In his study, Rabbi Grumet explores the wider overtones of Moshe’s discussions with his father-in-law.  What is the subtext of Moshe’s appeal, particularly his second appeal, to Hovav to remain with the people?  Does Hovav accept, and on what basis?  Why is Hovav resisting the invitation at all?   For Rabbi Grumet, the pivotal issue centers around a painful limit to the acceptance of the proselyte into the society; he joins the covenantal community, but he is not given a portion of land among the tribes in the Promised Land.

Told in this way, the story of Hovav and Moshe explores a critical aspect of conversion that is not reflected in the Rut story.  An automatic portion of land is not a given for most women, and they will normally presume that they will find sustenance and security in a husband’s inherited land.  This is no different for the converted woman than it is for the Jewish-born woman.  But in a man’s conversion, he would seem fundamentally limited by this weighty exclusion, effectively leaving him no recourse to livelihood but through mandated welfare.  Rabbi Grumet records the Rabbinic tradition that the people voluntarily dedicated the city of Yerikho to Hovav’s family.  But we are left to wonder, what could be done for the average convert, who was not as prominent and influential as Yitro?  And what, if any, are the lasting implications for a non-agrarian economy?

- Yonatan Kohn

• Responses to Jewish Statehood (Fall 1982) 
  by Immanuel Jakobovits

In his article, the late Chief Rabbi of the United Hebrew Congregations of the Commonwealth, z”l, seeks to identify the different streams of Orthodox Jewry in relation to their stance on the modern State of Israel.  His survey, anchored in robust print sources, outlines the major perspectives on the position of Medinat Yisrael in Jewish thought.  His is an effective overview of the various points on the specturm. 

In this article, Rabbi Jakobovits does not make impassioned argument for support of the State, nor does he present a dreamy reflection on its superlative significance.  But he identifies the remarkably stable elements of discourse that remain viable today, almost 30 years after he wrote the article.  Indeed, details have changed in the ideological battlefield.  Israel has endured two intafadas; signed the Oslo Accords; withdrawn from Lebanon, and then from Gaza and parts of Samaria; and all these have taken their toll on the political landscape.  All the while, the core issues and perspectives have changed very little.

The Use of Anesthesia in Circumcision:  A Re-Evaluation of the Halakhic Sources by Edward Reichman and Fred Rosner

Hypospadias and Circumcision by Rabbi J. David Bleich

The Making of Metzitzah – 1972 by Yehuda Pesach Shields

- Shlomo Brody

To a certain extent, this claim echoes the argument made by Dr. Joshua Kunin in a 2004 Tradition article (cited by the report).  Rabbi Dr. Edward Reichman, however, wrote a cogent response (not cited by the report) to this claim, in which he noted that for supporters of organ donation, the key factor is the irreversible cessation of spontaneous respiration, which can exist even if there remain neurological activity.  As he writes (emphasis added),

Dr. Kunin’s article addresses this last point, citing medical literature that despite the diagnosis of brain death, there is still a physiological connection to the brain, and furthermore, the brain does not completely disintegrate, rather, some anatomic integrity is preserved. I would not argue against the scientific validity of this literature. The research appears scientifically sound, and as a whole, irrefutable. The substantive issue in this case is the relevance of these studies to the validity and perpetuity of the decisions of R. Feinstein and the Israeli Chief Rabbinate to accept brain death as halakhic death.

As mentioned above, it is clear from the text of R. Feinstein’s responsum that there is one major criterion for the determination of death: irreversible cessation of spontaneous respiration. Is this criterion still true today in the brain dead patient, based on current science? The answer is a categorical yes. While varying percentages of patients may have ongoing, recorded physiological function or brains that remain partially anatomically intact, ALL (100%) of these patients have no spontaneous respiration, and if disconnected from the ventilator, NONE (0%) of these patients will breathe spontaneously. While there are no universally accepted and uniformly applied clinical criteria for the determination of brain death, all definitions include irreversible cessation of independent respiration as an absolute requirement.

Does the new medical literature affect the corroborative value of brain death testing in the case of traumatic injury to determine with medical certainty the death of the patient? While R. Feinstein does not explicitly address this, it can be argued that the requirement for physiological decapitation is relevant only to the functions that preserve or define life. According to R. Feinstein, respiration is the primary function that defines life, as established in Talmud Yoma (85a). With respect to respiration, there is indeed physiological decapitation in the brain dead patient. There is complete and utter dissociation of the brain and the body with respect to the function that halakhically matters. Granted, there may be persistent physiological function, and as Dr. Kunin correctly asserts, “some of the homeostatic mechanisms of the brain in brain dead patients may continue to function for long periods.” However, this function is of no halakhic significance and may be the modern analogue to the tail of the lizard. The sole purpose of the protocol is to confirm irreversible cessation of respiration, not to verify that all possible measurable physiological functions have ceased. These functions, while clearly present, are of no halakhic consequence.

To read Rabbi Dr. Reichman’s article, click here.

The report also includes a discussion about Rashi’s interpretation of the central Talmudic passage (Yoma 85a).  For a fascinating discussion about how to properly understand this Rashi – in which it becomes clear that Rashi believed that heartbeat was a sign of respiration – see Rabbi Reichman’s 1993 article in the Torah U’Madda Journal, “The Halakhic Definition of Death in Light of Medical History,” Volume 4 (found here), p. 155-156. 

- Shlomo Brody

A reoccurring theme in this week’s parsha is military expeditions.  In this essay, Yitzchak Blau talks about the Jewish attitude to war,  with reference to this incident and with regard to its modern day interpretation.

We further include the correspondence which it generated in the following issue. http://www.traditiononline.org/news/_pdfs/Communications%20404.pdf

Gerald J. Blidstein:  Rabbis, Romans, and Martyrdom – Three Views

Esav is understood by Chazal to be the basis for Edom-Rome. In that light, we have selected an article which discusses the relationship between these two parties.

Shabbat Shalom,

Nechama and Shlomo (Alex) Greenberg

In the best tradition of Torah UMada, Etkin takes the scientific theories at the cutting edge of his field to solve a difficult part of our parsha.

Aryeh Newman, The Centrality of Eretz Yisrael in Nachmanides

As we begin those parshiot which describe the experience of Galut for our patriarchs we present a treatment of the Ramban’s philosophy on this subject.

Aryeh Weil, The Wayfarer’s Prayer

One of the most emotive parts of this weeks parsha is Yaakov’s flight from his home, with that in mind, we include an article of Tefilat HaDerech

Shabbat Shalom,

Nechama and Shlomo (Alex) Greenberg

Esther Shkop takes us through some the central questions about Rivka’s character,  with a particular focus on her conduct at the end of this weeks parsha.

A Midrash on Morality or When is a Lie Permissible – Norman Frimer (1973)

A fascinating piece on the enigmatic end to our parsha, and the moral questions it raises.

Learning Gemara in English: The Steinsaltz Talmud Translation –  Aharon Feldman  (1991)

Since this week has seen the siyum of R. Stiensaltz’s siyum on his monumental work we include an article by R. Aharon Feldman, which while perhaps critical, might be interesting to our readership.

Shabbat Shalom,

Nechama and Shlomo (Alex) Greenberg

Abraham’s Nephew Lot:  A Biblical Portrait by Raymond Harari (25:1, Fall 1989)

The Use of Anesthesia in Circumcision:  A Re-Evaluation of the Halakhic Sources by Edward Reichman & Fred Rosner (34:3, 2000).

- Shlomo Brody

Be Fruitful and Multiply by David S. Shapiro

The Universal Nature of Pru Urva and an Analysis of its Implications by David Neustadter

Making the Bible Come to Life:  Biblical Archaeology and the Teaching of Tanakh in Jewish Schools by Lawrence Schiffman

- Shlomo Brody

Halakhic Criteria for Defining Human Beings by Moshe D. Tendler and John D. Loike (37:2, 2003)

On Contradictions between Torah and Science:  The First Day of Creation – The Origin of the Universe by Nathan Aviezer (24:4, 1989)

The Biblical Stories of Creation, Garden of Eden, and the Flood:  Story or Metaphor? by Shupert Spero (33:2, 1999)

Paradise Lost or Outgrown? by Shubert Spero (41:2, 2008)

New Books on the Torah and Sefer Breishit (Text & Texture)

- Shlomo Brody