This paper addresses three issues that were highlighted in the OU paper: the meaning of the concept of Mesorah and its use as an argument, the specific Halakhic arguments against women serving as clergy, and the issue of gender roles in the public square.
To our members and friends,
Our New Year brings new opportunity for the National Scholar program, as our family has moved from New York City to Teaneck, New Jersey. I have been teaching classes in various communities in Bergen County and beyond, as we expand our horizons to the other side of the George Washington Bridge.
Over the summer, I gave several lecture series’ in Fort Lee, Teaneck, and Fair Lawn, New Jersey.
Imagine this scenario. A person suffering in pain. Incurable. Depressed. Unable to eat. And the son or daughter attends synagogue every day praying that God should send this unfortunate person a refuah shelemah--a complete cure.
Here is the question: Should one pray to the Almighty to allow this person to continue to suffer, or rather should one pray for the beloved’s speedy death?
Shouldn’t all Jews who wish to pray be allowed to do so without having to pay premium prices? Does it seem ethical for synagogues to “sell seats” for Rosh Hashana and Yom Kippur? Doesn’t this process diminish the sanctity and idealism of synagogues? Yes, these criticisms certainly seem valid. In an ideal world, synagogues would not “sell tickets” or charge expensive dues for membership. But we don't live in an ideal world.
In this essay, I will focus on two great modern-day posekim, studying how they approach similar halakhic questions. Both are scholars of vast erudition, of wide influence; both have written and published many works. The two posekim to be discussed are Rabbi Moshe Feinstein and Rabbi Haim David Halevy.
Sir Moses Montefiore Bart. was the most famous English Jew of his time, probably of all time. Passionate in his beliefs, both as a Jew and as an Englishman, he became a legend throughout the entire Jewish world in his own lifetime. He was respected by kings and potentates; and was venerated by impoverished Jews in the shtetls of Eastern Europe as well as in the mellahs of North Africa and the Middle East.
The Institute for Jewish Ideas and Ideals reaches many thousands of people worldwide with a message of an intellectually vibrant, compassionate and inclusive Orthodox Judaism. We receive many emails and letters expressing appreciation for our work. Below are excerpts from some communications we've received.
(This is an article by Rabbi Marc D. Angel that originally appeared in a book he edited, From Strength to Strength, Sepher-Hermon Press, New York, 1998, pp. 21–28.)
Dr. Mendes served as Minister of Congregation Shearith Israel from 1877 through 1920. He continued to be associated with the Congregation as Minister Emeritus until his death in 1937. During the course of these 60 years, Dr. Mendes established himself as a remarkable communal leader, scholar, and author.
In an astonishingly vitriolic attack on Reform Jews, Sephardi Chief Rabbi of Jerusalem Shlomo Amar said that Reform Jews “deny more than Holocaust deniers…" He referred to them as "cursed evil people." Is it any wonder that so many thinking Jews are repelled by the Orthodoxy fostered by Rabbi Amar and others of his ilk?
Everything in life starts with the self as shaped by the well of life experiences. Hillel embraced this concept and is quoted in the Talmud as follows: “That which is hateful to you do not do to others; that is the entire Torah, everything else is commentary; now go and study” (Shabbat 31a). His maxim assumes common denominators among people, but commonalities may be belied by the disability divide or by not knowing disability protocol and the appropriate ways to interact with people with disabilities or with disabilities other than one’s own.