Does heresy rule out achievement and contribution?

Greg Leake emails about our latest Torah talk: Hi Luke and Rabbs,

When the Sikhs are wearing their ceremonial garb in your neighborhood and they are walking around near you guys in your Orthodox garb, it must look like a movie set.

Rabbi Rabbs, I did not realize how wide-sweeping your view of Jewish heresy was. It sounds as if a significant number of Jews who have contributed to the world’s knowledge would actually be considered heretics from your point of view. Luke likes to refer to the many Jews who have demonstrated accomplishments in their fields, sometimes acquiring prestigious prizes like the Nobel. If these achievements are in the sciences, I guess this automatically means that they would be de facto heretics inasmuch as they would be aligned with the scientific world view of creation (and of course the dinosaurs). You mentioned that Spinoza was a heretic. (Did you know that Gershom Scholem was angry at Spinoza because the philosopher used kabbalistic ideas without attribution?)

And naturally earlier on you were a little dismissive of the words ontology and epistemology, and so my presumption is that Jews who have contributed to philosophy in addition to Spinoza would be regarded as heretics as well. This takes in a significant number of Jewish thinkers and scientists who have become household names and whose accomplishments are appreciated worldwide.

So my question is supposing you do regard people who have made dramatic breakthroughs in human knowledge as heretics because they were not being Torah-observant, do you still see a value in their work and contribution? Or in other words, could it ever be that because someone is a heretic it still does not negate their contribution? Could that contribution even outweigh the fact that they were a heretic? Or is it simply the fact that if one is a heretic, they are simply irredemible despite the fact that by the rest of the world they are considered a giant.

Luke, I want to thank you and extend my appreciation for your fervent and patriotic endorsement of America. You even said that if your veins were cut they would bleed American blood.

Inidentally, to help qualify these remarks, let me briefly comment on the fact that Americans have mostly been spoken of in respect to their immigrant status on this blog. Ellis Island, the “Salad Bowl” concept. and Luke now I have thanked you for your American patriotism.

We’re not all immigrants. My family hs been in American since the days of Plymouth Rock. On my father’s side I have Cherokee blood. My wife’s family has been in America so that she would qualify to be a member of the Daughters of the American Revolution (DAR), women who can trace their ancestry to our founding revolution.

We are not immigrants, and our families have fought in all the wars and built our institutions. Members of our family have been chased by Indians and have contributed to social, business, government and military life since before America was a country.

We are designed to be a melting pot, and Luke, when I was a kid they used to say that people from Australia and Texans understood each other and saw eye to eye. So my appreciation of your patriotism is not coming from an immigrant who likes the United States. It comes from someone whose family helped build the country.

RABBI RABBS EMAILS:

Greg, thank you for your continued enthusiasm for our show and for the latest installment of your valued feedback.

I think you might’ve jumped to incorrect conclusions regarding what I said about heresy. Not everything in science and philosophy is heretical. The only philosophies and scientific theories that are problematic are those that contradict Torah. Judaism obviously rejects all such notions. Here is an excellent article expounding on that.

I would advise all Jews, including our friend Levi, to study that article carefully.

Many Jews made important contributions to the scientific world, such as Einstein and Beckman. To the best of my knowledge, none of the work from those two giants ever conflicted with Torah. They were not heretics, and neither were most of the many renown Jewish scientists.

Now, just for the sake of discussion, let’s say a Jew started the theory of evolution — an idea that is pure heresy. Chances are that they have no clue what Judaism is, as they probably grew up with no Torah education. Thus, it would be difficult to label that person as a heretic even though they espouse heresy.

However, when a learned Jew, someone that grows up learning Torah and says the Torah is the truth, turns around and claims that Judaism has room for such heretical theories, then that is another story. That is very dangerous, and the Jewish community is forced to take action.

I believe that was the case with Spinoza and that is the recent case with Slifkin.

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Modern Orthodox Feminism

In his fourth lecture on Rabbi Yisrael Moshe Hazan (19th Century rabbi in Rome) for Torah in Motion, Rabbi Marc B. Shapiro says:

A lot of the Modern Orthodox feminists want to update things even in the Torah. They’ll say that the Torah was given in an era where people did not recognize the woman’s whole personality. They say we’re not rejecting the Torah, we’re saying the Torah never intended it.

Rabbi Hazan says there is no individual obligation to daven with a minyan. The community is responsible. It is a good thing to go, but there is no obligation for a woman.

If this is correct, then you can’t say that women can’t lead public prayers because they’re not obligated when according to Rabbi Hazan, nobody is obligated to daven with a minyan.

I pointed this out to Judith Hauptman (feminist Talmud scholar). She had a whole article on women and minyan. She tried to show that men have this obligation and women can accept this obligation.

I emailed her and said, why do you assume that there is any obligation for men to daven in a minyan? That would make her case easier.

She repeated this point in response to criticism of her article but she didn’t attribute this to Marc Shapiro, when I was the one who pointed it out to her.

We have proof that women can be counted in a minyan for megillah Esther.

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Ahead Of Time – The Life Of Ruth Gruber

Ruth Gruber was the youngest person to earn a PhD, at age 20 in 1931 (and as an American in Germany no less!). She was also the first journalist to explore the Soviet Arctic at age 24.

A participant in a secret war-time mission to escort Holocaust refugees for President Roosevelt and on the scene to report on the infamous Exodus ship’s attempt to reach Palestine with Jewish refugees. Her photos informed the world.

AHEAD OF TIME, the directorial debut of award-winning cinematographer Bob Richman (September Issue, An Inconvenient Truth) relates the remarkable real-life journey of Ruth Gruber, a spirited woman who rejected the gender boundaries of her generation – leaving Brooklyn for studies in Berlin, where she witnessed the rise of Nazism and began documenting her observations. An impassioned foreign correspondent, she began her illustrious career with the New York Herald Tribune, is the award-winning author of 19 books and even had tea with Virginia Woolf!

President Harry Truman told Ruth Gruber in 1946 that all the problems in the Middle East were because of oil and–64 years later–things haven’t changed.

The trailer for this film can be seen here: http://aheadoftimethemovie.com

The film received write-ups in the Los Angeles Times, The New York Times, LA Weekly and the Jewish Journal.

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Drug Cartel Travel Methods

From CIS.org:

WASHINGTON (September 28, 2010) – Today the Center for Immigration Studies released the third film in a series, “Hidden Cameras on the Arizona Border 3: A Day in the Life of a Drug Smuggler,” at an event hosted by the Center for Immigration Studies and Women in Homeland Security. This is the Center’s National Security Director Janice Kephart’s third web-based border film, this time focusing on drug cartel travel methods through Arizona’s federally owned land. Ms. Kephart obtained much of the footage for the film by traveling with her hidden camera guide into three drug running corridors in central Arizona. She was joined on the panel by Julie Myers Wood, former Assistant Secretary for Immigration and Customs Enforcement, Department of Homeland Security.

Hidden Cameras 3 exposes the ways and means of the illicit drug trade by specifically honing in on how drug mules successfully move 50 pound packs of marijuana through desert heat on foot into Arizona desert and 80 miles north of the U.S.-Mexican border until they reach the east-west I-8 corridor. The film also includes hidden camera footage taken at night of drug mules moving quickly to meet a load truck on the I-8 highway.

Ms. Kephart’s second film in the series released in July 2010, “Hidden Cameras on the Arizona Border 2: Drugs, Guns and 850 Illegal Aliens,” with extensive hidden camera footage of drug smugglers and illegal aliens, has received extensive press coverage on FOX National News and affiliates, radio and print news, and over 540,000 YouTube views. The Center’s first video on the subject, “Hidden Cameras on the Arizona Border: Coyotes, Bears, and Trails,” focuses on the illegal alien traffic and immense negative environmental impact on the Coronado National Forest from illegal alien smuggling and has received over 70,000 views to date.

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If Not Now, When?

From DennisPrager.com:

Joseph Telushkin on Hillel

Dennis talks to his good friend and co author, Rabbi Joseph Telushkin about his important new book, Hillel: If Not Now, When?

Memo to Hillary: Don’t Woo Dictators

What is Hillary Clinton doing playing paddy cake with the dicatator of Syria? It never works. It won’t work this time. It just makes us look bad, and worse, foolish.

Grayson Hits New Low

Democratic Congressman, Alan Grayson, hits a new low. And that ain’t easy. If there’s any justice in the world, it will backfire. Maybe it has.

David Horowitz: Reforming Our Universities

Dennis talks to David Horowitz, President of the David Horowitz Freedom Center. His new book is Reforming Our Universities: The Campaign For An Academic Bill Of Rights.

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My Name Is Asher Lev

I discuss this novel with Monica, an English Literature professor.

We were prompted with these questions by another English Lit professor — a Christian — who’s teaching the book to her class:

1. Early on in My Name Is Asher Lev, Asher sees his father reading a passage from the tractate Sanhedrin which says that “Any man who has caused a single Jewish soul to perish, the Torah considers it as if he had caused a whole world to perish; and any man who has saved a Jewish soul, it is as if he had saved a whole world” (11). Asher, in response, asks if this concept applies only to the Jew, to which his father replies that “No . . . . Elsewhere the same passage appears without the word ‘Jewish.’” Nevertheless, throughout the novel, both Asher’s father and the mashpia ascribe a special worth to the Jewish soul which they deny to the goy; for example, Asher’s father at one point, in imagining Asher will soon become a goy, asserts, “Better you should not have been born” (176). Can we read such instances as distortions of genuine Judaic principles? What distinctions does the Jewish tradition, at its core, make between Jews and non-Jews, and are these distinctions identical to those held by the Hasidic sect?

2. What would you say are the chief characteristics of Hasidism that distinguish it from regular Judaism?

3. One student, in observing the copyright of My Name Is Asher Lev (1972) and the fact that the novel is set even a bit earlier, wonders if the view of art within the Jewish community has changed at all in the past few decades. Do you think there has been even the slightest move towards finding value in art, or would you say the Jewish community’s view of it, as presented in Chaim Potok’s novel, is representative of the current view?

4. In watching members of a religious community, one often gets a skewed vision of that religion as far as its precepts and the fundamental spirit of those guidelines. How accurate, in general, do Potok’s characters present the spirit behind the Jewish tradition? In other words, do you see Potok enabling readers that are familiar with Judaism or Hasidism to evaluate characters based on their alignments with, or departures from, the religion in its ideal form?

5. How much room for interpretation is there, regarding commands, in Judaism or Hasidism? Are there laws outside the Torah that the Jewish person observes? What other texts have an authority similar to that of the Torah for the religious Jew?

6. One student was curious about the number of Jewish holidays mentioned in the novel. Could you comment on the role and function of these holidays, or perhaps the rituals surrounding them, and maybe briefly discuss a few of the holidays most cherished within the community?

7. What about the figure of the Rebbe, as presented in the novel? Does he play a role only in Hasidism, or does the Jewish community at large have such a figure? And is there ever more than one Rebbe in the world, at any given time?

8. How does the Jewish or Ladover community regard questioning, challenging, or doubting? Is there any line between what is appropriate or acceptable to question and what is not? Is anything too sacred to be challenged?

9. Could you discuss the binary presented in the novel between the world of the Ribbono Shel Olom and that of the sitra achra? Early on, Potok shows characters struggling to determine from which side Asher’s gift comes. Does the religion, at its base, categorize all things this way, or are some things viewed as neutral, morally, leaving it up to the individual to determine its moral end?

10. How would you describe Judaism’s relationship to sensuality? On the one hand, much of its ritual seems to engage the senses very deeply; yet members of the community often seem uncomfortable indulging the senses outside a scripted ritual form. For one, Asher’s parents do not want to embrace or touch in front of him. Can you comment on this?

11. At one point in the book, the mashpia mentions to Asher that they do not regard the second commandment the way others do. Is the Hasidic community more tolerant of images than other sects of Judaism? How would other sects of Jews, for example, regard the framed pictures of the Rebbe found in all the classrooms and offices within the Ladover building?

12. What do you think readers unfamiliar with Judaism miss out on in reading this novel? Are there any specific passages or moments you’d like to comment on?

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Almost Every Practice You Find In Other Religions, You Can Find In Judaism

In his third lecture on Rabbi Yisrael Moshe Hazan (19th Century rabbi in Rome) for Torah in Motion, Rabbi Marc B. Shapiro says:

When people don’t know the history of Judaism, they will often speak with great pride about how Judaism is against such practices. They’ll see the Shiite Muslims give each other lashes on certain holy days. But pretty much everything you find in other religions, you can find in Judaism.

Take divorce. There is a dispute in the Talmud about it. The House of Hillel says that any man who wants to divorce can get a divorce. The House of Shammai is that you can only have divorce for unchastity on the part of the woman.

It is one thing to say the Jewish position on divorce is more realistic, but sometimes people, particularly in kiruv, go overboard and say that any other position is foolish and they end up degrading Bait Shammai’s position. We don’t accept Bait Shammai but I don’t think we can degrade it.

There is no Torah position. We posken like Bait Hillel.

Many rabbis in Morocco and North Africa said that Bait Hillel’s position only holds for a second marriage.

In the Novardok yeshiva, they used to publicly confess their sins. Any practice that you can find some good justification for, I can almost guarantee you that someone in traditional Judaism has done it and thought it a good idea.

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In The Beginning

In a 1992 lecture on Genesis 1, the night of the LA Riots, Dennis Prager makes these points:

“Torah means teacher. The purpose of Biblical text is to teach. The way you understand life will be affected by how you understand Genesis 1. Virtually every theme in life is covered — male-female relations, the way we should look at our parents, the purpose of life, how should we treat nature, is there a God — it is all there.”

“Science versus religion. I begin with the premise that there can not be a controversy between science and religion. If something is true, then religion can not deny it or it is a false religion.”

“The purpose of Genesis is not to teach science, but to teach the purpose of God.”

“The purpose of Genesis is not to teach you how the world was created.”

“There’s a famous Jewish teaching that the signature of God is truth. You can not suspend your intellect when you come to God.”

“The first sentence teaches us that everything came about by God. Therefore everything has a purpose.”

“God created time.”

“The Jewish people are an ad hoc people. They were formed for a task — bringing the world to God and His moral will.”

“Creationists wish to posit six 24-hour days in God’s creation of the universe because there was day and night before the sun. But it is the sun that gives us days and nights. No sun, no day. It is a divine day, a metaphor, a period, an eon, but it can’t be a 24-hour period. You can’t have a 24-hour day with no sun. It obviously does not mean the day as we know it.”

“I am troubled by creationists because they are fighting the correct battle with the wrong weapons.”

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The Love Letters Of Rav Ahron Kotler

Jude posts: “In his book “Making of a Godol” Rabbi Nathan Kamenetsky (son of Rabbi Yaakov Kamenetzky a’h) depicts the Lithuanian sages “wrestling with the lures of secular life.” This two-volume book was published privately by Rabbi Kamenetsky in a limited edition of only 1,000 copies. The $40 copies are now being auctioned off for hundreds of dollars. For those of you dying to read it, the library at the Jewish Theological Seminary has acquired it. So has the library at Yeshiva University, though their copy is apparently sitting on a closed shelf. ”

In his third lecture on Rabbi Yisrael Moshe Hazan (19th Century rabbi in Rome) for Torah in Motion, Rabbi Marc B. Shapiro says:

The passage that got the book banned was that it said Rav Ahron Kotler [as a young man sent love letters to his future wife]…

According to R. Kamenetsky, when Rav Ahron Kotler was engaged to the daughter of Rav Isser Zalman Meltzer, he sent her love letters.

Rav Isser Zalman Meltzer got upset with. This is the sort of hassan (son-in-law) he has?

Rav Isser Zalman Meltzer speaks to the Alter of Slobodka Nosson Tzvi Finkel. The Alter says of Ahron Kotler, “Don’t fear Rav Isser Zalman Meltzer. We will all suffer for Rav Ahron’s frumkeit (excessive Jewish religiosity).”

The Kotler family got upset and the book was banned.

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Using Church Music In Shul

In his third lecture on Rabbi Yisrael Moshe Hazan (19th Century rabbi in Rome) for Torah in Motion, Rabbi Marc B. Shapiro says:

Rabbi Hazan recommends using church music in the davening.

We should use our words but their tune. In one place in his responsa, he says it is obligatory to do this.

He says it brings people close to God and to love God.

He testifies that famous chazanim in Istanbul, etc, would go into churches (not the sanctuary but the hallway) and they would listen to the church music and then they would adapt it for use in the synagogue.

Other rabbis were outraged by this ruling. They see this as nothing less than kissing up to Christians.

Rav Ovadia Yosef has a tolerant view on this. He has a problem with church music but not such a problem.

He doesn’t see the music as church music aka Christian music, but as music to raise the spirits.

Rav Yosef says there is no problem in taking secular music, even love songs, as tunes, but you do not want to repeat words.

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