A PUBLICATION OF THE RABBINIC ALUMNI OF THE ISAAC ELCHANAN THEOLOGICAL SEMINARY • AN AFFILIATE OF UNIVERSITY Volume 47 • Number 3 אין התורה נקנית אלא בחבורה (ברכות סג:) May 2013 • Sivan 5773

Remembering Spotlight on: Denver Rav Soloveitchik Page 26 Page 5 In This Issue

Rabbi Isaac Elchanan Theological Seminary Page 5 Remembering Rav Soloveitchik Richard M. Joel PRESIDENT, Yeshiva University marks the Rav’s 20th Yahrtzeit with a full day of lectures and presentations Rabbi Dr. CHANCELLOR, YESHIVA UNIVERSITY ROSH HAYESHIVA, RIETS

Joel M. Schrieber CHAIRMAN OF THE BOARD OF TRUSTEES, RIETS Page 11 Personal Reflections on the Rav Essays from Rabbi Kenneth Brander, Rabbi Dr. Norman Rabbi Lamm, and Rabbi Dr. David Shatz MAX AND MARION GRILL DEAN, RIETS

Rabbi Kenneth Brander DAVID MITZNER DEAN, CENTER FOR THE JEWISH FUTURE

Rabbi Menachem Penner ASSOCIATE DEAN OF OPERATIONS, RIETS Page 26 Special Feature Rabbi The Centennial State’s Communal Rabbi DEAN EMERITUS, RIETS An interview with Rabbi Daniel Alter SPECIAL ADVISOR TO THE PRESIDENT ON YESHIVA AFFAIRS

Rabbi Robert Hirt VICE PRESIDENT EMERITUS, RIETS

Rabbi Chaim Bronstein In Pictures Book Review ADMINISTRATOR, RIETS Page 3 Page 33 Chanukas HaTorah: Mystical Page 5 In the News Rabbi Adam Berner • Rabbi Binyamin Blau Insights of Rav Avraham Yehoshua Page 10 Divrei Chizuk Heschel on Chumash Rabbi Kenneth Hain • Rabbi Elazar Muskin Standing at Sinai by Rabbi Cary Friedman Rabbi Moshe Neiss • Rabbi Dr. Shlomo Rybak By Rabbi Reviewed by Rabbi Avraham Gordimer Rabbi Shmuel Silber • Rabbi Perry Tirschwell Page 31 In Tribute Rabbi Elchanan Weinbach • Rabbi Howard Zack Rabbi Herbert W. Bomzer z”l Page 35 Life-Cycle Events Rabbi Eliezer Zwickler By Binni Lewis, Aryeh Sklar YESHIVA UNIVERSITY RABBINIC ADVISORY COMMITTEE and Faygie Hellman

CHAVRUSA A PUBLICATION OF RIETS RABBINIC ALUMNI

Rabbi Levi Mostofsky Editorial Policies EDITOR-IN-CHIEF, CHAVRUSA • CHAVRUSA will consider articles and letters for publication. Noson Waintman • Books authored by musmakhim that are reviewed by musmakhim will be considered for EDITOR, CHAVRUSA publication as well. • Obituaries about and authored by musmakhim will be considered for publication. Ms. Keren Simon • CHAVRUSA aims to maintain the Hebrew pronunciation style of the author of the article. ASSISTANT EDITOR, CHAVRUSA Transliterations follow the author’s preference i.e. academic, Ashkenazic, modern Hebrew or the like. While we will remain consistent within articles, each author will be afforded to Rabbi Robert Shur transliterate within his comfort level. GRAPHICS AND LAYOUT, CHAVRUSA • CHAVRUSA reserves the right to edit articles received for publication, and will make every CHAVRUSA is published by the Rabbinic Alumni of the Rabbi Isaac Elchanan effort to show a draft form to the author prior to publication. Theological Seminary, through the office of Yeshiva University’s Center for the • Contributions may be sent to [email protected]. Jewish Future. Yeshiva University’s Center for the Jewish Future serves as the • In addition to CHAVRUSA magazine, articles and divrei may also be submitted community service arm of the Rabbi Isaac Elchanan Theological Seminary (RIETS). It continues the work of the Max Stern Division of Communal for publication in the weekly Rabbinic Alumni e-newsletter. Please e-mail them to Services which, for over 60 years, has served as one of the premier service [email protected]. organizations for the Jewish community.

500 West 185th St. Suite 413 • , NY 10033 212-960-5400 ext. 6014 [email protected] •www.yu.edu/cjf CHAVRUSA is back in print! Dues-paying Rabbinic Alumni will now Editorial contributions and submissions to CHAVRUSA are welcome. be receiving a printed copy of CHAVRUSA This publication accepts no responsibility for unsolicited manuscripts or photographs. All submissions are subject to editing and are used at the editor’s discretion. Opinions expressed in this publication do not reflect official Seminary and/or University policy.

2 CHAVRUSA • SIVAN 5773 In Pictures

Yom Ha’atzmaut Kinus and Se’udat Hodaah 5773

Purim 5773 in Yeshiva

Yeshiva Student’s Siyum Hashas On March 10, Moshe Abrams, a first year RIETS student, made a siyum on the entire Bavli

3 CHAVRUSA • SIVAN 5773 In Pictures

Program for CJF Yarchei Kallah Alumni 2013 in Baltimore, MD

Rabbinic Marriage Course Yom Iyun on Divorce A recently completed six-month Continuing Rabbinic Education opportunity offered by Yeshiva University’s Center for the Jewish Future brought together 41 both online and in person to learn about the rabbi’s role in the counseling of couples throughout all stages of relationship—from dating and marriage to crisis, death and divorce. Using the models of common rabbinical situations and experiences “in the field,” the participants learned what the “rabbi’s role” is in each situation and how to effectively engage and partner with couples, families and mental health professionals in formulating and implementing a counseling plan. Throughout the course, participants benefitted hearing from Roshei Yeshiva of RIETS and leading mental health professionals in the field, in addition to the course coordinator, Rabbi Dr. Jonathan Schwartz Psy.D. (’99R)

4 CHAVRUSA • SIVAN 5773 News Yeshiva University Commemorates the Life and Legacy of Rabbi Yosef Dov Soloveitchik zt”l

RIETS and Yeshiva University’s Center for the Jewish Future (CJF) commemorated the 20th yahrzeit of “the Rav,” Rabbi Yosef Dov Soloveitchik zt”l, Torah luminary and YU , with a full-day learning program that took place in the Lamport Auditorium on YU’s Wilf Campus. Thousands attended in-person or followed the event online to gain insight into the Rav’s life and legacy through lectures, discussions and presentations given by his family and closest students. “I experience a sense of déjà vu standing in this room today, for in this Rabbi delivers the keynote lecture. very room we waited with baited breath for the Rav to enter and deliver his famous shiurim on his father’s yahrtzeit Herschel Schachter (’67R), RIETS Rosh Dr. Twersky noted, “Many people— each year,” said Joel Schreiber (’60R), Yeshiva; Rabbi Dr. David Shatz (’73R), including my father himself—would later chairman of the RIETS Board of Trustees, YU professor of philosophy; and Rabbi refer to the Rav as a melamed. While I in his opening remarks to the participants. Kenneth Brander (’86R), David Mitzner would call him this too, if I had to find “In this room thousands of men and Dean of the CJF, to examine the many one word or phrase to describe him, it women had their hearts, minds and souls and varied roles played by the Rav during would be baal emunah—my father was a lifted to unimaginable heights by the Rav.” his lifetime. man of faith, and his faith inspired his role The program kicked off with Speaking about her father’s early as a teacher.” “Multiple Faces of the Rav,” a panel that career, after he arrived as a young man While Rabbi Schachter and Rabbi brought together Rabbi Soloveitchik’s in Boston with limited English skills, no Dr. Shatz explored the depth and reach daughter, Dr. Atarah Twersky, and several rabbinic experience and no knowledge of the Rav’s philosophy, Rabbi Brander, students of the Rav, including Rabbi of the American Jewish community, who served as his shamesh, touched on a more uncommon theme: the ideals of chessed Rabbi Soloveitchik inherited from his grandfather, Rabbi of Brisk. “When people think of Rav Soloveitchik, they describe his brilliance,” Rabbi Brander said. “The Rav not only inherited Reb Chaim’s intellect, he had internalized Reb Chaim’s ideals of chessed. He truly felt the pain of others and was happiest when he could solve their dilemmas, pained when he could not, sleepless and steadfast when he had the opportunity to marshal his

5 CHAVRUSA • SIVAN 5773 News intellectual arsenal to help another human being.” Rabbi Brander added: “There is no Jewish community in the world that has not been touched by the Rav, his students, or his writings.” Rabbi Mayer Twersky (’85R), RIETS Rosh Yeshiva and grandson of the Rav, delivered the day’s keynote lecture, “Mesorah & Modernity: The Role of the Rav.” Discussing the interaction of Western ideals and the Rav’s hashkafa, Rabbi Twersky argued that his self-identification as a teacher of Torah provided Rabbi Soloveitchik with the means to reconcile any conflict (L-R) Rabbi Fabian Schonfeld (’52R), Rabbi Julius Berman (’59R) arising between the two—without compromising on his religious beliefs. “Torah is not always in sync with enabled audience members to join in the the importance of the Rav’s teaching in the tempo of the times,” Rabbi Twersky conversation. Sessions in the first time modern society. said. “The force of the Rav’s majestic, slot included a discussion of the Rav’s In the second time slot, Rabbi Shalom charismatic personality, his brilliant unique derech halimud led by Rabbi Carmy (’84R), YU assistant professor of shiurim and his projection of the vitality Schachter and RIETS Rosh Yeshiva Rabbi and Bible, and Rabbi and multidimensionality of , the (’73R); exploration Michael Taubes (’83R), head of school at confidence which he represented and of Rabbi Soloveitchik’s thoughts and Yeshiva University High School for Boys, radiated in our mesorah, all distilled the rulings on interfaith relations led by delved into the Rav’s philosophy on prayer, message of this melamed par excellence Rabbi Dr. Shatz and Dr. David Berger while Rabbi Fabian Schonfeld (’52R), into a simple phrase well known to all (’68R), dean and Ruth and I. Lewis rabbi emeritus at Young of Kew of us and a message that his and our Gordon Professor of Jewish History at Garden Hills, and Rabbi Julius Berman generation very much needs to hear: the Graduate School of (’59R), RIETS Board of Trustees chairman ‘Moshe emes v’soraso emes—Moses is ; and the reflections of emeritus, took an in-depth look at the true and his Torah is the truth.’” Rabbi Dr. Jacob J. Schacter, University Rav’s policies on relating to and engaging Breakout sessions during the Professor of Jewish History and Jewish with other denominations in the Jewish afternoon portion of the program Thought and senior scholar at the CJF, on community. n

6 CHAVRUSA • SIVAN 5773 News RIETS Annual Evening of Tribute Rabbi Hyman and Ann Arbesfeld, Rabbi and Rabbi Eliezer Zwickler honored at May 1 Gala

RIETS honored dedicated leaders and Sunday morning Abraham Arbesfeld educators of the Jewish community at Yom Rishon and the Millie its annual Gala Evening of Tribute on Arbesfeld Midreshet Yom Rishon Wednesday, May 1, 2013 at The Grand learning program in honor of Hy’s Hyatt in . Honorees parents, and most recently, endowed included Rabbi Hyman (Hy) (’56R) the popular YU Torah To-Go series in and Ann Arbesfeld, Etz Chaim Award; memory of Ann’s parents, Benjamin and Rabbi Hershel Schachter (’67R), Guest Rose Berger. of Honor; and Rabbi Eliezer Zwickler Rabbi Hershel Schachter, one of (’01R), Distinguished Rabbinic the world’s most respected Talmudic Leadership Award. scholars, has had a distinguished “I have always believed that association and career with RIETS RIETS is the heart and soul of Yeshiva for more than 40 years. A graduate of University,” said Joel Schreiber (’60R), Yeshiva College and Bernard Revel chairman of the RIETS Board of Graduate School of Jewish Studies, Trustees. “It is blessed with the finest Rabbi Schachter received semicha Roshei Yeshiva who have produced from RIETS in 1967. At age 22, outstanding scholars of Torah and he was appointed assistant to Rav Jewish thought. For over 100 years, it Soloveitchik, with whom he formed has embodied the philosophy of Torah a close relationship. Rabbi Schachter Umadda and has been at the forefront officially joined the RIETS faculty at of Modern Orthodoxy in America and the age of 26 in 1967, becoming one beyond. This year, we are privileged of the youngest Roshei Yeshiva in to honor leaders in Torah, chesed and RIETS history. A renowned posek, service to community.” he holds the Nathan and Vivian Fink Rabbi Arbesfeld attended Distinguished Professorial Chair in Talmudical Academy, the earlier name Talmud and lectures in communities of Yeshiva University High School around the world. Rabbi Schachter also for Boys (YUHSB), and went on to serves as senior posek for the Orthodox Yeshiva College, where he graduated Union and has authored more than 100 summa cum laude. Rather than scholarly articles and numerous books. accept one of several fellowship offers Rabbi Eliezer Zwickler is a graduate following graduation, he went to of YUHSB, Yeshiva College, Wurzweiler RIETS, becoming a student of Rabbi School of Social Work and Azrieli Yosef Dov Soloveitchik, and received Graduate School of Jewish Education semicha in 1956. He joined the RIETS and Administration. He received his Board of Trustees in 1982 and became semicha from RIETS in 2001 and vice chairman in 2007. Ann served currently serves as the senior rabbi of as national president of the Yeshiva Congregation Ahawas Achim B’nai Jacob University Women’s Organization for & David in West Orange, NJ. Rabbi 10 years and is currently a member of its Zwickler was recently appointed as a executive council. public member of Governor The Arbesfelds have endowed YU’s Chris Christie’s Israel Commission. n

7 CHAVRUSA • SIVAN 5773 News Hundreds Attend YU Jewish Job Fair Seeking Communal and Educational Careers

Yeshiva University’s Center for the Jewish Future (CJF) and Institute for University- School Partnership hosted their annual Jewish Job Fair on YU’s Wilf Campus on February 28. More than 50 Jewish day schools and 20 community organizations from across North America, including the , Nefesh B’Nefesh, Repair the World and others participated in the event, which was free and open to the public, with YU students and alumni given one hour of priority access. “Our annual Jewish Job Fair is a natural outgrowth of our mission to support and strengthen Jewish communities and organizations around the world,” said Rabbi Kenneth Brander (‘86R), David Mitzner Dean of the CJF. “It also provides a platform for important for us to be here,” she said. Maccabee Avishur, associate director talented Jewish leaders to connect with Jenn Baumstein, program for teaching and learning at the opportunities that will allow them to coordinator at Eden Village Camp, an University-School Partnership and one make their mark on the Jewish world and organic Jewish farm camp in Putnam, of the event organizers. “Job seekers beyond. We consider it our responsibility NY, decided to participate in the job got face-to-face access to school leaders to make sure that our graduates are given fair because of its opportunity to tap a from outstanding institutions around opportunities to share their unique unique audience. “We think the folks at the country. It’s a great way to advance talents in shaping the Jewish communal YU have a lot to bring to the table and the field of education by continuing to landscape.” we’re hiring for key positions that require professionalize the candidate search and More than 300 YU students, alumni a combination of Jewish knowledge and placement process.” and other job seekers gathered for the communal experience,” she said, noting Edith Koslowe, a Stern College for chance to meet so many employers in that those positions range from camp Women graduate and current student at Jewish education and nonprofit in one nurse to assistant director. “With all the YU’s Azrieli Graduate School of Jewish place. But the event also attracted talent programs offered here, we thought we’d Education, agreed. “It’s great to be able and employers from greater distances. reach a high-range, high-caliber and to get a feel for schools and see if you Suzy Richman, director of operations mature crowd at the fair.” match here instead of scrolling through at University Jewish Chaplaincy, traveled The job fair was especially notable job listings online or calling every school from the United Kingdom for the fair. for job seekers in the Jewish education to see if they’re hiring,” she said. “Here, I “We place rabbinical couples around field. “Schools had the chance to meet can just walk into a room and see who’s university campuses all over the United with the best and brightest educators, looking.” n Kingdom and we’ve had great luck with including promising new talent entering Yeshiva University students, so it was the field for the first time,” said Rabbi

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500 West 185th Street | New York, NY 10033 | [email protected] CHAVRUSA • SIVAN 5773 Divrei Chizuk

habris (Devarim 9:11), the tablets of the covenant. The explains that in a bris each party gives something of his own to the other, to create a bond Standing at Sinai between them. That is the physical representation of the bris. The luchos were of Divine manufacture, and were Rabbi Eli Baruch Shulman Rosh Yeshiva RIETS, given to the Jewish People by Hashem as Rabbi Henry H. Guterman Chair in Talmud the physical representation of the bris that binds them. The aseres hadibros are part of the text of the Torah—but they are also the text of the luchos. And those are two different things. That’s why there are two sets of trop: When we read the aseres ews are very scrupulous about ta’am elyon whenever the aseres hadibros hadibros as the text of a particular passage minhagim; we stand by our minhagim are read publically in shul. Ashkenazic in the Torah we follow the division of even when they are enigmatic and custom was originally to reserve ta’am the verses, as we do whenever we read J difficult to understand. Interestingly, elyon for Shavuos, but later many from the Torah; but when we read them there is one minhag that is almost Ashkenazic communities adopted the as the text of the luchos habris we follow universally practiced even though the Sephardic practice in this regard. the division of the 10 Commandments, Rambam maintains that it borders on the What is the reason for these two sets because the luchos are defined as heretical. I refer to the minhag of rising of trop? containing aseres hadevarim (Shemos when the aseres hadibros are read in shul. Trop is not just cantillation; it is 34:28). The Rambam was asked about this punctuation. The trop divides the verse In this light we can understand why minhag and responded that in his opinion into halves and quarters and eighths we stand when we read aseres hadibros. it smacks of heresy, since it implies that and so on. The aseres hadibros can be Were we to read them with ta’am tachton, the aseres hadibros are somehow more punctuated in two ways: by verses, and following the division of the verses, important than the rest of the Torah, by commandments. Ta’am elyon follows then Rambam’s objection would be very whereas it is a fundamental belief that the the division of the commandments; ta’am compelling: Why are these verses any entire Torah was given by Hashem and is, tachton follows the division of the verses. more important than other verses in the therefore, equally sacred. With this we can better understand Torah? But on Shavuos—and in most Nonetheless, the minhag persists the original minhag Ashkenaz to use ta’am communities today even when we read and, over the years, many defenses of it elyon on Shavuos and ta’am tachton on all the aseres hadibros in public at other have been put forward. What I would other occasions. times of the year—we adopt the ta’am like to propose here is likewise a defense We know that on Shavuos Hashem elyon, meaning that we are reading, not of this minhag against the Rambam’s gave us the Torah. Along with the Torah, verses in the Torah, but rather the text strictures. I have been told that the same however, he gave us something else—the of the luchos habris. By so doing we are suggestion was advanced by R’ Eliezer luchos, the tablets containing the aseres reenacting our entry into that bris. And Palczynski zt”l, one of the great Roshei hadibros. The giving of the luchos is a entry into a bris with Hashem should Yeshiva of the last generation. thing apart from the giving of the Torah, be done standing, as the Torah indicates Every verse in Chumash has its trop, as the language of the Torah itself makes at the beginning of parshas Nitzavim: the cantillation marks that show how clear: “And I will give you the stone “Behold you are standing today … to it should be read. The aseres hadibros tablets, and the Torah and the mitzvos” enter into a bris with Hashem your God.” are unique in that they have two sets of (Shemos 24:12). And therefore we, too, stand in order to trop, which are called ta’am elyon and What is the significance of the giving enter into the bris that the luchos habris ta’am tachton. On Shavuos we use ta’am of the luchos? represent. n elyon. The Sephardic custom is to use The luchos are also called luchos

10 CHAVRUSA • SIVAN 5773 Remembering the Rav CHAVRUSA Marks 20 Years Since the Rav’s Passing with Three Personal Recollections

indicating how much time had elapsed and slid them onto the Rav’s desk at the one-hour, hour-and-a-half and two-hour The Rav: Memories marks. That first day, my notes worked of a Giant perfectly. To everyone’s astonishment, the Rav actually concluded our class after Rabbi Kenneth Brander (’86R) two hours. The next day, however, my David Mitzner Dean of Yeshiva University’s notes were not as effective. After passing Center for the Jewish Future the Rav a note at the two-hour mark, he continued to teach. I found myself in a very difficult situation. How is a 20 year old to respond when the greatest Torah luminary of the generation ignores a medically prescribed limitation? All eyes were on me as everyone was curious to see how this dilemma would unfold. After o family, since that of in Jewish community in the world has been an additional 45 minutes had elapsed, I the 11th and 12th centuries, indelibly, positively impacted by the Rav, stood up and announced that was can boast as many influential his students, or his writings. over. The Rav turned to me for a moment NTorah scholars as the Soloveitchik family. While I believe I lack the Torah and then to the shiur and said, “Even This unparalleled dynasty reimagined our knowledge or capacity to expound on the the Satan does not have as good of an approach to Jewish thought and redefined Rav’s greatness in learning, I can share assistant as I do.” The boys laughed and the way we study and understand Talmud. a few observations from the time I was class was adjourned. Rabbi Joseph B. Soloveitchik, known to lucky enough to spend with him. After class, I walked the Rav back to thousands of students around the world In the Rav’s classroom, a student’s age, his apartment for lunch. The Rav noticed simply as “The Rav,” was a product of experience and family name were all but that I was very quiet during our walk and this great legacy, having acquired a deep irrelevant. All that mattered was the truth. lunch together and asked me what was understanding of Jewish texts and a love At times, the Rav would dismiss a veteran wrong. I explained that I was not acting for learning from his father, Rav Moshe, scholar’s thesis in favor of a young student’s on my own accord in the classroom, but his mother, Pesia Feinstein, and his revered suggestion. I will never forget the time the that I was simply following instructions. grandfather, Rav Hayyim. Rav responded to several questions at the He responded that he was often in pain The Rav’s clarity, charisma, end of a two-and-a-half hour lecture that in the mornings before class and in the excitement and intellectual integrity was focused on presenting a specific idea. afternoons following class, but that he made his daily shiurim exciting, and The Rav answered each question in a clear was never in pain while teaching. His love attracted many different types of thinkers and precise manner. When the lecture was for teaching eased the pain, and he was and scholars. Young rabbinic students over, the Rav asked me to call over one of simply trying to extend that pain-free and veteran Roshei Yeshiva alike hung the boys who had asked a certain question. period. The next day in class, I decided on his every word. Talmudic scholars The Rav told him, “You were right and I not to remind the Rav when to stop. came from yeshivot and theological was wrong. Tomorrow, we will restudy the However, an hour and a half into class, the seminaries across the globe to learn from topic based on the question you raised.” Rav turned to me and asked how much this great master. While his philosophy It was also clear that the Rav loved time was left. of was often articulated through to teach. We were once informed that Many people still talk about the Rav’s the ideals of Kant, Hegel, Kierkegaard due to the Rav’s health, our classes would reputation for being tough on his students. and Cohen, it was predicated on the be limited to two hours. On the first day But they always add that it was abundantly ideals of the Rambam, the Ramban and after we were informed of this medically clear that his demands were made out of the Rav’s family tradition. Virtually every imposed limit, I drew clock signs love for his students and his commitment

This article originally appeared in

11 CHAVRUSA • SIVAN 5773 Remembering the Rav

to helping them reach their personal for those he was certain he could help. Yet in the Rav’s existential journey, he bests. And outside of the classroom his Whether it was a visiting Rosh Yeshiva, a concerned himself solely with the human demeanor was always welcoming, gentle head of state, or Ms. Oshea who cleaned condition. The Rav expressed this clearly and kindly. I remember how often people his apartment (more due to the mess through his personal interactions, the left the Rav’s apartment with a sense created by his students than the Rav way he approached teaching, and in his of comfort, either because the Rav had himself), the Rav treated everyone like writings, in which he professed that it was a solution to their problems or simply royalty, even when he was experiencing our responsibility as Torah to care because he had listened so intently. extreme physical pain and discomfort. for and advance society at large. He was unique in that he truly felt the Now, 20 years after his passing, I am For the Rav, being a “Halakhic Man” pain of others and was genuinely happy still in awe of the fact that in his search also meant being a man of compassion when he could help solve their dilemmas. for a personal romantic relationship with and true loving kindness. May his wisdom In fact, he would not sleep until he found God, the Rav intellectually explored and his great example continue to guide a way to put his halakhic arsenal to work all aspects of our covenant with Him. and inspire us for generations. n

Rabbi David Aaron, Jed H. Abraham, Professor Abraham S. Abraham, Rabbi Dov Ber Abramowitz, Ms. Malka Adatto, Rabbi Elchanan Adler, Rabbi Aharon Adler, Rabbi Yosef Adler, Rabbi Yitzchok Adlerstein, Judy Alkoby, Rabbi Mordechai Alon, Rabbi Avraham Eliezer Alperstein, Rabbi Nisson Lippa Alpert, Rabbi William Altshul, Zohar Amar, HaRav Shlomo Amar, Joshua Amaru, Claudia Esther Amzallag, Rabbi Elisha Ancselovits, Rabbi Hayyim Angel, Rabbi Howard Apfel, Shira Apfel, Dr. Maryln Applebaum,The Rabbi Yosef LeibMarcos Arnest, Rabbi Binyominand Aronowitz, Adina Dr. Shawn ZeligKatz Aster, Abigail Atlas, Dr. Harvey Babich, Dean Karen Bacon, Mrs. Miriam Bak, Rabbi Hanan Balk, Dalia Barenboim, Rabbi Natan Bar-Haim, Rabbi Shalom Baum, Rabbi Mordechai Becher, Rabbi Assaf Bednarsh, Rabbi Shmuel Belkin, Rabbi Eliyahu Ben-Chaim, Diana Benmergui, Rabbi David Berger, Rabbi Etan Moshe Berman, Rabbi Michael Bernstein, Dr. Moshe Bernstein, Rabbi Azarya Berzon, Rabbi Abraham Besdin, Mrs. Rachel Besser, Rabbi Ezra Bick, Rabbi Jack Bieler, Amanda Bier, Rabbi Yoel Bin Nun, Rabbi Elchanan Bin Nun, Rabbi Aaron Bina, Rabbi Josh Blass, Rabbi Yitzchak Blau, Rabbi , Dr. Rivkah Blau, Rabbi Benjamin Blech, Rabbi Dr. J. 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the hopes of father and grandfather. The former chief rabbi of Israel, Rabbi Avraham Shapira, told me the following story to which he was a A Fallen Giant: personal witness. The Rav When the Rav came to visit Israel, the one and only time during his life, in Rabbi Dr. Norman Lamm (’53R) 1935, it was the last year of the life of the Rosh HaYeshiva, RIETS elder Rav Kook. The Rav spoke at several Chancellor, Yeshiva University places—at Mercaz Harav, at the Harry Fischel Institute, and at several other yeshivot. At every shiur that he gave, Rav Kook’s son, R. Zvi Yehuda, attended and listened attentively. prince and giant has fallen this day Unlike Dr. Belkin, the Rav was When Rabbi Shapira asked R. in Israel –Samuel II, 3:38 not a wandering Aramean. He was Zvi Yehuda why he was doing so, he not orphaned at an early age. On the answered as follows: His father received A contrary, he had the advantage of a stable, Rabbi Soloveitchik and they “talked in Surely, such a prince and such a aristocratic home, of encouraging and learning.” When Rabbi Soloveitchik left, giant, who became a legend in his own even doting parents. He was heir, at the elder Rav Kook told his son that the lifetime, deserves an appropriate eulogy. birth, to a distinguished lineage—the bet experience of speaking with the young I therefore begin with a confession: I feel Ha-Rav, that of R. Moshe, R. Hayyim Rabbi Soloveitchik reminded him of his uncomfortable and totally inadequate in Brisker, the Bet Halevi, the Netziv, back earliest years when he was a student at the role of one delivering a eulogy for my to R. Hayyim Volozhiner. His genius was the Yeshiva of Volozhin, during the time , the Rav. Only one person could recognized while he was still in the crib. that Rabbi Soloveitchik’s grandfather, Reb possibly have done justice to this task, At age 6, his father had hired a melamed Hayyim Soloveitchik, first started to give and that is—the Rav himself; everyone to come to the house to teach him. The shiurim. I believe, Rav Kook said, that and anyone else remains a maspid tutor was a Lubavitcher Hasid who taught the power of genius of the grandfather she’lo ke’halakhah—”one who eulogizes him Tanya without asking leave of his now resides with the grandson—and without authorization.” Nevertheless, we parents. He learned it so well, that his therefore, he said to his son, you should owe it to him to try our best. And so I Mitnagdic father was shocked and fired not miss a single shiur by Reb Yoshe Ber ask your, and his, forgiveness at the very the melamed ... (His affection for Habad, Soloveitchik. outset. however, would remain with him to the But if, unlike Dr. Belkin, the Rav was The Rav departed from us on the end.) He then became a disciple of his not a wandering Aramean, then we may exact same day that, 17 years ago, we lost own father—demanding, challenging, say of him that he embodied another Dr. z”l, the late president and critical, yet approving and proud. At passage in the Hagadah: “Know full well of Yeshiva University, and the Rav the age of 10 he presented his father with that your seed shall be a stranger in a eulogized him from this very podium on his written Torah chiddushim. His father land not their own” (Gen. 15:13), that the day that he himself would be interred, was so impressed that he showed it to his Avraham’s children will be strangers in erev the last days of Pesach. He referred to father, R. Hayyim Brisker, who was so another land. He was not a “wandering him then in the words of the , as impressed that he sent it to his dayyan, Aramean” but a “lonely Abrahamite,” a arami oved, a “wandering Aramean,” and R. Simcha Zelig. And, of course, he lonely Litvak, and this loneliness was paraphrased that as a “wandering Litvak,” prophesied greatness for his precocious one of the most painful and enduring who as a youngster was forced from his grandson. characteristics of his inner life. This giant native town and took the wanderer’s staff The Rav’s development continued who was at home in every discipline, to these shores all by himself. unimpeded, and fulfilled and exceeded a master of an astounding variety of

Editor’s note: This essay, originally given as a a eulogy for Rabbi Soloveitchik in 1993 by Rabbi Lamm, is reprinted fromSeventy Faces: Articles of Faith, published by Ktav Publishing.

13 CHAVRUSA • SIVAN 5773 Remembering the Rav

branches of wisdom, familiar with almost every significant area of human intellectual creativity, felt, ultimately, like a stranger dwelling in another’s land. He somehow did not fit into any of the conventional categories. His genius was such that the loneliness attendant upon it could not be avoided a fact which caused him no end of emotional anguish, yet gave us the gift of his phenomenal, creative originality. He was both destined and condemned to greatness and its consequences. This sense of loneliness, isolation, and differentness had a number of different sources, all of which reinforced each other. One of them was emotional and began quite early in his life. The Rav destiny; majesty and humility…and, was anything but harmonistic. He saw poignantly describes (in his Uvikashtem ultimately, conflict and dissonance not wholeness but conflict, chaos, and Misham) his early experiences of fear of make not only for dynamism but also confrontation in the very warp and the world and of social detachment, his for alienation and loneliness. This woof of life. Man was constantly beset feelings of being mocked and rejected philosophical approach stems from two by a torn soul and a shattered spirit, by and friendless. The only friend he had sources. One was his attempt, probably painful paradoxes, bedeviled by dualities, was the (12th century) Rambam and, developed in his days in Berlin, to defend and each day was forced to make choices, as he grew older, all the other giants Judaism from the encroachments of a often fateful ones, in the confrontation of the Talmudic tradition whom he self-confident and aggressive natural of savage contraries, of the jarring clash encountered in his learning. The Rav science and equally arrogant then- of claims and counterclaims in both identifies this as more than imagination modern philosophy. To counter them, conception and conduct. and fantasy but as a profound he adopted the Neo-Kantian view in Both these sources—the neo- experience—the experience of the which there is a distinct chasm that Kantian and the thought of R. Hayyim tradition of the Oral Law. Yet the sense of separates the natural order of objectivity, Volozhin—see fundamental disunity social loneliness and emotional solitude quantification, and determinism (at and a fractionation of experience in the was not dissipated. least on a macro scale), from the world. Indeed, that was the way he was internal human realm of the subjective, Such a vision of contradiction and brought up: he was taught to hide his qualitative, and passionate where incongruity leads inexorably to anxiety emotions. He was never kissed by his freedom reigns. and tension and restlessness, to a denial father. He had no real friends in his The second source is, I believe, the of existential comfort and spiritual childhood or youth and no truly intimate hashkafah of his Mitnagdic forbear, R. security. It results in loneliness—the Rav comrades in his adulthood. Hayyim Volozhiner, who saw the world truly was “The Lonely Man of Faith”— This sense of alienation was not only and all existence as multi-layered and and this philosophically articulated a psychological and social factor in the plural, as reflected in the Halakhah loneliness with its depth crises becomes various roles the Rav played in life; it with its multiple judgments as in the enduring and especially poignant when was also central to his whole conception Mishna of Ten Degrees of Sanctity, as superimposed on a natural tendency to of life. His most characteristic form against the Hasidic view of a monistic solitude and feelings of being a stranger of analysis in his philosophic essays and unified world, one which blurred in a foreign land. and oral discourses was the setting up distinctions and sought to overcome Yet, paradoxically, in practice he of typological conflicts, of theoretical contraries. Thus, for instance, Rav Kook, made strenuous efforts to overcome antitheses: Adam I and Adam II; Ish strongly influenced by the Hasidic side these dichotomies, to heal the wounds ha-Halakhah and Ish ha-Elohim; the of his lineage, saw underlying unity of the sundering of experience and even covenant of fate and the covenant of beyond all phenomena of fragmentation of existence itself, to achieve the unity and opposition, while the Rav’s view of man with himself, with nature, with

14 CHAVRUSA • SIVAN 5773 Remembering the Rav society, and with the divine Master of the conventional derush. Here, too, he was in their home in Roxbury could tell Universe—even though he knew that a , and the world of the other baalei immediately that for the Rav, his home such attempts were ultimately doomed to derush was for him “a land not their own.” was a haven—and a heaven. Do we not frustration. Hence, his efforts to bridge It was not his home. recall the bitter tears he shed at his eulogy the worlds of emotion and reason, of Even in halakhah, where he was for her? Halakhah and Agadah, of Hasidism and our generation’s undisputed master, The second way, in response to his Mitnagedism. Perhaps the very attempt he still was a stranger in a foreign existential loneliness, was spiritual. This to achieve unity and wholeness reflected land. Other great scholars were also man whose goal was never mere peace or his penchant for peace—a goal he valued gifted thinkers capable of incisive happiness but truth, was able to assuage and cherished—although he knew that insights, but he alone—in addition to his feelings of being a stranger in a foreign in reality disharmony and the pain of his cognitive supremacy, his dazzling land by his deep and unshakable faith. inexorable conflict and contradiction halakhic definitions, and his brilliant The “lonely Abrahamite” knew not only controlled. formulations—had a broader scope by the anguish of alienation inflicted upon Thus, for instance, in the area of virtue of his wider knowledge and his Abraham’s children, but he also knew Jewish thought, where his fertile mind exposure to other modes of reasoning, the secret of our ancient forefather— reigned supreme, he was a stranger which helped him in his halakhic that of “You found his heart faithful amongst those who worked in Jewish creativity, so that he was singular among to You” (Neh. 9:8): a faithful heart, a philosophy. For he came to it from the giants of Halakhah of our time. Thus, heart of faith. How does faith overcome another world-one of greatness in Torah his quality as a “lonely Litvak” expressed the loneliness of the stranger, the alien, and mastery of Halakhah as well as itself as well in his defiance of convention the ger? Perhaps by understanding that the classics of both general and Jewish in dress and demeanor. He simply refused none is more lonely, so to speak, than philosophy; and his assumptions and to conform to standards imposed from the One Who Is Without Peer Himself! aspirations and insights were derived without, whether intellectually or in the Man’s loneliness and Israel’s loneliness from the Halakhah, rather than seeing form of stylistic niceties. as “a nation which dwells alone” (Nu. Halakhah as irrelevant to Jewish How did the Rav as a “lonely man of 23:9) are both reflections of the Divine philosophy. Hence, for example, the Rav’s faith” overcome these bouts of loneliness, loneliness. Even as He is One, the reconciliation of the differing viewpoints given his conception of dialectic and unsurpassably and ineffably One, so is of Maimonides and Nahmanides as conflict as inscribed in human nature He incomparably alone—He has no peer regards the obligation to pray, whether and existence itself? First of all, his early (Dt. 4:35); and does not such absolute its source was rabbinic or in Torah law, emotional and social loneliness became and transcendent aloneness imply, became the source of his teaching on the bearable when he found fulfillment in his from a human perspective, unparalleled “depth crisis” of everyday life. Among domestic life. Anyone who was privileged and unimaginable loneliness? The such Jewish thinkers, he remained a ger, to visit with him and the late Rebbitzen Almighty reaches out to His human a stranger and alien in a foreign land. The Rav was a lonely Litvak. Similarly, he was a master darshan endowed with a richness of homiletic ingenuity combined with charismatic rhetorical prowess and stellar oratory— undoubtedly the greatest darshan of our, or even several, generations. Yet he had no peer, no companion, no friend even in this area. The kind of derush that even the best of them practiced was not his home, not his way. He could be as ingenious— and more so—than the cleverest of them, with a sense of timing and drama that was astounding, but his uniqueness lay in his synthesis of both Halakhah and Jewish thought in homiletic guise rather than the

15 CHAVRUSA • SIVAN 5773 Remembering the Rav creatures, seeking, as it were, the spiritual companionship of humans: the commandment of loving God can be understood by the talmudic dictum that “the Holy One, blessed be He, desires the prayers of the righteous”; and man eases his own pitiful terrestrial solitude by linking his loneliness to the majestic loneliness of the Divine. So does loneliness join loneliness, and out of this encounter is born the divine— human companionship, nourished by divine grace and human faith. Bonds of friendship are created, as man gratefully acknowledges God as “my Beloved,” and God regards the lonely Abrahamite as “Abraham my friend.” Such exultation came to the Rav of a rougher kind of dialogue, as halakhic your whole argument.” The Rav was during prayer. During these precious contention, esek ba-Halakhah, which stunned, held his head in his hands for moments and hours, suffused with the refers not to a commercial analogy, three agonizingly long minutes while purest faith, the Rav found both the but to strife, battles, as in Gen. 26:20, all of us were silent, then pulled out a truth and the peace to which he devoted “they contended with him,” referring to sheaf of papers from his breast pocket, his life, as his riven soul was healed and a struggle over the wells. That was the crossed out page after page, said that we unified. Recall his moving description, Rav’s kind of shiur! That is what I think should forget everything he had said, and in his article “Majesty and Humility” of when I recite the daily blessing, la-asok announced that the shiur was over and he (in Tradition, v. 17 [1978], p.33), of his be’divrei Torah, to engage in the study would see us the next day. experience of prayer when his late wife, of Torah.” Engaged in a war of wits with I learned two things from this o.b.m, lay dying in the hospital. Reread so his own students, parrying ideas and remarkable episode. First, we were many other of his famous essays where interpretations, entering the fray between overwhelmed by his astounding he bares his soul and reveals the depths Rashi and Tosafot, between Rambam intellectual honesty. With his mind, he and heights of his pure faith as expressed and Ramban- and Ramban with the could easily have wormed his way out in prayer and the companionship of the Baal Hamaor-and trying to resolve their of the dilemma, manipulated a text here Master of the Universe. Here did the Rav, differences in a manner typical of the and an argument there, maybe insulted in his most intimate and private moments, Brisker derekh which he inherited and an obstreperous student, and rescued reveal the true dimensions of his spiritual then modified and perfected, he found his his theory and his ego. But the Rav Gestalt by dint of his profound faith. He peace and his companionship. did nothing of the sort! He taught, by was no longer a stranger, no longer an Permit me to relate a story that example, that the overarching goal of all alien, no longer the lonely Litvak. throws light on other aspects of the is the search for Truth. That Finally, he was able to abolish or Rav’s character. It was my second year search for Truth was the essence of his at least moderate both forms of his in his shiur, and I was intimidated and activity in Torah, and we witnessed it loneliness intellectually—and that, in in awe of him as was every other talmid in action. He encouraged independent a paradoxical manner: He found peace that is, almost everyone else. There was thinking by his pupils as a way to ensure and tranquility—on the battlefield one student, the youngest and one of his own search for the truth of Torah. of Halakhah during his shiurim here the brightest, who was clearly the least The Rav was authoritative, but not at Yeshiva! Often, the Sages speak of frightened or awed. The Rav had been authoritarian. No “musar shmuess”— halakhic debate as the “give and take” of developing one line of thought for two no lecture in ethics—could have so Halakhah, massa umattan, which is also or three weeks, when this talmid casually successfully inculcated in us respect for the term for business. It is a negotiation said, “But Rebbe, the Hiddushei Ha-Ran the truth at all costs. in the coin of ideas. But often they speak says such-and-such, which contradicts The second lesson came with the

16 CHAVRUSA • SIVAN 5773 Remembering the Rav anti-climax to the story. The very next prepared in advance! Yet his greatness avoid feelings of grave inadequacy, a vast day, it was a Wednesday, the Rav walked was that, on the one hand, he prepared inferiority. Each of us would think: How into class with a broad, happy grin on his assiduously for every shiur, leaving as little could I ever attain such depths, such face, held out his copy of the Hiddushei as possible to chance. On the other hand, heights of content or style, of thought Ha-Ran, and said to the talmid, “Here— despite this thorough preparation, the or language? In students, that usually now read it correctly!” The Rav had shiur indeed was open-ended, because he resulted in hero worship; in colleagues been right all along ... What we learned listened carefully to any serious challenge and contemporaries—it often eventuated was a secret of his greatness and success by even the youngest of his students in envy and even enmity. as a teacher, namely, his attention to and was ready to concede an error. And It is a measure of the Rav’s character preparation. I always thought that all through this, so successful was he in that he was not spoiled by our adulation, there was a vast difference between his engaging us in the act of creation, that we and he ignored the slurs against him; formal, public derashot and his shiurim never realized that he had thought it all never, publicly or privately, did he in class. The former were finished, out ahead of time! Attending his class, mention them. Giants pay no attention to polished, conceptually and oratorically I always felt, was like being present at such slings and arrows. complete products, a joy to behold, the moment of genesis, like witnessing Whenever I think back to the Rav each of them a marvel of architectonics. the act of Creation in all its raw and as a teacher I recall the fascinating tale The shiurim he gave in class were of an primordial drama, as conceptual galaxies recorded in Pirkei de’R. Eliezer (chap. 2): altogether different genre. They were emerged from the chaos of objections R. Eliezer comes to where he dynamic and stormy, as he formulated and difficulties, as mountains collided meets his rebbe, R. Yochanan b. Zakkai. ideas, experimenting with a variety and separated, “as he uprooted mountains The latter invites his pupil to “say Torah,” of arguments, testing, advocating and and crushed them together” (as the and he declines, explaining that he has discarding, proving and disproving, as he Talmudic phrase has it), until, finally, a derived all his Torah from R. Yochanan b. brought us into his circle of creativity and clear and pellucid light shone upon us, Zakkai and therefore has nothing to tell forced us to think as he thinks and thus bringing forth new and exciting worlds. him. But, replies R. Yochanan b. Zakkai, learn his methodology in practice. A shiur He combined preparation and openness, you can do so; indeed, you can produce by the Rav was always a no-holds-barred determination and freedom, the fixed and new Torah thoughts, such as were beyond contest, a halakhic free-for-all, an open- the fluid. What a master pedagogue! what was received at Sinai! Sensitive ended process instead of a predetermined So awesome was his performance to the fact that R. Eliezer is shy about lecture. as both a thinker and a teacher, that displaying originality in the presence of Well, this incident proved otherwise. emerging from an encounter with the his teacher, R. Yochanan b. Zakkai stands The Rav actually pulled out of his breast Rav, whether publicly or privately, in outside the study hall: R. Eliezer sat and pocket his hand-written notes for this a class or in an article, in Halakhah or expounded, his face as bright as the sun, shiur! We were confounded: It was all in Jewish thought, it was impossible to with rays of light shining forth as they had from Moses’ face [after God had appeared to him]; no one knew whether it was day or night. [Finally,] R. Yochanan came up behind him and kissed him on his head, saying to him: “Happy are you, Abraham, Isaac, and Jacob, that such a one as this one has issued from your loins.” Said Horkenos, R. Eliezer’s father: “ ... He ought not have said that, but rather: ‘Happy am I that such a one has issued from my loins.’” Similarly, the Rav’s Torah was a revelation of Torah in its own right. There was something radiant about him, his vigor, his dynamism, as the original analyses and pursuit of truth and creative gestures poured forth from him in such triumphant excitement.

17 CHAVRUSA • SIVAN 5773 Remembering the Rav

Moreover, as a rebbe or teacher, he but also in his communal leadership. Perhaps the most significant area was simply unsurpassed. His gift for He had great respect for some of his where he diverged from other Gedolim explanation, for elucidating a difficult peers-eminent Rabbanim and Roshei and followed an independent way was concept or controversy or text, was that of Yeshivot of the generation—but he did with regard to secular studies, to Torah sheer genius; who could compare to him? not allow that respect to intimidate him. Umadda. The Rav was an intellectual Happy are the Patriarchs of our people, He rejected fanaticism or zealotry as well Colossus astride the various continents happy are his father and grandfather as small-mindedness, even as he deplored of human intellectual achievement and all zikhronam liverakhah—and happiest of lack of faith. He was not afraid to be in forms of Jewish thought. Culturally and all are we, we who had the good fortune the minority, and refused to be cowed by psychologically as well as intellectually, to study under him. How sad I am for our pressure of the majority. He was horrified this made him a loner amongst the younger students who did not and will by extremism and overzealousness as halakhic authorities of this century. How never be so privileged; at best they can well as superficiality and phoniness in many preeminent Halakhists in the world, get only a reflection of his greatness at communal policymaking almost as much after all, have read Greek philosophy second hand. as he contemptuously dismissed them in in Greek, and German philosophy in What kind of person was the Rav? “learning.” And if he sometimes seemed German, and the Vatican’s document Despite his no-nonsense attitude while to waver in setting policy or rendering on the Jews in Latin? A PhD from the teaching, he was a man of sensitivity and a decision in communal matters, it was University of Berlin in mathematics graciousness. It would not be a mistake because he saw all sides of an argument and especially philosophy, he took to say that he was, in the best sense of and was loathe to offend or hurt even these disciplines seriously, not as an the word, a gentleman. He might have ideological opponents. inconsequential academic flirtation or a been a terror in the classroom, but he Thus, for instance, almost alone superficial cultural ornamentation, or as was attentive and polite and accepting amongst contemporary Gedolei Torah, a way of impressing benighted and naive and warm outside the shiur. Above all, he he viewed the emergence of the State American Jewish students who did not possessed great kindness and he was a baal of Israel as evidence of Divine grace; know better. There is no doubt where his tzedakah, a charitable person. He was also he saw its appearance as opening a new priorities lay—obviously, in Torah—but very vigorous. In the days of his strength, chapter in Jewish history, one in which he did not regard Madda as a de facto his yemei ha’, he never walked; he we enter the world stage once again. He compromise. The Rav believed that the ran. It is almost as if his body was rushing was not afraid—despite the opinions of great thinkers of mankind had truths to keep up with the flow of his ideas. Vigor, the majority of Roshei Yeshiva and his to teach to all of us, truths which were dynamism, vibrancy dominated his being, own distinguished family members—to not necessarily invalid or unimportant from his “lomdus” to his gait. identify with the goals and aspirations of because they derived from non-sacred Above all, the Rav was a man of . sources. Moreover, the language of independence. He was a true heir of his great-great-grandfather, R. Hayyim Volozhiner, who held that in Torah study you must go after the truth no matter who stands in your way; respect no person and accept no authotity but your own healthy reason. So, the Rav was his own man, and often went against the grain of accepted truths and conventional opinion. Once, after a particularly original shiur, a stranger who was not used to such unusual independent creativity, asked him, “But Rabbi Soloveitchik, what is your source?” He answered, “a clear and logical mind.” He was an independent thinker not only in his Halakhah and his philosophy

18 CHAVRUSA • SIVAN 5773 Remembering the Rav philosophy was for him the way that the afforded him a platform, how critical it Despite the austere majesty and the ideas and ideals of Torah can best be was to whatever he had attained in his life, irrepressible dynamism of his shiurim, communicated to cultured people, it is how much it meant to his family. and despite the fear of coming to a class Torah expressed universally; and he held It was he who gave to of the Rav unprepared, we intuitively as well that his philosophic studies helped some 2,000 rabbis and thus influenced knew that we had a friend—a father, an him enormously in the formulation of hundreds of thousands of Jews in older brother—in him. We invited him to halakhic ideas. America and throughout the world. And our weddings, and later to our children’s The Rav had no use for the currently he graciously allowed us to name the weddings; and he came. We consulted popular transcendent parochialism semikhah program the Rabbi Joseph him on our personal as well as rabbinic that considers whole areas of human B. Soloveitchik Center for Rabbinic problems; and he listened and advised. knowledge and creativity as outside Studies, because he knew it would help We presented our halakhic inquiries; and the pale. We must guard, therefore, the Yeshiva. He was, indeed, the ruach he taught us “the way in which they shall against any revisionism, any attempts chayyim of the Yeshiva. follow,” as God said to Abraham regarding to misinterpret the Rav’s work in both Additionally, the Rav refused to his descendants. worlds, akin to the distortion that has isolate himself in an ivory tower. He He exerted a powerful emotional pull been perpetrated on the ideas of R. sought contact with ordinary Jews— on his students: I know so many, each . The Rav was whom he never disdained. This practical of whom secretly (and sometimes not not a lamdan who happened to have turn of mind and interest served him so secretly) knows that he was the Rav’s and use a smattering of general culture, well. Thus, the Rav functioned not only favorite disciple! Who knows? Perhaps all and he was certainly not a philosopher as a Rosh Yeshiva but also as a Rav, as a were and, then again, perhaps none were. who happened to be a talmid chakham, Rabbi for ordinary Boston baalebatim. As He so profoundly affected the lives of a Torah scholar. He was who he was, and such, he was in contact with the realities so many of us—in the thousands—and he was not a simple man. We must accept of American Jewish life, and as a result his yet he remains somewhat remote, because him on his terms, as a highly complicated, halakhic decisions and communal policies not one of us fully encompasses all of profound, and broad-minded personality, were leavened by an intimate awareness his diverse areas of expertise, let alone and we must be thankful for him. of their lives and loves, their needs and the acuity of his intellect. Those who Certain burgeoning revisionisms limitations and aspirations, their strengths were his talmidim in Halakhah generally may well attempt to disguise and distort and their weaknesses. His rabbanut in were not fully informed or sensitive to the Rav’s uniqueness by trivializing one Boston was the perfect counterpoint to his philosophic thought, and those who or the other aspect of his rich personality his life as Rosh Yeshiva in , and considered themselves his disciples in and work, but they must be confronted protected him from making decisions that philosophy hardly appreciated his genius at once. When the late R. Yehezkel were appropriate, perhaps, for the high in Halakhah. So he had many students, Abramski eulogized R. Hayyim Brisker, ideals of a yeshiva but not for amkha, for and no students ... But cannot the same he quoted the Tahnudic eulogy, “If a fire ordinary laymen. He dominated the ivory be said of the Rambam—some of whose has blazed up among the cedars, what tower; it did not dominate him. students followed his Halakhah, and shall the hyssop do,” and interpreted that The Rav was deeply devoted to his some his philosophy, and very few, if any as: After the giants have been taken from family. Just as his father was his teacher, at all, both? us, who knows what the dwarfs who so did he teach his three children—and The Rav never blurred the follow them will do to their teachings. he treated his daughters the same as his distinctions between the roles of Rosh The Rav was exceedingly loyal to son. He was fortunate to have brilliant Yeshiva and Hasidic Rebbe. He aspired Yeshiva University. Thus, when some children, illustrious sons-in-law, and to have talmidim, not hasidim— 14-15 years ago we faced the threat gifted grandchildren; all are involved, in challenging, questioning, independent- of bankruptcy, I asked him to help one way or another, in the world of Torah, minded disciples, not fawning, accepting, rescue our Yeshiva, and he immediately many of them educated at Yeshiva and unquestioning acolytes. That is why at accepted. At a critical meeting in the some teaching here. the same time that he forced us into late Herbert Tenzer’s office in 1978 he But most important to us—his systematic thinking and molded our appeared before our leaders and read students and their students and the derekh, our methodology, he also gave to them his confession of gratitude to thousands who came under his or his us “space,” insisting that we think and Yeshiva University. He spoke of how students’ influence—is what he meant to decide certain halakhic questions on our much Yeshiva meant to him, how it us as our Rebbe. own. He lived his interpretation of the

19 CHAVRUSA • SIVAN 5773 Remembering the Rav injunction in to proliferate students—literally “set up many students” —as “make a great effort to have your students stand on their own” and not be permanently tied to your apron strings. But so great was his personal charisma that many of us ended up as both talmidim and hasidim. In 2 Kings 2 we read of the last moments in the life of the prophet Elijah as he is accompanied by his disciple Elisha. Elijah has been told that he must prepare to be swept up to Heaven in a whirlwind, and so he wishes to take leave of his talmid. But three times Elisha refuses to leave his rebbe. Elijah casually splits the waters of the Jordan, and teacher and pupil cross the river. Elijah him rather than sit or stand because when machloket Rishonim, propose a solution and Elisha continue their conversation— walking you do not look at each other; to a puzzling Ramban, and—to be critical an important one, but not relevant to my I would be too embarrassed to do that. of you! You gave shape and direction point—and then we read: “And it came For I would say to him: Rebbe, forgive us to our lives. We knew we were in the to pass as they were walking, walking and for taking you for granted. You were so presence of greatness, that our Rebbe was talking, that there appeared a chariot of much a part of our lives, so permanent a unique historical phenomenon. And fire and horses of fire which separated the a fixture of our intellectual and spiritual deep down we were secretly frightened at two men, whereupon Elijah was swept experience, that we too often failed to the prospect that some day we would no up by a whirlwind to heaven.” I have tell you how much you meant to us, as longer have you with us. often wondered about that last, fateful, children often neglect to let their parents What consolation can make up for conversation as the two walked, each to know how much they love them. We were our enormous loss now that his greatness his own destiny, “walking and talking.” so engrossed in our own growth that we is gone, hijacked from us by history? No What did they talk about, that Rebbe ignored your feelings. I leave you with a more for us the exquisite intellectual and his talmid, during that somber but feeling of shame. delight of his incomparable shiurim, the very brief period of time? How I would Second, we thank you. Our hearts esthetic pleasure of discerning the artistic have wanted to be privy to that incredible overflow with gratitude to you, our master architectonics of his masterful Yahrzeit conversation! Further, I was always in Torah and in life itself. There is not one derashot, the edification of his eulogies, troubled by the peripatetic nature of that of us who does not owe you an undying the wise counsel we sought from him on conversation, walking and talking; why debt of gratitude. You inspired us; we matters private or public. a walking discussion, why not seated or bathed in admiration of your genius, The years of his decline have drained standing? fought to be accepted as talmidim in your us of most of our tears. But with the In response, I put myself in Elisha’s shiur, and were actually proud when you finality of his passing, we utter a collective position vis-a-vis my own Rebbe, and took note of us-even to be singled out sigh to the very heavens, a composite sigh wonder: if I were granted but 10 minutes for rebuke for a “krumer sevoro,” for our composed of one part of disconsolate with the Rav, both of us certain that this intellectual sloth or slovenliness. You were avelut, of an endless and bottomless was the last chance to talk before the our ideal, our role model, even though sadness; one part of pity for the world, winds bore him away what words would we all knew that our natural limitations “rachmones” for a world now denied the pass between us? I would not presume prevented us from ever reaching your privilege of the presence of the master to suggest what he would say to me; level. We thrilled at the sheer virtuosity of of Torah of this generation; and one part but what would I say to him? What last your creativity and the brilliance of your of a promise to him that neither he nor message, last impression, would I want to originality in your shiurim in which you his derekh nor his hashkafah will leave leave with him? forced us to join you in bold experiments our midst or ever be forgotten. And that Two things: First, I would walk with to dissect a sugya, understand a is why I would walk with him, walk and

20 CHAVRUSA • SIVAN 5773 Remembering the Rav talk, because sitting or standing imply the parchment burns but the letters I read someplace that the Gaon of an end, no future, stagnation, whereas fly away to their Source; instead, it is a Vilna said that in the World of Truth they walking implies something unfinished, Torah scroll that wears out, it suffers, await the coming of a talmud hakham, a destination still beckoning, a sense of withering away slowly, as letter by letter who is accompanied to the Heavenly ongoing continuity. Our loyalty to the is painfully wrenched away from it, until study hall in Gan Eden, so that he can Rav and his teachings will live as long as it is no more. That, because of our sins, deliver a shiur and expound his best we do, as long as our talmidim do, as long was the bitter end to the life of our very chiddushim. He is given 180 days to as this yeshiva exists; it will go on and on. own Torah scroll. It was the very thing he prepare this public derashah. Here, in this yeshiva where he presided feared most, and it happened to him. In Farewell, Rebbe. You always prepared as Rosh Yeshiva for half a century, his the words of Job, “that which I feared has for us, well and meticulously, and you no presence will always be palpable, his come to pass.” Alas! doubt will do the same now. And when teachings will endure, and the memory of But we know that even if the Torah you give your shiur, your derashah, before our master the Gaon, Rabbi Joseph Ber scroll is gone, the Torah teaching of the Heavenly Court, with all the great Halevi Soloveitchik, “will not cease from the Rav will always live on with us. Gedolei Torah of the ages in attendance, among us and our children forever,” in the I recently heard of something that those who were your closest companions words of the book of Esther. happened some years ago at the Brisker and comrades during the years of your And finally, the sigh contains one Yeshiva in Jerusalem, led by Rabbi lonely sojourn, remember us—your part of love. Yes—to this scion of Litvaks Dovid Soloveitchik, son of R. Velvele family and your talmidim—even as we for generations, those of emotional Soloveitchik, zt”l. The details may be fuzzy, shall always remember you; and may restraint who abjured any display of but the essential story, I am told, is true. your merit and the merit of your Torah affection as unbecoming ostentation, to A very, very old, bent-over man and your chiddushim protect us and this commanding and self-disciplined wandered into the yeshiva one day, and grant health of body and mind and soul, intellect, we express openly and sat down and began to learn by himself. peace—peace above all! In every way, unabashedly our affection and our love. Reb Dovid came over and greeted him. and love of God, love of Torah, love of And so I would conclude my “walk and The old man asked, “is this the Hebron the people of Israel, love of others and talk” session with him by saying: “We Yeshiva?” No, answered Reb Dovid, this is their love of us, to all of us—your family, loved you, Rebbe, and if we felt inhibited the Brisker Yeshiva. At which the old man your disciples and their disciples, and all and embarrassed to say it to your face, we opened his eyes wide and, in disbelief, of this Yeshiva to which you came half a profess it to you now. We feared you, we asked, Reb Hayyim lebt noch, “is then century ago, which you graced with your admired you, but we loved you as well.” Reb Hayyim still alive?” It transpired greatness of mind and heart, and which How appropriate it would have that the old man had studied in Brisk was your home and our home together— been for the Rav, that living dynamo, when Reb Hayyim was still alive, and and in which your presence will always be to leave this world as Elijah did, carried left in 1913. Caught up in the Russian palpable and from which your memory off to heaven in a whirlwind ... But alas, Communist Revolution, he was exiled will never fade. that was not granted to him. When R. to a remote area in Georgia, completely For you were a blessing to us in Avraham Shapira came here a few years cut off from any contact with fellow your lifetime. And zekher tzaddikim ago to give a shiur and he met the Rav Jews, especially those from . liverakhah, your memory will be a for the first time, he kissed him publicly, He continued his studies for some blessing to us forever, until the coming of and whispered to me, as an aside, “it’s a 75 years all by himself until the great the Messiah, may he come speedily in our to kiss a sefer Torah.” Soviet emigrations to Israel began. He time. n Nothing lasts forever. Even a had just arrived, and that is why, upon Torah scroll does not endure forever. encountering the Brisker Yeshiva, he Sometimes, we know of a Torah scroll thought that Reb Hayyim was still alive ... which was burnt, such as the one And, indeed, Reb Hayyim still lives ... consumed together with the martyred And we are here to testify and R. Hanina ben Teradyon. At other promise that “moreinu verabbenu R. times, a Torah scroll does not have the Yoshe Ber lebt noch,” our Rebbe still lives, fortune of such a dramatic end when and always will, in our midst!

21 CHAVRUSA • SIVAN 5773 Remembering the Rav

Editor’s note: This essay by Dr. Shatz is reprinted, with minor modifications, from Memories of a Giant, a collection of eulogies for the Rav edited by Michael A. Bierman and originally published by the Rabbi Joseph B. Soloveitchik Institute and Urim Publications in 2003, in commemoration of the 10th yahrzeit of the Rav. It appeared as an “Afterword” to the book. We publish the essay to mark the 20th yahrzeit as well. Memories of a Giant is being republished by and Urim Publications in 2013 in commemoration of the 20th yahrzeit. We thank Maimonides School for permission to reprint the essay.

my generation, what the Rav said and did was news. For the next generation, it will be history. It will be a generation “asher lo Memorializing the yada et yosef—who did not know Joseph” Rav: Time and the (Ex. 1: 8) in the personal, experiential sense. They will not have a memory of the Masorah living presence we knew. Can we convey to another generation what the great Rabbi Dr. David Shatz (’73R) figures of our generation represent? Professor of Philosophy, Yeshiva University This concern can only be exacerbated Editor, Me-Otzar HoRav Series by the oft-heard claim that only those who knew the Rav on a personal level can understand what he stood for and how he thought. By stressing that the only way he death of a great individual often retrospective, focusing on what the Rav to understand him is through memories leads to exaggerated expressions of was, this essay is prospective, as it focuses of his living presence, one implies that his virtues and inflated assertions on what the future holds. future generations cannot know him at Tof irreplaceability. With time the sense of Many devotees of the Rav harbor all—surely a disheartening thought. loss is lifted, as new leaders emerge to take a worry. To those who knew him or Such pessimism can and must be the person’s place. Yet looking back at the of him in his lifetime, the Rav, for all combatted. To begin with a small point, eulogies delivered for the Rav zt”l with the that he seemed larger than life, was a audio, video tapes and vivid photographs benefit of much hindsight, what is striking tangible, accessible and extraordinarily will help future generations relate to the is that if delivered today they would be vivid presence. Memories of his voice, past. But there is something far more expressed with the very same pathos and his dynamism, and the aura radiating fundamental. In truth, making personal sense of irreplaceability. from his shiurim are seared into our contact a condition for understanding, Today, a considerable time after the consciousness. It is very natural for us to appreciating and relating to a great figure Rav’s death, our sense of loss is every bit wish that the next generation of students contradicts one of the foundations of the as acute as it was then—maybe even more and leaders will maintain the same level Rav’s understanding of time and of the so. Orthodoxy in America, while in some of reverence, affection and attentiveness masorah. respects stronger today than in the Rav’s to the Rav as we do. But lacking the first- The Rav distinguishes two ways a time, suffers every day from his absence. hand exposure we had, will they? person can approach the past. One is Issue after issue inflames passions and A very short time ago, to present to treat the past as dead and frozen, as divides the community, while no voice someone as a 20th-century figure was to no longer here. The other is to treat the speaks as the final authority for his confer an aura of contemporaneousness, past as something vital, flowing into the constituency. Over the years, different of relevance, of vibrancy and vitality, future, as a dimension that can come people proclaim what the Rav did or even if (like Rav Kook) the thinker alive if we use it creatively. Time is not an did not stand for, drawing from their had died well before mid-century. But insuperable barrier to knowing the sages perceptions various lessons for decisions what happens in 2020 or 2050? At that of the tradition; with the right attitude, confronting Orthodoxy today. There is point, saying that someone lived in the consciousness and sensibility, the past can thus an intense struggle to keep the Rav twentieth century will date him, freeze be recovered. alive so that he may continue to be our him in time, rendering him a figure of a The Rav often emphasized that guide. I offer here some reflections on bygone era. A person who was a vibrant despite the Halakhah’s emphasis on precise that struggle. Whereas the eulogies in the force in the recent past may hold but measurements of time, as in, for example, book [Mentor of Generations—Ed.] are marginal influence in the near future. In constructing the calendar and setting

22 CHAVRUSA • SIVAN 5773 Remembering the Rav zemannei tefillah (times for prayer), our concept of a masorah is of a legacy that bursts through barriers of time. The consciousness of halakhic man … embraces the entire company of the Sages of the masorah. He lives in their midst, discusses and argues questions of Halakhah with them, delves into and analyzes fundamental halakhic principles in their company. All of them merge into one time experience. He walks alongside Rambam, listens to R. Akiva, senses the presence of Abbayei and Rava. … ein mitah u-geviyyah be-haburat hakhmei ha-kabbalah, there can be no death and expiration among the company of the Sages of the tradition. … Both past and future become, in such circumstances, ever present realities.1 Who cannot learn from the Rav’s endearing memory in U-Vikkashtem mi- past masters so as to keep them alive— at his death that philosophical works Sham of his days as a little boy, hearing that choice is in our hands and those of are an immense part of his legacy. He his father give shiur in his home, when our descendants. cared deeply that his students appreciate the Rambam would be surrounded by Divreihem hen hen zikhronam—the religious experience through philosophy.3 “enemies,” rishonim wielding weapons words of the righteous are their memorial, Rabbi Yitzhak Twersky z”l has made of logic to refute him? R. Moshe says R. Shimon ben Gamliel (Yerushalmi the point that the Rav used philosophy Soloveitchik would come to the rescue Shekalim 2:5). If we keep the Rav’s as part of his intellectual capital, as an with a powerful sevara, to the delight teachings alive, both his halakhic thought interpretive tool, and that the philosophy of young Yosef Dov: “Father saved the and his philosophy, we keep him vibrant is a tzurah, a form, in which he couched Rambam!!”2 Look how alive Rambam for centuries to come. And so, realizing his homer (lit. matter), i.e., his ideas.4 But was for him then and in all his later the nature of masorah as bursting through the nature of this interpretive process is years. “Now too we are friends. … All time can dissipate pessimism and lead clarified in The Lonely Man of Faith in a the Sages of the masorah from Moses till to an energetic vitalization of the Rav in way that might lead us to pessimism: today became my close friends. …” We both Halakhah and mahashavah. When the man of faith interprets know next to nothing of the Rambam’s The passage of time poses another his transcendental awareness in cultural one-on-one conversations, but we live challenge to those of us who want to categories, he takes advantage of modern with him through his writings. How see the Rav’s legacy perpetuated. As interpretive methods and is selective in could we engage Hillel or R. Akiva or I’ve already implied, the Rav has left picking his categories. The cultural message Ramban or Rashba or R. Akiva Eiger as us two legacies—his Halakhah and of faith changes, indeed constantly, with we do, if first-hand physical acquaintance his mahashavah. (I hasten to add that the flow of time, the shifting of the spiritual were a prerequisite? Which individual these must not be separated— he did climate, the fluctuations of axiological who learned in the Rav’s shiur can forget more than anyone to bring them into moods, and the rise of social needs.5 how he brought rishonim and aharonim a dynamic interaction.) Talmudic and The separation proclaimed in this alive, so they were sitting right there, in halakhic learning thrives today, but the passage between the faith commitment that world unto itself, his classroom? world of mahashavah languishes. Already and its cultural translation gives rise to an The concept that temporal and spatial in his own time, the Rav felt that while unsettling thought. The Rav’s philosophy distances can be overcome lies at the his halakhic thought was being pursued plunges into intellectual controversies heart of our masorah. The choice to leap passionately, his philosophy was largely that raged during the 19th and early 20th across those distances, to bring the past ignored. It is obvious from the treasure century, but thereafter quieted, and it into the present, to engage the writings of trove of manuscripts that the Rav left alludes often to philosophical schools

23 CHAVRUSA • SIVAN 5773 Remembering the Rav whose day has passed. Much of his task of extracting stable and enduring elements could be applied creatively in philosophical vocabulary is no longer in lessons becomes intimidating indeed. later times. Just so, what we need to do vogue. In other words, precisely because In response let me point out, first, to perpetuate the Rav’s thought is to find the Rav’s philosophy is an act of “cultural that the concern with obsolescence is its timeless messages. We must feel the translation,” precisely because it is so about the Rav’s more strictly philosophic duty to expound his works in the idiom exquisitely sensitive to the spirit of his works and not about those works that are of contemporary men and women. Such times, his more technical writings stand in relatively free of technical philosophical themes as the dialectical character of danger of losing, over time, some of their vocabulary. The oft-quoted remark of a religious existence, the need to combine vitality and relevance. non-Orthodox admirer that “if I am not intellect with emotion, the ongoing battle This is a paradox inherent in the mistaken, people will still be reading him against evil, and the Halakhah as a source genre of Torah ve-hokhmah or Torah in a thousand years,”6 is true of works like of Jewish philosophy—these and many u-Madda. We want thinkers to speak al ha-Teshuvah, even if there is a fear that more ideas can be framed in universal the language of their age. Yet the more other works may seem dated because of terms that give them ongoing relevance. a particular thinker’s expressions of a their less accessible vocabulary. More Historical studies of the Rav can Torah viewpoint are verbalized in the important, some rabbinic figures of the also be of great importance. But we idioms and assumptions of his age, the 19th century, for example, R. Samson should develop such studies with an more he takes account of his generation’s Raphael Hirsch and R. Abraham Isaac awareness of how a good history may needs and circumstances, the more he Kook, flourished posthumously in the address needs of the present. When R. presents a union of Torah and cutting 20th, proving vibrant and influential even Yitzhak Twersky z”l wrote history about edge madda—the greater the danger that though they too reflected themes and Rambam or about law and spirituality in these expressions will eventually become approaches of their times. Rambam is the the sixteenth century in his capacity as a dated and their enduring message lost. most enduring writer in Jewish history, Harvard professor, he excelled at making Add to this the facts that the Rav himself yet Guide of the Perplexed, and even parts the history contribute to an ongoing occasionally stresses the personal, of Sefer ha-Madda in the Mishneh Torah, discussion. When a historian is skilled subjective nature of his thought, that he are shot through with Aristotelian and and thoughtful, he can make his subject prefers phenomenology (the description Neoplatonic jargon and formulations. relevant. It is to be hoped that histories of of religious consciousness) to logical If Rambam traversed the temporal the Rav will not be written for history’s argumentation on behalf of faith, and gap, it is because people found in him sake alone, but with the larger objective of that he presents ostensibly contradictory elements that transcend the particular conveying his teachings and establishing viewpoints in different places— and the context in which he wrote, so that those their continuing relevance. In emphasizing the need for spreading the Rav’s teachings, I do not mean to minimize a very different way of memorializing him: stories. He himself often used stories of personalities in the thick of his own philosophical explorations.7 In the period after the Rav died, I was struck by how much of the eulogizing of the Rav took place through storytelling. There were wonderful anecdotes about his charming relationship with first-graders in Maimonides; his concern for one of his shamashim (aides) who was going out on a date but didn’t have the proper socks; his hesed toward the Irish Catholic housekeeper who had come on bad times; his hosting a party for a member of the YU housekeeping staff; and much more.

24 CHAVRUSA • SIVAN 5773 Remembering the Rav

Why stories? The reason, I suspect, writings on Zionism to his endorsement 2. See “U-Vikkashtem Mi-sham,” in Ish ha- is twofold. First, the Rav was such a of technology to his analysis of the Halakhah: Galuy ve-Nistar (Jerusalem, towering figure that we needed to remind nature of teaching. Hesed, he stated in 1979), 230-32. ourselves of his deep humanity. Second, an address to Maimonides school, is the 3. See “Religious Immaturity,” in Aaron storytelling does not seek to display password of the Jew. The stories bring Rakeffet-Rothkoff,The Rav(Hoboken, NJ: Ktav Publishing, 1999), 2:238-41. everything at once, a task that is simply out not only the person but the integrity, 4. See Yitzhak Twersky, “The Rov,” undoable. Faced with the difficulty of the unity, between the teacher and his Tradition 30, 4 (Summer 1996): 28-33. articulating what this prodigious man teaching, ha-rav u-mishnato. Storytelling 5. “The Lonely Man of Faith,”Tradition 7, 2 stood for, we turned to glimpses. I would and philosophizing are not mutually (Summer 1965): 64. stress that the stories are valuable, not exclusive; as the Rav did, we must bring 6. Rabbi Arnold Jacob Wolf in Shema, only because of what they say about these genres together. Indeed, precisely September 9, 1975. the Rav’s humility and R. Hayyim-like by fusing personal reminiscences with 7. [Note added in 2013: For analyses of kindness (R. Hayyim Soloveitchik was— learned exposition, the eulogies for him this trend and the reasons behind it, see as his matzevah attests— rav ha-hesed), brought out many dimensions of the Alex Sztuden, “Why Are There Stories but also because of the way they illustrate Rav, and ultimately the wholeness of his in Halakhic Man?,” in Rav Shalom Banayikh: Essays Presented to Rabbi motifs of his philosophy. The story about thought and personality. Shalom Carmy, ed. Hayyim Angel and his helping a first-grader who had been The challenge of perpetuating Yitzchak Blau (Jersey City, NJ: Ktav, expelled from class because she didn’t the Rav’s legacy is great. But so is the 2012), 313-329. See also R. Reuven know the Humash assignment illustrates opportunity to enrich the hearts and Ziegler, Majesty and Humility: The beautifully, and concretizes, his words minds of generations to come. We need Thought of Rabbi Joseph B. Soloveitchik describing the Torah community: “The to engage his writings, extract the timeless (Jerusalem and New York: Urim teaching community is centered around messages in the time-bound parts of Publications, 2012), 96-103, 203-212, an adult, the teacher, and a bunch of his oeuvre, and relate his biography to and his “Hidden Man, Revealed Man: young vivacious children, with whom he motifs of his thought. In this way we The Role of Persional Experience in Rav communicates and communes… ‘Yesh may see illustrated yet again that great Soloveitchik’s Thought,”Ha-Har Ha- Tov: That Goodly Mountain, ed. Reuven lanu av zaken ve-yeled zekunim katan-We principle of masorah: “There is no death Ziegler, Shira Schreier, and Yitzhak S. have an old father and a young child’ and expiration among the company of the Recanati (Alon Shevut: Yeshivat Har 8 9 (Gen. 44:20).” Sages of the tradition.” n Etzion, 2012), 48-56] Similarly, the many stories of the 8. “The Community,”Tradition 17, 2 Rav’s own hesed reflect a theme that is Footnotes (Spring 1978): 23. utterly central to his thought concerning 1. Halakhic Man, trans. Lawrence J. Kaplan 9. I thank Dr. Joel Wolowelsky and Rabbi the Jewish value system, from his (Philadelphia: Jewish Publication Reuven Ziegler for their comments. Society, 1983), 120.

Rabbinic Alumni are invited to join a Siyum Masechet Bava Metziah Join talmidim, Roshei Yeshiva and Hanhala for a Seudat Mitzvah s June 12th 2013 at 12pm Please email [email protected] for more information

25 CHAVRUSA • SIVAN 5773 Feature The Centennial State’s Communal Rabbi An interview with Rabbi Daniel Alter (’98R)

A native of Toronto, Rabbi Alter received his semicha from RIETS in 1998. He holds a bachelor’s degree from Yeshiva College and a master’s degree in medieval Jewish history from the Bernard Revel Graduate School. Rabbi Alter is the Head of School at the Denver Academy of Torah (DAT), and the founding Rabbi at the DAT Minyan as well as one of the founders of the new DAT High School. Prior to this position, Rabbi Alter served as Rabbi at the East Denver Orthodox .

CHAVRUSA: How did Jews end up in CHAVRUSA: How did you end up in Denver? Denver, Colorado? Following semicha at YU, I was an assistant I always joke that if you look at a map, rabbi in Congregation Ahawas Achim you will see that Colorado borders all the B’nai Jacob and David (AABJ&D) in states that no one has ever heard of. Yet West Orange, NJ. My wife and I examined Colorado has had a Jewish community demographics in the and since 1859! Some of the Jews came asked ourselves where Jewish communities to Colorado because of the gold rush. seemed to have the most growth potential. Others came because someone in the Jews were moving in large numbers to family had tuberculosis or asthma and communities in the west and the south of Denver’s mountain air was supposed to the country, so we began to explore those be good for them. Golda Meir lived in areas. We heard about a shul in Denver Denver for a few years with her sister, called East Denver Orthodox Synagogue whose family had moved out here for (EDOS) that was looking for a rabbi. Rabbi Daniel Alter (’98R) this reason. For a while, Denver was a The shul was founded in 1962 with an major source of kosher meat, so many “interesting” provision in its bylaws. The One of my passions is community shochtim lived out here. We have families bylaws prohibited the hiring of a rabbi. building. When I first came to Denver, in our community whose ancestors date Over the years, as more people joined the one of my primary goals was to grow back to the 1880s. My favorite Denver shul, the desire to hire a rabbi grew among our community by reaching out to the resident of all time, however, is Rav a larger percentage of the membership community at large and attracting more Yehuda Leib Ginsburg, who authored until finally there was enough demand to young families. At the time, there were a number of incredible seforim which I garnish the 90 percent vote to amend the only a handful of couples in their 30s in would recommend as a great source for bylaws to allow hiring a rabbi. In 1999, we the community, and my wife and I, who wonderful drashot: Yalkut Yehuda on moved out to Denver so I could become were still in our 20s, instantly became Chumash, Mussar Haneviim on Neviim the first rabbi at EDOS. the young couple in town. We therefore Rishonim, Mussar Hamishna on four set out to design a number of initiatives sedarim of Mishna, and Keser Shabbos CHAVRUSA: What were the “early days” to attract young families. One of these which has beautiful thoughts on Shabbos. like? initiatives was to start a satellite minyan

26 CHAVRUSA • SIVAN 5773 Feature in an area that was more affordable and handful of us were sitting around a table CHAVRUSA: Why did your satellite attractive to young families. In starting asking what we wanted our minyan to minyan become a separate shul? this satellite, location was naturally one of look like, everyone agreed that a nice the factors, but we realized that even more davening was most important. When we I believe strongly in community important was creating an environment began to think about how one achieves collaboration. The original intent was to that would become a center of meaning this goal, it became obvious that decorum try to create a kehilla model, whereby and spirituality for young families. In was a clear prerequisite to creation of a we had one leadership running both the early days we spent a great deal of beautiful davening. (Of course, the fact minyanim. A unified community should time, and many late nights, discussing that it is halachically forbidden to talk be an ideal, and this is much easier to the culture that would exist in this new during much of davening was a factor accomplish and much more efficient satellite minyan. What should the nature as well.) Our goal was to attract a group when there is a sharing of resources and of the tefilla experience feel like? What of people, some of whom would have direction. Thus, for example, one shul were our goals regarding the youth that been talkers in other shuls, and get them office instead of two, or a unified view we hoped to attract? How could we be to buy in to this culture. Creating a new and direction in creating adult education different or unique? How could we learn culture always takes a great deal of work, programs simply makes more sense. As about exciting innovative best practices as indeed was the case here as well. It the new satellite saw rapid success and from shuls across the country that we meant lots of messaging and branding growth, however, there was some tension. could adopt? using multiple mediums, with a personal After a short period of time, there was touch being the most important factor of a mutual agreement for this new entity CHAVRUSA: Can you give us some all. In many shuls, the ritual committee to separate from the original shul. I examples of lessons you learned from other meets once or twice a year and is given a agreed to become the rabbi of what was shuls around the country? relatively limited role, determining issues now a new shul, and the DAT Minyan such as who will lead davening on Yamim was born. Thank God, the tension has I once spent a at Kemp Mill subsided significantly over time. Our two Synagogue (KMS) in Silver Spring, MD. Noraim. We tasked our ritual committee with meeting on a regular basis to talk shuls have now partnered a number of I was really impressed with the level of times in working with Yeshiva University decorum at the shul. What impressed about what can be done to ensure the beauty of our communal tefilla. What to create a summer learning program, me was not just that there was no talking first as a kollel, and then as a scholar- during davening. There are many shuls was exciting about this process was that over time the decorum became a matter in-residence program. The partnership where people don’t talk during davening. between the two shuls has allowed us to But what I had generally observed around of pride for many of our congregants, including those who had been real talkers bring in some first-rate YU scholars. This the country was that shuls where there past summer, Rabbi Daniel Rapp (’95R) is no talking during davening tend to during davening in the past. Another lesson or best practice is one and Rabbi Daniel Feldman (’98R) spent only exist in communities where there time in Denver as part of a joint program, are numerous shuls and one of those that I learned from a non-Orthodox shul where they always refer to their coordinated by the Center for the Jewish shuls becomes the place where those Future, and sponsored by both shuls. This who care about tefilla coalesce. So you congregants as partners instead of as members. Membership is something you past Yamim Noraim, EDOS was between end up with a self-selecting group who rabbis, so I was asked to come back and are passionate about tefilla while the buy at a place like a country club, and in return you receive certain benefits. A deliver some drashot. We regularly share majority davens elsewhere. The question scholars in residence. Most important, that I kept asking myself was, how does partner, however, is a stakeholder who feels a personal responsibility for the common goals related to other communal one take a group of individuals and work organizations unite us. Foremost is the to create a culture where everyone buys wellbeing of the shul. I tried to use this language at our shul, but was not fully need for a strong day school. It is clear into the idea of a beautiful davening with that the fate and future of the entire minimum distractions? KMS was the first successful. I have learned that one needs to be zealous in working to change a community depends to a large extent on place I saw this happening. I attribute the strength and vibrancy of the Jewish their success to strong leadership that was culture. Otherwise the changes don’t take hold. Because I became a zealot about the schools in town. able to develop a sense of mission for the The satellite experiment was successful shul. Rabbi Jack Bieler (’74R) and the talking in shul issue, it was successful, but I was less zealous about the partner idea. beyond our wildest dreams, and became lay leadership there have accomplished a catalyst to attract young families from some truly amazing things. So when a

27 CHAVRUSA • SIVAN 5773 Feature out of town as well as those in town who Minyan a year and a half ago, so I could continuum on the community growth were becoming more observant, and who focus fully on the school. Rabbi Asher process. That being said, the skill sets are were looking for a welcoming friendly Klein ’09R is now the Rabbi and he is clearly very different. As soon as I knew I environment where they could grow doing a wonderful job. Baruch Hashem, was making the shift I ferociously started spiritually. We are presently bursting at the school is now thriving in tandem with reading every leadership and management the seams, and this past Yamim Noraim the minyan, and both are literally bursting book I could get my hands on. The had to hold two minyanim because at their seams. The school has almost transition has been most interesting in there was not adequate space for one. doubled in size and outgrown our present learning how each skill set informs the The growth has been nothing short of facility! Lack of space due to growth in other. So, for example, in some ways my astounding, as we welcome multiple both the shul and school is a wonderful trajectory was a more logical one than new families to our shul community on a problem to have. the typical career trajectory in most regular basis. schools where the best teachers are taken CHAVRUSA: The DAT High School has out of the classroom and placed into CHAVRUSA: What motivated you to move created a real buzz in the last few years. administrative roles. Instead, I was able on from the shul position? What is unique about it? to bring the skills I had developed in the I am still involved in the shul, but it was Development of the high school has rabbinate such as building of culture, time to take the next step in promoting been an incredible experience for all of promotion of a mission and vision, and communal growth. The success of the us. From the start we wanted to create working with trustees and volunteers, minyan was exciting but needed to be a school that would become a national to my role as head of school. My tenure accompanied by success at the school for model. Faculty at Yeshiva University have as head of school has also impacted the sake of both. When we started the been helpful in supporting our dream as it significantly on my view of the rabbinate. satellite we began to make progress in becomes a reality. Dr. Scott Goldberg has There are so many cogent examples, but I the area of community growth, but at the been a trusted advisor to us, Dr. Moshe will give you one. In the school world we time the school was struggling. It felt like Krakowski has actually done research tend to be data driven. It is not enough to there was a revolving door of principals on the work we are doing, and many simply say that our students are learning. who came and left in rapid succession. A others have been helpful as well. To truly We need to show evidence of their struggling school is incredibly frustrating experience what is unique about the high learning, whether through summative for a community rabbi. What is more school one has to come visit. We have tried or formative assessment. Assessment important to a community than ensuring to create a holistic experience that focuses and data collection tend to be very weak that its children thrive religiously? So on student success not just academically in most shuls. To illustrate, imagine the I agreed to become the interim head but in life. Students are taught to become Shabbos afternoon Gemara class given of school for a year while I was serving independent learners and thinkers, and by the rabbi. The same seven people have as rabbi at the new shul. This interim the curriculum reflects these goals. It is an been showing up for 20 years. First, have role extended to two and then three experiential program, which regularly has shuls considered their overall goals in years. After my fourth interim year, the experts in the arts, politics, Israel advocacy, a way that forces them to ask whether president of the board complained to community leadership and more come to this shiur is the best use of the Rabbi’s me that I was still officially interim but the school to talk with the students. We time and of the Shabbos afternoon slot? was at that point the longest serving call this process permeable walls, where Second, has consideration been given to head of school. So we dropped the word we go out into the world and the world what type of growth the participants are interim. As the shul and school both comes to us. Students are also immersed in showing? If one was to assess their skills grew rapidly, it became more difficult a digital environment. or content knowledge 20 years ago, and to spend adequate time on both. This then assess again today, would the results was especially true since we recently CHAVRUSA: What was your career change be adequate? Are shuls looking at best opened a high school as an extension from congregational rabbi to head of school practices of education in determining of our elementary school. Initially, we like? how to teach? Are they taking advantage hired an assistant rabbi for a few years, of all the new research about cognitive Philosophically I never felt like this was brain development that is impacting on but as the community continued to see a career change. The Denver community rapid growth we decided to bring in a the world of education for both child and needed different things at different adult learning? new full-time rabbi to take over the DAT times and I see my evolving roles as a

28 CHAVRUSA • SIVAN 5773 Feature

CHAVRUSA: Is there a relationship presently between the school and shul?

Definitely. The shul is presently housed in the school and we plan to build a building in the near future that will continue to be a multi-use facility. The shul will daven there and the school will use the building as a beit midrash. We believe strongly in a kehillah mentality and model. Unfortunately, in most Jewish communities every institution is somewhat isolated, and focuses on their own agenda. There needs to be far more inter-institutional collaboration, and manifests itself in the shul as well, which for growth opportunities and often are we hope that we can become a national can then focus on teaching Shabbat afraid of Orthodox Jews. Relationships model for this type of relationship. davening in the same fashion and with the break down those barriers. I think there CHAVRUSA: Why do you think the same goals as what we do during the week? is a lot of kiruv taking place in midsize collaboration is so important? communities, to a large extent because CHAVRUSA: Can you tell us how being a those barriers don’t exist to the same There are some obvious benefits such rabbi in Denver, Colorado is different from extent. The diversity that exists in our as sharing resources, which provides being a rabbi on the East Coast? Are you school and shul is quite broad. We see financial advantages, or the opportunity involved in a wider array of roles? this diversity, not as a challenge, but as to streamline services so we are not First off, my kids are definitely better an opportunity to be celebrated. On a duplicating resources or programs. As skiers than they would be if we lived on typical Shabbat you can find bekishes, an example, the rapid growth in our the East Coast. Seriously though, I think suits, sweaters and sandals (all in one community is presenting space challenges. Denver is probably similar to a lot of room) in our shul. Our children learn We desperately need to start multiple midsize Jewish communities in that the that they can still have a strong religious building campaigns, to provide more space diversity of experience and opportunities identity and sense of self without feeling for our shul, our elementary school and a is so broad. In areas of halacha, I am the intimidated by being around people space for our new high school. At the same local posek for the and the Orthodox who are not exactly like them. These are time, we also need to ensure that we can cemetery, and have been the posek for experiences that are harder to find in large continue to fund our annual campaign mikva shaylas and for other communal communities. and basic needs. We are now talking about organizations like Tomchei Shabbos. CHAVRUSA: How has the Denver creating a long-range community financial In addition, in a midsize community, plan so that our own institutions are not community’s relationship to Yeshiva you often get some really wild and University changed over the years? competing with each other. We can then complex shaylas. In areas of communal ask donors to think about our community involvement and engagement, I have I think that for communities like ours, as a whole as we start a campaign. Even served on the Federation board and Yeshiva University plays an essential more critical is the ability to create a numerous committees, the board of role, not just as an institution but also unified vision for community. I’ll give you Colorado Agency For Jewish Education as a model toward which we can aspire. an example. At school we have developed (our local board of Jewish education), We have many baalei teshuva in our a philosophy of tefilla education. We now the board of our Jewish Community community who are looking for serious have a methodology that seems to be Relations Council , and a whole array and deep engagement with Torah. They working well and is largely achieving our of committees and focus groups in struggle to find a way to integrate a life goals. We don’t teach Shabbat davening the community. There is much more of Torah and mitzvos with their present at school though. Wouldn’t it make sense interaction between Jews of all religious lives as professionals in the world at large. for our staff to work with staff at the shul persuasions. I feel this is very important. As they were becoming more observant, so that our philosophy of tefilla education Jews who are less observant are looking they were given an impression, often

29 CHAVRUSA • SIVAN 5773 Feature unintended, that there is a contrast between the two worlds and no way to integrate or assimilate these worlds. Yeshiva University offers them a new ideal. One can be involved in the world and steeped in Torah at the same time. In a place like Denver, which is still a relatively small community (and still will be for a few more years), we don’t have the same critical mass that enables us to show people the beauty of a lifestyle centered around the Torah that aspires to impact on the world and be impacted upon by the best of what the world has to offer. A trip to Yeshiva University, or a Yeshiva University student who comes to visit Denver through the myriad of programs that the University offers such as Torah Tours, does more to inspire a vision of who our own children can become than any class or program we could run. Additionally, Yeshiva University has become our primary source of talented klei kodesh over the last few years, as more YU alumni move out to Denver. Rabbi Leib Zalesch (’10R), a musmach of RIETS, is a star teacher in our middle school. Rabbi Asher Klein (’09R), the new rabbi at the DAT Minyan, has taken the shul to new, exciting heights. Mr. Eli Bilmes, a rising young star in the world of chinuch, came Top: Rabbi Asher Klein (’09R) Bottom: Rabbi Leib Zalesch (‘10R) to us through a fellowship created by the Institute for University-School Partnership I also work with the YU admissions about is the fact that with the relatively at Yeshiva University . Together, these office in interviewing students who want new establishment of our high school, individuals and others are having to attend YU. In my leadership role, I we will be sending more Denver students incredible impact on our community. am in constant communication with than ever before to learn in Israel after CHAVRUSA: Do you continue to maintain members of both the Center for Jewish high school, and for many of them, a relationship with Yeshiva University? Future and the Institute for Yeshiva- after that to become students at Yeshiva University School Partnership. The litany University. Yeshiva University has played Yes, and its stronger than ever. YU of programs and opportunities that a central role in shaping the person I am has been supportive of me personally, they have created is incredibly extensive today, and I feel obligated to continue to in facilitating every job I have been and we make sure to take advantage of promote the same values that I learned at at through the good services of the as many of their programs as we can. I Yeshiva. I am exceptionally proud to be placement office. When I first moved to am also in regular contact with many an alumnus of what is arguably the most Denver, I often noted that I missed only YU faculty and rebbeim, trying to take important American institution in Jewish one thing from the East Coast: the YU advantage of their expertise, whether life in contemporary times, and I want to library. I still find myself spending time for a shiur I am preparing, a difficult share the opportunities that exist at YU every summer at the YU library when I communal issue, or piskei halacha. and the Torah values promoted by YU am back visiting family on the East Coast. Finally, the connection I am most excited with as many people as possible. n

30 CHAVRUSA • SIVAN 5773 In Tribute

honorary doctorate was later bestowed Rabbi Herbert W. upon him by Yeshiva University for Bomzer z”l exemplary communal service. While an undergraduate at YU he who would ,תב”ל By Binni Lewis, Aryeh Sklar, met Leona Abeles and Faygie Hellman become his life partner in building a family of rabbanim, bnos Yisrael and yerei Our grandfather, Rabbi Herbert W. Shamayim. He would often say to his (Chaim Zev) Bomzer (’51R), was born on wife, “I might not be able to give you very the Lower East Side on August 16, 1927. much, but I will always make you laugh,” a His parents were Philip and Yetta Bomzer, promise he constantly kept! immigrants from . Mr. Philip Our grandfather and grandmother Bomzer was related to the Kopyczynitzer traveled the world together. While Rebbe zy”a, and traced his lineage to Harav was still under Soviet rule they were Levi Yitzchak of Berditchev zy”a. sent together to help the Jews there. Philip was actively involved in They smuggled in tefillin, performed strengthening religious Jewish life kiddushin, arranged for divorces, in America in the early 1900s, an era sanctified the mikvaos, and took care of other rabbis of nearby shuls to discuss their quite inhospitable to frumkeit. He many other important needs of the Jewish drashos. His own drashos were so well helped start one of the first chevrah community. The Lubavitcher Rebbe, received, they were published in Rabbinical kaddisha organizations, and was Harav Menachem Mendel Schneerson Council of America sermon manuals. involved in numerous landsmanshaften, zy”a—with whom Rabbi Bomzer For 35 years Rabbi Bozmer gave a organizations that sought to support new maintained a very close relationship, and shiur in Yiddish every Shabbos, serving immigrants and ease their adjustment to of whom Rabbi Bomzer eventually called as a true bridge between the old and life in America. himself a chassid—wrote a letter in which new generations of American rabbis. His The young Rabbi was often involved he personally thanked Rabbi Bomzer shiur style frequently involved asking the in his father’s projects, which impressed for his help on behalf of Soviet Jewry, audience questions, to promote interest upon him the value of helping others, and declaring, “There was no trip so successful and participation. His endeavor was to left an indelible mark upon him. until Rabbi Bomzer went to Russia.” teach, not merely to speak. Rabbi Bomzer attended Yeshiva Toras After receiving semichah Yoreh Yoreh Rabbi Bomzer was also a maggid shiur Chaim for elementary school and for from Harav Soloveitchik and RIETS, he at Yeshiva University High School for high school. In 1944 he was introduced went on to serve at two pulpits, the first Boys in . to Rabbi Moshe Aharon Paleyeff z”l, at the Young Israel of Williamsburg from Rabbi Bomzer was deeply involved whom he considered his rebbi muvhak. 1951–1954, and the second at the Young in the Jewish community and Torah Rabbi Bomzer learned with him one-on- Israel of from 1954 to institutions for many years. He served one for three years, finishing masechtos 1996, during which time he built a new as president of the Vaad HaRabbonim Kiddushin and Beitzah 17 times: Gemara shul and a new kehillah in Flatbush. of Flatbush three times and was the with Rashi and Tosafos. As his shul was located next door to chairman of the Political Action While at Yeshiva University Rabbi Mir, he was close to the roshei Committee for the Vaad. He played Bomzer received his semicha from Harav yeshivah, as well as the bachurim who an instrumental role in the founding Yosef Dov Soloveitchik zt”l, and later davened with him. For years they joined of Yeshiva Torah Temimah, Yeshiva of encouraged his children and grandchildren together to march on Kings Highway Brooklyn—which, upon opening its to learn for semichah as well. His proudest to raise awareness of shmiras Shabbos, Flatbush branch, initially held classes in moments were when his children and resulting in many stores subsequently the Young Israel building, before moving grandchildren achieved this goal. closing for Shabbos. to its own building on Ocean Parkway. He Rabbi Bomzer graduated YU, majoring For many years at Young Israel Rabbi was also involved with the founding of in English, and went on to earn a Master Bomzer was significantly involved in the Bais Yaakov of Flatbush and the Sephardic of Arts in Jewish history and philosophy, tefillos on Yamim Nora’im, blowing the Institute, and served as president of the as well as a doctoral degree in Jewish shofar, leining, serving as chazzan, and Council of Young Israel Rabbis, the Vaad education and administration. An delivering drashos. He would meet with Harabonim of Flatbush and Mizrachi

31 CHAVRUSA • SIVAN 5773 In Tribute

HaPoel Hamizrachi of New York. you read through it all, you don’t need my relationship with his children and Rabbi Bomzer never considered semichah; you already have it!” However, grandchildren that they all felt as if they himself a posek, although many Jews from Reb Moshe indeed tested him, and were being honored by him. all over, including Lubavitcher shlichim, granted him semichah Yadin Yadin. Indeed, many people felt it was a great would ask him their she’eilos. He had a terrific knack for making honor to have known Rabbi Herbert He loved to read halachic responsa. We everyone around him feel as if each one W. Bomzer during the 85 years we were recall how at many a Friday night meal was his favorite, and he was very close privileged to have him with us. he would open an Igros Moshe, read the with all his grandchildren. By the time he passed away on Friday, question to the family, and ask them what One of the present authors, Aryeh February 8, 2013—two days after he and they thought the answer would be. After Sklar, once had the merit to walk Rabbi our grandmother celebrated their 64th fielding different responses, he would read Bomzer back from shul one Friday night, wedding anniversary—he had enriched Reb Moshe’s answer. Igros Moshe was and asked him about the halachah of not the lives of untold numbers of family, one of the untold numbers of sefarim that davening directly next to one’s father, friends, rabbanim and ordinary Yidden. he read cover to cover numerous times. because it is not considered respectful. He took great joy in the growth of Torah Rabbi Bomzer became close to Harav “Zeidy,” he asked, “do you think this and avodah in each and every one of zt”l, and for a time was applies to grandfathers too?” us—growth that was largely thanks to his able to serve as Reb Moshe’s driver, which Rabbi Bomzer replied, “Not only doesn’t influence, and which will accompany him allowed him to personally ask Reb Moshe it apply to grandfathers, I believe it doesn’t on his final journey to the Olam Ha’emes.n many halachic questions. One time, he even apply to fathers. Nowadays if a son mentioned to Reb Moshe that he had davens next to his father, people look and (Reprinted with permission from Hamodia) read through the entire Igros Moshe, and say, ‘Look at how much honor he gives his CHAVRUSA thanks the Bomzer family for he would like to receive semichah Yadin father; he davens together with him.’” this article. Yadin from him. Reb Moshe replied, “If Rabbi Bomzer created such a

32 CHAVRUSA • SIVAN 5773 Book Review

the highest caliber; enjoyable to read and other, deeper, Chanukas HaTorah: nourishment for the mind …” half-glimpsed Mystical Insights of Rabbi Friedman’s translation is by dimensions no means a literal translation. Indeed, it of Torah that Rav Avraham Yehoshua would be meaningless to translate the are beyond Heschel on Chumash divrei Torah as found in the original our everyday Hebrew Chanukas HaTorah literally and experience By Rabbi Cary Friedman (’96R) to try to remain faithful to the writing and ordinary Compass Books: Linden, NJ style of the Chanukas HaTorah, because perception Kindle edition [available on Amazon] there is no consistent writing style of the Torah. throughout the work. All the divrei Torah Some of these Reviewed by Rabbi Avraham Gordimer (’94R) are secondhand, reproduced from many ideas are very Rav Avraham Yehoshua Heschel, different sefarim and sources, each with mystical in affectionately referred to by the Torah its own writing style, none of which is nature, intended for advanced students of scholars and the common people of his Rav Heschel’s. Each dvar Torah reflects Jewish mysticism. time as “the Rebbe Rav Heschel” and the style of the author from which Rav Very often Rav Heschel invokes a “gaon of geonim,” was the rav of Cracow Erzohn took the dvar Torah. Talmudic principle or debate in order until his passing in 1663, and rebbe to Instead, the translation is a conceptual to elucidate the verse or midrash under the most influential early of one, and strives for absolute clarity on consideration. The serious student should the 17th century, including the Shach, for the conceptual plane. Each dvar Torah first study the Talmudic principle cited whose commentary on Shulchan Aruch is translated in a way that strives to in its original location and understand its Rav Heschel wrote a haskamah. communicate Rav Heschel’s insight classic, “literal” meaning before proceeding Among Rav Heschel’s many legacies clearly, and presents extensive annotation to consider the variation Rav Heschel is the famous sefer Chanukas HaTorah, and explication as well. All background invariably introduces. Talmudic principles originally compiled in the late 1800s by information necessary to fully understand are invoked not so much for their halachic Rabbi Chanoch Henoch Erzohn. Rabbi Rav Heschel’s divrei Torah, including use as much as for their hashkafic value. Erzohn sifted through more than two midrashic, Talmudic and kabbalistic After studying the original Talmudic hundred sefarim by Acharonim who sources, is provided. The original Chanukas reference, the student of Rav Heschel’s quoted Rav Heschel’s insights in their HaTorah does not identify most of the ideas can better perceive multiple layers of own commentaries on the Torah. He texts cited, and one of the major features of unity and consistency in his insights. published Chanukas HaTorah in Piotrkow this translation is its accurate citations for Rav Heschel’s divrei Torah are in 1900. Now, Chanukas HaTorah on the the hundreds of sources cited in the book. graceful and elegant. They have a certain Chumash has been made available in Possible answers to Rav Heschel’s most poetic—almost lyrical—quality to them. English in eBook format (for Amazon’s probing and unresolved questions are also Rabbi Friedman’s Chanukas HaTorah Kindle eBook Reader), translated and presented. In short, this translation offers captures not only the intellectual ideas explicated by Rabbi Cary A. (Avraham the first-ever accessible and comprehensive but also the literary poetry in a most lucid Peretz) Friedman, (’96R). Presented in a English version of Rav Heschel’s timeless and readable fashion. clear and comprehensive format, Rabbi insights on the Chumash. Chanukas HaTorah is not only a Friedman’s rendering of this timeless Generally, the questions Rav testimony of Rav Heschel’s awesome Torah classic captures the spirit of the Heschel asks are the classic questions scope of knowledge, his reverence for original, making accessible Rav Heschel’s based on solid diyukim in the verses da’as Torah, and his infectious love for brilliant insights and his deep analyses of posed by commentators throughout Torah study, but it is also an eternal Tanach and Talmud. history. The questions are concrete and legacy for generations to come, and Rabbi Rav Dovid Cohen, shlita, describes straightforward, but the answers tend to Friedman’s is a worthy translation. n the translation thus: “Rabbi Friedman, be mystical and esoteric. Except for rare shlita, has performed a public service instances, it would be hard to maintain Rabbi Avraham Peretz [Cary A.] Friedman is Associate Editor of the OU Press, a popular by presenting to us the teachings of one that Rav Heschel’s explanation is the speaker, and a consultant to the law enforcement of the titans of yesteryear, those of ‘the p’shat of the verse, midrash or Talmudic community on the topic of police stress and police Rebbe Rav Heschel,’ as he was fondly ethics. The author of five books and numerous statement he is analyzing. Rather, this is articles, he earned an MSEE from Columbia called. The translation and elucidation of the “yeinah shel Torah”—the technical University and semicha from RIETS. the masterwork Chanukas HaTorah is of and philosophical flourishes that hint at

33 CHAVRUSA • SIVAN 5773 Yeshiva University-RIETS and CJF salute the inaugural members of the Elef L’Mateh Society We are proud of the leadership role you are playing in helping our Yeshiva support the spread of Torah, in promoting the values and ideals of YU, and in helping inspire and educate the rabbinic and global Jewish community.

Rabbi Elliot Aberbach Rabbi Tobias Feinerman Rabbi Robert Hirt Rabbi Abraham Lieberman Rabbi Yona Reiss Rabbi Andrew Sicklick Lakewood, NJ Yonkers, NY New York, NY Los Angeles, CA Riverdale, NY Woodmere, NY Rabbi Daniel Alter Rabbi Arnold Feldman Rabbi Shlomo Hochberg Rabbi Meir Lipschitz Rabbi Ari Rockoff Rabbi Shmuel Silber Denver, CO Philadelphia, PA Jamaica Estates, NY Stony Brook, NY West Hempstead, NY Baltimore, MD Rabbi Hayyim Angel Rabbi Jay Fenster Rabbi Jacob Hoenig Rabbi Haskel Lookstein Rabbi Daniel Rockoff Rabbi Zvi Sobolofsky New York, NY Brooklyn, NY Brooklyn, NY New York, NY Overland Park, KS Bergenfield, NJ Rabbi Hyman Arbesfeld Rabbi David Fine Rabbi Barry Holzer Rabbi Asher Lopatin Rabbi Walter Rosenbaum Rabbi Chaim Strauchler Kew Gardens, NY Modiin, Israel Woodmere, NY , IL Jerusalem, Israel Toronto, Canada Rabbi Shalom Baum Rabbi Joel Finkelstein Rabbi Emanuel Holzer Rabbi Marc Mandel Rabbi Yitzchak Rosenblum Rabbi Lawrence Teitelman New Milford, NJ Memphis, TN Flushing, NY Newport, RI West Hempstead, NY New Hyde Park, NY Rabbi Adam Berner Rabbi Daniel Friedman Rabbi Fred Hyman Rabbi Abraham Mann Rabbi Martin Rosenfeld Rabbi Perry Tirschwell New Milford, NJ Edmonton, Canada New Haven, CT New York, NY Fair Lawn, NJ Boca Raton, FL Rabbi Binyamin Blau Rabbi Aaron Fruchter Rabbi Gedaliah Jaffe Rabbi Leonard Matanky Rabbi Azriel Rosner Rabbi Kalman Topp Cleveland, OH Belle Habor, NY Edison, NJ West Rogers Park, IL Ramat Beit Shemesh, Israel Beverly Hills, CA Rabbi Kenneth Brander Rabbi Barry Gelman Rabbi Avery Joel Rabbi Daniel Mehlman Rabbi Sol Roth Rabbi Norman Teaneck, NJ Houston, TX Cleveland, OH Lido Beach, NY New York, NY Avinoam Walles Brooklyn, NY Rabbi Aaron Brody Rabbi Gershon C. Gewirtz Rabbi Howard Joseph Rabbi Gary Menchel Rabbi Shlomo Rybak Flushing, NY Brookline, MA Montreal, QC West Hempstead, NY Passaic, NJ Rabbi Elchanan Weinbach Philadelphia, PA Rabbi Michael Broyde Rabbi Yaakov Glasser Rabbi Josh Joseph Rabbi Yaakov Mintz Rabbi Benjamin Samuels Atlanta, GA Passaic, NJ Lawrence, NY Passaic, NJ Newton, MA Rabbi Jay Weinstein East Brunswick, NJ Rabbi Daniel Cohen Rabbi Ozer Glickman Rabbi Milton Kain Rabbi Jonathan Rabbi Hershel Schachter Stamford, CT Teaneck, NJ Lawrence, NY Morgenstern New York, NY Rabbi Elie Weissman Scarsdale, NY Plainview, NY Rabbi Abraham Cooper Rabbi Efrem Goldberg Rabbi Alan Kalinsky Rabbi Herschel Los Angeles, CA Boca Raton, FL Los Angeles, CA Rabbi Elazar Muskin Schacter zt”l Rabbi David Wilensky Los Angeles, CA Riverdale, NY Allentown, PA Rabbi Judah Dardik Rabbi Shraga Goldenhersh Rabbi Mark Karasick Oakland, CA Baltimore, MD Teaneck, NJ Rabbi Moshe Neiss Rabbi Jacob J. Schacter Rabbi Shimon Wolf Riverdale, NY Teaneck, NJ Kew Gardens, NY Rabbi Michael Davies Rabbi Shmuel Goldin Rabbi Zev Karpel Oakland, CA Englewood, NJ Passaic, NJ Rabbi Asher Oser Rabbi Fabian Schonfeld Rabbi Howard Zack Hong Kong Flushing, NY Columbus, OH Rabbi Edward Davis Rabbi Marvin H. Goldman Rabbi Aaron R. Katz Hollywood, FL Silver Spring, MD Chicago, IL Rabbi Marvin B. Pachino Rabbi Max N. Schreier Rabbi Eliezer Zwickler Jerusalem, Israel Brooklyn, NY West Orange, NJ Rabbi Herbert Dobrinsky Rabbi Aaron Goldscheider Rabbi Yaakov Kermaier Riverdale, NY Mount Kisco, NY New York, NY Rabbi Marc Penner Rabbi Ronald Schwarzberg Anonymous Holliswood, NY Highland Park, NJ Rabbi Ira Ebbin Rabbi Sheldon Goldsmith Rabbi Barry Kislowicz Anonymous Merrick, NY New York, NY Cleveland, OH Rabbi Irwin Peyser z”l Rabbi Ari Segal Atlantic Beach, NY Los Angeles, CA Anonymous Rabbi Simon Eckstein Rabbi Meir Goldwicht Rabbi Isaiah Koenigsberg Hollywood, FL New York, NY Flushing, NY Rabbi Adir Posy Rabbi Gershon Segal Anonymous Beverly Hills, CA Newton, MA Rabbi Zvi Engel Rabbi Jonathan Gross Rabbi Norman Lamm Skokie, IL Omaha, NE New York, NY Rabbi Daniel Price Rabbi Steven Segal Passaic, NJ New York, NY Rabbi Reuven Escott Rabbi Kenneth Hain Rabbi Eliezer Langer Bergenfield, NJ Lawrence, NY Austin, TX Rabbi Myron Rakowitz Rabbi Evan Shore Brooklyn, NY Dewitt, NY Rabbi Elie Farkas Rabbi Neil Hecht Rabbi Zalman Levine Sydney, Brookline, MA Teaneck, NJ

As of 5/8/2013 To join the Elef L’Mateh Society, please email [email protected] or call 212.960.5400 x 6014. www.yutorah.org/elef Life-Cycle Events

Books Published Rabbi Dr. Noam ’02R and Rabbi Judah ’01R and Naomi Rabbi Joel ’71R and Penina P’nina Weinberg on the Dardik on the birth of a son, Kutner on the birth of a Rabbi Hayyim J. Angel ’95R on publication of White Angel, a Hillel Meir. grandson, Eitan Zvi. And to the the publication of Vision from the children ’s Holocaust book. great-grandmother, Chaya Reich. Prophet and Counsel From the Rabbi Dr. Hillel ’75 and Elders (OU Press, 2013). Mazal Tov Rock Davis on the birth of a Rabbi Naphtali ’09R and grandson, Freddie, born to Ezra Elana Lavenda on the birth of Rabbi Hayyim J. Angel ’95R Rabbi Moshe ’70R and Cheryl and Liora Blumenthal. a daughter, Odelia Devora. And and Rabbi Yitzchak Blau ’94R Abramowitz on the birth of a Rabbi Stuart Rabbi Yaacov ’96R and Ariella to grandparents edited Rav Shalom Banayikh: granddaughter, Bina. ’80R and Karen Lavenda. Essays Presented to Rabbi Shalom Ellish on the birth of a daughter, Those honored at the Carmy by Friends and Students Lea Tsiyon. Rabbi Yosie ’06R and Rachel RIETS Annual Dinner of in Celebration of Forty Years of Levine on the birth of a son, Avi. Tribute: Rabbi Hyman ’56R Rabbi Josh ’01R and Penina Teaching (Ktav, 2012). Mazal Tov and Ann Arbesfeld - Eitz Chaim Flug on their son, Shmulie, Rabbi Elchanan ’76R and to Rabbi Shalom Carmy ’84R. Award; RIETS Rosh Yeshiva Rabbi becoming a Bar Mitzvah. Ruth Lipshitz on the birth of Rabbi Abraham Cohen ’62R Hershel Schachter ’67R - Rabbi Mallen z”l and Sonia granddaughters: Ma ’ayan Hallel, published an article in the July- Guest of Honor; Rabbi Eliezer Galinsky on the birth of a born to Leora and Yossi Barnett of September 2012 edition of The Zwickler ’01R - Distinguished granddaughter, Rena, and on their Yerushalayim; and Kamah, born Jewish Bible Quarterly entitled, Rabbinic Leadership Award. granddaughter, Miriam, becoming to Elana and Elyasaf Shweka. “The Eschatological Meaning of Rabbi Kenneth ’78R and a Bat Mitzvah. And to the parents, Rabbi Haskel Lookstein ’58R the Book of Ruth: Blessed Be Joanne Auman on the birth of a Rabbi Shimon and Yonat Galinsky. on receiving the Israel 65 Award God: Asher Lo Hishbit Lakh Goel.” grandson, born to Rabbi and Mrs. Rabbi Shaanan ’06R and from Israel Bonds. Rabbi Menachem Genack ’73R Avraham Yitzchak Braunstein. Tzipporah Gelman on the birth Rabbi Uriel ’01R and Shani on the publication of Sefer Birkas And to the great-grandparents of a son, Shalom Yosef. Lubetski on the birth of a Yitzchak, Chidushim U-ve ’urim al Rabbi and Mrs. George Auman. daughter, Rivka Bluma. HaTorah (OU Press, 2012). Rabbi Dr. Wallace ’69R Rabbi Simon ’10R and Batya and Ronni Greene on their Rabbi Sariel ’10R and Susan Rabbi Raphael Hulkower Basalely on the birth of twin grandson, Sam Sicklick, son of (Schanler) Malitzky on the ’09R, MD, and Rabbi David daughters Esther Ahuva and Tamar and Dr. Andrew Sicklick, birth of a son, Yehuda Meir. Shabtai ’09R, MD, co-edited Miriam Atara. becoming a Bar Mitzvah. Verapo Yerape IV: The Journal of Rabbi Dovid ’02R and Meira Rabbi Etan ’06R and Yonina Torah and Medicine of the Albert Rabbi Jonathan ’04R and Mintz on the birth of a son, Berman on the birth of a son, Einstein College of Medicine Miriam Gross on the birth of a Avraham. Dovid Akiva. Synagogue and RIETS (Yeshiva son, Yosef Tzvi. Rabbi Etan ’05 and Tammy University Press, 2013) Rabbi Michael ’12R and Rabbi Joshua ’55R and Claire Mintz on the birth of a son, Yael Bleicher on the birth of a Rabbi Aryeh Klapper ’94R Hertzberg on the birth of a Shlomo Avichai Simcha. daughter, Tamar Shoshana. on the publication of The 2012 great-grandson, Yechezkel. Rosh HaYeshiva Rabbi Dr. Aryeh Klapper Reader. Rabbi Aaron ’59R and Pearl Rabbi Yair ’10R and Talia Norman ’51R and Mindella Borow on the marriage of their Rabbi Dr. Gil S. Perl ’07R on Hindin on the birth of a son, Lamm on the birth of a great- granddaughter, Shlomit, to the publication of The Pillar Gavriel Yaakov. grandson, Erez Michael, born to Shmuel Schneider. of Volozhin: Rabbi Naftali Zvi Rabbi Ari ’84R and Esther Stu and Ahuva Halpern. Yehuda Berlin and the World of Rosh Kollel YU Torah Mitzion Kollel Jacobs on their son, Tzvi, Rabbi Meir ’90R and Esther 19th Century Lithuanian Torah of Chicago, Rabbi Reuven ’05R becoming a Bar Mitzvah and Orlian on their son, Benzion, Scholarship (Academic Studies and Dr. Nechama Brand on the on the wedding of their son, becoming a Bar Mitzvah. Press, 2012). birth of a daughter, Hila Eliana. Shmuel, to Leora Kotler. Rabbi Eli ’04R and Zemira Rabbi Jacob Sasson ’08R Rabbi Yitzchak ’12R and Rabbi Yosef ’03R and Elisheva Ozarowski on the birth of a son, compiled Shiurei HaRav on Adina Brand on the birth of a Kalinsky on their daughter, Leah, Eli, and to the grandparents, Rabbi Maseches Sanhedrin (OU Press, son, Akiva Nosson. becoming a Bat Mitzvah. And to Joe and Ashira Ozarowski. 2013).Series co-editors are Rabbi Alan Rabbi Kenneth ’86R and the grandparents Rabbi Joe and Ashira RIETS Roshei Yeshiva Rabbi ’76R Sandy Kalinsky Ruchie Brander on the and and Ozarowski on the birth of a Menachem Genack ’73R and marriage of their son, Yoni, to great-grandparents Isidore and granddaughter, Serach Eliana, Rabbi Hershel Schachter Yehudit Goldberg of Cleveland, Harriet Kalinsky. born to Yosef and Chani Newman. ’67R. OH; and on the marriage of Jay and Former YUIA President Rabbi Kenny ’09R and Ilana Rabbi Eliezer Schnall ’03R, their son, Tuvia, to Miriam Apter Judy (Miller) Kalish on the birth Pollack on the birth of a PhD, on the publication of of Fair Lawn, NJ. And to the of two grandsons, Avraham, to daughter, Chaviva Tzofia. “Satisfaction and Stressors in grandparents, Rabbi Aaron Leora and Yonatan Halperin of a Religious Minority: A National ’59R and Ellen Brander. Arad, and Yosef Tuvia to Uri and Stanley Raskas ’69R on the marriage of his son, Jonah, to Study of Orthodox Jewish Rabbi Melvin ’74R and Pearl Shira of from Mitzpe Ramon. Rachel Gelles of Scarsdale, NY. Marriage,” which appeared Burg were Guests of Honor at Judy is the daughter of the late in the January 2013 issue of Yeshiva Derech HaTorah ’s thirty- Rabbi Israel and Ruth Miller. Rabbi Yona ’91R and Mindy the Journal of Multicultural third annual dinner on March 10th. Reiss on their son, Yehuda Dov, Counseling and Development. becoming a Bar Mitzvah. 35 CHAVRUSA • SIVAN 5773 Rabbi Avi ’08R and Daniella Rabbi Ephraim ’61R and Esther Life-Cycle Events (Halstuch) Robinson on the birth Zimand on the birth of a great- of twins, Avigayil Ora and Yehuda granddaughter, Yuval Leah. Simcha. Condolences While Rachel Rabbi Nachum Rybak ’10R on his marriage to Devorah Miriam Rabbi Charles Abramchik on Cynamon of Brooklyn, NY. And to the passing of his wife, Harriet Masters Science... Rabbi Rybak ’s parents, Rabbi Dr. Abramchik. Solomon F. ’66R and Shoshana Rabbi Richard Auman ’71R on Rybak. the loss of his father, Reiner Auman. Rabbi Benjamin ’060R and Liza Leona Bomzer on the loss of her Samson on their grandson, Natan husband, Rabbi Chaim Zev Yaakov Samson, son of Dr. and Mrs “Herbert” W. Bomzer ’51R, father Yisroel Samson, becoming a Bar of Rabbi Moshe Bomzer ’75R, 95% Mitzvah. Ettie Bloom, Gedaliah Bomzer, of our 2012 graduates Rabbi Allen ’86R and Alisa Tzipporah Rapps, Esther Sklar and were employed or in Schwartz on the marriage of their Suri Lewis. graduate school or son, Moshe, to Renee Kestenbaum Toby Katz, Shoshana Belsky, Heshy both within 6 months of Fair Lawn, NJ; and on the birth Bulman, Shabsi Bulman and of a granddaughter, Kamah, born Yehudah Bulman on the loss of of graduation to Elana and Elyasaf Shweka; and their mother, Rebbetzin Shaindel on being honored for 25 Years Bulman z”l, wife of the late Rabbi of Service to the Ohab Zedek Nachman Bulman ’50R z”l community at the Ohab Zedek Dr. Annual Dinner. RIETS/YU Faculty member, David Pelcovitz, on the loss of Rabbi Morey ’90R and Deena his father-in-law, Donald Butler, the Schwartz on the birth of a father of Dr. Giti Bendheim, David granddaughter, Yuval Leah. J. Butler, Rabbi Raphael Butler and Rabbi Simmy ’10R and Devora Lani Pelcovitz. Shabtai on the birth of a daughter, Rabbi Reuven Cohn ’74R on the Avigayil Shprintza. passing of his mother, Mrs. Devora Rabbi Gideon ’97R and Bonnie Cohn. Shloush on their son, Yair, Rabbi Jerome Dattelkramer becoming a Bar Mitzvah; and on ’63R on the loss of his mother, Ceil remarkable journeys being honored with the Leslie Dattelkramer. Nelkin Special Service Award at the nowhere but here NJOP Annual Dinner. Marilyn Engel on the loss on September 27, 2012 of Rabbi Yitzchak ’56R and Fay her husband, Rabbi Gerald Sladowsky on the birth of a great- (Gedalyah) Engel ’43R, the father At Yeshiva University, we understand the cost of Jewish grandson. of Mayer, Liba, Yehuda & Moshe; living and the value of Jewish life. We’re making Jewish Rabbi Adam ’02R and Talya & grandchildren Max, Anna, Ari & life affordable. Just ask the 78% of undergraduates Starr on their daughter, Maayan, Leah. becoming a Bat Mitzvah. who received help with tuition in 2012-2013. Our Rabbi Howard Finkelstein ’76R on the passing of his mother, exceptional Torah scholarship and academic excellence Rabbi Harold Tzvi ’80R and Kathy Stern on the marriage of Adelaide Finkelstein. and our commitment to affordability delivers remarkable their son, Ezra Shimon, to Ruchi Rabbi Mordechai Dov ’68R and value to students and parents alike. See for yourself. Call Goldberg. Rebbetzin Fine on the passing our Offi ce of Student Finance at 212.960.5399 or email Rabbi Maish ’92R and Atara of their daugher; Rebbetzin Becky [email protected] for a confi dential consultation and start (Fass) Taragin on the marriage (Fine) Charlop, the daughter-in-law of RIETS Menahel Emeritus Rabbi your remarkable journey today. of their daughter, Shoshi, to Dr. Ari Kupietzky, grandson of Rabbi Zevulun Charlop ’54R, and wife of Harris ’63R and Judi Guedalia. Rabbi Alexander Charlop. *According to a YU Career Development Center survey with Rabbi Lawrence ’92R Rabbi Hersh M. Galinsky ’58R an 73% response rate and Nehama Teitelman and the Young on the loss of his brother, Rabbi Israel of New Hyde Park on the Mallen Galinsky, the husband Chanukas Habayis of Mikveh Yisrael of Sonia Galinsky and father of of New Hyde Park. Adina Gold, Judah Galinsky, Devora Rosenbaum, Ephraim Galinsky, Rabbi Simcha ’01R and Sari Shimon Galinsky, Eliezer Galinsky, Willig on the birth of a son, Azarya and Channa Gelfand; brother Yosef. And to grandparents RIETS of Tovah Klahr, Rabbi Hersh M. 500 West 185th Street | NY, NY 10033 | 212.960.5277 Rosh Yeshiva Rabbi Mordechai Galinsky and the late Hadassah ’71R and Faygie Willig. Wehl z”l. 36 CHAVRUSA • SIVAN 5773 Shirley Ganz on the loss of her AECOM Associate Professor, Rabbi husbandLife-Cycle, Rabbi MosheEvents (Morris) Dr. Eddie Reichman ’97R on the Ganz ’55R, father of Simmy loss of his father, Rabbi Baruch Orlofsky, Lisa Lichtman, Miriam Reichman. Ganz and Nachum Ganz. Pnina Schacter on the loss of her ...We’ll Help You Vivian (and Henry) Rosenberg on husband Rabbi Hershel Schacter the loss of her father, Mr. Jacob ’41R, the father of Rabbi Dr. Jacob Glueck, the husband of the late J. Schacter and Miriam Schacter. Master the Math on Dreizel Glueck z”l and donor CRC and RCA Av Beit Din, HaRav of The Jacob and Dreizel Glueck Gedalia Dov Schwartz ’49R College Expenses.* Center for Jewish Study. on the loss of his brother, HaRav Rabbi Stanley Rosenberg ’59R Shimon Yaakov Schwartz. on the loss of his sister, Eleanor Rabbi Chaim Seidler-Feller ’73R Goldberg. on the loss of his mother, Peppi Dvorah, Tova, Rabbi Donniel, Adina Feller. Includes and Ra ’anan Hartman on the loss Rabbi Moshe Stepansky ’90R, room and Rabbi Dr. David of their father, on the loss of his mother, Sarah Hartman ’54R. board! Stepansky, the wife of Rabbi Esther Heller on the loss of her Nachum Stepansky. husband, Honorary Trustee of Rabbi Tzvi Stern ’80R on the Jacob W. Heller, RIETS, the father passing of his mother, Mildred of Maury, Ira and Alan. Stern. Vice President Emeritus Eileen Strizower on the loss of Rabbi Robert S. Hirt ’62R RIETS, her husband, Rabbi Norman on the loss of his mother, Rose Hirt Strizower ’46R, the father of Beth *A student$6,900 from has two siblings in day Pitterman. Weiss, Howard, Jonathan and Azriel. school. The family has an adjusted gross income Rabbi Marshall Korn ’59R on Rabbi Daniel Tropper ’68R on the of $98,000 a year, and pays $6,900 a year for a YU the passing of his wife Ethel Korn, loss of his father, Abraham Tropper. the mother of Margie Glatt, Karen education. Unlike other private universities, YU’s Zimilover and Ronny Korn. Nachum Tuchman and Ann fi nancial aid calculations consider K-12 tuition for Davidman on the loss of their father, siblings and do not consider the value of a family Rosh HaYeshiva Rabbi Dr. Norman Rabbi Louis Tuchman ’54R. ’51R and Mindy Lamm on the home and retirement savings. loss of their daughter, Sara Lamm Dr. Renee Rabinowitz on the loss of Dratch, the wife of Rabbi Mark her husbamd, Rabbi Dr. Stanley Dratch ’82R; niece of Rabbi M. Wagner ’56R, the father of Maurice ’54R and Shirley Lamm. Chaya and Frady. Rabbi Jonathan Muskat ’97R Rabbi Dr. Moshe Weiss ’51R on on the loss of his mother, Miriam the loss of his wife, Shyrle Seidman Muskat. Weiss, the mother of Dr. Bryna Levy, *A student$18250 from New Jersey, has four siblings—one in Rabbi Eli Seidman ’80R, David Rabbi Moshe Neiss ’75R a college and three in day school. The family has an nd Seidman and Judah Seidman. Mrs. Deborah Horowitz on the adjusted gross income of $192,000 a year, and pays passing of their father, Rabbi Dr. Rabbi Dr. Eric Willner ’50R on $18,250 a year for a YU education. Unlike other Edmund Neiss ’48R. the loss of his wife, Bronnie Willner, the mother of Eli Willner, Chaya private universities, YU’s fi nancial aid calculations Rabbi Meir Neuman ’07R on the Fruchthandler, Temi Goldgrab, and consider K-12 tuition for siblings and do not consider loss of his mother, Penina Neuman. Faigie Neger. the value of a family home and retirement savings. Beatrice Peyser on the loss of her Rabbi Joel Yarmak ’73R on Rabbi Irwin Peyser husband, the loss of his father, Mr. Morris ’54R, the father of Renee Singer, Yarmak. Miriam Goldberg, Ruth Kestenbaum Scenarios are based on the comprehensive cost of a YU and Joshua Peyser. Rabbi Moshe Yeres ’78R, Rabbi undergraduate education for the 2012-2013 academic year, Alexander Yeres ’80R, Joshua Rabbi Jacob include all scholarships awarded, federal and state grants and Former YU Dean Yeres, Rabbi Chanoch Yeres ’48R Toby Rabinowitz loans received, and standard room and board. Additional fees are and on ’91R, and Rabbi Herschel Yeres Rabbi Yosef not included. Financial aid awards are based on many factors, are the loss of their son, on the loss of their father, Rabbi Rabinowitz ’81R ; the husband Yitzhak (Irvin) Yeres. subject to funding availability and may vary signifi cantly. This is not of Mrs. Chavi Rabinowitz; father a guarantee of your actual cost to attend YU. of Rabbi Avigdor Rabinowitz and Rabbi Dovi Rabinowitz; and brother of Fayge Novogroder, Rabbi Boruch Rabinowitz, Dovid Rabinowitz, and Esti (and RIETS Rosh Yeshiva Rabbi Eli Baruch) Shulman.

37 CHAVRUSA • SIVAN 5773 Life-Cycle Events The Gertrude & Morris Bienenfeld Department of Jewish Career Development and Placement, a division of Yeshiva University’s Center for the Jewish Future, serving RIETS, Azrieli, the Rabbinical Council of America (RCA) and the Orthodox Union (OU), congratulates the following leaders on their newly obtained positions in avodat hakodesh.

Gershon Albert (RIETS) Yaakov (Andrew) Cohen (RIETS) Rabbi Arie Folger ‘03R Rabbi Ira Grussgott ‘79R Rabbinic Intern, Young Israel of Scarsdale Teacher, YULA Girls Rabbi, Jewish Community of Munich and Resident Chaplain , Elmhurst Memorial Scarsdale, NY Los Angeles, CA Upper Bavaria Hospital Germany Elmhurst, IL Joseph Albo (RIETS) Rabbi Mordechai Cohen ‘90R Downtown Rabbi, Manhattan Jewish Adjunct Fellow, Herbert D. Katz Center for Daniel Fox (RIETS) Rabbi Moshe Grussgott Experience Advanced Judaic Studies at the University of Assistant Rabbi / Youth Director , Beth Jacob Rabbi, Congregation Ramath Orah New York, NY Pennsylvania Congregation New York, NY Philadelphia, PA Oakland, CA Avi Anderson (RIETS) Rabbi Shaye Guttenberg ‘10R Rabbinic Intern , Roslyn Synagogue Rabbi Michael Davies ‘09R Rabbi Yoni Fox ‘10R Interim Rabbi, Adath Israel Congregation Roslyn, NY Rabbi, Congregation Dor Tikvah Kollel Fellow, Yeshiva University Torah San Francisco, CA Charleston, SC Mitzion Kollel of Chicago Rabbi Chaim Axelrod ‘10R Rabbi Shmuel Hain ‘01R Chicago, IL Assistant Rabbi, Young Israel of Long Beach Rabbi Moshe Davis ‘08R Rosh Beit Midrash, SAR High School Long Beach, NY Rabbi, Brith Sholom Beth Israel Synagogue Adam Frieberg (RIETS) Riverdale, NY Charleston, SC Kollel Fellow, Yeshiva University-Torah Rabbi Eli Babich ‘02R David Hein (RIETS) MiTzion Beit Midrash Zichron Dov Assistant Rabbi, Fifth Avenue Synagogue Rabbi Baruch Dov Braun ‘10R Educational Staff, Manhattan Jewish Toronto, Canada New York, NY Rebbe, DRS Yeshiva High School for Boys Experience Woodmere, NY Elisha Friedman (RIETS) New York, NY Rabbi Eli Belizon ‘10R Rabbinic Intern , Congregation Adereth El Rosh Kollel, Fair Lawn Community Kollel Rabbi Mark Dratch ‘82R Rabbi Basil Herring ‘73R New York, NY Fair Lawn, NJ Executive Vice President , Rabbinical Council Editor in Chief, RCA Press, and Editor of the of America Rabbi Mordy Friedman ‘05R RCA Siddur, Rabbinical Council of America Rabbi Dovi Bergman ‘11R New York, NY RA”M, Yeshivat Eretz HaTzvi New York, NY Rebbe, Seattle Hebrew Academy Jerusalem, Israel Seattle, WA Rabbi Adam Dubin ‘11R Adam Hertzberg (RIETS) Development Associate, Manhattan Jewish Rabbi Yitzchak Genack ‘13R Teacher, Ramaz Middle School Reu Berman (RIETS) Experience Assistant Rabbi, Riverdale Jewish Center New York, NY Rabbinic Intern , Congregation Ohr HaTorah New York, NY Bronx, NY Bergenfield, NJ Rabbi Yair Hindin ‘10R Rabbi Shlomo Einhorn ‘04R Rabbi Yaakov Glasser ‘01R Rabbi, Synagogue of the Albert Einstein Rabbi Moshe Bernstein ‘69R Rabbi, Kehillat Yavneh Director of Education, International NCSY College of Medicine David A. and Fannie M. Denenberg Chair in Los Angeles, CA New York, NY Bronx, NY Biblical Studies, Yeshiva University New York, NY Rabbi Steven Eisenberg ‘05R Rabbi Ezra Goldschmiedt ‘11R Rabbi Peretz Hochbaum ‘94R Assistant Principal, Judaic Studies, Elementary Rabbi, Congregation Sha’arei Torah Principal, Jewish Educational Center’s Rav Rabbi Binyamin Blau ‘89R Division, Yeshiva of Central Cincinnati, OH Teitz Mesivta Academy Rabbi, Green Road Synagogue Flushing, NY Elizabeth, NJ Cleveland, OH Rabbi Shmuel Goldstein ‘80R Matt Feigin (RIETS) Director of Religious and Academic Studies, Rabbi Evan Hoffman ‘06R Rabbi Yitzchak Blau ‘94R Teacher, Torah Academy of Philadelphia Rosenbaum Yeshiva of North Jersey Rabbi, Congregation Anshe Sholom Faculty, Yeshivat Orayta Philadelphia, PA Paramus, NJ New Rochelle, NY Jerusalem, Israel Moshe Faigen (RIETS) Rabbi Joshua Goller ‘09R Rabbi Avery Joel ‘05R Rael Blumenthal (RIETS) Kiruv Rabbi, The Chevra Assistant Rabbi, Young Israel of West Head of High School , Fuchs Mizarach School Rabbinic Intern , Congregation Keter Torah Philadelphia, PA Hempstead Cleveland, OH Teaneck, NJ West Hempstead, NY Rabbi Elie Farkas ‘07R Rabbi Michael Kaplan Rabbi Yitzchak Brand ‘12R Chief Minister, Kingsford Maroubra Hebrew Rabbi Uri Gordon ‘86R Rabbi, Congregation Ahavath Achim Faculty, Yeshiva University High School for Congregation Director of Content and Curriculum Portland, OR Boys Sydney , Australia Development, Hebrew Charter School Center New York, NY Yosef Kassorla (RIETS) New York, NY Rabbi Yaacov Feit ‘06R Middle School Rebbe, Hillel Day School Rabbi Baruch Dov Braun ‘10R Administrator , RCBC’s Beis Din For Geirus Yosef Gottesman (RIETS) Boca Raton, FL Rabbi, Young Israel of Avenue J Teaneck, NJ Rabbinic Intern , Beth Din of America Brooklyn, NY Rabbi Avi Kilimnick ‘08R New York, NY Roy Feldman (RIETS) Assistant Rabbi, Congregation Beth Sholom Rabbi Avraham Bronstein ‘09R Rabbinic Intern , Congregation Kehilath Rabbi Seth Grauer ‘04R Rochester, NY Development Executive , Ohr Torah Stone Jeshurun Rosh Yeshiva/Head of School, Bnei Akiva Institutions Rabbi Barry Kislowicz ‘03R New York, NY Schools New York, NY Head of School , Fuchs Mizarach School Toronto, Canada Program Director, Great Neck Synagogue Rabbi Daniel Feldman ‘98R Cleveland, OH Great Neck, NY Rosh Yeshiva, RIETS, Yeshiva University Rabbi Maury Grebenau ‘04R Rabbi Effie Kleinberg ‘12R New York, NY Head of School, South Peninsula Hebrew Day Rabbi Steven Burg ‘06R Rebbe, RAMAZ School Eastern Director , Simon Wiesenthal Center Shaya First (RIETS) New York, NY Palo Alto, CA New York, NY Rabbinic Intern , Young Israel of Jamaica Estates Nuriel Klinger (RIETS) Jamaica Estates, NY Rabbi Daniel Greenwald ‘86R Robert Charnoff (RIETS) Rabbinic Intern , Congregation Ahavas Achim Assistant to the Rabbi, Congregation Edmond JLIC Couple, Queens College Aaron Fleksher (RIETS) Highland Park, NJ J. Safra Flushing, NY Rebbe, DRS Yeshiva High School for Boys New York, NY Woodmere, NY

38 CHAVRUSA • SIVAN 5773 Life-Cycle Events

Rabbi Eli Kohl ‘08R Rabbi Duvie Nachbar ‘05R Daniel Sherman (RIETS) Rabbi Noam Weinberg ‘02R Rabbi, Mt. Kisco Hebrew Congregation Rebbe, GPATS, Yeshiva University Rabbinic Intern , West Side Institutional Director, Na’aleh- Camp Mesorah’s Summer Mt. Kisco, NY New York, NY Synagogue Israel Program New York, NY Joshua Koperwas (RIETS) Rabbi Ari Neuman ‘13R Rabbi Sam Weinberg Limudei Kodesh instructor., Yeshivat Bnei JLIC Rabbi, Orthodox Union, University of Rabbi Sandor Shulkes ‘11R Head of School, Hillel Academy Akiva Or Chaim and Ulpanat Orot Girl’s Maryland Assistant Rabbi/Yachad Chapter Coordinator, Pittsburg, PA Schools Baltimore, MD Congregation Shaare Tefilla Rabbi Moshe Weinberger ‘93R Toronto, Canada Dallas, TX Rabbi David Pardo , Yeshiva University Rabbi Aaron Kraft ‘09R JLIC Rabbi, Orthodox Union, Brandeis Rabbi Eliyahu Baruch Shulman New York, NY Rosh Chabura, Yeshiva University Torah University Rabbi Henry H. Guterman Chair in Talmud, Mordy Weisel (RIETS) Mitzion Kollel of Chicago Boston, MA Yeshiva University Rabbinic Intern , The Organization for the Chicago, IL New York, NY Rabbi Menachem Penner ‘95R Resolution of Agunot (ORA) Rabbi Binyamin Krohn ‘10R Acting Dean of RIETS and undergraduate Rabbi Tzvi Sinensky ‘07R New York, NY Assistant Rabbi, Congregation Rinat Yisrael Torah studies , Yeshiva University Rosh Beit Midrash, Kohelet Hebrew High David Weiss (RIETS) Teaneck, NJ New York, NY School Rabbinic Intern , Mt. Sinai Jewish Center Philadelphia, PA Rabbi Jonathan Kroll ‘96R Dov Pianko (RIETS) New York, NY Head of School, Weinbaum Yeshiva High Rabbinic Intern , Rabbi Benjamin Skydell ‘05R Rabbi Zvi Weiss ‘11R School Young Israel of New Hyde Park Assistant Rabbi, Congregation Orach Chaim Coordinator, National and Summer Programs, Boca Raton, FL Queens, NY New York, NY Yachad/ National Jewish Council for Ari Lamm (RIETS) Rabbi Adir Posy ‘06R Rabbi Mordechai Soskil Disabilities Rabbinic Intern , The Jewish Center Associate Rabbi, Beth Jacob Congregation Middle and Upper School Limudei Kodesh New York, NY New York, NY Beverly Hills, CA Principal, Maimonides School Rabbi Naphtali Weisz ‘06R Boston, MA Michael Langer (RIETS) Rabbi Daniel Price ‘04R Founding Member, Teach for Israel Rabbinic Intern , Yeshiva University’s Center Head of School, Rosenbaum Yeshiva of North Zev Spitz (RIETS) Ramat Beit Shemesh, Israel for the Jewish Future Jersey Rabbi, Young Israel of Holliswood Rabbi Netanel Wiederblank ‘05R New York, NY Paramus, NJ Holliswood, NY Rosh Kollel, YU / Bnai Yeshurun Beis Reuven Lebovitz (RIETS) Rabbi Ariel Rackovsky ‘06R Rabbi Rami Strosberg ‘07R Medrash Kollel Fellow, Yeshiva University Torah Rabbi, Irving Place Minyan Head of School, Westchester Hebrew Teaneck, NJ Mitzion Kollel of Chicago Woodmere, NY Academy Rabbi Moshe Winograd Chicago, IL Westchester, NY Sam Reinstein (RIETS) Campus Rabbi, Aish Connections @ Rabbi Binyamin Lehrfield ‘11R Rabbinic Intern , Kesher Israel: The Rabbi Joshua Strulowitz ‘05R Brooklyn College, Aish Connections Rabbi, Congregation Beth Abraham-Jacob Georgetown Synagogue Rabbi, West Side Institutional Synagogue Brooklyn, NY Albany, NY Washington, DC New York, NY Daniel Wolfe (RIETS) Darren Levin (RIETS) (RIETS) Rabbi Michael Taubes ‘83R Campus Rabbi, Aish Connections @ JLIC Couple, Johns Hopkins University Rabbinic Intern , Congregation Ahavath Torah Rosh Kollel, Stamford YU Summer Kollel University of Albany Baltimore, MD Englewood, NJ Stamford, CT Albany, NY Rabbi Aaron Levitt ‘05R Rabbi Avrumi Sacks ‘96R Rabbi David Teller ‘12R Rabbi Akiva Wolk ‘10R Judaic Studies Principal , Beren Academy Head of School / Chief Academic Officer, Rebbe, Hamilton Hebrew Academy Summer Rabbi, Julian Krinsky Yesh Shabbat Houston, TX Tiferet Academy / AJE Hamilton, Canada King of Prussia, PA Woodmere, NY Rabbi Rafi Lipner ‘01R Rabbi Perry Tirschwell ‘97R Rabbi Benjamin Yasgur ‘80R Rabbi, Shaarei Tefillah Congregation Rabbi Mordechai Schiffman ‘12R Executive Director, Robert M Beren Academy Rabbi, Congregation Torah Ohr Toronto, Canada Assistant Rabbi, Kingsway Jewish Center Houston, TX Century Village West, Boca Raton, FL Brooklyn, NY Rabbi Joshua Lookstein ‘98R Rabbi Ya’akov Trump ‘11R Rabbi Michael Zauderer ‘09R Head of School, Westchester Hebew Academy Elliot Schrier (RIETS) Assistant Rabbi, Young Israel of Lawrence- Director of Educational Systems, The Frisch Westchester, NY Rabbinic Intern , Congregation Beth Sholom Cedarhurst School Lawrence, NY Cedarhurst, NY Paramus, NJ Rabbi Marc Mandel ‘88R Rabbi, Touro Synagogue Jeshuat Israel Rabbi Ezra Schwartz ‘01R Rabbi Yehuda Turetsky ‘10R Rabbi Dovid Zirkind Congregation Rosh Yeshiva, RIETS, Yeshiva University Rebbe, Yeshivat Sha’alvim Assistant Rabbi, The Jewish Center Newport, RI New York, NY Shaalvim, Israel New York, NY Alon Meltzer (RIETS) Rabbi Tsvi Selengut ‘11R Rabbi Ira Wallach ‘10R Youth Rabbi, Hebrew Institute of White Plains Rabbi, Congregation Ohab Zedek - Rebbe, The Ramaz School White Plains, NY Belle Harbor Jewish Center New York, NY Belle Harbor, NY Rabbi Etan Mintz ‘05R Rabbi David Warshaw ‘74R Shoel Umeishiv , DRS Rabbi, B’nai Israel Congregation Executive Director, Young Israel of West Lev Shlomo College Program Baltimore, MD Hempstead Woodmere, NY West Hempstead, NY Rabbi Eliezer Mischel ‘07R Yosef Sharbat (RIETS) Rabbi, Synagogue of the Rabbi Chaim I. Waxman ‘66R Rebbe, Yeshivat Noam Suburban Torah Orthodox Fellow, Oxford Centre for Jewish Studies Paramus, NJ Livingston, NJ London,

39 CHAVRUSA • SIVAN 5773 Yeshiva University Rabbi Isaac Elchanan Theological Seminary Center for the Jewish Future 500 West 185 Street New York, NY 10033