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THE JEWISH OBSERVER (ISSN 0021-6615) is published monthly, except July and August, by the in this issue ... Agudath Israel of America, 5 Beekman Street, New York, N.Y. 10038. Second class postage paid at New York, N.Y. Subscription "Ahavas Yisroel" -Love For One's Fellow Jew $15.00 per year; two years, $27 .00; The Nature and Obligation of "Ahavas Yisroel," three years, $36.00 outside of the Rabbi Yaakov Perlow ...... • 8 United States, US funds only. When It Seemed There Was No One to Help, $20.00in Europe and Israel. $25.00 in So. Africa and Australia. Single Hanoch Teller ...... 15 copy: $2.00, foreign $2.50. Send The Psychodynamics of Grief and Mourning, address changes to The Jewish Dr. Meir Wik/er ...... 18 Observer, 5 Beekman St., N.Y., Is "Love'' a Jewish Word? Nafloli Bassman ...... 22 N.Y. 10038. Printed in the U.S.A. History-Straight and Fictional (book reviews) ...... 27

RABBI N1ssoN W0Lr1N The Feast and the Fast/Reh Meir Premishlanerl Editor Fire in the Sky/The Exiles of Crocodile Island/ The King Who Came Back/The Story of Reb Yosef Editorial Board ChairnlThe Best of Olomeinu/Follow the Moonl DR. ERNST BODENHEIMER Growing Up/Other Media ...... Chairman RABBI JOSEPH ELIAS A Letter to the Jewish Observer on Coverage of Eretz Yisroel, JOSEPH FRIEOENSON Mrs. Shifra Slater ...... 31 RABBI NOSSON SCHERMAN RABBI MOSHE SHERER ... and an Editorial Response ...... 32 Management Board Second Looks on the Jewish Scene NAFTOU HIRSCH A Modest Proposal ...... 34 ISAAC K1RZNER NACHUM STEIN Scrolls on fire, Hanoch Teller ...... 35 A Call to All Jews ...... 37 Business Manager YOSEF CHAIM GOLDING

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JAN. 85, VOL. XVIII, NO. 2 Convention photographs by ED BERNSTEIN 1 Ifyou have an idea about a share in Eretz Israel, Emanuel can make the IDEA hap n for ou. Emanuel's "lock-in plan." We'll sell you a home at current prices. You pay only a small monthly t· payment of $300 (no interest) and in a few years the home is yours free. An inexpensive idea for a future in the world's most 1:- modem and fastest growing Torah city. Some other investment ideas­ Purchase some land where you can build later or purchase a lux­ urious villa. In each case, you More than a share - If your lock in the price NOW Imagine idea of Eretz Israel is to settle as your dream duplex villa over- an Oleh, Emanuel Oocated in the beautiful mountain- beautiful hills of Shomron) offers side. range from $75,000 you a home for as low as $150 a to $130,000. Luxurious living month. Obviously if you want a can be yours for a small down more expensive home, we will de­ payment. sign a plan for you. Just an idea, A spot in our shopping mall - but certainly worth a thought Our modem sprawling shopping An investment - You are just mall has many opportunities for not ready yet, but you do want a you. Any type of store is possible. share in Eretz Israel. Perhaps in Purchase your own store for as low SAMPLE 5-7 you will be ready for as $25,000. Rentals are possible. =lo._...... LAYOUT the move. Invest now with important point is that Emanuel Industrial development - If is making it possible for every your idea for a major investment Orthodox Jew to become part of in Eretz Israel is industry, we an exciting venture: the develop­ have just the idea for you. Our ment of a futuristic Torah city. new industrial park will concen­ Think of your family's future, trate on high tech industries, but particularly the children, and the we'll entertain other ideas a' well, idea ofEmanuel will no doubt Government loans and grants seem like a good idea. are available, or participate in our developing tourist industry: For more infonnation, hotels, restaurants, tours, etc. contact our new -~ American headquarters: Ideas - Just think of the many EMANUEL 4429 18th Avenue possibilities we are offering and Brooklyn, NY 11204 an idea may just strike you. The or call (718) 85.1-4442 AHAVAS YISROEL -love for one's fellow Jew-is described as a mitzva that encompasses the entirety of the Torah.

• While it obviously can embrace all interpersonal commands, how does it include those that bid man with G-d? •How can "Ahava"-an emotion-be legislated? •Can love be compatible with controversy? • In what ways does Ahavas Yisroel include Jews who are irreligious?-those who are anti-religious?

l

the Nature and Obligation of "Ahavas Yisroel" An analysis by the Novominsker Rebbe, Rabbi Yaakov Perlow. Also Ahavas Yisroel in Action: Caring for the sick, A report on Praject Rofeh Comforting the Bereaved A layman's guide to making a Shiva visit ls Love a Jewish Word? A poetic examination ... by Torah criteria ,,..

Rabbi Y aakov Perlow

'

The following essay by the NOVOMINSKER REBBE N 11\J~J'l' is an elaboration of a talk he delivered before a National Torah Assembly of Zeirei Agudath Israel.

An All-Encompassing Command lences 'li'>:ln? D1N )':1-that are incumbent upon us tow­ ards others.1 Yet, one finds it difficult to perceive how .m1m 7m »~ m N:l'f.'Y >~; ;oN ... 110~ 1Y;7 mnN1 "Love "Love your fellow Jew" implies also the relationship of your fellow Jew as yourself." Said Rabbi Akiva, "This is a 01po7 O"IN 1'~-between man and his Creator,2 so much great rule in the Torah." so that it is considered the cornerstone and the basis of Rabbi Akiva prescribed Ahavas Yisroel as a Kial, a rule, the entire Torah. The rabbis, however, did not mean to that encompasses the entire Torah. Before him, the preach popular homiletics. They meant to set down in sage Hillel made it even more explicit: the mml J1"1l »~-a fundamental tenet of Yahadus, a -r>:Jlln NJ 1;~n7 'llJ iJY• no principle for us to follow, a teaching as to how a Torah (N"' <)I ro'O) -nr.il ';nt N.\!.J'li'>!:l TT'N) n'Ji:> niu1n 7:> N'n it Jew is to think and feel and act. "That which is objectionable to you bring not upon your friend. This is all of Torah; the rest is explanatory, go onJ7i D'7in ip:i7 Dn'1J1?'\?1 nw:v ni:::ln :'N '?il 1"' p1!l ?JN '?n o":J.)')1 1 study it." 1:r:i:i 01yo?11nn;n n?:in n)')w? 1:ii '1:i1 n?::in O'JJ;i?1 non N'~:nn';ii D'7JN The incisive language of our Chachomim (sages) im­ nn::t1J ?:iw !l"YN ,11Y'W on? l'NW 1!l1l:l\lJ t1'1on n1?'1J) 1:i i?N1 t1iPJ1~ plores us to study their words deeply. "Love your 1'1!1Y'W i1:::l11 nnN\V 0'1J1i1.,,11)'.)J 1v17 n:li1N1 ??:i:J. 1n '1i1 Oi\l1J1l':l 17N fellow Jew" is indeed an encompassing milzva. It includes .rn1::to11 n11n:i 1'nN? tniN nnN nwy D'1nN 17 nnn~ the whole spectrum of Gemilus Chassodim: visiting the sick, burying the dead, and all the obligations of benevo-

8 The Jewish Obsrrverl]anuary, 1985 We must first appreciate the idea that "Ve'ohavla discover that love will bring it to the surface, as it is le'rei'acha kamocha," espousing as it does concrete obliga­ said: "I have toiled and I have found." The Jew's sus­ tions, deeds to perform, is still in its root meaning a tained effort and continued struggle to arrive at Ahavas precept of Ahava, love. It is essentially an attitude, a Hashem will reveal his true inner being, the sanctity feeling that one Jew is to carry for another. As such, it is and spirit with which he is endowed. -SfasEmes, Vo'eschanan both a 0'13l'm mm and a nn3?n n31n-a "duty of the limbs" and a "duty of the heart." It is thus that the G-d's very command of "V'ohavlo", therefore, informs Rambam cites the milzva in two different sections of his us that He has instilled in all of us the capacity for Ahava. Mishneh Torah: in ?3N nD?n, making it the framework of Would there be no such capacity, there would be no the various forms of chessed, and also in nl).11 rn:iJn, where command. It is thus the task of each Jew to tap these he discusses the attitudes and traits of the Torah wellsprings of love, raise them to his heart, and utilize personality. And it is there that he writes in 'i ·~:r;1 •1 pi~: them to the fullest. Indeed, the steady practice of V'ohavlo le'rei'acha kamocha 'N1\!1'0 inN1 inN ,, MN :n;1N' !liN ,, ')) ;mm with one's limbs will in itself arouse and stimulate the i!lo' 1'11 P'!l' .110' 1v1' MlnN1 ioNJ\!1 1!l1D emotional chords of the heart. The effect of outer 1100 on Nm 1\!1N' moo oin,1 in:i\!1:i behavior on inner feelings has long been recognized by 'v 'v Torah wisdom and life experience.3 Devotion to chessed .io1v 11:i':i n1111 101v and all the "deeds" of Ahavas Yisroel cannot but stir the It is incumbent upon every one to love each and every pure Jewish soul to sense its inherent link of love with Jew as himself, as it says, "And you shall love your the soul of another Jew-and with the soul of Kial fellow as yourself." Therefore one should praise him, be careful of his property as he would of his own Yisroel. property and be solicitous of his honor. I Ahava: A Normative Expression of One-ness Can "Ahava" Be Legislated? It is more than a link that binds one Jew to another. It Ideally it is the Ahava-feeling for one's fellow Jew that is an innate oneness that makes us all organs of a single should impel him to Ahava-behavior. Charitable deeds unit. "Ve'ohavfa le'rei'acha" is simply the normative expres­ are the unspoken, natural expression of Ahavas Yisroel. sion of this oneness. The idea is clearly illustrated in But as a result of too often remaining unspoken, the Talmud Yerushalmi INedarim): If a person slicing meat Ahava-feeling tends to remain dormant, and sometimes would cut his hand, the injured hand would hardly take forgotten. The true expression of "Love your fellow revenge on the one yielding the knife. As parts of the Jew" involves therefore both the limbs and the heart, same body, they share each other's hurt. acts of goodness coupled with the emotion of love. The substance of our souls are the sparks that eman­ No Jew is exempt from this milzva-in all its aspects. ate from one source. The mass of individual Jews are the No Jew, however" cold" or unemotional he may consider infinite rays coming from one sun. That sun is Hashem I himself, is exempt from sensing, feeling, experiencing Himself. The countless rays spread in all directions. The Ahavas Yisroel any less than he is exempt from sensing, further, however, they extend from the sun, the feeling, experiencing Ahavas Hashem. further do they also diverge from one another. The But how can Ahava be legislated? Emotion is not easily closer they are to the sun the closer are the individual subject to willpower and free choice. What then does it rays to one another. mean to be commanded to love? The penetrating words Rashi in Chumash takes note of the singular term of the Sfas Emes on Ahavas Hashem shed a unique light of "nefesh" that is used to describe the seventy members of Torah thought: Yaakov Avinu's family: m1!1!ll JmN N11i' :im'm 1' p;i m\!1!ll 1!11!1 11!1V nm\!1 l'11'Mn nr.i1v N'n N'1!11pn '' MONm ... M"'\!1;'1 l1;'1N' 'N11!1'0 1!1'N '' ))l\Jl 1!1'1!1 i0'7l ,n:iiil mn'N' J'il1V Pn\!1 '!l' !l'l1 111!1' m':i 1111;, '"l'1 .:i,n pmv:i JO\Jl\!1 p11 1\!1!ll1 1:i' .,,:i '!l'i 1!1!lo JmN N11p :im'm 1' Pn !l'l'l\!1 li'V' inN ,_N, )'iJ1)) 1';'1\!1 'Ml'l' ioNJ nr 'v n:inNn MNr N1o' np1\!1Mm i'OM 1l" nr !liNn !l'\!10\!1 "'V\!1 , .. 'MNYr.l1 n\!Jnpn mi 1' n'ii rn11:i MJnN' N1l' ppm\!101 .... u'm:i vui 1J'1v "m ioNJ nr 'v1 1:i1p:i 1\!1N n1llVl 1n1' il~1lilV nV1' 1lJ DlDNl :'t j?1D '110 D'1W' n'on )"V 3 J'N 1'VN 01Nil 0.,1N1 ... il)')W)il nv1wn1 l.,il )'Dn N1il ti" n' N11lil pnmn 'Q noN nQ\!1 1wn'w '1J n1~11 ri1Pw 1J N'il illHJ il~V •1N1::i i1 non17 nNril nionil In truth, the question itself implies the answer. 1N1111 n'D')Dil n111v)') il)l~'nil ilVnnil ''.:! ,Vl1Jl ;iion:i 11 ,.,,nw ;ir1 Within the very nature of each Jew lies the intrinsic o~ 11'lV ilDl '\?))')nW' ON 1N .n'D')Qil)') illl~'nil N'il 11'1 il110D 1nl'W love of Hashem, with heart and soul, however hidden ilon::io il1Dnil1 )'Dnill T1'D'l!lil ilrl)')Wil 111J1n 'J ,1WDilJ 11'1 U'NW ilD and recessed that feeling may be. The intense desire to . p~11 invunJ o;i7no NlilW

The Jewish Observer/January, 1985 9 The accommodation of Ahava and machlokess -love and disagreement, remote as it may seem, is the critical test of an ideal Torah atmosphere, where the human ego is completely subordinated to the Derech Hashem.

When he left Canaan, Esav's family consisted of only relationship that begets the commandment of Ahavas six (himself and his five sons), and Scripture calls them Yisroel. When the Torah summons Jews to love one the souls of his house, and this is because they wor~ another, the implicit directive is to anchor the oneness shipped many gods. But the family of Yaakov consisted of Yisroel in the oneness of Hashem. The summons of of seventy and Scripture calls them soul because they Ahavas Yisroel calls upon our national "nefesh" to be stirred all served one G-d. and awakened to its true being, to sense the ever pres­ Rashi, Bereshis (46:27) ent Sun within each of the extending rays, and thus for The individualization of Yisroel from Hashem Yisborach the rays to be bound together in unity which reflects the presents a challenge of proximity: How close is each of unity of G-d Himself us to the Sun, hence also how close are we to one .'{>10 mN '1l JNo't!' 1Y.lY' 'Y.l1 mN 1Y.l't11 mN Oll1N another. In locking our hearts to our common wellsp­ "You are One, Your Name is One, and who is like Your ring, we begin to sense the vibrant, sacred kinship that people, One nation on earth!" prevails between Jews themselves. We discover the At Sinai, the oneness of Yisroel reached its height, inner bond, the unifying single spirit, the point at which 1nN :i?::i 1nN V'>N::>-"as one person, with one heart." The the collective of Yisroel mirrors the unity of Hashem. Torah was not handed down to a mass of individuals but In the words of :i11? jn!'.:> N')!ln !!JU: to a single unit of Yisroel. In the Torah, essentially 111j.lr.i1 ]\?11\?ll Jn7vm 1n711l Y11' 'T.l m1n1 \?I Olm Hashem's revelation of"Himself," all the infinite, separate rays extending from the Sun, converge. Jewry is at its lN1 n1T.l'Nm'.l ]71'.l\?) ,tl"n tl'j.17Nl 1m~ tl~\?)l source. They are one. The fissures occur with sin. The \?111\?I 1:m \?IT.lT.l o'nN 7N1\?I' 7:i 1N1i'l p71 m7i:i7 decline of Kial Yisroel into dispersion and discord traces a n\?lwn p71 .tl'j.17mr.i tl'OUn\?I j.111nN •n:i. tl\?IOJ path of dissonance with Hashem Himself. 'Y.l"-YJ D1J't! )'N nlnN n1'n7 1\?ION 'N n7'0I) tl\?)0l1 1j.l'Y tlOU .'l1Non 'l~Y.l "There is no peace in my bones due to my failing," moans the Psalmist. The absence of "peace" .n1l7 1l1l n'17nn N7N on'l'l n'n'T.lN n1nN1 within the House of Israel reiterates one again, the n1mn 7:i im it ni:m tl1'i' 7v li'Tn .,.,n 1T.lN\?I nn fundamental idea that the seed of true Ahavas Yisroel is I' .,, \?111\?11 110' ,, .,,, N1n N\?111'0 11'N1 n71:i unimpaired Ahavas Hashem. Where the seed is injured, the fruits suffer a devastating effect. n?vr.i '1Un ?v \?IOJn m7vn71 n'lm7 Nin n1mn ... pr.i?y 7:i1 N\?11\?11 N1j.l'Y 1)) n7yr.i The "Derech Hashem" Beyond "Derech Eretz" The soul and spirit, who can know their greatness and excellence in their root and source in the living Ben Azai responded to Rabbi Akiva's Kial Gadol G-d? Being, moreover, all of a kind and all having one Ba Torah with what he considered an even greater, more Father-therefore, all Israelites are called real brothers inclusive principle: nu::i ';i)il ??::> OiN nii?1n i!lt:I nl 11This is by virtue of the source of their souls in the One G-d; the history of Man," which concludes with the words only the bodies are separated. Hence in the case of those 1n1N n'O).I O'>p7x n1n1::i "Man was created in the image of who give major consideration to their bodies while G-d." The metaphysical definition of Man, as reflecting regarding their souls as of secondary importance, there Divine Spirit, is the Torah measure of all human behav­ can be no true love and brotherhood among them, but only (a love) which is dependent on a (transitory) thing. ior. For Tews, it is even more ratified in a specific mitzva, That is what Hillel the Elder meant when he said in 1',;"TJ m7m, And you shall walk in His ways; N1n nn" regard to the fulfillment of this commandment, "This nnN "IN 0'>?1n ip::tn x1n nn ,nnx ')N D'>O)i).I 'O'>::t?o -As He is the whole Torah, whilst the rest is but commentary," clothes the naked, so should you: as He visits the sick, so and so on. For the basis and root of the entire Tor ah are should you." Ethical behavior is thus not merely a to raise and exalt the soul high above the body, reacting rational imperative but a form of Divine service. Kind­ unto the Source and Root of all the worlds. ness, charity, justice are certainly part of the universal TANYA: Chapter 32, translation by Nissan Mindel code of morality, the Derech Eretz which governs the The meaning of Rabbi Akiva's saying 110; 1)1;7 mn><1 interrelating between people. Indeed, the Sages have mmJ 7m 77; m is the enunciation of this idea. The remarked, mm7 nn;p ~;N 1;;-The precepts of Derech precept derives from a larger truth, an axiom implanted Eretz are the forerunners of the Torah. As the preamble in the relationship between Hashem and Yisroel. It is this before the actual message, Derech Eretz dictates the

10 The Jewish ()bserver/]anuary, 1985 Those who wander in the wasteland, held "captive since infancy" by false and alien values; our forlorn brethren bereft of Torah truth; certainly those struggling, groping for spiritual guidance and sustenance, need more than anyone the fullest measure of Ahava and Kiruv. proper norms of human conduct. In this context the Truth, Love, and Controversy principles of Ethics, shared by all mankind, are the apex reached by Derech Eretz. The search for truth, tempered with Ahavas Yisroel, is Avraham Avinu, however, reached well beyond. He the measure of valid Torah controversy. The many recognized chessed and tzedaka and mishpat as J\!J rmin differences in opinion and approach between Beis i1":1Pi1 the traits of Hashem. In sensing the Creator as Shammai and Beis Hillel that symbolize, in the words of being l:>O\!JY.!1 ;ip1~ :omN, "He who cherishes charity and the Mishna, D'Y.ll!J DI!!? np1?nn-a dispute for the sake of justice," and in realizing that '(1Ni1nN?r.>1n ion, "It is the Heaven-are set nonetheless on the canvas of mutual chessed of Hashem that fills the earth," Avraham Avinu's respect and friendship. ntl in O'li1U rn.Y11 i1:t'n ''fl'lJ l'TD'' commitment to these ways-and that of his posterity­ .'T"' 'l'T il)l'JJ' -1:tilN 01J-vn1 T'lDNil) iDN)'lJ nD D"¢ "T 0 teach reflects not merely a code of Derech Eretz, the Way of the you that love and friendship prevailed amongst them, in Earth, but a Derech Hashem, the Way of G-d, the way keeping with:' And love truth and peace'" IYevamos, I4a). upon which G-d Himself walks (see Rambam, HilchosDe'os The accommodation of Ahava and Machlokess-love 1:7). This is the heritage and challenge unique to Kial and disagreement, remote as it may seem, is the critical Yisroel: l:>O\!JY.>1i1j71~111\!JYJ 'i11<1 nr.>\!11, to keep the Derech test of an ideal Torah atmosphere, where the human Hashem as the source and stimulus of all ethical behavior. ego is completely subordinated to the Derech Hashem. It is In our daily lives we must never lose sight of the fact an atmosphere where the Kial Gadol Ba Torah does not that every noble act of Derech Eretz is to be imbued with permit the seeds of malice to fester and infect the Jewish "kedusha she/ Mitzva," the service of Hashem, and the emu­ heart. Tragically, the free vent given to Machlokess in our lation of His ways. midst has dragged many of us into a continuing morass of ill-feeling, bad-mouthing, and even acts of violence. "Ahavas Yisroel" in the Ways of G-d The recognition that controversy, which might other­ wise be considered as genuinely /'shem Shomayim, can yet wreak such destructive havoc should serve as a signal In the galaxy of Divine traits, in the very purpose of that all is not well with the current perceptions of l'shem Creation, Ahavas Yisroel predominates. The Scriptures Shomayim. We may as well also admit to ourselves that it are replete with the boundless Ahava that Hashem show­ is the np1?nn;i 11:>\!J itself, the satanic aspect of strife, ers upon Yisroel. The gift of Torah at Sinai is, of course, more than the disputes in the spirit of Hillel and Sham­ the greatest expression of Hashem's Ahavas Yisroel, as we mai, that poisons the atmosphere today. pronounce daily in the blessings of "Ahava Rabba" and In the fierce preoccupation with one's own viewpoint "Ahavas Olam" preceding the Shema 4 • The feeling and one tends to forget-or has he yet to learn?-that the attitude of Ahava for one's fellow Jew is thus also opinions of Beis Hillel prevailed precisely because they included in the mitzva of PJ1'T:l n:i7nl, walking in Hashem's were pleasant and humble and accorded priority to the ways, no Jess than the concrete acts of benevolence and House of Shamrnai: charity. Were we all to appreciate the full dimension of Ahavas Yisroel as an ongoing, eternal, Derech Hashem, were we to understand our interpersonal relations as reflect­ 1Jl ;))'.) 'lDl'.l !l"n !l'p~m '1J"T 1':>N11':>N1!1 1nNr.> 'J1 ing also our relationship with Hakodosh Baruch Hu, were )'l1':>))1 )'n1l1!1 'lDl'.l ]l11l'.lJ '1J':>i1 ))1Jj7':> ';>';>;, n'l we to observe the specifics of the Derech Hashem as the N':>N 11)) N':>1 'Nl'.l1!) n'l '1l11 F1'1l1 ]'l11!)1 1';"1 norms that validate life itself, our own private and .]<1'1l1':> 'Nl'.l1!1 n'l '1l1 )'l'.l'1i'l'.l1!1 communal lives would assume deeper, more sacred meaning. .) ,,, '11 )'l11')) Since both are "the words of a living G-d," why did Beis Hillel merit that the halacha should be decided in l"Hn ;rnn;i n1:>1J 1?H n1:>1J\!J 1v:in1 \)l\!J!) nt-iiJ n n1:>'1J0'7 tlY\)ill' their favor? Because they were amenable and humble, JJ'J (0')11!JH1Jl H' n1:i1:i l"Y) \!J't1' N? n1~n il'.l ]'IJ"i't11!J \!J"j? 'J!)., and studied both their own words and those of Beis o'nvn ?:in u:i in:i 1\!JH" 111:i 7H11!J' ?w on:int-n oni•n:i on:i 1'D'1'j?t1 Shamrnai. Not only that, they studied Beis Shamrnai's n":ipn at-iivw '7t-i1w 1 n'Jvn n:i1n:> 1J•o1;i ,.nyn:i pi "1n1u1 nH n? 1nJ1 words before their own. .;i11n nt-i on? 1nrv 011v 1!J11i' •u1 0 1J;i:i n:i'Jnn (Eiruvin, 33a)

The Jewish Observer/January, 1985 11 The search for truth, tempered with Ahavas Yisroel, is the measure of valid Torah controversy. This is a curious reason, for there would seem to be The enemy mentioned in the Law does not mean a little relevance between Beis Hillel's nobility and the foreign enemy, but a Jew. How can one Jew hate correctness of their views. One is a matter of character, another when Scripture says, "Do not despise your while the other requires intellectual strength. The brother in your heart"? The Sages decreed that if one all assumption of the sages, however, indicates the effect alone witnesses another committing a crime, and of the Ahava personality upon the thought processes of warns him against it, and he does not desist, one is obligated to despise him until he repents and departs Torah. He who excels in the "duties of the heart" can be from his evil ways. more trusted to arrive at halachic truth. Such is the RAMBAM Hilchos Rotze'ach intrinsic relationship between Midos and Seichel, charac­ It is of course to be understood that the uneducated, ter and intellect. Such is the innate "nature" of Torah.s those never really exposed to the light of Torah, can A Love Structured By Torah hardly be considered as undeserving of our love and outreach. Those who wander in the wasteland, held Implicit to the attitude of Ahavas Yisroel is an Ayin "captive since infancy" by false and alien values; our Tova-a natural "kind eye" towards an imperfect fellow forlorn brethren bereft of Torah truth; certainly those Jew. The Ayin Tova is able to accommodate criticism with struggling, groping for spiritual guidance and suste­ forbearance, admonition with love. The famous prayer nance, need more than anyone the fullest measure of of the Noam Elimelech: 1J>o>3n n?~r.i inN ?~ nNOJV 1l3J3 1n Ahava and Kiruv. The halacha that deprives resha'im from .omun N71-"lnfluence our hearts so that each of us sees Ahavas Yisroel applies only to the knowledgeable, willful our friends' positive attributes and not their faults" - deviationist who is quite aware of, and has been taught, reflects a scope of Ahavas Yisroel that sees the virtues of a our Divine precepts and Torah values; yet he callously Jew as organic, inherent in the goodness of his soul, rejects them. He has been admonished about his ways, while his shortcomings are but incidental trappings but he glibly ignores the admonishments.6 This antago­ alien to his nature. Thus we are to focus our feelings on nist of Hashem thus also becomes 1NlV, your foe, your the Jewish core essence, not on the incidental-on that dangerous opponent, who hardly merits the outreach of which is intrinsic and not on that which is circumstan­ Ahava. tial. The challenge of viewing another's imperfection The Limits of Where to Love generously is the subtle test of the quality of one's Ahavas Yisroel. One of the travesties committed today in the name of And yet, Ahavas Yisroel is not an unrestricted precept. Ahavas Yisroel and Achdus Yisroel (national unity) is the However inspired one may feel towards loving fellow friendliness and comradeship bestowed upon said devia­ Jews, this love, like all generous traits, must be mea­ tionists. The Torah sensitivities of some of our more sured by Torah standards. Specifically, we must with­ "modern" or "moderate" Orthodox colleagues have hold our Ahava when dealing with those we are in­ become so dulled as to their having accorded even rab­ structed to despise: those who abuse the Torah, trample binical status and recognition to the leaders of deviation­ upon its laws and corrupt its truths. The perpetrators of ism. This spiritual recognition, and the social ambiance "wickedness" in the eyes of Hashem merit little love in the attached thereto, reflecting an air of"one happy family eyes of Man. The Nl1V, the enemy amonst us referred to despite our differences," is exactly what the sages prohi­ in Scriptures in numerous places, refers to the con­ bited in their stricture: o>YV•n CY o3nnn? o11?N. It is for­ scious, deliberate practitioners of sinful acts: bidden to associate with the wicked. It is the natural converse of the Psalmist's 11No' WN JJ? >lN o3n. I am a N7N Nln o71Yn n1Y.l1NY.l N7 nim:i 1Y.lNl\V Nl1\Vn companion to all that fear you."The word chaver, like the :imJ;n 7N11V'Y.l Nl1\V 7N11V'7 '>n> 1N'n1 7N11V'Y.l simple English word "friend," denotes a kinship of spirit, O'Y.lJn 1Y.lN ,1:i:i?:i 1•nN nN Nl\Vn N7 1Y.l1N an attachment, a sharing of common interests and m •in im N71 i:i mnm m•:iy i:iyw i1:i? imnw values. Ahavas Yisroel and Achdus Yisroel cannot serve as a cover for such kinship with the usurpers of Torah and .1Y\V1Y.l :i11V'1 n:i1wn n\VY'\V 1y 1Nl11V7 m::m those who violate its basic tenets. Conferring religious l"'i' D'nt>!l 'n::in '1 ''ti l"'\?.n n~,, 'n iiio o":ir.ii validity, however rationalized, on the usurpers is a cruel insult to our Emuna, a Chilul Hashem of immense propor­ OV\)il o":ini;i ' 1'iV?i 1"i1 \)"!l niinn 11ro1 ni:>?n nnw 11N1 l"Vl' tions. In the prism of our Mesora, the Sages have distilled n1Nil 7v ioNl p"Jil\V oiwo" n "J •iJi::i n::i?n v1Jp? ?1p nJn ':iv i::ir.:iow for us the meaning-and the price-of Jewish unity and W""Y "inin::i n::i?;i VJi'':i ,,N, oiNn ili\V ... n'u1nn ;i::i?;in "!U ':iv N':ii collaboration. The parameters of Ahavas Yisroel are well- N':i ntJ ll'10N N':i n"wn n11n ?w VJ1Ji1 n?uo intw l1'=>nw "!'01;i':i '\V'l "11 nJ\V1 Nil:>l pin ?y N':i1 nlN'::ir.in ':iv i'Yil '''N:> ?iv nJn '=> N'n O'O\VJ O\VJ o•voion 1N'Jn 1::i1 N'3l1J cw i,v11on::i1 ';i")il c":in1n 'in vr.:ii,vni::io .il"\V"Y 10N'1 1n•?N N1J' ON n"v .)"' '•o p':i11? c"1;in n"1i,v

12 The Jewish Observer/January, 1985 defined in halacha. To distort these parameters does the accommodation of Ahavas Yisroel and D'Y'Vln nNl'l'. violence to the very basis and structure of our living That such an accommodation must often be made even Torah. towards the very same person is a challenge posed to us by 8 Hatred Without Ego the stirring words of the N'ln. o;i>nmvr.i 1J1!l N71 on>JH11 P?N o>J11pr.i01 oi1 The attitude of sinas hareshaim, despising the wicked, must, however, pass the test of a pure Jewish heart nr.iN Fl 1n•n1!l1 J"l oJnN? ;nyr.i omNJ1!l7 mYr.i1!l imbued with genuine Ahavas Yisroel. The Rishonim, in !1ll'1 J10'1 '>nJ nr.i ;'1J;'1N1 OOIJ\!) )11;'11YY.l i1Nl1!l addressing the question as to how and when one is to 01!lDl '>nr.i;i OJ1nJ1!l mp?N )'1Y'l N1;'11!l OOIJ1!l "despise the wicked, "alert us to the incipient ego '>nJJ N';'l 'J ;i>?)l 1J?::i O'Y.ln1 111)1? Ol1 n•p?Nn feelings that may taint a correct attitude and transform it into a malice that is forbidden. An examination of the O'll1!l1J '>?v 1Jun N"or.i v1n 11nJ m?i D"ntJ!l ,rll!:I0111 reveals a clear natural evolvement from V11lJ nJnNn n111v01 nNJ1!ln n?uJr.i nur.inim permissible sina to the sina gemura a complete hatred, one ;i")l;i11Y.lN N71) Oi11JN nN i11Q 11!lN Jj7)1>? 1!l"Y.ltl fueled by a personal animosity. Thus they explain the D'l'Y.li1 ?v N?N '1l1 0'nNl1!l i1Nl1!l n>?Jn halacha: nN ~1,J >;, wu? N.111!13 m~r.n pYIJJ Nl11!11 iJ1"1~J 3n1N 1;~>-The obligation to help a sonei, one who deserves to ?N11!l' >p?NJ p?n on? )'N\!J 0'011j7'DNm be despised, load his animal, transcends the obligation to :t,., j71D .[nJ\!11 l"U D''i N1Y.llJ Nn7N1J help a" friend" unload his animal, even though unload­ Even with regard to those who are close to him, and ing normally takes precedence to loading. The reason whom he has rebuked, yet they had not repented of given is 1i~' nN 'l''' 'i:J-to curb one's instinct. But why their sins, when he is enjoined to hate them, there still guard against a "yefzer" where the sina is approved? To remains the duty to love them also, and both are right: which the Tosefos responds hatred, because of the wickedness in them; and love on account of the aspect of the hidden good in them, which 1n1N Nl11!l 11'Jn Ol Nl11!l N1;'1\!.> J1'J 101? \!1'1 is the Divine spark in them, which animates their J'NJ1 01N? 01N;'l J? p O'lD? O'lD;J O'Y.lJ J>nJ1 divine soul. He should also awaken pity in his heart for .'1~';, n"DJ 1"1!l1 011mi 01NJ1!l '1'' 1J imr.i [the divine soul], for she is held captive, as it were, in the evil of the sitra achra that triumphs over her in That is, permissible as the original sina may be, it will wicked people. Compassion destroys hatred and awak­ then evoke a reciprocal feeling in the heart of the one ens love, as is known from the [interpretation of the] being despised, "as water, so does one face mirror text, "to [the house of] Jacob who redeemed Abraham." another," and this will in turn trigger a deeper, personal, (As for King David, peace unto him, who said, "I hate "total" sin a in the first person, a sina directed by an them with a consummate hatred," he was referring to ego-"yetzer", and of this one must forever beware. Uewish] heretics and atheists who have no portion in The late Brisker Rav J"~' pointed to the verses in the G-d of Israel, as stated in the Talmud, Tractate Tehillim and their wrath and passion against the evil: Shabbat, beginning of ch. 16). Tanya n>?Jn \}U1pnN imr.i1pnJ1 ,Nl\!JN ';i 1'Nl1!ltl N?n The integrity of emotion is critical to the true Torah .>? 1';'1 O'J'1N? O>nNl\!J ;'1NJ1!l personality. For the human heart is very devious: ('\J t"' ''Y.l!') llY1' '0 N1n \!.l)N) J'n :i7n :ipy. "The human Those who hate You, HaShem, do I not hate them? heart is most deceitful, who can fathom it?" And do I not quarrel with them who rise up against IYirmiyahu You? I despise them with the utmost hatred. I regard 17,9) The subtleties of our feelings in Ahavas Yisroel­ them as my own enemy. and all other duties of the heart-need constant, honest (Tehillim 139:21-22) re-examination, and clear Torah guidance. Only Precisely there, however, David Hamelech pleads that through studied effort, through Tefilla and Siyala Dish­ his heart be searched for its purity, that it not be tinged maya can we hope to attain that kind of heart worthy of with any dark instinct or bitterness. the Jewish soul.' lT. 111 ON ;'1N11 'D)l11!l )111 >JJnJ 'JJ7 )111 7-N 'l1pn iitJN 7"t ipn1J1 ;i'., n'WN1J n\!J"l::i •17 nw11p i::ioJ P'Yl 1 (1"YN"J ,u"7p) 0?1v i11J 1lnl1 'J JYV 0) 1:i' n"OJ l"'\!I ntJNJ1 O'nODJ ow 'Olr1i1 n"'l!llj? J\!)"' '\!)' t"•D7l 8 Search me, 0 G-d, and know my heart. PY\J' N7l J;"llN7 j?l10'\!J lJ '"Y1 Ol'\!ltJ lI"llNl'\!17 il1:itJl inltJ'\!I NJl\!JJ Test me and know my thoughts. ;y ilNlV;l lJ7J 1J~nl lnNJ\!J ntJn)) 1J1J .,, NTPl N;"l' 1Ntl1 ,,,y Nnw? See if I have vexing ways and lead me lJ?J O•J10'tJn1111))? \!I' ilJ11N •J l!)l::tJ?l '"!lJ? 1'1:i ;"It '1?)~1;"11 ,ilJ;lNi1 in the way of eternity. .O'JOJ 1NlJtJJ ibid 23-24 onlNI:> OPN ON l))tJTJl!) 0'01lj7'0Nl 0'J'))J n?l1) j'\Jn:in 1'1:-1 1J1ill ~ The passion of hatred, even in its valid, halachic pers­ Nlj'\ DnlY\!11 1j?'Y'\!l W' 0)1 ,il::t\!J)\!) plJ'nJ 0)'1\!) 11n? N?l lY1' N?'l!l pective, requires extreme caution and constant intro­ l"Yl ,nlY1J 1\!JJn\!JJl N'OnJ 1w1nw) lJ '"Yl lil7 Nn•J N1'f.'OilJ\!) PJN•n? spection, for hatred is an unhealthy, dangerous emo­ NT1'l)1tJJ JI"lJ\!J O'::l1J:l);") 0'1J1J i"IN1l .'O '•o t"YilN 1010 onn n"l\!JJ 7 tion. Perhaps the subtle distinction between the English .n"J I"llN 'J "O 1"1' W'N prn:i lNJli1l t"• I"llN ion n:ii1N 1!'.lO '"!lOJ NJ\J words "despise" and "hate" is a necessary guideline in .nlN'lWn n?•::i• ni:i:i? in11;i1 ,ow1 o\!J l"lY'

The Jewish ()bserverl}a1iuary, 1985 13 n"Y ·wwi:1 np::i-1 n'l:i,n \!J"Y n1,1r.i? 1'',lY.lti RIKA BREUER TEACHERS SEMINARY DAY DIVISION 85-93 Bennett Avenue, New York, N.Y. 10033 • A two-year program of advanced Jewish studies dedicated to preparing young women for life in contemporary sociery in the spirit of Beth Jacob. • Twenry years of experience in conveying Torah values and knowledge, developing character and middos, and training inspired educators. • Studies lead to a general diploma, or to a teacher's and Torah Umesorah's teacher's license. • Special arrangements for students who have completed one year of Seminary in Eretz Yisroel. Special Optional Programs: Training Course for Training Course fot ' Teaching Secular Studies High School Teaching • Financial aid available

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Dispatched By the Chazon !sh with Dr. Harkin, setting the preliminary stages for the doctor's consent and the hospital's admission-both This age of remedies is personified by the mechanical necessary steps to secure a visa for the heart disease heart beating on William J. Schroeder's chest. Our victim. At the time there had only been 90 such opera­ children, it seems, may well see the Jarvik 7 as our tions performed worldwide, with a 90% success rate. fathers saw the Model T. After all, how do we, today, The Bostoner Rebbe quickly arranged everything on view the state of medicine a generation ago? Regardless his side of the ocean, and then waited weeks until he of the rapid progress of medicine-and, in some ways, received a telegram from Israel. The next day an ambu­ because of it-there is one factor that was crucial then lance was dispatched to the airport. and still is-and in all likelihood, will continue to be so The hospital staff insisted that an interpreter be pres­ when our children grow up: ent around the clock. Should the patient wake up in the In 1949, long before the era of open heart surgery, middle of the night and find no one with whom he could not to mention Dr. De Vries' artificial heart, the Bostoner communicate he would surely panic. The Rebbe ar­ Rebbe, Rabbi Levi Yitzchok Horowitz, was approached ranged for three shifts to be at his bedside, 24 hours a by an Israeli living in Providence, Rhode Island: In Bnei day, for three weeks. And when the operation was Brak, the Chazon !sh had instructed the man's brother finally scheduled for a Thursday morning, the patient to have much-needed heart surgery performed by a Dr. refused, arguing that the following Sunday was Tisha Harkin of Boston. B'Av and the operation must be delayed until after the "I know neither Dr. Harkin, nor Boston," said the fast. The Rebbe tried to intervene, without success. In Israeli from Providence. "Perhaps you could help us?" desperation he turned to the doctor, a non-Jew, who And so, 35 years ago, the first of countless such milzvos responded, "I know that the Ninth of Av is the saddest fell into the Rebbe's lap, connecting those in need of day of the Jewish year, but tell the patient that this is sophisticated medical help with those equipped to dis­ going to be the happiest day of his year-G-d will be pense it. The next morning the Rebbe was on the phone with me." Wednesday night, the eve of the operation, a telegram arrived from the Chazon !sh (who was Rabbi Teller, a frequent contributor to these pages, lives in Jerusalem where he unaware of what was transpiring), which read: "May studies in the Mir Yeshiva. He is author of Once Upon a Soul, a collectirm of the efforts of the hospital be with hatzlacha." The follow­ articles and stories on Jewish themes. ing morning the operation was performed successfully,

The Jewish Observer/January, 1985 15 and the patient was eventually transferred to the The Rebbe then telephoned the chairman of the department Rebbe's house where he recuperated for a month. of thoraric surgery in Massachusetts General Hospital, who could not believe what the Rebbe was saying. "It could be The Emergence of ROFEH Hodgkin's disease, which affects the lymph system, or thy­ moma, a different cancer. Clearly the growth has taken root in That initial episode and similar efforts that followed the thymus, and puncturing it via the Chamberlain Procedure in its wake resulted in Project ROFEH-a referral, lodg­ could spread the cancer all over the body." ing and liaison organization. Located in Boston, one of Days later the patient was admitted tu Massachusetts the world's outstanding medical centers, ROFEH has General Hospital for open chest surgery performed by the connections with the Harvard Medical School, Joslin chairman of the department. It was a six-hour operation; the Clinic, Deaconess Hospital (which specializes in treat­ surgeon also removed the pleura (lung lining) to act as a bag ment of diabetes), Brigham Hospital (kidney diseases), for the malignant tumor so that no stray cells would escape. Massachusetts General Hospital (open-heart surgery), ROFEH saw to it that recupation was accompanied by a and the Children's Medical Center, to name just a few. Seder, and a constant stream of visitors who trekked five miles When ROFEH receives word of a Jew in need, a dedi­ each way during the three day Yorn Tov. The Bostoner Rebbe cated organization swings into action. also managed to find a kipa-wearing oncologist to explain the Erev Succos last year, ROFEH was alerted that a baby in student's illness to his ovenvrought parents. the greater Boston area was born with severe heart problems. Because of the delicate nature of the necessary surgery, the Ethical Guidance delivering hospital attempted to get Dr. Aldo Castanada, the Chief of Surgery at Children's Hospital to perform the opera­ ROFEH provides an invaluable service for doctors tion, but it could not reach him. Project ROFEH was con­ who find themselves in ethical dilemmas and wish to tacted. ROFEH was informed that the Chief of Surgery was consult with a religious authority. For this reason, the in the middle of a conference and could not be interrupted. The Bostoner Rebbe was appointed to a prestigious research receiver was transferred to the Bostoner Rebbe who spoke to committee to fill the chair on Bio-Ethics at the Massa­ Castanada's secretary. Within one minute, the doctor called chusetts Institute of Health, which is linked with Mas­ back-and performed open heart surgery on the youngest sachusetts General Hospital and the Harvard Medical heart patient in history . School. Whoever occupies this chair is sure to have The family-particularly the mother, whose baby was far-reaching influence on all the medical institutions of I• taken from her minutes after delivery-needed support, the world. If Massachusetts General, regarded as one of encouragement and housing for the Yorn Tov. ROFEH and the finest hospitals in the world, takes a clear stance on a the Rebbe's community eagerly provided the help that was specific ethical matter, one can assume that Memorial necessary to see this family through a trying ordeal. Hospital in New York and Hadassah in Jerusalem will at least take note. The ROFEH Contact A woman from New York sought the attention of a top gastro-intestinal specialist at Massachusetts General Hos­ ROFEH is primarily involved with making contacts. pital. The Bostoner Rebbe made the connection and the doctor April, 8 years ago, a first year law student at Boston agreed to take the case just hours before the Rebbe's departure University felt pain in his underarm. A doctor at BU's for Israel. student clinic told him that he thinks that he has a punctured One week later, ROFEH called the Rebbe in Jerusalem to lung. To be on the safe side he sent for an X-ray and found a inform him that the gastro-intestinal specialist was looking for massive density between the lungs. A tumor, 6" by 6" by him. The Rebbe telephoned Boston and found the doctor in a 2112", was discovered in his chest, above the heart. despondent mood. He relayed that the woman's kidneys had A week before surgery, the student stopped by the Rebbe's stopped functioning-but even with dialysis, her illness would residence for a blessing and some advice regarding the Pesach kill her within a week. Seder, which fell out at the time of the operation. The house, "Rabbi, what do you say?" the student recalls, was incredibly busy with dozens of people "Is she alert?" coming to sell their chometz and pose halachic queries. "Now, yes. But she will die nonetheless, and there is no The Bostoner Rebbe began to interrogate him: Who is the reason to prolong her life with heroic measures." doctor? Which hospital? What procedure? etc. etc . ... Since "I want you to put her on the dialysis machine." the operation was already scheduled the student was reluctant "Bui what will I tell my colleagues? Dialysis in such a case to disclose all the details for further examination. is unheard of." The Rebbe jotted down the information, picked up the "Put the blame on me." phone, and as the student tells it, "started pulling strings like a The doctor was relieved, for that was precisely what he had puppeteer." The Rebbe discovered that the doctor scheduled to wanted to hear, but felt restricted from making such a decision. operate was a junior member of the operating team, and this As it turned out, the woman did not need dialysis for more type of surgery was not his hospital's specialty. than a few days and is today leading a normal productive life.

16 The Jewish Observer/January, 1985 All This And Lodging, Too

Often ROFEH's help is principally with providing lodging for those in medical need. Frequently patients arrive in Boston with several family members to help them through an agonizing and sometimes protracted process. Some come for weeks, some even for years. To accommodate these needs, ROFEH has a special seven­ apartment complex, the New England Hassidic Center, as well as the Rebbe's residence, if need be. When Rabbi Baruch Sorotzkin, 0"~1. the late Telslze Rosh c.n Ha Yeshiva, came to Boston for medical treatment, he found a HauoLa spacious apartment at his disposal-not realizing until several City of days had passed tho/ he and his Rebbilzen were occupying the Avt-obom residence of the Rebbe, who had moved out lo make the Rosh Ha Yeshiva comfortable during that difficult period . • • • "Refu'as hanefesh Ur'fuas haguf-curing the soul and cur­ ing the body (from the prayer for a recovery) is the intertwining between saving the soul and its body," the HADERECH, 97 Stamford Hill Bostoner Rebbe once explained. Words well said from London Nl6 5TR, England Enclosed please find my remittance of $10 the founder of an organization so deeply engaged in incl. surface mail postage ($8 extra for saving both. !..T. airmail) in payment of my subscription to Haderech for six issues. NAME~~~~~~~~~~~ Announcing a great event in Torah publlshing: np,in u,r,,,E> WEARE BACK! n,s;!\~ w~n ?S7 Yeshiva of Brooklyn For the ·first time since they were composed nearly 800 years ago, the complete commentaries Music Festival to the Five Megillos of the Rokeach, R' Elazar proudly presents Rokeach of Worms are becoming available. • Transcribed from the manuscript, edited, and 1:11J~1 annotated by the renowned gaon Rabbi Chaim Kanlevsky of Bnei Brak. Featuring: f\ CHOIR DANCE BAND DRAMA •The commentary is. filled with p'shat, kabbalah, (For women only) gematria and insight. Very seldom is a work of this magnitude rescued from centuries of oblivion. Feb. 2, 9, l~F.D.R. High School Vol I (n':>np, n:l'K) is already available. 5800 20thAve. Vol II (D','llln ,,Ill, m,, ,ntlK) All tickets are numbered and guaranteed will be available in several weeks. TICKETS AVAILABLEAT: To order, send $12 for each volume plus Matana Gallery Levits Seforim Center $1.50 (shipping and handling) per order to: 4906 18thAve atSoferStam(K&L) OPC - clo Julius Klugmann (bet. 49th & 50th) 1470 Coney Isl. Ave. 161 Fort Washington Ave. I New York, NY 10033 For more ticket information, call Mrs. Fiddle at376-1690 . . All proceeds go to Tzedaka.

The Jewish Ohserverl]imuary, 1985 17 Dr. Meir Wikler

The Psychodynamics of Grief and Mourning: A Layman's Guide to Making a "Shiva" Visit

No deep Talmudic insights or profound Torah Overcoming !he Hurdle thoughts will be found in this article. Rather, it is my intention to demonstrate that by learning and following "Have you gone to be menachem aveil yet?" the halachic requirements of nichum aveilim, not only is "Yes, I went yesterday. How about you?" the guess-work taken out of this milzva, but many basic "Nol yet. I think they're silling Shiva until Monday psychological needs of aveilim are also met. Of course, morning. Bui I don't know when /'llgo. I gel home from work these benefits are not the "reasons" for the details of the too late to make the minyan for Mincha~Ma'ariv." milzva. Rather, as the late Dayan Dr. I. Grunfeld wrote "So why can't you go later in the evening or on Sunday?" in his Introduction (p.xcix), to his translation of Rabbi "It's easier for me to go for one of the minyanim because S.R. Hirsch's Horeb: "A reason for a law which is not there are a/ways other people there. I usually fry lo avoid given by G-d but is arrived at through human medita­ making a Shiva visit alone. I wouldn't know what lo say." tion must always remain a hypothesis and can never How many people share this sentiment and then assume certainty in such a way as to influence practical postpone making a Shiva visit until it becomes logistically obedience to the law." impossible. Others do not even have such good inten­ Nevertheless, it would be permissible for us to exam­ tions and find some excuse right away not to fulfill this ine how the aveil's basic psychological needs are ad­ mitzva. dressed by faithful adherence to the halachic require­ The laws of nichum aveilim (comforting mourners) are ments of nichum aveilim. As Rabbi S.R. Hirsh ex­ rarely studied, in depth. Like the flimsy, paper-back plained (Horeb, p.clvi), one of the objectives of studying editions of Eichah and Kinas, made for one use only, we mitzvos is "to weight the consequences of their ob­ hope we will not need to consult these halachos. While servance or non-observance in practical life, and by deep this avoidance is most understandable, it has neverthe­ reflection, to trace the wisdom of G-d in His word, as by less led to misconceptions, confusion and ignorance observation we trace it in His work." regarding the detailed requirements of this important To many readers, what follows may represent mifzva. As a result, some people disregard nichum aveilim nothing more than plain common sense. Nevertheless, entirely while others fulfill this milzva in a way that we live in an age when the common sense of yesterday makes the aveilim wish the menachamim (comforters) had is all too often overlooked or forgotten today. stayed home. The "When" of Comforting

Dr. Wikler is a psychotherapist and family counselor in privale pradice. ]Je People often speak of waiting until the third day of fives in Brooklyn, N. Y. The author would like to express his grateful appreciation to Shiva before making a Shiva visit. Sometimes this kind of !he Bosfoner Rebbe, Grand RabbiI.evi Horowitz, N"t''?W, and to Yaakov Salomon, delay-for example when the burial takes place on a C.S. W., for /heir generous assistance in /he preparation of this article. Wednesday-will not leave much opportunity for nichum

18 The Jewish Observer/January, 1985

-· ....,,. . ' aveilim. (The mourners "get up" the following Tuesday other mourners for Zion and Jerusalem." In addition to morning.) helping the aveil connect his personal loss with the Both Kol Bo on Aveilus (p.297) and the Gesher Ha Chaim shared losses of the entire Jewish people, this formula cite support for the custom of waiting until the third day provides a universal closure to the Shiva visit. Without it, of aveilus, but the former also quotes the Maharil, who menachamim would be forced to grope awkwardly and states, "Immediately after (the aveilim) return from the nervously for "the right words" with which to conclude cemetery, people go for a little while to the mourner's their visit. home and they sit down to comfort him." The Gesher HaChaim (20:5) adds: Psychodynamics of Mourning "If it will be difficult for someone to comfort afterwards, he may go lo the home of the mourner to comfort even during the No two aveilim share identical experiences. How an first three days, since the rows of comforters !offer the tradi­ aveil reacts to his aveilus depends upon various factors: tional words of comfort) immediately after the burial. But the aveil's integration of Torah attitudes, the aveil's rela­ (someone comforting within the first three days) should limit tionship with the niflar, and the aveil's individual consti­ his conversation. tution as Chazal have emphasized (Masechles Berachos 5Ba); In short, people should not automatically write off "Just as (people's) faces are not similar to each other, so the first three days. Only if they will have ample oppor­ too their emotional responses are not identical." tunity to comfort after the first three days and they are Some generalizations, however, can still be made reasonably assured that the aveil will not be left com­ about the experience of aveilus. In most cases, aveilus can pletely alone, should they wait until after the third day. trigger any one or a combination of the following emo­ But if social engagements, business appointments or tions: shock and denial, anger and frustration, fear and travel arrangements make it difficult to make a Shiva anxiety, loneliness and isolation, guilt and regret, and visit after the third day, a Shiva visit can most definitely depression. Although these reactions often overlap and be made during the first three days of aveilus. merge with one another .. for purposes of organization, they will be discussed separately. In the course of this But I Don't Know What to Say! discussion, I hope to demonstrate how following the halacha responds to each emotional need, whether the Perhaps the greatest single factor causing people to comforter is aware of it or not. shrink from nichum aveilum is the fear of not knowing what to say. When a loss is so great and a wound so Shock and Denial ; deep, people can feel overwhelmed by attempting to I comfort a mourner. They can even feel immobilized by The aveil experiences shock as an emotional numb­ the sincere desire to eradicate the mourner's suffering ness. To himself and to others, the aveil even appears not while being helpless to do so. As they anticipate their to have realized the full extent of his loss. On some mounting frustration, they consider whether they and level, he seems to be denying the magnitude of the the mourner might be better off if they just stayed tragedy. home. This reaction is more common during the first stages This attitude is based on fundamental misconceptions of aveilus. It should not frighten the aveil, who may be regarding the psychological needs of the aveil and the wondering, "Why don't I feel more pain?" Nor should it requirements and guidelines of halacha. A heightened offend other members of the family who may be wond­ awareness of the former can lead to a deepened respect ering, "Didn't he care about the niftar?'" for the timeless wisdom of the latter. The aveil's reaction can be compared to the lights A few of the rules that one must bear in mind are: going out when a fuse has blown. The excessive • Wait for the aveil to initiate the conversation. lf he demand for electrical current has burned out the says nothing, sit in silence. (See, for example, Shulchan appropriate fuse and cut off all electricity. Similarly, the Aruch, Yoreh Deah, vol. 3, 376:1 and Gesher Hachayim, 20:5.) emotional trauma of aveilus can cause such an immediate • The conversation should dwell on the merits of the demand for emotional energy that feelings are tempor­ niflar (deceased). The aveil is not to be comforted by arily cut off. distracting him from his loss. In addition, as the Ramah An aveil who experiences this form of emotional (376:2) cautions: numbness needs gentle reminders of the reality of his A person should nof say (i.e. ask the rhetorical question) to loss, in doses small enough for him to be able to handle. the aveil, "What can you do? Because if is impossible to change The visits of the menachamim are the best and most gentle (the situation)." This is heresy, because if implies that if it were reminders. But how can they know how much remind­ possible to change things, he would do so. Rather, he should ing the aveil can handle? They can't know. Therefore, if accept the Divine decree with love. at all possible, they should take their cues from the aveil. • Upon leaving, the menachem offers the mourner the But what if the aveil is too shocked and grief stricken to traditional words of comfort: "Hamakom yenachem es'chem speak? Then the supportive presence of the menachamim ... , May the Ever Present comfort you among the may be all the reminder he can handle now. Any words

The Jewish Observer/January, 1985 19 beyond the traditional words of comfort may be too Shiva visit is in itself reassuring to the aveil. It lets him much. The menachmim, therefore, should simply soothe know that he does have others on whom he can depend. the aveil with their silent presence. Loneliness and Isolation Anger and Frustration For many years, often a lifetime, the lives of the niflar Aveilim weak in their religious convictions may be and the aveil were very closely bound. Aside from how angry with the Divine plan that called for the return of they felt about each other, they simply may have had a the soul of the niflar at this time. But even b'nei Torah can lot to do with each other. If so, theaveilusopens a chapter experience anger and frustration. Their anger may not in the avei/'s life marked by an ever-present void. be directed at any particular target. Just the realization This emptiness will not be easily filled. When the aveil that something of great value has been taken away can faces that realization, he may focus extra attention on trigger an involuntary reaction of anger. They need to the lost relationship, to the exclusion of others. This know that this is a common reaction, which does not call reaction may express itself through emotional and their commitment to Torah into question. Sometimes social withdrawal. Just as extra blood rushes to the site this anger is manifested by a generalized short-tem­ of a wound, so the aveil focuses extra attention on his peredness or even rudeness. These must be seen as loss. transitory phenomena that do not signify a deep rooted Efforts to forcibly "draw out" the aveil will not be absence of proper bitachon (trust in Hashem). successful. Swimming right after eating can draw blood What does one say to someone who is angry? Any­ from the digestive system, but a muscle cramp will thing approximating-"Don't be angry" would be as result. Similarly, aggressive efforts to draw out the aveil inappropriate for an aveil as for someone deeply em­ should be avoided. Neither should theaveil be allowed to broiled in a heated dispute. What the aveil really needs is withdraw completely from all social contact. What he an opportunity to vent this anger. Kri'ah (rending one's needs are gentle, persistent efforts to gradually draw clothing) certainly provides an opportunity to express him out, at his own pace. anger and frustration. In addition, nothing assists the Once again, the flow of menachamim throughout the process of emotional ventilation better than a patient Shiva period can be the most effective antidote for the listener. Just being there to listen helps the aveil deal aveil's loneliness and isolation. Here, too, the menachamim with his anger more effectively than anything the men­ must wait to take their cue from the aveil. Not to do so I achamim can say to the aveil. Chastising him for any could result in causing great discomfort for all con­ f excess, therefore, would be quite pointless under the cerned. circumstances. Guilt and Regret I Fear and Anxiety Some people harbor the mistaken notion that mental t The loss of a close family member sets off a chain of health professionals consider guilt to be a four-letter practical consequences that can be devastating. A per­ word. Guilt is an emotional reaction which, like any son who provided financial support, dependable advice, other emotional reaction, may be excessive and inap­ emotional sustenance, warm affection or that invalu­ propriate or normal and appropriate. Feeling guilt dur­ able helping hand is now gone. The aveil is plagued by ing aveilus certainly falls into the latter category. As questions of "How will I manage?" and "Whom will I Rabbi Zelig Pliskin explains so succinctly (Gateway to turn to, now?" These dark shadows of uncertainty can Happiness, p. 368), then arouse fear and anxiety within even the most Grief is often accompanied by guilt feelings. Many people independent and mature individual. look back al how they behaved toward the deceased and Words of reassurance are relatively ineffective in remember their mistakes in relating properly to him when he Ii helping an aveil cope with fear and anxiety. What does was alive. Since we can no longer make amends, these feelings help is concrete action. A demonstration of support goes can become very painful; at times they become obsessive. 'I much further than any words can. Volunteering to How can the aveil relieve these feelings of guilt? How assist the aveil, before being asked, is the best form of can the menachamim assist in this process? In reality, this reassurance. The menachamirn can volunteer to arrange task is not nearly as awesome as it may seem. the minyan, prepare meals, contact other potential men­ How do people normally relieve their feelings of achamim, or even move the aveil's car to avoid a parking guilt? They make amends. While, as Rabbi Pliskin says, violation: Without it even being said, this kind of activity the full opportunity is no longer available to the aveil, a reassures the aveil that the menachamim will also be there partial opportunity is nevertheless available through after the Shiva, when they may be needed even more. giving respect to the niftar. This may be accomplished by One of the most basic, concrete demonstrations of fastidious adherence to all laws of aveilus, and by speak­ support is the physical presence of the menachamim. ing positively about the niftar, recounting his meritor­ Their willingness to "bother themselves" to make the ious deeds and publicizing his virtues. Just as there must

20 The Jewish Observer/January, 1985 be witnesses at the reading of a will, so there must be Being There, More Than Spoken Eloquence "witnesses" at the recounting of the spiritual legacy of From this discussion of the psychodynamics of grief the niftar. Thinking about the niftar's virtues only increase and aveilus, it should be clear that no profound, eloquent guilt feelings; speaking about the niftar's virtues can words of comfort are required to meet the psychological relieve these feelings. and emotional needs of an aveil. Most of these needs can The practical implications of this for the menachamim be met by the mere presence of the menachamim. It should are clear. They must provide the opportunity for the also be apparent that when conversation is called for, aveil to speak about the niftar. If they deliberately fill their the menachamim should not be the ones to initiate or Shiva visit with small talk to relieve their own discom­ change the subject of conversation, but should take fort, they will have failed to address the psychological their cues from the aveil. needs of the aveil. If, however, they listen and passively Based on the psychodynamics of aveilus. therefore, no encourage the aveil to speak about the niftar, they will "game plan" or agenda of conversation topics need be have rendered him invaluable service. prepared in advance of making a Shiva visit. The menach­ amim should simply go in and wait for the aveil to initiate Depression conversation. As Rabbi Shamson Raphael Hirsch advises in Horeb Depression is nothing more than extreme sadness. (p.433-434): "Be with him from whom G-d has taken a When brought on by the external reality of aveilus, it is member of his family .... Stay by him and show him quite normal. When brought on primarily by internal that he is not forsaken .... Sit silently by the mourner factors, it can be pathological. until he himself gives vent to his sorrow in words." In the more extreme cases, depression may be mani­ fested by loss of appetite, sleep disturbance, agitation or Hope for the Future sluggishness, loss of energy and fatigue, indecisiveness and inability to concentrate, or generalized feelings of Sometimes people avoid making a Shiva visit because hopelessness. they misunderstand the psychological needs of the aveil Depressive symptoms can alarm the aveil or those and the requirements of halacha. And excuses not to around him, but they need not. His state of emotional make a Shiva visit are always readily available: "I get disorganization will pass in due time and cannot be home too late," "I'm not sure how to get there," "I'm rushed .... Much clean-up work is also required follow­ really not that close with the family," etc. But if these ing an earthquake, but it will not be completed over­ people understood what is, in fact, required of them night. Until order is restored, considerable disorgani­ when making a Shiva visit, they would be a little less zation must be tolerated. Similarly, the aveil may suffer anxious, awkward and less likely to dodge nichum aveilim. from disorganization of depression as he begins to pick This article was quite clearly written halacha lemaiseh up the pieces of his life. (for practical application). Even so, it is my hope for the Menachamim can help the depressed aveil by accepting future that there will be no opportunity to observe the his depression as a natural consequence of aveilus. But mitzva of nichum aveilim when we merit the fulfillment of this acceptance cannot be articulated at all. It can only the prophecy (Yeshayahu 25:8): be demonstrated. When the menachamim sit with the aveil He will destroy death forever; and literally permit him to feel depressed, they are meet­ and the Eternal G-d will wipe ing the aveil's primary need for acceptance and support. away the tears from all faces. . . . 13:. Notjustacheese, a t1C1(Jition ••• ': Haolam, the most trusted name in Cholov Yisroel Kosher Cheese. A reputation earned through 25 years of scrupulous devotion to quality and kashruth.With 12 delicious varienes. Under the strict Rabbinical supervision (iK'hal Adas Je~hurun, N. Y. Haolam, a tradition you'll en1oy keepmg, 11 Cholov Yisroel THURM 8'0> . WO•LD CH»SHX' .

The Jewish Observer/January, 1985 21 Naftali Bassman

Is Love A Jewish Word?

Of Differences and Challenges world at large] call love is to us a Koreis* violation.'' And the challenge implicit in this is also clear: Can we There is a distinct contrast between the disciplined draw from our Torah perspective and infuse the word lifestyle of the Orthodox Jew and the free-floating style "love" with spiritual meaning, which theoretically can of the society that surrounds us. Naturally, a barrier bring a person to the point of perceiving himself in forms between the two, for the distance is great. But purely spiritual terms? And can we impart a counter­ sometimes one wonders how much of our side of the balance to the style of love that the world at large barrier is a reflection of Torah values and how much of flaunts, in a manner that will give us the strength to it is self-imposed ... how much of our rejection of accept the idea of love without fear-to confront it worldly attitudes results from honest principle, and head-on, rather than to feel compelled to flee from it, or how much from inhibition, or open hostility without simply to express confused hostility toward it? reason. Being on the right side of a confrontation is only part of the task. Understanding one's position and living What Is Love? in accordance with this understanding can be even more challenging. What is love? What is more typical of this contrast than "love"-a The dictionary defines love: to feel a passion, devo­ controversial word to say the least. Poets say that the tion, or tenderness for a person or object. These words world turns on love, and indeed, contemporary culture can describe every type of love. Yet every individual seems to thrive on it. By the same token, Rabbi Akiva struggles to love in his own way, providing as broad a stressed the command" And you shall love ...,'' describ­ spectrum of definitions of love as the variety of faces I ing it as a great principle in the Torah, the primary rule that grace the earth. For each individual possesses his I for living and developing. Moreover, to relinquish our own mode of expression, his own statement of love. right to love is to relinquish our right to live. As the Ibn We naturally turn to the Torah for more specific Ezra (Devarim 30, 19Jphrases it: "Life is for loving." Th us, guidance. The Torah does not offer definitions, but it failure to love is akin to squandering the gift of life itself.• does provide descriptions of love of man for G-d, man Yet, the differences-the barrier-between the two for man, and-the purest of loves-that of G-d for man. approaches is abundantly clear. The Chazon !sh '.?"~' Each in its way feeds on the other, and, in turn, inspires summarized the difference so clearly: "What they [the us with standards to strive for, to live by: "Veohavta­ Love G-d with all your heart and all your soul," says the *See Rabbi Shlomo Wolbe's Bein Sheishes Le'Asar: "Olam Hayedidus." Shema . ... "Love is strong as death .... Many waters

Rabbi Bassman, a member of the Kolle! of Beth Medrash Govoha in Lakewood, *reference to the Divine punishment of a shortened life meted out NJ, has been representrd in these pages by several poems and his rendition of Rabbi for adultery or other illicit relations, which in some instances is Shlomo Woibe's addrl'Ss on the contemporary relevancr of Mussar (Mar. 84). idealized in worldly literature as a romantic fulfillment.

22 The Jewish Observer/January, 1985

' - -- cannot extinguish the Love," exults Shir HaShirim (8, gently nudges the awe-inspired person into a state of 6-7). So there you have the dimensions of Ahava: it is closeness that has the power of perpetuity. achieved with heart and soul. It possesses immense How does one achieve such a balance? By recognizing power. It demands totality. It operates from spirituality the two positive forces in our lives: The Torah as the and it emanates from completeness. source for a system of values, which presents us with Let us hear the echo of these descriptions in the opportunities for action that encompass the absolute of words of those who achieved love in their own heart authentic Truth; and the individual, fashioned in accord­ and soul: ance with the Torah blueprint, with an amazing array of • The late Vizhnitzer Rebbe, Reb Chaim Meir Hager tools lying dormant within, waiting to be recognized, J">l: "If he loves me, I love him. If he doesn't love me, I'll activated, balanced, and perfected. Through self-under­ love him so, until he has to love me." standing and by directing ourselves positively along • The Alter Rebbe, Reb Shneur Zalman J"~l: "The Torah guidelines, we can achieve that balance within mountain that G-d lifted over the Jews' heads at Sinai to ourselves, between ourselves and those around us, and coerce them into accepting the Torah was a mountain of ultimately between ourselves and G-d. love." IUkutei Torah Parshas Re'ei: 22, 1) • Rabbi Elazar M. Shach, N"IJ'Jl!J, tearfully addressing The Torah's Tools of Loving hundreds of!isteners: "Before one lifts a stone to throw at a Shabbos violator, better he first learn to cry for a In commanding us to love our friend, the Torah fellow Jew that does not know the beauty of Shabbos." speaks of love as "a turn towards."* And, as in all Divine So our sights have been raised. Let us now strive to service, the tools with which we turn are our minds and better understand the usage of the word love and clarify hearts, as the Torah says: its definition from a Torah perspective. We then may be "01>n l1Y-P1-And you shall know today": closer to expressing love positively and freely in human The mind clarifies issues and determines values encounters. weighing the good and the bad ... identifying right and wrong. The mind chooses here, rejects there, structur­ With Totality and Balance ... As a Jew Loves ing a world of virtue, of spiritual beauty. "1:n7 JN l11jl!Jm-And you shall take to your heart": "Serve G-d out of love, otherwise you might come to The heart feels, experiences ... This is central, for hate. But as one that loves you will not hate, for the "')J:l N:l'7 N.>nn1-G-d wants heart" -when a person 1 lover does not hate. Serve G-d out of fear, otherwise opens his heart to a matter, he can become totally i you might come to kick (away in rejection). But as one involved in it. Indeed, the Torah calls for love of G-d to who fears you will not kick, for he who fears does not be "1:n7 J'j-with all your heart"-not just with part of come to kick." (Yerushalmi: Berachos, quoted in Tosafos, it. Then a balance sets in. The heart softens the rigidity So/ah 22b) of the intellectual convictions, warming and humaniz­ Two extremes of human nature-love and fear-are ing the person's attitude, while the mind rationalizes the brought together in harmonious balance, reflecting feelings of the heart, controlling and directing them. how all-encompassing the Torah message is. On an The two become fused into one spiritual entity, one intellectual level, a psychological lesson is taught. On an calculated expression, with goals and values imbued esthetic level, the diversity of hum an experience is por­ with feeling. The mind determines what is right, and trayed. And on an esoteric level, a glimpse is offered into the heart directs the entire person toward it. The love the mystery of the human soul. that flows forth is pure-honoring the guidelines of the The human psyche embraces deep and powerful conscience, yet genuine and spontaneous. emotions. Whenever a person takes a position, assumes Now let us take a closer look at the factors that a specific perspective on life, much more is often taking interact and can bring a person to love: the heart and the place than is discernable. Beneath the surface there is mind ... and the person himself. often a deep stirring of inherent desires and forces. It is I here that our Sages guide us with their approach of The "Heart" Factor "counter-balance." For without the ability to assume more than one approach, the most beautiful of relation­ The heart: alive, pulsating, throbbing, sustaining ... ships is fraught with danger. but more than anything else, sensing, feeling; for the One can come close, so close, and love something responsibility of the heart in its life-giving role is not so deeply ... and then kick it away in rejection .... One can much in its more obvious surge of vitality as in the stand back and view the most awesome object, respect it quieter, more subtle ways in which it stays next to the deeply, and yet be overcome by ominous distance and object of its concern, at its very heart. venomous hatred .... Only through the intricate devel­ The heart senses, and feels along with others-not opment of a sensitive balance can one learn to love only in their happy moments, but in the painful ones, as lovingly and to fear fearlessly. For fear disciplines love into an awesomely powerful experience. And love *"Ve'ohavta le re'acha"literally: and you should love toward your friend

The Jewish Observer/January, 1985 23

- ' well. Not only does it respond to expressed suffering, child growing within the self (Gaon on Mishlei 17,7). As but it reaches quietly into the depths of the person who Reh Noach Weinberg once put it: "If you don't love is trapped within his suffering, if only to be there quietly yourself, I don't want you to love me, because you're and share the pain. only going to hurt me." (Once again we are reminded of Who were the classic "feelers" of all time? The friends the inherent "kick" factor in the attainment of love.) of lyov, as our Sages tell us: "Friends such as the friends Kamocha means being aware of and sensitive to your of lyov or death" !Babba Basra: 16b). own feelings, feeding yourself when you are hungry, Two things stand out about Iyov's friends. One: they bandaging yourself when you are hurting. Kamocha sensed Iyov's pain from a distance, spontaneously, nat­ means realizing yourself as the most valuable posses­ urally, without being formally told. Two: upon con­ sion that you own, and trusting yourself as the person fronting Iyov's suffering in person, they sat wordlessly you can be, and not the person you are not meant to be. for seven days and seven nights (Iyov 2, 13). They saw If this attitude is properly nurtured, the next word, that the pain was great and that there was nothing to "/'reiecha"-your friend, blossoms forth naturally from say, for the distance between the world of the sufferer whatever kamocha you contain within yourself. and the world of the onlooker is too awesome to be bridged with words. But by just looking and listening Jewish Marriage and the Transcendental Touch they provided more than any words could have. Friendship: Sensing from a distance. Coming close if Jewish marriage plays a central role in a disciplined just to look on .... Being there quietly, gently, spirit­ lifestyle, crucial as it is in the development of a powerful, ually. balanced love experience. A woman's biological cycle If living is for loving, how understandable is our and the relevant halachos of family purity set up two Sages' judgment, "Friendship or death." extremes in marital relationship. And again, it is the extremes that provide the balance. The transcendental The "Mind" Factor level of love from a respectful distance fashions a milzva out of a potential act of Koreis, and transforms a potential "Intelligence is a source of life to its master" (Mishlei act of kicking into an act of giving. 16, 22). We find an example of restrained love of this sort As loving is an integral part of living, so is a clear state from the reunion of Yaakov and Yoseif after their oJ mind a source of life. twenty-two years of painful separation. While Yoseif To what extent do we involve our minds in our total embraced his father, Yaakov did not return his show of experiences? Here is a simple test. Number a sheet of affection but instead said "Krias Shema." This was not a paper from one to ten. Focus on the person closest to step aside from the intense relationship that burned you and jot down his or her virtues. It is here that the between father and son. Quite to the contrary. The necessity for balance between respect and love becomes reality of Yaakov's love for Yoseif manifested itself in a ' clear. If your pen flows freely, you need not fear powerful expression that transcended physical embrace, r expressing your love. One can venture that it contains a assuming its place as part of a cosmic embrace of the wealth of purity and spirituality. If, however, you ex­ Creator. One could say that Yaakov's was a transcen­ perience difficulty in intellectualizing your love on a dental touch. conscious level, instinct is the governing force in your And so, too, does the development of a disciplined relationship, and a counter-balance is sorely needed. And, if marriage is a focal point for the development of The Liberal Kick of Rejection the self, as it surely is, it is here that the primary effort toward balance-setting should take place. "And [Yitzchok] brought her to the tent ... and [then] he loved her (Bereishis 30:D).' The "Self" Factor The liberal Jew" effuses love, brotherhood, peace, and interfaith cooperation. But has he achieved the The Torah teaches us how to love others: "kamocha-­ clarity of mind, the security of conviction that comes as you love yourself." from possessing true values of his own? The liberals Before learning to fly an airplane, one usually learns tend to acclaim Rabbi Akivas as their hero-as the to drive a car. We all "drive cars," but so often in a innovative reformer, the man who offered Torah inter­ relaxed mood, with automatic shift. It is time to set the pretations that Moshe could not divine, casting aside gears in motion, and get a feel of the road, time to gain Moshe Rabbeinu as a relic of the past. Why Rabbi conscious momentum and "drive!" Akiva? And why do they shun Moshe Rabbeinu? The The kamocha process, also, is an unfolding one, similar to the relationship of a parent to his child. The Gaon of *emphasis from commentary of Rabbi Samson Raphael Hirsch, end Vilna implies that when our Sages instruct a parent to of C}wyei Sara bring up a child with a balance of rejection of the left hand and the embrace of the right, they refer to the <;*in the theological sense, not necessarily in the political sense

24 The Jewish Observer/January, 1985

. - balance in human relationships bring forth a love that Sadly, the kick becomes self-directed. And as we stands above external physical expression. stand by and helplessly watch him pursue his self­ answer is that Moshe is described as "o>nl!J~ 1\!JN"1-his justifying ideals, we can only follow Rabbi Shach's head high in the heavens" (Sifri, Haazinu}-his mind is the example and shed a tear for the spiritual fulfillment he symbol of clarity and truth, of higher intellect, of dis­ never had, trying in the meantime, as the Alter Rebbe ciplined love. To the liberal's narrow understanding, says, to draw him close with the strong chords of authen­ Rabbi Akiva, who focuses on love as the sum of all tic love (>71N1 >Nr1>::>10 , DI!! m\!!701): Torah values, apparently believes in "doing his own A Breath of Life thing." So they reject Moshe in his favor. And here the imbalance is clear. For even as the liberal If we could clarify our value system regarding toward Jew strives for a totality of commitment, his totality is whom and how we should express our love .... cripplingly egocentric, arbitrarily fixed at his own level If we could integrate ourselves into a balanced of experience and comprehension. The awe and fear of expression of love .... G-d, of His spoken word, of His spokesman Moshe, is If we could blossom forth naturally to become sensi­ not there to serve as a counter-balance. And so, unbal­ tive to those around us .... anced and upended, the liberal is trapped at one If we could sense the other's unspoken need even extreme, unable to right himself. And even as he loves, from a distance .... his love freely invades the other side of the line of If we could come forth quietly to express our love by reason and responsibility, a line of demarcation that the just being there .... Chazon !sh so clearly delineated. If we could learn to read pain wordlessly and suffer The irony of the liberal Jew's fate is that the painful along .... kick of his one-sided love is directed at himself. For as we If we could master the art of self-love .. , . take note of his home, with its 1.7 children, as we watch If we could shed a tear for the spiritually deprived, his progeny disappear into the nothingness of assimila­ then love takes on its fullest spiritual meaning, inspiring tion, the question arises: Why? If you love so, why don't you us to take in a breath of fresh meaning in life, filled with build a family, and extend your expression of love to your own the vitality of the ageless message of the lbn Ezra, "Life creation? The feeble answer is: I cannot. I am not able to. I have is for loving." ~T. other over-riding priorities. Where is the powerful love? *See Tanya, Chapter 32

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The Jewish ()bseruer/]anuary, 1985 25 NJ"'CILJ aii JI n:lll:!J' Are you a "Chassidishe Yungerman" capable of organizing, speaking, and ~n-.1n making presentations on important ~ ilT.llllT.JJ1 issues relevant to the Yiddishe community? YESHIVA & MESIVTA If you are, and wish to use your abili­ TORAH TEMIMAH ties to benefit the Kial, we are offer­ Proudly Announces That Its ing a full-time position with a good 27th ANNIVERSARY salary for such an individual. DINNER Send resume or letter to: Will nmN Be Held on THE JEWISH OBSERVER SUNDAY, MARCH 3, Box B 1985- 5 Beekman Street ADAR 10, 5645 New York, NY 10038-2274 atthe All inquiries will be kept confidential. NEW YORK PENTA HOTEL 33rd Street & 7th Avenue New York, New York At which occasion we will pay Bora Park, B'klyn. East Side, N.Y.C. tribute to 17-13th Ave. 51 Canal St. MR.&MRS. Lowest Prices! Big Savings! LEO (CHASKEL) FRIEDMAN COME IN and $AVE Guests of Honor WE CARRY A FULL LINE of who have accepted this honor • CAMERAS • RADIOS •TVs• in recognition of their STEREOS e VIDEOS• TELEPHONES planned dedication •GIFTS• WATCHES• of our Mesivta Beis Medrosh in memory of his father WALL CLOCKS AUTHORIZED SEIKO, PULSAR, BULOVA, Reb. Binyomin Zev '"~ DEALER Mr. & Mrs. Dr. & Mrs. WE HAVE A FULL LINE OF Joseph Berliner Marcel Biberfeld ELECTRICAL APPLIANCES Parents Award Chesed Award for EXPORT 220 V For information regarding reservations and RECORDS • TAPES ad blanks contact: Yeshiva & Mesivta Torah Temimah 555 Ocean Parkway 7HOUR Brooklyn, New York 11218 Tel. No. (718) 853-8500 DEVELOPING Alan Haber Rabbi Shmuel Lefkowitz Chairman, Robert Lichtschein SERVICE Dinner Committee Co~Chairmen, journal Committee Willy Wiesner Rabbi Yaakov Applegrad 50°/o OFF Chairman of the Board Executive Director

26 The Jewish Obseruerl]anuary, 1985 '111 BOOKS History-Straight and Fictional­ For Grown Ups and Children l

Germany in the early seventeen hundreds and brings to The Feast and the Fast, prepared by Rabbi C. U. Lipschitz life many of the issues that marked Jewish life in those and Dr. Neil Rosenstein (Brooklyn, 1984, distributed by days-anti-Semitic agitation and persecution on one Maznaim Publications, $5.95) side, the controversies over the Shabatai T zvi heresy This book tells the dramatic personal story of Rabbi and mystical tendencies on the other hand. Well-known Yorn Tov Lipman Heller, the Tosfos Yorn Tov, on the historical figures move through its pages, and the story occasion of his 330th Yahrzeit. Essentially this little holds the interest of the reader throughout. volume is an English rendering of the Tosfos Yorn Tov's own account of his suffering, The Megilas Eichoh, and the The Exiles of Crocodile Island, by Henye Meyer, illus­ additional material recorded by his son. The second half trated by Yosef Dershowitz. (Artscroll Youth Series, N .Y., of the book provides geneological tables through which 1984, $9.95 hardcover, $6.95 softcover) the many families that count themselves among the This is a historical novel, based on a remarkable and Tosfos Yorn Tov's descendants can be traced. Whilst the tragic historical incident mentioned by the Abarbanel second part of the book is of primary interest to these I (Shemos 7:26) and also in general historical works (where families and to historians, the first part gives an inspir­ the island in question is known as San Tome). Several ing insight into the life and stature of one of our great thousand Jewish children were deported from Portugal l historical personalities. to Crocodile Island, after their expulsion from Spain in 1492. This book tells the story of their suffering, as well Reb Meir Premishlaner, by Rabbi Uri Auerbach (Brook­ as the fictional account of the escape and adventures of lyn, 1983, Maznaim, $5.95) one of them. His wanderings bring him to Jewish com­ Like the volume discussed previously, this work, too, munities in Italy and North Africa; thus the readers is a labor of love, by a descendant of the personality to receive a vivid picture of Jewish life in those days at the whom it is dedicated. It is not a biography in the conven­ same time as they learn about Jewish suffering, self­ tional sense, but rather a collection of Hassidic tales sacrifice, and loyalty to Torah. The plot is dramatically about him as well as Divrei Torah by him, from which presented, the characters come alive, and the book is there emerges the image of a legendary figure who, very well written. Thus this novel-though designed moving among the spiritual giants of his time, made his for the youthful readers-will prove of interest to adult own mark on the minds and hearts of the people. Well­ readers too. written, this book makes good reading; however, the reader would have welcomed it if the author had gone The King Who Came Back, by Avraham Ben' Yaakov beyond the retelling of stories to a more systematic and (Feldheim, N.Y., 1984, $5.95) analytical presentation of Reb Meir'!, his life and what This book defies easy classification. It is a slim he stood for. volume, containing a vivid narrative, beautifully illus­ trated, that can be read as a fairy tale for children. At the Fire in the Sky, by Selig Schachnowitz, translated from the same time, however, it is a parable-in the manner of German by M.L. Mashinsky (N.T.T.S. Publications, Rabbi Nachman Brazlaver's tales-about man's strug­ Monsey, N.Y., 1984, $5.95) gle with himself, and his quest for the truth. A conclud­ The author of this historical novel is well-known for ing explanatory note by the author points out that this his other works that have previously appeared in Eng­ story can be read both as a critique of our society, ruled lish, such as Light from the West and Avrohom ben Avrohom. by falsehood and foolishness, and of man's inner life. As Like these books, the present volume was written for such this book is meant to present a challenge to the the adult reader, but is very suitable for adolescents and adult reader-and there can be no doubt that it will will undoubtedly be eagerly read by them. It is set in make the reader think. A truly interesting work.

The Jewish Observer/January, 1985 27 The Story of Reh Yosef Chaim, adapted by Rabbi Shimon Finkelman from Guardian of Jerusalem by Rabbi Shlomo Zalmen Other Children's Books Sonnenfeld (Artscroll Youth Series, NY, 1984 $9.95 hard­ The Best of Olomeinu, Books 5 and 6, anthologies of 20 cover, $6.95 softcover) stories each, compiled by Rabbi Yaakov Fruchter, edited by This is a condensation for young readers of the larger Rabbi Nasson Scherman, illustrated by Yosef Dershowitz, work on the life and times of Rabbi Yoseif Chaim Son­ designed by Shea Brander (ArtScroll Youth Series, NY, nenfeld which was previously published by ArtScroll 1984, $9.95 hardcover, $6.95 softcover) under the title Guardian of Jerusalem, to critical and popu­ These two volumes are a most welcome addition to a lar acclaim. Many of the issues that are touched on in series which has gained well-deserved popularity. Vol­ this biography cannot easily be done full justice in a ume Five, primarily containing stories by Leah Herskowitz, simplified presentation (e.g. the differences of outlook is devoted largely to Pesach stories, from a Marrano between Reb Yoseif Chaim Sonnenfeld and Rabbi Seder in Spring of 1692 to a Seder in Williamsburg in Kook). But even the reader who will not gain a full 1971, from events in Russia and Poland to happenings understanding of the historical and ideological complex­ in the U.S.A. All of them-like their predecessors in the ities will be inspired and benefit greatly from the human four previous volumes culled from Olomeinu-are excit­ aspect of the story-a close-up of how a Gadol emerged ing and inspiring in content, excellently written and and how he lived. Incident after incident is told here that beautifully illustrated. (A word is perhaps in place about will create a deep impression upon every reader. "The Mystery of the Gold Coins," a story about the young Mayer Anschel Rothschild starting his life as a servant of Rabbi Tzvi Hirsch of Tshortkov, in Poland; this is a folktale popular in several variants-but actu­ ally the Rothschild family was of German origin, living in Frankfurt, in a house marked by a red shield, whence KARKAINISRAEL the name of Rotschild.) Take advantage of the opportunity to purchase Volume Six, which features in particular a number of cemetery plots in Eretz Yisroel in Mifgash Shimshon stories by Ursula Lehmann, is dedicated primarily to the near Yerushalayim through our newly established Yamim Noraim and Sukkos. Unlike previous volumes, it CHEVAAH OSEH CHESED OF AGUDATH ISRAEL contains almost exclusively stories set in our days. Some MeQ'lbership in the Chevra entitles one to all benef­ are more exciting (such as the Inspector Moishele mys­ its which accompany the services of a Chevra Kadi­ sha and interment. When you purchase a plot from teries), some more directly didactic; but all are very the Chevra Oseh Chesed of Agudath Israel, you are readable indeed. These books most successfully inte­ supporting the many Agudist activities especially grate effective story telling with the teaching of Torah the Pirchei and Bnos activities as well as a Free Loan values. It is to be hoped that there will be more Olomeinu Fund in Israel. (212) 791-1800 anthologies coming forth.

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28 The Jewish Observer/January, 1985

------4 probably, to hold the attention of any reader not partic­ Follow the Moon, by Yalfa Ganz, illustrated by Harvey ' ularly concerned with the subject of Bar Mitzvah and Kleinman (Feldheim, NY, 1984, $8.95) Tefillin, but just what is needed and will interest a boy This book is subtitled" a journey through the Jewish approaching this stage in his life. This book, which is year." Its outsized pages contain a wealth of information based on a work published in Hebrew in Eretz Yisroel, is about the Jewish calendar, and about each month and beautifully produced, in very readable style, and with the special days in it-presented in a manner that will excellent pictures. It should be given to every Bar Mitz­ hold the interest of the young reader, and accompanied vah boy-a year before the event. by full-color illustrations that make the subject matter concrete and memorable. This book is thus an excellent vehicle for conveying knowledge to children. It deals not • • • only with the Yamim Tovim and fast days, but such The growing demand for reading material for our events as the translation of the Torah into Greek and children, which accounts for the increasing number of the founding of the State of Israel. This book is a good new booktitles on the market, also is responsible for starting point for talking to our children about the past reprints of older favorites. Thus, there has just appeared and present of our people. a second edition of David Meyer, The Orphan from Jerusalem, by G. Silber, which The Jewish Observer welcomed a Growing Up, by David Rosoff edited by Shimon Hurwitz number of years ago as an excellent and inspiring chil­ and illustrated by I.A. Kaufman. (Feldheim, N.Y., 1984, dren's story. $13.00) In a different area-while Olomeinu has been and Growing Up is a book for young readers-with a dif­ remains the outstanding Torah magazine for young­ ference. In essence, it is the story of Sammy getting sters, efforts have been made to produce other periodi­ ready for his Bar Mitzvah; in the process, Sammy learns cals for children. The most original and unusual has that there is more to becoming Bar Mitzvah than recit­ ing the Haftorah and having a party-in fact, he decides to forego an ostentatious celebration. In the course of his preparations, he familiarizes himself with the Thir­ teen Principles of Faith (beautifully explained in the text) and a "Tefillin Handbook," a practical guide, com­ plete with diagrams and answers to common halachic questions (the publishers plan to publish this 84-page " ... I tape recorded William G. Crook, M.D., handbook also as a separate pamphlet). Thus, a vast at a meeting co-sponsored by the amount of instructive material and thought-inspiring Schizophrenia Assn. of the Washington Area, discussion is packed into the single story-too much, and HEAL. Dr. Crook's lecture was concerning food allergies, allergies caused by various chemicals, additives, and particularly the newest thinking on the many adverse symptoms caused by yeast infections. Dr. Croo~ gave high marks to Freeda Vitamins, and KASHRUS QUESTIONS ANSWERED also quoted Dr. Sidney M. Baker, now head of the famed Gesell Institute to the same effect A SERVICE OF ... concerning Freeda Vitamins." ~KOSHER SUPERVISION SERVICE Leo Orso Orsonic Recording CALL: (201) 342-7400

For your free copy of;!} KOSHER FOOD PRODUCTS DIRECTORY, send $1.00 to cover mailing and handling, and your name and address to: KOSHER SUPERVISION SERVICE 354 State Street Hackensack, NJ 07601

The Jewish Observer/January, 1985 29 been the comic book series, "Mendy and the Go/em," which cessors, it combines technical and artistic excellence has attracted attention in the general media because it with a beautiful way of conveying to children specific attempts to use the forms and style of general comics to and important lessons. The songs are catchy, and with­ teach Torah content. This type of presentation will out doubt, will become as popular as previous Dov Dov undoubtedly catch and hold the interest of a wider circle creations, and equally effective educationally. This of readers. However, it also raises the question as to reviewer knows of at least one family where this tape how far we can and should go in borrowing and initiat­ led the children to insist on eating Melaveh Malkah' ing approaches strange to us. On the West Coast, Kan­ It is very important for parents to be aware that fey Yonah, a quarterly publication for children in a more records and tapes of such quality are available-and to traditional mold, has been appearing regularly. Most shield their children from some of the tapes in circula­ attractively produced, it would appear to be particularly tion that are in poor taste and educationally undesirable. geared to outreach efforts, and should very effectively get its message across to readers that need to be drawn closer to Yiddishkeit. Once Upon A Soul, by Hanoch Teller (NYC Publ. Co., In the area of tapes and records, note should be taken 1984), reviewed in the previous issue of JO, is not only in particular of the most recent release by Dov Dov available in hardcover ($9.95), but has also appeared as a Publications, Dov Dov's Tough Break. Like its prede- paperback ($7.95).

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30 The Jewish Observerl}an.uary, 1985

' ----A -~ ~~Ail ] LL!£ - - . .. j J JO On Eretz Yisroel: A View From the Holy Land

To the Editor: this type of reporting is well-found­ day's radio broadcasting (on Reshet The JO has many readers in Erelz ed in daas Torah and is entirely l'shem Beis, the major radio station) begin at Yisroe/-more than you might guess. Shornayim. I am familiar with the 6:00 A.M. with Krias Shema and a The arrival of each issue is a treat nature of the magazine, and the sta­ shiur (lecture) on Mishnayos. All they j for the whole community. My hus­ ture of those who stand behind it. had heard about in America was band and I have to fight to hold on to Still, my own unease over this pic­ media-apikorsus. They are surprised our own copy until we have both ture has increased with the years, to see that every Erev Yorn Tov and read it through. Apparently, the and recently, if found a focus in every Erev Shabbos every store closes many members of the Yishuv here something pointed out to me by at midday. All they had heard about who once lived in America retain a Rabbi Yoe! Schwartz, a noted Yeru­ till now was Chi//ul Shabbos in Petach strong interest in the goings-on shalmi talmid chacham, based on a Tikva. They are amazed to learn there. The magazine is well-edited commentary of Rabbi Yoseif Chaim that Jews living here-straight and tastefully put together. We en­ Sonnenfeld, J"~l (quoted in p.141 across the frumkeit board-have con­ joy it and, in fact, take pride in it. ':t m:nnn JY \!l>Nn). Rabbi Sonnenfeld siderably more children per family Naturally, we are particularly in­ warned that we must not picture than in the U.S. and are encouraged '· terested in the way Eretz Yisroel and the meraglim-the spies dispatched to do so by government benefits. All everything connected to it is viewed by Moshe-as evil men. They were they know about this area of the in the U.S. For the sizable segment the gedolim of that greatest of all Medina concerned abortions. They of the population to which I refer, generations (nY11rr). To this very are astonished to discover that on the view of periodicals oblivious to day, he said, tzaddikim fast on the Pesach no chamelz can be purchased Torah or insufficiently governed by 23rd Elul-the Ya!trzeil of the merag­ in Israeli cities and that all hospitals it, are of little concern. Recognizing lim-so great was their righteous­ post special signs forbidding bring­ The JO as a substantial and probably ness, so pure their motivation. How ing any food. All they were exposed 1 influential magazine, speaking for then do we understand the disas­ to in the past was Kashrus "problems" and to the Torah world in America, trous episode? Upon entering the in Eretz Yisroel. we are uniquely sensitive to our Holy Land, those men became im­ The list is endless. It causes us reflection in its pages. bued with Ruach HaKodesh-a holy great pain. Certainly, the JO cannot . spirit. They were able to view all the be blamed for the unfavorable view Our Perspective , .. and Yours evil deeds generations of Jews would Jews always tend to take of their commit in the Land. Though Caleb Land. mr.in ~;N:l nt»Nl'.l-despised the Because our perspective here is and Yehoshua attempted to explain Land of Beauty-is one of our most quite different from that of your that it is not for us to figure G-d's deeply-rooted evil inclinations. It will editorial offices, I would presume to accounts, but we must arise and feed on anything available. describe what troubles many of us conquer the Land-in accordance about the picture of Eretz Yisroel that with His command-the majority A Delicate Balance emerges from regular reading of JO. prevailed. Their intentions Wf:.'re for Articles, "Second Looks," even in­ the good of the people, says Rabbi My plea here-my hope and con­ cidental references, are almost al­ Sonnenfeld, but their report had the stant prayer-is that the JO could ways negative in tone. Since, in each most tragic consequences. somehow take the initiative in re­ case, the point made is a valid one, it versing that tendency. is hard to take issue with any indi­ The Religious Texture of Life How can this be done by a maga­ vidual criticism. But the cumulative in the Holy Land zine like the JO, which recognizes its effect of all these negatives, though obligation to better its readers, to subtle, is powerful. We believe that, The impression that an im­ give corrective advice to Jews wher­ for the readership in the United balanced view of the scene in Eretz ever they are? This is obviously a States, the net result must be an Yisroel is being conveyed to the reli­ problem without a simple solution. attitude towards Erefz Yisroel that can gious community in the US is con­ It is a most delicate balancing act, best be summarized as "Bad News." firmed when friends come to visit but then, so is every aspect of our It has been explained to me that us: They are shocked to hear the lives as servants of Hashem in this

The Jewish Observer/January, 1985 31 world. As concerns Eretz Yisroel, He ers invite us to shake our heads in couragernent to the monumental has always made the challenge par­ disparagement of them and curl up mitzvos of Ahavas Yisroel and Binyan ticularly difficult, but never one we complacently in renewed self-right­ Ha'aretz can be derived from an event could not meet, were we but pro­ eousness? or a scene in Eretz Yisroel, let us make perly armed and motivated. If Caleb It seems to me that this is an eis that message loud and clear. But, and Yehoshua could find something ralzon-a time of special desirability where all that we can infer about good to say about that situation in the eyes of Hashem. The "Zionist Erelz Chemda (its people, its politics, (giants, fortresses, Amalek, death idea," having served its purpose, is its laws) is a bad feeling, far better in everywhere!), then I am confident dying. There are strong indications the long run to leave the matter that The JO can do the same today. that it has already been buried. alone-unreported, ignored. I believe the criterion must be­ There is no need to continue to beat If there is chutzpa in my presenta­ not the objective legitimacy of the it-little point in even metioning it. tion, may it be excused as a bit of criticism, or the objective truth of Rather let us turn our attention to runaway fervor (or taken as an addi­ I the account-but the effect that the void it has left in the lives of tional sign that our "Achishenu" time these written words will have on those who were committed to it. of speeding up the Geula is running their readers. Will they improve our Jews guided by Torah are in a unique out, and Moshiach must be near)*. own Torah attitudes? Will they spur position today to fill this vacuum­ SHIFRA SLATER us to specific action? Will they en­ to feed the hunger of the people of Arzei Hahira, Jerusalem courage us to take on new chal­ Israel for Torah, to envelop the *a reference to the spread of Chutzpa as an lenges? Or will reading corrective Land of Israel in knowledge of indication of lkvasa de Meshicha, when the criticism-tochacha-directed tooth- Hashem! Where a message of en- footfalls of Moshiach are heard.

Editorial Response: JO: A Responsibility to Project the Full Picture

THE JEWISH OBSERVER attempts to At the same time, informing the tongue, etc.-has utterly failed as a portray as full a picture of life in Erelz readers of the Shabbos crisis in Petach cure for global anti-Semitism. None­ Yisroel as possible-both the delights Tikva is neither an attempt to smear theless, the underlying secular Zion­ and the problems. the Yishuv with a broad brush of defa­ ist ideology of relying on military On the one hand, we must never mation, nor pointless criticism. We might and political prowess has not lose sight of Eretz Yisroel as the Holy do so with several specific goals in yet been abandoned. Out of genuine Land, the spiritual center of our mind: First, the Israeli government concern for the military security people, home of a dynamic, expand­ does respond to the expressed out­ and financial welfare of the Yishuv, ing Torah society. On the other, we rage of American journals and their too many of us tend to overlook the must recognize that Israel is ruled readership. Moreover, the secular deep-rooted anti-religious policies of by a government that idealizes a press reports on these incidents from those in power, and unquestioningly Jewry without Torah, and it is our an anti-religious bias, constantly fall in line with every statement and responsibility to expose the destruc­ misrepresenting the events. These program of the government. tive policies that must emanate from distortions must be corrected some­ So the battle for the hearts and such a leadership. It is )O's goal to how, somewhere. minds of Jewry has not yet ended. present all sides of the picture. ... The "Modeh Ani'' in the morning We do, indeed, attempt to portray The Battle Still Rages and Torah thought at night on the the accomplishments of Torah life radio are wonderful, but what about in Eretz Yisroel with articles ranging It may be true that Zionism has the poisonous hashkafos and misre­ from "The Day of the Donkey" to been abandoned as a solution to the presentations that are being aired "The Many Layers ofTzefas," from "Jewish problem" (except amongst by the media during the hours in reports on the teshuva phenomenon, the religious Zionists, according to between? Mifal Has has and V eshinanlom pro­ some political commentators) be­ grams to "Wall Chips"-all of which cause harsh reality has demon­ A "Cosmopolitan" Jerusalem? indicate a background of a vibrant strated that "normalization" of the community of hundreds of thou­ Jewish people-in terms of dwelling Finally, there is a grave danger in sands of Torah Jews. in a land of its own, speaking its own ignoring that much of the Israeli

32 The Jewish Observttl]anuary, 1985 leadership-in politics, academia, funded the school for several years, brash, popular mayor ... not only and the media-is still virulently and meanwhile requested a school similar to the battles waged by Rabbi ' anti-religious, regardless of the lack building of the municipality-a pre­ Yosef Chaim Sonnenfeld half a cen­ ' of vibrancy of their Zionism. They requisite for official recognition ne­ tury ago, but actually the very same use their positions of influence to cessary for government funding. battles. Remaining silent in regard project their views and enact them Mayor Teddy Kollek is not inter­ to this kind of story only reinforces without hesitation-but living in ested in that kind of schooling in the the public's misconception of events, ' the religious splendor of the Arzei Ir Ha'Atika, and has thus far not which is being fed by the poison-pen Habira section of Jerusalem, Mrs. come up with the building. secular media. Shedding light on Slater, may not realize this. For This is consistent with Kollek's such stories tells our readers in instance, just two kilometers to the constant battle to promote theaters whom to place their trust, who is south, in the heart of Hair Ha'Atika and football stadia, while putting a trying to do us in, and-not in­ (the Old City), a life battle is taking stranglehold on further growth of a cidentally-where to direct our tzed­ place, where an informed, educated Torah presence in Jerusalem. After daka dollars. electorate and readership can make failing in his attempt to cut off Light and darkness, then, are in a the difference. A group of parents expansion of the Mattersdorf-ltri­ constant interplay in Eretz Yisroel, there, who are affiliated with Bnei Sanz-Ezras Torah religious north­ and it is our task to make our read­ Akiva, has been deeply dissatisfied ern tier of the city with the infam­ ers keenly aware of both. We will with the Mamlachti Dati schooling ous Ramo! Road, he conceded, "We admit that our good intentions often for their children, and petitioned for may have lost the North, but the fall victim to the frequent, pressing a Chinuch Atzmai School. Minister rest of the city shall be cosmo­ need to blow the whistle when reli­ of Education, Zevulun Hammer politan!" gious interests are threatened. So (MafdalJ refused to fulfill this re­ So here we have a typical case: A we do accept Mrs. Slater's challenge. quest-apparently because he con­ struggle for the soul of the Holy Publishing her letter is but one small sidered it an affront to his party's Land being fought out between a step in the direction of projecting ideology, which promotes Mam­ small, valiant group and media­ more of the positive of Eretz Yisroel. lachii Dali. So Chinuch Atzmai touted public figures, such as the We hope to do more. N.W.

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-The Jewish Ob.~erverl]a11uary, 1985 33 now has become totally unlinked. Other segments of the population are also suffering, but not to the same degree as the Kolle! people. ' second looks For instance, the October cost of liv­ ' ing index in Israel went up 24.3°/o• another record, according to econ­ omists, although less than feared. at the jewish scene By the end of the year, say Israel's central bureau of statistics, the in­ I flationary rate will hit 500%-others ~ project an 800% spiral! Under the Sarah struggled to hold back her economic package deal worked out A Modest tears. "Nothing-except I couldn't in Israel, employees forego one-third pay for all the milk. The price went of the normal increase. They thus Proposal up again." received on December 1onlya12.8 Nachum looked at his two daugh­ percent increase in gross income. The scene is a familiar one. It is ters seated at the breakfast table, at Before the economic freeze, Kol­ Monday night in the Eibschutz dira his son Ari in the high chair, and le! families could benefit somewhat in Geulah. Before Sarah presses the shrugged his shoulders. from linkage-mostly in terms of round white button to close the "We can't add any more water to increased government funding for kitchen light, she reviews her sche­ the milk," Sarah said. "If I do, we yeshivas. But that is a thing of the dule for the next morning: While may as well have one set of dishes." past. Today, the humanitarian fac­ Nachum is dressing the children, ''I'll speak to Reb Mendel at the tor is often far more painful than in she'll run downstairs to the makolet, Kolle! about a cost-of-living adjust­ Nachurn and Sarah's case, when pull out 3,000 Shekalim for fresh ment,'' Nachum said. Not that he dealing with families of eight or ten leben, two loaves of bread and expected to get a raise, but at least children. Some families are actually enough bags of milk to last until he could leave his wife and family on on the verge of starvation. We know, Thurdsay, when she'll buy milk to a note of hope. of course, that people who opt for a last until Sunday. Then, with Na­ chum's Kolle! check, she'll be able to Ill 1111 1111 purchase enough to last to Tuesday. Hope can be a misplaced invest· The next morning proceeded as Pincus Mandel ment in an economy that was onct Cemetery Consultant predicted, until Sarah returned to suffering from too-tight linkage• to Representative of Chevres the kitchen. Nachum was waiting spiraling triple-digit inflation--and Kadisha in Jerusalem impatiently at the door, 'Tm going with karka on Har Haiaitim, San~ to be late, Sarah. The children are *Linking" wages to the inflation rate refers hedria and Har Hamnuchot; also ready for breakfast. Ahuva might to a formula of automatic rises in Shekel­ sole agent for the "AD MAT KO; miss her 'Tenda-what's wrong?" wages as the value of the Shekel drops. DESH" Cemetery in SEFAT, near the " TZ!YON" of R'P!NCHAS Ben YAIR and MER ON Cemetery, in the vicinity of the ."OHEL" of R'SHIMON BAR YOCHAI. Karka f'amous also available on all other COM; MUNITY ;OWNED Cemeteries in the dairy restaurant Eretz Yisrael, controlled and main; tained by the CHEVRA KADISH A 222 West 72nd Street of the COMMUNITY ... Not a PR!V ATEL Y -OWNED BUSI­ (212) 595-8487 NESS. 1569 4 7th Street Cholov Yisroel - Shomer Shabbos Brooklyn, N.Y. 11219 Under the Supervision of K'hal Adath Jeshurun Day and Night Phone (212) 855-5121 Honesty - Integrity - Open for Breakfast, Luncheon and Dinner Responsibility Catering - Parties - Meetings Over 30 Years of Dedtcated Setv1ee to the Orthodox Jewish Community

34 The Jewish ()bserv1•r/]anuary, 1985 Kolle! life and those who join Baal Rabbi Hanoch Teller Teshuva yeshivos do not do so for financial gain. They expect less than Scorched Scrolls a life of luxury. But starvation is Jerusalem residents woke up De­ The Talmud is at no loss for something else. ' cember 14 to the somber news that expressions of sorrow and remorse '' The Ideological Consideration two synagogues with fifteen sifrei · to accompany the destruction of a Torah were set afire. Among the sifrei sefer Torah. But, perhaps, if we exam­ And, then, there is another con­ Torah were several that people had ine some reactions (and the lack sideration-an ideological one. risked their lives to save from the thereof) we can glean some new These Kolle! families are the back­ Nazi inferno: One man had man­ insights: bone of our Torah society and will aged to bury a sefer Torah before flee­ Torah leaders issued a call for I form its future leadership. In our ing from a town where his entire introspection and scrutinization of ~ scale of priorities, they should be the family was murdered. Before com­ one's ways and deeds. very last to suffer from economic ing to Israel after the war, he re­ What about the general (irreli­ setbacks. We need them, and we turned to that town he had wished gious) press in Israel? One organ need them to function well. This to forget, to unearth the sefer Torah. committed to highlighting every in­ places a special burden on those of ... Another sefer was written 30 justice in Israel, and the first to insist us who are comfortable, and find years ago under the auspices of upon the apprehension of anyone ourselves untouched by Israel's eco­ Chief Rabbi Herzog and the Mayor responsible for a criminal act (such nomic chaos. We certainly should of Tel Aviv by an elderly scribe who as illegal demonstrations against the find practical ways to act on this immigrated from Yemen-the cost desecrating excavations of ancient very real crisis ... , The onus is not on of each letter was donated by a dif­ cemeteries or those protesting auto the Kollelim, who are hard pressed ferent Jew .... traffic on Shabbos .. .). One reporter to meet old-scale commitments. The A woman who never married and who ran early in the morning to the onus is on the rest of us. had lived her entire life in poverty scene of the tragedy and saw the A long-time observer of the scene­ had saved her pennies to sponsor a fire-scorched scrolls and witnessed a Rosh Ha Yeshiva formerly in Amer­ sefer Torah, in the hope that in this smoke billowing from a gutted aron ica, now in Jerusalem-suggested way she could perpetuate her name. kodesh and library wrote," the creation of a mechanism where­ Hers, along with one 700 years old, ?'>t1i17 '>n1 '>1)TP n)'>i1J 1'>1~ ll'N" by families in America ... and Swit­ which had belonged to the Maharam .. ;i11rin n~1 7'V il)J'IH i1Nln J)J ;iyn1 zerland and Belgium and South Af­ MiRottenberg, together with the rest­ One doesn't have to be religious to rica ... each adopt the children of a all of distinguished yichus and writ­ Kolle! family in Israel, and supply ten by lzaddikim-went up in flames. The Luach for Mishna and them with the $36.00 or $50.00 The burning of a shul housing monthly needed to bridge the gap Torah scrolls awakens troubled Halacha Yomit is Yours-,. between bare subsistance and liv­ memories .... Such scenes accom­ PREE!. able income. Without too much in­ panied pogroms and have become a You are a lamdan?. .. , . Of genuity, this could be set up, twin­ symbol of the torment of the galus. ·coutse! ning families of means and gene­ After a generation's respite from But.. do you. know Mishna­ rosity of spirit with families in need such atrocities one would hope that yoth? H:ave you lel!tned all of ... circling the globe with the merit they were events from a not-to-be­ Mishna? · of Toras Eretz Yisroel, and spreading repeated past. Arson at the Dias­ · But do .you know Shulchan the bread and butter of affluent pora Yeshiva on Mount Zion and in At'uch? Have you learned the societies to the deserving families of the Ramban Shul, also in the Old many obscure chaptets ofShulr the Holy Land. The time is more City of Jerusalem, proved different­ chanAruch? than ripe. .r.T ly. FollowtheLuadr....,reguhlrly~ for Mishmt and Halacha Yomit, and therichesandjoysofTorah Come To Formerly Kosher King will he yours! · This luach. is yours free Write to: Rabbi Elias Karp 188047th St., Bklyn,NY 11204 or call: (718) 851-0770 foMemoryof Rabbi and Mu. Whitehead Hall, Brooklyn College Chlltles Batt il'fll ltartford, CT

The Jewish Oliserverl]anua.ry, 1985 35

- ~,,·"' - shed a tear at this harrowing sight." people was graced by several "liv­ the iniquitous authorities, who With the exception of this one line, ing" Sifrei Tomh such as Rabbi Shlomo wrapped him in a sefer Torah and not a single paper deemed this event Zalman Auerbach and the Gerrer burned him alive. He said to his stu­ a news-or comment-worthy item Rebbe N"l:>'J~I. Yet there were other dents who were forced to look on:

I for their editorials or"op-ed" pages. "scrolls" that, in their own way, "If I were to be burnt by myself it ' Imagine what the outcry would reflected the tragedy of the day: would be difficult enough. But now be if two mosques and their holy from Jewish tourists pleading with that I am engulfed with flames to­ scriptures would have been set the crowed to stop shoving so they gether with the sefer Torah, He who ablaze! The reaction of the Israeli could get a better shot, to policemen will avenge the affront of the sefer media would be louder than the ple­ who seemed to feel that this cere­ Torah shall avenge my humiliation." thora of condemnatory declarations mony-held in the outside heat­ "What do you see?" they asked that would emanate from the UN! was an unnecessary bother. All of him. And the response from the Knes­ these "sifrei Torah" were ablaze with "I see scrolls aflame and their let­ set plenum 1 Surely from here­ no one alert to the fire destroying ters flying into air.... " where the report of such an atrocity them.... Do we blame these "scrolls" We must answer like Rav Chan­ from any other country would for their own destruction, or do we, naniah ben T radyon. To those who arouse an angry debate and indig­ the passive observers to their spirit­ don't have the impudence to burn nant denunciations~a loud protest ual immolation, perhaps carry the the scrolls but would wish to ignite would be forthcoming! ... But again onus for their lack of sensitivity? the letters, we shall strengthen our there was silence. How much have we done to keep Torah centers and commitment. To these "scrolls" secure? those who burn with a thirst from • • • Rav Channaniah ben T radyon within but are unaware of the flame, AT THE SCENE of the mass funeral studied and spread the word of we shall try to quench the fire, and for the sifrei Torah there were other Torah defying the edicts of the preserve both the scrolls and their reactions: The procession of 20,000 ancient Romans. He was caught by luminous script. . . . ~T

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36 The Jewish Observer/January, 1985

------~---- cuts of non-kosher meat at various A Call to "Every Jew" - supermarkets, and a notice (Oct. 5 '84) extolling the "fine Italian cui­ and Some Responses sine" at La Trattoria restaurant; one J searches the editorial columns for a ..' Is Urging For Religious Fidelity Really Divisive? note of protest-in vain. And the divisiveness of some of As a matter of course, the Jerusa­ Who's Divisive? the columns go without comment in lem rabbinate has every year been the editorials: An advice column in placing a notice into Israeli news­ The Jewish Week and its editorial The Jewish Week(" Ask Helen Latner") papers on the eve of the Yamim begs for comment-for its lack of featured a letter from "Inquiring Noraim, advising the readers that understanding of the issues, the Mom," to wit: "Dear Helen, My son they should stay home rather than paper's own offensive policies, and is to be married to a Catholic girl this daven in one of the few non-Ortho­ its false assumptions. First, it is fall. We are Jewish. [Mom wants to dox shuls in Israel. To be sure, there strange that the Reform and Con­ preserve] the custom of the mother were outcries from those who servative leadership-which has and father both walking down the preach "pluralism"-which means broken away from a sacred tradition aisle with their child .... Her father acceptance of Conservative and Re­ of 3200 years standing, promoting will not hear of her mother partici­ form as alternative forms of accept­ violation of Torah commands, and pating." ible doctrine and worship. And, in introducing chaos into the integrity Helen is full of warm encourage­ the meantime, some of the unin­ of the Jewish family-should be held ment and wise counsel: "Indeed, formed were alerted in the process up as the paragons of unity; while when our children are born, we par­ as to how to select a proper place of the Orthodox community-which ents pray to be allowed to lead them worship, if only for the proverbial serves as a living continuum of the joyfully to the bridal canopy. That is three times a year. . . . The paid Sinai experience ("one nation at the why in our tradition, the groom and notice and the responses have be­ foot of the mountain")-is con­ the bride are each escorted to the come a routine of sorts these past sidered divisive for its fidelity to huppah by their mothers and fa­ few years. Torah Judaism! thers. What's more, if there are This most recent Yamim Noraim, a One flips through the pages of grandparents, they should have a similar notice addressed to Ameri­ The Jewish Week encountering ad­ special place of honor at the head of can Jewry was placed by Agudas vertisements for Chef Boyardee the procession. Her parents ob­ Harabonim (the Union of Orthodox Cheese Ravioli (without rabbinical viously do not understand this. If Rabbis of US and Canada) in the endorsement of contents of the can), you can't agree to a uniform escort, widely-read Jewish Week (see box), pages listing the bargain prices for compromise . ... Lead your son to and all fury broke loose. The Jewish Week, which is mailed to all contribu­ tors to the NY Federation of Jewish Philanthropies, found the ad so ob­ AGUDAS HARABONlM jectionable, that in the same issue it (Union of Orthodox Rabbis of U.S. & Canada) published an editorial condemning the message for being "divisive and contrary to the spirit of Judaism." In Warns Not To Pray addition, it expressed doubt that In Reform or Conservative Temple Rabbi Moshe Feinstein (whose name rn view of the coming High Holidays, the Union of Orthcldox appeared on the ad) actually ap­ Rabbis whose President is the world wide accepted Torah author­ proved of its message. The editorial ity Hagaon Reb Mos.he Feinstein shlita, d.eclares, that it is.a seri·. also dismissed the ad's sponsors as ous violation of .the Halacha {Jewish Law) to pray in a Reform or "small groups ... representing ... a Conservative Temple, whose Clergy have long rebelled against minority of Jew," conjecturing that numerous sacred laws of the Torah and mislead thousands of in· "the Union of Orthodox Congrega­ nocent S<>uls. tions of America, the Young Israel Every Jew must .make 1>very effort'lo find an Orthodox Syna· and the Rabbinical Council of Amer­ gogue to pray in, and absolutely not. to enter a Reform or Conser• ica ... do not believe that Jews vative Temple. If you do not have an Orthodox Synagogue within should stay home on Rosh Hashanah walking dist.ance then you should pray at home even on Rosh Ha· and Yorn Kippur if there is no Or­ sllano. and Vbm Kipur. thodox synagogue nearby and Wishing· Kral lsrae1 a !

The Jewish Obsenier/]anuary, 19R5 37 W"" -- - --.,. '

the huppah as you have always Who1s For "Pluralism"? right to function as a teacher or spirit­ dreamed of doing ... and you can all ual leader in the traditional sense of the be happy." The]ewish Week assumes that three word. No pretext, excuse, ad hoc for­ Not a word of reproof or even a Orthodox organizations of its liking mula, missionary complexes or un­ note of sadness to be found in Hel­ would not back the boycott of Con­ founded fear of losing our foothold in en's column. And as for the edi­ servative and Reform houses of wor­ the Jewish community, can justify the torial-silence. A Jewish boy is mar­ ship, implicit in the Agudas Harabo­ acceptance of the Christianized syna­ gogue as a bona fide Jewish religious rying a Catholic girl on page 25 of nim notice. While representatives of institution. The Jewish Week with no mention of all three organizations reportedly -from a letter to the RCA conversion on the one hand, or the sent in letters protesting this false tragedy of it all on the other, and all assumption, The Jewish Week only An Unorthodox is well .... A "dream" come true! saw fit to print the one from Harold "Orthodox" Response Jacobs, on behalf of the Young Israel. According to ]. W. editor David C. Even more objectionable than The Gross, the other two letters did not Jewish Week's editorial was an article HOME merit publication in a marathon Let­ by Rabbi Haskel Lookstein (described ter·s column, running for weeks on as "a leading Orthodox rabbi ... first ATTENDANTS this topic, because "they did not add vice president of the New York I anything new"-and ideas count, Board of Rabbis"), entitled:" An Or­ needed for not organizations. Even when the thodox response to an unorthodox HOUSEKEEPING AND organizations were singled out by ad" (Oct. 19, 1984). He feels that the PERSONAL CARE name in an editorial on the topic, as "unorthodox advertisement placed taking a stance diametrically opposed by the Agudas Harabonim should to their actual position? not go unchallenged by Orthodox for the Jews. Many of us are greatly of­ For the Record: Anti-Compromise fended by the gratuitous public slap DISABLED AND in the face to our friends and co­ HOMEBOUND For the record-and as easy to workers in the Jewish community. confirm as a simple telephone call­ We are deeply disturbed by the good pay and benefits Rabbi Moshe Feinstein's view is to­ advertisement's divisive message at Boro Park, Bensonhurst and tally consistent with the one pro­ a time when Jewish unity is harder to achieve and more essential than ' Flatbush Area jected in the ad. Similarly, Rabbi Joseph B. Soloveitchik, whom the ever to maintain." full-time live in positions only UOJCA and the RCA consider their After a column and a half of dra­ mentor, issued a statement to the shos and comment, he adds: "the only Project OHR Inc. same effect years ago: thing the ad accomplished was to I do hereby reiterate the statement I publicly slap the faces of Reform and (Office for Homecare Referral) have made on numerous occasions, both Conservative Jews and their rabbis. in writing and oralJy, that a synagogue Why did they deserve such an in­ with a mixed seating arrangement not sult?" (as if a warning to un­ 1308-40th Street only forfeits its sanctity and its Hala­ informed congregants is an insult!) Brooklyn, NY 11218 chic status of Mikdash M'al, but also Rabbi Lookstein truly reveals his 853-2700 becomes a vulgarized institution which is unfit for prayer and avodah sheb'lev. attitude toward the Reform and With full cognizance of the implications Conservative movements with the A boy of a family of 10 souls of such a Halachic decision, I would still following: "We have to come to was hit by a truck. Shomer advise every Orthodox Jew to forego expect such divisiveness between Shabbos driver was not in­ lefila belzibur even on Rosh Hashanah religious and secular, Orthodox and and Yorn Kippur, rather than to enter a non-Orthodox, in Israel. But in sured. Boy lost speech, is in synagogue with mixed pews, notwith­ America we have learned to live wheel chair, mother depressed. standing the fact that the officiating with religious pluralism. We can Need is great. Kindly issue tax rabbi happens to be a graduate of a great compete ideologically and religiously deductible check to Bikur and venerable Yeshiva. without repudiating those with Cholim Inc. and mail to: No rabbi, however great in scholar­ ship and moral integrity, has the au­ whom we disagree. We are commit­ RABBI AVROHOM thority to endorse, legalize, or even apo­ ted to mutual respect and civil dis­ BLUMENKRANTZ logetically explain this basic deviation. course." 814 Caffrey Ave. Any rabbi, or scholar who attempts to In other words, he will welcome Far Rockaway, N.Y. 11691 sanction the desecrated synagogue casts the day when those forms of Juda­ ipso facto a doubt on his own moral ism that reject the divinity of Torah

38 The Jewi5h Observer/January, 1985 will be accepted alongside Orthod­ Kohein Gadol to swear that he would Synagogue Council of America• - oxy in Israel, accorded mutual res­ not depart from the prescribed sac­ since their continued membership pect, accepted in friendly ideological rificial order (as the Saduccees in the SCA together with the Con­ competition-a chaotic situation would). At that point, the Kohein and servative and Reform movements, ' that Rabbi Lookstein finds the bless­ the elders would part company to implies the legitimacy of these ,;• ing of pluralistic American Judaism! weep-he for being suspected of groups? Or is it simply that The Jew­ Here, too, we wonder why Rabbi deviating and they for suspecting ish Week does not understand Jewish­ Lookstein has not consulted Rabbi him. ness, Judaism, and its imperatives? J.B. Soloveitchik, who went on the Is it possible that the UOJCA and II record a score of years back, as the RCA are misunderstood in their "'The Young Israel does not belong to the quoted in an article in the old Yid­ intolerance of deviationism for not SCA. Their inclusion in the Wrrk's"good list" dish language daily "Der Tag-Morgen yet having taken leave from the defies explanation. Journal (September 19, 1954): I cannot under any circumstances understand how Orthodox rabbis, who spent their best years in Yeshiva and were permeated with the spirit of Torah she Be' al Peh-of the spiritual world for ~"i"'\ which Rabbi Akiva, Rambam, R'MA, the Vilna Gaon, Reb Chaim Brisker and I other sages serve as pillars-how can (718) EV7-1750 such rabbis associate with spiritual lead­ ers who find this awesome world totally without value? A rabbinical organization is not a professional union dedicated to protect­ ing the rabbi's economic interests. It is ~ .r For Your an ideological organization where peo­ ple unite to work for one cause, one ideal. This fundamental difference ..,...... Growing Needs makes cooperation impossible. For Rabbi Lookstein's benefit, we repeat: Far from an area of friendly Clothing fot Prep and . ideological competition, Rabbi Solo­ ~ Men (agesl4-120) veitchik ca11s interdenominational cooperation "impossible." Slacks 27 .. 44 waist/ 30-37 length) Weep for The Error Sport. and Dress Shires, Sweaters,· One might suggest that the or­ ganizations favored by The Jewish ''1', Designer Silk and WoolTies, Belts Week ask themselves why The Jewish v Robes, Pajamas, Underwear, Socks Week thought them more tolerant of deviationist groups than they actu­ ally are. The Mishna in Yoma (1:5) DISCOUNT PRICES describes how, on Yorn Kippur Eve, the 20-50% off list ptice! elders of the beis din instructed the 1,_,i._..;.s;;;;_=··.,djy 1314 Ave. P (municipal parking around the corner on E. 14 St) Brooklyn, N.Y. Tel. (718) 627·8724. We Accept Mail and Phone 0.rders. HOURS: Sun. Tues, Wed. Thurs 11• 5 New Extended Evening' Hours: Mon,, Wed., and Motzoei Shabbos: 7:30·10:00 PM

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The Jewish Olisrrver/]anuary, 1985 39 HOLOCAUST REMEMBRANCE SHOULD FOCUS ON LEGACY OF SPIRITUAL HEROISM, AGUDATH ISRAEL CONVENTION TOLD PORT CHESTER, NEW YORK-Over three The Orthodox leader scored the secular thousand delegates and guests gathered here Jewish organizations that recently united to for the keynote session of the 62nd national sign a declaration regarding the Law of convention of Agudath Israel of America Return, which he called an "unprecedented (November 22-25), heard leading rabbinical meddling by secular Jewish groups in a Hala­ personalities and Torah sages evoke the chic issue outside their competence, which roignant images of broad-scale spiritual hero­ can have serious consequences." He urged ism in the midst of the firE's of the Halo· Orthodox Jews to fight against"complacency caust-" a heroism that yet surpassed the epi­ and apathy within the Torah community, I sodes of physical resistance"-in posing a which stymies the best efforts of dedicated I challenge to contemporary Jewry to reclaim Kial workers in expanding the sorely needed the standards of learning and piety that were programs of advocacy, reach-out, service, the hallmark of the European Torah world and the guarantee of worldwide Jewish secur­ that was decimated in World War II. The ity and safety." I' Saturday evening session, which included build-up of Torah life between the world The keynote session, chaired by Rabbi messages by senior members of the organiza­ wars, its devastation in the Holocaust, and its Chaskel Besser, presidium member, also tion's Council of Torah Sages, capped days of renewal again after the war. He urged Torah viewed a filmed message fromMoefus Gedolei intense intellectual deliberations in an emo­ Jewry to maintain the perspective of a people HaTorah Chairman Rabbi Moshe Feinstein, tionally laden atmosphere on the convention in exile so that it be spared the need to be and heard words of greeting sent by Rabbi theme: "Forty Years Since the Liberation of reminded of their status through the ravages Israel Spira (Bluzhever Rebbe), another sen­ Europe: An Orphaned Generation Strives to of persecution, and so to merit the deliver- ior member of the Moetzes Gedolei Ha Torah. The Restore ii Shattered Legacy." Saturday evening session was also addressed In his keynote address, presidium-member by a special guest from Europe, RabbiMattis­ Rabbi Yaakov Perlow, the Novominsker Reb­ yahu Solomon, Mashgiach of Gateshead Ye­ be, stressed that the pure and elevated way of shiva in England, and also heard a message on the importance of unity within the Orthodox camp from Rabbi Yoseph Harari-Raful, a dis­ tinguished Torah scholar of Sephardic origin who was elected a presidium member of the organization. Rabbi Ben-Zion Blau of the presidium of Agudath Israel in England and Rabbi Sh raga Grossbard, Director General of ' Chinuch Atzmai-Tor ah Schools for Israel, delivered greetings. Simultaneous translation ance of G-d from all its tribulations. Rabbi into English of the Yiddish-language ad­ Yaakov Yitzchok Ruderman, Rosh HaYe­ dresses by Rabbi Alter Ben-Zion Metzger­ life led by faithful Torah Jews in Europe shiva of Ner Israel-Baltimore, spoke of the were available on special receiver sets for all before thP war was maintained at the cost of pre-eminent importance of work for the Klal weekday sessions. great personal sacrifice and fortitude in the (worldwide Jewish community) and urged face of persecution, dire poverty, and the Agudath Israel to constantly expand its "sac­ powerful tides of ideological movements cur­ red activity" on the many fronts it carries its rent in the pre-War era that were antithetical efforts. to Torah belief and practice. He contrasted these conditions with the comfort of Jews in President's Address America today, and avowed that a "concrete goal must underlie the mourning for, and In another major address, Rabbi Moshe I remembrance of the martyred six million." Sherer, president of Agudath Israel of Amer- The Torah scholar said that contemporary Jews must meet the "demands and claims" that the sacrifice of European Jewry places • Rabbi Solomon upon them to "perfect the quality of Torah Rabbi Besser life and to set the true priorities before us in Jewish learning and piety."

Council of Torah Sages

Rabbi Perlow's address was preceded by greetings from two of the elder sages of the Moefz.es Gedolei Ha Torah-The Council of Torah Sages-as a hushed atmosphere descended upon the gathering of thousands as each ica, called upon members of the Torah com­ made his way to the dais. Rabbi Yaakov munity to confront "the enemy from without Kamenetzky, Rosh HaYeshiva of Mesivta and the enemy from within" in meeting the Torah Vodaath, related how he had seen the issues that Orthodoxy faces in America today. Rabbi Harari-Raful Rabbi Grossbard The dais was graced by the presence of duded many survivors of the European des­ the meaning of its destruction. He called Roshei Yeshiva and Rabbonim from a cross­ truction, the decision was announced Satur­ upon the surviving remnant of the Holocaust section of the Torah community, including day evening that Agudath Israel of America to summon the effort to ensure that the next members of the presidium Rabbi Shmuel would appoint a new Commission on Holo­ generation retain at least a glimpse of the faivelson (Bais Shraga, Monsey), Rabbi Yitz­ caust Remembrance, with the specific aim of "spiritual splendor" of pre-War European chok Feigelstock (Mesivta of Long Beach) recording and transmitting the legacy borne Jewish life. Both speakers minimized the and Rabbi Aaron Schechter (Mesivta Chaim in thousands of untold tales of Jews who importance of physical monuments and days Berlin, Kollel Gur Arye), as well as Rabbi proudly defied the Nazi murderers in order to of remembrance, and stressed the reclama­ Yekusiel Bitersfeld (Mesivta Beer Shmuel), observe the slightest of the mifzvos. The tion of the standards of Jewish life as the Rabbi Hillel David (Flatbush), Rabbi Yosef Commission will also seek ways to preserve fitting memorialization of the Jews who Frankel (Vielopoler Rebbe), Rabbi Aryeh for future generations a living picture of the perished. Malkiel Kotler (Beis Medrash Govoha), Rab­ spiritual grandeur of pre-War European The opening session was also greeted by bi Dovid Kwiat (Rav, 18th Avenue Agudah), Torah Jewry. Rabbi Shlomo Oppenheimer, Chairman of and Rabbi Simcha Shustal (Stamford Ye­ the Vaad HaHanhola, and Yisroel Green­ A Shattered Legacy Remembered shiva). wald, President of Zeirei Agudath Israel. The tone of the four day conclave was set At the theme symposium on Thursday Thursday at the opening symposium, "The evening, chaired by Convention chairman Holocaust~How Do We Best Remember?" Benjamin Fishoff, delegates and visitors were The public session, chaired by Mr. Joseph presented with a panoramic portrayal of the Friedenson, editor of Dos Yiddishe Vort, heard way life was in Torah communities through­ first from Rabbi Shmuel Unsdorfer, a disciple out Western and Eastern Europe. Rabbi Shimon Schwab, Rav of Congregation K'hal Adath Jeshurun of Washington Heights, des­ cribed the strength of commitment he had seen in pre-War German Orthodox Jewry and went on to depict the love of learning that was the norm of Jewish life as he ex­ Rabbi Faivelson, Rabbi Levine perienced it in Lithuania and northern Poland. Rabbi Israel Pierkarski, Rabbi in Cong. Bais Yaakov of Forest Hills and Rosh Yeshiva Rabbi Unsdorfer Mr. Friedenson in T omchei T'mimim, movingly depicted the high levels of learning and piety that were of the great Hungarian Torah tradition who also spent years of learning at the Chassidic attained even by the simple Jews of Poland, and told of thousands of poor and humble citadels of Polish Jewry. The Torah scholar, who took a leading role in the rebuilding of workers who knew the entire Talmud at Chassidic yeshivos in England and Canada instant recall, but who nevertheless went after the war and now heads Mesivta Reishis Chochmo in Montreal, spoke of the deep esteem held for Torah-learning that per­ meated religious Jewish life before the war, Rabbi feig:elstock, Rabbi Schechter and of the refinement of personal character that was the hallmark of European Torah Jewry. Rabbi Unsdorfer related several mov­ ing incidents from personal experience illus­ trating the depth of commitment of Jews to Torah observance during the bleakest hours Rabbi Piekarski Rabbi Schwab of the war. unheralded in a culture saturated with know­ From a different perspective, the Ameri­ ledge of Torah. The Thursday evening ses­ can-born Rabbi Dovid Cohen, of Congrega­ sion was preceded by the presentation of I tion Gvul Yaavetz of Flatbush, a scholar who Avodas HaKodesh Community Service studied with the sages who brought the Awards, made by Rabbi Shmuel Bloom, Lithuanian Torah tradition to America, em­ Administrative Director of Agudath Israel of phasized the need for Americans to compre­ Rabbi Kotler, Rabbi Bitersfeld America. The awardees: Rabbi Elchonon B. hend what European Jewry was like in its Freedman (Detroit), Jae Goldenberg (Los Greetings from Israel, from Rabbi Elazar constructed state before they can deal with Angeles), Dovid Neuman (Cleveland), Moshe Shach, Rosh Yeshiva of Ponevezh Yeshiva, Neuman (Cleveland) and Mendel Singer and the Gerer Rebbe were read to the as­ (Chicago). semblage, as well as from the Belzer Rebbe. Greetings from the U.S.A. included the Zanz­ Election Session Kloisenberger Rebbe, the Bobover Rebbe, and Rebbe Moshe Horowitz (Bostoner Reb­ On Friday mornihg convention delegates be-New York). heard remarks from Dr. Isaac Lewin on behalf of the Agudath Israel World Organiza­ Commission Formed tion, after which the assembly elected na­ In response to a groundwell of sentiment tional officers of Agudath Israel of America. among the convention delegates, which in- Rabbi Dovid Cohen {See box.) AGUDA TH ISRAEL ELECTS NEW NATIONAL OFFICERS

Agudath Israel of America announced its new national officers, elected at the organization's 62nd annual convention. A ten-member presidium was chosen to lead the Orthodox Jewish coalition group, and Rabbi Moshe Sherer was re-elected presi­ ' dent of the body. The presidium consists of Rabbi Chaskel Besser, Rabbi ShmueJ faivelson (Rosh Yeshiva, Ba is Sh raga, Monsey), Rabbi Yitzchok feigelstock (Rosh Yeshiva, Mesivta of Long Beach), Rabbi Elya fisher (Rosh Kolel-Ger), Rabbi Levi Yitzchok Horowitz (Bostoner Rebbe-Boston), Rabbi Avrohom Chaim Levin (Rosh Yeshiva, Telshe­ Chicago), Rabbi Yaakov Perlow (Novominsker Rebbe), Rabbi Yosef Harari-Raful (Rosh Yeshiva Ateret Torah), Rabbi Aharon Schechter (Rosh Yeshiva, Mesivta Rabbi Chaim Berlin, Kole! Gur Aryeh), and Rabbi Moshe Sherer. Elected as chairman of the Vaad Hanhala of Agudath Israel was Rabbi Yosef Frankel, with Avrohom Halpern as co-chairman. Vice presidE"nts of Agudath Israel are: Mendel Berg, Dr. Ernst L. Bodenheimer, Rabbi Leib Cywiak, Ben Zion Fishoff, Eugene Fixler, Louis Glueck, Rabbi Yaakov Goldstein, Chaim Hertz, David Klein, Julius Klugmann, Rabbi Shlomo Oppenhei­ mer, Chaim Alter Roth, Shmuel Roth, and Menachem Shayovich. The national treasurers: Al Rieder, Aaron Seif, David Singer and Nachum Stein. Eli Basch and Mordechai Frie man were elected secretaries. Joseph Friedenson will serve as general secretary, Rabbi Boruch B. Borchardt as NOW IN THE HEART OFFLATBUSH executive director and secretary, and Rabbi Shmuel Bloom as administrative director. Officers at large of Agudath Israel for the new term will be: Abish Brodt, Rabbi Reuven Feinstein, Eli Fink, Jacob Fink, Jacob I. Friedman, Avrohom fruchthandler, RIGLER'S Dr. Bernard Fryshman, Rabbi David Greenzweig, Chaim Gross, Rabbi Edwin Katzen­ stein, Eric Katzenstein, Menachem Lubinsky, Moshe Neiman, Joseph Neumann, SEFORIM & GIFTS Mordechai Neustadt, Rabbi Yehudah Oelbaum, Akiva Piotrkowski, Shlomo Rieder, 1206 Ave. M 627-3818 Alan J. Rosenberg, Zev Schlesinger, Avrohom Schonberger, David H. Turkel, Profes­ Y armulkas • T zitziths sor Aaron Twerski, and Willy Wiesner. • Talaisem The regional vice presidents of Agudath Israel, chaired by Rabbi Leizer Levin Mezuzos Certified by (Detroit), are: Canada-Fred Pfeiffer (Montreal) and Moshe Nussbaum (Toronto); V'aad Mishmeres Stam Mid-Atlantic-Professor Laurence M. Katz and Ernst Gutman (Baltimore), and Isaac Friedman (Philadelphia); Midwest-Reuven Dessler and Henry Lowenthal (Cleve­ LARGE SELECTION land), Dov Loketch (Detroit), Rabbi Simcha Lyons (St. Louis), and Rabbi Chaim OF Schmeltzer (Chicago); New England-Rabbi Shlomo Margolis (Brighton); West Coast-Elimelech Schwartz and Jacob Friedman (Los Angeles), and Joshua Moshel ENGLISHJUDAICA (Denver); South Atlantic-Rabbi Avrohom Groner (Miami). * Books for Children Elected to the Agudath Israel Commission on Social Services were: Louis Glueck * Records & Tapes (Chairman), Moshe Neiman and Dov Levi (Co-Chairmen), Mendel Berg, Judah Bitt­ * Beautiful Challah Boards & Covers man, Eugene Fixler, Siegmund Freundlich, Jacob I. Friedman, Israel Green, Z. Hasen­ * All Item& at Discount Prices feld, Rabbi Edwin Katzenstein, Avrohom Melohn, Avrohom Schonberger, Dovid Schonbrun, and Moshe Zafir. The convention elections session was chaired by Chaim Hertz, with Rabbi Edwin Katzenstein as co-chairman. c.2J1ATANA yALLEl{Y 490618th Ave, Brooklyn, N.Y. Lucite, Zirconia, Pearland Semi­ Precious Stone Jewelry; Per­ sonalized Challah Covers, Talis Bags and Yarmelkas; Jewish Books, Judaica; Taleisim, Me­ zuzos, and Lots More-

Records and Tapes All at Super Discount Prices Workshops Yeshiva of Yeshiva of Staten Island, intro­ Several practical resolutions were ham­ duced the drasha with a description of the mered out at workshops held on Friday development of Torah life in America, as morning of the convention. At a session on related to the convention theme. consumer input in the Kashrus field, a call was Sholosh Seudos featured a major address by l heard for supervision agencies to legally sue Rabbi Avrohom Pam, Rosh Yeshiva of Me­ • the misusers of their stamps of certification, a sivta Torah Vodaath and member of the step which has never been taken despite the Moelzes Gedolei Ha Torah, who spoke of the his­ many instances of food companies fraudu­ toric patterns of G-d's love for the Jewish lently labeling their products with such sym­ people following the catastrophes that struck bols. us, and the missed opportunities to hasten Besides the resolution to form a Holocaust Rabbi Horowitz Rabbi Svei the redemption. "It is our task to take the Commission, which was proposed at a work­ initiative and dedicate ourselves to educating shop on Education and the Holocaust, an it in the midst of the bleakness of the death the broad masses of Jews estranged from appeal was drafted at a concurrent confer­ camps. Torah," Rabbi Pam emphasized ence calling for the expansion of the formal Rabbi Elya Svei, Rosh Ha Yeshiva of Phila­ Rabbi Elya Fisher, Rosh Kollel-Ger, and Agudath Israel staff structure to deal with delphia, and member of the Moe!zes Gedolei presidium member, spoke of the miraculous overseas rescue and relief concerns on behalf Ha Torah, next delivered an impassioned mes­ rescue of Torah sages who were able to of Jews in lands of persecution and danger. sage calling for unity within the ranks of the rebuild Torah institutions in America and Legal experts from around the country on Torah world and an abandonment of the Israel, and urged redoubled effort on the part the rights and interests of Jews as affected by desire of Jews to be a nation like all the of the current generations in reaching the the legislative process met to share ap­ nations, to seek redemption in false isms and heights of pre-War Jewry. proaches to issues facing Orthodox Jewry false Messiahs, and to stray after the frivoli­ The Shabbos afternoon session was chaired nationwide. Participants at the workshops ties of the non-Jewish culture. "If the martyrs by Rabbi Meyer Scheinberg (Rav, Agudath included: "Teaching the Holocaust to our could retum and see us," said Rabbi Svei, Israel of Flatbush). Youth": Rabbi Chaim Segal, Mr. David Klein, "how would they judge us in preserving what Dr. Joseph Geliebter and Rabbi Menachem they died for?" Lubinsky, chairman. "Hatzolas Yisroel": Mor­ Rabbi Simcha Bunim Ehrenfeld (Maters­ dechai Neustadt, Chairman, Vaad L'Hatzolas dorfer Rav) spoke of the importance of the Nidchei Yisroel, Yehuda Borusan (Baltimore) singularity of dedication to Torah ideals to 1 and Rabbi Shlomo Noach Mandel (Toronto), the exclusion of other values. The Shabbos chairman. "Legislative Issues in the Grass­ morning davening was enhanced with a dra­ roots of America": Mr. Henry Lowenthal sha by Rabbi Pinchos Hirschprung (Chief 1 (Cleveland), Mr. Mendel Singer (Chicago), Rabbi of Montreal), who emphasized the Rabbi Yisroel Shenkolewski (Lakewood), and Dr. Irving Lebovics (Los Angeles), chairman, with Rabbi Yaakov M. Dombroff (Elizabeth) and Rabbi Chaim Schnur (Los Angeles) as Rabbi Fisher Rabbi Scheinberg the resource panel. "Kashrus: Effective Con­ sumer Input": Rabbi Moshe Heinemann (Bal­ timore), Rabbi Pinchos Horowitz (Chuster Religion and Politics Debated Rav), Rabbi Avrohom Teichman (Los An­ In a Sunday morning symposium that geles), and Rabbi Yisroel Belsky, chairman. attracted widespread interest throughout Shabbos Ruach the Orthodox Jewish community, two noted scholars, Rabbi Berel Wein of Congregation Shabbos was ushered in at the convention in Bais Torah of Suffern, N.Y., formerly a prac­ Tefilfa led by Reb Ben Zion Shenker, after Rabbi Ehrenfeld Rabbi Hirschprung ticing attorney, and Professor Aaron which the assemblage of a colorful mixture of Twerski, of Hofstra University, forcefully Chassidic and Litvishe, Sfardi, Hungarian, importance of the kind of broad knowledge of debated the question: "Religion and Poli­ and German Jews-Holocaust survivors and Torah that was typical in the communities of tics-Where Do We Draw the Line?" Rabbi native-born Americans-and other stripes of Polish Jewry. Rabbi Reuven Feinstein, Rosh Wein strongly favored strengthening the Torah Jewry heard words of Torah from Rabbi Avrohom Chaim Levin, Rosh Yeshiva of T elshe-Chicago, on the spirit of optimism that characterized Gedolei liaTorah even in the most tragic of circumstances. Following Seu" das Shab/10s Friday night, delegates re-con­ vened for a session of Divrei Torah, chaired by Rabbi Moshe Mordechai Lowy, Rav of Agu­ dath Israel of Toronto. Rabbi Levi Yitzchok Horowitz (Bostoner Rebbe-Boston) spoke of the inspiration to be derived from the spirit­ ual heroes of the Holocaust generation, and led the gathering in a heartfelt song of devo­ tion he learned from survivors who had sung Rabbi Feinstein Rabbi Pam Rabbi Wein Prof. T werski

,.-.,,•,·.""!: •

wall separating church and state while advo­ unthinking egalitarianism on all communi­ (Rav, Agudath Israel of Staten Island), Rabbi cating a low profile for the Jewish commun­ ties threatens the existence of Orthodox Eliezer Horowitz (Rav, Agudath Israel of ity in the public debate of religious issues in Judaism and its institutions." 14th Avenue, Boro Park), Rabbi Nisson politics. Arguing that "the climate that is Alpert (Rav, Agudath Israel of Long Island), created in the country is what we must be Rabbi Faivel Cohen (Flatbush), and Rabbi interested in," Rabbi Wein warned that "in a Shmaryahu Karelitzof Far Rockaway. Rabbi society that is empty" of religious values due Simcha Wasserman (Rosh Yeshiva, Yeshiva to "the excesses of secular culture," the Ohr Elchonon, Jerusalem) delivered a pilpul Evangelical Right has full expectations of shiur on the Daf on Shabbos afternoon. "Christianizing America," and that many The dosing banquet of the convention cult groups and Christian missionaries have Sunday afternoon was greeted by Rabbi "almost unliminted funds pouring into a Yitzchok Kolitz, Rav HaRoshi of Jerusalem, campaign to capture Jewish souls." who arrived at the convention that morning. Professor Twerski argued vigorously for The session was chaired by Chaim Dovid the participation of Orthodox Jews in efforts Zwiebel, Esq., Director of Government Af­ to combat such legislation as the Equal fairs of Agudath Israel of America. ' Rights Amendment and nondiscrimination statues that would force Torah institutions with government contracts to hire homo­ Daf Yomi Shiurim sexuals. "There is good reason," Twerski said, "to fear the ascendancy of the radical Daf Yomi shiurim lent an added dimension right and the imposition of sectarian values to the Torah ruach of the convention. Lead­ on society. The pressure to implement total ing sessions were Rabbi Moshe M. Weiss Rabbi Karelitz Rabbi Wasserman

Chinuch Atzmai Leader: "GOVERNMENT CUTS THREATEN UNIQUENESS OF TORAH SCHOOLS"

Rabbi Shmuel Weinberg, Associate Di­ additional hours of Torah education, where the additional summer month of learning, rector-General of the Chinuch Atzmai-Tor ah teachers receive extra hourly pay. Since this forcing its reduction or elimination." Schools network in Israel, reported at a meet­ hourly rate keeps rising with the inflation, he Other government reductions, Rabbi Wein­ ing in New York that the reductions in said, maintaining these hours is already a berg reported, were imposed in such sensi­ government subsidies for the network, re­ great struggle. Another special program is tive areas as heat in schools and emergency cently instituted as a part of an overall eco­ the additional summer month of sessions repairs. Normally, ministerial budgeting for nomic retrenchment, "threaten the basic maintained by Chinuch Atzmai. schools included proportional allocations for teaching program by imposing unbearable "When the government reduced its subsi­ subsidiary needs, such as heat and repairs. costs directly upon the network, compound­ dies by 1,500 weekly hours for the teaching The Chinuch Atzmai-Torah Schools bring ing its struggle to maintain its high standards program it mandates and funds," Rabbi Wein­ quality religious and secular education into of quality education." berg continued, '1eaders of Chinuch Atzmai­ every area of settlement in Israel. They cur­ Speaking at a meeting of the organization's Torah Schools were faced with the agonizing rently have an enrollment of more than Steering Committee, Rabbi Weinberg des­ decision of either dropping those hours, or 40,000 children with a staff of 3,000 in 205 I cribed how the network's budget includes the assuming their cost within the already­ schools and 235 kindergartens serving 125 Keren Hachinuch &Torah (Fund for Torah Edu­ strained Fund for Torah Education. The deci­ communities. The network has produced a cation), funded by contributions from friends sion was to continue the full teaching pro­ generation of productive Israeli citizens who the world over, for maintaining special pro­ gram. If new funds are not found to cover the serve as a growing source of moral strength grams not funded by the government. It 1,500 weekly hours, it will be necessary to for the country's population. includes, for example, the program of 100,000 use funds designated for another program,

----- EDUCATIONAL SESSIONS, BRANCH UPDATES HIGHLIGHT NATIONAL CONVENTION OF AGUDAH WOMEN The National Convention of Agudah Rebbitzin Rochel Sorotzkin (Yavneh Teach­ network of day care centers, training schools, Women of America held in conjunction with er's Seminary In Cleveland}, Esther Bohensky educational facilities, and loan funds in Israel the Convention of Agudath Israel of America and Aliza Grund, National Co-Presidents of and social service projects in the United in Port Chester, New York, attracted over Agudah Women, also participated in the con­ States, serves hundreds of women and fami­ 400 women from coast to coast. Sheila Fein­ vention program as did Rita Siff, Administra­ lies. The National Headquarters at 5 Beek­ stein of Manhattan and Lily Kreindler of tor of Agudah Women. Marilyn Fishoff of man Street, coordinate the efforts of branches Queens served as convention co-chairmen. Forest Hills delivered an inspiring talk on throughout the country and directs Ameri­ Among the presentations at the Convention "Tracing Our Roots." can activities to respond to developing needs were <111 informative lecture by Rabbi Dovid Rebbitzin Josephine Reichel, Honorary in Israel. Cohen of Congregation Gvul Yaabetz, Brook­ National President of Agudah Women, read Members of the Convention Committee lyn, an inspirational talk on Midos by Rabbi Tehillim in keeping with N'shei's daily included Sarah Blank, Alica Bassior, l. Dachs, Mayer Scheinberg of the Agudath Israel of schedule. Miriam Fastag. Tzipporah Schlesinger, and Flatbush, a shiuron the Parshas HaShevua by Agudah Women of America, through a Rose Sommerfeld.

Symposium on the Baal T eshuva Movement

At the dosing symposium of the conven­ tion, the assembled body was addressed by two well-known doyens of Israeli secular society who returned to full Torah Judaism as a result of personal quests for meaning in life. Uri Zohar, for years the top entertain­ ment celebrity in Israel, described the pro­ cess by which he came to embrace Jewish observance and belief, and delivered an im­ passioned plea that Jews in America join in

Rabbi Zohar Dr. Srebernik "the battle" for the soul of the Jewish nation through support of the movement to foster Baalei Teshuva. Dr. Shalom Srebernik, a noted Israeli lec­ turer in physics who became a Baal Teshuva while pursuing his scentific career in Can­ ada, directly addressed the theme: "What Can Jews in the U.S. Learn from Israel's Baal Teshuva Movement?" He described the growth of Arachim ("Values"), an Israeli based organization sponsoring his and Zohar's visit to the U.S., which has developed a series of seminars wherein groups of non-observant Israelis spend a period of several days to a week in the undisturbed atmosphere of a hotel setting, exploring their Judaism through a system of well-planned discus­ sions and lectures. Some 10,000 people have already taken part in Arachim's programs, ac­ cording to Srebernik, and two-thirds have actually come to practice of Judaism as a result. The session was chaired by Rabbi Dovid Goldwasser, Director of Chizuk-an outreach agency of Agudath Israel. Now Available From Soncino Press RECENTLY PUBLISHED HEBREW-ENGLISH TRACTATES: Succah, Mo'ed Katan/Ta'anith, Megillah, Hagigah ~- JOST IN TIME FOR OAF YOMI! ?-"' ~~"''"'~ Tractate Yebamoth ~<(;;

Includes tt<>vellae <>f Han lfaRav Mt>sl1e Feinstei11. Shlita whkh appear at the end of the tractate as well as on pages of the text . •

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