Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman and Ann Arbesfeld • July 2018 • Av 5778

Tisha B’av

Dedicated by Rabbi Doniel Z. Kramer in memory of his parents, Rabbi Meyer and Rose Kramer of Philadelphia PA הרב מאיר בן הרב חיים מנחם ז"ל ורייזל בת יהודה לייב ע"ה

Emunah in Spiritual Challenges in Difficult Times Times of Persecution Perspectives and insights Looking at the history of on dealing with tragedy and Jewish suffering from the growing from challenges. Crusades to . We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Congregation Ohab Zedek Young of West Hartford, CT New York, NY Century City Los Angeles, CA Beth Jacob Congregation Congregation Beverly Hills, CA Shaarei Tefillah Young Israel of Newton Centre, MA New Hyde Park Bnai Israel – Ohev Zedek New Hyde Park, NY Philadelphia, PA Green Road Synagogue Beachwood, OH Young Israel of Congregation Scarsdale Ahavas Achim The Jewish Center Scarsdale, NY Highland Park, NJ New York, NY Young Israel of Congregation Benai Asher Jewish Center of Toco Hills The Sephardic Synagogue Brighton Beach Atlanta, GA of Long Beach , NY Long Beach, NY Young Israel of Koenig Family Foundation Congregation Brooklyn, NY West Hartford Beth Sholom West Hartford, CT Young Israel of Providence, RI Young Israel of Lawrence-Cedarhurst Cedarhurst, NY West Hempstead West Hempstead, NY

Rabbi Dr. Ari Berman, President, University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Table of Contents Tisha B’av 5778

Dedicated by Rabbi Doniel Z. Kramer in memory of his parents, Rabbi Meyer and Rose Kramer of Philadelphia PA הרב מאיר בן הרב חיים מנחם ז”ל ורייזל בת יהודה לייב ע”ה

4 Rabbi Yaakov Glasser: Moving on From Churban Introduction

6 Mrs. Zahava Farbman: We All Respond Differently to Crisis Emunah in Difficult Times 9 Rabbi Doniel Z. Kramer, Ph.D.: Emunah in the Face of Tragedy: A Chaplain’s Perspective

13 Rabbi : Maintaining Faith Amid National and Personal Suffering

17 Rabbi : The Kinnot of the Crusades Spiritual Challenges in Times of Persecution 20 Rabbi Ari Zahtz: The Spanish Inquisition

24 Ms. Eliana Sohn: Cantonists: The Lost Boys

28 Rabbi Reuven Brand: Spiritual Heroism in the Holocaust Era

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Introduction Rabbi Yaakov Glasser

David Mitzner Dean, Yeshiva University Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton

MOVING ON FROM CHURBAN

לכם שלא להתאבל כל עיקר אי אפשר שכבר av Yochanan Ben Zakai accustomed to permitting it first thing in נגזרה גזרה ולהתאבל יותר מדאי אי אפשר instituted several rabbinic the morning. Therefore, he instituted that שאין גוזרין גזירה על הצבור אא״כ רוב צבור [.enactments to preserve the it is prohibited the entire day יכולין לעמוד בה ... אלא כך אמרו חכמים סד Rmemory of the Beis Hamikdash within Mishna, Rosh Hashanah 30a אדם את ביתו בסיד ומשייר בו דבר מועט ... the consciousness of the Jewish people. The lulav is now part of our entire עושה אדם כל צרכי סעודה ומשייר דבר מועט He believed that the destruction of Sukkos experience, in order to ... עושה אשה כל תכשיטיה ומשיירת דבר the Temple was not simply a historical recreate the spiritual energy of the מועט. experience that needed to be recorded Temple within the context of our own and recalled, but an event that must Diaspora Sukkos observance. The Our taught: when the Temple animate aspects of our contemporary laws of chadash and yashan must be was destroyed, there were many ascetics religious experience. halachically recalibrated in deference among the Jewish people who refrained .to the ever-present possibility of from eating meat or drinking wine. R בראשונה היה הלולב ניטל במקדש שבעה ,the Mikdash being rebuilt — at any Yehoshua approached them and said ובמדינה יום אחד משחרב בית המקדש התקין moment. “My children, why are you refraining from רבן יוחנן בן זכאי שיהא לולב ניטל במדינה eating meat and drinking wine?” They שבעה זכר למקדש, ושיהא יום הנף כולו אסור. While these decrees ensured that we In the beginning, the lulav was taken in said, “We should eat meat from which always preserved the memory of the sacrifices are offered on the Altar and the Temple all seven days [of Sukkos] Mikdash through halachic life, they and elsewhere on the first day. When the has now ceased? We should drink wine did not address how the Jewish people which was used for libations on the Altar Temple was destroyed, Yochanan would relate to the trauma and loss of ben Zakai instituted that the lulav is and has now ceased? [R. Yehoshua] said the destruction of the Temples. The to them, “If so, we should not eat bread taken in all places all seven days as a Gemara teaches: remembrance for the Temple; [and he because the flour offerings have ceased … We shouldn’t eat fruit because bikkurim ת״ר כשחרב הבית בשניה רבו פרושין [(instituted] that [chadash (new grain have ceased” … He said to them, “My בישראל שלא לאכול בשר ושלא לשתות יין is prohibited the entire day of the omer children, come and I will tell you: we נטפל להן ר’ יהושע אמר להן בני מפני מה אי ,offering. [Although without the Mikdash can’t refrain from mourning altogether אתם אוכלין בשר ואין אתם שותין יין אמרו chadash should be permitted immediately because there was a decree against us. We לו נאכל בשר שממנו מקריבין על גבי מזבח .the morning of the 16th of Nissan, R can’t have excessive mourning because ועכשיו בטל נשתה יין שמנסכין על גבי המזבח ,Yochanan was concerned that one day one cannot impose a decree on the public ועכשיו בטל אמר להם א״כ לחם לא נאכל the Mikdash will be rebuilt and chadah … unless most of the public can keep it שכבר בטלו מנחות ... פירות לא נאכל שכבר will once again be prohibited until the Rather, our rabbis said that a person בטלו בכורים ... אמר להן בני בואו ואומר omer offering and people will have been

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 should plaster his house with plaster and commitment to move our people … However, this is the dedication of the leave a small part of it [without plaster].” forward. Tisha B’av, as a day of “moed,” Jewish people to its Lord and His Torah … A person can prepare all the needs of embodies this notion as well. Our in all generations and all situations. Even a meal but leave over a small amount … commemoration of the Mikdash and when a sharp sword is resting on its neck, A woman can put on all her jewelry but our history of persecution are always the Torah of HaShem is its enjoyment leave off a small part. presented within a context of hope throughout the day, even in times of Bava Basra 60b and aspiration for a brighter future destruction where there is a threat to the Rav Yochanan Ben Zakai’s for Am Yisrael. We need not feel a very existence of the nation … [During extraordinary leadership expressed tension between the observance the period of] Yavneh and its scholars, itself in navigating a pathway of of Tisha B’av and the rather abrupt the Jewish people were an ember plucked compromise, which balanced the re-entry to our contemporary galus from the fire which lit up the Jewish affirmation of our national trauma with lives that are, thank G-d, saturated people in exile like the Clouds of Glory. the absolute necessity to confidently with opportunities for Torah growth, Through them, the text and tradition were move forward in rebuilding our people. and which enjoy the historically preserved and passed on. Essentially, he conveys that restraint of unparalleled and miraculous gift of the Rav Chaim Ozer justifies his publication all material indulgence will cripple our State of Israel. Engaging and affirming of a Torah work during the unfolding capacity to recover and rebuild from the progress of the Jewish people is trauma of communal destruction. He precisely the context within which the churban. Yet to expel the emotional saw it as an expression of Rav Yochanan trauma from our consciousness and life Rav Yochanan Ben Zakai believed Ben Zakai’s famous choice to preserve experience denies the extraordinary we should memorialize what we have the city of Yavneh and the continuity void that exists within our personal lost. Our memories of churban are not of Torah as the highest ideal within the intended to constrict our passion and and communal lives. The rabbis, under context of churban. the leadership of Rav Yochanan Ben paralyze our progress. Rather, these memories help us recognize what we This edition ofTorah to Go focuses Zakai, therefore advances a series of on maintaining emunah in times of seemingly unrelated mandates that are striving to rebuild as we move forward with optimism and hope. tragedy and crisis, and chronicles puncture particular moments of the Jewish people’s journey as a progress with a moment of reflection In his introduction to the Achiezer nation that preserves and nurtures its and tangible expression of the loss of (published 1922) Rav Chaim Ozer values and ideals, even in the midst the Mikdash. Yet when we look deeper, writes: of extraordinary persecution. This capacity — not to succumb to the מחשבות תוגה מתרוצצות בקרב לב חושב: we can appreciate the common thread devastation that has been a part of our האם שעת חירום כזאת מכוונה להוצאת among these edicts. They only emerge historical experience, but to reach out ספרים לאור עולם, הלא ישאל השואל, עם ,in the context of personal, communal and move forward in our faith and ישראל טובע בים של דמעות ואתם אומרים and historical progress in moving the Torah observance regardless — is the שירה? ... אולם זה כח ישראל סבא לאלקיו Jewish people forward. To encounter .ultimate secret to our eternal survival ולתורתו בכל הדורות ובכל התקופות והזמנים, ,these manifestations of national pain We have incorporated the message גם כשחרב חדה היתה מונחת על צוארו, we must find ourselves in the midst of of Rav Yochanan Ben Zakai that תורת ד’ היתה שעשועיו כל היום, גם בעת ,building a new family, building a home regardless of our national trauma, we החורבן אשר כל קיום הלאום היה בסכנה ... .or adorning ourselves for celebration .are always moving forward יבנה וחכמיה שארית ישראל היתה אוד מוצל Rav Yochanan Ben Zakai was guiding מאש, אשר כעמוד הענן האירו את ישראל and inspiring the Jewish people to May we all find the strength to בגולה, על ידם נשמר ונמסר הכתב והקבלה. .never forget their precious Mikdash But rather than wallow in its demise, confront our historical traumas, Thoughts of distress should enter the heart we should not lose focus on our recognize what we are missing, and of a thinking person: Is it appropriate mandate and ambitions to progress our summon the courage and fortitude to to put out a book in a time of national people within the galus experience. move our families and communities emergency? One should really ask: the forward in shaping an inspired future Am Yisrael has always struggled nation of Israel is sinking in a sea of tears for our people. with churban in the context of our and you are reciting celebratory praises?

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Mrs. Zahava Farbman, MSW, Emunah in PhDCandidate Difficult Times Associate Director Project Chai, Chai Lifeline’s Crisis Intervention, Trauma and Bereavement Services Director of the Crisis and Trauma Center and Adjunct Professor, Wurzweiler School of Social Work, Yeshiva University

WE ALL RESPOND DIFFERENTLY TO CRISIS

In Sherri Mandel’s words in her book not correspond with national days of על אלה אני בוכיה עיני עיני ירדה מים כי רחק The Road to Resilience: mourning? Do those moments then ממני מנחם משיב נפשי... represent a lack of faith? Do we have For these things I weep; my eye, my eye One has to prepare oneself with study permission to exhibit and express sheds tears, for the comforter to restore and actions to be able to transform one’s these feelings freely, or not? my soul is removed from me... feelings, so they correspond with the Eicha 1:16 spiritual atmosphere of the day. For answers to these challenging n Judaism, on the one hand, is a religion that teaches us emotional questions, we turn to Our Creator and we are given control over our maturity and control. His Torah. First and foremost we must feelings. On the other hand, we On Tisha B’av, we have instructions remember that Hashem is the One Iare responsible for our emotions. and expectations that correspond who created us. It is He who instilled For example, on Tisha B’av we are to the “spiritual atmosphere of the in us the capacity to feel all emotions required to feel sad even if we won the day,” emotional regulations that — not only happiness and joy but lottery the day before. Purim is a day demonstrate our belief in our God also sadness, anxiety, confusion, fear, of happiness, even if we failed the bar and our desire to follow His laws. anger, guilt and so on. It is up to us to exam the previous day. On Shabbos, However, what of the days when we learn how to express and channel our we are expected to feel a peaceful, do not feel “emotional maturity” and many emotions and how to best utilize tranquil day of rest regardless of the in control of our feelings? What of them to serve Hakadosh Baruch trials and tribulations of the week just the days when sadness and despair Hu, but He certainly understands passed. overcome and overwhelm us but do each person’s unique capacity and

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 proclivity to express these emotions. — whether it is a designated day for Sorah’s neshoma experienced a state While in the midst of a crisis, mourning or not — are exhibited of euphoria. She was so incredibly trauma or tragedy — or any difficult, by our role models in the Torah. happy, because she was extremely challenging or sad time — there is One example, which I refer to often connected to Hakadosh Baruch Hu. no right or wrong way, no prescribed in my work, is the story of Sorah Sorah recognized that ratzon Hashem manner that we are required to feel, Imeinu’s death after Akeidas Yitzchok. — the will of God — was being think, cope or react. Viktor Frankl, Rav Ephraim Wachsman notes the fulfilled through the Akeida. Sorah’s a famous psychiatrist who survived (Bereishis Rabbah, Chayei neshoma was so overcome with this Auschwitz, coined the phrase, “an Sorah no. 1) that teaches that the joy and dveikus baHashem — clinging abnormal response to an abnormal verse in Tehillim 37:18, which states, to God — that her body, her physical situation is totally normal.” yodei’a Hashem yemei temimim — being could no longer contain her Hashem knows the days of those who loftyneshoma , it therefore left her and The Torah validated this very point. are complete — refers to Sorah. she died. After Yosef was thrown into the pit, in Chayei Sorah says about the days of Pirkei D’Rabbi Eliezer, ch. 32, Tragedy 101, when his father and Sorah: kulam shavim l’tovah — all of family thought he was killed by wild proposes that Sorah was deeply sad. them were equally good. Everything She was mourning and actually cried beasts, five different members of his in Sorah’s eyes was as if it was tamim family reacted in five different ways. out in grief in reaction to the news — complete, or in Rashi’s words, of the Akeida. Sorah’s six shouts of Yaakov Avinu, Yosef’s father, lost l’tovah, for the good. Sorah Imeinu anguish and pain are correlated to the Ruach Hakodesh and was steeped in saw everything as if it was good. six shouts of the shofar that we are grief for 22 years, until he learned that However, we can therefore surely required by the Torah to hear. his beloved son was alive (Bereishis ponder, how then is it feasible that 37:34-35 and Rashi). His brother Sorah died upon learning of the news The ability to experience conflicting emotions, the heart’s capacity to Reuvain tore kriah as an outward of the Akeida? If she thought it was sign of mourning (Bereishis 37:29). good why did her neshoma leave her? expand and hold both happy and sad, is a struggle many grapple with Yehuda held all his emotions inside A number of commentaries validate until they burst at the next major following a crisis. This idea is also and normalize several emotions, validated by the commentators. Sorah event in his life (Bereishis ch. 38). common reactions to difficulties. Binyamin lived in the past, and named experienced tremendous anguish, pain each of his ten sons according to an Rav Chaim Shmulevitz, Sichos Mussar, and grief, yet at the same moment attribute of Yosef, as Rashi explains Chayei Sorah 5733, suggests that she also experienced a genuine in Parshas Miketz (43:30). Yosef Sorah died from shock upon hearing joy, fulfillment and connection to himself used his challenges, of which that her beloved son was offered as a Hashem. In Avrohom Avinu’s eulogy there were so many, to propel himself sacrifice. Shock is surely a common for his beloved wife Sorah, which is forward until he was ultimately second reaction when we hear of news that Mishlei ch. 31 (Midrash Tanchuma, to Pharoah. Five different reactions to is unexpected, and is often a large Chayei Sorah no. 4) — commonly the same tragedy. Yet the Torah does component of a tragedy. known as Eishes Chayil (Mishlei ch. not specify that one was right and one Rav Chaim Shmulevitz also suggests 31) sung by many on Friday nights was wrong. This is the Torah’s way of that Sorah died upon hearing the news — he says vatischak l’yom acharon teaching us, validating for us, granting of the Akeida because she was alone, — she laughed until her last day. We us each permission to feel, think, cope and it was too much for her to bear all again learn from here that even in and react according to our individual alone. Avrohom, Eliezer and Yitzchok her last day, during her most difficult personalities, emotional make ups, were together as they walked toward moments, hearing that her son resiliency levels, coping skills and the Akeida. However Sorah was by Yitzchok was brought to the Akeida connection to the tragedy. herself when the angels arrived to which made her understandably deliver the message. so, so sad, she was still so, so happy. All of the emotions and feelings that Both Sorah’s extremes were correct, we experience in response to crisis, The Chasam Sofer, Toras Moshe to valid, and understood by Hashem. trauma, tragedy and any challenge Chayei Sorah (pg. 76), states that

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 In fact this very story is read on Rosh stray away from religious observance channel our emotions and feelings Hashana, a day in which our faith in when they are chastised for asking toward a closer connection with Hashem and our reaffirmation of His questions or expressing emotions Hashem. Each is a manifestation of kingship are stressed, while we are following a trauma or tragedy. faith, not a lack thereof. reminded of our vulnerabilities as Creating appropriate avenues of The ten pathways to prayer are:bitzur well. expression is not only halachically — calling out in distress; sha’ava — permissible but is following in The story of Sorah’s death after the hysterical outcry; tze’akah — wordless Hashem’s ways. The very same Akeida is but one example of many scream; ne’akah — groaning; rina — Rambam who codified the rules of that allow us to express emotions joy, song or praise; pegiah — relentless mourning also penned an emotionally without the concern that they deny entreating; keriah — calling out; laden and mournful letter following our faith. The spectrum of emotions nipul — throwing oneself down; pilul the death of his brother. and feelings that we are capable of — prayer; tachanunim — begging for are found and validated in the Torah: As religious Jews, prayer is our conduit grace. בכו תבכה בלילה ודמעתה על לחיה אין לה loneliness, confusion, anger, guilt, fear, to Hashem during good times and מנחם מכל אהביה כל רעיה בגדו בה היו לה ,sadness etc. It is essential and should in sad and difficult times. However לאיבים. potentially be a source of comfort even then, Hashem understands and strength to internalize the notion that approaching Him, praying to She weeps, yea she weeps in the night, that perhaps one reason Hashem Him may be challenging. Hashem’s and her tears are on her cheek; she had incorporated these stories is so that message to us during those moments no comforter among all her lovers, all we do feel validation, permission to is: I am here for you and with you — her friends have betrayed her, they have process our feelings, thoughts, and just approach me, I don’t care how, become her enemies. reactions following challenging times. just come, even amidst your pain, even Eicha 1:2 Yes, Hashem expects us to channel if it’s not a delegated national day of those feelings back toward Him but mourning. Each one in your own way, On Tisha B’av we cry and all cry He knows they are not due to a lack of choose your own pathway. together with us. When our tears flow faith or belief in Him. on other occasions, knowing that Rav Shimshon Pincus’s sefer She’arim Hashem understands and validates all In that same vein, it is incumbent B’tefillah, Pathways to Prayer, based of our emotions and will ultimately upon us to grant permission, to on statements of Chazal, delineates wipe all our tears, is the greatest create a comfortable, safe place for ten different avenues in which we nechoma of all. Umacha Hashem dimah expression of emotions not only for can approach Hashem when feeling me’al kol panim, may Hashem wipe the ourselves, but for others as well. Too despondent. Each pathway is not tears from all our faces, speedily in our many youngsters, as well as adults, only valid, but is a unique way we can day.

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Rabbi Doniel Z. Kramer, Ph.D. Emunah in Chaplain (LTC-ret), USAR; Board Certified Chaplain, Hudson Valley Veterans Affairs Healthcare System Difficult Times Rabbi Kramer is a retired Army Reserve chaplain, and has completed 40 years as a VA healthcare chaplain. Born in Philadelphia, he received his BA, MA and Ph.D. degrees and Rabbinic ordination at Yeshiva University and RIETS. He has also been a synagogue/community rav, a college instructor and is a past National Director of the UJA Rabbinic Cabinet.

EMUNAH IN THE FACE OF TRAGEDY: A CHAPLAIN’S PERSPECTIVE

s a retired military chaplain is responsible for ensuring that the the lives of such Jews is inestimable. and an active healthcare full social structure in civilian life “Kiruv” within the military setting by a chaplain, I was asked to — including religious guidance and chaplain (and family) can be especially writeA about “maintaining emunah in practice — is available to military effective. Practically all chaplains have the face of tragedy” from a chaplain’s personnel and their families, chaplains, stories about how they influenced the perspective. What is a chaplain? including Jewish , are an integral religiosity of soldiers in a most positive Wikipedia defines chaplain as: “...a part of military life. In that context, sense. In times of war or even just cleric (such as a minister, priest, pastor, rabbis play a unique role. While many being assigned to a place of conflict, rabbi, or imam), or a lay representative Jews grew up in a Jewish milieu, with the presence, prayers and support of a of a religious tradition, attached to a family or Jewish institutions nearby, chaplain strengthens and restores faith secular institution such as a hospital, the number of Jews on any particular in times of fear and fright. prison, military unit, school, business, military base or ship or site can be The story of U.S. Navy Chaplain police department, fire department, very small. Contact with a Jewish Arnold Resnicoff is but one example university, or private chapel.” chaplain is therefore precious because of the challenges facing chaplains. Historically, the term “chaplain” was it gives a Jew the feeling that he or she While stationed with the Sixth generally used to refer to clergy in is not alone. The ability of a Jewish Fleet in Italy, he was sent to Beirut, the military. Since the government chaplain to reach out and impact Lebanon, during the Lebanon Civil

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 War to lead a Friday Memorial Service faith and succor in the face of fear, repentance and restoration. for an American Jewish marine even if the title may have been Jeremiah beckons us to repent and who had been killed there by sniper different. Yirmiyahu — Jeremiah — avoid actions that are destructive fire. Rabbi Resnicoff was offered was the prophet who not only led the — either physically, morally or transportation back to his ship the lament of our People at the time of the ethically — and warns about their next day, but would not travel on destruction of the first Holy Temple severe consequences, and yet and stayed with the marines and the exile of the Jewish People offers some concluding words of in Beirut. On early Sunday morning, from the Holy Land, but he also — comfort. Even more than Oct. 23, 1983, the marine barracks chaplain-like — provided hope that Yeshayahu (Isaiah), whose chapters where he was staying was blown up by all was not lost. He composed Eichah of dire warning and chapters of an Islamic terrorist truck bomb, killing — Lamentations, but he also assured comfort are separate sections of 241 U.S. and 58 French peacekeepers. the Jewish People that they would his Biblical book, in Jeremiah, Chaplain Resnicoff survived the survive in the Exile and return to the these contradictory messages are bombing and assisted in the rescue Holy Land (e.g., Jer. 29: 4-14). complementary. of wounded marines. This was a If I have a patient whose living great Hashem. When Rabbi standards could be injurious — such Resnicoff used his own kippah to wipe as an unhealthy lifestyle or substance the blood from an injured marine’s When Rabbi Resnicoff abuse — we would discuss their face, a fellow chaplain, a Catholic used his own kippah to negative impact and their harmful priest, tore off a piece of his own effects, and always hold out the camouflage uniform and fashioned wipe the blood from possibility of a lifestyle change for the a kippah for Rabbi Resnicoff to wear better. during his rescue efforts. an injured marine’s face, a fellow chaplain, One of the primary roles of the Chaplain Resnicoff survived, but prophets was to rebuke the nation for other chaplains made the ultimate a Catholic priest, tore their wrongdoings. When we think sacrifice, such as Rabbi Alexander off a piece of his own of “rebuke” we may think of fire and Goode, one of four chaplains on the brimstone, but that is not what rebuke U.S.A.T. Dorchester army transport camouflage uniform and is about. Rebuke is about bringing ship that was torpedoed by the people closer to God. The during World War II in the fashioned a kippah for (Arachin 16b) states that while fire North Atlantic. These four chaplains Rabbi Resnicoff to wear and brimstone may have worked in — a Jew, a Methodist, a Roman during his rescue efforts. previous generations, we aren’t adept Catholic and a Dutch Reformed — at providing this type of rebuke. each voluntarily gave up their life Indeed, (Deiot 6:7) jackets so that other soldiers could states that rebuke is most effective be saved. As the ship was sinking, This reference to Jeremiah is especially when one speaks in a soft tone and the chaplains prayed while they went poignant during this Tisha B’Av explains to the listener that change down with the ship, their arms linked season when we read his book is in the best interest of the listener. together in their final moments of life, of “Lamentations.” Even his name This is not only an important tool for while the survivors in nearby rafts has been transformed into a chaplains, it is an important tool for were spiritually transformed as they sorrowful English word — jeremiad anyone who wants to help a friend or witnessed this heroic act of faith. (A — translated by Webster as “a family member change. monument was dedicated in Arlington prolonged lamentation or complaint.” Cemetery on Oct. 24, 2011, to In reality, Jeremiah has been my Verily, one of Jeremiah’s most startling memorialize 14 Jewish chaplains who chaplain model because each of teachings has practical halakhic died while on active military duty.) his calamitous predictions and applications. Jeremiah’s life was prophecies are followed by dedicated to convincing the Israelites Indeed, throughout Jewish history, to repent of their idol worship and Jewish leaders have provided such words that hold out hope for

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 sinful ways so that they could remain they do not know at all. Chaplains lead. It is really the chaplain’s presence in the Holy Land and not face exile. quickly bond with their frightened and heartfelt personal prayer — not Yet after the exile of the Jewish People and scared patients who are so in preaching — that are most cathartic. from the Holy Land, he didn’t resign need of their prayers, guidance In the sixth chapter of Avot, one of in failure, but instructed the Jews to: and company. The chaplain invites the 48 methods for acquiring Torah is to share their nosei b’ol im chaveiro, carrying some of שּו אֶת patient/family שְלֹום theהָעִיר וְדִרְאֲשֶר הִ גְלֵיתִי אֶתְ כֶ ם and the burden of one’s friend. In modern שָמָ ,feelings הוְהִתְ and heartfelt פַלְלּו honest בַעֲדָּהאֶל ה’ כִי בִשְלֹומָ ּה יִהְ יֶה encourages them to express their terms, this is called empathy, and it לָכֶם שָ לֹום. fears, concerns and hopes — be is a recognition that sometimes just Seek the welfare of the city where I have they from a spiritual, religious or being there for someone in a time of caused you to be carried away captive purely personal perspective — and need can be more therapeutic than and pray to the Lord for it, for with its the chaplain seeks to validate them. any words. This idea expresses itself in peace, you shall have peace. For religious questions, depending a related to paying a shiva call. Jeremiah 29:7 upon the faith and observance level The visitors are not supposed to start This verse is the basis of the halakhic of the patient/family, the chaplain a conversation with the mourner, but teaching in Avot (3:2): may address theological concerns or rather should wait for the mourner discuss halakhic queries and try to to start the conversation (Yoreh הוי מתפלל בשלומה של מלכות, שאלמלא offer appropriate guidance for that De’ah 376:1). It is a recognition that מוראה, איש את רעהו חיים בלעו. Pray for the welfare of the government, patient. Often, this may be the first sometimes that mourner feels more for were it not for the fear of it, people occasion for these patients to fully comforted by the presence of visitors would swallow one another alive. confront intimate life and death issues. without having a conversation. Alas, many synagogues omit Sometimes it can be easier for people Using empathy, trained Jewish this prayer for the welfare of the to discuss such personal matters of chaplains can be especially impactful government — “Hanotain teshuah faith and belief objectively with a when they can visualize the Tzelem lamelachim” or a similar petition, healthcare chaplain than with their Elokim present in every person, and perhaps the sad result is a lack own rav or spiritual leader, who may and can truly be Mekadaish Shem of appreciation for our country. be too close to be able to step back Shamayim (sanctify God’s name) We should also be appreciative of and consider a broader perspective. when caringly assisting all people — our military service members and Usually a chaplain can discern that regardless of their religion or faith. their chaplains, who are following though a question or comment may Jeremiah’s commandment to seek to In Pirkei Avot 4:13, Rabbi Eliezer ben initially be couched in theological Yaakov teaches that if we perform even preserve the well-being of our country terminology, the patient is not as its peacekeepers! one , “koneh lo praklit echad,” really looking for a philosophical or we acquire an angelic intercessor, As noted, Jeremiah is also a guide for religious treatise, but rather is seeking according to the Bartenura. The a representative of God who can be a chaplains in a hospital or healthcare Tiferet Yisrael commentary there setting. They are often called upon sacred presence merely by being there further elaborates and teaches that to caringly minister to sick and dying to listen to and walk with the patient through our good deeds and mitzvah patients and their families whom to wherever his or her feelings may observances, we can transform

See more shiurim on Yirmiyahu at www.yutorah.org/nach/yirmiyahu

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 ourselves to be like a Divine angelic doctor matter-of-factly announced: “I’ll faith, Grace truly believed that God finds being. I never realized the power have to call this vet’s wife and tell her a way to provide assistance when most of this teaching until the following that her husband died.” needed. With real faith in God, Grace true story occurred. It was my most I knew that the doctor would share that was sure that a Divine-ministering angel overpowering chaplaincy experience news in an impersonal, cold manner. had sent Shelley — who had not been to — seeking to instill “emunah in the I also knew that Grace, who was not her home for a week — to visit her that face of tragedy” — for Jews and well herself, was home alone, since I very morning in order to be there when Gentiles alike, and finding myself had called her after seeing her husband her presence was most needed. most humbled and overwhelmed in earlier that morning. I knew that it Grace kept on telling visitors, “An angel return. would be devastating and potentially of God miraculously sent Shelley to me Active members of my synagogue’s fatal to Grace if the doctor made this this morning.” Grace never found out Sisterhood met weekly in the home of call now. I told the doctor that Grace’s that I was that “angel of God.” One need not be a chaplain to be “an Grace, where she had a kiln, and they condition was such that she couldn’t take angel of God.” We all have the capacity enjoyed a ceramics-making class. Grace that call now alone. I asked him to give of love within us to emulate God — was a devoted church-going Catholic me an hour to try to reach a close friend Imitatio Dei. who appreciated religious commitment, of Grace’s to be with her at this time. Fortunately, Shelley was home, and l and she therefore especially enjoyed her Israelis are still exploring what the friendship with my Sisterhood members told her of Lester’s death (this was before best Hebrew translation of “chaplain” — because of their devotion to their HIPAA), and that the doctor would be should be. “Melave ruchani” — “a House of God. calling Grace soon with the news. Shelley spiritually guiding companion” is the Shelley, my Sisterhood president, lived immediately agreed to go over and visit preferred definition for many. Grace, which was not unusual for her. across the street from Grace, and their May we all be privileged to be angels families were good and close friends. During Shelley’s visit to Grace, the doctor called and gave Grace the news about of God, spiritually guiding with Grace and her husband Lester often Divine inspiration. supported Sisterhood fund-raising her husband’s death. Shelley was able projects to benefit my congregation, and to provide Grace with the emotional I am especially honored to dedicate I got to know them well. Lester was an support that she needed at the dreadful this Torah To-Go issue in memory army veteran, and he eventually was moment. of my dear parents: Rabbi Meyer (d. hospitalized in the nearby VA Hospital When I visited Grace later that 7 Tammuz) and Rose (d. 3 Tishrei) where I was the part-time Jewish afternoon in her home, still grief-stricken Kramer, a”h. They were angels of God chaplain. I therefore regularly visited and surrounded by family and friends, who inspired me and so many others Lester during my hospital rounds. including Shelley, Grace told us that “an to remember that we are all created Lester’s condition was failing, and one angel of God miraculously sent Shelley with the Image of God. Yehi zichram particular morning I visited him and to me this morning.” With her innate baruch. noticed how he had weakened. An hour later, an emergency code was announced over the hospital’s loudspeakers. I recognized the room number as being Lester’s. He had a massive heart attack and was pronounced dead by the time I entered the room. Lester’s doctor was assigned to this unit to minister to many elderly and fragile patients who often died in the hospital, and this doctor seemed to me to be somewhat emotionally distant from and unmoved by his patients’ conditions. The

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Rabbi Mordechai Willig Emunah in and Rosh Kollel, RIETS Difficult Times Rabbi, Young Israel of Riverdale

MAINTAINING FAITH AMID NATIONAL AND PERSONAL SUFFERING

הרעים. ותוסיף הצרה צרות אחרות. הוא hy do some tzadikim Hashem.” We must recognize that שכתוב בתורה והלכתם עמי בקרי והלכתי גם suffer? The Gemara evils decrees come from Hashem. We אני עמכם בחמת קרי. Brachos 7a) relates should not complain, but attribute) thatW Moshe asked Hashem this our punishment to our sins (3:38, When they cry out they will all realize question, and that Hashem answered: 39), recognize them, and repent (40). that evil befalls them because of their an incomplete tzadik suffers. (Rashi) misdeeds. They will repent … and The Maharsha explains that an The Rambam Taaniyos( 1:1-3) this causes the crisis to end. But if they “incomplete tzadik” suffers to atone discusses a Torah commandment attribute the problem to chance, it is a for his few sins, become pure, and to cry out to Hashem when trouble way of cruelty and causes them to cling merit greater reward in Olam Haba. besets a community: to their evil ways, and suffer even greater troubles, as it is said (Vayikra 26:27, שבזמן שתבוא צרה ויזעקו עליה ויריעו ידעו Crisis is a Call for Repentance 28), “If despite this (punishment) you will not listen to Me, and you relate to הכל שבגלל מעשיהם הרעים הורע ... וזה הוא Me if it is by chance, I will relate to you שיגרום להסיר הצרה מעליהם. אבל אם לא Earlier (5a), the Gemara charges one ”.with fury יזעקו ולא יריעו אלא יאמרו דבר זה ממנהג who suffers to investigate his deeds, as העולם אירע לנו וצרה זו נקרה נקרית. הרי זו it is says (Eicha 3:40), “Let us search Fasting is a rabbinic extension of דרך אכזריות וגורמת להם להדבק במעשיהם and examine our ways and return to this mitzva (1:4) and applies to

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 an individual’s crisis as well (1:9). Understanding National Of course, growth and teshuva Tisha B’av, and the three other fasts Tragedies demand introspection. Both (Zecharia 8:19), remind us of our individuals and nations must examine sins and the sins of our ancestors National tragedy led to the loss of their deeds and find ways to improve. faith as well. The Gemara Sanhedrin( that resemble ours, which caused the The Ramban (Vayikra 26:11) notes 105a) records a conversation in the tragedies which took place on those the repetitive reference to the land in aftermath of Churban Bayis Rishon. days. These fasts must awaken our both the blessings and curses. They “The Navi says repent, and ten people hearts and lead us to teshuva (5:1-4). apply to the nation as a whole. When respond: A servant who was sold by Apparently, our sins cause the a catastrophe strikes an individual, it his master, does the master still have continuation of the state of does not evoke wonderment, which a claim on him? Since Hashem sold destruction of the Bais Hamikdash, is normal for all nations. But when all us to Nevuchadnetzar and banished which took place, twice, on Tisha B’av. of Am and Eretz Yisrael are cursed, all us, can He still demand that we serve The Yerushalmi Yoma( 1:1) states that will wonder: Him?” (Rashi). Hashem responds every generation in which the Bais וְאָמְרּו כָל הַ ּגֹויִם עַל מֶה עָשָ ה ה’ כָכָה לָאָרֶ ץ Yechezkel 20:32, 33): “What enters) Hamikdash is not rebuilt, it is as if it הַ זֹאת מֶה חֳרִ י ָדֹול הָאַף הַ הַ ּגזֶה. וְאָמְרּו עַ ל your minds will not be. That you say was destroyed then. Presumably, if we ראֲשֶ עָ זְבּו אֶת בְרִ ית ה’ אֱֹלקֵי אֲ בֹתָם אֲשֶ ר we will be like the nations to worship would correct the sins that caused the כָרַ תעִמָם בְ הֹוצִ יאֹו אֹתָם מֵאֶרֶ ץ מִ צְרָ יִם. וַיֵלְ כּו wood and stone ... I will rule over churban, the Bais Hamikdash would וַיַעַבְדּו אֱֹלהִים אֲחֵרִ ים וַיִשְתַחֲ ּוּו לָהֶם אֱֹלהִ ים you with a strong hand and with an be rebuilt. Hence, we fast over our אֲשֶ ר לֹא יְדָ עּום וְ לֹא חָ לַק לָהֶ ם. וַיִחַר אַ ף ה’ outstretched arm and with outpoured sins, as well as the similar sins of our בָאָרֶ ץ הַהִ וא לְהָבִיא עָלֶיהָ אֶ ת כָל הַקְ לָלָ ה fury.” The term “fury” echoes the fury ancestors, which perpetuate the state הַכְ תּובָה בַסֵפֶר הַ זֶ ה. of the tochacha, rebuke, when Am of churban. Yisrael views tragedy as a coincidence, “Why did Hashem do so to the land? The Neviim, and later Chazal, named or, in this case, as an abandonment. Why this fury?” They will say “because specific sins that would, and did, cause The proper response is to recognize they forsook the bris … they served other the Bais Hamikdash to be destroyed. Hashem’s Providence and call to gods … So Hashem was furious and The Gemara Yoma( 9b) names sinas teshuva. brought about the curse.” chinam (baseless hatred) as the cause D’varim 29:23-26. Tisha B’av commemorates subsequent of Churban Bayis Sheni. If so, we must national tragedies (Rashi, Divrei The curses of Vayikra and D’varim correct this sin to merit the third Bais Hayamim 2:35:25 see refer to the Churban Bayis Rishon and Hamikdash. Kinnos p. 270 quoting R. Yitzchok the Churban Bayis Sheni, respectively The Gemara Kiddushin( 39b) Zev Soloveitchik). R. Soloveitchik’s (Ramban Vayikra 26:16). They reflect interprets the rewards of a long nephew, R. Yosef Dov, quoted the the behavior of the masses (Ramban and good life for fulfilling mitzvos same source and reached the same D’varim 11:13). Countless tzadikim (D’varim 5, 16; 22, 7) as referring to conclusion, namely, that Tisha B’av perished during each Churban and Olam Haba, not this world. Failure is the day to commemorate the during the subsequent tragedies to recognize this led Acher, once a Holocaust as well. 1 Indeed, in many commemorated on Tisha B’av, many great sage, to question reward and shuls it is included in the Kinnos (see of which took place or began on Tisha punishment and this put him on a Artscroll p. 384-388). B’av itself. path towards heresy. Remarkably, the At the beginning of Kol Dodi Dofek, Beitar was conquered on Tisha B’av Yerushalmi (Pe’ah 1:1) states that there the Rav zt”l views speculation (Ta’anis 26a), and millions were killed. is no automatic correlation between about suffering as futile and The expulsion from Spain occurred mitzvos and immediate reward, counterproductive. We cannot know on Tisha B’av, 1492, and many gave in order to compel us to perform 2 why the righteous suffer. Instead, their lives then and during previous mitzvos with faith. Instant reward and we must ask what we should do in Inquisitions. World War I began on punishment would curtail the exercise 3 response. Woe unto the person who Tisha B’av, 1914, costing many Jewish of free will. Tragically, Acher lacked suffers and does not grow from the lives, and ultimately leading to the this faith and became a heretic. 4 5 experience. Holocaust and six million martyrs.

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 In each case, rabbinic leaders exhorted political and military miracles in Eretz their pain doubles (Tana D’be Eliyahu the survivors, local and global, to Yisrael in the immediate aftermath of 2), just as Am Yisrael’s travails increase strengthen their faith and observance. the Holocaust and beyond must be when they attribute their curses to Often, they suggested teshuva for viewed as Divine Providence, enabling chance. But if we view suffering as specific sins,6 while recognizing Am Yisrael to survive and thrive after Hashem’s calls to teshuva, it atones for that many of the martyrs were unspeakable and unprecedented our sins (B’rachos 5a) and enhances tzadikim. Presumably, they followed calamity.7 our Olam Haba (P’nei Yehoshua). the aforementioned Ramban that As the Rav writes ( p. The idea ofhester panim, the Kol Dodi Dofek national tragedies are punishment for concealment of Hashem’s face, 13-14), pain should elevate us, purify shortcomings of the masses, but claim is invoked as early as the period and sanctify us. From the crisis itself innocent lives as well. The righteous following Churban Bayis Rishon we are saved, awakened to repent and and/or innocent children are caught renew ourselves. (Chulin 139b). This in no way up in the generation ( 33b), Shabbos detaches tragedy from sinful behavior When many ra’os (evils) and tzaros i.e, punished for the sins of the masses. (see Yoma 9b). In context (D’varim (troubles) befalls us, we respond, Moreover, as the Rav, zt”l, explained, 31:18), Hashem hides His face “Because Hashem is not in our midst, our introspection is not for the because of the sins of Am Yisrael; these evils befall me.” (Devarim purpose of determining why the again, many tzadikim suffer in such 31:17) When we recognize that national tragedy took place, but for tragedies. evils come from Hashem, they the purpose of discovering what we are no longer considered troubles can do to improve ourselves and what (Rav Schach, Avi Ezri: Introduction areas require teshuva: Our introspection is to Nashim, written in besieged .(Yerushalayim in May, 1948 על האדם לפתור לא את שאלת הנימוק .not for the purpose of As the Rav writes (Kol Dodi Dofek p הסיבתי או התכליתי של הייסורים בכל .determining why the 11), human comprehension is limited תסבוכתה הספקולטיבית כי אם את שאלת We see only snippets of history. Only תיקונם בכל פשטותה ההלכתית על ידי national tragedy took seeing the whole picture enables us to הפיכת הגורל ליעוד והעלאת עצמו מאובייקט .place, but for the purpose understand suffering and its purpose לסובייקט מחפץ לגברא. Man must solve, not the question of the of discovering what The Chasam Sofer (Toras Moshe causal or teleological reason for suffering Shemos 33:23) writes that the Torah with all its speculative complexity, but we can do to improve hints at this idea. “You will see My rather the question of its curative role, ourselves. back, but My face cannot be seen.” in all its halakhic simplicity, by turning In real time (My face), we cannot fate to destiny and elevating himself from understand, and we wonder, “Why did object to subject, from thing to man. Hashem do this?” Only in retrospect Kol Dodi Dofek pg. 16 The eternity of Torah commandments (My back) can we see the purpose of and their binding nature was events. Sometimes, as in the story of Tragedy as a Source of questioned as early as the time of Purim, it becomes clear a few years Emunah Yechezkel, when we were “sold” to later. Until then, we must have faith Nevuchadnetzar, and as recently that everything has a purpose. Often, Often, a subsequent event was viewed as the Holocaust when we were the purpose of suffering, personal as a message from Hashem that He “sold” to Hitler and the Nazis. and national, remains a mystery, to be has not, and never will, abandon Hashem’s aforementioned response, revealed only at the end of days. Until Am Yisrael. When the corpses of that He rules over us forever, and then, we must have faith that what the Beitar massacre were preserved therefore that Torah and mitzvos are seems bad comes from the Judge of and buried, Chazal instituted the binding forever, must be taught and 8 the Truth and that ultimately the good bracha of Hatov V’Hameitiv into reinforced. will be revealed. Birkas Hamazon (Brachos 48b). The When individuals suffer, if they “kick,” In this world, therefore, we bow our

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 heads when confronting death and Yerushalayim: Truth and If either of the fundamental principles bad tidings, and recite Baruch Dayan Peace of Yerushalayim is violated, the city Ha’emes, expressing our faith that cannot stand. The first Bais Hamikdash Hashem’s judgment is true. In the As we remember and bemoan the was destroyed because of avoda zara next world, however, we will say on trouble and calamities that Am Yisrael (Yoma 9b), the opposite of truth. The bad tidings, as on good ones, “Hatov suffered with the destruction of the second Bais Hamikdash was destroyed V’hameitiv.” (Pesachim 50a) Only Batei Mikdash on Tisha B’av, and are because of sinas chinam (ibid.), the then can and will we understand that mindful of the tragedies, national and opposite of peace. It is, therefore, no all we perceive now as bad, is, and personal, we await and pray for the wonder that the condition for the retrospectively, was for the good. final redemption, when Tisha B’av rebuilding of the Bais Hamikdash is will become a holiday. As Zecharia that we love truth and peace. TheBe’er Yosef (Parashas Vayelech (8:19) prophesied, the four fasts that pg. 308) illustrates this idea with a Each of us can advance the ge’ula by mark the four stages of Churban Bayis moshol. A city boy thought that bread adhering to these sacred and eternal Rishon will be days of joy, happiness, grew from the ground. He visited a values. May we thereby merit the and good holidays. farm, and saw the field being plowed. final redemption, and, ultimately, How destructive, he thought. Then he The pasuk ends: Love truth and understand the role of personal and saw seeds being buried. How wasteful, peace, as conditions of redemption. national suffering as part of Hashem’s he felt. When vegetation emerged, Yerushalayim is a compound word. goodness. May Tisha B’av become a he realized his mistake. The purpose Shem, Malki Zedek (B’reishis 14:18) Yom Tov — b’mhera b’yamenu Amen. was to plant a beautiful garden. But called it Shalem. Avraham called it then, the farmer cut down all the (Hashem) Yir’eh (22:14). So neither Endnotes wheat. Now he was really confused. should complain; Hashem combined His confusion increased as the grain both names and called it Yerushalayim 1 The Lord is Righteous in all His Ways p. 213, was threshed, ground, kneaded and (B’reishis Rabba 56:16). 289, 299, 300. thrown into a fire. Only when the TheMeshech Chochma (B’reishis 2 Divrei Hagut VeHa’aracha p. 11, 12. bread emerged did he realize the 22:14) explains that Shem, who 3 Ibid, p. 13. positive purpose of all the apparently witnessed the theft and evil character 4 Ibid, p. 14-15. destructive acts. that caused the mabul, focused on 5 See Artscroll Tisha B’av p. 157, 158. TheMe’am Loez (Shoftim 6:12) cites a interpersonal improvement. Hence, story of a disciple of the Ramban who he called his capital Shalem, to 6 For example, Or Hachaim, end of Chap. 5, attributing the expulsion from Spain to was dying. The Ramban requested emphasize perfecting character and improper philosophical study. The Crusades that he inquire in Heaven about the peace. Avraham discovered Hashem were linked to viewing as a suffering of Am Yisrael, and relate the and His Providence, and focused on permanent Home. Meshech Chochma (Vayikra answers to him in a dream. When the spreading monotheism to others. 26:44) predicted catastrophe, since many disciple appeared to the Ramban in a Hence, he called his capital (Hashem) thought that Berlin was the new Yerushalayim (see p. 271). Subsequently, Yir’eh, to emphasize the existence Artscroll Kinnos dream, he said: “When I wanted to ask R. Avigdor Miller (A Divine Madness) links your question, I saw that there are no and omniscience of the Almighty. the Holocaust to 150 years of secularization questions in the world of truth, as all is Therefore, Hashem called His capital which engulfed the majority of the Jews in done with righteousness and justice.” Yerushalayim, to emphasize the need Europe by 1939. for both bein adam lamakom and bein 7 See With Fury Poured Out by R. Bernard adam lachavero. Maza. 8 See Tradition 39:2 Summer 2005 p. 66, 67.

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16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Rabbi Ezra Schwartz Spiritual Challenges in Rosh Yeshiva and Associate Director, RIETS Rabbi, Mount Sinai Jewish Center, New York, NY Times of Persecution

THE KINNOT OF THE CRUSADES

n Tisha B’Av, we recite several appropriate day to commemorate all on Shas, poskim, halacha, aggada, Kinnot (liturgical readings) tragedies, or is there a deeper thematic and mussar abound. Even seforim to commemorate the link between all these tragedies and on Jewish philosophy (often called OCrusades. In an effort to understand Tisha B’Av? machshava) can standardly be found why the Crusades remain so central to Second, to what extent do the Kinnot in batei midrash. Seforim on Jewish our cultural consciousness, this article color our understanding of the history, however, are rarely found. will explore questions relating to their historical events that took place? In Consequently, for most shul-going recitation. our world, Jewish history is seldom Jews, the only time the history of the First, is there a change when we studied. Jewish history remains in Crusades is discussed is on Tisha move from Kinnot related to events the domain of specialists, historians B’Av. On Tisha B’Av we don’t read pure history; instead we read liturgical surrounding Churban HaBayit to the and scholars; it largely does not Kinnot related to the Crusades and penetrate the domain of the average poems about the events. Dates, other events in Jewish history? Do shul-going, yeshiva-educated Jew. This precise figures, names (even of major we discuss these historical events can clearly be seen by perusing the personalities), all the hallmarks of history are largely absent. Instead, the simply because Tisha B’Av is the most shelves of most batei midrash. Seforim

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 language and themes of Kinnot recited both before the Crusades and after; Moreover, German had an over the Crusades is virtually identical the Baalei HaTosafot and subsequent affinity toward piyyutim.5 This affinity to the language of all Kinnot. If we Rishonim who comprise our staple of is largely absent from the French miss the brief introductory sentence learning in Yeshivot wrote after 1096. school of Baalei HaTosafot, which in the Kinnot or read quickly without Why, then, are the Crusades mourned remain our staple of study today.6 paying careful attention to the text, we nearly 1,000 years after they occurred? In effect, the German school was may miss that the Crusades are being Numerically relative to recent more emotive and focused on realia,7 discussed at all. tragedies few people were killed; in as opposed to the French school. Is this proper? Should rabbis limit terms of Torah scholarship the impact Building upon Rav Soloveitchik’s our exposure to the Crusades to does not seem to be that significant. analysis, it seems that when we the words found in the Kinnot, or Why all the focus? mourn the Crusades we mourn this should they delve into their history? This question is compounded when loss to Torah. Our mourning is both Is it important for shul-goers to hear we note that we recite far more Kinnot a qualitative and a quantitative loss the name of Pope Urban II on Tisha for the Crusades compared to other of Torah. Not only did the Crusades B’Av? In our tradition, based on the tragedies in Jewish history. Most cause a loss to Torah in that many way Rav Soloveitchik expounded communities recite but a single kinna books were not written,8 but perhaps upon the Kinnot, history is clearly to commemorate the Holocaust. Yet more important was the qualitative not an afterthought. It is noteworthy, four Kinnot are recited to remember loss. The destroyed German schools however, that the Rov did not cite the Crusades. Why so many? Why are represented a slice of life that we no historians by name. He spoke in more Kinnot recited for the Crusades longer have access to. All the stories generalities and discussed trends than any other tragedy save Churban cited in Rishonim to convey deep rather than focusing on specific HaMikdash?1 meaning, all the analysis of piyyutim details. Rav Soloveitchik explained these that could convey deep-seated Third, why are events from a Kinnot by focusing on the destruction emotion, that is all lost. We may thousand years ago, which appear of Torah brought by the Crusades.2 have all the facts, all the raw material. relatively small, still a focus? A total Yes, the Baalei Tosafot we study were However, the emotion, the slice of life that the German school represented of ten people, all talmidei chachamim, written after the Crusades, however were killed in the first attack of the there still was very significant loss is sorely lacking. In our world, where Crusades on Speyer. This number to Torah. The majority of the extant information is so easily accessed, pales in significance to the massive Baalei HaTosafot we have come from but wisdom and meaning remain so numbers killed in more recent times. France. An entire German school was elusive, this loss looms even larger. But we continue to mourn Speyer. destroyed.3 However, I would like to suggest Why? The German school of Baalei another reason why the Crusades Perhaps the lesson is that we should HaTosafot had slightly different continues to loom so large in our not become inured to the single interests and proclivities than the communal and collective memory. tragedy, the individual suffering, even French school. Whereas the French Dr. Haym Soloveitchik once noted in the face of what is numerically were most interested in comparing that the Crusades represented the last so massive. Perhaps the lesson is each piece of Gemara to its parallels time Jews of Ashkenaz (writ large) also that the destruction of these throughout Shas, asking questions were surprised by their persecution. three communities in the Rhineland on discrepancies from these sources Following the Crusades, Jewish represents much more than the and resolving these questions by history in Ashkenaz (as described by a number of those killed. drawing distinctions, the Germans famous Jewish historian) was written in blood rather than in ink. We went If this is the case, we need to question took a different route. Their method often began not from the Talmudic from persecution to persecution, what precisely was so bad about the from blood libel to allegations of Crusades. From the perspective of text but from a real-life story. In this context, they drew upon the Gemara well-poisoning and host desecration, Torah scholarship in Ashkenaz (writ 4 from pogrom to pogrom. Our lives large), little changed; Rashi wrote and sought to properly understand it.

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 were constantly at ill-ease. We never massacres of 1648–1649.10 We only circa 1235) does not explain the Crusades felt secure. Promises made by kings recite Kinnot for those tragedies that Kinnot suggests that perhaps these were not and governors almost always rang befell us suddenly. The Crusades were widely recited in his time. completely hollow. such a tragedy. 6 Dr. Haym Soloveitchik summarizes the differences between the French and German The Crusades may represent the first An added dimension is that Churban Baalei HaTosafot in many places. See for time since Churban HaBayit when HaBayit itself is commemorated on example HaYayin Beyemei HaBeinayim pages Jews were surprised by an attack. the 9th of Av rather than the 10th when 122–127. It was this feeling of surprise, this the Beit Hamikdash was actually 7 A fine example of a German work that sudden loss of security, that may destroyed. The Gemara,Ta’anit 29a, focuses heavily on realia and has no parallel be why the Crusades continue to comments that we observe the 9th among the French Baalei HaTosafot is Rav Yehuda ben Klonimyous of Speyer’s Yechusei occupy such a major place in our of Av because it represents atchalta Tannaim VaAmoraim. consciousness. d’puranuta, the beginning of the tragedy. The beginning of tragedy 8 This point is made by Rav Soloveitchik, Perhaps this is an overarching theme Kinnot Mesoret HaRav, page 435, in explaining in kinna מי יפליא נזירות ומי יערך נדרים of Kinnot. We were surprised by is worse that the culmination. The the line Churban HaBayit. Yirmiyahu HaNavi Crusades may represent the same #22. describes how the people felt the idea. The tragic events that took 9 See Kinnot Mesoret HaRav page 198. abode of Hashem could not possibly place in a way mirror the Churban HaBayit.11 10 These kinnot, including one authored by be destroyed: the Shach, were written to be recited on the fast of 20 Sivan. אַל תִבְטְ חּו לָכֶם אֶל דִבְרֵ י הַשֶקֶ ר לֵ אמֹר הֵיכַ ל One of the Kinnot that commemorates the 11 ה’ הֵיכַל ה’ הֵיכַל ה’ הֵמָ ה. Endnotes Crusades, Mi Yitein Roshi Mayim, states that Don’t put your trust in illusions and say, Tisha B’Av is the national day of mourning “The Temple of the Lord, the Temple and additional days of mourning should 1 See Kinnot Mesoret HaRav page 538. of the Lord, the Temple of the Lord are not be added to commemorate subsequent these [buildings].” 2 See Kinnot Mesoret HaRav page 431. tragedies (ein l’hosif moed shever v’tav’erah). Yirmiyahu 7:4 3 Most often French and German Baalei Much has been written on the permissibility Hatosafot are grouped together into a single or advisability of establishing a separate The false prophets claimed that the unit. See for example Artscroll’s popular work, fast day to commemorate the Holocaust. In this context, many cite the comment of Beit HaMikdash was impervious; The Rishonim. Rav Soloveitchik, however, it could never be destroyed. Many with his keen historical sense noted that these Rashi on Divrei hayamim (2:35:25) that on Tisha B’Av, one should recite Kinnot even believed them. Churban HaBayit was two groups of Rishonim were in fact quite different. for contemporary tragedies. This source was sudden and unexpected. In a similar one of the major reasons why many gedolim light, Rav Eliezer HaKalir begins all of 4 Good examples of the German school of opposed the establishment of a separate day Kinnot by noting Shavat suru meni — Baalei HaTosafot can be seen when reading of mourning. Many ask, if that is the case, why the Mordechai and the Or Zarua. it all ceased. The tranquility and peace is it that the 20th Sivan was established to 5 The classical work on piyyutim is Rav commemorate an attack on the Jews during suddenly and unexpectedly ended. the days of Rabbenu Tam and later expanded Avraham ben Azriel’s Arugot HaBosem. Security was no longer. There was no to include those who died in the Khelminicki 9 It is worth reading but a few pages of his warning. The end came suddenly. explanations on one of the Kinnot we recite massacres? It is worth noting that Rav Aryeh Pomaranchik in his Emek Bracha page 133 We can maintain that not all tragedies on Tisha B’Av to gain a sense of his breadth of knowledge of midrashim that he accessed notes that poskim do not cite this Rashi as are included in Kinnot. We don’t and his ability to bring this to the fore when halacha. Rav Pomaranchik was a student of Chazon Ish. See however recite Kinnot for the Khelminicki analyzing a kinna. ThatArugat haBosem (d. Iggrot Chazon Ish #97.

Find more shiurim and articles from Rabbi Ezra Schwartz at https://www.yutorah.org/Rabbi-Ezra-Schwartz

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Rabbi Ari Zahtz Spiritual Challenges in , RIETS Times of Persecution Assistant Director, Yeshiva Masmidim Honors Program, Yeshiva University Assistant Rabbi, Congregation Bnai Yeshurun, Teaneck, NJ Co-Founder, Project Ometz

THE SPANISH INQUISITION

he Mishna in Taanis (26b) calamity. The very nature of that date that do not necessarily correlate teaches that both the first Beis on the Jewish calendar is fraught with directly with the date of Tisha B’av. Hamikdash and the second calamity, so it must be that the second We describe the destruction of the Twere destroyed on the 9th of Av. The Beis Hamikdash was also razed on the Crusades, the pogroms and the Gemara (29a) proceeds to prove 9th of Av. Holocaust among others. that the first Beis Hamikdash was It is from this perspective that we Notably, there is an event that does destroyed on Tisha B’av and attempts say in the Kinna titled Mi Yiten Roshi coincide more directly with Tisha to show the same for the second. Mayim, that “ein l’hosif mo’ed shever B’av and yet is absent from Ashkenazi However, the Gemara shockingly v’saveirah,” which is understood to Kinnos, although many Sefardic offers no empirical evidence or verses mean that once this date has been set communities do include it. The of prophecy to prove that the second aside as one of tragedy — as one on Spanish Inquisition of Ferdinand and Beis Hamikdash was destroyed on which we sit and mourn — we mourn Isabella was declared on December Tisha B’av. The Gemara concludes it other tragedies in Jewish history as 27,1480 and subsequently the must have been destroyed on the 9th well, and we don’t add separate days Alhambra Decree was issued on March of Av, because that is the only day that of mourning. Thus, in our Kinnos we 31, 1492, ordering the expulsion of it could have occurred — megalgelin find piyutim relating to events that practicing Jews from the Kingdoms of zechus l’yom zakai v’chova l’yom took place after the time of the second Castile and Aragon and its territories chayav — merits occur on days of Beis Hamikdash as well as events and possessions by July 31,1492. merit and calamities occur on days of

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Interestingly, that date corresponds There are several salient points that The Abarbanel seems to be speaking to the 7th of Av, but it is reported emerge from the literature of the time, to the low spirit of the Jews who that it was delayed a few days until which give us insight into the unique withstood the religious test, but had the 9th of Av as the Abarbanel in his challenge of this period and its specific to flee their homeland and were in commentary to Yirmiyahu 2:24 writes: tragedy. There was a struggle among no way safe. And he tries to comfort the rabbanim as to how to relate to the them to be confident that even after והנה כשגזר מלך ספרד גירוש על כל היהודים Conversos — should they be treated tragedy, Hashem has His plan and a אשר בכל מדינות מלכותו שיצאו כמשלוש .as Jews based on the principle Yisrael af redemption will still come חדשים נשלם והיה יום היציאה ט' באב והוא ״לא אמות כי אחיה ואספר מעשי י-ה״ ולפי al pi shechata Yisrael hu — a Jew, even לא ידע מזה הזמן, דיבר כאילו מן השמים שראה המשורר ברוח קדשו שיפול ספק גדול though he sinned is still a Jew? Or is הדריכוהו להגבלת הזמן הזה לקיים דבר בלבבות האנשים אם ישראל יתמו בגלות public conversion to another religion הנביא שאמר בחדשה ימצאונה. worse, in particular when it comes to מתוך צרותיהם, לכן הוצרך לומר כמבטיח When the king of Spain decreed subsequent generations of ? ומדבר בשם האומה- לא אמות כי אחיה expulsion of all the Jews in his kingdom, anusim ואספר מעשה י-ה. he decreed they must leave at the Part of this struggle is a question conclusion of three months, and the day of balance. On the one hand, it was "I will not die, rather I will live and I will of final expulsion was the 9th of Av. deemed important to give chizzuk, to tell of the deeds of Hashem.” The great The king certainly did not know of the strengthen those who withstood the composer (Dovid Hamelech) saw with significance of this date, but he spoke as test of their faith and left Spain. On his divine spirit that a strong sense of if from heaven they led him to this period the other hand, there were those who doubt would overcome the people and of time to fulfill the words of the prophet wished to remind the Conversos that they may think that the fate of the Jewish that those who pursue the Jews won’t tire they could return fully to the Jewish people will end in the exile, therefore he and will find you in that month. faith. proclaims and promises — on behalf of A review of some of the literature of The Abarbanel wrote of the challenges the nation of Israel, we won’t die, we will the late 15th century and early 16th that those who fled faced on a live and tell of the deeds of Hashem. century provides a glimpse into the theological level, and offered words of However, the rabbanim were not nature of this particular horror. The encouragement. In the opening to his only concerned about the mindset of death toll of the time period is not Pesach Hagaddah, he writes from the those who had overcome the test of easy to discern, and historians disagree perspective of those living at the time the Inquisition and expulsion, but of as to its scope. Jews were allowed to in very powerful language: those who had publicly converted as well, who were still privately and in מה הרווחנו אנשי הגלות כמוהו היום במה leave, and were only punished if they .secret living as Jews שיצאו אבותינו ממצרים… כי אפשר שהיינו chose to stay and were perceived to be a negative religious impact on the Rav Yitzchak Arama in his Akeidas יושבים שם בשלוה יותר מישיבתנו בגלות אדום Christian community of the day. :Yitzchak to Parshas Ki Seitzei writes וישמעאל )שבספרד( וכמו שאמרו אבותינו שח לי חכם אחד כי אחד מחכמי הגוים הלא טוב לנו עבוד את מצרים ממותנו במדבר Many Jews chose to remain and live a בראותו היהודים שואלין ודורשין גט מאיש העמים בתוך השמדות והגירושין, אשר לחרב life of hidden Judaism. In the public יהודי מומר והוא מסרב לגרש האשה לחרב ואשר לרעב לרעב ואשר לשבי לשבי. eye they had converted, but in the היהודית, ששאל לו, למה יבקשוהו ממנו, כי dark recesses of their homes they What have we, here in the exile, gained אחר שיצא מדתו ראוי להם להחשיבו כאילו …?chose to remain Jewish. In Hebrew today since our ancestors left Egypt אינו חי והרי אשתו ראויה להחשב כאלמנה literature they are referenced as Perhaps there we would be able to dwell לכל דבר. ואמר שהיתה תשובתו אליו, כי לא anusim (the coerced ones), while they in peace and quiet more than here in the באה עליו המרה עצמית אלא מקרית כלומר, are often more broadly characterized exile?! Similar to what our ancestors שינוי השם בלבד… שאין בידו להמיר עצמותו as Marranos or Conversos. It was, complained, we were better off in Egypt באשר הוא יהודי. אמרתי לו, התשובה הזאת in fact, the Conversos who were the than dying in the desert with all our היא אמיתית לפי דתנו והוא מאמרם ז"ל, main target of the Inquisition, whose persecution and expulsion. Here, those ישראל אע"פ שחטא ישראל הוא. ,members wished to rid these legal summoned to the sword die by the sword Christians of any heresy relating to those in famine are lost to famine and their practice of Judaism. those taken captive are lost in captivity.

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 A sage reported to me that a wise man well and the door is not closed to a we must love and be prepared to sanctify of the nations of the world, upon seeing return to Torah and mitzvos. His name in death. So for those periods that Jews were asking a man who had There is a comment from Rav of time, when Torah can’t be taught, converted away from Judaism to write Avraham Sava in his commentary Hashem gave us this chapter of “Shema and give a get to his wife, and he was Tzror Hamor to Parshas Vaeschanan, Yisrael” as it in a broad sense includes refusing to cooperate, the wise man in which he even goes so far as to the whole Torah. And if even that is too asked them, “why are you concerned, advise how to keep religion alive in the much, just the single verse of “Shema now that he has left the Jewish faith children, if you can’t teach them Torah Yisrael” should be taught to know that consider him as dead, thereby she be or openly practice with them. He is the only God and is all-powerful. considered a widow and free to marry Rav Avraham Sava, who himself was ואמר והיו הדברים האלה אשר אנכי מצוך another man.” And they responded, “his expelled from Spain and later from היום על לבבך…. והענין הזה הוא כמו leaving Judaism was not a fundamental Portugal as well, seems to be speaking שכתבתי שהתורה הגיעה לסוף הצרות change in him, it is just a change of to all the Jews of his generation. Both והגזרות שעתידין לגזור על ישראל. להעבירם his identification … there is no way to those who are in the midst of the על דת ושלא יעסקו בתורה. כמו שקרה fundamentally change from being a Jew.” persecution and have fled and those בגירוש פורטוגא"ל שגזרו שלא ידרשו ברבים I responded, “what you told him was in who were Conversos and publicly ושלא ילמדו לתינוקות. ולקחו כל הספרים fact true, as Chazal teach us, that a Jew converted must take active steps to והבתי כנסיות באופן שלא יתפללו ולא יעסקו ”.even if he sins, is still a Jew preserve a connection to Hashem. It בתורה. עד שכמעט נשתכחה תורה מישראל. was for these times that Hashem put כי איך ילמדו לבניהם בלי ספר ובלי מלמד. The Abarbanel in his commentary to Shema Yisrael in the Torah, to teach it ולא נשאר להם אלא שילמדום שמע ישראל Sefer Yechezkel in Chapter 20 goes to our children so they can hold on to וידעו איך ה' אחד. ושראוי לאהבו ולמסור :even further that connection to Hashem, His Torah נפשו על קדושתו. ולכן נתן השם לישראל ישראל אע"פ שחטא -ישראל הוא ואע"פ .and His people לאותם זמנים פרשה קצרה של שמע ישראל שעבדו ע"ז על כל פנים ישוב אל העדר אשר Unfortunately, the situation of the שהיא כלל כל התורה. ואם לא יוכלו לידע כל ממנו לוקח הוא וזרעו… שבאחרית הימים anusim led to new halachic literature הפרשה. למעט ידעו פסוק שמע ישראל שהוא יעיר ה' לבות המשומדים האנוסים ההם או delving into the status of the anusim עיקר הייחוד. וילמדו אותו פסוק לבניהם בענין זרעם, לשוב אל ה' ולעשות קצת המצוות… in different areas of halacha. Some שידעו שהוא השם אחד ולו היכולת: ויתעוררו לבות האנוסים הם ובניהם נשיהם The verse says, “These words I am questions related even to the first וטפם לנוס… מקרב הנוצרים למרחקי ארץ commanding you today should be on generation anusim, while others were למלט נפשם. A Jew, even though he sinned is still a your heart.” The idea is like I have directed at subsequent generations of Jew, even if he has worshipped idols he explained, the Torah anticipated the Conversos, for whom the connection will still return to the flock from which times of tragedy and persecution that to Judaism became more tenuous. he and his children were taken. In the will come upon the Jewish people in The Rivash in his , siman 4 days of redemption Hashem will awaken the future, to force conversion and not addresses questions of kashrus and the hearts of those who were coercively allow them to learn Torah as happened the Conversos. converted together with their children, to in the expulsion from Portugal where עוד שאלת בכתב האחרון אם יוכל אדם return to Hashem and to a performance they enacted a decree that Torah could מאנוסי הזמן לעבודת כוכבים לדרוך ענבים of some mitzvos. And their hearts will be not be taught in public, nor taught to בגת של ישראל ויהיה היין כשר כאלו דרכו awakened, together with their wives and children. They took the holy books and ישראל אם אין. ג"כ יש מהם רבים עושין יין children to run away from Christianity the shuls and didn’t allow davening or בביתם או באוצרות מיוחדים להם ואומרים to distant lands to save their souls. Torah learning, until Torah was all but שעשאוהו בהכשר כראוי הנוכל לסמוך עליהם Abarbanel seems to be offering forgotten from the Jews. For how can לשתותו ואם ישאוהו מעבר לים להעיד עליו Torah be transmitted to their children שהוא בשר וגם מהם שיזמין ישראל לאכול encouragement to those who had succumbed to conversion to realize without a book or a teacher? They were עמו וישים לפניו בשר ויין היבטח בו שהוא left with only one option, to teach them כשר בדבריו ויעמידהו על חזקתו שלא יניח they are not lost, they are part of the nation. The prophecies for the future “Shema Yisrael” so they should know ההיתר ויאכילהו אסור בידים ואעפ"י שחטא there is only one Hashem and it is Him ישראל הוא ולא יחוש לכליו אולי בשל בהם redemption are said about them as

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 of the anusim and are claiming that The paytan is very clearly focusing on דבר אסור ולענין שחיטתן ומגען אם נחשבם they are positive they came from priestly the tremendous loss of Torah. The כישראלים גמורים אם אין ע"כ: You asked in your last letter if one of families and are entitled to the first aliya Torah once emerged so greatly from the Conversos of today who converted when reading the Torah; should we trust Spain, and now its crown of glory has to Christianity is allowed to crush the them or not? fallen. There are no teachers of Torah, grapes in a Jew’s winepress and whether Again, not necessarily the most there is no one left to delve into the the wine remains kosher as if a Jew did it. pressing question, but a question that depths of the Torah, Torah no longer Or many of them make their own wine at points to issues relating to how to treat is emerging from Spain. home or in special store houses and claim those who descended from people Perhaps that is the unique element we it was done in a kosher manner; can we who kept Jewish practice in secret, but recall in remembering the anniversary rely on them to drink the wine? Or can outwardly converted to Christianity. of the expulsion from Spain on Tisha we assume the claim that meat is kosher B’Av. We remember the religious or when eating with them that the food is Perhaps what best summarizes the perspective on this tragic period churban that took place. Jews could in fact kosher? Can we rely on a chazaka not learn Torah, many succumbed that they wouldn’t choose forbidden food emerges from one of the kinnos of the time. It is a kinna of unknown to the Inquisition and their status, over kosher? Even though a Jew who sins even while trying to remain crypto- is still a Jew, do we have to be concerned authorship first brought to light by Professor Aron Freimann in 1933.2 Jews, was tenuous and halachically that non-kosher food was made in concerning. Others needed chizzuk that redemption can still come, but הוסר מצנפת ועטרת their pots? When it comes to meat they that Torah no longer emerged from על כל הגולה כותרת slaughtered or wine they touched do we Spain. Spain as a leading makom נפלה עטרת תפארת ?treat them like Jews or not Torah was lost3 and the depth of the בשו כגנב במחתרת While these may not seem like crucial questions, it reflects a basic The turban and crown was removed loss of that Torah is one that can’t question of their Jewish status and The header [was removed] from the be quantified. This is part of our by extension, can we eat with them? Diaspora reflection on the day of Tisha B’Av. Can we socialize with them? Are they The glorious crown has fallen a part of our nation? How do we treat Ashamed like a thief [caught] in a tunnel Endnotes איך מעומקה של הלכה them? The deeper messages of this The goal of this article is to focus on 1 עברו בעמק הבכה question are in fact painful to think about. They relate to the very fabric the tragedy of the expulsion from Spain .from the perspective of מעוף צוקה וחשכה Occasionally historical data was used and נסים היום מן המערכה of Jewish life and how our fellow Jews are to be treated. How is that from the depth of Jewish law although some of the points are debated by The questions relating to Jewish They passed to the valley of tears? the historians, I relied for the most part on From the weariness of gloom and the work Geirush Sefarad: Korot Umekorot identity only became more compiled by Rav Yitzchak Goldberg who exacerbated in later generations. darkness beautifully combines historical data and Rabbi Shimon and Tzemach Doron They run today from the battlefront Rabbinic sources. ’It is published in a volume in honor of R 2 איה סופר איה שוקל מקרא grandsons of the Rasbash who fled) .Tzvi Peretz Chayos, Ma’amarim L’Zichron R איה דקדוק מאיר אורה Algeria in the 1500s) were asked in Tzvi Peretz Chayos published in 1933, page איה פלפול בגמרא ,their responsa, Yachin U’boaz 2:3 242. כי מספרד תצא תורה :about the status of kohanim It’s noteworthy that many of those who Where is the scribe? Where is the teacher 3 יש לעיין בבעלי תשובה אלו שאנוסי הזמן of Tanach? fled Spain fled to the Land of Israel and שבאין קצת מהם וטוענים שהם מאותם Where is the one who analyzes [Torah] formed a basis of the Torah community that .flourished in Tzfat and Yerushalayim המוחזקין בכהונה ורוצים לקרות בתורה ?and shines its light ראשון, האם יש לנו להעלותם לקרות בתורה ?Where is the discourse in the Talmud ראשון או לא. We need to examine the status of those For Torah used to come from Spain who have repented from the descendants

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Ms. Eliana Sohn Spiritual Challenges in Program Manager, Alumni Affairs and Special Programs Yeshiva University in Israel Times of Persecution

CANTONISTS: THE LOST BOYS

e can state the nature into military academies, where they between from this time period. of the dilemma in three would be trained for 25 years of Eastern European rabbis and laymen words: they were lost. Russian military service. TheKahal , alike could never be sure whether AW whole generation of Jewish boys, self-appointed leaders of the Jewish their lamentations or sermons would nearly 50,000 of them, were abused, communities, were charged with the be read or heard by Imperial soldiers abandoned, and stolen from their responsibility of filling these quotas or even a desperate fellow Jew, people and by their people. When — meaning, it was up to them to who could use their counteractive reflecting on the 29-year period of take these boys from their homes statements as immunity for their son. the Cantonists, it’s no wonder that and assign them a fate of torture, From what we do have though, it’s the venerated sages Hillel and Rabbi isolation, and oftentimes conversion. clear that this was considered a matter Akiva considered ve’ahavta lerei’acha The implementers of the quota — also of (mortal threat) and kamocha (love your fellow Jew as you Jews — the khappers, took the young pidyon shivuyim (ransoming Jews in love yourself) the “greatest principle boys by whatever means — trickery, captivity), according to the studies of in the Torah.”1 From 1827-1856, this bribery, kidnapping — and turned Yohanan Petrovsky-Shtern, Crown seemingly straightforward mitzvah them in for assignment. In this era, Family Professor of , was tested to the core in the Pale of the main questions became: to what a professor of history and renowned the Settlement, Imperial Russia’s extent do we go to save a fellow Jew? expert in the Cantonist period. Western region, where Jewish life was If it’s my son or your son, is it up to us Russian officials found a few pages of growing and thriving, yet separate to choose? When outside powers pit Hebrew texts in the home of a Rabbi from modern Russia. With the goal Jews against one another, how do we Solman of Starye Zhagary, where of Russifying them, Czar Nicholas I respond? he compared sending Jewish boys required a set quota of Jewish boys Firsthand accounts are few and far to the Russian army to the mothers ages 12 and up to be conscripted who ate their children during the

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 First Temple siege.2 Other rabbis In a sermon for Rosh Hashanah notably practical and empathetic took a more practical approach, such 5588 (1827) R. David laments the solutions. While this volume was as Rabbi David of Novardek (1769- terrible situation, claiming that being written in 1881, after the reversal 1837) and Rabbi , conscripted this way is a punishment of Cantonist decree, Jewish adults the Chafetz Chaim (1839-1933). worse than death: were still subject to conscription and the spiritual challenges, albeit less שבעוה”ר פקודה זאת לקיחות אנשי חיל In a sermon given in Tevet 5594 extreme, were similar. In the opening אשר ראוי לומר בזה אשר נבחר מות מחיים December 1833), Rabbi David of) chapter, he addresses the spiritual שידוע אפילו אצל אומות יש כמה מהם אשר Novardek focused on the importance of those conscripted to do their best challenge that these soldiers face and מאבדים עצמם לדעת מבלי שיקחו אותם 3 :offers them words of encouragement לאנשי חיל אשר הד”ת אחת להם, מכש”כ :to maintain their faith ע"כ צריך שידע איש הצבא שלא נופל ערכו וק”ו אצלינו שמעברים על הדת והתורה אחיי בני ישראל כתיב וזכור את בוראך בימי עי"ז מבראשונה בשום דבר ... ועל אחת כמה הקדושה בודאי נבחר לנו מות מחיים, אמנם בחרותך אף שבאמת אונס רחמנא פטריה וכמה בזה שלא מכר את עצמו ברצונו רק להאיש הנלקח אין רבותא כ”כ, אלא אפילו וממילא ע”פ אשר אתם אנוסים פטורין שנפל גורלו שיהיה הוא לעבודת הצבא בודאי לכל שארית נשארים מהמשפחה אנחתם אתם, אולם יש זמן וזמנים אשר מספיקין אין לו ח"ו שום פחיתות בעבור זה. ויגונם רבה מאוד אשר נבחר להם המות. לקבל עליכם עול מלכות שמים ערב ובקר ... This decree of conscripting soldiers is A soldier in the army should know that הנה יעקב אמר עם לבן גרתי ותרי”ג מצות worthy of saying that one might prefer he is no less valuable [because of his שמרתי אצל יוסף לא מצינו שיתפאר א”ע death over life. It is known that even conscription] than what he was before בדבר זה שישמור כל התרי”ג מצות בהיותו … among the other nations, there are those [his conscription] in any manner במצרים, אבל הענין הוא יעקב לא היה עליו who kill themselves rather than being Certainly because he didn’t willingly “sell עול עבדות היה יכול לשמור כל מצות הבורא taken as soldiers. These are people who himself,” rather he was chosen to join the משא”כ לעבד נמכר יוסף לא היה יכול לקיים are of the same religion. How much more army, he is certainly not, God forbid, less כל המצות אחרי אשר היה ברשות אחרים, .so regarding our own, where they force valuable because of this אעפ”כ קיים כל האפשרי ועי”ז זכה להיות soldiers] to violate our religion and the Machaneh Yisrael ch. 1] נושא חן בעיני שר בית הסוהר. My brothers, the children of Israel, the holy Torah, it is certain that they would Jewish leaders, both communal and verse (Kohelet 12:1) states, “Remember prefer death over life. For the soldier spiritual, used every means they your creator in the days of your youth.” himself, this idea is somewhat obvious. could to ensure that their boys would Even though, in truth, one who is under However, this applies even to his family, at the very least be allowed to hold duress is exempted by the Torah and thus, whose sorrow and anguish is great. They onto parts of their heritage while in since you are under duress, you are exempt might also prefer death over life. the army, such as celebrating Jewish [from any culpability], nevertheless, there The Chafetz Chaim compiled a holidays, eating kosher food, and are moments that allow you to accept the volume called Machaneh Yisrael having access to rabbinical figures. yoke of heaven every evening and morning addressing the halachic and Despite their efforts, Jewish boys … While Yaakov said, “I lived with philosophical issues that Jewish who clung to their faith, even in Lavan and observed the 613 mitzvot,” soldiers would face in the army and the mere utterance of their inner regarding Yosef, we don’t see him praising himself about the fact that he observed all 613 mitzvot in Egypt. The reason is A soldier in the army should that Yaakov, who didn’t have the yoke of slavery upon him, was able to keep all know that he is no less of the mitzvot. However, Yosef was sold valuable [because of his as a slave and he couldn’t fulfill all of the mitzvot while in the possession of a conscription] than what he master. Nevertheless, he did the best that was before [his conscription] he could and because of this, he merited finding favor in the eyes of the prison in any manner … warden. - R. Yisrael Meir Kagan

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 allegiance, were punished and names: murderers, kidnappers, etc. by neither their old community nor tortured. Being that he knew the leaders of the their new one. What gave this lost R. Yisrael Salanter (1810-1883) community, he turned to each of them generation any reason to hold onto expended great efforts fighting personally. To one, he said, “You are so an identity that fated them for a life against these quotas, even meeting righteous that you tie your scarf around without family, community, or a sense with government officials who were your neck on Shabbat so that you don’t of belonging? An excerpt from Der sympathetic to his cause. He also have to carry even in a place where Yiddishe Shtral, no. 1127, found in decried community leaders who there is an , but to violate the verse Rabbi Yitzchak Zilber’s biography, To passively allowed Jews to select other (Shemot 21:16) ‘one who steals a person Remain a Jew, may give us a clue: Jews, particularly the ones from and sells him […] shall be put to death’ I was nine when I was taken away from weaker families, for conscription. does not concern you?” To a second, my mother and drafted to be a soldier. One particular incident involved a he said, “You seek to perform mitzvot My mother was a widow; I was her only child of a widow who was taken by in the most preferred way and you are child ... I can only vaguely remember the the Jewish community and chosen scrupulous about all mitzvot, but giving village we lived in, Pyatocka. According for conscription. When R. Yisrael over a Jewish person for conversion to to the law, as an only son, I should have visited the town for Shabbat, the another religion is permissible?” To the been exempt. But the law, as it seems, third, he said … and the same with the boy’s mother pled with him to do wasn’t written for poor people. Some something. R. Dov Katz describes R. fourth and the fifth … R. Yisrael jumped rich relative, from either my father’s or Yisrael’s response: in anger as if he were bitten by a snake mother’s side, bribed the authorities and and cried out that it is prohibited to presented me as one of his sons, so I was אחרי תפילת שחרית, באו כל נכבדי המקום be present with a group of sinners, he drafted instead. quickly left the house, and on Shabbat לאכסנייתו של רבי ישראל למסיבת קידוש. itself, he left the city. Those times are still like a nightmare אחרי שקידשו על היין, קם פתאום רבי ישראל to me that I don’t want to remember ממקומו בקצף נורא והתחיל לנזוף במסובים R. Yisrael’s rebuke made an impact. They locked me and ten other ... על השערוריה במעשה החטיפה ולכנותם The matter was quickly resolved and unfortunate boys in a room for days. The בשמות גנאי: רוצחים, גונבי נפשות וכו’. the boy was returned to his family.4 soldiers were smoking and swearing. All בהיותו מכיר את ראשי הקהל, פנה אל כל ,the other boys had visitors — father אחד מהם באופן אישי. לאחד אמר “הרי In Their Own Words mother, or some relative ... But nobody צדיק אתה וקושר מטפחתך על הצואר בשבת came to visit me ... Every day I grew כדי לא להוציא אף במקום עירוב, ואילו Why though, would any of these boys angrier and angrier ... I was angry at לעבור על הפסוק ‘גונב איש ומכרו מות יומת’ …cling to their faith? Their leaders let them all לא איכפת לך? לשני אמר: “הרי מחזר אתה them go. Their communities let them אחרי הידורי מצוה ומדקדק בקלה כבחמורה But between all those wretched go. Their parents, whether willingly ואילו למסור נפש מישראל לשמד מותר?” memories, there was one happy memory or not, let them go. When the only לשלישי אמר ... וכן לרביעי וכן לחמישי ... that warmed my heart. When we entered person they had to count on in the ר’ ישראל קפץ בחמתו כאילו הכישו נחש the spacious barracks, we were surprised world was themselves, why did some תוך כדי זעקה מרה שאסור להימצא בחברת to meet five or six Jewish men. One stood ,of them decide, at such a young age פריצים, עזב בבהלה את הבית ובאמצע יום out among them ... In his eyes there was that Judaism was worth constant השבת יצא את העיר. sacrifice, suffering and rejection? Once so much empathy, so much love, such After the morning prayers, all of the wonderful kindness! I was so young, distinguished members of the community the Cantonist era ended, memoirs, plays, and poetry about the boys’ tired, frozen and hungry, longing for love came to the lodging place of R. Yisrael and warmth… for a kiddush reception. After they made experiences were published in the years kiddush over wine, R. Yisrael suddenly that followed. There are many stirring “Shalom aleichem yiddelach” he said. rose from his chair with great anger and accounts that relay tragic realities: one His voice was sweet and calming ... This started rebuking those gathered over the son being chosen to hide over another, man was Rav Naftali of Lyutzin... children being beaten and starved controversy involving the taking of this Since I had been taken away from my child. He started calling them derogatory until they agreed to be baptized, young men belonging nowhere, unaccepted mother, I had not cried, not even once ...

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 but when I saw [Rav Naftali] something rabbi told us about Yosef so many times of nearly 50,000 Jewish boys whose began to wake up inside of me and I ... Yosef was young, in his teens when his days in the cheder were cut short, who started to cry... brothers — fellow Jews — sold him ... were never called up to the Torah, who never had the chance to marry With tears in my eyes I said, “My mother He could have gotten angry with all the and raise families. Jews have been lost didn’t come to say goodbye to me.” I Jews and abandoned his religion. But throughout our history, in ways we cried and cried. I felt like my heart would Yosef did not… wish we could forget but never will. burst. His warm hands were stroking And then that dreadful day came [to Let us add these boys to our memories me. We sat on a log outside ... he said be taken to the Cantonist academies] ... and remember that every mitzvah over and over, “Cry, cry lonely child, When we lifted our eyes, there was Rav we do, no matter how big or small, orphan…” Naftali ... He began to cry: “You are is one that some of these boys gave Jewish children, don’t forget that you We had to come to the base to check up their sleep, rations, and lives for. are Jews. Remember Daniel, Chananya, in every morning and evening. Rav On this day, when we remember that Michael, Azarya, Rabbi Akiva, and Naftali used to come with us for about we are still waiting for the Ultimate Yosef!” an hour, sometimes even more ... He told Redemption, let us focus on the us about Rabbi Akiva, Rabbi Chanina There was another Yosef that spoke of one mitzvah that was so gruesomely ben Tradyon, about Daniel, Chananya, what it felt like to be lost and alone — tested in the Cantonist era: ve’ahavta Mishael, and Azarya, and about the Rabbi Yosef Dov Soloveitchik z”l. In lerei’acha kamocha. Inquisition and the Crusades. But most the opening chapter of his magnum of all, he liked to repeat the story of Yosef opus, The Lonely Man of Faith, Endnotes Hatzaddik… Rabbi Soloveitchik echoes a pain reminiscent of the Cantonists: Yosef was sold by his own brothers. 1 Shabbat 31a; Parashat Kedoshim, Torat Kohanim. Using his talents, wits, and honesty, he I am lonely because at times I feel managed to reach the high position of rejected and thrust away by everybody, 2 “The Empire Reforms, the Community viceroy in Egypt. During that long period not excluding my most intimate friends, Responds.” Jews in the Russian Army, 1827- 1917: Drafted into Modernity, by Yohanan he was far from his loved ones — his and the words of the Psalmist, “My Petrovsky-Shtern, Cambridge University family, his father, his nation ... He had father and my mother have forsaken me” Press, 2014, pp. 46–54. been hurt; his own brothers ... threw him (27:10), ring quite often in my ears like 3 These sermons are printed inYeshurun Vol. 5 out! Nevertheless ... he saw the face of his the plaintive cooing of the turtledove. XII, pp. 714-726. father Yaakov before him and knew that How awful it is, how invisible one 4 R. Dov Katz, Tenuat Hamussar. Vol. I pp. Yaakov was mourning and longing for must feel, when even his own parents 203-205. him… cannot be counted on for consolation 5 R. Joseph B. Soloveitchik, The Lonely Man After many years, I understood why this and salvation. Yet, this is the story of Faith.

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27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Rabbi Reuven Brand Spiritual Challenges in Rosh Kollel, YU Torah Mitzion Kollel of Chicago Times of Persecution

SPIRITUAL HEROISM IN THE HOLOCAUST ERA

istorians, educators and and social strata whose devotion Pre-War curators offer many reasons to Torah, Judaism and Hashem are to study the Holocaust. nothing short of heroic. Unlike armed Rabbi Isaiah Wohlgemuth zt”l (1915- HFor Torah Jews seeking to grow in resistance, their spiritual resistance 2008) succeeded his father as a Rabbi spirituality and in a relationship with is a form of heroism manifest in in Kitzingen, Germany in 1935; Hashem, there is a special dimension personal conviction and unbreakable the subsequent years in Germany to Holocaust studies: role models in commitment to values.1 It is a were marked by the Nuremburg spiritual heroism. priceless legacy and a model that can Laws and anti-Semitic persecution culminating with Kristallnacht.2 Rabbi Role models inspire us to achieve inspire us in our generation. This Wohlgemuth captures his tenure as greatness. The Torah consciously presentation is a mere drop in the a rabbi in Germany with a surprising presents role models from whom ocean of tears that is the Holocaust and enlightening description: we are supposed to learn and grow. literature of spiritual heroism. By taking a close look at Jewish life Moreover, these acts of heroism I have classified the years from 1933 to before, during and after the Holocaust, help us appreciate some of the dire 1939 as another Golden Age in Jewish we can be inspired by countless challenges that Jews faced during this history. You might think it strange to individuals of different backgrounds time. refer to those years as a Golden Age…

Thank you to Avi Mori, Mr. Etzion Brand, Professor Leslie Newman and Mrs. Andrea Polster for their help in reviewing this article.

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 The most significant aspect of this period, questions. For example, Rav Yechiel Eastern European Jews who had however, was our ability to study Jewish Yaakov Weinberg zt”l (1884-1966), not been murdered by German texts and observe the great spiritual who spent most of the war years Einzatzgruppen and their heritage of our ancestors. The political in a German labor camp for Soviet collaborators were confined to oppression of those years might have prisoners, was asked whether it ghettos. The living conditions in frustrated most people in the world, but was permitted to host a concert in these circumstances were exceedingly it did not frustrate the Jews in Germany, the sanctuary of a synagogue since difficult, yet many Jews continued who, in spite of all the obstacles, Jews were barred from concert halls to embrace their Torah lives.6 One difficulties, and hardships, dedicated in Germany, and they sought the example is found in the writings of all their free time to learn Torah, in the comfort and culture of music (Seridei Zelig Kalmanovitch zt”l Hy”d (1915- widest sense of the word… Eish 1:12). 1944), a leading religious member of Suddenly, everyone in my congregation Kristallnacht led to the incarceration YIVO Institute for Jewish research in wanted to learn Torah Shebichtav (the of more than 30,000 Jews in Vilna. He describes Simchat Torah written word of Torah) and Torah concentration camps in Germany, celebrations in the Vilna ghetto in Sheba’al Peh (the oral law of Torah). where hundreds died. In many cases, 1941 in his diary that was written at They also wanted to improve their families received only a container the time and published posthumously: knowledge of English and modern of ashes of their relatives, and many Upon the invitation of the rabbi, I went Hebrew. They believed that these raised questions regarding burial. on Simhat Torah eve for hakafot in languages would make it easier for them In response to these issues, Rabbi a house that had formerly been a to adjust in the countries to which they Menachem Mendel Kirschbaum zt”l synagogue and was now a music school. would immigrate. Hy”d (1895-1942) — author of the The remaining yeshiva students and I was busy every hour of the day, and multi-volume responsa Menachem scholars were gathered there, as well what happened in my congregation Meishiv — published a monograph as some children. There was singing happened all over Germany. The most called Kuntrus Efer Serufim detailing and dancing. The commandant and assimilated Jews wanted to increase the halachos related to cremated his assistants were also there. I was their knowledge of Jewish studies. There remains.4 honored with the first hakafa. H. K. was a tremendous search for knowledge [Herman Kruk] also came to see the that was unequaled in all Jewish history. Wartime spectacle. I said a few words: “Our song Martin Buber, Franz Rosenzwig, and and our dance are a form of worship. Leo Baeck, to name a few, were leading After the outbreak of the war, anti- Our rejoicing is due to Him who decrees scholars of this renaissance of Jewish Jewish persecution intensified life and death. Here in the midst of this learning. throughout Europe, yet many Jews small congregation, in the poor and In the Orthodox community, the Munks, continued to cling to their observance ruined synagogue, we are united with the Wohlgemuths, the Cohens, the of halacha. The Sheelot Uteshuvot the whole house of Israel, not only with Breuers, the Biberfelds, the Freimans, Mikadshei Hashem by Rabbi Zvi those who are here today and with the the Carlebachs, and many others taught Hirsch Meisels zt”l (1902-1974)5 tens of thousands of the pure and saintly Talmud virtually all day long. We did of Veitzin, , includes who have passed on to life eternal, but not think of the dangers ahead of us, and his responsa and those of other with all the generations of Jews who we continued on the path that we set for Hungarian rabbis during the wartime were before us. In our rejoicing today we ourselves.3 period that shed light on halachic give thanks for the previous generations, Remarkably, we learn that despite the concerns. One responsum deals with the noble generations in which life was intense Nazi persecution of their time, the use of unwatched flour for matzah worthwhile. We feel that with our song many Jews, including those previously due to food shortages (#64) and today we sanctify the name of Heaven less engaged, embraced their Judaism another regarding the time for women just as our ancestors did. And, I, a and Torah learning. to immerse in a mikvah while a city straying Jewish soul, feel that my roots Additionally, the pre-war persecutions was subject to a curfew (#71). are here. And you, in your rejoicing atone for the sins of a generation that is brought with them a host of halachic As the war progressed, the many perishing. I know that the Jewish people

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 will live, for it is written: ‘As the days of described in the diary of Dr. Hillel the heaven upon the earth.’ And even if Seidman zt”l (1915-1995), who we were the last generation, we should wrote: give thanks and say: ‘Enough for us that Throughout the many vicissitudes of we were privileged to be the children of the Ghetto, Rav Ziemba’s apartment those!’ And every day that the Holy One, remained a source of light, warmth, blessed be He, in His mercy gives us is a and encouragement. He had to move gift, which we accept with joy and give 7 house five times — either because of the thanks to His holy name.” contraction of the Ghetto or for his own We find another incredible instance safety — but always his home was full recorded by Rabbi Shimon of people seeking advice or reassurance. Huberband zt”l Hy”d (1909-1942), They were not disappointed. The wisdom Rabbi Hy”d the leading chronicler of religious life and unshakeable trust of generations was in the “Oneg Shabbos” archives in distilled in Rav Menachem’s personality; attics, tunnels, and cellars to perform the the ghetto. He describes how with his genius, he had little difficulty precious mitzvah… — despite a ban on shechita (ritual in finding the apt phrase suitable for slaughter), which was a capital offense each petitioner and every occasion. All He visited the clandestine yeshivos in — a clandestine operation of kosher his sentiments were rooted in Torah Nalewki, Nowolpie, and Mila Streets slaughter continued in basements at sources and reflected the eternal truths. — testing the yeshivah bachurim and night by candlelight.8 He combined the ice-cold logic and clear spurring them to greater achievements. In the Mila Street Yeshivah, they would Many Jews continued to observe vision of the Lithuanian lamdan with all learn right through the night. Outside halacha to the best of their ability the fire and warmth of Polish Chasidim, panic reigned, no one knew what the despite the obvious limitations. This is fusing the mussar and perspective unnatural lulls signified, everybody illustrated by two questions published of Rebbe Yisrael Salanter with the feared what the morrow would bring. in the responsa of Rabbi Sinai Adler sharpness of Kotzk chasidus. The Nazi The gedolei Torah, Rav Menachem (born 1928) regarding his time in the terror did not break him; he remained Ziemba and his talmidim, ignored this Tereizinstat ghetto. Prisoners were a beacon of light amid the buffeting bitter reality to soar to the spiritual often given horse meat at a meal, storm… heights of Torah and yiras Hashem.10 which they ate for life preservation; Even during those terrible months of must they wait subsequently until from July to September 1942, when the At this same time, Rabbi Kalonymus eating milk if they could? Due to a deportations accelerated to a frenetic Kalman Shapira zt”l Hy”d (1888- curfew imposed on the ghetto, people pace, he never ceased his continual Torah 1943), the Rebbe of Piaseczno, were forced to conduct their Pesach study nor stopped producing new Torah delivered Shabbat sermons in the seder in the afternoon before sunset. insights. During our oppressive plight, he to his disciples.11 Did they fulfill their obligation?9 drew his strength and inspiration from He taught Torah teachings to his downtrodden audience, combining Many rabbis provided spiritual the Torah… traditional Chassidic teachings leadership during this time of crisis in I remember the Sukkos of 1942. Under with messages about contemporary the ghetto. Rabbi Menachem Ziemba extreme danger, Rav Menachem broke suffering and put these words to paper zt”l Hy”d (1883-1943) was known as open the roof of his apartment to that survived the ghetto’s destruction the “Prager Ilui” (genius from Praga, construct a primitive sukkah. True, it and were found by a Polish ) and a leading rabbinic figure was a tiny sukkah, but thousands of construction worker in December among European Jews. Until his death people passed through. On erev Sukkos I 1950. In one drasha, he reminds his during the received three esrogim from . suffering listeners not to become on Shabbat Chol Hamoed Pesach Naturally, I brought them all straight to callous to the suffering of others: 1943, he was a leading force of Torah Rav Menachem Ziemba … Immediately, study and Jewish life in the Warsaw the news spread, hundreds of Chasidim We need to awaken in ourselves Ghetto. His incredible activities are and yeshivah bachurim crawled through compassion for other Jews … We

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 must not habituate to Jewish suffering, incredible aspirational commitment There were, of course, many who did meaning the increase in difficulties should to halacha is found in the following not follow this path of observance and not obscure or dull the compassion question posed to Rabbi Ephraim many who struggled. On the night of for Jews … And this is the issue that Oshry zt”l (1914-2003), a rabbi in the seder in the Kunin concentration appears in the Gemara Megillah 14b Kovno, whose multi-volume responsa camp, Rabbi Yehoshua Moshe that when King Yoshiyahu was in a — Sheelot Uteshuvot Mimamakim — Aaronson zt”l (1910-1993) gave voice time of difficultly he sent to Chuldah has become synonymous with the to this challenge (Alei Meroros, p.145): world of Holocaust and halacha: the prophetess although Yirmiyahu the When I concluded the recitation of prophet was in that generation since 12 It was common for the cursed murderers Kiddush and arrived at the bracha of women are compassionate. ym”sh to lead the forced laborers to work shehechiyanu, we all broke out sobbing, From these examples and many others in the dark of night before daybreak such which continued for around a half hour. we learn that devout Jews continued that it was impossible to don Tefillin I spoke with those around and asked, is to observe the Torah and rabbis before leaving to work. They would work this not a blessing in vain, when the seder continued to encourage and teach throughout the day into the night. There is filled with tears and sadness instead of Torah through this period. were those among the workmen who celebrating the festival of freedom with mustered the courage to clandestinely happiness and elevation? Concentration Camps wear Tefillin as they walked once the day broke; however, one time the Germans Death Camps Between 1933 and 1945, Nazi caught one of the laborers while he was Germany and its satellites established wearing Tefillin walking to work. After The Germans established six killing over 40,000 camps and other they tortured him with all types of torture centers in Poland to execute their final incarceration camps throughout they were not satisfied until they lacerated solution. Even in these places — the Europe.13 Yet despite these ever a cross into his left bicep — the place of literal shadow of death — many Jews intensifying hardships, many Jews the Tefillin — so that any time he were demonstrated their commitment to continued to hold to their Torah to expose his arm to don Tefillin people Hashem. would see this sign of disgrace embedded observance. Rabbi Yisrael Meir Lau relays in in his arm. And I was asked if it were Rabbi Chaim Yitzchak Yerucham his autobiography that his father, permitted for him to place a bandage over zt”l Hy”d (1864-1942),14 one of the Rabbi Moshe Chaim Lau, zt”l Hy”d this disgraceful sign and place the Tefillin leading rabbinic authorities of Galicia, (1892-1942), led the members of his on top of the bandage so that onlookers was asked by someone who had eaten communities of Piotrkow and Presov would think that he had a wound on his to the gas chambers in Treblinka with קאנצענטראציאנס non-Kosher food in a bicep; does this constitute a violation of concentration camp) if the the words of Shema and Vidui (Out of) לאגער the laws of Tefillin [chatzitzah]?15 inmate required teshuva for this the Depths, p.14). Perhaps even greater than this violation (Shu”t Bircas Chaim #42). Ya’akov Gabai, a Greek Jew individual’s heroic commitment to The questioner was obviously so and member of the Auschwitz committed to his Torah observance the initial performance of the mitzvah sonderkommando (the men of Tefillin is his rededication to the that he was concerned about the responsible for transfering bodies mitzvah after the unimaginable abuse effects of this unusual circumstance from the gas chambers to the he had suffered. after the fact. Another example of crematoria), reported about a group

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31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 of Polish sonderkommando who had Post War and every alleged sin of the survivors. a break from work on September 26, “We did not commit evil acts. We did 1944, which was erev Yom Kippur. The end of the war dawned a new not sin willfully! This vidui was not They organized siddurim and challenge for the survivors: rebuilding written for us,” he concluded, closing davening for Yom Kippur in their their shattered lives. One of the most his machzor. His congregation stood in barracks above the crematoria (We active rabbinic leaders in postwar shock. Wept Without Tears, p. 200). Europe was Rabbi Yekusiel Yehuda “But we are guilty of sins that are not Halberstam, the Klausenberger Rebbe Just ten days earlier in Auschwitz, written in the machzor. We sinned in zt”l (1905-1994). One example of his camp authorities separated one our faith and trust in our Creator. Did unceasing advocacy for the physical thousand boys in a designated we not doubt Hashem out of despair and material lives of the survivors barrack for death on Rosh Hashana. and hopelessness in the camps? When occurred in a remarkable, historic Somehow they knew that Rabbi Zvi we recited Shema at night, we hoped event. Hirsh Meisels zt”l of Veitzin was it would be our last HaMapil, that the secretly hiding a shofar and sent word On September 10, 1945, this end of our suffering would come. How asking him to sound the shofar for speaking survivor, clad in a tear- many times did we pray, ‘Master of the them in their condemned barrack. soaked , spoke with the Supreme Universe, I have no more strength. Take He deliberated and decided that Allied Commander, General Dwight my soul so I will not have to recite Modeh even though it was against normative D. Eisenhower during Eisenhower’s Ani anymore’? And when the sun rose halacha as it endangered his own life, visit to the DP camp in Feldafing, and we were obligated to thank Hashem he must go and sound the shofar for Germany. That date was Yom for ‘returning my soul with great mercy,’ these boys. He describes the scene: Kippur— the first after liberation. The we were consumed with anger and rage. Klausenberger’s request was a set of When we removed the corpses from the There is not a writer or poet in the entire arba minim (four species) for Sukkot, barracks, weren’t we jealous of those world who can portray my feelings as I which were flown to Feldafing from lucky people who had died? entered the sealed barracks. It was only Italy under Eisenhower’s instructions. “This is how we have sinned. We sinned due to the miracle of G-d that my heart The previous night, the Klausenberger with a lack of faith and trust. We must did not burst in anguish when I saw before addressed his fellow survivors with an beat our chests and admit our sins. We me the bitter sea of tear-stung eyes. All of incredible conversation: must ask the Almighty to restore our the children were screaming and crying faith and trust in Him. ‘Trust in God terribly with burning tears and raised After Kol Nidrei, the Rebbe went to stand forever.’ ‘Trust in Him at all times, voices that ascended up to the heart of next to the open ark and began to speak, nation! Pour your hearts out before heaven. And they all pressed forward to directing his words toward Heaven. Him.’”17 kiss my hand, my clothing, and any place Crying bitterly, the Rebbe spoke not from It is difficult to even imagine the that they could touch me. They cried out the machzor in his hands but straight level of emunah with which the these simple, but heart wrenching words: from his heart. In a wholly unorthodox manner he called out the words of Vidui: Klausenberger lived, after having lost “Rebbe, Rebbe! Oh! Mercy, have mercy!” “Ashamnu, bagadnu (we have sinned, we his wife and eleven children during Many of them I knew; they had been have rebelled)...” Each word was inflected the war. my students or my congregants. When I not as a statement but as a question: Tragically, the scars of the war did began reciting the verse Min Hameitzar, “Did we sin? Did we rebel?” not heal thereafter, and for some “From the straits did I call upon G-d,” Almost accusatorily, the Rebbe asked, survivors it would never come in their they interrupted and begged me to say a “Did we really sin? Did we really rebel? lifetime. A halachic expression of this few words before the shofar service. Too Did we, chas veshalom, rebel against You reality is found in a letter of Rabbi agitated by their overwhelming sorrow and fail to remain faithful? Gazalnu — Yaakov Mordechai Breisch zt”l (1896- to speak, I was unable to move my lips did we steal? From whom did we steal 1976), a leading halachic authority, or force my tongue to speak. In addition, in Auschwitz and Muldorf? Was there who escaped to Switzerland after he I was afraid of the delay. It was getting anybody to steal from?”… had been arrested and beaten in his late, the sun was setting, and the SS men 16 Word by word, the Rebbe dismissed each community in Desburg, Germany could arrive at any moment.

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 in 1933. In this responsum Rabbi Hakadosh Baruch Hu. Their love Germany before the war. During the war Breisch is responding to the inquiry for Hashem, evident through their he was in Belgium, and was subsequently of a rabbi in New York, who turned devotion and commitment, can transported to Auschwitz, where he was murdered in 1942. to him for guidance in the following inspire us to deepen our connection heartbreaking case: and love of Hashem and our 5 After the murder of his wife and seven children the Veitzener Rav survived connection with Him. A G-d fearing man cries before [the Auschwitz and emigrated to America, where rabbi] about when he was walking While the Holocaust and its attendant he established a Torah community in Chicago. [on a death march] with his younger theological questions remain 6 Rabbi Shimon Huberband zt”l Hy”d, the brother Hy”d. When they sat down he unanswered in this world, Rabbi chronicler of religious life in the Warsaw told his [younger] brother that he [the Yehuda Amital zt”l (1924-2010), a ghetto, remarked that with the creation of the ghetto, a new kosher eruv was in place. younger brother] could sleep a little Romanian teenager who survived the bit and he [the older brother] would war in a labor camp and later became 7 “A Diary of the Nazi Ghetto in Vilna,” YIVO watch over him to wake him. Yet as Rosh Yeshiva at , Annual of Jewish Social Science Vol. VIII, pp. 30- 31. The diary of Herman Kruk also survived the respite lasted longer, he [the older reminds us to continue to remain the war, and it is fascinating to compare the brother] also nodded off. Suddenly, he connected to Hashem: entries of Kruk, a secular leader of the Vilna heard the shout of “laus, laus” meaning community, with those of Kalmanovitch, a I turn to the Master of the world and religious personality. it was time to continue moving. Yet the plead: Look upon Your children; after all older brother was still not clear-headed this, they still continue to pray! Believe me, 8 Kiddush Hashem p. 232. and amidst the confusion he ran to the on the Yamim Nora’im it was difficult for 9 Dvar Sinai, pp. 12-13. place in line he had previously held. me to say, “You have chosen us from all 10 The Warsaw Ghetto Diaries, pp. 346- 349. When he remembered his brother it the nations; You have loved us and desired 11 Rabbi Shapira zt”l Hy”d survived the was impossible to return to him without us.” But I said it, and I continue to say it.19 endangering his life, and from then on Warsaw Ghetto Uprising and was murdered near the Trawniki labor camp in November his brother’s memory has been lost, as it 1943. is clear to him that they [the Germans] Endnotes 12 Aish Kodesh, Parshat Chukat 5701/ July 5, killed him. And now it is close to thirteen 1 The initial proclamation that 1941. years that he has pains of guilt over this, created Yom Hashoah in 1951 acknowledged 13 https://www.ushmm.org/wlc/en/article. and his soul is troubled, so he turned to the heroism of active resistance, while its php?ModuleId=10007872. the rabbi asking if he requires atonement current formal name includes the second type for this or not.18 of heroism, hence the title: Yom Hazikaron 14 Rabbi Yerucham zt”l Hy”d was the Av Beit Lashoah V’ligvurah. Din of Altestat before his death in the Sambor ghetto on Sukkot 1942. This question is an example of how 2 After Kristallnacht, Rabbi Wohlgemuth was even those who were broken by sent to Dachau. After his release he escaped to 15 Shu”t Mimamakim, vol. 1 #26. the Holocaust continued to seek a the , where he settled in Boston, 16 Introduction to Shaar Machmadim. connection to Hashem in coming to teaching Biur Tefillah in Maimonides Day terms with their experiences. School. 17 The Klausenberger Rebbe: The War Years, pp. 185-189. 3 Introduction to A Guide to , Rabbi Wohlgemuth’s published insights into 18 Sheelot UTeshuvot Chelkat Yaakov 143. Coda Tefillah. 19 Based on a Sicha of Rav Amital zt”l on These spiritual heroes inspire each 4 Rabbi Kirschbaum zt”l Hy”d was born in Asara B’tevet 2012, translated by Karen Fish. of us to strengthen our bond with Poland and served as a rabbi in Frankfurt, http://etzion.org.il/en/you-have-loved-us- and-desired-us.

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33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 Rabbi David Aaron, Rabbi Elie Abadie, Yehuda Leib Abberbock, Rafi , Professor Abraham S. Abraham, Jed H. Abraham, Aaron Abramson, Rabbi David Abuchatzeira, Nina J. 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35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778 YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE AND CONGREGATION KETER TORAH PRESENT Mourning for

כל המתאבל2018 על in ירושלים זוכה ורואה בשמחתהJerusalem Tisha B’Av Live Webcast • Sunday, July 22, 2018 www.YUTorah.org/TishaBav

8:30am Shacharit 9:15am Opening shiur The Power of Jewish Memory and Jewish Experience: Reflections on Tisha B’av 2018 11:00am Kinot recital and discussion 5:00pm Mincha Sponsored in appreciation of Rabbi Dr. Jacob J. Schacter & Yeshiva University and in commemoration of the 40th Yahrzeit for Helen Friedman Kuflik, Hodel Ruchama bat Avraham Shlomo v’Etta Malka, by Dr. Alan and Shuli Rockoff of Boston.

with Rabbi Dr. Jacob J. Schacter Congregation Senior Scholar, Center for the Jewish Future and Keter Torah University Professor of Jewish History and Jewish Thought, Yeshiva University

Congregation Keter Torah, 600 Roemer Avenue, Teaneck, NJ For more information, please call 212.960.5400 x 6078 36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Tisha B’av 5778