Natan Slifkin

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Natan (or Nosson) Slifkin (born 1975) (also popularly known as the "Zoo rabbi" is an ordained but non-pulpit serving Orthodox rabbi best known for his interest in biology, zoology, and natural history, and for his books on these topics, which subsequently became the focus of controversy within the Orthodox and Haredi world.

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[edit] Background

Born and raised in Manchester, England he attended the local yeshiva. He left in 1995 to continue his studies in the Medrash Shmuel yeshiva and Mir Yeshiva in Jerusalem Israel. He was ordained at the Ohr Somayach yeshiva, and currently lives with his family in Beit Shemesh Israel.

[edit] Writing

Slifkin explores traditional rabbinic perspectives in his books, and discusses how they may relate to issues of interest to modern science. His writings elicited little controversy until 2005. In Slifkin's opinion, traditional Judaism mandates neither a literalistic approach to Biblical cosmology, nor a belief that the Talmud is always correct about scientific matters. Views similar to these were accepted by some as within the realm of Orthodox Judaism. A public debate began about Slifkin's books about the question of how literally Orthodox Judaism interprets the Torah and how much weight should be given to the scientific discussions of rabbinic sages.

[edit] Controversy

In 2005 about twenty prominent Haredi rabbis in Israel and the United States, including such influential figures as Rabbi Yosef Shalom Elyashiv and Rabbi David Feinstein, banned Slifkin's books, which in effect meant that Haredi Jews could not purchase or read Slifkin's writings without running affoul of a religious dictate. The main reasons given for the ban were Slifkin's claims that the Sages of the Talmud were mistaken in certain scientific matters, and that the universe is in fact billions of years old. [1] A careful reading of the condemnation shows that the essence of the objection is twofold: first, Slifkin's assertion that the scientific writing contained in the Talmud may not be as authoritative as the more overtly religious content, and second, the tone of Slifkin's work. Unlike his earlier books, in the Introduction to The Science of Torah, he states that his intended audience is those well versed in science, and not so well versed in the Torah. In places, to appeal to that audience, he expresses his ideas by explaining how the Torah agrees with science, rather than vice versa. Regardless of the fact that he is ultimately explaining that the two points of view agree, great exception is taken to the apparent primacy given to the scientific point of view.[citation needed]

The ban caused a widespread debate, largely on the Internet, in which rabbis and scholars from around the world participated, and which generated intense opposition to the ban. Slifkin's publisher, Feldheim Publications discontinued distribution of his books. Afterwards Yashar Books, a smaller Jewish publisher, agreed to distribute them. Materials written by Slifkin were removed from the websites of influential Orthodox kiruv (Jewish outreach) organizations, such as Aish HaTorah. Aish HaTorah, as well as several other organizations that participated in the ban, have themselves published material reconciling Genesis with acceptance of an ancient universe. [2]

According to Jennie Rothenberg writing in the secular Jewish Moment Magazine, someone who has knowledge of the Slifkin ban asserted that this incident represents a major breaking point within ultra-Orthodox society. “Over the past 15 years, the rabbis of Bnai Brak and the more open American ultra-Orthodox rabbis have been split on a number of important policy decisions,” says the rabbi, who requested to remain anonymous. “The Slifkin ban is a huge break. It’s a kind of power struggle, and those who didn’t sign the ban are outraged right now. I’m talking about rabbis with long white beards who are furious about it.” Slifkin’s views, according to this rabbi, are shared by countless figures within the ultra-Orthodox community. “He’s saying out loud what a lot of people have been talking about quietly all along. To those people, he’s a kind of figurehead.” [3] A less confrontational version of this view is expressed very succinctly by an (anonymous) head of an Orthodox Kollel: "he is being unfairly attacked by people who have good intentions, but no perspective." Nevertheless, virtually all of the ulta-Orthodox Rabbinical leadership in the United States that have publicly commented on the issue, have strongly condemned the substance of Slifkin's work. Some have postulated that some of the lack of support may be a result of Rabbinical figures not wishing to oppose the authority of the signatories of the ban, despite their personal opposition to it.

[edit] Bibliography

  • Lying for Truth: Understanding Yaakov's Deception of Yitzchak (Targum Press 1996) ISBN
  • Focus: Classical and Contemporary Issues through the Lens of the Weekly Parashah (Targum Press 1997) ISBN
  • Seasons of Life: The Reflection of the Jewish Year in the Natural World (Targum Press 1998) ISBN
  • Second Focus: Original and Stimulating Essays on Jewish Thought (Targum Press 1999) ISBN-X
  • In Noah's Footsteps: Biblical Perspectives on the Zoo (The Tisch Family Zoological Gardens 2000)
  • The Science of Torah: The Reflection of Torah in the Laws of Science, the Creation of the Universe, and the Development of Life ISBN-X, currently out of print; retooled and republished under the new title The Challenge of Creation: Judaism's Encounter with Science, Cosmology, and Evolution' (Yasher) ISBN
  • Nature's Song: An Elucidation of Perek Shirah, the Ancient Text that Lists the Philosophical and Ethical Lessons of the Natural World (Targum Press 2001) ISBN-X
  • Mysterious Creatures: Intriguing Torah Enigmas of Natural and Unnatural History (Targum Press 2003) ISBN
  • The Camel, The Hare, And The Hyrax: A Study of the Laws of Animals with One Kosher Sign in Light of Modern Zoology (Targum Press 2004) ISBN

[edit] External links

[edit] Publishers

[edit] Press coverage

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