by Joel Rich
Looking for a list of serious Torah U’Madda (if you’ve been reading these posts for a while you probably have a good idea what I mean) communities in Aretz which include a retiree age demographic.
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Article is a bit dense but he’s trying to answer the question we’ve discussed – why should one feel bound to morality that is simply a byproduct of evolution. His answer isn’t really clear to me
How to Live a Lie by William Irwin
My cut and edited key points:
The philosopher Michael Ruse has argued that “morality is a collective illusion foisted upon us by our genes.” If that’s true, why have our genes played such a trick on us? One possible answer can be found in the work of another philosopher Richard Joyce, who has argued that this “illusion” — the belief in objective morality — evolved to provide a bulwark against weakness of the human will. So a claim like “stealing is morally wrong” is not true, because such beliefs have an evolutionary basis but no metaphysical basis. But let’s assume we want to avoid the consequences of weakness of will that would cause us to act imprudently. In that case, Joyce makes an ingenious proposal: moral fictionalism.
There is, though, a practical objection to moral fictionalism. Once we become aware that moral judgments have no objective basis in metaphysical reality, how can they function effectively? We are likely to recall that morality is a fiction whenever we are in a situation in which we would prefer not to follow what morality dictates. If I am a moral fictionalist who really wants to steal your pen, the only thing that will stop me is prudence, not a fictional moral belief.
It is not clear that this practical objection can be overcome, but even if it could, moral fictionalism would still be disingenuous, encouraging us to turn a blind eye to what we really believe. It may not be the most pernicious kind of self-deception, but it is self-deception nonetheless, a fact that will bother anyone who places value on truth. Fictionalism has the understandable goal of facilitating what one wants to do — acting as a kind of commitment strategy — but it would be preferable if one could do what one wanted to do without this maneuver.
Indeed, Joyce speculates that some people probably take a fictionalist approach to God; they accept the existence of God but they do not really believe God exists. They accept that God is love and that (the concept of) God has shaped human history and guides human lives, but when pinned down they admit that they do not really believe in the actual existence of such a God. Their considered judgment is that the existence of God is not literally true but is mythologically true. {Me-Social Ortodoxy}
Joyce advocates a similar voluntary fictionalism for morality. Fictionalism may not be voluntary for everyone, however. For example, it is possible that for some people religious fictionalism is involuntary. Whatever the reason, they cannot help but act as if there were a God, even though, when they stop to consider the matter, they do not really believe God exists. The same may be the case regarding morality for some people. We can call this phenomenon involuntary fictionalism.
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- Rabbi Nosson Rich -Mishna Berura Yomi: Hilchos Devarim Hanogim Baseuda 177-2
What if fruit is the main part of your meal? What if food shows up unexpectedly at the house mid-meal?
- Rabbi Joseph B. Soloveitchik –Kedusha and Malchus
Analysis of monarchy as a political institution and a metaphysical/transcendental idea. It’s all part of our social structure.
We don’t want anarchy so we need government, but we are suspicious of authority and we know power corrupts. We don’t want to have to exercise authority (we don’t say imitato dei), same is true by the justice system.
We all have an assignment to carry out (assignment doctrine) which is why we were sent at a specific time with appropriate resources.
The king must embrace all Jewish people and represents “the heart of the Jewish people”. True malchut is the teacher/king union. You must realize you can’t always be triumphant.
- Rabbi Aryeh Lebowitz -Ten Minute Halacha – May a Woman Recite Kaddish?
Reasons given (good and bad) why women wouldn’t say Kaddish and then listing the usual opinions on the issue. Most interesting is R’HS’s opinion – 1) mechitza cuts them off from minyan (so should come to other side to say it!) and 2) each kaddish sayer requires 10 non-kaddish sayers!
- Dr. David Pelcovitz, Rabbi Dr. Barry Holzer -The Role of Family and Friends in Confronting Adolescent Suicide and Depression
Depression and suicide are big issues in young adults. Discussion of statistics and possible approaches to treatment and prevention. Communication is key!
- Rabbi Yehuda Balsam -The GR”A on Tikun Chatzos
What is the proper time for crying out in the night?
- Dr. Glenn S. Hirsch, Dr. Yoni Schwab-The Ethics of ADHD: What it is, How it is Treated, and the Dilemmas it Raises
ADHD is “out of the ordinary” impulsivity and inattention. It’s a clinical diagnosis (i.e. observed, not a blood test). Discussion of how it presents in young and old, how we deal with it (medicine, strategies).
We need to encourage self-regulation and resilience in our children!
- Rabbi Nosson Rich -Mishna Berura Yomi: Hilchos Devarim Hanogim Baseuda 177-3
Rules for brachot when you change location (shinui makom). What is considered a change of place? For which foods?
- Rabbi Moshe D. Tendler -Contemporary Halacha Series – The Laws of Bris Milah Part2
Continuation of prior shiur deals with:
* mila clamps
* saying shechiyanu at brit (no, but everyone does)
* status of non-Orthodox Rabbis/Jews
* there is no such thing as nishtaneh hateva (nature changed) only nishtaneh ydiot hateva (our understanding of nature changed)
* why mtzizah bpeh should not be allowed and why doing mtzizah on Shabbat is violating a Torah prohibition! - Rabbi Jonathan Ziring -Did Rachel Really Give Leah the Signs?
An interesting take on the medrash that Rachel gave the “signs” to Leah. Short summary – the dudaim (mandrakes) incident was the first time Rachel understood Leah’s side, and she tried to fix things up.
- Rabbi Azarya Berzon -Parshas Vayeira & an introduction to the Halachik principle כופין על מידת סדום
Sdom’s justice system was built around inappropriate parameters. Discusses halachic applications of when one might be forced to act “appropriately” (e.g. zeh neheneh vzeh lo chaser [one benefits and the other doesn’t lose], and bar metzrah [selling land to adjacent owner]).
- Rabbi Jonathan Ziring -How Much is too Much? Overcharging in Jewish Law
Is the issue of shtut (1/6) mean that overcharging less than that is ok, or it is not ok but we just don’t reverse the sale? Is it an issue of balancing buyer and seller rights or just protecting the buyer? Who determines the base price – the market or some community regulator? Does it apply in all cases or just for staples? (Me – does this apply in a consumer-oriented market driven society with multiple buyers, sellers and mass producers – which wasn’t the case in Talmudic times?). Answer will tell you whether Chazal (me – or poseik) were more or less open market economists.(me-Or do we simply reflect the society around us?)
- Rabbi Aryeh Lebowitz -Answering Amein
Seemingly contradictory Talmudic statements on whether it’s better to be the one who says the bracha or answers amein. Possible explanations of both sides. Discussion of when not to answer amein (e.g. who is an apikorus? Why do we say it to child’s bracha?) and explanations of how it worked in the big shul in Alexandria (flags meant they knew which bracha it was or they weren’t being yotzeih).
- Rav Nissan Kaplan-shabbos-borer-water-filters-peelers
Basics of borer with applications to specific filtering technologies. Lots of opinions and a number of technologies discussed.
- Rav Nissan Kaplan-5776-lech_lecha
Test is to start from scratch (i.e. Avraham had followers in Ur Casdim, then had to leave). Keep doing your job even if things don’t look good in the short run. Insights into Sarah/Avraham/lot relationships and other parsha insights. Keep pushing yourself!
- Rabbi Aryeh Lebowitz -From The Rabbi’s Desk – What To Do With The Extra Money
Where should over collections (i.e. more than was needed) for a specific charity need be directed to? Was collection for the poor or other need? Was it a community-based collection? What is the default assumption of givers? (daat atzmi) Is it a rabbinic or community leadership decision?
- Rabbi Yona Reiss -Hospice Care and Halacha
Review of the basics of end-of-life care issues.
- Yakov Danishefsky -Why and How To Believe in God in a World of Uncertainty
First in a series. Discusses approaches to “natural” belief.
- Rabbi Nosson Rich -Mishna Berura Yomi: Hilchos Devarim Hanogim Baseuda 178-1
Brachot rules when moving between rooms and houses. Does it depend on intent, foodstuffs and whether everyone leaves the table or not?
- Rabbi Nosson Rich -Mishna Berura Yomi: Hilchos Devarim Hanogim Baseuda 178-2
What about moving from corner to corner in the same room? Discussion of difference between ashkenazic and sefardic practice.
- Rabbi Yehuda Turetsky -The Power and Influence of the Avot: Three Views in Jewish Thought
Maaseh avot siman l’banim (deeds of the fathers are a sign for the children). Some say it means we can learn lessons, others say we inherit characteristics (shades of evolutionary psychology) but the Ramban says it’s like a prophecy for the future. One’s approach tells a lot about how they view the avot and themselves.
- Rav Asher Weiss-aveira with good intentions
Examples of aveirah l’shma (eit laasot) in Halacha. Interesting Rashba on beit din/rabbis not punishing sinner if a greater good is served by not doing so.
- Dr. Stuart Apfel -The Torah Perspective on Synthetic Biology and the Definition of Life
Do we have the right to play God? Is there a non-biological component to man?
- Rabbi Reuven Brand -Religious Zionism through the lens of Rabbinic Responsa
A selection of Sh”ut (Q&A) related to religious Zionist issues:
* R’Kook on cow milking on Shabbat
* R’Herzog on the halachic boundaries of Israel
* R’Goren on army functions on Shabbat
* R’Chaim David Haleivi – Tisha B’AV after the founding of the state - Rabbi Nosson Rich -Mishna Berura Yomi: Hilchos Devarim Hanogim Baseuda 178-3
If you leave the table without intent to come back, then clearly you should make bracha achrona. In general, this may be the best approach unless you’re only planning a short leave.
- Rabbi Michael Taubes -Parsah Vayeira “Shlita, Zal, Zatzal”, and Other Honorific References
Why aren’t Z”L et al used? Why didn’t Rambam quote it as Halacha? No clear answer.
- Rabbi Mordechai Torczyner -Medical Ethics: Minors and Medicine – Who Decides?
Comparison of Canadian law and Halacha on decisions re: children’s treatment. Canada follows trend towards autonomy, Halacha views us as custodians not owners. Since child can reverse conversion at bar/bat mitzvah, that’s one indicator. What must parent take into account in making a decision?
- Rabbi Nosson Rich -Mishna Berura Yomi: Hilchos Devarim Hanogim Baseuda 178-4
Fruit trees within a garden/one bracha; switch gardens, two brachot. Eat bread in two places only need final birchat hamazon if that were the original intent.
- Rabbi Aryeh Lebowitz -Ten Minute Halacha – When a Woman Forgets to Light Shabbos Candles
Why do we light Shabbat candles? Kavod Shabbat, oneg Shabbat and Shalom Bayit. Why do we add when missing lighting? The Maharil states it and others accept it even though it’s unusual to have a knas (fine) when it’s a bitul aseh. Today, due to electric lights being on most times, this generally doesn’t apply. [I’m still waiting for someone to explain why this is the only example of a lifelong penalty – perhaps that’s why it has been dropped as well.]
- Rabbi Dovi Fischer -The Fascinating World Of Minhagim
A general review of the status of Minhagim with specific focus on:
* prayer variants (nusach)
* megila (sentence repetitions)
* shofar (# of sounds)
* workers hours (default)
* changing places and families - Rabbi Yehuda Balsam -The Gr”a on staying up all night
Analysis of the various underlying theories underlying morning hand washing and birchat hatorah and how the GRA applied them to reach a final conclusion.
Please direct any informal comments to [email protected].
