Volume VI, Issue 7 May 29, 2013 20 Sivan, 5773 Kol Hamevaser The Jewish Thought Magazine of the Yeshiva University Student Body

Avoiding Mixed Messages: Learning to Take Pride in our Diversity Gabrielle Hiller, p. 4 Rights & Adjusting Our Microscope Elisheva Friedman, p. 5 Obligations Israel’s Best PR Campaign Atara Siegel, p. 7

The King and I: Maimonides’ and the Besht’s Views on Mans Obligation to Cleave to the Divine Zev Kahane, p. 8

An Interview with Rabbi Yehoshua Fass Staff, p. 14

Creative Arts Section p. 22-24

www.kolhamevaser.com 2 KOL HAMEVASER Davida Kollmar Miriam Khukhashvili Kimberly Hay Mati Engel Jacob Bernstein Gavriel Brown Gilad Barach S Arieh Levi L Ze’ev Sudry C Chumie Yagod Adam Friedmann A Chesky Kopel Gabrielle Hiller E Rafi Miller W H A Yaelle Lasson Joshua JosephFreundel D Akiva Weisinger Penina Wein Rachel Weber Atara Siegel Sarah Robinson Elana Raskas Dovi Nadel www.kolhamevaser.com on Facebookor Twitter. our club’sevents. Findusonlineatkolhamevaser.com, or and toparticipateinthemagazine, theconversation,and discussing Jewishissuestoget involvedinourcommunity, shabbatonim. special events,speakers,discussion groups, conferences, and In additiontoitsprintmagazine, from RIETS Roshei Yeshivah, YU professors, and outside figures. contributors are undergraduates, althoughitincludesinput intellectually and creatively, and to mature into confident leaders. also provides opportunitiesforyoungthinkerstoengageJudaism views onavarietyofissuesthatfacetheJewishcommunity. It of itsreadership andservesasaforum forstudentstoexpress their magazine hopestofacilitatethereligious andintellectualgrowth Jewish issuesonthe Yeshiva Universitycampusandbeyond.The University studentbody, isdedicatedtosparking discussionof t a ditors opy istribution dvertising ssocia arel Kopelman aff ebmastr We encourage anyoneinterested inwritingaboutor Kol Hamevaser Kol Hamevaser, A yout bout E W ditor E - te riters in K ditor E -C ol ditors M M hief H theJewishThoughtmagazineof Yeshiva anger angers ispublishedmonthlyanditsprimary amev aser Kol Hamevaser In defenseofopenlyacknowledgingIsrael’sfaults. Israel’s Elisheva Friedman Best PR Campaign 7 Atara Siegel Support fromJewishStudentsinUS” Response toAtaraSiegel’sJerusalemPostarticle,“WhyIsraelisLosing Adjusting Our Microscope 5 The KingandI:Maimonides’theBesht’sViewsonMan’s Obligation to Cleave to the Divine 8 Gabrielle Hiller Entering theking’spalacewithRambamandBe”sht. administration aboutdiversityoncampus. Zev Kahane Editor-in-chief andsoon-to-beSterngraduatehasamessageforthe Avoiding MixedMessages:LearningtoTakePrideinourDiversity Morality and Advertising 11 An overviewofmoralityandadvertisinginAmericanJewishlaw. Nora Ellison The RighttoLifefortheNationofAmalek A surveyofapproachestothemoralnature Atara Siegel the Yeshiva University Student Body An Interview with Rabbi Yehoshua Fass 14 alsosponsors Rabbi YehoshuaFasstalksabouthisexperiencesasco-founderofNefeshB’Nefesh. The Jewish Thought Magazine of Staff Putting MagicinitsPlace:AppreciatingContextualDifferences Considering thesignificanceofcontextualvarianceinTorah’s Kol Hamevaser prohibitions ofmagic. Sarah Robinson Four MediaofWorship:RavSoloveitchik’s Revisiting theroleofIsraelinourreligiouslives. Miriam Khukhashvili Images fromtheYeshiva UniversityMuseum Approaching Mati Engel Understanding how which exploresthethought ofR.JosephB.Solveitchik. Zahava Gersten A reviewof Walking the Tightrope The RealChallengeof Called Life 22 CREATIVE ARTS Exploring thebenefitsofdressingmodestly,and discussinghow Jamie Epstein to presentthemitsvahof Majesty andHumility Bereshit Bereshit tsniut Tsniut mehiyat istaughtinAmericanhighschools. RIGHTS &OBLIGATIONS positively. , abookbyR.ReuvenZiegler, Amalek. Worship oftheHeart

4 16 23-24 19 18 17 13

Volume VIIssue 7 RIGHTS & OBLIGATIONS Editors’ Thoughts: A Remarkable Student Body

By: Chesky Kopel

Four years of involvement with Kol published a work of halakhic responsa and active concern for Israel’s future in our 3 Roni Zemelman, “Agnon’s Hamevaser, including two years with by the same title.9 Another decade later, shuls and schools. We need to make our ‘Whirlwind of Voices’: Secular Zionism, its editorial board, leave me feeling Hamevaser was born in Washington Heights voices heard in the struggle for religious Hanukkah, and Contemporary Jewish sentimental. I have tremendous as the official student publication of RIETS tolerance at Jewish holy places in Israel. Identity,” Kol Hamevaser 6,3 (2012): 16-17, appreciation for the staff writers, the larger and YU’s other “religious divisions,” the We need to acknowledge more publicly available at: www.kolhamevaser.com. community of event participants, and the old term for the men’s morning Torah that the majority of us are fully aware 4 Ariel Caplan, “Rav Lakhen Benot readers, especially those among them who Studies programs.10 Hamevaser, which later of homosexuality and perturbed by the Yisrael: Humility and Rabba-nut,” Kol confront us with their severe grievances to included women from Stern and became continued state of alienation experienced Hamevaser 5,1 (2011): 10-12; Ilana Gadish, help collectively make Kol Hamevaser the YU’s first co-ed publication in 1979, rivaled by gay Jews in Orthodox communities. “A Response to Ariel Caplan,” Kol best Jewish Thought magazine it can be. I The Commentator for four decades, at times We need to speak more loudly and with Hamevaser 5,3 (2012): 14-15; and Ariel feel pride in what we have accomplished as a religious oriented newspaper and greater unity to decry the university’s Caplan, “Motivations, Populations, and together and confidence that it only gets at times as a Jewish Thought magazine, apparent complacency in investigating the Essence of Humility: Ariel Caplan better from here. I encourage YU students until its ultimate demise in 2002. In the decades-old charges of sexual abuse in Responds,” Ibid. 16-18, all available at: and others to become involved in Kol fall of 2007, the staff of The Commentator its boys’ high school. This problem will www.kolhamevaser.com. Hamevaser under its incoming leadership, re-launched the Hamevaser project but not go away on its own; YU must show 5 Elliot Resnick, “Shut Down the Bible to take part in the valuable exercise of open was prevented from reinstituting the that abuse will not be tolerated on these Department,” Kol Hamevaser 6,5 (2013): 4; discussion and serious engagement with same title by a copyright dispute. Instead, campuses, that the administration cares Simcha Gross, “How Long Will You Limp Torah ideas. Kol Hamevaser (“voice of the herald,” or more for the victims than for the legacies of Between Opinions?: On the Difference Readers of this introduction have likely perhaps better rendered here as “echo of its own faculty members, and the students Between the Academy and the Yeshivah,” encountered Kol Hamevaser articles in the Hamevaser”) was born as a fully gender- are in the greatest position of all to make Kol Hamevaser 6,6 (2013): 3-4; Nathan past. They may have read Elana Raskas’ integrated, independent student Jewish this happen. We have a great deal at stake Hyman, “In Defense of the ‘Shocking’ and scrutiny of Modern Orthodoxy’s role as Thought magazine.11 in this scandal as well; the value of a YU ‘Anti-Traditional’: A Response to Elliot an “other” in American Jewry,1 or Davida Other institutions continue to bear education may even depend upon it, as Resnick, Ibid. 4-5; and Judah Diament, Kollmar’s open letter about the experience a similar name, including a Yiddish The Jewish Daily Forward consistently labors “Yeshiva College, Please Tolerate Benei of tefillah on the women’s side of the broadcasting hotline (try 212-444-1100), to ensure that Yeshiva University is never Torah,” Ibid. 5, all available at: www. mehitsah,2 or Roni Zemelman’s illumination a French online Jewish music service mentioned in the public media without a kolhamevaser.com. of Hanukkah’s importance for Secular (www.kolmevasser.com), and a boys’ accompanying reminder of the sex abuse 6 All translations in this article are my Zionism,3 or the exchange of Ariel Caplan yeshivah high-school in Mevasseret Tsion, history (and of The Forward’s role in own. and Ilana Gadish concerning women in Israel (www.kol-mevaser.com), but this bringing that history to light).12 7 Hoshanot service for Hoshana Rabbah. Orthodox clergy,4 or the sparring of Elliot publication is, to this writer’s knowledge, YU students have demonstrated how 8 See Sol Liptzin, A History of Yiddish Resnick and his many responders over the the only English-language bearer of the productive a forum like Kol Hamevaser can Literature (Middle Village, NY: Jonathan religious value of the YC Bible Department.5 name as well as the most recognized of the be. I am confident that they will continue David Publishers, 1985), 41-42. In fact, they very likely read all of the above lot in Google searches. to do so in issues to come. This issue, the 9 R. Meshullam Rath, Shu”t Kol articles, because these articles all went viral. Our own Kol Hamevaser has thrived last for me and for fellow editors Gabrielle Mevaser (Jerusalem: Mossad ha-Rav Kuk, Kol Hamevaser articles like these and many over the last six years, earning its place Hiller and Chumie Yagod, concludes the 1956, Hebrew). others have attracted widespread attention in the aforementioned onomastical academic year by engaging questions 10 This phrase appeared on Hamevaser’s and engendered dynamic conversation, (study of proper names) tradition, thanks of morality and responsibility in the life masthead for over a decade. All Hamevaser and they did so despite addressing ideas primarily to its committed, passionate of the Jew. I would also like to use this history above derives from the author’s rather than scandals and rumors. readership among the remarkable students opportunity to welcome the new editors own investigation with the resources of the With pride, I can report that Kol Hamevaser of Yeshiva University. I have no doubt for the coming academic year: Adam Mendel Gottesman Library. The Hamevaser has made a name for itself, but this name that this institution’s single greatest asset Friedmann, currently the associate editor microfilm is glaringly incomplete and the actually has a long and storied history. is its student body, full of talented and on the Wilf Campus, will become editor- definitive history of the publication has yet The original mevaser of the mesorah was the socially-concerned young adults poised in-chief along with Atara Siegel, and to be written. mevaser tov (good herald)6 of the prophetic to impact the Jewish world and larger Kimberly Hay and Dovi Nadel will take 11 All Kol Hamevaser history vision of Isaiah 52:7, coming portentously society in profound ways. These students over as associate editors. above derives from the author’s own over the hills to announce the arrival of can be the heralds of YU’s future, the ones Kol Hamevaser extends best wishes for investigation of correspondence with the peace and salvation. He makes his second who continue the conversation and never the summer. Thank you for reading. individuals involved in the founding of the appearance in a well-known eschatological stop confronting the challenges of our publication. piyyut of R. El’azar ha-Kalir in the Hoshana community. And I fervently believe that Chesky Kopel is a senior at YC majoring 12 See, for instance, Jane Eisner, Rabbah liturgy, announced in the piyyut’s it is incumbent upon YU students to take in History, and is an editor-in-chief for Kol “What David Brooks Didn’t Say About refrain with the declaration, “kol mevaser greater initiative in doing so in order for Hamevaser. the Orthodox,” The Jewish Daily Forward, mevaser ve-omer” (“the voice of the herald the community to continue to thrive and Forward Thinking blog, 8 March, 2013; and heralds and proclaims!”).7 Subsequently, remain relevant. 1 Elana Raskas, “Modern Orthodoxy: Paul Berger, “Yeshiva Alumni Angry Over the Kol Mevaser title was borrowed for It is all too clear to me where this The ‘Other’ within American Jewry,” Kol Award for Jimmy Carter – Not Hershel a late-nineteenth-century Yiddish news initiative should be directed. We need to Hamevaser 5,5 (2012): 10-11, available at: Schachter,” The Jewish Daily Forward, periodical and literary magazine, affiliated decry racism in the rabbinate, no matter www.kolhamevaser.com. 14 April, 2013, both available at: www. with the early Hebrew weekly ha-Melits.8 whom it comes from. We need to protest 2 Davida Kollmar, “Our Side of the forward.com. Nearly a century later, R. Meshullam loudly that no more Orthodox couples Mehitsah: An Open Letter,” Kol Hamevaser Rath, an influential Galician rabbi and marry without signing a halakhic prenup. 6,3 (2013): 3-4, available at: www. religious Zionist oleh residing in Jerusalem, We need to stress the importance of aliyah kolhamevaser.com.

Volume VI Issue 7 www.kolhamevaser.com 3 4 KOL HAMEVASER views, but I do need to respect them and I donothave toagree withotherpeople’s in certainthings,so, too, waseveryoneelse. raised in a certainwayand taught tobelieve I learnedtoappreciate thatjust as Iwas experiences withtheCJF changedthat. beliefs ofJewsdifferentfrom me.Butmy I did not andcould not understand the I forgot toappreciate ourcommonalities. so focused on diversity among Jews that was not really tolerantbefore. I had been over thepastfewyears,Irealize thatI how much my perspectivehaschanged person. Butseeing I wasatolerant thought And indeed,before IstartedStern, those whoweseeaslessopen-minded. ourselves tolerantand(ironically) belittle to understandit.Manyofusconsider interacting withthatdiversityand learning not justhearingaboutthediversity;Iwas Unlike myprevious experiences,Iwas was exposedtoJewishdiversityupclose. Winterthe Break andSummer missions,I Jewish Future, includingTorah Tours and afforded students bytheCenterfor the thanks totheamazingopportunities for hours. discuss my frustrations withmyfriends that wascontrarytomybeliefs.Iwould whenever Iheard someonesaysomething upset Gemara. Iwouldget for learning imagined passersbyquietlycriticizingme very defensive of myvalues.Sittinginthe was I here, semester first not knowwhattodo or howtoreact. Inmy with different beliefsfrom myown,Idid when IbeganStern,surrounded by people confront naysayersface to face. And so, I neverhadto was almosthypothetical. view Iwasraisedwith,thisawareness there were others who disagreed with the on anadvancedlevel.WhileIknewthat and supportedwomen’s Torah learning people whovalued, promoted, fostered, I hadalwaysbeenensconced among of thatdiversity. PriortoattendingStern, of diversity. bubble is large and multifaceted. It is full people oftenfailtorealize thatthisJewish But bubble. Jewish a is Stern flat. Yes, fell warnings the Stern, at weeks few first my at othercolleges. Yet, ironically, within especially in comparison with our friends quite sheltered from theoutsideworld, And, indeed,manyofusatSternare interact withthelarger world community. who fearedlearn to I wouldnot that concerned friendsandfamilymembers experience. I had conversations with in abubblefor the entirety of my college for Women, I waswarnedthatwouldbe By: Gabrielle Hiller Avoiding MixedMessages:LearningtoTakePrideinOurDiversity www.kolhamevaser.com But, overtime,thingschanged.Largely Unexpectedly, I becameapprehensive When IdecidedtoattendSternCollege beit midrash , I multiple walksoflife,orarewegoingtoberolemodels, YU needstoseriouslyaskitselftheimportantquestion: occurred afewmonths ago. Overthe to apparent me afterhearing aboutanincidentthat became first world outside publicizes tothe it its studentsandwhat what This disconnect between YU teaches it when comes toadvancedwomen’s learning. specifically community, Jewish to declare that valueof diversity to the greater enough confident appear not who weare andwhatweare about,do responsible forpublicizingandadvertising our diversity, theadministration,those the invaluablelessonofappreciating a greater of university value. reflective is experience my only speakforStern,Ithinkandhopethat known asGPATS) nextyear. WhileIcan and Talmudic Interpretation (previously Program inBiblical in Stern’sMaster’s feel privilegedtocontinuemylearning to Stern’s course offerings as well. I also a secondadvanced but Gemara coursestripled, of womentaking my timehere, notonlyhas the number to continuemyGemaralearning.Over I Personally, have beengivenexceptionalopportunities levels. proficiency varying of womenwithdifferent interests and needs the fit to classes Studies Jewish are backgrounds. On anacademic level, there flower among peoplefrom verydifferent friendships of myriad a seen also together byseminary in the caf, I have common stereotype ofwomengrouped the studentbody. Whilethere existsthe appeal toalldifferent populationsof TEIQU, Chabad,andBavliBa’Erev, that of clubs,includingMechinah, variety Torah Activities Counciloversees a large College. Onanextra-curricularlevel,the of diversityhasbeencreated here atStern differences. An amazingatmosphere full one whohaslearnedtoappreciate our Stern. been enabledandennobledbymytimeat core, onenation.Inthissense,Ihavetruly that, despiteourdifferences, we are, atthe that Sternhasgivenme:theunderstanding to understand them, and that is one gift nation shouldemulate.Ifthatisso,arewegoingtobe followers, continuingtodownplayoursupportforthe Yet, while me YU mayhavetaught I amtheonly that And Idonotthink Orthodoxy, amodel,beacon,ofwhattheJewish we claimtobeaflagshipinstitutionofModern trendsetters, proudlypreachingourideals? shi’ur wasadded Admissions, does notseemprepared to Stern, theadministration, which oversees the opportunitiesforadvancedlearningat asked toputawaytheirGemarot. Despite photo, thewomenlearningthere were in our an almostidenticalsituationoccurred same thing happened again.Justrecently, blowing outofproportion. Butthenthe at YU, I reasoned. This was not worth have beengivenamazingopportunities Yes, peoplesayimprudent things,butI dismissed it asoneisolatedoccurrence. I heard about thisincident,I eventually to happen again. WhileI was upset when and complained.Theydonotwantthat of women learning Gemara,peoplecalled time YU putoutabrochure withaphoto odd request? Because, they said, the last a Tanakh openinfront ofthem.Whythis not tolearnGemara,andinsteadhave posed for this photo were specifically asked in the a brochure withaphotoofwomen learning summer, YU Admissions wished to create about theBible, Physics,JewishPhilosophy, course offerings, justas they should know students shouldknowabout theGemara Wurzweiler,Revel, YU and Azrieli.All know aboutEinstein,Cardozo, Ferkauf, know aboutGPATS, justasthey should and advertiseit. All YU studentsshould program? – they should be open about it allocate someofitslimitedresources tothe – orelsewhywouldtheadministration a program andis,ostensibly, proud ofit action bytheadministration.If YU offers these opportunitieswasaresult ofalack were notatfault.Rather, theirignoranceof students, Ieventuallyrealized thatthey While Ioriginallyfeltfrustrated withthese not knowthatSternevenoffered Gemara. walls! Ihavealsometstudentswhodid program thattakesplacewithinourvery have neverevenheard ofGPATS, a have metnumerous Sternwomenwho at Sterninterested inGemaralearning.I opportunities availabletothepopulation example of YU downplayingthe publicize thisaspectofourdiversity. Unfortunately, thisisnottheonly beit midrash beit midrash . Thetwowomenwho . Before posing for the this article. who provided constructive feedbackon for in JewishEducation, and isaneditor-in-chief the world. to it declare confidently and proudly also diversity but important lessonofvaluing not onlycontinuetoteachitsstudentsthis of ourcommunity. Ijusthopethat YU will of appreciating andvaluingthecomplexity our ideals? me thenecessity YU hastaught models, trendsetters, proudly preaching walks oflife,orare wegoingtoberole downplay our support for the multiple we goingtobefollowers, continuing to nation should emulate. If that is so, are a model, a beacon, of what theJewish Orthodoxy, Modern of institution flagship the importantquestion:We claimtobea problem, YU needstoseriouslyaskitself across the spectrum? If this,indeed,isthe open, continuingtoattractstudentsfrom can YU beproud andmanagetostay phone callsto YU Admissionshow –then demonstrated inonewaybytheangry tolerant and proud of its diversity–as if the wider Jewish community is not so proud thattheycatertotheneedsofmany. one partoftheJewish community, orbe either pickoneside, to choose to cater administration, proud of it? Theyneedto me proud ofthat.Butare they, thoseinthe nation. Myexperienceshere havemade does value thediversityofour Jewish the opportunities available here, YU really Judging basedonthecourseofferings and and YU claimstohave valuesaswell. pride in?Everycommunityhasvalues, me. Whatexactlydoes YU wantmetohave instances describedabove,thatconfuse are moments, likewhenIhearaboutthe can befoundonourcampus.Butthere opportunities and wonderful people that I proudly tellmyfriends of theamazing the endofthisyear, Idohaveschoolpride. indeed, graduating from Stern Collegeat wishes for ustohaveschool pride. And, constantly showered uponus,that YU judging bythe YU paraphernalia and Historycourseofferings. 1 Gabrielle Hiller is asenioratSCWmajoring Perhaps thisisnotarealistic expectation; Most studentsat YU are wellaware, KolHamevaser. Manythankstothenumerous people 1

Volume VIIssue 7 RIGHTS & OBLIGATIONS Adjusting Our Microscope

By: Elisheva Friedman

I am a Jewish undergraduate student recent Jerusalem Post op-ed by YU student for a wider and more varied audience, attacks.” Ms. Siegel could have presented on a secular campus. At universities Atara Siegel.2 The article, entitled “Why including many who face irrational hatred Yitshar as the disturbing exception that it like mine, there is a diverse array of Israel is Losing Support from Jewish of Israel that has nothing to do with fringe is. She could have proceeded to mention intelligent, moral Jewish students. And Students in US,” takes an overly critical, flaws. And although Ms. Siegel touched on mainstream yishuvim – which most people yet, despite the different political and unforgiving stance toward Israel. In fact, it important issues, the conclusions were too never hear about, and which house some religious backgrounds, many of these even seems to suggest that standing up for drastic. of the most moral, sensitive human beings students unite in appreciating the nature Israel is not justified. The title, “Why Israel is Losing Support – such as Alon Shevut, Neveh Daniel, and and urgency of the media crisis that I respect Atara Siegel, her scholarship, from Jewish Students in US,” is misleading Efrat, or she could have noted the Rami threatens Israel as well as Diaspora Jewish and her past articles in Kol Hamevaser. She and highly problematic. Whether or not Levi supermarket where Palestinians communities. Campuses on which Jews has talent and potential. That said, student the title was composed by the author, it is and Jews coexist, working and shopping are a minority have “boycott Israel” writers and those involving themselves still very off-putting. The title implies that together in peace. Nothing was mentioned campaigns, apartheid walls, and signs in public discourse need to understand Ms. Siegel is speaking for most US Jewish about the many cooperative initiatives by equating Israel and Zionism with racism. the vantage point of others whom they students, yet most US Jewish students do Israel and the many positive interactions There have been troubling incidents such represent. And although she may have not attend a unique campus like Yeshiva as the defacing of the Israeli flag with red meant well while writing her JPost op-ed, University, where the majority of the paint during “multicultural week.” Some some of us found it hurtful, damaging, and student body is likely to be pro-Israel. professors and students make anti-Israel offensive. Most YU students do not know what it is remarks during lectures and tutorials, and Ms. Siegel, in writing her Jerusalem like to be a student at a typical university, multiple student groups engage in anti- Post opinion piece, perhaps wished to where many Jews confront vastly different Israel activism. The majority of students express indignation at possible evidence challenges and environments from those at (one hopes) do not care, but also want to of racism and violence in Israel. I believe YU. Some students from other campuses “stay out of it”—leaving a tiny core of pro- that she meant to express in a sufficiently were, therefore, nonplussed to see an Israel students who differ in religious and vehement manner her revulsion and utter article that allows itself to speak for all or political backgrounds or beliefs, but who condemnation of any wrongdoing among most US Jewish students, that suggests nevertheless unite to stand up for Israel. Jews in Israel, especially since it seemed to that the writer’s conclusions are shared by Yeshiva University students may not face her and to others as if these incidents are most others. The article was written by one this type of environment, but we can use part of a growing phenomenon among student about her personal experience. It is your help. Israelis. If she simply meant to address not representative of the varied experiences To outside communities, Yeshiva wrongdoing, then she had very good of pro-Israel students on other campuses. It University, as a formidable modern intentions. is problematic for one person on a Jewish Orthodox Jewish institution, stands But there is a major problem with her campus to generalize based on limited between “settlers” and Palestinians. for something, and what comes from it article. Despite her intentions to decry anecdotal experience, presenting her Of course we condemn racism, carries weight. Even though many individual experience as the reason vandalism, and unprovoked violence, but committed (and Orthodox) Jews are Ms. Siegel…perhaps wished to for a trend occurring mostly among this is condemned in Israel, too. The article not at YU, YU is viewed by many as people who neither experience her suggests that the “Price Tag” attacks are representative of Modern Orthodox express indignation at possible type of campus atmosphere nor share “tolerated,” but reluctantly concedes that Jews. Therefore, many committed evidence of racism and violence in her highly committed and engaged “many important politicians as well as Jewish communities understandably background and upbringing. ordinary citizens have deplored recent… look to YU for support. Thus, it is Israel…those who read it receive Ms. Siegel’s article depicts settlers as statements and incidents.”3 Why does important that people at YU keep another message: that it is not largely being violent aggressors. Her the author belittle these points? Instead these broader Jewish communities only portrayal of settlements includes of ostracizing Israel for what we perceive in mind. And, indeed, Yeshiva worth supporting Israel unless “settlers shooting Palestinians” and as an insufficient response, we must University’s Center for the Jewish it is flawless, even though other “price tag attacks occur[ring] with... remember that Israel does respond. This Future does valuable work to regularity.” This representation article inadvertently fuels those pushing enhance and strengthen prospects countries do not come close to bolsters anti-Israel groups like anti-Israel or anti-settlement agendas, and for the Jewish future and to prepare Israel’s moral standards. SAIA or SJP (Students Against misleads those who are unaware of the future Jewish leaders. Israeli Apartheid, or its counterpart, nuances and reality of the situation. However, it is not just YU institutions wrongdoing, those who read it receive Students for Justice in Palestine, prominent Ms. Siegel cites “[p]oliticians making that must be aware of their responsibilities. another message: that it is not worth and active on many campuses) who love to veiled and not-so-veiled racist statements Student leaders at YU must also be supporting Israel unless it is flawless, use articles such as this as “proof” in their about African migrants.” While there cognizant of the differences and challenges even though other countries do not come attempts to delegitimize settlers or Israel may have been some racist comments faced by the majority of Jewish students close to Israel’s moral standards. This as a whole. Furthermore, most Jews have about the African migrants, there was in North America. Unfortunately, some of approach does not place incidents in a very vague notion of what “settlements” no consideration that other comments us on other campuses have been feeling Israel within their broader context. And and the “Green Line” are in general, and may have just been valid concerns about more and more let down by the students it is discouraging for students on other tend to lump all settlements together. security and demographic issues that at YU. We can understand expressive campuses who face pressure when they People think, “Wow, if an Orthodox person apply to Israel’s unique situation. Although students who like to consider different try to bravely stand up for Israel and must is admitting that those religious settlers concerns about people claiming refugee viewpoints to get to the most honest and also deal with other groups who have no are violent and immoral, imagine how status may invariably sound unwelcoming, moral position possible. But we are very qualms about targeting Israel and only much worse the truth must be!” Thus, they should not be categorically considered troubled by statements and articles from Israel. the article contributes to the inaccurate, racist. Speaking of illegal migrants as some articulate YU students that exhibit It is healthy to have humility and to generically negative portrayal of settlers “infiltrators” does not sound pleasant, but an overly negative, overly critical stance identify flaws within our own nation—we and settlements. it is not racist either. The refugee situation toward Israel.1 should always strive to improve. However, The article lacked context in its treatment is a complex, sensitive and painful issue, A major example that stands out is a Ms. Siegel’s article was published in a forum of the “many...reports of ‘Price Tag’ but not simply a race issue. Volume VI Issue 7 www.kolhamevaser.com 5 6 KOL HAMEVASER international arena,international Israel provides andyet actual atrocities. Israel hasfewfriendsinthe Israel butsilentaboutregimes thatcommit are manywhoare vocally antagonistic to their campuses, and whoknowthatthere anti-Israel campaignsinpublic spaceson pro-Israel, Zioniststudentswhoencounter to represent Israelasawhole. Italienates unfairly magnifies the misbehavior of a few politically supportIsrael.”Thisstatement and financially to representatives elected bring [her]selftospendadayurging [her] of misconduct by Israelis, she “could…not Ms. Siegel writesabouthow, duetostories violence ordistastefulcomments. fringe unable tolobbyforIsraelbecauseofsome a secularcampus to read that someone feels nature withthebehaviorofothersocieties. must becompared insize,proportion, and if inavacuum.Theproblematic aspects achievements. We cannottreat Israelas outweigh heroverwhelmingpositive world, Israel’s few misdemeanors do not perfection anywhere. Inourimperfect society. Itwouldnotberealistic toexpect are distastefulelementsineveryhuman we wishthere were nomistakes,butthere record. No country is above reproach and terms, Israelhasasuperiorethicaltrack moral standards. to maintainanarmywithimpeccable and externalhostility, Israel still manages violations. local faced with And yet, in grossengaging humanrights margin. still the top of the class by a significant scoreor bell-curved,the is absolute is grade final the whether seventies, to other testscores rangefrom twenties When five responses? correct ninety-five the that mistakes shoulddisqualifythe suggest one would out ofonehundred onanexam, to illustratewhy. ground” is unreasonable. It is simple acts ruin “Israel’s... moral high some materially tangible,destructive instances of“racistslurs,”oreven to theextentitexists.Butsaythat and try tostop it inan effective way, should be dismayed at badbehavior, in itsrelations withPalestinians.” We Israel’s claim tohavethemoralhighground one unprovoked pricetagattackdamages even oneracistslurisaproblem, even not adhere toour idealstandards: “But there issome activity inIsraelthatdoes supporting Israel if Israel is notperfect,if the strongit isnotworth messagethat from representatives inCongress? because ofsomedistastefulcomments States becauseofafewextremists, or Would westopsupportingtheUnited not uniquetoIsraeliparliamentarians. distasteful commentsarearticle that the www.kolhamevaser.com Itissaddeningforapro-Israel student on Israel is surrounded by enemies points ninety-five has one When The JPostarticlewenttoofar, sending Moreover, there wasnorecognition in 4 Inrelativeand absolute the consequences ofourwell-intentioned against us.We mustcarefully consider our attemptsathonest self-criticism themselves orothergroups; some use many castigateus without criticizing standards from others,too. Unfortunately, hypocritical if we do not demand moral looking atcontext;itispatronizing and itis But damaging to criticize ourselves without important. is self-reflection that events? proportionate,accurate depictionof automatically, buttoask:Isthisabalanced, is nottobelievenegativemediaportrayal response ofmanyJewsonothercampuses is oftenunjustorhypocritical. The and it YU hear criticism of Israel all thetime, up toourideals.Butmostofusoutside own act in a waythatdoes not measure she needs. rather thangivingIsrael the vitalsupport are they that Israel, point thattheyabstainfromfor lobbying disproportionate mediaportrayal–tothe articulate peoplefeelsuchdiscomfort from It isworryingthatwell-read, caring, a terribleplaceandnotworthsupporting. is Israel that think to people influence may flaws Israel’s on focus overwhelming The “settlements.” goes oninthe good that the good that occurs there; hardly anyreporting enough articlesshowcasingtheimmense articles unfairlypickingonIsrael,andnot the violence there. But there are too many in Yitshar andtoomanyarticlesabout important pointabouttoomuch violence many ofthesearticles.” Ms. Siegel raises an But thereal problem...is thatthere are too “cringed... thisarticlewasjoltingenough. recentthe about Yitzharshooting” she Israel, shewillbetruly alone. support support Israelaswell.Ifwedonot we supportIsraelandencourageothersto her.antagonize Itis,therefore, crucial that aid tothosewho jobs andhumanitarian We aimforhighstandards and recognize None ofuslikeswhensome of our Ms.Siegelwritesthatafter“reading influenced to be silent be to influenced are simplyapatheticbecausetheyare not many Jewswhoare notadvocates forIsrael the solutiontothisissueisnotclear. And “distancing” themselves from Israel, of students problem significant a be may newspaper, youare misinformed.” There you are uninformed. If you do read the Twain: “If you don’t read the newspaper, in a phrase commonly to) Mark attributed out of proportion. In the words of (or at least, more likelybecause the incidentsare blown of afewunpleasant-soundingincidents;itis American Jewish students, itisnotbecause words. summer. and ispreparingtomake aliyah later this June this graduating is She Toronto. in University BA/BEd programatYork the Concurrent Studies, History,andEducation aspartof alone.” communities, “the nationthatstands in supportofIsraelandtheJewish intelligently, articulately speak out areas toimprove. Israel, evenaswerecognize thatthere are communities. Pleasecontinuetosupport as a pillarforothervibrantJewish you represent aninstitutionthatserves Israel must stepuptotheplate.Remember, of uswhoare committedandconnectedto who are notveryconnectedtoIsrael.Those us. There are manyJewish students today student communities canstrengthenall of actions. Greater awareness about other the possibleimpactofyourcomments and about Israeloranytopicofimport,consider we mustpresent thebigpicture. community withinIsraelandoutsideofit, to thrive,withaproud, strong Jewish immoral. And ifwewantIsraeltocontinue in thesamecategoryasthosethatare truly good andmoral place overall,orthatitis If there isalackofsupportbyNorth Elisheva Friedman has been studying Jewish studying Elisheva Friedmanhasbeen confidently, to core strong a need We or voicepublicstatements If youwrite knowledgeable enoughaboutthe a falsemessage that Israelisnota picture. Focusing only on flaws within ha-tov,hakkarat toappreciate thebig morally. Let’s remember tohave circumstances, Israelstillshines yet, inspiteofthechallenging belligerent, threatening environment; a microscope. Israelissituatedina time scrutinizing ourblemishesunder obfuscates this problem. flaws Israel’s of because students [are] not supportingIsrael” “US is aseriousone.Concludingthat or Jewishcommunities. That problem not aware of,orconnectedto,Judaism areissues anddetails,orbecausethey humility orfastidiousnesscansend situations intheworld. people from truly horrendous Israel isunproductive, anditdistracts We cannotafford tospend too much 7 6 Too much 5 but April, 2013,availableatwww.jpost.com. Rights Abuses,” Human Roberta Seid, “Dangerous Decoy: Ignoring available at:www.thejewishweek.com.) Seminaries,” “Alienation fromLiberal IsraelHitting Gordis’ original article: on and expanding op-ed followingup at: www.danielgordis.org Gordis Daniel Gordis, “Jokes MyGrandfatherTold Me,” reactions tohisoriginalarticle:Daniel his pointsandresponding todismissive jpost.com. ( Post, Sermons andStrategies,” students: DanielGordis,rabbinical “Of Daniel Gordis’ concerns about some JTS www.virtualmelton.huji.ac.il Conference), 2June,2008,availableat: for ResearchNetwork inJewishEducation Israel Education,”(PaperPresented atthe Israel. phrase in mind when we read news about grasp...” We should keep thisintroductory starts bywriting,“Itis hard foroutsiders to yucommentator.org). Onenotes that Aster Online and Howto Avoid them,” “Explaining theDeadChildren ofGaza- “collateral damage”(ShawnZelig Aster, endangering itsowncitizenstoprevent points out,itverges ontheimmoralby available at:www.ynetnews.com. Youth,”Hilltop See Akiva Novick,“ShinBettoEducate do something productive to stoptheseacts: from Siegelare from thisarticle. www.jpost.com. All subsequentquotes Jerusalem Post Support from JewishStudentsinUS,” to Israel. perspective oranoverlycritical approach students thatseemtoshowalackof most erudite andarticulateundergraduate and statementscomingfrom afewofthe Cardozo studentinitiativesare articles YU studentbody. More troubling than is alsopresent withinthe undergraduate rest of YU reminded me ofaproblem that the with Cardozo of conflation inaccurate However, hearingthenews and the truly representative of Yeshiva University. harms thereputation of YU, asitisnot University. The Cardozo incident unfairly the undergraduate programs at Yeshiva varied group of students than thatof YU realize thatCardozo hasamuchmore Jimmy Carter. Unfortunately, fewoutside notoriously anti-Israelformerpresident Law Schoolbestowedanaward onthe recent news that students from Cardozo 7 6 5 4 3 2 1 SeeDr.“A LisaD.Grant, Vision for Manywere dismayedatthe 1 April, 2011, available at: www. ,

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RIGHTS & OBLIGATIONS Israel’s Best PR Campaign

By: Atara Siegel

Dear Elisheva, they occur. It is no excuse to say that we act contrary to these qualities and lash have honestly and openly. Thank you, One year ago on Shavu’ot I came across a are “better” than our neighbors, that at out with inexcusable violence, when this Elisheva, for continuing it. disturbing article describing a violent price least we do not kill our own citizens like violence begins to increase and become a tag attack perpetrated by Israeli citizens of President Assad of Syria or send hundreds trend, it is not enough to assume that these Atara Siegel is a junior at SCW majoring Yitshar against their Palestinian neighbors. of rockets at civilian areas. Morality is not people are marginal, radical extremists in Psychology and is a staff writer for Kol I was troubled by this event in particular, measured relatively, and we should not who are perverting Torah teachings. We Hamevaser. troubled by the sense that I had been hearing aim to simply be better than evil terrorists have to choose to marginalize them, we of too many of these price tag attacks lately. or ruthless dictators. Searching around for have to speak up and remind ourselves 1 Ron Friedman, “Livni on Mission to Recent news has corroborated this feeling, who is deserving of more blame will do no and the world that this is not what Judaism Stamp Out ‘Price Tag’ Attacks,” The Times and Zionism represents, just as we would of Israel, 29 April, 2013, available at: www. hope others would do if their compatriots timesofisrael.com. were attacking Jews or making statements 2 Itamar Fleishman, “Settlers Throw like “Jews are a cancer in our body.”5 We Stones, Burn Fields After Terror Attack,” can fight and condemn human rights Ynetnews.com, 30 April, 2013, available at: abuses by our neighbors, but it is in many www.ynetnews.com. ways more important to hold ourselves 3 Devarim Rabbah 3:4, s.v. ve-shamar. to a higher standard, to address our own 4 “Yitzhar,” Shomron Liaison Office, flaws, which, at the end of the day, are the available at: www.goshomron.com. only actions that we can truly control. 5 See Ilan Lior and Tomer Zarchin, The fact that some Israelis are “Demonstrators Attack African Migrants perpetrating these inexcusable acts of in South Tel Aviv,” Haaretz, 24 May, violence does not make the whole country 2012, available at: www.haaretz.com. In “bad” or undeserving of our support. There May 2012, Knesset Member Miri Regev are many wonderful, miraculous aspects addressed a crowd of anti-immigrant of the State of Israel and many inspiring, demonstrators and told them “the loving people who live there. As Kalev and Sudanese were a cancer in our body.” Yehoshua proclaimed, “Tovah ha-arets me’od Regev continues to serve as a member me’od!” – “the land is very, very good!”6 of Knesset and, in a survey of 600 Israeli Of course we should refute unfair attacks adults, the Israel Democracy Institute against Israel and point out positive stories found that fifty-two percent of Israeli Jews about Israeli culture, charities, advances agreed with her statement. See, The Israel in healthcare, and international aid. But it Democracy Institute, “The Peace Index- with a report from the Yerushalayim police good in fixing true problems that do exist. also does not do anyone any good when May 2012,” available at: www. en.idi.org.il. department this past March recording Sadly, the town of Yitshar has been back we hide from the challenges Israel faces, 6 Bamidbar 14:7. Translation is my fifty-six new price tag attacks perpetrated in the news lately. After the recent tragic when we fear we cannot speak about them own. in the Yerushalayim area this year. More murder of an Israeli citizen of Yitshar, without being demoralizing or anti-Israel. important than the specific number was father of five Eviatar Borovsky, nearby In fighting the “media war” for Israel, we the finding that the number of this type of residents responded by throwing rocks at could attempt to put the best spin on Israel, attack is increasing, having doubled since Palestinian cars and a minimizing her flaws last year.1 I felt that things were going in school bus carrying We can fight and and emphasizing the wrong direction – violence against Palestinian girls, her amazing positives. Palestinians and foreigners was increasing burning fields near condemn human Perhaps this method will, instead of abating. Not lightly, I made the two Palestinian rights abuses by our in fact, convince our fellow decision to write publicly about how we, villages, and students to support Israel as supporters of Israel, must condemn and wreaking havoc neighbors, but it is and deflect attacks from anti- distance ourselves from these types of acts in the Palestinian in many ways more Israel groups on campus. if we do not want them to define us. village of Urif.2 Perhaps. Personally, Never having studied on a secular college It is natural (and important to hold however, I believe a campus, I cannot pretend to understand the important) for us ourselves to a higher more honest and virulent anti-Israel sentiments you face, the to condemn violence standard, to address nuanced approach hurtful lies you must combat on campus. I against our brothers and to be possible. applaud you for standing up to this unfair sisters, such as the horrible our own flaws, which, Instead of and exaggerated criticism. And yet, I stand murder of Eviatar Borovsky, at the end of the day, glossing over by what I wrote in my article last year that but it takes much more courage true problems we cannot simply ignore the challenges to speak up when our fellow are the only actions we face, would Israel faces. No matter if a newspaper Jews attack other innocents. that we can truly not the best uses biased or loaded language, no matter And yes, we must speak PR campaign to if many media sources focus on more up. As religious Jews, control. illustrate Israel’s negative than positive stories from Israel, at we pride ourselves on morality and justness the end of the day, that bias does not cancel being a nation of people who are modest, in its dealings with Palestinians be to out the fact that these attacks do occur. compassionate, and doers of kindness.3 acknowledge openly our flaws and failures Biased reporting also does not remove our When people claiming to be religious, as and step up efforts to fight them? responsibility to address our faults when the town of Yitshar advertises itself to be,4 This is a conversation that we need to

Volume VI Issue 7 www.kolhamevaser.com 7 8 KOL HAMEVASER to CleavetheDivine The KingandI:Maimonides’theBesht’sViewsonMan’sObligation God. Maimonideswrites: to gainaphilosophical understanding of obligation and theworshiper’s intellect which relates tothesuperiorityof Perplexed man’s religious obligations. regarding elitism, human worship, and views willalsoyieldoppositeperspectives God. As we willsee,theseoppositeworld parable highlightshisimmanentviewof transcendent viewofGod,whiletheBesht’s Maimonides’ parable highlights his very different theologicalperspectives. parables are actuallyrepresentative oftwo seem similarinsomeinitialsense,thetwo his palace. Although theseparablesmay of thempresents aparableaboutkingin history. in Each thinkers Jewish influential Shem Tov ortheBesht,astwoofmost Eli’ezer, commonlyreferred toastheBa’al Rambam orMaimonides,andR.Israelben Maimon, commonlyreferredben toas palace? obligated todoapproach thekinginhis how isthisaccomplished? What isone cleave to God, the Kingof all Kings. But worshipers, weare certainlyobligatedto understand ourreligious obligations. As praxeological ideasabouthumanworship. ideas aboutthedivinenature and actually relate toprofound theosophical about kingssittingon their thrones can important theologicaldoctrines.Parables have usedstorieslikethesetoconvey throughout history, great Jewishthinkers these merely fairytalesandfantasies? to liveintheking’spalace? Are storieslike are thesestories?Whatdoesitreally take ascent from ragstoriches?Buthowreal love thesestories.Isitnotgreat toseethe through theproverbial palacewalls.We transcending hissocialstatusandbreaking commoner whomovesintothispalace, plot inthesestoriesinvolvesalower-class the Often, palaces. magnificent their from kings whoruledmighty theirkingdoms BY: Kahane Zev www.kolhamevaser.com At thetailendof Maimonides andtheElite Withcertainty, wecandeemR.Moses These parablescanhelpusbetter Sometimes storiesare juststories.But, We allgrewstories about uphearing Introduction are desirous and zealous to go to faces inanother direction; andsome towardsking’s palace,andtheir the some havetheirbacks turned and partly abroad. Of theformer, subjects arein thecountry, partly Ais inhis palace,andallhis king , Maimonides brings hisparable, h Gie o the to Guide The to inworshipofthedivine: of whatthesedifferent positionscorrespond Maimonides continueswithanexplanation six different gradationsofproximity? How, though,doweunderstandthese representsthe king the Almighty God. actually meettheking.Itisobvious that to thosewhositinthepalacebutdonot who are completelyoutsideofthecountry surrounding citizens,spanningfrom those in hispalacewithsixdifferent levelsof Maimonides’ parable depicts aking Maimonides’ parable faith, andlearn thepracticalworship traditionally in true principlesof study ofthepracticallaw;they believe devote themselvesexclusively tothe but goround aboutit,are thosewho ignorant. the divinecommandments, but are observe people; themultitudethat yet seenit,are themass of religious have never palace, andtoenterit,but happen toholdfalsedoctrine. religion, belief,and thought, but king’s palace,are thosewhopossess have their backsturnedtowards the monkey. of the above that faculty and amental form andshapeofman, have the they mankind, butabovemonkeys,since as human beings;theyare below and not these asirrationalbeings, received by tradition…Iconsider one basedonspeculationnor all thosethathave no religion, neither words, orspeaktohim. – atadistance,orclose by –hearhis before they canstandbefore theking effortpalace, another the isrequired having enteredafter of theinnerpart see theking,orspeaktohim;for, palace the immediately onentering palace. Buteventhelatterdonot same roomin theroyal withtheking part ofthepalace,andbeingin inner into the succeeded inentering the ante-chamber;andothershave through thegate,andwalkaboutin others havepassed gate; in search oftheentrance it, andgoround about the palace,some reach those thatdesire togo wall ofthehouse. Of face ofthe seen eventhe him, but havenotyet and toministerbefore inquire inhistemple, the palace,seekingto 4. Those who arrive at thepalace, 3. Thosewhodesirethe toarriveat 2. Thosewhoare inthecountry, but 1. Thepeoplewhoare abroad are 1

otne wt oe ia lvl alevel level, final attained onlybythegreatest ofprophets: one with continues king, Maimonides see andspeaktothe outlines a rigorous philosophical continuation of thispassage,Maimonides opportunities, andproduction. In the dependent onone’s capabilities, others. Access tothepalace iscompletely levels, andsome people are justcloser than to encountertheking.There are various not everyoneis afforded the opportunity elitism. is rankedinwhatorder. Thisistheideaof that idea arises from specific Maimonides, regardless of who one on focus to want I focus on thesecontroversial views. Rather, responses. It is not mygoal,however, to have engendered a plethoraofcritical devote themselvestoTorah studycertainly even ahigherlevelthanthesageswho the who engageinphilosophicalstudyare on fulfill who be inthepalace,andhisopinionthatthose masses commandments are noteven considered to general that For example,Maimonides’ suggestion controversial aspectsofthispassage. Corresponding to thosewho can actually It isclearfrom Maimonides’ parable that There are certainlysome very in whichthekinglives. reached thegoal,andare inthepalace to thetruth ispossible,theyhave near thetruth, wherever anapproach knowledge canbeattained,andare knowledge ofGod,sofarasatrue that can beproved, whohave atrue everything for a proof finding the ante-chamber. the classofprophets. who haveentered thepalace,namely, all things; they form the class ofthose in everypossible way how God rules for theexistenceofGod,andtolearn in order toderivetherefrom a proof faculties inthestudyofUniverse, and employalltheirintellectual fromevery otherthing, thought their themselves entirely toGod, exclude perfection inMetaphysics,devote their mindtoward theattainmentof 6. Those who have succeeded in 7. There are some who direct all religion,have comeinto the principles of undertake toinvestigate their faithbyproof. to establish thetruth of and do notendeavor principles oftheLaw, treatment ofthe trained inphilosophical of God,butare not 5. Thosewho 3

2 explains: unique understandingofdivineunity. He point for this discussion is Maimonides’ commonly applied toGod.Thestarting and othertermsthatareGod’s attributes Perplexed of section first the in unity Maimonides formulates hisviewondivine general understandingofdivineunity. seems to beadirect result ofMaimonides’ requires alotofwork. not truly worshipGod.Divine fall shortof elite philosopherstatusdo who those – intention Maimonides’ reflect although thisformulationdoes seem to conceived.” been correct notionsofHimhavepreviously worship ofGodisonlypossiblewhen to worship;Maimonides says that“true limited toexperiencingGod, but even and exclusive.Thiselitismisnotmerely to encounterGodisextremely limited no program forthemasses. his ultimate perfection.” becomes rational in actualityand attains the intellectwillbeuntilthatindividual one remains inthisstate, thestronger clearly solitudeis required. The longer of Godalone,then save that of allthought, and loveGod,theemptyingofmind his highest end, the intellectualworship terminology of3:51,ifmanistoachieve solitude isrecommended. In the and the absence of distractions; therefore, to God requires complete concentration meaning here isquiteclear: totaldevotion Steven Harveywrites,“Maimonides’ program required to achieve these heights, Describing thisrigorousdoes notcutit. does notcutit.Thestudyofphysicsalone metaphysics. The studyof Jewish law alone master mathematics, logic, physics, and curriculum that obligatesman to This eliteoutlookonreligious worship Divine Transcendence What results, therefore, isthattheability plurality intheir thoughts. the unitywith theirlips, and assume that Hehas many attributes,declare God isOne,and who believethat rejection of essential attributes. Those rejection ofcorporeality impliesthe in any sense whatever, and that the in any formor no essentialattribute God has you mustunderstandthat divisibility inanysensewhatever, unity,or withoutadmittingplurality that God is One and possesses true and truly tohold the conviction to a higher state, viz., that of reflection, If, however, youhaveadesire torise , where headdressestopic of the 5 Volume VIIssue 7 Put in extreme Put terms– 4 This is certainly The Guide to the to Guide The 6

RIGHTS & OBLIGATIONS This formulation of divine unity is not of its essence or some of its accidents: The Besht and Divine Immanence understandable. And the words of simply that there are no other deities; but, the negative attributes, on the other the wise are attractive. And I have rather, Maimonides adopts a notion of hand, do not, as regards the essence Like Maimonides, the Besht also written elsewhere what I heard divine simplicity. Leo Strauss explains, “As of the thing which we desire to incorporated a parable about ascending to from my teacher, may his memory Maimonides indicates, the meaning of ‘the know, in any way tell us what it is, a royal palace in his teachings. This Hasidic be blessed, that it is known that Lord is one’ is primarily that there is no one except it be indirectly, as has been teaching, however, because of a much God, blessed be His name, who or nothing similar or equal to Him.”7 The shown in the instance given by us different understanding of divinity, has a fills the entire world with His glory, moment you attach any human attributes …It is clear that He has no positive very different message. R. Jacob Joseph of and each and every movement and to God, you have limited God and His attribute whatever. The negative Polnoy’s version of the parable, recalling thought are from Him, blessed be unity. Because of this understanding, attributes, however, are those which what he heard from the Besht, opens with He, and by this knowledge and by Maimonides assumes that no human terms are necessary to direct the mind to a question based on a Zohar.11 It goes as means “all the wrongdoers will fall can be used to describe God. Using human the truths which we must believe follows: apart…” (Psalms, 92:10), and all the terms in reference to God would imply a concerning God; for, on the one hand, It seems to me that it is written angels and palaces, were all created connection between God and the physical, they do not imply any plurality, and, in the Zohar that there are places of and made as if from His substance, something that is simply impossible. Later on the other, they convey to man the prayer, one higher than the other, blessed be He…and there is no screen Maimonides explains: highest possible knowledge of God; and angels receive the prayer12… separating man from Him, blessed be That there is no correlation between e.g., it has been established by proof And behold, the Holy One, blessed He.15 Him and any of His creatures can that some being must exist besides be He, fills the entire world, and there Like Maimonides, the Besht tells a story easily be seen; for the characteristic of those things which can be perceived is no place that is empty of His glory, about a king in his palace and the different two objects correlative to each other by the senses, or apprehended by and wherever someone prays, His barriers that prevent outsiders from is the equality of their reciprocal the mind; when we say of this being, glory, blessed be He, is found there. entering. For Maimonides, the starting relation. Now, as God has absolute that it exists, we mean that its non- Therefore, why is there a need for point is God’s transcendence, for the existence, while all other beings have existence is impossible. 9 the angels to go from one palace to Besht, however, the starting point is God’s only possible existence, as we shall What emerges from all this is that the another, in order that his prayer will immanence. If God is truly everywhere, show, there consequently cannot Maimonidean concept of God is a God be accepted?13 why do we need assistance approaching be any correlation between God completely separate from the world. If God is everywhere, why do the Him? Therefore, the Besht explains that and His creatures...It is impossible There is nothing we can even say about prayers need to be delivered to God? R. the barriers are actually illusions, and, in to imagine a relation between God. Any connection we make between Jacob Joseph quotes the Besht’s parable to reality, God is immanently present in this intellect and sight, although, as we God and this world will result in a faulty explain: world. believe, the same kind of existence understanding of divine unity. God, And it seems to me that I wrote One of the key components to Hasidic is common to both; how, then, could according to Maimonides, is completely elsewhere what I heard from my teachings, an idea quoted throughout the a relation be imagined between any transcendent. Summarizing Maimonides’ teacher, blessed be his memory, in a Besht’s teachings and in the passage above, creature and God, who has nothing view on the divine, Alvin J. Reines writes, parable that he told before the blowing is that “there is no place that is empty of in common with any other being; for “The absolute transcendence concept of of the shofar: There was a great, wise His glory.” Elsewhere the Besht teaches: even the term existence is applied deity is set forth by Maimonides in his king, and he made walls and towers The Creator is found in every act of to Him and other things, according formal discussion of God’s attributes. By and gates by means of illusion. And physical movement. It is impossible to our opinion, only by way of pure absolute transcendence is meant that God he commanded that people will to make any motion or to utter any homonymity. Consequently there is is in no way an entity that is to be found in come to him through these gates and word without the power of the no relation whatever between Him human experience, neither as an object of towers, and he commanded that the Creator. That is the meaning of “The and any other being. For whenever knowledge nor as an object that enters into treasures of the king be spread out at whole earth is full of His glory (Isaiah we speak of a relation between two relation with humans in any other way… each of the gates. And there was one 6:3).”16 things, these belong to the same In presenting his absolute transcendence The Besht takes this verse, “The whole kind; but when two things belong to view, Maimonides states that persons who earth is full of His glory,” quite literally. different kinds though of the same think or feel that they have knowledge of Sometimes stories We get a much different picture when class, there is no relation between God or that they are otherwise in relation are just stories. But, considering Maimonides’ interpretation them.8 with Him not only commit fundamental of this very same verse. Maimonides Maimonides, therefore, adopts a doctrine philosophic errors, but are also deluded by throughout history, explains that when we speak of the earth of apophatic theology –also known as their imaginations into mistaking fantasy great Jewish thinkers being filled with God’s glory, this does negative theology– which claims that for reality.”10 not mean that God Himself actually fills the only way to describe God is through With this appreciation for Maimonides’ have used stories the world. Rather, when man uses his negation. He explains: transcendent view of God, we can now like these to convey intellectual capabilities to praise God, he Know that the negative attributes return to the parable we opened with. brings God’s glory into this world.17 For of God are the true attributes: they do The parable presented in the end of The important theological the Besht, however, this verse is the prime not include any incorrect notions or Guide speaks about approaching God doctrines. formulation of God’s immanence.18 any deficiency whatever in reference and experiencing the divine. But for to God, while positive attributes imply Maimonides, God is distant. God is not person who went until the first gate Access for the General Public polytheism, and are inadequate, as we at all in this world. Therefore, one must and took the mammon and returned. Let us return to the two palace parables. have already shown…The negative transcend this world to experience the And there were others… [Each wall is If, for Maimonides, it was the transcendent attributes have this in common with divine. It is understandable why this is a higher, broader, and more terrifying nature of God that contributed to his elitist the positive, that they necessarily goal that can only be attained by an elite than the one preceding, in order to approach, conversely, we can say, that circumscribe the object to some few. The masses do not have ability to induce fear so that not everyone who for the Besht, his immanent view of God extent, although such circumscription encounter God because God is beyond. The wants to approach the king will do will result in a non-elitist approach. This consists only in the exclusion of what masses, living only in this world, cannot so.] Until his son, his beloved one, is because, if, in fact, God is immanently otherwise would not be excluded. approach a transcendent God. Rising from made a great effort to go to his father, present in this world, He is available to In the following point, however, the the lower class to the royal palace is, in fact, the king. Then he saw that there was everyone, even the masses. Communion negative attributes are distinguished a fantasy. Most people are never given this no screen separating him and his with God does not require transcending from the positive. The positive opportunity. Maimonides’ elitist approach father because everything was an this world, something only the elite can attributes, although not peculiar to to divine worship is a direct result to his illusion.14 do after rigorous study in isolation. God one thing, describe a portion of what transcendent approach to divine unity. He concludes with a message: can be found everywhere, thus anyone can we desire to know, either some part And the meaning of the parable is approach God. “There is no place that is

Volume VI Issue 7 www.kolhamevaser.com 9 10 KOL HAMEVASER connection toGodisattainablebyevery barriers are notevenreally there. be achievedbyeventhesimple Jew. The is anadjustmentofone’smindset.Thiscan to hallucinations. All thatisrequired topass difficult are they pass. FortheBesht,barriersare only also but real, only the barrierssurrounding thekingare not required byMaimonides. For Maimonides, not analogoustotherigorous curriculum that maskGod’spresence. Thisiscertainly thus breaking down the illusionarybarriers realization that God fills the entire universe, requirement toenterGod’spalaceisa empty ofHisglory.” Theonlynecessary to everyone. into thisworld making Himself available that God is actually theone who travels to goGod,theBeshtis oftheopinion Maimonides required theelitephilosopher able toapproach God in His palace. While case, themasses, and notjusttheelite,are the the masses. This being grasped evenby immanent understandingofGodcouldbe the immanence totheentire nation,including David conveyed the message of divine congregation, theBeshtteachesthat Besht focusingonthemasses.Heteaches: about divineimmanence,againweseethe great pedestal. Elsewhere, inadiscussion divine immanence. logical extensionoftheBesht’sview ability tospeaktheking.This is a of his soul.” of a son of God, by theveryexistence a potentialcandidateforthespecialstatus the hasidic masters…every Jewbecomes By theadoptionofsuchanexegesisby the spiritualexegesisofgrandson… the to whichitisthedivinepresence inman, the well fits direction oftheinterpretation according parable the of sense plain presence intheworldaccording tothe writes, “Theclearaccentonthedivine single Jew, notjusttheelite,MosheIdel www.kolhamevaser.com Highlighting the Besht’sideathat Highlighting Noting the wordsNoting on a elite the The Beshtdoesnotput of God. the power to moveorspeakwithout sourced in God. For itis impossible its happenings…each movement is sourceGod isthe and ofeverything masses ( etc.” Theneveryonesaw, eventhe and strength etc.andkingship By saying:“To You, God,isgreatness How did he show this toeveryone? its entirety, in and there isnoplacedevoidofGod. world the fills God eyes ofthewholecongregation, that showed through thesenses, to the etc’(I Chronicles 29:10),isthatDavid the entire congregation ( David blessed God before theeyesof neshamah hamon ha-am An explanation of the verse: “And of the An explanation 20 va-afilu hamon ha-am hamon va-afilu 21 , whichstandsatthecore of 19 EverysingleJewhas the , orthemasses. The kol ha-kahal kol ha-kahal , orentire ), that ) energy wasso predominant that allcoarser nor drinkwater (ibid.);”hisintellectual such a degree that‘he did neither eat bread in thatwhichhe hadobtainedto beatitude Him, andbeaddressed by Him,enjoying could askHim,answer Him, speakto 34:28); duringthatholy communion he was withtheLord fortydaysetc.’(Exodus God, thatitcould be said of him, ‘And he his thoughts tosuch an extentintheidea of much knowledge,andhasconcentrated lofty levels:“Oneofthesehasattainedso description ofMoses, who achievedthese org, 3:51. Sons, 1904), availableatwww.wikisource. Friedländer, (London:George Routledge& Jewish Studies. 27,4). Lord, andtovisitHisSanctuary”(Psalms pleasantness ofthe of mylife,tobeholdthe dwell intheHouseofLord allthedays asked oftheLord, thisIseek:thatmay of thegreat KingDavid, “One thingIhave certainly agreed uponbyall:Inthewords the goalweshould all bestrivingforis Besht, orsomethinginthemiddle, of the of Maimonides ortheegalitarianapproach palace isnotnecessarilyafairytale. the masses. For him, ascending to theroyal even by communion withGodisattainable God’s immanence,believesthat highlights The Besht, ontheotherhand,who divine accessibility totheelitephilosopher. presence. God’stranscendent nature limits have theabilitytoexperiencedivine very wellbetrue thatthemasses do not approach God?ForMaimonides,itmight presence? What is required from man to the opportunitytodwellinking’s religion,common folkreallyis the given and fantasies?Or, whenitcomes to to theking’spalace simply fairytales Are storiesaboutcommoners ascending 3 2 1 Zev KahaneisajunioratYCmajoringin Whether weaccepttheelitistapproach Let us return to our opening questions: Conclusion Ibid.Maimonides continues witha Ibid. The Guide to the Perplexed, trans. byM. of his belief in the immanence ofGodin in the of hisbelief the Creator andCreation, there isfullproof of universe, the and God of identification In contradistinctiontothis absenceofan which mightproperly becalled pantheistic. in his authentic sayings, of any doctrine the BaalShemhimself,there isnoproof, suggests amore nuancedapproach: “Asto Shem’s disciples” (ibid.). Scholem himself to befound,atleastinsome ofthe Baal therethat is,indeed,apantheisticelement alone were decisive,wemightsafelysay there is no placevoid of him.’ If theformula covers are in truth of His own essence, for and partitions,alltheoutward clothes and with true insight knowthatall the walls Polnoye, giveitapantheisticturn:‘People writes, “Others, as for instance theRabbi of Scholem parable, of Godasdescribed inthe 224). Continuinghisanalysisofthenature an illusion.”( of ‘veil of Maya’… External reality is but existence, reality isseenratherasasort ‘acosmic” one: the world is denied real no pantheisticmeaningbutratheran Scholem notes, “Itsliteralsenseconveys aforementioned parable, Gershom University ofChicago,1963),xlvii. Perplexed in MosesMaimonides, The GuideofthePerplexed”(Introduction), Oxford UniversityPress, 1991),67-68. Littman LibraryofJewishCivilizationby V. Berman(Oxford: Publishedforthe Studies, Maimonides: Philosophical and Historical the Sultan’sPalace,”in abeyance.” the senseoftouch,wereconnected with in functions ofthebody, especiallythose Idel. different meaningsandinterpretations. has its own nuances and additions. See the and R.NahmanofBratzlav. Eachversion Moshe HayyimEfrayyimofSudylkov, including R.JosephJacobofPolnoy, R. of theBeshtbymanyhisstudents, 1986), 24. (Dordrecht, Netherlands: M. Nijhoff, by Shlomo Pines and Yirmiyahu Yovel. Jerusalem Philosophical Encounter Sixth at the Presented and Philosophy:Papers True BeliefConcerningGod,” with these differentwith versions andtheir Moshe Idel article cited below, which deals 18 17 8 7 6 5 4 16 15 14 13 12 11 10 9 LeoStrauss,“HowtoBeginStudy Ibid.,1:50. StevenHarvey, “Maimonides in The GuideforthePerplexed The GuidetothePerplexed Ibid. CommentingontheBesht’s Ibid. Ibid. Keter Shem Tov The GuidetothePerplexed Keter ShemTov Zohar Hadash ed.JoelL.KraemerandLawrence The parable is toldinthename Theparable Alvin J.Reines,“Maimonides’ , ed.ByShlomo Pines (Chicago: , 1:58. The Messianic Idea in Judaism, in Idea Messianic The , 2:244. , 51,transl.byMoshe , 273,mytranslation. h Gie f the of Guide The Perspectives on Perspectives ,

Maimonides , 1:52. , 1:64. 3:51. ,”

ed. understanding ofGod.Etkeswrites: elitist approach despitehisimmanent claims that eventheBeshtmaintainsan approach takenbyImmanualEtkes,which translation. 103. Ben-Gurion UniversityoftheNegev, 2007), Pedaya andEphraimMeir, (BeerSheva: Identities, Faces, Fragments, in EarlyHasidism,” Son oftheKingandImaginaryWalls in everythingthatgoesontheworld. Ba’al ShemTov, Godisfoundandinvolved immanent viewofGod. According tothe the Besht, at theveryleast,had a decidedly it iscleartoallthat be uptodebate,but The exact nuances of theBesht’s views may Imaginary Walls inEarlyHasidism,”102). Parable oftheSon of theKingand the resort totheconceptofillusion”(“The full-fledged pantheism is assumed, despite that inthematerialaddressed above,no the aboveparable.Itshould be emphasized personal imagery as we mayamplysee in some pantheistic elementswithstrongly important in Hasidism, which combined misunderstanding. Suchanapproach is the worshiper is understood as a signof often, sincethedistancebetweenGodand is thereason theterm‘illusion’ isusedso stand thatGodisfoundeverywhere. This as well as its interpretation is the Hassidic permeates theparable “The mainpointthat pantheistic interpretation oftheparable: (ibid., 223).MosheIdelalsorejects a –all beinginGod,butnotallBeingGod” philosophers call‘panentheistic’teaching every oneofHiscreatures. Itiswhatmost 21 20 19 Keter Shem Mystic, andLeader take thispath( that isrequired of thosewhoseekto nothing aboutitdiminishes theeffort towardspath function inthe devekut, divine immanence plays adecisive More generally, althoughtheideaof effort toattainproximity toGod. stimulate man to investthenecessary the illusionofdistanceisdesignedto employs: Almighty the that artifice Yet thisillusion is a pedagogical contrast, isasortofopticalillusion. The transcendental conception, by the stateofaffairsactually are. asthey immanent conceptionthatexpresses spiritual investment…Itisinfactthe attainable easilyorwithoutalarge lead apersontoinferthatdevekutis of the idea of divine immanence can risk: an over-simplistic understanding path. Yet thisassertionalso entails a surmount theobstacles set intheir helping those seeking devekutto of hallucination has the potentialof that divide man from God are a kind The knowledgethatthepartitions Itisimportanttopointoutan MosheIdel,“TheParableofthe Sefer Ba’al Shem Tov, Volume VIIssue 7 h Bst Magician, Besht: The , 135-137).Seealso uas - Topics, - Judaism ed. by Genesis 47, my

Haviva RIGHTS & OBLIGATIONS Morality and Advertising BY: Nora Ellison As you walk down the street, a sign many buyers are unaware of the danger product, and the potential psychological quite appropriate to attempt to persuade. catches your eye. “Happy Hour” is written in these associative tactics. It is because of damage that the advertisements can have …”7 Under this assumption that society is in neon lights, “$3 martinis.” You find the this lack of awareness that they are drawn on the consumer. The buyer is not only comprised of rational men, Rotzol, Haefner, advertisement enticing, but why? If you to certain products over others, or to enter lured into purchasing an exaggerated and Sandage shift the responsibility of decide to enter the bar, will you really a bar during Happy Hour. Advertising is product because of deceptive advertising, forming good moral character away from experience a “Happy Hour” as the sign inexorably deceptive. but he is also mentally manipulated by the advertisers and onto consumers, who, promises? If you buy the martini and do advertisement’s subtle insinuations. they believe, should be able to discern not experience an hour of happiness, has Buyer Beware (I’m shaping your For example, perhaps the advertisers fraudulent advertising. the advertisement deceived you? subconscious!) who use abnormally thin female models Advertisements constantly send us in their advertisements should consider Reasonable-Man Standard messages about what we should think and Advertisements are invasive by nature, the potential psychological implications how we should feel and act. These messages partly because they are ubiquitous, but that their ads may have on young According to American law prior to dictate not only our purchases but also our mostly because they manipulate our impressionable females. After being 1914, the criteria for honest advertisement psychological processes. But how often psyches without our being aware of their exposed to this type of advertisement, were based on the reasonable-man are we cognizant of these advertisements effects. Andrew Gustafson addresses girls may assume that abnormally thin is standard that states that the advertiser is and the illustrious advertising’s moral society’s standard of beauty. As a result, not liable for any ambiguity or deception promises they make? nature and how it many girls may develop body image that a reasonable man would see through. And if we are aware, Friedman proposes greatly influences issues, which could lead to unhealthy The Federal Trade Commission (FTC) do we challenge them? that Jewish law societies’ inclinations, eating habits. They may starve themselves then instituted even stricter regulations In the most benign may not explicitly habits, and desires. just to look like the emaciated stick figure on advertisers to prevent misleading scenario, a misleading Gustafson’s research portrayed in advertisements.5 In light of advertisements altogether. The FTC aimed advertisement prohibit or restrict is not concerned with this, we can see how Gustafson maintains not only to protect the reasonable man, can lead to the manipulating the what he calls “truth in that advertisement deeply affects society’s but also attempted to protect everyone in unnecessary purchase advertising,”2 namely psyche, and, therefore, the advertiser is the marketplace, even the most credulous of a useless trinket. At psyches of consumers issues of puffery and responsible for the psychological effects of buyer. For example, Clairol was not worse, advertisements to create detrimental disclosure, etc., but, the advertisement. The buyer is in no way allowed to advertise its hair dye as dye can perpetuate the rather, he is concerned accountable and, rather, is seen as a victim that would “color hair permanently.” The neurosis of instant desires, but insists that with the way in which of this manipulation.6 Thus, because of courts ruled that this advertisement may gratification and such practices clearly advertising molds these two factors, truth in advertisement lead people to believe that their hair would consumerism, leading society’s character. and the potentially harmful psychological grow out in the color of the Clairol hair dye to unfulfilled promises violate the spirit of the While Gustafson effects of advertising on the consumer, that they used. This seems like a ludicrous of intangible qualities law. believes in the power Gustafson sees inequity in the dictum of assumption to any reasonable person, like happiness, of advertisement “buyer beware” and maintains that it is not but that was exactly the point—the FTC security, friendships, and meaning. In this to shape our society’s desires, other the fault of the consumer. wanted to protect even the most gullible article, I will examine the morality of the philosophers like Harvard economist In contrast, Kim Rotzoll, James Haefner, and unsuspecting consumer. 8 psychological effect that advertising has Theodore Levitt argue that advertisement and Charles Sandage maintain that society Heinz W. Kirchner appealed against and how it is addressed in American and is simply reflective of society’s pre-existing should be clever enough to see through this extreme ruling. From his appeal Jewish law. desires. Levitt would therefore take deceptive advertising. They argue, “Under emerged a “modified reasonable-man issue with Gustafson’s contention that the assumption that man is rational, it is standard.”9 R. Aaron Levine, who was The Power of Association advertisers have a moral responsibility in shaping society’s character.3 Advertisements employ associative Do Jewish values share Gustafson’s properties to make their products instantly belief in the responsibility of advertisers? desirable. For example, a Bud Light Brooklyn College professor Hershey advertisement portrays a studly beach Friedman agrees with Gustafson and goer drinking a Bud Light while attractive maintains that advertising does play a young women in bikinis flock around role in shaping society. Friedman proposes him. After watching this commercial for that Jewish law may not explicitly prohibit Bud Light, the consumer is more likely to or restrict manipulating the psyches of associate Bud Light with sex appeal. But, consumers to create detrimental desires, as the research of Creighton University but insists that such practices clearly professor Andrew Gustafson highlights, violate the spirit of the law.4 when the typical beer aficionado buys Gustafson questions whether the a Bud Light, he is less likely to attract a sentiment of “buyer beware” is a sufficiently gaggle of girls in bikinis, and more likely moral policy to apply in the realm of to acquire a beer belly.1 Advertisements advertising. This dictum assumes that the use these associations to manipulate the buyer is purchasing at his own risk and is buyer’s psyche. aware of his own liability in purchasing. By associating a certain product or brand The buyer is at his own discretion in with positive attributes, like fame, fortune, the marketplace, and if he makes a bad success, sex, happiness, and friendship, the purchase due to false advertisement, this buyer comes to believe that these attributes is his own fault. Gustafson challenges this will manifest themselves through his idea because of two factors that both work purchase. But no bottle of shampoo can against the buyer: “truth in advertisement,” fulfill these illustrious promises. However, that advertisements accurately portray the

Volume VI Issue 7 www.kolhamevaser.com 11 12 KOL HAMEVASER of theft( ca. 1250-1330) considers 23:7). However, R. Yom Tov(Spain, Ishbili prohibition offalsehood, the partofadvertiser isequaltothe on such behavior 1264) determinesthat b. Abraham Gerondi (Spain, ca. 1200- da’at advertisers. The biblical source for the foundationforobligationof impression. It is this halakhah thatlays to relate tothatwhichcreates afalse knowledge,” isahalakhah commonly translated as“stealing latter mustbeaddressed. but before understanding theformer, the spirit ofJewishLaw, ratherthantheletter, these issues are more concerned with the consumer not bemisled? As statedearlier, to besoexplicitthateventhemostnaïve advertisement, asinthecaseofClairol, the consumer? DoesHalakhahrequire an must anadvertiserbewhenprotecting economic distress. banning itcompletelywouldcause major possesses acknowledges that advertisinginnately man-standard” reasonable “modified this creativityand businesssuave.Perhaps needfor protection andtheadvertiser’s needfor system balancedtheconsumer’s appeal, thelegal As a result ofKirchner’s as actually observed in themarket-place.” person with thetypicalor average person this newstandard “equatedthereasonable journals of Jewishthought,explainsthat articles onTorah and economics in leading at Yeshiva Universityandpublished chairman oftheeconomics department www.kolhamevaser.com The prohibition of According toJewishLaw, howcareful Advertising intheContextofHalakhah isdisputedbyvarious sages. R.Jonah Vayikra

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consumer through honest advertising delicate balance betweenprotecting the to American law, Jewishlaw values the his businesswouldhavesuffered. Similar Had themore negative termbeenused, business. to protectlocal butcher’s the public’s mind,inordermeat inthe of the tereifeta refermeat as tothe Talmud ruled that itwas permissible to more neutralandless descriptive. The but thelatterexpression of describe thetypeofmeatasnon-kosher, connotation. Both expressions accurately the meatas rather allowedthebutcherstorefer to connotation, and a termwithnegative the butcherstorefer tothemeatas Surprisingly, theTalmud didnotrequire received ashipmentofnon-koshermeat. The localbutchersofacertaintown point. obvious. through ambiguousstatementsisnotas law, butaprohibition againstdeception lying is not acceptableaccording toJewish da’at Regardless ofthebiblicalsource of knowledge tostealingphysicalproperty. recognizing theneedsof A story in law, Jewishlawvalues while simultaneously the consumerthrough , Similar toAmerican

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through on. that, inreality, theirproducts cannot follow advertisements promise a qualityorlife Countless addiction thantohisliberation. is more likelytoleadthebuyer’s a purchase ofVirginia Slimscigarettes David says that Habits and Desires of Consumers,” Impact on Morality and Society: Influencing Jewish Studies. of theirability. and instillgoodvaluesinsocietytothebest sell useful products, create positivedesires, want to create. Advertisers should aim to we that sensitive tothekindofsociety Jewish ethicsteaches that wehave tobe success, and happiness can be bought. gratification, and dupe buyers intobelievingthatlove, instant perpetuate desires, law doesnotallowforadvertiserstocreate sourcesthe spiritof andteachingsthat proof, butitwouldseemfrom thesevarious prohibition ofcoveting( the commandment, whichdealswith tenth the with conflict in be may jealousy advertising’s aimtocreate desires and women ontheiradcampaign. associating thecigarettes with theliberated liberation withapackofcigarettes by For example,Virginia Slims promises no productof lifethat quality cansupply. hearts ofconsumers,andpromise thema a similarway. Advertisements “steal”the really provide. Advertisements operate in a certainqualityoflifethathecould not under his rule the populace would enjoy the heartsofpeople,”promising that and narcissistic son Avshalom, “stole to Jewishvalues.InII psychological manipulationiscontrary stronglythat of any type suggestthat description, there are variousothersources despite itnotbeingthemostforthcoming to themeatas ( needs ofthebusinessworld. while simultaneouslyrecognizing the p. 212. and SocietyReview or, asheputsit,“thewayofthepious.” business in a way that reflects Jewish ethics the letteroflaw, andconduct one’s Friedman assertsthatonemustgobeyond breakingwithout halakhot. any explicit Torah.” Onecanstillexhibit“vile”qualities person withinthepermissiblerealm of He then cites Ramban’s concept of “a vile Lifenim me-Shuratha-Din 1 at SCWmajoring in Nora Ellisonisasenior Therehalakhic absolute any not be may Furthermore, Friedmansuggeststhat Although theTalmud rules thatreferring Going BeyondtheLetterofLaw 4 3 2 Andrew Gustafson, “Advertising’s Hershey Friedman, “The Impact of Gustafson,202-204. Gustafson,201. Nafla Bisra Nafla 106:3(2001):201-223,at ha-Melekh Shemuel ispermissible ) Devarim ’s rebellious 13 Ironically, 15:6it Business 5:18). 15

14

kedoshim female consumptionofcigarettes. led toanincreaseit, and otherslike in feminist movement. This advertisement, productwomen ofthe the liberated with a cigarette company that associated their House, 2000),33. Business Ethics and Clinical Psychology Advertising Effectiveness,” on Women’s Body-Focused and Anxiety Matter? TheImpactofModel’s BodySize Halliwell andHelgaDittmar, “DoesSize (2001): 74-80,availableat:www.jlaw.com. Practices,” Jewish Values onMarketingandBusiness 15 14 13 12 11 10 9 8 7 6 5 Levine,34. Levine, Aaron As citedinGustafson,203. Gustafson,220. Forastudyonthistopicsee:Emma Ibid. Friedman. See Ramban to Gustafson, 217. Virginia Slims was Levine,35. Ibid.

tiheyu Journal ofMicromarketing (Hoboken,NJ:KTAV Pub. . Volume VIIssue 7 Case StudiesinJewish : 23,1 (2004): 104-122. Vayikra Journal ofSocial 19:2, s.v. 21 RIGHTS & OBLIGATIONS The Right to Life for the Nation of Amalek BY: Atara Siegel

“Remember what Amalek did to you the synagogue to hear Zakhor, and extra willingness to destroy the entire priestly God’s unknowable mysteries. on the way when you left Egypt. That he readings are arranged for latecomers. city of Nov, as if to ask, “are you so righteous However, some challenges still remain met you on the way and struck you, all Reading and hearing each word of the and just yourself that you can challenge with this approach. Is it really possible the feeble behind you, and you were tired passage correctly is emphasized to such the righteousness of God’s decrees?!” that there is any justification, hidden from and weary and he did not fear God. And it an extent that we read the last verse of the R. Mani here raises a serious theological us, for taking the lives of children who did shall be, when Hashem your God grants parashah twice with different vocalizations question: If God lays down a command, not sin? Is our moral sense so faulty that you rest from all your surrounding in order to ensure that we are reading the is the command moral by necessity? we cannot even be confident that killing enemies, in the land that Hashem your passage precisely. However, for many Jews However, this question is not answered children is wrong? What possible mysteries God is giving you as a heritage to inherit, today the content of the passage remains directly. God does not explain why it is could God reveal to us that would make you shall wipe out the memory of Amalek troublesome and can make fulfilling the fitting for the Amalekite children to die, this command more understandable? from under the heavens, do not forget!” - mitsvah uncomfortable. but instead chides Sha’ul and reminds Perhaps bothered by these questions, other Devarim 25:17-19, Parashat Zakhor.1 Throughout Jewish history, traditional him that God has a better understanding commentators look at this challenge and thinkers have struggled with the moral of the situation and of morality than he approach it differently. “So said Hashem of Legions, I have implications of the command to wipe does. As the prophet Yeshayahu put it, “as remembered what Amalek did to Israel, out the nation of Amalek. While at first the Heavens are raised above the earth, “The Command is Moral” that he encamped against them on the glance it seems brazen to challenge the so My ways are raised above your ways, way, when they went up from Egypt. morality of a command from God, R. and My thoughts above your thoughts.”6 Other classic commentators and modern Now, go and smite Amalek and destroy Aharon Lichtenstein observes that it is Sha’ul’s (or R. Mani’s) objection that the thinkers bothered by the issue justify the all that is his and do not pity him. And impossible to ignore the fact that the destruction of Amalek is immoral is not morality of the command to kill Amalek put to death from man to woman, from command to destroy Amalek simply fails refuted; however, the reader is reminded in human terms, without the need to infant to suckling, from ox to sheep, from the “reasonable person” test of morality: that human morality is limited, and only invoke God’s mysteries as justification. camel to donkey.” - I Shemuel 15:2-3 “Wiping out Amalek does not conform God’s morality can be trusted. Rambam, in the forty-first chapter of the to what we would normally expect a R. Lichtenstein, in his lecture “Being third volume of Moreh Nevukhim, sets out “On the second Sabbath they bring person to do.”3 The question of how God Frum and Being Good: On the Relationship to explain the reasons behind different out two Torah scrolls: From one he reads could command us to destroy an entire Between Religion and Morality,”7 addresses classes of punishments prescribed in the weekly portion, and from the second nation, including individuals who did not the challenge similarly. According to R. the Torah. In explaining the rationale he reads ‘remember what Amalek did to themselves sin, is a thorny one that has Lichtenstein, the destruction of the entire behind the command to destroy Amalek, you..,’ and he reads from the Prophets bothered Jewish thinkers throughout the nation of Amalek is, “morally, a frightful Rambam assumes that those individuals ,’I’ve remembered what Amalek did….’ - ages. Different commentators’ approaches thing.”8 However, the seemingly immoral among the Amalekites who themselves Shulhan Arukh 685:2 to the problem can act is justified in attacked the Jewish people truly deserve be divided into three “response to an to be destroyed in return. Additionally, The month of Adar marks the beginning separate categories. Throughout Jewish unequivocal divine collective punishment against the entire of one of the most festive times of the history, traditional command.”9 R. nation of Amalek is also necessary in Jewish year. As the Talmud states, “When “It Doesn’t Seem Lichtenstein later order to teach people not to assist their Adar comes in, we increase in joy.”2 Today, Moral to Me, but God thinkers have struggled makes it seem that fellows in treacherous acts in the future. we happily fulfill this mandate, spending Knows Better” with the moral God’s command Rambam implies here that although the the beginning weeks of Adar preparing for not only justifies a Amalekite children and women did not the holiday of Purim, dressing up in silly Early Jewish thinkers implications of the seemingly immoral attack the Jews themselves, they were in hats, socks, or ties, blaring extra music were not unaware of command to wipe out act, but even turns the fact responsible for standing by or perhaps in schools and in the streets, running the moral difficulty act into a moral one: assisting the men in their plans. While carnivals and preparing an abundance of involved in the the nation of Amalek. “Although generally this rationale, if one accepts its premise, candies and other foods to send to friends command to destroy such an act would be explains how the entire Amalekite people as mishloah manot. Amalek;in fact, the challenge is already considered immoral, it assumes a different living at the time of their attack bears But before the holiday, we also engage raised in the Talmud. Commenting on character when God, from His perception some culpability for the assault, how in another preparation for Purim, one the story in I Shemuel perek 15 where King and perspective, commands it.”10 Like R. compelling is it in explaining why the that is heavier and more serious. The Sha’ul is commanded to obliterate Amalek, Mani in the Talmud, R. Lichtenstein argues command extends to avenging Amalek’s Shabbat before Purim we read Parashat the Talmudic sage R. Mani imagines King that the command to destroy Amalek does descendants throughout the generations? Zakhor, thereby fulfilling the Torah’s Sha’ul debating with God about the justice not seem moral to us. However, whatever When God commands the destruction of commandment to remember the attack of of what he is about to do. How is it fair our sense of what is moral, the principle of Amalek in Sha’ul and Shemuel’s time do the nation of Amalek on the nation of Israel to punish the Amalekites collectively, R. yir’at Shamayim reminds us that God, in His we really expect that the Amalekites of the on their way out of Egypt. This obligation Mani’s Sha’ul asks, “if man sinned, how mysterious ways, simply understands the day should have prevented their ancestors is taken very seriously in Jewish law. In did the animals sin? If the adults sinned, situation better than we do.11 from sinning centuries earlier? his Sefer ha-Mitsvot, Rambam lists two how did the young ones sin?4” Granted, This approach of “it may not seem Another approach to explain the biblical commands regarding the people of Sha’ul implicitly agrees, the Amalekites moral to me, but God knows better” legitimacy of wiping out Amalek is to Amalek. Mitsvah 188, to “destroy the seed who attacked the Jews may be worthy of truly appreciates and acknowledges the contend that Amalek’s evil was so special of Amalek, as it says, ‘erase the memory of death, but is it really possible that all the challenge posed by the command to and unchanging that utter destruction is Amalek,’” is no longer practiced today, as Amalekites deserve to die? destroy Amalek, and makes no attempt the sole method of dealing with it. R. Aron we can no longer identify the Amalekites The rest of this aggadah continues with to hide from the great moral struggle the Moss, a frequent contributor to Chabad.org, among us. However, the obligation to oblique criticism against Sha’ul and his command engenders. This approach does wrote an inspirational article discussing forever remember Amalek’s evil assault, own morality. “Do not be exceedingly not discount the discomfort we may feel at how the mitsvah to destroy Amalek can which Rambam lists as commandment righteous!” a heavenly voice answers the seeming injustice of this command, but be fulfilled today by eradicating Amalek- 189, remains in full force, and Orthodox Sha’ul’s challenge, quoting a verse also does not place so much importance on like tendencies in ourselves.12 Explaining Jews today are, in fact, very careful about from Kohelet.5 The Midrash contrasts resolving the challenge, instead relying on why the original command was meant to and attentive to the details of this mitsvah. Sha’ul’s indignation and hesitance ascribing the gap between what we see as be carried out literally, he argues that the People make special effort to come to about obliterating Amalek with his later moral and what God is telling us to do to hatred of the people of Amalek for Israel

Volume VI Issue 7 www.kolhamevaser.com 13 14 KOL HAMEVASER family member wastragicallykilledin a to concretize. However, in2002,when a to make and whatdoyouseeasitsmission? Commencement. Speaker atthisyear’sYU will betheKeynote and his semichafromYeshivaUniversity to remaininIsrael.R.Fassreceived chosen people movetoIsrael,97%ofwhomhave founding, NefeshB’Nefesh has helped30,000 its as muchpossible. Since to Israel émigrés of transition the ease to aims organization The from North AmericaandtheUKmake aliyah. B’Nefesh, an organization that helpspeople co-founder andexecutivedirectorof Nefesh sin. minors and animals must be innocent of of KingSha’ul)thatatleastthe Amalekite Mani and his claim (through themouth fact, wasrejected inTalmudic timesbyR. convincing to many people today, and, in intrinsically andunchangeablyevilisnot is inferior. human raceissuperior;noreligious faith are wrong. Onlyracists make them…No “all collectivejudgments declaration that agree with Holocaust survivor Elie Wiesel’s to remember Amalek’s crime probably also obligation their about conflicted most a great ill andfallacy. Thesamepeople and viewstereotyping entire groups as people asindividuals, we valuelookingat so difficult for us today is precisely because to destroy the entire people of Amalek is original reason thecommand toremember bothered bythisexplanation.Partofthe destroy Amalek would probably bejustas individuals Zakhor Most well. who are bothered today during as difficulties eradicate itssource. the onlywaytodealwithitisentirely This threat willnevergoawayonitsown; of simple,constantself-defense. a matter Destroyingis eternal. Amalek turnsinto duty to remember and destroy Amalek why the Torah is so emphatic that the approach doesagoodjobofexplaining with Esav’s grandson, isimmutable.This identified Amalek of people the extension conclusion that thehatred ofEsav, andby that Esavhates Yaakov,” in theSifrei that“itisanestablishedlaw statement ofR.ShimonBar Yohai quoted Viewing Amalek thisway, drawingonthe becomes amatterofnecessaryself-defense. attack. Accordingly,of destroying Amalek were alive,thenationofIsraelwasatrisk was so intrinsic that as long as Amalekites An InterviewwithRabbiYehoshuaFass BY: Staff www.kolhamevaser.com My wifeandIalwayshad theintention B’Nefesh you tofound Nefesh What inspired Note toReaders:R.YehoshuaFassisthe However, thisapproach hasits bythemoralityofcommand to aliyah 14 ” Labeling an entire” Labeling group as , butourplansneverseemed 13 leadstothe Parashat we startedto sketchaplanfordeveloping philanthropist livinginmycommunity, a successful businessman and Gelbart, be alleviated?Working togetherwithTony What wouldhappenifthese issuescould to wonder: I began concerns, but legitimate aliyah started to understand why North American overcome.to theirconcerns,I Listening of making the practicalandeconomicchallenges that shared a dream, butmanypeoplefeared hear echoes of similar ambitions. We with friends and colleagues,Ibegan to help developourcountry. decision to finally move and try our best to with thelosswere thecatalystforour our subsequentattempttocometerms in Israel,hisdeathand suicide bombing degree ofthemoralchallenge accepted. do destruction. Likeanyothersinners,ifthey are not rejected by God and doomed to moral challenge of Amalek. The Amalekites alive. taxation byIsrael, they would be kept Noahide laws as well as servitude toand were tosurrender, andaccepttheseven of anytheSevenNationsCana’an) if the claims that Amalekites (ormembers sixth chapterof claims this isnotso in the Amalekites toescapedeath,Rambam to donkey,” to suckling,from oxtosheep, from camel to deathfrom mantowoman,from infant him. is hisanddonotpity all that And put “Now, goandsmite Amalek anddestroy in command out fleshed the and of Amalek from undertheheavens,” Devarim itself. Whiletheplainmeaningoftextin reconsider the meaningof the command of the command to kill Amalek is to situation betterthanwe When sharingmyfeelingsabout While thisapproach does reduce the morality the Another waytodealwith A WayOut reminds usthatGod,in simply understandsthe teshuvah His mysteriousways, 17 our senseofwhatis wassostagnant.People had moral, theprinciple of yir’atShamayim However, whatever Thisapproach greatlyreduces the , “You shallwipeoutthememory andchangetheirwaystheyare 16 aliyah seemtoprovide noway for Hilkhot Melakhim were too difficult to difficult too were do. Mishneh Torah , Rambam Shemuel . Inthe aliyah 15 ,

Hamevaser in Psychology,andisastaffwriterfor and thinkingaboutthischallenge? centuries havenotstoppedinvestigating is like Your peopleIsrael,whooverthe www.vbm-torah.org. Koschitzky Virtual Beit Midrash, Between ReligionandMorality,” Frum addresses ofR. Aharon Lichtenstein,“Being prove satisfying. or none of the previous approaches may weaknesses. For different people,some, all, approachits ownstrengths containing and different waysoverthecenturies,witheach this challengein have dealtwith thinkers we have seen, different commentators and lives on,asdoesourdiscomfortwithit. As ways, thecommand to destroy Amalek passage containingthiscommand. Inthese also daily recite after of Amalek yearlywiththeannualreading commandment to exactvengeanceupon continue toremember theevilassaultand Amalek isnolongercarried out today, we the command to physicallyeradicate kill the Amalekite children? Though adults do not surrender, is it rightto through surrender, if the Amalekite that the Amalekites can escape death readingcommandmentand agrees ofthe if oneacceptsRambam’scontroversial not resolve theproblem entirely. Even command to destroy Amalek, itdoes Atara SiegelisajunioratSCWmajoring 7 6 5 4 3 2 1 Parashat Zakhor andBeingGood:OntheRelationship

SeeZiegler. Kohelet7:16. SeeR.ReuvenZieglerbasedon All translationsare myown. Yeshayahu Yoma Ta’anit . 22b. 29a. Mi ke-amekha Yisra’el 55:9. . Someindividuals Shaharit availableat: thebiblical The Israel The , who Kol ideology. source,corevery the aconceptat ofZionist in belief our reflects obstacles thatpotential social and professional, logistical financial, the UKbyremoving orminimizingthe successful has beentohelpfacilitateandrevitalize B’Nefesh. in essence, was the beginningofNefesh American obstacles couldbeovercome andNorth the proper resources and guidance, these making specific challenges of North American Jews an organization thatwouldaddress the Melakhim thehyptertexts.com. Magazine the MostImportantLessonof All?,” chabad.org. Today?,” Chabad.org,at www. available own senseofkindnessandmorality. responsibility toworkonimproving our our ownperceptions ofmorality andour remindera humbling ofthelimitations struggled withthiscommand, this storyis might argue thatperhaps R.Hayyimtoo own morality your you questionGod’s?!”that Whileone in confident so you Midrash remindedin the Sha’ul, “are King to livewithittoo. As the heavenlyvoice Amalek, he,R.Lichtenstein,shouldbeable able tolivewiththecommand todestroy who had such a highmoral sensitivity, was R. HayyimSoloveitchik.IfHayyim, great levelofg were resolved by learningmore aboutthe and other morally challenging mitsvot explains thathisowndoubtsabout Amalek challenge of Amalek inthislecture. He another interesting approach to the Our mission over thepastdecade 17 16 15 14 13 12 11 10 9 8

See Ziegler. R. Lichtensteinhas Rambam, I ElieWiesel, “Have You Learned Aron Moss, “Wipe Out Amalek, Ibid. Ibid. Ibid. aliyah Sifrei Devarim (24May, 1992),availableat:www. 6:4 Shemuel aliyah aliyah , . We feltthatifpeoplehad Bamidbar emilut hasadim wouldstarttogrow. This, from North America and 25:19. Volume VIIssue 7 15:3 ihe Trh Hilkhot Torah, Mishneh aliyah 9:10s.v. olim asIsrael’s life face.Thisgoal achievedby o be-derekh Parade . RIGHTS & OBLIGATIONS Can you explain the origins and meaning of We celebrated Nefesh B’Nefesh’s tenth into the challenges potential olim face joined the workforce and have positively the organization’s title? anniversary last year, and we are still and discovered four major areas that impacted on all sectors of Israeli society. constantly striving to improve our efforts to consistently presented obstacles for Looking beyond the professional realm, The inspiration for the naming of the provide the most comprehensive assistance North American olim: financial concerns, Nefesh B’Nefesh has also welcomed home organization - Nefesh B’Nefesh – came and guidance for people making aliyah from employment, social integration, and the students and soldiers, young people following the tragic terrorist attack that North America and the UK. In addition to challenge of navigating Israeli bureaucracy. who are incredibly idealistic and have took the life of my first cousin, Naftali increasing programming in North America Nefesh B’Nefesh works to solve each of committed themselves to the future of Lanzkron. I was overcome with the emotion and having more specialized and enhanced these challenges for potential olim. With Israel. The impact of these unusually of wanting to fight terror and darkness seminars, we are focusing on building this in mind, we provide olim with grants dedicated individuals on Israeli society is with hope and optimism while searching Israel’s periphery, with the tremendous to help alleviate the financial strain of something we can’t measure yet, but I have for a meaningful way to memorialize support of Keren Kayemeth LeIsrael (the aliyah during the first year. In addition, no doubt we will reap the benefits of their his legacy. Hence Nefesh B’Nefesh was JNF), through our our Employment contributions in years to come. created – “Jewish Souls United” or a soul flagship “Go North” Department works to soul – for his soul to be remembered and “Go South” When sharing my with each individual, Is there any particularly rewarding or special and his legacy continued through building programs. We are feelings about aliyah providing counseling moment or experience that stands out to you the Jewish homeland and connecting our also expanding the regarding career over your years working at Nefesh B’Nefesh? nation. services we provide with friends and opportunities in to Lone Soldiers colleagues, I began to Israel and helping I have had the remarkable privilege of Were there any challenges that Nefesh (together with olim connect with joining every single charter flight since B’Nefesh faced when it was first founded? FIDF – Friends of hear echoes of similar other professionals in Nefesh B’Nefesh was founded in 2002. the Israel Defense ambitions. We shared their fields. In terms The feeling of excitement, the expressions When we first began, the existing Forces) from around of social integration, of hope and optimism that are felt on obstacles to Western aliyah discouraged the globe, providing a dream, but many our Guidance each flight, are still one of the most many potential olim from even considering them with assistance people feared that the and Community emotionally charged experiences I have it as an option. The challenge we took upon throughout every Resources Department ever encountered. ourselves was to change this paradigm stage of their aliyah, practical and economic helps olim find the Sitting on each aliyah flight, I look and make aliyah more mainstream among army service, challenges of making right communities around and see Jews of all backgrounds, North American Jewry, so that it would and post-army and suitable schools all affiliations, a full range of ages and be a realistic and attainable goal at the acclimation. aliyah were too difficult for their children, professional skills. All of us are joined forefront of Diaspora consciousness. In addition, we are to overcome. helping people meet together through shared experiences and As the organization grows, and we working to increase the challenges that emotions: a passionate love of Israel and continue to help thousands of olim from our promotional efforts to expand the pool come along with adapting to life in Israel. commitment to building a life in the Jewish different countries, it is a challenge to of potential olim. For example, over the Finally, our Absorption Department works homeland, a common journey away from maintain the same level of personalized past few years we’ve noticed a growing closely with various government offices, the country we grew up in, a flight together service so that each oleh feels part of Nefesh trend of young couples and professionals removing the red tape that frustrates so towards a new place that we have decided B’Nefesh’s extended family. We also find making aliyah who are taking advantage many olim. to call home. ourselves operating in a very dynamic of the healthy job market and great social The flight has also become an incredible environment, as the social, economic, opportunities available in Israel. We have Do you believe that Anglo olim play a social experience. We’ve had olim who have and Jewish organizational spheres are created social media-based contests to unique role in Israeli society? met their future spouses on the flights, and constantly evolving. We are, therefore, increase awareness of aliyah by encouraging more commonly we’ve had olim of all ages constantly adapting and improving the friends and family to share in the journey, Nefesh B’Nefesh olim have not only who have made new best friends through way we provide our services. and actively follow and support the become integrated, and not only succeeded serendipitous seating arrangements in the contestants as they launch careers and start in adapting and thriving, but they also have air. Between financial subsidies, help with new lives in Israel. an invaluable impact on Israeli society. bureaucracy, career and school advice, and This is true both on the ideological and However, I also feel that it’s not just more, Nefesh B’Nefesh supports olim in many Right now, Nefesh B’Nefesh serves the the practical level. Ideologically speaking, the personal stories I’m witnessing. I’m different ways. What do you see as your most United States, Canada, and the UK. Are there we live in an era where some argue that also watching the very fabric of Jewish important/impactful service? any plans to expand Nefesh B’Nefesh to other Zionism is subsiding; however, the growth history being woven before my eyes. Each countries? of olim from North America and other individual on the plane brings his or her The decision to make aliyah is a major Western countries presents a strong case own story, a story being joined with the life choice, affecting every aspect of one’s At present, our mandate from the against this supposition. These individuals national story of our people. And as each life - socially, economically and culturally. Government of Israel is to help olim from are making aliyah out of choice. They are plane lands, olim step off the plane and into Being that the success of such a move North America and the UK; however, not coming to Israel because they are a sea of family and friends who have been will depend largely on the amount of we just currently expanded our services running away from threat or persecution; waiting for hours at the airport, anxious planning and preparation that goes into it, worldwide for all “lone soldiers.” rather, they choose to move because of an to see them and excited to welcome Nefesh B’Nefesh aims to provide the most ideal in which they deeply believe. This them home. It is truly an inspiring scene comprehensive assistance and guidance In your professional and personal experience, type of aliyah makes a significant statement of homecoming, which makes a deep for people making aliyah. This holistic what are the biggest challenges new olim face? about commitment and love for the Land, impression each time and reminds me – approach is vital to making sure olim have and it strengthens the roots of Zionism on and everyone involved in these efforts – all the information and resources that they When olim arrive in Israel, the transition which this country was built. why we love what we do. require in order to make the best decisions into their new lives requires them to adapt From a more practical standpoint, olim for a successful transition. This extends to their lifestyles to a new reality. Apart from from North America bring with them a all aspects of the move – from employment choosing the right communities to live set of talents and professional skills that assistance, to where they are going to live, in, finding schools for their children, and are unparalleled. Nefesh B’Nefesh has and how they will support themselves in finding suitable employment, it can be welcomed successful and accomplished the beginning stages. challenging to acclimate to a new social olim with varied backgrounds, each bringing and cultural environment with a new his or her own unique experiences to the How do you envision Nefesh B’Nefesh language. table. Our olim, who include engineers, growing in the future? When we founded Nefesh B’Nefesh, physicians, entrepreneurs, teachers, and we conducted extensive research many other types of professionals, have

Volume VI Issue 7 www.kolhamevaser.com 15 16 KOL HAMEVASER Putting MagicinitsPlace:AppreciatingContextualDifferences engages in bestiality does not affectin bestiality engages society “ludicrous” society,” on influence immorality. Thesorceress hasa“corrupting because ofthesin’sinherentdeath penalty end: thedeathpenalty. meet thesame who engagesinbestiality He notesthatthesorceress andtheone the relationship between these two topics. creative (i.e. seven, with alltheforbidden sexual unions magic appears in verses six and twenty- occurs in Leviticus 20. The prohibition of seeking outghostsandspirits.Thesame Two verseslater, thelawprohibits onefrom from making hisdaughterintoaharlot. the lawprohibitstwenty-nine, afather context of illicit sexual unions. In verse sacrifices recounts theprohibition ofmagicinthe proper honoring one’sparents, for instructions twice inLeviticus. whatsoever,this oddityalsoappears but has no(apparent) connectiontosexuality one whoengagesinbestiality. hand, verseeighteencommands deathfor suffered to live.” seventeen inserts,“asorceress shall notbe father objectstothemarriage.Thenverse to payadowry and wed her unless her premaritala virgin sexwith isobligated mandate that aman who engagedin Exodus 22: prophets. of acommandment toheedthewords of Deuteronomy 18 is stated in the context inappropriateone in sexualunions,the breath astheprohibition toengagein 22 and Leviticus 19 are statedinthesame prohibitionsmagic. Whilethe inExodus the versessurrounding theprohibition of finally inDeuteronomy 18. in stated first Exodus 22, thenagain inLeviticus 19, and is prohibition The magic. the Bible’sprohibition against performing thought-provoking endeavor. works isanuancedand biblical earlier the is stated in Deuteronomy in contrast to differencesand contextual what between Absolutely not. Appreciating theliterary Bible. Doesthismakeforboringreading? once appeared in earlierbooks of the anticipate the rehashing of laws that of Israel.Thus,weasreaders should generation imminentlyenteringtheLand forty yearsofhistoryandlawstothe functioned as a “lastlecture,” recounting BY: Sarah Robinson www.kolhamevaser.com R. Samson Raphael Hirschtakesa In apotpourrioflawsrangingfrom The commandment tokillasorceress This is theprogression of verses in The starkest difference is the context, One exampleofthisphenomenonis Moses’ farewell speechinDeuteronomy arayot peshat- ) sandwichedinthemiddle. 7

and“absurd.” Verses fifteen and sixteen and fifteen Verses based approach toexplain 2 Returningto the topicat 6 becausesorcery is 5 4 Bothdeservethe Leviticus19also 1 8 Theonewho 3 to law offers anavenueofacceptable actionin outside theTemple. to’ar include awarrioracquiring an appropriate means.Two ofmanyexamples often allowstheendssolong asoneutilizes in thelawsofDeuteronomythe law –that chapter, butalso speaking toameta-theme of the based ontheimmediatecontext fromextrapolating the prophecy isnot. means. Magicwouldbeinappropriate, but long as it is achieved through appropriate showing howthedesire isappropriate so validates the impulse to learnone’s fate, you shalllistentoit.” God] willgivewords to his mouth and will risefrom within yourmidst [and Therefore,fate. to learntheir “aprophet tap intoallsortsofmeans,evenmagic, faculties,” to knowthefuture anddelveintomany Ramban articulatesthat“peopledesire the verses through a psycho-analytic lens, ascertaining theWord ofGod.Considering the inappropriate and appropriate forms of contrast betweenmagicandprophecy is Ramban andSeforno is alogicalprogression. the juxtapositionofmagictoprophecythat commentators on Deuteronomy suggest heed righteousprophets. Levite portions prohibition ispadded by lawsregarding the prohibition ofmagic. when theversesinDeuteronomy discuss sexual unionsisconspicuouslyabsent Deuteronomy; the reference to forbidden sexuality, however, does not continuein couple thetwolawstogether. of practicality, therefore,was logicalto it in order to engageinsorcery. inbiblical times ofsorceresses sleepingwithanimals practice common the reflects sexuality and magic. The succession of laws insert a key pointof information to connect punishments, theauthorsof he “forfeitedhislifethrough hiscrime.” “will beputtodeath,”because bestiality its midst,whiletheonewhoengagedin influences” “corrupting charges thecommunitywithabolishing a sorceress “shall notbesuffered to live” the community. Theblanketstatementthat verdictthe crime affects indicatehowthe the subtledifferences inthephrasingof sins willresultboth inthedeathpenalty, the most vile degradation.” penalty,is “acrimeof becausebestiality like asorceress, butisworthyofthedeath Ramban andSefornowere notonly For example,medievalcommentators Many contemporary and medieval The patternedconnectionofmagicand Unlike R.Hirsch,whoconnectsthe 19 andthepermissionto eat meat 17 indicatingthatpeoplewill 14 andcommandments to 20 Inbothinstances, the 18 Theprophet’s role 16 argue thatthe 15 10

peshat from within 13 Instead,the 12 Inthename 9 aa Mikra Da’at Although eshet yefat meaning 11

kol shokhevim behemahmotyumat like the be-sekilah, af mekhashefah be-sekilah Yehudah“ stipulatesthat so would havebeenalostopportunity. prohibitionthe same terms.Doing in the the bookof Deuteronomy could not pose in Exodus and Leviticus? Kugel shows that in thecontextofimmoral sexuality asitis prohibition inDeuteronomy isnotstated books of the Bible.How could it bethatthe Deuteronomy andthepresentation inprior the presentation oftheprohibition in hiccup intheparallel,splitbetween first looktoGod’sprophets. to ascertainthefuture. Rather, theyshould that Israelitesshould not succumbtomagic Moses offeredmessage, indicating asubtle already prohibited suchbehavior. Thus, in Israel,even though thelaw in Leviticus the aidofnon-Jewishmagicians presiding This wouldenticetheIsraelitestoturn most direct lineofcommunication toGod. thinking thathis death would break their Israelites wouldpanicoverhisdeath, personal agenda.Moses feared thatthe prophets tobeindicative ofMoses’ interpreted theproximity ofmagicand response toalessthanidealsituation. mekhashefah That iswhattheyshare incommon. Both sins carry theidenticalpunishment. [is given thedeathpenaltyof] stoning.” penalty of]stoning,sotoo[the]sorceress his thoughts on inherently abookofrepetition. this approach because Deuteronomy is the prohibition inDeuteronomy. Itake prohibitionin Exodus and Leviticusto writer for in Psychology and JewishStudies,isastaff the needsofhispeople. takes theplace of the old. Moses spoke to Israelites evenwhennewleadership the the that will continueguiding Almighty impart acrucial messagetohispeople– Moses needed to statetheprohibition to This explanationcomestoanswerthe Modern BiblescholarJamesKugel 13 12 11 10 9 8 7 6 5 4 3 2 1 Sarah RobinsonisajunioratSCWmajoring

Ov Ibid. Deuteronomy 18:9-15. Ibid. Ibid. Ibid. Ibid. R.HirschtoExodus 22:17-19, s.v. ItislikelythatR.Hirschpredicated Leviticus19:3. Leviticus19:5-8. Myowntranslation This articlecontraststhe aa Mikra Da’at Kol Hamevaser and . Yid’oni Berakhot toExodus 22:18,s.v. [are giventhedeath . mah Ovve-Yid’oni 21 21b where R. . ” –“just

Harvard UniversityPress, 1997),507-508. Was permitted. meat, slaughterevenoutsidetheTemple is in response to thehumanimpulseeat which onehasanappetite.Inotherwords, the slaughterofonly 16b is sure toemphasize that thispermits within sacrifice their owntowns.R. Yishma’el in to Deuteronomy people permits Temple, 12:21 the in sacrifices explicitly statesthatoneshould offer accepted understanding. the captive,butthis is not a universally process de-beautification occurs before thewarriorcansleepwith the that argue falls inthecampofRashiandRambanwho should ideallybeavoided something that to’ar Granted, theviewthat would impulsivelydesire thiswoman. woman homebecausehisevilinclination the Torah allows the warriorto take this means, permits onetoindulge.Incontext, bad and,through more appropriate the Torah takesapracticetobeobjectively the evilinclination.” According toRav, ha-Ra Yetser practice as “ a 22b records Rav’srationaletopermitthis spends and month mourning for her family. herself de-beautifies she woman asawifeandsleepwithherafter a capturedverses permitawarriortotake hem s.v. content. hence thesimilarityoftheirlanguageand intentionally echoed his interpretation – Seforno hadaccess to theRambanand 1470-1550. PerhapsSeforno livedbetween Ramban livedbetween1194-1270 while Seforno there, s.v. s.v. 21 20 19 18 17 16 15 14 . Translation ismyown. (Cambridge,MA: Belknap Press of tamim tiheyehimHashemElokekha lo tilmadla’asot ke-toevotha-goyimha- istheBible’savenueforpermitting

JamesL.Kugel, Although Deuteronomy 12:6 Deuteronomy 21:10-14. These Ibid. RambantoDeuteronomy 18:9-12, RambantoDeuteronomy 18:13, Deuteronomy 18:16-22. Deuteronomy 18:1-8. ” –“theTorah onlyspeaksto o irh oa ea ke-neged elah Torah dibrah lo Volume VIIssue 7 tamim tiheyeh. basar ta’avah h Bbe s it as Bible The eshet yefat Notethat Kiddiushin , meatfor Hullin and

RIGHTS & OBLIGATIONS Four Media of Worship: Rav Soloveitchik’s Worship of the Heart BY: Miriam Khukhashvili Worship of God, that elusive and heart,3 enable us to develop a passionate One’s mere presence in Israel is thought to Jews, the land becomes an alternative daunting concept, often conjures up images relationship with God as well. The intellect increase a Jew’s spirituality and interaction method of communication with God. of contemporary life that we would like to does not passionately crave. It seeks with God.6 Crops alert the dwellers to their spiritual believe aptly represent its actual meaning. wisdom and is thirsty for knowledge, but The land of Israel is a gift to the Jewish failures, thereby becoming a method of There is the uniform-clad hayyal (soldier) real craving for a close relationship to people, a gift that enables us to develop reward and punishment and God’s way of dancing with the “Na Nach kippah”-wearing God, for devekut (clinging to God) occurs a closer relationship to God. The Torah communicating approval or disapproval. hasid, the earnest old lady assigning people in the emotional realm. Various facets indicates to us numerous times that the Spirituality is awakened in the land mizmorei Tehillim at the Kotel, the meditating of Halakhah therefore recognize human land of Israel features a spiritually sensitive of Israel. The phenomenon of “the year Jew in a spiritual trance, and the secular nature and emotion, and both play a aspect. For example, “for the Land which in Israel” is built upon the premise that Jew invited into an Orthodox Shabbat meal. significant role in determining proper you are about to enter and possess, is not spending a year (or two or three) in the These models reflect the idea that, within conduct in the Torah.4 Man’s emotions play like the land of Egypt from which you have land causes a spiritual rejuvenation and the realm of Halakhah, there are many a large role in his worship of God. come…the eyes of the Lord, your God, recommitment that is not likely to occur hashkafot (worldviews) that are accepted, The third medium is that ofvolition, are always on it, from year’s beginning anywhere else. A psychological study of and these constitute a beautiful element of which is an expression of our moral to year’s end.”7 The land is conscious of this phenomenon has even been conducted. the multiplicity of Judaism. A major facet free will. This medium reflects those the spiritual state of the people within it Shalom Berger of Bar-Ilan University’s of what comprises avodat Hashem is thus parts of halakhic Judaism that are about in some way. Furthermore, a relationship Lookstein Center for Jewish Education, who often overlooked: we are quick to group suppressing human desires so that man with God is impossible without connecting surveyed male students on their attitudes people into various may emerge as a Godly through the land of Israel: “Whoever dwells and behavior before, during, and a year categories, neglecting being. Rationally outside of Eretz Yisrael is considered to be after their Israel experience, found that the to recognize that even [W]e are quick to group understanding a one who is Godless.”8 To live outside of the overall religious observance admitted to individuals have mitsvah, feeling its land of Israel, according to Hazal, greatly by the students increased by over seventy unique methods of people into various impact– none of that limits one’s relationship with God. By percent.12 Recent psychological discoveries worship and means categories, neglecting matters without the inhabiting Israel, Jews enable the land to have focused on the negative impact of this with which to connect to recognize that actual fulfillment. The become earthly proof of their belief in the spiritual awakening, something dubbed to God. R. Soloveitchik, volitional medium of divinity of the Torah. God promised them “the Jerusalem Syndrome,”13 in which in Worship of the Heart, even individuals have serving God requires the land of Israel, and, therefore, the next one experiences a state of psychosis of a his collection of unique methods of action. It is expressed logical step is to live there and develop a religious nature in the Holy City. The land essays on prayer, lists through our acts. This relationship with God through the land. itself preempts a spiritual revival, and in four media of self- worship and means is most classically Any Jew outside of the land of Israel who some people the increased perception of expression in a Jew’s with which to connect manifested in the does not recognize its inherent kedushah holiness from being in contact with the relationship with fulfillment of mitsvot and power might as well be considered land becomes too much to handle. God. R. Soloveitchik’s to God. known as “hukim” Godless. In addition to this spiritual aspect, the media encompass a wide variety of (commandments that transcend logical The Land of Israel is directly linked to Rav, in his famous essay “Kol Dodi Dofek,” emotions, personality traits, and modes reasoning).5 Man overcomes his rationale, the spiritual level of the people dwelling presents the State of Israel as a clear way of that can be used as vehicles of avodat his urges, and his desires to submit to the in it. The land is in tune with the actions of God connecting to us through the physical. Hashem within one individual. However, will of God in action. the people and yields its fruit accordingly.9 The Rav describes six “knocks” of miracles after exploring the four media delineated The Rav’s final medium is dialogical. Thus the Land of Israel is not mere physical and fortunate circumstances that enabled by the Rav, I would like to humbly suggest The only way to develop a relationship dust; it is connected to the spiritual essence the creation of the State of Israel. Those a fifth medium of worship for the modern with another person is to converse “knocks” came via political, military Jew. with him, to get to know him. In the and religious wake-up calls signaling First, the Rav describes the “intellectual dialogical medium, man meets God to the Jews that God was returning the medium.”1 Knowledge and cognition through speech. Dialogue is essential Land of Israel to them. Israel, according are gifts from God. Through intellect, we for developing a relationship with God. to the Rav’s view, was God’s way of can achieve both cognitive and rational This, according to the Rav, is expressed communicating with the Jews in an era awareness of God. When our minds are through our daily activity of tefillah. devoid of open miracles. Israel becomes turning and our thoughts are reeling, we Man converses with God as though that piece linking God and the Jews in exist in a world where only we and God God is right in front of him, attentive a two-way line, deepening the spiritual exist. No one else can hear our thoughts. and caring to his every need. The bond qualities of the land. This is the crux of Rambam’s religious between man and the Creator on which Thus, the Land of Israel is the perfect philosophy.2 In the attempt to intellectually man is dependent becomes stronger. combination of both the spiritual and understand the workings of the world, The Rav limited his media of the physical. Spiritually, it enhances the we forge a stronger bond with God by connection with God to just four. Jew and the Jew’s worship and thereby attaining knowledge. Torah study is the These four encompass all methods becomes a way of communicating with center of this pursuit. In stretching our of communication: understanding, God. Physically, the “knocks” that have minds’ capabilities, in trying to reveal and feeling, interaction, and activity occurred (both the ones mentioned unearth the wisdom of the text at hand, the demonstrating one’s relationship with by the Rav and others) and continue nature around us, and the societies within God. However, I would like to humbly of the Jewish people.10 When the majority to occur within the land and the produce which we live, we encounter God in an suggest another mode of self-expression in of its inhabitants were not Jews, Israel was that the land yields are God’s methods intellectual union. one’s worship, a mode that has been more “a desolate country whose soil [was] rich of communication with us. Through this The second medium is that of emotion. readily available to the Jewish populace in enough, but [was] given over wholly to fusion of these two elements, a Jew’s We, as humans, are blessed with an recent years. This is the mode of connecting weeds.”11 In the last sixty years alone, we presence and attachment to the land abundance of emotions with which we to God through land, namely, the land of have seen the unprecedented development becomes a new medium of connecting with can connect to God. The mind is not Israel. This terrestrial medium is different of a land previously thought to be infertile. God. Additionally, through the feeling the only tool in our worship of God; our than the other media because it enables us Through the changes the land undergoes of nationhood evident when walking emotions, represented in the Torah by the to connect to God through the physical. in connection to the spiritual level of the the streets of Israel and the feeling of

Volume VI Issue 7 www.kolhamevaser.com 17 18 KOL HAMEVASER healing nature totheland. prophecies, amiraculous to attributing biblical characters, to allegedly received ranged from people thinking theywere their visittotheHolyCity. Thepsychoses 2000 experiencedapsychosisstateupon many tourists during thedecade of 1990- 176 (2000):86-90.Psychologists found that Syndrome,” Strauss, andHaim Y. Knobler, “Jerusalem Gregory Katz,JosephZislin,Ziva in Year the of (Brooklyn, NY: Impact Yashar Books,2007),52. The Fact: or and ChaimI.Waxman, Publishing Company, 1869). Abroad Innocents the landfrom an1867visit,publishedin with afewmodifications. Hayyim whether itmakeslogicalsenseornot. will. We are boundtocompletetheaction still do them simply because they are God’s commandments may notmakesense,we nature on themitsvah’sconsiderationofhuman to halakhic guidelinesare met.SeeRashi marry anon-Jewishwomanaftersome eshet yefatto’ar Shemot of theIsraeliteslaves.See,forinstance, undecided emotions concerningthestate “ word Nevukhim 2003), 4. (New York, NY: KTAV PublishingHouse, Worship oftheHeart:EssaysonJewishPrayer and theMediaofReligiousExperience,”in Kol Hamevaser. majoring in English, and is a staff writer for God. with oneself, one’s people, and,ultimately, land becomes a wayoftruly connecting brethren andaJewhisancestors.The a Jewandhis communication between the mentioned in Tanakh history evident when walkingtheareas www.kolhamevaser.com lev Par’oh 13 12 11 10 9 8 7 6 5 4 3 2 1 Miriam KhukhashviliisajunioratSCW eai 21:11 Devarim lev 7:13. , vol.I,422. Yair Bar El, Rimona Durst, Shalom Z. Berger, DanielJacobson, MarkTwain’s description of Bamidbar Rabbah R.ChaimFriedlander, See Take, forexample,themitsvahof the by signified is element This Seeintroduction to R.JosephB.Soloveitchik,“Prayer Devarim Ketubot Devarim . in theTorah. Oneexampleis ,” which conveyed Pharaoh’s The British Journal of Psychiatry of Journal British The , whichallows Yoma 110b, Artscroll translation. 11:13-17. (New York:(New American forfurtherexplanation 11:10-12, JPStranslation, 67b. Although the , the landstrengthens Flipping Out?Myth 23:7.

a soldier to Moreh Israel Siftei

Approaching on lessonsof teachers isthe secondapproach—to focus use eitherthesecondorthird approach. teach they how out find to America from ModernOrthodoxschools in North Aviezer andGeraldSchroeder. modern Jewish scientists, such as Nathan seen from manybiblicalcommentators and stories of third approachthe to showthat wouldbe claiming thatitisactuallyanallegory. The Bereshit be tofocusonthemoralmessages foundin some other way.” A second approach would orin poetically, be read allegorically, figuratively, to is it that evidence sufficient is with eitherreason orobservation,that “when abiblicaltextisincompatible example, R.JonathanSackswritesthat accounts meanttoconveylessons.For of the storiesinbeginning be tosaythat to thisissue.Oneextreme approach would discern the useofthree basicapproaches from across North America Iwasableto students? present what methoddoes?Howshouldateacher does not satisfya student’s curiosity, then a convincingexplanation.Ifthismethod bones willnotanswerthosethirstingfor that dinosaurbonesare really elephant existed atthesametime?” And explaining person first the if welearnedthatmanyHomo sapiens been have to Adam for world to form?” and “Howisitpossible that itactuallytookbillionsofyearsforthe in sixdaysifwelearnedscience class can webelievethatGodcreated theworld challenged withquestions such as, “How new questions arise. Teachers will be manner, oncestudentsreachschool, high young children necessary toteach While itmaybe planet. entire the covered flood the and snake, a in sixdays, Adam andEvewere trickedby They arethat Godcreated taught theworld manner intheearlyyearsoftheireducation. learn elephant bones?”heaskshimself. paleontologists knowiftheboneswere student isunconvinced.“Wouldn’t the are elephantbones,”his existence bydigginguptheirbones. “Those had actuallyfoundevidence of dinosaurs’ asks how thiscould be true ifarcheologists dinosaurs neverexisted.Perplexed,theboy Humash elementary schools. Ais learning boy Bereshit BY: Zahava Gersten The approach mostusedamongthe teachers different five interviewed I While interviewingJewish teachers ManyJewishchildren allovertheworld It isacommon scene in manyJewish Bereshit Bereshit . Interestingly, alloftheseteachers , byemphasizingtheliteralwithout , and his Bereshit are merely allegorical, fictional allegorical, merely are Bereshit Bereshit in a simple and clear-cut toinquisitivehighschool Bereshit do fit with science, as science, with fit do rebbe andnotonthe actual inaverybasic tells him that rebbe replies. The Bereshit sefer

her totheworksofNathan Aviezer, Gerald science and Torah, R.Helfgotdirects himor come to him, questioning theinterplayof the foundationofsociety. Ifastudentdoes the natureabout ofhumanexistenceand Bereshit allegories. Rather, thepointoflearning as classified be could stories which know the stories is an allegory, but hedoes not one of that against saying would notbe or not theeventsactuallyhappened.He whether in teaching up get caught not and Havvah were real people,buthedoes and more. R.Helfgotbelievesthat Adam the world, morality and human potential, TorahGod and containsmessagesabout concerned about historicalcontent.The that itis important for him not to get too that thetextistryingtoconvey. Hesays Torah, chooses tofocus on themessages Jewish Thoughtat Yeshivat Chovevei the ChairofDepartmentsBibleand School, aswell a teacheratSARHigh historical events. commentary in each of these events,and the morallessons and,ofcourse,medieval happen. However, shechooses to material as though theseeventsreally did she presentsark, and Noahthe the creation, garden,Adam and Havvahinthe and faith.” When she teaches the stories of hora’ah a bookofscience.Rather, shesays,“itis in teaching of Montreal,her basicapproach saidthat Humash similar style. BarbaraFreedman, a former Torah in hisclass. not grapplewiththeissue of Science vs. Schroeder, andNatanSlifkin, buthedoes Others thatIcontactedteachina focus shouldbethekey stage fortherestof not AdamandHavvah need tobewhetheror pesukim. were real,orwhether and howtheysetthe happened exactlyas it isdescribedinthe events intheTorah. from thesechapters morals thatemerge the GardenofEden The focusdoesnot or notthestoryin , according toR.Helfgot,islearn teacherattheHebrew Academy – teaching about [Jewish] belief – teachingabout Bereshit R. NathanielHelfgot, isthatTorah isnot Rather, the “focus on year ofhigh school, I tookacourse on the twocan be reconciled. In myjunior science and Torah directly andshow that as ameanstoconfront thequestionsof scientific the issues, someteacherschoose touse circumventing of Instead drastically different from theothers. the storiesare true. words, the lessonsremain whether ornot individuals or simplyallegories.In other or not Adam andHavvahwere real man from dust, and regardless of whether regardless of whether or not God created that are impartedare relevant andtrue these questionsdonotarise.Thelessons because ofherparticularteachingstyle, these questions,theyare notsopressing; although shecertainlydoes not ignore Perl, likeMrs. Freedman, explained that approach respond tosuchquestions? Mrs. Torah. Howthendoteacherswhousethis contradictions between science and for therest oftheeventsinTorah. set thestage these chaptersandhowthey should be thekeymorals that emerge from described in the Garden of Edenhappenedexactlyasitis real, orwhethernotthestoryin whether ornot Adam and Havvahwere existence. Thefocusdoesnotneedtobe moral behavior, whichare criticaltoour accordanceprinciples ofethicaland with man. Humansare charged withactingin of theworld is set up,withGodruling in chapters one and two anaturalhierarchy few chapters.Sheexplainstoherclass that first the in emerge that principles key the up inchaptersonethrough eleven. out theprincipleofethicalmonotheismset (Avraham) whosemissionitwastocarry man story ofethicalmonotheism, andthe the twelve begins is told.Chapter story the twelve on,there isamajor shift intheway which theentire world rests. From chapter major ethicalandmoralprinciplesupon teaches them, setupan ideal world and the eleven first chapters of The ethics. and morals were school, andtherecurringmotifs inherclass my teacherfor similar manner.in avery Mrs.Perlwas of chapters few first the presents Margolin Hebrew Academy Upper School, Perl, the Tanakh Department Chair at the educator whotakesthisapproach. Melissa into thediscussion. theories scientific bring to necessary it find morals, shedoesnot focus isonlearning how andtheTorah tellswhy.” Whenthe civilization.” Inherwords, “sciencetells the paradigmofeventsin There isasecond approach thatis This approach does not address the style istofocuson Mrs. Perl’steaching Mrs. Freedman is nottheonlyJewish sefer Bereshit pesukim

Volume VIIssue 7 Bereshit whenIwas in high . Rather, thefocus , asMrs.Perl Bereshit Bereshit Bereshit for

RIGHTS & OBLIGATIONS Bereshit taught by my father, R. Yonason thousands of years for Homo sapiens to gaining a clearer and better understanding and Bereshit on the Lookjed listserv, and Gersten. R. Gersten’s class is very much emerge, and that there were many Homo of either the Torah or of science. R. Weiss none of the responses I received suggested oriented towards helping students resolve sapiens that developed at the same time. is willing to concede that one does have to teaching stories as allegorical tales. Why their concerns regarding Science vs. Torah, How then is it possible for the Torah to say be intellectually honest at some times, and is it that no one uses this approach? In a and how we can learn Bereshit in a way that Adam was the first person? R. Gersten admits that sometimes we do not always way, it seems like the easiest answer. If that shows students that secular education presents a solution to the question to his know the answer to a question. you teach that a story is an allegory, you does not discredit the Torah. The first thing class. He explains that Adam was the first Both Rabbis Gersten and Weiss found no longer have to justify the Torah against R. Gersten does in his class is to point out being created be-tselem Elokim (in the image that their students have a positive reaction science. But people are not comfortable that one cannot ask questions on science of God). Based on Ibn Ezra, 1 R. Gersten when taught this way. Both teachers are taking this approach. If we decide that one to the written Torah because we do not explains that the snake was a human being trying to make the Torah rational and story is an allegory, what will stop us from believe in learning Torah just from what without the tselem Elokim. The difference understandable, and students appreciate discounting the literal truth of the entire is written; Jews also learn from oral Torah. between the snake and Adam is that Adam learning that science does not necessarily Torah? He puts off the questions on science until had a concept of God, while the snake only contradict the Torah. Additionally, learning Torah and after reading through chapter one with understood that there is a powerful force Rachel Kosowsky, a teacher at the Melvin thinking of it as allegory may detract his students. During this first reading, he in the world. When the Torah writes that J. Berman Hebrew Academy, encourages from our whole religious experience of helps the students ask questions on the Adam is the first human, it means that her students to investigate the relationship the Torah. When you learn Humash and pesukim. For example, before the issue of Adam was the first to develop abstract between science and Torah. Mrs. think about Adam and Havvah as fictional science even presents itself, R. Gersten thought. This approach develops a way to Kosowsky wants her students to choose people, the religious experience may be has the students question the meaning of read all of the stories in Bereshit as literally for themselves the approach that they are very different. This perspective is shared day in the creation story. Since the sun and true, but still consonant with scientific most comfortable with, so she teaches by the teachers I interviewed. Even the the moon do not appear until the fourth facts. It accomplishes this by adopting the different approaches: that science teachers who said they would be willing day, it must mean that the word “day” interpretations of the events that, while and Torah do not conflict, that the people to accept some stories as allegories were does not mean a typical twenty-four hour different from traditional interpretations, in the stories were real, and also that the not willing to say that people, like Adam time period—the first three “days” could still present viable readings. R. Gersten’s stories are allegories. She presents material and Havvah, did not exist. Interpreting the have been millions of years long. This goal in his class is to avoid apologetics and from Gerald Schroeder, a physicist, who Bereshit story as an allegory can leave one interpretation of “day” is one that has been to demonstrate that the interpretations we explains how the biblical six days of religiously unsatisfied. IfBereshit is viewed used by the mefarshim (commentators) for use in our learning were not written in creation can be explained using Einstein’s as an allegory, how would one decide thousands of years. After reading through response to modern scientific discoveries, theory of relativity. She also teaches about what else in the Bible is just a mashal? It the chapter and asking questions to gain but, rather, were espoused long ago. the morals and ethics of Bereshit. She opens is a foundational belief of our religious an understanding of what is written, R. Gersten’s approach is similar to that up the questions, but she does not promote heritage that God created Adam, and that R. Gersten will intentionally bring up of R. Daniel Weiss, a teacher at Northwest one particular approach; she wants her there is a yad Hashem in the world. science. He even spends a number of days Yeshiva High School. Rabbi Weiss starts students to consider the various options. explaining the theory of evolution itself from the premise that the same God that Instead of feeding her students answers, Zahava Gersten is a high school senior at so that the students will have a better created and designed the universe (science) Mrs. Kosowsky gives her students the Goldie Margolin School for Girls in Memphis, understanding of the issues they are facing. is the God that provided us with the freedom to grapple with the issues TN. After spending time learning in depth Torah. Therefore, both systems must work themselves in order to find answers that about how each day of creation can be together, and if we find a contradiction they both identify with and understand. 1 Ibn Ezra to Bereshit 3:1. explained, the class learns about Adam between our scientific observation of the Interestingly, amongst all the teachers and Havvah. When students learn about physical world and our understanding of I interviewed, nobody adopted the the emergence of modern man in science the Torah, we must attempt to reconcile “allegorical approach.” I posted my query or history class, they learn that it took that contradiction. This can be done by about the contradictions between science The Real Challenge of Tsniut BY: Jamie Epstein Many non-Jews are puzzled when they is not the real challenge. The real challenge life dedicated to a higher standard. When negative aspects of dressing immodestly.1 see a woman walking with long sleeves in is taking the “restriction” and revealing its one differs from the popular culture, it will The letter tells a story of a group of the summer. I have experienced this myself true meaning and benefit. sometimes result in strange, puzzled looks, travelers who heard someone screaming multiple times. When walking around on In the modern, secular world we look but ultimately it leads to more respect. for help. When they reached the source a summer day, I always feel like people to the surrounding culture to define People respect those who do what they of the screams, they saw an older woman are looking at me strangely, almost as if to standards of dress and fashion. When you believe is right instead of giving into the and a younger lady. The older woman was say, “Is she insane?” Although covering up flip through a magazine, through channels pressure of popular culture. taking clothes out of a boiling pot of water more, even in such hot weather, may seem on the TV, or even walk through a mall, Although tsniut really can be meaningful and putting them on the young woman. odd to those unfamiliar with the practice, it is very rare to see a model or celebrity and impressive to those around us, many The travelers, terrified, immediately ran after discovering the meaning behind wearing modest clothing. Despite the orthodox women find it to be oppressive. away, and later remembered that there had modest dress many are fascinated by it. recent trend of maxi dresses, dresses that This is often because of how the message of never been a house in the place where they However, many Orthodox women are not go to the floor, the majority of the fashion tsniut is delivered to them. There are many had seen this event. They realized this was as fascinated. Especially for young women, that is on display is not considered modest people who educate women in a way that really a vision of the world to come: this tsniut is a very restrictive and troubling by the halakhic standard, and even by focuses on the negative aspects of dressing was the punishment of a woman who had rule. As Jews, we have many practices completely secular people. Furthermore, modestly. Instead of focusing on positive not raised her daughter to dress in a tsanua that are different from general society, but it is difficult to take yourself out of benefits of tsniut, they try to scare people manner. The story says, “This is the onesh they are not all as troubling as the idea of popular culture and stray from the group. into dressing modestly. When people of women who burn the neshamos of their tsniut. Tsniut is very different from other When religion is pitted against popular feel as if they are being punished for not children in this world when they ‘have practices in that it is an immediate way to culture, it is very hard for many to choose doing what they are told, it often leads to rachmanus on them’ and do not lead them peg someone as a religious Jew. The idea religion. However, paradoxically, the same resentment of not only the messenger, but in the ways of tznius.”2 I do not think this of dressing in a way that obviously sets us situation that creates the challenge of the message as well. is a very effective way of teaching girls, apart from the rest of society is especially following the laws of tsniut becomes part A letter that was sent out to Bnos Yaakov especially teens, to dress more modestly. troubling to many young women. However, of the importance of doing so. Tsniut is an Elementary School parents in Lakewood, This negative approach could be the reason being different from the society around us opportunity to go against trends and live a NJ, is an example of people focusing on why many girls grow up with a feeling

Volume VI Issue 7 www.kolhamevaser.com 19 20 KOL HAMEVASER there isaproblem, butthey knowthatif Many oftherabbis whoIhavemetseethat way, buttheychoose not toaddress it. their communitiesnotdressing ina modest rabbis are aware that there are girlswithin as something negative.I think thatmany to view modestdressbegin because they to theideaofdressing more modestly detrimental tothosethatmaybeattracted assume the worstofher. Ithinkthatthisis dressed in amodestwayandautomatically judge others.Manypeopleseeagirlnot and peopleusinglackof how girlsinvarious communities dress, I oftenhearpeoplecomplainingabout who use are communitymembersandevenrabbis and Ultra-Orthodoxcommunities, there as obviousandextreme as seeninHaredi aspects of we encounterthosewhofocus on negative life. will lookat a teen immodestly really hasaneffect ontheway focus onthenegativeaspectsofdressing exists. Oneofloveandkindness.” therethat kind ofJudaismthat isanother she met duringthesummer ...showed her where “thenewcounselors and rabbis inspired again inCamp S’dei Chemed She stucktoherpromiseshe was until was going touncover them in the summers. whether shecoulduseherlegsornot, This disgustedthegirlandshevowedthat legs andcausinghimimproper thoughts.” maybe some yeshiva boy wasstaringather used her legsforsome un-tznius reason or was sendingheramessage. She musthave her legsthatwere nogoodand...Hashem recounts whattherabbitoldher:“Itwas came tovisitherandTeitelbaumrabbi not havetheuseofherlegsanymore. A was in an accident and was told she may Teitelbaumwho tells thestoryofagirl on ablogforCampS’dei Chemed. on negative aspects of modesty is found have beencompletelyturnedaway. exposure totheconcept of marries a writes, “A to beanextreme view).Forexample,he he deemsappropriatethat (which happens about peoplewhodonotdress in theway Additionally, hewritesdisparagingly one shouldbemore attractedto dressing ina reasoning, heoftenexplainswhynot behind thehalakhot.Whenhedoesdiscuss detail, butnot as much on the reasoning Falk focusesontherules of the Haredi world, follows this method a bookthathas become a standard textin in his Eliyahu Falk aspects of notdressing modestly. R.Pesach negative this, onlyfocusingonthe like modestly. of resentment towards dressing more www.kolhamevaser.com Even withintheModernOrthodoxworld Another exampleofeducatorsfocusing There are otherswhotakeapproaches tsniut perutza tsniut tzaddik tsniut as a wayof judging others. . is notalways it Although .” 4 marries a tsniut wayiswrong, notwhy If this had been my first Oz ve-HadarLevushah fortherest ofher tsniut tsniut tzenua; tsniut asawayto I would ingreat 5 Dovid a tsniut 7 The rasha . R. , 6 3 .

commented that by dressingby commented that modestlyit After relaying thestory of a student who really are, notjustwhatwelooklike. showing ourselves and otherswhowe that betterseachofusas individuals by punishment. Rather, are alsonotjustdressing thiswaytoavoid tsniut conveys to herreaders: The purpose of the world.” what I wanted torepresent totherest of about whoIwas,whatbelievedin,and describes itas“agoodpersonalreminder of whenshe decided not towearpantsand private. Josephs relays a personal reflection keep to reasonable find people many that are expectedtokeepprivateare things and puttogether.” attractive look to commendable even fine, that believeit’s there are many groups physical appearance, less toenhancetheir women seemtodo Orthodoxy where the some strainswithin “ private. Shewrites, keeping some things rather about but look unattractive, that modestyisnotaboutmakingone ideas to abroader audience. communicate Jewishvalues,thoughts,and Josephs of positive outlooktoward women woulddevelopamoreyoung in societycouldandshouldappreciate, is meaningful and a value that anyone reasons why dressing ina we educate young women about the tool withwhichtojudgepeople. making modestdress a simple seemlike problem withmembers of communities Modern Orthodox world, there is a big concept of the is notasbigofanissuewithrabbismaking fromof theconcept young womenmaybefurtherrepelled call toomuchattentiontotheissue they hl yu a find can you While If, insteadoffocusingonenforcement, isnottoprotect menfrom sinning.We

10 ThisisthefocusthatJosephs “Jew intheCity” tzniut 9

tsniut The thingsthatwe unattractive in the unattractive tsniut for notdoingwhatthey they arebeingpunished only themessenger,but . Although there . Although are told,itoftenleads When peoplefeelasif tsniut the messageaswell. tsanua is something to resentmentofnot 8 Shecontends

.

manner tries to Allison a womancovers up her body, sheisnot focuses on thebeautyof aspects ofdressing modestly, Moskoff of focusingonthenegative, restrictive look. Instead not justbasedonhowthey that othersseethemas they truly are, against sexism. Women are guaranteeing fights actually it that but idea, sexist a not of. Moskoff alsocontendsthat to getapeekofwhattheyare truly made women are allowingtheoutsideworld dressingby shows that inamodestway, modest dress may seem restrictive, butit yourself. Onthesurface,ideaof beauty see the beautyof it ifyouexperiencethat meaningful You canhearamillionpeoplesayhow to howfortunateweare to havethem.” someone from theoutside lookingin,as it wasnicetobereminded, especiallyby and customs as restrictive and limiting, so “I thinkalltoooftenweJewsseeourlaws to are similar us, Josephs ends with thefollowingidea: that those find to easier is we do,ourendeavorsinlife.” expressions, etc. Ourhandsrepresent what (which are windowstothesoul),facial face reveals whoweare: thesmile, the eyes can expose:thefaceandhands.“The we cannotwear, shefocuses onwhatwe my friend?” wear, they what by defined not are People physical traitsfrom spiritual, personalones. She suggeststheideathat positive approach to thevalueof really are. look atyou,toseeyouastheperson opens up a whole new way for people to Blima Moskoff developsadifferent, 13 tsniut Insteadoffocusingonwhat is,butyouwillonly give atrue portraitof description, does that very detailedphysical “Even ifIwouldgivea very simplequestion: expresses this witha personal qualities.She by inner,their more defined are they qualities. Rather, or any otherphysical what theyachieve, tsniut tsniut 14 separates Moskoff : “When tsniut tsniut is . 12 11

she isexposingherreal self.” hiding hertrue identity. To thecontrary, to overcome. dressing modestly make the difficulty easy culture,agreeboth they of benefits the that dressing of is sodifferentthat in away from today’s difficulty the acknowledge others. Although bothLennon and Kaskel tsniut of otherdrivers.Similarly, Lennonsays, cautious bywearingaseatbeltoutoffear is acareful driver, onemustbecareful and concept of protecting yourself,Lennoncompared the her?” To express theideaof then howcansheexpectotherstorespect cannot respect one’s body and be modest, others torespect you.Shesaid,“Ifone also asawaytoprotect yourselfandget of from Chicagonotonlyaddresses theidea Sarah Lennon,anotherhighschoolsenior gives what is difficulty norm” and you receive stares, but this in anenvironment where difficult is modestly dressing that idea the of representing yourself.”Sheexpressed senior from Chicago said, “ and very important.RemyKaskel,ahighschool beneficial is that something as dress that manyyoungwomenthinkofmodest energy surrounding often overshadowsthatvalue. enforced and used as a way to judge people tsniut From what Ihavefound,manyfeelthat others basedonclothingtonoticethis. sometimes people are toobusyjudging more to a personthanwhatshewears and value todressing inamodest way, there is although thereShe saysthat based onit.” is the ideathat“peoplebegintojudgepeople various groups of Jews. Freund expressed is animpetusfornegativefeelingsbetween Womenthat inIsrael,seemstothink Lirona Freund, a studentatSha’alvim for be more people dressing in a modest way. were allowed,Langfeelsthatthere would forcedbeing tofollowguidelines.Ifthis how reservedshould be,insteadof they of modestyand decide for themselves level own their find should People that.” to feelthattheyactuallywantdress like someone todress modestlyandgetthem direction. Lang says, “You can’t force only temptspeopletogointheopposite forcingthat people todress inacertainway with verystrictstandards ofdress, said who untilrecently attended Haredi schools Lang, ahighschooljuniorfrom Brooklyn dress as awaytojudgeothers.Hudis value, butbecausetheythinkpeopleuse the teensthinkconceptof restrictive law. However, thisisnotbecause are teenswhofeelasif places ontheOrthodoxspectrum. There many ofmypeersfrom various citiesand young womenthinkabout However, despite some of the negative To understandthewaythat tryandbetter tsniut isanacttoprotect yourselffrom hasvalue;however, thewayitis asawaytorespect yourself,but tsniut toaseatbelt:evenifone Volume VIIssue 7 tsniut tsniut tsniut tsniut tsniut , I have found tsniut 15 isanegative,

tsniut isnot“the meaning. , Ispoketo is a way tsniut lacks tsniut as

RIGHTS & OBLIGATIONS Because of the value inherent in tsniut, the strength to push past these obstacles. dressing more modestly does not mean Submitted: From Bnos Yaakov...,” The people who are not raised dressing in As a child, I was raised to dress in a way you have to dress in an ugly way, or Lakewood View, 5 June, 2012, available at: a modest way often come to it on their that was respectful towards others and throw away your physical qualities; you www.thelakewoodview.com. own. Brittany Prero, 24, says that although myself. This was certainly not based on just have to integrate them into who you 2 Ibid. she grew up wearing pants and short religious beliefs, but instead on the idea really are. I took the opportunity to learn 3 R. Pesach Eliyahu Falk, Modesty, an sleeves, she always identified with, and more about dressing modestly. I spoke to Adornment for Life: Halachos and Attitudes even admired, those that dressed in a If, instead of focusing teachers who inspired me, friends who Concerning Tznius of Dress & Conduct modest way. She truly realized the beauty dressed modestly, and family members (Nanuet, NY: Feldheim Publishers, 1998). of dressing modestly during her year in on enforcement, we who had begun to dress that way on their 4 Falk, 580. Israel. She explains, “As I transitioned into educated young women own as well. I realized that tsniut is not 5 Dovid Teitelbaum, “An Open dressing more modestly, I began to feel like something restrictive, weird, or stupid, like Letter to Bnos Yaakov of Lakewood: I was going in the right direction to truly about the reasons why many around me had thought. I realized Doing More Harm Than Good,” Tales being myself, which I realized was what dressing in a tsanuah that in society, people use your exterior from a Summer Camp…, available at: blog. I admired in those who already dressed appearance to define you. However, I do campsdeichemed.com. modestly.” Prero explained that although manner is meaningful not feel like that is what defines me. All 6 Ibid. it took time to get used to and can be and a value that of my exterior qualities and achievements 7 Ibid. frustrating, she is proud of her decision to are things that can be taken away from me, 8 A website that is “breaking down dress modestly because she feels as if she anyone in society could and I define myself by more than just those stereotypes about religious Jews and is truly herself. Courtney Thomas, 20, is and should appreciate, things. Dressing modestly forced people to offering a humorous, meaningful look into another example of a woman who decided find my inner qualities, it made people see Orthodox Judaism.” to dress more modestly as she became young women would who I really am and not just what I wear. 9 Allison Josephs, “Where’s The Line older. Thomas truly learned the value of develop a more positive Some people were even inspired to learn Between Tznius (Modest) and Sexy?,” Jew dressing modestly as she started to work. outlook toward tsniut. more about the concept of tsniut. in the City, available at: www.jewinthecity. Instead of dismissing the puzzled looks I realized that there were two challenges com. and questions about how she dresses with that how you dress gives off an image of the in dressing more modestly. Popular 10 Allison Josephs, “Why Don’t a simple “I prefer skirts,” Thomas took her type of person you are. My parents would culture pulls us in the opposite direction Orthodox Jewish Women Wear Pants?,” Jew time to explain the concept of tsniut to her not consider themselves religious people, of modest dress. We also live in a world in the City, available at: www.jewinthecity. co-workers. She relayed the idea that tsniut but modest, respectable dress is still an that promotes rights and freedoms. In this com. is well received by people of all religions important value for them. My parents world we cannot imagine that someone, 11 Ibid. and that people respect it. She ended the instilled this value in me and, although even an authority figure, could tell us to 12 Blima Moskoff, “Uncovering the discussion about tsniut by saying, “Not when I was young I never fully appreciated do something, especially in an area as Mystery of Modesty,” Chabad, available at: only is dressing [in a tsanua manner] a it, I did later when I grew older. I think this personal as how we dress. But the greater www.chabad.org. kiddush Hashem, but also it defines who I am value is what made modest dress the most and more important challenge is finding 13 Ibid. as a Jew in the secular workplace.” People attractive thing to me in religious people. I meaning in those commandments that we 14 Ibid. who find value in dressing in a modest did not grow up in a religious home, but I do not connect with so easily and making 15 Ibid. way are not free of obstacles, but they find did grow up attending a religious school. them something we want to do, using our I was surrounded with free choice. We all want to be appreciated friends and family that and valued for who we really are, and this had customs that I did is the opportunity that tsniut gives us. not take part in. Yet, when If we all look at these aspects of tsniut I looked around at them, and focus on them as we teach the next I did not see people who generation, people will be more attracted were restricted; I saw to the idea of dressing in a modest way. people who dressed in a When people use tsniut as a way to judge way that challenged me others or only focus on its negative parts, it and forced me to look at seems restrictive. However, if we focus on them for who they were, the positive, beneficial aspects of dressing not what they wore. more modestly, we cannot argue that it is Appropriately enough, negative or restrictive. Although tsniut when deciding to is something that is extremely personal, become more religious, strikingly different from the culture around tsniut was the first thing us, and often looked upon as weird, it that I decided to take on. does not lack value. The concept of tsniut People often question is a way for us to show people who we me, asking why I wanted really are. It forces people to look at the to dress in a restrictive true, inner us as opposed to judging us by way when I did not have our exterior qualities. In Judaism, we are to. I think that is exactly taught that our inner selves are our souls. why it appealed to me If we make our bodies seem less important so much. It was not by covering them up, it allows us to reveal something that people our souls, or inner selves, to other people. were forcing upon me. If we focus on these positive characteristics The idea that tsniut does of tsniut, I think we can all work together not simply define what to restore its true, beautiful meaning. you wear, but who you are and the potential you Jamie Epstein is a high school junior at have was something that Goldie Margolin School for Girls in Memphis, spoke to me. Contrary to TN. what I had previously thought, I found that 1 The Lakewood View Staff, “Reader

Volume VI Issue 7 www.kolhamevaser.com 21 22 KOL HAMEVASER my Judaism. However, itisembarrassing a deepsense of commitmentandlove for school educators; they planted within me Don’t getmewrong, Icherishmyhigh realmmargin.to the ofModern Orthodoxy in turn,softlypushed my educationinthe educators that were chiefly Haredi high school administration chose to hire A possiblereasonmy that forthismaybe the Rav’s philosophy in a classroom setting. there too I was barely, if atall,exposed to like most Yeshiva Universitystudents,and attended aModernOrthodoxhighschool with thatoftheSterncampus.Ipersonally to knowiftheirexperienceiscomparable the YC/RIETS campus, yet Iam curious of behalf on confidence with speak cannot heavy among those who do not generallyoptfor me during my first year on campus, mostly the teachingsofRavbecameapparent to preliminary knowledgeofthesubject. yet atthesametimedoes notrequire campus that would satisfy theircuriosity teachings, there isbutonecourseoffered on interestEven forthosewhoexhibit inhis B. Soloveitchik. works ofR.Joseph knowledge ofthe such a limited they regret having minor studentsthat non-Judaic major/ I oftenhearfrom Rav. Despitethis, teachings ofthe the fundamental u-Madda most importantly, particularly, and Torah pivotal worksof in the literate Jew withoutbeing Modern Orthodox mission. It ishard toidentifyoneselfasa the universityin1946asitsoverarching Torah seeks to exemplify therelationship between Soloveitchik B. Joseph Rabbi of Thought The Humility: and By: Mati Engel Walking theTightropeCalledLife www.kolhamevaser.com The phenomenonofdisconnection from Yeshiva University is an institution that Reviewed Book: Reuven Ziegler,

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physical world.Zieglerexplainsthat looked toelevate,ratherthanforfeit,the a demandingsearch forknowledgethat works. TheRavlivedhislifeconducting centrality ofthehalakhicsysteminRav’s sets forth in this summary on the Rav is the the end. bythe Rav, withasummaryoftheentire bookat written essays specific and theme systematically intochaptersaccording to friendly manner. The book is arranged constantly them inanorganized and audience- used language in R.Soloveitchik’s essays and presents difficult the understanding Jewishthought. Rav viewedHalakhahas the maintextin arguments. Itisnot surprisingthenthatthe truths defines by means of thoroughly deliberated therefore, Halakhah, life. guided religious of establishinga Talmudic approach consistently inthe a process displayed contending ideas is between dialectic method in them. conflict of resolving the purpose with the different ideals more fundamentally two or between method isadiscourse method. Dialectical of adialectical Rav in the context the is oftenusedby in ancientGreece, word originating frailty. Dialectic,a realityof human harsh against the transcendence stand in conflict with spirituality; feelings of self- internal forces. Physicality, inthatcase,is account humannature anditsopposing It isasystemthatregularlytakes into development andcommunity-building. relating toGod–encapsulatingbothself- for theidealreligious experienceof Halakhah servesastheprimarymedium A majoroverridingthemethatR.Ziegler

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for the of a ideal halakhah inregards totheimmersion corresponds totherequirements ofthe construct. Hequestions whether thespring of the springregarding his halakhic fixed a creates an mathematics. Justasamathematician of of Halakhahiscomparabletothat that, fortheRav, thepractice andstudy were fortheRav? core ofourfunctioningexistence,asthey Are Judaism and thehalakhicmanat religioussecular pursuits? experienceswith combined withanattempttoenrichour centered on a halakhic, God-centered ideal, we describeourdailyexperiencesas in our Yeshiva Universitymentality. Would I wonderifthesethoughtsare stillpresent trail ofa the thoughts of a religious leader who blazed in hisduality nature, asdiscussed above.Theseare the to question and reflect to fact disrupt peaceofmind. greaterknowledge ofthe worlddoesin objective thought”–fortheexposure and “rebellionknowledge andagainst against Rav, a desire for simplicity stems from a

zav a priori In Ziegler’s footnotes, hementions In Ziegler’s (a manwith a discharge) in a priori oa u-Madda Torah relationship tothe nature Volume VIIssue 7 water. He possesses across a spring of Halakhic Mancomes when theRav’s example ofthisis reality. Acelebrated sees naturethen and through whichshe ideal systemoflaws uses Halakhahasan The halakhicexpert halakhic ideal). (the revealed principles superior divinely consequence ofthe appear onlyasa world oughtto conceptions of the our individual world, similarly, it tothephysical to apply attempting ideal equationwhen attention on that focusing his abstract construct,abstract 4 Itcausesman mindset,and mei hattat (waters of purification), whether the fashion. He consistently displays the RIGHTS & OBLIGATIONS spring requires forty se’ah of water, and so notion that, for the Rav, Halakhah is a way on. This is a striking illustration of taking of perceiving reality as a blueprint for the the ideal halakhic equation and applying it world. It is the guide to human development to the natural experiential world.5 and self-transcendence, facilitating a Ziegler articulates that “there is man-mediated relationship with God, no phenomenon, entity or object in this sanctifying man’s natural, mundane day- concrete world with which an a priori to-day experience, and filling his life with halakhah does not approach its ideal meaning and direction. The Rav believes standards; all aspects of creation fall that man becomes a collaborator with under a Halakhic category: nature, society, God in the development of Halakhah; he commerce laws, government, family is not simply being submissive to a higher etc.”6 We thereby bring God into this force. For the Rav, Halakhah is the supreme world through halakhic cognition (talmud knowledge. It requires no harmonization Torah) and halakhic action by means of of external philosophical views because shemirat ha-mitsvot.7 It is a Halakhah is a crystallization of system that guides us in the the most authentic expressions swinging pendulum of human of Jewish thought. motivation. Halakhic Man is R. Joseph B. Solovietchik entirely unconcerned with defended Jewish tradition the next world; he prefers the and yet confidently embraced real world over a transcendent science, technology, and existence. According to the philosophy. He allowed Rav, “Here, in this world, man Orthodox Judaism to flourish is given the opportunity to in conjunction with the create, act, accomplish, while modern world, instead of there, in the world to come, encouraging Jews to isolate he is powerless to change themselves from it. He anything at all.”8 Halakhah is viewed Halakhah as a source meant to be alive; it is the agent of Jewish philosophy, a tool that engages man’s intellect, in balancing one’s life and a will, emotions and activity, all of which are guide to everyday decision-making. Being harnessed toward serving God. No realm an observant Jew according to the Rav is an of life could be tedious or neutral. active existence, a cerebral activity, where BAR MITZVAH PHOTOGRAPH OF YOSSEL FISCHER The Rav addresses the sense of questions are demanding and at times Poland, early 20th century constraint that many feel in observing tormenting, but, in its complexity, one Collection of Yeshiva University Museum Gift of Mrs. Joseph Lempel Halakhah, but believes that the inner finds creativity and meaning. struggle can lead to self-sacrifice and Majesty and Humility by Reuven ultimate commitment, a process he Ziegler successfully gives the reader a calls “catharsis,” i.e. purging oneself in broad, yet profound and comprehensive, submission to a higher purpose.9 A clear understanding of the Rav’s teaching display of the Rav’s intellectual honesty and insights. A worthwhile read for an is that he places no emphasis on a feeling observant and committed Jew walking the of reward or inner tranquility gained tightrope called life. through observance. He writes, “Religion is not, at the outset, a refuge of grace and Mati Engel is a senior at SCW majoring mercy for the despondent and desperate, in Psychology, and is a staff writer for Kol an enchanted stream for crushed spirits, Hamevaser. but a raging, clamorous torrent of man’s consciousness with all its crises, pangs 1 Reuven Ziegler, Majesty and Humility: and torments.”10 By no means is religion The Thought of Rabbi Joseph B. Soloveitchik a psychological relief, an “opiate to the (Jerusalem, Israel: Urim Publications, masses,” as Karl Marx and others would 2012). reckon it to be. A religious lifestyle is laced 2 “Dialectic,” Merriam Webster with tensions of values and sacrifices of Dictionary, available at: www.merriam- self for a higher purpose -- God. webster.com. Majesty and Humility attests to 3 Ziegler, 147. the notion that religion, and especially 4 Ibid. Modern Orthodoxy, is a difficult all- 5 Ibid, 308. encompassing pursuit. One is constantly on 6 Ibid. a tight rope trying to balance the dialectic 7 Ibid. tensions between utilitarianism and 8 Ibid, submissiveness,11 majesty and humility,12 9 Ibid, 69. individual and community,13 Adam I and 10 Joseph B. Soloveitchik, Lonely Man Adam II,14 etc., all terms used in the Rav’s of Faith (New York: Doubleday, 1965), xi. work. There is no trait, talent, urge, and no 11 Ziegler, 130. aspect of life, which cannot be used in the 12 Ziegler, 51. Confirmation invitation of Paul Goldstein January 14, 1922 service of God. 13 Ziegler, 39. Philadelphia, 1922 Ziegler bridges coherent themes 14 Ibid.,308. Collection of Yeshiva University Museum within the Rav’s works, formulating his teachings in a comprehensive, organized Volume VI Issue 7 www.kolhamevaser.com 23 24 KOL HAMEVASER www.kolhamevaser.com symbolizing Shifrah and Puah’s rebellion against Pharoah. These two brave two These Pharoah. against rebellion Puah’s and Shifrah symbolizing On thebottomrungsofbothchairsare paintedslogansinHebrewandEnglish Collection ofYeshivaUniversityMuseum Bat MitzvahinvitationofRachelStern Calligraphy byAbigailD.Chapman women wereourfirstfeministrole models. Gift ofLeonardSeastone New Jersey,1981 Artist: MiriamStern Oil anddecoupage Shifra andPuah Teaneck, 2002 O TE HL WO S NBE O NUR, THOU INQUIRE, TO UNABLE IS WHO CHILD THE FOR and othermaterialsto create a window into daily domestic life, tin containers, re-cycled from dollhouses, steel pre-printed using uses Passover’ of Story Whole the Explain Shalt Thou Inquire, to Harriete EstelBerman’sPesachPlate: ‘For theChild who isUnable The MiriamandIsraelWertentheilChildren’sJudaicaCollection SHALT EXPLAINTHEWHOLESTORYOFPASSOVER traditionally afemininedomainandthecenteroffamilylife. Steel, tin,Plexiglas,silverandbrass San Mateo,California,2000-2001 Yeshiva UniversityMuseum Harriete EstelBerman Roosevelt GoldenBookJNFContribution acknowledgmentinhonoroftheBarMitzvah Collection ofYeshiva UniversityMuseum Arthur L.Kimmelfeield United States,ca.1940 Collection ofYeshivaUniversityMuseum New York,mid20thcentury Bat Mitzvahneedlepoint Gift ofEricR.Fischer Pauline Fischer Volume VIIssue 7