Historian Marc B. Shapiro: “Luke Ford reports all of the ‘juicy’ quotes, and has been doing it for years.”

History professor Marc B. Shapiro emails FailedMessiah:

The conversation in my class was not designed to be broadcast all over the world so people can join in and heap abuse on a great Torah sage (and I have to say that Torah in Motion does not permit posting excerpts as you did.) I almost fell off my chair when I saw you describe one of the greatest Torah sages alive as a “sick, evil, vindictive man.” How can you speak about a great Torah sage that way? R. Elyashiv has always struggled with relating to people (this is no secret). There are many people who have this struggle, and some become great sages. Do you have so little understanding of psychology that you refer to such a person as “evil”?

I realize that some people might not like any examinations of the lives of gedolim, and only want hagiography. This was already an issue in my book on R. Weinberg. But as those who participate in my classes know, each figure we discuss, even those who views are diametrically opposed to my own, are treated by me (and the participants) with the great respect, even awe, while at the same time we try to understand their pesonalities and motivations.

I cannot for the life of me understand how even if you disagree with R. Elyashiv you can refer to him this way. Everything he has ever done has been to advance Judaism as he sees it. Of course, you can disagree, but since when does disagreement mean that you can speak about him this way and use what I said to tear down this great sage, especially now when he is need of a refuah shelemah? I was discussing a problematic portrayal in a hagiography, which I thinks helps illuminate some of the ethos in the Israeli haredi world, and you saw it as an opportunity to attack a Torah sage in a very crude way.

I thought that your website was about exposing problems in the Orthodox world (e.g., sexual abuse), and thought that this could be valuable. But this post really crossed the line.

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Trying To Shut Down Alexander Technique Historian Jeroen Staring

A few months ago, I did this interview with Jeroen Staring ([email protected]) via email:

How has the Alexander community reacted to your work? Is there a certain type of mind that reacts with interest to your work and another type of mind that reacts with horror?

That is an interesting question, difficult to answer though. I am pleased to see that several individual AT teachers are interested enough to order a copy of my dissertation. That is a great step, since the book is heavy (1.6 kilograms), therefore expensive to have it sent from The Netherlands, and it takes a lot of time to read it. It pleases me even more that these AT teachers, after more or less struggling with the facts reported, embrace the findings.
On the other hand there seems to exist a kind of rumour among AT teachers not to get involved with my work. On the whole, the majority of AT teachers do not show any interest at all. Viewed from my side it is a riddle to observe that what I have unearthed remains without consequence within AT teachers circles.
For example, I discovered several published 1949 letters to the editor of The Literary Guide and Rationalist Review and one published 1954 letter to the editor of The New Statesman and Nation —all by Alexander’s pen, totally unknown to AT teachers. I wrote about these letters in my dissertation. This year, Mr. Jean Fischer, a Danish AT teacher living in London who possesses a copy of my dissertation, published a new edition of his 1996 “Articles and Lectures” book — a collection of F. M. Alexander texts (inspired by my 1993 Dutch book De eerste 40 jaar uit het leven van F. Matthias Alexander, discussing Alexander’s early, pre-1910 writings). But the 1949 and 1954 letters written by Alexander which I unearthed are not in this new 2011 edition, according to Fischer’s website ( consult this website through the following link).
Is it because Alexander reverted to his 1910 Man’s Supreme Inheritance eugenics?
Perhaps, but it appears that Fischer also did not include a pamphlet which F. M. Alexander co-authored with his brother A.R. Alexander which I discovered in 2003 in Sydney, Australia.
If true, I just cannot understand why newly discovered texts (by me) should not be published in a book pretending to hold all these texts. Is it because I discovered them? Now, that would be a strange way of handling historical material: unprofessional, and completely incomprehensible to scientists.
Or does Fischer’s website not include finds I made, but the 2011 edition of Fischer’s book does? Nice riddle, isn’t it?

Now I’m reading a new book — CHANGING HABITS: The Power of Saying No. A personal view of the Alexander Technique for musicians, music students and their teachers by Malcolm Williamson.

On page 24, is this footnote: “I was summoned out of class by Walter to meet Joan Evans and her daughter, Jackie, in his living room late one morning. They were concerned that, with my being editor of the Society’s newsletter, I might give publicity to Jeroen Staring’s privately published book (Staring 1996). Apart from containing unfair personal bias and inaccuracies, the two were anxious that it should not detract from their own forthcoming book about the Alexander family’s history (Evans, 2001).”

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Tamara Doesn’t Want To Marry A Republican!

Here are two of my favorite people in one essay!

Tamara Shayne Kagel is a terrific writer and Dennis Prager is a great thinker.

Dennis Prager writes:

Two weeks ago, Jewish Journal blogger Tamara Shayne Kagel wrote a piece titled, “I Don’t Want to Date a Republican!

Apparently, a nightmare of hers has been realized — she has fallen in love with a Republican. One can truly apply the famous Yiddish dictum here: “Man plans and God laughs.”

In addition to the larger question — can a liberal and conservative truly love and have a successful marriage? — Tamara’s piece raises a number of other interesting issues.

She writes that one reason she was sure she would never experience the “terror” of dating a Republican is that “I don’t even know very many Republicans.”

I admire Tamara’s honesty. But given that about half the country votes Republican, this fact is worthy of note.

How would a liberal react to a conservative Christian writing in a Christian journal, “I don’t even know very many Democrats”? Presumably, he or she would assume that this person had led a cloistered and insular life. And they would be right.

But isn’t this also true of many liberal Jews?

I grew up in New York, and I realized at a young age that, for all intents and purposes, I was living in a liberal Jewish ghetto. I rarely met non-Jews and do not recall ever meeting a conservative, Jew or non-Jew (certainly not at Columbia University).

I came to realize how insular New York City was. What really blew my mind was that liberal New Yorkers considered themselves among the most universal, cosmopolitan, worldly and intellectually open people in America.

Yet, these people socialized with, dined with, read, listened to and married people who agreed with them on virtually every significant issue of life. If the archetypical New York Jewish liberal, Woody Allen, had to spend a week alone in a small town in Idaho or Alabama, he would probably feel as if he had traveled in a time machine or been transported to a foreign culture. He would feel much more at home in Oslo or Paris even if he didn’t speak a word of Norwegian or French.

It was one of the revelations of my early life that a Tennessee or Montana conservative was far more familiar with liberals and liberalism than a New York or Los Angeles liberal was with conservatives and conservatism.

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Torah Talk! Parashat Shemini (Leviticus 9:1-11:47)

I discuss the weekly Torah portion with Rabbi Rabbs Mondays at 7:00 pm PDT on the rabbi’s cam and on YouTube. Facebook Fan Page.

This week we study Parashat Shemini (Leviticus 9:1-11:47).

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Are There Any Satmar Hasidim In Los Angeles?

There are about 100 guys who wear shtreimels in Hancock Park but I’ve never heard that any of them consider themselves Satmar.

There used to be a Satmar synagogue in town — Mogen Abraham, but its rabbi (Abraham Low) got busted for money laundering and left town 15 years ago.

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Newsweek’s List Of America’s Top 50 Rabbis

Historian Marc B. Shapiro responded to my inquiry: “I am not sure what they mean by “important”. Is important the same as influential? They have many of the big ones, but are also missing some. How about the Satmar Rebbes, who have a very large following. I think R. Herschel Schachter has to be at the top of the list if we want to know who is the most influential Orthodox in the Orthodox world. However, he doesn’t have influence in the Jewish community at large, while Krinsky, Hier et al do.”

Here are the Orthodox selections in Newsweek’s list of the top 50 rabbis in America:

Orthodox selections:

2. Yehuda Krinsky (Orthodox)

No. 1 the last two years, Krinsky is still at the top of his game,
running the sprawling and influential Chabad movement, though not
without a few hiccups this past year. Dogged by pesky lawsuits and
still embroiled in a decades-long litigation to reclaim the late Rebbe
Menachem Schneerson’s collection of books and manuscripts from a
Russian government that has refused to return them for 70 years (the
lawsuit took a particularly nasty turn this year when the Russians
retaliated with an art embargo of the U.S.), Krinsky nonetheless
remains among the most influential clergy spreading a brand of Judaism
to the furthest reaches of the globe. Chabad opened a new center in
Portugal this past year, the 78th country it can now boast a presence
in among the thousands of centers it has opened in the past few
decades.” They even have outposts in such unlikely places as Harlem,
the Bowery, and Phnom Penh. One hundred twenty new educational
institutions were established in 2011, and Chabad’s conference for
female shluchot (emissaries sent out to spread the message) drew more
than 3,000 women in February. (2011: #1)

8. Marvin Hier & Abraham Cooper (Orthodox)

We’ve grouped Hier and Cooper because these rabbis represent the same
L.A.-based Jewish human-rights organization, the Simon Wiesenthal
Center, a crucial watchdog of anti-Semitism throughout the world.
Founder and dean Hier, who is also a member of the Academy of Motion
Picture Arts and Sciences and produces films on Jewish subjects,
recently called upon the Obama administration to investigate the
display of the SS flag by American Marine snipers. (The Marines
maintained the soldiers didn’t realize the significance of the
double-S symbol.) Abraham Cooper, who meets regularly with
international leaders, recently trained the spotlight on Holocaust
denial. Hier and Cooper issued a statement about Iran in February
saying, “This is the first time since the Nazis’ Final Solution that
such explicit plans for a genocide against the Jewish people is being
promoted.” (2011: #5, #28)

11. Avi Weiss (Modern Orthodox)

Richard
Senior rabbi at Hebrew Institute of Riverdale, Weiss is considered the
father of a brand of Orthodoxy he calls “Open Orthodoxy,” which
maintains strict observance while also expanding its definition. He
founded Yeshiva Chovevei Torah (YCT), whose graduates continue to earn
impressive placements in shuls, schools, and organizations, though
some face resistance from the old guard who challenge YCT’s Orthodox
credentials. He will soon face the controversial question of what to
call the women graduating from Yeshiva Maharat—the second seminary
he’s founded and the first for Orthodox women spiritual leaders. Known
for his decades of brash activism, Weiss was arrested last fall in
front of the U.N. while protesting the Palestinian statehood bid.
(2011: #12)

12. Hershel Schachter (Orthodox)

Considered one of the few living sages for his sweeping expertise in
Talmud and a beloved teacher by many, Schachter is widely thought to
have pushed Yeshiva University to the right religiously, socially, and
politically. He is against various forms of modernity in the name of
preserving rigorous Halacha (Jewish law), opposing organ donation for
brain death, not recognizing female prayer groups, and resisting the
initiatives of his fellow YU alum Avi Weiss (#11) to foster women as
spiritual leaders. Schachter is a dominant, intimidating force behind
the RCA (see Goldin, #16), but his sense of humor was glimpsed this
year when he made a brief cameo appearance in one of the hip
Maccabeats’ viral music videos. (2011: #14)

16. Shmuel Goldin (Orthodox)
This year Goldin became head of Modern Orthodoxy’s largest rabbinic
association, the RCA (Rabbinical Council of America), whose membership
has clashed recently over whether women can be considered clergy and
whether only a select list of Orthodox rabbis can perform authentic
conversions. Known has a conciliator amidst extremists in the RCA (and
expected to use his new position to staunch the right-wing drift),
Goldin has, for 28 years, served Congregation Ahavath Torah in
Englewood, N.J. He also teaches at Yeshiva University, a feeder to the
RCA, which has turned its back on Avi Weiss’s graduates from YCT (see
#11) who are refused membership. (NEW)

21. Shmuel Kamenetsky (Haredi)
The vice president of the Haredi umbrella organization, Agudath Israel
of America’s Supreme Council of Rabbinic Sages, Kamenetsky has
enormous sway when it comes to the official Haredi position on social
and political issues or halachic questions. Last fall he urged the
rabbinate to sign a “Declaration on the Torah Approach to
Homosexuality,” which advocates “reparative therapy,” and last July,
while the tragic disappearance of 8-year-old Leiby Kletzky was in its
second day in Brooklyn, he said that sexual abuse should be reported
not to the police but to a rabbi, who would then decide whether to
call the cops. (After an uproar, he softened this position.) The dean
of the Talmudical Yeshiva in Philadelphia, Kamenetsky is one of the
most esteemed gedolim—arbiters of Jewish law in the ultra-Orthodox
world. (NEW)

24. Asher Lopatin (Modern Orthodox)
unknown
The rabbi at Anshe Sholom B’nai Israel, an Orthodox synagogue in
Chicago known especially for its famous member Rahm Emanuel, Lopatin
plans to make aliyah (emigrate permanently to Israel) this summer to
“build a pluralistic and diverse community in the Negev.” (Thirty
families from his congregation have already made the move at his
urging, but Lopatin was delayed because his 9-year-old daughter faced
a life-threatening illness best treated in the U.S..) Lopatin has
always been a bit of an amalgam: he mixes his Yeshiva University
education with his M.Phil. in medieval Arabic thought from Oxford
University, earned while on a Rhodes fellowship. He also writes about
hot-button issues such as feminism, conversion, and the Arab Spring
for Morethodoxy, a liberal Orthodox blog on which male rabbis write
alongside Sara Hurwitz (#32). Recently he blogged a whirlwind
interfaith tour from Jakarta, through Dubai and Amman, to Jerusalem.
(2011: #21)

26. Haskel Lookstein (Orthodox)
The rabbi who converted Ivanka Trump, Lookstein has pledged to rebuild
his historic synagogue, Congregation Kehilath Jeshurun, after a
devastating fire last summer. Known for his irreverence when it comes
to towing the Orthodox party line, this longtime principal of
Manhattan’s Ramaz School, recently came down hard on the
ultra-Orthodox in Israel who terrorized 8-year-old Naama Margolese on
her way to school. He called it a “tragedy in the form of the
increasing demonization of women by extremists in the Haredi community
and, unfortunately, in a broader segment of religious society.” He
turned the mirror back on his own community, and many consider him a
rare combination of modern thinking and unimpeachable scholarship.
(2011: #30)

27. Arthur Schneier (Orthodox)
AP Photo
Schneier, a Holocaust survivor, just celebrated 50 years at the helm
of New York’s Orthodox Park East Synagogue. (New York Assembly Speaker
Sheldon Silver introduced a legislative resolution to honor him.)
Though many grumble about Schneier’s self-importance, there’s no
denying that his reach and recognition are global: in 2011 he
participated in the fourth annual forum on development in Doha, Qatar,
as an ambassador of the U.N. Alliance of Civilizations, he took a
humanitarian mission to Cuba to seek the release of American prisoner
Alan Gross, and he received the French Legion of Honor medal and an
Order of Merit of the Republic of Poland for helping develop
Polish-Jewish dialogue. A member of the Council on Foreign Relations,
Schneier is also the father of Hamptons Rabbi Marc Schneier (#35) who,
years ago, was being groomed as Park East’s heir apparent, but who
clearly preferred to carve his own path. (2011: #26)

30. Shmuley Boteach (Orthodox)
Known for his bestselling books on parenting and sex, Boteach “threw
his yarmulke in the ring” to run for a congressional seat in New
Jersey to “bring Jewish values into the political discourse” and won
the Republican nomination. He has said he’ll consider legislation “to
re-create an American Sabbath so parents have an incentive to take
their kids to a park rather than teaching them to find satisfaction in
the impulse purchase.” There is ample Boteach bashing among fellow
clergy because of what’s perceived as his unremitting self-promotion,
and his political candidacy has not been helped by a report in The
Forward that said an “examination of public records reveals that the
charity Boteach heads spends a significant portion of its revenues on
payments to Boteach and his family.” (2011: #11)

32. Sara Hurwitz (Modern Orthodox)
Considered a full member of the clergy by her Modern Orthodox
congregation, Hebrew Institute of Riverdale (her title is “Rabba” not
“Rabbi”), Hurwitz continues to be outspoken on the value and
legitimacy of women in Orthodox spiritual leadership. She recently
joined the debate about modesty and gender segregation in Israel and
America, writing, “Halakha [Jewish Law] should not be manipulated into
a smokescreen shielding men and sidelining women who have the
potential to enhance our community.” She is the dean of the first
seminary created expressly to train Orthodox women for leadership,
Yeshivat Maharat. It remains to be seen what title will be given to
women in the first graduating class when they go job hunting next
year. (2011: #32)

35. Marc Schneier (Orthodox)
Richard A. Lobell Photography
Though many would prefer he spent less time in the tabloids, this
rabbi of the popular Hampton Synagogue on Long Island (and son of
Arthur #27) has done consistently bold work on Jewish-Muslim
coexistence. In partnership with Imam Shamsi Ali, a Muslim scholar who
leads New York’s largest mosque, and through his Foundation For Ethnic
Understanding, which is chaired by hip-hop mogul Russell Simmons
(Schneier and Simmons enjoyed a private audience with Israeli
president Shimon Peres last month), Schneier charts unorthodox waters
for an Orthodox rabbi. This past year, he worked behind the scenes to
get a group of American imams to write a letter to Hamas making the
Koranic case for releasing Gilad Shalit. (REINSTATED FROM PRE-2011
LISTS)

40. Shmuly Yanklowitz (Modern Orthodox)
The energetic Founder and President of Uri L’Tzedek, an influential
Orthodox social Justice group, Yanklowitz was described by one
observer of the Jewish world as “the face of the future, because he
works round the clock and creates a new organization every week.”
(His latest is a center for Jewish vegans, cofounded with musician
Matisyahu.) The author of Jewish Ethics & Social Justice: A Guide for
the 21st Century, he trained at Avi Weiss’s YCT (#11) and is probably
the first Orthodox rabbi to quote Foucault to advocate for prison
reform. (NEW)

42. Dov Linzer (Modern Orthodox)
The dean of the Modern Orthodox Yeshivat Chovevei Torah (YCT),
(founded by Avi Weiss, #11) Linzer stirred the Orthodox waters in
January with his provocative New York Times op-ed claiming that
Haredim “objectify and hyper-sexualize women” against the letter and
spirit of the Torah and Talmud. Over the past 10 years, 80 of his
graduates have been placed in—or have created—significant synagogues,
schools, and national organizations, including Shmuly Yanklowitz (see
#40) and New Orleans’s Rabbi Uri Topolosky, who lost his temple in
Hurricane Katrina and will be rededicating a new one this coming
summer. (2011: #44)

44. Steven Greenberg (Modern Orthodox)
A senior teaching fellow at CLAL and a founder and co-director of the
new group, Eshel, which aims to expand the welcome for GLBT Jews in
Orthodox communities, Greenberg is considered the first openly gay
Orthodox rabbi and is often asked to talk about his landmark book,
Wrestling with God and Men: Homosexuality in the Jewish Tradition.
Last fall Greenberg performed what was considered the first gay
marriage by an openly gay Orthodox rabbi in Washington, D.C. “I did
not conduct a ‘gay Orthodox wedding,’” he wrote in The Jewish Week. “I
officiated at a ceremony that celebrated the decision of two men to
commit to each other in love and to do so in binding fashion.” (2011:
#50)

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Ph.D. Education in Israel

By Sofia Rasmussen

In May 2010, Haaretz reported that higher education flourished in Israel during the first decade of the 2000s. In 2008, roughly 3 in 10 Israelis held a college degree, which was up nearly 40 percent from 1995. As enrollment and graduation has increased, the number of doctorate programs in the country has remained relatively low, even despite the recent advent of a handful of accredited online PhD programs. However, many of these existing traditional programs are among the most revered in the world.

The recent academic interest among Israelis can be linked to other advancements Israel achieved in the first decade of the second millennium. In 2010, roughly 91 percent of households had Internet access; 15 years earlier, only 27 percent of Israelis owned a personal computer. Cell phone ownership also spiked, peaking at 2.1 phones per household in 2008. As Israel modernized and its citizens became more tech-savvy, the country’s colleges witnessed a dramatic influx of post-graduate applicants.

There are currently eight universities in Israel recognized by the Council for Higher Education of Israel. There are also several colleges, but only universities can confer doctorate degrees to their students. The council, which operates much like the U.S. accreditation system, has the power to recognize institutions and award degrees, while a board of governors regulates each university.

The country’s second largest university, Hebrew University in Jerusalem, enrolls 2,700 doctoral students every year. Though the school’s Clinical Doctor of Pharmacy was ranked as the best Ph.D. program in Israel by University Directory Worldwide, HUJI doctorate students can also earn degrees in law, medicine, veterinary medicine, bioengineering, philosophy and education, among other subjects. In April 2011, HUJI collaborated with Singapore’s Nanyang Technological University to create a Ph.D. philosophy program in environmental life sciences.

Another Israeli campus full of doctorate students is Bar-llan University, which is located in Ramat-Gan, a populous Tel Aviv suburb. Eight Ph.D. programs—including law, humanities, engineering, Jewish studies and exact sciences—are available, as well as a M.D. at the Faculty of Medicine. In addition, five interdisciplinary Ph.D. programs are offered to Bar-llan students: hermeneutics and culture studies; brain sciences; gender studies; conflict management and negotiation studies; and science, technology and society.

However, critics note that many Israeli schools have failed to adopt doctoral programs, including the country’s largest institution, Open University of Israel in Ra’anana. Though nearly 40,000 students attend the university every year, no doctoral programs are offered—in fact, even master’s programs are sparse. This inaction has left the country with a limited number of domestic doctoral programs—and as a result, many Ph.D. hopefuls opt to earn their degrees abroad. Another common criticism of Israeli university graduate programs is an inherently lax set of standards. For example, the council fined Bar-llan University last year for admitting too many students without Bachelor’s degrees into Master’s and doctorate programs.

As Israeli society continues to catch up with the developed world, these flaws in the country’s university doctorate system will presumably be corrected. Now more than ever, citizens of Israel are showing a desire to achieve academic success. This development bodes very well for a nation long touted for its progressive ways.

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Should Orthodox Jewish Parents Worry About Sending Their Kids To A Secular College?

Jewish Theological Seminary professor Alan Mittleman wrote in First Things in 2003:

There is a pamphlet making its way, via the Internet, through the Modern Orthodox stream of the American Jewish community. Written by Gil Perl and Yaakov Weinstein, graduate students at Harvard and MIT respectively, the pamphlet presents itself as “A Parent’s Guide to Orthodox Assimilation on University Campuses” and warns Jewish parents of the moral and spiritual corruption that awaits their children should they send them to elite secular universities.

…. Modern Orthodoxy for too long has relied on sociology—familism, solidarity, youth groups, institutional loyalties—instead of intellectually sophisticated apologetics. It has written off the bolder elements of its own Hirschian legacy, let alone any ongoing engagement with modern philosophy, in favor of an increasingly otherworldly fundamentalism. Its synagogues have jettisoned the hoary Hertz Pentateuch, which, to be sure, was florid in its Victorian prose but also honest in its confrontation with modern scholarship, in favor of the rigidly fundamentalist Art Scroll translation. Likewise, Modern Orthodoxy’s immense success in building up a socially vibrant culture in the American suburbs has distracted it from the requisite intellectual task of providing depth and justification for its way of life.

I asked history professor Marc B. Shapiro for his opinion. He replied:

I think it obviously depends on the children. But I attended Brandeis for three years and worked there as the Orthodox chaplain for three years and in all that time I only saw two people who gave up religion on campus. Both were baalei teshuvah (one was semi-Lubavitch) for whom observance wasn’t a long term identity. On the other hand, I saw many people become baalei teshuvah. So to repeat, in my seven years on a secular college campus I did not see one long term Orthodox student give up observance (not one!). My experience is the exact opposite of the pamphlet, in that the secular university was not at all a threat to observance..

What you have a lot of, and this is often confused by the opponents of secular universities, is that there are plenty of people there who grew up Orthodox and are now no longer so. But what I saw is that these people were not observant from day one. In other words, already in high school they had lost interest, and now, for the first time, they were on their own and had no interest in coming to shul. From their first weekend on campus they had given up Shabbat. From the first day at college they took off the kippah. So it is not that the campus turned them irreligious, but for the first time they have the ability to make their own choices, away from their parents, and they chose to give up observance (and will come back later in life). The only time I ever saw these students was on parents weekend, when they came to shul with their parents.

So in general, I don’t think parents need to worry about sending their kids to a secular university if there is a strong Orthodox community there and the child is committed to observance. But again, every child is different. For some kids, sending them to YU will push them “off the derech” (to use an expression that I never heard growing up)..

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This Week’s Torah Portion – Parashat Shemini (Leviticus 9:1-11:47)

I discuss the weekly Torah portion with Rabbi Rabbs Mondays at 7:00 pm PDT on the rabbi’s cam and on YouTube. Facebook Fan Page.

This week we study Parashat Shemini (Leviticus 9:1-11:47).

* In the sacrificial system, if you didn’t have enough money for a pigeon, you could bring grain, but you’re not off the hook entirely if you’re poor.

* Should Orthodox parents worry about sending their kids to a secular university? Can Orthodox Judaism stand up to that challenge?

* Are we about to enter the era of Moshiach? From Chabad.org: “Finally, our sages describe the whole of human history as a seven-millennia week, consisting of 6,000 years of human labor in developing G-d’s world and a seventh millennium that is wholly Shabbat and rest, for life everlasting — the era of Moshiach.”

* I’ve often played with strange fire and I’m jolly grateful I haven’t been consumed. From Chabad.org: “A central event in the Parshah of Shemini is the death of Aaron’s two elder sons, Nadav and Avihu, who “offered a strange fire before G‑d, which He had not commanded”—the result being that “a fire went out from G-d and consumed them, and they died before G‑d.””

* The Torah reminds us not to let important moments pass by unnoticed.

* Is it important to have a beautiful synagogue? Why should all beauty be secular? God had beauty and music in the ancient temple. Men with deformities can’t serve as priests.

* The high priest is commanded to wear linen and wool, but only he. In this sacred garment, it is ok. For the rest of Jews, this is forbidden.

* Newsweek’s list of the top 50 rabbis in America.

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Talmud Study Vs Daf Yomi

Joe emails: To me, daf yomi is a necessary semi-good, semi-evil. There is this belief that knowledge of the entire Talmud is part of being a torah jew. I would begrudgingly concede that it is a neat thing to have read the 2500 or so folios of the Talmud, but it is something like reading ally 2700 pages on obamacare, it may just be time better spent.

Talmud has become increasingly a study of topics not entirely applicable to modern life. I do not say “irrelevant”, the Talmud and its commentary is most relevant to developing a mind and spirit that a jew needs. However, the disputes in the Talmud that related to very much he said/he said are becoming antiquated in the face of modern technology. Take the very first case in Bava Metzia in which two claimants claim they both purchased the same item, but the seller does not know who was the purchaser that the seller sold to.

Today, this argument would be resolved in almost every case by reference to a credit card receipt, email, fax, phone call, recording, or other outside nonbiased confirmation of the parties’ claims. That is not to say that understanding the Talmud’s discussion of this point is irrelevant, no, the first page of Bava Metzia would likely take days (and this is short shrift) of analysis to comprehend. But to just learn that the claim is resolved by splitting the item is no analysis at all, it is almost child’s play it is that simple. But it is only that simple as a finished product, it is the harmonization of several different disputes that is the key to delivering a simple solution that is still applicable in a case where there is no evidence to support either purchaser’s claim.

Talmud is like chess in this regard. Speed or blitz chess is fun and very popular among young players. They like racing through positions, effecting tactics, and finishing the thing off. Daf yomi is like that, it is a fascinating and quick trip through the Talmud with and end in sight of a remarkable accomplishment.

But Daf yomi does not make you a better student of the blueprint, just as someone who is superb at blitz chess is usually not a master at classical chess.

In my view, the hour daily spent learning daf yomi would be better spent learning the Talmud in depth. However, that is probably not possible. The study of Talmud in depth is enervating and cannot be accomplished in one hour blocks. To prepare for a one hour in depth Talmud lesson probably requires at least two hours (more like three) of preparation. No one has that kind of time anymore, so we are left with Daf Yomi.

It is a worthwhile task, but maybe when one has time on the weekend to devote 3-4 hours, he should take on a tractate and devote a 3 years span to it (150 weeks should be enough to cover 60-75 pages). Maybe Daf yomi is just for the weekdays, but should not supplant and replace in depth Talmud study.

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