Friday, December 14, 2007
Moderated posting
Thursday, December 13, 2007
EJF smear campaign
EJF wrote:
Hi, Dr. Eidensohn in his Book Titled 'Daas Torah' writes in the introduction that he gathered Different opinions Re: various Topics. He continues to write that Rav Eliyashuv , shlita Told him only To quote accepted opinions. He writes that he could not decide which ones are and which ones aren't so he brings all. Well.... in his Chapter on conversion He brings the opinion of the Abarbanel ....A Giant ....but not an Accepted Halachic opinion, That It is sufficient for a non Jew to Believe in the Thirteen Principals 'Even though he doesn't know anything from the entire Torah. It is sufficient to achieve spiritual Perfection Etc... Therfore when a NON JEW decides to CONVERT and Wants to learn torah to obtain the World to come,It is ONLY neccesary to to teach him these 13 Principals Etc..'.(See Pg 70 of above book) Maybe those Rabbi's in Florida accept the Ababarnel's Position as an accepted opinion Like Rabbi Eidenson does? Is that possible? I think Dr Eidensohn is a very Accomplished person and I'm sure He can help. I actually enjoy reading his book.
I responded to EJF with the following:
This is the relevant section copied from page 70 of "Daas Torah" in the chapter dealing with Principles of Belief.
Converts to Judaism must accept principles
Rambam[i](Hilchos Issurei Bi’ah 14:2): When a person comes to convert to Judaism, he is notified about foundation principles such as the unity of G‑d and the prohibition of idol worship. This is described in detail. He is also notified of some of the minor mitzvos and some of the major mitzvos but without going into detail…
Shulchan Aruch[ii](Yoreh Deah 268:2): When a person comes to convert to Judaism, he is asked why he wants to convert. … If after being told the despised status of Jews in the world he still wants to convert, he is immediately accepted. He is then taught the foundation principles of Judaism which is G‑d’s absolute unity and the prohibition of idol worship. This is presented in detail. He is also taught some of the lighter commandments and some of the more severe ones. He is also taught the punishment for transgressing these commandments…
Abarbanel[iii] (Rosh Amana #6): You will see that the principles and doctrines which are mentioned by the Rambam are not just principles of faith or religion. The Rambam intended that they be the principles of Judaism. Meaning that those who accept and believe in them are considered as part of the Jewish people and consequently will get the World to Come as promised in the Mishna (Sanhedrin 10:1). It is as if he is saying that these principles are the precondition for Jews to obtain the World to Come. In fact the Rambam (Commentary to Sanhedrin 10:1): When a person believes fully and genuinely in all these 13 principles of faith, he is considered part of the Jewish people and it is obligatory to love him, to have mercy on him and to relate to according to all the mitzvos that G‑d has commanded concerning interpersonal relationships of love and brotherhood. In addition, even if he is a sinner because of lust and lack of self‑control—he will be punished according to his sins—nevertheless he still has the World to Come. … ” Thus the Rambam is not saying that lack of belief in any one of these principles undermines the Torah. Rather his focus was on the issue of obtaining the World to Come and who is considered to be a Jew. Thus if a person believes these 13 principles he will be viewed as a Jew and obtain the World to Come. Even though he doesn’t know anything from the entire Torah, it is sufficient to achieve spiritual perfection with the belief in these principles. Therefore, when a non‑Jew decides to convert and wants to learn Torah to obtain the World to Come, it is only necessary to teach him these 13 principles and that is enough to achieve the desired reward. Without them he will not be considered a Jew and will not get the World to Come…
[i] רמב"ם (הלכות איסורי ביאה יד:ב): ומודיעין אותו עיקרי הדת שהוא ייחוד השם ואיסור עכו"ם ומאריכין בדבר הזה ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ואין מאריכין בדבר זה ומודיעין אותו עון לקט שכחה ופיאה ומעשר שני ומודיעין אותו עונשן של מצות כיצד אומרים לו הוי יודע שעד שלא באת לדת זו אם אכלת חלב אי אתה ענוש כרת אם חללת שבת אי אתה ענוש סקילה ועכשיו אחר שתתגייר אם אכלת חלב אתה ענוש כרת אם חללת שבת אתה ענוש סקילה ואין מרבין עליו ואין מדקדקין עליו שמא יגרום לטרדו ולהטותו מדרך טובה לדרך רעה שבתחלה אין מושכין את האדם אלא בדברי רצון ורכים וכן הוא אומר בחבלי אדם אמשכם ואח"כ בעבותות אהבה:
[ii] שולחן ערוך (יורה דעה רסח:ב): כשבא להתגייר אומרים לו מה ראית שבאת להתגייר ... אם אמר יודע אני ואיני כדאי להתחבר עמהם מקבלין אותו מיד ומודיעים אותו עיקרי הדת שהוא יחוד ה' ואיסור עבודת כוכבים ומאריכין עמו בדבר זה ומודיעים אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעים אותו מקצת עונשין של מצות שאומרים לו...
[iii] אברבנאל (ראש אמנה פרק ו'): עוד תשובב תראה שהעיקרים והיסודות ההם שזכר הרב הגדול אינם עיקרי האמונות ולא עיקרי הדת בלבלד. אבל כיון בהם הרב שיהיו עיקרי היהדות כדי שהמאמין בהם יהיה מכלל ישראל, ושעליהם אמרה המשנה, "כל ישראל שי להם חקל לעולם הבא". וכאלו אמר שהעיקרים ההם הם היסודות אשר עילהם תבנה ותכונן ירושת העולם הבא הרוחני כל אשר בשם ישראל יכונה. בהאמינו אותם אף על פי שיחטא כמה חטאות יקבל ענשו על פי מריו ועל כל פנים יהיה לו חלק לעולם הבא. ראה דברי הרב שכתב בסוף העיקרים: זה לשונו: וכאשר יהיהי בלב האדם אלו עיקרים כולם ויאמין בם הנה הוא נכנס בכלל ישראל וצירך לאהוב אותו ולחמול עליו ולעשות עמו כל מה שצוה הבורא שיעשה איש לרעהו מהאהבה והאחוה ואפילו שיעשה כל העבירות שיש בעולם מצד התאוה והיצר וגבורת טבעיו החסרים יהיה לו עונש כפי חטאתו אבל יש לו חלק לעולם הבא והוא מפושעי ישראל.... עד כאן לשונו. הנה גלה הרב בזה שלא שם עיקרים והיסיודות האלה למה שתפול התורה בביטול אחד מהם, אבל היה כוונתו לבאר אותה המשנה שאמר "כל ישראל יש להם חלק לעולם הבא. ולתת רושם וגדר בו נכיר ונדע מי הוא זה ואיזה הוא אשר בשם ישראל יכונה וצדיק באמונותו יחיה ושאליו כיונה המשנה. ואמר הרב שבהאמינו אלו הי"ג עיקרים שזכר יקרא "ישראל" ויהיה בן העולם הבא. ואף על פי שלא ידע דבר אחר מכל התורה כולה די' לו להשגת השלימות הרוחני באמונת העיקרים האלה. ולכן לכל איש אישר ולגר הגר בתוכם הבאים לחסות "תחת כנפי השכינה" כשיאמר אחד מהן למדני תורה כדי שאהיה בן העולם הבא, צריך ללמדו הי"ג עיקרים האלה בלבד ועמהם הנה שכרו אותו. ובלעדיהן לא יזכר בשם "ישראל ולא יזכה לחיי העולם הבא...
Thursday, December 6, 2007
Jewish Press published my article
http://www.jewishpress.com/displayContent_new.cfm?contentid=26563&mode=a§ionid=59&contentname=Letters_To_The_Editor&recnum=0&subid=23694
It was also mentioned in Hirhurim
http://hirhurim.blogspot.com/
Tuesday, December 4, 2007
Article requested by Jewish Press
The Bedatz’s criticism of Eternal Jewish Family
The Bedatz of the Eidah Chareidis has recently brought some disturbing developments to our attention. [This is the actual Bedatz not an unofficial offshoot]. I must note that I am not a neutral observer in this matter. I played a minor role in aiding Rav Moshe Sternbuch, shlita obtain information from the Internet as well as translating and distributing two letters. [See my blog Daas Torah - http://daattorah.blogspot.com/ ] While I have some knowledge of Rav Moshe Feinstein’s zt”l views as the author Yad Moshe - my comments are what I have heard from Rav Sternbuch and other rabbonim.
Last Chanukah, Rav Efrati described Rav Eliashiv’s views concerning teaching Torah in a non‑observant community which has non‑Jews who think that they are Jewish. Concerning intermarried couples he says: “Rav Eliashiv, shlita has repeatedly said that those living as intermarried couples cut themselves off from the Jewish people. Furthermore he holds that we are obligated to distance ourselves from them and their society and to cut off all connection with them. However this community is different because its members mistakenly think that the non‑Jewish spouses are Jewish. Therefore it is permitted to maintain ties with the Jewish spouses in order to draw them closer through ties of love and to bring them under the wings of the Shechina.” This shunning of intermarried couples has always been the normative approach.
Nevertheless, what if a couple comes to a rabbi and asks for the non‑Jewish spouse to be converted? While there are dissenting views – there are many great rabbinical authorities which permit conversion as last resort - if the Jewish spouse becomes observant and the non‑Jewish spouse sincerely accepts the obligation to keep all mitzvos.
Why did the Bedatz issue their protest against participation in Eternal Jewish Family (EJF) – despite it being supported by many gedolei Torah? Because EJF is actively pursuing the conversion of the non‑Jewish spouse! Rav Leib Tropper, the head of the organization, has repeatedly denied proselytizing because he says he is only dealing with couples referred to him by rabbis. However it is difficult to understand his denials since proselytizing simply means trying to convince someone to change their religion. That is clearly what EJF is doing. It is a fact that Rav Tropper spends hundreds of thousands of dollars per convention to persuade a handful of uncertain or curious couples that they should become Jews. Those who are certain are not invited. These intermarried couples are given free conventions at quality resort hotels where they are wined and dined and given an intensive program by the world’s best religious motivational speakers – all in the hope that they will decide to convert.
In a recent intensive exchange of e-mails, I asked Rav Tropper the halachic rulings of Rav Moshe Feinstein he claims as the basis for EJF’s activities. His response was, “Why do you think it is prohibited?” This is an astounding justification for a radical break with the past. While in fact it is not explicitly prohibited – this radical innovation of spending millions of dollars to convince non‑Jews to convert presents serious dangers to the Jewish people. It requires acceptance or rejection through scholarly discussion in peer-reviewed responsa - as innovations have been justified in the past.
Daniel Eidensohn Ph.D.
Sunday, December 2, 2007
Wednesday, November 28, 2007
Proselytising? II
Jewish Press published the following entitled
Oxnard Diary - what follows is the second half of the article
by Isa David Balaban June 28, 2006
From a Jewish perspective, however, the most heartbreaking aspect may be that those intermarried Jews who, despite past decisions, fervently wish to retain their identity and their children’s identity as Jews are up against near impossible odds. These include the inescapable reality that there are few more serious violations of Jewish law than marriage to a non-Jew, that such marriages are condemned by the Bible and completely unrecognized, and that the status of the children of such partnerships are regarded accordingly. But can Judaism simply turn its back on sincere returnees who are intermarried?
Still others decry the entire effort. Concerned that EJF might inadvertently send a message to unmarried Jews that intermarriage is okay or at least fungible, they contend that the Torah authorities involved have made a mistake of tragic proportions.
Sunday, November 25, 2007
Jewish Press Editorial & my (so far ) unpublished response
Conversions And Controversy
By: Editorial Board Wednesday, November 21, 2007
In order to secure the recognition of the most stringent haredi communities, EJF early on enlisted the involvement of such luminaries as Rav Yosef Shalom Elyashiv, Rav Ovadia Yosef and the Israeli Chief Rabbinate in Israel and Rav Reuven Feinstein here in the U.S. There has also been support on the part of, among others, Rav Dov Povarky, Rav Moshe Shapiro, Rav Ahron Schechter, Rav Hillel David and Rav Shmuel Kaminetsky.
There are, however, voices from within the haredi world that have taken to questioning the bona fides of EJF despite the imprimatur of Rav Elyashiv and the other gedolim. To be sure, those leading the new charge have in the past made a point of tweaking Rav Elyashiv and others in the haredi hierarchy on various issues. And they have employed the time-honored device of approaching a posek, ex parte, for a p’sak regarding a litany of facts that may include a number of halahic no-nos but that do not necessarily have anything to do with the intended target. The inevitable negative ruling, though, is then spun as being directed at that target.
This is not to take sides in a public row that is only bound to escalate in the coming weeks. We do, however, recognize the great strides achieved by EJF on an issue that has long vexed the religious community and hope that the important work of standardizing the conversion process will not be derailed, even momentarily.
My response sent November 22, 2007 which has not been published or acknowledged:
Firstly let me express strong gratitude to the Jewish Press for its efforts of many years to ameliorate the problems of the Jewish people. However I am troubled by your presentation of this matter and its serious deviation from your normal standards of impartiality and fairness. I fail to understand why you say you are not taking sides in this matter, when in fact you have invalidated the opposition as essentially beneath contempt. There are in fact serious halachic issues involved - something which unfortunately your informant in this matter has failed to mention. It would be helpful for the productive resolution of this matter if you heard from all the parties involved before passing judgment. Especially since the position of the Jewish Press carries great weight with its readership. Please let me know if you would like to hear the other side.
Daniel Eidensohn Ph.D.
Sunday, November 18, 2007
Bedatz letter regarding conversion
Rav Sternbuch, shlita approved translation by Daniel Eidensohn
ב"ה
5th of Kislev 5768
Concerning the Holiness of the Jewish People – the Holy Nation.
The senior dayanim of the Bedatz met today to discuss allegations that certain kiruv activists are actively proselytizing the children of intermarried couples to convince them to convert – even though according to Torah law there is no halachic relationship with their Jewish fathers. They are calling for the acceptance of these non-Jewish children in Jewish programs and religious schools. Such an action is literally a disaster and self‑destructive. It is self‑evident that such a program is absolutely prohibited by the Torah.
Furthermore until now anyone who wanted to marry a non‑Jewess – Heaven forefend! – knew very well that this act would sever them from the Jewish people forever. Because of the dire consequences of intermarriage, there was a strong barrier that prevented many from intermarrying. However now that the consequence of exclusion from the Jewish people has been removed - this motivation not to intermarry has been lost. Consequently these intermarried couples and their children remain amongst the Jewish people. This results in their non-Jewish children being accepted into religious schools out of the hope that they will eventually convert.
Therefore we are warning that this activity is against the Torah. It has never been acceptable to proselytize non‑Jews. Furthermore as we mentioned it actually encourages intermarriage.
We therefore are turning to the poskim and the roshei yeshivos not to participate in their conventions - such as the one that occurred in America last week. Even if their motivation was to improve the standards of conversions – they are making improvements in one area while making things worse in another. This approach is directly causing serious problems.
Those who heed our cautions will benefit and receive blessings.
We - the members of the Bedatz in Jerusalem - affix our signature to this document out of fear and concern for the holiness of the Jewish people – the holy nation.
Horav Meir Brandsorfer Horav Moshe Sternbuch
Horav Naftoli Frenkal Horav Avrohom Yitzchok Ulman
Horav Yakov Mendel Yorovitch Horav Yehoushua Rosenberg
Tuesday, September 11, 2007
Kiruv Guidelines for Geirus
R' Daniel,
As always the proverbial devil is in the details.
· - Do Kiruv Orgs have an Achrayus to reach out specifically to intermarried people who show no interest? If they do not do so because they feel that their time is better served addressing other issues are they to be criticized?
· - If an intermarried couple does get involved with a Kiruv org or shul and is turned down by a beis din should compassion lead us to question the beis Din’s approach and should we then shop around for them?
· - Can we allow such people to be included in Kiruv efforts when there is a possibility of intermarriage or even countenancing it?
· - Even assuming all of that what is the posture we take towards these people? How positive and welcoming should we be?
Frankly, that is the issue at hand. There is an effort to “normalize” geirus to the point where we should be treating these people just like rechokim. It may be emes but it is certainly not yet a consensus……
There indeed are some pretty strong feelings out there. Our policy is that we do not sponsor geirus as a Kiruv oriented organization and we will work with a beis din unquestionably or a community rabbi to help in their education efforts. All prospective converts are told that we are happy to get them together with a beis din and that the expectation is shemiras Torah umitzvos right up front.
I hope this sheds some light
Kesivva vachasima tovah
Rabbi N. T.