Satmar in Melbourne. Is it different?

I’m accused by what I suspect to be elements of the Adass Israel Congregation of being “anti charedi”.  Let’s be clear. The term “anti charedi” has become a noun to maximise the opposition to specific approaches to Judaism. It should be noted that Rav Kook זצ׳ל was definitely a Charedi. Whilst there is a common element in the term Charedi, and that is something that sociologists would observe, as well as halachists, it is creating a diversion from the specificity of philosophies and actions which occur among quite specific groups, that may be described as Charedi.

The Adass Israel community is unique, I believe in the world. Borne by founders who would likely not recognise the direction that it had taken, it represented a specific adherence to the religious tenets and approaches that were brought from Europe to Melbourne. It was very common that the children of the founders of Adass, were encouraged to obtain secular education. If my memory serves me correctly, a number attended Prahran Technical School in order to obtain the certifications required to make a living. I see those people, today, and I interact with them freely and in a friendly manner. They tend to understand the world and the people comprising the world, not to mention the Chochma BaGoyim (the wisdom of a gentile population) as opportunities as opposed to hindrances to their development. Certainly, many of the original members were clean shaven (often with a moustache) and their children, often sport a neat beard, or no beard. They respect the Chassidic community that eventually also integrated into Adass, but they don’t share the range of views expressed by that community. They generally, and sometimes diplomatically keep their thoughts to their self. For reasons of cohesiveness and indeed economic survival this may well be a necessarily formula.

The smaller size of the Melbourne Community, together with the economic reality of needing to live within such a community, means that Adass incorporates a cornucopia of different types. The reverence for Rav Beck is a hallmark. There have been a number of leaders ranging from the charismatic Rav Ashkenazi to the Genius Halachist Rav Betzalel Stern, the B’Tzel Hachochma.

Bearing this in mind, we read about different communities around the world where there is more homogeneity. Especially in the USA and to some extend the UK, particular Chassidic groups are grouped entirely amongst themselves. There will be a Satmer, Belzer, Munkatcher, Vishnitzer, etc community. They will have their own organisations and pray in their own Shules and Shteiblach.

Melbourne is unique in that all these groups are together, and the economic reality dictates that they must remain so, at least for the foreseeable future. It is true there has been a radical breakaway. This may portend future development, although I prefer an eschatological reality where we are united in Yerusholayim Ir HaKodesh, well before such events occur.

A number of my readers sent me the article where groups of both Satmar Chassidim (there are two Rebbes) were displaying acts of loathing and violence towards anything to do with the State of Israel. I had seen these and found them a repeat of many other loathsome approaches to education that are used to brainwash children into a line of thinking where the love of a fellow Jew, dissipates into a hate filled, dark room of horror.

Would this happen in Melbourne? My answer is that while there may be small pockets of such it is unlikely that the collective whole, which comprises Adass, would allow this to occur. Let us not forget that many are reliant on business dealings with the very same people they consider beyond the pale. Economic reality is a potent force. In addition, Melbourne has been a veritable bastion of pro-Israel sentiment, especially due to the sadly dwindling, but once enormous group of charismatic and determined Holocaust survivors, many of whom sported long payos, and untouched beards before the war.

Adass, like any community, has its occasional crises. At the moment, there is a great concern about the number of divorces and to their credit they have brought out two experts, to address issues related to this as a means to stem the tide.

If Adass were to splinter, and, say, a Satmar group became self-sufficient and had its own organisations, then I expect the same sort of offensive behaviour we have seen splashed over web pages, of children throwing eggs and more, will indeed become part of the Melbourne landscape.

I think its in everyone’s interests that Adass stays together. One group has a grounding and moderating effect on the other. The concept of being true to one’s ideals and yet be able to compromise on things that are not seriously important, is a plus.

I wouldn’t like to see Adass splinter. Indeed, I have the same view of the Chabad offshoot “Cheder Levi Yitzchok”. In my own dealings with a paraprofessional who helped me health wise when I sustained some serious ankle injury, I am amazed, that due to our respectful interaction, he now sees me as his “oracle” on matters Jewish. I will receive texts out of the blue asking me questions, and where I am able to answer without consulting expert Rabbi’s I do so. I am able to do so because I know him. I know his way of thinking, and I know his challenges. Splintering means that the side effect of cutting oneself off from the broader community. With apathy and assimilation from the children and grandchildren of challenged and sometimes disturbed holocaust survivors, it has always been my view that one needs to find kosher ways of reaching out and incorporating people into Yahadus. I feel this is essentially the process of Teshuva, and indeed, the formula for Geulah. It is clearly stated in Shas and the Rambam. We can sit on our hands, and focus on Bein Odom Lamokom, but I have a sneaking suspicion that the Aybishter is quite interested in our ability to relate to Chavero, their fellow Jew.

The answer is not, of course, to make plasticine out of Judaism, and find academic loop holes, some of which are questionable, to make Judaism fit the modern world, the world of Science, the world of Philosophy, the world of linguistics, none of which I see as a threat to my belief system and the practices that flow from it. Rather, the answer is to mould people,  and that can only done by engagement, interaction, and above all setting an example, which has been damaged by the open world we live in, which is able to promulgate the acts of every crooked religious person, and thereby lesson Kavod HaTorah.

Especially in a world which looks at religion as the cause of all terror and misery, it is critical that we work in the opposite direction.

How many of us, will pass a Jew, let alone a gentile, and simply not say Good Morning? Why not? These small acts, have potentially great outcomes.

Post Tisha B’Av thoughts reacting to Rabbi Dr Nathan Lopez Cardozo

I read with incredulity the continuing slide to the left by respected people, such as Rabbi Dr Nathan Lopez Cardozo, in his incredulous blog post on Tisha B’Av, where he finds it difficult to mourn because Jerusalem is in a state of such glory. I won’t go through it, piece by piece, and rebut each of his arguments. I will note that Rav Goren, whilst not sliding to the left attempted to make changes to the prayer of Nachem, especially after Jerusalem was perceived as being as united.

I had no difficulty seeing the many areas in our Jewish experience that warrant a sombre, halachically mourning-oriented, day.

It is true, that I’m not poetically inclined, and the piyutim of Kinos are mostly unfathomable to me, despite the Rav Soloveitchik publication on Kinos. Perhaps if I’d spent ten years listening to the Rav on Kinos, during his marathon expositions, I’d develop a keen sense. Instead, I see those who need to go to work, rushing through, saying words they often don’t understand, and skipping around.

In the days of my youth, I saw old Chabad Chassidim sit until mid-day and longer and say each word carefully. The Aveylus/mourning of Tisha B’Av was palpable. I will never forget Rav Betzalel Wilshansky, a Chasid of the Rashab, unable to say more than three or four words of the Haftora without breaking out into uncontrollable weeping. Sure, he would have lived through the hell of Russian Jewish existence, but I have no doubt that his thoughts transcended that experience.

We are taught to be positive at all times. It’s good for the psyche, “good” for bringing up children, and is the modern mantra. When taken to the extreme, though, it is nothing more than another level of extremism, removed from reality. One must call ‘a spade a spade’ at times, and although we need to choose our moments carefully, and be cognisant of the differences of each child, and the new environment of social networking and internet and will be part of their lives, we must stay an anchor as parents and educators in ensuring the transmission of the Mesora from generation to generation. I believe the role of a parent and educator is arguably harder today than it has been. The information explosion, creates so many poorly researched and badly argued propositions. The Neshama is clouded by these manifestations. People try to now reach the Neshama, and break through to reach it, using new devices. They resort to different approaches: including neo-hippy style religion, as manifested through indie/rap/alternative modes of music. They resort to mindfulness, when they actually practice mindlessness–an evacuation of the cerebral and emotional trials and tribulations that need to be dealt with, each according to their particularised approach.

The home has become not so much a bastion of home cooking, and family get togethers for important events. People seek to eat out. They want to taste the koshered delicacies that they believe they have missed, and will fill their lives with more meaningful experience. Do I really need Facon, or Ben Pekuah farms?

How many of us sit down once a week, and learn Torah with our children, even after they are married. Technology allows us to do that by FaceTime, Skype or other means. Why not? What is the method of galvanising the chains of Mesora between us and our offspring.

Which brings me to Yerusholayim Ir HaKodesh. I do not want to fall into the pitfall of the spies and speak badly about the city. It is THE city in Israel where I feel a certain spiritual energy rising from the soles of my feet and encompassing my body. At the same time it is racked with so many problems. There are issues of violent fundamentalists. There are issues of a sad divide between Religious and Secular; the latter caused by the paucity of genuine love of a fellow jew. Love arises when commonality is seen clearly despite difference. If one is unable to break through and sense the Neshoma of the secular Jew and love that person because they share that self-same Neshoma with themselves, then they are blinded. They are not blinded by the light. They are blinded by the darkness.

I do not think anyone who transgresses should be made to feel unwelcome, today. There are very few old-fashioned Apikorsim, people who actually know enough to be called an Apikorus. At the same time, who can be comfortable with the concept of PRIDE (as opposed to respect for difference) that is visible with public sexual overtones?

Who can not find a day to be sad because Holocaust survivors who live in the State, are still not treated well?

Who can not find a day to be sad when the fake historiographers attempt to whitewash the essential Jewish Connection to the Har Habayis?

Who can not find a day to be sad when adding a Kinna to remember the horrors of the Holocaust?

Who can not find a day to be sad when the things that unite different religious groups, despite being greater than the things that divide, do not conquer?

Who can not find a day to be sad when Jerusalem, “The Light of the World”, is not seen that way by the world at large?

Who can not find a day to be sad when a Jew from Jerusalem is called up to the Torah and is asked “what is your name”, and they answer “Chaim”. And after being asked “Ben?” they say “Ben Esrim V’shmoneh”? It’s not funny.

Who can not find a day to be sad when those Jews who have some Rabbinic permission to walk at certain parts of the Temple Mount may not, according to law, even project a semblance of prayer!

Who can not find a day to be sad when reading the story of Kamtza and Bat Kamtza and realising that these things continue to go on today through so-called neutral Jewish NGOs? Do we need to unmask Bernie Sanders?

Who can not find a day to be sad when we see a George Soros or a New Israel Fund, that seeks to force an unrealistic solution with no second partner?

Who can not find a day to be sad when the new word for Anti Semite, is Anti Zionist? They are Anti Har Habayis, and our so-called peace partners in Jordan blame us for incitement when this is palpably a blatant lie

Who can not find a day to be sad, knowing that in the last year, incidents involving stabbings, especially in Jerusalem were an almost daily occurrence, and of course, the world blames the Jewish “Zionists” for their defence against such?

Who can’t see the rupture being created by Open Orthodoxy, as it morphs into the new Conservative movement?

Who can’t see that isms, such as Feminism, are used to tortuously twist Halacha, rather than the other way around?

Who can not find meaning in Eicha, and Medrash Eicha that doesn’t reflect on all the above and more? Why sit at home? Is this a protest against the prescribed Mesora of the Availus of Tisha B’Av, which parallels the Availus of Shiva?

Who can not find reason to be sad that when someone passes away, we increasingly follow the non-Jewish practice of “celebrating!” their life. The Rabbis decreed there was a time for introspectional mourning. Shiva suddenly becomes one day. In Australia, they like to get drunk after a funeral as if to wash away the sorrow. There is a time to reflect. It is cathartic. One goes to the Shiva house. One does not stay at home. For the first three days one doesn’t speak first. We wait for the mourner to speak IF they feel like it. The celebration of their life isn’t a one time event. Following the year, it is a daily remembrance of tears interlaced with good stories and lessons, through the prism of the life history of the departed.

I admit, it is hard to imagine what life will FEEL like once the Messianic era does formally occur. It has not. The sheep does not sleep near the wolf in peace. The world is a terrified enclosure, and civilians are being slaughtered everywhere “all in the name of religion”.

I am not sure how Rabbi Cardozo qualitatively defines the Messianic era, but it seems to me, if he enunciated that, he’d have no issue, on the saddest day of the year, to join in the Shiva, that we all take part in. It is true, that our Rabbis also promised us that this will be transformed to a day of Yom Tov.

Rabbi Cardozo, surely you aren’t suggesting you see the Yom Tov, but are blind to the myriad of reasons to be sad?

I attend Yom Hashoa out of solidarity, but my real Yom Hashoa tacks onto Tisha B’Av.

I look forward to the full and real redemption: each day: so should Rabbi Cardozo.

More child abuse … in Israel

I don’t know how much of this is true; it may all well be true, and not all of it be found guilty. I’m not being judge. But, where there is smoke there is fire. These stories and accusations do not just come into existence יש מאין, ex nihilo. This report is from Yediot and made me feel ill.

Teachers at Hasidic school accused of sexually abusing students

Six teachers from a Talmud Torah school (“Cheder”) belonging to the Belz Hasidic dynasty were indicted on Tuesday for the abuse and assault of minors, with the main defendant accused of many cases of sodomy with minors, indecent assault, and extortion.
According to the indictments, the offenses were allegedly committed over the course of 11 years from 2000 to 2011 against 22 complainants aged 3-10, who were taught by the defendants. During that time, the defendants committed daily physical and emotional violence against the students, which was characterized by cruelty, humiliation, and intimidation.

According to the indictments, the students called the school “Bergen-Belsen,” referring to the Nazi concentration camp, while the main defendant, 49-year-old Avraham Mordechai Rosenfeld, was dubbed “Rosenazi.” Rosenfeld, the indictment states, brought students to a lounge at the school that contained beds and a closet in which he kept sweets, some of which he confiscated from the students. He allegedly ordered the students to come with him into the room, where he sexually assaulted them. After they stopped crying, he gave them sweets and sent them on their way. In many of the cases, Rosenfeld beat the students using wooden sticks or planks that he ordered the students to gather during recess. The indictment also details some instances in which Rosenfeld tied the students to chairs or desks using ropes or cable ties and had them stand in class with their hands and feet bound. While tied, he force-fed them a spoonful of black pepper or soap and forbade them from washing their mouths after. In other cases, he forbade students from going to the bathroom, or otherwise forced them to relieve themselves in their pants while sitting in class. Rosenfeld is also charged with animal abuse. In one instance, when a cat entered the classroom in which Rosenfeld was teaching, he beat it in front of the students with an umbrella or wooden sticks, and eventually shoved it out of the window, killing the cat. Additionally, Rosenfeld is suspected of terrorizing his wife and children at home. He allegedly subjected one of his children to abuse for years until the child left home. His wife claimed he threatened to keep her from their children, threatened to divorce her, and controlled the food in the house. The other five defendants are Yisrael Haim Shapira, 65, Haim Fishgrond, 69, Moshe Hirsch, 39, Menachem Alberstein, 63, and Avraham Pinchas Deytsch, 53. The six defendants denied the offenses attributed to them, with each providing explanations and interpretations of the incidents, claiming they did not intend to harm the minors. Some admitted to some of the less serious incidents, while presenting them as mere jokes. Apart from Rosenfeld, the other five teachers were released from detention under restrictive conditions. Zion Amir, who also represented former president and convicted rapist Moshe Katsav, now represents some of the defendants. “Some of the people I represent completely deny the allegations against them,” he said. “There is going to be a long trial that will acquit whoever needs to be acquitted from this important community.” Rosenfeld’s lawyer, Yehuda Fried, claimed that “the acts described in the indictment are exaggerated. Regarding his family, the accusations are completely made up by those seeking to get between him and his wife.”

Modern Cholov Yisroel: A blunder of nomenclature

The Halacha of needing supervised kosher milk (Chalav Yisrael) is clear. It applies today, as it applied yesteryear. Every single Jew is enjoined to only drink Milk that was supervised by a Jew. (there are different approaches to supervision). There are different reasons between the Bavli and Yerushalmi as quoted by Tosfos in Avoda Zara, but what is inescapable is that:

There is no permission whatsoever not to drink Chalav Yisrael.

This is a famous law, and we (Orthodox Jews, ranging from Charedi to Centrist/Modern Orthodox) have no permission to drink anything other than Chalav Yisrael. The prime reason given is that we are concerned that non Kosher Milk was also mixed in. Without going into the details of whether non Kosher Milk looks different (greenish) and whether Camel’s milk today is in fact white now, and whether there are no non Kosher animals in the flock, the reality is that there is no Orthodox Posek in the world that ever abrogated the need for Cholov Yisroel. They cannot! They are powerless to annul this (nor would they want to annul it in the many lawless parts of the world).

The Pri Chadash and others suggested that the decree only existed where there was a possibility that there was non kosher milk mixed in. Where no such possibility existed, then the milk is considered at the level of Cholov Yisroel. Some reject the Pri Chadash and want to say that the entire country has to have no non-Kosher milk-bearing animals, but here is not the place to delve into the topic in respect to those details. The Acharonim in Yoreh Deah and after that, are troubled by the Pri Chadash’s observation.

We then have the two great permissive analyses of the Chazon Ish and Reb Moshe Feinstein. Neither of these argue that every single Jew need not drink Cholov Yisrael. For those who believe the Chazon Ish was not lenient, I have a wonderful analyses which I can make available once I ask permission.

The difference is what is considered SUPERVISION. According to R’ Moshe (and we rely on such considerations right throughout the Kashrus Industry) Dairies generally have cow’s milk only, and they fear being shut down and/or sued for presenting non Cow’s milk as cow’s milk, and this constitutes the necessary level of Mirtas (fear) by the non-Jew, to the extent that he will not destroy his business. Accordingly, what R’ Moshe and the Chazon Ish (and others) are telling us is that this particular style of fear is equal to the fear or if you prefer ‘halachic efficacy’ of being supervised by a Jew, (who may have washed out any buckets for exactitude at the beginning) and then being in a place near the flock to be able to stand up at any time and see what is happening. Accordingly, they were lenient, and note: this is not a leniency when people travel through China, India, Russia, and many countries where no such “fear of being sued” or “fear of being caught doling out adulterated products exists (I’m not even going to mention places like Africa and Asia). There is a case mentioned in the Aruch Hashulchan (a Giant Navardoker Misnagdish Posek ) where he relates that the Milk in some famous café was in fact Treyf as it was mixed with non Kosher fats to give it an “edge”).

What’s been the wash up of all of this? We now have a generation of people who say

No, we don’t keep Chalav Yisrael

This is plainly wrong. Everyone must keep Cholov Yisroel at all times. What they are really saying, is that they are keeping the Chalav Yisrael as defined by the promulgation of companies producing cow’s milk and the concomitant fear that their businesses will be ruined if they do not adhere to the standards set by Government. [ Imagine the court case, God forbid, of a child who is allergic to milk other than Cow’s milk who is found to have been given tainted milk, that had camel’s milk mixed suffering anaphylactic shock. The outcry would reverberate. This is why many companies say “may contain traces of nuts and dairy” when in fact this is so remote as to be halachically insignificant and basically a clause inserted by legal insurance to protect themselves.]

It’s not just milk. Generally speaking in most areas of Kashrus, one can find an ‘accepted norm’ and then those who (mainly for Kabbalistic reasons, especially with milk — and yes, both the Ramoh and the Mishnah Brura and the Aruch Hashulchan were affected by these considerations) expect more.

If I was an American Rabbi at that time, I would have visited R’ Moshe and asked that he announce that all observant Jews drink Chalav Yisroel. Some (the Ba’al Nefesh, as R’ Moshe was himself but not for his family or his guests) will assume the traditional mode of supervision, with the eye of Mashgiach.

In summary, I would have liked to have seen CHALAV YISRAEL divided up into two categories, just like much Kosher food (and here I do not include the outlier, unaccepted rogue authorities in many cities around the world)

  1. Chalav Yisrael Mehadrin
  2. Chalav Yisrael Stam (where this is known to be considered supervised through another Halachic method)

You might say I’m picky. I don’t believe I am. I’ve spoken inter-alia on this topic with many people over the years, and I have always been floored by the fact that they think that they are drinking NON CHALAV YISRAEL. Chas V’Shalom to think that a Jew doesn’t have this obligation TODAY, and that they are lax and not fulfilling it. No, they are fulfilling it, because it must be fulfilled. Nobody had nullified the degree. Reb Moshe didn’t “do away” with Chalav Yisrael!!!

By sadly calling them either

  1. Chalav Stam (a new extra halachic phrase that never existed) or Chalav HaCompanies (which was not used by R’ Moshe to defined a new type of milk,  but rather an innovative mode of supervision that renders the milk Chalov Yisrael.
  2. Chalav Yisrael

they have created generations of people who actually think that Cholov Yisroel is a Chumra and isn’t Halacha Lechatchilla. I believe this has done damage and created falsehood.

I would urge, certainly Kosher Australia, to use Mehadrin for Cholov Yisroel which is eyeballed by a Mashgiach, as there is a market for this type of supervision, Halachically and Kabbalistically. True, most local milk produced in Melbourne is under the Hungarian Adass Charedim, and they won’t drink non-eyeballed supervision. Kosher Australia uses Mehadrin for many things. The Charedim in Melbourne follow Kosher Australia’s Mehadrin as does the Badatz in Yerusholayim.

A simple paragraph by Koshe Australia explaining when they use Mehadrin for Cholov Yisroel achieves everything and does not passively cause people to err (and dare I say sin God forbid) and think that they don’t have to have Chalav Yisroel and that Chalav Yisrael is something just for people with bushy beards or long peyos. Sorry, Shulchan Aruch was written for all. People do err and they must understand that at all times and at all places Chalov Yisrael is a must! (I’m not going to discuss cheese or butter here)

[ Yes, with bread, which is a staple, the Gezeira of Pas Yisroel wasn’t accepted and there are leniencies, but without going into the different situations when and if these leniencies can be applied, this isn’t paralleled with Chalav Yisrael. ]

I should hasten, unlike the times of the Shulchan Aruch, we also need to be sure the bottled product is actually Kosher (ditto, the bread in a place where Jewish bread, is not available and there is a bakery (Pas Palter). Food production has changed markedly.

Sharing a coffee for social reasons in a non supervised non-Jewish coffee shop when a Kosher one is available, is something I would suggest people ask their Halachic decisor. I’m not comfortable with it.

[ For work, when I think it is necessary: I have black coffee in a glass, and have my own sweetener in a sachet, if theirs is not kosher, or I just drink water].

The Gay Pride March in Jerusalem

If one is Orthodox and as a matter of belief, the Torah is the word of God, then one cannot escape that certain acts of sexual relations are forbidden, including some of those being exposed through a march.

In Halacha, there are several categories of people who perform acts which constitute sin, many unrelated to sexual acts, where their capacity to act as Torah ordained witnesses is diminished. There are some who do this out of want, and others who do this out of rebellion against the Torah.

I have no doubt that there are many people who struggle with the fact that their desires, sexually, are considered a matter of shame to the extent that they don’t wish to disclose this information, except in trusted (safe) environments. Berating someone for having such desires, or call it a disposition (research on this will emerge over the next ten years, have no doubt), is not of value in this day. Indeed, it could cause someone to feel that they are so hopeless, that they make take their own life in the worst case, or become so depressed that they cannot function as a human being.

It is known that many contemporary sages have said that we no longer have the skill of “telling someone off” for straying from Torah. I believe this is true. The best way to influence someone is to be a living and shining example of what a Jew with unconditional belief, and intellectual submission to the Torah means, and that such a person can be pleasant and sensitive, as can the Judaism they practice.

Intellectual submission to Torah in the form of Emunah is something that is axiomatic for the practicing Orthodox Jewish person. Belief, by its nature transcends intellect. Reasons for commands are there primarily to explore the “what can be derived” from Judaism, as Rav Soloveitchik explained, however, reasons, do not have a place in the “why must I do this command”. The why question exists only when there isn’t submission. In Chassidic terminology this may be termed Bitul.

I understand, and I am happy to be corrected that there may be two motives for a parade of this sort:

  1. To promote the life style as being acceptable
  2. To express the view that nobody should live in fear, or be cut off, as a result of their orientation.

Promotion of such a life style is not compatible with Torah. To put it crudely, one would also be against a march which said “It’s okay to do away with Shabbat”. The common element is that they are immutable Torah imperatives, and the quest to seek adherents to such views is anathema to a Torah observant Jew. Indeed, we find great Halachic difference in the Jew who breaks the Sabbath in private versus the one who honks the horn when passing the Rabbi walking to Shule, with the aim of showing that “I don’t care about Sabbath”, or the person who eats prawns because they “just love the taste”.

In terms of the Gay Pride march, if the aim is point 2 above, then I think its existence transcends religion. There are various types of people who don’t accept this reality for other reasons. It is important to make sure that all those who have predilections and quandaries, are not made to feel that they are “outside the tent”. They are in the tent. A more sophisticated approach would be how to engage them, should they personally wish to be engaged on the topic, and make them feel that there are hundreds of Mitzvos that are applicable to them, as much as anyone else. On this point, it would be useful if Rabbis of skill got together and devised some guidelines.

With that in mind, I felt the statements of some 300 Religious Zionist Rabbis achieved nothing positive in respect of the marchers, except for Nir Barkat choosing to remain Pareve and not attend for what he called “sensitivity” reasons. If those Rabbis thought that there was a lack of knowledge about various sins and how they are treated in Judaism, then there are other ways to interact with the various groups. The religious group need a different approach than the one of the non practicing variety. Those approaches need to be advanced and not simple. Quoting a verse, for which the irreligious marchers have no regard, is a waste of time. Do they not know this already?

Point 1 though is something that I do not think should happen from a Halachic viewpoint. I do not see a reason to seek recruits to swell the numbers engaging in such a life style.

The gay pride movement is not without blame here, either. They have much to answer for. Jerusalem is the Holiest City, as such, sensitivity, indeed the same sort of sensitivity they demand when respecting their sexual orientation, should imply that this is definitely not the City where one chooses to march. In the process, they are trampling on sensitivities that they do not understand and in some cases are antagonistic towards. Why do this? It only creates antipathy and division. Of course, this does not mean that there are people in Jerusalem who are confronted with the issue of being gay (or GBLTIQ). They are in Rishon LeTzion, Haifa, and not confined to some geographic point in Israel.

If they have had an Israel march in Tel Aviv, then it’s happened. It can be marketed as such: the location of the march doesn’t signify that it is only for those who live in Tel Aviv. There is no need to offend the Torah based sensibilities in Jerusalem, the Holy City, when sensible alternatives which achieve the same aim are possible. Some of the responsibility for the rhetoric that has occurred, rests with those who also wish to remove the notion that Jerusalem is any holier a place, in Israel. Ironically, that’s what the Arabs do. It is not what Jews do: be they practicing orthodox or otherwise. If they throw a spark into flammable material, then expect a raging fire.

I would have liked to have seen two outcomes from the march:

  1. Jerusalem is considered a no go zone for such marches as the outcome is to cause more antipathy, and that’s precisely what they are trying to overcome. It will actually heighten the problem for GBLTIQ people who will feel minimised.
  2. The Rabbis, need to be more sophisticated in the statements that they put out in response to such events. There should have been meetings beforehand between the organisers and Rabbinic leaders and I expect that a better outcome would have occurred. Of course any Orthodox Rabbi will quote the Torah here if asked. The Torah’s views are not hidden, nor are they unknown. However, I do not know what is achieved by calling such people names as a method to reduce the occurrence of people performing forbidden acts of the Torah.

It is a democracy. That also implies that the Jews of Jerusalem should have a say about the compatibility of the event occurring also in Jerusalem. If the motive is to preach secularism, then it is secularism, not being Gay, that is the issue here. Silent peaceful marches against creeping secularism where Israelis are identifying as nothing different to a non-Jew who lives in Israel (and sees Israel as their secular home country). This may even come to resemble the French Republican model.

It is at times like this, that we need the wise counsel of the lover of all Jews in Israel, Rav Kook. He knew how to ignite the spark of Judaism in Jews who were adopting other isms in Israel and he did so through positive acts. It is time the Rabbis examined their methods of protest and became more advanced in their way of expounding the real basis and foundation for which Jews live in Israel in the first place.

Some will sophomorically claim that this is just the Charedi Leumi section of Religious Zionism, and that they are no different to other Charedim in 90% of their outlook. Rav Kook was a Charedi; there is no doubt about that. One does not have to become a wishy-washy, left-wing, tree-hugging, apologetic Rabbi with a community of people who are lax in increasing numbers, to be qualified to respond to these events.

Unfortunately, our generation doesn’t have a Rav Kook. It doesn’t have a Lubavitcher Rebbe or a Rav Soloveitchik. Apart from Rabbi Sacks who is wonderfully adept at expressing Torah views without causing others to become anti-Torah, we are lacking Rabbinic leaders who understand people, and not only the four sections of the Shulchan Aruch.

On the nature of interfaith relationships

Many years ago, the indisputable Rabbinic Doyen of Centrist Orthodoxy (call it Modern or Torah U’Maddah if you like), Rav Yosef Dov HaLevi Soloveitchik, issued clear rulings under which interdenominational activities must be underpinned. Note, unlike, more right-wing streams of Orthodoxy, Rav Soloveitchik, was not an extremist advocating zero contact. At the time, the Rav’s focus was on Xtianity, as this was the prevailing pressure in the USA. To think that his advice would not equally apply to other religions, such as Islam, or Hinduism, or Buddhism is a non sequitur.

Rav Soloveitchik stated (emphasis is mine):

1. “We are a totally independent faith community. We do not revolve as a satellite in any orbit.” Jews must not concede at all to the notion that their covenant with God has been superseded. This refusal should be recognised by all participants as an ongoing point of disagreement between the faith communities, not an issue to be ironed out by apologetics or revisionism.

2. “The logos, the word in which the multifarious religious experience is expressed does not lend itself to standardization or universalisation. The confrontation should occur not at a theological, but at a mundane human level. There, all of us speak the universal language of modern man.” Because the theological language of the respective faith communities expresses religious sensations too intimate to be comprehended by those of another faith, dialogue must remain in the realm of the “secular orders.”

3. “Non-interference is a conditio sine qua non for the furtherance of good-will and mutual respect.”No Jew must ever suggest changes or emendations to Christian rituals or texts, and the converse is a requirement as well.

4. Any response to Christian overtures that even hints toward a willingness to compromise the fundamental matters over which millions of Jewish martyrs were sacrificed is an affront to their memory. To willingly equivocate where they stood firm demonstrates utter insensitivity to the “sense of dignity, pride, and inner joy” that their memory ought to inspire.

With this in mind, let us examine a letter from Rabbi Ralph Genende (emphasis is mine) of Caulfield Shule as an Orthodox Rabbinic member and President of JCMA

To Our Muslim Sisters And Brothers

Jewish Christian Muslim Association of Australia Statement

11th July 2016

We watched with sadness and horror the tragic events of the last days of Ramadan and can’t imagine how difficult they were for you.

We know that there is wide consensus that these terrorist attacks are largely political and that Islam is being distorted and manipulated for political and ideological purposes.

The victims, the families and friends of the victims, are all in our prayers.

In Australia, we heard with pain the divisive and hurtful comments of Pauline Hanson about Islam and Muslims.

Know that we share in your sorrow and distress and that we stand with you in the struggle for love and compassion.  May they overcome bigotry and hatred and violence.

May the blessings of peace, Shalom, Salam speedily grace our planet.

Rabbi Ralph Genende

President JCMA on behalf of JCMA

I have a number of questions of Rabbi Genende.

  1. Does he accept Rav Soloveitchik’s principles as outlined above? If he does, I am comfortable with that. If he does not, I posit that he is acting outside the boundaries set by Rav Soloveitchik for the RCA. [ Yes, I am aware of revisionists from both sides (left/right) who want to strengthen or weaken what Rav Soloveitchik ruled, but I treat these as speculation of little substance]. We have what the Rav said explicitly. It is clear and unambiguous.
  2. If he accepts the Rav’s views, did he formally write the parameters to his colleagues through which dialogue could proceed, as enunciated by the Rav above. In particular, did he write words to the effect that“As Jews we will never concede at all to the notion that our covenant with God has been superseded by other religions and we formally seek your acknowledgement of this point before any dialogue can proceed. You may have your viewpoint, but I seek your explicit agreement that you acknowledge that we will never see our covenant as superseded by other religions, and there can be no apologetics or revisionism in this regard.”
  3. Can Rabbi Genende tell us whether he received condolence style letters of apology from his Muslim colleagues ever. If not, why might that be? If yes, surely, it is critical that he actually publish those letters. Such letters, more than Rabbi Genende’s letter, act as a counter balance to incitement.
  4. We experienced the recent murder of Rabbi Marks and the stabbing of the young girl Hallel Ariel about whom the State Department made no statement despite her being a US citizen, let alone a human being. I assume Rabbi Genende heard the brave tear-jerking speech at the grave by Hallel’s mother. Muslim men of the cloth, in such a forum, need to distance themselves from Arab politics, and issue unambiguous condemnation of cruel, disgustingly opportunistic cold-blooded murders. Surely, one basis of this group is that violence is to be condemned at all times, except if attacked in a war situation where one is defending oneself.
  5. If Rabbi Genende received no such letter of condolence from his Muslim friends of the cloth, then I see no reason for him to continue with letters of “Salaam”. What is the point? The only outcome from such things is  Queens Day honours for the committee for their tolerant platitudes and joint acts of breaking bread.
  6. I am not an expert on Pauline Hanson’s platform, however, a significant number of Australians voted for her viewpoint. In a democracy, this counts for votes in determining how we are governed. There is rhetoric and views from Hanson’s acolytes that are to be condemned. There are other statements that state the obvious, but neither the Labor Party or the Liberals would ever say those for fear of losing votes.  Whatever Hanson’s views are, I do not see it as the role of this committee via Rabbi Genende to make pronouncements about a political party unless Hanson’s party has a platform which is universally considered amoral. Rabbi Genende doesn’t mention which comments of Pauline Hanson he as our representative objects to, but I think that should be the focus and not Hanson herself. He should focus on what was said that is offensive, and if need be, condemn such statements where they offend common human decency. In a vacuum though, the letter simply reads as a political rejection of everything Hanson’s party stands for. It’s not the party per se. It is explicit policies, which may emanate from any party, including the Greens, that might be horribly objectionable to all three religions because they breach a basic covenant of morality. The issues, not the parties, should be the focus.
  7. I invite Rabbi Genende to publish letters initiated by either Xtian, Muslim or other colleagues in respect to violence against civilians in the wider world, including Israel. Paris anyone?
  8. I invite Rabbi Genende to ask his colleagues to openly condemn the current outrageous UNESCO proposal where they brazenly rewrite history, announcing the Temple Mount in Jerusalem is an exclusive Muslim holy place which has no connection to the Jewish people or their religion whatsoever! Does Rabbi Genende not remind his co-religionists that this is blatant lying, and lying is a common mundane human act that all religions should condemn? It is precisely the type of pronouncement (from UNESCO) about which Rabbi Soloveitchik warned.Last week UNESCO adopted a resolution which refers to Israel as the “occupying power” in Jerusalem and on, what UNESCO calls, the al-Haram al-Shariff (Temple Mount). The Western Wall (Wailing Wall) that is today Judaism’s holiest site is referred to as “Al-Buraq Plaza” in the resolution.The UNESCO resolution claimed “Israel is planting Jewish fake graves! in other spaces of the Muslim cemeteries” near the Temple Mount and falsely accused Israel of “the continued conversion of many Islamic and Byzantine remains into the so-called Jewish ritual baths or into Jewish prayer places.”. Will Rabbi Genende’s committee distance themselves from such lies publicly? If not, why not? How does one sit on a committee with anyone who denies the Jewish foundation of Jerusalem?UNESCO especially mentioned the damage caused by Israeli Forces since Aug. 23 “to the gates and the windows of the so-called Qibli Mosque inside al-Aqsa Mosque.”. The organisation claimed that Israel doesn’t respect the integrity, authenticity and cultural heritage of al-Aqsa Mosque as “a Muslim Holy Site of worship and as an integral part of a World Cultural Heritage Site.” Rabbi Genende knows this is an abhorrent rewriting of history, or to use the words of Rav Soloveitchik,“Jews must not concede at all to the notion that their covenant with God has been superseded.”

    Given that this implicitly and explicitly concedes our covenant, let alone provable history, on what religious basis is Rabbi Genende continuing dialogue unless his co-religionists openly reject the notion in a letter initiated by them?

    Aug. 23 is the date that 67 Jews were murdered in Hebron in 1929 during riots that began after similar lies about a Jewish threat to al-Aqsa ignited the Arab street in British-ruled Palestine. Talmudic Geniuses from the Yeshiva in Hebron were among those murdered. Will Rabbi Genende not also focus on this parallel or does he confine himself to personhood statements of grief when one group of Muslims murders another group of Muslims?

    The UNESCO resolution doesn’t utter a word about the daily riots that already started on the Temple Mount in the summer of 2015 and continued into the autumn after the Palestinian Authority and Hamas spread false rumors that Israel intended to change the status quo on the mount. There is overwhelming video evidence of who started the fighting at the Temple Mount and of Muslims barricading themselves in the al-Aqsa mosque. Video evidence doesn’t count in a world of lies, and if men of the cloth don’t condemn such lies, why are we sitting with them on one table?

  9. One has to wonder: apart from appeasement in the name of “we are all one” what Rabbi Genende’s involvement on this committee actually achieves. I’d argue that sending all Victorian students to the holocaust centre achieves much more than such letters.

I also read the growing trend of experiencing the religious practices of other religions in moments of “unity”, with nice accompanying pictures (Rabbi Genende amongst them). I ask again, how is this consonant with Rav Soloveitchik’s ruling that things be restricted to secular orders. Rav Soloveitchik, effectively meant, looking after the poor, the needy, and Noachide-style edicts of having proper courts, order, etc.

I have no doubt that Rabbi Genende has the best intentions, but I believe that unless we see letters initiated by his co-religionists of this committee, then we are not getting a proper picture of what this committee does or what it hopes to achieve, and whether it achieves it or whether its terms of reference should be refined or changed.

I, for one, would have no regret in condemning  those Jews in Israel who burnt the Palestinian youth and criticising it as an act which is contrary to Halacha and normal moral law. Did Rabbi Genende write such a letter? We all know that  such Jews are minuscule in numbers, and that the Shin Bet is on their heads and tails, sometimes with justification and sometimes without. Jews act to quell violent radicalism.

Be under no illusion, Rabbi Genende. Even today, Xtians believe that all Jews should convert to Xtianity and Muslims believe that all Jews should convert to Islam. Under that factoid, it seems to me that confining activities to joint acts of the more secular, as enunciated by Rav Soloveitchik is the correct and only approach to take. Any more is platitudes that achieve very little.

The politics and policing of curbing incitement is the domain of politicians and the law, not a religious committee that ought to work together to foster those secular good acts that benefit society.

How many mashgichim?

I run a popular band. [ Yes, we still play and are recognised by those with discerning taste. End plug. ]

As part of my decades of experience at Simchas I’ve seen the sublime to the ridiculous. I will leave my stories either untold or for a book I may write one day. One thing though concerns me now, as it has for many years. For some reason, irrespective of whether it is Kosher Australia or whether it is the Adass, Rabonim seem non reactive.

Some venues are incredibly complicated and the ability for an error to sneak in is amplified. Some venues are simpler but the sheer number of people who are at a Simcha means that the operation in the kitchen and out of the kitchen is a major logistic undertaking. Others have both concerns.

In my uneducated view there should be a ratio of mashgichim which is correlated with both the number of guests, the type of kitchen, and even the complexity of given menus, and the method of preparation.

I know many mashgichim are considered ‘good’ because they also help out in the kitchen. I’d suggest their job though is to have eyes in the back of their heads and not be involved in the manual operations of the preparation and to be actively vigilant.

I would ask the two agencies to consider a standard ratio system in the least. Perhaps 75 people equals one Mashgiach and increase these according the number of guests and perhaps some of the more complex kitchens, especially at hotels where 3 functions may be held simultaneously. I’ve witnessed nightmarish scenarios.

I’ve incredulously watched one Mashgiach oversee a complex venue with 600 guests in a very complex set up.

Whilst waiter numbers are increased, a sole Mashgiach has to see everything. Frankly I don’t know how it can be done, and I’ve seen many ways where things could go awry without anyone noticing.

I’ve also been to many kiddushim where there isn’t a Mashgiach to be seen? Why not? It’s Shabbos and more. Simply depositing boxes of taped food packages means that the moment those tapes are removed and the prep setting takes place, any meat, for example, may become forbidden!

At one Shule, the so called Yotze VeNichnas, the person who arrives unannounced a number of times, is also the Gabbay of the Shule. This is a nonsense and I don’t understand how it is permitted.

I’ve also been to Charedi functions where there is no Mashgiach to be found. This has improved but needs to be treated more uniformly and seriously.

I’ve seen a Mashgiach crack eggs for hours (technically uneccesary in my non Rabbinic opinion) and spend the rest of the night worryingly about his own meals. In one case I saw a Mashgiach dancing! I kid you not. This was not one of respected Hashgochos so you can breathe easier. 

I’ve had to call the Mashgiach to properly set up the Kashrus of band meals. The best place to place a band is inside the hall in a dead spot. If I wasn’t frum and it was just another band, almost anything goes when the band is remote in some hole in the bowels of a hall.

Whilst the investigation of products has improved significantly I feel  Hashocho at venues needs improvement and more care.

Ironically, I’ve seen some of the ‘less frum’ caterers do things exactly by the book as opposed to those who are fully shomer Torah and Mitzvos.

As a related aside, it is ironic that drink bars sometimes have signs saying they are not covered by the hashgocho. It’s a cute disclaimer but I don’t see how such a practice can work with

לפני עיוור לא תיתן מכשול

and less discerning guests. They also have a נפש אלוקית … Not just when they pay.

It rests most uneasily with me. I have my theories as to why, but if I state them I will be accused of Charedi bashing.

How many Jewish parliamentarians are there in the Australian parliament?

I do not know the answer to this question, but non orthodox feminists may be upset to find out that males do not pass on the irrevocable portion of membership of the Jewish religion.

The press tells us there are 5 Jewish members. Of course, there may be some who have legitimately converted in orthodox tradition. Others and/or their mothers may not have.

As I recall this was a Machlokes Tanoim?, and tradition/Mesora has unquestionably gone via the mother. I guess the egalitarians should be up in arms and demand equality: viz both parents should be jewish.

Of course those who follow the modern egalitarian/equality religion with sprinklings of traditional Judaic practice, you know, the one Moses didn’t bring down from Sinai, ought to really be arguing that being a Cohen or Levi should be a matter of choice for the child, just like male circumcision. Where the mother is the daughter of Cohen and the father is a Levi, say, you’d leave it to the child to decide, and I guess they could also change their mind depending on their spiritual development at a given point in time? Come to think of it they should call up their women as cohenet or levitate, or …  I’m of course tongue in cheek, but it follows for those for whom equality is their religion and Judaism is their cultural affiliation. I haven’t got the foggiest idea what their pronouncements are in such matters with respect to Trans or fluid genders. 

There are some in the USA who are intellectually honest enough to do away with Cohen, Levi and Yisrael and make them all equal. Then again, these are also the same Bernie Sanders types, who had every mention of Zion removed from prayer books (Reform Judaism).

I know Michael Danby gets Aliyos at Elwood where the Head of the Beth Din of Melbourne is the religious authority, and is Jewish, and that Josh Frydenberg is also halachically one of the tribe, but I don’t know enough about the other three to make claims either way with the same confidence that the ‘Beth Din’ of the Jewish News does. Does the Jewish News use the Nazi definition or the ‘I fought in the IDF definition’ or I have ‘latkes and dreidels with Father Xmas rule’? I’m not sure they have ever defined Jew.

I do know that Lee Rhiannon of the anti Zionist Greens is Halachically Jewish and her surname is/was Brown. Perhaps she should have called herself Lee Green. The worst political types are often fully Jews. Jon Faine the left wing national radio personality, of course is Jewish, but unlike his mate Waleed makes every effort to distance himself from the tradition of his parents ostensibly in the name of leftist equality. We Jews are very good at apologising for our identity by running away from it.

In the Victorian State parliament there maybe one person?  I guess the Australian Jewish News is the arbiter on such matters and promulgates its pronouncements to be gobbled up by the non Jewish Press as gospel. They may in fact be gospel!

I heard or read that Malcolm Turnbull may actually be Jewish? Is that true? I don’t know what the Beth Din of the Australian Jewish News has determined, as they don’t seem to have a formal responsa on the matter.

As a side note the great modern sages: Rabbi Yosef Dov HaLevi Soleveitchik and the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneersohn both foresaw the issue of Yichus as critical in a nation prone to assimilation and encouraged men to always note in their names that they were a Cohen or Levi.

Rabbi Stav of Tzohar is visiting Melbourne this week. Perhaps someone can inform him and ask him for an authentic halachic ruling as opposed to the ‘feel good’ or ‘kosher style’ approach of the Australian Jewish News where almost anything flies.

Yair Lapid has talent

Netanyahu should seriously use it. This is from his Facebook (hat tip MD)

UNRWA Spokesperson Chris Gunness harshly criticized our decision to demolish the homes of two terrorists who last December stabbed two Israelis to death at the Jaffa Gate in Jerusalem.

I have one question for Mr. Gunness:

What’s it got to do with you?

Actually I have another one:

Who asked you?

UNRWA is the United Nations Relief and Works Agency for Palestine Refugees. Its role is clear. It is meant to help Palestinians find work and if they can’t find work then to assist them with food and medication.

That’s it. It doesn’t have another role. There is nothing in UNRWA’s mandate which justifies intervention in security matters. There is nothing in Chris Gunness’ past which qualifies him to give us advice on how to protect ourselves.

And if we’re already speaking Chris, here are another few questions:

Why doesn’t the State of Israel appear on maps in UNRWA schools?

If you condemn violence, why were you silent when it became clear that an UNRWA building was used as a hiding place for a terror tunnel used to kill three Israeli soldiers?

Why are the Palestinians the only ones in the world allowed to pass down the status of refugee from one generation to the next? Why can someone be born in Qatar, live in a villa in Paris, hold a Spanish passport and still be considered a Palestinian refugee?

Why is it that among the 23,000 UNRWA employees are there so many Hamas people (I didn’t say that Chris – as you know the Secretary General of your organization said so himself(?

In actual fact, why is it that only the Palestinians have a refugee agency of their own? What do they deserve that the 21.5 million refugees from Tibet, Darfur, Syria, Iraq and elsewhere don’t?

How is it that since UNRWA was founded, in 1950, the number of refugees has increased from 750,000 to over 5 million (!) without a single Palestinian being expelled? Is UNRWA creating refugees?

And a question to the citizens of the United States:

Do you know that your taxpayer dollars fund over a hundred million dollars a year of this insanity?

 

Do Chabad also douse flames?

There is a very dangerous manifestation of a pseudo orthodox far left ‘Shule’ which walks some of the walk but talks foreign talk. Having read the populist ‘weekly Dvar torah’ from its ex Chabad Rabbi, Schneur Zalman Waks (I don’t think I’ve met him formally and can’t remember him) it would be really good to get a real McCoy warm and knowledgeable Chosid to set up a proper Chabad house nearby with backing. וכל קרני רשעים אגדע

Even Breslover sing it. Would this be a Chabad thing to do in order to counter the open Apikorsus there? I don’t know but that ‘ARK Center’ represents an unholy alliance of elements of Judaism and Korach style triumphalism. Why Chabad? I don’t know of any other group that would care enough to do something about it.

Mesora based Judaism will always endure if promulgated with earnest warmth and intellectualism.

Yerushalayim IR HAKODESH

When I read the secular press, I notice how reverential (or in fear?) they may be.

You don’t read even left-wing publications without them writing ‘the Prophet’ Mohammed’. Okay, call it a title that Muslims use. They also don’t write Elizabeth. They write Queen Elizabeth, when referring to the Queen of England. One can be a republican (as I am) and still use titles as a matter of courtesy and accepted practice. In Australia you often find the press very loose. They wrote Malcolm Turnbull (not Prime Minister Turnbull). I don’t find this edifying.

Consider Ramadan. A religion considers it holy and has fasts and feasts. Does this mean that the secular press should ALWAYS refer to it as ‘the holy month of Ramadan’ as opposed to Ramadan? I’m not sure. 

One thing I am sure is that WE and here I blame Jews of Culture, Religion and History, do not use the eternal words of our own religion when we speak and write,  especially in the context of a secular readership.

When was the last time you heard someone say ‘the Holy City of Jerusalem’.

In seeking to secularise, we have out Galut-ed ourselves. One does not need to be religious to state a historical title (which has halachic import today, well before redemption).

I am starting with myself, and would like to see a world-wide campaign of EACH AND EVERY JEW and yes, even halachically Jewish  Bernie Sanders (to whom I will write about this), and the local black wiggle, Dr Richard Di Natale of the dangerous anti Zionist and anti Semitic Greens Party, that WE, who the secular press acknowledge recognise Jerusalem as our HOLIEST city, ONLY say and write henceforth

The Holy City of Jerusalem

Or

Yerushalayim Ir HaKodesh (תבנה ותכונן במהרה בימינו)

I intend to write to the Australian Rabbinate, the Rabbinic Council of America and major Rabbinic organisations (even those whose Judaism is foreign to me) to join me in this initiative.

I hope this is at least as important to stress in Sermons as the footy, or a secular poet or … And urge those Rabbis who read my blog to spread the word amongst their colleagues.

This is not a matter we should be divided about.

This message needs to be curricularised indirectly but with unending momentum.

ירושלים עיר הקודש

And everyone should be able to roll it off their lips even if they aren’t too proficient with our holy tongue, לשון קודש.

Agree?

For those of you who don’t know about Jewish Gen

This is a very great service. They digitise the records of Jews in all the shtetlach before the war etc and mainly rely on volunteers. You can look up their website and I have found records of relatives etc. They need about 2K to continue their work. Every $18 dollars helps.

I fully support their appeal, and believe it to be very worthwhile.

Quick Update: we are now just over $2k away from our goal. Please help us achieve our goal today, so that we can complete our Spring Appeal a day early!
As mentioned, our average gift is just $79. We need 25 people to step forward and donate $79 or more to reach our goal. (If you are in a position to do so, all gifts of $100 ore more will qualify for Value Added Services). 
Please click here to donate online via our secure website, or here to contribute via PayPal.
 
Thank you in advance. If you have any questions, please reply to this email and we will do our best to help.
 
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JewishGen.org
Here is the link to donate.
Please pass onto those can help out in any way.

Chalav Yisrael by Video Surveillance

Contrary to what many may have assumed, this issue, and allied issues of non direct eye-ball supervision, have pervaded in various guises in Halacha.

Some examples include:

  1. Testimony of the appearance of the new moon through a reflection (Rosh Hashono 24a. the Rambam 2:5 Kiddush Hachodesh and Acharonim)
  2. Sound waves for promulgation of Brachos or Megila reading (Igros Moshe (vol 2 and 4, Rav Shlomo Zalman Auerbach, Minchas Shlomo 1:9), Minchas Elozor and more.
  3. Amen to a Brocho (Rav Kook in Orach Mishpot 48)
  4. Gett via webcam (Beis Yitzchok Even HoEzer 2:13)
  5. Photographs and Aguna (Rav Yitzchok Elchonon Spector, Ein Yitzchok Even Hoezer Vol 1:31)
  6. “Digital witnesses” for Kiddushin (See Ketzos (241:1)
  7. Webcam based Chalitza to release a lady from marrying the brother of a dead husband (Shevus Ya’akov (Breish, 126)
  8. Brachos over Royalty via a TV (Chida 22 regarding through a glass view)
  9. Protection against Yichud

Consider though why one would do this in the context of Chalav Yisrael. Let’s assume, which it is according to some authorities (cf Chasam Sofer Yoreh Deah 107), a valid substitute for a human being watching the milking. Even Reb Moshe who is one of the two prime permissive positive rulings in respect of Milk from Companies, explicitly says that a Baal Nefesh, (someone who is extra punctilious) should be Machmir.

In Melbourne at least, and I assume throughout the world, it is mainly Chassidim who are careful and do consider themselves as Baalei Nefesh  not relying on the permissive rulings of the Chazon Ish and Reb Moshe Feinstein regarding government supervised milk. Those people, will follow their Poskim. Their poskim have shown in allied issues that they are often not prepared to rely on video surveillance as a halachic mechanism. Note: just as there is Chemical Halacha, Kashrus Chemistry, Shabbos Chemistry, there are also Kashrus stringencies. These are adopted by communal organisations so that there is a unified acceptable standard. On several occasions Rav Schachter of the OU disagreed with Rav Belsky ז’ל of the OU on matters of Psak, however, when it came to Paskening for the OU, something which a mega-community could rely on, they adopted the less inventive stance. This is sensible unless one wishes to branch off. Branching off may mean less supported Kashrus ends up not being accepted and then it creates situations where people are forced not to eat at houses where the non standard form of supervision or maverick schemes are adopted. A pirud, a limitation of joining one’s friends at the table ensues. This only benefits those non standardised more maverick supervisory bodies, many of which are also run as personal financial fiefdoms.

The only application I can think of is export. But those Hashgachos don’t export. Note, for example, if you go to Costco, you will find the plain Lay’s chips with an OU, but the barbecue do not have an OU. Instead the triangle K is the Hashgocho (this is also true of other products with Triangle K; be careful) . In general, the frum world does not trust the standards of the triangle K (and we don’t bring it in the house). It has a place. Where there is a need to find leniency so that people have access to food! This is similar to the law of Pas Palter, if you will.

Let us not forget that Chassidim ascribe a supernatural concern with ingestion of questionable milk and will be unlikely to consider compromise. The others simply rely on the Chazon Ish or Reb Moshe anyway!

I remain baffled by the motives behind the venture, its clientele, and the motive of those who seek such innovations when the prospective clientele are already the Baal Nefesh and won’t accept the Psak. Is this just grandstanding?

Peeled Eggs, Onion or Garlic overnight: Part 2

I had written a blog post on this in 2011. You can see it here.

Recently, the OU in their emails sent the following:

May I dice onions and place them in sealed packaging to avoid the sakana (danger) of eating peeled onions that were left overnight?
(A subscriber’s question)

The Gemara (Nida 17a) writes that there is a sakana to eat peeled onions that were left overnight, even if they were placed in sealed packaging. The only exception that the Gemara mentions is if part of the roots or the peel is left on the onion. Tosfos (Shabbos 141a s.v. Hani) writes that the sakana applies to diced onions as well. However, if there are other ingredients mixed in to the onions, Rishonim already discuss that one can be lenient. Igros Moshe (Y.D. III: 20) writes that industrial produced products are not subject to this sakana. So one may purchase frozen packages of diced onions.

as well, the OU wrote:

Q. Does the halacha of not eating onions which were peeled and left overnight apply to the following: red onions, white onions, scallions, shallots and leeks? (A subscriber’s question)
A. Rav Belsky, zt”l said the halacha applies to both red and white onions and shallots, but not to leeks and scallions.

I sent my article to the OU for their feedback. It was sent onto the Safra D’Dayna Rabbi Eli Gersten, who responded that:

You are correct that the topic of ru’ach ra’ah is certainly unclear.

I don’t have an explanation as to why earlier poskim (Shulchan Aruch, Maharshal, Rema…) where seemingly unconcerned about this type of ruach ra’ah and yet later generations again began to be choshesh.

Rabbi Yosef Grossman of the OU offered to send me an article from the Daf Hakashrus of 2005 on the topic, which I copy below. I am chuffed that my thoughts were somewhat aligned with Mori V’Rabbi R’ Hershel Schachter שליט׳א (though I didn’t know of him in 2005).

Garlic1

Garlic2

75th Holocaust Memorial Event

Melbourne was and probably still is a predominantly Polish refugee influenced community largely due to the 2nd largest group of Polish refugees coming to Australia. We are all the richer for that wide tapestry of different components which, I guess Warsaw alone represented. I don’t remember the number, but the sheer volume of different views and newspapers and groups therein was just astounding.

On the other hand we have had valuable refugees from the then Soviet Union who suffered also from the vicissitudes of the Holocaust and associated political atrocities committed there. Chabad, which is really a Lita (Litvishe) / White Russian movement that withstood the attempted erosion of Jewish identity in Russia was an early important element, but in more recent times many Russian Jews have enriched our community with their own contribution having escaped the so-called “Union” of Soviet Republics led by Stalin ימח שמו וזכרו.

Due to the hard work of Mordechai Oyberman and others Elwood Shule is commemorating the 75th memorial and I attach the flier and encourage those who are able to attend. Whilst it’s a pity that we haven’t fully united in commemoration (save for Tisha B’Av which consumes us with Jewish tragedy over the ages) I think it’s important that Jews of all “colours” make an effort to offer Tfilla, Kaddish and Kel Moleh Rachamim for the holy souls consumed by the sub-human element that comprises society.

Flier for 75 years from 22 June 1941 final eng

Rabbi Danny Mirvis confirmed. Mazel Tov

Picture from Kinus Torah at Chabad’s Yeshiva Gedola
A bold move by Mizrachi. Thank God he isn’t ‘a pseudo card carrying member of Open (sic) Orthodoxy’ or Maverick ARK. 

Hopefully this will see ‘Beit HaRoeh’ move en masse into the main Shule!
From Danny Lamm, the president of Mizrachi in Melbourne.

Dear Members,I was informed earlier today by Mizrachi’s auditors that members had voted overwhelmingly (97%) in support of the Mizrachi Committee’s decision to offer the position of Senior Rabbi of the Mizrachi Organisation to Rabbi Danny Mirvis for a term of 4 years with such appointment to take effect from Rosh Chodesh Ellul 5776 (4 September 2016). 

I have, of course, informed Rav Danny and Althea of the outcome which reflect’s the extraordinary support they have already received following the announcement of their proposed appointment. 

I am delighted to inform you that a formal induction ceremony will take place in late August and that Chief Rabbi Ephraim Mirvis and Rebbetzin Valerie Mirvis will make a special visit to Melbourne to participate in this auspicious event.

How long till we get support for this from “progressive” Reform groups?

Sandra Lawson

Check this out from Times of Israel. [ Hat tip Magyar.]

You’d NEVER get an editorial from the Australian Jewish News on this. Might be a Magid legacy? Maybe newly honoured Jeffery Kamins would comment?

PHILADELPHIA (JTA) — Sandra Lawson didn’t expect to perform a public benediction at her local pub in this city’s Roxborough neighborhood.

But when her friend Jay, who was entering firefighter training, asked her for a blessing earlier this year, she stood with him in the middle of the room and put her rabbinical school training into action.

“Abraham, Isaac and Jacob, please bless Jay on his journey of being a firefighter,” she said, placing her hand on his shoulder. “Come back and have a beer with me.”

For Lawson, a bar is a natural place to create a Jewish ceremony. As a rabbi in training who herself is breaking barriers, Lawson is eager to take Jewish practice outside the traditional bounds of the synagogue.

Lawson, 45, lives at the intersection of several communities while being in a small demographic within the American Jewish world. As an African-American lesbian who converted to Judaism, eats vegan and is now studying to be a rabbi at the Reconstructionist Rabbinical College, Lawson believes American Jews need to rethink how their community looks and where it should congregate.

“Redefining or helping people understand what the Jewish community looks like today is something I want to do,” Lawson told JTA in a vegan cafe where she holds Friday night services.

‘People can deal with a female rabbi, a queer rabbi. But, “Oh, you’re black, too? That’s too much to deal with in one day”‘
“In the US, people can deal with a female rabbi, a queer rabbi,” she continued. “But, ‘Oh, you’re black, too? That’s too much to deal with in one day.’ When you put those identities together, it’s too much to handle.”

Lawson grew up in a military family and, while Christian, wasn’t raised religious. Her first exposure to Judaism came in an Old Testament course at St. Leo University in Florida while she was serving in the Army as a military police officer. Following military service, Lawson became a personal trainer in Atlanta, where one of her clients was Joshua Lesser, a Reconstructionist rabbi and local activist for racial justice. She began attending services at his Congregation Beth Haverim, a synagogue for the LGBT community, and converted in 2004.

Sandra Lawson with her wife, Susan Hurrey. Lawson is due to receive her rabbinic ordination in 2018. (Courtesy of Lawson/via JTA)
Sandra Lawson with her wife, Susan Hurrey. Lawson is due to receive her rabbinic ordination in 2018. (Courtesy of Lawson/via JTA)

She decided to become a rabbi after representing the Jewish community at a LGBT memorial service for Coretta Scott King, the Rev. Martin Luther King Jr.’s wife. She realized there that being an African-American Jew could allow her to strengthen connections among communities. She’s on track to graduate from rabbinical school in 2018.

“I was able to help make those connections and build some of those bridges by being someone who wants to be clergy and help build more trust around interfaith stuff,” Lawson said. She wants to get to a point where “when I Google ‘rabbi,’ I see someone other than a bearded white guy.”

(Indeed, when you Google “rabbi,” all you see initially are bearded white men.)

Lawson says “nobody’s been horrible to me,” but she has encountered different challenges to her identity, depending on where she is. At one synagogue, she was standing in a prayer shawl and kippah with a friend when a congregant approached her friend and asked him if she was Jewish.

‘Every community has their own idea of who is a Jew and what does a Jew look like’
“I don’t know anyone who goes to a synagogue, wears a kippah and a talit Saturday morning who is not Jewish,” she said. “Every community has their own idea of who is a Jew and what does a Jew look like. If you don’t fit that framework, they don’t think you’re Jewish.”

Studying last year in Israel, Lawson said she would encounter trouble when visiting the Western Wall. Attendants saw her haircut and told her on three separate occasions to go to the men’s section. Once she had to grab her breasts to show she was a woman.

Diane Tobin, founder of Be’chol Lashon, a group that advocates for Jews of color, says that in many cases, white Jews address race crudely because they lack the language skills to talk sensitively about it. Lawson, she says, “is the embodiment of a younger generation of Jews who have intersecting identities.”

Lawson wants to expand the Jewish conversation in part by taking it outside its traditional setting. She would rather lead services in a park, or address the concerns of Jews and non-Jews in inner cities, than be a full-time pulpit rabbi. Every month she runs a Friday night service at Arnold’s Way, a vegan cafe and health store near Philadelphia, which she begins with a song she wrote based on a verse from Psalms.

‘If you’re going to wait for people to come to your synagogue, your JCC, you’ll be waiting a long time’
Lawson also uses social media and live video feeds to spread Jewish content. On Mondays, Thursdays and Saturdays, traditionally the days when the Torah is read, she will put out a stream of video content on Snapchat featuring Torah study interspersed with humorous images. On June 16, her thoughts about the weekly Torah portion came after images of her face overlaid with dog ears and her cheeks inflated.

“The model of the synagogue, where you have to pay large dues, pay to come to High Holidays, is not a model I want to duplicate,” she said. “We live in a different world now. If you’re going to wait for people to come to your synagogue, your JCC, you’ll be waiting a long time.”

Lawson’s personal Jewish practice also happens at unexpected places. Because her iPod has pop music interspersed with Jewish liturgy — like “Modeh Ani,” the prayer said upon waking up — she’ll sometimes find herself praying while working out. Because she also plays a zombie game on the device while she runs, things can become confusing. But she doesn’t let that faze her.

“I have the Bee Gees on my iPod, and the next thing is Modeh Ani,” she said. “I’m being chased by zombies and the Shema would come on. It’s Saturday morning, [I’m] wearing a Superman shirt, running, being chased by zombies, and I sing along.”

Cassius Clay and the Tree Hugging New Israel Fund and leftist tree hugging Rabbis

Do we have any in Melbourne? Non Rabbis we certainly do. They are so so morally decrepit… Like the NEW Israel Fund which should be cremated according to Reform Judaism rights (where they removed all references to Zion from their prayer books because they were so ‘enlightened’ and PROGRESSIVE.

This article from the Algemeiner is nice

A Message to Michael Lerner:

Tolerance only works if it goes both ways.
At Muhammad Ali’s funeral, Rabbi Michael Lerner, founder of Tikkun Magazine and the Network of Spiritual Progressives, gave a stirring speech that was roundly applauded. I agree with almost everything he said. We must stop victimizing, generalizing and hating people who are different in color, creed and practice. We live in a world where power corrupts. Inequality and exploitation are everywhere and infiltrate every ideology, religion and creed. Racism, victimization, greed and violence pervade every society. Obviously, some more than others. Otherwise, no one would ever want to move to a different country for a better quality of life and greater freedom.
The message that Rabbi Lerner advocated was the message of every idealist. We must love our neighbors. Do unto others as we would be done by. Yet for some reason, despite technological, scientific and humanitarian progress, despite a reduction in poverty, an increase in food production, welfare systems, huge charitable enterprises and benevolence, we are still way, way off from achieving what we have been preaching. We still live in a world of either imperfect or evil regimes. But we still yearn for freedom, equality, friendship and benevolence. We like the good. But we are not all capable of pursuing it.
Muhammad Ali was a remarkable character, as well as a brilliant athlete. No one is perfect. Not even he. He picked up too many anti-white and anti-Zionist hate tropes from mentors Malcolm X and Louis Farrakhan. But he fought for his people and for freedom. How ironic that he had a Jewish grandson and went to his bar mitzvah. But still, it is so important, and after Orlando even more so, to use every opportunity to speak out against racism and prejudice, and that was what Rabbi Lerner rightly did.
I was pleased that he went to the funeral. It was, in its way, a kiddush hashem (sanctifying of the name of God), even if he had absolutely no right to say he was representing American Jewry. It seems any rabbi who gets exposure claims that nowadays. But I am sorry he so overtly politicized his message by spouting left-wing Bernie nostra as if they would solve the problems of the world, let alone America.
Governments that want to create a utopia often have to concede that they either do not have the financial means or the population to achieve it. We all want it in theory, on our terms. Since the days of Plato and his Republic, we have dreamed and planned, but we are still a long way off. With our societies we have the idealists and the pragmatists, the capitalists and the socialists, and no one system is perfect or has ever been. But still we must dream, we should dream, and we need to be reminded of our dreams.
In all my days in the rabbinate, whenever I was stuck for a sermon I knew I could always fall back on preaching ideals, excoriating those who betray our ideals and standing against hypocrisy. And after every such sermon someone would always come up to me and say, “Rabbi, great sermon, you really gave it to them today.” Or words to that effect. It was always, “You told them.” It was never, “You told me.”
On the same day as Ali’s funeral, an American Muslim wrote in the New York Times about how his young daughter was picked on in a restaurant for wearing a headscarf. He ended by wondering why we hate people for their religion or race. Yes, of course, I agreed, because I wonder why so many Muslims and Christians still hate Jews for being Jews, or hate people of different sexual orientation. We are so good at seeing the mote in the eyes of others, but not the beam in our own. Or as the Talmud says (Bava Batra 15b), “Don’t tell me to do something about my toothpick when you have a whole plank of wood to deal with.”
So I ask myself, why in his speech did Lerner have to focus on Israel’s treatment of the Palestinians and not Sunni-Shia internecine conflicts (which Ali felt equally strongly about), human rights in China and Russia, occupation in Tibet, Kashmir, or West Sahara, or Turkey’s treatment of Kurds, or North Korea? Why did he not excoriate the left-wing ideology that Chavez and Maduro have destroyed Venezuela with? Or indeed Cuba? Does he think there is no need for self-examination other than for Jews? Why no reciprocity? Did Israel start the wars? Do Israelis really not want peace desperately? Is there no other side to the argument?
We now live in a world of rights. Do not Jews have rights, too? Were Rabbi Lerner’s comments about Netanyahu just to pander to an audience that, at core, is now sadly so anti-Israel and antisemitic as to deny rights to Jews to defend themselves? He could have said that almost half of Israel opposes many of his policies and rhetoric. He spoke about how once Jew stood shoulder-to-shoulder with black civil rights leaders. He did not speak about why today antisemitism is so prevalent in black societies. Why Black Lives Matter has chosen to add Palestine to their agenda rather than any one of the other humanitarian causes with far greater casualties elsewhere in the world today. If Martin Luther King had been present, he would not have been so one-sided.
Of course, the Israeli Left, indeed any Left, has the right and should have the right to take whatever side it wants to. Of course, excess, corruption and inhumanity must be addressed. But one who excoriates Jews wherever they are, should have the honesty and morality to point out another point of view others political correctness and one-sidedness simply debases the debate. Why does no one mention the protests in Palestinian territory against the policies of their dogmatists and kleptocracy? When you pick on just one example, on just one argument, that is pure prejudice.
Not only, but look at how Lerner’s speech was reported — not as a critique of racism or prejudice wherever it comes from. Instead, look on the internet and see the headlines, “Rabbi Slams Israel in Muhammad Ali Funeral Speech.” Yes, just more fodder for the Jew-haters. He could have made all his major ethical points without having to pander to the tub-thumping anti-Israel, anti-Jewish amen chorus that has now taken over the Left (not to mention the Right) wherever it exists.
The same trope. Remove Israel and the Middle East will be peaceful. Sunni and Shia will love each other, as well as lesbians, gays, bisexuals and transsexuals. The Left has always had rose-colored spectacles. Remove the Kulaks, then the aristocrats, then the bourgeoisie, then the Jews and Russia will be paradise. Remove capitalists, and we will live in heaven. Remove religion, and we will get in with each other, make love, and we will all live happily ever after.
Life is not like that. I am glad Rabbi Lerner stands for what he stands for. We need contrarians and prophets. But my experience tells me that any dogma can be dangerous, and that any one sided argument is doomed.
All I seek is balance. By all means, criticize Netanyahu if you also criticize Abu Mazen. By all means, attack Israel if you also attack Hamas, Hezbollah and all the others who put war above human needs and human rights. Rabbi Lerner can and should demand rights. But I can demand mine, too.

Advertisements on the Jerusalem Post App

I have a daily habit of looking at the app (which is one of the more annoying ones as you are bombarded every which way … the Israelis know how to annoy you so:-)

Last night and this morning, I come across advertisements for the rabidly anti Zionist Adam Bandt of the Australian Greens Party. What the Heck? Do I have to see his Partzuf (visage) on the Jerusalem Post? Does he really think even Jewish lefties are going to support this BDS supporter and his fanatical anti Israel party?

I have taken the opportunity to report the advertisement as inappropriate with a few clicks. Consider the same?

I imagine the Android app is similar (I don’t use Android. There is too much Mamzerus in the operating system, and yes, I know it’s cheaper and the S7 is a nice phone; but Steve Jobs, who wasn’t an Israel lover, did revolutionise the Computer World unless you still wear blinkers and are happy with the South East Asian Engineering version of the plagiarism.

Anyway, click the advertisement, and tell Google (more Yidden) to send these advertisements to Azazel.

In the meanwhile, I  encourage people to vote for Michael Danby in Melbourne Ports. My hip pocket may be better in the long run under Malcolm Turnbull, who is a wonderful friend of Israel and a competent person, but Michael needs to remain in Parliament as a strong voice, and for that reason alone, I feel it’s important to support him. Saul Same AM ( Avshalom Shmulewitz was his real name; an Elwood Shule Mispallel who came from a Shochet in Western Australia, but I digress) would agree, but for more partisan reasons.

Do offender Registries have Halachic import?

I came across this article and I started to think about it from an halachic perspective. Again, remember, this blog constitutes pitputim. These are just thoughts, and mostly not researched in the way I would an academic post or lehavdil some Chidush I thought I might discover in Torah.

One key to maintaining a safe Jewish society would appear to be to protection from “dangerous entities”. This stands behind even the most basic D’Orayso command of Lifnei Iver — placing a stumbling block. I’m not even going into Rodef, which is a “live danger”.

But what about a registry? Is a person to be noted formally forever after if they have committed disgraceful acts such as child molestation? The argument for, is cogent. We don’t (yet) know enough about the Gene vs Environment argument to be sure and when in doubt one errs in favour of potential victims. What about other acts? Do we start a register of wife bashers? What about husbands who have affairs beyond the pale of acceptable halacha? Do we exclude those who think they’ve been “wronged”. What about the classical Mechallel Shabbos B’farhesya (the public antagonistic shabbat desecrator). In days of yore, people knew who they were. There was a quasi register. Some considered them forbidden to perform various functions (e.g. the Priestly blessings — we don’t follow that today as per the cogent arguments of Centrist Gedolim like Mori V’Rabbi R’ Schachter), or their touching of Kosher wine (non Mevushal).

I don’t know the answer(s) to these questions and categories nor if there has been an halachic study in this regard. Certainly Chazal used to perform lashings (Makas Mardus) to punish offenders whose crime was not at the brazen level of a full prohibition requiring formal Malkus.

Despite many claiming that incarceration is not a Jewish Concept (Orey Miklat anyone?), I remember hearing a Shiur some 25 years ago from a Talmid Chacham who brought many Mekoros from Rishonim and Acharonim which suggested that it was used. Alas, my memory recalls little more than his suggestions. I did find this article, for what it’s worth. Happy to be enlightened.

One thing is without any doubt. Having performed a serious sin(s), the sinner is not “free” from their obligations to perform Mitzvos, even if they rationalise it in their head, and even if their presence in a Minyan may sicken other members of the Minyan (שמעתי ממו׳ור הרה׳ג ר׳ צבי שכטר)

Rabbi Riskin: the other side of the coin

[Hat tip NB]

This is from Rabbi Yoni Rosenzweig who was a Rosh Kollel in Mizrachi for a several years. I do not know him, and I think I only spoke to him once on Purim over a passuk in the Megilla at Rabbi Sprung’s house. I say I “think” because it was Purim and the memory is hazy:-)

That being said, the interaction between my car and it’s bluetooth implementation and my phone, causes a shiur (I have about 2000 on my iPhone) to come on when I drive. On Friday, I heard part 2 of one from Rabbi Professor Sperber (who is known for his fantastic series on Minhagim). There were aspects that disturbed me. I will try to listen to Part 1 and 2 and blog about that in the future.

One thing I did come away with was that Professor Sperber’s description of his daughter’s Judaism, and what I know of Shira Chadasha in Melbourne are many many miles apart. Below, is what Rabbi Rosenzweig apparently wrote on Facebook in response to Rabbi Gordimer (I haven’t seen the original)

Rabbi Riskin gave an interview yesterday in which he posited that the Reform an Conservative movements are not enemies, but rather partners (see link in the comments). In response, Rabbi Gordimer wrote a scathing response (link below in the comments).

I must take issue with Rabbi Gordimer’s comments. I would like to start off by saying that as my family was also very close with The Rav, and also very much involved in YU, I have – despite my growing up here – always been privy to many stories regarding Rabbi Riskin, both positive and negative, and have been “kept in the loop” through those circles and connections.

But I never really knew Rabbi Riskin until I started working for him (and still work in one of his institutions). Throughout my work in Ohr Torah I have had many opportunities to sit with him, discuss both practical and theoretical issues, and hear his position on many a topic.

I can say two things without hesitation: (1) Rabbi Riskin and I disagree on a whole bunch of stuff. I can count on more than two hands the Halachic and philosophical positions he has taken which I disagree with. We have very different outlooks. (2) Rabbi Riskin is a completely authentic and genuine person. He doesn’t pander, doesn’t change his opinion in order to get as many “likes” as possible. That’s not his way. He really and genuinely believes in his positions, and thinks they will benefit the Jewish people.

Rabbi Gordimer’s insinuations otherwise are scandalous. To call Rabbi Riskin a “superstar Rabbi”, or to say he is just trying to be “politically correct” or to “gain popular appeal” – that’s just slander. If he wants to talk about the issues, he can do that, but to attack Rabbi Riskin’s character is off-the-wall, especially as it misses the mark completely.

Even to claim he is Open Orthodox is doubtful in my eyes. Look at the article Rabbi Riskin published in Techumin, regarding women receiving Aliyot to the Torah. He outright prohibits it. Is that the psak of an Open Orthodox Rabbi, trying to gain public appeal and score points with the liberal public? Or is that the position of someone who will tell you what he thinks is right, regardless of how it makes him look (and no doubt people looked to him to allow that as well)?

My father – who sat in The Rav’s shiur – once told me that no matter what, he believes anyone who was in The Rav’s shiur and was close with The Rav, is kept honest by that experience, because whenever he does anything, he sees The Rav’s face in front of him, and that keeps him from straying off the straight and narrow.

So I don’t worry about Rabbi Riskin, who has done so much for the Jewish people – even if you think his comment was mistaken this time around. I worry about that the people who slander him, that the flame of their self-righteousness shouldn’t blind them from seeing the forest from the trees.

Attention: the dormant Rabbinic Council of Victoria

The following is from Arutz Sheva from the respected Rabbi Gordimer re Rabbi Riskin’s creeping to the left.

[Hat tip DS]

Rabbi Gordimer is a member of the Executive Committee of the Rabbinical Council of America, and a member of the New York Bar. His writings on Jewish topics are published widely.

It is sometimes hard to believe what we are reading, as things are turned upside down in an effort to be politically correct and gain popular appeal. Orthodox Judaism has never sought to be politically correct – on the contrary, it has stood its guns no matter what direction the winds are blowing. Unfortunately, with the case of Modern Orthodox rabbis who have crossed the line into Open Orthodoxy, it has become almost commonplace to read the unbelievable, things that would never have been expressed were Rabbi Soloveitchik zt”l, the Torah luminary of American Modern Orthodoxy, still with us. Sometimes, shocking ideas are articulated in direct contravention of his views, with the excuse that “times have changed.” Since when has that wellworn excuse been used in Orthodoxy?

This, much as it hurts to write it, seems to be the case when it comes to rabbinic superstar, Rabbi Dr. Shlomo Riskin, who seems to be on a much publicized collision course with tradition. There was the “Rabbi Jesus Video” (which Rabbi Riskin later said did not represent his views, due to the video’s poor editing), his promoting the chanting of Megillath Ruth by a woman at the main minyan of a synagogue under his jurisdiction, and other ideas that fly in the face of Orthodox tradition. A once modern rabbinic icon who did much to bring people closer to Torah, Rabbi Riskin has in his later years adopted positions that fly in the face of normative Torah understanding. (Please also see the later portion of this linked article regarding Rabbi Riskin’s involvement with Christian ministries.)

Although one could have otherwise, perhaps favorably interpreted Rabbi Riskin’s hair-raising idea in his recent public pronouncement on Arutz Sheva that the Reform and Conservative movements are partners in Jewish outreach to have been intended to express the demarcation between acceptance of Reform and Conservative Jews themselves and unequivocal opposition to their leaders and their interpretations of Judaism, a view held by respected rabbinic authorities, that is clearly not what Rabbi Riskin said.  Rather, Rabbi Riskin stated:  “They’re not tearing Jews away but bringing them closer… That may have been true at the beginning of the Reform Movement, but it’s very different now – they’re trying to bring Jews closer. Not to the wholeness, the fullness of Orthodox Judaism that I love and that I know, but nevertheless they’re trying to bring Jews closer.” In other words, it is the leadership of the Reform and Conservative movements whom Rabbi Riskin praises!

This leadership is bringing Jews closer to what? Intermarriage?  Christmas trees and menorahs in the living room? A total departure from normative halakhic Judaism?

Let us look at that greatest danger to the continuity of the Jewish people, not the just as important continuity of its halakhic framework. On a factual level, not only are most Reform Jews (and non-Orthodox Jews in general) intermarried today, and not only does the head of the Reform movement extol intermarriage, but there has been serious discussion within the Reform movement to permit its rabbis to themselves be intermarried. The Reconstructionist movement has gone further, formally allowing its rabbis to be intermarried, and a large plurality of rabbis in the Conservative movement favor the performance of intermarriages. In fact, the Conservative movement’s USY youth group now permits its leadership to interdate

To endorse these movements as positive and as forces for bringing Jews closer to Judaism is downright wrong and even farcical. Although these groups may espouse some type of Jewish identity, they embody and encourage assimilation and the abandonment of Jewish tradition and commitment. And it is happening before our eyes.

Theologically, the Reform and Conservative (as well as the Reconstructionist) movements reject the Singular Divine Authorship of the Torah and the other Cardinal Principles of Faith, and they have disavowed the binding nature of halakha.

It is therefore not only incorrect to refer to these groups as partners in bringing Jews closer to Judaism, but it is dangerous, as such a statement empowers and validates groups which threaten the very integrity and future of authentic Judaism in every manner.

There is no need for elaboration, as the issue is not subtle or nuanced; endorsing the heterodox movements is tantamount to endorsing the dismantling and destruction of traditional Judaism.

Many of my friends were immensely impacted by Rabbi Riskin in a most positive way during his early tenure in the United States, as he energetically established Torah institutions of the highest caliber. My friends miss the old Rabbi Riskin. We all wish that he would return.

The views expressed in this article are solely the author’s opinion and do not represent any organizations. 

It’s raining women

No. they can’t tell you about mundane issues like “chicken” and Kashrus and Issurei D’Orayso.

Here is the new breed [Hat tip NB]

To me, these are the new “Chiropractors of Medicine”. They call themselves Dr as well and they are as well qualified but not as well paid as unskilled labourers in Melbourne.

What is it with titles, self-esteem, and the feeling that anything whatsoever will change that is outside millennium old Mesora.

Nothing will change. Like Reform and Conservative, either Geulah will be upon us, or they will be relegated to the politically charged Women of the Wall and the Bernie Sanders New Israel Fund types.

On Tuesday night, according to a report by Ynet, eight women received certificates of Orthodox Jewish ordination in Jerusalem and selected for themselves various equivalents to the commonly used “Rav” or “Rabbi” by males: some picked “Rav,” instantly making the title unisex; others went with “Rabba,” which would be the female conjugation of the male title, although the term is not in everyday use; some went with “Rabbi,” which in the genderless English grammar has been a common title for Reform and Conservative women clergy for decades.

One preferred to go with “Doctor,” possibly recalling the shamanist attributes for which some Jewish scholars were once renowned.

No one went with the prevalent “Rebbetzin,” presumably because to become Rebbetzin one doesn’t need to study, just marry well.

The ordination was given personally by Rabbi Daniel Landis, a YU graduate who is the head of the Pardes Institute, an open, co-ed and non-denominational Jewish learning community, based in Jerusalem and operating programs worldwide. Landis is also a senior member of Rabbi Shlomo Riskin’s Center for Jewish-Christian Understanding and Cooperation (CJCUC).

In his message to the freshly ordained Orthodox female rabbis, Landis explored the fact that his graduates are different from ordinary ordained Orthodox rabbis not merely because of their sex, but in their emphasis on Jewish studies, and on any studying at all for that matter:

“I very quickly abandoned the ambition to achieve only rabbinic expertise, and moved on to the more important initiative of promoting you as creative scholars, with integrity, sensitivity and courage, who have access to the members of their generation,” Landis said.

“Yes, but can they paskin on a chicken?” you might ask. It appears that ruling on the mundane needs of rank and file Orthodox Jews was not the top priority of this ordination, which is not a comment on the quality of scholarship of the graduates. They simply appear to put a different emphasis on their future roles in the Jewish community:

Rav Avital Campbell-Hochstein, one of the graduates, said at the ordination ceremony: “Receiving the ordination is not merely a score for knowledge. Ordination, or permission, like halkha itself, is focusing on human beings, on the image of God. Human beings must be seen and heard. The halakha and the Torah are sensitive to the slimmest signs of humanness.” And so, she continued, “in order for halakha, which is an emanation of the will of God, to be relevant and applicable, we must first and foremost be attentive. Human dignity is our driving force. Halakha can be a divider and it can be a meeting ground. It can be a wall and it can be a bridge. Choosing between those component depends on the human beings who use it, and who represent it.”

So, basically, no paskining on chickens for now. Instead, there was a lot of talk about advancing the status of women in halakha and in Orthodox society. You may have to rely on someone else for your kashrut decisions, but in areas of marriage, conversion, and burial, these ordained female rabbis will make sure, as Rav Naama Levitz-Applbaum put it, “that women will be counted, in the full meaning of the word, and to feel as full partners along the path.”

Perhaps as the number of ordained Orthodox female rabbis grows and as each ordination ceases to be viewed as a revolution and starts to be more commonplace (as has been the case in every profession women have entered over the past two centuries) we’ll start hearing about women Orthodox rabbis who are not so heavily invested in the feminist politics of their role but in caring for their congregations. At which point we should be able to assess this fledgling but growing movement not based on our political views but instead on the concrete scholarship and the halakhic contribution of these female rabbis. Because, let’s face it, Orthodox Jews need rabbis to interpret halakha for them. They have plenty of social workers doing everything else

Tree Huggers: You voting Green in Melbourne Ports?

Consider this:

Local Greens candidate Stephanie Hodgins-May has announced she will pull out of the only Melbourne Ports candidates’ debate, after having agreed to participate “because one of the co-hosts” was the Jewish community roof body, Zionism Victoria.

Michael Danby, Member for Melbourne Ports, said:
“This is shameful. The Greens Party mask is finally off. The Greens boycott of the Jewish community shows their deep and intractable antagonism towards the Australian Jewish community.

Zionism Victoria is a roof body organisation of cross-spectrum groups which support Israel, including pluralistic Australian Union of Jewish Students (AUJS), which operates across Australian universities, the international affiliate of the Israeli Labour Party, Ameinu Australia, and includes socialist Zionist youth movements like Hashomer Hatzair and Habonim Dror.

“The Greens Party candidate from Daylesford, an advisor to Greens Leader Di Natale, is unfit to represent Melbourne Ports. Nearly a third of the electorate is of Jewish heritage. Refusing to address this public forum on the bigoted grounds that she has is an insult to the local community.”

“Approximately 71% of Australian Jewish residents of Melbourne Ports have family in Israel”, Danby recounted. “If she doesn’t want to represent our local Jewish community, or even speak to them, she cannot be their local Member. Greens leader Richard Di Natale must sack her.”

“Her excuse that candidates shouldn’t address politically active groups makes no sense. She is a political candidate and political staffer for the Green Political Party. She wants to be a representative of a diverse Melbourne Ports community – candidates for such a position speak to all kinds of groups, whether or not they agree with them,” Danby said.

Green Party hypocrisy and bigotry is underlined by the activity in the neighbouring seat of Melbourne, where Green Member for Melbourne Adam Bandt will address a forum held by the Australian Palestinian Advocacy Network,” Danby said. “This is a purely political group that is not a community organisation, nor does it represent tens of thousands of local residents, unlike the Jewish group the Greens are boycotting in Melbourne Ports.”

Michael Danby said Party leader Richard Di Natale, who cloaks himself as more moderate than other Green Senators such as Lee Rhiannon, will replace Hodgins-May with someone who will speak freely to all groups in Melbourne Ports.

Centrist (Modern) Orthodoxy will die in Melbourne

Chabad are everywhere except where they aren’t. They work hard at it, and some are very good at it. They are entitled to the fruits of many years of work.

Those remaining Rabbis who aren’t Chabad, are almost exclusively left-wing. You can’t be modern if you aren’t left-wing. Consider that the Rabbinic Council of Victoria cannot make a statement about Open Orthodoxy (which is today’s incarnation of Conservative Judaism, except, in the words of Mori V’Rabbi Rav Hershel Schachter, “they can’t learn and perverted Yahadus”.)

The Rabbinic Council, led by (Chabad) Rabbi Mordechai Gutnick knew about the issue in Melbourne before it occurred, but have chosen silence. This is misguided as it won’t go away. If you are a Chabad Rabbi, then you don’t really care. You only care about the Jew, not the labels. You perform the tasks you believe will cause the Lubavitcher Rebbe’s return from on high to lead the Jews out of Golus. In my view that is why the Rabbinic Council is toothless. Shules are there because they include Jews who need to have their Klipos removed. I don’t include mavericks like M.G. Rabi in this; he has no community, only kashrus businesses.

Case 1: Rabbi Shamir Caplan (who is a lovely soft person) of Beit Aharon invites a “Maharat” whose title then morphs in other later advertising to “Rabbi”.

Case 2: Rabbi Ralph Genende of Caulfield Shule (who seems to have a penchant for quoting non Torah literature in his speeches) has decided to host the cutely misnamed Rabbi Ysoscher Katz from YCT. YCT is the left-wing break away from YU which has been considered beyond the pale by the Rabbinic Council of America.

Who in Melbourne cares? If it isn’t obvious, Shules in Melbourne will be led by young “I’m your friend style, Chabad Rabbis OR left wingers like Rabbis Caplan and Genende.

Rabbi Ralph Genende, second from the left at the well. Greens’ leader Di Natale is third from the right.

In truth, Jews actually need knowledgeable centrist Rabbis who live in this world, and don’t have an agenda and who give Shiurim on a range of topics. Rabbis need to become educators again, not feel good functionaries. I can see Melbourne in 10 years deprecating into an architectural abyss of a former era. I’d rather Moshiach came NOW!

I haven’t mentioned Mizrachi because they are in their own category. They consider themselves as the only real religious zionist shule. I think it is true that more B’nei Akiva graduates go on Aliya, than any other congregation, but I’ve never been comfortable with them “owning” Yom Haatzmaut and Yom Yerushalayim services. I feel these should be held in a different Shule each year. That is a more positive thing to do.

Who is there to talk to? The moribund Council of Orthodox Synagogues of Victoria (COSV)-The “lay body”? Don’t waste your time. There are lots of old furniture still running that group and the meetings are thoroughly uninspiring. If there wasn’t an Eruv, they would be dead, ironically.

The Council of European Orthodox Rabbis agrees with the Rabbinic Council of America on this issue, and the general issue of YCT, and rabbi Avi Weiss et al. I don’t imagine the congregants of Caulfield Shule give a tinker’s cuss. These days, you do whatever you can to “bring them in”. How do they measure success? Seat Payments or regular Shabbos attendance or …

Here is a view from the RCA

Rabbinical Council of America (RCA)

Oct 31, 2015 — Formally adopted by a direct vote of the RCA membership, the full text of “RCA Policy Concerning Women Rabbis” states:
Whereas, after much deliberation and discussion among its membership and after consultation with poskim, the Rabbinical Council of America unanimously passed the following convention resolution at its April 2010 convention:
The flowering of Torah study and teaching by God-fearing Orthodox women in recent decades stands as a significant achievement. The Rabbinical Council of America is gratified that our members have played a prominent role in facilitating these accomplishments.
We members of the Rabbinical Council of America see as our sacred and joyful duty the practice and transmission of Judaism in all of its extraordinary, multifaceted depth and richness – halakhah (Jewish law), hashkafah (Jewish thought), tradition and historical memory.
In light of the opportunity created by advanced women’s learning, the Rabbinical Council of America encourages a diversity of halakhically and communally appropriate professional opportunities for learned, committed women, in the service of our collective mission to preserve and transmit our heritage. Due to our aforesaid commitment to sacred continuity, however, we cannot accept either the ordination of women or the recognition of women as members of the Orthodox rabbinate, regardless of the title.
Young Orthodox women are now being reared, educated, and inspired by mothers, teachers and mentors who are themselves beneficiaries of advanced women’s Torah education. As members of the new generation rise to positions of influence and stature, we pray that they will contribute to an ever-broadening and ever-deepening wellspring of talmud Torah (Torah study), yir’at Shamayim (fear of Heaven), and dikduk b’mitzvot (scrupulous observance of commandments).
And whereas on May 7, 2013, the RCA announced:
In light of the recent announcement that Yeshivat Maharat will celebrate the “ordination as clergy” of its first three graduates, and in response to the institution’s claim that it “is changing the communal landscape by actualizing the potential of Orthodox women as rabbinic leaders,” the Rabbinical Council of America reasserts its position as articulated in its resolution of April 27, 2010… The RCA views this event as a violation of our mesorah (tradition) and regrets that the leadership of the school has chosen a path that contradicts the norms of our community.
Therefore, the Rabbinical Council of America
Resolves to educate and inform our community that RCA members with positions in Orthodox institutions may not
Ordain women into the Orthodox rabbinate, regardless of the title used; or
Hire or ratify the hiring of a woman into a rabbinic position at an Orthodox institution; or
Allow a title implying rabbinic ordination to be used by a teacher of Limudei Kodesh in an Orthodox institution; and,
Commits to an educational effort to publicize its policy by:
Republishing its policies on this matter; and,
Clearly communicating and disseminating these policies to its members and the community.
This resolution does not concern or address non-rabbinic positions such as Yoatzot Halacha, community scholars, Yeshiva University’s GPATS, and non-rabbinic school teachers. So long as no rabbinic or ordained title such as “Maharat” is used in these positions, and so long as there is no implication of ordination or a rabbinic status, this resolution is inapplicable.

Some have broader shoulders than the OU :-)

Q. Is video supervision of milk adequate to establish a Cholov Yisroel status or must a Yisroel be physically present?

A. This is a matter of dispute among contemporary Poskim. The rabbinic requirement of Cholov Yisroel (milk that was produced in the presence of a Yisroel) was enacted to ensure that kosher milk was not adulterated with milk from non-kosher animals. Those who allow the use of video cameras maintain that the Yisroel who oversees the milking does not have to be physically present. As proof, Halacha allows the Yisroel to verify that only kosher animals are in the milking barn.  After doing so, the Yisroel can stand guard outside the barn while the milking occurs.  Thus, we see that verification is sufficient even without physical presence.  In fact, video supervision is even better than standing outside the barn, as the Yisroel can view the inside of the barn with the video camera.

Other Poskim argue that the rabbinic requirement of Cholov Yisroel mandates that a Yisroel must be physically present.  Checking the barn and then standing outside is a form of physical presence, while video observation is not.  The OU follows the latter opinion, and OU Cholov Yisroel products are not supervised with video connections.

[But the OU Poskim’s pictures are still holy, of course והמבין יבין. And no, they aren’t of the ilk of [חדש אסור מן התורה]

A sane, traditional university and the BDS

This is from the Algemeiner. McGill is probably too fair for the New Israel Fund, and Israel’s bleeding left wing.

McGill University and How Western Civilization May Have Just Saved Itself — From Itself

McGill University in Montreal, Canada. Photo: wiki commons.
McGill University in Montreal, Canada. Photo: wiki commons.
Something quite remarkable happened a few days ago. It happened quietly, in a remote corner of some administrative building probably, but it ought to be loudly disseminated across the Western world. Not to be overly dramatic, but Western civilization just might have saved itself — from itself.

For universities are the heart of that civilization, and last week, a university’s student government suddenly remembered what the overall purpose of student governments is — which itself ought to remind universities of what their overall purpose is.

The Judicial Board at Montreal’s McGill University ruled last Tuesday that resolutions affirming the Boycott, Divestment and Sanctions (BDS) campaign against Israel violate the Constitution and Equity Policy of its student government, the Students’ Society of McGill University (SSMU). That means that McGill, whose campus has in the past 18 months endured three consecutive BDS campaigns and votes, all of which ultimately failed, will finally be able to return full-time to its proper business.

The reasoning in the decision is so clear that it’s downright refreshing.

In its mandate documents, the Judicial Board notes that SSMU’s mission is to “facilitate communication and interaction between all students,” to refrain from discrimination on the basis of “race, national or ethnic origin … religion …,” and to create “an ‘anti-oppressive’ atmosphere where all of its membership feels included.”

But, then, can the SSMU “take an authoritative, direct, and unambiguous stance” against a particular nation, as the recent BDS resolution demands that it do against Israel?

Unambiguously, no.

A university may well have students from both sides of any given conflict, and “by picking a side … the government does not promote interactions … but rather champions one’s cause over another.” Student governments must represent their members, but “it would be absurd for the government to claim that it is representing Israeli members as favorably as other nationals despite it supporting boycotts … against Israel.” Indeed, by “adopting official positions against certain nations … SSMU would be placing members from those nations at a structural disadvantage within [the] community,” failing to protect the rights of those minorities from “the tyranny of the majority,” and in thus violating its “anti-oppression” mandate would be failing in “its obligations to its own members.”

Or to put it succinctly:

McGill is first and foremost a university, a place of knowledge and intellectual growth — a fact that is often forgotten….[Our student government] cannot be the venue for a proxy war.

Yes, one wants to respond, refreshed — and the same is true for any university and student government, whether or not they have a constitution explicitly spelling that out.

Obviously.

That all this is so obviously true — that anyone undertaking a neutral approach to designing student governments would concur — makes you wonder why (as the Judicial Board put it) it is so “often forgotten.”

I have several hypotheses, but will mention just one.

For any conflict, the scholar always recognizes that there are (at least) two sides. Any organization serving the scholarly mission of the university must always therefore ensure that all sides have equal opportunity to be heard.

The activist has no such constraint. The activist’s goal is to “win,” to change the status quo, to defeat the other side, to overturn it — to silence it.

I believe that activism is wonderful, and to be encouraged. I would even propose that activism as we today understand it has naturally grown out of scholarship: that as the enlightenment led to intellectual liberty it led to the recognition of the value of diversity in every sense — which in turn leads to the activism that admirably promotes that diversity.

But in our zeal for activism, we have forgotten that when a student government takes a side in a conflict, when it decides that there are not two sides after all, it thereby abandons its role in the scholarly mission of the institution for the activism. And as the Judicial Board noted, where a student government’s objective should be to protect and promote the interests of minorities, including minority opinions, against the tyranny of the majority, when the government chooses one side it becomes the tyrannical majority instead.

That is the moment when the activism begotten by scholarship overthrows the scholarship — the moment when the university launches its own destruction.

Indeed, the last time this was put so clearly was perhaps all the way back in 1967, when the University of Chicago’s Kalven Committee produced its famous “Report on the University’s Role in Political and Social Action.”

It is worth some extended quotes:

A university has a great and unique role to play in fostering the development of social and political values in a society. The role is defined by the distinctive mission of the university … the discovery, improvement, and dissemination of knowledge.

The instrument of dissent and criticism is the individual faculty member or … student. The university is the home and sponsor of critics; it is not itself the critic…. To perform its mission in the society, a university must sustain an extraordinary environment of freedom of inquiry and maintain an independence from political fashions, passions, and pressures. A university, if it is to be true to its faith in intellectual inquiry, must embrace, be hospitable to, and encourage the widest diversity of views within its own community … It is not a club, it is not a trade association, it is not a lobby.

…[It] is a community which cannot take collective action on the issues of the day without endangering the conditions for its existence and effectiveness. There is no mechanism by which it can reach a collective position without inhibiting that full freedom of dissent on which it thrives. It cannot insist that all of its members favor a given view of social policy; if it takes collective action, therefore, it does so at the price of censuring any minority who do not agree with the view adopted. In brief, it is a community which cannot resort to majority vote to reach positions on public issues.

The neutrality of the university as an institution arises … out of respect for free inquiry and the obligation to cherish a diversity of viewpoints …

Of course, one wants to say. Intellectual inquiry requires intellectual liberty, and the freedom of speech. Don’t we all agree on that? Doesn’t every single fair-minded lover of knowledge, not seized by the hysteria of his own personal political agenda, agree with that?

But the “instrument” of that speech is the individual faculty member or student, and the groups they may form to promote their viewpoints. Let them have at it, with maximal freedom of inquiry and speech ringing throughout the institution.

But that most noble goal of intellectual liberty and diversity can be achieved only when the organs of the institution itself — the university, the faculty governing body, graduate student unions, the student government — are above the fray. To maximize the freedom of inquiry and speech of their members, they must not be hijacked for the political agendas even of the majority of their members.

In our zeal for activism, for the clarity of one side (at the expense of the other), we have somehow failed to observe what could not be more obvious: that the BDS movement as it is manifest on our campuses is an attack on the fundamental goals and values of the university as a whole.

This is not about defending Israel. Criticize Israel all you want.

It is about defending the university.

McGill’s Judicial Board has done us all an immense service. Socrates, Hume, Mill — and ultimately all the many minority and disenfranchised voices themselves that have in recent years finally been getting their turn to be heard — should thank you.

Hard Cheese, Shavuos and the wait

The Shach and others discuss the criteria for waiting between cheese and a meat meal. Many have a Minhag on Shavuos to start with milchiks and then (some even bench after washing) and then have a Fleishig meal. Some only eat Milchigs (and yes, we don’t have Bsar Shlomim so wine fulfills Simchas Yom Tov. In addition it’s also a question of personal proclivity: you wouldn’t pasken that someone who dislikes meat should eat it on Yom Tov any more than you would ask someone who is lactose intolerant to suffer stomache aches with milchiks … Some Acharonim take the ‘meat’ ads general but not compulsory component to Simchas Yom Tov)

Without getting into the issue of gevinas akum (about which Rav Soloveitchik has a Chiddush) this year in Melbourne the new fancy Italian Cheeses have hit the stores. 

Generally, ‘Hard Cheese’ like Parmesan is considered strict and 6 hours is the norm. Cheese with holes via worms also present problems.

If one has milchig then Fleishig it is important to change table cloths, use different bread etc

But what of the cheeses that have arrived on our shores from Italy. I admit to a glutton-like penchant for quality cheese (the smellier the better) washed down with nice Red wine. Oh such Gashmiyus Golus.

Parmigiano Reggiano
The OU through its expert Rav Gordimer has a short summary for how long cheeses take to make. six months (although some are lenient if the cheese is melted and used sparingly) are

Bleu: 2-4.5 months

Brie: 3-6 weeks

Camembert (French-made): 3-5 weeks

Cheddar: 2 months to 2 years or longer 

Colby: 1-3 months

Edam: 3 months

Emental (Swiss Cheese-Switzerland): 6-14 months

Feta (from cow milk): brined 2-3 months

Feta (from goat or sheep milk): brined 3-6 months

Gouda: 3 months

Gruyere: 7 weeks-3 months

Monterey: 2 months

Mozzarella: 30 Days 

Muenster: 5-7 weeks

Parmesan: 10-24 months or more

Provolone: 3-12 months

Romano: 5-12 months

Swiss Cheese/American-Made: 3-4 months

See also HERE

Can I humbly suggest that before Shavuos check any Quality cheese you may have purchased with a knowledgeable Posek lest during the short winter you find yourself having benefit from meat and milk!

If you use Chalav Yisroel don’t be afraid to ask Tempo.

Leifer again, sigh

[Hat tip NB]

Adass Yisroel “unaware” of Leifer funding

by Henry Benjamin

A member of Melbourne’s Adass Yisroel community has told J-Wire that no-one is aware of anyone within the community funding Malka Leifer who lives in Israel but is wanted by authorities in Australia to face 74 charges of child sexual abuse.

The offences took place when Leifer was employed by the Adass Yisroel school as its principal . She fled Melbourne in 2008 when allegations were surfacing and has avoided extradition on ten occasions to Australia failing to appear in court on psychiatric grounds.

Melbourne’s “The Herald Sun” has reported that it “can reveal a bank account linked to Mrs Leifer is being topped up by Adass community members here”.

The report stated that “deposits are being made over the counter at a bank in Elsternwick”. Elsternwick borders the suburb of Ripponlea, home to the Adass community.

Leifer has been ordered to undergo psychiatric assessment in Israel…a process which could take up to ten years. The court has ordered assessments to be produced every six months.

Malka Leifer
Shlomo Abelesz, featured in the recent SBS documentary on Melbourne’s Adass community Untold Story – Strictly Jewish.

He told J-Wire: “No-one I have spoken to within Adass is aware of this and we are as shocked as the rest of the community. If someone is doing it privately, it is possible. We would be surprised if it is true.”

Ablest said that if it were true someone, somewhere “had broken privacy laws”. He added: “I haven’t heard of one person within Adass who has heard of this account. Mrs Leifer was not very popular. There would be very people who would be wanting to support her within Adass. The story sounds to me like fabrication and until I see proof of it I would say it’s a beat-up. Everyone is disgusted with her. No-one in any official position in Adass has ever heard of this account.”

It’s interesting to see secular privacy laws of the country allegedly being mentioned. Torah Law may say something else. Check with your own Rabbi.

It’s a boy!

With thanks to  השם יתברך על כל החסדים שהנחילנו we are thrilled to announce the safe birth of our grandson, to Moshe and Leah Rivka Chaiton on שבת קודש

May all those needing a רפואה שלמה be זוכה לקבלת התורה בבריאות הנפש והגוף כהרף עין, כימים ההם בזמן הזה

המצפה לגאולה,

יום ירושלים עיר הקודש והמקדש,  ת׳ו

א. יצחק הכהן בלבין ומשפחתו

Prayers for Malka Leifer

If you haven’t read ‘she’s free to go’ in Israel until she gets better.

I’m waiting for the Adass Israel community to call for a day of prayer, so that Leifer, accused of 72 accounts of pedophilia gets better sooner so that her continued existence in this sick mental state subsides and the daily profanation of God’s name doesn’t continue to recur.

Does anybody want to take betting odds that this prayer day won’t occur and that it didn’t occur on the last prayer-filled event last week at the Hungarian Ultra Orthodox Haredi establishment in Melbourne? 

I will bet her name wasn’t even mentioned in a prayer for a Refuah Shelema.

Let justice take its path.

If she God forbids, lures a victim, now that she is free to roam, I’d be applying to have her institutionalised in an asylum with appropriate mental care.