JO1991-V24-N04.Pdf

ER i1 ' ' 1 I THE JEWISH OBSERVER (ISSN) 0021-6615 is published monthly except July and August by 3 the Agudath Israel of America, 84 William Street, Summertime: An Opportunity For Contemplation New York, N.Y. 10038. Second class postage of the Wonders of Creation paid in New York, N.Y. Rabbi Yoseif David Epstein with Rabbi Chaim Feuennan Subscription $22.00 per year; two years, $36.00; three years, $48.00. Outside of the United States (US funds drawn on a US bank only) $10.00 8 surcharge per year. Single copy $3.00; foreign Yeshivos-Only for the Chosen of Our People? $4.00. Send address changes to The Jewish Rabbi Yaakov Bender Observer, 84 William Street, N.Y., N.Y.10038. Tel: (212) 797-9000. 16 Printed in the U.S.A. When Children's Leaming Handicaps RABBI NISSON WOLPIN, eorroR Are of Our Own Making Yitzchak Kasnett EDITORIAL BOARD DR. ERNST BODENHEIMER Chairman 21 RABBI JOSEPH ELIAS A Plea For Exercise in Yeshiva Programs JOSEPH FRIEDENSON Susan K. Schulman, M.D. and Robert H. Schulman, M.D. RABBI NOSSON SCHERMAN MANAGEMENT BOARD 25 NAFTOLI HIRSCH Horav Zelig Reuven Bengis, Rav of Yerushalayim ISAAC KIAZNER Chaim Shapiro RABBI SHLOMO LESIN NACHUM STEIN 34 RABBI YOSEF C. GOLDING Business Manager "Dear Ophra... " Ophra Chamas Published by Agudath Israel of America 42 RABBI MOSHE SHERER Books in Review PRESIDENT HEBREW MANUSCRIPTS: A TREASURED LEGACY /SMOKING AND THE JEWISH OBSERVER does not DAMAGE TO THE HEALTH IN HAI.ACHAH/TIIE LEBOVITS SYSTEM, THE assume responsibility for the Kashrus REVOLUTIONARY BREAKTIIROUGH FOR SMOKERS/CLASSIC KOSHER of any product, publication, or service COOKING/THE INFINITE CHAIN/TIIE ORAL LAW/THE UNI1Y OF advertised in its pages TORAH/BEDIBUR ECHOD/TASTE AND KNOW/PRISMS/ ANCIENT ©Copyright 1991 MOUNTAINS, TIMELESS HILLS MAY 1991 VOLUME XXIV I NO. 4 46 Letters to the Editor Rabbi YoseifDovidEpstein ummertime An Opportunity. for Contemplation of the Wonders of Creation Rabbi Yoseif David Epstein, a talmid ofthe Mirrer Yeshiva in Europe and Shanghai, has been strongly influenced by the late Rabbi Yerucham Levovitz, the revered Mashgiach ofn1re-1'1!ar or in a forest; the landscape unfolds before you- the rolling hills. the trees, the fruits and the flowers. We spend most of the year in the numbing There is a dramatic sunrise or bril liant sunset...and you ignore it. You atmosphere of concrete cities, and we are oblivious to the sun. the moon and the stars. to the splendor and the become insensitive to our natural glory that permeates all Creation and surely to the greatness of the environment. We are constantly rushing, and Creator responsible for the beauty. Doesn't such insensitivity earn the lack the peace of mind necessary for Prophet's rebuke: "They look not to what G-d has wrought nor do they see the work of His hands!" meaningful thought and contemplation that (Yishayahu) Indeed, we spend most of the year would bringing us closer to G-d. in the numbing atmosphere of con crete cities, and we become insensi tive to our natural environment. We are constantly rushing. and lack the A GLIMPSE they take note of this} it is as if they peace of mind necessary for mean AT HIS INNER WORLD had been in His presence" (Commen ingful thought and contemplation tary on Berachos, end of Perek 5). that would bring us closer to G-d. We here are several abstract is Studying G-d's wondrous Creation are under the influence of secular sues that one should address provides us with the means to become science. which has adversely affected T as we think about contem familiar with Him. so to speak, and our trend of thinking to the extent plating nature. gives us at least some basis to come that we have become distanced from The Rishonim (early commentar to love Him. Thus, knowing His great contemplating Creation in any pro ies. circa! Ith- 15th Century) call for ness is an obligation. ductive manner. As a result, reflec such contemplation as a means for Now, wemustdealwithanappar tion upon the wonders of the Creator strengthening one's faith in G-d and ent contradiction regarding this ob has become the exclusive domain of achieving love for Him. We wonder: ligation: the select few who have the inclina how does contemplation bring love? On the one hand, the Rambam tion to be "seekers." Were we, for instance, to see a per emphasizes contemplation of Yes. we are victimized by the over son ofwondrous powers. performing "Hashem's great acts and wondrous whelming shadow of modern life, mighty and astonishing acts. we creations" as the ideal means to which blocks our vision from perceiv might admire him, or stand in awe achieving Jove for Him (see Hilchos ing the Divine glory inherent in Cre of his unique powers, but would this Yesodei HaTorah). On the other. he ation. All the more that we should cause us to love him? calls for contemplation of"Hashem's use our summer in the midst of I once raised this issue with commands and utterances" for this nature's splendor for the "magic mo HaGaon Rav Yitzchak Hutner, ':>"~. very purpose, in his Sefer Hamitzvos, ments" it affords us to contemplate and offered an explanation. which he quoting the Sifrt nature and to develop sensitivity to viewed favorably: How does one come to love G-d? We its ultimate meaning. Closeness between two people say inthe "Sberna": "And you should The leaders of the Mussar move love- is engendered by intimate love Hashem yourG-d... let these mat ment have pointed out that a highly knowledge of one another; that is, ters that I command you today be effective method of guiding a person when one person knows the inner upon your heart" (Devarim 6,5). to change or grow is one that utilizes world of the other. who opens his Through taking "these matters" - His readily perceptible, true-to-life ex heart to him. So, too, should it be in Torah- to heart, one comes to love amples, parables, and illustrations. regard to the relationship between G-d. To cite my beloved teacher and men humans and the Divine. The inherent Which, then. is the prime source tor, Rabbi Yerucham Levovits. ':>"~: dUficulty in coming to love Hashem of inspiration- contemplation of Cre "Contemporary educational meth lies in thefact that He is hiddenfrom ation and its marvels?- or delving odology stresses teaching through us-He is without corporeal form or into the wisdom of the Torah and its sensory experiences. We have no bet shape- so how can we come to know mitzvos? ter illustrated educational textfor our Him? However. Rabbeinu Yona In truth. both serve an important children than nature itself. .. .At every writes: "Even though G-d is not visible role. Involvement in Torah, however, turn, G-d created all sorts of 'paint to the eye, He can be seen through his is a key factor in coming closer to ings' and 'iUustrations' .... His handi mighty and wondrous acts .... Through G-d, for through Torah one can at workis so openly laidoutforus to see, His monthly renewal ofthe moon, He tain some conception of the Creator's hear, smell. taste and touch " reveals Himself to people and [when own thought and exalted wisdom, 4 The Jewish Observer. May 1991 over and above His wonders in the ments, examinations and the accu material world, for knowledge of mulation of statistical data. Every G-d's thoughts is more revealing of series of experiments leads to clear His essence, as it were, than study conclusions and new revelations. But of His actions. Moreover. deep con in the end, they attain no more than templation of Torah is not only more a superficial grasp of Creation and all vital and more far-reaching than tl)at it embraces. They have no no contemplation of creation; it is an in tion of the inwardness of natural phe dispensable pre-requisite to it- a nomena; they simply do not deal with kind of readiness-training and prepa such matters. Their studies focus on ration for arriving at the proper con the "what" and some surface aspects clusions from contemplation of na of the "how," but sidestep the "why" ture. as we will explain. completely. To approach the "how" and the "why," they would need the KNOWLEDGE: NO GUARANTEE frame ofreference provided by Torah FOR A LOVING RELATIONSHIP study. Indeed, on the deepest level, these nderstanding the relative secrets of creation are embedded importance of studying na only in the true hidden wisdom of the U ture and studying Torah can holy Torah. Those who are well help us deal with a troubling phe versed in Kabba/a attain some degree nomenon. of understanding in this area. While The Rishonim referred to above we have no knowledge of Kabba!o, we make clear that contemplation of do know that inanimate matter and nature leads to love of G-d and vegetation contain much more than strengthening our faith in Him. Yet can be perceived by mere mortal comes about by virtue of our Torah we see countless scientists engrossed eyes. There is a systematic order in study. in their research and study of natu creation, whereby spiritual forces Contemplation of the wisdom of ral phenomena, peering through mi that vitalize everything in existence Torah is thus a prerequisite, a prior croscopes at the atomic and sub find their way down to our world from obligation, to contemplation of the atomic particles of every minuscule the word of Hashem Everything that wisdom embedded in Creation.

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