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Rav Elie Kahn z "l, a man Integer

about a year ago that, just before the holidays of Tishrei 5769, we were unpleasantly surprised to learn of the death of Rav Elie Kahn at the age of 51 years.

The familiar site Cheela.org know of course that was Rabbi Kahn. The site's founder and main leader, he never worked hard to meet on the Internet to hundreds or even thousands of halachic issues, from the simplest to the most advanced, the more severe the more ridiculous sometimes. A

of its main features was the tone of the responses: always precise, polite and often with a humorous highly valued by its readers. But more than form, the content of his answers was also very specific. In real Possek (decision), he was careful to always be measured in his responses within 4 cubits of halacha, taking care to offer an adequate response to the profile of the caller.

The Rav Amital at the funeral of Rabbi Kahn has provided education for every Jew very striking face in " outside world, "who will not suffer it but who wants to rub, trying to integrate what seems most important manufacturer and for human existence.

Rabbi Amital very agitated, told shortly before his death, Rabbi Kahn called to tell him how much his comments on a page of Talmud was comforted. At the time, Rabbi Amital took no notice, instead concentrating on the pain of his interlocutor.

But he remembered the event when Rabbi Kahn left this world. For the commentary of Rav Amital was a very special passage in the Talmud, one of those that flourished in the "anthology of the Talmud" and who is regularly reminded to explain the uniqueness of Judaism. This passage is the following:

- Baba Metsia 59b -

"are taught in a Mishna: an oven made of tiles and cut associated with sand n ' is not subject to rules of purity and impurity according to Rabbi Eliezer. Other wise do not. This is called the oven Akhnaï (...). A braying teaches that day, Rabbi Eliezer answered all their objections, but the wise do not accepted.

He told them: "If the law is like me, this carob tree prove it!" The carob tree was uprooted
and ran one hundred cubits. And some say four hundred cubits.
They said: "It does not provide evidence of a carob tree!"
he said: "That this flow of water proves I'm right," and went up the water supply.
They said, "it provides no evidence of flowing water!"

"Let the walls of the home study prove it. "
The walls began to crumble when Rabbi Yehoshua addressed them and said
"If wise men argue about the law, what are you interfering? "
The walls did not fall out of respect for Rabbi Yehoshua stood up and did not, out of respect for Rabbi Eliezer.
He said: "Let the heavens prove it!"

Then a heavenly way came out and said: "What have you against Rabbi Eliezer! The law is always like him! "Rabbi Yehoshua
sat up on his feet and said:" The Torah is not in heaven "(Deuteronomy Chapter 23).

What does this mean? Rabbi Jeremiah said: "The Torah has already been given at Mount Sinai, so we do not take account of a heavenly way, for it is written, according to the majority, it settles the law."

At that time, Rabbi Nathan met Elijah the Prophet and asked, "What do the Holy One, Blessed is He now? He replied:
"He laughed and said: My kids beat me, beat me my children!"

(Translation Akadem)

In general, the text is regularly cited to show the distance that operating Judaism with divine transcendence and in some respects, notably on the question of man's place in the world, this may be the "religion" closest to atheism because of the importance it gives to the achievements of man in this world and its responsibilities, without being oppressed by the presence of God.

But we rarely talk about the basic problem: the furnace Akhnaï (the name of the furnace in question) is it subject to the rules purity and impurity? Is this discussion really Picrochole who lives two dramatically opposing camps? At that point one of them (Rabbi Eliezer) retrouvât be 'excommunicated' and isolated from his colleagues? What is really the question?

resume.
A whole oven is subject to the rules of purity and impurity.
An oven broke and scattered debris that is not subject to rules of purity and impurity.

Akhnaï The furnace is special in that it has both the characteristics the entire kiln and furnace broke. It is made of several pieces (tiles cut from the text). But it still appears as an integer (because the tiles are associated with sand). It is capable of fulfilling its role, function oven.

Rav Amital deepened in his article the question for Rabbi Eliezer Akhnaï this furnace is similar to a broken furnace. Whatever it was patched up, the bottom line is that what the compound is broken, broken, made of several pieces. That counts: we must see reality absolutely. This stove is made of a material whole or broken pieces? If there are broken pieces, it can not be called "Wide.

The sages have a different vision. They take the problem more on: does this oven is capable of assuming the task conferred upon it? If so, whatever its composition, it is quite possible to compare it to an oven "Integer" and assign an all characteristics.

intimate discussion of the Talmud is actually much broader than a simple problem of purity and impurity : It is a confrontation between two worldviews, two ways of apprehending reality: should we see things in absolute or relative? What

said Rabbi Amital and what comforted Rav Kahn is that the Halacha, the law is according to Wise. And this metaphor on the entire furnace applied to a patchwork of debris reconsolidated, it is perhaps applied to himself.

For Rabbi Kahn was a character in the landscape sometimes atypical rabbinical Orthodox but no beard, deeply attached to the Halacha sometimes even its smallest details (many examples attest) but also anxious to give halachic responses corresponding to the level of the speaker, but Ashkenazi very attached to the person and work of Rabbi Ovadia Yosef, Torah scholar, but also passionate by the secular sciences, literature or history. Perhaps it sometimes arose the question: this diversity of interests, activities, practices made it all the same to me a man "Full" as the furnace Akhnaï composed of different pieces?

According

Rabbi Eliezer, who must always be made from a raw material, unique and absolute, it is not the case. But for refusing to comply with the opinion of the Sages, who instead responded "Yes" resounding to the risk of contradicting God Himself, Rabbi Eliezer has been isolated.

The answer is obvious and it is even more to us: Rabbi Kahn was a true man, whole, worthy of respect, consideration and admiration of his peers and his students real or virtual. And its diverse nature, far from threatening its authenticity has reinforced rather point to make a man unique.

missing for a year already, but his work is still there. This famous phrase takes on its meaning:

"Tsadikim Bemitatan Nikreou Haim" "The righteous after their death are called living creatures."

it be so for the Rav Elie Kahn z "l.