The Scientific Dilemma of Modeh Ani

Lately I've been reading a lot of Rabbi Nosson Slifkin's blog: Rationalist Judaism. He's the Zoo Rabbi who got put in cherem by the Lithuanian Haredi community for saying such controversial things as "the world is older than 6000 years" and "science has disproven spontaneous generation." But he writes a great blog where he discusses the scientific opinions of Chazal and whether or we should take a literal approach to those views when they contradict modern scientific findings, and he also writes really intelligent critiques of anti-rationalist rabbis.

Here's an email I wrote to him with a rationalistic halachic problem that started to bounce around in my head after reading his blog, along with my not so rationalistic solution:

"Dear Rabbi Slifkin,

I've been subscribing to your blog for a couple weeks now, and hearing your opinion about how Chazal was wrong in their understanding of certain aspects of biology and astronomy raised a question in my head about the halachot related to waking up in the morning.

I was taught that the reason we wash our hands in the morning and say a bracha on awakening and having our souls returned to us was because sleep is so closely related to death that just as you are teuma when you go near a corpse, you are also teuma when you go to sleep. Thus we wash our hands when we wake up just like we wash our hands when we leave a cemetery.

But scientifically, as I understand it, sleep is not at all related to death. No one simply passes away in their sleep. An old person dies in their sleep because of medical complications or organ failure, they don't simply pass away for no reason or because their souls did not return to them. Similarly, when I go to sleep at night, I don't actually believe that I won't wake up the next morning. Of course external forces could cause me to die in my sleep (an intruder, a natural disaster), but nothing in the way I think Chazal traditionally understood it.

Therefore, can the argument be made that Chazal held the worldview similar to other nations that sleep actually was a form of death, and that they were mistaken in that claim? If so, would that have any ramifications for the halachot of awakening such as washing hands or saying birkot hashachar?



Additionally, what would your opinion be on using Hume's Problem of Induction as a solution to this problem? The Problem of Induction states that causality is not explained through reason but actually induction, and that the effect of a cause can only be explained by referring to other occurrences of that effect, which never justify each individual effect. For example: When you drop an egg at a high altitude, you know that that egg will break not because of the elasticity of the shell reacting to gravity and the hardness of the ground, rather you believe it will break because you have seen other eggs break in the past in a similar way. Therefore you cannot actually know that an egg will break before you drop it; it is only after the egg has already broken that you can claim that it broke because of scientific properties - science can only explain the broken egg a posteriori, whereas Hume argues that a priori, reason has no weight on the fragility of that egg.

Applied to waking up in the morning, this modern philosophical problem can give a possible solution to the issue of dying in your sleep. Though modern science would claim that there is no reason you should not wake up the next morning, the Problem of Induction states that just because I woke up the previous day and all days before that does not necessitate that the next day I will wake up. So the brachot still stand because every day I can still thank G-d for waking up in the morning, as one can never empirically know that he will wake up the next day.

What is your opinion on applying the Problem of Induction to Chazal if they were mistaken about the nature of sleep while still subscribing to the halachot that they required? Do you think it's a practical solution or is it misguided? As a self-described rationalist, you probably disagree with the Empiricist school of thought, of which Hume was a proponent, but I am interested in hearing your response since I respect your opinion a lot and I really enjoy reading your thoughts.

Thanks so much,

Eric Salitsky"

UPDATE:

Rabbi Slifkin responded to me with this link (and as I imagined, he was not into the inference solution):

Netilat Yadayim: Ritual of Crisis or Dedication? (PDF)

Post-Modern Orthodoxy: Who's With Me!?

I haven't been writing so much in this blog because I'm starting to see personal blogging as narcissistic and masturbatory. Who really cares what my opinion is on Israeli politics or the state of Judaism? Lately I found good use for this blog: it worked somewhat as a travel blog to record my experiences, though I had rare occasions with the internet, and it's also a good place to post my philosophical cartoons (more to come!). But I figure, I can also use this space to ramble about my thoughts and dreams so that I can have it written out and refer to it later. If someone finds it and is interested, great for them, but as of now it is mostly for me.

That being said, whoever is reading this is about to partake on a journey into my utopian vision of Judaism, a new sect which I am creating known as Post-Modern Orthodoxy!
In its most basic pshat, its just a silly play on words which means that all laws are subjective depending on who is reading into them, just as post-modern art is based in the personal interpretation of the viewer rather than the message that the artist is trying to convey.

But on a deeper level, I have many issues with the hierarchical and sectarian nature of modern Judaism which I have been trying to grapple with. I used to call myself Orthodox because of the standards that I tried to uphold, but once I started reading too many existentialist thinkers, I had problems seeing everything as objectively as an Orthodox Jew is meant to. During my encounters with progressive pluralist synagogues that challenged the standard norms of where and how each sect is supposed to pray such as Shira Hadasha, the Mission Minyan, and the Open Orthodoxy Movement, I started to think about what "Orthodoxy" meant. I decided that there are many assumptions and associations that people make about Orthodox people that I did not fit into, and I didn't like how people were categorized based on their system of belief. These progressive minyanim challenge the boundaries between sects and break down the differences between them. Why does it matter to conform to the ideology of a specific group-thinking that is mostly outdated anyways? No Conservative Jew actually believes in the power of the Rabbinic Assembly to contemporize Halachah, they do it themselves, and no Reform Jew studies enough text to actually be able to actually decide what is relevant and what is not. Even Orthodox Jews are no long reacting to liberal Judaism (at least those who are self-confident about their lifestyle or who aren't campaigning against the "Holocaust of Intermarriage").

More important than segmented affiliationism, in this day and age, is finding a spirituality that is right for you. Rather than looking to the past to figure out where one nicely fits into the puzzle, one must look to their peers in the present and decide how their community should work for them. If there are women who want to be counted in the minyan, the community should figure out how to include them. And if there are men who feel uncomfortable hearing women sing, they should also be accounted for. There are no unsurmountable Halachic standards in Post-Modern Orthodoxy, because people should not be forced to conform to a system they don't believe in. On the other hand, PMO does not throw out tradition like other denominations do. Rather than working with nothing and adding on what they feel comfortable with, as Reform Jews do, PMO Jews begin with everything and work as a community to decide what and how they should alter. That is the "Orthodox" part of PMO. This involves a lot of study with the help of every member of the community, in the same way that an Orthodox community spends a lot of time in the Beit Midrash, thus making intensive study an important part of Jewish life as it has for thousands of years. Ideally, this will result in a range of religious practice that includes an egalitarian halachic community such as Shira Hadasha as well as a more liberal pluralistic community that caters to its halachic members such as the Mission Minyan. These communities will be pluralistic, all-inclusive, and non-judgemental.

Sure, they will involve a lot of internal debate, but isn't that what Judaism is all about?

Religious Dialogue as a Method for Peace in the Middle East

cross-posted here from a live-blogging session at the J Street Conference on jewcy.com

Along with plenty of student bloggers at the J Street conference, I've been blown away by the excitement and the empowerment that has come out of it.

I stopped by the Jewcy booth on my way out of a breakout session on religious dialogue and was roped into sitting down and posting (although it didn't take much effort to convince me).

The panel had a prominent representative from each Abrahamic faith, all talking about how although the Israel-Palestine conflict is not inherently a religious conflict (its based in territorial and ethnic differences), religion plays a huge part in furthering differences, but it can be used to work towards peace.

One of the things that stuck with me is some of the comments that Salam Al-Marayati, the executive director of the Muslim Public Affairs Council, said. Earlier in the day, a friend of mine had said that she was concerned that while many people had been talking about Israel's faults and mistakes, no one had been rebuking the Palestinians for the rocket-fire into Sderot and for extremist rhetoric coming from Hamas. This can easily lead to a criticism of the conference for being blindly left-leaning and ignoring some of the important issues that Israelis deal with.

But what resonated with me about this panel was that Al-Murayati, the only Muslim speaker at the conference that I know of, was the most vocal in criticizing members of his own faith for their immoral actions.

This creates a critical message that I believe this conference is bringing to the Israel-Palestine debate. I fear imperialism and I fear people who impose their views on other cultures and ethnicities. One of my main criticisms of the established right-leaning pro-Israel lobby is that they rebuke Palestinians for everything they do, but see Israel as flawless and with a clean slate. But to hear Jews criticizing Jews and Muslims criticizing Muslims is to me an essential part of our individual faiths. Just as in Isaiah we have the quote, "Justice, justice you shall pursue," Al-Murayati also quoted the Koran saying (and I apologize if I vehemently misquote and paraphrase) "Oh you believers, you must promote justice even if it is against your own people and communities" and "One human life is more important than the entire Kabbah."

This is a voice that needs to be heard and publicized, especially throughout the political right, who seem to ignore it. We have an ethical responsibility to criticize ourselves and to allow space for other groups to make their own personal criticisms.

This conference is the beginning of a new movement in leftwing pro israel, pro peace, politics and to see a religious element that supports it is really awesome to see, considering my own religious background.

JetBlue Cargo Cults

Coming back from the Brit Tzedek V'Shalom conference yesterday, I made a stop at the airport chapel at Dulles International to daven mincha.
I've always found those things intriguing because it's a space for everyone of any faith to pray; in fact it's a beautiful symbol of interfaith acceptance. It's true that not everyone would pray in an interfaith chapel (most notably, ultra-orthodox Jews because you can't daven in a place of avodah zara, and they consider Christianity idolatry), but for the majority of people who would want a space for prayer at an airport, they are placed into a room where all faiths interact, whether they want to or not.
I had prayed in an airport chapel before, but this time I truly had a soulgasm of religious pluralism. I never pray mincha, but I decided to do it that day, so I followed the qiblah arrow in order to find East (I always jitter with interfath excitement when I do that) and I prayed with unbelievable kavana (which happens next to never outside of kabbalat shabbat). When I finished and turned around, there were three other people in the room: a muslim TSA employee doing salah, a Catholic woman kneeling, and a man meditating. It was truly a beautiful sight.
It makes me wonder, what is unique about an airport that such a space can exist? I mean really, an airport? When I think interfaith activity and multiculturalism, certainly that is not the first thing that comes to my head. But it makes sense - everyone has to fly somewhere, sometime. You always see people of all different backgrounds in airports wearing a hijab, or a kippah, or a sari, or a Buddhist robe, so everyone needs to pray too, isn't that why the interfaith chapel exists?
I wouldn't want my davening experience to always be in an interfaith setting because I usually love the exclusivity of my own community synagogue (although there is probably some significance to the fact that I had amazing kavana at that chapel, which is so rare. But then again, maybe it was superficial kavana because I subconsciously wanted to give religious Judaism a good name by giving my audience a show of religious devotion), but it's a great opportunity to experience that, especially in such a random location.

Add One to the List!

At some point I'm going to actually compile a list of my favorite rabbis that, in my opinion, are bringing Judaism into the new millennium in a progressive way that is in line with halachic Judaism.
Today's new addition is Rabbi Steven Greenberg AKA the first gay Orthodox rabbi.
When I came home from school, I found his book, Wrestling With G-d and Men, on my kitchen countertop. My sister had been writing a paper for school on homosexuality in the Jewish tradition. She got it from the Gann Academy library, her high school and my alma mater, which is the type of library that would likely carry that book. It's a pluralistic, liberal Jewish high school, that tries to teach the students every aspect of Judaism so that they can decide for themselves how they want to practice. It's partially responsible for my apostasy from Conservative Judaism into whatever I am now (Orthodox?). I'm not really sure what I consider myself. Labels are for jars.
In the first 15 pages of the book he's mentioned almost every organization that I love and that are on my "links" tab (on the left). He started off by talking about how he became Orthodox (which sounded somewhat similar to my experiences) and how he became interested in the liberal, more modern aspects of it which include egalitarianism (which literally means equal leadership), ahavat olam and ahavat yisrael: respect and dignity for all people no matter what they do, and what it means to change halacha. I recommend this book to anyone reading this blog, because if you find me interesting, you'll find him interesting.

Bittersweetness - Is That Even A Word?

Happy Birthday Israel!

In the words of UPZ's official educational campaign, this day is bittersweet for me. For many reasons.
First of all, I'm sitting in College Library, procrastinating on my research paper on how Shabtai Tzvi's main theologians like Nathan of Gaza reinterpreted Lurianic Kabbalah in order to justify his conversion to Islam. It's a really fascinating topic and I thoroughly enjoyed doing the research for it, but writing it is getting fairly tedious and I plan on pulling an all-nighter which is not so money.
I'm also a little nervous for Hillel's Israel@60 celebration at Library Mall tomorrow. Originally, Kavanah: A Progressive Jewish Voice, my rockin' political student group, was planning on setting up a table to promote the "bittersweetness" of the day by handing out pamphlets on the humanitarian crisis in Gaza, the problem with settlements, information on peace organizations and the peace process in Israel, and bittersweet chocolates. That's all still happening, but now there's an added complication. Madison-Rafah, my favorite anti-Israel buddies, who I've blogged about before, are going to be protesting the event and it's really pissing me off. They just have such chutzpah, they're so inconsistent in their views, and they're just trying to be confrontational. Although they say on their site that it's going to be "educational rather than confrontational," I don't see how it could be anything other. They're going to a student event (by the way they are all adults) so that they can picket, chant, and disrupt the celebration. What are they trying to accomplish? If they were protesting Israel's policies or its right to exist, then they could go somewhere where they would actually be productive, like the Israeli consulate. If they didn't want any pro-Israel celebrations, then they would have protested the Jewish community's Israel@60 celebration the other day. Maybe they're just lazy.
Either way, they're coming and they are handing out flyers that are just ridiculous. One of them asks if a normal person would celebrate racial segregation in the U.S., South African apartheid, or the decimation and conquest of Native Americans, and the other is a list of all the Palestinian villages that were destroyed in Al-Nakba. Whatever. They can back any statistics they want even if they are skewed and deceptive, in fact, I think the plight of the Palestinians should absolutely be recognized on Yom Ha'atzmaut, I just don't see why they have to be such bullies about it. Have your own event. At least get students to protest this event. I think they just need their mommies.
This constituency in Madison really upsets me. They have a voice but they have no feet. They'll protest anything and march anywhere but when it comes to education and political advocacy, they do nothing. And knowing Hillel and the "I love Israel" crowd, it's going to be ugly. Only Kavanah can save this celebration and I hate this burden. Without Kavanah there would just be yelling. But the fact that we have a table and we're passing out critical information totally undermines Madison-Rafah's stance. They're coming in thinking that Hillel is blind to Israel's problems, but our presence proves them wrong. Therefore, since they can't argue that Hillel is painting a biased picture of Israel, their only argument that would differ from us is that Israel has no right to exist or that all Palestinians should have the right to return to Israel, and I think that most normal people see that as outrageous and uncompromisingly extremist.

On a different note, earlier tonight I went to an amazing lecture by Rabbi Brad Hirschfield, an Orthodox rabbi, president of CLAL, the National Jewish Center For Learning and Leadership, and a leading figure in interfaith dialogue who is promoting his book, You Don't Have To Be Wrong For Me To Be Right, about avoiding fanaticism. He's a great speaker with a ton of charisma, and he also has a really interesting story. When he became religious he did it through a yeshiva that promoted right wing politics as part of its theology. He didn't specify which one but I can assume it was Aish or Ohr Sameach. So he decided to move to Hebron to help support the fanatic settlers there - the worst of the worst. But after people from his community murdered two Palestinian students at the Islamic University of Hebron (in retaliation to people who had been killed in his own community) he began to question his choices and it eventually led him to move back to America and work in religious dialogue. It was a very powerful lecture and part of the LISAR conference. Unfortunately I was one of three students there. It's a shame that they scheduled this conference for the worst week of the semester. I shouldn't have even been there. I shouldn't even be writing this post right now, I still have nine pages left on this paper. Damn you, procrastination/distraction.

Schools of the Abayudaya

Smithsonian also released an awesome CD of Abayudaya music that won a Grammy apparently, and you can listen to it online.

I know, I keep somewhat cross-posting from Jewschool, but their articles are so good and I want to keep that dream alive. By the way, I got that internship at Tikkun magazine for the summer. Money! Actually, it's technically not money because I just found out that I'm not getting paid, but as long as I keep telling myself that it's an "investment for my future career," I feel better about myself.

I just had a beer and a cookie and I'm feeling great

מימונה שמחה
Happy Mimuna

A big religious-zionist rabbi in Israel is hoping to get rid of "gentiles striving to undermine the country" by coming out with a bill that will revoke non-Jews of their citizenship. They are also trying to give citizenship to Jews who are not even living in Israel.
The ultra-orthodox religious-zionist agenda has become to clear to me now. Just as Mea-She'arim is a community that tries to close itself off from the rest of the world, so too do the leaders want to close off Israel from the rest of the world, making it a national shtetl. What nudnikim.

Rabbi Yitz Greenberg (AKA Professor X) being interviewed by beliefnet about his book on Jewish-Christian relations. I love pluralism and I love Yitzy for loving pluralism too, especially when it involves meeting the Dali Lhama. He's one of my favorite (living) Orthodox rabbis. I should make a list of them one day.
Ok, fine... I'll start now:
Yitz Greenberg
Avi Weiss
Shaul Judelman
Aryeh Trugman
I'll add more later.

About two years ago, a Jewish 23 year old boy from France was captured, tortured, and held ransom by a group of anti-semetic animals, most of whom were Muslim. Now this is obviously a terrible act, and it should be known that I'm not posting this to be a right wing conservative, Kahanist, Honest Reporting, Islamophobic asshole, but because I stumbled upon a blog written by "an unapologetic liberal and a proud American Muslim" named Akram's Razor who covered this story and does a great job. It's really interesting to read this post from an eloquent, liberal, Western Muslim's point of view. He touches on the issue of anti-semetism in the Muslim world and I think its a topic that isn't dealt with enough from the inside. I get annoyed by Jews who call on "moderate Muslims" to take back the true message of Islam blah blah blah, but its reassuring to see it actually happening without some asshole like David Horowitz telling them what to do.

I also wanted to post this great article by the Forward about how progressives who are into social justice love Passover, even if they do go a little overboard with the seder plate sometimes.

Agnostic Bar Mitzvah

I found this on College Humor so it is obviously supposed to be funny, but I actually think it's really depressing. I think it is a serious critique of what has become of the more liberal sides of Judaism. I assume this is a Reform synagogue but I think that the same critique applies to Conservative as well.
There are two issues that I have with this dvar torah. The first issue that I have is the lack of knowledge that this young man has about what Judaism believes and that this ignorance has led him to come to these conclusions (or lack of conclusions) about G-d. I am not saying that there is no place for agnosticism in Judaism, in fact I believe that aspects of agnosticism, questioning, and skepticism are healthy and that they lead to progress within Jewish theology and philosophy. My critique is of the whole process of Bar and Bat Mitzvah within Unorthodoxy in America. This boy speaks very eloquently about his lack of faith in G-d and I think it is a very standard view among young American Jews, in fact I think he is very brave to say these things on the day of his Bar Mitzvah since most agnostic thirteen-year-olds just regurgitate what they think the congregation wants to hear. I know I did.
What makes me sad watching this video is that no one encouraged him to have faith and that there was no positive role-model of faith to guide him. His Bar Mitzvah was forced and he just went through the motions like most Bnai Mitzvah. It is true that I don't know the back story of this video and it is possible that he did have positive role models, maybe he is just an ardent atheist who is very grounded in his views about G-d. If this is true then my only critique is that he shouldn't be having a Bar Mitzvah at all because it is unfair to him. Rather, I can say with some certainty that his parents probably did not encourage him because they are most likely skeptics too, and his rabbi didn't encourage him because they probably barely know each other. I know this because this is the society that I grew up in and I know that it was true for me.
This leads me to my second issue with this video - that no one objected to this dvar (in fact it seems to have been encouraged) and that everyone in the congregation accepts it as a legitimate sermon; they are all laughing and enjoying it and in the end the rabbi even makes a joke about it. Of course, as much as I believe that this type of discourse should not be allowed in a synagogue setting, again, I am not saying that this is wrong. I am against censorship, I support this boy's agnosticism, and I am not trying to sound like the rigid Orthodox rabbi who only says, "no." Rather, I'm trying to point out that the problem is that this is not shocking to anyone, because there are very few people in the congregation who would disagree with him, it is only funny because no one every brings it up on the bimah of a synagogue.
This, to me, is the reality of Unorthodoxy. It seems so counter-intuitive that there would be a synagogue, a place of worship, filled with skeptics, agnostics, and potentially even atheists. Why go through the rituals if they are meaningless? If no one cares about the object of the tradition, why is there any need for the tradition at all? And what is the rabbi's role in this situation? I assume he is a man of faith because if he isn't that would just be silly. (Are there such things as agnostic rabbis?) His job should be to impart some type of love for G-d or appreciation of the teachings to a boy who is getting Bar Mitzvah'd. So did he fail with this one? If it can be considered a failure then I would say that almost all rabbis outside of Orthodoxy fail at this. I am sure that the lack of rapport between the boy and rabbi has to do with the size of the congregation, and that the boy probably never comes to synagogue. So then it leads into the issues of synagogue membership. Why do people pay dues when they only come out of guilt or adherence to tradition? Why do people care? Why do they lie to themselves?
I really feel so bad for this boy and I think that the majority of boys and girls in his position feel exactly the same way. It really shouldn't be this way. Halachicly, a Bar Mitzvah is a time where the boy or girl is now old enough so that the mitzvot that are incumbent on them become their responsibility and not their parents. So, halachicly, if a boy or girl doesn't want to do the mitzvot because they don't believe in them, they shouldn't become a Bar or Bat Mitzvah because it defeats the whole purpose. I guess I just don't understand the concept of a Bar Mitzvah within Reform Judaism (and Conservative now that they don't care about mitzvot anymore). If someone knows why, theologically, Reform Judaism (and soon to be Conservative Judaism also) continues to have Bnai Mitzvah if it is not about mitzvot anymore, please tell me. It is obviously not a coming-of-age ceremony because the kids are only thirteen. So what is the point?

I am officially a terrorist

Last week I visited Tammy in SyraJews. Getting there was a huge balagan because of the ice storm that swept through the Midwest, but my favorite part of the voyage was my encounter with the police.
I had a layover in Detroit, and I was talking to Tammy on the phone while I was at the gate waiting for the flight. I was telling her how I hadn't davened yet, and how davening in front of everyone in the Detroit airport was sketchy, but definitely not as sketchy as when I davened in the lobby of a hotel in Egypt when I was there with her last summer. I said sarcastically that there is probably less of a Taliban presence in this airport than there was in that hotel. And then, I went on to tell her how I learned some new words in Arabic. And then I did this crazy prayer ritual. Normal activity in the life of Eric, right?
But when we started boarding, the lady at the desk pulled me aside because she wanted to "have a word with me." Apparently, I had made some other passengers "feel uncomfortable" by using the word "Taliban" in public. And the procedure for dealing with possible terrorists is to immediately inform the captain, who ordered that I was not allowed to get on the plane until the airport police had come and interrogated me, and that if it took long enough they would fly away without me. So I watched everyone else board the plane as I was questioned by three police officers who proceeded to ask me stupid questions and check my criminal record. The whole time I had to stop myself from flipping out at the ridiculousness of the situation, but I knew that if I did that, there was no way I was getting to SyraJews before Shabbas. I eventually got on the plane and made it there, although I did get some really nice looks as I boarded the plane at the last minute. I stared back at my "fellow passengers" with my beady Jihad-eyes hoping to freak them out, but trying to avoid making any sudden movements so as not to get shot by a sky marshal.

My reaction to the whole situation can be summed up in one phrase, "What the fuck!?" It's not like the new Arabic words I had learned were "lets kill Americans" or "I can't wait to blow myself up on this flight." Of course, no one should be profiled for looking or acting like a terrorist, but... I don't even look Arab! I look as white as any other stupid hillbilly on that flight. They hear the word "Taliban" in an airport and they freak out? What kind of people have Americans evolved into since 9/11? And that they can't even tell the difference between a Muslim prayer and a Jewish prayer? These people must have been so ignorant, sucking in every anti-Arab anti-Muslim slogan they hear, soaking up all of Bush's anti-terrorist propaganda for the past seven years. I really think its sad. I can't imagine what its like for arabic-speakers or people with hijabs or even dark skin. I got a little taste of what they must experience all the time.
It's a good thing I cut off my beard a week ago though, it was huge. I definitely would not have gotten on the flight with that baby.