiction authors that just let it flow.

The halachic R' Karo depended on his reason when writing the Shulchan Aruch, the mystical R' Karo reported his mystical periods in the Magid Meisharim. Whenever there is tension for R' Karo halacha is in accord with the rational reasoning in the Beit Yosef as poskened in the Shulchan Aruch.

Back to the Berachot of Tefillin:
Sefer HaAgur: I found in the Zohar from a saying of Rashbi - a single beracha is to be said on both tefillin together. The teffilin shel rosh on the head correspond to Zachor and teffilin shel yad next to the heart correspond to Shamor. Just as we say Shamor and Zachor were said together at Matan Torah a single beracha covers both tefillin. One should not wait between the two tefillin, one should do both without a hefshek. I am amazed that these great Rabbanim disagree with Rashbi in the Zohar, if the Poskim knew what was said in the Zohar, why did they disagree with it? In any case, the minhag is to make two beracha, but the right thing to do is to make one beracha.

R' Karo: I don't know why the Sefer HaAgur was mystified on this question. There are plenty of other examples between the gemara and the zohar, why is it this one that he's so interested in? In every case the poskim follow the gemara and never the zohar. Even if the poskim knew the zohar they wouldn't care - the reason the poskim say to make two berachot is because that's what it says in the Gemara. All the more so, in the days of the Reshonim the Sefer HaZohar was not yet known. It was transmitted it Rebbe to Talmid for generations and only surfaced published much later. Furthermore, the passage in the Zohar (quoted by the Sefer HaAgur) does not necessarily mean only to make one beracha for both tefillin. What it might mean is that the first beracha applies to both teffilin and therefore one should not interrupt between them, the teffilin shel rosh needs its own beracha. Bottom line - two berachot on Tefillin regardless of what the Zohar says.

We see here one clear example where we follow the Gemara and the Poskim regardless of the Zohar.

The Magen Avraham was the first of the great poskim to systematically apply kabbalistic sources in his halachic discussion. Previous to him people related to the Zohar as a body of matterial that explained to us the inner workings of Torah, the world, and the universe we live him. A philosophical insight into the world. He was therefore bothered between the tension between the Zohar and the Halachic material. He quoted the the Kenesset HaGedola: wherever theres a conflict between the kabbala and the halacha - the halacha is always in accordance with the poskim. He seems to be referring to a situation where all the poskim are on one side and the zohar is on the other side. If the kabbalists are stricter than what is required by the poskim we can be machmir like the kabbalists. any issue that is not mentioned in the poskim - no source in the gemara but does in the zohar - we have no authority to impose the practice upon the people. Only halacha can be forced upon the people, we can try to convince people to follow the kabbalistic method but that's it.

Sometimes people asked R' Moshe Feinstein what is the meaning or reason why so and so poskend this way found in other places. Someone asked R' Feinstein (found in the Iggrot Moshe) why did the Mishna Berurah posken that one who stays awake all night without sleep that he does not make the berachot Bircat haTorah etc.. Whenever there is a machloket amongst poskim and the weight of the Zohar and Kabbalists determine the outcome. In this case the Mishna Berurah should have followed the AriZal to make the beracha. So why did he reject this position? Answer: It's obvious that the idea that the Kabbalists always prevail wherever there is a machloket amongst the poskim that idea only pertains to material in the zohar itself - that prevails. Why? That material comes from the time of the Mishnah. But the works of the later Kabbalists - the AriZal and others - does not have the same weight of the Zoharic literature. Therefore one can poskin the AriZal just like one can poskin against one other posek.

Rav Fink finds it mysterious: The Iggrot Moshe speaks with a very clear voice. He never applies this above rule not even once.

The Chacham Zvi (who was a great Kabbalist in addition to being a noted Posek) when speaking about the Machloket about how one should position his bed (Kabbalists Head West / Feet East vs. Poskim Head North / Feet South) says in a situation where the Zohar is opposed to the Gemara and Poskim - we never abandon the poskim in favor of the position of the Zohar. When in comes to Halacha we ignore the Zohar and rely on the Poskim. However, in a situation where the Poskim are divided it is correct (note: he does say must) to follow the Kabbala.

His son, R' Yaakov Emden, even though he denied the antiquity of the zohar in Mitpachat Sefarim, was a major Kabbalist. I remember that my father zt"l lived across the street from the non-Jewish orphanage; his bed was oriented like the mekubalim say and not like the poskim. He himself wrote one should follow the poskim and not the kabbalah, but I saw in practice he did the opposite from what he wrote. In order for there to be a machloket people need to be in each others presence, it is improper to say two people who are unaware of each others opinion it is not proper to call this a machloket. Did the poskim know the words of the Zohar becasue it was being transmitted secretly and these poskim are outside of the chain of tradition. Perhaps they would have changed their mind had they known. We should not be concerned that we reject mystical ideas in Halacha - elu v'elu divrei elokim chaim. [R' Emden rejected its antiquity not its significance]. The purpose of the Zohar is not to tell us what to do or not to do, but to explain to us the inner workings of the universe. In a case where the words of the Talmud can be understood many different ways the commentaries have their back to the wall and cannot explain the words of the Talmud - in these cases they didn't know the words of the Zohar - we see a different understanding of things. It's not that the Zohar has a different idea it's that the Zohar can be used to explain the gemara and if the two can be brought into accord with each other then we should do it. In the end we are poskining like the Gemara.

How does this come down in the more recent poskim?

The Munkatcher Rav (R' Elazar Shapira) - a noted posek and mekubal - it's important to bear in mind the difference between nigleh and nistar (revealed and secret wisdom). When I study the Zohar and words of the great Kabbalists I think of myself as learning nigleh - revealed wisdom. When I study Gemara, the Rambam, the Tur, and the Shulchan Aruch I think of myself as learning nistar - the secret wisdom of Torah. The works of the kabbalists talk about Olam HaSefirot they say they talk about the mystical reality of Sefirot and they are. The Halchic literature does not say they are talking about the mystical reality but indeed they are this is why I call them Nistar - hidden.

The Shulchan Aruch HaRav - whenever there is a disagreement between the kabbalits and the poskim - you should posken like the gemara and the poskim. Make two berachot on tefillin. The Baal HaTanya accepts the position of the Magen Avraham , we can require people to follow the gemara and no the Zohar. Halacha and Halachic sources always prevail over the Zohar and Kabbalistic sources.

Rav Fink notes that Chabad Chassidim do not follow this position. In every conflict between the Gemara and the Zohar they follow the Zohar instead of the ruling of the Baal HaTanya and make one beracha on tefilin. The Shaar HaKollel - R' Avram David Livat - I heard from a Chasid before he died that the Baal HaTanya had been asked about this question. Our minhag is to follow the Mekubalim instead of the poskim. Why then did you write in Shulchan Aruch HaRav to follow the poskim? I only wrote that because the poskim write to follow the poskim, but the mekubalim all write to follow the Zohar. It cannot be that the mekubalim would not follow the gemara and therefore the question doesn't make sense. This is what I heard from that Chasid before he died.

This is a tradition starting three generations after the Baal HaTanya. This is the reason the Baal HaTanya started to write a second edition of the Shulchan Aruch HaRav but only got a few pages in where he surely would have poskened like the mekubalim against the poskim.

Rav Fink: We find many stories (folk literature) that a major posek changed his mind on their deathbed. These stories are possibly true and it surely does happen and I doubt that it happens every time it is reported.

The traditions of the Gra weigh heavily on the Aruch HaShulchan and writes: When there is a machloket between the Zohar and the Poskim we of course follow the Poskim. It is correct to be machmir like the Zohar when they are machmir. One cannot require one to follow the Zohar. I have a tradition (from the Gra) that is impossible that there is a true conflict between the Gemara and the Zohar unless of course there are multiple opinions in the Gemara and the Zohar is holding like one opinion there. People have an incorrect understanding of the Zohar if they think there is a machloket between them

I'm Back (with a few musings)

Well I'm back, I didn't go anywhere, I just needed a break from Blogging. It's a very weird thing not blogging - I'll have these thoughts: "Gee, that'd be a great topic to blog about" - but by not doing it I actually think I'm doing a disservice to myself.

As ADDeRabbi once said to me: blogging forces you to boil down your thoughts into a rational idea. Its rather therapeutic and since I've taken nearly two months off I've done myself a disservice.

I'm moving to Israel soon and we've got a lot to do still, no place to live yet, though that's hopefully coming soon. My wife is very nervous about things - she's very used to everything just working normal here in America and gets frustrated just from hearing stories about how inefficient banks are in Israel. Most people just laugh and say "Well that's Israel" - Naomi can't seem to do that - probably because she's never spent any serious time there.

I just finished reading Thomas Friedman's The World is Flat. What an eye opener. The book was fantastic - though I feel a little left out since I don't do computer programing or live and breathe Wall Street. I highly recommend people to read it.

Well that's it for now, I'll likely write a few more posts now that my job's done and I have some more free time during the day. So stay tuned.

U'Shmuel B'korei Sh'mo

This review is long overdue.

As much as I love music in general, Jewish music usually comes up in the "What were you thinking?" department similar to Milli Vanilli and Vanilla Ice. Since the late 90's we've started to see a new trend in Jewish music and this past year was a landmark year. I purchased four albums this past year that blew me away, in their musicianship, the song writing, the producing (something that has been sorely lacking) - but it really just comes down to this: They cared.

MOChassid published U'Shmuel B'korei Sh'mo in honor of his late father Shmuel. If I were him I'd be truly honored by this - there is not one thing about this album that is not done well. Some things are done better than others, but all done well.

Even though I have tons of music on the computer - mp3's, Shn's, and FLACs - I love being able to hold the CD in my hand and read the linear notes while listening to the CD [as I'm doing now]. The CD is visually stunning - the artwork is respectful and tasteful though not sad in anyway. After reading the dedication on the inside cover I cannot help but be reminded of a celebration of life instead of a mourning of death. Truly a fitting memory

The music is beautiful. The musicians - most of whom I've met and own CD's of - are world class. I particularly like the fact that none of these songs appear on other albums. The list of musicians that appear is enough to make my jaw drop: Chaim David, Shlomo Katz, Eitan Katz, Nochi Krohn, Avraham Rosenblum, Yosef Karduner, Ben Zion Solomon, and Aron Razel. I started off this review by listing the change in the past decade - these are the artists that have been at the forefront of this change. Except for Avraham Rosenblum and Ben Zion Solomon (if you don't know both of these guys were in Diaspora Yeshiva Band). This is truly a collection of the gedolim of Jewish music.

I'm tempted to list my favorite tracks, but that would be very time consuming since they really are all fantastic. Only one song I don't think fits and that's Chaim Dovid's "Brach Dodi". Listen, it's good but not great and the placement is not great. "Brach Dodi" is the segue between Shlomo Katz's "Shuvi Nafshi" and Aron Razel's "Yom Shaboson" which are both up tempo sing-a-long's.

The only real criticism that I have is the number of times each artist appears on the album. Shlomo Katz appears 3 times, Chaim David Nochi Krohn and Aron Razel each appear twice. Yet Ben Zion Solomon, Yosef Karduner, and Avraham Rosenblum only appear once. There will aparently be a follow up album and I look forward to it's release - hopefully many of these same artists will reappear.

The Haggadah, Rosh Chodesh, and Denzel Washington

Since it's Rosh Chodesh I thought this was appropriate:

The Hagaddah Reads:

It could be from Rosh Chodesh, but the verse says, "On that day." If on that day then it may be during the day, the verse says, "Because of this." Because of this I only said at the hour when matzah and maror are before you.

Light of Redemption: A Passover Haggadah Based on the Writings of Rav Kook:

The Midrash Mechilta (Bo 17) from which this passage is taken suggests that we should be able to fulfill the mitzvah of relating the story of coming out of Egypt from the beginning of the month of Nisan. This is due to an interpretation of the verse in the Torah that commands us to relate the story of the exodus from Egypt to our children. This verse is a crucial source for the entire mitzvah of the Seder night.

"You shall tell your son on that day, 'Because of this God did this to me when I left Egypt' " (Shemot 13:8). The midrash suggests that theoretically we could perform this mitzvah starting from Rosh Chodesh Nisan.

This is because the redemption from Egypt actually started on the 1st of Nisan. On this day the Jewish people recieved the first mitzvah, that of establishing a lunar calendar (see Shemot 12:2 adn Rashi on the Torah, BeReishit 1:1). At this point the Jewish people introduced their own way of counting time and had control of their time; they started to be free from the slavery of Egyptians.
p.28

Rav Kook continues to go on and explain why Rosh Chodesh could not be the time, but the point here is beautiful. We became free when we were given the mitzvah of Rosh Chodesh, we were no longer slaves. We looked like slaves, we acted like slaves, but in our minds we were not. We made our own time.

This reminds me very clearly of a scene in The Hurricane where Denzel Washington's character Hurrican Carter refuses to act like an inmate.

I will bend time to my own clock.
When the prison is awake, I will sleep.
When they sleep, I will wake.
I will live neither in their cell...
nor in my own heart,
only in my mind...
and my spirit.

It works, when we control our own time we are no longer their slaves.

We're Moving to Israel

Well now it's official. Naomi and I are moving to Israel on July 30th. We bought our plane ticket today; they're one way. It's a very strange feeling, I've never gone to Israel before without known when I'd be leaving.

It's not "Aliyah" - she's only been there for a total of 20 days, so right now it's for one year to see how it goes likely it'll last about 4-5 years before we move back to the States. I'd like to stay in Israel and I'm hoping that after 4 years so will she.

We're going to a new program run by Darche Noam / Midreshet Rachel - their Married Couples Program. 12 Couples coming together and learning for the year. We know 3 other couples planning to do it and their mostly UMD graduates too, so watching the NCAAs next year should not be a problem.

After that year I'm planning to continue for Smicha, while Naomi's not quite sure just yet. She's got ideas of going to grad school there or continuing to learn someplace else (Nishmat?). We'll see, but July 30th is only 133 days away but who's counting?

Kosher for Passover Gasoline

There is a certain e-mail circulating around the Jewish e-mail world right now that is supposedly an article written in the Bergen County Jewish Times suggesting that ethanol-free gasoline will be made available for people who do not wish to use a derivative of corn on Pesach.

My wife is subscribed to a community based list-serve where she was sent a copy of this e-mail. This list-serve has dozens of e-mails going back and forth discussing the various halachic reasons why such a product would be good to use on pesach. Only a few people have realized that this is a joke.

Here is the text of the e-mail:

Bergen County Jewish Times
By Danielle Wolfberg and Henry Lorman
Teaneck, New Jersey
March 1,2007

Yaniv Ban-Zaken, a local gas station owner, will be selling Kosher for Passover gasoline during the holiday this year. The move, Ben-Zaken says, has become necessary due to the increased ethanol content in gasoline required by the government. The ethanol is typically derived from corn, which is a forbidden food for Jews on Passover. And, according to Ben-Zaken, underJewish law, it is also forbidden to derive any benefit from corn.

"We will be providing a number of services to anyone interested in making their motor vehicle Kosher for Passover," Ben-Zaken says. Services will include siphoning off the non-Kosher gasoline and replacing it with the Kosher gasoline. The entire process will be supervised by Rabbi Yitzchok Mendelbaum. A special exemption to the EPA rule regarding the plant ethanol content of gasoline had to be obtained from the government to allow for the use of this gasoline.

The move has created some controversy among local community leaders. Rabbi Shalom Silver, of Congregation Ohel Emeth in Teaneck, has recommended to his congregants that they not buy the gasoline. "Although Jews of Ashkenazi descent are not permitted to eat corn on Pesach, they are permitted to derive benefit from corn byproducts, such as gasoline with ethanol additives," he said.

However, Rabbi Mordechai Silver (no relation to Shalom Silver), of Yeshivas Torah Ohr in nearby Englewood, disagrees, and maintains that while it might technically be acceptable to use mass-produced gasoline, those who can afford to purchase the new alternative should. "In Jewish law, we have a principle of lifnim mshuras hadin--going above and beyond the basic requirements of the law," he explained in an email. "Thank G-d, many people in the area can afford to do so in this case."

Some local Jewish leaders have also complained about the high price of the ethanol-free gas, which Ben-Zaken estimates will be $9.69 per gallon, but Ben-Zaken insists that it is necessary. "The Kosher gas is made in small quantities and not mass produced, so the costs are high." In fact, Ben-Zaken, an immigrant from Israel who is not himself religious, claims that he will not be making any profit on the sale of the Kosher gas. "I'm doing this more as a community service. My hope is that people will be more likely to patronize my station the rest of the year." Julio Sanchez, one of Ben-Zakens employees, also expressed some concern over the high price, explaining that it might drive away customers and reduce his income from tips. Co-worker Naveen Samhari disagreed, because, as he says, "Orthodox Jews are among the best tippers in the area."

Ben-Zaken also says he will be contracting with a local car rental agency to provide customers with a Kosher for Passover car if they would prefer not to use their own. This will also save the time of having to clean chametz from the car before Pesach--time that many local two-income families do not have. "Jews use different dishes for Passover. They ought to be able to use a different car, as well." Ben-Zaken says.

There is no such newspaper as the "Bergen County Jewish Times" and the people named in the article only show up (in a Google search) as being linked to this article.

What bothers me is not that someone is still having some Adar fun, but that people are actually believing this. Some of the people responding to the original e-mail are suggesting that this is some sort of Government plot to lift the embargo on Cuba, as well as discussing the halachic problems of eating peanuts on Pesach - since they might be Kitnyot. And even if they are we shouldn't be using derivatives of Kitnyot on Pesach.

[No one seems to remember that until a few years ago only Peanut Oil was Kosher L
L'Pesach when finally other Pesachdik oils came out.]

The discussion came to new hights when raui la achilat kelev was brought up and someone suggesting that we take a bowl of gasoline and give it to a dog.

Well someone has certainly had their fun, but I seriously hope that no one takes this too seriously and next year we actually see this type of nonsense.

Another Historic Cover-up: The Ben Ish Chai

In the recent issue of Hakirah, Dan Rabinowitz wrote a very interesting essay regarding the Halachot of wearing a Yarmulke. He goes on to discuss the trend within the past 50 years that completely removes any discussion regarding the obligation to keep one's head covered at all times.

Rabinowitz printed three photographs to help prove his point (two where the subject's head is uncovered and one where one of the previous photos has mysteriously grown a kippah). He also spoke about - though unfortunately did not provide the picture - that a common photograph of the Lubavitcher Rebbe that originally had him without a kippah.

I find it interesting that we try to re-write history to remove any of that evil "C" word (change). I noticed two months ago a similar revising of history.


This is the Ben Ish Chai, R'Yosef Chaim Baghdadi (1832-1909):
This is the only picture of him that ever existed. As the story goes he refused to have his picture taken, until the rich supporter of his Yeshiva requested one, and he relented. If you notice there is a black stripe on the right side - yes, he wore Tefillin all day long.

This is the cover of Peninei HaBen Ish Chai published by Feldheim.

If you notice he has suddenly grown a Peyah on his left side. I'm pretty sure that he did in fact have peyot, but this is clearly an addition to the photograph. I'm stumped as to why someone would want to add this, the man wore Tefillin all day long, it isn't like there are no signs that he is frum. A friend of mine suggested that the artist who colored the picture may have thought he saw one and drew it in, but until I bought this book I never thought there was a peyah there, if anything the beard in the original just needed to be combed.

This is nowhere near the "scandal" that Rabinowitz speaks about, but peyot are not even Halachikly mandated which is why is seems so strange to me that, of all things, it would be added.

Fine Line: Criticizing Israel Without Anti-Semitism

[I'm in the middle of writing down my thoughts on the diaspora community - especially the frum community - stifling debate on Israel. This seems to be part one of a series (not sure how long) on this topic.]

Adin Steinsaltz

Fine Line: Criticizing Israel Without Anti-Semitism

The term “anti-Semitism” is itself a euphemism for "anti-Jewishness," and it is therefore easy to replace it with other words that may have a similar meaning. In many places, to be “anti-Semitic” has become unacceptable and has thus been replaced with “anti-Zionism” or anti-Israel stances, which are easier to condone.

In my view, anyone, Jew and non-Jew alike, may criticize the State of Israel without being anti-Semitic, but it is walking a fine line. One’s criticism of Israel should be of a certain nature.

The critique must be honest and without other agendas. The first step in making such a critique, as in any other criticism, is to verify the facts. Misinformation and negative propaganda are in abundance today, particularly in this day and age of the Internet. Furthermore, anti-Semitism is not confined only to non-Jews; Jews can be - and sometimes actually become - quite anti-Semitic. Therefore, Jewish, and even Israeli, sources may be as unreliable as Iranian or Syrian sources. When criticizing Israel, one must be careful about truth vs. misinformation, reality vs. prejudice.

In addition to the issue of factuality, there are other, more subtle elements involved here. Anti-Zionism and anti-Israel positions may be a covert expression of a desire to eradicate any concentrated Jewish existence. This desire may not manifest itself in killing Jews physically, but merely as a wish that, somehow, the Jewish people should disappear. A critique of Israel with this intent is, by its very nature, an expression of anti-Semitism.

In a certain way, there is a widespread belief, even sometimes reluctant, in Jewish “superiority,” not only in mundane matters, but also in morality. This results in an attitude that holds Jews, and by extension, the Jewish state, to standards that are not expected of any other nation. One must be aware of this tendency when making a critique of Israel.

Within these limits, anyone – including a faithful Jew – has the right to criticize Israel, even if sometimes the criticism may not be completely right.

On Faith: Washington Post Online February 24, 2007