Breaking News: Soloveichik (and Rav Soloveitchik) Agrees with Lopatin, according to Lopatin…

August 25, 2011

I am including as a post below a letter from Yitzchak Zev Soloveichik commenting on my post in Morethodoxy regarding outside influences on Halacha. Yizchak Zev is the grandson of Rav Ahron Soloveichik, zt”l, my rebbe, and also the son of Rav Moshe Soloveichik, shli’ta, Rav Ahron’s oldest son, and also a formative rebbe of mine – my first rebbe at Yeshivas Brisk.

Before posting the whole letter, I want to start with his “p.s.” which is a big, big deal:

YZS: “P.S. Here’s a freebie for you. I believe I have heard from family members that the Rov said Shasani Yisrael.”

RAL: Wow!  So now we have the Gemarra in Menachot, the Rosh, the Gra, the Rama (with a varient, but still a positive b’racha) and the Rav.  Maybe a string of minority opinions, but a pretty good string!

Also, before the letter, I want to state that I was overjoyed when I read it because I think that Dr. Soloveichik is agreeing with the main idea I was pushing that outside factors lead us in certain halachic directions.  I also agree with Dr. Soloveichik that these outside factors should never dictate what the halacha will be.  To decide halachic practice we need to go back to all our sources and our mesorah and also to consult and work with the poskim of our generation and previous generations.   I am a puny when it comes to p’sak and knowledge of the masoret.  However, Rashi interprests Mishlei (Proverbs) (20:5) that “A halachih in the chacham’s heart (in the heart of our mesorah) is sealed; but it takes an understanding pupil (even a small one) to draws it out.” We, even the small of knowledge and judgement, have to use these outside factors, emotions, philosophies, methodologies and ideas to draw out the true Torah and law from the wisest of our generation and the generations before us.  That is why with She’asani Yisrael, I do not rely on my own judgement: I look to Rav Benny Lau, to an important Centrist Orthodox posek, and to, Rav Soloveichik, zt”l, for guidance to tell me if my small halachic suggestion has validity or not.  And it seems it does.  To me, Orthodoxy is about how we respond to the outside pulls and pressures: If we go back to our tradition and our traditional thinkers and teachers to find the answers, we are being Orthodox.

OK.  The letter:

Dear Rabbi Lopatin

Thank you for honoring me by responding in such a formal fashion. To write an article just based on a very short comment I posted shows me great and undeserved deference. Though I feel that you have mischaracterized what I have said. This, I am sure, is because of some lack of clarity in my writing (an unacceptable indiscretion for a Soloveichik).

You make the following statement about my opinion:

Basically, the argument is that genuine halacha, Orthodoxy or Torah true Judaism should not be influenced by the outside world: by philosophic trends, cultural currents, ideas of the society around us. Thus, Soloveichik argues that first we need to come up with the halacha – which blessing to say, in this case – and then we work on how it interrelates with the world around us.

This is a poor clarification of my position for a number of reasons; allow me to address just a few of them:

1.    You desire to boil the totality of my views on halacha to a statement I did not make. what I did in fact say was “The most important lesson I think I have ever learned from my grandfather’s Halachik positions is that it was first and foremost what is the true Halacha and then how is it applied to the situation at hand.” There is no inference in this statement to suggest “genuine halacha, Orthodoxy or Torah true Judaism should not be influenced by the outside world: by philosophic trends, cultural currents, ideas of the society around us” Indeed any attempt to paskan Halacha must take into account the seeming infinite influences of the world, our personalities, the societies we live in, in short  Hakadosh Baruch Hu’s Hascacha Pratis that synthasizes all this to create the reality  that molds who we are, how we think, and thus how we approach halacha. Not just as laypeople, but Poskim as well.  Indeed all this forms what is the true psak Halacha. Nevertheless, I

believe, as do my forefathers, whom you quote to discredit a position you apply to me which I do not actually adopt, that psak must begin by first understanding the axiomatic principles of the Torah, gzearah shave, kal vichomer, tzad hashaveh shebahem and so on.  This is what I am certain Rav Chiams’ often quoted “parallel world of Halacha” is referring to (Kudos by the way for not Channeling the GRa”Ch as a refutation for your misunderstanding of my position).

It is only when those basic formulations of halachic principles are upheld and firmly established can we then begin to try to come to the appropriate solution. Those next steps require, really demand, that one look at the all the great external forces at work to ascertain what the unique psak of that unique moment is. Not to first decide what you desire the outcome to be simply because liberal (or conservative, but mostly liberal) social ideas and philosophy hold greater sway over you (not you personally of course) then great moral and ethical truths of the Torah, and as an afterthought try to find shaky halachik reasoning to support your world view. I would add that the former position requires a much greater understanding of the world and a superior sensitivity to human emotion psychology and vitality then the latter dogmatic narrow-minded approach the Morethodox (I assume it is not a pejorative) rabbis take.

2.    The central point of my comment was not a halachik critique, as I made clear in the opening sentences of my comment. (those certainly not my world view of Morethodoxy, which is far more complex than one sentence). Rather it was a critique on the apparent lack of Halachik sincerity you and your compatriots take in this and other matters. The willingness to change your view of whole lessons learned from the Torah, to besmirch the those great generations of Jews whose sacrifices are the sole reason for our peoples continued existence, is I believe the central theme of my criticism.

3.    My last point is about your initial assertion that “ Yitzchak Zeev Soloveichik sent in a comment that crystalizes the debate over whether She’asani Yisrael – Who created me an Israelite! –  is the right blessing for men and women to say in the morning or the three negative blessings, Not a Goy, Not a Slave, Not a Woman/by God’s will.” This is an attempt to cast the whole argument as based on a position which you falsely attribute to me and once you brush aside the straw man you built you imply that that is the totality of your opposition. Rabbi Lopatin you can be wrong for a whole host of reasons beyond what we debate. Beyond my critique is the critique of a  great many scholars who find your position repugnant for a whole host of reasons, some better then others (scholars and reasons).

P.S. Here’s a freebie for you. I believe I have heard from family members that the Rov said Shasani Yisrael.

End of Dr. Yitzchak Zev Soloveichik’s letter.

RAL: All I can say, is thank God I am an Israelite, and thank God halacha allows me to say that b’racha every day.  For being an Israelite means I can struggle, think, question and have full ownership of the Torah and tradition that God gave the Jewish people.

Rabbi Asher Lopatin


Halachic and Philosophical Support for Saying “God made me an Israelite” instead of “God didn’t make me a woman.”, Rabbi Asher Lopatin

August 5, 2011

This is an encore presentation, but I though it was important to back up Rav Yosef’s passionate and truthful blog.

Why I say Say “She’asani Yisrael” – “God … Who has Made Me and Israelite!”- every morning, instead of the three traditional “Shelo Asani”s, by Rabbi Asher Lopatin

 

First a Halachic Discourse:

 

In our versions of Masechet Menachot, 43b (Bavli), Rabbi Meir says that a person, “Adam”, has to say three blessings every day: She’asani Yisrael, Shelo Asani  Isha and Shelo Asani Bur.  On the next line Rav Acha Bar Ya’akov replaces “Shelo Asani Bur” (God didn’t make me an ignoramus) with “Shelo Asani Aved” (God didn’t make me a slave).

The G’marra questions why we need to say both Shelo Asani Aved and Shelo Asani Isha, and  Rashi, in his second explanation of that answer, says that we need to say both in order to come up with the required daily allowance of 100 b’rachot.  The Bach (O.C 46) argues that the main reason for saying all three is to increase the number of b’rachot we say to 100, and that is the main reason for saying three b’rachot in the negative (shelo asani): if you would say  the positive “She’asani Yisrael” then you could not say “Shelo asani aved, isha”.  The Aruch HaShulchan (46, yud) like the Bach that if you say She’asani Yisrael, you cannot say the other two negative b’rachot – you would be “stuck” having said just one, positive, B’racha.

The Rosh  (Rabeinu Asher) in the back of Masechet B’rachot,  upholds the version that we have in Menachot – “She’asani Yisrael”.  While some question this version of the Rosh himself, the Gaon MiVilna affirms it is the girsa of the Rosh  in his Biur HaGra on the Shulchan Aruch, Orach Chaim, 46:4.

Even though the three negatives have prevailed in our traditions and siddurim, and She’asani Yisrael has not ,the Magen Avraham of three centuries ago and the Mishna B’rura of one century ago mention that in their respective periods there were siddurim – perhaps many of them – that had the b’racha of she’asani  Yehudi  or Yisrael, but that that is a mistake of the printers.

In fact, many of the classic halachik commentators  feel that the negativity of the traditional b’rachot is strange – and they work to come up with answers.  Moreover, even according to the Shulchan Aruch, the positive b’racha of She’asani Yisraeli may have its place – with a convert – and  even those who reject the positive version of  “She’asani Yisrael/Yehudi/Ger” for a convert, do not reject it because it is not a legitimate formulation (matbe’a), but, rather, because it does not work for a convert who has made himself a Jew, rather than being made so by God.

Therefore, I suggest that we follow the b’racha according to the G’ra and the Rosh and our Talmud, and say, “She’asani Yisrael” instead of the negative, and that a woman says“She’asani Yisraelit” instead of the negative.  Once the first b’racha is said in this way, the way it appears in the G’marra Menachot, then we have no choice,  based on the p’sak of the Aruch HaShulchan (from the Bach) , to avoid saying the final two, negative b’rachot of “Shelo Asani Aved” (God did not make me a slave) and “Shelo Asani Isha”(God did not make me a woman), since they become unnecessary after such an all encompassing, powerful, and positive statement of Jewish identity of “She’asani Yisrael/Yisraelit”.

Now for some “hashkafa” – philosophical context:

 

She’asani Yisrael/Yisraelit” is a beautiful b’racha, thanking God for making me Jewish – proud to be Jewish, excited to begin the day as a Yisrael.

Rather than beginning the day with negative b’rachot, which accentuate the G’marra of “noach lo la’adam shelo nivra” – it would be truly better for a human being not to have been created at all –  maybe it is now time to begin the day with a positive b’racha “k’mo sha’ar b’rachot shemevarchim al hatova” (Magen Avraham, 46, 9) – like all other b’rachot that we say blessing God for good things.  How do you want to wake up in the morning: happy to be alive, or frustrated that you are still stuck in this world?  Perhaps it depends on the day!

But  “She’asani Yisrael” matches very well with the story of the angel’s fighting with Jacob in Genesis 32, 26: “Vayomer, Shalcheini ki alah hashacher”, as Rashi interprets: Send me away, Oh Ya’akov, for I have to say the morning blessings of the angels.  These angels, presumably, are happy to have been created!  Then two verses later, the angel gives Jacob his morning blessing:  “Lo Ya’akov ye’ameir shimcha, ki im Yisrael”!  Your name will not be the negative Ya’akov any more, but, rather, the positive, glorious Yisrael!  Can’t you imagine Jacob there and then saying: Blessed are you God who has made me Israel!

There is no better way to bring Jacob’s early morning transformation to life than by us, too, saying every morning, with pride and optimism, the way our G’marra has it: “She’asani Yisrael” – proud to be a  “Yisrael – and through that sweeping away – halachically – centuries of the three negative birchot Hashachar that perhaps were desperately waiting for the day when proud, committed Israelites, would feel blessed enough to push them aside for a brand new morning, just as Jacob’s name was changed so many years ago. Yet, as always, remaining loyal to our tradition and its Talmudic foundation.

Asher Lopatin


The Scotch Counter Boycott is Moral and Just: It Is about Drinking Responsibly! By Rabbi Lopatin

June 23, 2011

I love Scotch, and I paskin like the London Beth Din that every single Scotch is kosher.  But I love Israel as well, and I particularly don’t like people picking on Israel. So, I support fully counter-boycotting against Scotch’s made in the area where their local council is boycotting Israel.   From the best analysis I have seen, Auchentoshen is the Scotch to boycott.  Now, Auchentoshan is not my favorite Scotch, so I’m kind of happy that it is really the only Scotch, readily available in America,  that is clearly  produced and distilled  in the West Dunbartonshire (WDS) part of Scotland, where a majority of the local council has voted various boycotts of Israel – including not allowing Israeli books in the local library.  The most precise report of what is and is not produced in this shire comes from Joshua E. London, of the Jewish Single Malt Whiskey Society, who is critical of the boycott.  But even he admits the viciousness of  the WDS local council toward Israel, and that Auchentoshen, while owned  by a Japanese conglomerate, is distilled and produced in WDS.  

I don’t like boycotts because of policy differences, but when someone boycotts Israel, we must send them a clear message that not only will they suffer, but all their supporters suffer.  People in WDS need to understand that if their elected officials pick on Israel,  it is their responsibility to remove them from office.  I want the world to know that there are millions of consumers and advocates who will fight against any boycott of Israel.  These boycotts are not only ignorant and vicious, they are immoral as well.  The distillers and producers of Scotch, have to tell that to elected and unelected officials: if you live in a place that discriminates against Israel, or if you are a school which allows students to harm pro-Israel students and speakers, your competitors will benefit and you will lose.  That’s the new order.  Maybe these crazy socialist/communist/Marxist councils will pick on someone else.

I’m not impressed that Auchentoshen is working to get KLBD hashgacha for their drinks; Rav Moshe Feinstein, zt”l, refused to give hashgacha for any Scotch in his days, because he believed all of it was kosher.  I still hold of the London Beth Din’s rule that it is all kosher.  In fact, I would suggest that the KLBD, the hashgacha of the London Beth Din, raise the issue of the WDS boycott of Israel in their discussions regarding the kashrut of Auchentashen.  The Scotch companies claim that it is not their fault that the local council has voted to boycott Israel; they are just a company and cannot influence elections.   I ask then, that these companies who feel they can’t speak up, and universities who claim that they have to allow free speech to students that disrupt Israeli speakers, make a donation to the Friends of the IDF to show that they have nothing against Israel.  Or, make a donation to Zaka or Hatzala or even Magen David Adom, any Israeli program that helps victims of Arab terrorism. If they make those donations, and are open about those donations, then I would accept that as a demonstration of their good will.

We in the Diaspora are generally not sending our kids to fight for Israel, nor are we living in Israel and subjecting ourselves to all the risks that Israelis face every day.  We are enjoying the bounty of America or some other foreign land.  The least we can do is send a message of support for Israel with everything with partake of – whether it is Scotch, higher education, or anything else that God has blessed us with the means of purchasing.  Let those who support Israel be blessed and let those who would want to harm Israel face the consequences. God has given us the means of making this world a little more just – let us not shirk our responsibility.  Yes, let us drink responsibly!

 

Rabbi Asher Lopatin


Why is President Obama Ignoring Black Africa? by Rabbi Asher Lopatin

May 26, 2011

The most frustrating thing for me about President Obama’s foreign policy is that he is letting his obsession with issues in the Middle East take him away from the most pressing and devastating humanitarian issues going on in the world: Darfur – where hundreds of thousands of people are facing starvation  and bombings – a brewing civil war between North Sudan and the soon-to-be independent South Sudan, including plans for ethnic cleansing and worse, and most of all  the horrific murder and rape campaigns going on now in the Democratic Republic of Congo.  A recent U.S. study, released May 12, estimated that during the study’s one-year time frame, between 2006 and 2007, 400,000 women were raped in the Congo, or 26 times higher than what the United Nations has been reporting.  400,000 rapes!  In one year!

How can anyone excuse talking about the plight of anyone in the world – whether it is the Palestinians or anyone else – when there are 400,000 women being raped in one area in one year.  Shameful!  We are spending hundreds of millions of dollars on helping a unknown group of rebels in Libya while we are ignoring millions of women being raped, and thousands of men, women and children being killed,per  year?

If you are Jewish, whether on the Left or the Right, you have every right to obsess on Israel – that is your religious, cultural and national obligation.  And if you are Palestinian, by all means you can complain about Israeli checkpoints which are forcing people to spend hours in traffic getting to work, or a security fence which is separating you from your friends and relatives.  But if you are not either Israeli, Jewish, Arab or Palestinian, then you have no right to focus on Israel and Palestinians or even Libyans or Syrians or Bahrainis while hundreds of thousands are experiencing death and rape and genocide in sub-Saharan Africa.  It is morally repugnant for our first African American president to be ignoring the worst humanitarian crises in our world, simply because the Arab world and the Palestinians, and many Jews, are “dreying his kup” – are distracting him – for their own interests.  President Obama needs to set the moral agenda of America and prioritize the areas that truly need our humanitarian attention: Sub-Saharan Africa, Sudan – not Israel or the Middle East.

And to the Jewish community I have a message: If we want the Administration to continue to obsess on Israel-Palestinian peace, we just need to remember that we are being selfish; we need to remember that for every hour Obama has to meet Netanyahu to pressure him, that is an hour that hundreds of more women are being raped in the Congo and another hour closer to finishing the genocide in Darfur.  We may feel that getting Israel out of the West Bank is worth it, or ending the occupation for West Bank Palestinians is worth it, but when the tally of deaths and rapes in Africa is taken, I hope it is not on our heads that the leader of the free world ignored his own homeland and left them to continue living in a hell of rapes, killings and destruction. May God open our eyes and hearts to the suffering of our fellow human beings in Africa, and make sure our President is addressing this moral imperative as he should.

Rabbi Asher Lopatin


Jews and the Dream Act: Weren’t we just there? Rabbi Asher Lopatin

May 11, 2011

The Dream Act is being introduced in Congress.    All Jews who immigrated to the United States – that’s all of us! – need to support it if we have any gratitude to God for allowing us and those who came before us enter this country, or other countries of refuge.  The Dream Act would enable tens of thousands of undocumented immigrants who entered this country as children and who are either serving in the U.S. Army or going to college to gain legal residency and eventually citizenship.  The Dream Act failed in its first round, mostly because Republicans in congress demanded that the government deal with securing the boarder before certifying any formerly illegal immigrants.  But this issue has to be a priority for America and for the Jewish Community.  It is a moral matter for Americans, who know that our country is the right place for these people who have lived almost their whole lives here, and who have achieved the American dream – of serving our country and getting an education to enable our country to continue its leadership of the Free World.

Just over a week after we commemorated the Holocaust, where millions of our people died because England and the United States refused entry to our people, and just a day after Israel independence day, our beloved Jewish state which was established to Never Again allow Jews to be refused entry to escape persecution.  Yes, these undocumented children are not refugees; their parents came illegally to our country and brought them in illegally.  But our mothers and fathers came to America for a better life as well, and how can we not be sympathetic to people desperately trying to enter our country to better their lives?  Yes, we did not enter illegally, probably.  But these children are innocent of any crime as well.  They were brought in by their parents or others and had no choice.  They are not responsible for being here illegally.  And now they are part of the United States; they have adopted the best values and visions of our country.  If we Jews do not have sympathy for “geirim” – for strangers – if we do not have sympathy for children, who will?  Didn’t the British at least let in the children to England through the Kinder Transports?  That was in 1939.  If Britain of the thirties could take pity on Jewish children, cannot we Jews take pity on Mexican children who only know life in America and are doing their best to be good Americans.

Undoubtedly there were those in Britain who said that if you let  in Jewish children it would cause all sorts of social ills.  Thank God the voices of morality overcame those foolish utilitarians.  Today there may be voices against the Dream Act: American Jews of all political persuasions need to step in and say, Even though this act will only help our country, it is first and foremost a moral act, and we who understand what it means to go from servitude to freedom, know what it means to go from the poverty of Mexico or so many other countries to the freedom of the United States of America.

Because our parents and grandparents got lucky and worked hard to get into this country, we Jews of America are in a position to influence American policy.  Let us not show a lack of gratitude to our predecessors or to God for giving us a position of privilege to be American citizens.  Thank God for America, and thank God their are children who grow up, unrecognized and undocumented, who love our country and are willing to serve it with their lives and with their minds. Let us learn from the tragedy of a world so panicked that it did not let Jews into the bastion of freedom – the USA – nor into our own homeland – Palestine at the time.  Let us commit that it never happen again, not just to us, who suffered so egregiously from that panic, but to any people, and, especially, to the innocent children of this world.

Rabbi Asher Lopatin


The King Hearings: Building Relationships Through Honesty, by Rabbi Asher Lopatin

March 10, 2011

Representative Peter King of New York is conducting hearings on “Muslim Radicalization in America”.  While I wish the name for these hearings would have been something like, “Muslims Americans Speak Out Against Extremism and for Moderate Islam”, I think these hearings are important and will lead to good things.  I hope they expose Americans to Muslims who care about the United States and want to fight terrorism and extremism, and I hope they allow the Muslim community to take some responsibility for the acts of terror that were done on their behalf.

As an Orthodox Jew, I take responsibility for immoral things done on behalf of Judaism and Torah, and I sign petitions against those acts and statements – I am vocal and active in opposing them.  Rav Ahron Soloveichik said that Orthodox Jews had to accept some culpability for the actions of Yigal Amir who assassinated Prime Minister Rabin.  I am grateful that some . Muslims are holding preachers in mosques accountable, and I am thrilled that an early speaker in these hearings was Rep. Keith Ellison who told the story of  a Muslim-American police cadet and hero – an American hero –  who died trying to save lives in the World Trade Towers on 9/11.

Yes, Muslims are singled out because Islam – a popular and influential type of Islam – was used to justify killing American lives at the World Trade Center bombing in 1993, then again, tragically, in Yemen in 2006 with the attack on the USS Cole, then  on  9/11, then at Fort Hood, etc.  There is a pattern here, and there is a pattern of denial as well, most notably in the promotions and retention of the Fort Hood murderer, Major Hasan.  It is sad that Islam is singled out, but it is singled out not by Mr. King, but by all these acts of terror carried out in the name of Islam, inspired by Islam and perpetrated by Muslims – granted, radical Muslims.

Nevertheless, these hearings should not be seen as an opportunity for Islamobashing.  Rather, they should be an opportunity for good people from all religions and backgrounds, Muslim and otherwise, to come together and figure out how to keep our country safe.  From Rep. Ellison we learn how committed so many American Muslims are to this country, and from Rep. King I hope we learn of Muslims who are committed to taking responsibility to fight extremism that is a sad and dangerous reality in Islam today.  Yes, Jews, Christians and even Hindus all have their extremists, but our war is now focused, and must be focused, on extremist Islam, and my hope and prayer is that the Muslim community will have the opportunity to demonstrate how committed they are to that war.

Rabbi Asher Lopatin

 


On Modesty and Misogyny by Rabbi Hyim Shafner

February 23, 2011

The sexual assault on CBS reporter Lara Logan in Tahrir Square last week brought me to think a bit about the role of modesty in religious countries.   Egypt is a country in which most women are religiously required or encouraged to cover themselves completely.  Yet paradoxically it is also a country in which women on the street, even those who are covered, are constantly at risk of being sexually harassed by men.

The following paragraph is from the Canadian government’s travel advisory on Egypt:

“Women, particularly foreign women, are frequently subject to unpleasant male attention, sexual harassment, and verbal abuse. This often takes the form of staring, inappropriate remarks, catcalls, and touching.”

Trying to make sense of this dichotomy the author of a recent Associated Press article reacting to the Lara Logan case hypothesized the following:

“Harassment is often the flip side of conservative mores. Men who believe women should stay out of the public sphere tend to assume that those seen in the streets are fair game.” If this is so it paints the picture of a perverse and one sided take on the idea of modesty.

It seems to me the role of modesty in religion is two fold.  Firstly, to be modest before God.  Flaunting the body is a kind of haughtiness because it shows we wish to be desired, respected, and approved of, not for who we are essentially (a being made in God’s image according to the Bible) but for something external.  This is the quintessence of hubris, to be lauded for what one has rather than what one does.   The same is true of flaunting one’s car, one’s money, or one’s house.

Secondly, modesty keeps sexual desire in its place.   Spiritual paths all seem to understand that sexuality is one of the most powerful human drives and that, if utilized correctly in specific contexts, that power can produce the holiest of things: the creation of new human beings with divine souls, and the deepest of human connections between two willing people.

While the Associated Press theory above may be correct, it bespeaks a one sided sense of modesty gone awry.   Formulating modesty as something that focuses on women and not upon men leads to only half the population cultivating the important values that modesty should teach, and seems to actually result in an overall lack of modesty.   Delineating a modest society or religion by how its women dress and not by how its men act leads to a bizarre double standard such as that in Egypt: women in extremely modest dress being sexually harassed by men who supposedly buy into the same religious value of modesty, but practice it not at all.

A double standard of modesty is sometimes depicted, (admittedly with out the same violent results) in a county close to my heart, Israel.  There are very religious Jewish sections of Jerusalem where upon entering one sees signs warning women to dress modestly, yet there are no signs warning men to watch what they look at, though there is much written in Judaism’s books of religious law about this very issue.   In fact if one looks in the Talmud, Judaism’s most basic source of tradition and law, or even in later codes of Jewish law one finds almost nothing prescribing  female dress, but much about the care men must exercise in guarding their eyes and speech.

Unless we see modesty as more than just how women dress but also as how we all act then we have facilitated hypocrisy rather than religious humility before God.  As the prophet Micha (6:8) said so long ago, “What does God ask of you but to do justice, love kindness, and walk humbly with your God.”


A Plea for True Respect for Arabs and Muslims by Rabbi Asher Lopatin

February 17, 2011

Rav Yosef, my good friend and a rabbi I respect deeply, misunderstands my motivation in holding off on a prayer for Egypt.  I certainly am frustrated with the Obama administration’s handling of the Middle East.  However, my main point is that we need to stop pandering and patronizing the Arabs and Muslims throughout the world, and actually show some respect to them.  They can face the challenges of their past just as well as Jews and Christians can: the anti-Semitic elements of their religion, which need to be re-understood just as Judaism and Christianity evolved in their understanding of the “other”; the discriminatory treatment of the Jews in Arab and Muslim lands throughout  history; the abominable attitude of the Arab leadership, trade unions and professional organizations toward the State of Israel – even in Jordan and Egypt; the leaders and mobs who pressured Great Britain not to allow Jews to enter Palestine when faced with murder and destruction in Europe – and even after the Holocaust before the rise of the State of Israel.  I respect the Arabs and Muslims, and I think they are capable of rising to the challenge of becoming an enlightened people, a part of the developed world.  Yes, they need democracy,  and that means a different attitude towards women – we in the West need to work on that as well – and toward homosexuals and other “others” in their midst.  Yes, I think the Palestinians can advance to the point where selling land to a Jew is not a capital offense, nor is a gay person forced to hide their identity.

People from developed countries throughout the world come to Israel to learn agriculture, science and to share in Israel’s rich culture.  I do expect Arabs to learn from Israel as well.  It is their loss, their sad loss, and certainly the Palestinians loss, that they have spent nearly 63 years fighting Israel instead of teaming up with Israel. The protesters in Tienanmen Square erected a model of the Statue of Liberty; they understood that America stands for freedom and liberty.  In Egypt, protesters put Jewish stars on Mubarak to show how much they hated him – how sad that they did not understand that Israel represents their ticket to freedom, democracy and a thriving, open economy, rather than the evil they need to eternally fight.

No, I am not angry, I am waiting: I am waiting for the Egyptians to rise to the challenge and to be the human beings they can be.  The prophets understood that they can be a great people.  But unless we challenge them to pursue truth, not just populism, and unless we ourselves admit to that truth, we are not respecting them and treating them as our equals.    They are God’s children just like we in the West are God’s children, and I have every expectation that I place on myself and my own religion.

I pray that we stop pandering and patronizing and start respecting our Arab and Muslims brothers in a way that allows them to enter a new era of truth and good.  When that happens, I will be the first to say a Shehechiyanu.  Until then, I pray for us to be strong, and never to compromise or ask others to compromise the values that have given us our freedom and our liberty.

Rabbi Asher Lopatin


Why Am I Not Excited About the “Revolution” in Egypt? By Rabbi Lopatin

February 15, 2011

Rav Yosef’s prayer about events in Egypt got my juices flowing: There is something that is bothering me about what is going on in Egypt, but even more so about how the media and the Obama administration is handling it.  Please allow me to speak as a Jew and a Zionist:

When President Obama gave his famous Cairo speech, we were bothered that he took out the 4000 year old Zionist dream of the Jewish people, and replaced it with pandering to the Arab world.  That  pandering that directly led us to where we are now: We now have a situation where moderately pro-Western, and barely pro-Israel regimes are under attack – or have been driven out – without any strong, pro-Western, reasonable voices to take their place.  The administration spent two years focusing on Israel’s “settlements” in Jerusalem, and cut funds for democratic voices in Egypt, Iran and elsewhere that could have been ready to help guide these countries into an era of true democracy, of true positive change for the Arab and Muslim world.  No!  The idea was to get kudos from the Arab  world by appearing balanced: In other words, beat up on Israel, and let Arab and Muslim dictatorships (Egypt, Jordan, Iran, Tunisia, Yemen, etc.) do whatever they wanted with their people, and hope that the Arab and Muslim world sees that America is on their side.

Well, America is still being accused of being the pawns of the Zionists, and, not only that, we are accused of propping up a bunch of corrupt regimes.  And we are nowhere with the Palestinians – who actually came much farther under George Bush, who didn’t make a big deal of Jews living in Jerusalem.  The mobs in Tahrir Square enabled the military to take over – a peaceful coup – and they are celebrating dissolving parliament and their constitution.  Hmm… Maybe they will get lucky and rebuild everything, but it sounds to me like the Egyptian military, not a great fighting machine, now has an even better chance of consolidating their corrupt ownership of the Egyptian private sector and of maintaining even better the power they had under Nassir, Sadat and Mubarak.  That is not democracy.

Who are the democratic elements?  From the religious Right, the Muslim Brotherhood, who want to destroy Israel and destroy the West – including democracy and everything that goes with it.  From the left, the secularist parties also talk about doing away with the peace treaty with Israel.  Where are the voices who will rebuild a moral, ethical and just Egypt?  Nowhere.

So, if we really care about the Egyptian people, and Arab and Muslim people of the world let’s stop pandering:

First, America needs to be balanced: We recognize Damascus as capital of Syria, and Cairo as capital of Egypt: So America needs to recognize Jerusalem as the capital of Israel.

Second: A majority of Jordan is Palestinian.  They need to be given their full civil rights, and Jordan needs to be recognized as a Palestinian state.

Third: The powers in Egypt – including the media – should be ashamed at how cold they kept the peace treaty with Israel.  America needs to let every party in Egypt know that not only do the Americans expect the new government of Egypt to keep all its existing treaties, but for over a billion dollars we expect to see good, warm relations with Israel.  Israel should be the model for Arabs  for a state with a strong military and yet a strong democracy that can allow the army not to take over.  America should be flying Egyptian leaders to Israel to observe how a true democracy works.  And even if no one goes, that is the expectation.  If you want us to admire your courage, if you want us to think that something is happening beyond the demagoguery and lies of Nassir’s populist United Arab Republic, then the Arab world is going to have to shape up.

When I hear something like that coming from the Obama administration, then I’ll write a prayer.

 

Rabbi Asher Lopatin


Rabbi Marc Angel, Firebrand of Modern Orthodox, Comes To Your Shabbat Table, by Rabbi Asher Lopatin

January 3, 2011

Angel for Shabbat, by Rabbi Marc B. Angel

($18 online at Institute for Jewish Ideas and Ideals, www.jewishideas.org )

Reviewed by Rabbi Asher Lopatin

Rabbi Marc Angel has just come out with a unique book entitled “Angel for Shabbat.”   It is a semi-autobiographical, Modern Orthodox manifesto and Bill of Rights, using the back-drop of the parshiot and chagim to illustrate the key points of Rabbi Angel’s thought.  This book is Old World and New Age: it quotes classic Hassidic and Sefardic masters – from Levi Yitzchak of Bardichov to the Kotzker Rebbe to Rav Chaim David Halevi, Chacham Ovadia Yosef and Rabbi Benzion Uziel – and classic secular thinkers such as Dr. Bruno Bettleheim, Eric Fromm, Paul Johnson, and a half-dozen former presidents of the United States.  You just don’t see books written today which cite Rabbi J. H. Hertz who quotes Marcus Jastrow or which spell mitzvos, “mitzvoth”.  The book will bring you back to a different era in Jewish thought, where it was OK to entertain the idea of the world being several billion years old or the idea that superstitions are actually bad and not integral to Judaism.

On the other hand, Rabbi Marc Angel does not hold back on expressing his views on every contemporary flashpoint in Orthodoxy, from the Gedolim, to discrimination against Sefaradim in Emanuel, to Postville and the Rubashkins to parking lots and protests in Jerusalem.  Whether you agree with Rabbi Angel or not, it is fascinating to see how a pulpit rabbi of a 17th century colonial New York congregation can use the language of the Rambam to leap from the text of the parsha to blast charlatans who would espouse an irrational Judaism or teachers who would demand a literal interpretation of Midrashim.  Was Rivka really three when she decided to marry Yitzchak? Can we view Mordechai and Esther as assimilated Jews?  This book will get you off your comfy chair to shout out either “How can Rabbi Angel say this!” or “Lead the way Rabbi Angel!  We are right behind you!”

This is parsha book like no other – in a sense it is a gorgeous and tender polemic, where Rabbi Angel’s father, wife and congregants come into the picture as being part of the story of a former president of the RCA and leading Orthodox rabbi (he is now Emeritus at the Historic Spanish and Portuguese Synagogue) who has only gotten more passionate and self-confident to try to make a difference in the world.  Parsha after parsha, in pithy two-page essays, I found  myself saying, “Don’t hold back Rabbi Angel!  Tell us what you really think!”  Tell us how you think it might be morally dubious to reject Thanksgiving as a Jewish holiday!  This book is a must read because it recreates  a time in Orthodoxy where doing Thanksgiving and reading the Hertz chumash and quoting Harry Truman were all very much part of the “frum” Jewish experience.  But at the same time the ideas in this book, and Rabbi Angel’s uncompromising style, bridges the generation gap and addresses issues that the Modern, Centrist and Chareidi world are struggling with today.  Nostalgia is just the start; this book wants to take you to a world of independent thinking, bold questioning  and strong “inner calm” that will wake you up.  It’s not a book to read just every week – it’s a book to go through in one setting, and then to ponder it again as our Jewish year, and our Torah, unravels before us.  Good luck putting it down!