Volume VI, Issue 6 Lag ba-Omer April 28, 2013 18 Iyyar 5773

Kol Hamevaser The Jewish Thought Magazine of the Yeshiva University Student Body Responses to Technology Issue, p. 3-5

The Presence of Narrative and the Poland Trip Holocaust & Gavriel Brown, p. 6 The Wartime Activites of R. Catastrophe Barukh Rabinowicz Akiva Weisinger, p. 7

A Late Twentieth-Century Pogrom, Made in the USA: What We Talk About When We Talk About the Crown Heights Riot Chesky Kopel, p. 10

An Interview with Simon Goldberg, p. 15

Eliezer Berkovits’ Post- Holocaust Theology Yoni Zisook, p. 16

“Nose be-Ol Im Havero”: A Burden Worth Carrying Mordechai Shichtman, p. 19

Creative Arts Section p. 21-23

www.kolhamevaser.com Editors-in-Chief 1 HOLOCAUST & CATASTROPHE Gabrielle Hiller Kol Hamevaser Holocaust & Catastrophe The Jewish Thought Magazine of Editors’ Thoughts: “A Time to Mourn and a Time to Dance” Chesky Kopel By: Gabrielle Hiller the Yeshiva University Student Body On April 7, 1959, the Knesset of the wished us to envision. The twenty-seventh celebrate on Lag ba-Omer, when the deaths grapple with the depths of our history, but Associate Editors How Long Will You Limp Between Opinions?: On the Difference Between the State of Israel passed a law establishing of Nissan approximates the anniversary ceased. On Yom ha-Zikaron, we remember also fathom the heights to which we have Adam Friedmann Academy and the Yeshivah 3 the twenty-seventh of Nissan as the day on of the Warsaw Ghetto Uprising,4 an event the soldiers who gave their lives to protect risen. Chumie Yagod Consider the difference between learning endeavors that begin with conclusions and those which to memorialize the six million Jews that represents an entirely different mes- and defend the State of Israel, and then murdered in the Holocaust. The concept of sage. In the words of Mordecai Anielewicz, transition immediately to joyful celebra- 1 Kohelet 3:4. Koren’s translation.

KOL HAMEVASER KOL that end with them. a memorial day is not new to the Jews. Our commander-in-chief of the underground tion of our independence on Yom ha-Ats- 2 As cited by James E. Young, “When a Copy Editor Simcha Gross calendar is filled with days dedicated to re- Jewish Fighting Organization that orches- ma’ut. And, of course, on Yom ha-Zikaron Day Remembers: A Performative History Ze’ev Sudry membering our past. Thus, dedicating this trated the Uprising, “The dream of my life la-Sho’ah ve-la-Gevurah, we memorialize of ‘Yom ha-Shoah,’” History and Memory 2,2 In Defense of the “Shocking” and “Anti-Traditional”: A Response to Elliot Resnick 4 day “to remembrance of the catastrophe of has risen to become fact. Self-defense in the six million Jews who were murdered (Winter, 1990): 54-75, at p. 63. Layout Editor the Jewish people caused by the Nazis and the Ghetto will have been a reality. Jewish during the Holocaust, and yet we also pay 3 Ibid. Resnick’s op-ed sounds like it’s describing some other institution. 2 Arieh Levi their aides” is meaningful, if not partic- armed resistance and revenge are facts. I proud tribute to the fighting martyrs. 4 Establishing Yom ha-Sho’ah on the four- Nathan Hyman ularly unexpected. It is the second half of have been a witness to the magnificent, he- Every morning in tefillah we quote Da- teenth of Nissan, the date of the start of the the dedication that really catches the eye: roic fighting of Jewish men and women of vid’s words to God: “You have changed for Warsaw Ghetto Uprising, was rejected due 5 Staff Writers Yeshiva College, Please Tolerate Benei Torah 5 a day to also remember “the acts of Jewish battle.” Jews are not a passive people who me my lament into dancing; you undid my to its proximity to Pesah. See Young for heroism and resistance in that period.”3 On stand idly by in the face of injustice, pro- sackcloth and girded me with gladness.”6 more details on the subject. Gilad Barach In defense of stripping Intro to Bible of its requirement status. Gavriel Brown Yom ha-Zikaron la-Sho’ah ve-la-Gevurah, we claimed the heroes of the Uprising; rather, The history of the Jewish people is full of 5 Paul Mendes-Flohr and Jehuda Rein- Judah Diament not only mourn the victims, but also honor we are a nation that valiantly fights back, catastrophe. But it is also marked by our harz (eds.), The Jew in the Modern World: A Jacob Bernstein the heroes. even when all hope seems lost. transformations, by our continued ability Documentary History (New York, NY: Ox- Mati Engel The Presence of Narrative and the Poland Trip 6 What is the significance of this partic- In this time between Pesah and Shavu’ot, to not only survive, but also to flourish. De- ford University Press, 1995), 675. Kimberly Hay The author recounts his trip to Poland and argues for an expansion of the narrative portrayed ular date? When remembering the Holo- we cannot help but consider the unique spite our deep mourning, as a people, we 6 Tehillim 30:12. Artscroll’s translation. Miriam Khukhashvili caust, it is natural to picture hordes of help- nature of the way Jews respond to tragedy. are able to rise and rejoice, not only once, on such trips to include the diversity of Jewish life in Europe. less Jews, like sheep being sent to slaugh- We enter into a period of mourning over but time and time again. Please join us in Davida Kollmar Gavriel Brown ter. But that was not the image the Knesset the loss of R. Akiva’s students, and then this issue of Kol Hamevaser as we not only Dovi Nadel Elana Raskas The Wartime Activities of R. Barukh Rabinowicz 7 Sarah Robinson Some have accused R. Barukh of passivity during the Holocaust. Here’s why they’re wrong. Mevaser ve-Omer: Responses to Technology Issue Atara Siegel Akiva Weisinger Rachel Weber How Long Will You Limp Between Opinions?:1 On the Difference Between the Academy and the Penina Wein A Late-Twentieth Century Pogrom, Made in the USA: What We Talk About Yeshivah Akiva Weisinger When We Talk About the Crown Heights Riot 10 By: Simcha Gross A tragedy to which we don’t relate? What are the facts and historical impact Distribution Managers of the Crown Heights Riot on the American Jewish community? In his recent Kol Hamevaser op-ed, “Shut posed to truth. If my beliefs are naïve or we should not be naïve in thinking that terns and vanished social structures 2 Joshua Joseph Freundel Chesky Kopel Down the Bible Department,” Elliot Res- based on ignorance, I am fully in favor of scholars are always able to divorce them- shows how differently various human Yaelle Lasson nick argued that Yeshiva University should reconstructing my Judaism on a more solid selves from their own agendas and from groups have tried to cope with the close its Bible department because the pro- basis.” Let us leave aside, for the moment, historical context, but that is the beauty of world around them. Broadening our An Interview with Simon Goldberg 15 fessors there “destroyed my core beliefs the irony of someone not opposed to truth a set methodology: It enables one to iden- humanity and extending our sensibil- Advertising Manager Simon Goldberg, YC ’12, talks about his views on and role in Holocaust without replacing it with anything.” Mr. calling to discontinue teaching that truth, tify those places where the methodology ities by recognizing sameness and dif- Harel Kopelman education and commemoration. Resnick lists amongst his dispelled be- and instead try to understand Mr. Res- is not followed for some reason or other. ference throughout the recorded past liefs Mosaic authorship of every word of nick’s proposal. Mr. Resnick never defines The benefit of a methodology, then, is that is therefore an important reason for Staff the Bible, the Sinaitic origins of the Oral precisely what he means by “reconstruct- studying history… For we can only Webmaster Torah, and the idea that (biblical) Hebrew ing” Judaism “on a more solid basis,” but Mr. Resnick never defines know ourselves by knowing how we Rafi Miller Eliezer Berkovits’ Post-Holocaust Theology 16 is a divinely created language which, ac- from his remarks it seems he seeks new resemble and how we differ from oth- cordingly, contains “hidden wisdom.” Mr. justifications for the same lifestyle he had precisely what he means ers. A thorough investigation of Eliezer Berkovits’ philosophy of Judaism Resnick’s objection is not so much against before learning the “truth.” In other words, by “reconstructing” and the Holocaust. About Kol Hamevaser the academic conclusions, but against de- Mr. Resnick is in full support of the truth, Judaism “on a more In other words, scholarship is the oppo- Kol Hamevaser, the Jewish Thought magazine of the Yeshiva Yoni Zisook stroying the faith of impressionable “frum provided that it allows him to keep doing site of confirmation. It is precisely meant to University student body, is dedicated to sparking discussion of teenagers” without then providing them exactly what he did before learning it. solid basis,” but from highlight both the differences and similar- Jewish issues on the Yeshiva University campus and beyond. The with “ideas for how to reorient their Juda- This betrays a total misunderstanding his remarks it seems he ities between ourselves and our forebears magazine hopes to facilitate the religious and intellectual growth “Nose be-Ol Im Havero”: A Burden Worth Carrying 19 ism accordingly.” of the methods and purpose of academia. and by doing so we can learn about our- of its readership and serves as a forum for students to express their An examination of the centrality of empathy in Halakhah and Mr. Resnick conveniently leaves out the Academia begins not with conclusions, but seeks new justifications selves and humanity as a whole. views on a variety of issues that face the Jewish community. It Torah values. fact that the “Intro to Bible” classes offered with a certain methodology. Like the sci- for the same lifestyle he Thus, academia begins with a method in YC devote a significant amount of time entific method, this methodology should and through it attempts to arrive at results. also provides opportunities for young thinkers to engage Judaism Mordechai Shichtman had before learning the intellectually and creatively, and to mature into confident leaders. to accommodating exactly what he seeks, be clearly stated and understood, and its By contrast, faith communities begin with Kol Hamevaser is published monthly and its primary by providing traditional sources that can conclusions should follow from its proper “truth.” results – such as the belief system that Mr. contributors are undergraduates, although it includes input from CREATIVE ARTS be used to give an imprimatur to scholarly application. This is necessary because it al- Resnick embraced before taking his Intro RIETS Roshei Yeshivah, YU professors, and outside figures. In On Torah Values and the Courage to Rebuild: A Review of conclusions. But my own interest is not to lows the readership to evaluate the results it ensures, to the best of our abilities, that to Bible course – and then attempt to work addition to its print magazine, Kol Hamevaser also sponsors The Legacy 21 justify scholarship with traditional sources, of the scholarship. They are able to apply scholarly results are not simply subjective backwards to justify them. Their goal is not something which I believe, contrary to Mr. the method themselves in order to replicate and are consequently accessible to the larg- to seek objective conclusions, but rather to special events, speakers, discussion groups, conferences, and A review of Rabbis Wein and Goldstein’s The Legacy, a book about shabbatonim. Resnick, has no place in an academic uni- the results, thus testing whether the con- er scholarly community and beyond. psychologically reinforce for the believer We encourage anyone interested in writing about or the teachings and values of the great Lithuanian rabbis. versity-level course. My key issue is with clusions actually follow from the method. The dividends such a method yields are the community’s pre-existing system of discussing Jewish issues to get involved in our community, Kimberly Hay how Mr. Resnick, a PhD student in Jew- The methodology is not chosen at random stated most clearly by the historian Wil- beliefs. Membership in faith communi- and to participate in the magazine, the conversation, and ish History at the Bernard Revel Graduate – it comes from previous work that argues, liam H. McNeill, in his wonderful piece ties is, therefore, not based on sustainable 3 our club’s events. Find us online at kolhamevaser.com, or Images from the Yeshiva University Museum 22-23 School of Jewish Studies, seems to (mis)un- hopefully persuasively, that this method- “Why Study History”: “proofs,” but on other factors, including fa- on Facebook or Twitter. derstand the academic endeavor. ology is the one best employed to arrive …studying alien religious beliefs, miliarity, community, comfort, or fear. Faith Mr. Resnick claims that “I am not op- at some sort of objective end. Of course, strange customs, diverse family pat- communities do not need to prove their 2 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 3 HOLOCAUST & CATASTROPHE underlying assumptions because, unlike In Defense of the “Shocking” and “Anti-Traditional”: A Response to Elliot effectively argues for a regrettable sort of of the Gemara, was the same Ramban who Yeshiva College, Please Tolerate Benei Torah academia, they typically do not attempt to Resnick inertia, by which students who arrive at authored a commentary on the Torah, who reach a broader audience outside of their Yeshiva University ignorant or misguided enlightened me on Shabbos afternoons as By: Judah Diament community. Their goal is self-perpetuation, will simply continue to remain ignorant we worked together on analyzing when which is best achieved internally through By: Nathan Hyman or misguided. He argues that he is open God conveyed each part of the Torah to a cyclical process of confirmation. People minded, and only criticizes the department Moshe Rabbeinu. I thank Elliot Resnick for bringing to modern workplace, any comment on a per- Kol Hamevaser 1 are, of course, free to join such communi- In the last issue of , El- all of the cold and sterile connotations that Mr. Resnick apparently seeks to invoke for not suggesting new ideas or helping To me, Mr. Resnick’s criticism bespeaks the fore the issue of academic Bible at YU. sonal matter, whether regarding religion ties; however, without employing a clear liot Resnick claimed that the pedagogical the term conjures up. At no point did I feel the same dynamic of in the realm of belief. students to “rebuild” their Judaism. Is that a need to re-articulate that there is and While it has been a gnawing issue for many or any other non-work topic, that makes a methodology and scientific method, their approach of Yeshiva College’s Bible de- like I was out of place, or that that I should He implies that whatever “the overwhelm- not exactly what they already strive to do, should only be confluence between the students for decades, he is to be compli- coworker uncomfortable is deemed to be KOL HAMEVASER KOL underlying system of beliefs can never be partment is seriously harmful to students. surreptitiously hide the material under the ing majority of Orthodox Jews grow up by leading students to a fuller and more curriculum of the Bible department and mented for taking the time to raise it in a entirely unacceptable behavior and can be called objective “truth.” He accuses the department of destroying table like some sort of contraband. believing” is a categorically valid standard nuanced understanding of certain hashkaf- the values of the beit medrash. Perhaps public forum. Mr. Resnick argued for shut- cause for disciplinary action or dismissal. With this, I would offer a different pro- students’ core beliefs and leaving them Indeed, why would I have felt that way? against which the Bible department may ic issues and ikkarei emunah? there is a need for more guidance from ting down the Bible department, or, mini- On the extremely rare occasion that an an- rishonim posal than Mr. Resnick’s, one that is truly confused. On this basis, he argues that the The Bible curriculum I encountered at Ye- be assessed. Granted, the and Granted, a simple and incorrect under- the rashei yeshiva to drive this point home. mally, eliminating the Bible requirement. I ti-religious comment is made it is usually aharonim aharei rabbim unopposed to the truth but allows the Mod- department be shut down, or else radically shiva College drew deeply from the wells discuss whether (the standing may be more comforting, or more Perhaps the educators who call the Bible would like to separate the two issues and a shallow agnostic comment driven by a mesorah ern Orthodox faith community to attempt reformed. of the , as embodied in the Gema- mitzvah of following the majority opinion amenable to polemics. But our yeshivah department home could be more sensitive address only the second, i.e. academic Bi- hedonistic system of beliefs and lifestyle, Talmud Yerushalmi Sifrei 3 to preserve its own working assumptions. Mr. Resnick’s conclusion rests on a series ra, the , and the . in halakhic matters) can be used to au- pursues the imperative of ameilut ba-To- in disabusing students of their incomplete ble as a required course of study for all YU and has no connection whatsoever to any rishonim The Bible courses should remain exactly of mistaken presumptions and assump- We closely studied like Rashi and thoritatively resolve disputes in matters rah (toiling in Torah) and bakashat ha-emet or immature beliefs, given that they are undergraduate students. issues discussed in academic Bible studies. tions about the appropriate goals of Bible Ramban, and delved into teshuvot of Rash- of hashkafah and belief. That is a complex The Bible requirement has been a source The assumption that the average person the same, as their aim is to teach the aca- 4 (truth seeking) during the first part of the so strongly held. But the idea of shutting demic study of the Bible, and as such, be- study. I have sought to ground my argu- ba. Comments of R. Akiva Eiger and the issue, and this article cannot do it justice. day, when the focus of study is, for most down the Bible department seems utterly of angst, confusion, or irritation for many will be confronted with challenges based Sha’agat Aryeh gin with a methodology, not assumptions. ment in the values, axioms, and priorities were also given a prominent But, regardless, the relevance of the issue talmidim, the Gemara. Why does that im- counterproductive. YU students for decades. These students on Bible criticism is anachronistic at best. beit midrash, But the yeshivah portion of the day could of the as I understand them role. Are those sources insufficiently “tra- seems attenuated at best. First, one often perative end once the Gemara is closed and In conclusion, one may be tempted to found the tone and/or content of the aca- Given the growing range of competi- rebbeim offer a course for those students, like Mr. and as I have been taught by my . ditional?” Is such an assertion plausible or finds communal adherence to particular a Tanakh is opened? suspect that Mr. Resnick and I are talking demic Bible classes religiously objection- tion that YU faces (direct “yeshivah plus

Resnick, seeking to reconcile their faith Others may choose to direct their criticism even worth debating? How can one invoke positions about hashkafic issues that do I am particularly pained by Mr. Resnick’s about different Bible departments at dif- able. Additionally, it is well known that college” competitors, e.g. Lander’s, the To- not rishonim with what they learnt in the academy. This from an academic perspective, discuss the authority of “tradition” to condemn the accord with the majority of . polemical suggestion that the Bible depart- ferent universities. Yet ultimately, it seems many of the senior and widely respected increasing number of highly respected rah u-Madda course could even be taught by a profes- , or debate the appropriateness Bible Department for teaching R. Akiva Ei- For instance, it is popularly assumed that ment be shut down because my experience that our differences, like so much else, are rashei yeshivah at RIETS concur with these universities offering a bachelor’s degree hashgahah peratit sor. The benefit of this solution would be to of academic methodology in Bible study. I ger? Perhaps Mr. Resnick had other sources is universal and all en- with the department was so utterly differ- a matter of perspective. From Mr. Resnick’s objections. It is certainly possible that online, e.g. Boston University, Penn State, place the two different approaches (meth- have opted not to do so, given that these in mind when he accused the Bible depart- compassing, categorically applying to all ent. I considered myself relatively knowl- perspective about the goals of Bible study, some students find academic Bible enjoy- and University of Illinois, etc.), one would od first vs. results first) in their proper en- are not the issues that Mr. Resnick invokes ment of teaching “anti-traditional” ideas. I individuals and all events, despite the fact edgeable before taking any classes with the standards of measuring what one is able, useful, or stimulating, and it is safe think that YU would eliminate a require- vironments (academy vs. yeshivah). More to justify shutting down the Bible depart- can only speculate, given that his article is that this is certainly a minority view in the the department, and I was fairly confident taught, and what makes a belief hashkaf- to assume that the university administra- ment that many find objectionable. Person- rishonim 5 importantly, this would allow individual ment. I trust that he has given an honest full of vague assertions, as opposed to spe- . It would be inconsistent to ap- of my grasp of the basic ikkarei emunah, ically acceptable, he is correct. I humbly tion will continue to dedicate resources to ally, for example, I have serious misgivings aharei rabbim students to decide for themselves what and self-contained articulation of his con- cific references to objectionable sources. peal to in this context simply as well as my ability to define their scope submit that his perspective is seriously in maintaining an academic Bible department about sending my children to a school they think is right, and what they choose cerns, and I have sought to tailor my re- Regardless, Mr. Resnick’s criticism because the issues involved make some with sufficient nuance, understanding, and error. in order to serve those students. The issue where they will needlessly be exposed to to believe. After all, no one fully conforms sponse appropriately. people feel troubled or uncomfortable. sophistication. After a few weeks in Intro at hand, however, is requiring (or, less po- such things, and plan to seriously inves- to any given community. We should be em- Mr. Resnick accuses the Bible Depart- But the best reason to avoid discussion to Bible, I quickly realized that I was bur- Nathan Hyman, YC ’12, is currently a litely, forcing) all students, even those who tigate other options when the time comes The Bible curriculum I aharei rabbim powering students to come to their own ment of “injecting doubt into the heads of of is that Mr. Resnick never dened down by indefensible pre-conceived first year student in the Benjamin N. Cardozo find it religiously objectionable, to study to decide where they will go to yeshivah. conclusions, laying out the options and let- impressionable students,” and systemat- encountered at Yeshiva invokes it. His objection to the Bible de- notions, easily refuted or counter-indicated School of Law. academic Bible. The vociferous insistence However, we must be fair to the universi- ting them decide for themselves. ically dismantling “axioms of my faith.” College drew deeply partment is pedagogical, unconcerned by the most basic of sources found on the on the part of academic Bible’s advocates ty administration and recognize that they The Bible department should be praised, What exactly were these axioms and how with the substantive content being taught. shelves of any beit midrash. 1 Elliot Resnick, “Shut Down the Bible that it be required for all students amounts have to deal with certain extremely vocal not criticized, for teaching academically were they deconstructed? The core prob- from the wells of the Indeed, he criticizes the Bible department Unlike Mr. Resnick, I did not feel that by Department,” Kol Hamevaser, 6,5 (2013): 4, to one group dogmatically forcing its own and intolerant personalities who feel it is rigorous courses. I, for one, greatly bene- lem with Mr. Resnick’s argument is that mesorah as embodied in for teaching “anti-traditional ideas” in- Bible professors “tore down my foundation available at: www.kolhamevaser.com. All interests on others who find it offensive. their right to dogmatically force others to fited from the YC Intro to Bible and other it establishes the body of knowledge one the Gemara, the Talmud consistent with what “the overwhelming and left me staring at the rubble.” On the subsequent Resnick quotes come from the One does not have to agree with the reli- do that which they find religiously objec- courses I took as an undergraduate ma- brings when he arrives at Yeshiva Col- majority of Orthodox Jews grow up believ- contrary, I felt that they generously demol- same source. gious objections many have to academic tionable. Therefore, I urge all YU students joring in Jewish Studies. However, what lege as the absolute standard for measur- Yerushalmi, and the ing,” even as he readily admits that many ished the rickety, tumbledown structure 2 Judaism Eternal: Selected Essays from Bible in order to agree that these dissenters and alumni to make their voices heard on is troubling is how a PhD student in Rev- ing everything one is taught. Granted, in Sifrei. of those beliefs may be “naïve” or “based I had erected, and helped me start a new the Writings of Samson Raphael Hirsch, Vol. have a right to their opinion and should this issue in order to give the administra- el could so thoroughly misunderstand the many cases, this is entirely appropriate. A on ignorance.” But this simply leads us to foundation upon which to build a sturdi- 1, ed. by Dayan Dr. I. Grunfeld (Brooklyn, not be forced to do that which they find ob- tion the information they need to make a difference between the academy and the student is absolutely correct in asserting ask, Why is what the majority of us grew er edifice. I formed lasting and meaningful NY: Soncino Press, 1967), 109. jectionable. balanced decision. Specifically, if you are ikka- yeshivah. Therefore, I would recommend the authority of previously-learned seems to rest on a flawed understanding of up believing a valid baseline? Despite the relationships with several of the professors 3 See Shemot 23:2 and Mekhilta ad loc. Some may argue that despite the afore- a YU student or alumnus and have had a rei emunah that Revel create a new required course; (tenets of faith) against a Bible just what makes something “traditional” best efforts of our educational system and whose courses I took, and I am indebted to 4 See, for instance, Rambam’s com- mentioned issues, the Bible requirement is negative experience in Bible, whether it Torah “Critical Theories and Methods of Scholar- professor who categorically denies or “untraditional.” In the realm of halakhic often a year or more of intensive post-high them for leading me not only to a more pro- mentary to the Mishnah (Sotah 3:5, Sanhe- needed to equip students to defend their was confusing or irritating, please share mi-Sinai minhag ship. That way, students will come to un- , or who claims that Tanakh is full practice, is accorded a prominent, school study, most students who enter Ye- found understanding of Tanakh, but to a drin 10:3, Shavu’ot 1:4); Hovot ha-Levavot, beliefs in an outside world that is hostile your experience in the comments to this posekim derstand the very nature of the academic of genuine Christological references. often decisive role. Great (halakh- shiva College have simply never examined richer and better comprehended yiddishkeit Introduction; responsa of Hatam Sofer, to faith. While there are various responses article on the Kol Hamevaser website. endeavor they have chosen to pursue, and, However, those sorts of conflicts are not ic decisors), although this is true of some the topics covered in Bible classes. The rare in general. I never felt that my professors Yoreh De’ah 2:356; R. Abraham Isaac Kook, to this argument, I will suffice with offer- I will close by reiterating the essential hopefully, will make a true (pun intended) the ones that Mr. Resnick faults the Bible more than others, often struggle mightily exceptions can certainly benefit from expo- were “Bible academics” expressing radical Igrot ha-Re’iyyah, 1:103, 1:302, and 3:793, ing one. I have been living in that outside point: The issue at hand is whether stu- mekorot contribution to the scholarly and broader department for creating. Instead, he directs to defend customary practices from objec- sure to additional , and all students views about “the nature of Judaism,” as and Ma’amarei ha-Re’iyyah, pg. 105. world throughout my career (starting in dents who find academic Bible to be reli- communities. his criticism at “Bible academics” teaching tions raised on the basis of textual sources. can gain from the perspective, insight, and Mr. Resnick insinuates. 5 For a discussion of this topic, see Na- 1997), and have worked for four large cor- giously objectionable will nonetheless be “anti-traditional ideas.” I found this puz- R. Shimshon Raphael Hirsch articulate ex- experience of God-fearing individuals who On the contrary, I was inspired by their than Denicoff, “Divine Providence: God- porations in three different industries. My required/forced to pursue such studies, or minhag Simcha Gross (YC’ 10, BRGS’ 11) is a PhD zling. The Bible curriculum I was confront- plained the importance of when he have made it their life’s work to teach in yir’at Shamayim, their intellectual honesty, ly Manifestations, and Human Uses and current tenure of twelve years is at an in- whether a more tolerant approach will be student in the Department of Religious Studies ed with in Yeshiva College was not based wrote, the Bible department. and their passion for the portion of tal- Misuses,” Kol Hamevaser 6,1, available at: dustrial research lab of a multinational adopted wherein the requirement is elim- at Yale University, concentrating in Ancient on Wellhausen or Richard Dawkins. Nor Whatever had once been stamped Yet Mr. Resnick’s criticism, while mud Torah they had dedicated themselves www.kolhamevaser.com. corporation, which maintains such labs inated but the courses offered for those Judaism, a Wexner Graduate Fellow, and a for- do I recall reading a single article pub- as a religious duty could not be other well-meaning, argues for depriving stu- to teaching. I never felt any inconsistency on six continents. I work with highly ed- who want them. This more accommodat- mer staff writer for Kol Hamevaser. lished in an academic journal. Instead, the than something which their ancestors dents of this learning opportunity. It effec- between the values that animated them ucated people from around the world who ing approach would allow a broader range curriculum was comprised entirely of tra- had recognized as being consonant tively enshrines an incomplete, immature, and the values I strove to implement in the adhere to various religions and whose per- of students to enjoy their stay at YU, and 1 Cf. I Kings 18:21. ditional Torah sources. Indeed, I remember with the spirit of Judaism, and con- and often ignorant understanding of basic beit medrash. After all, the Rashba on Gittin sonal and cultural backgrounds cover an also remove a barrier that currently pushes 2 Elliot Resnick, “Shut Down the Bible spending Sunday afternoons preparing for ducive to the fulfillment of the great issues of Jewish belief as the standard by which occupied all of my morning seder was extremely broad spectrum. Not once in my some students to pursue their undergrad- beit midrash Department,” Kol Hamevaser, 6,5 (2013): 4, “Intro to Bible” in the , where I Jewish task, and which they had, which to measure the Bible department. the same Rashba whose teshuvah regarding career, however, has anyone challenged my uate studies elsewhere. available at: www.kolhamevaser.com. All conveniently found all of the source texts therefore, willingly incorporated in The fact that such misunderstandings are transmission of the Masoretic text we ana- faith with the type of arguments or ideas subsequent Resnick quotes come from the assigned by my professor. On rare occa- Jewish practice and transmitted to so widespread does not seem to be an ar- lyzed in Intro to Bible. The Rambam that that are discussed in academic Bible class- Judah Diament graduated SSSB in 1996 and beit same source. sions, certain sources not found in the their descendants as a holy heritage to gument for perpetuating them. On the con- my rebbe quoted in Gemara shiur was the es, and not once has anything I learned in is a RIETS musmakh. midrash 3 Available on the American Historical were easily obtainable on the Bar be preserved with the same constancy trary, it justifies keeping the Bible depart- same Rambam who discussed the nature of those classes been remotely useful when Ilan database. At no point did I feel that I and self-sacrificing devotion as their ment open, not closing it, as Mr. Resnick interacting with this impressive array of Association’s webpage at: www.historians. 2 lashon ha-kodesh in his Moreh Nevukhim. The org. was engaging in “Bible academics,” with fathers had shown. would have us do. Indeed, Mr. Resnick Ramban in Milhamot ha-Shem, at the back highly educated people. In fact, in the 4 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 5 HOLOCAUST & CATASTROPHE The Presence of Narrative and the Poland Trip The Wartime Activites of R. Barukh Rabinowicz

By: Gavriel Brown By: Akiva Weisinger Deep within the quiet back rows of the nor did it end in the final minyan in a War- incongruous. We were not Hasidim, we did visiting Eastern Europe would also choose Recently, I came across a startling para- Agency soon after his arrival in Israel in netz-Podolsk. He managed to send word gees, and each one of them received special Okopowa Street Cemetery in Warsaw saw Ghetto cellar. It also made me cogni- not study the Zohar or believe in the saintly a particular narrative, one that perhaps em- graph in Yeshayahu Jelinek’s The Carpath- 1944,5 and then to Yad Vashem in August to his family back in Munkatch that he identification papers and a monthly allow- stands a dignified monument to mem- zant of the presence—and limitations—of powers of these men to bring about good phasizes the Haskalah, visits Warsaw’s bur- ian Diaspora: The Jews of Subcarpathian Rus’ 1968.6 In addition, his sister, Peska Fried- was alive, and, through various contacts, ance of 150 pengo. At the head of this com- bers of the Bund, a Jewish secular social- narrative. health or fortune. We were deeply rooted geoning Reform congregations, and largely and Mukachevo, a book chiefly dealing with man, tells of her brother’s experiences in he and his son were themselves smuggled mittee was Countess Erzsebet (Elizabeth) KOL HAMEVASER KOL ist movement, who died in the Warsaw In the spring of 2010, I boarded a Lot ignores Orthodox and Hasidic movements. the history of the Holocaust in the Car- her memoirs.7 These sources, supported back to Munkatch. There, he tearfully told Szapary, a member of the Hungarian aris- Ghetto Uprising of 1943.1 The relief inside Airlines plane for a trip that has now be- The narrative of my trip I can also envision the itinerary of a Hasid- pathian Mountains.1 In the midst of a para- by other primary and secondary sourc- of the destruction he had seen beyond the tocracy with Polish roots.16 R. Barukh was the stone shows a robust amateur soldier, come a lachrymose rite of passage for Jew- ic trip, with pilgrimages to the villages of graph describing his general impression es, paint a different picture of R. Barukh’s border.10 Soon, however, anti-Semitic fac- informed of her activities by his Hungar- a rifle in one hand, a grenade in the other. ish youth around the world. We arrived in portrayed Polish Jewish famous courts—Kotzk, Belz, Lubin, and that “most Jews who saved themselves wartime activities than Jelinek’s. tions in Munkatch grew suspicious of how ian government connections, and decided The monument seems anachronistic in this Poland late at night, removed the sweaters life as harmonious, Bobowa—and not, say, Vilna. These trips, [from the clutches of the Nazis] were from Some background on the history of the the deported Rabbi of Munkatch managed boldly to ask for her help with the Jewish particular neighborhood of the graveyard, from our bags, and embarked on a night- however, surely miss out on the larger pic- the various streams of the Zionist move- Holocaust in Hungary is helpful here. Un- to return, and R. Barukh was forced to refugees. He describes the meeting: standing slightly taller than the tombs of time ride to a remote village deep in Po- religious, and united, ture of Eastern European Jewry in all its ment,”2 Jelinek lodges the following severe til June 1941, Hungary was not involved in move to Budapest, a big city in which hid- I turned to her and I said to her, “I learned sages and religious community land’s interior. The following eight days not diverse, opinionated, political and religious heterogeneity—a accusation in a footnote: World War II and its Jews were in compar- ing would be easier.11 came to you with a request. After you members and bearing only Yiddish and were a blur of bus rides, motels, films, and often divided. Our diversity that became magnified and inten- Dinur rails against the idea that the atively little danger, unlike many of their R. Barukh arrived in Budapest, and after listen to me, you will have a choice: Polish engravings, without any Hebrew. forests, graves, memorials, museums, and sified in the ghettos and camps. Jews of Subcarpathian Rus’ served European counterparts. With Hungary’s about a year and a half of staying incogni- to hand me over to the authorities, However, of all the graves that I visit- concentration camps. We crisscrossed—or trip’s storyline was Yes, we need to tell our particular de- as a model of passive acceptance [of entry into the war, the Axis-aligned gov- to, was informed by government contacts which would mean my death, or to ed that cold April day in Warsaw’s ceme- rather encircled—the country on a sched- not only historically nomination’s story. Yes, we should high- their fates in the Holocaust]. But...[I]n ernment enacted anti-Semitic race laws. that it was safe to start appearing in pub- fulfill my request. Know that Iam tery—perhaps in the whole of Poland—it ule familiar to many. Krakow, Katowice, light certain stories over others. We should my view, rabbis and admorim [of Sub- Still, most of Hungary’s Jews remained out lic again.12 He soon came in contact with supporting tens of illegal refugees, was the Bund memorial that I remember Auschwitz. Lodz, Warsaw, Treblinka. Lub- imprecise, but it skewed not, however, speak of the Bundists simply carpathian Rus’] like Rabbi [Chaim of harm’s way, as there were neither con- other Polish refugees living in Budapest. who have no one to turn to. I have to most vividly. I believe it is seared into lin, Lvov, Majdanek. The final stop was the and romanticized history because their eye-catching memorial stood Elazar] Shapira exercised a terribly centration camps With the Nazi death do this, and if you ask me, you have to my memory not because it represents the Western Wall. on the way to a grave of an Orthodox sage, destructive influence. Even though in Hungary nor de- machine working do this as well. I am supporting them only significant rebellion against the Na- What united those locations was a cen- toward one particular nor visit the Reform Synagogue in Krakow Rabbi Shapira died in 1937, his teach- portations to con- R. Barukh turned to the overtime in Poland, with the full awareness that they are zis, but because it somehow captures the tralized narrative told to me by my veter- story. simply for its aesthetic beauty. ings lived on and his son-in-law and centration camps Jewish community of many fled to safety illegal. But now I cannot continue, be- polyphonic voice—the sheer diversity—of an tour guide. He weaved together stories, We should recognize that among the successor, Rabbi Barukh Joshua Rab- outside of Hunga- in Hungary. Some cause we have reached the following Polish and, for that matter, European Jew- documents, confessions, and facts into a in Lithuanian rationalism, in the temporal- 200,000 marked graves of the Okopowa inowitz tried mightily to follow in his ry until Germany Budapest, but help was of these illegal ref- situation...” And I described to her the ry. The monument made me acutely aware coherent arc. Narrative was essential; it ity of Halakhah and not the enchantment Street Cemetery sit the graves of Solomon path. In my judgment, the rabbis and invaded in 1944. not forthcoming, as they ugees would come situation of the refugees, their living that the narrative of European Jewry did gave the trip a backbone, it grounded me of mysticism. This was not part of our sto- Anski, a prominent socialist and author of admorim were divorced from reality, However, Jews over to R. Barukh, a conditions and their illnesses. I said to not begin in the courts of famous rabbis, within an ever more familiar set of charac- ry, or was it? “The Dybbuk,” Naftali Zvi Yehuda Berlin, and their influence was particularly who did not pres- did not want to involve fellow illegal, after her that she was able to send me and ters, of locations, and of events. The By assimilating Hasidic history into our rosh yeshivah of the venerated Volozhin Ye- harmful.3 ent ample proof of themselves in illegal shaharit and plead the other Jews like me to death, or she vignettes would lead us through itinerary and discussions, the trip leaders shiva, Hayyim Soloveitchik, founder of the Hungarian citizen- activity. Only R. Barukh, with him for help. could help us get licenses. The noble- the distress of witnessing the were—intentionally or not—expanding rabbinic dynasty and the Brisker method, Jelinek thus raises an extremely serious ship, among them R. Barukh would woman was affected by my speech. “unwitnessable” and speaking of the limited purview of our narrative. Now, and Jozef Rozanski, one of the most bru- attack on the legacy of R. Barukh Rabino- refugees from oth- himself an illegal, was write down their She looked at me and said, “Come to- the “unspeakable,” to borrow the the trip was not just about visiting import- tal interrogators for the Soviet Secret Po- wicz. He alleges not only that the religious er parts of Europe, willing and able to help specific requests, morrow.”17 words of Hent De Vries.2 ant sites for Orthodox Jewry. It was about lice. They all reside among the cemetery’s Jews of Munkatch served as a model of Jewish residents of go to a nearby store In the case of our trip, the nar- gaining a larger picture of Europe’s het- forested rows. The variety of these tomb- passive acceptance, choosing to accept Hungary born in the refugees. that had a tele- Soon after, with the help of Countess rative was decidedly focused on erogeneous religious Jewry: Hasidic, Mit- stones reflects the diversity of Jewish life death rather than resist or even attempt other countries, and phone, and spend Szapary, the decision was made to give the rise and fall of Polish Ortho- nagdic, rational, mystical. Yet something in Poland. These figures are all part of a to save themselves, but also that this was genuine Jewish Hungarian citizens who the day raising funds for these refugees Jews the same certificates that the Pol- dox Jewry. We visited the great seemed missing. Polish Jewish life was not larger story- a story we must tell. mostly a result of their leadership, which could not provide their papers quickly from the Budapest community. By the af- ish Christians were receiving. At first, R. yeshivah of Lublin, placed a stone just comprised of a dialectic of two Jewish at the time of the war was R. Barukh, the enough, were deported to the Polish bor- ternoon, the necessary funds would be in Barukh had misgivings. The certificates on the grave of R. Moshe Isserles, practices. Rather, it included a potpourri Gavriel Brown is a junior in YC majoring Hasidic Rebbe of the Munkatcher Hasidim der in the summer of 1941. They were then his hands, and he would distribute them at would identify these Jews as Roman Cath- and read stories of halakhic ob- of voices—Jewish religious communists, in English, and is a staff writer for Kol Hame- and Chief Rabbi of Munkatch. If not for R. transferred across the Soviet border and minhah.13 olic, and while most transgressions are servance in the camps. We visited Jewish socialist atheists, Jewish anti-Zion- vaser. Barukh’s “particularly harmful” influence, handed over to the SS, who took them to Because of their illegal status, these Jew- nullified by the preservation of life, the the great Orthodox synagogues of ist Yiddishists, Jewish religious reformers, more Jews would have, in the manner of the Ukrainian town of Kamenetz-Podolsk. ish refugees were in danger of being de- Shulhan Arukh rules that one may not claim Krakow and read prayers in the Labor Zionists… the list goes on. 1 The Bund was founded in 1897 as a the Zionists, stopped relying on their Cre- There, they were forced to dig their own ported at any time, and a more permanent to be a Gentile in order to escape being open fields upon which kohanim However, the historical presence of these union of Jewish socialist groups across the ator and saved themselves, and all the graves before they were machine gunned solution was needed. Dozens of refugees killed.18 Based on that, accepting one of could not walk. The narrative the groups went virtually undetected through- Pale of Lithuania, Poland, and Russia. In more so if R. Barukh had actively encour- en masse. Upwards of 18,000 people were lived in totally inadequate conditions, con- these certificates would be problematic. trip adopted of course dovetailed out my trip in particular and, based on Poland, they were unapologetic secular- aged escape, which Jelinek implies he did killed over the course of two days.8 tracting serious illnesses, and could not However, Rema ad loc. contends that one to our particular religious milieu. many discussions with friends and peers, ists, ardent combatants of antisemitism, not. Essentially, Jelinek holds R. Barukh R. Barukh Rabinowicz go outside or be treat- is permitted to use language that can be We memorialize by chanting the in most yeshivah and seminary trips in and supporters of diasporism, believing culpable for the deaths of all those under and his son Tsevi Natan It is possible that ed by doctors for fear understood in multiple ways in order to Kel Male prayer. We visit the ves- general. We stopped to admire the radiant that the future lay not with Jabotinsky and his leadership. David, as Polish citizens, of deportations, which make the non-Jew believe that the Jew is tiges of Poland’s rabbinic semi- sanctuary of the Krakow Reform Temple, Palestine, but with their fellow Poles in But beneath the accusation’s gravity, Je- were among those de- his experiences in meant probable death.14 one of them, even though the Jew means naries because they contain the yet spoke little about the significance of the Poland. They enjoyed widespread support linek provides no basis for his claim other ported. At the Ukrainian the Holocaust led R. R. Barukh turned to the something completely different. R. Barukh seeds of our religious movement. changes that began there and transformed among urban Jews, winning over sixty than an article about R. Barukh’s prede- border, however, R. Ba- Jewish community of therefore decided that the use of these The trip’s itinerary and guidance the face of Judaism. We paused momen- percent of the votes cast for Jewish parties cessor and the attendant assumption that rukh saw the small town Barukh to critically Budapest, but help was certificates was permissible, as a Jew can seemed natural, even unquestion- tarily at the Bundist memorial on our way in Warsaw’s 1938 municipal elections. By R. Barukh “tried mightily to follow in his of Jagielnica, and real- re-evaluate what the not forthcoming, as they say he believes in the Messiah, and have able. to yet another grave of a Hasidic rabbi. 1943, members of the Bund founded the path.” However, a wealth of material con- ized it as the burial place did not want to involve a different Messiah in mind; or he can say However, sewn into our pro- The narrative of my trip portrayed Polish Jewish Fighting Organization that precipi- tradicts his accusation and shows that R. of his ancestor, R. Shmuel role of the Hasidic themselves in illegal ac- that he is “catholic,” and have in mind the gram were visits to the graves Jewish life as harmonious, religious, and tated the 1943 Warsaw Ghetto Uprising. Barukh “tried mightily” to save as many Shmelke of Sassov. They leader should be. tivity. Only R. Barukh, Greek word meaning “universal.”19 Never- of the great Hasidic masters—R. united, not diverse, opinionated, and often 2 Hent De Vries and Lawrence Eugene Jews as he possibly could, quite unlike the stayed there for a few himself an illegal, was theless, there apparently were some who Elimelekh of Lizhensk, R. Simhah divided. Our trip’s storyline was not only Sullivan, Political Theologies: Public Religions model of passive acceptance described by weeks, and R. Barukh spoke publicly to the willing and able to help the refugees.15 refused to use these certificates, and, as a Bunim of Peshischa, to name a historically imprecise, but it skewed and in a Post-Secular World (New York, NY: Jelinek. This mistaken assumption cannot town, with great emotion, about his hope This illegal refugee status, however, only result, they perished.20 few. At their graves, members of romanticized history toward one particu- Fordham University Press, 2006), 558. even be charitably blamed on a lack of that the merit of his ancestors who were applied to Jews. Owing to an understood Emboldened by his success with the refu- the group danced and sang, wrote lar story. It omitted certain anecdotes and available sources. R. Barukh wrote about buried there would protect him during this alliance between Poland and Hungary, gees already in Budapest, R. Barukh turned small notes and gave tsedakah, emphasized others. It told certain stories to his experiences in the Holocaust in his trying time.9 Soon he traveled to the larger Christian Polish refugees were not to be his attention to those still in Poland.21 At prayed and had a shot of vodka. the exclusion of others. book Binat Nevonim4 and gave two testimo- town of Kolomyja and learned of the tragic deported. On the contrary, a committee this time, only one ghetto remained in Po- Visiting their graves struck me as I imagine that a group of Reform rabbis nies on the same subject: first to the Jewish fate of those who continued on to Kame- was organized to accommodate these refu- land that had not been liquidated, that of

6 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 7 Bochnia, located near the Slovakian bor- slaught and frustrated by the limitations though R. Barukh wanted to take her with what was coming and was able to save his the deaths of his own followers? R. Barukh 1944 testimony (Katzburg, 109), and was HOLOCAUST & CATASTROPHE der. Working with R. Michael Dov Weiss- placed upon his rescue work, R. Barukh them. Peska Friedman, R. Barukh’s sister, own family and so many other people. You concludes that the lack of leadership is part honored by Yad Vashem as a Righteous mandl, R. Barukh arranged for the transfer resolved to leave Hungary and make his recounts how Rachel Perel wanted her to did not listen to me – and now I want to say and parcel of the divine punishment that Gentile in 1998 (The Righteous Among the of thousands of Jews to Hungary by way way to Palestine. It was then that he first convince R. Barukh not to leave, knowing ‘yasher koah.’”32 constituted the Holocaust, but that leaves Nations Department, “Righteous Among of Slovakia. Once they arrived in Hunga- encountered opposition from his own fol- the influence she had on him. Peska’s re- With that, let us return to Jelinek’s accu- an essential question: that of the wisdom the Nations Honored by Yad Vashem By ry, they would receive their identification lowers. R. Barukh recounted that his hasi- sponse was unequivocal: “...I have come sations. It should now be relatively clear of having human leaders who are pre- 1 January 2013,” Yad Vashem, available at: papers and be free to stay in Hungary or dim and members of his family insisted that from gehinnom. Six souls are at stake, and I that R. Barukh was no model of passive sumed to be all-powerful and all-know- www.yadvashem.org). eventually make their way out of Europe.22 no harm could befall them, recalling how, will do everything in my power to try and acceptance. He did not encourage anyone ing, unanswered. Indeed, his view in this 17 Yad Vashem, 163. The sudden influx of refugees did not during the First World War, the Minhas save them.”30 R. Barukh eventually decid- to stay passive during the Holocaust, nei- piece seems quite negative. We know that 18 Yoreh Deah 157:2.

KOL HAMEVASER KOL go unnoticed by Hungarian authorities, Elazar, R. Barukh’s predecessor, promised ed to leave even without his mother-in- ther for religious reasons nor out of com- R. Barukh eventually left the Hasidic lead- 19 Farbstein, 337. and many must have wondered how Yid- that the war would not reach Munkatch.28 law, a move that necessitated secret prepa- placency. He worked tirelessly to save the ership, although whether it was truly his 20 Avraham Me’ir Glatsner, “More on dish-speaking men with long peyos were The Minhas Elazar’s promise was fulfilled, rations so as not to raise her ire.31 R. Barukh remnants of European Jewry, even seeking choice to do so is debatable.37 It is possible the Matter of Changing Identification in allowed to pass themselves off as Roman and the Munkatcher hasidim evidently saw left for Palestine in the spring of 1944, very loopholes in religious law to do so. Beyond that his experiences in the Holocaust led R. the Instance of Threat to Life” (Hebrew), Catholics. Still, others viewed the Jews’ this as a guarantee that war would never shortly before the Nazi invasion of Hunga- that, R. Barukh, no divorcé from reality, Barukh to critically re-evaluate what the ha-Ma’ayan 51 (2011), available at: www. dire straits as a prime opportunity for ex- harm them. R. Barukh was under no such ry. Rachel Perel left Budapest for the town warned everyone he could find about the role of the Hasidic leader should be. At any shaalvim.co.il/torah/maayan-article.as- tortion. R. Barukh found himself needing illusion and resolved to leave anyway. R. of Nierethauz over Peska’s objections, coming catastrophe of Nazi rule and did rate, the leader that R. Baruch was during p?id=501. to raise more and more money to keep his his utmost to get people out of harm’s way. the trying years of the Holocaust, a leader 21 Katzburg, 110. life-saving scheme afloat with bribes and He went so far as to propose active physi- imbued with courage, foresight, ingenuity, 22 R. Barukh, in his testimonies, does hush money for Hungarian officials, on cal resistance, rather than passively accept a sense of the pragmatic as well as a sense not say anything about arranging for flight top of the money needed to support the death at the hands of the Nazis. It is also of responsibility towards the Jewish people from Hungary to other destinations, but refugees’ needs in Hungary.23 He begged abundantly clear that R. Barukh did not as a whole, should be enough of a model of his sister, in her memoirs, asserts that he and pleaded with the Jewish Hungarian “try mightily” to follow in the path of his leadership for anyone. did arrange for flight to other destinations, community to contribute to the cause, tear- illustrious predecessor. On the contrary, he including Brazil and Australia (p. 153). fully recounting the horrible destruction diverged from that path in a stark and cou- Akiva Weisinger is a junior in YC majoring Being as R. Barukh was eventually able to that had come upon the rest of European rageous manner, in a way that his followers in Jewish Studies, and is a staff writer for Kol secure for himself a way out of Europe, it Jewry.24 vehemently rejected. Jelinek’s statement, in Hamevaser. He previously wrote about R. Ba- seems likely he was able to secure the same While money did indeed trickle in, R. Ba- its clear ignorance of the details of R. Ba- rukh Rabinowicz in the fall of 2012. for others. At any rate, he was certainly un- rukh found himself frustrated by the com- rukh’s life, is not just shoddy scholarship;33 opposed to the idea, and definitely did not placency and lack of foresight exhibited by it is slander, plain and simple.34 1 Yeshayahu Jelinek, The Carpathian discourage people from doing so. Hungarian Jewry. The Jews there often did Yet there remains a kernel of truth Diaspora: The Jews of Subcarpathian Rus’ 23 Katzburg, 110. not believe the tales of horror R. Barukh to Jelinek’s statement. As much as R. Ba- and Mukachevo (New York: East European 24 Yosef Yehuda Levi, le-Ma’an told of the Nazi Final Solution. He recounts rukh tried mightily to veer from the path Monographs, 2008). te-Saperu le-Dor Aharon, (Benei Brak, that, on one occasion, he was appealing to laid before him, Minhas Elazar’s teachings 2 Jelinek, 305-306. Self-Published, 1996), 101. a community for money to help save Jews did indeed live on. Rachel Perel died be- 3 Jelinek, 371 n55. 25 Rabinowicz, 64. still in Poland, when one person rose and cause she believed that the promise of her 4 Rabbi Barukh Rabinowicz, Sefer 26 Katzburg, 111. accused him of trying to extort money from late husband would come to pass, as did Binat Nevonim (Unpublished Manuscript). 27 Farbstein, 340-341; Rabinowicz, the community by throwing them into a many Munkatcher hasidim. Furthermore, The introduction to Binat Nevonim has 67-68. false panic. R. Barukh was left speechless not all admorim saw the German threat as been translated by Esther Farbstein, and is 28 See Allan Nadler, “The War on Mo- by the community’s inability to recognize clearly as did R. Barukh, and some con- found in Esther Farbstein, “Miracle By Mir- dernity of R. Hayyim Elazar Shapira of reality.25 In his 1944 testimony, with the ru- tinued to insist to their followers that they acle,” in her The Forgotten Memoirs (Brook- Munkacz,” Modern Judaism 14,3 (1994), ins of Hungary still smoldering, R. Barukh would be miraculously saved, with di- lyn: Shaar Press, 2011), 317-343. 243. bemoans the fact that with more money he sastrous results.35. R. Barukh was acutely 5 Central Zionist Archive S26/1079. 29 Farbstein, 343. could have saved ten or even a hundred aware of this failure of leadership, and he Found in Pedut: Hatsalah bi-yemei ha-Sho’ah 30 Friedman, 160. times more people than he already had.26 writes in Binat Nevonim: – Mekorot u-Mehkarim (Ramat Gan, Israel: 31 Friedman, 160-161. Even more egregious in R. Barukh’s eyes Those who recognized their rebbeim Bar-Ilan University Press, 1984), 107-113. 32 Friedman, 166. was the idea that what had befallen the rest as masters of divine inspiration, those 6 Yad Vashem no. 03-3822, found in 33 For other sources that mention R. of Europe would not befall Hungary. R. Ba- for whom “the paths of heaven were Rabinowicz, Binat Nevonim, 159-166. Barukh’s wartime rescue activities, see Ben rukh recounts how he drew up a plan for as clear to them as the paths of earth,” 7 Peska Friedman and Fayge Silver- Porat, 37; Ilana Rosen, “Interview with physical resistance in the event of a Nazi those who would do nothing with- man, Going Forward: A True Story of Cour- Chaim Farkas” in In Auschwitz We Blew invasion. Knowing that the Nazis would out first asking their rebbe, those who age, Hope, and Perseverance (Brooklyn: Me- Shofar (Hebrew) ed. by Ilana Rosen (Jerusa- usually gather the Jews into a central lo- would not close any business deal, sorah Publications, 1994). lem: Yad Vashem and the Hebrew Univer- cation before loading them onto the trains make any match, would not allow 8 Randolph Braham, The Politics of sity, 2004), 220; Abraham Fuchs, The Holo- to concentration camps, R. Barukh want- surgery on themselves or on members Genocide: The Holocaust In Hungary (Con- caust In Rabbinic Sources: Responsa and Ser- ed to give every Jewish family a weapon, of their family without the assent of densed Edition) (Detroit, MI: Wayne State mons (Hebrew) (Jerusalem: A Fuchs, 1995). in order that when the Nazis called them their rebbe – they were left dumb- University Press, 2000), 30-34. 34 Tellingly, Jelinek does not even take to assemble, they would be prepared to founded. How was it possible that 9 Confirmed in personal communica- the time to get R. Barukh’s name right. R. refuse the order. Because each building their rebbeim, for whom asking them, tion with Sam Weisinger, resident of Jagiel- Barukh’s full name was Yehoshua Yerah- housed both Jews and non-Jews, an SS of- was as if, in their eyes, they were ask- nica at the time. mi’el Barukh Rabinowicz, not Barukh Ye- ficer would need to be dispatched to take ing the mouth of God, did not know 10 Yosef Ben-Porat, She’arim Ne’ulim hoshua, as Jelinek has it. in each Jewish family, rather than merely what was about to occur, and did not (Tel Aviv: Moreshet, 1987), 38. 35 See Lawrence Kaplan, “Daas To- blow up the building, and the Jews could warn the nation?36 11 Yad Vashem, 161. rah: A Modern Conception of Rabbinic Au- shoot the SS officer once he approached the 12 Farbstein, 334. Yad Vashem, 162. thority,” in Rabbinic Authority and Personal apartment. In such a manner, the advan- This is a truly remarkable paragraph, 13 Yad Vashem, 162; Farbstein, 335. Autonomy, ed. Moshe Z. Sokol (Northvale, tages of the SS would be neutralized. This written by a man who used to occupy the 14 Yad Vashem, 163; Farbstein, 335. NJ: Jason Aronson, 1992), 58-60 for one plan, however, fell on deaf ears, not for any role described, asking legitimate questions 15 Katzburg, 108-109. such example. practical reason, but because the Jews did Barukh recalls that some of his followers preferring to be back with friends rather about the nature of Hasidic leadership. If 16 Katzburg, 109. See also Livia Roth- 36 Rabinowicz, 65. not believe and could not comprehend that went so far as to steal his books in order to than alone in the big city. The last postcard we assign such wide-ranging importance kirchen, “Hungary — an Asylum for the 37 See my previous article, Aki- human beings were capable of the atroci- make him stay.29 Peska received from Rachel Perel before to the admor, and we know that the exam- Refugees of Europe,” Yad Vashem Studies va Weisinger, “Miracles in the Life and ties the Nazis perpetrated, and thus did not R. Barukh’s mother-in-law, Rachel Per- her death told of the Germans coming to ples he quotes are true because he likely v. 7 (1968): 131-133. Erzsebet Szapary was Thought of R. Barukh Rabinowicz,” Kol see the necessity of physical resistance.27 el, the widow of the Minhas Elazar, was Nierethauz and concluded, “Now I realize lived them, what happens when the admor identified by R. Barukh as “one of the righ- Hamevaser 6,1 (2012): 16-17. Sensing the oncoming German on- particularly opposed to his leaving, even what a special son-in-law I have. He saw is wrong? and when being wrong leads to teous among the nations” as early as his 8 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 9 the jury selection process had unfairly dis- elements of the story were shrouded in if perhaps unconscious, purpose: The mis- great pride to American Jews. Among the HOLOCAUST & CATASTROPHE criminated to ensure a balanced proportion mystery even a decade later. Fluency in the characterization effectively “heightened his images ingrained in the American Jew- A Late Twentieth-Century Pogrom, Made in the USA: What We Talk of races. Finally, a third trial in 2003 found details of this historical chapter – from the Jewishness and linked his death with the ish conscience were the faces of Andrew Nelson guilty again, and he admitted for fateful week in August 1991 through politi- long and painful history of antisemitism Goodman and Mickey Schwerner, Jewish About When We Talk About the Crown Heights Riot the first time to killing Rosenbaum, though cal shockwaves and court rulings years lat- … for those unfamiliar with Jewish history, activists lynched in Mississippi in 1964 by he blamed his act on drinking and not ha- er – provides the only defense against re- it was natural to equate being Jewish with the Ku Klux Klan,30 as well as the famous By: Chesky Kopel tred. The sentence was commuted as a re- sidual enmity. And from the vantage point being religious, being religious with being photographs of Abraham Joshua Heschel sult of the already protracted judicial pro- of Yeshiva University in 2013, these same an Orthodox Jew, and being an Orthodox marching on Selma, Alabama arm-in-arm The Events outbreak of more widespread violence all of the episode, Sharpton proceeded curi- ficers and 38 civilians, 27 police cars were cess and Nelson went free within a year.15 details continue to confound all the tradi- Jew with being a student of Judaism’s holy with Dr. Martin Luther King, Jr. in 1965.31 at once. One policewoman quickly made a ously and dangerously to link the Crown damaged or destroyed, and 129 arrests 24 KOL HAMEVASER KOL Meanwhile, a Brooklyn grand jury tional perspectives from which the riot is texts.” Rosenbaum’s role, then, was not to Farell chose to downplay this history in his On the evening of August 19, 1991, move, prudent in the immediate term and Heights Lubavitch community with “dia- were made. NYPD records list 21 acts of cleared Yosef Lifish of all charges for Gavin die as himself but to die as a symbol of the reply, educating his YU audience instead the Lubavitcher Rebbe departed Crown tragic at every moment thereafter, usher- mond merchants” who trade with apart- antisemitic bias, 3 of anti-black bias, and Cato’s death on September 5, 1991.16 The Jewish life and culture threatened by vio- about a popular black perception of Jewish Heights on his weekly visit to the graves ing the three Jewish men away from the heid South Africa for profits in Tel Aviv 3 of anti-white bias.7 A conspicuously late 5 Cato family subsequently filed a wrong- I undertook the lence and hatred in Crown Heights. abandonment in the more radical stage of of his wife and his father-in-law, the Fri- crowd and into the and Brooklyn. NYPD surge sent in 1,800 officers on Au- ful-death lawsuit for $100 million, but Li- Third, the Crown Heights Hatzolah nev- the Civil Rights struggle, after 1965.32 8 project of writing erdiker (Previous) Rebbe, in the Old Mon- Hatzolah ambulance, What followed at the For more than three gust 22, finally ending the violence. fish fled the United States for fear of angry er had a policy not to treat Gentiles. One This narrative, positively spinning the tefiore Cemetery in Queens. The Rebbe’s in order to remove accident scene were days, Crown Heights Many Jews did not hesitate to refer to reprisals and took up residence in Kefar this article only member of the Hatzolah team who arrived black-Jewish relationship as damaged but motorcade included, at this point in his them from the angry became a lawless war- the events as a pogrom, and a full page Habad, a Lubavitch village in Israel. Just when interactions at the corner of President St. and Utica Ave. reemerging, clashed definitively with an- life, three cars: an unmarked NYPD escort, mob as quickly as pos- perhaps the most zone. Local black res- advertisement in The New York Times one before Yom Kippur, on September 17, 1991, on August 19 actually assisted City para- other popular version, one that posited the car carrying the Rebbe, and a third at sible. This decision idents rioted against month after the violence, paid for by “the with fellow 1 crucial moments of the Sharpton traveled to Israel with fellow medics in treating Angela Cato, Gavin’s the opposite. According to this alternative, the rear. The NYPD escort had long been roiled the bystanders their Jewish neigh- Crown Heights Emergency Fund,” even activist Alton Maddox, and the two tried cousin who survived the accident, just as the black-Jewish liberal alliance had resil- 9 students and a source of local contention. The lead- – many of whom were riot of August 1991, the bors, smashing win- invoked Kristallnacht. A Holocaust sur- unsuccessfully to reach Kefar Habad and the mob nearby spread the rumor that Hat- iently survived the challenges of radical- ers of the black communities of Crown already shouting “Kill dows, looting stores, vivor named Bracha Estrin committed sui- members of the YU ones in which police 10 serve the civil summons in person, instead zolah came only for Lifish and ignored the ization in the 1960s, including the painful Heights saw it as a prominent manifesta- the Jew!” and hurling throwing bottles and cide when the violence began. delivering it to the US Embassy in Tel Aviv. community revealed black children.25 effects of the 1967 Newark riot on the local tion of the police favoritism awarded to bottles at Lifish – by faced the challenges stones, and physi- The greatest tragedy occurred just three In a confrontation that further stoked Jew- Fourth, the Rev. Al Sharpton did not Jewish community and a slew of isolated the Lubavitchers, along with the closure of confirming the popu- of assisting injured cally beating victims hours after the initial car accident and the ish-black tensions, a woman recognized (unscientifically) play any role in instigating the riot, as antisemitic incidents in Crown Heights in some Crown Heights streets on Shabbat, lar belief that Hatzolah on the street. Israe- subsequent outbreak of violence. At 11:30 Sharpton immediately upon his arrival to that the Crown many of his detractors later claimed the 1970s and 1980s,33 only to suddenly col- but the Lubavitch community maintained attended only to Jews children, protecting li flags were burned PM, a group of 10 to 15 young black males 4 Ben Gurion Airport and shouted at him, (though his statements and marches did lapse in the final decade of the twentieth that the Rebbe needed special protection as and ignored Gentiles. targeted men from and chants of “Heil chased down a Hasidic man from Austra- “Go to hell!” Sharpton replied, in front of Heights Riot is explicitly encourage the rioters and defend century. an international figure who received more Gavin Cato died of Hitler!” and “Get the lia named Yankel Rosenbaum and over- reporters, “I am in hell already. I am in Is- their actions after the fact, and he has never To explain this version of history, some 2 an angry crowd, and not a ubiquitous than a few death threats during his tenure. his injuries, and three Jews!” were heard in took him at the corner of President St. and rael.”17 feature of American quite apologized).26 Sharpton only arrived researchers cite two harbingers of doom On this particular August night, the third days of shocking vio- preventing the outbreak the Jewish neighbor- Brooklyn Ave., screaming “Kill the Jew!” New York City was soon implicated in in Crown Heights on the morning after the from the months immediately preceding car was driven by a Yosef Lifish, and two lence engulfed Crown of more widespread hood. In some cas- One of them, a sixteen year-old named the blame as well. A formal New York State Jewish historical violence broke out, when Gavin Cato’s fa- the Crown Heights Riot. First, early in Lubavitch male passengers sat in the back. Heights. The Rev. Al es, blacks and Jews Lemrick Nelson, Jr., stabbed Rosenbaum report on the riot, written and compiled ther Carmel called him for assistance.27 1991, the Nation of Islam published the 11 consciousness. On the return trip into Crown Heights, Sharpton would refer violence all at once. clashed mutually. Po- four times. Nelson was found at the scene by Director of Criminal Justice Richard first volume of a new treatise called Secret the motorcade encountered trouble. After back to this Hatzolah lice officers were -tar holding a bloody knife on which the word H. Girgenti, found Mayor David N. Din- interpreted. Jewish-Black Relations in America Relationships Between Blacks and Jews, argu- trailing behind the other two cars, Lifish resentment in his eulogy at Gavin Cato’s geted as well, attacked in many cases by “Killer” was engraved, and Rosenbaum kins and NYPD Chief Lee P. Brown un- Damaging misconceptions and blatant ing that Jews played a dominant role in the rushed through a yellow light to keep up funeral, decrying “apartheid ambulance blacks who perceived them to favor the identified Nelson to police before even 6 ambiguously at fault for mismanagement, falsehoods plagued the press, as well as On the evening of September 20, 1989, transatlantic slave trade. Second, this slav- his position. His vehicle collided with an- service.” Shortly afterwards, in a rabid Jewish combatants exclusively. The injury being taken by an ambulance, reportedly charging that they mobilized police forces both black and Jewish communities, during New York State Assemblyman Herman ery claim was repeated and championed other while crossing the intersection at the display of the hateful vitriol characteristic reports include claims from 152 police of- saying, “Why did you do this to me? … I 12 slowly and failed to protect the residents and after the riots, and some persist until “Denny” Farell, Jr. visited Yeshiva Univer- by Leonard Jeffries, a professor of Black corner of President St. and never did anything to you.” of Crown Heights.18 Unfortunately for the today. First, contrary to popular newspa- sity’s Wilf Campus to address a group of Studies at the City College of New York in Utica Ave., swerved over Rosenbaum died in the mid- already-charged race politics of the City, per presentations, the violence implicated students in the Rubin Shul. Farell, then and an infamous, controversial speech in Alba- the curb at the far end of the dle of the night at Kings both of these men are black, and Dinkins not just two ethnic/religious groups but now the State representative for a large seg- ny on July 20, 1991. Jeffries also argued that intersection, and ran over County Hospital, after emer- had won his 1989 election largely on his three: African-American blacks; a much ment of the Washington Heights neighbor- Jewish control of American media and the two children playing on the gency room doctors failed to pledge to ease racial tensions.19 Republican larger group of Caribbean-American blacks hood, spoke to YU students on behalf of the film industry deliberately spreads nega- sidewalk: Gavin and Ange- recognize his fourth bleed- mayoral candidate Rudolph Giuliani used (including the Cato family) who, though local black communities and the now-de- tive black stereotypes. Both incidents were la Cato, two seven year-old ing wound, on his back, for 13 the reports’ findings to his benefit in his also of African origin, comprised a distinct, funct Manhattan Black and Puerto Rican roundly condemned and Jeffries was dis- cousins from a black Guya- over an hour. 1993 victory, calling the riot a “pogrom,” a lower-class immigrant community whose Caucus which he then led. He assessed the missed from his post as department head, nese family. A crowd quickly A State court jury – whose term which not-so-subtly implies govern- Crown Heights population had skyrocket- New York City black-Jewish relationship but the black-Jewish dynamic in America formed to come to the chil- racial composition was ment complicity.20 21 In a separate civil law- ed under less restrictive immigration stan- positively, characterizing it as “better than was shaken terribly.34 dren’s aid; Lifish and his pas- leaked by unreliable sources suit, the City settled with the Rosenbaum dards since 1950; and Lubavitcher Hasidim [the relationship] between blacks and Ital- In contrast with Farell’s comments at sengers jumped out of the car to be six black people, four family in 2005, agreeing to pay $1.25 mil- who remained in Crown Heights under the ians.”28 Farell also blamed Governor Mario YU, this alternative narrative took the onus to help as well and one di- Hispanic people, and two lion in damages for the emergency-room Rebbe’s strict instructions in April 1969, Cuomo for lending credence to inflamma- for the violent collapse of Crown Heights aled 911 on a mobile phone, white people – acquitted negligence (in a City-run hospital) that led even as nearly all the other local whites tory black figures like Sharpton and Jesse away from mainstream trends and placed but they were attacked by Nelson on October 29, 1992 to Rosenbaum’s death.22 fled to the suburbs in the decades immedi- Jackson and proceeded to campaign before blame squarely on sudden instigation by angry witnesses. Two police after finding inconsistencies Broadly considered, the events of August ately after World War II. 23 the Yeshiva students for Mayor Dinkins, individual radicals. Either way, the whole officers and an ambulance in the police testimonies. 1991 certainly deserve a place in the Amer- Second, Yankel Rosenbaum was not, as citing the incumbent’s commitment to of 1991 demonstrated all too vividly that were dispatched to the scene Some members of the jury re- ican Jewish historical canon of catastrophe. representatives of the Lubavitch commu- fighting antisemitism, supporting Israel, Jews and blacks had come a long way at 8:22 PM, and they arrived portedly attended a banquet Assigning such a place, however, demands nity and many voices in the national press and improving New York race relations since Selma. As noted above, the conduct after the Hatzolah ambu- in Nelson’s honor that night, that the events be interpreted and that their originally contended, a rabbinic student. in general. After the talk, YCSC President of black public figures during and after lance, whose operators heard along with Arthur Lewis, Jr., moral meaning and their significance to He was not a yeshiva student of any sort, Barry Kaye rose to ask Farell about the lack the riot did little to nothing to repair what about the incident on their the victorious criminal de- 3 14 our collective memory be made clear. Un- nor was he even a Lubavitcher hasid. Rosen- of visible black support for the popular had unraveled. Mayor Dinkins and NYPD police radio. fense attorney. In 1994, the fortunately, these conclusions remain elu- baum was actually a PhD candidate at the student movement to liberate Soviet Jew- Commissioner Brown failed to protect the What followed at the ac- federal government charged sive. University of Melbourne in Australia, tem- ry, suggesting that American blacks were Lubavitch community of Crown Heights cident scene were perhaps Nelson with violation of porarily staying in New York to research failing to repay their debt to the American and engendered unfortunate and wide- the most crucial moments of Rosenbaum’s civil rights, Historical Stakes and Dangerous Miscon- 1930s Eastern European History at the Jewish community which had stood side- spread suspicions of their own biases and/ the riot of August 1991, the and the former was convict- ceptions YIVO Institute for Jewish Research, then by-side with them during the Civil Rights or ambivalence. Al Sharpton, meanwhile, ones in which police faced ed to nineteen and a half located on Manhattan’s Upper East Side. Movement of the 1960s.29 simultaneously positioned himself as a lat- the challenges of assisting years in prison in 1997. The Comprehensive review of the facts sur- In the view of Edward S. Shapiro, profes- Kaye’s point was probably not lost on ter-day civil rights leader and supporter of injured children, protecting ruling was then overturned rounding the Crown Heights Riot is essen- sor of Psychology at Lehigh University and anyone in the room; an impressive his- the violent rioting.35 Michael Meyers and targeted men from an angry by a federal appeals court tial to any productive analysis of the riot’s a prominent riot researcher, Rosenbaum’s tory of participation in the Civil Rights Hazel Dukes of the National Association crowd, and preventing the in 2002, which found that cultural and societal significance. Many posthumous redefinition had a definitive, Movement has always been a source of for the Advancement of Colored People 10 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 11 HOLOCAUST & CATASTROPHE (NAACP) issued statements condemning spoke about the black-Jewish alliance on ti-Jewish acts nationwide.42 half.45 The conflict over terminology also of anger. In a 1992 interview with The Com- be at the World Lubavitch Headquarters Assessment of the City’s Preparedness and Re- tional Affairs 1,3, The American Jewish the violence against Jews, but the political the campaign trail in 2008, he talked about extended far beyond the boundaries of mentator (part of the same first anniversary at 770 Eastern Parkway. During their brief sponse to Civil Disorder (Albany, 1993). Committee Institute of Human Relations, culture favored the radicals and gave them needing to ‘rebuild’ it.40 For the ADL, the history of anti-Jewish internal Jewish dialogue. Many public fig- section), Snitow related, “[w]e have infor- conversation, the Rebbe blessed the mayor 9 Shapiro, 104. 12-14; and Remnick, 54. more press coverage.36 hate crimes in the United States was a more ures adopted the term “pogrom” to char- mation that there were chain telephone in front of throngs of onlookers and televi- 10 Shapiro, 97. 34 See Shapiro, 97-98; Conaway, 106. Some researchers have made a plausible Antisemitism appropriate frame for the riot than the his- acterize the Crown Heights Riot, including calls made throughout the Brooklyn com- sion cameras: 11 David Stout, “The Case That 35 See note xxvi above. case to dissociate the Crown Heights Riot tory of the Civil Rights Movement. New York Post editorial page editor Eric munity saying ‘Tonight take the streets – God Almighty should bless you to Rocked Crown Heights,” The New York 36 Stern, 7. from any larger questions of black-Jewish In its final issue before the 1992 summer Initially, though, many American Jewish Breindel and columnist Pete Hamill, New get the Jews.’”50 have good news and to use all your Times, 15 August, 1996, p. B6. 37 Conaway, 106-107; Shapiro, 109- relations in America. Edward S. Shapiro break, The Commentator published a special organizations cautiously avoided referring York Times columnist A.M. Rosenthal, for- Still, some researchers have raised the influence in the quiet atmosphere and 12 Remnick, 54. 111. and Carol B. Conaway address the claim first-anniversary reflective section on the to the Crown Heights Riot as an act of an- mer New York City mayor Ed Koch (Din- consideration that Crown Heights rioters to not suffer [unintelligible]… [We 13 Stout, ibid. 38 Conaway, 100-102. KOL HAMEVASER KOL that the Lubavitch and Caribbean-Ameri- Crown Heights Riot of the previous sum- tisemitism. Conaway’s research demon- kins’ predecessor who lost the 1988 elec- were likely not well-versed in propagan- are] one side, one people, united by 14 Remnick, 56. 39 Shapiro, 111. can communities of New York are both so mer, titled, “Black-Jewish Relations: The strates that The New York Times coverage tion), and mayoral hopeful Rudy Giuliani da that could be convincingly described the management of New York City.55 15 Andy Newman, “Penalty in 40 Josh Nathan-Kazis, “Why No One insular and so separated from the larger Lessons of Crown Heights.”41 Revealingly, largely followed their lead, only raising the (Dinkins’ successor and victorious oppo- as antisemitism. Jonathan Rieder, pro- Crown Hts. Case Means a Little More Jail Talks About Black-Jewish Relations: His- spheres of Jewish and black society, respec- though, the editors chose to display in the issue of antisemitism after Abraham Fox- nent in 1993).46 fessor of Sociology at Barnard College, Conclusion Time,” The New York Times, 21 August, toric Link Strong, But Both Groups Have tively, as to resist placement in this tradi- center, and in a font size twice as large as man, national director of the ADL, brought Others rejected this term as inaccu- characterized the Crown Heights Riot as 2003, p. B2. Shifted Focus,” The Jewish Daily Forward, 18 tional racial struc- rate and politically an outgrowth of gang culture and ghetto The modern tragedy of the Crown 16 Stout, ibid. August, 2011, available at: www.forward. ture.37 Lubavitchers charged, including violence, expressed through the popular Heights Riot surpasses even the most dis- 17 Susan Sachs, “Sharpton’s Short com. interacted more with Columbia Univer- medium of “violent reprisals, collective mal apprehensions of American Jewish his- Stay: Spends 4 hours in Israel without find- 41 The Commentator LVII,1, 18 May, Caribbean-Ameri- sity historian Mi- allocation of blame, and communal ven- tory. The fears reawakened by those three ing Hasid driver,” Newsday, 18 September, 1992, 10-11, 15. cans than with other chael Stanislawski geance.” The anti-Jewish element, by con- days of violence were perhaps more severe 1991, 5. 42 Ibid. black communities, and Times colum- trast, seemed shallow and coincidental: than any other in our community’s history. 18 “Excerpts from the State Report: 43 Conaway, 111. See ibid, 104-115 for and the Caribbe- nist Joyce Purnick.47 “there was little evidence of coherent, for- But a project like this article is made most On the Role of Mayor Dinkins,” The New Conaway’s entire thesis concerning Crown an-Americans in- Mayor Dinkins ve- mal antisemitic belief systems at work in difficult by the absolute lack of clarity and York Times, 21 July 1993, p. B6. Heights Riot coverage in The New York teracted more with hemently objected to Crown Heights.”51 well-defined meaning surrounding Crown 19 See Steven Feisenthal, “Mayoral Times. Lubavitchers than the use of “pogrom” Heights Riot commemoration. Many per- Preview,” The (YU) Commentator LIV, 2, 5 44 Shapiro, 107. with any other Jews. and its implications Lubavitch Riot-Based Messianism spectives present themselves in a cursory October, 1989, 6-7. 45 Ibid. 110. The two groups of his culpability, review of journalistic and academic liter- 20 Todd S. Purdum, “Competence Is 46 Ibid, 102-106. had developed their continually profess- The messianic movement sur- ature on Crown Heights, but every single Campaign Focus After the Crown Heights 47 Ibid. own arguments and ing his commitment rounding the Lubavitcher Rebbe, R. Me- one of them leaves more questions than Report: As Giuliani Seizes Issue, Dinkins 48 Ibid, 108. tensions through to ease racial ten- nachem Mendel Schneerson, was under- answers. Allies Are Wary,” The New York Times, 22 49 Remnick, 56. decades of sharing sion and his friend- standably jolted by the incidents of the 1991 I undertook the project of writing this July, 1993, p. A1. 50 Robert B. Fagin and Franklin Sni- physical space, clash- ship with Jews and riot. Few Lubavitchers forgot that the trig- article only when interactions with fellow 21 “Pogrom,” Merriam-Webster, avail- tow, Esq., “Who Was To Blame?,” The Com- ing on issues such as Jewish causes. Sev- ger of all the violence came from the Reb- students and members of the YU commu- able at: www.merriam-webster.com. mentator, ibid, 10-11, 15. police accommoda- eral weeks after the be’s own entourage, and it was difficult for nity revealed (unscientifically) that the 22 Jennifer S. Lee, “City Settles With 51 Shapiro, 111-112. See ibid for the tion, civilian street riot, Dinkins delib- anyone to understand that as coincidental. Crown Heights Riot is not a ubiquitous Family of ’91 Victim,” The New York Times, Lubavitch response to Rieder’s “revision- patrols, ambulance erately chose to re- An Australian funder of Lubavitch named feature of American Jewish historical con- 18 June, 2005, p. B2. ism,” which contended that it “defied com- services, and City frame to the riot as Joseph Gutnick purchased a full-page ad- sciousness. Confronting “Holocaust and 23 Conaway, 97-100. mon sense.” funding.38 But prom- a “bias crime” and vertisement in The Jewish Week just one Catastrophe” should mean engagement 24 Shapiro, 101. 52 Shapiro, 100. inent members of the Rosenbaum mur- week after the riots, referring to the Crown with this terrifying period on the part of 25 Conaway, 96. 53 See Shapiro, ibid; Remnick, 53; the Lubavitch com- der as a “lynching,” Heights Riot in light of other tumultuous historically conscious Jews removed from 26 See John Kifner, “Tension in Brook- Allan Nadler, “Last Exit to Brooklyn: The munity resisted this seeking the Ameri- events around the world, including Hur- it by just twenty-two years and fifteen lyn: Blacks March by Hasidim Through a Lubavitchers’ powerful and preposterous interpretation, ex- can historical termi- ricane Bob and the downfall of the Soviet miles. And the definitive interpretation of Corridor of Blue,” The New York Times, 25 messianism,” The New Republic 206, 4 May, pressing that since nology that would Union. Gutnick concluded: the riot and its consequences, if one is ever August, 1991, available at: www.nytimes. 1992, 27-35. “anti-Lubavitch” is symbolically bring Any one of these phenomena by to be found, may be up to our generation com. See also Al Sharpton, “What Crown 54 Remnick, 52. a less common and blacks and Jews clos- itself is enough to boggle the mind. as well. Heights taught me: Al Sharpton reflects on 55 “The Rebbe and David Dinkins recognizable distinc- er together rather Connect them all together, and a pat- race, rhetoric and rage that split the city,” – Jews and African Americans as ‘One tion than “antisemit- than divide them.48 tern emerges that cannot be ignored. Chesky Kopel is a senior at YC majoring New York Daily News, 21 August, 2011, People,’” video available on Jewish Edu- ic,” it implied their It should not be The Era of Moshiach is upon us. Learn in History, and is an editor-in-chief for Kol available at: www.nydailynews.com. cational Media’s (JEM) YouTube channel, own fault in bringing overlooked that ac- about it. Be a part of it. All you have Hamevaser. 27 See Sharpton, ibid. This account at: http://www.youtube.com/watch?v=j- black violence upon tual traces of tradi- to do is open your eyes. Inevitably, had already been corroborated by the Gir- dO5OtTbK_4. themselves.39 And tional European an- you’ll draw your own conclusion.52 1 Carol B. Conaway, “Crown genti Report of 1993. considering the grue- tisemitism turned up Heights: Politics and Press Coverage of the 28 Gad Dilshi, “Black Assemblyman some and absolutely in black New York in Undoubtedly, many Lubavitchers started Race War That Wasn’t,” Polity 32,1 (1999): Speaks at YU,” The Commentator LIV, 2, 5 unjustifiable extent of all the other items printed on the page, a re- it up. Instead, the Times applied the frame the last decade of the to think of the riot as a tremor of the apoca- 93-118, 95. October, 1989, 1. the violence they suffered, this objection is port identifying the riot not as an explosion of racial conflict, simplified to black vs. twentieth century. New Yorker writer David lypse, but just how widespread this was re- 2 Conaway, 102. 29 Ibid. not unreasonable. of black-Jewish relations, but as evidence of white, and persisted with this interpreta- Remnick described finding The Protocols of mains unclear. Researchers and journalists 3 Conaway, 95-6. 30 See William Bradford Huie, Three Ultimately, perhaps the clearest conse- an increase in American antisemitism. The tion for two years, until the release of the the Elders of Zion and Henry Ford’s Inter- have referred vaguely to this phenomenon 4 David Remnick, “Waiting for the Lives for Mississippi (New York: WWC quence wrought by the Crown Heights report, an excerpt from the Anti-Defama- State report in 1993.43 Henry Siegman, ex- national Jew alongside works of Malcolm without providing concrete information.53 Apocalypse in Crown Heights,” The New Books, 1965). See images on front cover. Riot upon the state of black-Jewish affairs tion League’s (ADL) 1991 annual “Audit of ecutive director of the American Jewish X at sidewalk bookstands in Manhattan The Rebbe himself never managed to artic- Yorker, 21 December, 1992, 54. 31 Image available at: http://en.wiki- has been the disappearance of the historic Anti-Semitic Events,” read as follows: Congress (AJC) also applied this frame, la- soon after the riot. The Afrocentric WLIB ulate to his followers an official response 5 William Saletan and Avi Zenil- pedia.org/wiki/File:SelmaHeschelMarch. relationship – and the periodic tension – In 1991, for the first time in recent beling the riot as “essentially a black-white radio station featured frequent rants on to, or stance on, the riot. On March 2, 1992, man, “The Gaffes of Al Sharpton,” Slate, 7 jpg. between the two communities as an iden- memory, a mob’s cries of “Kill the problem.” Marc D. Stern, another AJC of- Jewish control of money, the press, and just over six months after the violence, the October, 2003, available at: www.slate.com. 32 Dilshi, ibid. tifiable feature of American society. A 2011 Jew” echoed on an American street… ficial, added that Crown Heights was “in the government. Perhaps most chilling of Rebbe suffered the stroke that rendered 6 Remnick, 56. 33 For more on the Newark inci- article in The Jewish Daily Forward put it The Crown Heights outburst, with its large part an anti-white riot, directed at the all, though, were the references to Hitler in him unable to communicate and began his 7 Conaway, 108. dent, see Anthony Weiss, “For One Day, quite well: dozens of assaults and acts of vandal- nearest available white community” and Crown Heights mob cries during the vio- final deterioration.54 8 Edward S. Shapiro, “Interpreta- Newark’s Jews Return to Mourn,” The Jew- The fact that the relationship is not a ism, was the most dramatic and dis- expressing “the frustration of an inner-city lence of August 1991.49 Franklin Snitow, The Rebbe did, however, leave one tions of the Crown Heights Riot,” American ish Daily Forward, 17 October, 2008, avail- matter of concern today for blacks or Jews turbing eruption of anti-Semitic vio- black population.”44 an attorney who represented the Crown very valuable artifact from the period of Jewish History 90,2 (2002): 97- 122, 97. Many able at: www.forward.com. For more on could be read as a sign that efforts of recon- lence in America in many years. These Members of the Lubavitch community Heights Lubavitch community in its legal the riot, and it is available on YouTube. On of the figures derived from the official the Crown Heights incidents of the 1970s ciliation after the riots were successful, or attacks were among the most note- voiced disappointment and mistrust in fel- action against the City, argued that exten- August 25, 1991, just three days after ten- New York State report on the riot: Richard and 1980s, see Kenneth S. Stern, “Crown that the bond between the two groups is so worthy of the anti-Semitic incidents low American Jews, and the liberal Jewish sive evidence pointed to understanding the tative peace had been restored to Crown H. Girgenti, A Report to the Governor on the Heights: A Case Study in Anti-Semitism insignificant that it has lost any relevance. reported to the ADL during 1991 – the organizations in particular, for their failure riot as an organized assault of anti-Jewish Heights, Mayor Dinkins visited the Reb- Disturbances in Crown Heights, vol. 1, An and Community Relations,” Issues in Na- Tellingly, when candidate Barack Obama fifth straight year of increased an- to act passionately on Crown Heights’ be- hatred rather than a spontaneous outburst 12 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 13 An Interview with Simon Goldberg HOLOCAUST & CATASTROPHE By: Staff Note to Readers: Simon Goldberg graduated in Berlin that attempted to illustrate the For them to wrestle with the contradic- it is that’s unique about the Holocaust is from YC in 2012 with a major in History. He is number of concentration camps by flag- tion of grass growing atop mass graves. by putting it side by side with other geno- the founder of the Student Holocaust Education ging one yellow triangle per camp on a Could grass really be growing here? We cides, discussing the history of genocide, Movement (SHEM) at YU, and, for the past map of Europe. Of course, all you could see need young people saying: “I was there. and where and how the Holocaust fits into four years, has served as the Executive Director were yellow triangles. Now we know that I saw this. And this is why it matters.” that history and in many ways shapes it. KOL HAMEVASER KOL at Triangles of Truth, a non-profit organization the Holocaust took shape in many more We’re also experiencing a crisis of rele- that aims to honor Holocaust victims by giving local communities and tucked-away cor- If you were to change one thing about com- vance, with more and more young people charity in their names to help meet the humani- ners of Europe. Look, there’s tremendous mon Yom ha-Sho’ah practice, in Israel or the dissociating from the Holocaust in search tarian needs of current genocide refugees. value in researching and publicizing these United States, what would it be? of twenty-first century causes. Of course, unknown histories, for two main reasons: the Holocaust remains a twenty-first centu- He is currently living in Hong Kong, where First, as Elie Wiesel continues to teach us, Yom ha-Sho’ah is a day to mourn, but ry cause because the dangers it so strongly he is the Jewish Studies department head at Elsa when the memory of a victim’s name and it’s also an opportunity to educate. We’re underscores are ever-threatening. We have Stay Tuned for Our International High School and serves on the story is lost, it’s as if they’ve died a sec- not doing this enough. The memory of the to find ways to bring the history forward; Education Committee of the Hong Kong Holo- ond death. Our mission should be to ac- Holocaust is not something with which placing it in a present-day context is one caust and Tolerance Centre. He was named one knowledge the lives and experiences of as to “deal” one day a year. The routine of means toward that end. Another such of The Jewish Week’s 36 Under 36 in 2012. many victims as we can possibly identify. lighting six candles for six million, saying means is through action-based learning: But second, pedagogically, we highlight something or other about “Never Again,” What actions does learning about the Holo- To begin briefly with an issue of current rel- the importance of recognizing that it was and walking home feeling slightly more caust inspire? Resistance to bigoted speech evance, President Obama visited Israel recently not millions of “people” who died in the depressed may help assuage our guilt, but and to exercises of dehumanization, a pro- Next Issue for the first time in his presidency. As is tra- Holocaust, but millions of individuals. it’s not the point. I’d like to see commu- active involvement in the strengthening of ditional in visits of for- Calling these ghet- nities use the week leading up to Yom ha- civil society, participation in activities that eign dignitaries and tos by their names Sho’ah to showcase exhibits, arrange work- acknowledge and promote co-existence, heads of state to Isra- and searching for shops that tackle at least one aspect of the co-responsibility, and so on. el, the president made their footprints en- Holocaust in-depth. A student at UC Santa time in his 48-hour ables us to under- Barbara, who spearhead- What made you decide stay to pay respects at score this message. ed SHEM’s first chapter We’re not victims. to be active in Holocaust Yad Vashem. Do you on the West Coast, is or- and genocide education? think the automatic Do you think the ganizing a full Holocaust Certainly the association of Israel generation of today’s Remembrance Week that survivors that I’ve The knowledge that with Holocaust com- YU students will have only begins with Yom ha- genocide is still being memoration is helpful greater trouble edu- Sho’ah. This adds another met in my life don’t perpetrated in plain RIGHTS for the national im- cating their children dimension altogether to want us to believe sight and we are epi- age? about the Holocaust our rationalization of why, cally failing to do much than their parents did in fact, we remember: to that we’re victims. about it. I was on the I think we need to in educating them? inform our ability to act. They want us to be National Mall with tens fight the perception How will we deal with As such, the conceptual- vigilant. To use the of thousands of people that Israel exists the passing of our sur- ization of Yom ha-Sho’ah listening to harrowing as a direct result of vivor grandparents ought to be couched in past as a source of accounts of survivors the Holocaust. Too and relatives? an awareness that invites strength; to inspire of the genocide in Dar- many people still its attendees to get out of fur when it occurred to believe this: Some- Absolutely. So their chairs, not sink in education and to me that I could use my one felt sorry for the responsibility them. cultivate social voice to help mitigate & us and handed us on our generation their suffering. Giv- a state. It’s an issue will be greater. It is What, according to you, action. en what I knew about because it under- already. The young- should be the most important focuses of Ho- the Holocaust by the time I reached high mines Israel’s legit- est you can be today locaust education in our day schools? Do you school, this mission seemed like the most imacy. Other than and have a first- think current curriculums are reflective of important thing in the world to me. It still that, the association hand recollection of those focuses or do you see room for change? does. is healthy, but we still have a ways to go the events of the Holocaust is about seven- in polishing our definition and expression ty-five. This is a dying population. Survi- There’s immense room for change. Before Can you describe what you are involved in of Holocaust commemoration: its purpose vors—who first and foremost are our fami- we talk about what curricula should look currently, in your post-YU years? What are is not mourning. It has to be rooted in a ly members—are dying every day, and the like, let’s discuss the fact that in most states your goals for your work? reflection of the Sho’ah’s lessons. This tran- implications for education are deeply con- in America there are no curricula whatso- OBLIGATIONS scends mourning. We’re not victims. Cer- cerning. There’s simply no replacement for ever as they’re simply not mandated. We I’m in Hong Kong this year teaching tainly the survivors that I’ve met in my life first-hand testimony. Not only that, the po- have to push for this by illustrating how Jewish Studies at Elsa International High don’t want us to believe that we’re victims. tency of diaries like Anne Frank’s decreases critically learning about the Holocaust can School and helping to develop the Hong They want us to be vigilant. To use the past when it cannot be put side by side with the inform citizenship. But in the classroom, Kong Holocaust and Tolerance Centre as as a source of strength; to inspire education living, breathing testimony of a witness. It’s when we teach students about the Holo- a mainstay for education and awareness of and to cultivate social action. more difficult to grow sensitized. How do caust, the great challenge is finding a way the Holocaust in East Asia. In this capacity we deal? We find innovative ways to sen- to personalize the history without diluting I’ve worked with some incredible people How should Eric Lichtblau’s recent revela- sitize. I’m a very strong advocate of study it. Personally, I think we must focus on oth- to engage secondary school teachers and tion in the The New York Times of evidence of trips to Europe. For young people to walk er genocides in our study of the Holocaust. students from across the region in various 42,500 Nazi ghettos and camps affect our per- the grounds of former concentration and Those who oppose this practice argue that learning opportunities. We’ve coordinated spective on Holocaust commemoration? death camps—not only Auschwitz-Birke- it detracts from students’ perception of the speaker visits, taken films and held discus- nau—and to see with their own eyes what Holocaust’s uniqueness. I argue just the sions on the road, organized assemblies It takes me back to an exhibit I once saw remains of Hitler’s genocidal ambitions. opposite: The only way to decipher what and Q&A sessions as well as commemora-

14 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 15 HOLOCAUST & CATASTROPHE Ga’on and Judah ha-Levi, Berkovits writes were two destructions of the Temple in God. He is a God, who hides himself. . . In nate moral evil and the suffering caused by Eliezer Berkovits’ Post-Holocaust Theology that “the foundation of religion is not the Jerusalem, Crusades in the eleventh and some mysterious way, the God who hides it only by eliminating man, by recalling the affirmation that God is, but that God is twelfth centuries in the Rhinelands, the himself is the God who saves.”32 Isaiah is world of man into nothingness.”37 By: Jonathan Zisook concerned with man and the world; that, Black Death massacres in the fourteenth thus able to also proclaim “And I will wait Despite hester panim, Berkovits does not having created this world, he has not aban- century, the destruction of Spanish Jewry for the Lord that hideth His face from the dismiss the Jewish theological tenet that Faith After the Holocaust is Orthodox rab- the classical understanding of God as om- caust and affirm traditional faith; it entire- doned it, leaving it to its own devices; that in the fifteenth century, and the Chmelnicki house of Jacob and I will hope for him.”33 God will not allow the Jewish people to bi and theologian Eliezer Berkovits’ most nipotent and omniscient must be revised. ly undermines any response by those who he cares about his creation.”17 The world, massacres in the seventeenth century. All of Why must God silence Himself? How be destroyed. Although this seems like a comprehensive and systematic work on All of these formulations are, in part, pred- did not experience the Holocaust. How- in this view, is created for humankind, and these historical events inspired theological does God save by remaining silent to inno- contradiction, it is actually part of his un- the Holocaust.1 It describes both his ma- icated on the earlier work of Conservative ever, Berkovits has good reason for doing as the capstone of God’s creation, human- questioning. Despite the quantitative enor- cent suffering? Part of hester panim is that derstanding of hester panim. According to KOL HAMEVASER KOL jor Jewish theological contribution to the rabbi and theologian Richard Rubenstein, this. Firstly, in positing that only those who kind is thus responsible for the world. The mity of evil in the Holocaust, the victims of God must restrain and silence Himself so Berkovits, the Jewish people are a crucial study of God and evil and his response to who famously declared the “death of experienced the Holocaust can authenti- greatest question for Berkovits is therefore all of these tragedies had to grapple with that humanity has freedom; human free- element in the call for human responsibil- the abundance of post-Holocaust literature God” after the Holocaust. Arguably, it was cally respond to it, what he later refers to not “Where was God?” but rather “Where the same problem of evil. From a qualita- dom only results from divine self-restraint. ity; only through the example of a living that developed during the 1960s and 1970s. Rubenstein’s explication of Jewish radical as “authentic faith” and “authentic rebel- was Man?”18 According to Berkovits, the tive and emotional experience, it is impos- Thus, God is still present but must hide Jewish people can the ethical and moral According to Berkovits, the Holocaust theology in his After Auschwitz that initi- lion,” Berkovits distances himself from the Holocaust represents humankind’s moral sible, according to Berkovits, to claim that His face. Consequently, we face a great standards of the Bible be transmitted to must be addressed through the lens of nor- ated the explosion of Jewish theological facile rabbinic justification that the Holo- failure before God and not God’s failure previous Jewish catastrophes were less in- paradox. If God were to curtail freedom humanity. Berkovits refers to this as “faith mative Jewish perspectives. The Holocaust responses to the Holocaust.7 Rubenstein, caust represents divine punishment for before humankind. In Berkovits’ words, tense and did not inspire theological crises and prevent man from doing evil, then by history,” and it is the task of the Jewish was undoubtedly horrific, but it was not more than any other Jewish theologian, is Jewish sinfulness, mipenei hataeinu.10 Sec- “The Jewish experience in the ghettos and and questioning.28 virtue of preventing evil, He would also people to cultivate faith history and not a fundamental rupture in Jewish history; the likely recipient of Berkovits’ attack in ondly, Berkovits is critiquing Jewish theo- the death camps made manifest in our This, however, does not directly answer prevent man from doing good. As Berko- “power history.”38 Jewish history testifies rather, it was a chapter in the broader his- Faith After the Holocaust. logians who use the Holocaust to throw off days the collapse of man as a moral be- the problem of evil; it merely sidesteps it. vits writes: to the “supra-natural dimension jutting tory of the Jewish people and their millen- Post-Holocaust theology of the 1960s and the yoke of traditional Judaism and rede- ing.”19 Berkovits thus moves culpability Let us grant that (a) as much as the Ho- This is the ultimate tragedy of exis- into history.”39 The mysterious persistence nial and covenantal relationship with God. 1970s delves beyond the theoretical and in- fine the contours of Jewish life. Berkovits away from God onto humanity.20, 21 locaust presents theological problems for tence: God’s very mercy and forebear- of the Jewish people to survive in power Berkovits argues for the acceptance and tellectual investigation of why God allows subtly alludes to these theologians when According to Berkovits, most post-Holo- belief in an all-powerful God, it is equally ance, his very love for man, necessi- history, despite their powerlessness, tes- defense of traditional faith while remain- injustice to persist in the world. In classical he writes that “those who were not there, caust theologians failed to address the Ho- problematic for humanity, (b) Judaism rec- tates the abandonment of some to a tifies to God’s presence in the world. The ing acutely aware of the turpitude and sig- theodicy, there exists a logical problem of and yet join with self-assurance the rank locaust through the lens of biblical and rab- ognizes the possibility of radical evil, and fate that they may well experience as Jewish people remain while many of its nificance of the Holocaust. evil, involving the seeming contradiction of disbelievers, desecrate the holy faith of binic literature. Judaism itself has always (c) the Holocaust is not unique in the sense divine indifference to justice and hu- persecutors are no more. This, according Before addressing Berkovits’ position, it between the belief in an omnipotent and the believers.”11 Later, he explicitly refers to believed in the possibility of evil. This is ex- that there have been other instances of Jew- man suffering. It is the tragic paradox to Berkovits, is the reason for Jewish perse- is essential to first review contemporane- omniscient God and the presence of evil. them, writing “the disbelief of the sophisti- pressed acutely in Genesis, where it states ish catastrophe. Factually, the Holocaust of faith that God’s direct concern for verance and continuity, despite the horrific ous trends that pervaded Jewish theolog- cated intellectual in the midst of an affluent “Man’s heart is evil from his youth.”22 happened in the face of a supposed omnip- the wrongdoer should be directly re- suffering throughout Jewish history. Be- ical responses to the Holocaust. Berkovits society—in the light of the holy disbelief of tive events for both the Jewish and Chinese “Great prophets of Israel did not shy from otent and omniscient God. Humanity may sponsible for so much pain and sor- cause of this, the Jewish people can with- attacks these positions, while not naming the crematoria—is obscenity.”12 Almost all 34 populations. I’ve also continued to direct acknowledging ultimate divine respon- be responsible, as Berkovits holds, but God row on earth. stand God’s silence in history while still the scholars that he challenges.2 During of the post-Holocaust writers of the 1960s 23 and grow Triangles of Truth, the infrastruc- sibility for evil in the world.” Berkovits did not prevent humanity from destroying affirming belief in Him. God is thus both the first generation after the Holocaust, and 1970s did not personally experience ture and vision of which are expanding in cites from Isaiah, where God reveals Him- European Jewry in the 1940s. Berkovits is doing more than simply de- absent and present at once; “He is present Jewish scholars primarily responded with the concentration camps; Berkovits himself exciting ways. self with the words, “I am the Lord, and Berkovits’ answer is the concept of hes- scribing a free will defense of evil, which is without being indubitably manifest; he is silence. However, after the Eichmann tri- escaped Nazi Germany in 1939.13 there is none else; I form the light, and cre- ter panim, whereby God hides His coun- subject to certain problems.35 Rather, within absent without being hopelessly inaccessi- al (1962) and the Six Day War (1967), the These contentious comments set up 40 What are my goals for the future? To ate darkness; I make peace, and create evil; tenance from those suffering. The hester God’s hiding of His face in history, Berkov- ble.” floodgates of theological responses to the Berkovits’ post-Holocaust theology. Berko- 24 meet the challenges you asked me about I am the Lord that doeth all these things.” panim which Berkovits refers to should its establishes humankind’s responsibility For Berkovits, there is no greater proof Holocaust were opened. These responses vits emphasizes that Jews of the post-Ho- earlier. To invite young people around the Berkovits emphasizes that the theological not be confused with for history. Berkovits for God’s continual presence in the world generally argued that the Holocaust cannot locaust era are euphemistically similar to world—in the untapped corners of the significance of this statement is its rejection the hester panim of reiterates this when than the establishment of the State of Isra- be explained through traditional Jewish Job’s brother.14 According to Berkovits, 29 world—to think about what the legacy of dualistic interpretations of the universe; Deuteronomy. In stating, “If man is to el. Though the destruction of the Holocaust perspectives because of the magnitude of we must recognize that we are the victim’s of the twentieth century means to them, Manichean dualism believes that the uni- Deuteronomy, hester be, God himself must was unparalleled, there was a salvation. destruction and cruelty of the Holocaust. sibling and not the victim. The position of ought to mean them—how we, as a genera- verse is affected by two independent prin- panim refers to divine respect his freedom The emergence of Israel testifies to Hitler’s The Reform thinker Emil Fackenheim was those who did not experience the Holocaust tion, can apply the lessons of the Holocaust ciples which continuously struggle with judgment and punish- of decision. If man is defeat. It was the Jew who prevailed and of this opinion, arguing that “no precedent is by nature deprived of the authenticity of and contemporary genocide to promote ac- one another, good and evil. Isaiah illus- ment. However, there to act on his respon- hunted and tried the Nazi for his crimes exists either within Jewish history or out- personal experience; however, at the same ceptance of others and sacrifice on behalf trates that the belief in one God who is the is a second mean- sibility without being against humanity in the Jewish State. Ju- side of it.”3 The modern Orthodox schol- time, those who did not experience the Ho- of others. only creator, excludes such a position, for ing to hester panim continually overawed daism has risen from the ashes of the Holo- ar Irving Greenberg expressed a similar locaust cannot lose sight of the Holocaust’s God creates both good and evil. But, how found in the Proph- by divine suprema- caust and seen a revival in Jewish learning view arguing that “the Holocaust is obvi- significance. Job’s brother today must try In all your work related to the Holocaust and is one to find meaning in a God who also ets and the Talmud, cy, God must absent and economic and political realities that ously central for Jews” because the mag- to make order out of the wake of Jewish genocide, what is one memory that stands out creates evil? Berkovits first proposes and which, according to himself from history. were never possible in Europe. The State nitude of destruction necessitates a “basic suffering in the Holocaust. Job’s brother to you as meaningful? subsequently rejects the medieval position Berkovits, is seldom But man left to his of Israel is proof for Berkovits that Jewish reorientation in light of it by the surviving represents a philosophical step away from of Maimonides that evil is privation. That realized. This is the freedom is capable of history did not end with the Holocaust; Jewish community.”4 One contemporary However, the literature extant on the Holo- the destruction of the Holocaust. This dis- I remember turning on my phone after a is, evil is the absence of good. Clearly, evil hiding of God’s Face greatness in both—in “statehood is the repudiation of power- philosopher reasons that the reorientation caust seems to go beyond this formulation. tance makes Job’s brother fundamentally Shabbat a few years ago and learning from as privation does not accurately represent “when human suffer- creative goodness and lessness in exile,” and refutes those theolo- that Greenberg refers to involves “rethink- At stake are the betrayal of God and the different than Job himself. Therefore, “In 36 41 one of our rock-star student volunteers that Isaiah for God creates both good and evil ing results, not from destructive evil.” To gians who contend that God is dead. God ing the meaning of the covenant and the notion of choseness. God, who affirmed in our generation, Job’s brother, if he wishes the newly-minted Triangles of Truth video definitively. Berkovits further denies the divine judgment, but question the creation was silent during the Holocaust, but in the requirements for its survival and perfor- Deuteronomy to never forsake His chosen to be true to his God-given heritage, ‘rea- had been featured on YouTube’s homepage theory of privation any validity as a legiti- from evil perpetrated of evil is to question end, he did not betray his chosen people; mance… The ‘magnitude of suffering’ and people, did exactly that during the Holo- sons’ with God in believing rebellion and 30 for that day. I was elated. We received tens mate position towards the Holocaust: “The by man.” Berkov- the creation of hu- God reaffirmed His commitment to His the Nazi process of dehumanization are caust!8 rebellious belief.”15 In this way, Berkovits of thousands of hits in a number of hours, evil that created the ghettos and the death its argues that God’s manity. Berkovits is people. For Berkovits, the emergence of evils that cannot be dealt with by tradi- Eliezer Berkovits articulates a different conceives of a post-Holocaust theology and my inbox was exploding with requests camps and ruled them with an iron fist was hiding of His face is thus consistent with Jewish sovereignty in the State of Israel in tional categories and require revision and position. Berkovits begins Faith After the which affirms faith. from student leaders across the globe to no mere absence of good. It was real, po- a divine attribute, his earlier theological 1948 and its reunification in 1967 is truly an absolute opposition.”5 Similarly, novelist Holocaust by drawing a distinction between Berkovits discusses the Holocaust as a 25 launch their own Triangles of Truth fund- tent, absolute.” How then, does a person which is an essential emphasis on human historical miracle. The State of Israel is “a and theologian Arthur Cohen expressed those who experienced the Holocaust first- human and historical event. History, ac- 42 raising campaigns. It was the beginning understand the God of Isaiah, a personal feature of His perma- responsibility in God, smile on the face of God” after Auschwitz. that “we must return again and again to hand and those who did not. He writes, cording to Berkovits, is man’s responsibil- of the rest of our story, our first real break- God, as the same God of Auschwitz, a God nent involvement in Man and History. The In summation, Eliezer Berkovits’ Faith break our head upon the tremendum of the “Those who were not there and, yet, read- ity. He expresses this, in part, through the through. Here’s to many more. of evil? the world. God’s per- purpose of creation is After the Holocaust explicates six aspects abyss…. We must create a new language in ily accept the holocaust as the will of God story of creation; Adam is placed by God The next step in Berkovits’ approach is manent involvement with humanity is re- for humanity to take responsibility for his- of a post-Holocaust theology that remains which to speak of this in order to destroy that must not be questioned, desecrate the into the Garden of Eden “to work it and to understand that “the problem of faith alized through His silence. God is present tory. God wants humankind to do good, faithful to Judaism: (1) Those who did not the old language which, in its decrepitude holy disbelief of those whose faith was to guard it.”16 In his most central work of presented by the holocaust is not unique during man’s suffering. The prophet Isa- but only if freely chosen. Humanity can experience the Holocaust are not in a posi- and decline, made facile and easy the de- murdered. And those who were not there, Jewish philosophy, God, Man and History, in the context of the entirety of Jewish ex- iah illustrates this seeming paradox when only be responsible for history if it has the tion to judge the “authentic faith” and “au- monic descent.”6 According to Cohen, and yet join with self-assurance the rank of Berkovits first articulates the notion that perience.”26 “Each generation had its Aus- he says to God, “‘Indeed, You are a God ability to make free choices. Removing thentic rebellion” of those who experienced traditional theological categories cannot disbelievers, desecrate the holy faith of the God’s main concern for humanity is to take chwitz problem.”27 Horror, misery, torture, Who conceals Himself, the God of Israel radical evil from the world would thus the Holocaust. We today are only Job’s be applied to the Holocaust because of its believers.”9 This is an odd way to begin a responsibility for history. In line with the and death are not new to Jewish experience the Savior!’”31 For Isaiah, “God’s self-hid- make humanity’s purpose on this earth brother. (2) Humankind is responsible for enormity and singularity; because of this, book that presumes to talk about the Holo- medieval philosophical positions of Sadiah and neither is the problem of evil. There ing is an attribute of divine nature. Such is meaningless: “God himself could elimi- history and thus the Holocaust represents 16 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 17 HOLOCAUST & CATASTROPHE a colossal failure of humanity and not God. locaust Reader: Responses to the Nazi Exter- its agrees with the aforementioned liberal comb. R. Akiva, among other Tannaim, un- 1 (3) Judaism through the lens of the proph- mination, ed. by Michael L. Morgan (New theologians. See Hazony, “Eliezer Berko- derstood the possibility of radical evil and “Nose be-Ol Im Havero:” A Burden Worth Carrying ets and rabbinic literature has always be- York: Oxford University Press, 2001), 115. vits on Evil.” fell victim of such evil. See Berakhot 61b; lieved in the possibility of radical evil. (4) Fackenheim’s earlier work criticized lib- 11 Ibid., 4-5. Sanhedrin 13b-14a. By: Mordechai Shichtman The Holocaust should not be viewed in eralism and counseled a return to a tradi- 12 Ibid., 69, my emphasis. 25 Berkovits, Faith After the Holocaust, singularity. The Holocaust, undoubtedly tional view of God. Like Berkovits, Fack- 13 On November 11, 1938, as Berkov- 89. See Maimonides, Guide of the Perplexed, I am lonely. Let me emphasize, not want or care for a horse or a servant, which Eliyahu ha-Navi identifies to the but, as research suggests, others are think- horrific, is part of a broader Jewish history enheim suggested that liberal Jewish the- its was leaving his home to go to Shaharit 3:10. however, that by stating “I am lonely” the Torah bids us to move beyond our own amora Rav Beroka Hoza’ah two of the only ing the same thing and, ultimately, victims of suffering. (5) God must hide His face so ology was far too optimistic about human- at his synagogue in Berlin, he received a 26 Berkovits, Faith After the Holocaust, I do not intend to convey to you the concerns and to enter into the other’s shoes benei Olam ha-Ba17 in a marketplace. When are ignored. These psychological insights that human agents can act and choose free- ity, and faith in God must be reasserted. phone call warning him not to approach 90. impression that I am alone. I, thank to provide him or her with what she or he asked what they do, they responded that should inform how we interact with others 11 KOL HAMEVASER KOL ly, taking responsibility for history, for both However, in his later works, Fackenheim because the Nazis were desecrating thou- 27 Ibid., 98. God, do enjoy the love and friendship feels lacking in. they are jokesters who cheer others up and and help us develop ways to become more good and bad. (6) The persistent survival rejected supernatural theism on account sands of synagogues in Germany. This was 28 Ibid., 90. of many. I meet people, talk, preach, The Torah not only bids us to provide end quarrels by calming people with their empathetic. of the Jewish people throughout history of the Holocaust and supported a surviv- the morning after Kristallnacht. Fortunate- 29 For example, Deuteronomy 31:17- argue, reason; I am surrounded by for others’ unique and subjective material jokes. *** testifies that God will not destroy the Jew- alist position of ethnocentricism, in which ly, soon after, Berkovits was able to escape 18. comrades and acquaintances. And needs but to empathize with them emo- *** ish people and that God is in fact present he abandoned his earlier and more tradi- to Leeds, England, where he served as the 30 Berkovits, Faith After the Holocaust, yet, companionship and friendship tionally as well. Regarding nihum avelim We began this article quoting the Rav’s even when His face is hidden. For Berkov- tional approach. This is already evident in rabbi of Leeds during the war period. See 95. Berkovits cites extensively from the do not alleviate the passional expe- (the mitsvah of comforting mourners), Psychologists have investigated vari- soliloquy from the beginning of The Lonely its, this has never been more true than with his formulation of the 614th commandment Berkovits, “Crisis and Faith,” 5; Hazony, books of Isaiah, Jeremiah, Habakkuk, Job, rience of loneliness which trails me Rashi writes that comforters should speak ous ways to teach empathy.18 Dr. Norma Man of Faith. In his essay, “The Communi- the establishment of the State of Israel after in “The 614th Commandment,” Judaism 16 “Eliezer Berkovits on Evil.” and Psalms, and tractates Hagigah and Git- constantly. I am lonely because at to mourners and provide explanations to Feshbach, for example, demonstrated the ty,” the Rav masterfully elaborates on the the Holocaust, which affirms that God did (1967): 269-273. For elaboration, see Ellen 14 Berkovits, Faith after the Holocaust, tin to illustrate this second meaning of hes- times I feel rejected and thrust away comfort them.12 It follows that one does effectiveness of a program for imparting terrible feeling of loneliness and how to not betray the Jewish people. Z. Charry, “Jewish Holocaust Theology: An 69. ter panim. by everybody, not excluding my most not fulfill comforting the mourning by empathy. This program included asking dispel it in others (any mussar which fol- As a man of faith, Eliezer Berkovits Assessment,” Journal of Ecumenical Studies 15 Ibid. 31 Ibid., 101, Isaiah 45:15 (Artscroll intimate friends, and the words of the simply reciting a formula such as “ha-Ma- children to think deeply about questions lows is certainly also directed toward my- “questions God because of his faith.” 43 18.1 (1981): 128-139. 16 Genesis 2:15 (Artscroll translation). translation). Psalmist, “My father and mother have kom…”13 but rather must actually console self): While wrestling with the problems of evil, 4 Irving Greenberg, “Cloud of Smoke, 17 Eliezer Berkovits, God, Man and 32 Ibid., 101. forsaken me,” ring quite often in my the mourners. Similarly, Ramban explains Quite often a man finds himself in Berkovits provides a modern framework to Pillar of Fire: Judaism, Christianity, and History: A Jewish Interpretation (New York: 33 Ibid., Isaiah 8:17 (Berkovits’ trans- ears… that one component of visiting the sick is a crowd among strangers. He feels approach the Holocaust with the metaphor Modernity after the Holocaust,” in Aus- Jonathan David, 1965), 14. See also Saadya lation). (Rabbi Joseph B. Soloveitchik, The listening to the sick person’s pain.14 Finally, lonely. No one knows him, no one of Job’s brother; his work is thus titled Faith chwitz: Beginning of a New Era? ed. by Eva Gaon, The Book of Doctrines and Beliefs, trans 34 Berkovits, Faith After the Holocaust, Lonely Man of Faith, 3)2 the Ezer mi-Kodesh, a commentary on Shul- cares for him, no one is concerned After the Holocaust, “after” being of great Fleischner (New York: Ktav, 1977), 8. and ed. by Alexander Altmann (Oxford: 106. han Arukh, assumes generally that simply with him. It is again an existential importance. By endorsing the biblical and 5 Michael L. Morgan, Beyond Aus- East and West Library, 1946), 115-121;Ju- 35 The free will defense may only sat- All of us, at some point in our lives, attending a wedding does not fulfill the experience. He begins to doubt his rabbinic concept of hester panim, Berkov- chwitz: Post-Holocaust Jewish Thought in dah Halevi, Kuzari 2:48. isfactorily address the logical problem of have experienced this loneliness the Rav mitsvah of increasing the joy of the bride ontological worth. This leads to alien- its takes a courageous theological position America (New York: Oxford University 18 Berkovits, Faith After the Holocaust, evil and not the evidentiary problem of movingly describes. While one may feel and groom (with the exception of a dis- ation from the crowd surrounding pitting him between liberal theologians Press, 2001), 126. 7. evil, which is a problem of scale. For ex- such pain at a time of tragedy – God for- tinguished individual, as his or her mere such as “What would the world look like him. Suddenly someone taps him on and the facile theodicy of mipenei hataeinu. 6 Arthur A. Cohen, “Thinking the 19 Ibid., 36; David Hazony, “Berkov- ample, if there is a choice between having bid – often enough one simply struggles presence enhances the simhah.) However, to you if you were as small as a cat?” or the shoulder and says: ‘Aren’t you Berkovits affirms traditional Jewish faith Tremendum: Some Theological Implica- its, Eliezer,” in Encyclopaedia Judaica, ed. radical evil and not having free will, argu- with some sort of challenge and wants to the Ezer mi-Kodesh argues that since the “What birthday present would make each Mr. So-and-So? I have heard so much while respecting the power of history and tions of the Death Camps,” in A Holocaust Michael Berenbaum and Fred Skolnik, ably it would be better to not have free confide in others. These feelings of isola- mitsvah is to evoke joy and happiness, member of your family happiest?,” read- about you.’ In a fraction of a second the horrors of the Holocaust. Reader, 195. 2nd edition (Detroit: Macmillan Reference will. Free will may outweigh some amount tion may serve as a catalyst for meaning- there are multiple ways to fulfill this com- ing stories to children and having them his awareness changes. An alien being 7 Richard Rubenstein, After Auschwitz: USA, 2007), Vol. 3, 438-439. of evil but not the suffering of six million ful prayer to God,3 but, nonetheless, such mandment, such as dancing, praising the retell the stories from the point of view of turns into a fellow member of an exis- Jonathan Zisook, YC ’13, is a master’s stu- Radical Theology and Contemporary Juda- 20 Similarly, Maimonides shifts the Jews! This argument was presented to me experiences of solitude are not pleasant. bride or the union, or telling a joke so that other characters, and role playing.19 While tential community (the crowd). What dent in Modern Jewish History at the Bernard ism (Indianapolis: Bobbs-Merrill, 1966). onus from God onto humanity in Guide of by Rabbi Shalom Carmy. See also Hazony, Hazal speak about the character trait of the bride or groom will laugh.15 In summa- such programs would most likely ben- brought about the change? The recog- Revel Graduate School of Jewish Studies. Rubenstein’s After Auschwitz is considered the Perplexed, 3:12. There, Maimonides de- “Eliezer Berkovits on Evil.” “nose be-ol im havero,” literally “bearing a tion, while few commentators explain nose efit adults as well,20 Rav Shlomo Wolbe nition by somebody, the word! the Jewish compatriot to radical Christian scribes three types of evil in the world. 1) 36 Berkovits, Faith After the Holocaust, burden with one’s fellow,”4 and the Ba’alei be-ol im havero as referring to empathy, em- claimed empathy can be developed simply To recognize a person is not just theology, which developed Nietzsche’s no- Natural evil. 2) Social evil. 3) Evil that peo- 107. Mussar understand this to primarily refer pathy’s significance is well established in by devoting a few minutes on a regular ba- to identify him physically. It is more 1 Eliezer Berkovits, Faith After the Ho- tion of “the death of God.” Berkovits refers ple cause to themselves. For Maimonides, 37 Ibid., 105-106. According to Ha- to empathy – bearing others’ emotional halakhic contexts. sis to thinking about what others are feel- than that: it is an act of identifying locaust (New York: Ktav, 1973). Berkovits explicitly to radical Christian theologians and unlike Berkovits, this does not neces- zony, Berkovits’ ultimate theological goal burdens.5 An operational definition of em- The aggadic literature, as well, is replete ing and what would make them happy.21 him existentially, as a person who has also authored an additional full length Thomas J.J. Altizer and William Hamilton sarily entail a full formulation of the free is not freedom, but rather, human responsi- pathy may be that one both imagines or with examples of the importance of empa- Two factors that may inhibit thinking a job to do, that only he can do prop- book and numerous articles pertaining to and their Radical Theology and the Death of will defense. However, Maimonides does bility. Therefore, Berkovits’ concept of hes- infers what another is thinking and feeling about others are being in a rush and dif- erly. To recognize a person means to the Holocaust. See, for example, Eliezer God (Indianapolis: Bobbs-Merrill, 1966), seem to take such an approach in Hilk- ter panim is not synonymous with the clas- and responds in the appropriate cognitive, fusion of responsibility. First, researchers affirm that he is irreplaceable.”24 Berkovits, “Death of God,” Judaism 20.1 but does not refer explicitly to Rubenstein. hot Teshuvah 5:1-4, and Shemonah Perakim, sical free will defense. See Hazony, “Eliezer emotional, and volitional (i.e. taking ac- Students come from dif- demonstrated that even students study- (1971): 73-86; “Crisis and Faith,” Tradition 8 Deuteronomy 4:31; 31:6. This review chapter 8. But, it must be noted that free- Berkovits on Evil.” tion) manner.6 The purpose of this article ferent communities and ing to be ministers and thinking about As the Rav illustrates, one very simple, 14.4 (1974): 5-19; and With God in Hell: Ju- of post-Holocaust theology is by no means dom in Hilkhot Teshuvah may only be im- 38 According to Berkovits, “power his- is to discuss this important character trait’s the importance of helping passers-by, yet powerful, way to fulfill nose be-ol im daism in the Ghettos and Death Camps (New comprehensive, but it suffices in contex- portant for Maimonides as a justification tory” represents the terror and destruction parameters and applications and outline a different institutions in when rushed, would not actually notice havero is simply to reach out to others, and York: Sanhedrin Press, 1979). tualizing the backdrop to which Berkov- for sekhar ve-onesh and not evil. brought about through political conquest few of its educational, social, and religious Israel. While many thank- individuals on the sidewalk who clearly this is particularly relevant for students at 2 Perhaps because of his sensitivity its was writing. An excellent overview of 21 In the first chapters of Faith After and especially European nationalism, cul- ramifications.7 needed help.22 Second, Social Psychology Yeshiva University. Students come from to the subject material, Berkovits does not post-Holocaust theology in the context of the Holocaust, Berkovits describes the fail- minating in World War II and the extermi- While, for the most part, explaining nose fully enter YU with many summarizes research detailing a phenom- different communities and different insti- cite by name those who he attacks. This is, Berkovits’ position which I have utilized ure of Western civilization and Christian nation of European Jewry. It is the task of be-ol im havero as empathy may only be an enon known as diffusion of responsibility. tutions in Israel. While many thankfully 8 friends, unfortunately, YU however, quite uncharacteristic for Berkov- is David Hazony, “Eliezer Berkovits on Europe for standing by while millions of the Jewish people, however, to cultivate innovation of the Ba’alei Mussar, numer- Defined as “[t]he phenomenon whereby enter YU with many friends, unfortunate- its because he generally attacks practically Evil and the Holocaust,” Lecture, Univer- Jews were murdered. He implicates the “faith history,” in which they are a called ous halakhic and aggadic sources attest to is replete with students each bystander’s sense of responsibility ly, YU is replete with students who begin every Jewish philosopher that he believes sity of Chicago and the Spertus Institute of west, and specifically the Catholic Church, upon to lead by example in taking respon- empathy’s importance. Thus, for example, who begin without any to help decreases as the number of wit- without any close friends. Instead of exclu- misrepresented an authentic philosophy of Jewish Studies, Chicago, Illinois, March 6, as “active accomplices in the greatest crime sibility for human actions by exemplifying the Torah states regarding the mitsvah of nesses increases,” this explains why it has sively sitting with our friends from yeshi- Judaism. Berkovits has full length critiques 2011. http://lucian.uchicago.edu/blogs/ in history” (13). I have not included a full the ethical and moral standards of Judaism. tsedakah, “Rather, you shall open your hand close friends. happened that victims have cried for help vah in Israel or from shi’ur, we can intro- of the philosophies of Hermann Cohen, eliezer-berkovits-conference/recordings/ exposition of Berkovits’ critical portrayal See Berkovits, Faith After the Holocaust, 128- to him and you shall lend him sufficiently in metropolitan areas and have still been duce ourselves to others and reach out to Franz Rosenzweig, Martin Buber, Abra- 9 Berkovits, Faith After the Holocaust, of Christian culpability for the Holocaust 143, 164; Berkovits, God, Man and History, for his needs, which he lacks” (Deuteron- thy. The first action of Moshe in the Torah ignored. One study demonstrated this them. We can introduce students from “out ham Joshua Heschel, and Mordecai Kaplan 4-5. in this article because it would take us far 137. omy 15:18).9 Our Sages infer from the lan- was that he “went out to his brothers and phenomenon by having a subject witness of town” and/or who attended a small in his Major Themes in Modern Philosophies 10 Ibid., 69. Berkovits is aware of the afield. 39 Berkovits, Faith After the Holocaust, guage of “which he lacks” that one must looked at their burdens” (Exodus 2:11) and an actor experience seizures. If the subject yeshivah or seminary in Israel to our own of Judaism (New York: Ktav, 1974). For a classical rabbinic tradition of mipnei ha- 22 Genesis 8:21 (Artscroll translation). 111. tend to his or her own unique personal Rashi explains, “[Moshe] directed his eyes was alone with the victim, he or she helped friends and bring them into our own cir- defense of Heschel against the criticism of taeinu as a framework for confronting the 23 Berkovits, Faith After the Holocaust, 40 Ibid. needs. Thus, if the poor individual previ- and his heart to be distressed over them.” 85 percent of the time. However, when the cles. Berkovits and a response more generally to existence of Jewish suffering. However, 89. 41 Hazony, “Eliezer Berkovits on Evil.” ously was wealthy and accustomed to rid- (Apparently Moshe did not automatically subject thought others were present, even Not limited, of course, to those attend- Berkovits’ treatment of these philosophers, as a sensitive man who lived in Germany 24 Ibid., and 76-85. Isaiah 45:6-7, 42 Berkovits, Faith After the Holocaust, ing on a horse and having a servant run empathize with the Israelites but need- if the subject did not know they were help- ing Yeshiva University, the fellowship of see Shalom Carmy, “Modern Jewish Phi- until 1939 and whose family and friends my emphasis and Berkovits’ translation. 156. before him, one must attempt to provide ed to actively direct his thoughts toward ing, he or she was less likely to intervene.23 the Jewish People extends to those living losophy: Fossil or Ferment?” Tradition 15.3 perished in the Holocaust, he refuses to be- Berkovits also cites rabbinic examples of 43 Ibid., 68. all of this for him.10 The Torah recognizes contemplating their suffering.) Similarly, Helping others often involves costs such in the Land of Israel. Much to our sorrow, (1975): 140-152. lieve that their death, and the death of six kiddush Hashem, such as R. Akiva who died that individuals will value completely dif- Ketuvot 111a speaks about the importance as possibly embarrassing ourselves if we our brethren in Israel are surrounded by 3 Emil L. Fackenheim, “Jewish Faith million others, was divine retribution for a martyr’s death reciting the shema as the ferent things and feel lacking in diverse ar- of simply smiling at other individuals.16 overreact or do something wrong. It is easy enemies and when these enemies attack, it and the Holocaust: A Fragment,” in A Ho- Jewish sinfulness. In this regard, Berkov- Romans scraped his flesh off with an iron eas. While the one giving the tsedakah may A third example is found in Ta’anit 22a, in to assume others will take responsibility, is incumbent upon us to worry about our 18 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 19 brethren’s welfare. Five months ago, in re- tion includes bringing others to love God Blau’s The Implication of a Jewish Virtue Eth- 18 See Karen E Gerdes, Elizabeth A. HOLOCAUST & CATASTROPHE sponse to increase rocket fire from Gaza, as well.33 Similarly, all Jews are obligated to ic (available at: www.yutorah.org) and Di- Segal, Kelly F. Jackson, and Jennifer L. the Israeli Defense Force began Operation sanctify God’s name and to prevent its des- vine Footsteps: Chesed and the Jewish Soul, by Mullins, “Teaching Empathy: A Frame- Pillar of Defense, and a full conflict ensued. ecration.34 Finally, numerous halakhot and Rabbi Daniel Feldman, pages 1-23. While work Rooted in Social Cognitive Neuro- A talmid hakham informed me he was disap- prayers are based on mourning the hurban, my rebbeim have taught me the former, I science and Social Justice,” Journal of Social pointed as a whole at Yeshiva University’s and we even recite, twice every week, part believe this article is also relevant to the Work Education 47,1 (Winter 2011): 109-131.. response to the clashes. Beyond reciting a of Daniel’s prayer imploring God to re- second approach. The relationship between empathy and the few chapters of Tehillim, one could not tell deem Israel and rebuild Jerusalem for His 8 Many major commentaries on the larger subject of self-projection is beyond from our behavior that entire communities name’s sake.35 Mishnah do not comment on the last chap- the scope of this article. Creative Arts KOL HAMEVASER KOL of Jews’ lives were at risk. To empathize *** ter of Pirkei Avot at all as it really is chapter 5 19 N. D. Feshbach, “Empathy Training Images and information provided by the Yeshiva University Museum with those suffering, Noah refrained from of Massekhet Kallah, a minor tractate. Briefly and Prosocial Behavior,” in Aggression and marital relations with his wife while on the This article raised various applications glancing at the major commentators who War: Their Biological and Social Bases, ed. by Ark,25 and Moses sat on a rock rather than of the character trait nose be-ol im havero and do comment, I found that only the Me’iri Jo Groebel and Robert A. Hinde, 101-111. provided a few suggestions for developing and the Tiferet Yisra’el explain the Baraita 20 Feshbach, ibid. documents the ef- On Torah Values and the Courage to Rebuild: A Review of The Legacy While, for the most part, greater levels of empathy. Regardless of as including emotional burdens. (R. Moshe fectiveness of similar programs in crimi- what happens in our lives, we all long for Hayyim Luzato, in his classic mussar work, nals. I do not mean to imply that anyone is By: Kimberly Hay explaining nose be-ol im deep companionship which others can ful- Mesilat Yesharim, chapter 19, ironically un- a criminal but rather that such techniques Reviewed Book: R. Berel Wein and R. pre-war Lithuania. The remaining chapters the leaders of that community emphasized ther, if he thought so highly of his father’s fill and which we can fulfill for others. It is derstands nose be-ol im havero as referring to are effective. havero as empathy may Warren Goldstein, The Legacy: Teachings for are essays, authored either by R. Wein or throughout their lifetimes, and the impact actions? R. Bloch answers that Mar Ukva my hope that this article stimulates discus- offering physical assistance. See page 303 21 See R. Shlomo Wolbe, Alei Shur, vol- Life from the Great Lithuanian Rabbis (New by R. Goldstein, which discuss specific val- those values had on Lithuanian Jewry and must have felt that for him to wait the ex- only be an innovation sions about this extremely important char- of the Ofeq Institute Mesillat Yesharim (Eu- ume 1 (Jerusalem: Beit ha-Musar al shem R. Milford, CT and Jerusalem, Israel: Maggid ues emphasized by the Lithuanian rabbis. European Jewry more broadly. tended period of time in imitation of his acter trait and facilitates the strengthening clid, OH: 1996). However, Ramhal also un- H. M. Lehman, 1985/6), 93; and vol. 2, 198- of the Ba’alei Mussar, Books, 2012). While the order in which the chapters are The authors explore, in depth, a number father would have been a corruption of his of relationships between fellow humans derscores empathy’s importance. See page 200. This citation from volume 2 is from the organized seems somewhat haphazard, a of the values that were impressed upon integrity, because he felt he was on a lower numerous halakhic and and between humans and God. 304 there.) Va’adim. R. Wolbe writes in volume 2, page “Lithuanian Jewry is no more,” writes reader interested in focusing on spiritual them by their rebbeim, discussing those spiritual level than his father, and he, there- 9 All translations, unless explicit- 12, that he only wrote the Va’adim which aggadic sources attest to R. Berel Wein at the conclusion of his lat- growth will gain from The Legacy a deeper character traits using a variety of sources, fore, should not accept upon himself extra Mordechai Shichtman graduated Yeshiva ly quoted from another source, are my succeeded in improving his students’ empathy’s importance. est publication, coauthored with R. Warren understanding of the values by which Lith- including classical sources such as Tanakh, stringencies as if they were on the same College in 2011 with a major in Psychology own. character traits. Thus, his advice was con- Goldstein, The Legacy: Teachings for Life from uania’s Torah giants shaped their lives, and Talmud, and the works of Rambam, as well level.8 Goldstein describes someone whose on a pillow or mattress.26 While opinions and a minor in Sociology. He is currently in his 10 Ketuvot 67b, see also Ketuvot 66b firmed. the Great Lithuanian Rabbis, “but even in its which are also highly relevant to any Jew as personal anecdotes from their rebbeim. religious conduct is inconsistent with his may differ as to how far one must go, we third year of RIETS semicha at and is pursu- which commands us to try to help others 22 John M. Darley and C. Daniel Bat- death, just as it was in its life – its influ- living in the twenty-first century. Some of the values that the authors discuss general behavior as “not being honest with certainly could have done more during the ing a Masters degree in Jewish Education at the get married. R. Shlomo Wolbe, in his Alei son, “‘From Jerusalem to Jericho’: A Study ence, disproportionate to its numbers and In the introduction to the novel, Rabbis include being a mensch, avoiding mahloket, himself,”9 and continues on in the chapter most recent conflict. Azrieli Graduate School of Jewish Education Shur, volume 2 (Jerusalem: Beit ha-Musar al of Situational and Dispositional Variables social power, remains a beacon of Torah Wein and Goldstein state their goal for The engaging in Torah learning, and involving to cite examples of other Lithuanian rabbis A final but more subtle application of and Administration. shem R. H. M. Lehman, 1998/9), 198 notes in Helping Behavior,” Journal of Personality light and instruction for all who seek it.”1 Legacy in unambiguous terms. Like the oneself in the building of the Jewish com- discouraging similar behavior. The tension nose be-ol im havero involves empathizing, that, presumably, spouses must be suited and Social Psychology 27:1 (1973): 100-108. The authors, both students of rebbeim from Ramban who wrote a now-famous letter munity. that exists between appearing superficial- so to speak, with God Himself. The Talmud 1 Avot 6:6. for each other. Unbeknownst to the theology students the Lithuanian tradition, shed light on the to his son delineating the Torah values he One chapter that I found particularly ly more religious than one might feel she tells us that God secretly cries for the pride 2 Joseph B. Soloveitchik, The Lone- 11 See also the habit called “Seek First who were the subjects in the experiment, values that the To- felt were crucial for interesting, entitled “Eirlichkeit: Honesty, truly is, and taking on humrot (stringencies) of Israel that was taken and given to the ly Man of Faith (New York: Three Leaves to Understand, then to Be Understood” in the homeless individuals were confeder- rah leaders of Lith- every Jew to live by, Integrity, and Hu- with the hope that other nations and/or for the concealment Press, 2006), 3. Stephen Covey, The Seven Habits of Highly ates or actors. uania lived by, with the authors of The mility,” contrasts they will stimulate of God’s presence in the world.27 Though 3 While this may be subjective, I be- Effective People (Toronto: Free Press, 2004), 23 Elliot Aronson, Timothy D. Wilson, the goal of inspiring Legacy attempt to the values of eirlich- Rabbis Wein and Gold- spiritual growth, is God is King of the Universe, we unfortu- lieve many can testify that their personal 236-260. and Robin M. Akert, Social Psychology (Up- readers of The Legacy “construct a virtual keit and frumkeit, a tension that exists nately live in a world where His Presence experiences demonstrate this statement’s 12 Sanhedrin 113a, Rashi s.v. bei tamia; per Saddle River, NJ: Pearson, 2010), 373. stein attempt throughout to implement those ‘letter’ to this gen- the latter of which today as much as, if is concealed and His people are threatened, veracity. Classic sources may also support this is not necessarily advised today. 24 Rabbi Joseph B. Soloveitchik, “The teachings in their eration according to Goldstein defines the course of their publi- not more so than, it and God, so to speak, is in pain. Empathiz- this idea. First, Psalms is replete with ex- 13 Ashkenazic practice is to comfort Community,” Tradition 17,2 (Spring 1978): own lives. While the the teachings and simply as being “re- did in Lithuania a ing with God has many practical ramifica- amples where the Psalmist calls to God out mourners during the “shiv’ah” by reciting 6, available at: www.traditiononline.org. cation to elucidate for the book is primarily fo- worldview of the re- ligious.”5 Goldstein century ago. tions; the crux of the Ramhal’s magnum of distress. For example, in Psalm 130:1 the following formula: “May the Omni- 25 Rashi to Genesis 7:7, s.v. Noah u-ba- cused on transmit- markable Torah sag- quotes an old Lith- Jews of this generation, One theme that opus, Mesillat Yesharim, is a goal he refers (translation mine), “…From the depths, I present comfort you (plural) along with nav. ting the mussar les- es of Lithuanian Jew- uanian saying- “A reappears through- to as hasidut, which revolves around em- called to You God.” This may also be im- the other mourners of Zion and Jerusa- 26 Ta’anit 11a and Rashi to Exodus who can no longer vis- sons that the great ry, as [they] received Jew is not frum – a out the book is pathizing with God. A son who loves his plicit in the verse cited by the Rav above, lem.” The origins of this exact phrase are 17:12 s.v. Even. See also Shulhan Arukh, Orah Lithuanian rabbis these teachings from Jew is eirlich” – and it the Lithuanian Jewish the resilience with father will infer his father’s desires and an- “For my father and my mother have aban- disputed; a similar phrase is found as a Hayyim 474 and 240: 12 and Rema ad loc. I lived by, it also [their] own rebbeim offers the following which Lithuanian ticipate his father’s requests. Similarly, the doned me, but God will gather me in” wish to the ill in Shabbat 12b, but this exact do not mean to imply the halakhot dicussed community for them- provides a glimpse and mentors, zt”l.”3 in explanation: “the Jews and their lead- hasid, intent on bringing God pleasure or (Psalm 27:10, translation mine). Ramban, phrase’s earliest appearance in this context in these sections of Shulhan Arukh relate into the world of As Avraham Kariv, very essence of a selves, the values that the ers faced times of nahat ru’ah, will say, “I see God values this in his comments to Sefer ha-Mitsvot, Aseh 5, is likely in a comment of the Perishah com- directly to the situation under discussion. Lithuanian Jewry, a Lithuanian born Jew is not his level sorrow and tragedy. so I will increase my efforts in this area and argues that prayer may be only a Biblical mentary (by the sixteenth-seventeenth cen- Rather, I simply want to demonstrate that leaders of that community which despite its Hebrew author who of religiosity, but his Despite the difficul- apply this principle to other areas where I obligation “be-et tsarah – at a time of cri- tury Polish rabbi, Yehoshua Katz) to Tur, joining in others’ suffering has clear hal- near total destruc- later immigrated to level of eirlichkeit, emphasized throughout ties involved in liv- can infer that God desires it.”28 While appli- sis.” This may indicate that times of pain Orah Hayyim 393:3. My thanks to Chesky akhic applications. tion during World the Land of Israel, connoting honesty, ing in Lithuania in cations of empathizing with God abound, a are especially suitable for prayer and pour- Kopel for this reference. 27 Hagigah 5b. their lifetimes, and the War II, has and con- wrote in his memoir, integrity, and up- the nineteenth and few examples will suffice. ing out one’s heart to God. The Rav also 14 Torat ha-Adam, p.17 of vol. 2 in 28 Mesillat Yesharim, Ofeq Institute tinues to deeply in- a visitor to Lithua- rightness.”6 twentieth centuries, First, the hasid, concerned with God’s writes, “I also feel invigorated because Charles B. Chavel’s translation: Writings edition, Chapter 18, 301-302. impact those values had fluence the lives of nia may have easily R. Goldstein cites with its “chronically Name, strives to always live a life of kid- this very experience of loneliness presses of the Ramban/Nachmanides: Translated and 29 Ibid., Chapter 19, 321.. Jews throughout the visited the country the Gemara in Hul- on Lithuanian Jewry and weak economy,”10 dush ha-Shem and will be truly horrified everything in me into the service of God” Annotated (New York: Judaica Press, 2010). 30 See Tanna D’Bei Eliyahu Rabba, world.2 and left without lin and R. Avraham harsh weather, and aggrieved over hillul ha-Shem.29 Sim- (The Lonely Man of Faith, 4). 15 Even ha-Ezer 65:1. chapter 4, quoted in pages 321-322 of the European Jewry more Although The understanding the Yitzchok Bloch’s and deeply rooted ilarly, since the rebuilding of the Temple 4 See note i. 16 See also, “Australian ‘Angel’ Saves Ofeq Institute edition of Mesillat Yesharim. Legacy is more con- true nature of a typ- understanding of broadly. antisemitism, the and the restoration of the Davidic Dynas- 5 See, for example, R. Simhah Zissel of Lives at Suicide Spot,” CBS News, 14 June, 31 Mesillat Yesharim Ofeq Institute edi- cerned with relaying ical Lithuanian Jew. that Gemara in support of the adage. The Lithuanian rabbis always stressed in their ty will result in greater glory for God, the Kelm, Hakhmah u-Mussar, sections 1-6. 2010, available at: www.cbsnews.com, tion, Chapter 13, 283. the values of the Lithuanian rabbis than Rather, “in order to recognize and truly ap- Gemara tells the story of Mar Ukva, who communities the importance of avoiding hasid will anguish over the hurban and long 6 I believe this definition of empathy which describes how an Australian man 32 Rambam, Mishneh Torah, Hilkhot telling the history of Lithuanian Jewry, preciate the character of a Lithuanian Jew,” described himself as “vinegar, the son of becoming depressed. Rather, the rabbis and pray for the Messiah.30 A final exam- is not overly cumbersome and accurately and his wife would regularly save individ- Yesodei ha-Torah 2:1; Sefer ha-Hinnukh, mits- the book does contain two chapters with he wrote that it was necessary for one to wine,” because while Mar Ukva’s father underscored the necessity of “remain[ing] ple would be how the hasid endeavors to encompasses the full range of dispositions uals from committing suicide by smiling vah 418. a heavy historical focus. The two chapters, “listen carefully and see deeply.”4 Rabbis would wait a full twenty-four hours be- creative, cheerful, firmly idealistic, and bring others closer to God, making God’s and activities enumerated by the sources and offering to talk. 33 Rambam, Sefer ha-Mitsvot, Aseh 3. both written by R. Wein, go through the Wein and Goldstein attempt throughout tween eating meat and dairy, Mar Ukva optimistic,” especially because these traits name loved by all. While the Ramhal re- cited in this article. 17 The simple meaning of this phrase 34 Rambam, Hilkhot Yesodei ha-Torah fascinating history of the Mussar Move- the course of their publication to eluci- himself would wait only until his next meal are a result of deveikut – the clinging to God fers to this as hasidut, or extra-legal piety,31 7 Authorities debate if one should per- is that they merit reward in the World to 5,1; Sefer ha-Hinnukh, mitsvot 295-296. ment and the Yeshiva Movement, which date for the Jews of this generation, who before eating dairy.7 R. Bloch asks regard- and imitation of His ways.11 the examples above apply to all Jews. For form mitsvot bein adam le-havero primarily Come. I believe, however, that the phrase 35 Daniel 9:15-19, which we recite be- could be of interest to a reader looking to can no longer visit the Lithuanian Jewish ing this Gemara: Why did Mar Ukva not The leaders of Lithuanian Jewry not example, all Jews are obligated to love out of feelings of altruism for the other or may however connote an extra level of re- fore tahanun on Mondays and Thursdays. learn more about the historical context of community for themselves, the values that simply wait twenty-four hours like his fa- only preached the importance of remain- God,32 and Rambam believes this obliga- out of a duty to God. See Rabbi Yitzchak ward. 20 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 21 ing optimistic, but also practiced it in their ed, he would venture to say that there are HOLOCAUST & CATASTROPHE personal lives. Rabbis Wein and Goldstein certainly more than just eighteen yeshivot bring numerous examples of the strength in Israel today that have been influenced of character displayed by their rebbeim at by the teachings of Lithuanian rebbeim.16 times of both personal and national trag- Yeshiva University would certainly be in- edy. R. Goldstein writes that in times of cluded in the list of yeshivot that have been hardship, Lithuanian rabbis would often heavily influenced by Lithuanian Jewry, quote the verse from Tehillim: “Were it especially considering that the Rav, whose not for your Torah, which is my delight, I philosophy is embedded within our insti- 12 KOL HAMEVASER KOL would have been lost in my affliction.” tution, was the descendant of a long line of According to reports, after the death of his Lithuanian rebbeim. For someone looking daughter, this pasuk became a “life-song” to obtain a better appreciation for some of for R. Eliezer Shach, “accompanying [him] the values that were influential in the shap- ing of many of the Orthodox institutions Yeshiva University would we recognize today, or would like to work on instilling those values into their own certainly be included in personality, The Legacy is certainly a worth- the list of yeshivot that while read. have been heavily in- Kimberly Hay is a junior at SCW majoring fluenced by Lithuanian in Political Science and is a staff writer for Kol Jewry, especially consid- Hamevaser. ering that the Rav, whose 1 R. Berel Wein and R. Warren Gold- stein, The Legacy: Teachings for Life from Buchenwald garment philosophy is embedded the Great Lithuanian Rabbis (New Milford, appliqué saved by Rudolf within our institution, CT and Jerusalem, Israel: Maggid Books, Jakobson when the camp 2012), 194. was liberated, Collection of Cigarette card issued by Austria Tabakwerke A.G. from a group showing Hitler’s triumphal progress was the descendant of a 2 Ibid, 193. According to the authors, Yeshiva University Museum, across Austria after the Anschluss (union of Austria with Germany) in 1938, Collection of Yeshiva long line of Lithuanian in 1939 there were slightly fewer than Unknown Victim, Samson Schames (1898-1967), London, ca. 1941, mosaic, Collection of Yeshiva Gift of Norbert Moelke University Museum, Gift of Alice and John Morawetz 300,000 Jews living in Lithuania, of whom University Museum, Gift of Edith Schames. rebbeim. only 2-3% survived after the onslaught of Political cartoon depicting British Mandatory Power denying Manufacturers have placed a variety of series of collectible items in cigarette packages to encourage entrance to Palestine to a group of displaced persons, Arthur the Holocaust. In 1939, Schames fled to London from German; there, he was interned along with other German refugees. smokers to collect the entire series, and to purchase more cigarettes. There were over 200 cards in Szyk (1894-1951), Connecticut, 1946, Collection of Yeshiva through privation and hunger, through ex- 3 Ibid, xiii. Schames drew on his fellow refugees for subject matter and pursued his art even while interned, selling this particular series. University Museum, Gift of Mr. and Mrs. Ludwig Jesselson ile and anonymity, and ultimately to the 4 Ibid, 61. Avraham Kariv, Lita Makur- pieces to fellow refugees and to Birtish officers. In 1930, the Brook Street Gallery held an exhibition of Holy Land.”13 asi (Tel Aviv, 1958), 48. his paintings, drawings and monotypes; Schames later exhibited at the Academy. During his time in Another example can be found in the 5 R. Berel Wein and R. Warren Gold- London, he created a group of powerful anti-Nazi mosaics, using found materials which resulted from almost inhuman strength displayed by R. stein, The Legacy: Teachings for Life from bombing raids; Unknown Victim is one of this group of mosaics. Schames’ use of found materials to Elyah Meir Bloch and R. Moredchai Katz in the Great Lithuanian Rabbis (New Milford, create art is common to a number of twentieth century art movements. July of 1941, when, after having been sent CT and Jerusalem, Israel: Maggid Books, to America to secure visas for the Jewish 2012), 63. community of Telz, they learned of the to- 6 Ibid. tal destruction of their community by the 7 Hullin, 105a. Germans. In an instant, they discovered 8 Shiurei Da’as, 174-175. that nearly everyone they had known had 9 R. Berel Wein and R. Warren Gold- been murdered by the Nazis, including all stein, The Legacy: Teachings for Life from of R. Elyah’s siblings, his wife, and with the Great Lithuanian Rabbis (New Milford, the exception of one daughter, all of his CT and Jerusalem, Israel: Maggid Books, children, as well as R. Katz’s wife and ten 2012), 72. children. In spite of the tremendous pain 10 Ibid, 60. and psychological torment they must have 11 Ibid. experienced, the two rabbis did not submit 12 Psalms 119:92. to despair, and, instead, focused all of their 13 Ibid, 97. efforts on the construction of a new Telz 14 Ibid, 178-179. yeshivah in Cleveland, which opened its 15 Ibid, 193. doors in 1942, while the Holocaust was still 16 Ibid. in its full ugly force. R. Goldstein writes that Rabbis Bloch and Katz were filled with a sense of divine mission to rebuild kelal Yisrael, and this enabled them to pre- vent submitting to a depression that would have been so easy to succumb to.14 While the Lithuanian Torah giants are no longer with us, they have left a lasting Babylonian Talmud Nedarim, published by Vaad Hatzala, The Children’s Passover Haggadah New York, ca. 1945 Translator: Ben-Ami Scharfstein Illustrator: Siegmund Forst (b. imprint on the Jewish world as we know Munich, 1946, Collection of Yeshiva University Museum 1904) Music arranged by G. Ephros Publisher: Shilo Publishing House. Collection of Yeshiva University Museum The it. After the war ended, R. Shlomo Kah- Identity card of Edith Schramm, Beuthen, Germany, 1939, Collection of Yeshiva University Jean Sorkin Moldovan Collection Gift of the Jesselson Family aneman, the Ponivezher Rav, “declared Museum, Gift of Anne L. Meyer. Nazis stamped the identity cards of Jews with the letter “J”, The title page shows an idealized Israeli landscape above a work that he intended to rebuild Torah in the and added the name “Sara” to all Jewish women’s names. camp. This was the first post-Holocaust printing of the Talmud. Siegmund Forst’s illustration to acommpany the text “This Year Slaves” includes not only Egyptian taskmasters, but a land of Israel by reestablishing the eighteen [See YUM catalogue Printing the Talmud p. 294 for more history of anti-semitic persecution, including Romans and Cossacks, and ending with Nazi soldiers. These two pages face leading yeshivas of pre-war Lithuania.”15 information] each other in the book. This 1945 haggadah is thus one of the first attempts to present the Holocaust in a children’s book. R. Wein writes that while he has not count- 22 www.kolhamevaser.com Volume VI Issue 6 Volume VI Issue 6 www.kolhamevaser.com 23 24 KOL HAMEVASER www.kolhamevaser.com Volume VIIssue 6