Rabbi Noah Gradofsky

Naso 6/12/05 "Relating to Yourself and Others."
Korach 7/2/05 "The Value of Dissent."
Korach 5777/2017 "The Opportunity to Serve"**NEW** POSTED 6/21/17

Source Material & Classes

Halacha
- Maimonides' Seder: Mishneh Torah Laws of Chametz and Matzah Chapter 8, translated and annotated.  
- “Omer Observances: Appropriate Abstinence or Excessive Restraint?”  
- What Haftorah Should Be Recited for Shabbat Rosh Chodesh Av? Note: This source sheet is not translated, though there are some English notes.  
- It Really Is a Sin: Waste in Jewish Law  
- Listening to music/live music after the destruction of the Temple and the ceasing of the Sanhedrin.
- The Command of God: The meaning and Application of Blessings that State "Who Has Sanctified Us By Your Commandment and Commanded Us To . . ."  Particular attention to the blessing on reciting Hallel on Rosh Chodesh.  (Posted 1/8/06)
- May additional aliyahs (hosafot) be added on Yom Tov or Yom Kippur?  Note: This source sheet is not translated, though there are some English notes.  (Posted 1/26/06)
- Jewish Law on Abortion and its Implications for Stem Cell Research (Summer Shabbat Study 2007/5767, posted 8/24/07).  Should be read along with Dr. Daniel Eisenberg's "Stem Cell Research and Jewish Law" found on jlaw.com.
- May a non-Kohen Receive the First Aliya?.
- Women and Talit and Tefillin.
- BT Yevamoth 45-47 and Immersion of a Convert.
- Birkat Kohanim (The Priestly Blessing), Nigunim (tunes), and Reciting the Ribon Shel Olam for Disturbing Dreams.
- What If the Only Kohen Available To Do Birkat Kohanim (the Priestly Blessing) is the Shaliah Tzibur (Cantor)?.
- On the Ashkenazi Practice of Limiting Birkat Kohanim (the Priestly Blessing) to Holidays **NEW - Posted 3/5/17**. Please comment (and view further discussions) on the UTJ Facebook Group
- An Open and Shut Case? Opening and Closing the Torah scroll during the Blessings for an Aliyah. This is a compendium of sources addressing some points of conduct during the blessings before and after an aliyah. I present the following primary conclusions: (a) one should hold the Torah scroll open while reciting the blessing before the Torah is read and close the Torah scroll prior to reciting the blessing after the Torah is read; (b) while reciting the blessing prior to the reading of the Torah, one should look at the place in the Torah where the reading will begin or, if one does not know the blessing by heart, look at the text of the blessing; (c) after the aliyah, anything that is customarily done out of respect for the Torah during the interim between aliyot, for example, covering the Torah scroll, should be done immediately after the reader has concluded reading from the Torah, rather than waiting until after the closing blessing has been recited. In addition to these halakhic conclusions, I argue that: (a) where Tosafot rule that it is preferable for one to hold the Torah scroll closed during the blessing prior to the reading from the Torah, they are ruling in accordance with Rabbi Meir, rather than saying that Rabbi Yehudah agrees with Rabbi Meir on this point; and (b) Rashba and Mordechai's argument that the Torah should be closed between aliyot is convincing, but the argument that the Talmud implies this is anachronistic. In concluding this study, I note that the rules discussed revolve around according proper honor to the Torah, and I pray that study of these sources and proper practice during an aliyah sensitizes us to the many opportunities for bringing honor to the Torah in every aspect of our lives.
- On Women and Reading Megillah **NEW - Posted 2/25/17 (though based on an older work)**. Please comment (and view further discussions) on the UTJ Facebook Group.
- Women and Tsitsit/Tallit **NEW - Updated 8/14/17**. Please comment (and view further discussions) on the UTJ Facebook group. A discussion of women and the mitzvah of Tsitsit (originally presented to Lechu Neranena, the Partnership Minyan of Bala Cynwyd (outside Philadelphia). Conclusions: (a) It seems that at least early on in the rabbinic period, probably extending at least into the early Amoraic period, Rabbi Shimon’s opinion to the effect that women were exempt from tsitsit was considered a minority opinion. However, moving forward it apparently became a fairly universal opinion (it is unclear if this transition happened during the Amoraic period). The sources of this ruling are not clear and there is an argument to be made that the halakhah “should” have been decided otherwise. (b) The position in favor of women making a blessing on wearing tsitsit may be strengthened by the fact that there is an argument that the ruling that women are exempt from tsitsit may have been based on false pretenses. (c) There is general agreement that (big H) Halakhically, women may wear tsitsit, though the Ashkenazi voice in the Shulchan Arukh says that it is haughty for them to do so and thus recommends against it (Rabbi Karo seems to have consciously declined to mention this line of thought in the Shulchan Arukh). There is significant debate as to whether a woman may say a blessing upon putting on tsitsit. (d) Women who chose to put on a tallit receive reward for doing so. (e) To the extent that a woman’s motivations for wearing a tallit are criticized as being improper (an argument that is in no way adopted), this criticism seems contrary to Rav’s aphorism that a person should always do mitzvot even if the person is doing so for personal reasons. (f) For purposes of Lechu Neranena, I consulted with our halakhic advisor, Rabbi Martin Lockshin. He wrote (in part), “I have no problem with women wearing tsitsit if they wish. I know that it bothers some people. I see that simply as a sociological problem that can be overcome, I hope, with sensitivity and a gentle approach.” He feels that a woman may say a blessing on wearing a tallit. Regarding whether a woman should wear a tallit that is more clearly feminine, he wrote that it might be best, but he doesn’t see it as a deal-breaker.; (f) In footnote 12 I introduce some preliminary thoughts on why the halakhah was decided in favor of Rabbi Shimon's minority view which requires further study.

Biblical Studies
- Blind Faith or Rational Practice: Do Mitzvot Have Reasons, and Should We Investigate Them? (Shavuot Class 2008 on Ta'amei Hamitzvot) 
- Reversal of Fortune: How the Course of History Was Changed by the Garden of Eden. A study of the text and the chiastic structure of Genesis 2:4-4:1.