Rabbi Gil Student, TorahMusings.com

Adapted and updated from an essay originally published on Aish.com. Feel free to repost this essay to your blog or website, Tweet this or share it on Facebook.

T-shirts imprinted with eye-catching sayings are commonplace, each competing with the other in cuteness and cleverness. Your choice of t-shirt is a personal marketing decision. You send the world a message of who you are and how you want to be perceived.

Imagine wearing a t-shirt emblazoned with your most personal information. Everyone who sees you knows about your social life, your preferences, your highest moments and worst defeats. No one would wear such a t-shirt because doing so is an abandonment of privacy, a destruction of the social boundaries we need to allow us to experiment and grow.

Misuse of social media is wearing that exposing t-shirt. Facebook, the ground-breaking social platform that has taken the world by storm, including much of the Orthodox Jewish community, allows users to connect with others and share with them text and links, schedules and events, pictures and videos. Other social media platforms perform similar functions. Posting pictures of private moments for all to see, sharing with the world personal thoughts on all matters, broadcasting preferences to anyone who cares are acts of exhibitionism.

Responsible Usage

We all learned about internet filters a decade ago but if you are still living in the 1990′s and have not installed one, immediately download and install one of the many free and powerful filters available. Today’s discussion must be about responsible internet usage. That means carefully choosing which websites and devices to use, particularly for teenagers, and learning about proper, mature online activity.

Responsible internet users, those who are mindful of their privacy and capable of maintaining proper boundaries, can overcome the oversharing problem. You always have to protect your personal information online, keeping a firewall between your real life and your online persona. Social media, which are designed for personal revelation, represent an ongoing temptation to overstep the boundaries of privacy. You are tasked with resisting the exhibitionist urge.

Social media are not inherently good or evil. They do not invade your privacy nor reveal your personal secrets. If you use them wisely, mindful that the internet is not your personal diary and that public information is, of course, public, then you stand to gain much from your experience. A hammer can be used to smash someone on the head or build a home. You must choose how to use that tool.

The Talmud has a saying regarding the harm caused by spreading gossip: your friend has a friend (Kesubos 109b). When you gossip to a single person, you tell the story to not just that friend but to every friend that he has. This is the danger of social media. Your embarrassing story is spread to your friends, who may very well convey it to their friends also. As this circle of intimates grows exponentially, so does the damage of your every indiscretion.

But this power can also be used for good. Your inspirational story is just as easily spread throughout the social network. Your good news or innovative idea travels to your friends, who in turn also have friends. Pretty soon the joy and excitement has brightened hundreds of people’s day and stimulated many thoughtful minds. It is your choice how to use the social media hammer.

The Echo Chamber

The Talmud states that one should ideally study under at least two teachers in your academic career (Avodah Zarah 19a). The varying viewpoints broaden your horizons, forcing you to think carefully and preventing you from entering a comfort zone of groupthink. Social media, like much of the internet and cable news phenomena, can undermine that attitude. When we associate almost exclusively with people who think like us, we enter an echo chamber that reverberates with the same, single viewpoint. We never consider other points of view or question the constantly repeated ideas that surround us.

Social media amplify this problem. The sharing of thoughts, articles, links and more within a social circle creates an enveloping online community of groupthink. The echo chamber is deafening. But it doesn’t have to be. Social media can serve the exact opposite purpose to those who are open to variety.

Your friend has a friend, and so on ad infinitum. This Talmudic principle, which serves as the theoretical basis of social media, can merge with the Talmudic advice of studying under multiple teachers to create a robust, educational experience. When social circles intersect, you meet people with different backgrounds and viewpoints. You learn about the experiences, thoughts and interests of people who think differently than you. Social media, when used properly, are the solution to the internet. They break through the echo chamber. They expand your interests, teach you new ideas and approaches, and allow you to see the world through other people’s eyes.

The internet must be built on responsible netizenship. This requires living primarily in the real world and using the internet as a tool. You have to avoid addictive behavior and stay away from what you think are other people’s oversharing. One person’s exhibitionism need not be your voyeurism. Ignore it and move on. Seek intelligent conversation and stimulating topics. Social media are tools to share with others what you think may interest them and to likewise share in what they think will interest you. To engage in the enriching experience you must find people who have something valuable to offer.

Using the internet, and social media in particular, to build rather than destroy requires thought and planning. The necessary skills must be taught, both in schools and homes. While responsible behavior is a learned trait, one who masters this skill faces vast opportunities for personal growth.

Shoalim V Dorshim Shloshim Yom Department

Shlomo Karni was Professor of Electrical Engineering and Religious Studies at University of New Mexico until his retirement in 1999. His books include Dictionary of Basic Biblical Hebrew:Hebrew-English (Jerusalem: Carta, 2002).

In Genesis 49:22 we find the expression בָּנוֹת צָעֲדָה which is problematic in that the subject is feminine plural, while the verb is feminine singular.

A majority of the English versions read, with small variations, “[Joseph is a fruitful bough,] his branches run [over the wall.]” We are interested here in the פשט meaning, not its דרש such as Rashi’s – “Young ladies: Each one of them stepped on the wall to admire his beauty” — nor with alternate versions, such as the JPS translation, presenting wild asses instead of branches. In any case, the mismatch in the Hebrew between subject and verb still exists.

A solution to this apparent problem can be found if we compare with Arabic grammar. Medieval grammarians such as Saadiah Gaon and Ibn Janah used Arabic to explain Biblical Hebrew.* Possibly, even words with the Arabic definite article are found in the Bible, e.g., אֶלְגָּבִיש, אַלְמֹג, אַלְקוּם.**

With this background, we recall that, in the Arabic syntax, a non-human subject in the plural is followed by a verb in the 3rd person, feminine, singular. (Following a human plural subject, a verb obeys normal rules: same as to person, gender, and plural.)

This, then, explains why (the non-human subject) “branches,” בָּנוֹת , is followed by the feminine singular verb צָעֲדָה. If we translate בָּנוֹת as “young ladies”, a human subject, we are not only back to the mismatch of subject/verb, but we also lose the symmetry of the two halves of the verse: “A fruitful bough upon the water <---> His branches run over the wall” a symmetry so common (and so beautiful!) in Biblical poetry.

** A personal note from Prof. Steven Fassberg, The Hebrew University, Jerusalem.

Shabbos night:
9:30 pm – Oneg Shabbos
Hosted by Dr. and Mrs. Yechiel Zagelbaum, 1082 E. 26th St. (bet. J & K)

Shabbos day:
4:30pm – Pirkei Avos
6:15pm – Special Pre-Shavuos Shiur
8:10pm – Shalosh Seudos
In the shul, 1301 E. 27th St. (corner Ave. M) in Flatbush






(Announce your simchah or Torah lectures by clicking on the button in the top right corner of Hirhurim. See here for readership statistics and here for instructions on buying an announcement. Please note that announcements now cost $36 each.)

• The Taryag Companion by R. Jack Abramowitz (Xlibris)
• The Philosophy of Hebrew Scripture by Yoram Hazony (Cambridge University Press)
• This Is America! by Henye Meyer (Israel Bookshop)

The Shema is comprised of 245 words. There is a tradition, however, to ensure that the reading of the Shema totals 248, the number of limbs in a person’s body.[1] In order to accomplish this, the one leading the services repeats the last three words of the Shema, “Hashem Elokeichem Emet”, thereby bringing the total number of words to 248 through this three-word recitation.[2] Indeed, common custom is to consider hearing the leader’s repetition of these words as if one had said them oneself.[3] One who wishes to repeat these words as well is entitled to do so, though this is not customarily done.[4] 

One who is praying alone does not have the advantage of hearing someone else recite these three words. As such, there are a number of options for one who is praying alone to still benefit from a 248 word recitation of Shema. One of the options offered is for one to concentrate extra carefully on the first letter (“vav”) of each of the 15 words which follow the Shema of shacharit. This method numerically corresponds to God’s name three times. [5] Another more widespread practice is to recite the three words “El Melech Ne’eman” before reciting the Shema at both shacharit and ma’ariv.[6] Some always recite El Melech Ne’eman even when only reciting the first paragraph of shema, such as before going to sleep at night.[7] One who is praying with a minyan should not say this three word formula.[8] 

Nevertheless, according to the Arizal one should not recite “El Melech Ne’eman” before the Shema, at any time.[9] This is out of a concern that doing so is an unnecessary, and therefore prohibited, interruption between the blessing that precedes the Shema and the Shema recitation itself.[10] So too, according to this school of thought, one is to fill in the missing three words of Shema at the end of its recitation, not at it’s beginning. As such, followers of the Arizal repeat the last three words of Shema -”Hashem Elokeichem Emet”- in order to arrive at 248 words. 

There also exists a custom for the leader to repeat the words “Ani Hashem Elokeichem Emet”, due to the concern that the word “Emet” truly belongs to the prayer following the Shema, and not to the Shema itself. According to this approach, one would have not discharged the requirement to have 248 words. This custom, however, is hardly to be found.[11] One who is still in the midst of Shema when the leader appears ready to recite “Hashem Elokeichem Emet” should pause and listen to the leader, which will count towards one’s personal 248 word recitation of Shema.[12]

• Letter and Responses on SSA – Academic psychiatrists object to the science, R. David Wolpe objects to the treatment of R. Elliot Dorff and R. Aryeh Klapper responds to many aspects of Dr. Joseph Berger’s article on homosexuality, and Dr. Berger replies at length to the heated arguments.
• Judaism and Homosexuality: An Alternate Rabbinic View by R. Chaim Rapoport – R. Rapoport points out the positive developments in the article in the prior issue on R. Shmuel Kamenetsky’s views on homosexuality but argues that other aspects are wrong because not everyone is capable of changing orientation. Also advises against marriage.
• A Personal Account anonymously published – A married former homosexual tells his story of overcoming challenge through therapy.
• When Unity Reigned: Yom ha-Atzma’ut 1954 by R. Elazar Muskin – A carefully documented retelling of R. Eliyahu Meir Bloch’s (rosh yeshiva of Telz and leading Agudah rabbi) participation in the umbrella group in Cleveland, The Orthodox Jewish Association, and specifically the 1954 community-wide Yom Ha-Atzma’ut celebration. Translates a letter by R. Bloch on the subject that was published in the first edition of Mitzvos Ha-Shalom but removed from subsequent editions due to ironic intimidation by thugs.
• The Explanatory Commandments: Ramban’s Daring and Creative Contribution to the Parshanut of the Book of Deuteronomy by Dov Friedberg – Attributes a theologically radical view of the writing of Deuteronomy based on what I believe is a mistaken reading of the Ramban.
• The Maternal Effect on the Twelve Tribes of Israel by R. Nachman Cohen – Extensive interpretive essay arguing that the personalities of Ya’akov’s twelve sons were directly affected by their mothers’ moods at the time of childbirth.
• Arami Oved Avi: Uncovering the Interpretation Hidden in the Mishnah by Mitchell First – Argues with detailed footnotes that the genus (disgrace, shame) to which the Mishnah (Pesachim 10:4) refers is “Arami oved avi,” which must therefore mean “my father was a wandering Aramean.” Even if that is what the Mishnah means by genus, I don’t see how the conclusion follows.
• Abbaye’s Statement? Establishing the Proper Text and Context by Heshey Zelcer – Through literary analysis, textual comparisons and manuscript work, establishing the history and best text of “Abbaye Hava Mesader” in the Korbanos section of daily morning services.
• Should School Children of Varying Backgrounds and Levels of Observance be Segregated? by Dr. Aharon Hersh Fried – Argues that children of varying levels of mitzvah observance should be schooled together and the failure to do so in the Charedi community is harmful.
• Vaccination in Halakhah and in Practice in the Orthodox Jewish Community by R. Asher Bush – Well-versed in the science and statistics, concludes that vaccination is either obligatory or the fulfillment of an optional mitzvah. However, children who are not vaccinated do not pose a sufficient risk to merit exclusion from school.
• Nidduy, Arur and Nezifah: Social Pressure by Asher Benzion Buchman – Argues that flaunting of Torah law deserves any of multiple types of condemnation, as opposed to the attitude in the “Statement of Principles” on Homosexuality and of those who supported David Weprin’s candidacy for Congress.
• High-Handed Transgressions: Hillul Hashem as a Category by David Guttman – Explores the category of “high-handed” transgression, worse than intentional, within Rambam’s writings. It is not only a Chillul Hashem but a form of heresy.
• “Eleh Ezkerah”: Re-reading the Asarah Harugei Malkhut by Nachman Levine – For me, this article was eye-opening. Key quote: “It may well be, however, that its ahistoricity is in fact Eleh Ezkerah’s core metaphor and literary premise in invoking the totality of Jewish martyrdom as expiation.” Proceeds with lengthy analysis of the text.
• Covering Mirrors in the Shivah Home by R. Zvi Ron – Points out that halakhic justifications are not particularly convincing and that parallels exist in surrounding gentile cultures.
• The Relationship to Copernicus in Jewish Literature Throughout the Generations (Hebrew) by Eliezer Brodt – Shows exhaustively the mixed reaction among rabbis to the Heliocentric model, even (shockingly) to this day.

The community is cordially invited to the tenth annual YCT Rabbinical School Yemei Iyun on Bible and Jewish Thought in memory of Riva Koschitsky z”l to be held , please God, on Sunday, June 24th-Monday, June 25th, 2012 in Teaneck, NJ. The program is co-sponsored by Beit Morasha of Jerusalem, Drisha Institute for Jewish Education, Midreshet Ein Hanatziv, Yeshivat Maale Gilboa and Yeshivat Maharat.

Presenters will include leading educators and scholars from Israel and the United States: R. Hayyim Angel, R. Yitzchak Blau, R. Shalom Carmy, Dr. Chezi Cohen, R. Dr. Yaacov Elman, R. Yitzchak Etshalom, Mrs. Rachel Friedman, R. Jeffrey Fox, Dr. Yonatan Grossman, R. Nathaniel Helfgot, Dr. Debra Kaplan, Mrs. Rachel Keren, R. Menachem Leibtag, R. Moshe Lichtenstein, R. David Silber and many more.

The brochure and on-line registration are now available at www.yctorah.org. Come and join us for two days of intensive learning with leading teachers and scholars from the US and Israel. For more information please call 212-666-0036






(Announce your simchah or Torah lectures by clicking on the button in the top right corner of Hirhurim. See here for readership statistics and here for instructions on buying an announcement. Please note that announcements now cost $36 each.)

The moral of the story is that we should be very careful not to forward emails unless we are sure the sender approves. Even when it is clearly appropriate to transmit the message to others, consider if it may not be sufficient to provide a brief summary of the sender’s words, rather than just forwarding the exact words. Likewise, even when forwarding someone’s exact words, don’t forward the whole letter if the really relevant section is brief.

For more on the cherem of Rabbenu Gershom, see this post.

(Reposted from September 2006)