- Philosophy is about impersonal truth. Judaism is about personal truth.
- Philosophy is about detached observation. Judaism is about engaged participation.
- Philosophy is about a single ideal picture of the world. Judaism is about the irreducible multiplicity of perspectives.
- Philosophy searches for truths that are universal. Judaism articulates truths that are particular.
- Philosophy is about the discovery of harmony. Judaism is about cognitive dissonance.
- Philosophy is about the truths that we see. Judaism is about the truths that we hear.
- Philosophy is about truths thought. Judaism is about truths lived.
- Philosophy sees knowledge as cognition. Judaism sees knowledge as relationship.
- It follows that if philosophy is about the conquest of ignorance, Judaism is about the redemption of solitude.
28 Dec 2007
Philosophy and Judaism
As per the Chief Rabbi:
27 Dec 2007
The Laws of Xmas
1. PREPARING FOR XMAS
1. Preparations for Xmas must not begin1 before2 Thanksgiving.3 This applies to preparations which affect the holiday mood, 4 but not those which are done in private. 5
1 This contrasts sharply with Shabbos, for the mitzva of honoring Shabbos applies all week long. For example, if one finds a particularly good food during the week, one should save it for Shabbos even though it is now only Sunday and Shabbos is a week away. However, Xmas preparations may not begin too far in advance, in order to fulfill the dictum, "It's beginning to look a lot like Xmas."
2 This is because of the principle that two festive occasions should not be mixed into each other. Note the decree of the great R.H. Macy, who established that Santa Claus may not appear in the Thanksgiving Day parade until after all the other floats have passed.
3 There are some who begin preparing for Xmas as early as Halloween. This is wrong, and they will be called upon to account for their evil ways.
4 Such as setting up the Xmas tree (some say even buying one,) or playing holiday music on the Muzak.
5 Such as buying gifts or buying the Xmas dinner turkey. Cooking the turkey may not be done before Thanksgiving because it will appear to be a Thanksgiving turkey.
2. Some hold that the tree should be decorated immediately after Thanksgiving, 6 but others prefer to decorate it as close to Xmas as possible.7
6 For the mitzva of "adding to the yom tov" by beginning the Xmas season early.
7 As it is said, "Do not put off for tomorrow, that which can be put off for the day after tomorrow."
2. THE TREE
1. Any species of tree is kosher for use as a Xmas tree, provided that it has needles and not leaves. In our lands it is customary to use a fir tree.8 It should be reasonably fresh, but not too fresh, in accordance with the principle "A Xmas tree with no fallen needles is like a sukkah with no buzzing bees."
8 If the lady of the house already has a fur, then any evergreen may be used.
2. The tree should be chopped down specifically for use as a Xmas tree; if it had been cut for lumber it is invalid. If the tree was cut for general decorative purposes, but not specifically as a Xmas tree, some authorities allow it while others are strict. A stolen tree is not valid for the mitzvah.9 Fortunate is one who is able to chop his own tree himself.10
9 One who cuts his own tree must make sure that he has permission from the landowner to do so. Ideally, cut only from one's own backyard. A tree taken from a reshus harabim, such as the county park (which is actually a carmelis, not a reshus harabim,) is considered as stolen and invalid.
10 One who is unable to cut his own tree should make sure to purchase it from a reputable dealer, or one who is certified by a national kashrus organization.
3. During the shmitta year, a Jew may not cut the tree down, but it should be done by a gentile. However, since the tree is inedible, the problems of “kedushas shviis” which apply to the esrog do not apply to the Xmas tree.
4. The tree must be bright green. Bright red, or a mixture of green and red, is also acceptable for a Xmas tree,11 but brown is not. There may be one brown spot near the bottom of the tree,12 but in the top half of the tree, even one brown spot will invalidate the tree. A truly pious person will make sure to bring along a Xmas tree expert when he goes to look for his tree.13
11 Because such trees do not grow red naturally, many Sefaradim adorn the tree with red poinsettia flowers. Ashkenazim prefer poinsettas.
12 Or even two, provided they are on opposite sides so they cannot be both seen at the same time.
13 But it is more macho to pretend to be an expert and pick the tree out himself.
5. The required height of the tree is subject to many rules. An indoor tree must be tall enough so that it reaches within 3 handbreadths of the ceiling.14 An outdoor tree must be at least 20 cubits tall.
14 Where local fire codes prohibit the use of such large trees, a smaller tree - even a bonsai - may be used, provided it has toy people around it who will make it appear tall.
6. The law is "Etz ish u'beito" - "One tree for a man and his home". This teaches that individuals must have a Xmas tree at their home, and that the main function of the tree is for the benefit of the family, but public places are exempt. If one wishes to place his personal tree in a public location he may do so, but he will not have fulfilled his obligation unless it is truly seen by the public. In this case, "seen by the public" means that the tree is large enough that it is shown on the local TV news reports.15
15 This is the origin of the custom of the great tree in Rockefeller Center, where a shaliach from Lubavitch lights the tree just before su
nset on Erev Xmas, and is then returned to Crown Heights by an NYPD helicopter in time for the dinner meal.
7. In recent years, there has been a great controversy over the use of manufactured trees. In theory, some hold they are invalid,16 while other authorities hold they are valid.17 In practice, however, even the lenient opinions hold that artificial trees are too tacky, and thus violate the principle of "hadar". But if one has already met his obligation by displaying at least one kosher Xmas tree, he may have additional trees of any kind, natural or not.18
16 Based on the verse "Etz chayim hee" ("A tree is alive"), teaching that even if it looks like a tree, it still cannot be a tree unless it was alive at some point.
17 Based on the verse "Etz chayim hee" ("It is a tree of life"), teaching that some trees have life, and others do not necessarily have life.
18 Similarly, manufactured trees are acceptable in malls, offices, and other exempt public places.
8. Originally, the law was that the tree must be displayed so that it would be visible to passers-by outside the home. Over the centuries, as persecutions increased, the people inside the home became the main audience. Even so, it should be displayed in a prominent area of the house, to show respect for this mitzvah. When possible, it should preferably be by a window where it could be viewed from the street, to continue the original practice.
3. DECORATING THE TREE
1. As with all mitzvos, the tree should be tastefully19 decorated. Popcorn tastes excellent, and some string popcorn together (with needle and thread)20 to make long chains which are wrapped around the tree.
19 In order to keep children actively interested and participating in all the goings-on, "tasteful" is defined by the youngest person in the household. This generally results in displaying all sorts of holiday projects in school, no matter how tacky or amateurishly done, giving great prominence to "artwork" which is normally allowed nowhere but the refrigerator door.
20 To remind us of the verse, "We're all connected." (Nynex)
2. The main decoration for the tree is strings21 of colored22 lights. The circuitry of the lights is arranged with parallel23 wires, not in serial. A certified24 electrician should inspect each set of lights.
21 The numerical value of the word "orot" (lights) is 613, similar to the value of the word "tzitzit".
22 The lights may be of 5 colors (corresponding to the knots in each tzitzit) or of 8 colors (corresponding to the 8 strings in each tzitzit). Where these combinations are unavailable, all the lights must be white. (Some use all white lights, with each eighth light being blue.)
23 Just as the eight strings of the tzitzis are tied in two parallel groups of four strings to help keep them kosher in the event a string breaks, similarly, arranging the lights in parallel will keep the other lights lit even if one light goes out.
24 By mutual consent, certification of Xmas lights is handled not by the OU but by the UL.
3. Additional lights are set up around the outside of the home,25 each according to his own ability. The more lights and other decorations26 one sets up, the more praiseworthy he is.
25 The minimum which one should strive for is the outline of one window which faces the street, and this is sufficient for apartment dwellers.
26 Those who have a front yard or lawn put all sorts of decorations up, whether lit by lights or not. Some say that if a snowman was built before Xmas, and by New Year's it still has not melted, it is a sign of blessing for the home for the coming year.
4. The lights must stay lit27 until28 most people can be presumed to be in bed29 or asleep.
27 One may use a timer to turn the lights off each night automatically, but not on Shabbos. Because of the public nature of the lights, they must stay lit lest anyone think that they were turned off manually, which would be a violation of the holy Shabbos.
28 11:35 pm Eastern, 10:35 Central/Mountain time.
29 Watching Leno or Letterman.
5. Tree decorations are considered "muktza l'mitzvasa", "set aside for its mitzvah", and may not be used for any personal use until after Xmas is over.30 For example, edible decorations may not be eaten until after Xmas. Similarly, since they may not be used for personal use, any decorations which fall from the tree on Shabbos or on Yom Tov may not be replaced31 until after Shabbos or Yom Tov.
30 See Siman 9 below for opinons regarding when Xmas actually ends.
31 Or even handled.
6. If the lights were not32 put away after Xmas, then in the following year each33 bulb must be removed34 from the wiring and reattached.
32 But if they were put away properly, then the act of restringing them the following year suffices for the mitzva. It is only where they stayed up all year that the lights must be renewed by removing and reattaching them.
33 If is enough if this is done for the majority of bulbs.
34 The bulb does not need to be totally removed, but it is adequate if the bulb is so loose that the electricity will not flow to it to light it.
4. GIFTS
1. One is obligated to buy presents, regardless of his income level, for every person that he has ever spoken to in his entire life and their immediate family members. One may go into serious debt in order to carry out this mitzvah. Presents may be exchanged at any convenient time during December up until the 25th.
2. Regarding a child whose birthday occurs on or around Xmas, some say to give him a double portion of gifts,35 and others say to give him a single portion.36 Some resolve this by getting him a normal number of gifts, but they would be double in size or value.37
35 Which may cause others to feel cheated.
36 Which will surely cause him to feel cheated.
37 Another idea has been to celebrate "Xmas in August". See Rabbi Edward's opinion below, in section 9:2.
5. THE OFFICE PARTY
1. “When December arrives, office productivity decreases.”38 Beginning at 9:00 AM on the Monday prior to Xmas, all real office work stops.39 In order to maintain the illusion of doing real work, employees busy themselves with tasks such as the company newsletter, or planning the office “Holiday Party”.
38 As it is said, “It’s a slow time of year.”
39 When that Monday is Erev Xmas itself, this work stoppage is moved up to the preceding Monday.
2. It is a requirement that all companies conduct an annual “Holiday Party” each year. This had been called a “Xmas Party” until 1972, when the Supreme Court ruled it to be a discriminatory name. The term “Holiday Party” was enacted so that Native Americans, Asians, and Muslims40 will all feel equally un-American.
40 When Ramadan is not in December.
3. The “Holiday Party”, in order to be done properly, requires a great deal of ritual drinking and debauchery. "Ad'loyada" - One must drink and continue drinking up to41 the point he cannot tell the difference between his fat dumpy wife and his gorgeous 22 year-old blond secretary.42
41 In this case, "up to" means "ad v'lo ad b'clal" - "up to but NOT including" the point when he cannot tell the difference. Once one has reached this point he is excused from further drinking. See next note for more details.
42 The example above presumes that he is a male, and his secretary is a female. However, if his secretary is male, and he has reached the point where he cannot tell the difference between his fat dumpy wife and his handsome 22 year-old blond male secretary, then he is forbidden to drink any more alcohol until Purim.
4. All banks and offices must close at noon43 on the 24th of December so that everyone may be able to get home in time to take care of the last minute preparations.
43 Retail establishments remain open until 4 PM on Erev Xmas, and restaurants a bit later. There is a popular saying that "Denny’s never closes," leading many people to ask, "So why are there locks on the doors?" The answer is that until recently, Denny's restaurants had been non Xmas-observant, and in fact did not have locks on the doors. Locks were installed only a few years ago when Denny's became Xmas-observant and began closing for the holiday.
6. THE FESTIVE MEAL
1. In the evening, after three stars appear in the sky, the family gathers together for the Erev Xmas meal. There are various opinions as to what is to be eaten at this meal. Only fish is to be eaten at the Erev Xmas meal.44 In our lands, the custom is to eat 12 fishes45 at this meal corresponding to the 12 days of Xmas.
44 When Erev Xmas is on Friday, and the dinner coincides with the first Shabbos meal, only gefilte fish may be used.
45 Even on Shabbos, one can easily reach 12 different kinds of gefilte fish: How can we show that four different fishes can make twelve different dishes? Because we ate four different fishes in Egypt, (whitefish, pike, carp, and whitefish-pike,) but we are now able to buy them three different ways. We can buy them ready-to-eat in jars, frozen in loaves, or ground raw at the fish store. Now, it follows that if there were four different species made three different ways, then there are 12 different gefilte fishes. How can we show that each of the twelve fishes is actually eight dishes? Because they can be made with or without salt, with or without sugar, and with or without matzo meal, and there are eight combinations of those three options. Thus, if there are twelve fishes that can be prepared eight ways, then there are a total of 96 dishes! How can we show that each of the twelve fishes is actually sixteen dishes? Because each of the eight recipes can be made either cooked or baked. Thus, if there are twelve fishes that can be prepared sixteen ways, then there are a total of 192 dishes!
2. Once the meal is complete, the family gathers in the room with the tree where they sing zemiros and drink eggnog.46 At midnight the family heads to shul for tikkun chatzos. Some say that tikkun chatzos can be said as early as 8:00 pm,47 but it is good to be stringent on oneself.
46 Eggnog being a milchig drink, some hold that this is the real reason for eating fish instead of meat.
47 So that the children will be awake.
7. SANTA CLAUS
1. For many years, the existence of Santa Claus was a subject of intense dispute in the adult community. In 1897, a team of investigative reporters was commissioned by one Virginia O’Hanlon to resolve the question. Their findings concluded “Yes, Virginia, there is a Santa Claus.”48 This was reaffirmed several decades later in a court case brought in New York County Supreme Court.49
48 New York Sun, September 21, 1897. (not in December as one might think)
49 Testimony from the United States Post Office proved to be crucial in deciding this case, as documented in Miracle on 34th Street, 1947.
2. It is absolutely forbidden to light any kind of fire in the fireplace on this evening.50 Those who want to roast chestnuts on an open fire should use a barbecue.
50 DUH! (But see also below, note 39)
3. To demonstrate our faith51 in Santa, each year we leave him a plate of donuts or cookies on a table near the tree, with a glass of milk to drink. Soon after this practice began, children began to question why the milk was still on the table the following morning, so their parents adopted the custom of drinking the milk after the children went to bed. However, just three years ago,52 while delivering his gifts, Santa accidentally revealed to a young girl that he suffered from lactose intolerance, and that this is why the milk had been left undrunk all those years. The following year, she left him a glass of pareve soybean “milk”, and this practice has spread far and wide since then. (In communities which accept the use of government supervised milk in lieu of rabbinic cholov yisroel, Lactaid™ milk is used instead.)
51 "I believe with complete faith that he knows if you've been bad or good, so be good for goodness sake." Ani Maamin #11, daily siddur.
52 The Santa Clause, by Tim Allen, produced by Walter Disney, 1994. This film also showed Santa’s new fire-resistant suit which was developed just that year. Nevertheless, the principle is that a protective measure is not abandoned even if the reason no longer exists, and so the ban on lighting fireplace fires remains in full force.
8. OTHER CUSTOMS
1. One is to rise early on the morning of the 25th in order to open the presents. There is a ritual meal which must be completed before sunset.
2. Meat and wine must be served at this meal. Lots are drawn to choose a designated driver who may not have any wine.
3. The meat may only be roasted. One may not eat any boiled or broiled meat at this meal.
4. After the meal, many have the custom to retire to the family room to watch sports on T.V.
5. Kiddush is not recited on Xmas, but holly is required.
9. HAVDALA
1. There are many opinions regarding when the Xmas season is over.53 Some hold that Xmas is over when the last item in the After-Xmas Sale has been sold. Others are strict and hold that Xmas is over immediately at the conclusion of the football game. The last opinion is the main one.
53 Many are confused by the term "twelve days of Xmas", implying that the Xmas continues until and including January 5. Today, this view is accepted only by the Eastern Orthodox, who hold that December 26 through January 5 constitute Chol Hamoed Xmas. This view is opposed by both the Modern Orthodox and the Ultra Orthodox (and even the Non Orthodox) who hold that Xmas is only one day long, and any context which seems otherwise actually refers to the Xmas season.
2. Walled cites continue Xmas until the end of the winning team's ticker-tape parade. A recent authority, Rabbi Edward, celebrated Xmas in August. For this he became known as "Crazy Eddie".
1. Preparations for Xmas must not begin1 before2 Thanksgiving.3 This applies to preparations which affect the holiday mood, 4 but not those which are done in private. 5
1 This contrasts sharply with Shabbos, for the mitzva of honoring Shabbos applies all week long. For example, if one finds a particularly good food during the week, one should save it for Shabbos even though it is now only Sunday and Shabbos is a week away. However, Xmas preparations may not begin too far in advance, in order to fulfill the dictum, "It's beginning to look a lot like Xmas."
2 This is because of the principle that two festive occasions should not be mixed into each other. Note the decree of the great R.H. Macy, who established that Santa Claus may not appear in the Thanksgiving Day parade until after all the other floats have passed.
3 There are some who begin preparing for Xmas as early as Halloween. This is wrong, and they will be called upon to account for their evil ways.
4 Such as setting up the Xmas tree (some say even buying one,) or playing holiday music on the Muzak.
5 Such as buying gifts or buying the Xmas dinner turkey. Cooking the turkey may not be done before Thanksgiving because it will appear to be a Thanksgiving turkey.
2. Some hold that the tree should be decorated immediately after Thanksgiving, 6 but others prefer to decorate it as close to Xmas as possible.7
6 For the mitzva of "adding to the yom tov" by beginning the Xmas season early.
7 As it is said, "Do not put off for tomorrow, that which can be put off for the day after tomorrow."
2. THE TREE
1. Any species of tree is kosher for use as a Xmas tree, provided that it has needles and not leaves. In our lands it is customary to use a fir tree.8 It should be reasonably fresh, but not too fresh, in accordance with the principle "A Xmas tree with no fallen needles is like a sukkah with no buzzing bees."
8 If the lady of the house already has a fur, then any evergreen may be used.
2. The tree should be chopped down specifically for use as a Xmas tree; if it had been cut for lumber it is invalid. If the tree was cut for general decorative purposes, but not specifically as a Xmas tree, some authorities allow it while others are strict. A stolen tree is not valid for the mitzvah.9 Fortunate is one who is able to chop his own tree himself.10
9 One who cuts his own tree must make sure that he has permission from the landowner to do so. Ideally, cut only from one's own backyard. A tree taken from a reshus harabim, such as the county park (which is actually a carmelis, not a reshus harabim,) is considered as stolen and invalid.
10 One who is unable to cut his own tree should make sure to purchase it from a reputable dealer, or one who is certified by a national kashrus organization.
3. During the shmitta year, a Jew may not cut the tree down, but it should be done by a gentile. However, since the tree is inedible, the problems of “kedushas shviis” which apply to the esrog do not apply to the Xmas tree.
4. The tree must be bright green. Bright red, or a mixture of green and red, is also acceptable for a Xmas tree,11 but brown is not. There may be one brown spot near the bottom of the tree,12 but in the top half of the tree, even one brown spot will invalidate the tree. A truly pious person will make sure to bring along a Xmas tree expert when he goes to look for his tree.13
11 Because such trees do not grow red naturally, many Sefaradim adorn the tree with red poinsettia flowers. Ashkenazim prefer poinsettas.
12 Or even two, provided they are on opposite sides so they cannot be both seen at the same time.
13 But it is more macho to pretend to be an expert and pick the tree out himself.
5. The required height of the tree is subject to many rules. An indoor tree must be tall enough so that it reaches within 3 handbreadths of the ceiling.14 An outdoor tree must be at least 20 cubits tall.
14 Where local fire codes prohibit the use of such large trees, a smaller tree - even a bonsai - may be used, provided it has toy people around it who will make it appear tall.
6. The law is "Etz ish u'beito" - "One tree for a man and his home". This teaches that individuals must have a Xmas tree at their home, and that the main function of the tree is for the benefit of the family, but public places are exempt. If one wishes to place his personal tree in a public location he may do so, but he will not have fulfilled his obligation unless it is truly seen by the public. In this case, "seen by the public" means that the tree is large enough that it is shown on the local TV news reports.15
15 This is the origin of the custom of the great tree in Rockefeller Center, where a shaliach from Lubavitch lights the tree just before su
nset on Erev Xmas, and is then returned to Crown Heights by an NYPD helicopter in time for the dinner meal.
7. In recent years, there has been a great controversy over the use of manufactured trees. In theory, some hold they are invalid,16 while other authorities hold they are valid.17 In practice, however, even the lenient opinions hold that artificial trees are too tacky, and thus violate the principle of "hadar". But if one has already met his obligation by displaying at least one kosher Xmas tree, he may have additional trees of any kind, natural or not.18
16 Based on the verse "Etz chayim hee" ("A tree is alive"), teaching that even if it looks like a tree, it still cannot be a tree unless it was alive at some point.
17 Based on the verse "Etz chayim hee" ("It is a tree of life"), teaching that some trees have life, and others do not necessarily have life.
18 Similarly, manufactured trees are acceptable in malls, offices, and other exempt public places.
8. Originally, the law was that the tree must be displayed so that it would be visible to passers-by outside the home. Over the centuries, as persecutions increased, the people inside the home became the main audience. Even so, it should be displayed in a prominent area of the house, to show respect for this mitzvah. When possible, it should preferably be by a window where it could be viewed from the street, to continue the original practice.
3. DECORATING THE TREE
1. As with all mitzvos, the tree should be tastefully19 decorated. Popcorn tastes excellent, and some string popcorn together (with needle and thread)20 to make long chains which are wrapped around the tree.
19 In order to keep children actively interested and participating in all the goings-on, "tasteful" is defined by the youngest person in the household. This generally results in displaying all sorts of holiday projects in school, no matter how tacky or amateurishly done, giving great prominence to "artwork" which is normally allowed nowhere but the refrigerator door.
20 To remind us of the verse, "We're all connected." (Nynex)
2. The main decoration for the tree is strings21 of colored22 lights. The circuitry of the lights is arranged with parallel23 wires, not in serial. A certified24 electrician should inspect each set of lights.
21 The numerical value of the word "orot" (lights) is 613, similar to the value of the word "tzitzit".
22 The lights may be of 5 colors (corresponding to the knots in each tzitzit) or of 8 colors (corresponding to the 8 strings in each tzitzit). Where these combinations are unavailable, all the lights must be white. (Some use all white lights, with each eighth light being blue.)
23 Just as the eight strings of the tzitzis are tied in two parallel groups of four strings to help keep them kosher in the event a string breaks, similarly, arranging the lights in parallel will keep the other lights lit even if one light goes out.
24 By mutual consent, certification of Xmas lights is handled not by the OU but by the UL.
3. Additional lights are set up around the outside of the home,25 each according to his own ability. The more lights and other decorations26 one sets up, the more praiseworthy he is.
25 The minimum which one should strive for is the outline of one window which faces the street, and this is sufficient for apartment dwellers.
26 Those who have a front yard or lawn put all sorts of decorations up, whether lit by lights or not. Some say that if a snowman was built before Xmas, and by New Year's it still has not melted, it is a sign of blessing for the home for the coming year.
4. The lights must stay lit27 until28 most people can be presumed to be in bed29 or asleep.
27 One may use a timer to turn the lights off each night automatically, but not on Shabbos. Because of the public nature of the lights, they must stay lit lest anyone think that they were turned off manually, which would be a violation of the holy Shabbos.
28 11:35 pm Eastern, 10:35 Central/Mountain time.
29 Watching Leno or Letterman.
5. Tree decorations are considered "muktza l'mitzvasa", "set aside for its mitzvah", and may not be used for any personal use until after Xmas is over.30 For example, edible decorations may not be eaten until after Xmas. Similarly, since they may not be used for personal use, any decorations which fall from the tree on Shabbos or on Yom Tov may not be replaced31 until after Shabbos or Yom Tov.
30 See Siman 9 below for opinons regarding when Xmas actually ends.
31 Or even handled.
6. If the lights were not32 put away after Xmas, then in the following year each33 bulb must be removed34 from the wiring and reattached.
32 But if they were put away properly, then the act of restringing them the following year suffices for the mitzva. It is only where they stayed up all year that the lights must be renewed by removing and reattaching them.
33 If is enough if this is done for the majority of bulbs.
34 The bulb does not need to be totally removed, but it is adequate if the bulb is so loose that the electricity will not flow to it to light it.
4. GIFTS
1. One is obligated to buy presents, regardless of his income level, for every person that he has ever spoken to in his entire life and their immediate family members. One may go into serious debt in order to carry out this mitzvah. Presents may be exchanged at any convenient time during December up until the 25th.
2. Regarding a child whose birthday occurs on or around Xmas, some say to give him a double portion of gifts,35 and others say to give him a single portion.36 Some resolve this by getting him a normal number of gifts, but they would be double in size or value.37
35 Which may cause others to feel cheated.
36 Which will surely cause him to feel cheated.
37 Another idea has been to celebrate "Xmas in August". See Rabbi Edward's opinion below, in section 9:2.
5. THE OFFICE PARTY
1. “When December arrives, office productivity decreases.”38 Beginning at 9:00 AM on the Monday prior to Xmas, all real office work stops.39 In order to maintain the illusion of doing real work, employees busy themselves with tasks such as the company newsletter, or planning the office “Holiday Party”.
38 As it is said, “It’s a slow time of year.”
39 When that Monday is Erev Xmas itself, this work stoppage is moved up to the preceding Monday.
2. It is a requirement that all companies conduct an annual “Holiday Party” each year. This had been called a “Xmas Party” until 1972, when the Supreme Court ruled it to be a discriminatory name. The term “Holiday Party” was enacted so that Native Americans, Asians, and Muslims40 will all feel equally un-American.
40 When Ramadan is not in December.
3. The “Holiday Party”, in order to be done properly, requires a great deal of ritual drinking and debauchery. "Ad'loyada" - One must drink and continue drinking up to41 the point he cannot tell the difference between his fat dumpy wife and his gorgeous 22 year-old blond secretary.42
41 In this case, "up to" means "ad v'lo ad b'clal" - "up to but NOT including" the point when he cannot tell the difference. Once one has reached this point he is excused from further drinking. See next note for more details.
42 The example above presumes that he is a male, and his secretary is a female. However, if his secretary is male, and he has reached the point where he cannot tell the difference between his fat dumpy wife and his handsome 22 year-old blond male secretary, then he is forbidden to drink any more alcohol until Purim.
4. All banks and offices must close at noon43 on the 24th of December so that everyone may be able to get home in time to take care of the last minute preparations.
43 Retail establishments remain open until 4 PM on Erev Xmas, and restaurants a bit later. There is a popular saying that "Denny’s never closes," leading many people to ask, "So why are there locks on the doors?" The answer is that until recently, Denny's restaurants had been non Xmas-observant, and in fact did not have locks on the doors. Locks were installed only a few years ago when Denny's became Xmas-observant and began closing for the holiday.
6. THE FESTIVE MEAL
1. In the evening, after three stars appear in the sky, the family gathers together for the Erev Xmas meal. There are various opinions as to what is to be eaten at this meal. Only fish is to be eaten at the Erev Xmas meal.44 In our lands, the custom is to eat 12 fishes45 at this meal corresponding to the 12 days of Xmas.
44 When Erev Xmas is on Friday, and the dinner coincides with the first Shabbos meal, only gefilte fish may be used.
45 Even on Shabbos, one can easily reach 12 different kinds of gefilte fish: How can we show that four different fishes can make twelve different dishes? Because we ate four different fishes in Egypt, (whitefish, pike, carp, and whitefish-pike,) but we are now able to buy them three different ways. We can buy them ready-to-eat in jars, frozen in loaves, or ground raw at the fish store. Now, it follows that if there were four different species made three different ways, then there are 12 different gefilte fishes. How can we show that each of the twelve fishes is actually eight dishes? Because they can be made with or without salt, with or without sugar, and with or without matzo meal, and there are eight combinations of those three options. Thus, if there are twelve fishes that can be prepared eight ways, then there are a total of 96 dishes! How can we show that each of the twelve fishes is actually sixteen dishes? Because each of the eight recipes can be made either cooked or baked. Thus, if there are twelve fishes that can be prepared sixteen ways, then there are a total of 192 dishes!
2. Once the meal is complete, the family gathers in the room with the tree where they sing zemiros and drink eggnog.46 At midnight the family heads to shul for tikkun chatzos. Some say that tikkun chatzos can be said as early as 8:00 pm,47 but it is good to be stringent on oneself.
46 Eggnog being a milchig drink, some hold that this is the real reason for eating fish instead of meat.
47 So that the children will be awake.
7. SANTA CLAUS
1. For many years, the existence of Santa Claus was a subject of intense dispute in the adult community. In 1897, a team of investigative reporters was commissioned by one Virginia O’Hanlon to resolve the question. Their findings concluded “Yes, Virginia, there is a Santa Claus.”48 This was reaffirmed several decades later in a court case brought in New York County Supreme Court.49
48 New York Sun, September 21, 1897. (not in December as one might think)
49 Testimony from the United States Post Office proved to be crucial in deciding this case, as documented in Miracle on 34th Street, 1947.
2. It is absolutely forbidden to light any kind of fire in the fireplace on this evening.50 Those who want to roast chestnuts on an open fire should use a barbecue.
50 DUH! (But see also below, note 39)
3. To demonstrate our faith51 in Santa, each year we leave him a plate of donuts or cookies on a table near the tree, with a glass of milk to drink. Soon after this practice began, children began to question why the milk was still on the table the following morning, so their parents adopted the custom of drinking the milk after the children went to bed. However, just three years ago,52 while delivering his gifts, Santa accidentally revealed to a young girl that he suffered from lactose intolerance, and that this is why the milk had been left undrunk all those years. The following year, she left him a glass of pareve soybean “milk”, and this practice has spread far and wide since then. (In communities which accept the use of government supervised milk in lieu of rabbinic cholov yisroel, Lactaid™ milk is used instead.)
51 "I believe with complete faith that he knows if you've been bad or good, so be good for goodness sake." Ani Maamin #11, daily siddur.
52 The Santa Clause, by Tim Allen, produced by Walter Disney, 1994. This film also showed Santa’s new fire-resistant suit which was developed just that year. Nevertheless, the principle is that a protective measure is not abandoned even if the reason no longer exists, and so the ban on lighting fireplace fires remains in full force.
8. OTHER CUSTOMS
1. One is to rise early on the morning of the 25th in order to open the presents. There is a ritual meal which must be completed before sunset.
2. Meat and wine must be served at this meal. Lots are drawn to choose a designated driver who may not have any wine.
3. The meat may only be roasted. One may not eat any boiled or broiled meat at this meal.
4. After the meal, many have the custom to retire to the family room to watch sports on T.V.
5. Kiddush is not recited on Xmas, but holly is required.
9. HAVDALA
1. There are many opinions regarding when the Xmas season is over.53 Some hold that Xmas is over when the last item in the After-Xmas Sale has been sold. Others are strict and hold that Xmas is over immediately at the conclusion of the football game. The last opinion is the main one.
53 Many are confused by the term "twelve days of Xmas", implying that the Xmas continues until and including January 5. Today, this view is accepted only by the Eastern Orthodox, who hold that December 26 through January 5 constitute Chol Hamoed Xmas. This view is opposed by both the Modern Orthodox and the Ultra Orthodox (and even the Non Orthodox) who hold that Xmas is only one day long, and any context which seems otherwise actually refers to the Xmas season.
2. Walled cites continue Xmas until the end of the winning team's ticker-tape parade. A recent authority, Rabbi Edward, celebrated Xmas in August. For this he became known as "Crazy Eddie".
17 Aug 2007
History Lesson
Something cool that's been going around on email....
Abraham Lincoln was elected to Congress in 1846.
John F. Kennedy was elected to Congress in 1946.
Abraham Lincoln was elected President in 1860.
John F. Kennedy was elected President in 1960.
Both were particularly concerned with civil rights.
Both wives lost their children while living in the White House.
Both Presidents were shot on a Friday.
Both Presidents were shot in the head.
Now it gets really weird....
Lincoln 's secretary was named Kennedy.
Kennedy's Secretary was named Lincoln.
Both were assassinated by Southerners.
Both were succeeded by Southerners named Johnson.
Andrew Johnson, who succeeded Lincoln, was born in 1808.
Lyndon Johnson, who succeeded Kennedy, was born in 1908.
John Wilkes Booth, who assassinated Lincoln, was born in 1839.
Lee Harvey Oswald, who assassinated Kennedy, was born in 1939.
Both assassins were known by their three names.
Both names are composed of fifteen letters.
Now hang on to your seat....
Lincoln was shot at the theater named 'Ford.'
Kennedy was shot in a car called ' Lincoln' made by 'Ford.'
Lincoln was shot in a theater and his assassin ran and hid in a warehouse.
Kennedy was shot from a warehouse and his assassin ran and hid in a theater.
Booth and Oswald were assassinated before their trials.
And here's the kicker...
A week before Lincoln was shot, he was in Monroe, Maryland
A week before Kennedy was shot, he was with Marilyn Monroe.
Abraham Lincoln was elected to Congress in 1846.
John F. Kennedy was elected to Congress in 1946.
Abraham Lincoln was elected President in 1860.
John F. Kennedy was elected President in 1960.
Both were particularly concerned with civil rights.
Both wives lost their children while living in the White House.
Both Presidents were shot on a Friday.
Both Presidents were shot in the head.
Now it gets really weird....
Lincoln 's secretary was named Kennedy.
Kennedy's Secretary was named Lincoln.
Both were assassinated by Southerners.
Both were succeeded by Southerners named Johnson.
Andrew Johnson, who succeeded Lincoln, was born in 1808.
Lyndon Johnson, who succeeded Kennedy, was born in 1908.
John Wilkes Booth, who assassinated Lincoln, was born in 1839.
Lee Harvey Oswald, who assassinated Kennedy, was born in 1939.
Both assassins were known by their three names.
Both names are composed of fifteen letters.
Now hang on to your seat....
Lincoln was shot at the theater named 'Ford.'
Kennedy was shot in a car called ' Lincoln' made by 'Ford.'
Lincoln was shot in a theater and his assassin ran and hid in a warehouse.
Kennedy was shot from a warehouse and his assassin ran and hid in a theater.
Booth and Oswald were assassinated before their trials.
And here's the kicker...
A week before Lincoln was shot, he was in Monroe, Maryland
A week before Kennedy was shot, he was with Marilyn Monroe.
25 Jul 2007
Rav Soloveitchik Quotes 2
"For [Nachmanides and HaLevi] the attribute of kedushah, holiness, ascribed to the Land of Israel is an objective metaphysical quality inherent in the land. With all my respect for the Rishonim, I must disagree with such an opinion. I do notbelieve that it is halkhically cogent. Kedushah, under a halakhic aspect, is man-made; more accurately, it is a historical category. A soil is sanctified by historical deeds performed by a sacred people, never by any primordial superiority... Nothing should be attributed a priori to dead matter. Objective Kedushah smacks of fetishism"
TEEM p.150
-------
"The first prerequisite of prophecy is loneliness. A lonely man finds the Lonely G-d, and this very loneliness creates the charismatic bond between them" ibid
-------
"As a natural being, as an individual who represents his genus, the charismatic personality is subject to the biological process of life which ends in death. ..The historical Abraham as a historical personality attained immortality. Yet Abraham did not conquer death in metaphysical, transcendent sense. His immotality is through and through historical.... Immortal is the man is the personality which, incarted in the anticipation of the multitude of a non-existent group, is in turn incarnated by that group in retrospect....
....The first concept of immortality coined by Judaism is the continuation of a historical existence throughout the ages. It differs from transcendent immortality insofar as the deceased person does not lead an isolated, seperate existence in a transcendental world. The identity persists on a level of a concrete reality disguised as a people. It asserts itself in the conscioussness of the many, who traces their roots to the one. Yet metaphysical immortality is based on historical immortality. Whoever does not identiy himself with the historical ego and remains on the natural level cannot attain immortality. The first conquest of death takes place in the realm of history"
----------
Student: Rav, can you bless me
Rav: What, are you an apple or something?!?!? [attributed]
TEEM p.150
-------
"The first prerequisite of prophecy is loneliness. A lonely man finds the Lonely G-d, and this very loneliness creates the charismatic bond between them" ibid
-------
"As a natural being, as an individual who represents his genus, the charismatic personality is subject to the biological process of life which ends in death. ..The historical Abraham as a historical personality attained immortality. Yet Abraham did not conquer death in metaphysical, transcendent sense. His immotality is through and through historical.... Immortal is the man is the personality which, incarted in the anticipation of the multitude of a non-existent group, is in turn incarnated by that group in retrospect....
....The first concept of immortality coined by Judaism is the continuation of a historical existence throughout the ages. It differs from transcendent immortality insofar as the deceased person does not lead an isolated, seperate existence in a transcendental world. The identity persists on a level of a concrete reality disguised as a people. It asserts itself in the conscioussness of the many, who traces their roots to the one. Yet metaphysical immortality is based on historical immortality. Whoever does not identiy himself with the historical ego and remains on the natural level cannot attain immortality. The first conquest of death takes place in the realm of history"
----------
Student: Rav, can you bless me
Rav: What, are you an apple or something?!?!? [attributed]
19 Jul 2007
"Welcome back to Hyde Park" and other short stories
Well... not stories as such. Or really at all. It's all about carrots and sticks. Get sucked in by the (in inverted commas) 'intriguing' title and then whipped by my harsh words.
---------------------------
A few weeks ago I moved into my new house in Hyde Park (Leeds) having lived in Woodhouse for a year. I was immediately struck by a sense of a familiarity. Nay... sentimentality. This wasn't just the overpriced vegtables at Sainsburys/ Jacksons nor the tourist attraction that is the boarded up Royal Park Primary School. No... I (and my housemate on a seperate occassion) heard a (again in inverted commas) 'sneeze'. But not any old sneeze. Not the 'I've just dusted after a whole year of not doing so, and it has got up my nose' sneeze. Not the 'damn the pollen count, even though its raining' sneeze. Not even the commoner-garden 'morning sneezing fit' sneeze. The 'I have a cold' sneeze? NO
It was a 'directed at me' sneeze' It was the 'A-Jew' sneeze. Sounds a bit like 'A-Choo' but 'Jew' instead. Which is quite funny. Because I am one. A Jew that is. Or so my skullcap would suggest to the modern Hyde Park youth. They don't know me and I doubt it was to exercise my world-renowned sense of humour. Even if it was, it wouldn't be very funny... I've heard it before. Many times. It gets less amusing each time. They always look like they want to confront me but I don't oblige with anything more than an evil stare.
It seems to be quite a uniform Hyde Park thing. I wonder where they teach it. At home? At the mosque? At the Young Marrieds group? At the 'bring your child to work' day? I don't know and probably never will.
Never mind... it could always be worse.
--------------------------------
On reading Simon Schama's 'A History of Britain: Volume one' I discovered something I didn't know before. Well... many things. Otherwise why read the book? But just one which sticks out this particular moment and not the one about when and why the 'Prince of Wales' title first came about. Instead... it is the one about the 'yellow stars' that Edward ('Longshanks') I of England (and feudal overlord of Wales and for a short time Scotland) forced the Jews to wear to identify themselves. I'd never heard of yellow-star-wearing apart from in connection to the NAZIs and the Nurembeurg Laws.
I mean- I shouldn't have been surprised. The NAZIs were the first to release the 'Greatest Hits' album of anti-semitic symbols. Most of the NAZI leaders were educated and cultured men. They knew their history and they knew their style (those black unifroms will never go out of style). They didn't make much up themselves but they arranged past ideas in the most effective manner possible (one might argue that arranging other people's ideas is the very mark of 'orginality')
But.. I'd never thought about it. But it originated in Britain! Edward didn't learn his trade at the mosque. No... his 'pious' mother Eleanor was a keen believer on the 'blood libels' The Jews killed Christian children to use their blood in their Passover matzot (unleavened bread). I've never done it myself. And on Passover... all the Rakusen matzo box says under ingredients is 'flour and water' (hence bread). I'm sure the trading standards agency would have something to say about this mislabelling of products.
In this very same era, England has the dubious honour of being the first to expel its Jews 'as if they were some contagious disease' (as said by Schama)
-------------------------
But then again... Schama is Jewish and part of the world Jewish conspiracy. Last week I watched 'The War on Britain's Jews?' on Channel 4 by Richard Littlejohn. The most interesting point to come out of it for me (apart from the desecration of garves, Jewish schools having to have high fences and rabbis being attacked) was the perception that if you believe in anti-semitism 'you must be a Jew'. If you aren't a hysterical Jew, you wouldn't believe the malicious rumours we spread. The presenter has been called a Jew and sent anti-semitic emails, as has Nick Cohen (who is not a Jew but has criticised by the current state of the 'left'), as has the author of the all-parliamentary report into anti-semitism.
So the moral is.. don't listen to me! I think this is sound advice at the best of times. But I am complaining about anti-semitism... so even more reason
------------------------
As much as Christian Europe were the progenitors of such virulent anti-semitims the arab world has done a valiant job at taking it up. Just looking that latest blood libels coming from the Middle East, I was 'amused' to learn that we are now using the blood of Palestinian (oh how fickle us Jews are not to be using Christian babies anymore) children for our Purim cakes. We've branched out!
There was a very nice interview with Muhammad Al-Buheiri (a researcher given a scholarship by Egyptian government) on 'Nile TV' saying we still do the blood libels today:
Interviewer: "I have another question. Who are the people who prepare these matzos? Are they Jewish extremists or moderates? As a researcher specializing in inter-faith dialogue, do you believe this still occurs in Israel? I'm rephrasing the question."
Muhammad Al-Buheiri: "I believe it does, because these are religious rituals."
Inter-faith worker? Inter-faith work takes tact. Whilst I don't tact this guy surely does:
Muhammad Al-Buheiri: "First of all, we should be aware that the Jews always implement a rule they consider basic: A loud voice is capable of erasing the truth."
Of Course the interviewer helpfully interevenes so as not to upset a sensitive, politically-correct viewing public: Interviewer: "The media are controlled by the Jews."
--------------
Sweet dreams Children
---------------------------
A few weeks ago I moved into my new house in Hyde Park (Leeds) having lived in Woodhouse for a year. I was immediately struck by a sense of a familiarity. Nay... sentimentality. This wasn't just the overpriced vegtables at Sainsburys/ Jacksons nor the tourist attraction that is the boarded up Royal Park Primary School. No... I (and my housemate on a seperate occassion) heard a (again in inverted commas) 'sneeze'. But not any old sneeze. Not the 'I've just dusted after a whole year of not doing so, and it has got up my nose' sneeze. Not the 'damn the pollen count, even though its raining' sneeze. Not even the commoner-garden 'morning sneezing fit' sneeze. The 'I have a cold' sneeze? NO
It was a 'directed at me' sneeze' It was the 'A-Jew' sneeze. Sounds a bit like 'A-Choo' but 'Jew' instead. Which is quite funny. Because I am one. A Jew that is. Or so my skullcap would suggest to the modern Hyde Park youth. They don't know me and I doubt it was to exercise my world-renowned sense of humour. Even if it was, it wouldn't be very funny... I've heard it before. Many times. It gets less amusing each time. They always look like they want to confront me but I don't oblige with anything more than an evil stare.
It seems to be quite a uniform Hyde Park thing. I wonder where they teach it. At home? At the mosque? At the Young Marrieds group? At the 'bring your child to work' day? I don't know and probably never will.
Never mind... it could always be worse.
--------------------------------
On reading Simon Schama's 'A History of Britain: Volume one' I discovered something I didn't know before. Well... many things. Otherwise why read the book? But just one which sticks out this particular moment and not the one about when and why the 'Prince of Wales' title first came about. Instead... it is the one about the 'yellow stars' that Edward ('Longshanks') I of England (and feudal overlord of Wales and for a short time Scotland) forced the Jews to wear to identify themselves. I'd never heard of yellow-star-wearing apart from in connection to the NAZIs and the Nurembeurg Laws.
I mean- I shouldn't have been surprised. The NAZIs were the first to release the 'Greatest Hits' album of anti-semitic symbols. Most of the NAZI leaders were educated and cultured men. They knew their history and they knew their style (those black unifroms will never go out of style). They didn't make much up themselves but they arranged past ideas in the most effective manner possible (one might argue that arranging other people's ideas is the very mark of 'orginality')
But.. I'd never thought about it. But it originated in Britain! Edward didn't learn his trade at the mosque. No... his 'pious' mother Eleanor was a keen believer on the 'blood libels' The Jews killed Christian children to use their blood in their Passover matzot (unleavened bread). I've never done it myself. And on Passover... all the Rakusen matzo box says under ingredients is 'flour and water' (hence bread). I'm sure the trading standards agency would have something to say about this mislabelling of products.
In this very same era, England has the dubious honour of being the first to expel its Jews 'as if they were some contagious disease' (as said by Schama)
-------------------------
But then again... Schama is Jewish and part of the world Jewish conspiracy. Last week I watched 'The War on Britain's Jews?' on Channel 4 by Richard Littlejohn. The most interesting point to come out of it for me (apart from the desecration of garves, Jewish schools having to have high fences and rabbis being attacked) was the perception that if you believe in anti-semitism 'you must be a Jew'. If you aren't a hysterical Jew, you wouldn't believe the malicious rumours we spread. The presenter has been called a Jew and sent anti-semitic emails, as has Nick Cohen (who is not a Jew but has criticised by the current state of the 'left'), as has the author of the all-parliamentary report into anti-semitism.
So the moral is.. don't listen to me! I think this is sound advice at the best of times. But I am complaining about anti-semitism... so even more reason
------------------------
As much as Christian Europe were the progenitors of such virulent anti-semitims the arab world has done a valiant job at taking it up. Just looking that latest blood libels coming from the Middle East, I was 'amused' to learn that we are now using the blood of Palestinian (oh how fickle us Jews are not to be using Christian babies anymore) children for our Purim cakes. We've branched out!
There was a very nice interview with Muhammad Al-Buheiri (a researcher given a scholarship by Egyptian government) on 'Nile TV' saying we still do the blood libels today:
Interviewer: "I have another question. Who are the people who prepare these matzos? Are they Jewish extremists or moderates? As a researcher specializing in inter-faith dialogue, do you believe this still occurs in Israel? I'm rephrasing the question."
Muhammad Al-Buheiri: "I believe it does, because these are religious rituals."
Inter-faith worker? Inter-faith work takes tact. Whilst I don't tact this guy surely does:
Muhammad Al-Buheiri: "First of all, we should be aware that the Jews always implement a rule they consider basic: A loud voice is capable of erasing the truth."
Of Course the interviewer helpfully interevenes so as not to upset a sensitive, politically-correct viewing public: Interviewer: "The media are controlled by the Jews."
--------------
Sweet dreams Children
15 Jun 2007
PRAYER FOR THE PEOPLE OF DARFUR- Chief Rabbi Sir Jonathan Sacks
PRAYER FOR THE PEOPLE OF DARFUR
Chief Rabbi Sir Jonathan Sacks
O God of Peace,
Who commands us to seek peace,
Send peace to the people of Darfur.
O God of compassion,
Who hears the cry of the afflicted,
Hear the cry of the victims,
The bereaved, the injured,
And all those who live their days in fear.
Rouse the hearts of the leaders of the world
To put an end to the bloodshed, the violence,
The rape, the starvation, and the terror,
That has ravaged and endangered an entire population.
Be with those who are working for peace,
Or tending the sick,
Or bringing food to the hungry,
Or shelter to the homeless,
Or hope to those close to despair.
O God of justice and love,
Let us not be indifferent
To the cry of the persecuted
And the tears of those who have seen
Their homes, their families and their communities destroyed.
And may their plea and their plight
Reach the ears and hearts of those who have it in their power
To bring peace to a troubled region
And aid to a devastated people.
Oseh shalom bimromav:
May You who makes peace in Your high places
Help us make peace down here on earth. Amen.
Chief Rabbi Sir Jonathan Sacks
O God of Peace,
Who commands us to seek peace,
Send peace to the people of Darfur.
O God of compassion,
Who hears the cry of the afflicted,
Hear the cry of the victims,
The bereaved, the injured,
And all those who live their days in fear.
Rouse the hearts of the leaders of the world
To put an end to the bloodshed, the violence,
The rape, the starvation, and the terror,
That has ravaged and endangered an entire population.
Be with those who are working for peace,
Or tending the sick,
Or bringing food to the hungry,
Or shelter to the homeless,
Or hope to those close to despair.
O God of justice and love,
Let us not be indifferent
To the cry of the persecuted
And the tears of those who have seen
Their homes, their families and their communities destroyed.
And may their plea and their plight
Reach the ears and hearts of those who have it in their power
To bring peace to a troubled region
And aid to a devastated people.
Oseh shalom bimromav:
May You who makes peace in Your high places
Help us make peace down here on earth. Amen.
Rav Soloveitchik Quotes 1
"Mystical trends... phenomenological emotionalism, the so-called humanistic hermeneutics, and the modern existential philosophy have played a prominet role in the confusion that pervaded European thought. It is no mere coincidence that the most celebrated philosophers of the third Reich were outstanding disciples of Husserl... When reason surrenders it supremacy to dark, equivocal emotions, no dam is able to stem the rising tide of the affective stream" Hlakhic Mind- p.53
"It need hardly be stressed that this reduction of religion into some recondite, subjective current is absolutely perrilous. It frees every dark passion and every animal impulse in man. Indeed, it is of greater urgency for religion to cultivate objectivity than perhaps for any other bracnch of human culture. If G-d is not the source of the most objectified norm, faith in Him is nothing but an empty phrase. Pluralism by no means indictaes escapism and romanticism in knowledge. If cognitive approaches to reality exist apart from the scientific, then they must be based upon strictly logico-epistemological principles. They cannot be permitted to run amok in a subjective world. It is indeed unfortunate that pluralism, originally well intended, has, in certain doctrines, assumed proportions that undermine the most elementary principles of reason. To avert misery and confusiom the human mind would do well were it to approach the subject realm with far greater caution and reseve than it has in the past" Halakhic mind, p.55
"It need hardly be stressed that this reduction of religion into some recondite, subjective current is absolutely perrilous. It frees every dark passion and every animal impulse in man. Indeed, it is of greater urgency for religion to cultivate objectivity than perhaps for any other bracnch of human culture. If G-d is not the source of the most objectified norm, faith in Him is nothing but an empty phrase. Pluralism by no means indictaes escapism and romanticism in knowledge. If cognitive approaches to reality exist apart from the scientific, then they must be based upon strictly logico-epistemological principles. They cannot be permitted to run amok in a subjective world. It is indeed unfortunate that pluralism, originally well intended, has, in certain doctrines, assumed proportions that undermine the most elementary principles of reason. To avert misery and confusiom the human mind would do well were it to approach the subject realm with far greater caution and reseve than it has in the past" Halakhic mind, p.55
What will You do? (or at least a prod up my own backside)
Oh, we are a species that like to get inspired. We see a TV programme here. A rousing speech is given there. EMotional blackmail round the corner and to the left. This prompts us into immediate action. The odd Live 8 here. The odd giving a few pence in the charity box there. A charity record in the dustbin after a few weeks. But what about long term? After we have marched to Gleneagles, broken the windows of a few MacDonalds, placated our guilt, done our bit?
It is so hard to keep inspiration going. I read 'To heal a Fractured World"; I read "What will you do? Forty-eight things to make a difference" and got very excited and planned how I was going to change the world. But other things got in the way.... oh well, I'll get inspired again one day.
But that isn't good enough. We shouldn't just do good when we feel like it, when our emotions sway us this way or that. Our lives should consist in acting out those values that we hold dear. Our whole lives should be filled with meaning and responsibility:
"We need to give voice to the Biblical message that serving G-d and our fellow human beings are inseperably linked. The greasted gift is to be able to give, and the life we lead is measured by the good we do. Let the title of this book be a challenge to us all: WHat will you do?
The Chief Rabbi Professor Doctor Sir Jonathan Sacks Esq. MA. pHD. A-Level, GCSE, SATS level 2
We should do good because it is good 'lishma' (for its own sake). We're not going to change the world instantly and doing our bit shouldn't be predicated on its consequences. It is the small things, the things which will help 'a bit'; the are the things we should be doing and doing all the time. None of life (including charity) should be based on those transcendent moments, those one off events, times of ecstatcy and total confidence. As Leibowitz says: Life is about the prose not the poetry. In a way goodness is mundane. It is about what we do in the warp and woof of life that ultimately accounts. This is no means natural to me... This is why I need to write this load of rubish to give me a big poke up the backside.
Tzedek is Hebrew for charity but also justice. It is not (just) the kind of thing just to help us feel good about ourselves but what we should do as a result of a conscience decision to be part of the ethical species 'man' rather than the biological species 'homo sapien'.
So the Chief's suggestions and those of the London School og Jewish studies 'Jewish Responsibility Project' Braap, Braap! (please G-d may I act upon them)...
1. GIve away a bag of clothes you never wear
2. Visit a residential home
3. Welcome people to your shul
4. Donate your hair to children suffereing from hair loss (oops... i initially typed 'donate your children who are suffering from hair loss! I hope there is nothing subconcious there. I know I'm disturbed but donating my children [Issaachar, Zebulin, Amalek and Devorah-Simcha-Shalom-Meyer-Moishe-Zalman] is a bit extreme)
5. Volunteer abroad this summer
6. Twin a bar/batmitzvah with a child abroad
7. Help the homeless at Christmas
8. Have a really happy brithday- everyone can bring something that will be given to charity
9. Help Israeli hospitals and medical research- save the world!
10. Charity box at home
11. Save a life- give blood
12. Make a gift of your chametz before Pesach
13. Give children's toys to a hospital
14. Adopt an Israeli family
15. Buy one FairTrade product next time you go shopping
16. Bring music into someones life
17. Make up a minyan at a funeral
18. Donate breast milk- for neonatal intensive care units [I've tried...]
19. Volunteer to help people with special needs
20. Learn basic first aid skills
21. Donate your old specs
22. Make the first cheque of a new chequebook out to charity
23. Join the bone marrow register
24. Teach an elderly person how to use email and the internet
25. Share your dog [don't cut it in two though]
26. Recycle your mobile phone
27. Bring Judaism to a residential home [presumably Jewish people in residential homes! Not jumping out at random old men an getting them to lay tefillin. But then again... Noachides... there's a market]
28. Befriend an elderly person
29. GIve money to improve a child's life [not random children offf the street! Through children's charities!]
30. Set up a support network in your community
31. Help keep our community safe... join CST [or be a vicious vidulante with sticks, stones and Qassam rockets... or don't]
32. Mark a bar/batmitzvah by doing something special
33. Visit a person in hospital [and bring grapes! grapes are vital! if you go without the grapes it is as if you have never been at all! COnfucious says 'bring grapes' Martin Luther King said 'bring grapes' Jesus 'grapes are love; bring grapes' Mr. Tom Ellsworth, 512 Artley Avenue, Suffolk with a broken leg says 'mmmm. I like grapes']
34. Give books [esp. those heretical ones. you dirty stopout]
35. Prepare a meal for someone who needs it
36. Help someone get to shul
37. Donate your wedding dress to a gemach
38. Speak up! (e.g. anti-semitism or against chicken flu.Whatever!)
39. Help the homeless on the street
40. Donate your old computer
41. Distribute leftover challas from your local kosher bakery [and is there isn't one in your local area, build one! especially in COrnwall where I would love to live]
42. Help the housebound
43. Visit a children's ward
44. At your next celebration, get someone to give to charity instead of you
45. SUpport a project in Israel and visit it
46. Help the homeless with general life skills
47. Visit a shiva house and comfort the mourners
48. Open a charity account
So there we go.
"There are many more ways than 48, but this is a great start. Everyone should read this book. Be different; make a difference"
Bob Geldof
Well if Bob Geldof says it.....
It is so hard to keep inspiration going. I read 'To heal a Fractured World"; I read "What will you do? Forty-eight things to make a difference" and got very excited and planned how I was going to change the world. But other things got in the way.... oh well, I'll get inspired again one day.
But that isn't good enough. We shouldn't just do good when we feel like it, when our emotions sway us this way or that. Our lives should consist in acting out those values that we hold dear. Our whole lives should be filled with meaning and responsibility:
"We need to give voice to the Biblical message that serving G-d and our fellow human beings are inseperably linked. The greasted gift is to be able to give, and the life we lead is measured by the good we do. Let the title of this book be a challenge to us all: WHat will you do?
The Chief Rabbi Professor Doctor Sir Jonathan Sacks Esq. MA. pHD. A-Level, GCSE, SATS level 2
We should do good because it is good 'lishma' (for its own sake). We're not going to change the world instantly and doing our bit shouldn't be predicated on its consequences. It is the small things, the things which will help 'a bit'; the are the things we should be doing and doing all the time. None of life (including charity) should be based on those transcendent moments, those one off events, times of ecstatcy and total confidence. As Leibowitz says: Life is about the prose not the poetry. In a way goodness is mundane. It is about what we do in the warp and woof of life that ultimately accounts. This is no means natural to me... This is why I need to write this load of rubish to give me a big poke up the backside.
Tzedek is Hebrew for charity but also justice. It is not (just) the kind of thing just to help us feel good about ourselves but what we should do as a result of a conscience decision to be part of the ethical species 'man' rather than the biological species 'homo sapien'.
So the Chief's suggestions and those of the London School og Jewish studies 'Jewish Responsibility Project' Braap, Braap! (please G-d may I act upon them)...
1. GIve away a bag of clothes you never wear
2. Visit a residential home
3. Welcome people to your shul
4. Donate your hair to children suffereing from hair loss (oops... i initially typed 'donate your children who are suffering from hair loss! I hope there is nothing subconcious there. I know I'm disturbed but donating my children [Issaachar, Zebulin, Amalek and Devorah-Simcha-Shalom-Meyer-Moishe-Zalman] is a bit extreme)
5. Volunteer abroad this summer
6. Twin a bar/batmitzvah with a child abroad
7. Help the homeless at Christmas
8. Have a really happy brithday- everyone can bring something that will be given to charity
9. Help Israeli hospitals and medical research- save the world!
10. Charity box at home
11. Save a life- give blood
12. Make a gift of your chametz before Pesach
13. Give children's toys to a hospital
14. Adopt an Israeli family
15. Buy one FairTrade product next time you go shopping
16. Bring music into someones life
17. Make up a minyan at a funeral
18. Donate breast milk- for neonatal intensive care units [I've tried...]
19. Volunteer to help people with special needs
20. Learn basic first aid skills
21. Donate your old specs
22. Make the first cheque of a new chequebook out to charity
23. Join the bone marrow register
24. Teach an elderly person how to use email and the internet
25. Share your dog [don't cut it in two though]
26. Recycle your mobile phone
27. Bring Judaism to a residential home [presumably Jewish people in residential homes! Not jumping out at random old men an getting them to lay tefillin. But then again... Noachides... there's a market]
28. Befriend an elderly person
29. GIve money to improve a child's life [not random children offf the street! Through children's charities!]
30. Set up a support network in your community
31. Help keep our community safe... join CST [or be a vicious vidulante with sticks, stones and Qassam rockets... or don't]
32. Mark a bar/batmitzvah by doing something special
33. Visit a person in hospital [and bring grapes! grapes are vital! if you go without the grapes it is as if you have never been at all! COnfucious says 'bring grapes' Martin Luther King said 'bring grapes' Jesus 'grapes are love; bring grapes' Mr. Tom Ellsworth, 512 Artley Avenue, Suffolk with a broken leg says 'mmmm. I like grapes']
34. Give books [esp. those heretical ones. you dirty stopout]
35. Prepare a meal for someone who needs it
36. Help someone get to shul
37. Donate your wedding dress to a gemach
38. Speak up! (e.g. anti-semitism or against chicken flu.Whatever!)
39. Help the homeless on the street
40. Donate your old computer
41. Distribute leftover challas from your local kosher bakery [and is there isn't one in your local area, build one! especially in COrnwall where I would love to live]
42. Help the housebound
43. Visit a children's ward
44. At your next celebration, get someone to give to charity instead of you
45. SUpport a project in Israel and visit it
46. Help the homeless with general life skills
47. Visit a shiva house and comfort the mourners
48. Open a charity account
So there we go.
"There are many more ways than 48, but this is a great start. Everyone should read this book. Be different; make a difference"
Bob Geldof
Well if Bob Geldof says it.....
You can never beat a good anagram (well, you can but..)
DORMITORY rearranged is DIRTY ROOM
PRESBYTERIAN rearranged is BEST IN PRAYER
ASTRONOMER rearranged is MOON STARER
DESPERATION rearranged is A ROPE ENDS IT
THE EYES rearranged is THEY SEE
GEORGE BUSH rearranged is HE BUGS GORE
THE MORSE CODE rearranged is HERE COME DOTS
SLOT MACHINES rearranged is CASH LOST IN'EM
EVANGELIST rearranged is EVIL'S AGENT
ANIMOSITY rearranged is IS NO AMITY
ELECTION RESULTS rearranged is LIES - LET'S RECOUNT
SNOOZE ALARMS rearranged is ALAS! NO MORE ZS
A DECIMAL POINT rearranged is I'M A DOT IN PLACE
THE EARTHQUAKES rearranged is THAT QUEER SHAKE
ELEVEN PLUS TWO rearranged is TWELVE PLUS ONE
9 Mar 2007
Parshat Ki Tissa
“Go- get down; for your people whom you brought up from the land of Egypt have corrupted themselves.” The golden calf, in this week’s parsha, seems almost to lead to a complete breakdown of G-d’s relationship with Israel. The gemarra explains “Go-get down” as telling Moses “get down from your lofty station…. Now that Israel has sinned, what are you to Me?” Equally, Avraham ben HaRambam makes the point that no longer are Israel “my [G-d’s] people” but “your [Moses’] people… this rabble whom you concerned yourself with”. G-d wants to destroy the Jewish people and only special pleading Moses prevents this from happening.
Parshat Ki Tissa, through the story of the golden calf exemplifies the Torah’s approach to the dual aspects of belief and practice. The Torah is not a book of philosophy or theology, science or history, or esoteric, mystical knowledge. This is not to say that these disciplines are not valuable and they may even be necessary to appreciate the work of creation. However, what is of primary concern is our place in creation; with the relationship between G-d and the children of Israel being the primary subject matter of the Torah. It is in this light that beliefs and practices must be viewed; mediated through the prism of covenant. The gripe of the Torah in relation to the golden calf does not seem to be that the children of Israel, per se, had a philosophically incorrect view of G-d. Neither are the moral standards of idolaters, of much concern to the Talmud, the primary issue. Instead, idolatry here can be conceived as, or resultant from, the breakdown of the relationship between G-d and us.
Let us illustrate this further. There is no intrinsic holiness in the Jewish people, or the land of Israel or in the tablets of the law (etc). Moses smashing the tablets amply demonstrates this. As R. Meir Simhah explains “The moment Israel sinned and transgressed what were written thereon, [the tablets] became mere bric-a-brac devoid of sanctity”. These things only get holiness from being associated with commands from G-d. Israel made the mistake of endowing the golden calf with intrinsic holiness. But what precisely was the mistake? It was not in itself the belief that the golden calf represented G-d (although strictly false) or the practice of using symbols (etc) in order to worship Him. G-d himself later commanded that there be statues of the cherubim be placed inside the mishkan (earlier in the Torah but chronologically later) to serve as the portal between the physical and spiritual worlds. The only difference between the acts is that G-d commanded us to have the cherubim.
Physical things are there to be used and so seeing intrinsic holiness in them (deifying them) is like saying G-d is there to be used. Israel “making G-d in its own image” leads to an unhealthy view of what a relationship should be about. When they say “Rise make us a god who will lead us” they want a G-d who will fight their battles for them and give them psychological comfort. They are not worshipping G-d-qua-G-d, but G-d-qua-the person who does stuff for me. Of course, it is no relationship where one party is the dominator and the other to be dominated. A key element of relationship is sacrifice; giving even when one cannot get in return.
Ki Tissa imparts important lessons as to our place in the world. There are times when we have to advance, subdue and conquer. We have to do science, create technology, and participate in civil society. Yet there are times when we have to resign, retreat and sacrifice. When we pray to G-d and keep the mitzvoth, we do simply because we are commanded; and not to derive personal gain. Both advance and sacrifice are important aspects in life and without one or the other, there would be no covenant.
26 Jan 2007
Nonsense
Do you believe in pollywogs? Do you agree that there are =/*.**/'s? Do you believe in tampoline-electrifying-cacti? You surely must accept that one day popodijhgiuguy's will return?
WHAT?!?!?! Stupid right? Unfortunately this is what most people do most of the time. They use words like 'ghost' 'G-d' and 'soul' yet what they mean is 'pollywog', '=/*.**/' and 'popodijhgiuguy'
I was thinking that writing something when angry that is open to public viewing is a bad idea. Especially when drinking oneself stupid (well not drinking that much.. but its all relative). It can only turn out to offend people or make me look bad in some way or another. But i think I will anyway....
There is nothing more innane than stupid questions, asked stupidly. The only way you can converse is by engaging in stupidity with them. They give no meaningful criteria to what they mean; let alone, provide any criteria by which on could debate with them. Despite this, they believe there so-called 'idea' to be particularly 'un-stupid' and worthy of debate. Of course debate here simplye means a jolly old discussion where we can feel good that they have expressed their opinion. Their actual 'belief' is not up for discussion. Why? Because it is their belief; pure and simple.
Under this category fall such interesting dinner-time discussions as "Do you believe in ghosts?" So Neil, what do you think? I think the question is meaningless. So you don't believe in ghosts? I didn't say that. So you do then? I didn't say that either. I haven't the foggiest as to what you're going on about. I don't know what a 'popodijhgiuguy'; it is nonsense; it has no sense; our language gives no sense to it; it doesn't have a meaning; it means nothing. I neither believe nor disbelive it. it is merely a mark on the paper or a distinctly annoying noise coming from your mouth. 'But I swear to you', one participant will say, 'my mum saw a ghost, and my mum is the most honest peson I know'. Is she indeed? I would never doubt a self-evidnet truth such as that for a minute. But IT STILL DOESN'T MEAN ANYTHING. Moreover, I'm absolutely incredulous that the same people that would say something 'purpose in the universe' (and the practical responsibility it entails) is superstitious or mysterious; will happily go on about ghosts.
Stupidity, however, I can deal with (that's not what I'm angry about). There is no law saying "Don't be stupid". It doesn't make you any less worthy of dignity, respect, value or anything else because you are stupid. What's more, I'm stupid more often than not. Let people be stupid I say... what harm does it do? If a particular 'word' comforts people, gives them a sense of meaning, induces a big fluffy feeling inside, or is simply something people believe; good luck to them.
As far as ghosts go, this position is absolutely fine. Ghosts shmosts. Whatever. Who gives a toss? In fact, this is precisely why people are more likely to assent to ghosts than G-d because 'believing' in 'G-d' might mean people have to get off their lazy backsides and do something abou it. But it is precisely the reason why being stupid when it comes to matters is more dangerous. Because it means more.
Okay.... but if they have pseudo-mystical understanding of G-d and the soul and such like; and such a view is stupid what possible difference could it make? If it makes people happy, more fulfilled (etc) so what that they are stupid? The fact that 'it matters' what you say about such things means that you are likely to spread the word and not only be stupid but spread your stupidity. Again, so what if there is a whole community of people saying stupid things about the sole? The problem is not with the stupid opinions themselves, which I can live with. The problem is the bad practical effects that they can cause.
When you get such comments "women cannot learn gemarra (commentary on Jewish law) because their brains are differnet and their souls are different" then stupidity matters. Is my soul blue whilst a women's soul is pink? Is mine rectangular, whilst theirs is triangular? Dose my soul bounce around and proclaim "I'm good at Torah; I'm good at Torah" whilst a women's bounces around and says "As long as I know the laws of Kashrut, I'm just dandy"? What do you mean? Whilst I'm not going to discuss it now, the soul is an absolutely vital concept (although much misused). Secondly, I know very well what RAMBAM means when he talks bout a soul, what the mystics mean, what the bible means,etc but I have absolutely no clue what you mean. You are using this word "soul" to prove a very dodgy point. A 'point' that is used to meet your agenda and yet means nothing. What the hell could it possibly mean that the womens soul is not suited to studying gemarra. Your words are nonsense and yet you believe them to be so 'un-stupid' that not only can we not challenge them but have a practical effect on the people you are preaching to.
Look, I don't know if halachically women can or cannot study gemarra. Maybe they can, maybe they can't. Such dogmatic assertions as 'there is no position which they can' is definately false. When the chief rabbi approves of it and Rav Soloveitchik says that they can; then at the very least it is a viable halachic option. But this is besides the point.... If women cannot halchicahlly, they cannot halachically; because of a halachic reason. NOT because of some rubbish/mystical/essentialist/sexist/pseudo-philsophical/nonsense/mumbo-jumbo/'pollywog ' reason about the nature of a man and woman's soul.
At the very least, you should say what you mean or whether it means anything at all. It does no good to tell me "the soul is a Jewish concept" or "G-d says so" or "...just because you have a problem with Jewish teaching". Firstly, if G-d told me personally that '=/*.**/' was true, it gives me absolutely no explanation as to what it means. So if you insist (no matter what halacha says) that women have different souls and should not do gemarra; at least tell me what you mean. Secondly, I have absolutely no trouble with the 'Jewish concept' it is just that you are not telling me what you are taking the 'jewish concept to be'. The 'jewish concept' uses the word soul to cover a wide variety of hebrew terms and yet your are not telling what the common factor is or why this reflects on a woman's soul. In fact, I think you are peverting the 'Jewish concept to further halacha to your own ends. Thirdly, if I am correct, you are taking a very anti-Jewish view of what the soul is.
Oh... it is Shabbat now and i haven't finished my rant... will be continued
WHAT?!?!?! Stupid right? Unfortunately this is what most people do most of the time. They use words like 'ghost' 'G-d' and 'soul' yet what they mean is 'pollywog', '=/*.**/' and 'popodijhgiuguy'
I was thinking that writing something when angry that is open to public viewing is a bad idea. Especially when drinking oneself stupid (well not drinking that much.. but its all relative). It can only turn out to offend people or make me look bad in some way or another. But i think I will anyway....
There is nothing more innane than stupid questions, asked stupidly. The only way you can converse is by engaging in stupidity with them. They give no meaningful criteria to what they mean; let alone, provide any criteria by which on could debate with them. Despite this, they believe there so-called 'idea' to be particularly 'un-stupid' and worthy of debate. Of course debate here simplye means a jolly old discussion where we can feel good that they have expressed their opinion. Their actual 'belief' is not up for discussion. Why? Because it is their belief; pure and simple.
Under this category fall such interesting dinner-time discussions as "Do you believe in ghosts?" So Neil, what do you think? I think the question is meaningless. So you don't believe in ghosts? I didn't say that. So you do then? I didn't say that either. I haven't the foggiest as to what you're going on about. I don't know what a 'popodijhgiuguy'; it is nonsense; it has no sense; our language gives no sense to it; it doesn't have a meaning; it means nothing. I neither believe nor disbelive it. it is merely a mark on the paper or a distinctly annoying noise coming from your mouth. 'But I swear to you', one participant will say, 'my mum saw a ghost, and my mum is the most honest peson I know'. Is she indeed? I would never doubt a self-evidnet truth such as that for a minute. But IT STILL DOESN'T MEAN ANYTHING. Moreover, I'm absolutely incredulous that the same people that would say something 'purpose in the universe' (and the practical responsibility it entails) is superstitious or mysterious; will happily go on about ghosts.
Stupidity, however, I can deal with (that's not what I'm angry about). There is no law saying "Don't be stupid". It doesn't make you any less worthy of dignity, respect, value or anything else because you are stupid. What's more, I'm stupid more often than not. Let people be stupid I say... what harm does it do? If a particular 'word' comforts people, gives them a sense of meaning, induces a big fluffy feeling inside, or is simply something people believe; good luck to them.
As far as ghosts go, this position is absolutely fine. Ghosts shmosts. Whatever. Who gives a toss? In fact, this is precisely why people are more likely to assent to ghosts than G-d because 'believing' in 'G-d' might mean people have to get off their lazy backsides and do something abou it. But it is precisely the reason why being stupid when it comes to matters is more dangerous. Because it means more.
Okay.... but if they have pseudo-mystical understanding of G-d and the soul and such like; and such a view is stupid what possible difference could it make? If it makes people happy, more fulfilled (etc) so what that they are stupid? The fact that 'it matters' what you say about such things means that you are likely to spread the word and not only be stupid but spread your stupidity. Again, so what if there is a whole community of people saying stupid things about the sole? The problem is not with the stupid opinions themselves, which I can live with. The problem is the bad practical effects that they can cause.
When you get such comments "women cannot learn gemarra (commentary on Jewish law) because their brains are differnet and their souls are different" then stupidity matters. Is my soul blue whilst a women's soul is pink? Is mine rectangular, whilst theirs is triangular? Dose my soul bounce around and proclaim "I'm good at Torah; I'm good at Torah" whilst a women's bounces around and says "As long as I know the laws of Kashrut, I'm just dandy"? What do you mean? Whilst I'm not going to discuss it now, the soul is an absolutely vital concept (although much misused). Secondly, I know very well what RAMBAM means when he talks bout a soul, what the mystics mean, what the bible means,etc but I have absolutely no clue what you mean. You are using this word "soul" to prove a very dodgy point. A 'point' that is used to meet your agenda and yet means nothing. What the hell could it possibly mean that the womens soul is not suited to studying gemarra. Your words are nonsense and yet you believe them to be so 'un-stupid' that not only can we not challenge them but have a practical effect on the people you are preaching to.
Look, I don't know if halachically women can or cannot study gemarra. Maybe they can, maybe they can't. Such dogmatic assertions as 'there is no position which they can' is definately false. When the chief rabbi approves of it and Rav Soloveitchik says that they can; then at the very least it is a viable halachic option. But this is besides the point.... If women cannot halchicahlly, they cannot halachically; because of a halachic reason. NOT because of some rubbish/mystical/essentialist/sexist/pseudo-philsophical/nonsense/mumbo-jumbo/'pollywog ' reason about the nature of a man and woman's soul.
At the very least, you should say what you mean or whether it means anything at all. It does no good to tell me "the soul is a Jewish concept" or "G-d says so" or "...just because you have a problem with Jewish teaching". Firstly, if G-d told me personally that '=/*.**/' was true, it gives me absolutely no explanation as to what it means. So if you insist (no matter what halacha says) that women have different souls and should not do gemarra; at least tell me what you mean. Secondly, I have absolutely no trouble with the 'Jewish concept' it is just that you are not telling me what you are taking the 'jewish concept to be'. The 'jewish concept' uses the word soul to cover a wide variety of hebrew terms and yet your are not telling what the common factor is or why this reflects on a woman's soul. In fact, I think you are peverting the 'Jewish concept to further halacha to your own ends. Thirdly, if I am correct, you are taking a very anti-Jewish view of what the soul is.
Oh... it is Shabbat now and i haven't finished my rant... will be continued
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