יהושע אלט Yehoshua Alt

[1] Vayikra 6:3.

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[1] This essay is dealing with one who is raised in a country where English is the first language such as the United States.

[2] Shemos 15:2. The Gemara (Shabbos 133b) comments on this pasuk that one must beautify himself before Hashem through the embellished performance of mitzvos. For example, make a beautiful succa, lulav, shofar, tzitzis…

[3] R’ Akiva Eiger requested that his Torah be printed on beautiful paper with black ink and attractive letters, since one is impressed, his mind at ease and concentration is aroused from learning in a sefer with a nice appearance. The reverse, when the print is unclear, has the opposite effect on the reader (שו”ת רבי עקיבא איגר, Hakdama, s.v. והנני).

[4] R’ Mordechai Gifter was of the opinion that even a person who would become a gadol should learn English and it wouldn’t take away from his becoming great in Torah.

[5] Here is a clever piece put together by an English teacher.
You think English is easy?
Homographs are words of like spelling but with more than one meaning. A homograph that is also pronounced differently is a heteronym. For instance:
1) The bandage was wound around the wound.
2) The farm was used to produce produce.
3) The dump was so full that it had to refuse more refuse.
4) We must polish the Polish furniture..
5) He could lead if he would get the lead out.
6) The soldier decided to desert his dessert in the desert..
7) Since there is no time like the present, he thought it was time to present the present.
8) A bass was painted on the head of the bass drum.
9) When shot at, the dove dove into the bushes.
10) I did not object to the object.
11) The insurance was invalid for the invalid.
12) There was a row among the oarsmen about how to row.
13) They were too close to the door to close it.
14) The buck does funny things when the does are present.
15) A seamstress and a sewer fell down into a sewer line.
16) To help with planting, the pig farmer taught his sow to sow.
17) The wind was too strong to wind up the kite string.
18) Upon seeing the tear in the canvas of the painting I shed a tear..
19) I had to subject the subject to a series of tests.
20) How can I intimate this to my most intimate friend?

Let’s face it – English is a crazy language.
There is no egg in eggplant, nor ham in hamburger; neither apple nor pine in pineapple.
English muffins weren’t invented in England or French fries in France.
Sweetmeats are candies while sweetbreads, which aren’t sweet, are meat.

We take English for granted. But if we explore its paradoxes, we find that quicksand can work slowly, boxing rings are square and a guinea pig is neither from Guinea nor is it a pig.

And why is it that writers write but fingers don’t fing, grocers don’t groce and hammers don’t ham?

If the plural of tooth is teeth, why isn’t the plural of booth, beeth?
One goose, 2 geese So one moose, 2 meese?
One index, 2 indices?

Doesn’t it seem crazy that you can make amends but not one amend?
If you have a bunch of odds and ends and get rid of all but one of them, what do you call it?

If teachers taught, why didn’t preachers praught?
If a vegetarian eats vegetables, what does a humanitarian eat?
Sometimes I think all the English speakers should be committed to an asylum for the verbally insane.
In what other language do people recite at a play and play at a recital?
Ship by truck and send cargo by ship? Have noses that run and feet that smell?
How can a slim chance and a fat chance be the same, while a wise man and a wise guy are opposites?
Why doesn’t ‘Buick’ rhyme with ‘quick’?
You have to marvel at the unique lunacy of a language in which your house can burn up as it burns down, in which you fill in a form by filling it out and in which, an alarm goes off by going on.
English was invented by people, not computers, and it reflects the creativity of the human race, which, of course, is not a race at all. That is why, when the stars are out, they are visible, but when the lights are out, they are invisible.

[6] R’ Shlomo Eiger (1785-1852) wrote to his son, “Complete yourself in writing and speaking (the language of the country) because there is a great purpose to it. It is pleasing to people and to Hashem, as there is an obligation to learn a trade (and writing and speaking the language of the country is necessary for a job). In these times where it is not possible to fulfill this, there is still an obligation to learn that which is needed for a livelihood” (Chut Hamshulash p. 78).

[7] He notes that this idea first struck him when he was on a flight, where he read the London Economist. He writes that “he reveled in its felicitous style, its elegant phrasing, its precision, its supple prose and keen sense of language.” He then read an Orthodox Jewish periodical and the sudden change in atmosphere gave him the literary bends. “The alphabet and the words were English, but the sentence structure, the rhythm, the syntax, the tone, were of another language altogether.”

[8] He laments misusages such as “being that” instead of “since”; “comes to tell us” instead of “informs us”; “brings down” instead of “cites.”

[9] The gemara (Kidusin 29a) says that a father is obligated to teach his son a trade. A rabbi involved in Kiruv around the world once said that in his opinion nowadays, for those who are able to, one should teach their children English or hire someone to do so. (He said this in context to those who raise children in countries where English is not the mother tongue. Still it is very beneficial for them to know it as a second language.) This is because there are many more opportunities presented to such a person. These include being able to learn more Torah since there is some Torah—be it books or shiurim—that is only available in English and being able to do Kiruv since many secular Jews only speak English. Additionally, more job opportunities are available to those who know English as well as higher salaries. This is because English is the universal language. In fact, in 2015, out of the total 195 countries in the world, 67 have English as the primary language of ‘official status.’ Plus there are also 27 countries where English is spoken as a secondary ‘official’ language. (It is also a major business language, as well as the official language of a number of the world’s most important institutions, including the United Nations, NATO and the European Union.) Interestingly, a Kiruv rabbi once said that genuine secular Israelis come to Torah events when it is in English. He explained because English is cool, cultural and international. The same poster for the event written in English will draw more Israelis than if it is in Hebrew, although Hebrew is their mother tongue.

Rabbi Yehoshua Alt

[1] In 1948, after the Arabs attacked the new Jewish state and soldiers were dying on the battlefield, some Roshei Yeshiva criticized R’ Shraga Feivel for having recited the bracha. R’ Shraga Feivel turned to R’ Aharon Kotler who agreed with him that the favorable UN resolution was indeed worthy of a bracha.

[2] In the 1930s and 40s, there was virtually no event or simcha in the religious Jewish world that didn’t begin with the playing of the Zionist national anthem, Hatikvah. During its playing, R’ Shraga Feivel would sit fixed in his place. He explained, “their hope (tikva) is not ours because it doesn’t include the Beis Hamikdash or the coming of Moshiach.”

[3] Meor Yisrael, Drushim. R’ Ovadia Yosef responded to questions posed by Sefardic chief rabbis, heads of batei dinim all over Israel and the globe, to chassidim, kabbalists and Lithuanian rabbis. He answered questions from politicians, his own teachers and rabbis, his students and his sons. He had a good relationship with Chassidish Rebbes and quotes Likutei Moharan (see for example Chazon Ovadia, Yom Tov, p. 362), the Klausenberger Rebbe (Yabia Omer 9, Orach Chaim, 105), various Lubavitcher Rebbes (Yabia Omer 7, Yoreh Deah 20 and Yabia Omer 10, Even Ha’ezer 25), the Kotzker Rebbe (Shu”t Chazon Ovadia, Volume 2, p. 531) and the Satmar Rebbe (Yabia Omer 10, Even Ha’ezer 25). He sent the Lubavitcher Rebbe a letter on his 80^th birthday, and another commending the Rambam learning program that the Rebbe instituted. He described a meeting with the Tchebiner Rav as “meeting the Divine Presence” (Yechave Daas, Volume 3, p. 10, footnote). He exchanged letters with the great R’ Menashe Klein, author of Mishna Halachos, who called him “Rabbi of Rabbis, Gaon of Gaonim” (Chazon Ovadia, Pesach, Volume 2, p. 53). Some of R’ Ovadia Yosef’s international correspondence were with… the Chevra Kadisha of Mexico City (Yabia Omer 7, Yoreh Deah 30), the head of the Chevra Kadisha of Rio de Janeiro, Brazil (Yabia Omer 7, Yoreh Deah 32), a rav and posek in Tehran, Iran (Yabia Omer 7, Orach Chaim 25), an av beis din of Glasgow, Scotland (Yabia Omer 7, Yoreh Deah 33), the Chief Rabbi of Argentina (Yabia Omer 7, Yoreh Deah 35), a rav and av beis din of Mexico City (Yabia Omer 7, Yoreh Deah 1), the chief shochet of Mexico City (Yabia Omer, 7 , Yoreh Deah 2), the Chief Rabbi of Morocco (Yabia Omer 7 , Yoreh Deah 4), an av beis din of Marseille, France  (Yabia Omer 7, Yoreh Deah 9), the Chief Rabbi and av beis din of Zurich, Switzerland (Yabia Omer 7, Even Ha’ezer 4 and Yabia Omer, Even Ha’ezer 8), an av beis din of London (Yabia Omer 7 , Even Ha’ezer 7), an av beis din of Leon, France  (Yabia Omer 7, Even Ha’ezer 16), the Chief Rabbi and rosh av beis din  of Vienna, Austria (Yabia Omer 8, Orach Chaim 16), a rav in Los Angeles (Yabia Omer 8, Orach Chaim 28), an av beis din of Johannesburg, South Africa (Yabia Omer 8, Even Ha’ezer 7), a rav in Brooklyn, New York (Yabia Omer 9, Orach Chaim 61), the rav of Madrid, Spain (Yabia Omer 9, Yoreh Deah 5), “Rabbis of America” (Yabia Omer 10, Even Ha’ezer 18) and the assistant head of the Jewish community in Singapore (Chazon Ovadia, Availus, Volume 3, p 245).

[4] When the State of Israel was founded, a letter from Friday, the 20^th of Teves, 1948 begins, “We thank Hashem that we merited in his abundant mercy and kindness to see the beginning of the redemption (ischalta d’geula) with the establishment of the State of Israel.” This letter has the name of around 200 rabbanim including R’ Tzvi Pesach Frank, R’ Yechezkel Sarna, R’ Zalman Sorotskin, R’ Yechiel Michel Tucazinsky and R’ Shlomo Zalman Auerbach.

[5] On October 20, 1952, David Ben Gurion (1886–1973), the Prime Minister of Israel, requested a meeting with the Chazon Ish (1878–1953). During the 40-minute conversation, Ben Gurion said, “I came to ask how religious and non-religious Jews will live together in this land? Jews come from many countries, thousands, with different traditions, from different cultures, and different worldviews. There are religious, and there are non-religious and the State confronts the external danger of the Arabs who still wish to destroy us. There is a great danger that we will explode from within. In addition to all the differences of cultures and worldviews, there is a fundamental problem here: these are Jews and those are Jews. How will they live together?” The Chazon Ish told him that in Jewish law when two camels come facing each other, and there is a narrow path in which there is room for only one camel, then the camel that is carrying a load is given the right of way, and the camel that has no load must make way for him. We, religious people, have the heavy load of Torah study, observance of Jewish laws. We bear the load of thousands of years of Jewish tradition and teachings. The religious community should be given the right of way and the values the religious community has been carrying for so long should be respected.

[6] Meor Yisrael, Volume 1, p. 99. 

[7] In 1977, R’ Ovadia Yosef was asked whether the time has come to change the formula of the tefilla of Nachem that is recited on Tisha B’av, especially that which we say about Yerushalayim, ha’ir ha’availah v’hachareivah v’habezuya v’hashomaimah (“the city that is mournful, that is ruined, that is scorned and that is desolate”). It seems incongruent with the way Yerushalayim is today, as it is developed and built up with many thousands of Jews. People come from all over the world to the Kosel (Yechave Daas, Volume 1, siman 43). So, should the formula of the tefilla of Nachem be changed? In response, R’ Ovadia described the low spiritual state of Yerushalayim today, touching on the moral and ethical depravity on the streets of Yerushalayim. Although he marked Yom Yerushalayim with emotional speeches and tearful gratitude for the return of the old city, it was by no means time to trade in the tefilla for a truly rebuilt Yerushalayim.  

[8] When there were Israeli soldiers killed one day, R’ Dovid Soloveitchik, who surely wasn’t a Zionist, rebuked someone by saying, “How could you eat breakfast this morning when Jews were killed?”

[9] R’ Moshe Blau related the following incident. “Once on Tu B’shvat as R’ Yosef Chaim Zonnenfeld and I were leaving Shaarei Tzedek hospital, I noticed in the distance a large parade of schoolchildren, from secular schools, coming towards us. These boys and girls of all ages were marching together with the flag used by the Zionists as their voices filled the air with the sound of Hebrew songs. Since they were marching four abreast, their ranks filled the narrow street and forced the crowd of onlookers up onto the sidewalk. Figuring that the sight of several thousand irreligious boys and girls in such a parade would cause R’ Yosef Chaim anguish, I told him that a parade of schoolchildren are coming towards us. Perhaps the rav would like to return to the hospital building? His reply was no. ‘They are Jewish children. Aren’t they?’ He supported himself on my shoulder as we, together with the rest of the crowd were pushed to the side of the street. I heard R’ Yosef Chaim murmur the words (Tehillim 115:14–15), yoseif Hashem aleichem aleichem v’al benaichem b’ruchim atem l’Hashem osai shamayim va’aretz (“may Hashem increase upon you and your children, you are blessed of Hashem, Maker of heaven and earth”). He repeated these pesukim over and over until the last child in that long procession had passed.”

[10] During the winter of 1884–5, R’ Chaim Zonnenfeld contracted a serious case of pneumonia, which in those days was often fatal. After the doctors had despaired of his life, R’ Yehoshua Leib Diskin added the name Yosef making it Yosef Chaim (literally, “may he have added life”). Soon after the change of name, his condition took a sudden turn for the better and after several weeks, he was completely cured. The following Purim immediately after shacharis, R’ Zonnenfeld hurried to bring mishloach manos to R’ Yehoshua Leib, who was surprised to see him bringing it at such an early hour. He therefore cheerfully commented, “you are a zariz (a quick and energetic person).” R’ Zonnenfeld replied, “you made me a zariz, as the gematria of zariz equals that of Yosef Chaim, 224.”

[11] The many shailos addressed to R’ Yosef Chaim Zonnenfeld that are still extant cover the entire spectrum of Torah laws and practice. Due to the exorbitant cost of paper and his great modesty, he rarely made copies of the responsa that he sent to Europe and the originals were mostly destroyed in the Holocaust. Still, because he never failed to reply to any question, several thousand short responsa do remain. These responsa give concise, clear rulings with references to sources.

[12] The Netziv (1816–1893) declares that it is Hashem’s will that Eretz Yisrael be settled over time by Jews of all kinds—religious and non-religious, “from the far reaches of the earth.” He writes, “We must awaken to the voice of the will of Hashem…in every place in the world where our brothers—Jews of every kind—are to be found…to do everything within their power…to make aliyah, to go up and settle the land and build it up.” (Ha’Netziv Mi’Volozhin B’ma’aracha L’maan Yishuv Eretz Yisrael U’kedusha, Volume 11, part 1)

Rabbi Yehoshua Alt

[1] He was one of ten children born to R’ Shmuel Binyamin Sofer, known as the Ksav Sofer. In the early 1870s, he lived both in Uman and Kiev, where he became known as a brilliant Torah scholar. Despite his young age, he was offered the position of Chief Rabbi of Kiev, an offer he demurred. Thereafter, he lived some two years in Krakow, in the company of his uncle, also named R’ Shimon Sofer (author of the Michtav Sofer). Around 1875, he returned to Pressburg and married his cousin, with whom he had 13 children. He led the Jewish community in Erlau for some 64 years. In his old age, when he lost his eyesight, one of his students would read aloud the gemara with Rashi and Tosafos to him. R’ Sofer would correct the boy whenever he made a mistake, as he possessed an exceptional memory. In June 1944, the Germans deported R’ Sofer and his entire community—some 3,000 Jews to Auschwitz. They arrived on June 2^nd (the 21^st of Sivan), and were gassed a few hours later. R’ Sofer was 94 at the time of his death. He had authored a sefer of responsa called Hisorerus Teshuva and Shir Maon on the Torah. He was able to pay for the publication of these works only with the help of his wife, who sold all her jewelry to cover the printing costs. From his three wives, R’ Sofer had 15 children, eight of which were killed in the Holocaust.

[2] Ezra 3:2–6.

[3] R’ Shimon Sofer then refers R’ Yosef Chaim to the comments of Tosafos Yom Tov to the Mishna in Maaser Sheini 5:2. He also mentions the exchange concerning this matter between his ancestors—R’ Akiva Eiger and the Chassam Sofer—as recorded in Shu”t Chassam Sofer, Yoreh Deah 236, and the views of other authorities cited in his own work Hisorerus Teshuva 4:29.

[4] See also Shu”t Binyan Tzion, 1.

Rabbi Yehoshua Alt