KISLEV 5730 I DECEMBER 1969 VOLUME VI, NUMBER 4 THE FIFTY CENTS

"He That Watches Over Israel Will Neither Slumber Nor Sleep" The Opening Address of Israel's New Knesset "The Promise" - A Novel-or a Polemic? The Yeshiva World's Outlook on Torah and Secular Studies I WANTED I Orthodox Jewish Historians "Going Up" from "Down Under" THE JEWISH QBSERVER

In this issue ...

"HE WHO WATCHES OVER !SRAEL WILL NEITHER SLUMBER

NOR SLEEP," A MA.TOR STATEMENT OF PRINCIPLE.

BY RABBI YITZCHOK MAIR LEVIN ...... 3

"THE PROMISE"-A NOVEL7-0R A POLEMIC? Yaakov .facobs ...... 8

THE YESHIVA WORLD'S OUTLOOK ON TORAH AND SECULAR THE JEWISH OBSERVER is published monthly, except July and August, STUDIES, Menachem Greenberg ...... 11 by the Agudath Israel of America, 5 Beekman Street, New York, New York 10038. Second class WANTED: ORTHODOX JEWISH HISTORIANS, Shmuel Singer 15 postage paid at New York, N. Y. Subscription: $5.00 per year; Two years, $8.50; Three years, $12.00: outside of the United States, $6.00 THE COMPLETE CYCLE, Verse by Leib ben Mordechai 18 per year. Single copy, fifty cents. Printed in the U.S.A. "GOING UP" FROM "DowN UNDER," Sh1nuel Gorr ..... 20 RABBI Y AAKOV JACOBS Editor ONE CANDLE FOR ONE NATION, Avrohom Chaim Feuer 23 Editorial Board DR. ERNEST L. BODENHEIMER Chairman SECOND LOOKS AT THE JEWISH SCENE: RABBI NATHAN BuLr-1AN PURIFYING JEWISH LAW ································································ 26 RABBI JOSEPH EI,IAS JOSEPH FRIEDENSON "RELEVANCE''-IN OR OUT? ...... 27 RABBI MOSHE SHERER JEWISH DAY SCHOOLS: A POSTSCRIPT ...... 28 MR. QtJINN AT THE KOSEL ...... 29 THE JEWISH OBSERVER does not assume responsibility for the "JEWISH LEADER NUMBER ONE'' 30 Kashrus of any product or service advertised in its pages. MAZEL Tov. MAZEL Tov. MAZEL Tov...... 30

DEC. 1969 VoL. VI, No. 4 .,..,..@> LETTERS TO THE EDITOR ...... 31 "He That Watches Over Israel Will Neither Slumber Nor Sleep" A Major Statement of Principle

by Rabbi Yitzchok Mair Levin

RABBI YITZCHOK MAIR LEVIN, head of the Agudath Israel in Israel, and a senior Member of the Knesset, was called upon to open the first session of the newly­ elected Knesset. He opened with the reading of Tehilim, and even the normally­ hostile secular press greeted this unprecedented act with warm enthusiasm. Hatzofe, organ of the National Religious Party (Mizrachi) had this to say. "The seventh Knesset has merited what all previous ones did not: its first session was opened with a perek of Tehilim. Rabbi Y. M. Levin opened his address with perek 121: "I will lift my eyes to the mountains: from whence shall come my help." This was a happy note for the seventh Knesset. The practice of opening with the reading of Tehilim is widespread in civilized countries, where each parliamentary session is opened with the reading of Tehilim or a prayer. It is most unfortunate that in the State which bears the Jewish heritage, this practice has not been adopted-a practice which would bring glory to the State and to the Knesset." We are pleased to offer to our readers the text of this historic statement of principle in our own translation, with the hope that it may prove to be a turning point in the religious sensitivity of all of our brothers in Israel. D

The Jewish Observer I Decen1ber, 1969 3 As the Knesset opens, it is proper that we offer praise AS WE OPEN the Seventh Knesset, we find ourselves in and thanks to the Almighty who has defended us the very midst of a difficult war: a war which began against all those who rose up to destroy us--Chas twenty-one years ago. While we have three times been v'sholom! From the war of the seven nations to the victorious, with the help of G-d,-and the enemy has Six Day War-and to this day, we have witnessed an miserably failed, the war is still very much with us. This unbroken chain of miracles, and the Hashgacha P'ratis war is different from all others: if we should fail, we which the Almighty has bestowed upon us, and we face the danger of total annihilation-Chas v' shalom! pray-we trust in Him-that He will not turn away In all other wars the victors achieve peace; in our case, His grace from our People even in the days to come. peace has evaded us. This war has pitted one hundred I take the liberty of reading now Chapter 121 of million Arabs, or more, against two and a half million Tehilim. Jews. Our enemies have implanted a vicious, bitter hatred against us in young and old alike--children and A Song of Ascents. adults; great powers have extended aid, in arms and I will lift my eyes to the mountains: political support. They rally all the enemies of the from whence shall come my help? Jewish people against us; they conduct a terrible war My help comes from the Lord, of terror, at the same time that a million and a half who makes heaven and earth. Arabs live among us. Too often the world sides with He will not allow your foot to be moved, the Arab states, in spite of the fact that all we ask is to live-not more ... and not less; and yet the Arab He that watches over you will not slumber. position gains more support than ours. Behold, He that watches over Israel will neither slumber nor sleep. Thirty years ago we saw how we could depend on the world's good will, when six million Jews were The Lord watches over you; murdered and the world watched in silence. the Lord is your shade by your right hand. By day the sun shall not strike you, IN THE COURSE OF twenty-one years we have witnessed nor the moon by night. the help of G-d. In the Six Day War anyone who only The Lord shall guard you from all evil. wanted to, saw that the Almighty waged war for us; He will guard your life. we saw that everything happened in a miraculous way The Lord will guard your going out, -in "vio1ation" of the laws of nature. We saw-we and your coming in, sensed with certainty-that "the Lord dwells in Zion." from now unto Eternity. Not only in those few early hours when we destroyed the enemy air capacity, but throughout the War we FRANKLY, I approached opening the Knesset with great saw miracles. How mistaken are those who credit hesitation. I have opened many congresses. Knessios military might for the victory-those were not natural Gedolos, and other assemblies in my time; yet this events. The masses of our people when asked their time I was uneasy. This assembly is different from reaction answered: "Lift up your eyes; we have a G-d the others where the participants shared with me a in heaven-He helped us." But this was not only so common belief, whereas here I know that the over­ in the six days: it is always so. whelming majority differ with my belief. But I can We suffered losses in the Six Day War and we speak only from my own perspective concerning those suffer losses in the war of terror which is still upon us. things I believe. Yet I am hardly alone in these beliefs Every life is precious to us, yet it could be a good -I share them with your fathers and your fathers' deal worse if the enemy struck more populated areas; fathers: they also believed. but it is evident that the Almighty saves us and watches I will try to speak most tactfully. over us.

4 The Je1vish Observer / December, 1969 AT THIS MOMENT, the situation is very critical. But from a military point of view, our situation is very good: the battle is not being fought on our Land, and we are now stronger than the enemy. Yet, when we, turn on the radio-until we hear the reassuring words "our forces suffered no casualties" -our hearts beat quickly. After the slaughter of the Six Million, every single Jew who is lost is like a piece of living flesh torn from each of us. When we hear of youngsters eighteen years old who have been killed or wounded, it tears our hearts to shreds. Certainly it could be a lot worse, but to us a single loss means more than many lives to others. What compounds our anguish is the knowledge that the Arabs will continue their terror: there will be no peace; the war will go on.

The economic condition of the State-as a result of the burdens of defense-is also unhealthy, and many ask, what will be the end. No one can tnily foretell; yet Orthodox Jews believe that the Almighty will help us; "He that watches over the Jewish People neither slumbers nor sleeps"-and it is He that will save us, though we know not how.

My brothers-a Jew who believes can weather di­ fficult times very easily since he trusts in G-d; and it is most painful that those who do not believe are deprived of this assurance. arose-and it is still apparent-a great thirst, a yearn­ ing, a hunger-not a hunger for food, and not a thirst WE CANNOT SPEAK of the Six Day War without men­ for water, but to hear the word of G-d. tioning the sacrifices made by our troops, not only in A ferment arose among young and old; they began saving our lives and our land, but for each other. How to question: What are we? What is our essence? What we shuddered when we heard descriptions of soldiers are we sacrificing for? What really is a Jew? For gener­ killed while running to rescue their fallen comrades. ations we heard of "enlightenment"; we heard slogans In those days we enjoyed a wonderful unity; and while urging us to be like all the nations-all these have there were those who prayed and those who didn't withered. pray, it seemed like everyone was praying. There was unity among the troops and those who remained at It is interesting that every leader, every king or home. There was unity here and unity outside the president who comes to visit us, seeks to find in Israel, Land: every Jewish heart beat as one, and they all at the sunset of civilization, what the most ancient of rushed to assist us. Above all: they saw that "the Lord people-who have suffered through the ages-have dwells in Zion"; they saw that the Almighty helped us to offer. They look for the essence-the peripheral in unnatural ways; they all saw it and they all sensed it. things, they have among themselves. They become In the inner recesses of many Jewish souls there were convinced that in a world overflowing with scientific manifest the beginnings of a spiritual upheavel; there and technological achievement, substance and justice

The Jewish Observer I December, 1969 5 are lacking. The world stands on the brink of physical Ahavas Yisroel and love for Bretz Yisroel from these and spiritual annihilation, and many come to find some religious Russian Jews. They write: "We religious meaning to life here among the Jewish People. They Jews believe that there can be no Jew without belief, come to see and to be convinced-What is Israel?­ just as there is no belief without tradition." You have What is its essence? What are its sources? But they all certainly read this letter. In it our brothers survey do not find it because, to our misfortune, through long our entire history: what we have endured; what we years of Galus we have forgotten all this. have given to the world; and what, in turn, the world has given us, from the destruction of the Beis Ha'Mik­ dosh through the Inquisition. These Jews who sacrificed THERE WAS socialism, then communism, and hundreds so much for their faith and their Yiddishkeit, write: of thousands of Jews sacrificed themselves for these "For decades we have been caught up in the struggle ideologies; now they see their emptiness. They look against religion-we therefore want to go to Eretz to these ideologies for justice and righteousness-but Yisroel." They close their historic letter: "We will in vain. We must open the eyes of every Jew to see wait months, and years-and if necessary, an of our their intimate bond to the Jewish People, especially in lives, and we will not forsake our faith and our hope­ the light of events of recent years. we believe that our prayers will reach the Almighty. Yes-there is a ferment-a spiritual upheaval is We know that our call will reach the hearts of men; taking place. Non-Jews look to us for help; but we run we ask little, only that we be permitted to go out to after them, trying to transplant their culture and their the Land of our Fathers." way of life in our Land. There is also a ferment, a They think there is still a "world"-a world con­ spiritual upheaval, among many Jews; and instead of science; but we know the world better: the United looking elsewhere they must be taught to look to Nations and the Security Council can best be judged Judaism. The Jewish People has given everything to by their reactions to us. the world-we must search our own heritage if the But this historic document speaks to us as well. I Jewish People here, and throughout the world, is to have seen Jews who came from Russia. They are survive. naturally overjoyed, having come from darkness to We must know that we are a unique People, a light. Yet when they see the spiritual conditions here Chosen People, the People of G-d--espeeial!y when they are pained: "Is this," they ask, "what we yearned we see that G-d watches over us, guards and helps us. for all our Jives?" And since Ha'shem Yisborach comes close to us, we I don't wish to go into the specifics of religious prob­ must come close to Him-at least let us not drift lems in the Land today, but I do wish to touch on further away. one point. Several days ago the Prime Minister made public a Jetter from some Soviet Jews-a letter which shook IT IS WRITTEN in the Torah: "The Jewish People shall us all to the roots. For fifty years these Jews have guard the Shabbos, to make the Shabbos-for their been engaged in a struggle-victims of a concerted generations-an eternal covenant; between Me and be­ and vicious campaign to tear them from their People. tween the People of Israel it shall be an eternal sign." The authorities have done everything to assimilate The Almighty testifies that the Shabbos is an eternal them, to sever them from any semblance of Jewishness bond, and an eternal sign between Him and Israel, and and religion, and in the face of this they cling' to their a Supreme Court judge personally desecrates the People, and risking their own well-being, they have Shahhos by signing an order to make possible public addressed this letter to us, asking that we disseminate desecration of the Shabbos throughout the State; he it throughout the world. issues a ruling whose purpose is to alter the holiness I have read this letter several times: we can learn of Shabbos with a single assault by television. After-

6 The Jewish Observer I December, 1969 "We can learn Ahavas Yisroel and love for Eretz Yisroel from the religious Russian Jews. They write: 'We ... believe that there can be no Jew without belief . ... We will wait months, and years - and if necessary, all of our lives. to go out to the Land of our Fathers . ..."

wards, he gathers the entire Snpreme Court, among children jumping with joy and shouting "Television! them three senior judges. and they approve his action. Television!" Some newspapers spoke of two great oc­ All this was done by a Supreme Court of Justice. currences in recent memory: the Six Day War and the initiation of television on Shabbos-you can all imagine what emotions this stirred in our heartS. How WHAT IS MORE PAINFUL is the dancing with joy, the far we have come-how the heart bleeds; while we outbursts that greeted this decision. Many Jews in the are still in the midst of a terrible war, when every day Land-not only religious Jews-had a Black Shabbos Jews fall. in such a circumstance people are over­ that day. When our fathers stood at Har Sinai and joyed with the glorious "victory" of shaming the Shab­ received the Torah, they became a People, and while bos with television. Moshe Rabbeinu was yet in Heaven, they made the Golden Calf. "And G-d spoke to Moshe, saying, Go down, for your people have degenerated." Moshe had MOSHE DAYAN, the Minister of Defense, said a few days no time for a prolonged plea, or to recount all of the ago that our military situation is good, but what we merits of his People. He appealed to Hakodosh Baruch need most is strengthening our moral. And if the Hu: "Remember Avraham, Yitzchok, and Yaakov." war continues-and it appears that it will-will we Finally he succeeded-"And the Almighty withdrew strengthen our moral with television?-and on Shabbos? the evil he wished to bring upon the People." Moshe Rabbeinu took the Luchos and went down to the WE KNOW how desperately we need unity, but genuine people: "And as he approached the camp, he saw the unity can only be achieved when we believe: "You Calf and the dancing, and he cast the Luchos from are One, and Your Name is One"-then can it be his hand and shattered them at the foot of the said: "Who is like Your People?-a unique People in mountain." all the world." Didn't Moshe Rabbeinu believe the Almighty that I spoke earlier of miracles, and I believe that the the people had indeed made the Calf? Why didn't he greatest of all miracles will yet come: we will all immediately shatter the Luchos?-why did he take return to our essence-to our source. We must come them with him and shatter them at the foot of the close to Ha'Shem Yisborach, just as He comes close mountain? Only when he saw the dancing, and realized to us. The end is not in sight, but Hd Shem Yisborach that they were overjoyed with what they had done­ will help us and we will merit the ultimate redemption. only then did he break the Luchos-not becanse they The promise shall be fulfilled: "And all the nations had made the Calf, certainly one of the most terrible of the world will see that you are called by G-d's of sins, but because of the dancing. Name, and they shall fear you." Newspapers devoted pages to the "victory" for tele­ I said at the start that I could only say those things vision and Chilul Shabbos, and reporters wrote about I believe. What I have said I believe with all my heart.

1 he Jewish Observer / December, 1969 7 Yaakov Jacobs "The Promise" - A Novel - or a Polemic?

Fiction is said to be tbe greatest truth-it does not Rebbe who raised him in "silence"-a fictional doctrine pretend to be true. The historian attempts to reconstruct without a basis in any Chassidic school. Danny has historical truth, but he is hampered in the process by refused to be his father's successor; he has shed his his own biases, inadequate sources-and his own in­ Chassidie garb, hut not his commitment to Yiddishkeit, adequacies. The writer of fiction creates his own world and is now a graduate student in clinical psychology at -in his world there is no falsehood; whatever he re­ Columbia University. His friend, Reuven Malter, is cords is what he in truth conceived. He can make the son of an Orthodox scholar who teaches in a people do as he pleases-so long as it is believable­ yeshiva and is writing a work on Talmud based on and in our time there are few things that are not textual emendation. Reuven is a student at the Samson believable. Raphael Hirsch Seminary and College: " ... it had A novelist may have a point of view and he may been a small Orthodox rabbinical school and secular manipulate his characters and their lives in the manner college during the war, tbe only one of its kind in the best suited to expound his beliefs, but the reader is United States. In the years after the war. the name of forewarned that what he reads is a work of the the school was changed to Hirsch University"-a most imagination. transparent cover for Yeshiva Universiy. Reuven meets the niece of Professor Abraham Gordon. Gordon But is the novelist quite as free as he has been made teaches philosophy at the Zechariah Frankel Seminary, out to be? He may manipulate his people, he may even has written a number of heretical works and has been distort reality, for in life people are manipulated, and placed in cherem. It is obvious that the character who is to say that his "reality" is more real than an­ Abraham Gordon is based on Mordecai Kaplan, a other. But what of ideologies, what of beliefs? A professor at the (Conservative) Jewish Theological writer may choose to create, for example, an America Seminary, and the founder of Reconstructionism. Sev­ turned from democracy to totalitarianism, but is he eral of the faculty at Hirsch University bear resem­ still within his "rights" if he should mistate or distort blance to living persons. And yet, Potok writes at the the philosophies of democracy or totalitarianism? This beginning of the book, "This is a work of fiction, one question comes to mind after reading The Promise, man's vision of things. No correspondence bet\veen the (Knopf, 1969), by Chaim Potok, whose first novel people, places and events in this book and people, The Chosen was unique in its setting: the Orthodox places, and events in the real world is intended. What Jewish community in Williamsburg. The question be­ correspondence might (sic!) exist is tbe result of comes more than academic when we contemplate that coincidence.'' thousands of Americans-Jews and non-Jews-will read The Promise fully aware that it is fiction, but as­ Perhaps Potok and/or his publisher were advised by suming that the conflict of ideas is accurately presented. their attorney to make this statement, but it is there on The book will be read by many as a textbook of Jewish any account, and it is not the last falsehood in the book. theology. Two plots run through the book. Danny Saunders, son of Reh Saunders-an unlikely name for a Chassidic For The Promise, Potok goes back to Williamsburg. Rebhe-takes on the treatment of Michael Gordon, His heroes are the two yeshiva bochurim of The Chosen, disturbed son of the apikores-professor, as a research now entering adulthood and confronting the clash of project. Danny cures him by painfully extracting from ideas out of which they must each choose their own his sub-conscious the hatred he feels for his father since life pattern. Danny Saunders is the son of a Chassidic the name "Gordon"-his name-is so despised by

8 The Jewish Observer / December, 1969 "If anyone is afraid of the twentieth century, it's Potok. His book is full of tributes to the glories of symbolic logic and sciencism - a kind of whistling in the dark as Potok tries to assure himself that he has indeed struck a good bargain in bartering the eternity of Yiddishkeit for a single century whose only merit is that it happens to be having its turn at the moment."

Orthodox Jews. Michael in turn expresses deep hos­ forming himself of the meaning of some Greek word tility toward Orthodox Jews and finds it difficult to be­ used. lieve that both his friend and his therapist are really "Then I read the passage with the Greek words and Orthodox. In a conversation with Reuven Malter, Pro­ showed him how the commentaries had struggled with fessor Kaplan-that is, Gordon-says of Danny, "But it because they had not known Greek. They had simply he seems an enlightened Hasid almost a Lubavitchcr. not known what to do with the words. Then I explained ... I have great regard for the Lubavitcher Hasidim. the meaning of the Greek words and showed him how They're not afraid of the twentieth century." Worse simple the passage was once the Greek was under­ than the stilted prose in that sequence, which is typical stood." When Rav Kalman asks him if he understands of Potok-his people don't seem real-is the hack­ the Gemmorah better than the Rishonim, · Reuven­ neyed thinking. (A Lubavitcher would find it hardly the narrator-reports, "I did not respond to that. In a complimentary.) If anyone is afraid of the twentieth yeshiva you never said that a contemporary scholar century it's Potok. His book is full of tributes to could understand Talmud better than the Rishonim. the glories of symbolic logic and sciencism-a kind When his Rebbe asks another question. Reuven reports of whistling in the dark as Potok tries to assure "It was a fairly sitnpJe passage and it Seemed quite himself that he has indeed struck a good bargain clear to me than an easily identifiable scribal error had in bartering the eternity of Yiddishkeit for a single been made at one point by someone who had been century whose only merit is that it happens to be having copying the text." And with the smugness for which its turn at the moment. How disillusioned Potok and he must thank Potok himself, Reuven concludes ... his fellow moderns will be in the year 5762 ( (2,000 "I explained it to him." When Danny says "Torah" at C.E.) when the twentieth century becomes passe. his Tna'im, Reuven laughingly tells his father that Saunders cures Michael by using a most unorthodox there is a "Yerushalmi [that] could have saved Danny therapy, but we leave it to the psychologists to defend a lot of tronble." After overcoming his Rebbe's objec­ their orthodoxy. tion to having him take the examination for smicha What Potok obviously relishes more, is the plot because of his addiction to 'textual emendation,' Reu­ which has Reuven Malter pitted against his Rebbe, ven proceeds to overwhelm his examiners by disposing Rav Kalman (why the use of "Rav"?) a survivor of with some difficult questions thrown at him by citing the Holocaust who is portrayed as a fanatic opposed variant texts. Not only does Reuven finally win his to the "scientific" study of Talmud. Rav Kalman has fight for smicha, but he is engaged as an instructor in written books on Mussar, but Potok portrays him as the new graduate department in rabbinics-ail a11usion a ruthless person, sadistic in his treatment of his tal­ to the Bernard Revel Graduate Institute at Yeshiva midim, and even diabolical: "Smoke curled from his University. mouth and nostrils as he spoke." Rav Kalman, typical talmudist that he is, expends great amounts of energy What Potok has done is to create a highly dramatic trying to make sense of a difficult piece of Gemmorah, conflict of ideas-a conflict which is entirely fictitious. when he could have saved himself the trouble either As Potok himself notes, occasional variations in texts by "emending" the text in accordance with a manuscript are part of the reality of talmudic study. What Potok easily available at the Seminary library, or simply in- ignores-it would rock his artificial clash of ideas-is

7 he Je111ish Observer / December, 1969 9 the trepidation with which the greatest of scholars distributed by Fawcett World Library, publishers of approach the suggestion that a text is in error. Any­ the paperback edition of The Chosen, speaks of Potok's one who has ever studied a hlat Gemmorah is aware family's "ultra-orthodoxy [which] created conflicts that that such suggestions are relegated to a gloss outside led him to explore the wider world of a more liberal the iext, indicated by an asterick or some other typo­ Judaism: 'I had tremendous intellectual problems. The graphical device, The reason is simple: a future scholar break came in my last year at Yeshiva when I began may find the original text perfectly intelligible in a to encounter questions no one had answers for, and manner not previously obvious, The emendation must then discovered a world within Judaism that was asking therefore take its place as simply one possible approach these same questions'-the Jewish Theological Semi­ to the text, without the definitiveness which Potok nary. 'I didn't even know this world existed. That's how attributes to "the method." Even in secular literary isolated I was.' When he left Yeshiva for the Seminary: studies scholars have frequently been embarrassed to 'There was a tremendous feeling that I had somehow find that they had emended a text out of inferior rather betrayed my friends.'" Yet in February of last year, than superior understanding. When dealing with­ Potok was invited to be guest lecturer at the Annual l'havdil-sacred texts, caution and humility are es­ Honors Luncheon and Lecture for Yeshiva University pecially in order, and we wonder if any of Potok's students named to the Dean's List. And Potok's be­ instructors at the Jewish Theological Seminary ever trayal was apparently forgiven, as the joyous 'LOCAL­ claimed to understand Talmud "better than the BOY-MAKES-GOOD' spirit prevailed. Rishonim." Irony of ironies . . . D The Promise is a poorly written book. Contrary to the [After writing this review, we received a copy of a can­ excited blurs on the dust-jacket, the Saturday Review ned review written by Wolfe Kelman-director of the said that "Burdened with the ... same unvital prose (Conservative) Rabbinical Assembly-, and distributed as The Chosen, The Promise suffers from the same by the Commentary Library to push their sales of the faults, primarily Mr. Potok's utter pretentiousness, book. (Commentary magazine would never publish which makes his work pseudo-literary.... The arti­ such a review-it would be a literary scandal.) As ficiality is apparent in several aspects of the work. behooves a "reviewer" who is a company man, Kelman "First there is the monochromed, mono-rhythmed finds no negative, but many positive aspects to The rhetoric .... Promise. He notes the abscence of vulgarity, and Potok's "The book is also burdened with a purposeless run­ recognition "that the talmudic scholars who survived ning literary allusion from Joyce's Ulysses ... and the Holocaust are consumed with a passion to preserve festooned with fancy epigraphs from Pascal. Kafka, intact the methods of study and the way of life followed Joyce and Midrash and the Rebbe of Kotzk." by the millions who died in Hitler's crematoria"­ Kelman's words. Perhaps in the light of the work of But Potok's failure goes beyond all that: The Promise other "Jewish'' novelists, Kelman is correct in praising is a violent polemic against Orthodox Judaism, and Potok for his decorum. But Kelman studiously avoids this may be why it fails as a literary work. The book the implications of The Promise for the Conservative is a hymn of praise to modernism. Wouldn't it be nice movement with which he-as The New York Times -Potok seems to be saying-if all of us could be would put it-is prominently identified. With a flourish, like Reuven Malter, Orthodox, scholarly, serious, good, he tears aside the thin disguise of the "Hirsch Uni­ but with all that ... modern. Why, then people wouldn't versity," yet refers to the ''Zecharia Frankel Seminary have to become Conservative or worse. If not for [as] an equally thinly disguised substitute for another the mean old talmudists, Potok himself might not have seminary." (In fairness, maybe he was gracefully had to leave Yeshiva University and run off to the avoiding a plug for his team.) Kelman closes his review Seminary. Perhaps Potok might even have earned his by recommending the book highly to "what I hope smicha at Y.U. as his fictional alter-ego managed to do. will be a multitude of readers, for the quality and (Exactly where he was ordained is unclear; the diversity of the information it conveys about Judaism jacket says that Potok "graduated from Yeshiva Uni­ and Jews ...." But what of Potok's distortion of versity and the Jewish Theological Seminary of Amer­ Orthodoxy and uncletomistic approach to the Orthodox ica, was ordained as a rabbi ...") Jew which creeps into Kelman's review when he des­ IRONY is a favorite devise of writers of fiction, but real cribes Reuven Mailer's father as the "pious but en­ life continues to produce its own ironies. A release lightened Talmud scholar?"]

10 The Jewish Observer / December, 1969 Menachem Greenberg The Yeshiva World's Outlook On Torah and Secular Studies

The attitude of so-called "right-wing" Orthodoxy to­ of many of this criticized gronp (led and guided by ward secular studies has become an emotionally-charged the Roshei Yeshivos) on this issue. issue. It is therefore not surprising that in discussing this The yeshiva world, by and large, does not disdain question in a number of recent articles, "modern-Or­ secular knowledge; our Sages prescribed a blessing thodox" thinkers have misstated the position that they which one must recite when seeing a non-Jewish oppose. A case in point is Rabbi Norman Lamm's scholar: "Blessed are You, G-d, our Ruler and King "Modern Orthodoxy's Identity Crisis" (Jewish Life, of the universe, Who has given of His wisdom to flesh May-June, 1969). and blood." All wisdom is recognized as Divine in origin. But when seeing a Torah scholar we are re­ Rabbi Lamm calls on modern Orthodoxy to stop quired to recite a different blessing: We praise G-d, being "apologetic-almost masochistically-towards "Who has apportioned of His wisdom to those who those to the right of us," and asks for open assertion fear Him." The difference is two-fold: (1) Torah wis­ of the principle "that it is our religious duty, our sacred dom forever remains part of and unseparated from its responsibility to live the whole Torah tradition in the Source; and (2) the Torah scholar is never separated world, instead of retreating.... We must make it ex­ from Him; he is not a mere bosor v'dom (flesh and plicit and clear that we are committed to secular studies blood) but a yorei, one who has an intimate relation­ ... not only because of vocational and socia1 reasons, ship with the Giver of this knowledge. but because we consider that it is the will of G-d that there be a world in which Torah be effective: that all A contemporary Godo/ B'Torah has characterized wisdom issues ultimately from the Wisdom of the the difference in terms of the will of G-d being revealed Creator, and therefore it is the Almighty who legiti­ in two areas: in the creation of the world, and in the mates all knowledge; that a world cannot exist, and giving of Torah at Sinai. The two types of wisdom differ that certainly an independent Jewish state cannot exist in the manner in which they pass from the realm of in the contemporary world, in which some of the best the potential to the actual: G-d's will as revealed in of its brains and the most sensitive of its religious the Creation is fulfilled perforce, whereas His will as spirits will condemn as sinful and dangerous those pro­ revealed in Torah is observed through the operation fane disciplines which alone can keep it alive and of free will. The commandment "Let there be light" prosperous. Our religious commitment to such principles is instantly observed, but "Thou shalt not bow down must be as passionate and as faithful and as Jewish as to idols" is relegated to man's will. Was that of the Hirschian movement, especially in the When Chazal speak of chochmos chitzoniyos ("exter­ first two generations of its history. in the context of nal knowledge"), they refer to the fact that the Aseres conditions that prevail in this second third of the twen­ Ha'dibros (the Decalogue) are the p'nimiyus, the in­ tieth century." ternal content of the asoroh ma'amoros-the Ten Pro­ Orthodoxy would be served by clarifying the views nouncements by which the world was created. The wis­ dom manifest in the Creation is indeed Divine, but it is external and subordinate relative to the wisdom

MENACHEM GREENBERG is a student of the Telshe Yeshiva, manifest in Torah, which is the internal content and and a frequent contributor to The Jewish Observer. center of Creation.

The Jewish Observer I December, 1969 11 "Into me," the Sages have the Torah say, "the But this philosophic priority has an overlay of Blessed Holy One looked and created His world." G-d practical necessity. The yeshiva world recognizes that revealed His external wisdom only to provide a vehicle the survival of Judaism and Jewry requires a system in for the revelation and fulfillment of the pre-existing which Torah and Torah education are of primary free-will system, the Torah. As the Tanna, R. El'ozor, importance. said (P'sochim 68b), "Were it not for Torah, the The Gemoro (Sukka 2lb) states that even the sichas heavens and the earth could not survive" (see Y irmiYoh chulin, the seemingly non-Torah conversation of Torah 33:25). The physical world depends on Torah for its scholars, is worthy of study. When a human being be­ existence. In his Nefesh Hachabn, R. Chaim Volo­ comes saturated with Torah knowledge, the overflow zhiner writes that one moment's void of Torah study of his delvings into secular matters becomes worthy in the world would result in the collapse of the entire of study. It would be foolish to deem the idle chatter creation. of a would-be Torah scholar worthy of study before he Thus, the Jew who fulfills his obligation to exercise becomes a scho1ar; his secular endeavors take on re­ his free will by upholding G-d's Torah commandments ligious significance only after he has become a vessel becomes shutof l'ma'aseh B'reishis-a partner in the of Torah. Similarly, on a communal level, secular stud­ Creation-for he helps insure its continued existence. ies can legitimately become a part of Orthodoxy's Through the medium of Torah wisdom man can ap­ horizons only after it has created a generation of proximate G-dly characteristics and powers. Modern scholars with this super-saturated level of Torah knowl­ man, delving into the external wisdom of the Creation, edge. On the individual level, secular studies are valu­ has succeeded in describing, measuring, and exploring able only when they can be successfully assimilated it; Y ehoshua, by reason of his lofty spiritual attain­ into the Orthodox youth's experience and Jewish world­ ments through the realm of Torah wisdom, was able view-and this is not possible unless he first becomes to alter the Creation: "Shemesh b'Giv'on dom!" (Sun a talmid chochom. in Giv'on, stop!") he ordered-and the sun stopped. From the very first exile to Babylonia, every physical The Jew is commanded to learn G-d's ways and His displacement of the Jewish people has been accom­ wisdom by studying Torah. To study the external disci­ panied by a spiritual displacement, an irreversible low­ plines before mastering Torah is to dote over the ering of the level of Torah knowledge and study. The scenery and ignore the scenario: the physical world Torah leaders of every post-migration era knew that was intended only as a background setting for Torah, the need of the hour was to ernplant Torc.lh learning the core and real content of Creation. throughout the new areas of Jewish settlement to restore such learning to its central position. Today's The Divine nature of all wisdom yet leaves room Gedolei Torah, after living through a Holocaust which for this division: some areas of knowledge are Torah dried up Europe's huge reservoirs of Tomb, are de­ and others are not. voting their lives to insuring the restoration of Torah. Calculus and physics may have utilitarian religious Does such a critical situation allow for unbridled significance, but cannot be equated with Bovo Kamo, sichas chulin? Can Orthodoxy as a whole indulge in which is part of the Written and Oral Law given at secular studies at the expense of the survival of Torah? Sinai and which therefore has eternal, inherent, ultimate Have our college youth attained even a fraction of the holiness, and takes priority in the Jew's intellectual life. proficiency in Torah studies which they arc achieving We must study even the Talmud's laws of torts, by in secular studies? It is apparent that many within which we are not governed today, and its laws govern­ Orthodoxy have lost touch with Jewish value priorities ing the Beis Ha'Mikdosh, its construction, and the in today's critical time for Torah. sacrifices, which are inapplicable today (just as we study the laws that are vital to everyday life), before Yeshiva College's undergraduate newspaper, Com­ we study even those non-Torah subjects which have a mentator, recently reported that a guest speaker de­ practical religious significance or application-because cried the lack of Shabbos spirit among the students. the former are an expression of G-d's will and ways, He attributed this to the heavy burden of a double and our studious involvement in Torah brings us close program which forced students to do their secular to Him--closeness which is the goal of our existence studies reading assignments on Shabbos, and sug­ (as the Mesi/as Yeshorim, chapter I, makes clear), gested lightening the burden, if necessary by reducing and the latter are only indirect means towards this end. the program of religious studies. Surely, Rabbi Lamm

12 The Jewish Observer / December, 1969 would not agree that reduction of Torah study is a is most disturbing to a large segment of Orthodoxy: the proper or effective remedy for lack of Shahbos spirit; "willingness to embrace all the risks" involved in ac­ and surely, his ideal of the "centrist" philosophy quiring secular knowledge and the undiminished deter­ would not place secnlar studies ahead of Torah studies mination to continue sending our children to the uni­ in a value-system with the expressed aim of insuring versities "despite the campus' recent notoriety.'' We the survival of Torah. must surely distinguish between the "kashrus" of cer­ tain areas of secular knowledge (within the afore­ Yet it seems that Rabbi Lamm pays only lip service mentioned qualifications) and the manner in which to the primacy of Torah studies. Although he concedes such knowledge is acquired. There is nothing odious that scientific studies "will never attain the rank of about knowledge of the universe and its people; but Torah and Talmud," his article aims at finding justifi­ our universities today, especially on the undergraduate cation in din Torah and in da'as Torah for modern level, are not mere repositories of objective knowledge Orthodoxy's current attitudes and practices, among but agencies and propagators of a pervasive non-Jewish them an educational policy which he endorses. What culture, fostering a world-view and behavior patterns is this policy? which are inimical to Jewish life. To earn an academic The great majority of this group send their children degree, the student must take the half which is kultur to college immediately after completion of high school, along with the half which is objective knowledge; and which is certainly long before the boys have come even even in the latter half, the assumptions and attitudes close to being talmidei chachomim. The fact that the of those imparting this knowledge are usually anti­ parent professes that Torah is more important is of religious, resulting in the coloring of the information little significance when his son spends the bulk of his and ideas they impart in a way that reinforces their time in those studies which "will never attain the rank basic views and weakens all others. And, of course, of Torah and Talmud." If he believes what he pro­ the amoral climate prevalent in society today prevails fesses, why does the parent practice and justify the on the catnpus with a pressure-cooker intensity. opposite: the subordination-or more commonly, the abandonment-of Torah study in favor of secular Under such circumstances, many feel that respon­ studies? Does Rabbi Lamm's failure to express con­ sible Orthodoxy cannot so flippantly pass over the cern over his group's not living by its own beliefs in­ serious dangers entailed in college attendance. One dicate that he is seeking a Halachic base not for the need only follow the lives of our yeshiva high school beliefs but for the actual practices of his "centrist graduates as they go through college to detect the mass"? How docs Rabbi Lamm reconcile his con­ enormous tragedy Orthodoxy is experiencing through cession of the primacy of Torah studies with his en­ the spiritual loss of thousands of youngsters who are dorsement of modern Orthodoxy's educational practices? not sufficiently equipped Judaieally to withstand the "liberating" secularist indoctrination that most college Rabbi Lamm's very approach is unhealthy. The students undergo. Few within Orthodoxy would un­ Jew, starting with no preconceptions, is supposed to equivocally advocate a policy which endangers the look into the Torah to find his world-view and his be­ retention of the religious values and observances of its havioral guidelines. Rabbi Lamm seems to do the youth. Consequently, Rabbi Lamm's unconditional reverse: he firmly declares his commitment to modern affirmation of college attendance for Orthodox youth, Orthodoxy's present policies and then calls for the even at the risk of weakening their Jewish ideals, prac­ formulation of the preconceived world-view of modern tice, and con11nitment, is an extre1nist policy and cer­ Orthodoxy "in a manner that is Halaehically legiti­ tainly cannot be a legitimate plank in a "centrist" mate." His statements that modern Orthodox Jews need philosophy of avodas Hashem, which Rabbi Lamm "a clear world-view to which they can feel fully com­ wants to see developed. mitted in good conscience" and that their leadership must fill this "tall order" further imply a desire to The yeshiva world, in essence, stands with awe be­ create a value system which will coincide with current fore all manifestions of G-d's wisdom, but recognizes practices rather than to objectively determine what the that it is His Torah that G-d commanded us to study Torah wants of the Jew and then to educate the masses and place at the center of our lives. A student may to adjust their lives accordingly. pursue non-Torah wisdom (1) only after he has mas­ The impropriety of Rabbi Lamm's approach is tered Torah knowledge, and even then not at the borne out by the attitude expressed in his article which expense of Torah study; and (2) only if the method

The Jewish Observer I December, 1969 13 by which he will acquire such knowledge does not Will in casting confusion into the enemy camp-an conflict with Torah. Modern Orthodoxy's current prac­ enemy which Israelis themselves admitted in the fear­ tice meets neither requirement: (1) Youngsters begin fol, despairing days preceding the war was armed with higher secular studies at an age when they have superior weapons and led by expert foreign advisors. barely scratched the surface of deep Torah understand­ Nor can we attribute Israel's progress and prosperity ing; and (2) the colleges in which such knowledge is to the Israeli tchnologists who operate their plants on sought do not offer it in a permissible manner, but Shabbos, the doctors who perform unauthorized au­ rather clothe it in a modern secularist form which de­ topsies, the agronomists who violate the mitzvos hat'- stroys its religious value; impart it in an intellectual luyos bo'oretz, or the legislators who vote to draft atmosphere of doctrinaire rejection of religious values women into the army. Perhaps, rather, the daily loss and in a social atmosphere of libertarian immorality; of Jewish lives on Israel's borders can be traced to and mix it with a multitude of subjective studies which them. But if G-d has favored Israel with the grace cannot be considered Divine wisdom and which, on necessary for its existence and prosperity, we might the contrary, inculcate values and tastes which conflict better attribute it to the power of the Torah, mitzvos. with those acquired by the Jew from his immersion and prayers of the Torah community in Israel, which in Torah. continues to grow despite the generally sad state of The yeshiva world compares the 21-year-old who religious affairs there. has spent his fonr post-high school years in a yeshiva Surely an independent state needs educated pro­ gedola with one who has spent them on a college cam­ fessionals, but an independent Jewish state needs a pus and finds a huge difference in the quality and technologist who is a lamdon to know how to keep quantity of their Yiddishkeit. Even if the latter has essential services operating without chilul Shabbos; a remained observant, the yeshiva world sees in him, at learned doctor who will ask a rabbi a sheiloh when best, a static future for Judaism, whi1e in the former one needs to be asked; a farmer who knows how to it sees a leap in the level of the Torah scholarship and observe sh'mitoh, kil'ayim, trumos uma'asros, and other observance which alone determine Jewry's fate. susch mitzvos; and po1iticians who legislate in accord Many young men from the yeshiva world who do with Halochoh, not against it. The damage to Israel's attend colleges bemoan the lange Yiddishe golus which safety and prosperity done by such professionals who makes it difficult for Jews to properly fulfill the Torah are not b'nei Torah far exceeds the value of the worldly ideal, and recognize the spiritual superiority of their services they perform. chaverim in the yeshiva whose bitochon regarding their The second point is Rabbi Lamm's oblique reference economic future they place in the Almighty-the zan to the Hirschian movement. The following quotation um'farnes lakol-rather than in a sheepskin. They do from Rabbi Samson Raphael Hirsch's commentary on not seek to idealize their compromise, as does Rabbi Torah (Vayikro 18:4-5) should make elem his atti­ Lamm, who is so ashamed of "vocational necessity" tude concerning the place of secular studies in the life that he labels it "the lamest of all apologies." of the Torah Jew: Two additional points in the section quoted from Rabbi Lamm's article require comment. His statement "Only as accessory knowledge and in as far as they that secular disciplines alone can keep the State of serve to truly help the study of the Torah and arc Israel alive and prosperous is offensive to the religious subordinated as the tofel (minor) to the ikor (major), spirit. A basic tenet of our tradition is that the fate of are they to be studied .... We are not to consider Kial Yisroel and Bretz Yisroel is determined in a Torah-knowledge as being the same as other knowledge, manner different from that of other nations and lands. so that the Torah is for us only another branch of all The Torah repeatedly warns that our people thrive on other knowledge ...." Torah study and observance and suffer when we re­ Great misunderstanding has resulted from Rabbi place them with other interests. And the Holy Land is Lamm's article. He should correct this misunderstand­ just that: it does not tolerate sin and regurgitates sin­ ing by clearly affirming the centrality of Torah in ners from its midst. Jewish life as the prime object of educational endeavor We do not believe that it was Israel's superior tech­ and the supremacy of Torah values as the only criteria nology or intelligence which brought about its victory by which we determine whether, when, and in what jn the Six Day War and previons wars, but rather G-d's fashion we may pursue secular non-Torah knowledge.

14 The Jewish Observer / December, 1969 Shmuel Singer I WANTED I Orthodox Jewish Historians The Advance of Orthodoxy Has Left a Serious Gap

American Orthodoxy has come of age. In the last twenty Torah. There exists no school or instutition in which years a vibrant dynamic religious group has been form­ the Torah historian can be trained. As an inevitable ed. Visible evidence of this is afforded by the num­ consequence there are with one or two notable excep­ erous yeshivos and Bais Yaakov schools built and tions, no Orthodox Jewish historians in America today. supported by the American community; the large Defining an "Orthodox Jewish historian" as an indi­ network of American Botai Midrashim and Kollelim, vidual who believes in Torah mi'Sinai, and who does and the many strong, established Orthodox communities 'creative work in history which conforms in every detail throughout the country. No longer is Torah-true Juda­ with the data revealed in Torah-Written and Oral-, ism the stepchild of American Jewry. It has left behind we must conclude that Yeshiva University is no ex­ its status as the preserver of poor, illiterate immigrants. ception to this sad patttern. No longer a dying body, American Orthodoxy is a Of course there may be some Orthodox Jews who growing force in the community. Among its adherents are not the least bit disturbed by this situation-after today can be counted numerous intellectuals and men all, "who needs Orthodox Jewish historians?" But there of wealth and influence. More and more of the non­ is perhaps no other subject which can be so damaging religious are being attracted to Torah-true Judais1n. to emunoh as history. This is specially true of the It can truly he said that Orthodox Judaism has begun young person who has suddenly been confronted with to find itself in America. The Association of Orthodox the "discoveries" of pseudo-history, overthrowing the Jewish Scientists is a visible manifestation of the large Torah and Mishna in one grand sweep. These "dis­ number of religious scientists working in America today. coveries," going uncontradicted, have since the begin­ The Association of Orthodox Jewish Teachers in the ning of the nineteenth century caused great losses to New York City Public school system signifies the grow­ Kial Yisroel. While many of us may be so strong in ing number of Orthodox professionals. COLPA testifies our cmunoh that we are undisturbed by these chal­ to Orthodoxy's newly found ability to defend itself lenges, the same cannot be said of our untrained and with its own lawyers and political scientists. Agudath even moderately observant co-religionists. Do we not Israel actively promotes the political interests of Torah have a responsibility to them to expose these discoveries Judaism in the political sphere. The growing number and theories? of branches of the Shatnes Laboratory is a telling in­ This need was well understood by the religious Jews dication of Orthodox growth. Another Orthodox first of Germany when faced with the same problem during is the opening of the Ohel Children's Home for re­ the nineteenth century. Rav Ezriel Hildesheimer, when ligious youngsters who must live away from home and he founded his seminary in Ber1ini made provisions need a Torah environment. for a course in Jewish history. This course was to be Tl-JERE JS, HOWEVER, one area in which Torah Judaism taught by a totally committed religious Jew, with the in America has not kept pace with its other accom­ "critical theories" being examined and exposed. This plishments. There is today no society, association, or study reached its height under Rav Dovid Hoffmann journal for the study of Jewish history in the light of whose works on Vayikra and Devorim became classics in this field. He laid the ghost of the unholy Wellhausen SHMUEL SINGER is a taln1id of the Beth Medrash Yeshurun of and his followers to rest once and for all. Rav Samson Yeshiva Rabbi Samson Raphael Hirsch in New York City. He also attends the Collef.:e of the City of Nelv York where Raphael Hirsch's Chumash commentary, while being he is n1ajorin,:.: in history. a great Torah work in its own right, was also written

The }elvish Observer I Decen1ber,. 1969 15 as an antedate to the distorters of Jewish history. While regard it as a plot to corrupt the believers. This is an he does not defile his pages with these ideas, he clearly attitude which is unfortunately widespread, and it is refutes them at their supposed sources as anyone fa­ not the result of great yiras shamayim. Knowing that miliar with these theories may see. Another approach historians do not usually plot against anyone, and that in this field was taken by Rav Yitzchok Isak Halevi although their deductions may be colored by bias, they of Bad Homburg. In his monumental work, Daros arc still based on some factual backgroundi we must Harishonim, he disproves the rewriting of Jewish his­ adopt a third approach to resolve this seeming im­ tory undertaken by Graetz, Krochmal, and Weiss. The passe. This method examines the proposed historical so-called evolution of the Oral Law is thoroughly facts and tries to separate the valid from the invalid. discredited by Halevi. Our Torah she'be'al peh is up­ Of course any so-called fact which contradicts the held for what it truly is-an inheritance to us from the Torah is ipso facto false and must be rejected. However, Divine revelation at Sinai. This is done in a scholarly, it is possible that the historical facts can be interpreted scientific manner. To this day Rav Yitzchok Tsak Halevi .differently, or there may be a sacred source for a p' sliat remains the example par excellence of the Torah other than that commonly accepted. (Any results of historian. this approach must of course be checked and approved by Gcdolei Torah. Only then may it be presented as It should further be pointed out that works produced a theory.) An example of this approach is Rabbi by religious historians strengthen the emunoh of even Simon Schwab's study "Jewish Chronology," pub­ the strongest. There is no one, especially in our low lished in the Rabbi Breuer Jubilee Volume. spiritual state of golus America, who couldn't use a boost to his emunoh. This is especially true of the ye­ Besides resolving apparent contradictions, the Or­ shivah student who attends college at night, without thodox Jewish historian can make other contributions. adequate preparation for this experience. The contri­ He can shed light on many dark areas. For example, butions a Torah historian could make in this area are when facts such as the overthrow of Hyksos are shown obvious. to coincide in time with the period of Jewish slavery in Egypt, we gain in understanding. Perhaps the Creator Furthermore, does not the Orthodox Jewish historian, who is !11"'0~ ""or.i used the overthrow of the hated by harmonizing history with Torah, paint a truer pic­ Hyksos as a way of enslaving Klall Yisroel. Our under­ ture of the past? The Torah does not give us all the standing of ~or MN 171' N':> "11llX c•i~r.i ':>y win i'm tli''1 'details of Jewish history. Only a small part of the is greatly increased. We furthermore gain a new insight past is revealed to us. The Orthodox historian, by into the dispute of Rav and Shmuel concerning this supplementing this picture with historical findings, posuk. makes it more complete. He gives us a clearer under­ standing of the Chumash, Tanach and Gemora. He This function of illuminating obscure periods of may even help us understand the simple meaning of a history is by no means confined to the eras of Tanach posuk or a gemora. This is a method illustrated by and Mishna. A far greater and in many ways more Doros Harishonim which explains many difficult pas­ dangerous ignorance exists concerning Jewish history sages in the Mishna with the aid of historical data. in the medieval and modern periods. The shocking absence of knowledge in this area is illustrated by a yeshiva high school student who recently told me The next question which might be asked is, what will that Pressburg and Vilna were two names for the the Jewish historian do? Granted he can be useful and same city. This student was a fine yeshiva bochur with even necessary, where is he needed at this moment? a good record in limudei kodesh. Yet he knew very The answer lies quite at hand. There are numerous little about the Jewish history of the last two hundred areas in which apparent contradictions exist between years. information given us by our sacred sources and current historical data. This applies to the period of the Tanach For a people whose religion is based to such a high and to that of the Mishna. There are three ways of degree on traditions handed down lll'X •nr.i lll'N, we dealing with such difficulties. The first is to reject our cannot afford or tolerate such ignorance. To understand sacred sources as untrue. This is obviously impossible -,intelligently the present state of Jewish life with its -for us as Maminim bnai maminim who are as con­ divisions and parties, we must know our past. To deal vinced of the truth of our Torah as of the existence of effectively with the challenges facing us in the present heaven and earth. A second aproach is to reject the age, we must know how Gedolim faced similar problems historical evidence immediately as pure fabrication; in the not-so-different past. Our present day Jewish

16 The Jewish Observer I December, 1969 life must be built on the foundations of the past. Torah Rav S. R. Hirsch and his school, and the flourishing Judaism cannot function in a historical vacuum. community they created is ignored. At best it is misin­ terpreted as a "nee-orthodox'• concession to the un­ We Must Know Our Past holy Reform. The history of the Chasam Sofer and of the vibrant, Jewish Hungary he created is usually not Furthermore, knowledge of the past strengthens our mentioned at all. Tragically neglected is the dynamic self-esteem. Our children know that they have a glori­ Mussar and Yeshiva movements of Lithuania. Chassidus ous history behind them. They are descendants of the is dismissed as a superstition which became more and medieval Chasidei Ashkenaz and the sixteenth and more corrupt as the modern period progressed. No ap­ seventeenth century Gedolei Poland. The blood of preciation or knowledge of the great achievements of generations of G-d-fearing men and women runs in Chassidus during this period is apparent. their veins. They are thus challenged to Jive up to 'their heritage and to emulate thier great ancestors. Not ionly will they do so, but they will do so proudly. Contemporary Orthodoxy Ignored In this field the Torah historian can provide invalu­ The same pattern is repeated for the twentieth cen­ able services. One of the greatest problems facing tury. No recognition of the constructive alternatives to yeshivas and talmud torahs today is the absence of Zionism is offered. The effort of the Old Yishuv to textbooks. It is impossible to find an authentic history build the Land in a religious spirit is ignored. The text. Indeed a principal of a yeshiva in New York whole of this venerable Torah community is dismissed recently said that he doesn't teach Jewish history be­ as consisting of a few old men living off charity. The cause he can't find any proper publications. To whom accomplishments of Agudath Israel are passed over can we look for such texts if not to the Orthodox his­ in silence. The Torah renaissance in Poland during torian! We also need historians to teach Jewish history the nineteen twenties spearheaded by the Agudah ele­ in our schools. Such teachers and textbooks can help mentary school network and Beth Jacob movement is build a new religious generation. ignored, as is the growth of the Polish and Lithuanian yeshivas in that period. Going to more recent times the In the area of modern histo1y there lies yet another phenomenal growth of the American and Israeli Torah challenge for the Torah historian. Not only does ignor­ communities is not mentioned. There is an almost con­ ance of this period prevail in our own ranks; it is spiratorial distortion of modern Jewish history, which most prevalent outside our ranks. The secular historians H counteracted could lead many people back to Torah of this period have given a completely warped pitcure or to a strengthened commitment to Torah. of the role of Orthodox Jewry in the nineteenth and twentieth centuries. As far as the average layman and The Torah historian has great opportunities await­ indeed the average history student is concerned, Or­ ing him equaled only by the rewards he can gain. There thodoxy was destroyed with the birth of the Reform is much he must do. But where is he? D movement. The stubborn fight against Reform in Germany by Have you seen the most outstanding European Orthodox bi-weekly newspaper, published in London in English & Yiddish? SCHECHTER & HIRSCH'S THE JEWISH TRIBUNE It's lively and informative; K:~:Rl/a7ill£4N"@l keeps you in touch. ENTIRE OCEANFRONT BLOCK- 31th ,, 31th St. MIAMI BEACH ..• is a GREAT Kosher Hotel -you'll love it! Annual Subscription: $5.00 • DiA1. For Reservations 'Speak to Write for your sample copy: MIAMI SAM SCHECHTER FREE PARKING THE JEWISH TRIBUNE BEACH 800 - 327- 8165 PRIVATE POOL AND Dept. 58 Or Call N.Y. Off: Pl 7-4238 SANDY BEACH FREE! Evenings & Sunday FA 7-1742 97 Stamford Hill London N. 16

The Jewish Observer / Deceniber, 1969 17 The Complete Cycle

Wave after wave some odd years ago? the push the pull What were you then­ up and down they fiow the apex? majesty cresting to fall the curve? and prepare for a new the base? majestic repetition. the insignificant?" Evolution revolution repetition And the drop spits back the hum drum of the beating "Oh you poor earthy little monarchies mass growing glowing no change falling calling no revival to each other and no movement proclaiming just laying and waiting the five second kingdom to be thrown into a tot's pail of or into cement their watery domain. or into the air The servant climbs up or sleeping sleeping and the master declines to remain an ever ready tool reclines in the capricious hands to support the rebellious drops of so1ne indifferent for once again treader." the dethroned drop And so they sing their songs of will return self glorification to rule over the fathoms. and self-evident denunciation But as the crownlets each intelliegntly presenting close in on their dissenting counterpart contraparts blushing self recognition. the sandy terra greets And when perchance they do combine the moist movement the song they sling is with a sneary smile: mud. "How are you my humid neighbor? The water cries out Haven't I seen you Adventure

I.EIB BEN MORDECHAI is the pseudonym of a new contributor the earth retorts who asked to be described si1nply as "a chassidishe yunger mann." Unstable.

18 Thf' Jewish.,Observer / Decen1ber, 1969 Leib ben Mordechai

Earth praises security to each other water frowns dullness and What the earth calls to yourselves." pointless reshuffling Interdependent the water calls independantly dependent new experiences. on each other's dependent independence. What the water calls If only you could see through servitude the eye of my storm the earth calls how you would fare service. separately. On and on For at your beginning He over and over bas ordained the lips of the ocean that each its boundary find prepare to sense the surface to know its place of the waiting earth and be itself to unite and recognize the other. and be repelled A boundary formula that in an everlasting honors the other embracing clash. thus honors A spirited wind strides briskly above the self. singing shouting whistling And when at last the wedding dance the boundaries bind the mourner's chant together each distinction in unison each will see the other's gently caressing tbe waring factions form fractions in fact and not in fiction until the friction grows into firiction a raging lash which cries will reform to create "What fools you are the fire of the love that creates to bar the missing link and mar for the complete cycle of each other's being. "The earth Body and Soul will be filled with the knowledge of G-d are you as the water covers the sea."

:The Je1vish Observer / Decen1ber, 1969 19 Shmuel Gorr "Going Up" From "Down Under"

An Australian Oleh Describes His First Year in Bretz Yisroel

The Orthodox Jewish community of Melbourne, Aus­ I left Australia after Rosh Hashanah and was to tralia-my home city-is like many sister communities reach Eretz Yisroel erev Shabbos Shuva. For me this of the same size in other parts of the world, except in was no visit. I was quite old-fashioned and looked on its distance from any other Jewish community. Even it as a simple matter of "a Yid fort aheim." All my South America has cultural ties with the northern old yeshiva years came flocking back to me in twenty­ continent. eight hours of flying from Melbourne to Lydda, stopping I studied in America in the post World War II period only for refueling. An excited expectancy gripped me when the new American Jewish Orthodoxy was still and dozens of "Gemorahs" popped into my head. incubating. It was a period when many Gedolei Yisroel Sections of Shulehan Aruch flashed through my mind. were still arriving on the soil of America and starting "I must be worthy of the Holy Land. I must become to build the Western Hemisphere as a Mokom Torah. frummer. I'm going to live in the Land of our Fathers Boruch Hashem-I had the chance to merit meeting -the land where the prophets foretold of these and fu­ them; learning under some of them, and observing their ture days. What a Mitzvah-I will have a new sheet Torah way of life. After three years of Limud Ha'Torah when arriving there. I will be able to daven at the in the States I returned to Australia and learned for Kosel-ah! the Kosel." I slid deeper into my seat and eight months in the then newly-established Lubavitcher felt myself already there. How would I approach it? Yeshiva in Melbourne. I then further ventured forth Now I would actually approach it humbly and try to to England to study in Gateshead. Many were the feel the dew of the tears of all our brethren that had reasons that prevented me from learning Torah in been shed on their dear, dear surfaces. Eretz Yisroel. I returned from England to Australia I was prepared to alight from the plane and bend in the beginning of 1952 and there I continued studying down and kiss the earth. I had visions of Yehuda until I went into business two years later. ha'Levi and all the other great pious ones of the House For sixteen and a half years I dreamed of the time of Israel preceding me. I was jumbling all sorts of when I would "go up" from "down under'' to Bretz brochos in my mind, trying to remember which one Yisrocl. Finally I was preparing for the greatest event to say. in my life. My father had passed away very shortly after I had returned from Gateshead and my sister We touched down five minutes earlier than scheduled. was already living in Y crusholayim. That left my My sister was to meet me at the airport. I didn't get mother and myself to complete the family circle in down and kiss the ground-but as we swept in low Eretz Yisroel. My mother left one week before me, and over Eretz Yisroel territory I had a lump in my throat I flew out the next week. and I shed tears of naehes-good healthy tears.

SHMUEL GORR has cot1tributed to these pa[!es: "Orthodoxy in (I had one unpleasant event on my trip which was· Australia" (Septe1nber '68), and "The End of Days" (October not the best introduction to Israel's Jewish community. '68). He has published several vol111nes of verse printed by himself on a 17th-Century press which he brought with him The Zim shipping line has a regional office in Singa­ from Melbourne to Jerusalem. pore. We stopped there for half an hour to refuel and

20 The Jewish Observer / December, 1969' a number of new passengers boarded the plane. One It brought back to mind the many old world paintings, man entered with three others helping him to his seat. etchings, and woodcuts of Kiddush Levonah scenes in I heard them speaking Hebrew. In the mood I was in the old Yudengassen of the shtetl and other communi­ I stopped them as they were about to alight and asked ties of old Europe. in Hebrew, "Shalom-Atem Yehudim?" There was a I walked the length of Meah Shearim and wandered dead silence for about half a minute and then one foto the many side lanes and through some of the answered, "Lo--anachnu Yisraelim," and with that they "hundred gates." That Shabbos was the first and as yet left the plane. The older Israeli who was flying to only real live Shabbos I have felt in Israel. I was then Israel, later spoke to me in a mixture of English and still under the mood I tried to achieve before leaving Yiddish and apologized for what had happened. He Golus in Australia. My Golus preparation made me said that this attitude was once very strong among capable of Shabbos as it can be, and is, for those who the younger generation but was-happily-fast dis­ know a Yerusholayim Shabbos. appearing.) The next morning I walked with my mother and A Sochnut taxi took my sister and myself to Yeru­ sister to the Kosel. I had a premonition that I would sholayim and with my mother we had a happy reunion jreaet differently than I would like to. We walked in our Holy City. On the way to Yerusholayim I was through the Arab district to get to the Kosel compound. an eyes. "What's that," "what's this," and "what are Many buldings were destroyed during the Six Day War those buildings?" "What's the name of that valley?" and many others demolished to make a magnificent "that hill," "that mountain?" I had the feeling of a per­ plaza. It is too magnificent ... It almost dwarfs the son coming to see his overseas investments and feeling Kosel (which is now about another six or seven massive pride in his own possessions. I belonged to it all and stones deeper, since excavations have lowered the site). it all belonged to me. I was overly emotional, to say I remember thinking that I had never seen so many the least. But who can blame a Jew for being emotional Yidden together in one spot at one time in my whole on his first contact with the soil of our Fathers? Who life. Hundreds of Yidden jammed against the wall. can blame a Jew for being carried away on his first (On Tisha B'Av I was to see a hundred thousand Yid­ sight of the valleys and hills that cradled our People? den there at one time!) I had read so much and seen It was Erev Shabbos. My sister lived in the Shmuel so many pictures and photos of the Kosel that I was Hanavi district which bordered what used to be no­ robbed of my first spiritual moment. There is a graded man's land. In the distance I could see Mount Scopus descent towards the Kosel and it gives one a feeling of and the old University buildings. Driving up to the entering a giant arena. I do not advocate that a squirmy apartment we passed a number of world-renowned Ye­ narrow lane be rebuilt, surrounded by slum Arab shivas and I had a warm feeling. My mother and houses, but one should be prepared on one's first visit sister were worn out from the reunion and after the by day, not to have some personal miracle. Shabbos eve meal they went to bed. I couldn't think of My miracle happened in the following weeks when it. My sister had told me that Meah Shearim was only J went to say Tikkun Chatzos. Then I found the faithful fifteen minutes walk from her apartment and I couldn't there. The plaza was subdued in the dark and only the rest until I had actually been there-walked there­ Kosel was illuminated. One felt the Kosel then. Dozens and experienced it. I walked up the street named after of Chassidim saying Tikkun Chatzas. The few tourist Shmuel Hanavi until I saw a sign that bore the legend there quietly approached the Kosel with reverence and "Mandelbaum Gate." I proceeded further until a small hid their cameras under their coats. This was the Kosel sign on the side of a building beckoned me: Rehov I had waited to experience. Yiddishe neshomos coming Meah Shearim. This was it. A narrow winding street. home to beseech the Almighty to have rachmonus on The buildings are not tall and there are few buildings us all and to send His Moshiach to rebuild the Beis higher than three floors. Two is the average-but they Hamikdosh and the holy area. After 1 A.M. one can look tall because of the narrowness of the street. I en­ see the doves clinging to little branches that protrude tered with calm excitement. Three white-kapoted Chas­ from the upper-left-hand corner while our soldier sidim wearing shtreimlech appeared on the narrow brothers stand guard above the Kosel to ensure that sidewalk and moved on talking in Yiddish. Then I saw peace reigns in the Mokom Ha'Sholom. little groups of Yidden standing and talking, and groups of women doing likewise. Families were strolling down I decided to spend Succos in K'far Chabad where I the center of the road. I looked up and saw the moon. went by train. Somewhere along the route a teenage

The Jewish Observer / December, 1969 21 "I am happy to be in Yerushalayim, I thank the Almighty that I may share our national destiny here and nowhere else. What have I with Golus . ..."

Chabad yeshiva bochur apeared with a lulav and Six weeks after arriving I started to work. I found esrog. Across the aisle sat a young man with his wife employment in a commercial enterprise and thus and baby. Opposite him there sat a middle-aged started my Klita (integration). woman wearing a shaitel. The Chabad bochur ap­ Unfortunately---or otherwise-I was allotted an proached the young man and ask him if he would apartment in a distant suburb of Jerusalem outside of like to bentch lulav. The young man angrily told him walking distance to the Kosel. This suburb may pos­ he wasn't at all interested and to move on. The Bochur sibly have the lowest percentage of Orthodox Jews persisted gently but with no results. I was reluctant in Jerusalem. The choice was not deliberate-it was to stick my two bits in and watched the outcome. (I the only apartment available from the Sochnut on our was wary of being called a "stone-throwing ultra­ arrival. We have non-religious friendly neighbors who Orthodox sectarian, medievalist, fanatic," so soon on are very respectful of Orthodoxy. arriving in Eretz Yisroel. I should be here at least a couple of months to achieve that distinction.) The I am happy to be in Yerusholayim. I thank the Al­ middle-aged woman spoke up and told the young man mighty that I may share our national destiny here and that even if he was not interested he could be more nowhere else. What have I with Golus? Must I wander gentle in his refusal as the bochur had not offended for forty years before arriving? I thank Australia for him. The young mau mumbled something and went being a most generous and very friendly host-but out into the corridor between the carriages. I later that's that. •spoke to the woman and discovered that she was a Nevertheless, there are some profound disappoint­ tourist from Washington Heights. Ten minutes later ments. What a feeling to learn that hundreds of Se­ I found myself in the corridor chatting with the young fardie Yidden with beard and peas vote for left-wing :man. He was a sabra and had been in the States a parties at the state elections! Sefardic children with year studying in some univef'ity. I offered him only yarmulkes riding bicycles on Shabbos! Who will teach one thought. Did he believe that Am Yisroel would them better? In a way it is good that I live in an outer always be divided unto Eternity. He answered that suburb that is almost completely non-Orthodox. Meah such a thing was too calamatous to suggest. I asked Shearim must not be a ghetto ... a shtetl? ... Yes! him how was a bridge to be built if he couldn't do a But not a ghetto. The "other side"-it hurts to even simple thing like bentehing lulav, that took no more form the phrase-won't come to us. To be truthful they than five minutes and meet the Yeshiva Bochur half­ don't want any part of us. If anything, we embarrass way. After all, I pointed out, the bochur made the them. Aren't they a modern sophisticated nation like first step and he hadn't asked very much. He conceded all nations! "Our side"-it still hurts-are good for :my argument. but the bochur had already gone so he popular sentimental musicals. Therefore we must go to apologized to me. them at all costs. This, Dear Yidden, b'chol asar v'asar is a brief sum­ K'F AR CHAR AD is an experience. It is a modern Israeli mation of my first year's reactions to my confrontation shtetl-but a shtetl it is. I do not say this in any de­ with Israeli Jewry. Eretz Yisroel and I made friends rogatory way, but just to describe it in a word. I felt immediately-maybe it was only a renewal of friend­ very much at home and not only because I had two ship. The Israelis ARE Yehudim, and we must come in friends there from Australia. For Simchas Torah I all our strength and gently remind them of the fact. returned to Meah Shearim and davened at the Chabad If we want them to bentch lulav then we have to come Yeshiva. As usual in any Chabad place of worship in here and build-in our way we will build-but build any country in the world the place was packed with we must. We desparately need an Orthodox Klita de­ Chassidim and every conceivable type of Jew: uni­ partment here-to bring together and integrate all versity students local Yidden and tourists. Yidden tachas kanfei ha'Shec/Unah-b'Korov. D

22 The Jewish Observer / December, 1969 Avrohom Chaim Feuer One Candle For One Nation A Search for More Meaning in Chanukah

The small candle flickers madly, feebly trying to spread circumstance, makes necessary the kindling together and prolong its light. It counts its ebbing moments of with kin. Why? I have a faint feeling here. A subtle life, as it swiftly consumes itself in its sacred mission sense of touching a truth. Let me try to unravel the of fiery death. winding thread of my thoughts. All eyes are fixed upon these frail flames, searching THE PEOPLE OF ISRAEL have long been chastised and for a fresh vision; a new spark of deeper meaning. "Mai condemned for their clannishness. Jewish family life Chanuka?" What are these days really all about? How confounds the evil and bitter hearts of our foes. So different is this chag. Other festivals are doubly blessed we take no insult from the charge: it is this closeness with pageantry: bursting with historic backdrops to we exalt. their timeless these. Other holidays are wonderfully packed with full-time holiness and celebration. Family is the fabric of our People, a durable weave knit by a tenacious and baffling nearness. Mfahpocho NOT so CHANUKAH. Eight days-a long stretch of op­ is one of the \Varmest words in a vocabulary which portunities for ceremony. Yet the chances are often overflows with warm phrases. squandered. Each day seems to merit mere shreds, We are the Chosen, yet few know why. We bear a scraps of remembrance.-A match strikes a box, and message, but only a handful know it. Read it for a candle is quickly lit. The family hastily gathers for yourself. G-d promised Avraham that he alone would blessings and rousing song. With more haste the group father the prophetic people. Why? "For I have known abruptly disperses, each to his own pursuits. The lights him, to the end that he may command his children and linger on-lonely-but not for long. So ends the daily his household after him, that they may keep the way ritual. of the Lord ..." (Bereishis 18: 19) No mention here Strange-Chanuka: a morsel of inspiration snatched of the myriad converts which Avraham brought under almost imperceptably from the daily grind. the wings. No trace or whisper of his piety. Avraham was, above all, a father. Sons, daughters, descendants: I STARE, I SEARCH. I WONDER. Where in these tiny these are the fundaments of the future, the bedrock of candles shall I find a lesson for all time? My wander­ the universal mission. Only these will cement the chosen ing eyes stray from the luminous menorah and focus family. upon the close-knit group which gathers around it. The A family resembles a mound of family clusters together, attracted magnetically both stones. When one is removed, the by love and the Chanuka lights. ''Neir echod ish U'vei­ entire heap trembles. If one is add­ so"-One candle for a man and his family. That is ed, the whole mound is strength­ quite sufficient. All else is embellishment. Interestingly, ened. (Bereishis Ra}Jba 100: 7) this law, even this terminology is not found elsewhere. Convenience closeness and comraderie bring relatives together for Succos and Pesach. Here the law, not MoDERNS have little use for cumbersome family ties in their life style. Relationships are preferably casual and free of responsibility. The bounties of the fasci­ RABBI FEUER is continuing his studies at the Kollel of the nating future await only those who will courageously Telshe Yeshiva. He has contributed a series of essays on vari~ ous holidays in the Jewish year. jump forward and free themselves of the past. The

The Jewish Observer / December, 1969 23 new world beckons only to those who have forsaken An incident occured concerning the old. Miriam the daughter of Bilgah [the priest] who turned apostate and wed Such was the philosophy of the Greek who preached an officer in the service of the Greek for a departure from tradition. Reality demands a fresh monarchy. When the Greeks en­ start, a breakaway. Only in the myths could parental tered the Beis Ha'Mikdosh, she prides still be tolerated and protected. banged on the holy altar with her Perhaps this was a legacy from father Yefes, the sire shoe and shouted, "Wolf, wolf, how of Yovon and of all Greeks. He was the first to call long will you devour the money of out, "Every man for himself." Israel and yet fail to help in the time of their duress?" When the The sons of Yefes were ... Yavan. Sages heard of this they fined her . . . Of these were the isles of the entire Mishmar (family unit) . . . nations divided in their lands, every (Succah 56b) one after his tongue, after their families, in their nations. (Bereishis The Gemara goes on to explain that a child is the 10:2-5) product of his environment. The youth reflects the flaws of his elders. No parents carry so great a respon­ RAMBAN observes that the progeny of Yefes differed sibility to protect their childrtn as do the Kohanim, from all other families in that others assembled within thereby justifying the severity of the punishment. Sons specific boundaries, whereas Yefes spread out and of Aahron are the chosen within the Chosen-older scattered. Each son of Yefes struck out for himself: brothers to all the family of Israel. alone, in far off lands and on far flung islands. And so it was fitting that Matisyahu and his sons Noach hinted at this in his blessings to his sons. "May took the offensive. Only a priestly family, steeled by a G-d spread out Yefes and dwell in the tents of Shem." patriarch, could counter the invader. Here the spiritual Shem personifies communal solidarity (tents) and a menace was met measure for measure, matched blow tight social structure. He displayed this by his efforts for blow. These brothers risked their lives and lost to protect the honor of his father and family. Yefes them. in fighting for the nation as a whole. It is here lacked that binding force. His offspring crumbled into that yet another neglected theme of Chanuka presents a piecemeal collection of warring factions and count­ itself with passionate impact. less, autonomous city-states. Indeed, this fragmentiza­ tion was abundantly evident in ancient Greece, the land of miniature monarchies. NO SACRIFICE LESS THAN mesiras nefesh could save Israel's soul. Only martyrdom could keep the great As her mighty armies spread the world-over, Greece's mishpocho intact. Remember--do not forget!-Chana's iconoclastic ideas followed the camp. The havoc which seven sons, who as one, sanctified G-d's name. They conquering hordes failed to bring upon the Jewish died embraced as seven bodies sharing one brotherly folk, threatened to be wrought by the soft and per­ soul. Fortunate is the family which unites in such suasive tones of the divisive foreign culture. The schism glory! was inevitable. The new arts, the fresh forms and shapes-all these could not conform to the archaic "And I will be sanctified in the midst of the Children ancestral design. The gap between the generations of Israel." Martyrdom, death for the glory of G-d, is grew wider. Jewish children were lured from their the only mitzvah which the Torah insists be carried out fathers with slogans: "The individual loses his identity before a minyan. * All other requirements for a minyan within the family." "Everyone who wants to be some­ were enacted by the Rabbis. The Torah teaches that one mnst make his own life style." The age-old family self-sacrifice, self-destruction, is a futile effort unless harmony was no more. Once proud homes stood deso­ it contributes to the collective sanctity of the com­ late and forlorn. Tradition heaved a lonely sigh. munity. G-d does not ask us to die for His sake alone. He has no need for our sacramental flesh and blood. Yet at the core there remained a precious seedling which struggled to survive. The Kohanim, sons of Aharon dug in; they would not budge. They zealously * There are instances where the halacha requires mesiras nefesh even b'tzina (privately), but we refer here to the guarded their genealogy and strong family ties. general ru]e.

24 The Jewish Observer / December, 1969 G-d only asks a Jew to lay down his life so that the fist of Greece, we never suffered uprooting. How then family of Israel will derive an awesome and staggering were we in exile? inspiration from his death. THE HOME OF THE Jew is not his land. We are at home "This is my G-d and I will glorify Him ...." When wherever we are at peace with our Father, our G-d. does this glorification have full meaning? When does True the land, our Land of Israel, is as close to His sacrifice have true content?-When it is ... "My fath­ abode as we can be; yet there are times when even on er's G-d, and I will exalt Him." the holy ground we remain estranged from our Maker. It is from this verse that we derive the precept of By alienating us from our G-d, the Greeks succeeded hiddur mitzvah, enhancing a mitzvah for G-d's glory. in driving us into the bitterest of all exiles. By depriving Chanuka is unique in its emphasis on elaborating and us of our Father, we were left with the emptiness of embellishing the lighting of the candles so as to be a broken home. By sowing the seeds of dissension classed among the "Mehadrin min hamehadrin"-a among Jews, the Hellenes "dispersed" us into deep term found nowhere else, perhaps because Chanuka is spiritual and social diaspora. For what is the darkest the holiday most concerned with exalting the G-d of pain of exile if not estrangement from G-d and man? our fathers, their traditions, and the Jewish family. Mesiras nefesh was the price that had to be paid in 'Blessed are Thou, 0 Lord our G-d, those terrible days in order to bring back the flock and who has sanctified us with His mitz­ gather in the fold. Only this brings the family back vahs, and has commanded us to together. History is repeating itself in our trying times. kindle the light of Chanuka.'-And where do we find that the Torah has THE MODERN State of Israel is a phenomenon which thus commanded? From the verse, defies definition. Jews feel at home and yet we are well ' ... Ask thy father and he will tell aware that the exile has by far not ended. At any mo­ it to you; your elders, and they will ment we might, Heaven forbid, be driven from our tell yon.' (Shabbos 23a) land. Daily deaths and the constant fear of all-out war are stark reminders that Moshiach has not yet A gain and again we find Channka closely tied to come. The churches and mosques which occupy our family. This is the festival of fathers and sons. This holiest places repudiate our false sense of rest. We is the holiday of the re-established home. live within our biblical boundaries as a sovereign com­ monwealth, and yet we are not fully free: in exile in He who is careful with the lighting our own Land. of the [Chanuka] candles will merit sons who will be Talmidei Cha­ We call modern Israel "the ingathering of exiles," chomim. (Shabbos 23b) yet the nation is far from unity. Party strife, dissension, militarism, all these fragment the nation. What sort The house in which the Chanuka flames are kept, is of home is this which breeds animosity among brothers. guaranteed to be a home. The father who painstakingly Pitiful are the wretched orphans without a Father. preserves their lesson is assured the proper develop­ Only the impending doom and the death lists pub­ ment of his sons. lished daily, mold the nation toegther in fear and And so we begin to understand why the family clus­ mourning. War and grief envelope the people in com­ ters around one candle for one house. Chanuka com­ mon concern. Is there any meaning to all of this ghastly memorates not only the miracle of the oil, but also the death? Certainly! Mesiras nefesh is the price which marvel of the family which lights it. Chanuka is the must be paid to bring back the flock and gather in family of Israel reborn. the fold. Four times the Sages tell us, Jews were in exile: Ba­ Would that we could unite in a coalition for life, not balonia, Persia, Greece and Rome. The first three as a chorus of mourners welded by the grievous impact have come and gone. Now we patiently endure the of death. fourth-our nation dispersed the world over. By defi­ Would that we could cluster around the one candle of nition, exile means a loss of one's land; and being up­ Chanuka-not of Yahrzeit. For we are all brothers, rooted from heritage and home. This was true of the sons of one father. "Neir echod ish u'veiso." One candle exiles of Babel, Persia and Rome. Yet, under the iron for G-d and all of His children. D

The Jewish Observer / December, 1969 25 goyische acceptance; that rules of law having a religious origin are tainted but that this taint can be removed by a secularization bath­ second looks and this bath is achieved when gen­ tile nations accept Jewish values. Implicit in the Attorney General's statement is the thought that unless at the jewish scene Jewish values are secularized they are not good enough for Israel as a whole but are to be relegated to being political values of the Dati parties.

THAT THIS rs A great come-down in Purifying Jewish Law Jewish self-respect goes without saying. Torah assures us that our In the course of argument before order on that ground. To this Judge lives will be an especial source of the Supreme Court of Israel on the Berinson, the signer of the order, admiration for us among the nations. issue of Shabbos te]evision, an in­ replied: As it is written " ... for these shall teresting exchange took place which According to you, Jews may be your lvisdom and understanding bears closer examination than it not hold hearings on Sundays in the eyes of the nations who shall received. and Fridays since we have hear these statutes and say: 'This The occasion was an application Christians and Mos/ems. great nation is an exceptionally wise by the Attorney General of Israel and understanding people' " (De­ Let us not tarry with the devastating to vacate a temporary restraining vorim IV: 6). But even according to assumption behind this question­ order of the court. Radio and tele­ the ideology of secular Zionism, the that Israel is not a Jewish State­ vision in Israel is managed by a Jewish State was envisaged as a as if the learned judge had com­ public body known as the Broad­ leader in thought, morality and law. pletely forgotton Jewish history and casting Authority. Its iroverning What sort of leadership is this that had not read a newspaper in the council, in accordance with a prior receives back only so much of its last thirty years. Let us turn rather traditions as has been found accept­ decision of the Government, de­ to the rejoinder of Attorney Gen­ cided to operate television on Friday able to the goyim! eral Shamgar: night, even though the Government The actual point at issue. that is, had relented from its prior decision No, your honor, the ban on the validity of an order signed on and recommended that such opera­ courts sitting on the Sabbath Shabbos became academic because tion be deferred. Under the statute is not a religious but a con­ the court treated the application to creating the Broadcasting Authority, stitutional one. It is a secular vacate the original order as a de a one-third minority of the govern­ norm although it may have nova application. However, discus­ ing council may appeal to the Prime religious roots. sion on it was not closed before Minister who may stay the imple­ As a student of law, Mr. Shamgar Judge Sussman sought to invoke mentation of the majority decision was perfectly correct. He had sum­ Jewish law, saying, and refer their objection to the marized the position of the United Insofar as I understand Jewish g-overnment for final decision. The States Supreme Court in Braunfeld law, it provides that once a Supreme Court restrained applica­ vs. Brown and the cluster of Sun­ decision is handed down by tion of this statutory-staying clause day Law cases that were decided a judge it is valid. and thereby released the Broad­ with it a few years ago. But let us Would it be unkind to ask the casting Authority to do as it pleased: examine some of the assumptions learned judge whether the term to broadcast television on Shabbos. implicit in this statement of Mr. "judge" as used in Jewish Jaw com­ The original order of the court was Shamgar, who was speaking not so prehends men like Judge Berinson signed on a Friday night, and the much as an individual but as a who signed an order on Shabbos Attorney General, armed with Bri­ lawyer within the framework per­ so as to implement the television tish and American precedents hold­ mitted by the Court. What he said, showing of the Forsvthe Sa~a on ing that judicial orders made on the in effect, was this: Israel will receive Friday night by an instrumentality Christian Sabbath are void ab initia, back into Israeli law so much of oar of the Jewish State?! asked the court to annul the original Torah as has been sanctified by REUBEN E. GROSS

26 The Jewish Observer / December, 1969 "Rekvance" - In... Or Out?

Detroit, Oct. 22 . . . If Judaism tion to refuse induction into the wishes to retain the allegiance of armed forces. He concluded that it today's Jewish college youth, it must did not and that the halachically demonstrate that its moral concepts correct procedure would be to ac­ KOSHER have a direct relationship to to­ cept induction, but to refuse to par­ day's problems, and it must be will­ ticipate in the war. -but strictly! ing to engage actively in the strug­ -from a report in the Boston Jew­ gles for social justice that are rock­ ish Advocate, Oct. 23, '69 ing the world. This is the major conclusion of THE JEWISH educator in the second a conference held last fall by the release apparently takes issue with American Jewish Committee in Tarrytown, New York, and reported the report in the first press release. He warns-as we so frequently on in a booklet, "Jewish College have-that "the search for 'rele­ Youth Speak Their Minds." . . . vance' can distort the meaning of -from a press release by the Amer­ Judaism." The Young Israel Rabbi ican Jewish Committee. apparently believes that Judaism Detroit, Oct. 23 . . . Jewish is "re]evant" to such a degree that schools in America can supply he has been able to determine Cleaned, Fresh,Eviscerated guidelines for moral conduct, ac­ "halachically" precisely what a Jew Soaked & Salted cording to a leading Jewish educa­ should do about induction into the READY-TO-COOK tor, but "we must avoid the pitfalls armed forces and fighting in Viet of assuming that the Jewish tradi­ Nam. Fresh and Fresh-Frozen tion provides precise and specific Supervised and endorsed by The We disagree with both the edu­ answers to contemporary problems. Union of Orthodox Jewish Congre· cator and the rabbi. The educator @ gations of America. Inspected for " ... the search for 'relevance,' wou1d rather admit that "on a spe­ wholesomeness by the U.S. Dept. aside from its mercurial character cific question, Judaism in its classic Agriculture. which makes lon~-range nlanning fonnulation, has nothing to say." SOLD COAST-TO-COAST for schools virtually impossible, can Judais1n-Torah that is-has some­ distort the meaning of Judaism and thing to say on every question, it The Most Trusted Name impose connotations never before is the repository of Divine Wisdom, intended .... and by definition must have some­ in Kosher Poultry thing to say. But one must first Empire Kosher Poultry, Inc., Mifflintown, Pa. 17059 "It would be far more honest and master the Torah and then master efficacious for a teacher to admit the data on the specific question. that on a specific problem Judaism, Having done this-if it is indeed in its classic formulation, has noth­ possible in our time (See Leo Levi, MOVINC? ing to say, rather than attempt to "Torah and Relevance," The Jew­ force a position which is easily rec­ ish Observer, September, J 967), he Be sure to notify us in ognized as nothing more than an must then determine if the Torah, advance so that your copies intellectual gymnastic." having something to say, pern1its us will continue to reach you. -from a press release by the Amer­ to say it. D ican Jewish Committee · TRADITION PERSONNEL AGENCY A symposium on "Jewish Law "At Your Service With All Your Employment Needs" and Vietnam" took place at Young Israel ... in conjunction with Viet­ Need A Shomer Shabbos Job? Looking For A Shomer Shabbos Person? nam Moratorium Day. ... For Fast, Efficient and Courteous Service Rabbi .... considered the ques­ 147 W. 42 St., New York, N. Y. (Suite 1111) • 563-3994 tion of whether the illegality of the Open Monday night by appointment only war in Vietnam entailed an obliga-

The Jewish Observer / December, 1969 27 Jewish Day Schools: A Postscript

0 ' In our last issue, we spoke of thority has ever taken such a posi­

~ the "Jewish Day School" having be­ tion. While the ink on the Constitu­ UNITED come a generic term, telling us noth­ tion was still wet, denominational ing about the kind of education a schools, privately endowed, were the particular school offers. Nothing has mainstay of education in the United Chevra Kadisha happened in the last month to as­ States. One supporter of the reso­ D'chasidim • Har Hamnuchot suage our alarm, but at least in one lution argues that it is not "a secret Founded 1856 non-Orthodox sector, and at least that many Jewish leaders are Jew­ for some time, the Day School has ishly ignorant. ... We cannot teach BURIAL IN JERUSALEM been rejected. A resolution was pre­ what our professional and lay lead­ sented to the biennial convention ership of tomorrow is to know if AND ALL CEMETERIES IN ISRAEL of the Union of American Hebrew our schools only offer an abridged Congregations recommending that Jewish education.'' Reform congregations adopt use of Perhaps this defeat means that iffi.\.\lln B.\k0~€Sh the Day School for "more intensive some Jewish parents who want a study of Judaism." After five hours SOCl€ty more intensive Jewish education for of heated debate, delegates rejected 44 CANAL ST. their children will still be forced to the proposal. (It is worthy of note NEW YORK CITY 10002 send them to an Orthodox Day that the opposition was lead by lay School. Perhaps, then, it's all for leaders, while the clergy generally Nr. E. Broadway Sta. "F" Train the better. But then again . . who favored the resolution.) knows? D Day & Nite Phone The entire stable of arguments WA 5·2277 against Day Schools was trotted out in the debate. Among them: "it is a threat to the public school system" A week-day Bar Mitzvah, In Canada: -no one has ever documented any either with or without Krias Chevra Kadisha damage to the system. "Day Schools of United Jewish Congregations are a violation of the separation of Hatorah, can be an inspir· Montreal Tel.: 273-3211 church and state"-a total absurd­ ing experience and will ity: not a single constitutional au- avoid Chilul Shabbos. ISRAEL INTERMENTS

RIVERSIDE SERVICES ARRANGED IN MEMORIAL CHAPEL, INC. YOUR COMMUNITY 76th STREET & AMSTERDAM AVENUE, N. Y. C. Tel. EN 2·6600 Norman L. Jeffer SHLOMO SHOULSON COMMUNITY CHAPELS, Announces: With a feeling of Responsibility and Personal Vigilance we make all Inc. necessary arrangements for BURIAL IN MEDINAT YISRAEL at ALL cemeteries. Everything is done with the greatest exactitude and accord­ 47th Street & Ft. Hamilton Parkway ing to Jewish Law. Brooklyn Phone UL 3-4000 SOLOMON SHOULSON • CARL GROSSBERG DIRECTORS MU

28 The Jewish Observer / December, 1969 Mr. Quinn at the Kosel

Mr. Abe Quinn (nee Cohen) tween Mount Zion and the Temple of the Kotel his ancestors gave prac­ visited the Kate! one mild Friday Mount. tical expression to Monotheism­ evening in October, accompanied "I understand these fellows don't to a concept that is Mankind's great­ by Mrs. Quinn (the former Sadie work for a Jiving," he said to his est gift-not as Humanitarians but Goldberg). They looked upon the guide, Mr. Uri Ben Zion, as he as Cohanim and Leviim-simply as prayers and the enthusiastic pro­ pointed to a group of Chassidim, Jews. REUBEN E. GROSS ceedings in the courtyard adjacent who after concluding their prayers to the Wall with an interest that began a little circle dance. "I'd like was not untinged with aversion. to do something to rehabilitate r 1 Let's just say that Mr. Quinn. all them: build a trade school ... teach Yours for four-by-four of him, is basically a them a skill . . ." the asking bundle of energy-a confused little "Oh, but they do work," his guide immigrant boy from Eastern Europe assured him, "but only enough to Delicious GLATT KOSHER Break­ transformed into a wealthy Amer­ support their families. The rest of fast, Lunch, Dinner served to you ican industrialist whose books re­ their time they study and pray." by most Airlines at no extra cost. quire eight columns to the left of When arranging for your next air the decimal point. Mrs. Quinn is a "I also heard they're draft­ trip be sure, request "Schreiber very pleasant, attractive woman, dodgers," continued Mr. Quinn. Kosher Air Meals." Available in reeking of suburbia, enwrapped in "No, that's not so," Mr. Ben Zion over 50 cities. a tasteful but expensive ensemble explained, "it's only that their ser­ Prepared under Rabbinical super. 11':\.U vision of the Union of Orthodox ~ of clothing and beauty preparations vice is deferred until they complete Jewish Congregations. U, S. Govern· that stamp her as a typical Mrs. their yeshiva studies." A few of his ment Inspected. America-almost, but not quite. fellow tourists, after some gentle -'=:." ...__..._- --"""" Jews - Misnagdim, Chassidim, prodding, joined the Chassidim in Temanim, Yankees, Morroccans and their dance with obvious relish, but Yekkes-prayed and swayed in poor Mr. Quinn fairly panicked various degrees of intensity, whether when someone suggested that he in joy for the Shabbat, or for Ye­ join in, as if someone was shouting rushalayim, or for the Kotel, or for aloud "MR. COHEN-MR. CO­ Eretz Yisroel or merely for being HEN ..." alive I know not. But Mr. Quinn's But let us be fair-Mr. Quinn is discomfort became increasingly ob­ a great-hearted philanthropist. He vious. He did not enter the prayer loves Humanity. He even helps Jews area but discreetly remained behind because after all they are also mem­ the iron railing that separates it bers of the human race. But from from the large plaza that lies be- the area enclosed on the other side

!J.nvilafion:J lo Re/feet

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The Jewish Observer / Decen1ber, 1969 29 'Jewish Leader Number Om/'

Coronations of new sovereigns are a dozen of them can rightfully Fisher is president of UJA, chairman accompanied by traditional pomp claim that they are entitled to speak of the executive Board of the Amer­ and circumstances. Even in a de­ on behalf of all elements of u .s. ican Jewish Committee, and a close mocracy, the inauguration of a new Jewry in the field in which each of friend of President Nixon, "who president is a ceremonial occasion. them is active." looks upon him-quite justifiably­ Yet the American Jewish Commun­ as one of the most respected figures ity-normally adept at organization Smolar then proceeds to narrow in American Jewish leadership." and public relations, has allowed it down. The Council of Jewish American Jewry's new '(N.umber Federations and Welfare Funds is We have no quarrel with Mr. One" to slip into office with a "the central body of the all the Fisher, a hard worker for Jewish minimum of fanfare, and almost communities-which are the back­ causes, but we hope that Mr. Smo­ no publicity. As a matter of fact, bone of all the existing Jewish Jar's coronation will not go to his we wouldn't have known about groups and institutions engaged in head: Mr. Fisher cannot speak for it at all except for a column by local, national and overseas activi­ the Orthodox Jewish community. We wonder how many constituents Boris Smolar, retired editor of the ties." This makes C.JFWF the "Jew­ Jewish Telegraphic Agency (JTA) ish Organization Number One" in of organizations associated with which appeared in some Jewish American Jewish communa1 life. c.TFWF have ever heard of Mr. weeklies. Ready now?-"The election of Max Fisher, know anything about him, or would have voted for him as "Who speaks for American W. Fisher as president of the c.rFWF Jewry?"-people often ask, says makes him the recognized 'Jewish "Jewish Leader Number One." But Smo1ar. His answer?-"Dozens of Leader Number One' of the Amer­ so goes American Jewish communal central Je¥1ish organizations exist in ican Jewish community.'' To bolster life. this country, but only about a half his conclusion, Smolar adds that Hail to the Chief! D

Maze/ Tov. Maze/ Tov. Maze/ Tov.

Reading about one's fellow Jews in times we squirmed. It didn't make with wbom they worship ...."After the newspapers can sometimes make New York City's dailies, and it's reaching the necessary weight, the us uneasy-or worse. A recent story not the story of the year, but it's a children were brought into the Bris we read in the Staten Island Ad­ joyous story with a note of Kiddush of Avrohom Aveenu, and the ranks vance made up for many of the Ha'Shem, so let's all enjoy it. of Torah Jewry have been swelled. While polemicists argue about the On Septemmer 8th of this year, Mrs. most effective ways to assure Jew­ ATTENTION: Morris Seidman went to the Brook­ ish survival, what some have called lyn Jewish Hospital for the delivery "internal immigration" remains a Teachers and Principals of her third child. Before the day most effective manner for strength­ was over, she had given birth to ening Klal Yisroel. Mazel Tov. Ma­ You can help your students to keep triplets: all boys (the first two Seid­ zel Tov. Mazel Tov. 0 informed on Jewish affairs with a man children are also boys, one special bulk-rate student subscrip­ already a student at the Jewish tion to The Jewish Observer. (With Foundation School)-unfortunately, SORRY- 20 or more your copy is free). none weighed much more than three pounds. For a month they were in we must stop sending THE JEWISH OBSERVER Write immediately for details to: an incubator, and for a while it was "touch and go," until they were when your subscription Student Subscriptions finally released from the hospital. runs out ... don't miss. The Jewish Observer "The parents attribute their babies' 5 Beekmon Street successful fight for life," the re­ a single issue . New York, N. Y. 10038 porter wrote, "to the prayers of RENEW NOW f the Island's Young Israel Group

30 The Jewish Observer / December, 1969' AGUDATH ISRAEL ASKS U. S. CONGRESS FOR MASSIVE AID Letters to the Editor TO JEWISH DAY SCHOOLS "The era of tokenism, of appeasing the non-public schools with Jeft-over crumbs from the public educational table, must end as we enter the 70's," Rabbi Moshe Sherer, executive president of Agudath Israel of America told a hearing of the House Education Sub-committee. Point­ ing to the "major change in the public climate of acceptance of the non-public schools" since his first appearance be­ fore this congressional committee in and that these are reproduced in 1960, Rabbi Sherer told the hearing Jett.iish Chronono1ny that they must "cease going through the the volume: the late Rabbi Eliezer motions of pacifying so-called 'pressure Silver; and Rabbi Dr. Joseph Breu­ groups' and adopt legislative programs To the Editor: er; Rabbi Yaakov Kamenecki; Rab­ that will in a meaningful manner help bi Yitzchak Hutner; Rabbi Aaron defray the costs of the secular studies Thank you for the kind review of the non-public schools. of my book Jewish Chrononomy Soloveitchik. Leo Levi (October, 1969). A review without AMONG THE FORMS of subsidy that Rab­ New York, New York negative criticism is indeed rare. bi Sherer proposed were the payment of salaries of teachers of secular subjects; There were some points which I vouchers of $100 to $250 to parents to thought were misleading; these are, help defray the cost of tuition; increased however, too "halackhic" for this FREE ... auxiliary services; and allocations for letter. But there is one point which . . . a copy of the biennial report the construction of facilities used for of activities of Agudath Israel of non-religious purposes. He rejected the I feel is very important. A book of proposed use of "shared time" facilities, this nature is of little value without America, presented to its 47th Na­ which would require the religious school Rabbinic endorsements and I would tional Convention. students to receive instruction on certain not have published it without such subjects in the public schools, a'> "negat­ Write to: AouDATH ISRAEL OF ing the basic educational philosophy of endorse1nents. Please inform your AMERICA / 5 Beekman Street / the Jewish day schools, which attempt readers that Jewish Chrononomy New York, N. Y. 10038. to mold the entire personality of the has the haskonwt of the following child into a homogeneous unit." O

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The Jewish Observer / December, 1969 31 Still available ••• free

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