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As you probably have noticed, I have not been blogging as much lately. At the moment I am incredibly busy. I have recently got a full time job, which I am doing co-currently with my last semester of University (Full time). This has left me with very little time to do one of the things I love doing best, namely blogging.

Rael Levinsohn

[A good friend of mine of mine got married a couple of weeks ago. I was a Poll Holder for the Wedding. This is a picture of me all dressed up. I suppose every now and again I can "brush up nicely" ] 

I am not a scientist, nor do I have scientific training (in terms of chemistry, mathematics, biology, etc … I do not think "Computer Science" counts in this instance). However, science does fascinate me, and I am always eager to learn new things. Is this latest discovery, perhaps, the proof for the pasuk, "When the earth was astongishingly empty and darkness on the surface of the deep…" (Geneis 1:2)? Any thoughts on matter from those more knowledgeable would be appreciatied. See here for the article.
Below is an incredible visualization I found of "dark matter".

(Dear Matter Visualization – http://visservices.sdsc.edu/projects/enzo/)
See here for more images

Here are some interesting links I have found with regard to the topic of Torah and Science:
1. Ascent: The Centre for Jewish Mysticism in Safed and the Galil – Torah and Science
2. Torah Science Foundation: Where Kabbalah meets Science
3. Mind over Matter:
Mind Over Matter is freely translated from the Rebbe’s talks, discourses and letters on science, technology and medicine. It covers such diverse topics as proof of the Creator, origin of the species, aviation, fate vs. freedom, geometry, medicine and more.
4. When the Torah Doesn’t Mean What It Says: Non-Literal Interpretation of Scripture and the Controversy over the Works of Nosson Slifkin (R’ Jeremy Weider)

I came accross this website with some great extracts from R’ Chaim Hirschensohn (see here for more details) regarding a fundamental topic, that is paramount to any discussion pertaining to Orthodox Judaism. I think his response is refreshing, truthful and loyal to the spirit of Judaism, a religion focused on seeking the truth – wherever it may be found.

(Below is a copy of the extracts from the above mentioned site)

Our Sages of blessed memory have said: “Wise ones, be cautious with your words.” For a hareidi Rabbi visited me and was astonished to see that His Torah Honor [Rabbi Hirschensohn] writes in page 76 of his work contrary to the opinion of Rashi and the Tosafot, and that they [Rashi and Tosafot ] forgot or never knew what had happened in a certain historical instance. The Rabbi who was visiting said, “He must count seven clean days [on account of the impurity of the words].” I showed him that which the Rosh [Rabbeinu Asher, one of the Rishonim] wrote, that concerning the Torah, which is “truth,” one must not show deference to any man. Just as by the honor and fear that must be accorded by a son to his father, there are certain cases where a son may differ with his father. And Maimonides wrote in several instances, “my father and teacher is among those who forbid, while I am among those who permit.” Similarly, Rabbeinu Yaakov Baal HaTurim ruled in several cases contrary to his father the Rosh. However, I ask you to please formulate a proper response to his claim.

From a letter to Rabbi Hirschensohn by Rabbi Yechiel Michal Goldberg 2 Tamuz 5681 [1921] Malki Bakodesh IV, 30

…Regarding that which His Torah Honor wrote about a “rabbi of the hareidim” who visited him: Are there then any rabbis in Poland who are not “hareid” (fearful) of the word/Halakhah of G-d? Has Poland also become sick like Austria, Germany, and America, with “rabbis” of all different types? Undoubtedly, you must have meant by the term “hareidi” one whose fear of sin precedes his wisdom; and even though our Sages of blessed memory have promised that the wisdom of such a man “endures,” they did not promise that it would grow or expand. Wisdom that was not acquired by virtue of hard work and study will not be helped by the fear of sin.

Rashi and Tosafot – indeed, all of the Rishonim – are holy and precious in our eyes; “the earlier ones [lit., rishonim] are as angels.” However, no matter how great a man is, whom “G-d has made a little lower than angels,” he is still mortal in that he cannot know more than he has seen or heard or studied. Even a giant in Torah, if he has not done one of these three things, cannot know something, if not by way of prophecy – which has been removed even from prophets ever since the destruction of the Holy Temple. And even during the days of the Second Temple, it is told (Horayot 10a) that Rabbi Joshua knew that there was a certain star that appeared once every 70 years that could cause ships to go astray, and so he took extra food along on his ocean journey, while Rabban Gamliel did not know about the star. Should this be considered a slur or offense to Rabban Gamliel, who was a great astronomer and who even had a scheme of the moon laid out in his attic? It is also related in the Mishnah (B’chorot 4) that Rabbi Tarfon did not know that cows were not exported from Alexandria with their wombs intact, and that if a certain Dr. Todos had not taught this fact to the rabbis, it would not have been known. Many other such examples of this can be found in the Talmud and Medrash.

If Rashi and Tosafot never read Roman history, and did not know that before Hadrian built Aelia Capitolina upon the ruins of Jerusalem, the wall of the city was simply breached and not totally razed, and that Jews even lived there – this is not a slight at their honor, for they could not have known these facts without having read the history books of the nations. And if, by virtue of knowledge of these facts, a Talmudic passage can be explained differently than the way Rashi and Tosafot explained it, this is the honor of Torah, and not, Heaven forbid, an insult at these earthly angels of G-d. Just as it is not an insult to Rabbi Tarfon and the other rabbis, who would have ruled many animals “unkosher” had not Dr. Todos come along and taught them.

Regarding the concept of dispute with the Rishonim, whose seal is truth, I have already quoted the words of the Rosh (in Malki Bakodesh II, p. 85), and every upright man will concede the truth of this point. The Rishonim themselves will rejoice in their Heavenly paradise over the fact that from their words comes the Halakhah, and that the truth will be established forever.

From a response to Rabbi Y.M. Goldberg Malki Bakodesh IV, 33

The axis revolves here around the matter of issur (forbidden) and heter (permitted). If it were to be forbidden for later authorities to rely upon their own thoughts and intelligence against the opinion of the earlier authorities, then there would be no difference between issur and heter, for the main issue here is the power of the intellect, understanding, and logic.

Being that the Torah has granted the later authorities the right to reason and deliberate, even only to forbid that which the Rishonim permitted, we may rely on this power also to permit that which the earlier ones forbade, in the case where a later authority has reached, after careful study, what he considers to be the true Torah conclusion. He is then obligated, or at least permitted, to act according to his conclusion, even if it is contrary to that of the Rishonim, as I have explained in Malki Bakodesh II, p. 85, and in a footnote on p. 86; I quoted the Rosh, who said (Sanhedrin IV, par. 6), “Everything whose law was not presented conclusively in the Talmud, one may build up and tear down, and even differ with the rulings of the Geonim.” See also Vol. IV of Malki Bakodesh, p. 64, and see my response to Letter 13, and p. 67, and other passages there. The chief proof of my point is from Hezekiah, about whom it was said that he knew something that those who preceded him did not – not because of their ignorance, but rather because G-d decided that Hezekiah should merit this knowledge. It is not haughtiness [on the part of those who claim to know], but this is rather the natural way: when a matter arises in practice, those who must deal with it learn new aspects that those who preceded them – who did not have to deal practically with the issue – never had a need to know other than in their academic studies. I wrote a similar point concerning Beit She’an.

From a letter to Rabbi Yosef Ben-Tzion Baavad 6 Kislev 5684 (1923) Malki Bakodesh VI, p. 111

It was great trepidation that I post the link to this video, for the content is graphic beyond words. But, I think it unfortunately takes a video like this to make us realize the true depth and depravity of the situation, past and present. My only response can be that of silence…

http://wwwjackbenimble.blogspot.com/2006/07/three-days-in-israel-graphic-images.html

Shomoneh Perakim – The Rambams introduction to the Tractave of Avot, Chapter 5 [pg 35 of the Moznaim English Addition of the Mishne Torah by Rabbi Eliyahu Touger]

"Similarly, if a person is overcome by melancholy, he should endeavor to purge himself of it by listening to songs and music, strolling through gardens and magnificent buildings, and frequenting attractive works of art [4]. (In these activities,) his internet should (not be for pleasure per se, but rather) be for his physical health. And the purpose of attaining physical health is to attain knowledge."

What is more intriguing is the footnote at the bottom of the page:

[4] Although the traditional interpretation of the Rambam’s works is as above, based on Hilchot Teshuva 8:6, it is possible to render the phrase “associating with attractive woman”

I am not quite sure what to make of this suggestion. See here (http://dafyomi.shemayisrael.co.il/yoma/halachah/yo-hl-029.htm) for further discussion of the Rambam’s opinion with regard to these issues.

Hilchot Teshuva 8:6

6) Do not under-rate this goodness by reckoning that the reward for mitzvot is not that one will be perfect on the way of truth, but that one will eat and drink good foods, involve oneself in coition with people of outstanding appearance, dress in purple embroidered clothes, live in a tent of ivory and use vessels of gold and silver, and have similar things, in the way that the stupid and adulterous Arabs occupy themselves. The Sages said that those who possess knowledge know that all these things are just rubbish and nonsense, and are useless. We have no goodness better than this in this world, for we have physical bodies. All these things are bodily requisites, and the soul desires and wants them only for the sake of the body so that the body’s wants will be met and will continue to exist. When there is no body, all these things become as nothing. The great goodness which the soul experiences in the World To Come is beyond any means of comprehension in this world. In this world we know only the physical pleasures to which we are tied, but that goodness [in the World To Come] is exceedingly good, and has no rating when compared to the pleasures of this world, except figuratively. In the way of truth, however, which continues physical pleasures into the World To Come for the soul by way of food and drink is not so, but that goodness is beyond investigation, and has no limit or comparison. David said, "How great is Your goodness which you have laid up for those who fear You; which You have performed for those who trust in You in the sight of the sons of men!".

(http://www.panix.com/~jjbaker/MadaT.html)

Hilchot Teshuva 8:6 (Hebrew):
http://www.chabad.org/library/archive/LibraryArchive.asp?AID=6799

I persume the Rambam as a doctor held of the first definition

I am currently working my way through “Antiquities of the Jews” by Josephus. [Full online text can be found here http://www.ccel.org/j/josephus/works/JOSEPHUS.HTM]

In Chapter 3 of “From the Creation to the death of Isaac” in AOTJ, I found a rather interesting paragraph:

9. Now when Noah had lived three hundred and fifty years after the Flood, and that all that time happily, he died, having lived the number of nine hundred and fifty years. But let no one, upon comparing the lives of the ancients with our lives, and with the few years which we now live, think that what we have said of them is false; or make the shortness of our lives at present an argument, that neither did they attain to so long a duration of life, for those ancients were beloved of God, and [lately] made by God himself; and because their food was then fitter for the prolongation of life, might well live so great a number of years: and besides, God afforded them a longer time of life on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries, which would not have afforded the time of foretelling [the periods of the stars] unless they had lived six hundred years; for the great year is completed in that interval. Now I have for witnesses to what I have said, all those that have written Antiquities, both among the Greeks and barbarians; for even Manetho, who wrote the Egyptian History, and Berosus, who collected the Chaldean Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus the Egyptian, and those who composed the Phoenician History, agree to what I here say: Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and, besides these, Ephorus and Nicolaus relate that the ancients lived a thousand years. But as to these matters, let every one look upon them as he thinks fit.

The following observations can be made:

1) Already 2000 years ago(!), there was a concern over the lengthy life span of our forefathers, with the accusation being mounted that the recordings of such life spans were false.

This should give us hope and encouragement in light of the Slifkin Saga. No less a figure than Josephus found the strength to believe and profess his faith in spite of the opposition and difficulties. The same issues were around then, with the same tools and the same evidence. Yet, Josephus and people like him felt the "call of the hour" and responsed to the challenge. We would be wise to follow his example…

The Sephardi Shul in Sydney is too far from my house to walk, and I always wanted to daven there. My friend who is Sephardi, kindly allowed me to sleep over at his house and have my meals there. I had a fanatastic time and my taste buds got a lesson in culture and history.

(If anyone knows any websites on Sephardim, in particular recipes for their food please email me)

About two weeks ago we had the honour of hosting R’ Leibel Groner, the secretary of the Lubivatcher Rebbe ZT"L for over 40 years. He related lots of interesting stories. After he left, I heard from Rabbi Pinchas Feldman (Head Lubavitch Shliach in Sydney) a rather interesting fact. R’ Feldman asked R’ Groner, "How many dollars would the Rebbe give out on an average Sunday".

The answer: "Between 6000 – 8000 dollars, and he stood the entire time".

On the Areivim mailing list which I subscribe to, a highly insightful letter was pasted in from the Yated newspaper. It just emphasizes the real realities that are faced by those in the Orthodox community, especially those who do not persue some form of post high school secular education.

letter from yated excerpt——-As we see countless times, the husband will
decide that the time has come to face the inevitable: he will prepare to
enter the work force. Suddenly, as a working citizen, he no longer has
access to NJ Care, WIC, and other programs he previously relied upon,
leaving him with an even greater burden.

To help out our mathematical whizzes, let me give them a start:

$18,000 – Rent for a 4-bedroom house/apt.
$12,000 – Health Insurance
$15,000 – Discounted (!) tuition
$6,000 – Prorated purchase and maintenance of one reliable car (for work),
and one not-so-reliable car
$6,000 Utilities, gasoline, phone bills
$9,000 Groceries ($175/week), including Yomim Tovim
$4,000 Clothing, medical co-pays, dentistry, miscellaneous

Total: $70,000 a year (after (!) taxes)

Remember, this is just for the basic minimum. It does not include any winter
or summer vacation, eating out, gifts (jewelry, etc.), orthodontics, day
camp (forget the dream of sleep-away!), or any hope of home-ownership.
Why in the world should these young men be making such a far-off cheshbon so
early?

For one simple reason: There are few…no, let’s rephrase that…there are
zero $70,000 jobs available for an entry-level applicant with no previous
experience. The only 70K jobs out there are the ones in which the
job-holders started at 30-40K, and built them up into a 70K job.