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Thursday, June 13, 2013
Hirohito
The Sun (film)From Wikipedia, the free encyclopediaJump to: navigation, search The Sun
Russian release poster
Directed by Alexander Sokurov
Produced by Igor Kallenof
Marco Muller
Andrei Sigle
Alexander Rodnyansky
Written by Yuri Arabov
Jeremy Noble
Starring Issei Ogata
Robert Dawson
Music by Andrei Sigle
Cinematography Alexander Sokurov
Editing by Sergei Ivanov
Release date(s) 2005
Running time 115 minutes
Language Japanese
English
The Sun (Russian: Сóлнце, Solntse) is a 2005 Russian biographical film depicting Japanese Emperor Shōwa (Hirohito) during the final days of World War II. The film is the third drama in director Aleksandr Sokurov's trilogy, which included Taurus about the Soviet Union's Vladimir Lenin and Moloch about Nazi Germany's Adolf Hitler.[1]
Contents [hide]
1 Plot
2 Cast
3 Production
3.1 Filming
4 References
5 External links
Plot [edit]Towards the conclusion of the Second World War, Japan nears defeat as Emperor Hirohito (Issei Ogata) reminisces on the past while being held up in a bunker underneath his Imperial Palace in Tokyo. Hirohito reflects on the foundation of the conflict while attempting to dictate peace terms. Later, U.S. military commander General Douglas MacArthur (Robert Dawson) is sent to bring him through the ruins of Tokyo for a meeting regarding the occupation of the victorious Allied leaders. The two very different men strangely bond after sharing dinner and cigars, after which Hirohito retreats to his personal quarters. Following his admission of personal failures, Hirohito attempts to rebuild his war-ravaged country as a fully developed constitutional nation while his own future remains in doubt, as either the Emperor of Japan or a war criminal.
Cast [edit]Issei Ogata as Emperor Hirohito
Robert Dawson as General Douglas MacArthur
Kaori Momoi as Empress Kōjun
Shiro Sano as the Chamberlain
Shinmei Tsuji as the Old Servant
Taijiro Tamura as the Scientist
Georgi Pitskhelauri as McArthur's Warrant Officer
Hiroya Morita as Kantarō Suzuki
Toshiaki Nishizawa as Mitsumasa Yonai
Naomasa Musaka as Korechika Anami
Yusuke Tozawa as Kōichi Kido
Kōjirō Kusanagi as Shigenori Tōgō
Tetsuro Tsuno as Yoshijirō Umezu
Rokuro Abe as Soemu Toyoda
Jun Haichi as Nobuyuki Abe
Production [edit]Filming [edit]Having confessed himself in "not being interested in the history or politics which took place, and not really being interested in historical events of the period",[2] Sokurov gives a personal impression of Hirohito while omitting all references to questions surrounding the Tokyo tribunal regarding the personal responsibility of the emperor as head of the Imperial General Headquarters in relation to Japanese war crimes. Due to this omission, the character interactions in the film are reflected in such a way that the imperial conference between the emperor and his council along with the meeting between Hirohito and MacArthur, are in fact none of the words related to imperial interpreter Katsuzō Okumura's transcript. As noted by Okumura, the general praised the emperor's "august virtue" (miitsu).[3]
According to The Times, the film has not been widely screened in Japan due to fears of violence from right wing extremists over its portrayal of Hirohito.
References [edit]1.^ The Sun (Solntse) (2005) Reviewed by Jamie Woolley bbc.co.uk
2.^ Aesthetic choices: Aleksandr Sokurov’s The Sun World Socialist Web Site
3.^ John Dower, Embracing Defeat, 1999, p.296
External links [edit]The Sun at the Internet Movie Database
The Sun at Rotten Tomatoes
The Dream Director film review by Daniel Mendelsohn from The New York Review of Books
Rabbi Moshe Feinstein
http://en.wikipedia.org/wiki/Moshe_Feinstein
http://www.ou.org/about/judaism/rabbis/feinstein.htm
But Rav Moshe writes that he came to the conclusion that if the talmid chochom invests all his effort and deliberates with all his mental energy, combined with fear of Heaven, he is not required by HaShem necessarily to arrive at the absolute truth, although he is helped by Heaven to accomplish that.
The following is a minute sample of the responsa that he wrote:
Rav Moshe says that he is only providing his opinion with respect to the halachic questions raised, that he indicates all his sources, and that he welcomes and encourages all readers to check his sources and question his conclusions.
The selflessness and modesty of this Torah scholar only magnify his greatness. And the fear of Heaven that underlay all his thoughts shows how great a “gadol,” a Torah giant, he was.
1. regarding the partial covering of the head when walking in the street or reciting a blessing
2. regarding the matter of the paralysis of the left hand in connection with Tefillin
3. regarding whether a kohen who desecrates the Sabbath publicly can bless the congregation with the other priests
4. regarding the mechitzah, the physical separation between men and women in a synagogue, and its required height
5. regarding a synagogue in which American and Israeli flags have been set up – does this constitute a problem?
6. regarding establishing a partnership with a Jew who desecrates the Sabbath
Moshe Feinstein
From Wikipedia, the free encyclopedia
Jump to: navigation, search Rabbi Moshe Feinstein
Rabbi Moshe Feinstein at his desk in the bais medrash of Mesivtha Tifereth Jerusalem.
Born (1895-03-03)March 3, 1895
Uzda, Belarus
Died March 23, 1986(1986-03-23) (aged 91)
New York City
Resting place Har HaMenuchot, Israel
31°48′00″N 35°11′00″E / 31.8°N 35.183333°E / 31.8; 35.183333
Other names Rav Moshe, Reb Moshe
Occupation Rabbi, Posek
Employer Mesivtha Tifereth Jerusalem
Religion Judaism
Spouse(s) Shima Kustanovitch
Children Pesach Chaim Feinstein
Dovid Feinstein
Reuven Feinstein
Shifra Tendler
Faye Shisgal
Moses Feinstein (Hebrew: משה פיינשטיין; March 3, 1895 – March 23, 1986) was a Lithuanian Orthodox rabbi, scholar and posek (an authoritative adjudicator of questions related to Jewish law), who was world-renowned for his expertise in Halakha and was regarded by many as the de facto supreme halakhic authority for Orthodox Jewry of North America. In the Orthodox world he is widely referred to simply as "Reb Moshe", and his halakhic rulings are widely quoted in contemporary rabbinic literature.
Contents [hide]
1 Biography
2 Notable decisions
3 Death
4 Prominent students
5 Works
6 References
7 Bibliography
8 External links
Biography[edit]Feinstein was born, according to the Hebrew calendar, on the 7th day of Adar, 5655 (traditionally the date of birth of the Biblical Moshe) in Uzda, near Minsk, Belarus, then part of the Russian empire to his father Rabbi David Feinstein, rabbi of Uzdan. His father was a descendant of Rabbi Yom Tov Lipman, Rabbi of Kapolye, whose glosses on the Talmud have been published in the back of the Gemarah; and also the author of other Talmudic works.
He studied with his father and also in yeshivas located in Slutsk, Shklov and Amstislav, before being appointed rabbi of Lubań where he served for sixteen years. He married Shima Kustanovich in 1920 and had 4 children (Pesach Chaim, Fay Gittel, Shifra, and David) before leaving Europe.[1] Under increasing pressure from the Soviet regime, he moved with his family to New York City in 1936 where he lived for the rest of his life.
Settling on the Lower East Side, he became the rosh yeshiva of Mesivtha Tifereth Jerusalem. He later established a branch of the yeshiva in Staten Island, New York, now headed by his son Rabbi Reuven Feinstein. His son Rabbi Dovid Feinstein heads the Manhattan branch.
He was president of the Union of Orthodox Rabbis of the United States and Canada and chaired the Moetzes Gedolei HaTorah of Agudath Israel of America from the 1960s until his death. Rabbi Feinstein also took an active leadership role in Israel’s Chinuch Atzmai.
Feinstein was revered by many as the Gadol Hador (greatest Torah sage of the generation), including by Rabbis Yaakov Yisrael Kanievsky, Yonasan Steif, Elyah Lopian, Aharon Kotler, Yaakov Kamenetsky and Yosef Shalom Elyashiv, even though several of them were far older than he. Feinstein was also recognized by many as the preeminent Torah sage and Posek of his generation, and people from around the world called upon him to answer their most complicated Halachic questions.
Notable decisions[edit]Owing to his prominence as an adjudicator of Jewish law, Feinstein was asked the most difficult questions, in which he issued a number of innovative and controversial decisions. Soon after arriving in the United States, he established a reputation for handling business and labor disputes. For instance, he wrote about strikes, seniority, and fair competition. Later, he served as the chief Halakhic authority for the Association of Orthodox Jewish Scientists, which suited his growing involvement with Jewish medical ethics cases. In the medical arena, he fiercely opposed the early, unsuccessful heart transplants and, over time, it is unclear whether he shifted toward acceptance of brain death criteria; the last responsa, printed after he had died, suggests as much. On such matters, he often consulted with various scientific experts, including his son-in-law Rabbi Dr. Moshe Dovid Tendler who is a professor of biology and serves as a rosh yeshiva at Yeshiva University.
As a leader of American Orthodoxy, moreover, Feinstein issued opinions that clearly distanced his community from Conservative and Reform Judaism.[2] Nevertheless, he faced intense opposition within Orthodoxy on several controversial decisions, such as rulings on artificial insemination and eruv. In the case of his position not to prohibit cigarette smoking, other Orthodox rabbinic authorities disagreed. It should be noted that all his detractors while disagreeing with specific rulings still considered him to be a leading and venerated sage. The first volume of his Igrot Moshe, a voluminous collection of his halachic decisions, was published in 1959.[3] He made noteworthy decisions on the following topics:
Artificial insemination from a non-Jewish donor (EH I:10,71, II:11, IV:32.5)[4]
Cosmetic surgery (HM II:66)[5]
Bat Mitzvah for girls (OH I:104 (1956), OH II:97 (1959), OH IV:36)[6]
Brain death as an indication of death under Jewish law (YD IV:54)[7]
Cholov Yisroel Permitted reliance on U.S. government agency supervision in ensuring that milk was reliably kosher (YD I:47). This was a highly controversial ruling disputed by prominent peers of Feinstein.[8]
Cheating for the N.Y. Regents exams (HM II:30)
Classical music in religious settings (YD II:111)
Commemorating the Holocaust, Yom ha-Shoah (YD IV:57.11)
Conservative Judaism, including its clergy and schools (e.g., YD II:106–107)[9]
Donating blood for pay (HM I:103)
Education of girls (e.g., YD II:109, YD II:113 YD III:87.2)[10]
End-of-life medical care[7]
Eruv projects in New York City
Financial ethics (HM II:29))[11]
Hazardous medical operations[7]
Heart transplantation (YD 2:174.3)[7]
Labor union and related employment privileges (e.g., HM I:59)
Mehitza (esp. OH I:39)[12]
Mixed-seating on a subway or other public transportation (EH II:14)
Psychiatric care (YD II:57)
Separation of Siamese twins[13]
Shaking hands between men and women (OH I:113; EH I:56; EH IV:32)[14]
Smoking marijuana (YD III:35)
Tay-Sachs fetus abortion, esp. in debate with Rabbi Eliezer Waldenberg[15]
Smoking cigarettes[16]
Veal raised in factory conditions (EH IV, 92:2)
Note: Responsa in Igrot Moshe are cited in parentheses
Moshe Feinstein's graveDeath[edit]Feinstein died on the March 23, 1986 (13th of Adar II, 5746 on the Hebrew calendar). It has been pointed out that the 5746th verse in the Torah reads, "And it came to pass after Moshe had finished writing down the words of this Torah in a book to the very end." (Deuteronomy 31:24). This is taken by some as a fitting epitaph for him.
At the time he was regarded as Orthodoxy's foremost halkhic authority and Posek. His funeral in Israel was delayed by a day due to mechanical problems to the plane carrying his coffin, which had to return to New York. His funeral in Israel was said to be the largest among Jews since the Mishnaic era, with an estimated attendance of 300,000 people. Among the eulogizers in America were Rabbis Yaakov Yitzchak Ruderman, Dovid Lifshitz, Shraga Moshe Kalmanowitz, Nisson Alpert, Moshe David Tendler, Michel Barenbaum and Mordechai Tendler and the Satmar Rebbe. The son of the deceased, Rabbi Reuven also spoke.
In Israel, Rabbis Elazar Shach, Dovid Povarsky, Yitzchak Yaakov Weiss, Yehuda Tzadka, Feinstein's son Reuven, and Feinstein's nephew Rabbi Michel Feinstein, all tearfully expressed grief over what they termed a massive loss to the generation.
Feinstein was held in such great esteem that Rabbi Shlomo Zalman Auerbach, who was himself regarded as a Torah giant, Talmid Chacham and posek, refused to eulogize him, saying "Who am I to eulogize him? I studied his sefarim; I was his talmid (student)."
Feinstein was buried on Har HaMenuchot in proximity to his teacher, Rabbi Isser Zalman Meltzer; his friend, Rabbi Aharon Kotler; his son-in-law Rabbi Moshe Shisgal and next to the Belzer Rebbe.
Prominent students[edit]Rabbi Feinstein invested much time molding some of his select students to become leaders in Rabbinics and Halacha. Those students, over the years, spent countless hours a day serving as apprentices to their great Rabbi. Most are considered authorities in many areas of practical Halacha and Rabbinic and Talmudic academics. Some of those students are:
Rabbi Nisson Alpert, (New York City)
Rabbi J. David Bleich, (New York City)
Rabbi Avrohom Blumenkrantz, (Far Rockaway, NY)
Rabbi Dovid Feinstein, (New York), his son
Rabbi Reuven Feinstein, (New York), his son
Rabbi Moshe Dovid Tendler, (New York, NY), his son-in-law
Rabbi Mordecai Tendler, (New York), his grandson
Rabbi Elimelech Bluth
Rabbi Chaim Ganzweig
Works[edit]Rabbi Feinstein's greatest renown came from a lifetime of responding to halachic queries posed by Jews in America and worldwide. He authored approximately two thousand responsa on a wide range of issues affecting Jewish practice in the modern era. Some responsa can also be found in his Talmudic commentary (Dibros Moshe), some circulate informally, and 1,883 responsa were published in Igrot Moshe. Among Rabbi Feinstein's works:
Igros Moshe; (Epistles of Moshe), a classic work of Halachic responsa. Seven volumes were published during his lifetime; an eighth volume, edited posthumously by his granddaughter's husband Shabbetai Rappoport, and published by Rappoport, and Feinstein's grandson, Rabbi Mordecai Tendler, is not universally accepted as authoritative. A ninth volume was also published posthumously.
Dibros Moshe (Moshe's Words), an eleven-volume work of Talmudic novellae.
Darash Moshe (Moshe Expounds, a reference to Leviticus 10:16), novellae on the Torah (published posthumously).
Some of Feinstein's early works, including a commentary on the Talmud Yerushalmi, were destroyed by the Soviet authorities.
References[edit]1.^ "Great Leaders of Our People – Rav Moshe Feinstein". Retrieved December 13, 2009.
2.^ For example, see Roth, Joel. The Halakhic Process: A Systematic Analysis, JTS: 1986, pp.71ff. Robinson (2001).
3.^ Codex Judaica Mattis Kantor, Zichron Press, NY 2005, p.299
4.^ Cohen, A. in JHCS
5.^ Halperin (2006)
6.^ See esp. Joseph (1995)
7.^ a b c d Feinstein & Tendler (1996)
8.^ Rav Yaakov Breisch in Chelkas Yaakov Vol.2 ch.37 stated that "all of his rationales are not sufficient to contradict a clear ruling of the Shulchan Aruch and halachic authorities...." Later in ch.37 and 38, Breisch extensively debunks various premises underlying the rationale for Feinstein's lenient ruling. See also Shu"t Beer Moshe Vol.4, ch.52, Kinyan Torah 1:38 for a more detailed listing of the many authorities disputing Feinstein's reasoning and conclusion.
9.^ Roth (1989), op. cit. on YD 139.
10.^ Joseph (1995)
11.^ Tzedakah and Tzedek: Halachic & Ethical Financial Requirements Pertaining to Charitable Organizations by Daniel Feldman [1]
12.^ Baruch Litvin, The Sanctity of the Synagogue, 1962
13.^ Tendler excerpt on Jlaw.com
14.^ See Negiah, section entitled "Shaking Hands in Halacha," for a discussion regarding Rav Moshe's opinion on this topic, both with regard to initiating a handshake and with regard to returning a handshake (i.e. where the other party extends his/her hand first). For a translation of R' Moshe's three Teshuvos (responsa) on men shaking hands with women, see [2]
15.^ E.g., see Sinclair, Daniel. Jewish Biomedical Law 2004
16.^ See RCA decision and, earlier, RCA Roundtable. (Statement by progressive Orthodox Rabbis Saul Berman, Reuven Bulka, Daniel Landes and Jeffrey Woolf.) “Proposal on smoking” (unpublished) July 1991.
Bibliography[edit]Eidensohn, Daniel (2000). יד משה: מפתח לכל ח׳ חלקים של שו״ת אגרות משה מאת משה פיינשטיין (in Hebrew). Jerusalem, Israel: D. Eidensohn. OCLC 51317225.
Ellenson, David. "Two Responsa of Rabbi Moshe Feinstein." American Jewish Archives Journal, Volume LII, Nos. 1 and 2, Fall 2000–2001.
Feinstein, Moshe; Moshe David Tendler (1996). Responsa of Rav Moshe Feinstein: translation and commentary. [translated and annotated] by Moshe Dovid Tendler. Hoboken, NJ: KTAV Publishing House. ISBN 0-88125-444-4. LCCN 9611212. OCLC 34476198.
Rabbi Shimon Finkelman, Rabbi Nosson Scherman. Reb Moshe: The Life and Ideals of HaGaon Rabbi Moshe Feinstein. Brooklyn, NY: ArtScroll Mesorah, 1986. ISBN 0-89906-480-9.
Halperin, Mordechai (2006). "The Theological and Halakhic Legitimacy of Medical Therapy and Enhancement". In Noam Zohar. Quality of life in Jewish bioethics. Lanham, MD: Lexington Books. ISBN 0-7391-1446-8. LCCN 200529443. OCLC 62078279.
Joseph, Norma Baumel (1995). Separate Spheres: Women in the Responsa of Rabbi Moses Feinstein (Thesis (PhD)
format= requires
url= (help)). Concordia University.
"Rav Moshe Feinstein". Great Leaders of our People. Orthodox Union. Retrieved October 10, 2007.
_________. "Jewish education for women: Rabbi Moshe Feinstein's map of America." American Jewish history, 1995
Rackman, Emanuel. "Halachic progress: Rabbi Moshe Feinstein's Igrot Moshe on Even ha-Ezer" in Judaism 12 (1964), 365–373
Robinson, Ira. "Because of our many sins: The contemporary Jewish world as reflected in the responsa of Moses Feinstein" 2001
Rosner, Fred. "Rabbi Moshe Feinstein's Influence on Medical Halacha" Journal of Halacha and Contemporary Society. No. XX, 1990
__________. Rabbi Moshe Feinstein on the treatment of the terminally ill." Judaism. Spring 37(2):188–98. 1988
Warshofsky, Mark E. "Responsa and the Art of Writing: Three Examples from the Teshuvot of Rabbi Moshe Feinstein," in An American Rabbinate: A Festschrift for Walter Jacob Pittsburgh, Rodef Shalom Press, 2001 (Download in PDF format)
External links[edit]Biography of Rabbi Moshe Feinstein
“HaRav Moshe Feinstein: In honor of his 15th yahrtzeit, 13th Adar” – A retrospective of Rav Moshe Feinstein’s life, with recollections on his character as a person.
Igros Moshe is available for free online at hebrewbooks.org. Type אגרות משה into the sefer box for pdfs of all eight volumes.
Yeshiva University Medical Ethics Society
http://www.ou.org/about/judaism/rabbis/feinstein.htm
But Rav Moshe writes that he came to the conclusion that if the talmid chochom invests all his effort and deliberates with all his mental energy, combined with fear of Heaven, he is not required by HaShem necessarily to arrive at the absolute truth, although he is helped by Heaven to accomplish that.
The following is a minute sample of the responsa that he wrote:
Rav Moshe says that he is only providing his opinion with respect to the halachic questions raised, that he indicates all his sources, and that he welcomes and encourages all readers to check his sources and question his conclusions.
The selflessness and modesty of this Torah scholar only magnify his greatness. And the fear of Heaven that underlay all his thoughts shows how great a “gadol,” a Torah giant, he was.
1. regarding the partial covering of the head when walking in the street or reciting a blessing
2. regarding the matter of the paralysis of the left hand in connection with Tefillin
3. regarding whether a kohen who desecrates the Sabbath publicly can bless the congregation with the other priests
4. regarding the mechitzah, the physical separation between men and women in a synagogue, and its required height
5. regarding a synagogue in which American and Israeli flags have been set up – does this constitute a problem?
6. regarding establishing a partnership with a Jew who desecrates the Sabbath
From Wikipedia, the free encyclopedia
Jump to: navigation, search Rabbi Moshe Feinstein
Rabbi Moshe Feinstein at his desk in the bais medrash of Mesivtha Tifereth Jerusalem.
Born (1895-03-03)March 3, 1895
Uzda, Belarus
Died March 23, 1986(1986-03-23) (aged 91)
New York City
Resting place Har HaMenuchot, Israel
31°48′00″N 35°11′00″E / 31.8°N 35.183333°E / 31.8; 35.183333
Other names Rav Moshe, Reb Moshe
Occupation Rabbi, Posek
Employer Mesivtha Tifereth Jerusalem
Religion Judaism
Spouse(s) Shima Kustanovitch
Children Pesach Chaim Feinstein
Dovid Feinstein
Reuven Feinstein
Shifra Tendler
Faye Shisgal
Moses Feinstein (Hebrew: משה פיינשטיין; March 3, 1895 – March 23, 1986) was a Lithuanian Orthodox rabbi, scholar and posek (an authoritative adjudicator of questions related to Jewish law), who was world-renowned for his expertise in Halakha and was regarded by many as the de facto supreme halakhic authority for Orthodox Jewry of North America. In the Orthodox world he is widely referred to simply as "Reb Moshe", and his halakhic rulings are widely quoted in contemporary rabbinic literature.
Contents [hide]
1 Biography
2 Notable decisions
3 Death
4 Prominent students
5 Works
6 References
7 Bibliography
8 External links
Biography[edit]Feinstein was born, according to the Hebrew calendar, on the 7th day of Adar, 5655 (traditionally the date of birth of the Biblical Moshe) in Uzda, near Minsk, Belarus, then part of the Russian empire to his father Rabbi David Feinstein, rabbi of Uzdan. His father was a descendant of Rabbi Yom Tov Lipman, Rabbi of Kapolye, whose glosses on the Talmud have been published in the back of the Gemarah; and also the author of other Talmudic works.
He studied with his father and also in yeshivas located in Slutsk, Shklov and Amstislav, before being appointed rabbi of Lubań where he served for sixteen years. He married Shima Kustanovich in 1920 and had 4 children (Pesach Chaim, Fay Gittel, Shifra, and David) before leaving Europe.[1] Under increasing pressure from the Soviet regime, he moved with his family to New York City in 1936 where he lived for the rest of his life.
Settling on the Lower East Side, he became the rosh yeshiva of Mesivtha Tifereth Jerusalem. He later established a branch of the yeshiva in Staten Island, New York, now headed by his son Rabbi Reuven Feinstein. His son Rabbi Dovid Feinstein heads the Manhattan branch.
He was president of the Union of Orthodox Rabbis of the United States and Canada and chaired the Moetzes Gedolei HaTorah of Agudath Israel of America from the 1960s until his death. Rabbi Feinstein also took an active leadership role in Israel’s Chinuch Atzmai.
Feinstein was revered by many as the Gadol Hador (greatest Torah sage of the generation), including by Rabbis Yaakov Yisrael Kanievsky, Yonasan Steif, Elyah Lopian, Aharon Kotler, Yaakov Kamenetsky and Yosef Shalom Elyashiv, even though several of them were far older than he. Feinstein was also recognized by many as the preeminent Torah sage and Posek of his generation, and people from around the world called upon him to answer their most complicated Halachic questions.
Notable decisions[edit]Owing to his prominence as an adjudicator of Jewish law, Feinstein was asked the most difficult questions, in which he issued a number of innovative and controversial decisions. Soon after arriving in the United States, he established a reputation for handling business and labor disputes. For instance, he wrote about strikes, seniority, and fair competition. Later, he served as the chief Halakhic authority for the Association of Orthodox Jewish Scientists, which suited his growing involvement with Jewish medical ethics cases. In the medical arena, he fiercely opposed the early, unsuccessful heart transplants and, over time, it is unclear whether he shifted toward acceptance of brain death criteria; the last responsa, printed after he had died, suggests as much. On such matters, he often consulted with various scientific experts, including his son-in-law Rabbi Dr. Moshe Dovid Tendler who is a professor of biology and serves as a rosh yeshiva at Yeshiva University.
As a leader of American Orthodoxy, moreover, Feinstein issued opinions that clearly distanced his community from Conservative and Reform Judaism.[2] Nevertheless, he faced intense opposition within Orthodoxy on several controversial decisions, such as rulings on artificial insemination and eruv. In the case of his position not to prohibit cigarette smoking, other Orthodox rabbinic authorities disagreed. It should be noted that all his detractors while disagreeing with specific rulings still considered him to be a leading and venerated sage. The first volume of his Igrot Moshe, a voluminous collection of his halachic decisions, was published in 1959.[3] He made noteworthy decisions on the following topics:
Artificial insemination from a non-Jewish donor (EH I:10,71, II:11, IV:32.5)[4]
Cosmetic surgery (HM II:66)[5]
Bat Mitzvah for girls (OH I:104 (1956), OH II:97 (1959), OH IV:36)[6]
Brain death as an indication of death under Jewish law (YD IV:54)[7]
Cholov Yisroel Permitted reliance on U.S. government agency supervision in ensuring that milk was reliably kosher (YD I:47). This was a highly controversial ruling disputed by prominent peers of Feinstein.[8]
Cheating for the N.Y. Regents exams (HM II:30)
Classical music in religious settings (YD II:111)
Commemorating the Holocaust, Yom ha-Shoah (YD IV:57.11)
Conservative Judaism, including its clergy and schools (e.g., YD II:106–107)[9]
Donating blood for pay (HM I:103)
Education of girls (e.g., YD II:109, YD II:113 YD III:87.2)[10]
End-of-life medical care[7]
Eruv projects in New York City
Financial ethics (HM II:29))[11]
Hazardous medical operations[7]
Heart transplantation (YD 2:174.3)[7]
Labor union and related employment privileges (e.g., HM I:59)
Mehitza (esp. OH I:39)[12]
Mixed-seating on a subway or other public transportation (EH II:14)
Psychiatric care (YD II:57)
Separation of Siamese twins[13]
Shaking hands between men and women (OH I:113; EH I:56; EH IV:32)[14]
Smoking marijuana (YD III:35)
Tay-Sachs fetus abortion, esp. in debate with Rabbi Eliezer Waldenberg[15]
Smoking cigarettes[16]
Veal raised in factory conditions (EH IV, 92:2)
Note: Responsa in Igrot Moshe are cited in parentheses
Moshe Feinstein's graveDeath[edit]Feinstein died on the March 23, 1986 (13th of Adar II, 5746 on the Hebrew calendar). It has been pointed out that the 5746th verse in the Torah reads, "And it came to pass after Moshe had finished writing down the words of this Torah in a book to the very end." (Deuteronomy 31:24). This is taken by some as a fitting epitaph for him.
At the time he was regarded as Orthodoxy's foremost halkhic authority and Posek. His funeral in Israel was delayed by a day due to mechanical problems to the plane carrying his coffin, which had to return to New York. His funeral in Israel was said to be the largest among Jews since the Mishnaic era, with an estimated attendance of 300,000 people. Among the eulogizers in America were Rabbis Yaakov Yitzchak Ruderman, Dovid Lifshitz, Shraga Moshe Kalmanowitz, Nisson Alpert, Moshe David Tendler, Michel Barenbaum and Mordechai Tendler and the Satmar Rebbe. The son of the deceased, Rabbi Reuven also spoke.
In Israel, Rabbis Elazar Shach, Dovid Povarsky, Yitzchak Yaakov Weiss, Yehuda Tzadka, Feinstein's son Reuven, and Feinstein's nephew Rabbi Michel Feinstein, all tearfully expressed grief over what they termed a massive loss to the generation.
Feinstein was held in such great esteem that Rabbi Shlomo Zalman Auerbach, who was himself regarded as a Torah giant, Talmid Chacham and posek, refused to eulogize him, saying "Who am I to eulogize him? I studied his sefarim; I was his talmid (student)."
Feinstein was buried on Har HaMenuchot in proximity to his teacher, Rabbi Isser Zalman Meltzer; his friend, Rabbi Aharon Kotler; his son-in-law Rabbi Moshe Shisgal and next to the Belzer Rebbe.
Prominent students[edit]Rabbi Feinstein invested much time molding some of his select students to become leaders in Rabbinics and Halacha. Those students, over the years, spent countless hours a day serving as apprentices to their great Rabbi. Most are considered authorities in many areas of practical Halacha and Rabbinic and Talmudic academics. Some of those students are:
Rabbi Nisson Alpert, (New York City)
Rabbi J. David Bleich, (New York City)
Rabbi Avrohom Blumenkrantz, (Far Rockaway, NY)
Rabbi Dovid Feinstein, (New York), his son
Rabbi Reuven Feinstein, (New York), his son
Rabbi Moshe Dovid Tendler, (New York, NY), his son-in-law
Rabbi Mordecai Tendler, (New York), his grandson
Rabbi Elimelech Bluth
Rabbi Chaim Ganzweig
Works[edit]Rabbi Feinstein's greatest renown came from a lifetime of responding to halachic queries posed by Jews in America and worldwide. He authored approximately two thousand responsa on a wide range of issues affecting Jewish practice in the modern era. Some responsa can also be found in his Talmudic commentary (Dibros Moshe), some circulate informally, and 1,883 responsa were published in Igrot Moshe. Among Rabbi Feinstein's works:
Igros Moshe; (Epistles of Moshe), a classic work of Halachic responsa. Seven volumes were published during his lifetime; an eighth volume, edited posthumously by his granddaughter's husband Shabbetai Rappoport, and published by Rappoport, and Feinstein's grandson, Rabbi Mordecai Tendler, is not universally accepted as authoritative. A ninth volume was also published posthumously.
Dibros Moshe (Moshe's Words), an eleven-volume work of Talmudic novellae.
Darash Moshe (Moshe Expounds, a reference to Leviticus 10:16), novellae on the Torah (published posthumously).
Some of Feinstein's early works, including a commentary on the Talmud Yerushalmi, were destroyed by the Soviet authorities.
References[edit]1.^ "Great Leaders of Our People – Rav Moshe Feinstein". Retrieved December 13, 2009.
2.^ For example, see Roth, Joel. The Halakhic Process: A Systematic Analysis, JTS: 1986, pp.71ff. Robinson (2001).
3.^ Codex Judaica Mattis Kantor, Zichron Press, NY 2005, p.299
4.^ Cohen, A. in JHCS
5.^ Halperin (2006)
6.^ See esp. Joseph (1995)
7.^ a b c d Feinstein & Tendler (1996)
8.^ Rav Yaakov Breisch in Chelkas Yaakov Vol.2 ch.37 stated that "all of his rationales are not sufficient to contradict a clear ruling of the Shulchan Aruch and halachic authorities...." Later in ch.37 and 38, Breisch extensively debunks various premises underlying the rationale for Feinstein's lenient ruling. See also Shu"t Beer Moshe Vol.4, ch.52, Kinyan Torah 1:38 for a more detailed listing of the many authorities disputing Feinstein's reasoning and conclusion.
9.^ Roth (1989), op. cit. on YD 139.
10.^ Joseph (1995)
11.^ Tzedakah and Tzedek: Halachic & Ethical Financial Requirements Pertaining to Charitable Organizations by Daniel Feldman [1]
12.^ Baruch Litvin, The Sanctity of the Synagogue, 1962
13.^ Tendler excerpt on Jlaw.com
14.^ See Negiah, section entitled "Shaking Hands in Halacha," for a discussion regarding Rav Moshe's opinion on this topic, both with regard to initiating a handshake and with regard to returning a handshake (i.e. where the other party extends his/her hand first). For a translation of R' Moshe's three Teshuvos (responsa) on men shaking hands with women, see [2]
15.^ E.g., see Sinclair, Daniel. Jewish Biomedical Law 2004
16.^ See RCA decision and, earlier, RCA Roundtable. (Statement by progressive Orthodox Rabbis Saul Berman, Reuven Bulka, Daniel Landes and Jeffrey Woolf.) “Proposal on smoking” (unpublished) July 1991.
Bibliography[edit]Eidensohn, Daniel (2000). יד משה: מפתח לכל ח׳ חלקים של שו״ת אגרות משה מאת משה פיינשטיין (in Hebrew). Jerusalem, Israel: D. Eidensohn. OCLC 51317225.
Ellenson, David. "Two Responsa of Rabbi Moshe Feinstein." American Jewish Archives Journal, Volume LII, Nos. 1 and 2, Fall 2000–2001.
Feinstein, Moshe; Moshe David Tendler (1996). Responsa of Rav Moshe Feinstein: translation and commentary. [translated and annotated] by Moshe Dovid Tendler. Hoboken, NJ: KTAV Publishing House. ISBN 0-88125-444-4. LCCN 9611212. OCLC 34476198.
Rabbi Shimon Finkelman, Rabbi Nosson Scherman. Reb Moshe: The Life and Ideals of HaGaon Rabbi Moshe Feinstein. Brooklyn, NY: ArtScroll Mesorah, 1986. ISBN 0-89906-480-9.
Halperin, Mordechai (2006). "The Theological and Halakhic Legitimacy of Medical Therapy and Enhancement". In Noam Zohar. Quality of life in Jewish bioethics. Lanham, MD: Lexington Books. ISBN 0-7391-1446-8. LCCN 200529443. OCLC 62078279.
Joseph, Norma Baumel (1995). Separate Spheres: Women in the Responsa of Rabbi Moses Feinstein (Thesis (PhD)
format= requires
url= (help)). Concordia University.
"Rav Moshe Feinstein". Great Leaders of our People. Orthodox Union. Retrieved October 10, 2007.
_________. "Jewish education for women: Rabbi Moshe Feinstein's map of America." American Jewish history, 1995
Rackman, Emanuel. "Halachic progress: Rabbi Moshe Feinstein's Igrot Moshe on Even ha-Ezer" in Judaism 12 (1964), 365–373
Robinson, Ira. "Because of our many sins: The contemporary Jewish world as reflected in the responsa of Moses Feinstein" 2001
Rosner, Fred. "Rabbi Moshe Feinstein's Influence on Medical Halacha" Journal of Halacha and Contemporary Society. No. XX, 1990
__________. Rabbi Moshe Feinstein on the treatment of the terminally ill." Judaism. Spring 37(2):188–98. 1988
Warshofsky, Mark E. "Responsa and the Art of Writing: Three Examples from the Teshuvot of Rabbi Moshe Feinstein," in An American Rabbinate: A Festschrift for Walter Jacob Pittsburgh, Rodef Shalom Press, 2001 (Download in PDF format)
External links[edit]Biography of Rabbi Moshe Feinstein
“HaRav Moshe Feinstein: In honor of his 15th yahrtzeit, 13th Adar” – A retrospective of Rav Moshe Feinstein’s life, with recollections on his character as a person.
Igros Moshe is available for free online at hebrewbooks.org. Type אגרות משה into the sefer box for pdfs of all eight volumes.
Yeshiva University Medical Ethics Society
Parshas Chukas
Weekly Halacha
by Rabbi Doniel Neustadt
Print Version
Parshas Chukas
Blessings for Pleasant Fragrances
Just as one may not derive pleasure from food or drink before reciting a proper blessing, so too, one may not enjoy a pleasant fragrance before reciting the appropriate blessing. 1 There are four2 different types of blessings that can be recited over pleasant3 fragrances 4:
1. Borei atzei vesamim: Recited over fragrant shrubs and trees or their flowers (e.g., myrtle, roses5 ).
2. Ha-nosein6 reich tov ba-perios: Recited over fragrant, edible fruits or nuts. Many poskim rule that nowadays, when fruits are generally grown for their taste and not for their smell, one should avoid smelling these fruits, since it is questionable if a blessing is required. 7 During the entire Yom Tov of Succos, the esrog should not be smelled at all. 8
3. Borei isvei vesamim: Recited over fragrant herbs, grasses or flowers.
4. Borei minei vesamim: Recited over a blend of spices of different species or of undetermined species. It is also recited over pleasant fragrances of animal origin, e.g., musk.
On Motza’ei Shabbos, the proper blessing is Borei minei vesamim—no matter what type of fragrance is being used. 9
The blessing is recited immediately before one intends to smell the pleasant fragrance. B’diavad, one may recite the blessing within a few seconds after he smelled a pleasant fragrance. 10
Question: Are there situations where one would not recite a blessing over a pleasant fragrance?
Discussion: A blessing over a pleasant fragrance is recited only over an object whose purpose is to exude a pleasant fragrance. If the object is primarily for another purpose—even if the object is sweet-smelling—no blessing is recited. 11Some examples:
• One enters a kitchen while food is being cooked or baked. Since the purpose of the cooking or baking is not to create a pleasant aroma, no blessing is recited. 12
• Flowers in a vase exude a pleasant fragrance. Since people usually buy flowers for their beauty, one who walks by and smells them does not recite a blessing. If, however, the flowers are picked up and smelled, a blessing must be recited.
• The fragrant smell of a backyard garden, etc. does not require a blessing. This is because a garden is usually planted for its beauty, not for its smell. If, however, one bends over and cups a flower in his hands in order to smell it, a blessing must be said. 13
• Some florists display flowers so that their fragrance will attract customers. In such a case, the proper blessing must be recited over the fragrance even if one did not pick the flowers up and— according to many poskim—even if he has no intention of smelling them. 14 If, however, the flowers are displayed just for their beauty, or are packed up for storage, no blessing is said even though the flowers smell good. 15
• A cup of coffee is poured for the purpose of drinking. No blessing is said over the aroma since the purpose of pouring the coffee is for drinking and not for its aroma. If, however, one specifically opens a fresh jar of coffee in order to smell it, a blessing is recited. 16 No blessing should be recited over instant coffee. 17
• No blessing is recited over air purifiers, deodorants, soaps, etc., since their purpose is to remove foul odors. 18 In addition, many poskim rule that no blessing is recited over perfume, since its fragrance is a result of chemical processes, not natural ones. 19
• Smelling an item to test if it smells good or if it is fit for purchase does not necessitate a blessing. 20
1. O.C. 216:1. A berachah acharonah, however,
was not instituted for pleasant fragrances;
Mishnah Berurah 216:4.
2. A fifth type of blessing, rarely recited, is
Borei shemen areiv. This is recited over
sweet-smelling oil derived from the balsam tree
grown in Eretz Yisrael.
3. One who does not enjoy a particular
fragrance does not recite a blessing.
4. We have listed the blessings in order of
priority when one is reciting blessing on more
than one type of fragrance; see Peri Megadim 216:19.
5. Mishnah Berurah 216:17.
6. This is the nusach which is quoted by most
poskim and all siddurim. Chayei Adam 61:2 and
Mishnah Berurah 216:9, however, substitute Asher
nosan for ha-nosein.
7. See Chazon Ish, O.C. 35:5-7, and Vezos
ha-Berachah, pg. 177.
8. Mishnah Berurah 216:53 and Beiur Halachah,
s.v. ha-meiriach. See Halichos Shelomo 1:23-37,
that an esrog which will be used o n Succos should
not be smelled even before the Yom Tov begins.
9. Mishnah Berurah 297:1. Even if fruit is
used; Aruch ha-Shulchan 297:4.
10. Halichos Shelomo 1:23-38.
11. O.C. 217:2. See also Mishnah Berurah 217:1;
216:11.
12. Sha’ar ha-Tziyun 216:46.
13. Ruling of Rav Y.Y. Fisher (Vezos
ha-Berachah, pg. 178); Az Nidberu 14:11.
14. Mishnah Berurah 217:1-2 and Sha’ar
ha-Tziyun 3 and 7. See Aruch ha-Shulchan 217:1-3
and Kaf ha-Chayim 217:2 who rule that one should
not recite the blessing unless he intends to smell
the flowers.
15. If they are picked up in order to be
smelled, a blessing is recited. See note 16 for
the view of Chazon Ish.
16. Mishnah Berurah 216:16. Chazon Ish (O.C.
35:5-7), however, rules that if the coffee jar is
going to be returned to the kitchen, then no
blessing may be recited over it. In his view, a
blessing is recited only when the spices are
designated for smelli ng only and serve no other
purpose.
17. Rav Y.Y. Fisher (Vezos ha-Berachah, pg. 174).
18. Mishnah Berurah 217:10; 216:41; Aruch
ha-Shulchan 217:5.
19. Rav S.Z. Auerbach (Shemiras Shabbos
K'hilchasah 61, note 32). This is also the view of
Rav M. Feinstein (quoted in The Radiance of
Shabbos, pg. 132, concerning Havdalah) and Rav
Y.S. Elyashiv (quoted in Vezos ha-Berachah, pg.
181 and Avnei Yashfei 2:16).
20. Kaf ha-Chayim 216:3; Rav C.P. Scheinberg
(Vezos ha-Berachah, pg. 179).
by Rabbi Doniel Neustadt
Print Version
Parshas Chukas
Blessings for Pleasant Fragrances
Just as one may not derive pleasure from food or drink before reciting a proper blessing, so too, one may not enjoy a pleasant fragrance before reciting the appropriate blessing. 1 There are four2 different types of blessings that can be recited over pleasant3 fragrances 4:
1. Borei atzei vesamim: Recited over fragrant shrubs and trees or their flowers (e.g., myrtle, roses5 ).
2. Ha-nosein6 reich tov ba-perios: Recited over fragrant, edible fruits or nuts. Many poskim rule that nowadays, when fruits are generally grown for their taste and not for their smell, one should avoid smelling these fruits, since it is questionable if a blessing is required. 7 During the entire Yom Tov of Succos, the esrog should not be smelled at all. 8
3. Borei isvei vesamim: Recited over fragrant herbs, grasses or flowers.
4. Borei minei vesamim: Recited over a blend of spices of different species or of undetermined species. It is also recited over pleasant fragrances of animal origin, e.g., musk.
On Motza’ei Shabbos, the proper blessing is Borei minei vesamim—no matter what type of fragrance is being used. 9
The blessing is recited immediately before one intends to smell the pleasant fragrance. B’diavad, one may recite the blessing within a few seconds after he smelled a pleasant fragrance. 10
Question: Are there situations where one would not recite a blessing over a pleasant fragrance?
Discussion: A blessing over a pleasant fragrance is recited only over an object whose purpose is to exude a pleasant fragrance. If the object is primarily for another purpose—even if the object is sweet-smelling—no blessing is recited. 11Some examples:
• One enters a kitchen while food is being cooked or baked. Since the purpose of the cooking or baking is not to create a pleasant aroma, no blessing is recited. 12
• Flowers in a vase exude a pleasant fragrance. Since people usually buy flowers for their beauty, one who walks by and smells them does not recite a blessing. If, however, the flowers are picked up and smelled, a blessing must be recited.
• The fragrant smell of a backyard garden, etc. does not require a blessing. This is because a garden is usually planted for its beauty, not for its smell. If, however, one bends over and cups a flower in his hands in order to smell it, a blessing must be said. 13
• Some florists display flowers so that their fragrance will attract customers. In such a case, the proper blessing must be recited over the fragrance even if one did not pick the flowers up and— according to many poskim—even if he has no intention of smelling them. 14 If, however, the flowers are displayed just for their beauty, or are packed up for storage, no blessing is said even though the flowers smell good. 15
• A cup of coffee is poured for the purpose of drinking. No blessing is said over the aroma since the purpose of pouring the coffee is for drinking and not for its aroma. If, however, one specifically opens a fresh jar of coffee in order to smell it, a blessing is recited. 16 No blessing should be recited over instant coffee. 17
• No blessing is recited over air purifiers, deodorants, soaps, etc., since their purpose is to remove foul odors. 18 In addition, many poskim rule that no blessing is recited over perfume, since its fragrance is a result of chemical processes, not natural ones. 19
• Smelling an item to test if it smells good or if it is fit for purchase does not necessitate a blessing. 20
1. O.C. 216:1. A berachah acharonah, however,
was not instituted for pleasant fragrances;
Mishnah Berurah 216:4.
2. A fifth type of blessing, rarely recited, is
Borei shemen areiv. This is recited over
sweet-smelling oil derived from the balsam tree
grown in Eretz Yisrael.
3. One who does not enjoy a particular
fragrance does not recite a blessing.
4. We have listed the blessings in order of
priority when one is reciting blessing on more
than one type of fragrance; see Peri Megadim 216:19.
5. Mishnah Berurah 216:17.
6. This is the nusach which is quoted by most
poskim and all siddurim. Chayei Adam 61:2 and
Mishnah Berurah 216:9, however, substitute Asher
nosan for ha-nosein.
7. See Chazon Ish, O.C. 35:5-7, and Vezos
ha-Berachah, pg. 177.
8. Mishnah Berurah 216:53 and Beiur Halachah,
s.v. ha-meiriach. See Halichos Shelomo 1:23-37,
that an esrog which will be used o n Succos should
not be smelled even before the Yom Tov begins.
9. Mishnah Berurah 297:1. Even if fruit is
used; Aruch ha-Shulchan 297:4.
10. Halichos Shelomo 1:23-38.
11. O.C. 217:2. See also Mishnah Berurah 217:1;
216:11.
12. Sha’ar ha-Tziyun 216:46.
13. Ruling of Rav Y.Y. Fisher (Vezos
ha-Berachah, pg. 178); Az Nidberu 14:11.
14. Mishnah Berurah 217:1-2 and Sha’ar
ha-Tziyun 3 and 7. See Aruch ha-Shulchan 217:1-3
and Kaf ha-Chayim 217:2 who rule that one should
not recite the blessing unless he intends to smell
the flowers.
15. If they are picked up in order to be
smelled, a blessing is recited. See note 16 for
the view of Chazon Ish.
16. Mishnah Berurah 216:16. Chazon Ish (O.C.
35:5-7), however, rules that if the coffee jar is
going to be returned to the kitchen, then no
blessing may be recited over it. In his view, a
blessing is recited only when the spices are
designated for smelli ng only and serve no other
purpose.
17. Rav Y.Y. Fisher (Vezos ha-Berachah, pg. 174).
18. Mishnah Berurah 217:10; 216:41; Aruch
ha-Shulchan 217:5.
19. Rav S.Z. Auerbach (Shemiras Shabbos
K'hilchasah 61, note 32). This is also the view of
Rav M. Feinstein (quoted in The Radiance of
Shabbos, pg. 132, concerning Havdalah) and Rav
Y.S. Elyashiv (quoted in Vezos ha-Berachah, pg.
181 and Avnei Yashfei 2:16).
20. Kaf ha-Chayim 216:3; Rav C.P. Scheinberg
(Vezos ha-Berachah, pg. 179).
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