{"id":32634,"date":"2026-03-09T08:40:05","date_gmt":"2026-03-09T08:40:05","guid":{"rendered":"https:\/\/jewishaction.com\/?p=32634"},"modified":"2026-03-02T17:00:13","modified_gmt":"2026-03-02T17:00:13","slug":"contemporary-halakhic-problems-vol-viii","status":"publish","type":"post","link":"https:\/\/jewishaction.com\/books\/reviews\/contemporary-halakhic-problems-vol-viii\/","title":{"rendered":"Contemporary Halakhic Problems, Vol. VIII"},"content":{"rendered":"

\"\"<\/a><\/p>\n

 <\/p>\n

By Rabbi Dr. J. David Bleich<\/em><\/p>\n

Maggid Books<\/p>\n

Jerusalem, 2024<\/p>\n

648 pages<\/p>\n

Reviewed by Rabbi Betzalel Sochaczewski <\/strong><\/p>\n

\u00a0<\/em><\/p>\n

Writing on Judaism in October 1978, David Novak noted that \u201c[o]ne of the happier signs of the intellectual maturity of the American Jewish community is the growing publication of halachic literature in English.\u201d Thus he began his review of the new work Contemporary Halakhic Problems<\/em>, which had emerged the previous year from \u201c[o]ne of the foremost Jewish thinkers in this area . . . the Orthodox cleric and professor of Talmud at Yeshiva University, Dr. J. David Bleich.\u201d<\/p>\n

Fast forward nearly half a century and one would be hard pressed to identify an individual other than Rabbi Dr. J. David Bleich\u2014still an Orthodox cleric, yet more commonly titled rosh yeshivah<\/em> and rosh kollel le\u2019hora\u2019ah<\/em> at the Rabbi Isaac Elchanan Theological Seminary (RIETS), professor of law at Cardozo School of Law, and Herbert and Florence Tenzer professor of law and ethics at Yeshiva University\u2014who is more closely associated with the genre of English-language halachic literature. In what can indeed be an indication of the intellectual maturity of the American Jewish community, that initial volume has grown into a series by the same name, most recently expanded by its eighth volume. Suffice it to say that these works\u2014primarily culled from Rabbi Bleich\u2019s regular installments (now numbering over 150 since 1967) of \u201cSurvey of Recent Halakhic Periodical Literature\u201d in the Rabbinical Council of America\u2019s periodical, Tradition\u2014<\/em>have become staples of an advanced Anglo Judaica library.<\/p>\n

This newest addition to Rabbi Bleich\u2019s oeuvre hews closely to its predecessors: exhaustive aerial tours of some thirty complex contemporary halachic landscapes, populated by meticulously sourced footnotes, enriched by parallels from a broad background in secular law, medicine and ethics, and presented with his signature precision of exposition, graceful expression, and flourishes of good humor. And despite the passage of time, Rabbi Bleich\u2019s writing has not mellowed; it continues to eschew the \u201cpop halachah\u201d format in favor of the dense, academic style. (I imagine that I am not alone in wondering if thinning out some of that density would not be beneficial in making these essays more accessible to those not equipped with a mental machete.) Make no mistake: This is not company for the post-cholent <\/em>visit to the couch.<\/p>\n

True to its title, the current volume surveys halachic applications to matters born of the modern age. Some are \u201cvintage\u201d topics of the genre, such as the relationship of the laws of Shabbos to refrigerators, instant soups, internet sales and diabetes management; or the permissibility of Shema recitation in a foreign language. Others, while also not of recent provenance, have generated controversy as of late, such as the kashrus <\/em>of pineapple; yet others have recently come into the spotlight due to shifting social and legal attitudes, such as the status of cannabis.<\/p>\n

But perhaps the issues likely to generate the most interest are those on the cutting edge of science and technology. The classic philosophical dilemma of the \u201cTrolley Problem\u201d receives a modern twist in the moral challenges relating to self-driving automobiles. And the seemingly inexhaustible subject of in vitro fertilization (IVF) is addressed once again, this time regarding the disposition\u2014or ownership\u2014of fertilized ova.<\/p>\n

The most noteworthy section of this volume relates to that singular experience of our lifetime, the Covid-19 pandemic. The unprecedented (for modern times) circumstances that it produced in the realms of physical and mental health, medicine, relationships, education, economics, communication, society and religion generated a stream of fresh halachic challenges, many of which needed to be addressed in real time by Klal Yisrael\u2019s dedicated senior poskim<\/em>. The result was a veritable new subsection of halachic literature\u2014\u201cHilchos Corona<\/em>\u201d or \u201cHilchos Pandemic<\/em>\u201d\u2014with entire volumes dedicated to its treatment. Indeed, it is difficult to think of another modern phenomenon which achieved such a distinction with such expeditiousness.<\/p>\n

The classic philosophical dilemma of the \u201cTrolley Problem\u201d receives a modern twist in the moral challenges relating to self-driving automobiles.<\/strong><\/p><\/blockquote>\n

As all of this unfolded, Rabbi Bleich was on site. Readers of his columns in Tradition<\/em> thus traversed the pandemic with his digests of the freshly printed halachic literature\u2014collated, analyzed and appraised\u2014held up against the backdrop of the emerging and ever-amorphous medical and legal data. In this first collection of this material, we are transported back to the world of masks and gloves, of porch minyanim<\/em> and social distancing. What to do about a missed bar mitzvah? Missed Kerias haTorah<\/em>? Is there an obligation to follow through with tuition payments if schools are shuttered? Rabbi Bleich\u2019s positions on these and other issues renders this section an important resource (one hopes, only theoretical\u2014lehagdil Torah uleha\u2019adirah<\/em>).<\/p>\n

As in the previous volumes of the series, this one is headed by an introductory essay on a broader theme of the halachic process, in this case, primarily, the methodology of pesak<\/em> (halachic decision-making). While the veteran reader will recognize various arguments and anecdotes from previous such essays, this is seemingly the author\u2019s fullest expression of his halachic philosophy. Utilizing a threefold division into halachah\u2019s \u201csubstantive, adjudicative, and prophylactic\u201d components, Rabbi Bleich pointedly and unapologetically limns what constitutes authentic, traditional and responsible pesak\u2014<\/em>and what does not.<\/p>\n

There are, of course, some points which are open to dispute. For example, Rabbi Bleich writes (p. 5) that \u201cthe halakhic system regards elucidation of the law by legitimate exponents to be infallible. Since such interpretation was licensed by G-d, it could not possibly be erroneous.\u201d While this idea is possibly reflected in classical sources, namely the Kuzari<\/em> (3:41) and Ramban (Devarim 17:11), it would seem to be belied by the very institution of the par he\u2019elem davar shel tzibbur<\/em>, the sacrifice prescribed to atone for mass sinning due to an error in halachic judgement by the Great Sanhedrin (Vayikra 4:13\u201321; Horiyos<\/em>, chap. 1).1<\/sup><\/p>\n

Yet another is Rabbi Bleich\u2019s firm endorsement of Rabbi Joseph B. Soloveitchik\u2019s marginalization of the halachic value of literary latecomers, such as Meiri. Meiri\u2019s writings were (for the most part) discovered in the twentieth century in the Biblioteca Palatina of Parma (not the Cairo Genizah, as Rabbi Bleich states [pp. 10, 51]) and have since become a staple of Talmudic analysis. While acknowledging their value in abstract learning, Rabbi Bleich asserts that Meiri\u2019s writings are of minimal halachic value due to their absence from the historical halachic process. \u201cApplied halakhic decision-making is also subject to masorah<\/em>. Me\u2019iri is not part of that tradition\u201d (p. 50). While the esteemed author is certainly entitled to his approach, perhaps it would have been appropriate to take note of the dissenting view, that of halachic greats such as the Mishnah Berurah<\/em>, who did take Meiri\u2019s positions into account in their halachic analyses.2<\/sup> The same could be said for Rabbi Bleich\u2019s wholesale rejection of the halachic value of the Cairo Genizah (p. 51)\u2014this is by no means a universal position.3<\/sup><\/p>\n

In sum, Contemporary Halakhic Problems, Vol. VIII<\/em>, may deservedly take its place alongside its well-thumbed predecessors in gracing the bookshelves of serious students of halachah\u2014while leaving space for, it is hoped, many others to follow.<\/p>\n

\u00a0<\/strong><\/p>\n

Notes<\/strong><\/p>\n

1. See Rabbi Rephael Yosef Hazan, Shut Chikrei Lev<\/em> (Jerusalem, 1998), YD <\/em>1:84 , p. 418.<\/p>\n

2. See, for example, Shut Divrei Yatziv<\/em>, OC<\/em> 132, regarding the late publication of Maharam Halavah\u2019s novellae on Pesachim<\/em>.<\/p>\n

3. Rabbi Uri Tieger, in his comprehensive survey of Chazon Ish\u2019s halachic methodology, Derech Ish <\/em>(Jerusalem, 2009), pp. 25\u201326, concludes that he was not averse to making use of new sources\u2014including Meiri and Genizah material\u2014in matters of halachic import, so long as he was convinced of their authenticity.<\/p>\n

 <\/p>\n

Rabbi Betzalel Sochaczewski is a freelance writer, editor and translator, residing in Lakewood, New Jersey. His original work has appeared in <\/em>Hakirah, and includes a forthcoming English-language adaptation of <\/em>Toldos Yaakov Yosef. He is also the host of the <\/em>parashah podcast <\/em>Der Pshat in Posuk.<\/em><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

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