In this episode, we read a responsum by Rabbi Yechiel Yaakov Weinberg, an eminent 20th-century Orthodox authority, on our question. Weinberg is candid enough to admit that the reformers who introduced vernacular prayer back in the 1800s had a powerful halakhic argument to support then. He indicates, as well, that the Hatam Sofer’s creative halakhic theory forbidding prayer in the vernacular (episode 3 in this series) does not really prove the reformers wrong. But he goes on to forbid the introduction of the vernacular into the synagogue service for other, non-halakhic reasons. It’s a good example of how supposedly “non-halakhic” considerations often influence the way that rabbis read the law. The question: which reading - the "reform" or the "orthodox" - is the better one?

Do you recite Hallel on Yom Haatzmaut? If so, do you say the b’rakhot? It makes a big difference. To recite a few Psalms is, well, to recite a few Psalms. But to recite them with b’rakhot is to declare that the recitation fulfills a religious obligation and that the day on which we mark Israel’s independence also celebrates an act of Divine redemption for the Jewish people. There's a great deal of theology and politics behind that statement. According to Jewish law, are we entitled - or forbidden - to make it?

In this episode, we take a very quick look (hey - twelve minutes is not a lot of time!) at the halakhah behind the question.

It’s a mitzvah mid’rabbanan, an ordinance of the ancient Rabbis, to drink four cups of wine at the seder on the night of Pesach. But must the four cups contain wine? It’s an important question, obviously, for people who can’t tolerate wine or simply hate its taste. It’s an even more serious question for those, like diabetics and alcoholics, who for serious medical and health reasons must avoid this substance that we call “the symbol of joy.” Does the halakhah permit substitutes for wine in the four cups?

You can download the source sheet at https://www.freehofinstitute.org/learning. Scroll down to The Twelve Minute Shiur, #10.

Questions? Comments? Arguments? Get in touch at [email protected]. 

In the first episode of this series, we learned that the classical halakhah, as expressed in the Talmud and the codes (poskim) permits the recitation of the major parts of the worship service in the vernacular, "the language that one understands." In the second episode, we saw that the same is true - technically - for mikra megillah, the reading of the scroll of Esther at Purim. But medieval halakhic authorities objected that since we don't know the precise translation of every word in the megillah, it is better to read the scroll in its original language even if not everyone in the congregation understands Hebrew.

In this episode, we'll see how Rabbi Moshe Sofer, a leading opponent of the early Reform movement, used a similar line of critique to develop a brand-new halakhic theory, claiming that despite what the Talmud and the codes tell us, synagogue prayer must be recited in Hebrew.

Follow along with the source sheet, which you can find at https://www.freehofinstitute.org/learning.

In shiur #7, we looked at halakhic texts that permit the recitation of the major rubrics of Jewish liturgy (k’riat Sh’ma and t’filah) in “the language that one understands.”

In this installment, we trace the halakhah concerning the language of mikra Megillah, the mitzvah to recite/hear the scroll of Esther on Purim. We’ll see that, at least in theory, it is perfectly permissible to fulfill this commandment by reciting a text of Esther written in the vernacular.

But in practice…

Download the source sheet at https://www.freehofinstitute.org/learning.html. Scroll down to the Twelve Minute Shiur #8.

It's one of the earliest halakhic controversies between the Jewish religious reformers and their opponents.

Download the source sheet at https://www.freehofinstitute.org/learning. Scroll down to the Twelve Minute Shiur #7.

Must doctors always tell their patients the truth? That’s a complicated question.

What does the halakhah say? That’s also a complicated question.

For the source sheet, go to https://www.freehofinstitute.org/learning and scroll down to the Twelve Minute Shiur #6.

It’s one of the most famous kushyot (“difficulties”) in halakhic history: why does Hanukkah last for eight days when the miracle of the oil lasted for only seven days?

Got a teirutz (an answer)? Compare it with those of our lineup of sages!

For the source sheet, go to www.freehofinstitute.org/learning and scroll down to “The Twelve-Minute Shiur,” #5.

Study along with the source sheet. Go to https://www.freehofinstitute.org/learning.html and scroll down to “The Twelve-Minute Shiur #4

The answer may surprise you!