Thursday, November 26, 2015

Thanksgiving For The Unsung Heroine

On the occasion of my fifteenth anniversary, here is an expanded version of a post from a few years ago.

Many of you have written to me over the years to express your appreciation for my work and your support for me against the opposition that my work has aroused. Your letters are always gratefully appreciated, but the truth is, they are almost always addressed to the wrong person. More precisely, they should be primarily addressed to another person.

Sure, I've had a tough time dealing with bans and condemnations and threatening phone calls and dedicated hate-sites and so on. But at least I have the benefit of being very passionate about science and hyraxes and so on, and of having many people speaking to me and giving their support. There's another person who also suffers from the flak that is sent in my direction, but who was never particularly interested in the intersection between Torah and science in the first place. I am talking, of course, about my wife, Tali.

When my wife, as a starry-eyed idealist, married me fifteen years ago today, she had no idea what she was getting into. At that time, my work was popular across the board; her old teachers from seminary would quote my works, and I was featured on the cover of Mishpachah magazine. She was a little surprised to discover that I was writing a book reconciling evolution with Judaism - actually, more than a little surprised - but offered her full support nonetheless, even buying little plastic dinosaurs for the book launch.

Then, a few years later, everything changed. There were posters in the street and editorials in the newspapers delivered to our home that were condemning my books. Some of my wife's old teachers started circulating letters viciously attacking me. The "Gedolei HaDor" declared my writings to be heresy! Even I was constantly asking myself whether I was in the right; imagine how much harder it was for my wife, who was never passionate about "rationalist Judaism" in the first place. Not to mention having to deal with a husband who was falling to pieces! And worst of all - perhaps the most horrible moment of our lives - was when she received a phone call relating a threat to the lives of our children.

Yet she stood by me. More than that - she gave me unwavering support. It's no exaggeration to say that I could not have gotten through that turbulent period without her.

Furthermore, it's not as though the controversy over my work has been the only challenge that my wife has had to endure as a result of being married to me. And I'm not just talking about having to deal with a husband who maintains a blog. When we were dating, I told my wife that my days of keeping pets were long behind me. I think that I even believed it myself. Ha!

Over the last few years, my wife has had to deal with chinchillas turning on videos in the middle of the night, bats in the bathroom, and hyraxes on the couch. Her red line - no snakes - somehow fell by the wayside. I've appropriated (okay, stolen) her kitchen utensils for cooking locusts, and taken over the bottom shelf of the freezer with certain Items that I feed to my giant monitor lizards (though, to my credit, at least I put on a warning label saying "GROSS STUFF - DO NOT OPEN").

When I was accumulating specimens for my forthcoming museum, I filled up our basement and the childrens' bedrooms with all kinds of bizarre items, from live reptiles to stuffed carnivores and ungulates and birds of prey. My wife also has to be worried about her husband having dangerous close encounters with lions and leopards and bears and wolves and great white sharks.

When I go out of the country - which is quite often - things can get even more challenging. Once, during a harsh winter night, my wife noticed that our giant iguana, Billy Bob, had failed to return from his outdoor enclosure to his night-time heated area. Concerned that he would freeze to death, my wife actually donned gauntlets, went outside in the cold and rain, picked up the enormous and repulsive (to her) reptile, and staggered back with him to stuff him into his sleeping quarters. Such mesiras nefesh!

Now that I've opened my museum, it's true that our house is much more spacious, but there are new challenges. Setting up the museum was an unbelievably difficult and stressful period. Running it makes enormous demands on my time, especially during vacations, which is busy season at the museum. And there's no getting away from it; when we went away for Pesach, I was on the phone dealing with a hyrax with birth complications; when we went away for a day last Chanukah, I was on the phone dealing with an electrical fire at the museum; when we went away for a day this week, to celebrate our anniversary, I was on the phone dealing with an escaped monitor lizard.

So, here's to my wife. Thank you for putting up with everything with good grace and cheer, and for supporting me through the tough times. And to my readers, I will quote Rabbi Akiva's words regarding his wife - "What is mine and what is yours, is due to her."

Monday, November 23, 2015

Guest Post: The Rationalist Mezuzah

Guest Post: The Rationalist Mezuzah 
by Tzvi H. Adams

Dr. Martin Gordon’s article, “Mezuzah: Protective Amulet or Religious Symbol?” is conveniently available on Rabbi Slifkin’s website. The article is a must-read for any rationalist Jew. Gordon argues that the rationalist understanding of mezuzah, that mezuzah is a mitzvah which regularly reminds one of one’s obligations to God rather than being a source of mystical protection, was prevalent amongst Chazal.

I add here three points not made in Gordon’s paper:

1) The Gemara (Menochos 31b) states that when writing a mezuzah, the scribe may not shape the text in the overall appearance of “a teepee or a tail”. However, if the start and end of each line are merely not aligned it is okay. What can be the reason for these laws? The Gemara and rishonim do not explain. It appears though that the sages were discouraging the notion that a mezuzah is a protective amulet. The Gnostics and Essenes, who strongly believed in the cosmological value of letters and magical powers of amulets, would write the “holy” names of angels or demons in their amulets in the overall form of a teepee or tail to augment or diminish the alleged powers of these supernatural forces [1]. Chazal did not want the ideas of these mystical groups to infiltrate mainstream Jewish thought, so they said a mezuzah written in such a way is invalid [2].

2) The addition of God’s name ‘Shaddai’ on the mezuzah’s exterior is not mentioned in the Gemara - the practice only appeared in the early Middle Ages. Rambam writes in Mishneh Torah that it is the “universal custom to write ‘Shaddai’ on the back of the mezuzah”- he makes no objection. However, Rambam strongly believed that mitzvas mezuzah does not supply any supernatural protection; it is mitzvah like any other. Rambam says that those who treat mezuzah as a protective amulet have no share in the world to come (Mishneh Torah, Hilchos Mezuza 5:4) The inclusion of ‘Shaddai’ in a mezuzah subscribes to the thinking that a mezuzah is a form of protective amulet [3]. If Rambam, the rationalist, so strongly believed that mezuzah does not supply a supernatural protection, why does he record this custom with no protest?

It seems that Rambam did not record this custom in order to perpetuate it; rather, in midst of his diatribe against the practice of including angel’s names inside the mezuzah he had to say that the ‘Shaddai’ on the back is not as severe - it will not make the mezuzah possul.

That Rambam mentions a common minhag in his Yad HaChazaka does not necessarily mean he believes the minhag is correct. The following proves this point: Rambam in his Mishna Commentary (Gittin 5:8) launches a lengthy polemic against the widespread practice of calling a kohen am ha’aretz to read from the Torah before a yisroel talmid chochom. He expresses his displeasure with this custom in no uncertain terms. However, in Yad HaChazaka (Hilchos Tefillah 12:18) Rambam simply says “the common custom today is that even a kohen-am ha’aretz is called to the Torah before a yisroel-talmid chochom.” He doesn’t add any comment regarding his true feeling toward this custom. This demonstrates that Rambam may cite customs that he does not approve of, which appears to be the case for the custom of writing ‘Shaddai’ as well.

3) Rambam doesn’t mention the custom of writing ‘kuzu bemuchsuz kuzu’ on back of the mezuzah, only ‘Shaddai’. The Tur (Y.D. 288) describes this custom as minhag of the Jews of Germany and France. The kuzu’s significance is rooted in the belief that the written names of God and specific letter combinations have deep mystical and cosmological value. These mystical letters augment the mezuzah’s protective powers [4]. These beliefs were the teachings of the school of the Chasidei Ashkenaz [5]. Rambam outright rejects these notions in Moreh Nevuchim (1:61-62), describing their adherents as “fools who believe anything.”

An exception amongst the European rishionim was Rabbainu Avigdor Katz of Vienna (c. 1250) who directed all of Austrian Jewry to refrain from adding ‘kuzu bemuchsuz kuzu’ or Shaddai to the back of their mezuzos [6]. R. Yosef Caro writes “in our time we do not have this custom” of writing kuzu [7]. It can be assumed he is speaking (at least) for the Jews of Spain, Portugal, Greece, Bulgaria, Egypt, and Eretz Yisroel, the countries he had lived in. As late as 1777, R. Refael Elazar Nahmiaś, a leading rabbi of Slonika, testifies that the minhag of the Sefardim is not to write kuzu on the back of their mezuzohs. He goes as far as to pasken that a mezuzah with extra writing on its back should be placed in geniza and not used for mitzvas mezuzah, based on the words of Rambam [8]! The historic customs which exclude the kuzu bemuchsuz kuzu inscription may hint at an underlying rationalistic approach to the mitzvah of mezuzah.

Do you have a rationalist mezuzah on your doorway? Most probably not. Nowadays all mezuzos are written with ‘Shaddai’ and ‘kuzu bemuchsuz kuzu’ on their backs. However, if you wish, you can contract a sofer to write a mezuzah without these mystical additions. Note though that you must make sure that the sofer does not use the mikvah before writing the sheimos inside the mezuzah. The Rambam considers such a person a fool - a disqualification for writing tefilin and mezuzos:
You must beware of sharing the error of those who write amulets (kameot). Whatever you hear from them, or read in their works, especially in reference to the names which they form by combination, is utterly senseless; they call these combinations shemot (names) and believe that their pronunciation demands sanctification and purification, and that by using them they are enabled to work miracles. Rational persons ought not to listen to such men, nor in any way believe their assertions. (Rambam, Moreh Nevuchim 1:61- Friedlander translation)

[1] See Julius Eisenstein’s entry in his Otzar Yisroel Vol I pg.103 s.v. “abracadabra”.
[2] The Talmud records a magical utterance “shabriri, briri, riri, iri, ri…” which rids one of demons and evil spirits. Rashi explains that shavriri is the name of a demon. By saying his name repeatedly, each time removing one letter of his name, the demon is scared away. R. Hai Gaon (Otzor HaGaonim Peshachim 115b) says he does not know the origin of the lachashin mentioned in the Talmud. They seem to come from the Gnostics and like-minded groups.
[3] See Zohar Parshas Va’eschanan and Maharsha to Brochos 15b.
[4] Beis Yosef Y.D. 288:15 citing Re’em
[5] See Tur O.C. 113 and Siddur Chasidei Ashkenaz pg .221.
[6] Ikkrei Dinnim Y.D. Hilchos Mezuza 14. A streak of rationalism can be seen in the halachic rulings of R. Avigdor Katz of Vienna (teacher of Shibbolei HaLeket). He maintains that the minhag to pray and donate charity to elevate the souls of the deceased is futile (Beis Yosef O.C. 284:7). See Rabbi Slifkin’s article here.
[7] Beis Yosef Y.D. 288:15 
[8] See his sefer Hon Rav- The Sephardim have more recently started to add kuzu bemuchsuz kuzu probably due to the influence of Ashkenazic custom or kabbala.

Thursday, November 19, 2015

Medical Halacha, Morality, Philanthropy, and Politics

A few miscellaneous links of interest -
  • The Rationalist Medical Halachist is back! This time he has written an in-depth article on giving medical treatment to gentiles on Shabbos. You can read it at this link.
  • Shlomo Yehuda Rechnitz is a family friend and a major supporter of the Biblical Museum of Natural History. He is well known for his philanthropic endeavors in many areas, especially fertility treatments. Yesterday, he gave a spontaneous gift that was not only touching but also an outstanding kiddush Hashem, in the most unlikely of places: Businessman Buys 400 American Soldiers Meals During Airport Layover

Wednesday, November 18, 2015

A Reader's Guide to The Torah Encyclopedia of the Animal Kingdom

The Torah Encyclopedia of the Animal Kingdom is, thank God, very popular and receiving wide acclaim. However it does suffer from some drawbacks. One is that it is really heavy. Another, related to this, is that there is so much information in it, that it might be hard to get "into it." Not everyone wants to wade through page after page exploring the multitude aspects of lion symbolism, or the finer points of animal identification. Many people therefore probably just settle for looking at the beautiful photos. But I thought that it would be a good idea to provide a list of what I consider to be the most interesting parts of the book to read (which is admittedly somewhat subjective). So here goes:

  • The second paragraph in the acknowledgements
  • “The Wildlife of the Torah” pp. 29-31
  • “The Prestige of Wild Animals” pp. 37-38
  • “The Lurking Lion” pp. 93-94
  • “The Lion Hunter of Zion” pp. 101-102
  • Bear – entire chapter!
  • “When the Wolf Lay with the Lamb” p. 166
  • “Hour of the Hyena” pp. 176-177
  • “Foxes and Jackals” p. 180
  • “The Narrow Womb: Conception and Birth” pp. 234-235
  • "Return of the Deer" p. 238
  • “Writing Torah Scrolls on Gazelle Hide” p. 252
  • “The Mighty Aurochs” pp. 280-281
  • “The Return of the Re’em” p. 285
  • Giraffe – entire chapter!
  • “Hares, Hounds, and the Haggadah” p/ 325-6
  • “The Untamable Onager” pp. 341-343
  • Elephant – entire chapter!
  • “Monkey Hands” – pp. 387-8

Enjoy! If you'd like to buy the book and simultaneously support The Biblical Museum of Natural History, please buy it at this link.

Monday, November 16, 2015

Practically Speaking, Torah Does NOT Protect.

Does Torah study actually protect from terrorists?

In the past, I have discussed this question from several angles. I have analyzed sources which discuss the parameters of such protection, and I have discussed the mechanism of such protection. In this post, I would like to discuss a different angle: whether this concept can be said to be of any practical value.

Yated Ne'eman, quoting Rav Yitzchok Zilberstein (son-in-law of Rav Elyashiv), says that it does:
The first thing to do is to learn, Rav Yitzchok added, citing the Gemara (Makos 10) which says: "How do we know that Torah protects [a person as effectively as a city of refuge protects the inadvertent murderer]? For it says, 'Betzer in the desert' [among the list of cities of refuge] and says afterwards, 'And this is the Torah'." “The greatest safeguard for a bus is to learn inside it, especially with a chavrusah,” he said. “For then the bus turns into a beis medrash. If the murderers want to attack a bus, it’s not a bus, it’s a beis medrash.”
The claim being advanced here is that the Gemara teaches that learning Torah on a bus protects a person from being killed just as the city of refuge legally protects a person from being killed. But if we look at the Gemara, we see that it is not necessarily saying any such thing.

This passage is raised in the Gemara as a question on a ruling of Rabbi Yochanan. The ruling is that if a rabbi accidentally killed someone, he has to go to a city of refuge (Ir Hamiklat), along with his disciples, in order to avoid being killed by the victim's relative. On this, the Gemara asks that Rabbi Yochanan elsewhere says that Torah protects just like a city of refuge protects, so why should he have to go to a city of refuge? The Gemara presents two answers to this contradiction. First is that Torah only protects during the actual minutes that one is busy with it. Second is that Torah only protects from the Angel of Death, not from the victim's relative.

Now let us analyze the Gemara more carefully. The first point to note is that, according to Ritva, the Gemara's question is not talking about the Torah providing metaphysical protection, but rather about legal protection - that the relative is legally prohibited from killing someone who is busy with Torah, and is himself charged with murder if he does so.

Second, the whole point of the Gemara's second answer (see Maharsha) is that Torah does not, in fact, provide any protection from human killers, only from death by natural causes (the "angel of death").

Third, Aruch LeNer points out that just a few lines earlier, the Gemara discusses the ruling that a Torah student who inadvertently kills someone must go to a city of refuge, and the Gemara does not raise the question that his Torah should protect him. Why not? One of the answers suggested by Aruch LeNer is that the only notion of Torah providing protection is with a teacher of Torah, not a student of Torah.

So, this Gemara does not in fact prove what it is being brought to prove. But there is a bigger issue to discuss here.

One thing that emerges from our brief analysis of this passage of the Gemara is that, as with every passage of Aggadata, there are all kinds of different interpretations, qualifying criteria, and so on. There is no unequivocal claim in the Gemara that someone learning Torah receives protection from being killed by a terrorist.

It's just as well that the Gemara does not make any such claim, because such a claim is quite clearly not true. All such claims about the protective value of Torah and mitzvos - "Torah scholars do not need protection," "Someone on their way to do a mitzvah (shaliach mitzvah) cannot be harmed," "When you're learning Torah, you can't be harmed," might be true in some abstract or hyper-qualified aggadic sense, but are clearly not true in any practical sense today.

"Torah scholars do not need protection"? We saw the terrible tragedy of the Torah scholars who were massacred in Har Nof. In fact, Mishpachah magazine expressed concern that charedim are attacked in proportionately even greater numbers than non-charedim.

"Someone on their way to do a mitzvah (shaliach mitzvah) cannot be harmed"? Some of the stabbing victims of the last few weeks were on their way to davven or to give shiurim.

"When you're learning Torah, you can't be harmed"? We saw otherwise in the tragedy a few years ago at Mercaz HaRav.

Again, you can come up with all kinds of ways to explain how these statements are nevertheless true and why they are not applicable to these situations. Yet it makes no difference. The bottom line is that there is no practical truth or ramifications for these statements.

Now, many people, even in the charedi world, realize this, at least to some degree. That's why, since the stabbings began, many charedim have been learning self-defense, buying pepper spray, and requesting increased army protection. But the problem is that when it comes to sharing the duty of army service, many charedim still trot out these Aggadic statements in order to claim that their learning Torah provides protection and that they should therefore be exempt from serving in the IDF.

There is no claim in the Gemara that a yeshivah student learning Torah provides any protection from Arabs. And the painful facts on the ground show very clearly otherwise. It's time for everyone to face up to this, and to its ramifications.

See too these posts:
Torah Against Terror?
Torah Protection: What is a Halachic Source?
Parameters, Please!
What Is The Mechanism Via Which Torah Protects?
Who Doesn't Believe That Kollel Students Are As Good As Soldiers?
Torah Study and the IDF - A Response to Rabbi Yair Hoffman
Torah, Army, and the Bizarre Chess Analogy 
"Rabbis Do Not Need Protection" 
(and possibly other posts that I have forgotten about)

Wednesday, November 11, 2015

The Kezayis Revolution!

This is amazing!

My article on "The Evolution of the Olive," which explains how the measurement of a kezayis got to be so big if olives are so small, is probably the most widely-read of all my articles. Although there's nothing really controversial about it, many anti-rationalists nevertheless deem it problematic. This is partly because they are very uncomfortable with saying that the Rishonim of Ashkenaz did not know the size of an olive (although strangely they seem to be fine with Rabbi Meiselman repeatedly saying that all the Rishonim are wrong), and perhaps in part simply because it was written by me. The charedi polemical journal Dialogue included an article that fabricated some sources and ignored others in order to challenge me on this topic and to claim that olives used to be bigger. Someone told me that he asked Rav Aharon Feldman about my article on kezayis, and Rav Feldman replied that he is writing a full-length rejoinder to be published soon.

Well, last week somebody presented me with a fabulous sefer written by Rabbi Hadar Margolin. Titled Hiddurei HaMiddos, it mostly focuses on the size of a kezayis. And, albeit in a much more yeshivishe manner, it makes all the points that I made in my article and in my blog posts:
  • Olives were always the same size as those of today.
  • The Rishonim of Ashkenaz only said otherwise because they had no access to olives.
  • There are sources from several Rishonim that the kezayis is the same size of the olives of today.
  • Eggs were likewise never any bigger than they are today.
  • The only reason to assess a kezayis in terms of a proportion of an egg is if you don't know how big an olive is.
  • The kezayis is supposed to be a minimum, less than which is not even an act of eating; it's certainly not a "target" that one should struggle to get down.
Best of all, this work presents an astonishing array of evidence that recent charedi gedolim likewise held that a kezayis is very small, including even the Chazon Ish! There is a testimonial from a rav who asked the Steipler Gaon how much matzah the Chazon Ish gave out at his seder, and the Steipler replied that in a piece of matzah the size of a palm, there were two kezaysim. Likewise there is a statement from Rav Shlomo Zalman Auerbach that if necessary, one can rely on Rav Chaim of Volozhin's position that a kezayis is the size of a regular olive. There are many other such statements from leading charedi rabbinic authorities. (Considering this work, a fascinating question arises. What is the charedi mesorah? Is it what the oilom of today does, or is it what the Gedolim of yesteryear held?)

I asked Rabbi Margolin if I could make his sefer available for my readers, and he kindly consented. So here is the entire work for download! (it is a 16mb PDF). This is one small step for mankind, and one giant leap for Rationalist Judaism!

Monday, November 9, 2015

Guest Post: Dear Dad, Mom and Chaim

Last week's post, Why Do Centrists Send Their Kids to Extreme Charedi Yeshivos?, garnered a lot of interest. One reader sent in the following letter that he had written to his in-law's family (identifying details have been altered):

Dear Dad, Mom and Chaim,

I am writing this to all of you to clarify why I think it is a mistake to choose a haredi yeshiva for next year. I hope you find time to discuss this together, and I am available if you wish to revisit the issue with me.

Until now, Chaim, you have been in an American center-right high school. The school prepares you for college, but the emphasis is on a yeshiva experience. Students are expected to wear black hats, and, explicitly or implicitly, your school places you within the yeshiva (or “yeshivish”) culture. Now, you are choosing a school for next year. This decision deserves serious consideration that includes an examination of what you, as a new adult, think about yourself and what you think about your relationship to Am Yisrael, Torah, and God.

Some people believe strongly that their entire purpose in this world is to learn Torah. Even if they have to work, they believe it is an unfortunate reality that they have to do so, one that, in an ideal world, would never materialize. They spend each and every moment of their time outside of work (or other necessary activities) learning Torah. They do not practically believe there is any good to be gained by interacting with secular culture, and purposely have nothing to do with secular music, art, literature or even science. These people do not read Blake, Tennyson, or Milton – nor do they find value in Hume, Kant or Schleiermacher. Museums and art galleries are of little value or interest. This is the type of philosophy your high-school projects. This is also the philosophy Merkaz, Mir, Toras Moshe and other schools in Israel espouse.

When a student from a different background attends these types of schools, one of two things can happen: 1) they can buy into the views of the school 100% (I have a number of friends who went to modern-orthodox high-school with me, who, when in Yeshiva in Israel "frummed out" and took on the worldview I described above). Alternatively, 2) the student can bifurcate his (or her) world - they can split their life into two pieces: when in Yeshiva, or around their teachers from school, they pay lip service to the school's philosophy, they wear black and white, they live in line with what their teachers expect. However, outside of school, they live within the guidelines of their more open, modern background: they watch television and movies, listen to secular music, find (forbidden?) pleasure in their required readings for English Lit., and generally, enjoy other activities of which their school would not approve.

I am not going to deal with the first possibility in this email, since it is internally consistent, and does not produce cognitive dissonance (a feeling of going against what you think you are meant to believe). The student simply takes on his school's philosophy as his own. However, the second alternative (2 above) is very important, and requires examination. The question is, does it lead to a healthy religious and social result for the student? Can a student really be sincere about his relationship with Hashem and Torah in his "school persona", while his "outside-of-school persona" acts (guiltily?) against the philosophy he learns in school?

This comes to a head when the student is outside of the yeshiva or school system, perhaps a few years later. Does he abandon the values of learning Torah to the secular enticements around him that he always enjoyed, or does he maintain a connection to Torah learning and Torah love? After all, the secular world which the student also loves is worthless and denigrated, without any holiness, according to the school's teachings. How long can a person maintain the tension between what he loves and what he is told is right? How long can a student live with loving things that his school teaches him are antithetical to a Torah-true lifestyle? At what point does he perhaps throw the baby out with the bathwater, rejecting not only the lesson of the school that there is no value in the secular things he finds so pleasant, but ditching the whole committed religious lifestyle, which, as he has always been taught, is available only through fidelity to the school’s religious philosophy?

When he goes to college, does he maintain his "school persona" or shed it? Is it really a genuine part of him or is it just a mask, a costume, he puts on to make his school happy, that he removes when he can?

Chaim, you are a wonderful, thoughtful and deep 12th grader - and you find fulfillment in many things that your school might consider worthless. I know, because I did (and do) as well! So do your mom and dad. Your parents see spiritual and religious value in things that are not simply "yeshivish". Your dad's antique car restorations, the music in your home, your mom's insistence on exposing you to the wonderful literature that makes up a well-balanced western mind, these are all things that your parents find to be full of value - not only value, but also fulfillment - and yes, religious and spiritual importance. Your father would not be the same religious man without his understanding of the subtleties of a carburetor, or his hard work in family court. These aspects of his personality imprint themselves indelibly upon his Talmud-learning, and make it unique. Your mother would not be the same person without her skills as a social worker - and you would not be the same adult you are today without all these things.

Precisely because of how important the secular world is to your family and you - and how much it influences your life (and mine and your parents!) - you should not agree to live with tension between your school or yeshiva, and your passions.

There is a whole world of Jewish people out there who share your family's passion for things that are outside of the beis midrash. In a different kind of yeshiva, your interests in literature, science and philosophy would not be seen as shameful things to hide but positive attributes that complete you as a Jew. Your love of surfing, of art and of music can be seen as a positive religious act. Your interest in furthering your education and looking forward to a meaningful career can be seen as more than an unfortunate necessity but instead as a foundational religious activity of supreme importance and value.

You owe it to yourself, Chaim, to experience that view of Torah - to see an unapologetic view of a Jew who is completely involved in the world, and finds in that involvement spiritual and religious fulfillment! These areas of life become hand-maidens to the rich intellectual Torah life you will continue to live, and you will know that to the extent your knowledge is lacking in secular areas, it is lacking in Torah as well. This view can transform the rest of your life from one of unfortunate necessity to blossoming meaning.

If you go to a haredi yeshiva, you will continue on the path of driving a wedge between Torah and the world in which you engage. On the other hand, if you go to a school that teaches the bedrock of the modern-orthodox hashkafa, you will have an opportunity to see how Torah and the world around you assist each other in making you a complete Jew: Talmud study and the classics of literature and philosophy, a career and sincere involvement in Torah learning, all come together to complete the rich tapestry of your soul. Most importantly, you will not have to choose between being loyal to the teachings of your teachers and following those passions you know have value - rather your passions and the teachings will fulfill each other in harmony. What a missed opportunity, and one whose loss you will suffer for years to come, if you opt out of learning the philosophical underpinnings of the life you have been raised in so far!

Chaim, you stand at the threshold of adulthood. I have the highest regard for the path in which your parents are raising you - Torah with secular knowledge. I encourage you to consider very carefully where you go next year, and I encourage you, if you do end up going to a haredi school, that you find someone (it can be me or someone else) with whom to learn hashkafa, so that at least you have a taste of the kind of Jewish thinking I describe above, and never, out of ignorance, throw the baby out with the bathwater.

Love to you all,