In the midst of all the headlines about corruption, security issues and President Trump, there is an important topic which has been overlooked. On Thursday, February 8, 2018, hundreds of Haredim, secular Jews and Bedouin demonstrated at the entrance to Arad together with Deputy Health Minister Litzman against the plan to dig a new phosphate mine at Sdeh Brir near Arad. Despite all of the opposition to the plan – see below – the plan was recently approved by the National Planning and Building Commission. Indeed, Prime Minister Netanyahu in his capacity as Minister of Health has submitted an appeal against the decision.
Question: If a Jew causes the accidental death of another person, what can he or she do in order to repent for that action?
Responsum: In Genesis, Chapter 4, Cain kills Abel in a fit of jealousy. God punishes him by sending him into exile (v. 12 ff). The punishment of exile was later used by the bible to punish accidental homicide. If Reuven killed Shimon by accident, Reuven had to flee to a city of refuge and stay there until the High Priest died. (1) The main purpose of this exile was not teshuvah or repentance, but to prevent the relatives of Shimon from killing Reuven (Numbers 35: 11-12; Deut. 4:42; Joshua 20:3 ff.).
Is it permissible for women to serve as Shohatot (ritual slaughterers)? We shall present the opinions of those who permit, those who limit, and those who prohibit, and then we shall summarize the matter and give a halakhic ruling. In this responsum, we shall repeatedly use the Hebrew words Shehitah [ritual slaughter] and Nikkur [porging of meat in order to remove the forbidden fat and sinews].
This Thursday I will be marching in the gay parade in Jerusalem, after marking Tisha B’av (the Ninth of Av) earlier in the week, with the reading of Lamentations and other customs associated with mourning.
It is customary to sing Psalm 92 – Mizmor Shir Leyom Hashabbat – after the Torah reading during the Shabbat Minhah service at Camp Ramah and at some Conservative synagogues. What is the origin of this custom, which is not found in standard Ashkenazic prayer books?
What motivated Righteous Gentiles to risk their lives to save Jews from the Nazis? What drives people today to risk their own lives to save others?
At the outset, I would like to stress the importance of the laws of Tisha B’av. On the one hand, I believe that it is very important to fast on Tisha B’av and to remember the Destruction in our day, even after the rebirth of the State of Israel and the reunification of Jerusalem. On the hand, there are many stringencies connected to “the three weeks” between the 17th of Tammuz and the 9th of Av, which were added in the Middle Ages by Aveilei Tziyon [= Mourners of Zion] and Ashkenazic rabbis, which have no Talmudic basis and which, in my opinion, there is no reason to observe.
In addition to providing the origin of this specific custom, I will give the sources for the custom of sprinkling or spilling drops of wine while reciting the Ten Plagues, the reasons that have been given for the custom, and the various permutations of the custom.
Purim is a holiday whose meaning is shrouded in mystery. The only clear element is what we are commanded to do on Purim as set forth at the end of the Scroll of Esther: read the Megilla, hold a festive meal, and give gifts to the poor. This last mitzvah is not an administrative detail of a system of social justice. Yes, the Jewish people are commanded to pay a tax of half a shekel, as we read onShabbat Shekalim, the Shabbat preceding Rosh Chodesh Adar. But gifts to the poor are another matter; giving charity is an expression of the direct, mutual economic responsibility between people.