Rosh HaShanah part 2

So how did Rosh HaShanah become a day of dread? It is important to understand that Europe, from the time of its acceptance of Christianity in the early fourth century, was not a welcoming place for the Jews. Massacres and expulsions were the norm, rather than the exception. Greedy nobleman often protected the Jews, only because of their financial benefits to their domains and their personal coffers.. Sermons denouncing the Jews could be heard in every Church, Especially during Christmas and Easter. Peasants would storm the ghettos, and Jewish blood flowed like water. Usually, these events were of a local nature. Sometimes, they were nationwide. In England, for example, all the Jews were wiped out in 1290,with their children baptized and given to Christian families. During the Crusades (1096 to 1291), fully one third of Europe's Jews were murdered in every generation, making it equivalent to a two century Holocaust. Being a Jew in Europe meant constantly living on the brink of death. It is no wonder that the liturgy of Ashkenazi Jews is overwhelmingly preoccupied with death and martyrdom. In the thirteenth century, a major rabbinic work, the Or Zaru'a, published a liturgical poem, taken from a twelfth century work, dedicated to martyrdom. The poem was meant to be recited on Rosh HaShanah, at a very central part of the service; with the ark open, and all are standing. That poem was "Unetaneh Tokef" (Let us proclaim). It came with a legend. An eleventh century sage, Rabbi Amnon of Mainz (Germany), was pressured by the Archbishop (another version says Governor), to accept Christianity. He, of course, always refused.  Then one day, he was especially harrowed, and said "give me three days to think about it".He immediately regretted having said that, and decided not to come at the appointed time. Three days passed, and the rabbi was sent for. "Why didn't you come?" "I shouldn't have said what I said. Cut my tongue out!" "No, your tongue spoke well. Your legs didn't bring you here, so I'll cut them off". Bleeding and dying,  he asked to be taken to the synagogue. It was Rosh HaShanah, and the cantor was up to a very central part of the service. The bleeding Rabbi Amnon asked that the service be stopped, so he could say a "few words". He recited what we now know as "Unetaneh Tokef". He thereupon died. According to some versions of the story, his body disappeared immediately after. Here is the text:

Let us now relate the power of this day’s holiness, for it is awesome and frightening. On it Your Kingship will be exalted; Your throne will be firmed with kindness and You will sit upon it in truth. It is true that You alone are the One Who judges, proves, knows, and bears witness; Who writes and seals, (counts and calculates); Who remembers all that was forgotten. You will open the Book of Chronicles – it will read itself, and everyone’s signature is in it. The great shofar will be sounded and a still, thin sound will be heard. Angels will hasten, a trembling and terror will seize them – and they will say, ‘Behold, it is the Day of Judgment, to muster the heavenly host for judgment!’- for they cannot be vindicated in Your eyes in judgment.

Chazzan:

All mankind will pass before You like members of the flock. Like a shepherd pasturing his flock, making sheep pass under his staff, so shall You cause to pass, count, calculate, and consider the soul of all the living; and You shall apportion the fixed needs of all Your creatures and inscribe their verdict.

Congregation then chazzan [in some congregations this is recited only by the chazzan]:

On Rosh Hashanah will be inscribed and on Yom Kippur will be sealed how many will pass from the earth and how many will be created; who will live and who will die; who will die at his predestined time and who before his time; who by water and who by fire, who by sword, who by beast, who by famine, who by thirst, who by storm, who by plague, who by strangulation, and who by stoning. Who will rest and who will wander, who will live in harmony and who will be harried, who will enjoy tranquillity and who will suffer, who will be impoverished and who will be enriched, who will be degraded and who will be exalted.

Congregation aloud, then chazzan:

But REPENTANCE, PRAYER and CHARITY

Remove the Evil of the Decree!

Congregation and chazzan:

For Your Name signifies Your praise: hard to anger and easy to appease, for You do not wish the death of one deserving death, but that he repent from his way and live. Until the day of his death You await him; if he repents You will accept him immediately.

Chazzan:

It is true that You are their Creator and You know their inclination, for they are flesh and blood. A man’s origin is from dust and his destiny is back to dust, at risk of his life he earns his bread; he is likened to a broken shard, withering grass, a fading flower, a passing shade, a dissipating cloud, a blowing wind, flying dust, and a fleeting dream.

Congregation aloud, then chazzan:

But You are the King, the Living and Enduring G-d.

A few small problems. Rabbi Amnon, who is described as "the Great one of the Generation" is otherwise unknown. No contemporary mention of him, or the above story. There are no quotes from him in the works of other rabbis. The name "Amnon" was never used at that time, as it is the name of one of David's sons who raped his own sister. (In modern times the name has come back into fashion). However, since it is derived from the word meaning "faith", he is a paradigm for the faithful Jew. It was long suspected that the twelfth century work that published it together with other accounts of martyrdom, had actually made up the story as well as the poem. When the Cairo Geniza was discovered in 1929, copies of the prayer were found, dating to the sixth century (or earlier).  So, there was no Rabbi Amnon, and the prayer had nothing to do with the European massacre of the Jews. It had been composed in the Land of Israel, also suffering under Byzantine Christian rule. But fears of imminent death fit exactly with the dread of European Jews during the Crusades. The message that was taken away, and has become part of the understanding of Rosh HaShanah ever since, was "death and torture can come at any time. Now is the time to repent".Rosh HaShanah was transformed, at least for Ashkenazim, into a day of dread. Next time, I will examine Rabbi Nachman's unique approach to Rosh HaShanah.

Rosh HaShanah part 1

 In this series, I will not cover the customs and laws of Rosh HaShanah. These are readily available from other online articles, as well as from much of popular literature. Rather, I shall go into the appropriate mood of this Holy Day (actually, two days, already since the last years of the Second Temple). My early experiences of the observance of the day(s), led me to believe that it was a time of dread, when our lives hang in the balance, to be saved only if we pray sufficiently hard, and fully repent of our sins. While repentance is a great thing, a more careful analysis will show that this is NOT the central theme of Rosh HaShanah, but rather a secondary theme that "took over" in certain circles.The Torah calls it the "Day of Remembrance"("Trumpets" is the name used in heretical circles), although it being the beginning of the year is also mentioned in passing. Our foremost mentioning of Rosh HaShanah is in Nehemiah 8:9-11. The Jews had recently returned from Babylon. They had forgotten much of the Torah. Ezra and Nehemiah read the Torah to them "in the Seventh Month", and the people began to wail at their disobedience.

…9Nehemiah the governor, Ezra the priest and scribe, and the Levites who were instructing the people said to all of them, “This day is holy to the L-RD your G-d. Do not mourn or weep.” For all the people were weeping as they heard the words of the Law. 10Then Nehemiah told them, “Go and eat what is rich, drink what is sweet, and send out portions to those who have nothing prepared, since today is holy to our Lord. Do not grieve, for the joy of the L-RD is your strength.” 11And the Levites calmed all the people, saying, “Be still, since today is holy. Do not grieve.”…

So, we see, that Biblically, RoshHaShanah is a day of celebration.But celebrating what?First and foremost, celebrating the Reign of G-d! RoshHaShanah, according to tradition, represents the creation of Man. There is no King without a Kingdom. G-d becomes King on Rosh HaShanah! It is also the Day of Remembrance; remembrance of significant things, past present and future. As the only holiday observed on the New Moon (most are at the Full Moon), it represents renewal. The proper mood is not the exuberance of Purim, for example.But rather the quiet basking in the joy of G-d;s Kingdom, and taking stock, while optimistically anticipating the life that lies ahead.  Celebratory foods are eaten, in a sort of symbolic prayer for that which is yet to come. (Interestingly, Chinese tradition has an almost identical ceremony on their New Year of eating things that hint at good fortune).So where did the judgment idea come in? The Mishnah, Tractate Rosh HaShanah, at the very beginning:

The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, on the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables. On the first of Shevat, the new year for the trees according to the words of the House of Shammai; The House of Hillel says, on the fifteenth thereof.

At four times the world is judged: On Pesach, for the crops. On Shavuot, for the fruits of the tree. On Rosh Hashnah, all the world passes before Him like sheep, as it says, "He that fashioneth the hearts of them all, that considereth all their doings." (Psalms 33:15) And on Sukkot, they are judged for the water.

Thus we see, that there are several days of New Year; days of starting over.All of our holidays contain an element of Judgment. This does not detract from their joyous nature. So how did Rosh Hashanah change from a day of Joy, to a Day of Awe? And why is this a particularly Ashkenazi preoccupation? (In Sepharadic tradition, it is primarily a day of celebration, with an undercurrent of preparation to stand before G-d in Judgment. The services are only slightly longer than an ordinary Shabbat). To answer that question, we must consider some history. We must also consider a liturgical poem, composed between the the sixth and eight centuries, that became firmly connected with an eleventh century fictitious rabbi. That poem transformed Rosh HaShanah in the Ashkenazi perception, from a day of contemplating life, to one of dreading imminent death. More next time.

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Kashrut: Fact, Fiction and in Between part 27

Question:  What is the Kashrut status of food products labeled “DE”  (Dairy Equipment), or simply “D” (Dairy) with no milk products listed in ingredients?

Answer: At first glance, this would appear to be a simple question of “Nat Bar Nat”; Noten Taam bar Noten Taam” (A taste giver, son of a taste giver).  In the Talmud (Hullin 111b) we read “Fish that went up (‘alu) in a meat pot, may be eaten with Kutah (a type of condiment, similar to yogurt)” The vast majority of classical authorities, both Ashkenazic and Sepharadic, take this literally. Although food cooked in a non-kosher pot, under most circumstances, becomes non-kosher, this is not the case with pareve food. If it was cooked in a clean meat or dairy pot , it remains pareve, and may be eaten with the opposite type of food. RaN, in his commentary to Hullin 51a, explains this by saying that an UNKOSHER taste, so long as it is present, will render food unkosher. Since meat and dairy individually are kosher, a significant weakening of the taste is sufficient to render it halachically insignificant. There are, however, two dissenters. The Sefer HaTerumah suggests that “alu” doesn’t mean “cooked in a pot”, but merely was held or served in a meat utensil. The other dissenter is RIVAN, one of the Tosafists.  He quotes an otherwise unknown view of RASHI, that the Talmud is speaking only of a case of BOILING. That is, the meat imparted a taste to the pot, the pot to the water, and by the time the taste got to the fish, it has been rendered insignificant. If, however, the fish had been fried or roasted directly in the pot, it would be forbidden to eat that fish with dairy.  That is, RIVAN opines that an additional step is required for the principle of Nat Bar Nat to be efficacious. Rav Yosef Karo (MARAN), in the Shulhan  Aruch (Yoreh De’ah 95:1), rules in accordance with the majority opinion, that a pareve item can be cooked in a clean meat or dairy utensil and remain pareve. This is, in fact, the Sepharadic practice. Rav Ovadia Yosef (Yabi’a Omer Yoreh De’ah 9:3) rules that it is something that may be done in the first instance. As long as one is cooking pareve, there is absolutely no need for pareve utensils. On the other hand, Rav Moshe Isserles (RAMA), the main Ashkenazic voice in the Shulhan Aruch, opines that this is the case only b’diavad (ex post facto); if one has already placed the cooked fish, made in a meat pot, into a dairy dish, it may be eaten. However, in the first instance, one may not do so, unless there was an additional intermediate step.  This is the generally accepted practice of most Ashkenazim. Therefore, it would seem that a pareve item, made on dairy equipment (DE), would be able to be eaten with meat by Sepharadim, but not by Ashkenazim.

There is, however, another consideration. When it comes to admixtures of foods, or the use of utensils, only tastes that add a desirable flavor are of halachic significance. For instance, if a piece of slightly rancid, but still edible, pork fell into a kosher food (even hot food on the stove), one must simply remove the pork, and the kosher food remains kosher. This is called “Noten Taam Lifgam” (imparting a bad taste). In fact, once a utensil that had non-kosher food cooked in it has remained unused for 24 hours, we assume that the taste has either disappeared, or become unpleasant. Any kosher food cooked in it at that point will remain kosher (‘Avodah Zarah 67). By rabbinic decree, we may not do this in the first instance, lest we come to use such a utensil WITHIN 24 hours. All agree, however, that such food will nevertheless be kosher. The OU and other kashrut agencies label food made with dairy equipment as DE, or even D, for fear that the utensil may not have been clean. This would obviate both considerations of Nat Bar Nat, as well as Noten Taam Lifgam. But is this valid? Yes, in small stores, there is little quality control, other than health considerations. Even there, I am told by people in the food industry that when a government inspector comes to a store, the manager will “talk him up”, while a coded message goes over the PA system, warning employees to hide everything that is illegal. This does not happen in factories. (At least in the First  World countries). Although there is misinformation around since the mid-1960s that anything that constitutes less than 2% of a product need not be listed in the ingredient panel, the actual rule is somewhat less, namely, 10 parts per million (!!!). This is true of all things EXCEPT known allergens, such as milk, wheat, nuts, etc. These must not have ANY amount present, that is not listed on the panel. (FDA  food labeling guide, p. 18, #7). These rules are strictly enforced. In addition, a company would be very foolish to try and slip something like this by, thus opening themselves up to huge lawsuits. Claims such as frozen vegetables being cooked in water that had previously been used for noodles, thus rendering them unfit for Passover, are total fiction, promulgated by the kashrut industry. Rav Yitzchak Abadi (in my opinion, the greatest living posek), has been writing and preaching about this for decades. More can be found on his sons’ website www.kashrut .org. In any case,  all plants that process food on dairy equipment, must frequently examine their products for even the minutest traces of dairy, or else label their products as “may contain milk”. Harsh chemicals are used on all machinery after dairy is processed on it, assuring that no trace remains. This goes well beyond the halachic requirements of noten taam lifgam.

Conclusion: All products listed as DE, or D, with no allergy warning for “milk” on the label, are to be considered totally pareve, for both Ashkenazim and Sepharadim.

Yom Tov Sheni (The Second Day of the Holiday)

One of the primary functions of the Sanhedrin was keeping order in the Hebrew calendar. This involved especially two calculations; one determining when a new month began, and another determining when to add a "leap month", in order to reconcile the lunar year (354 days) with the solar year (365 days). In this essay, I shall deal with the first issue. The lunar month is approximately 29 1/2 days long. If the first sliver of the New Moon appeared at night after the 29th, the Sanhedrin would declare that day as Rosh Hodesh, with the old month containing only 29 days. If, however, the appearance of the New Moon was by day, so that it couldn't be seen, the old month would have 30 days. Witnesses who had seen the moon would appear at the Sanhedrin, testifying to what they had seen. If the testimony was credible, they would declare that day as Rosh Hodesh. Messengers were sent all over Israel and to surrounding lands to announce the day when the month began.  A problem arose concerning Rosh HaShana. As it falls out on the first of the month, communities distant from Jerusalem had no way of knowing whether a particular day was Rosh HaShana, or whether it would be the next day. It was therefore instituted that Rosh HaShana, Biblically a one-day holiday, would be observed on both possible days. As all other holidays fell out later in the month, there was time for messengers to get all over Israel, and even to neighboring countries. However, as Jews began living in places like Italy or Spain, any messenger would arrive too late. Therefore, Diaspora Jews had to double every holy day, because of the doubt in the date. In the fourth century, when it became obvious that the Sanhedrin would soon no longer exist, Hillel the Younger made a mathematically calculated calendar that was endorsed by the last Sanhedrin. Logically, it would appear that a doubling of the day was not necessary anymore. However, it was decreed that each community should continue to observe as they had; with Israel keeping one day (except Rosh HaShana), and the Diaspora keeping two. A concession was made for Yom Kippur, because of the great difficulty of fasting for 48 hours. All Orthodox communities observe this enactment. Reform has abandoned it, keeping just one day of each holiday. Conservative leaves this decision in the hands of the individual rabbis and congregations. Complications arise with one who lives in the Diaspora and is visiting in Israel, or vice versa. The most widely held practice is to keep what you kept at home; that is, one day for an Israeli, even in New York, and two days for a New Yorker in Jerusalem. This is the view of RAMBAM and the Shulchan Aruch. Some differ, opining to keep whatever is done in the place one is now visiting (Chacham Tzvi, YAAVETZ, Baal HaTanya). Some make a distinction between a short visit (less than a year), and a long visit (Most present-day Sepharadic rabbis). The present Passover holiday, which Biblically is seven days, with the first and seventh being full holiday, similar to Shabbat, in the Diaspora is an eight day holiday, with the first and second, seventh and eighth, full holidays. We have two Seders, while Israelis have but one.

All Rabbis are NOT Created Equal part 8

The next group of online rabbis I wish to deal with is those who have "discovered" a hitherto unnoticed statement of RAMBAM. RAMBAM usually writes in a clear and concise manner. His Hebrew is nearly flawless (with the exception of a few Arabisms), but this is also deceptive. First of all, he does not always define his terms.  For example, he says Hannukah candles must be lit exactly  at shki'ah. But authorities differ if shki'ah, in RAMBAM, means "sundown", or "when the stars come out". Some rabbis do fancy detective work, comparing RAMBAM's use of the word in other contexts. Too bad he didn't tell us what he really meant. Between his various compositions, he often contradicts himself. Rabbis scramble to try to reconcile these contradictions. However, RAMBAM himself writes that he contradicts himself in order to throw simple-minded people off the track, leaving his true meaning to be determined by the truly wise. Beyond that, some of his commentators were sure he couldn't have really meant one statement or another, and "fixed" the text. In many areas, he differs widely from the views of other, earlier rabbis, but rarely explains himself. One famous rabbi, writing at the turn of the twentieth century, built huge halachic and philosophical essays based upon his interpretation of unusual wordings or phrases in RAMBAM. But the twentieth century saw the discovery of the oldest manuscripts, one with RAMBAM's own signature on every page. Lo and behold, these unusual wordings were not there! They were either censor's "corrections", or copyists' and printers' errors. So this rabbi's writings, considered masterpieces in some circles, can be seen as a sad example of reading into a text. I love studying RAMBAM's halachic works, but I am careful to keep all of these things in mind. I use Rav Yosef Kappah's edition, in which he points out all the corruptions of the text, and tries to discern the real meaning. However, "little foxes spoil the vineyard" (Song of Songs 2:15), and "rabbis' of dubious credentials or knowledge announce that they have discovered a new statement in RAMBAM, that is a game-changer. Instead of publishing these ideas for peer review, they go to YouTube. Often, they do so with smirks and giggles, mocking any who refuse to see what is so obvious to them. Sadly, the response from many rabbis is to accuse them of "turf" violations (WE are the rabbis here! You'd better toe the mark!). These upstarts' arguments are easily refuted, but they have not been offered in a way that would make any legitimate rabbi take them seriously. Beginners in Judaism are convinced by their claims, and act on them, which rabbis see as a threat. When I watch one of these videos, and I hear the "rabbi" mispronounce basic Hebrew terms, my puzzlement is answered. I am only left to wonder at how much money he paid for his smichah, if, indeed, he has one. The layman is left confused and disillusioned.  "Messianic" rabbis are, for the most part, pure deception. They give the impression of being actual ordained rabbis, who have found Jesus. If there are rabbis like that, I am unaware of them. Although a few are Jews, most are not.Most are ordained Ministers of the Gospel, who put on an act of deception. Many dress like Chabad hasidim; Borsalino hat (with a pinch in the front) pulled down over their foreheads. In true Russian style (as opposed to those who joined Chabad later), they have a pained expression on their faces, looking like they are in dire need of a laxative. Some show some knowledge of sources, others are clearly making it up as they go along. As one of our members quipped to me "Messianic Judaism is Christianity with a tallit." That is not to say that some aren't genuinely searching for answers, but most are simply missionaries preying upon Jews (and others) with lies and deception. The message is almost always a fundamentalist version of Christianity, with Jewish window dressing. In short, caveat emptor.

Sefard/Sepharadi

I was asked by one of our members for a recommendation for a good "Sefarad" siddur (prayer book) with English translation. As I use few things with translations, I asked in synagogue this morning (I attend a Sepharadic synagogue, of course), and was told that the best is "Kol Sasson", put out by Rabbi Eliezer Toledano. There is a separate volume for Shabbat and for weekday prayers. I believe that a word of explanation is in order about the prayer books called Sefarad (or Sefard), and the authentic Sepharadic prayer book. The original Sepharadic prayer book, used in Spain and Portugal, is still used in synagogues around the world that call themselves "Spanish/Portuguese". It differs from the Ashkenazi in many important ways. In the 16th century, ARI z"l, who used a Sepharadic siddur (from Venice, about 1500), made many changes in it, based on Kabbalah., His revised version was adopted by virtually all Sepharadic communities, from Egypt to Persia. Sometimes, it is called the Edot Hamizrach (Eastern Communities) prayer book. This is the authentic Nusach (version) of the ARI. North African Jews use something very similar, but maintained some features of the S/P siddur. When Chasidism began, its leaders urged adopting the Nusach of the ARI, over the classical Ashkenazi prayer book. What happened actually, was that the Chasidim kept the Ashkenazi version, adding in various features based on ARI. Different groups, adopted different prayer books, with varying numbers of changes based on ARI. Some were very close to Ashkenazi, some were closer to Sepharadi. None went all the way to adopting the Sepharadi versions with ARI's modifications (including Chabad, which calls its prayer book "Nusach ARI", yet differs from ARI in many features.) In the common perception, these additions and modifications were seen as "Sepjaradic", and these versions came to be called "Serfard". In reality, the Sefard version is as Sepharadic as gefilte fish. Some versions will actually have many phrases followed by alternatives in parentheses, to accommodate different Chassidic communities. It is also used in synagogues where the congregants are descended from countries whose Jews followed Chasidic ways (Most of Poland, Ukraine, White Russia, low lands Hungary), even if they are in no way Chasidic. Koren has an excellent Ashkenaz siddur, as well as a Sefard sidddur, with English translations. They do not yet put out an authentic Sepharadic siddur. 

All Rabbis are NOT Created Equal part 7

Like in the Jewish community in general, the "online rabbis" are a mixed bag. The difference is that whereas in the general community, especially in a large city, charlatans will be quickly identified, with warnings put out for the public, an online rabbi, unless he gathers large numbers of followers, will generally be ignored by the "mainstream" and stay under the radar..  This enables many with little training, no credentials, who may not even be Jewish, to worm their way into the hearts and minds of a group of followers, often swindling their victims out of large sums. In some cases, they turn out to be sexual predators.  Other self proclaimed rabbis, are convinced that they have found a totally new interpretation of a passage in RAMBAM, and dedicate their lives to preaching their New Truth. Some are mainly rabble-rousers, of one political ideology or another, who lend an air of respectability by using the title "rabbi". And then there are missionaries, using the term "rabbi" as a deception in order to convert Jews to other faiths. I will deal with these one by one.
First of all, I would like to say that the vast majority of online rabbis are learned and sincere men. True, Gedolim rarely do YouTube broadcasts, although their followers may put their lectures "out there". But typically, the online rabbis, like their synagogue counterparts, have studied in Yeshivot, and usually possess a smichah. (Many perform professional roles in the rabbinate aside from their online activities). Like most rabbis "in the field", they usually do not possess great erudition, but have sufficient knowledge to explain basic Jewish concepts, explain everyday halachah, and impart a love of Judaism. My main criticism of these rabbis is like my criticism of ArtScroll; superficial, painting an unrealistic picture of Jewish life (Jewish families have no strife, there is no alcoholism or substance abuse, no emotional/psychological problems, and most important EVERYONE IS ON THE SAME PAGE). I think that people who are attracted by these platitudes may come to Judaism, but they don't stay.  I am reminded of Woody Allen's brilliant "Spring Bulletin", where he describes the course "Economics 101" as "the study of money and why it's good". There are people on this group who came to Judaism through the teachings of Rabbi Nachman, only to be told by this ilk of rabbi that it is "forbidden" to read these books. Of course, Rabbi Nachman deals with bad habits, strife in families, depression...none of which exists in Orthodoxy (according to these men). A subgroup of these are rabbis who put their main efforts into "counter missionary" activities. These men are both dedicated and sincere. Personally, I question this format being online, where it serves as fuel for antisemitism. I would prefer to see this type of work done on a one-on-one basis, rather than openly declaring billions of people to be either frauds or idiots. Next, we have equally sincere rabbis, who come with a message of faith and inspiration. Some, like Dror Moshe Cassouto, are widely persecuted. He makes it very clear that he is NOT an ordained rabbi, but is merely sharing the insights that have meant so much to him. Why is he hated? He speaks to non-Jews. He speaks to women. He favors speaking even with great sinners. More important, perhaps, is that he is not on anyone's  "team". He is seen as a loose cannon. This, despite the fact that he inspires many, rather than put them to sleep. (Now perhaps you can understand why I stay anonymous). Then there are the rabble-rousers. We must hate someone. Perhaps it's the Muslims. Perhaps it's the Christians. Perhaps it's non Orthodox Jews. In the case of one such rabbis (who insists he has smichah but just doesn't want to show it) all of our problems are rooted in the basic impiety and immorality  of Jewish women. He has been denounced by nearly every major rabbi, but still has a following of thousands. He boldly states that Chabad rabbis are going to Gehinnom, and Breslovers are idolaters, but goes ballistic when anyone criticizes him, declaring it lashon hara (slander). But many people love those who speak in absolutes, especially if they call themselves Orthodox rabbis. I will deal with the "New Truthers" and the Missionary rabbis in my next post. Stay tuned.