YUTOPIA

The past few years haven’t been good for the image of the Modern Orthodox Rabbinate. From the Lanner scandal and subsequent OU cover-up, to the most recent frustrations with YU, it isn’t surprising to find Modern Orthodox Jews who are suspect if not disgusted with the institution of the Rabbinate. I’ve personally heard claims of malicious dishonesty, where if you’re part of the “old-boys club,” you can get away with whatever you want.

Most Modern Orthodox Jews will blame the “system” or Rabbinic intstitutions for perpetuating a corrupt system. The Rabbis are simply looking out for themselves, and so continue the patterns of dishonesty though their schools and organizations. But while there may be some merit to this position, it fails to address why such a system is allowed to exist and to continue. Assuming that the Rabbiniate is as bad as some people say – a presumptuous suggestion in its own right – then what would the factors be that caused this unfortunate situation?

If you’re reading this blog, odds are you’ve read something about Jewish Law. You might have seen one of the many codifications such as the Mishnah Torah or Shulhan Aruch. Perhaps you’ve come across a commentary on one of these codes, common ones being the Ramo or Mishnah Berurah. You may have even read published rabbinic teshuvot – responsa addressing specific questions – like Yehaveh Da’at by R. Ovadia Yosef or the Iggros Moshe by R. Moshe Feinstein. Contemporary publishers such as Feldheim or Artscroll compile popular positions of Jewish Law on selected topics. All these works contain Rabbis’ opinions, rulings, and occasionally reasonings for their halakhic decisions. In all of these works, the Rabbinic writers intend to shape Jewish practice – albeit to different degrees depending on the intended audience and the intended effect of their decisions.
If you’ve seen these types of sources, you’re also probably aware that for any given issue, there are multiple opinions. Considering all the halakhic debates, it’s hard enough deciding whom to follow, let alone making a decision for other people. Each posek has his own methodologies for reaching his conclusions, and to fully understand each one requires a complete and detailed study of their individual works. However, all “poskim” share similar challenges in publishing their works. One such challenge is distinguishing normative Jewish Law with statements of public policy.

For anyone I’m in the NY/NJ area until Nov. 4th. I’m by YU today, and will be popping around Manhattan every now and again, in case anyone is interested and I’m planning on returning to Washington Heights next shabbat. So, if you’re in the area and would like to get together, drop me a line, and we’ll see what we can do.
There’s a new guy around YU who sells loads of sefarim out of a truck. Between the makeshift storefront and the inches of dust on each book, I felt just like being in Israel again. Best part about sefarim shopping is finding incredible deals for things about which people have no idea. Case in point: I picked up R. Meir Simcha Feldblums critical edition of Masechet Gittin for a whopping $6. Sweet!
Finally, the BangItOut link has attracted more people to the chords directory. With the moderately increased traffic, we also have a few more chords up including Yo Ya, and R. Twersky’s Im Eshkachech. And with plenty of time for Hannukah, we also have Maoz Tzur and Al HaNissim. If want Adam Sandler’s Hannukah Song, look elsewhere.

Of the positions in the orthodox rabbinate, perhaps the two most noticeable and influential are those of the Rav and the Rosh Yeshiva. The Rav is more commonly known as a “pulpit rabbi” and is employed by a community to oversee and establish religious policy for his congregation.¹ The Rosh Yeshiva is not necessarily the “head of the school” as its title translated,² but rather is a Torah scholar who often teaches those who will eventually become Rabbis.

In contemporary halakhic disputes, it is not uncommon to find these two groups on opposite sides – especially regarding modifications to existing practices or customs. A Rav may wish to innovate, and a Rosh Yeshiva would wish to preserve the status quo. The real question is not the nature of the new or modified practice, but who has the real authority to promote change in normative Judaism.

This is what would have been part one of the comically misnamed Rabbi Week. Yes, I’m back writing, but I don’t know if I’ll be able to get everyone out in a week’s time. Many apologies for the delay. I might even write something at a later point about it, but it does get somewhat personal. At any rate, better late than never.
Let the fun begin.

Amusing article from Reuters: Israel to Soothe Trauma with Marijuana – specifically for soldiers under stress. For a more serious take on drugs in Judaism, read this article by David Novak. As I recall, he demonstrates that most of the arguments in the teshuvot which prohibit taking drugs could equally be applied to smoking and drinking – neither one of which are as explicit prohibited.

Gershon Elber, a CS student at Israel’s Technion Institute has produced 3D Models of some of M.C. Escher’s optical illusions.
Not bad renderings, but still not as impressive as the working Escher fountain.