Rabbi Michael Leo Samuel

Language as a Game

One of Ludwig Wittgenstein’s most brilliant philosophical concepts is what he terms as the Sprachspiel, better known in English as the “language-game.” Linguistic expression is analogous to the rules of a game,Wittgenstein explains:

“Let us imagine a language. . . .The language is meant to serve for communication between a builder A and an assistant B. A is building with building-stones; there are blocks, pillars, slabs and beams. B has to pass the stones, and that in the order in which A needs them. For this purpose they use a language consisting of the words ‘block’, ‘pillar’, ‘slab’, ‘beam’. A calls them out; -B brings the stone which he has learnt to bring at such-and-such a call. — Conceive of this as a complete primitive language.”[1]

For me, my favorite game is chess. If I point out to my opponent, “Please move your king, it is in check,” the word “king,” or “check” has a specific meaning and relevance to someone who already knows the game. Neither word would make any contextual sense to someone who is unfamiliar with the game’s rules. By the same token, a child will not understand what the word “kitty” means until he or she first experiences seeing or touching a cat. According to Wittgenstein, One cannot define what a word is, but only how it functions.

Down the “Rabbi” Hole

Rabbinic language-both ancient and modern-also follows a similar kind of formula; how the rabbi interprets or defines a situation, creates a behavioral trajectory leading to certain results.

One of the most significant examples of how this process occurs is with the estranged wife who cannot remarry because her husband refuses to grant her a religious divorce. To say that a woman is an “agunah,” means she is in a social sense barred from resuming a normal life until her marital status is resolved. From the 2nd century onward, the Sages went out of their way to liberate a “chained” woman like this through just about any kind of legal means possible. This has generally been the policy of most medieval rabbis up to the modern era.

In my early twenties, after receiving ordination at age 22, I decided I wanted to become a rabbinic judge; one of the areas I was thoroughly tested in was Chapter 17 of Eben HaEzer that dealt with this topic. Many of the responsa on this topic read like an interesting mystery novel. A reader could not help but discover that the earlier generations of rabbis were problem solvers-not problem makers like we have today.

Since the death of Rabbi Moshe Feinstein, the Haredi community has become more radicalized because of their hatred and fear of modernity in general and especially egalitarianism. The agunah’s plight is reminiscent of the famous conversation Alice has with the clever Cheshire Cat:

‘In that direction, the Cat said, waving its right paw around, ‘lives a Hatter: and in that direction’, waving the other paw, ‘lives a March Hare. Visit either you like “ they’re both mad.
`But I don’t want to go among mad people,’ Alice remarked.
`Oh, you can’t help that,’ said the Cat: `we’re all mad here. I’m mad. You’re mad.’
`How do you know I’m mad?’ said Alice.
`You must be,’ said the Cat, `or you wouldn’t have come here.’

Like Alice, the agunah is stuck in an artificial constructed rabbinic reality where the rules of logic and ethics no longer make any coherent sense. This is especially the case in Israel where the Orthodox women in particular find themselves caught in a maze of rabbinic corruption and red tape. Once a woman enters the rabbit hole of the Haredi rabbinate (Sorry, I could not resist the pun!), she is faced with menacing threats from all sides. Alice in Wonderland is an apt metaphor for the kind of disorientation the agunah experiences in her attempt to extricate herself from her ex-husband and especially the rabbis! Continue Reading

In Israel, I heard they are filming a new movie entitled, “Grumpy Old Rabbis.”

Rabbi Yosef Shalom Elyashiv sure looks like he could use a Kosher McDonald’s Happy Meal today. The HaAretz newspaper had a very interesting article how this centenarian continues to exert a powerful influence on the inner world of the Haredi community. His discordant halachic positions continue to send both the Israeli and Diaspora Jewish community reeling. Jews by Choice are among his favorite targets.

Most elderly Haredi scholars are known for their Responsa decisions pertaining to Jewish law. This elderly rabbi has never written a halachic work, and yet when he speaks, many of the leading Israeli Haredi rabbis are afraid to disagree with him. Is it because of his scholarship? Or is it because of his unique ability to commandeer Haredi politics? I suspect more the latter.

Remember one eternal halachic truth: A man may know the entire Talmud, Codes and commentaries and still be a boorish individual.

Readers may recall how Rabbi Elyashiv recently (about six months ago) banned the use of Shabbat elevators, which are essential for many high-rise senior centers and hotels that cater to an Orthodox elderly clientele. This rabbi did not seem to care what kind of hardship his legal decision would cause frail elderly people who can barely walk down the corridor in the event a Shabbat elevator became “forbidden.” Fortunately, the people asserted their voice and Rabbi Elyashiv backed down on this issue.

HaAretz reported, “We saw proof of that two weeks ago, when two words from him, ‘Don’t compromise,’ caused his two representatives in the Knesset to attack the conversion bill initiated by MK David Rotem (Yisrael Beiteinu), which was designed to make the process of conversion in Israel much easier . . .” The ghost of Shammai must be gloating over Hillel, who always sought to welcome perspective converts. Shammai is reborn in the persona of Rabbi Elyashiv.

Unfortunately, like Rabbi Eliezer Shach (whose sour disposition lasted till he was 103 years old), Rabbi Elyashiv sees the Haredi community at war with the rest of the secular and Jewish world. For him, there is no such thing as “compromise.” Unlike the great Haredi rabbis of the past generations, e.g., R. Moshe Feinstein, Rabbi Eliezer Yehuda Waldenberg, and Rabbi Shlomo Auerbach, Rabbi Elyashiv tends to focus on the issues that politically divide Jews; he is not someone who strives for harmonization. Under his influence, we are witnessing what has been dubbed as the “Haredi Intifada,” where rioting has been a weekly activity for young Haredi kids that prefer rioting to football on Shabbat. Rabbi Elyashiv has yet to publicly condemn such unlawful behavior.

When we consider the daily scandals coming out in the news from Israel regarding its Haredi members’ behavior, we are reminded of the words of the great Greek cynic, Diogenes, who was famous for walking through the streets of Athens in broad daylight waving a lantern and announcing that he was looking for a “honest man” (It’s a little bit like trying to find an honest politician in Washington). According to another legend, Diogenes lit a lamp in broad daylight and said, as he went about, “I am looking for a man.” It is a pity we do not have a rabbinic Diogenes wandering the streets of Mea She’arim and B’nai Brak with a lantern in broad daylight, exclaiming the same ethical proclamation,“I am looking for a mentsch …” We need moral and articulate teachers today more than we need Talmud scholars who lack the ability to correct a wayward generation with a soothing but compelling ethical voice.

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