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Another "distinguished" speaker lamented that he saw a "supposed" dayan actually wearing some "brown" article of clothing and "smelled of cologne"; the EJF speaker commented something along the lines of, "can you imagine such a person serving as a dayan?"… (link)It has been widely believed that the '"supposed" dayan' who fails to conform to the contemporary Chareidi dress code is none other than Rabbi Barry Freundel, who is in fact a dayan, and is also the head of the RCA's conversion committee.
Judaism has several axioms, called ikkarei emunah. Rejecting these axioms puts one into the category of heretic. Yet there are few of them. There are many other beliefs in Judaism, and someone who rejects any of those might be grievously wrong, and an idiot, but not necessarily a heretic. This despite how these beliefs have always had, or have gained over time, common acceptance, including among great rabbis.. . .[. . .] in a theological debate, there is great temptation to turn one's frum position into an ikkar, an axiom. That way, you are automatically right; no one can question the foundations of the axiom, and you are not forced to grapple with its foundations yourself. Furthermore, your disputant need not be engaged. He is a heretic for daring to say this, and one should not engage with a heretic! And proof that he is an oisvorf whose words and proofs should not be considered is this position he is putting forth.Thus, as an example, the belief in the integrity of the transmission of the Oral Torah is expanded to include the integrity of the Zohar, despite it being revealed / having been invented in the 13th century. If someone argues that this is not part of Oral Torah, and has proofs of late authorship, this should not be considered. After all, he is a heretic, according to Rambam! This even though Rambam did not agree with certain kabbalistic beliefs and considered them nonsense.
1. The tale of the rebbe who cut his fingernails after the mikva. His Chassidim thought it was imbued with significance and wanted to imitate him, until he pointed out to him that his nails are softer and easier to cut after the mikva. In the retellings of this story, the issue of fingernails as a resting spot for ruach ra is not noted. Whether or not such a story is true, surely the issue of whether to cut the nails before or after the purifying agent of the mikva is of some concern to mikva going rebbes.
2. Someone told me the following joke he heard from a leading rosh yeshiva of an earlier generation (its context was the issue of ecumenism in the early '60s): A priest, a minister and a rabbi decide that in the spirit of tolerance and the times, each ought to modify tenets of their religion to bring all men closer together. So the priest says "Well, we'd be willing to do away with Immaculate Conception." The minister says "We'd be willing to do away with the Trinity." The rabbi says "We'd be willing to get rid of the second yequm purkan." This joke almost turns its grain of historical basis on its head. If I understand the joke correctly, the rosh yeshiva meant to say that for Judaism even the least practice is as significant as the chief dogmas of the other religions; ecumenism is pointless. The issue of removing the second yequm purkan (or the whole thing) was a topic in 19th century Reform, and especially in Orthodox polemics about Reform.
Touting his expertise in dating parchment, Youlus says he has studied with curators "in Europe," but pressed to say with whom he has studied, he won't give names.Personally I think paleographical expertise might be a little more useful, but maybe I'm wrong about that. CoughShapiraCough.
In a 3-hour interview, Youlus is unable to provide a single name, date, place, photograph or document to back up the Auschwitz stories or any of the others. He says that until Save a Torah was founded in 2004, he kept no records. He refers all requests for documentation since then to the foundation's president, investment banker Rick Zitelman of Rockville.The irony is that pious Jews do not usually call myth 'midrash.'
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As for Youlus's Torah rescue stories, Berenbaum came to his own conclusion. "A psychiatrist might say they are delusional. A historian might say they are counter-factual. A pious Jew might call them midrash -- the stories we tell to underscore the deepest truths we live," he says. Midrash, in this context, refers to the ancient tradition of rabbis telling anecdotes and fables to convey a moral lesson. "Myth underscores the deepest truth we live," Berenbaum says.