Debugged Kashrus

A few months ago ( I think while the fish-worm nonsense was going on) I half-jokingly predicted in a comment somewhere that pretty soon the only food that would be considered kosher would be vegetables grown in cleanroom-like greenhouses. I’m sad to say that over yom tov I saw an ad for what may be the first step towards that eventuality.

“Eden”, a company that markets vegetables to the kosher market, ran an ad in Jewish newspapers that reads in part:

“Cauliflower, broccoli, and many other vegetables are home to tiny insects that are nearly invisible to the untrained eye, and are quite impossible to remove. That’s why Eden doesn’t just try to get rid of insects; we keep the insects out, from the moment of planting.…

“Eden keeps insects out by growing its vegetables in greenhouses… So if you want to keep the food in your home truly kosher, trust the brand that has… a greenhouse –that keeps the tiniest intruders away.”

Now this is an advertisement, not a halachic ruling, but much like pre-washed vegetables, I can see greenhouse-grown vegetables becoming a widespread convenience bought “just in case;” then a communal norm; and finally a standard to be kept without which the vegetables may not be eaten.

And so Orthodoxy becomes ever-more restrictive. Here’s hoping I’m wrong.

Euphemisms, Shema, and Paradigms

Nothing groundbreaking here, just something that’s been rattling around inside my head for a while.

When I was a kid, my mother would say Shema with my brother and me before we went to sleep each night. When my wife puts my daughter to bed, she does the same. Lately, my daughter has been asking me to say Shema with her when I put her to bed (which is most nights).

Shema has a central place in Jewish prayer. It is one of the first tefillos we learn as children, and it is supposed to be the last thing we say before we die. Along with Shemoneh Esrei, it’s what daily davening is built around. It is generally taken to be a statement of Hashem’s monotheistic supremacy. Yet anyone who takes a moment to read it literally can see that it makes little sense as such.

I think most people in the frum world, perhaps even in the religious Jewish world, never read Shema literally. As a kid I was taught that Shema translated as, “Hear Israel, Hashem is Hashem, there is one Hashem.” But this is not what it says. It says, “Hear Israel, Yahweh is your god, Yahweh is one.”

It’s read the first way and not the second way because Yahweh and elohim are thought of as synonyms for “Hashem” when in fact Yahweh is a name and elohim is the equivalent of the English little “g” god. Shema is not monotheistic statement about the singular magnificence of God, but a monolatrous definition of a god named Yahweh. It is telling the nation of Israel that Yahweh is their god, and that Yahweh is only one god despite the widespread practice of worshipping his different aspects under different names.

This is something that would never have occurred to me when reading Shema with a frum worldview. It was only after learning about ancient religions that I realized how strangely Shema is worded – which then led me to the realization that it’s not strangely worded at all if you accept that it means exactly what it says.

You may not have noticed, but the post’s title forms the acronym ESP. Too bad I couldn’t think of a clever way to relate that to the post’s subject.

Big Brother is Watching You…

I first heard about Yeshiva Tiferes Yisroel’s new policy a little over a week ago from a friend who has a kid in the school. I wanted to write a post about it, but didn’t get around to it and let the idea go (as I do too often with ideas for posts). Yesterday DovBear posted about it, and I’ve become fixated on the outrageousness of it. I tried today to get supporting documentation from my friend for this post, but he said he’d have to look for the letters I want, and I figured I should write a post before this becomes old news in the blogosphere.

For those who may not have heard, Yeshiva Tiferes Yisroel (the Brooklyn branch of the Chofetz Chaim yeshiva system) sent a letter to their students’ parents about a week and a half ago explaining their new internet policy. (Scans of the letter can be seen at DovBear’s post.) As of at least last year, the yeshiva’s policy has been that students are not allowed to access the internet for any reason, or even to look at the computer screen when someone else is online. (citation pending) Their new policy demands, on pains of expulsion, that parents install filtering and tracking software. The letter is careful to point out that the yeshiva doesn’t have access to the logs of your web browsing: these are instead to be sent to a “chaver” of the parent’s choosing. The yeshiva does, however, receive a list of families that have purchased the tracking service, and demands that parents buy and maintain a monthly subscription if they wish their sons to remain in the school.

Given the yeshiva’s already-standing draconian internet ban for its students, this new policy can only be predicated on the premise that parents are hopeless at maintaining good relationships with their children and at monitoring their children’s activities. Only the yeshiva is able to ensure that their students don’t stray, by enforcing a policy that imposes parenting practices on their parent body. This is a gross overstepping of bounds.

A school's job is to educate children, not to raise them. We send our kids to school to learn their ABCs and Aleph Bais, math and chumash, literature and hashkafa. We do not abdicate our responsibilities or rights as parents when we enroll our children. What happens in our homes is none of the school's business.

That said, yeshivas have been intruding into their student’s home lives for years. The schools dictate where our kids can hang out on motzei Shabbos, forbid them to go to theatres or video stores, and forbid us to have TVs in our homes. I remember a story a few years back of a couple of girls who were expelled from a Bais Yaakov because someone reported to the school administration that they had been swimming at a Florida beach during their vacation in non-tznius (that is, typical) bathing suits.

As outrageous as all of the above restrictions are, Tiferes Yisroel’s policy forges into new territory.

This goes beyond dictating what students may do. This is the yeshiva reaching into the homes of their students and setting a system in place to monitor the family’s activities. This is reducing the parents of their students to children who need a watchful paternal eye and a firm hand to guide them. This is only a step or two removed from the yeshiva inspecting student’s homes the same way they inspect the dorms. This is nothing short of an invasion of privacy dressed up as the yeshiva virtuously saving us from ourselves.

The whole thing reeks of Big Brother, from the monitoring of the family’s internet activity to the problem the monitoring is meant to prevent: that students may see porn. And why is porn evil? Because in the yeshivish world, any semi-erotic thought is a thoughtcrime. Perhaps more ominous is the thought that blogs like this one represent exactly the sort of subversive ideas that the Thought Police guarded against in Nineteen Eighty Four.

This is just the latest of the outrageous policies that routinely come from the right wing of Orthodoxy. Normally when I read or hear about what some rov said or some yeshiva did, I may find it distasteful or ridiculous, but I don’t identify with it. It’s something THEY do: the fanatical Chareidim is Israel, the chassidim in Williamsburg or New Square, the ultra-yeshivish in Lakewood. This hits much closer to home. I know people who went to Tiferes Yisroel, I know people who have kids in Tiferes Yisroel, and had things gone a little differently fifteen years ago, I might have gone there myself for high school. The insanity is knocking at my door, and I find myself wishing I had better locks.

Jewish Music

Recently a friend of mine was telling me about a new (for him, anyway) song from Ohad. In his words, the tune is, “Mamish beautiful. It’s so moving…” He played the song for me, and after a few bars I started singing along – with the original words. The song he thought was such a beautiful niggun was this:




If you don’t recognize it, this is the original:




Now my friend is right, it is a beautiful tune. But it’s not exactly the holy yiddeshe niggun he thought it was.

As a kid, I never listened to “goyishe” music. Both my parents listened to all kinds of music as kids, and my mother has a collection of records from the ‘60s and ‘70s of groups like the Bee Gees and the Mammas and Pappas. For some reason, though, once they were married they stopped listening to music on the radio and never played anything except “Jewish” music. (That is, music produced by Orthodox groups.) As a teenager, I was told by my rabbeim that goyishe music consisted of lyrics about sex and tunes that aroused unholy feelings in one’s body. Not having any firsthand knowledge of non-Jewish music, I believed them.

In my early twenties I started listening to music online, and I discovered that what my rabbeim had told me just wasn’t true. Most songs aren’t about sex, and many of the tunes were beautiful, moving, stirring, and/or happy. It wasn’t all sex and jerky dance tunes.

Then I discovered that many songs passed off as “Jewish” are actually covers of pop songs. In itself, there’s nothing wrong with that. What makes it odd is that many of the people who like the Jewish versions of these songs would never dream of listening to “goyishe” music. And it’s not just the lyrics. Many of these same people won’t listen to Jewish groups that explicitly create parodies of pop songs, like Shlock Rock and Variations. According to my rabbeim, groups like Shlock Rock were only for kiruv or kids who nebech listened to goyish music. It wasn’t good, but it was marginally better than listening to the songs with their original lyrics. Clearly, they believed there was something unholy about the music itself.

Later yet I discovered that what I had heard from malcontents in yeshiva was true, that many traditional songs were adaptations of folk songs and that there really is no such thing as “Jewish” music as wholly distinct from “goyishe” music.

All pretense of there being a clear separation between Jewish and non-Jewish music vanished when I davened in a Lubavitcher shul one Rosh Hashanah and heard them sing one of the tefillos to the tune of the Marseilles. I asked someone I knew there why they were singing the French national anthem, and he told me that one of the Rebbes had taken the tune and stripped it of its tumah so it could be used for the elevated purpose of Rosh Hashana davening. My reaction was, “Riiiiight.” It remains one the most ridiculous and unnecessary justifications I’ve ever heard.

Just for fun, I put together a side-by-side comparison of some of the songs circulating in the Yeshivish community that are widely accepted as authentically Jewish next to the original versions. I know that there’s a lot of original music produced by Orthodox groups, and I’m not trying to suggest that it’s all or even mostly co-opted pop tunes. It’s just that I find these really funny. It’s probably the unexpectedness of hearing a completely different version of a song I grew up with and knowing that version is the original.


Yidden / Dschinghis Khan

Asher Bara / Land Down Under

Kol Hamesameach / Simarik

Translated into English

Baruch Hagever / I Will Follow Him

As a bonus, this version of Barush Hagever uses the theme song from the Heathcliff cartoon as an interlude. I guess whoever put this version together was also a kid in the late '80s / early '90s.

Dip the Apple / Darling Clementine










Mishenichnas Adar / Pick a Bale of Cotton









Im Lavan Garti / Cinderella









Deaf Man in the Shteeble / A Blind Man In The Bleachers

Mama Rochel / I Can Go The Distance (low part) / Schindler's List theme (high part, slightly sped up)












Umacha / Snows Of New York








Rabbi Nachman / Numa Numa

D'ror Yikra / Sloop John B

Russian folk songs in contemporary Jewish music:
http://onegshabbat.blogspot.com/2011/09/blog-post_05.html



Hashem Melech /C'est la vie

Lichtiger Shabbos /Close Every Door To Me

Shir Hashalom /My Melody of Love

Daddy Dear /Little One

Od Yishoma /Drunken Sailor

B'tzeis Yisroel /Rivers of Babylon

Let Us Grow / It's a Sin

Halellu / Holiday Road

Wedding intro
0:22-0:57 of this song is played at lots of frum weddings as the intro music for the chosson and kallah

Anyone who went to frum schools will recognize these from davening

The Village Stompers were an American dixieland jazz group during the 1950s and '60s.

And this one is a folk song called "Let Us Sing Together," as sung in 1989 on the kids' show "Wee Sing In Sillyville." Which is probably descended from this:

Hupp Cossak / Hopak Cossack 

This one doesn't try to hide it, but it's still something to see the different contexts of the performances.

Ad Dlo Yada / dama dupa iurii

(0:52 and 1:40)

Hinay Lo Yanum / Mamy Blue

Hey Dum Diddly Dum

Ki Eshmera Shabbat / The Anthem of Sevastopol

Der Kedushah Lebt / Via Dolorosa

(As the post that brought this one to my attention pointed out, the frum version has "the exact same content and theme, just switching the person getting brutally martyred from Jesus to R Chanina ben Tradyon.")

If anyone knows of more, put them in the comments and I’ll try to find videos to embed in the post.

Corrupting Influences

I was sitting on my bed in the dorm, reading a book when I heard someone moving in the other room. I stuffed the book into a desk drawer and went to see who it was.

I was expecting one of my roommates and was surprised to find the principal, Rabbi X. He seemed just as surprised to see me. I was taking different classes than most of the other students in my grade and so had a different schedule than them. Rabbi X had come to make his semi-weekly inspection for contraband and had apparently forgotten that I might be there.

“Hello.” He said.
“Hello,” I answered.
“How are you?”
“I’m good.”
“Please go back into your room until I finish in here.”
“All right.”

I retreated into my room and listened to the rustling of papers and banging of drawers as Rabbi X riffled through my roommates’ belongings, looking for contraband like radios, magazines, tabloid newspapers, and non-Jewish music and books. (“Non-Jewish” was defined as anything not published by Feldheim, Artscroll, or CIS.) When he was finished he knocked on my door. I opened it and stood in the doorway.

“Excuse me,” said Rabbi X, “Please wait in the other room while I look through your room.”
I squeezed by him, and he turned around to stand in the doorway.
“Do you have anything in here I should know about?” he asked.
I hesitated a moment, my urge to avoid trouble warring with my (naïve?) conviction that one should always be honest, then nodded. “Yes.”
“What is it?”
“Books.” I answered, and then added quickly, “Just some novels. They’re harmless.”
Rabbi X looked at me, a sad smile on his face. “How can you say that? If you were a shtarker boy, maybe I could believe that reading novels is harmless. But you, with all your questions…”
He shook his head. Clearly, reading these tumadike goyishe books had damaged my neshama.


Rabbi X objected to my reading novels because, as he told me at my admission interview, they often contained passages that were inappropriate for and harmful to a yeshiva bachur. By which he meant sex. To protect students from the irreparable spiritual harm caused by exposure to such licentious entertainment, all non-Jewish books were banned. Magazines were banned because they might have pictures of scantily-clad women and titillating articles. Radios were banned because students might tune in to shows that discussed sex.

(In reality, I chose books based on their entertainment value, not on how likely they were to get me aroused. My roommate often annoyed me by listening to baseball games on his contraband radio at full volume while he was in the shower, but I never heard him listen to anything to which I thought Rabbi X might object.)

In the frum world at large, media are banned almost exclusively because of their potential to expose innocent yidden to wanton licentiousness, thereby staining their neshamos and damaging their ability to properly relate to divrei kedusha. Denunciations of television and movies inevitably include diatribes against the appearance on the screen of the worst kinds of giluy arayos and shvichas damim. The central issue of the war against the internet is the easy availability of online porn. Even newspapers, the staid old maid of mass communication media, are frowned upon because they may contain untznius pictures and articles.

The yeshivish world holds that popular media are damaging to emunah and kedusha. And the yeshivish world is right.

But not for the reasons they proclaim. Exposure to media is not harmful because representations of sexuality damage our non-existent souls. It is damaging because these media present information not available within the confines of the frum world. It is damaging because it presents people who are different than the frum norm as people instead of as “goyim.” It is damaging because, in sufficient quantity and quality, such information can shatter a lifetime of sheltered indoctrination. Truths once heard from respected teachers can crumble in the face of solidly supported counter-evidence. Sacred cows are led to the slaughter one by one by outsiders who see them only as hamburger.

If I were cynical, I might say that the leaders of the yeshivishe velt have deliberately sold their followers on the idea that one should avoid exposure to the outside world because of that world’s sexual immorality in order to maintain control of the masses. I might even charitably say that they sincerely believe that they are doing a good thing: preventing people from going off the derech, something which the leaders beleive would adversely affect both those people's individual cheleks in Olam Haboh and the collective fortune of Klal Yisroel in this world.

I think, though, that that may be giving the community leaders too much credit. Separating ourselves from the depraved nations of the world is an old, old theme in Judaism and is undoubtedly one of the things that sustained the Judaism meme through millennia of persecution. The blocking out of the outside world because of its sexual immorality, and thereby preventing access to information that may cause people to stray, is just the latest iteration of an age-old adaptation.

Shaped Like a BLOGG!

I found this while reading my daughter her bedtime story. It’s from The Shape of Me and Other Stuff by Dr. Seuss, published in 1973.

1st Century Spin Doctors

Tomorrow is Shiva Assur B’Tammuz, a fast day which commemorates the day four Roman legions breached the city walls of Yerushalayim. It begins a three-week period of mourning for the destruction of Yerushalayim, ending on Tisha B’Av, the day on which the Bais HaMikdash fell.

It is traditionally held that Yerushalayim fell to the Romans because of sinas chinim, hatred between Jews. For once, the traditional explanation is right. The Jews of Yerushalayim were split into numerous political factions, all of whom were fighting with one another. Although the citizens of Yerushalayim were initially able to repel the legionnaires, the fighting between the factions took a heavy toll. Supplies were needed to withstand the siege were destroyed and fighters who could have been used to repel the Romans were instead killed defending territory from rival factions. Even at the very end, when the Romans had taken all of Yerushalayim and the last of the Jewish fighters were desperately defending the Beis HaMikdash from legionnaires in the neighboring Antonia Fortress, the three factions holding the Beis HaMikdash each held distinct areas and fought each other at the same time they tried to hold off the Romans.

The basic outline of this history is well known in the frum world. What’s interesting is the spin it’s given. For one thing, the fighters are presented as impetuous, almost evil people as compared to the pacifist Rabbi Yochanan ben Zakai, but that’s to be expected given that the version of events recorded in the gemara was written by people with the same values as Rabbi Yochanan. More interesting is that the cause of the destruction of Yerushalayim and the Beis HaMikdash is seen as metaphysical. Yerushalayim didn’t fall because of the practical consequences of sinas chinim: that Jewish factions were fighting among themselves, weakening each other and eroding their collective ability to stand up to the Roman legions. Rather, Jewish people were hating each other and creating a miasma of sin that hung over the nation, therefore as a punishment Hashem sent the Romans to destroy the Beis HaMikdash.

Why was a metaphysical explanation hung on what would seem to be a mundane progression of events? Why the unnecessary metaphysical spin on the idea of sinas chinim, when the simple interpretation that intra-Jewish hatred and fighting destroyed the ability to resist the Romans is adequate?

I think that the spin given to the fall of Yerushalayim and the Beis HaMikdash was both a response to the political reality in which the Jews at the time of the gemara lived and an attempt to maintain Hashem’s stature after the destruction of the Beis HaMikdash.

Were the story to enter Jewish mythos as one of military defeat, it might inspire other Jews to attempt an armed rebellion against Rome. After all, Yerushalayim’s defenders failed because they were divided! If we stand together, maybe we can beat back the Roman conquerors! To the Rabbis concerned with preserving Jewish traditions and maintaining social order, this was unacceptable. A revolt would (and several times did) bring the might of the Roman Empire down on Judea. There was little hope of Jewish rebels defeating the Roman legions, and a very real chance that rebellion would bring harsh sanctions from Rome. Far better to vilify the fighters of Yerushalayim as thugs and to present the battle as one that they were divinely decreed to lose because Hashem was punishing the Jewish people for sinas chinim.

Perhaps even more important than maintaining social order was explaining how the Romans could have destroyed Hashem’s house on earth. Framing the incident as a military defeat would mean acknowledging that the pagan Romans defeated the holy followers of the One True God and destroyed His city and His temple. Better to present the fighters as undeserving thugs who would not have merited Hashem’s help. Even more, the idea that Hashem used the Romans to punish the Jewish people for the sin of sinas chinim implies that not only didn’t the pagans defy Hashem and defeat His fighters, but that Hashem is so great and powerful that Rome, the most powerful empire in the world, exists only to be used as Hashem’s tool for chastising His chosen people.