Natan Slifkin

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Rabbi Natan Slifkin
Rabbi Natan Slifkin

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

Slifkin's book, The Challenge of Creation, banned by a group of Haredi rabbis
Slifkin's book, The Challenge of Creation, banned by a group of Haredi rabbis

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 put a ban on Slifkin's books, which in effect meant that Haredi Jews could not purchase or read Slifkin's writings without running afoul of a religious dictate.[1] The main reasons given for the ban were Slifkin's suggestions that the Sages of the Talmud were mistaken in certain scientific matters, and that the universe is in fact billions of years old.[2]

The condemnation itself objects to two aspects of Slifkin's work: First, it objects to Slifkin's assertion that the scientific writing contained in the Talmud may not be as authoritative as the more overtly religious content, "that Chazal Hakedoshim [Holy Sages] can err chas vesholom [heaven forbid] in worldly matters." Secondly, it objects to the tone of Slifkin's work, stating that "even what is not heretical is expressed in a way only a heretic would speak."[3][4]

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. [5]

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."[6] 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."

Some in the Orthodox world questioned whether a ban on a book or author could be an appropriate response in the modern world. According to Rabbi Gil Student, publisher of Yashar Books, "The case can be made that the days of effective banning are long gone. In today's world of individuality, curious people will read what they want regardless of what is labeled "kosher" and "non-kosher." Banning books only serves to make them more appealing to those who are looking for interesting reading." According to Rabbi Student, such a ban might have the opposite effect to what was inteneded. "On the one hand, people who have no doubts about science and Torah might possibly read these books and develop doubts. On the other hand, people who already have doubts, or even just questions aligned with a firm faith, have much to gain from these books. In fact, I understand that R. Slifkin's writings have positively influenced people who were on the verge of rejecting Judaism."[7]

Rabbi Moshe Meiselman gave three lectures at Toras Moshe in which he criticised Rabbi Slifkin's The Camel, The Hare, and The Hyrax. Rabbi Slifkin posted the lectures on his website and then sent a letter to Rabbi Meiselman rebuttling his critique. Rabbi Meiselman requested that Rabbi Slifkin remove the lectures from his website, a request that Slifkin did not acquiesce to. A certain long-time student of Rabbi Meiselman, under the alias of "Freelance Kiruv Maniac", debated with Slifkin on the blogosphere on the legitimancy of Rabbi Meiselman's views until Slifkin became fed up with what he perceived as an irrational and insulting opponent.[8]

[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] Further reading

[edit] See also

[edit] References

  1. ^ Student, Gil (Jan 13, 2005). Banned. Hirhurim.
  2. ^ Slifkin, Natan (May 12, 2005). A General Response to the Condemnations of the Books. Zoo Torah.
  3. ^ The Opinion of the Gedolai Hador Shlita. Zoo Torah.
  4. ^ Safran, G. (January 12, 2005). Gedolei Yisroel Condemn Rabbi Nosson Slifkin's Books. Dei'ah veDibur (Information and Insight).
  5. ^ Schroeder, Gerald. According to a possible reading of ancient commentators' description of God and nature, the world may be simultaneously young and old. Aish haTorah.
  6. ^ Rothenberg, Jennie (Oct, 2005). The Heresy of Nosson Slifkin. Moment Magazine.
  7. ^ Student, Gil (Jan 13, 2005). Banned. Hirhurim.
  8. ^ http://www.zootorah.com/controversy/ravmeiselman.html Rabbi Slifkin's website's section about Rabbi Meiselman and Freelance Kiruv Maniac

[edit] External links

[edit] Publishers

[edit] Press coverage

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