|Sample of a 'revised'text|
|Rabbi Kamenetzky's book|
These books were said to be kefira, heresy, and not fit to be brought into a Jewish home. In one ruling, R. Steinsaltz himself is classified as a heretic.
CENSORSHIP OF RAV AVRAHAM YITZCHAK KOOK:
What was it that the anonymous ‘Gedolei Torah’ objected to, in the writing of the author of the Torah Temimah? Some say it may have been this sentence; “...my uncle’s habit of reading the weekly newspaper even on Shabbat and discussing current events at the Shabbat table...” Or perhaps the mentioning that the Netziv had secular books in his library. Or possibly the recollection that his uncle once mentioned that had the Rambam studied with a community of scholars instead of by himself, then he would not have made some of the (alleged) errors in his Mishna Torah. Or (as actually mentioned in the letter) the objection to the suggestion that at some time the Netziv did permit secular studies in his Volozhin Yeshiva, to prevent the government from closing it down. The counter claim was that the Netziv would have rather closed the yeshiva, than introduce secular studies.
|A new Chumash?|
 He permitted business partnerships with non-Jews and the drinking of their wine because they were no longer considered to be like the pagans of old.
See Emes Ve-Emunah by Rabbi Harry Maryles
Shimon Schwab, a prominent 20th-century German Jewish rabbi who argued that “a realistic historic picture” is good for “nothing but the satisfaction of curiosity.” Rather, he claimed, “every generation has to put a veil over the human failings of its elders and glorify all the rest which is great and beautiful.” If that means doing without factually accurate knowledge, he continued, “We can do without.”
In discussing the pre-Yom Kippur ritual of kaparot , in which one’s sins are symbolically transferred to a chicken, Karo refers to the practice as a “foolish custom.” (Other authorities went further, calling it a pagan practice.) Although that comment appeared in the first 18 printings of the work, it disappeared in the 18th century and is still generally omitted — a decision based on the fact that kaparot is now a normative Jewish observance.
“If Karo is not safe from censorship,” Shapiro writes, ”I daresay that no text is safe.”