Sir Herbert Samuel, later Lord Samuel of Mount Carmel and Toxteth, was the first Jewish governor of Palestine since the fall of the Bar Kokhba regime some 1800 years earlier. In many respects, however, it was Nehemiah, rather than Bar Kokhba, who was Samuel’s ancient precursor. Nehemiah, like Samuel, was a senior official in the administration of a major superpower, appointed by its ruler to govern the mixed population of one of its outlying possessions.
One hundred years ago, on November 2, 1917, Arthur Balfour, foreign secretary of Great Britain, issued the Balfour Declaration, announcing that the British Empire supported an end to the Jewish people's 1,800-year exile and its return as a free nation to its homeland - the Land of Israel. "His Majesty's government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object."
Thirty-five years ago, as an attending physician in an intensive care unit, I pondered the ethical issues involved in the use—and misuse—of increasingly powerful medical technology. Twelve years before that, in 1968, during my internship, there were few end-of-life ethical conundrums: We treated every patient as aggressively as possible—always. Death was the enemy, and we employed every medical intervention to avoid the demise of our patients.
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.
Great figures such as Rabbis Benzion Uziel, Ḥaim David Halevy, Ovadiah Yosef, and Yosef Mesas have received much attention and analysis by scholars. However, many other great scholars and halakhic decisors remain almost unknown to persons who are not in-depth devotees of the topic. In this article, I seek to briefly introduce the reader to seven such rabbis.
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.