העורך Editor

The Real Problem with the Internet Is Not ‘Yichud’

The common claim is unfiltered internet access is prohibited due to “Yichud”. But this implies there is no longer any prohibition in groups. Indeed, some rabbis say explicitly that as long as the screen is large (as opposed to the oft-mentioned smartphones), positioned in full view of others, and the device cannot be accessed in private, there is no longer any need for filtering.

Let’s compare open internet to this Gemara instead:

Shulchan Aruch E.H. 21:

צריך אדם להתרחק מהנשים מאד מאד… ולא יעבור בפתח אשה זונה, אפילו ברחוק ארבע אמות.

Avoda Zara 17a:

… הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות…

The problem is that a few clicks away (not Klicks!) – well within the metaphorical shiur of “Dalet Amot” – are abodes of immorality and heresy.

(Of course, there’s far more to “technological pitfalls” (“פגעי הטכנולוגיה”) than applying even both of these transgressions, but if we’re already making explicit comparisons to known concepts, why not employ a wider category?)

Knowledge of Halacha Is the Only Antidote to Meretricious Mussar

Mishna Avos Chapter 1:

שמאי אומר, עשה תורתך קבע.

This is also brought down in Shulchan Aruch chapter 156 (the laws of business):

אחר כך ילך לעסקיו, דכל תורה שאין עמה מלאכה סופה בטלה וגוררת עון, כי העוני יעבירנו על דעת קונו; ומכל מקום לא יעשה מלאכתו עיקר, אלא עראי, ותורתו קבע, וזה וזה יתקיים בידו.

Explains the Magen Avraham:

מלאכתו עיקר: פירוש שיעשה רק כדי פרנסתו ואמרינן בגמרא הרבה עשו כרבי ישמעאל ועלתה בידן ע”ש ועיין בהג”מ פ”ג מה’ ת”ת בענין יפה תלמוד תורה עם דרך ארץ.

Mishna Berurah adds:

עיקר, אלא יעשה רק כדי פרנסתו אך בזה גופא צריך להזהר מפיתוי היצר שמפתהו שכל היום צריך השתדלות על הרוחה זו. והעיקר שיתבונן בעצמו מה הוא הכרח האמיתי שאי אפשר בלעדו ואז יכול להתקיים בידו שיהא מלאכתו עראי ותורתו עיקר.

The Mussarites psychologize לא יעשה מלאכתו עיקר, אלא עראי, ותורתו קבע; view A as more important than B and adopt empty, political identitarian labels; “I am a Ben Torah”…

But the true meaning per the aforementioned Poskim is one should take the opportunity to study whenever possible by stealing moments away from work, taking off days, forgoing some deals, not automatically working extra hours, etc.

Briskers Are Always Inventing New Halachos

From Rabbi Sternbuch’s English Parsha sheet on Parshas Vayeishev:

“And they lifted their eyes and saw, and behold, a caravan of Yishmoelites was coming from Gilad, and their camels were carrying spices, balm, and lotus, going to take it down to Egypt” (37:25). Rashi: Why did the possuk publicize their burden? To let you know the reward of the righteous, for it is customary for Arabs to carry only paraffin and tar, whose odor is unpleasant, but for Yoseph spices were arranged, so that he should not be harmed by an unpleasant odor…

[Rabbi Sternbuch quotes the Brisker interpretation:]

Yosef did not divert his mind from Torah even for a moment, and if the Yishmoelites would have carried paraffin and tar, whose odor is very unpleasant, he would have been forbidden from thinking divrei Torah. Therefore Hashem orchestrated events such that Yosef would be able to continue delving in Torah also during his trip to Egypt.

I don’t know who the “Briskers” are in this case, but this doesn’t make sense to me.

If all naturally malodorous substances, including even paraffin and tar, are equivalent to tzo’ah, the Gemara should have mentioned the greater chiddush! How can a shochet recite בא”י אמ”ה אשר קדשנו במצותיו וצונו על השחיטה\על כיסוי הדם while surrounded by his labors? How can an unwashed mourner (or during Bein Hametzarim) or those next to him say berachos?! And so on.