tag:blogger.com,1999:blog-11425001.post113549029323952045..comments2024-03-25T16:16:30.872-04:00Comments on YGB - יג"ב: Post from my friend Reb Aaron BergerYosef Gavriel Bechhoferhttp://www.blogger.com/profile/10264311760560329892noreply@blogger.comBlogger255125tag:blogger.com,1999:blog-11425001.post-43454934786724166342018-11-22T00:45:57.042-05:002018-11-22T00:45:57.042-05:00part 1
I told Rabbi Bechofer I’d post about why th...part 1<br />I told Rabbi Bechofer I’d post about why the DH is compelling on this thread. This will be a long post and I will hope to cover as much of Tanakh as I can stay awake to write about.<br /><br />The Torah<br /><br />As is well known the DH holds that the Torah is composed of J,E,P and D (further subdivided but I’ll get into that later) documents (I’m not getting into the supplementary vs one guy sat down at his desk and did the redacting debate as it’s irrelevant for now)<br /><br />E is said to be from the Northern Kingdom,J from the Southern Kingdom, P is priestly and sometime around Galus Bavel and D is Yoshiyahu’s time and redactions later<br /><br />There are numerous stories which make way more sense when divided into 2 strands and in our textus receptus make little sense<br /><br />For example:How was Yosef sold?<br />The full text is<br />יח וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק וּבְטֶ֙רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּֽתְנַכְּל֥וּ אֹת֖וֹ לַהֲמִיתֽוֹ:<br /><br />יט וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא: כ וְעַתָּ֣ה׀ לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֙הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּהְי֖וּ חֲלֹמֹתָֽיו:<br /><br />כא וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ: כב וַיֹּ֨אמֶר אֲלֵהֶ֣ם׀ רְאוּבֵן֘ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־ תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו:<br /><br />כג וַֽיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו:<br /><br />כד וַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם: כה וַיֵּשְׁבוּ֘ לֶֽאֱכָל־לֶחֶם֒<br /><br />וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה: כו וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ: כז לְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֙נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַֽיִּשְׁמְע֖וּ אֶחָֽיו:<br /><br />כח וַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַֽיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר<br /><br />וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה:<br /><br />כט וַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו: ל וַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַאֲנִ֖י אָ֥נָה אֲנִי־בָֽא:<br /><br />לא וַיִּקְח֖וּ אֶת־כְּתֹ֣נֶת יוֹסֵ֑ף וַֽיִּשְׁחֲטוּ֙ שְׂעִ֣יר עִזִּ֔ים וַיִּטְבְּל֥וּ אֶת־הַכֻּתֹּ֖נֶת בַּדָּֽם: לב וַֽיְשַׁלְּח֞וּ אֶת־כְּתֹ֣נֶת הַפַּסִּ֗ים וַיָּבִ֙יאוּ֙ אֶל־אֲבִיהֶ֔ם וַיֹּאמְר֖וּ זֹ֣את מָצָ֑אנוּ הַכֶּר־נָ֗א הַכְּתֹ֧נֶת בִּנְךָ֛ הִ֖וא אִם־לֹֽא: לג וַיַּכִּירָ֤הּ וַיֹּ֙אמֶר֙ כְּתֹ֣נֶת בְּנִ֔י חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ טָרֹ֥ף טֹרַ֖ף יוֹסֵֽף: לד וַיִּקְרַ֤ע יַעֲקֹב֙ שִׂמְלֹתָ֔יו וַיָּ֥שֶׂם שַׂ֖ק בְּמָתְנָ֑יו וַיִּתְאַבֵּ֥ל עַל־בְּנ֖וֹ יָמִ֥ים רַבִּֽים: לה וַיָּקֻמוּ֩ כָל־בָּנָ֨יו וְכָל־בְּנֹתָ֜יו לְנַחֲמ֗וֹ וַיְמָאֵן֙ לְהִתְנַחֵ֔ם וַיֹּ֕אמֶר כִּֽי־אֵרֵ֧ד אֶל־בְּנִ֛י אָבֵ֖ל שְׁאֹ֑לָה וַיֵּ֥בְךְּ אֹת֖וֹ אָבִֽיו:<br /><br />לו וְהַ֨מְּדָנִ֔ים מָכְר֥וּ אֹת֖וֹ אֶל־מִצְרָ֑יִם לְפֽוֹטִיפַר֙ סְרִ֣יס פַּרְעֹ֔ה שַׂ֖ר הַטַּבָּחִֽים: ***<br /><br />לט:א וְיוֹסֵ֖ף הוּרַ֣ד מִצְרָ֑יְמָה וַיִּקְנֵ֡הוּ פּוֹטִיפַר֩ סְרִ֨יס פַּרְעֹ֜ה שַׂ֤ר הַטַּבָּחִים֙ אִ֣ישׁ מִצְרִ֔י מִיַּד֙ הַיִּשְׁמְעֵאלִ֔ים אֲשֶׁ֥ר הוֹרִדֻ֖הוּ שָֽׁמָּה:Der Bochurnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-60835792952929133842015-02-12T19:49:39.748-05:002015-02-12T19:49:39.748-05:00Acknowledging the Yeshiva System’s New Role
Why s...Acknowledging the Yeshiva System’s New Role<br /><br />Why should the yeshiva system dial down its passion for Torah? After all, Torah is what they do. Medical schools are all about medicine, law schools about law and culinary schools are obsessed with the perfect crépe.<br /><br />Well, perhaps contemporary American yeshivas are actually not only about limud Torah; perhaps in today’s America, where nearly every bochur from a frum family attends yeshiva, the yeshiva is actually a preparatory staging ground for being a frum adult in America, regardless of one’s long term career.<br /><br />In Europe, the yeshiva system was designed to transform high-potential talmidim into gedolei Yisrael, just as medical schools, lehavdil, measure their success by how well they train their students to become excellent doctors. But does today’s yeshiva honestly anticipate that all frum young men will spend their lives in kollel? Yeshivos must rethink their role regarding these segments of the student body, and update their curriculum to include practical life training. Corporations have learned to segment their customers by taking a hard look at the nature and needs of the customers being served and defining corresponding archetypes, each with its own personality, needs, style and buying patterns. This insight allows companies to serve each respective segment appropriately.<br /><br />In recognition of the broad spectrum of talmidim, yeshivas should offer workshops on the mission of the baal habayis, how to define success, how to set time priorities, and so on. No doubt, the historical culture of the yeshivas and their leadership, and the traditional single-minded commitment to producing Torah giants, makes the introduction of such dramatic alterations extremely challenging. Moreover, there is certainly a legitimate concern that endorsing alternatives to the all-encompassing value of Torah lishma, if even only for some, threatens to compromise the commitment to Torah study of those who should be the future Torah leadership. These are surely valid points, and I identify with them.<br /><br />But, can Torah really be built on the shattered idealism of those who do not properly belong in long-term Torah study? The same Torah giants who embrace and preserve Torah surely are equally committed to introducing methods by which the greater portion of the Torah community can grow in their holy role in Klal Yisroel. Perhaps we need different types of yeshivas, each with a curriculum that matches its student body, or perhaps each institution should have separate tracks. We can, and should, maintain the “Toraso Umanuso” (Torah as a profession) type yeshivos, but they should not be the only, or even dominant, style considered le’chatchila (first choice). Perception is key to the success of this idea.<br /><br />Conclusion<br /><br />We live in a very special time. In some ways, we face unprecedented challenges, but in others we enjoy unprecedented opportunities. We have a burgeoning community of bnai Torah who are full time Torah students, and an ever increasing community of bnai Torah baalei batim. Each has its own challenges, and each needs chizuk (strengthening) and hadracha (guidance).<br /><br />I humbly observe, however, that whether or not the ever growing community of yeshiva graduate baalei batim remain loyal to the values and aspirations that they embraced before leaving yeshiva will depend upon how they view their rebbeim in retrospect. Did they prove to be life-long mentors or does it seem they were really only interested in those who would remain in full-time learning?<br /><br />If they can come away from yeshiva with a vision of avodas Hashem that is naturally applicable to them throughout their lives, they will surely continue to build on their years of yeshiva throughout their lives, becoming a true source of strength for their families and communities far into the future.<br /><br /> <br /><br />Aaron Berger attended the Shaalvim, Ner Israel and Mir Yeshivos, works in IT strategy for EMC Corporation, and lives in Passaic, NJ with his baalas bayis and children.Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-78267047533526004402015-02-12T19:48:37.366-05:002015-02-12T19:48:37.366-05:00Alas, for the majority of the yeshiva system’s sub...Alas, for the majority of the yeshiva system’s subjects, who do not stay in learning, an unfortunate side effect of this message is a feeling of never quite measuring up. I have confirmed with friends on the right end of the yeshivish spectrum that this is their feeling, though one was quick to add that he sees movement away from the “learning for everyone” approach. Another observer pointed out that, while the anti-work messaging today is not as strong as it was twenty years ago, there still is an inherent inconsistency between the yeshivas’ messaging to baalei batim and the message directed toward and about their sons. “It’s OK that you are working, but surely you want what is ‘best’ for your son.” The message is that since you want better for your child than you yourself could achieve, you should groom him to be a full-time learner.<br /><br />If the communal goal is to adopt a culture in which each person’s role has equal beauty to HKB”H, our messaging would have to change from early in the educational process. Mechanchim would need to refrain from sending signals that life in the working world is necessarily spiritually diminished. Schools would need to resolve, in their hearts, that it is noble and lechatchila to be a frum baal habayis, and the messaging imparted to their students would have to be consistent in reflecting this view.<br /><br />As it would be silly for me to expect that the yeshivas transmit a message that they do not actually believe, my associated request to yeshiva leadership is to consider whether they really do not believe in the message, at least for most talmidim, and whether the strong anti-work messages are there to ensure the standard is not diluted.<br /><br />Here are some quick thoughts of how schools could update their messaging:<br /><br />A rebbi, giving an example of a job his student might someday have, would no longer shy away from saying. “So one day, when Yankel is a lawyer…”<br />The school would have a career day and have fathers come in and describe what they do for a living. They might even discuss head-on how they navigate the challenges of avodas hashem while succeeding at a job.<br />Rabbeim in yeshiva would have open discussions with their students on career options, obviating the need for students to go elsewhere for these discussions, for fear that all he will hear from his rebbi is “don’t leave yeshiva.”<br />I am sure that schools could each come up with their unique manner of conveying that it is a fine alternative for a ben Torah to be a baal habayis.<br /><br />Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-91420665509673316642015-02-12T19:46:54.453-05:002015-02-12T19:46:54.453-05:00Allow me to bring you back a few decades. I have a...Allow me to bring you back a few decades. I have a clear memory of my first day of school at HANC (Hebrew Academy of Nassau County) in 1967. Approaching the half-flight staircase up to my first grade classroom in HANC’s split level building (building and stairs still there in West Hempstead!), I was greeted by a kindly man, a 40-ish Rabbi Meyer Fendel, the founder and principal, who, with a warm and gentle smile, wished me a good first day at school. This memorable interaction turned out to be an introductory step to a lifelong relationship with this chinuch giant and his family that I continue to cherish. Fast forward 47 years. I conferred with Rabbi Fendel as recently as this past summer on how to approach a challenging life situation. His guidance was spot-on and useful, and I found myself equally open to accept it. Why? Because not only did I respect the rabbi’s qualifications as a rabbi and wise man, but I also knew that he really knew me, cared deeply about me and understood the context of my situation in depth. Obviously, not every rabbi is a Rabbi Fendel, and there were clearly other factors that enabled me to maintain my connection with him. But this nostalgic divergence illustrates that a long term relationship is possible and the rewards immeasurable.<br /><br />Tweaking the Messaging – The yeshiva system’s messaging is clearly ‘up’ on learning and, if only by inference, ‘down’ on working (notwithstanding statements that there’s nothing wrong with it). I don’t think yeshiva leaders would deny, or even want to deny, this view. Fueled by the holy passion of Rav Aharon Kotler, zt”l, yeshiva leadership has done an unimaginably impressive job of firmly implanting Torah’s primacy as a core value into an American Orthodox community, for whom such concepts were once foreign and even unwelcome.<br /><br />Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-73312691547372064742015-02-12T19:45:00.843-05:002015-02-12T19:45:00.843-05:00Capacity to Engage – The rabbi needs to have suffi...Capacity to Engage – The rabbi needs to have sufficient time and focus to maintain meaningful relationships with his flock. [I suspect this may not be the case with the Rebbe model]<br />Partnership Approach – A mutual relationship must be created in which the rabbi partners with the congregant to form strategies that the congregant ultimately owns and implements. This differs from a one-way relationship in which the rabbi simply directs his congregant as to how to act, [I suspect the Rebbe model might lean more to the one-way approach]<br />Individual-Focused – The nature of the rabbi’s advice must be tailored to the individuality and unique circumstances and history of each congregant. It must be immediately evident to the congregant that the advice being offered is suited to him as an individual, without the influence of broad, klal-level agendas that are not in his interests.<br />Depending on the Rav’s age at the outset of a relationship, the Rav could theoretically be there for the baal habayis into his 30’s, 40’s and beyond. As an illustration of the beauty and effectiveness of this dynamic, I will describe such a 47-year relationship that I have merited to have with a head of school, and that is still ongoing – thank G-d, bli ayin hora.<br /><br />Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-15936413612161948982015-02-12T19:43:59.017-05:002015-02-12T19:43:59.017-05:00This suggestion implies a fundamental shift in the...This suggestion implies a fundamental shift in the expectations of a Rav and his role. If this approach would be employed, the Rav’s relationship would necessarily be with his congregants’ entire family. He would be expected to strive to develop substantive relationships with the youth of his shul and commit himself to their long-term growth. These job requirements may affect a congregation’s “checklist” of qualifications when choosing a Rav in the first place. The broadened responsibilities would also put additional demands on the Rav’s time. The congregant would not think of the rabbi as a mere service provider, to be utilized for quick inspiration, for a halachic psak or for pastoral duties. The Rav would rather be embraced as a partner in his family’s overall growth. It may behoove a family to actually factor in a prospective Rav’s long-term potential in serving them when choosing a shul, much as they may factor a doctor’s ability to be there for long haul (I know I do this). Notwithstanding that the cradle-to-grave, or even fountain pen-to-grave, rabbi-concept will rarely play out according to script, I submit there is much potential value in broadening the rabbi’s role and leveraging his talents, holistically.<br /><br />The rabbi-for-life concept is actually not innovative at all. This model already has been established for quite some time in the Chassidic world. In the yeshiva world, of course, the role of the shul Rav is limited in favor of the rosh yeshiva, and often compromised as people move from place to place, and thus from shul to shul. The Chassidic model, by contrast, is all about the centrality of the Rebbe. The Rebbe relationship, at least in theory, provides the kind of continuity I am suggesting, and goes even further in that the Rebbe himself delivers the guidance; he is not just orchestrating the seamless melding of the various threads of advice. Disclaimer: I do not know how this is, or ever was, implemented in practice. I am simply suggesting that we need not start from scratch in envisioning this model. No matter how the Chassidic Rebbe model actually works, here are some characteristics of how I think the “pulpit Rebbe” needs to work:<br /><br />Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-11772878341969065822015-02-12T19:43:27.263-05:002015-02-12T19:43:27.263-05:00Applying this specific example to the broader rang...Applying this specific example to the broader range of life goals, we should envision how we, as baalei batim, will look and live once all is said and done (i.e.; retired and moved to Lakewood and/or Carriage House and/or 22 Pinsker). This “right to left planning” should produce a set of objectives, which should then yield an action plan to achieve them. I can almost guarantee that no one’s plans will be directly on the mark, and that most people will adjust them quite a bit as time goes on. Designing a plan, however, will significantly increase the chances of staying focused on achieving those accomplishments that one really cares about.<br /><br />Each individual’s plan will be quite unique and personal. It may be helpful to take counsel with a spouse, close friend or Rav when attempting to define the right vision for oneself and to allocate time and focus responsibly. But even then, it is wise to prepare a first draft on one’s own, and only then seek the input of others.<br /><br />Engaging a Rav as a Support System<br /><br />If we were to track the life journey of an archetypical baal habayis, we would discover that he establishes a series of mentor relationships at the various stages of his development. Each relationship is valuable, but they are generally disjointed and typically become either unavailable or less meaningful as life goes on. As an adult, he may occasionally solicit advice from a “gadol” who, while rich in Torah foundation, is often relatively unfamiliar with his personal context, family background, strengths, challenges, goals and affinities. Since such advice is so often more generic than tailored, it often fails to resonate, or the baal habayis deems the advice unrealistic, leaving him with further feelings of isolation and inadequacy.<br /><br />The baal habayis would benefit greatly from a constant mentoring resource, who would help tie together the various phases of his growth. As a thought for consideration, perhaps the family shul Rav can serve this role, becoming a key resource as he supports the baal habayis from childhood through the balance of his journey. Who is better qualified than the Rav, whose ever-growing Torah knowledge is complemented by his deep, personal, life-long familiarity with the baal habayis? The Rav can offer a perspective that puts the aggregate set of advice the baal habayis had received from his many mentors into a context that is relevant and meaningful in the “here and now,” helping keep the baal habayis centered and secure. The baal habayis would be at liberty to absorb messages that balance what he learned in yeshiva with new ideas appropriate to his current situation.<br /><br />Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-69064871275972479212015-02-12T19:42:45.916-05:002015-02-12T19:42:45.916-05:00Accepting the Challenge – To the extent that baal ...Accepting the Challenge – To the extent that baal habatim have given up on the goal of growing vigorously in avodas Hashem, the abandonment of this aspiration is due in no small part to the message, real or imagined, that becoming a baal habayis represents a monumental failure, reflecting a paucity of yiras Shomayim (fear of Heaven) or idealism. It is vital that efforts be made to militate against that kind of negative thinking. It is my understanding that one is not consigned to a lower level of avodas Hashem by pursuing a career in the secular world rather than remaining in the bais hamedrash. Bottom line here is: Adam muad le’olam – we are obligated to rise above anything we have heard that would lead us to lesser ambitions and lesser goals in avodas Hashem.<br /><br />Fashion and Follow a Plan – The frustration of the baal habayis is in many ways the same as anyone’s frustration when they find themselves distant from their most important goals. In fact, when one fails to delineate exactly what one is trying to achieve and whether or not there is a reasonable plan to get there, frustration follows.<br /><br />In private industry, every year, department heads strategize on how to allocate their budget to best achieve their intended goals. The baal habayis should employ this same common-sense approach when dealing with his most precious commodity, his time.<br /><br />The rather simplistic chart below is intended to illustrate the initial steps of a plan. Categories of activity should be listed, each weighted in priority and available focus. Perhaps in consultation with a Rav, each baal habayis should divide the pie chart in accordance with his personal needs and priorities.<br /><br />This time allocation exercise can be pursued, however, only after investing in the hard work of formulating a set of goals and associated priorities. How is such an exercise pursued? A colleague of mine calls it “right-to-left-planning.” To know what to do now (the “left”), we must first envision where we need to be by the target date (the “right”). This is in line with the Ponovezher Rav’s statement that he had “backed into” all his activities when building his mega yeshiva in Bnei Brak.<br /><br />It is no wonder that Daf HaYomi has been so successful in inducing so many of us to actually spend an hour or two every day learning gemara. Daf Yomi’s attraction is that it is based on definitive, concrete milestones that lead to a definitive, concrete objective – to finish shas. To reach that goal, one must obviously finish the mesechta, and to finish each masechta, one must do whatever it takes to get through today’s daf.<br /><br />Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-88890548344339809762015-02-12T19:42:07.932-05:002015-02-12T19:42:07.932-05:00http://klalperspectives.org/aaron-berger/
Aaron B...http://klalperspectives.org/aaron-berger/<br /><br />Aaron Berger<br />by Editor on February 12, 2015<br />Klal Perspectives, The Ben Torah Baal Habayis<br />To read this issue’s questions, CLICK HERE.<br />Addressing the Baal Habyis’s Challenge – a Baal Habayis’s Take<br />I must first express my appreciation to Klal Perspectives (KP) for soliciting thoughts from regular baalei batim (Jewish laymen) such as myself on serious topics such as the ones addressed in this issue. Since practical answers on topics of such import surely require rabbinic approbation, this article is intended primarily to trigger discussion in the vast virtual living room that is KP. The article’s inherent value, if any, is in presenting an earnest voice.<br /><br />The Introduction and Questions to this issue builds a solid case that the sincere ben Torah baal habayis commonly has feelings of inadequacy and frustration at not possibly being able to meet the expectations imposed upon him by his community, or that are self-imposed. After all, how could someone not feel frustrated and inadequate when the task is so great and the day is so short? In fact, I found this thesis so compelling that when I concluded reading the Introductions and Questions, I began to feel desperately inadequate. This feeling, however, was not triggered by disappointment in my performance as a baal habayis, but rather precisely because I have not, until now, thought myself to be inadequate. I have not been walking around as an “ich bin ah gornisht” (I am a nothing), which, having now considered the KP Introduction, is exactly what I should have been doing all along. Unless I could claim that I had figured out how to perfectly execute all my baal habayis responsibilities (which clearly I could not), what right did I have to not feel miserably discouraged and inadequate?<br /><br />Upon further reflection, I realized that my lack of disappointment resulted from two factors. First, I may not be taking my baal habayis responsibilities seriously enough, but second, I am not fully sold on all the assumptions that underpin the thesis of the Introduction. However, had KP done nothing more than raise the awareness of baalei batim like me that we, in fact, have such deep and profound responsibilities, dayenu! That awakening would have been reason enough to be grateful, since the recognition of a challenge (which I am not convinced we all knew we had) is the first and perhaps most important step toward addressing it.<br /><br />Addressing the Issue<br /><br />While I defer to the esteemed rabbinic professionals to guide the baal habayis in his struggle to prioritize among competing responsibilities, I have developed, with a small group of peers, several ideas that may assist the thinking of the baal habayis as he confronts these challenges. What can the individual do to successfully embrace his role as a baal habayis, and what can the community do to support him?<br /><br />Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1164805128108011022006-11-29T07:58:00.000-05:002006-11-29T07:58:00.000-05:00You are 'taining very shtark' -which means in Yidd...You are 'taining very shtark' -which means in Yiddish, you are presenting a very strong argument (argument not meaning machalokes).<BR/>This concept that you are speaking about is one that in a way is on my mind. And I appreciate your asking the question, for, as we know, it is easier to answer someone else's question sometimes, because you hear it as a question. Therefore, שלום! to you!<BR/>About what you said about filtering throuh the filter of ratzon Hashem, this is an excellent way of presenting this concept. I once heard from Harav Berel Wein שליט"א, a very interesting thing about this. He said this over in a shiur on chinuch in Lakewood about ten years ago. I heard a recording. He said as follows; that he would tell his talmidim to always say, וואס זאגט גאט -What does the Creator say - about this. And he said that at one point they had a paperwheight made for him with the words וואס זאגט גאט inscribed on it. And he said that it really helped him, having it on his desk.<BR/>So we see that this is a very special concept, and also that it is spoken about. Regarding Rabbonus, we know the concept of והלכת אל הכהן אשר יהי' בימים ההם - You should go to the kohen who will be in those days-the Torah says this regarding bringing Bikurim to the Bais Hamikosh, and RSH"Y ZTZ"L explains, אין לך כהן אלא שבימך -You do not have a kohen, only who will be in your days - that you should not say, today they are not as great as in a previous generation. And from here we learn to the concept of all rabbonim and all parents etc. And also children and talmidim. I once heard from R' Pesach Krohn Shlit"a, that he said over (I don't remeber from who) that, regarding these questions 'but what about nowadays', he said that a gadol said, "If many years ago the gedolim were greater, but the baalei batim were greater also! In other words this leads us to what I heard actually saw, I think in Yated, after the petirah of Harav Pam ZTZ"L, that he did not like the idea that 'today things are different', rather one should do what he could. So too, I am not saying that you said that 'today things are different', only the greatest suggestion is that we do what we can.<BR/>Now, there are hardships. However I want to say an astounding thing. The Chofetz Chayim brings a number of times throught sefer Chofetz Chayim and sefer Sh'miras Halashon, that ללמד ששקול עון לשון הרע כנגד שלש עוונות החמות. We learn in the CHZ"L who learn from p'sukim, that the aveirah of lashon horah wheighs as much as the three most serious sins. And the gemorrah has a few places to learn this from, one of them is from the first lashon horah, the nachas, that it says הטיל בה זוהמה thus he caused גליו עריות, he caused them to eat from the treee and violate HSHM's will, - thus he caused avodah zorah and he caused that now man will not live fprever, thus he casue retzicha. -These are the words of the Chofetz Chayim (you can look in the מפתח -index to find the place in the sefer (the gemorros are - ate least - ירושלמי-פאה-א-א, ובבלי ערכין ט"ו:)<BR/>p.s. Another great thing you are מקיים - fullfilling with this blog, is the posuk of (in Mishlei): דאגה בלב איש ישחנה לאחרים והם ייטיבוה -The gemorrah explains - "A worry in the heart of a man, he should talk it out to others - and some say he should eradicate it (translating the word as hashchasa - to destroy). I was thinking, that obviously, the navi - who is Shlomo Hamelech, the chochom mikal odom, is telling us that "they will make it good". So of course the first reaction must be that the navi is guarateeing is for us and that therefore this is a reality in the world. However, a person may ask, "Can you explain this to me a little more (and we will- the faith/knowledge of this in a moment. However I would like to explain the 'making good' part. And we can say, that, what is really bothering a person when he has a problem. The greatest answer is that it is a problem and that he sees it as a roadblock. What will the others do for him who the posuk tells us, 'will make it good'? The answer, we can explain, is, that, they will help him see it as a challenge, ang once a thing is a challenge, one knows what to do, he can work on it. And this can be even if they have not said a thing to him, because just by speaking himself out, already he has a lisyner who he receives a feeling from that he cares (recently, I applied to R' Avi Shulman - and he sent back abot ten pages - both about his service (as he calls himself ;life coach') and forms for me to fill out - mainly about my goals fro the next ninety days - and his goal is to help develop a structured program for a person and to encourage him along the way. One of the things which he wrote intruged me in that he said, "I will not be disrupted by anything during our conversation. This was truly beautiful and certainly spoke about the message he is teaching to the person himself. We can say, who knows if one has not lost a million dollar deal, simply because he took the phone while the persojn was there, and it was not an emergency. My rebbi would say this, "that if one is disturbed by a siren in middle of learning (like from a firetruck coming from the fire station which was on the next block), he must see it as a sign that it is more important than what he was doing (so, in other words, he must engross himself in the Torah study more and better-by learning about the specialness of Torah and its' study.<BR/>Now, so therefore, we see how special is the concept of giving a person time and undivided attention (and then from that we learn that how special it is to give the Ribbono Shel Olam such time which is respect)<BR/>Also, another great thing that one gains from speaking to a friend, is that now he has someone who cares abou him and that is something very special.<BR/>About rabbonim, I think that our main thing is to help them - as CHZ"L say אין מלך בלא עם -There is no king without a nation - this is in Rosh Hashono 15b (or 16b) that that is why the Ribbono Shel Olam tells us to blow shofar, in order that He should enking over us (that is an interesting word - should I patent it?!).<BR/>When we do things which are special, we will gain the rabbonims' approaval, and oh how good a person feels when he is doing productive things and respectable people are giving him approaval and encouragement.<BR/><BR/>Of course there is always room for improvement. Hear these words from the Gaon ZTZ"L. They are brought in the begining of Sefer Even Sh'leimah which is a compendium of the Gaon's writings and a (I think grandtalmid (is this another patent) compiled this sefer in order of topics. In the first perek, the second piece reads (basically word for word - I don't have the sefer in front of me); שהאדם לא נברא אלא לשבור את המדה אשר לא שבר עד הנה ואם לאו למה לו חיים - and I think the first piece read (basically), כל הדברים תליום בתיקון המדות - this means that our goal in this wold is to improve our character, meaning that it shouldn't be just robotical actions although החיצוניות מעוררות את הפנימיות - the outer actions arouse the inner feelings (this is the purpose of Lulav as the Chinuch (a Rishon) explains.<BR/>Thus there is always room for improvenment, however we should see that as what we are here for. However there is really constantly good being done.<BR/>And as for individual understandings, I saw recently from the Halach B'rurah, that they were talking about writing s'forim, and one of the reasons for writing a sefer they quoted, was that people will benefit and even the gedolim will benefit for since he went into a specific matter, one will gain and of course in the concept that each person has a special portion of chiddushai Torah that is destined for him. So too, we can say this is for compilation also.<BR/>I was thinking, that sometimes a person has a good idea and he amay think, "Why do I have to bring this to the rabbonimm for a הסכמה -letter of recommendation (or even verball)?" And I was thinking, if only to tell them of the good things that are taking place.<BR/>And also why should we only go to there may be a problem. There was the following astounding story. A bochur wanted to borrow a camerah from the house, however his father was reluctant. The bochur insisted saying he will be careful. So his father said ok but was still apprehensive. So the bochur said 'do you want me not to'? "Well, if you'll be carefull." The bnochur went. Outside he thought to himself, this is nusts, I can't take this, what is the right thing to do in this case? He thought, "I'll go to this and this gadol and ask him". Then he though, "No, I can't go to him like this, because his father was niftar and when he was very young." So the bochur just continued. He took pictures. Then he came home - and lo and behold, there was no film. Thus he had his lesson of "if he would have known this he would not have started out, zand this is what his Kibbud Av V'eim should be - as if there is no camerah etc. and even if they are just apprehensive.<BR/>About faith - I heard that a great gadol said that this comes from mesorah. And I heard from a noted speaker that emunah does not mean faith but rather knowledgs. Thus we can put the two together to mean that one has an intrinsic knowledge of The Creator. We are constantly getting to know Him better (as in my story - yeah it was me!). The mesorah must come from a loving caring 'link' ion the chain - that is a reason why it is so important. Interestingly, I never saw or heard of anyone who was suspicious of authentic Yiddishkeit that maybe it is missionining - or like the Russian teacher who would say 'pray to the motherland and she will give you a candy (I forgot to say that their heads had to be down). Anyway, when things are with authenticy, it is truly felt - this must be like good food for the body as opposed to junk food (and more so if it is organic!).<BR/>So, it is my prayer that you will ilke this, Please let me know what you think (I read the first few paragraphs of your post and relatively no responses (because I didn't have o much time). Have a great day. (if you will want an Electronic mail address I will be happy to supply it. Bye bye, Zai gezunt -be healthy BS"D. <BR/> Your anonymous friend (I really enjoyed this). Let's continue (and all the people) Thank you, I appreciate the zechus -merit to post here.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1141584200660719492006-03-05T13:43:00.000-05:002006-03-05T13:43:00.000-05:00You mentioned that Rabbi Schwab was wrong for taki...<I>You mentioned that Rabbi Schwab was wrong for taking his position.<BR/>Can I assume that the german jewry mesorah is now considered corrupt by the polish/hungarian jewry mesorah?</I><BR/><BR/>I do not know. I represent the German/Lithuanian mesorah, so I cannot speak for the Polish/Hungarian mesorah.<BR/><BR/><I>I know RSRH said that Chazal believed what the roman scientist told them regarding mermaids. Is RSRH also wrong?</I><BR/><BR/>No.<BR/><BR/><I>Interesting how the mesorah in the last 100 years has become controlled by polish and hungarian jewry.</I><BR/><BR/>Indeed.<BR/><BR/><I>You also said that rabbi yochanan had powers to look at people and kill them. <BR/>halachically, is one considered a kofer if he doesnt think that rav yochanan could kill someone by looking at them?</I><BR/><BR/>No.Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1141582440362988052006-03-05T13:14:00.000-05:002006-03-05T13:14:00.000-05:00RabbiYou mentioned that Rabbi Schwab was wrong for...Rabbi<BR/>You mentioned that Rabbi Schwab was wrong for taking his position.<BR/>Can I assume that the german jewry mesorah is now considered corrupt by the polish/hungarian jewry mesorah?<BR/>I know RSRH said that Chazal believed what the roman scientist told them regarding mermaids. Is RSRH also wrong?<BR/> <BR/>Interesting how the mesorah in the last 100 years has become controlled by polish and hungarian jewry.<BR/><BR/>You also said that rabbi yochanan had powers to look at people and kill them. <BR/>halachically, is one considered a kofer if he doesnt think that rav yochanan could kill someone by looking at them?topshadchanhttps://www.blogger.com/profile/07153946018043229765noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1139295635852533272006-02-07T02:00:00.000-05:002006-02-07T02:00:00.000-05:00Yes. It has indeed been speculated that a meteor ...Yes. It has indeed been speculated that a meteor hit a lake, causing a large local flood in Mesopotamia, that this is the foundation of the flood stories in the Epics of Gilgamesh and Atrahasis, which exaggerated the flood to global levels, and that the author of the Torah borrowed these myths and de-paganized them.<BR/><BR/>You're making great progress, Rabbi Bechhofer.<BR/><BR/>A sudden meteor hit. Yes, it sounds exactly like the story in the Torah. And the tsunami covered the highest mountains and stayed there for months. <BR/><BR/>By the way, how do you say "meteor" in Biblical Hebrew?<BR/><BR/>Keep this stuff coming.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1139270360917603322006-02-06T18:59:00.000-05:002006-02-06T18:59:00.000-05:00http://www.wits.ac.za/geosciences/egri/pdf_files/3...<A>http://www.wits.ac.za/geosciences/egri/pdf_files/382.pdf </A><BR/><BR/>An abstract from an article the author cites elsewhere gives this general description of the possible event [bracketed comments are from a very knowledgible correspondent who sent me this information]:<BR/><BR/>"...It is estimated that the Recent sediments of the Tigris-Euphrates plains were deposited in the last 5000 years, during which 130-150 km of seaward progradation has taken place [this could help answer those who assume the sea level of the time was as low then as it is now - and therefore demand a impossibly epic flood for the region for the ark to float to "arartu"...see additional forwarded letter to come]; ...Because of the extremely young nature of the sediments in the marshlands of the Tigris-Euphrates confluence area (<5000 years), it is difficult to find a geological explanation for the strikingly circular shape of the Umm al Binni structure, which differs markedly from the highly irregular shapes of the surrounding marsh lakes...The postulate that the structure was formed by a Recent bolide impact can account for the simple bowl-shaped geometry with slightly polygonal outline, and the apparent rim and annulus around the structure in pre-1993 imagery...Speculations and implications for Bronze-Age Mesopotamia, if Umm al Binni is of impact origin: The impact, with the energy of hundreds of Hiroshima-sized nuclear bombs, would have had a devastating effect on the regional environment. [one can imagine people being atomized, as Rashi offers, as well as the destruction by fire, boiling water, etc] Since there are no accounts in the writings of Herodotus ...and Nearchus...or later historians, the event must have taken place in the Bronze Age at the dawn of recorded history (between ~3000 and ~1000 BC), and may have inspired the flood legends of Ziusudra and Utnapishtim... If the postulated impact site was under water, the water column would have absorbed some of the energy, resulting in a smaller crater than if the impact had been on dry land...Hence estimates of the bolide diameter (~150 m), based on the crater diameter (~3.4 km), are only a minimum, and the bolide could have been larger and more energetic. A wet impact would have generated huge tsunamis, which would have lashed all the port cities of Mesopot<BR/>Shurrupak, etc, within a radius of a few hundred km.<BR/><BR/>There could very well have been a confluence of large-scale events in the region; glacial waters swiftly rising (for the era, not at all unusual), a strong storm from the south (though a southern storm a possibly a noteworthy event, a viscious hurrican storm as such is hardly unheard of) and then a meteor (meteors hit earth all the...you get the picture) amplifying conditions...to put it lightly. I only just found this, but I will scout the net for more discussion of the idea. A size comparison map of the region would be nice, so people could get an idea of what a "regional mabul" can mean.Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138925196252294172006-02-02T19:06:00.000-05:002006-02-02T19:06:00.000-05:00Well, it finally appeared. I hope you leave it up...Well, it finally appeared. I hope you leave it up.<BR/><BR/>Kol tuv.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138924964277548592006-02-02T19:02:00.000-05:002006-02-02T19:02:00.000-05:00RYGB-Why do you keep deleting my posts, and withou...RYGB-<BR/><BR/>Why do you keep deleting my posts, and without even leaving a note that you deleted them?<BR/><BR/>Did I use a word or two that you find offensive? If so, I can remove them.<BR/><BR/>Please advise.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138922614975270042006-02-02T18:23:00.000-05:002006-02-02T18:23:00.000-05:00Shavua tov, Lisa-I really don’t understand what I’...Shavua tov, Lisa-<BR/><BR/>I really don’t understand what I’ve said that you find arrogant, baiting or offensive. Please point out where I’ve done that. I’ve merely said that, and shown how, I have doubts about your redating as a solution to the flood problem. Surely it is permitted to express doubts.<BR/><BR/>> You know, Anonymous, some people have the courage of their own convictions. I'm well aware that many of my views are not mainstream, and I'm still willing to put my name on them. And I've made an exception to a longstanding rule of mine by even responding to you. I dislike talking with people who are hiding behind anonymity.<<BR/><BR/>As to my discussing things without using my real name, perhaps you haven’t followed the thread of this discussion from its beginning and learned the ground rules of Rabbi Bechhofer’s blog. I suggest you go back and read it through. I will summarize it for you.<BR/><BR/>You see, someone named Saul Shajnfeld raised serious questions about the historicity of the Torah’s literal account of the flood. Rabbi Bechhofer started throwing long excerpts from various websites at Saul, which Saul showed actually proved his own point. Then Rabbi Bechhofer enlisted the aid of a Yale-educated Orthodox Egyptologist. Saul proceeded to show that his views were unreasonable. <BR/><BR/>In desperation, Rabbi Bechhofer announced that the Yale fellow’s views, which Saul had shown to be basically absurd, were the most reasonable. A few readers called Rabbi Bechhofer on this. One even called the Rabbi’s remarks “wacko,” and threatened to finally throw away his yarmulka if a rabbi could make such an unreasonable statement. Rabbi Bechhofer deleted him. Saul kept pressing, to which Rabbi Bechhofer stubbornly attempted to pander to his audience by declaring that the view Saul was decisively defeating was the most reasonable (after Saul clearly demonstrated it was totally UNreasonable). <BR/><BR/>Not liking to have his viewpoint trounced on his own blog, Rabbi Bechhofer decided to transfer the discussion to Avodah, and banned further discussion of the topic on his blog. Saul retaliated by reminding the audience that Rabbi Bechhofer’s view had be refuted. Rabbi Bechhofer responded with this:<BR/><BR/>“Frankly, this is my blog, and I will take the privilege of the last word. I will delete all subsequent posts you make here on the topic.”<BR/><BR/>So Saul was banned, and the discussion “transferred” elsewhere. But, transferring the discussion elsewhere, and banning posts from Saul, did not stop Rabbi Bechhofer from posting your post, which happened to support his position. You see, in Rabbi Bechhofer’s eyes, the discussion is better carried on in Avodah—that is at least as long as Saul is taking part in it. Once Saul is banished, and once Rabbi Bechhofer has you to represent his view, the discussion can carry on on his blog, and it has. So long as Rabbi Bechhofer feels he’s winning, it’s OK for the discussion to continue. Those are the ground rules.<BR/><BR/>As for my anonymity, I learned a lesson from Saul’s experience: use your name, and show Rabbi Bechhofer he is wrong, and he will banish you. I’d gladly use my name if Rabbi Bechhofer had the decency not to resort to such inappropriate behavior.<BR/><BR/>As I said, I don’t believe I was being disrespectful to you. If I was, please show me where. <BR/><BR/>You now identify the flood with the ice age. But Chazal say that the residents of Eretz Yisrael were killed by the enormous HEAT generated by the flood. (I'm not an expert on ice ages, but I doubt that they work like air conditioners, taking heat out of Mesopotamia by blowing it into Israel.)<BR/><BR/>And do you really believe that the ice age occurred as recently as 2105 B.C.E.? <BR/><BR/>In fact, would you yourself believe much of what you’re saying about the period c. 2105 B.C.E. if the Torah did not claim there was a flood in that year?<BR/><BR/>>Furthermore, I think you're baiting me. Your tone has gotten progressively more antagonistic and rude. I don't think you're interested in answers to questions at all. I think that you think you have all the answers, and are merely throwing challenges at me until I "inevitably" have no answers. I think you're performing.<<BR/><BR/>I don’t know what you mean by “baiting.” Based on my understanding of history, I disagree that there was a major flood that destroyed all of Mesopotamia c. 2105 B.C.E. I am indeed interested in answers, but I reserve the right to challenge the answers if they seem wrong to me. Surely I have that right. And I don’t think you have any basis to attack me as “performing” or “dissing.” It seems to me you don’t like having your views questioned.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138922427003789022006-02-02T18:20:00.000-05:002006-02-02T18:20:00.000-05:00In my opinion, Prof. Kaveh's article is nothing bu...In my opinion, Prof. Kaveh's article is nothing but disconnected, incorrect and contradictory drivel.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138563451453837332006-01-29T14:37:00.000-05:002006-01-29T14:37:00.000-05:00happywhistlestop said... Rabbi Bechhofer:The artic...<I>happywhistlestop said... <BR/>Rabbi Bechhofer:<BR/><BR/>The article you posted, "Science and the Flood" by Prof. Moshe Kaveh may be interesting, but it in no way answers the serious questions raised by Saul Shajnfeld, which have not been satisfactorily answered here.<BR/><BR/>You have refused to let Shajnfeld post here, and now I see you have deleted posts supportive of him.<BR/><BR/>What gives? <BR/><BR/>Sunday, January 29, 2006 1:12:48 PM </I><BR/><BR/>The posts I have deleted today all basically say the same thing: "I think Saul was right." Sometimes they said that in pretty extreme and nasty ways. They covered no new ground, so were superfluous.Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138558963783924402006-01-29T13:22:00.000-05:002006-01-29T13:22:00.000-05:00Lisa Liel has some very interesting theories about...Lisa Liel has some very interesting theories about the chronology of the ancient Near East. I highly recommend reading her own blog:<BR/><BR/>http://lamrot-hakol.blogspot.com/2006/01/ancient-near-east.htmlAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138558368223488392006-01-29T13:12:00.000-05:002006-01-29T13:12:00.000-05:00Rabbi Bechhofer:The article you posted, "Science a...Rabbi Bechhofer:<BR/><BR/>The article you posted, "Science and the Flood" by Prof. Moshe Kaveh may be interesting, but it in no way answers the serious questions raised by Saul Shajnfeld, which have not been satisfactorily answered here.<BR/><BR/>You have refused to let Shajnfeld post here, and now I see you have deleted posts supportive of him.<BR/><BR/>What gives?Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138550212457379832006-01-29T10:56:00.000-05:002006-01-29T10:56:00.000-05:00http://www.biu.ac.il/JH/Parasha/eng/noah/kav.htmlB...http://www.biu.ac.il/JH/Parasha/eng/noah/kav.html<BR/><BR/>Bar-Ilan University's Parashat Hashavua Study Center <BR/>Parashat Noah 5763/ October 12, 2002<BR/>Lectures on the weekly Torah reading by the faculty of Bar-Ilan University in Ramat Gan, Israel. A project of the Faculty of Jewish Studies, Paul and Helene Shulman Basic Jewish Studies Center, and the Office of the Campus Rabbi. Published on the Internet under the sponsorship of Bar-Ilan University's International Center for Jewish Identity.<BR/>Prepared for Internet Publication by the Center for IT & IS Staff at Bar-Ilan University.<BR/>Inquiries and comments to: Dr. Isaac Gottlieb, Department of Bible,<BR/><BR/>gottlii@mail.biu.ac.il <BR/><BR/><BR/>--------------------------------------------------------------------------------<BR/><BR/><BR/><BR/>Parashat Noah 5763/ October 12, 2002<BR/><BR/>Science and the Flood<BR/><BR/><BR/><BR/>Prof. Moshe Kaveh<BR/><BR/>President, Bar Ilan University<BR/><BR/>Director, Resnick Institute for Advanced Technology in Physics <BR/><BR/><BR/><BR/>The story of the Flood in Parashat Noah is one of the most dramatic in the annals of man. The massive destruction and calculated deliverance in this narrative have sparked the imagination of novelists, poets and humanists, making the story of the flood and its hero, Noah, the most recounted myth in all human society throughout the ages.<BR/><BR/><BR/><BR/>Two hundred and seventeen cultures around the world have a flood story (see the book by C. Sellien and D. Balsiger). Many studies document stories of the flood in the region of Mesopotamia, including stories written on stone or papyrus (cf., for example, the documentation in Lambert and Miller, The Babylonian Story of the Flood).<BR/><BR/><BR/><BR/>From the documents that have been recorded and come down to us, we see that in most of the stories the dove heralds the end of the flood, appearing with an olive branch in her mouth, which in the fullness of time was adopted universally as the symbol of peace.<BR/><BR/><BR/><BR/>For over a century the flood has also been the object of scientific research, including recent studies by scientists at the world's leading universities. These studies examine the flood from the point of view of chronology, geology and oceanography, biology and zoology, archaeology, as well as philosophy and theology. Thus we see that interest in the flood is not confined to esoteric fields, rather it encompasses a broad spectrum of disciplines.<BR/><BR/><BR/><BR/>Everything, it turns out, can be a topic for research, even whether the zebra was on the second level of Noah's ark, next to the lions, or on the third level, next to the bears.<BR/><BR/><BR/><BR/>The Vast Amount of Water<BR/><BR/><BR/>Generations of scientists have sought an explanation of the source of the vast quantity of water in the flood. Some have argued that the water resulted from subterranean volcanic shifting, and others believe that gasses covered the earth's surface and turned into droplets of water. According to the latter theory, which today is considered more piquant than scientific, the gasses blocked the ultra-violet radiation, causing Noah to live nine hundred years. Scholars today generally accept the hypothesis that most of the water came from glaciers melting. Both cite the Bible in support of water flowing from above and from below: "all the fountains of the great deep burst apart, and the floodgates of the sky broke open" (Gen. 7:11).<BR/><BR/><BR/><BR/>As for dating the flood, early studies set it around 5,600 B.C.E. A British archaeologist by the name of Leonard Wooley dated the flood to 2,800 B.C.E. Recently Gene Faulstich, from the Iowa Research Institute, proved the exact date of the flood to have been 2,345 B.C.E. Using methods from astronomy, he dated the onset of the flood precisely to the 14th of May in that year. The Sages also related to the timing of the flood. Rabbi Joshua said that it took place in the month of Iyyar (approx. May; see Sanhedrin 108a); thus Faulstich's findings match the Sages' remark.<BR/><BR/><BR/><BR/>Noah's Ark<BR/>Attempts at finding Noah's ark have virtually become an obsession for more than a century. In 1887 two Persian princes reported that they had seen Noah's ark on one of the mountains of Ararat, and in 1916 two Russian pilots claimed to have seen it from the air. Since then dozens of similar reports have been published (see Bruce Feiler, Walking the Bible, HarperCollins 2001). Since 2000, in the wake of the findings mentioned above, the flood has become accepted as definite scientific fact.<BR/><BR/><BR/><BR/>It should be noted that none of the expeditions in search of the ark on the mountains of Ararat have come up with anything. Recently the idea came up of using satellite imaging from outer space. There is currently a plan to send up a photo satellite, Okono 2, capable of photographing objects as small as one meter, with which researchers hope to discover the remains of Noah's ark.<BR/><BR/><BR/><BR/>Life in Noah's Ark<BR/><BR/><BR/>Finding Noah's ark is a fascinating archaeological challenge. But short of actually discovering the ark itself, the idea of the ark has aroused the curiosity of zoologists and biologists. They relate to the ark as the largest biological laboratory in the history of the universe. According to the Torah, Noah's ark was 300 cubits long, 50 cubits wide, and 30 cubits high. That makes it a vessel about half as large as the Titanic. One of the most widely researched questions is how the ark could have contained some two million kinds of animals. John Whitcomb surmises that Noah's ark hosted 3,700 mammals, 8,600 birds, and 6,300 reptiles, and in view of the size of the ark there was room for all.<BR/><BR/><BR/><BR/>Another related question is how these animals were fed. How much food did Noah have to load on board his ark in order to support the living things in it? The question of garbage disposal has also been researched. According to zoologists from San Diego University, the animals in the ark must have produced about 800 tons of refuse. The stimulation for all this research is provided by the biblical narrative itself, this week's Torah reading.<BR/><BR/><BR/><BR/>The Scope of the Flood<BR/><BR/><BR/>Now we get to the motivation for writing this article, namely the amazing story that broke about a year or two ago, in which the world press announced that "decisive proof of the flood" had been discovered. The plain text of the biblical narrative gives the clear impression that the flood encompassed the entire world: "All existence on earth was blotted out - man, cattle, creeping things, and birds of the sky; they were blotted out from the earth. Only Noah was left, and those with him in the ark" (Gen. 7:23). However, scientific computations show that there is not enough water to cover the entire earth to the height of Mount Ararat. Moreover, there is no tradition of a flood story in the ancient civilizations of the Far East. Chinese civilization, which is well documented as far as 7,000 years back, makes no mention of any event resembling a flood. Particularly in the ancient Near East, however, there are flood stories, such as the Gilgamesh Epic from Mesopotamia.<BR/><BR/><BR/><BR/>Views of the flood as local in scope go back to the time of the Sages. According to R. Yohanan (Zevahim 113b), the torrential rains did not fall on the Land of Israel. Likewise, the Torah Temimah commentary of Rabbi Epstein writes: "Regarding Babylonia receiving more rain than any other land in the world and being drowned by the flood, it should be noted that according to Tractate Zevahim, loc. sit., Babylon was therefore called Shinar, because all the creatures that perished in the flood were tossed (Heb. ninaru) there. It is a deep valley, and therefore is also called metzulah ('the deep')." In the mind of the Sages, Babylonia constituted the 'entire world'. This is evident in Pirkei de-Rabbi Eliezer (Horev ed., ch. 10, s.v. "be-shishi"): "... since all the creatures lived in one place, and seeing the waters of the flood, Nimrod became king over them, as it is said: 'the mainstays of his kingdom were Babylon, ...' (Gen. 10:10)."<BR/><BR/><BR/><BR/>Noah's Flood: The New Scientific Discoveries About the Event that Changed History, 1999, a book by Geologists Dr. Willian Ryan and Dr. Walter Peterman from Columbia University, suggests a fascinating theory based on research indicating that Noah's flood was a local event that came about as follows: at the end of the ice age European icebergs began to melt. The floods that resulted from this melting turned a fresh-water lake into a sea - the Black Sea. A study published in 1993 presented findings that a local body of fresh water was flooded by salt water. The Bosphorus blocked the water from flowing out; but gradually a channel was formed, and about ninety days later the water broke through with great force. Analysis of various shells from the area indicate the existence a subterranean division line that was formed thousands of years ago. Ryan and Peterman's study also showed that melting of icebergs caused the level of the Mediterranean Sea to rise and water to flow through the straits of the Bosphorus. Scientists calculated that water flowed through the Bosphorus so fast that the size of the lake increased at the rate of one and a half square kilometers a day.<BR/><BR/><BR/><BR/>Amazing Recent Discoveries by Ballard<BR/><BR/><BR/>An expedition called Black Horizon set out in the year 2000 under the leadership of the well-known oceanographer Ballard (famed for his discovery of the Titanic) to substantiate the above flood theory with remains of findings from the bottom of the Black Sea. About 20 kilometers offshore from Turkey, near the city of Sinop, the expedition discovered a well-preserved structure that was thousands of years old. This finding adds greatly to our knowledge about life in the ancient civilizations of this part of the world. It appears that from time to time the ancient dwellers of this area had to relocate due to floods.<BR/><BR/><BR/><BR/>An article in National Geographic describes the operations of a submarine robot that was lowered into the sea to photograph the area. The photos reveal a rectangular area approximately 15 meters long and 4 meters wide into which a structure of wood and mortar had apparently collapsed. The findings from this site - carved wooden pillars, tree branches and stone vessels - are well-preserved. There is broad consensus among scientists that this study, publicized in the press the world wide, is conclusive proof of the historicity of the flood.<BR/><BR/><BR/><BR/>The flood in the literature of the Sages<BR/><BR/><BR/>The Midrashic comments of the Sages were concerned not with the physical reality of the Deluge but with its moral and religious repercussions. They did not treat the deliverance from the flood as an event with religious meaning for later generations, due to the way the Sages thought one should react to "G-d's creatures drowning in the sea," namely, that one should not sing or declare a day of rejoicing in honor of Noah having been saved when so many other lives were lost. But the covenant made between G-d and Noah at the cessation of the Flood was preserved for all time by the Sages in the benediction they formulated, "Blessed art thou ... who remembers the covenant," recited whenever one sees a rainbow after a storm.<BR/><BR/><BR/><BR/>Instead, the Sages thought we could learn from the causes of the Flood; in Parashat Noah (Gen. 6:11) we read: "The earth became corrupt before G-d; the earth was filled with lawlessness." The human virtues necessary to maintain a proper society had been destroyed, and corruption and lawlessness reigned. Such a society was not worthy in G-d's eyes: "And the Lord regretted that He had made man on earth, and His heart was saddened" (Gen. 6:6). The sadness felt by G-d at having to drown the work of His hands did not give rise to a day of rejoicing, rather to an everlasting covenant between Him and man. Even though "the devisings of man's mind are evil from his youth," nevertheless the Lord promised never again to destroy all His creatures.<BR/><BR/><BR/><BR/>The very rainbow that forms in the sunlight after a rainstorm reminds human beings that the Lord remembers - as we say in the formulation of the benediction, "who remembers the covenant" - and symbolizes both refraction into the colors of the spectrum and the unity of the great light. Human beings, as diverse as they are, must lead their lives as creatures made "in the image of G-d" (Gen. 9:6).<BR/><BR/><BR/><BR/><BR/>Last Update:July 03, 2004Yosef Gavriel Bechhoferhttps://www.blogger.com/profile/10264311760560329892noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138549437168344062006-01-29T10:43:00.000-05:002006-01-29T10:43:00.000-05:00Thanks, ALE. I was on the NC list for a while way...Thanks, ALE. I was on the NC list for a while way back when, but I left when the moderator made it clear that only Rohl's theories were legitimate topics of discussion. If it's changed, I'm not aware of it.<BR/><BR/>I'd point out, though, that in Rohl's revision, we still have highly cultured Canaanites speaking Biblical Hebrew and writing Tehillim-style poetry. We still have no Solomonic Empire. We still have no match between the cities destroyed by Moshe and Joshua and archaeological remains.<BR/><BR/>Urartu is definitely the Akkadian rendering of Ararat. And I can't see identifying a local flood as the Mabul. Chazal tell us of a major flood in the days of Enosh, the Mabul, and a local Mesopotamian flood at the time of the Tower. I suspect that any local flood would most likely be the last of those.Lisahttps://www.blogger.com/profile/18104724066252254654noreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138524665196696852006-01-29T03:51:00.000-05:002006-01-29T03:51:00.000-05:00RYGB:I don't think anyone who is behaving civilly ...RYGB:<BR/><BR/>I don't think anyone who is behaving civilly should be barred.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-11425001.post-1138514491292326192006-01-29T01:01:00.000-05:002006-01-29T01:01:00.000-05:00Here are a few links that some may find useful:Syn...Here are a few links that some may find useful:<BR/><BR/>Synopsis of A Test of Time (David Rohl): http://debate.org.uk/topics/history/rohl-1.htm<BR/><BR/>Another synopsis: http://www.mystae.com/restricted/streams/thera/newchrono.html<BR/><BR/>The NewChronology forum (Yahoo Group)- excellent!! Especially, check out the files and links! (You've got to be a member of the forum to do this though): http://groups.yahoo.com/group/NewChronology/<BR/>NewChronology2 (NewChronology reference archives): http://groups.yahoo.com/group/NewChronology2/<BR/><BR/>Although this forum was originally set up to discuss Rohl's theories, they discuss a very wide range of revisionist theories (although I have not seen Lisa's particular theory come up). Although it is a very high-level forum - you'd probably need a serious background in Egyptology and Assyriology at the least in order to really follow all of the discussions - the files and links are still quite good and with a little patience and research perhaps one would be able to begin following the discussions a bit. I did, at least. In any case, from my experience it is a pretty good assumption that pretty much any support for or objection to any revision theory has been discussed knowledgeably and extensively at some point on the forum.<BR/><BR/>A list of problems with Rohl's theory: http://members.aol.com/Ian%20Wade/Waste/Index.html Note that ALL of these objections have been addressed in the NewChronology forum (at least, that's what the forum moderator told me- I haven't looked through the forum enough to see how well they were addressed).<BR/><BR/>Another comment:<BR/><BR/>What are the sides of the issue if we would try to say the Mabul was only local? This wouldn't answer up the chronological problems with Mesopotamian history, but it would get rid of any problem involving any other part of the world.<BR/><BR/>First, R' Gedalya Nadel (major talmid of the Chazon Ish) in MiToraso Shel R' Gedalya (you can't get this in stores, by the way) says that he thinks "Tachas kol hashomayim" could just mean that the mabul covered everything that Noach and his family could see. He then goes on to say that he thinks a local mabul is perfectly reasonable, along with pre-Adam humans and a few other non-conventional shittos. Hmmm ... and you wonder why his family isn't selling this in stores.<BR/><BR/>My problem with a local mabul is that the possuk says it covered the harim hagevohim. But if it the waters got that high, why DIDN'T they cover the whole world? And it's very hard to say that harim hagevohim means large hills - aside from the fact that that's definitely not the mashma'us, the Zagros Mts. are not far away so it would be pretty strange to call much smaller hills "harim gevohim". Also, Ararat is understood to be the land of Urartu in what is now Armenia / E Turkey (if I remember correctly, Urartu is actually the Latinized version of the word Ararat - maybe I saw this in The Living Torah? don't remember) and that area is very mountainous. Can anyone come up with a way to answer this objection?<BR/><BR/>ALEAnonymousnoreply@blogger.com