Kotzk Blog

by Rabbi Dr Gavin Michal

I have always been drawn to the teachings of the Rebbe of Kotzk. His approach was predicated upon uncompromising truth and intellectual independence. This allowed him to be fearless and never to succumb to societal pressures. He knew that Judaism was so much deeper and more profound than the way it was perceived by the masses and bent by religious populism. These essays, although not necessarily Kotzker in essence, are certainly Kotzk inspired.

Showing posts with label Authority in a Jewish community. Show all posts

Sunday, 4 May 2025

509) When authority becomes the determinant of reason, meaning and truth

An early manuscript of Meirat Einayim by the 14th century R. Yitzchak of Acre

Introduction

This article—based extensively on the research by Professor Eitan Fishbane[1]—examines the rabbinic notion of the authenticity of a teaching or text being reliant on the perceived authority of its transmitter or originator. In other words, the greater the rabbi the more authentic the teaching, regardless of the intrinsic value, nature and validity of the actual teaching itself.

As a test case, we analyse the writings of a fourteenth-century Kabbalist, R. Yitzchak ben Shmuel of Acre in his Meirat Einayim which is a supercommentary (i.e., a commentary on a commentary) on Nachmanides’ Commentary on the Torah. Interestingly, R. Yitzchak of Acre—who lived at the same time as R. Moshe de Leon who had claimed to have discovered the ancient Zohar—questioned the attribution of the Zohar to the second-century Tanna, Rabbi Shimon bar Yochai, who lived a thousand years earlier.[2]

353) Who Makes Decisions for a Jewish Community?

A page from the manuscript of Pitchei Teshuva by Rabbi Avraham Zvi Eisenstadt (1813-1865)

GUEST POST BY RABBI BORUCH CLINTON

In terms of Jewish law, exactly what is a kehila (community)? Jewish residents of modern cities like London or Toronto will generally identify with each other only in the loosest of terms. Formal relationships, in non-chassidic communities at least, are usually limited to synagogues and educational institutions of various kinds.

But it wasn’t always that way. Kehilos in Europe often submitted to the authority of a single rabbi, rabbinical court, and council. It wasn’t uncommon for consumption taxes - typically on the purchase of meat - or membership dues to finance communal services.

A model based on direct communal responsibility is probably closer to the Torah ideal. But that begs the question: who got to choose the rabbi and his court, and whose voice determined the tax rates everyone else had to pay?