TAMMUZ, 5731/JUNE,1971 VOLUME VII, NUMBER 7 THE EWISH FIFTY CENTS BS ERV ER
On Jewish Militancv How Jewish Is v101ence? .. lormauzation" - Astrategy in Seit-defeat
also: community controls on Extravagance: Time tor Revival? second Looks in u.s. and Israel THE JEWISH QBSERVER In this issue . .. COMMUNITY CONTROLS ON EXTRAVAGANCE> IS IT TIME TO REVIVE THEM?. Lewis Brenner 3
ON JEWISH MILITANCY> How JEWISH IS VIOLENCE'. Moshe Sokol...... 8 "NORMALIZATION" -A STRATEGY IS SELF·DEFEAT, David Meyers ...... 13
SOMEWHERE ... ANOTHER JEW IS FASTING, a poem by Mendel Weinbach ...... 12
REFLECTIONS ON A SUMMER SCENE, Shelomoh E. Danziger. 17
SABBATH OBSERVANCE> A FOUNDATION FOR THE REBUILDING OF THE LAND. from an essay by Rabbi Zalman Sorotzkin ...... 18
BOOKS IN REVIEW> JEWISH CEREMONIAL ART AND RELIGIOUS OBSERVANCE ...... •...••.....•...••.... 22
THE ROYAL TABLE> AN OUTLINE OF THE DIETARY LAWS OF ISRAEL. • • • . . . . . • ...... • ...... 23 THE JEV."JSH OBSERVER is published monthly, except Aug. and Sept., by the Agudath Israel of America, SECOND LoOKS AT THE JEWISH SCENE> 5 Beekman Street, New York, A MAN OF THE CLOTH CoMPLAINS New York 10038. Second clas.~ 24 postage paid at New York, N. Y. UN·CoNVENTIONAL LEADERSHIP ..••...... 25 Subscription: $5.00 per year; Two years, $8.50; Three years, $12.00: SEE You IN THE NEWS PAPERS ...... 26 outside of the United States, $6.00 DISTURBING WHISPERS per year. Single copy, fifty cents. 28 Printed in the U.S.A. NOT HIRSUTABLE FOR THE PULPIT ...... 29
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Editorial Board DR. ERNEST L. BODENHEIMER THE JEWISH OBSERVER Chairn1an 5 Beekman Street I New York. N. Y. 10038 RABBI NATHAN BULMAN 0 ;"iE\'t' Sl'BSCRIPiJON: 8;) - l \t'ar of J.O. RABBI JOSEPH ELIAS 'Plu,- S:3 -Gallery of Portr:db of Gerlolci Yb.rot'!: fHf;f;: JOSEPH fRIEDEN$0N 0 RENE\\.AL: :312 for ;; ,car:< of J.O. Plu.~ S3 · Gi1l1Pry of Por1rai1~ of G1·dolt>i YL.rot>I: FH.f;H.' RABBI YAAKOV JACOBS O GIFT: ~S - l n~ar; S8.:)0, 2 yr~.: Sl2, :; )T~. of RABBI !\10SHE SHERER J.O. Pin.~ ;}J.Gnller~' of Pnrtraib of Gt>dolei Yi~roel: FHf,'f;:
Send /11al{nzirte to: Ser1d Portruit.~ to: THE JEWISH OBSERVER does not assume responsibility for the l\"an1e /'liame Kashrus of any product or service advertised in its pages. Address .. Address City ... State .... Zip ... Cit)·...... -... :-ilate 7,ip ... JUNE, 1971 VOL. VII, NO. 7 0 Enclosed: S ... D Hill me: .S .... D Serie.~ I 0 Serie.~ II P""ud '" GROSS RROS. P""""g foe. Lewis Brenner Community Control on Extravagance Is it Time to Revive Them?
HE NEED FOR SOME CONTROL over extra ments that n1akc a potential shiducli scern n1orc T vagance and ostentation is almost as old as like an industrial merger than a sacred union be Jewish history; but today a crisis has been precipi tween two young people. Somehow, in spite of the tated by the recession which, on top of the re.cent flashing dollar signs, the higher purposes of matri spiraling of spending and lack of restraint, now in mony usually do prevail. but rhe burden of the vests every Jewish simchah with potential disaster. tnayim- the financial conditions of the betrothal - This is especial! y true as concerns our middle-class often remain as a staggering load long after the citizens and their efforts to keep up with their chips of broken glass are swept away and forgot wealthier' neighbors in the luxuriousness of their ten. Many a ''hain1ishe mcntsch," in an effort to homes and the elaborateness of their sirnchos, an gain a son-in-law of stature, has mortgaged his very attempt that too often leads to impoverishment. life by making impossible pledges of support. Numerous people have even suffered physical and The stress on the opulence of a joyous occasion mental breakdowns brought on by the inability to too often distracts from the focal point of the make good on pre-wedding pledges. This problem is simchah - the bride and groom, the bar mitzvah so serious in Eretz Yisrocl that a public outcry has boy - or from the spiritual value of the event. In resulted the formation in Bnai Brak of a committee spite of our better instincts, it has ahnost become to regulate private spending and "promising." impossible to think of a wedding ceremony with The desire to ena~le a scholar to remain in the out visualizing each blessing recited under the "four ells of Torah" is surely a noble one but nuptial canopy. being punctuated by the pop of a when the measure of personal sacrifice required is flashbulb, or to conceive of a pidyon haben - bar excessive, something should be done to keep things mitzvah - wedding - (funeral') reception without in check. It is one of the tragedies of our time that sculptured egg salads and decorative smoked-fish we have not been able to police ourselves and con platters. We cannot simply dismiss last year's ex fine our aspirations to our means. Jf we cannot cesses as vulgarity; they just might turn out to be discipline ourselves with our own modesty and our this year's newest rage and next year's staple item. own sense of proportion, then it may well be Tastes are peculiar to individual people and specific necessary to establish public commissions to regu settings. The excesses must be examined in terms late the scope and nature of our personal celebra of the expenses involved, and on this basis alone it tions. (Once so empowered, this commission could appears obvious that they beg to be trimmed, and also take steps to establish more substantial fellow even controlled. ships and scholarships than the nominal $45 week ly stipends that more generous kolelim award their Also in need of some subduing is the preliminary fellows - an amount that was woefully inadequate scouting, crafty negotiating and subsequent pay- even in the mid-40's when this fee was initially establish ed.) RABBI BRENNER, a musmach of Mesifta Torah Vodaath, has served as rabbi in several New Jersey communities. He now resides Such measures may sound radical and meddle in Brooklyn, and is active in communal affairs. some, but they have roots in our history - in
The Jewish Observer I June, 1971 3 national kehilla that governed communal affairs in IJAYENll BY HENRY LEONARD Eastern Europe (listed in the fragments of the Pinkas in the year 1659 and again in the year 1703) forbidding the wearing of certain types of ~c: clothing in observance of national mourning over the troubles of that era ... The Cossack massacres of 1648 were followed by a host of ordinances curbing festivities throughout Poland and Lithuan ia - such as the ordinance of the Vaad of Lithuan ia in 1650 forbidding the playing of musical instru ments in Jewish homes for a period of one year ... To this very day musical instruments are not played at religious weddings in the City of Jerusa lem as an expression of mourning for the destruc tion of the Temple. If, following these earlier examples, we were to endeavor to commemorate in even infinitesimal measure our own national disaster of 19 39-194 5, we would find ourselves with the insoluble dilem ma of where and how to begin the monumental task. What abstention, what rigorous restriction could possibly express the depth of our national mourning? And, then again, why have no attempts Talmudic days - during the Second Common been made? Perhaps we have not yet fully assessed wealth and in the second Babylonian exile (when the loss of the Holocaust and we have therefore the Gemora says "Rav mangid," Rav flogged trans failed to respond to the need to commemorate it gressors of Rabbinic regulations) - and later under properly; or perhaps we have been too preoccupied the different kehilos that regulated communities in with rebuilding to look backward for inspiration our various golus situations. As much as these toward sobriety; or perhaps some of those who golus situations may change, human nature is un have suffered most would just rather forget. flaggingly consistent, an4 judging from copies of old ordinances that are still available and from the Clothing of Distinction literature surrounding these takanos, the reasons for these old laws mirror so1ne current concerns. ANY OTHER THEMES AND MOTIVES can M also be detected in measures to control extra vagance. One was the warding off of assimilation: Commemorative Restraints "lo seilclw bechukos hagoy." EWISH HISTORY JS REPLETE with suffer Some of the laws specified the motive for their J ing and tragedy and the Jewish calendar is enactment. Others left it to the imaginations or marked with commemorations of them - in the observations of the community members. The observance of fast-days, in the abstention from Vaad Arba Aratzos, meeting at the annual fair frivolity, and in the curtailment of festivity. In called a Gromnitz near Lublin, in 1607, stated that addition, there were periods in our history when the communities were to enact laws to ensure that luxurious living generally was limited by Rabbini the men and women would not wear the clothing cal ordiance. The Mishnah in Sot ah (49a) recounts of the Gentiles, and that they would not follow the various decrees during the Hasmonean dynasties styles of immodesty set by the Gentiles. They that limited the wearing of gold crowns by brides wanted the Jews to be distinctive in their attire. In and grooms ... The Gemora in Baba Basra ( 60b) most cases this distinction was voluntary and re speaks of an abstention from eating meat quired very little enforcement. In other communi ... Fifteen hundred years later there were similar ties, these laws needed constant re-enactment and ordinances by the· Vaad Arba Aratzos, the supra- admonition (which indicates that they unfortu-
4 The Jewish Observer! June, 1971 atcly were often honored in the breach). In a long Conversation With a Free-Loan Fund Trustee list of such enactments made by the community of Caprentras (a town in Papal France) in 1740, men "If you consider that purchasing and fur tion is made of the wearing of the wig by business nishing an apartment costs between fifty-and men who had to travel out of the Ghetto. Permis sixty-thousand Israeli pounds, then millions sion was granted to them to wear the wig on these of pounds every year are spent on housing journeys, but required removing it upon return to alone by young couples getting married. This the Ghetto. money comes from a variety of sources, but Another list of regulations regarding clothing is in no small measure ... accounts for the pro Kleiderordnung - of Frankfurt am Main of 1715, liferation of Chevrei G'mach (free loan soci those of Furth of the same year, and those of eties) among Shuls and chassidic groups. Altona-Hamburg-Wandsbeck of J 728. "The truly poor must borrow or collect Worthy of note also are the rules regarding . .. but consider for a moment the average clothing enacted by the Chassidic leader, Reb middle-class family - the clerk, appointed of Menachem Mendel of Rimanov, in 1796. ficial, or small shopkeeper - who is blessed with five or six children. When the children become of age, they marry within a short Other Themes, Other Motives span of years. The first child marries, and the father has to give Ids share of some 30 or 40 ISTORIANS HAVE OFFERED their own in thousand pounds for nidunya, the apartment Hterpretations as to why many of these ordi and other expenses. Multiply this by five or nances, limiting the lavishness of wedding celebra six, and he has to furnish a staggering sum of tions, were enacted. Among the reasons mentioned 200,000 £. This is more than the imagination are: The envy of neighboring Gentiles were aroused of the average individual can come to grips by the display of costly garments and jewelry and with. True, the children do not all marry at by the revelry of the feasts. Extragant celebrants once, but the ink on the loan guarantees is frequently became indebted to Gentiles, and in hardly dry, and re-payment has hardly begun, cases of bankruptcy outright hatred resulted. Also, but when the next offspring is ready to em Jewish neighbors were driven to "keep up," and bark on a life of his own ... and the next this led to the impoverishment of many families. one ... and the next ... " The legitimate distinctions between rich and poor fmm an article by RABBI YITZCHAK MEIR in the were sometimes obliterated, and in other circum "Beth Jacob Journal of Religious Thought," No. 134 stances, these distinctions were underscored to the shame of both. In addition, the financial strength brides borrow their dresses so as not to embarrass of.communal taxpayers was undermined, and this those who are poor. ultimately weakened the communal treasury. Obviously, these early luksus verbote were All of these motives appear in the hundreds of aimed at doing away with class differences. This regulatory ordinances that were enacted, and all was not always the case later on, as we see in the apply to our current social situation in one way or Takanos of the Vaad Medinas Lita. The Lithuan another. A more detailed survey of some of these ian Council, in its session of 1637 (after sharply ordinances will surely strike a responsive chord in reformulating the anti-luxury regulations adopted even the occasional simchah frequentor. nine years previously, but wholly disregarded), ex Separate? - or Equal? empted from the rules families of taxpayers whose fortune was assessed at 20,000 florins or over. The "What mean ye that ye beat my people to pieces Vaad Arba Aratzos also legislated a graduated scale and grind the faces of the poor'" says Isaiah ( 3: 15) regarding the acquisition of costly apparel and ser criticizing the haughty conduct and lavish dress of vants, and the cost of festivities. It stated in an the daughters of Zion. The Gemara in Moed Katan ordinance dated 1618 that those who contributed (27a) tells us that funeral practices were amendGd more to the annual tax were permitted greater to uniformity to avoid embarrassing the poor. luxuries in· the wearing of "damask" satins and Similarly, the Gemara in Taanis (26b) requires that silks. Likewise, they were permitted to hire a
The Jewish Observer I June, 1971 5 number of non-Jewish servants commensurate with This same conference also enacted a series of their tax-paying abilities. Furthermore, the num prohibitions concerning clothing "in order to hum bers of guests permitted at a bris, bar mitzvah, and ble one's heart and to behave modestly before the wedding was geared to the amount of the tax paid L-rd, as well as not to become conspicious before by the celebrants. the Gentiles." Those wearing a forbidden dress or These ordinances demonstrate that the Vaad ornament were to be punished by a fine of ten was not only an autonomous governing body for silver bolognasi for each transgression. The practi Polish Jews, but also the fiscal agency for the col cal difficulties in the way of assessing such a tax on lection of taxes placed upon the Jews by the Polish the luxury of festivities were not so great as one Crown, and was therefore concerned with the abili might think. The synagogue authorities, both ty of its constituency to pay. In any event, we find Rabbinical and laymen, were ex officio invited to that over the centuries~ from the earliest times, at all family festivities, and they were therefore able tempts have been made by the organized kehilos to to gauge the extent to which the sumptuary limita restrain our brethren from the display of luxury tions were exceeded. for whatever purpose they deemed necessary. It is interesting to note that all of these restric tions surround festivities of a religious nature. Ban How Many Guests at the Wedding? quets other than those given in connection with a religious ceremony were entirely prohibited. T REMAINS FOR US TO SEE that these Troubled times, and there was no shortage of I attempts, whether they were fully successful thein, did not permit Jews to indulge in the frivoli or not, set a pattern for communities to follow ty of revelry and banqueting just for the sake of over the years. The main emphasis was on the regu pleasure. There were only limited periods in his lation of expenditures for weddings, such as tory when the Jew had to be restrained by a com clothing, food, entertainment and general festivity. munal ordinance from imitating the lavishness of Attempts were even made to limit· dowries. In the Gentile. 1725 the community of Constantinople limited its wealthiest members to dowries of a maximum of The Decision Makers 1000 piasters and to 700 for the middle-class mem bers; and limited wedding gifts to a maximum of HERE VER THERE WAS A QUESTION as to one-fifth the value of the dowry. Whow much to spend upon a festivity, every Jewish community and settlement that had a rabbi The takanos of Prague in the year 1767 limit the was expected to assemble its officers and rabbi to numbers of guests to be invited to a wedding, bris, assess the suitable number of guests for each indivi or bar mitzvah. These rules echo the laws made by dual to invite to a festive meal in view of his wealth the famous Conference at Forli, Italy, three hun and the occassion. Where there was no local rabbi dred and fifty years earlier. In 1418, the communi the nearest Jewish court could enact such an ordi ty at Forti, acting for many North Italian com nance. munities and prompted by the consideration that An important exception to all of these laws was the Jews spent on banquets "more than they could that no restriction was ever placed on the number of afford and more than the wealthy Christians poor students the Rabbi might entertain, and it is among whom we live," reduced the number of said that the famous Sh 'lo ii Hakodosh ( 1622) never wedding guests to a maximum of twenty men, ten had fewer than eighty persons at his table. The married women, and five girls, in addition to rela ordinance #235 of 1659 of the Vaad Arba Aratzos tives up to the third degree (second cousins). If the specifically excludes all wayfarers (arclzi-parclzi) bride came from a distance, the company that es from the restrictions upon the number of guests corted her was restricted to ten horsemen and permitted at a festivity. Furthermore, it required four attendants on foot. The number of guests at that for every ten people there be at least one poor a bris was not to exceed ten men and five women, in person. (What pertinent application a similar type addition to relatives. Transgressors were to be of requirement could have today! Imagine the punished by a fine of one ducat for each guest in salutary effect one Statler-Hilton wedding would excess of the permitted number. have on our charitable institutions')
6 The Jewish Observer I June, 1971 HERE IS AN URGENT NEED to create ad would be fruitless to condemn these people. They Tvisory councils within our communities to are merely followers, trying to keep up with the limit extravagances. This would prove highly valu Cohnses. The problem can only be solved by the able in connection with the problems of overspend men of means restricting their own spending on ing, and at the same time it might prove a long public display. over-due step toward the creation of organized . It would prove a most welcome call to Kial kehilos in this country. Yisroel to renew our commitment to the ideals to which the prophet summoned us: Jn the meantime, we would be wise to appeal to .•. ion ri:i;a·n e!ltl'O f11tl').l l:K ':l ioo t1>111 'i1 no ':l the wealthier members of our communities to "What, then, does the L-rd demand of you, but to voluntarily curb their tendency toward overly do justice and love kindness ... " finding a full but luxurious simchos. Too many people of limited muted expression in our commitment to means work too hard and borrow too much in ·l'P™ Cl)) f1:l'I Jll::ii11 "walking humbly with our order to afford an equally "elegant" affair. It G-d" (Michah 6:8). 0
A Call to Holiness From The Rabbis Of Bnei Brak (Excerpts)
To all our brethren, beloved Sons of Israel,· habein; - a bar mitzvah; - an engagement; - who fear G-d and revere His name: .birth of a daughter. From the time of our inception as a nation we were distinguished as a people of spirit and 6. A kiddush is shul marking a family nobility, leading modest and wholesome lives. celebration must be limited to whatever ex We did not seek the material joys of life, we tent possible. abstained from luxuries and an abundance of 7. Spending on new furniture should illusory pleasures ... and we were content be limited. with less. "Nothing is more beautiful than 8. Spending on gifts for a bride and modesty," our rabbis proclaimed, and a life of groom should be limited. modesty was the crowning pride of our 9. Guests at a wedding supper should people throughout the ages. be limited to family and an intimate circle of As of late, the stress on luxurious living is friends. taking an ever-increasing toll on our resources 10. One should schedule as long an in· of time and money, and as a result the health termission as possible between the wedding anil stability of entire families suffer. ceremony and the wedding supper. We therefore feel obliged to follow in the footsteps of our masters who, in their time, 11. The standard wedding invitation also stood in the breach whenever necessary. should specify reception and ceremony. Let us stand as one against the threat of An additional card should be inserted continuing degradation. Let us not be shamed for guests to the wedding supper. by our detractors, nor risk shaming "those 12. Only light refreshments - such as who have not"; let us limit our extravagance pastries and beverages - should be served at in all phases of our lives. the reception. Specificially, at an assembly of the rabbis 13. The wedding supper should include and community leaders of our city, we have only one main course - fish or meat - with decided to enact the following ordinances and appropriate side-dishes. enforce them with all the powers vested.in us 14. No flowers should be placed on the by our sacred Torah: guests' tables.
1-5 One may not use a catering hall for May Hashem Yisborach grant us the merit of the meal celebrating a bris mi/ah; - apidyon witnessing our speedy redemption!
The jcwislt ()/1server I June, 1971 7 ON JEWISH MILITANCY
How Jewish is Violence ? Moshe Sokol
ANTI-SEMITISM IS A PERMANENT FEATURE Many of our mitzvos are based upon historical of the long history of our people, and it seems to events, while many more have a thematic relation take as many forms as the ways in which people ship to such events - the Exodus from Egypt, for can suffer. There may have been periods in our his example. In addition, the rule: Ma 'ase avos simon tory when anti-Semitism was not apparent, but it lebonim - "the actions of forefathers foretell the was there - latent and inactive if only for thYeshiva of Philadelphia, was represented by his "The Jewish Radi only Torah can be a reliable source of Truth. Be cal" in our March issue. This philosophical essay is based on the fore examining both our Torah and our history, analyses of the Jewish character, as appear in the writings of the Maharal however, some general observations can be made. 8 The Jewish Observer (June, 1971 A World of Opposites is that of Jacob, the hands are those of Eisav." As emphasized in the Midrash, this alludes to the es THE WORLD IS FULL OF DICHOTOMIES - love sential difference between Jacob, representing the and hate, sadness and joy, and the Cartesian split Jews, and Eisav, representing other nations. Jacob's between mind and matter, are just a few examples. strength is in his voice, which is symbolic of speech Without a system of opposites the universe as we in general - the classic distinction between man know it could not exist. It might be something and animal. And it alludes to the formation of the else, but not the dynamic, complex world G-d had words and sounds of prayer and Torah study. This intended to create. Some element of hate, for ex is in line with the Talmudic interpretation of the ample, must always be present. A world of pure passage in Yechezkel: Adam attem -"You are love and happiness would be too similar to the man" (34:31), that considers Israel to be the quin heavens. And G-d wanted the earth. tessential man (Yevomos:6la). Eisav's strength, on the other hand, reposes in A most significant dichotomy is that of the the might of his arms. This difference is so basic to material and the spiritual. Both are indispensable their makeup that the I"v!idrash relates how Jacob components in the makeup of the universe. The and Eisav struggled while still in the security of material element differentiates the earth from the their mother's womb. Jacob fought to leave when heavens, human beings from the angels. The spirit passing a beis hamidrash, while Eisav did the same ual element ties all of creation to G-d, the source upon passing a house of idol-worship. This differ of all life. It provides creation with a purpose, and ence between the two could not have been due to without it nothing could exist. relatively superficial drives, for a person is not cap Since the spiritual and the material are antitheti able of entertaining inclinations toward good or cal, they cannot co-exist equally in one body. One evil before birth. This conflict had to be based specific part of the universe must be distinguished upon fundamental differences in their psychic by its material characteristics, while another dis make-up. One embodied the spiritual and one the tinct body must be characterized by its spirituality. material. As such they were opposites which most Each must have its own strengths, each its own definitely did not attract, but which from their realm, and one cannot encroach upon the other. very inception rejected one another. There is also an eternal conflict inherent in the material and the spiritual forces - like the friction that is generated between the forces of love and Our Only Strength: Spirituality hate. That group which is designated as the em bodiment of spirituality for this world must have a very special role, serving as a link between G-d and AS THE HEIRS OF JACOB, our spirituality is our His world. Its spiritual character must be unadult only strength. It is all we were endowed with. It erated, for the addition of any element of the should then be obvious that we do not win wars by material would destroy its effectiveness. In purity brandishing our physical strength, for we simply do lies its strength. not have any. G-d informed us in His Torah that we, the Jews, That may seem very surprising. Indeed, we have are the spiritual segment of the universe. Ki won not a few battles during our long history. chelek Hashem amo - "For the portion of G-d is Some of the greatest men in our history - from His nation"; we have that unique rapport with Jacob to Moses through Samson - were men of Him. Ve'Yaakov chevel nachloso -"Jacob is the astounding physical strength. Yet as a people we lot of his inheritance"; destiny binds us to Him. possess no physical might. The word "chevel," which also means cord, is in dicative of this important function - connecting Our strength, when we had it, was spiritual G-d and the world. strength manifested physically. When one thinks of The Torah symbolically presents this metaphysi Moshe Rabbeinu, the first association is his stand cal fact when dealing with Jacob and Eisav. Hakol ing as the only person to have spoken "face to kol Y aakov vehayadayim yedei Eisai• - "The voice face" to G-d, not his extraordinary strength in
The Jewish Observer I June, 1971 9 "Only when our hearts were directed to the heavens were our swords more effective on earth." smiting the Egyptian or the giant Og. Jacob our The Jewish General and His Army forefather is the man who was so spiritualized that he never experienced death ("Yaakov Avinu lo KING DAVID, THE PROTOTYPE JEWISH mes" - Talmud: Taanis Sb); not the mover of the GENERAL, outlined a never-failing plan to suc boulder from the well - nor the victor in a wrest ceed in warfare: Eileh varechev ve'elieh basusim ling match. Shimshon Hagibor was a nazir, a man ve'anachnu besheim Hashem nazkir -"Some trust set aside from birth, dedicated body and soul to in chariots, others in horses, while we call out in G-d, not merely a heroic strong man. These men the name of G-d." Trust in G-d; not in apparent were permeated by G-dliness. And a person so per might. After all, our strength - even our physical meated has no limits or bounds, almost as G-d has strength - stems from our union with G-d. And in no limits or bounds. essence, total faith in G-d is the ultimate union with Him. To be sure, not every holy man possess unusual Our first battle with Amalek was won under the physical power for it is a very special gift from G-d. direction of Moshe Rabbeinu, with a similar strate But when that gift is granted, it is derived from an gy. He simply sat on a rock and raised his hands overriding spirituality. It must be so, for the irre into the air. "Did the hands of Moshe wage war?" vocable metaphysics of our nation - of the world asks the Mishnah (Rosh Hashanah:Ill, 5). "As long - dictate is so. as (the Children of) Israel looked to the heavens Any deviation from this metaphysical rule results and bound their hearts to their Father in heaven in what is tantamount to an exclusion from the they were victorious. When they failed to do so Jewish mainstream. Simon and Levi, in a moment they fell." of zealousness, destroyed the city of Shechem as a We did win battles. Our swords were more effec reprisal for its prince's violation of their sister tive than theirs, and our strength was greater than Dina. Simon and Levi were, according to commen theirs. But all this was contingent upon one factor taries, halachically justified in their actions. Yet be - spirituality. Qnly when our hearts were directed cause they resorted to violence as a natural re to the heavens were our swords effective on earth. action, they were criticized by Jacob. Klei chamas mecheiruseihem - "Weaponry was in their posses Now we can begin to understand the Jewish sion by violence." As Rashi explains this, Eisav's soldier. Me ha'ish hayarei verach haleivav?-"Who gift - physical might - was usurped by Simon and is the man who is afraid and has a cowardly Levi. They grafted the physical onto the spiritual - heart?" (Devarim: 20,8). He must leave the army on such a minute scale, of course, that we would and return to his home. And what causes this man never have detected it. The grafting could not hold, to fear? Lack of sufficient training - or simple and a chalkem be Y aakov va 'afitzem be Yisroel -"l cowardice? Rebbi Y osi Hagalili tells us in the shall divide them among Jacob and scatter them Mishnah: "He is afraid of the sins he has commit among Israel." The brothers were thus denied an ted" (Sotah: VII, 3). The average soldier in Israel's assigned portion in Israel because, considering their wars had to be someone who had no sins! Such superior level of sanctity, they failed to fully purity, such an unblemished life can only be ex realize the lofty implications of being Israel's chil pected of the pious tzaddik who is totally dedi dren ... Need more be said about the grosser cated to G-d. And it was in fact the pious tzaddik errors we are capable of making? who fought the brutal, trying battles against the
10 The Jewish Observer I June, 1971 enemy, not the man who possessed only brute Is their membership made up of tzaddikim - force and agility. men totally dedicated to G-d and His Torah and "And your camp shall be holy" - just as the mitzvos? Are their actions purely spiritual, involv shul and beis hamidrash are holy - "because ing no physical element whatsoever (such as belief Hashem your G-d goes within your camp"- G-d's in their own muscular power and physical skills)? spirit is there, aiding these tzaddikim in their im Nobody, not even the most loyal JDL booster, mediate religious duty: fighting a war. These men would answer these questions in the affirmative. As were motivated by lofty and sincere ideals. Their a Jewish army, they fall short of the minimum every move was designed to further these religious requirements and - as such - are a contradiction ideals. The sphere of physical activity was for them to the purely spiritual; they constitute a force that truly a manifestiation of the spiritual. They formed is destructive to the Jewish essence, and, if not an impregnable fortress of the spirit around a completely eliminated from the Jewish scene, they spiritual people. Victory was inevitable. should at least be curbed.
Names: Defensive and Offensive Confusion of Values -The Historical Precedent
WE ARE CONFRONTED WITH A VARIETY of THE CONFUSION OF VALUES that blinds us to groups and individuals who lay claim to the title of the spiritual element in our existence is with ample "Jewish Army" or its "leader." A group's title, of precedent beginning with Purim. Purim was the ficial or merely claimed, is not always the best" in last of the miracles to be recorded in the sacred dicator of the role the group plays, and armies and writings. It was crucial in instructing subsequent defense leagues are not always what they are made generations in what to expect and how to respond out to be. The Israeli Army is primarily an arm of to the millenia of golus that followed. The chain of defense for the Jews who live in Israel. Ideally, events that brought about the Purim threat began their performance of the mitzvah of preservation with the Jews' participation in the King's feast - of life should be carried out with all the purity of superficially a relatively minor transgression, yet motive and action that should accompany every very revealing of the conditions of the time. The mitzvah. With less spirituality, defense of Jewish Jews attended this feast in hope of cementing lives is still a mitzvah - most commendable and their secure position with the government, forget most valuable. ting that it was G-d who had created and main Until recently, the activities of the Jewish De tained their tranquil state of affairs. They inter fense League were primarily aimed at the protec preted their conditions in natural terms, and so tion of Jewish residents of changing neighborhoods being involved in the natural, they lost sight of the and the warding off of harassment of Jewish insti supernatural. The material became a barrier tutions by radical groups - clearly a mitzvah. between the spiritual and the Jews. Undoubtedly, if the purely physical element in The course of events in the Megillah - which their activities would have been muted, and if the never makes mention of the name of G-d - is typi conduct of their activities would have reflected the cal of all golus siutations, where we become depen spirituality inherent in their undertakings, it would dent upon other nations for our existence and we have been all to the better. But in whatever form, are not directly aware of G-d's hand in the events defense is a mitzvah - and as such, most valuable of our lives. As His spiritual emissary on earth, it is and most commendable. our essential duty to maintain our tie with Him, to Since as of late the League has taken on enemies find His presence in every occurrence, and to bring on a global scale, and has taken to initiating offen the entire universe in open contact with Him. sive behavior (read that either way), it must be This was the task at which Mord~chai excelled. examined for what it is, not merely for what it "Who knows," he told Esther, "if it was not for calls itself. As an army that purports to fight for this that you achieved royalty." He perceived the Jews wherever it seems they would benefit from true meaning of events through the veil of "natural their help, it must be examined to determine if occurrences," and in so doing he led the people to they are that Jewish Army the Torah prescribes - a kimu vekiblu - a reaffirmation of what they had the only possibly effective Jewish army. once accepted - the centrality of Torah and its
'J'he Jewish Obser11cr f ]111u', 1971 11 posltlon as the sourcebook for creation. The pat of the Almighty, jeopardizing our role as the bond tern of everything that happens on earth is already that ties G-d to the world at large. As is, this associ recorded in the Torah. A mastery of Torah is, by ation is weakened by our golus situation, almost the same token, a grasp of that vision that can per strained to the breaking point ... At times it seems ceive, beyond the immediate, the hand of G-d and as though the cry of "Never Again" refers not to His control of the affairs of man. the pains once suffered, but to glory and holiness This renewal was the basis of the Jews' redemp once enjoyed. It is time for a rededication to the tion during the Purim events. It is also the only kimu vekiblu of accepting the centrality of Torah basis for our own permanent redemption. We must to our understanding of the world and the indis base our actions on this concept, not on our in pensability of our Torah sages to us as the trans stincts. mitters of the Torah's message. D Those of Torah Vision
MOST OF US, UNFORTUNATELY, ARE NOT EQUIPPED with Torah vision. Only those men ,4. t the conclusio11 of }vli11cha 011 a fast day, it is proper to add this prayer: "Sovereign of all worlds! How well You whose lives are completely dedicated to Torah see know that in the days of the Beis Hamikdosh a siHner could things naturally through the Torah. "Only fools offer a sacrifice, of which 011 the fats and blood werl' bur/led stand up out of respect for the sefer Torah, but not upon the Altar, and thus gain thy forgiveness. l\/ow I have for the talmid chacham, the Torah scholar" fw;ted, and my own fat and blood have been di1ninishcd. 1\Jay it be thy will that my fat and blood which have been dimin (Talmud:Makos:22b ). Of course they are fools, for ished be regarded as if they had bee11 offered upon the Altar, the Torah and the gadol are one. Even though he that I may find favor witli thee." does not possess all the knowledge the Torah en compasses, he has immersed himself so completely (ORACH CHAIM 565) into the Torah that his views and the Torah must ... . even during a personal fast one may pray, "Answer us in coincide. the day of our fast," for it is impossible that there is 11ot The average Jew, in spite of his good intentions, somewhere in this world, another Jew fasting. can have only a limited view of the inner mechan ism of all happenings. He is incapable of seeing the (MOGAIN AVRAHAM) ultimate causes and effects of anything that trans pires. He has no right to guide himself by his own Somewhere ... Another Jew Is Fasting assessment of events when it opposes that of the gedolim, and violent activist groups like the JDL Somewhere in this world another Jew is fasting are guilty of that crime. They are rather like the Unknown partner to my sacrifice blind man who stubbornly insists that his view of Of flesh and fire upon an unseen altar things is correct and what the person with sight sees is false. Somewhere in this world another Jew is fasting While our Torah sages continue to guide them Dreams ... dangers ... devotion selves - and their followers - with whatever in Or a repentant sinner like me. sight their Torah view endows them, these "activ ists" stumble blindly on, muscles tensed, black Somewhere in this world another Jew is fasting jacks at the ready, ignoring the Torah's message. Shedding rags for angel robes More serious than the mistakes they make from Denying body to feed the soul their errors in judgment are the repercussions that these mistakes have. For through their violent Somewhere in this world another Jew is fasting actions, they misrepresent the Jews - their essence Take his offering, 0 L-rd, with mine and their mission - to those who respond to a And hear our prayer ere we call course of violence as well as to those who shrink away from it with abhorrence and dismay - with Mendel Weinbach damaging results to both. They focus attention and adulation on the power of their own hands rather than on the powe_r
12 The Jewish Observer I June, 1971 ON JEWISH MILITANCY
"Normalization':. a Strategy In• Self-defeat David Meyers
A RECENT EVENT merited more attention than parasite, certainly as an irritant; once the Jews it received. At the annual meeting of the World would have their own state, and be like all other Health Organization (a United Nations affiliate) nations, anti-Semitism would disappear. Now, in the State of lsraet was censured for crimes against the words of a noted Israeli writer, it seems, on the the civil rights of the Arabs, and was threatened contrary, that the anti-Semitic rejection of the Jew with appropriate sanctions; the vote was 41 for has also become a rejection of the Jewish state! censure, 51 abstaining, and two against (Israel and "Normalization" of Jewish existence is not the United States). It so happened that a few days within our reach - for the special role of the Jew later the International Red Cross, upon whose set him apart long before our exile started, in the charges the censure motion was allegedly based, days of Mount Sinai, making him ever since an issued a statement denying that it ever had made alien, suspected and rejected element in the society such charges. But that is less interesting in itself of nations: "lo, a people that dwells apart, and is than the fact that in the total international not counted with the nations." The proud burden community Israel had found just one single coun of our "otherness" cannot be readily shaken off by try to support it against trumped-up accusations. us - whether as individuals or as a nation.
If its isolation needs further proof, it can be seen "We Shall Go It Alone" in the readiness of the Common Market countries (most of them considered the staunchest friends of OUR ISOLATION, THEN, IS A FACT that we Israel) to conclude a general trade convention with must accept. But how are we to react to it? One over 50 other countries, but to exclude Israel answer to this question has been put forward - in because of Arab insistence; and to adopt specific different ways but essentially similar substance - trade agreements with the Arab countries, despite in response to all the varied problems presently their boycott of Israel, contrary to general Com facing Klal Yisroel: "We shall go it alone " Mrs. mon Market policy on descrimination in trade. Meir put it very bluntly, some time ago, in This situation has much to teach us. The first connection with Middle East peace plans: "We ideologists of political Zionism did not view their have learnt that there is nobody we can rely upon establishment of a Jewish state as a preparation for but ourselves." A logical extension of this belief the coming of Moshiach but as an effort to leads to the conviction that a show of power, our "normalize" the existence of the Jew. Anti power, is what will help us obtain our goals - Semitism, they argued, was a result of the Jew whether they involve security from black militants dwelling within other, alien nations almost as a in this country or freedom for our brethren in Russia, to give two concrete examples. The belief in "my strength and the power of my DAVID MEYERS studied in yeshivos in America and abroad, and is a frequent contributor to Jewish periodicals. This political discus hand" is truly tempting. But let us take a closer sion of a current dilemma complements the previous piece. look at what it has brought us. As these line~ are
The Jewish Observer I June, 1971 13 being written, the Moscow Party Congress is safely Yisroel. We may perhaps perceive the inadequacies over and - as so many Sovietologists had predicted of this philosophy in the Gola; but we all are - the special police commission convened for tempted to believe that the success of Israel issuing exit visas has been closed down, the flow of depends totally on the number of planes it can buy visas has again been drastically reduced, treason from the U.S.A., or on its ability to influence trials are in full swing, and repression is at its French or Russian or Congolese foreign policy. worst. It is our fervent hope that Kosygin's recent The external trappings of statehood which give a statement to Prime Minister Trudeau that emigra special mystical aura to any gathering in this tion will be permitted to continue will mean more country where "His Excellency this" or "Her than the similar pledge he made years ago and Excellency that" makes an appearance; the tools of never honored. We pray that our brethren in Russia military power that the state possesses, and its should be able to breathe freely again, to live as political maneuverings - all combine to create the Jews, to leave the Communist paradise, to go to illusion that this is the plane of reality on which all Eretz Yisroel. We must provide encouragement to ultimate decisions are made. Yet once before in them to persevere, and help them hold out. But our history we were warned (by the prophet the melodramatics, the harassment of Russian Jeremiah) against relying on the "broken reed" of diplomats, the bombing of Russian offices, and power politics which "pierces the hand that leans other expressions of "taking on the Russians," on it," and the disregard of that warning led to the clearly produce Russian counter-terror against Rus destruction of the first Beis Hamikdosh. sian Jewry, even if at the same time some prominent Jews are permitted to leave. Definitions of Difference/Key to Survival Meanwhile, however, this philosophy of total self-reliance has had its results within the American THE INESCAPABLE TRUTH is that, while on one Jewish community. The agitation by J.D.L. and hand we cannot rely on others, we cannot, on the other activist groups has challenged the integrity other hand, forge our destiny by ourselves: "Nor and insight of our Torah leaders, and has con malization" of our existence cannot be attained in sciously set out to undermine the acceptance of this manner either! When we were singled out to be their authority by the youth in our Torah institu different from all the nations, this did not mean tions; it has implanted in the most susceptible and that we could and should go it alone - for we were impressionable of them the conviction that "any told that "God, thy G-d, walks in the midst of thy thing goes" as long as the goal seems right, and has camp." The meaning of our "otherness" was made law-breaking a heroic virtue; it has inspired summed up in the divine proclamation that we disastrous illegal actions, which have landed dozens were separated from the nations to belong to G-d. of impressionable followers of J.D.L. demagoguery Herein lies not only the secret of our being in jail (with the community being blamed for not different but also the key to our survival: as we saving them from their predicament!), and has now accept our role as the carrier of G-d's Torah, we brought about an "unholy alliance" with the most also share in the blessings that it bestows. Rabbi questionable and dangerous elements in contem Saadiah Gaon defined not only the nature of our porary society. The self-destructiveness of this people but also the conditions of our existence ideology of violence was vividly demonstrated the when he stated that "Our nation is a nation only other day when some teenagers actually vandalized through the Torah." To put the matter negatively: a Yeshiva because it had not shown itself sympa there can be no solution to the problems we face thetic to J .D.L! unless we seek it on the basis of Torah. Efforts to Obviously, the tragic excesses of the] .D.L. and its solve those problems in any other manner only sympathizers represent an extreme; but the under open a Pandora's box of new troubles. lying belief in our ability to control our own destiny by political and military action alone This does not mean, of course, that political, represents even more of a danger when it is military, or other forms of action have no place in expressed in less sensational, less obviously wrong the life of the Jewish people. Rather, it means that ways - whether in our approach to American or such action should be that of a community Russian Jewish problems, or to those M Medinat committed to Torah, guided by Torah, and aware
14 The Jewish Observer I June, 1971 at every moment that the success of its actions lies Israel; New Dimensions to Old Problems in the hands of G-d and will be forthcoming only if these actions are in accord with His will. The ideal In Eretz Yisroel, the conflict is even more of total identification with G-d's will through total pronounced because it takes place in the rigid commitment to Torah is in practice beyond our framework of a state. The gedolim of the last reach, whether as individuals or as a community; generation who refused to endorse the creation of but we are challenged to seek ever closer approxi a Jewish State, however much they stressed our mation to this ideal - and, correspondingly, an right to Eretz Yisroel and glorified the mitzvah of even more effective solution of the ·problems yishuv ha'aretz (settling the land), were undoubt besetting us. edly moved by the consideration that such a state and its power would surely be viewed as the It is an incredible miracle of Divine Providence solution of the "Jewish problem." But realistically that, after the bloodletting of the holocaust, new it could not be a Torah State and therefore it centers of Torah learning arose with such remark would not only not solve the problem of the Jew able rapidity - especially in this country and, but would give it new dimensions. above all in Eretz Yisroel with its 13,000 bnei yeshivah (ken yirbu) both native-born and from Today these dimensions can already be per abroad, in 200 kolelim and yeshivosgedolos. There ceived. In the wave of the "national interest," can be no doubt that these Torah centers with there is a constant erosion even of those basic their roshei yeshivas, and Rabbinic authorities in principles of our heritage to which the State had Eretz Yisroel as well as in the Gola, are the originally committed itself. "guardians of the community"; they provide the • The Shabbos Labor Permits are the most drastic assurance of Jews continuity and Jewish survival. but by no means the only way in which Shabbos as Yet the leadership of Kial Yisroel as a whole a national institution is undermined. does not lie in Torah hands, either here or in Eretz • The national concern for Jews from behind the Yisroel. And the danger to our people is magnified Iron Curtain, and the need for increased aliyah, because such authority as Torah and Torah leaders have brought a situation where, through accep do possess is under violent attack from those tance of Reform conversions, semi-orthodox upholding the very slogan, "my power and my "instant conversions," or merely the immigration strength," against which Torah seeks to mobilize inspector's stroke of a pen, non-Jews are made part us. of our people. • A secular Supreme Court, jealously watching In this country there is, on the one hand, the over the citizens' rights in a democratic society, Jewish establishment - Federations, Community under the slogan of "no religious coercion," Chests and all their umbrella and subsidiary agen increasingly encroaches upon the authority of the cies - which believes that its social and economic Rabbinic courts, even in those crucial areas that power is ample proof of its ability to function with belong to them: Jewish identity and personal autonomy. This power enables and authorizes it to status, marriage and divorce. solve all Jewish problems. Yet its lack of real Jewish orientation defeats all its efforts and makes Yet those developments have not only raised them an exe_rcise in futility. Especially through its violent debate over what the Jewish character of a old bankrupt commitment to minimal Jewish Jewish State en.tails - or should entail. They have, education, and to starving Torah education out of at the same time, also posed grave threats to that existence, it is responsible for the emergence of a very national interest that the secularists, believers generation of misguided Jewish "activists" and in their own self-made solutions, sought to serve by radical-left self-haters. These, on the other hand - bringing about those developments. whether they try to do away with our heritage or It is important to realize that even though Israeli try to "save" it in their drastic way -challenge leaders are convinced that Israel's survival can be whatever Torah values and Torah ways we stand secured by its own political and military resources, for. "Going it alone" without the help of G-djust they are deeply concerned with the internal strains docs not work. and stress - which are likely to become intensified
Fhc Jewish Observer I June, 1971 15 when peace comes. These are vividly illustrated by In fact, it can be a decoy that stands in the way of ·the recent "Black Panther" riots high-lighting the the real solution. The same forces of spiritual problems of Oriental Jews, as well as by the varied assimilation that threaten Jewish existence in the manifestations of disaffection among Ashkenazic Gola are also at work in Aledinat Yisroel, and can youth - whether expressed through the leftist only be met by the power of Torah. Efforts to anti-Israel radicalism of 1V!atzpen and Siach, the solve our problems. physical and spiritual, require a excesses of the"Cana 'anim, "the headless hedonistic commitment to Torah. When that is being re materialism that dominates much of youth, or the placed by the belief that we can do away with all increase in conversions to Islam and marriages to these problems by J.D.L. posturing, or by waving Arabs, stressed in a recent Knesset speech by Dr. flags at Yorn Haatzmaut parades, we are ignoring Wahrhaftig, Minister of Religions. the realities of our situation, as they are so clearly reflected in current events, at a terrible peril to Nationalism Without Torah - Disaster ourselves. 0 Summer Reading From THESE PROBLEMS ARE THE DIRECT result of ''The House of The Jewish Book" a nationalism that would either empty Jewish THE RIGHTEOUS MAN AND THE HOLY CITY statehood of any of its Torah content - as the Aharon of Belt - Stories of Jerusalem by Avraham Adler A book spanning two cities and two wars, yet bridging the distance more fanatic left aspire, or at least make Torah law between these worlds. 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16 The Jewish Observer I June, 1971 Shelorrwh E. Danziger to function with sufficient independence. This is particularly true of visual beauty, but in the case of inspiring music, in which the external stimulus is more rarefied and unsubstantial, and which conse quently, it seems to me, leads to a more complete Reflections sense of spiritual satisfaction. I now think the true explanation goes further. In this world, so long as our spirit is limited by the on material, there can be only a striving of the spirit, only a pursuit of ruchniyus, with only relative ful fillment - m 'en olam habo, at best - a foretaste of a the world to come. Ultimate fulfillment of the spirit is possible only in the realm of the spirit - olam habo - in the world-to-come itself. This point is not new, of course. What I am suggesting, Summer however, is that we experience this truth anew every time we behold scenic beauty and are not sated. When Koheles said: "The eye is not satisfied Scene with seeing" (1 :8), this need not apply only to the unending quest for more visual experiences, as is the simple explanation. It may be interpreted on a different level to refer to the unfulfilled yearning of the eye to encompass fully even a single sublime experience. Our reaching beyond, towards the ultimate, is an Beauty in nature, to those who are attuned to it, intimation of the ultimate which is beyond, and of is a source of spiritual exaltation. It is a spiritual that essence within us that does the reaching experience that heightens our awareness of our towards that which is its true realm. tzellem Elokim - our Divine image - that percep And more. Not only are we thus drawn, con tive cognizance within us which is our soul. Yet, sciously or not, to a sphere that transcends our even when inspired by the beauty and serenity of a visual perception, but indeed to Him Who reigns natural scene, we often sense an inability to fully over all realms of creation: '!l!lliiv: ,; l'l:l:ltli' iii: absorb the beauty that is before us. Somehow we "Blessed be cannot really grasp it and hold it. Instead of satis He Who has it thus in His world." We should have faction and fulfillment, there is a certain reaching expected the blessing to read: i:'i 11i: :i==t1t iii: out of the spirit to grasp more fully what always "Blessed seems to be elusively beyond our reach - beyond be He Who had created such for us," for it is we complete aesthetic comprehension. who are enjoying such created beauty. But indeed, the color of a flower is merely radiant energy of a I used to think that the explanation lay in the certain wave length and intensity, and, in itself, the fact that, as already noted, the perception of proper province of physics, not aesthetics. It is beauty is fundamentally spiritual. The external only our recognition of the fact that this is G-d's scene is merely the physical stimulus to a psychic world, and of our relationship to Him and His cre response. The key to fulfillment is, therefore, not ation, that engenders the sense of harmony and in the stimulus, but in that psychic response - meaning, which comprise the substratum of aesthe which is, however, too overwhelmed by the strong tic significance. Consciously or unconsciously, physical intrusion of the former to allow the spirit every human soul that is inspired by beauty pro claims: i~'iiv: i'i :i==w ;ii: "Blessed be He RABBI DANZIGER is an instructorofGemora in the Yeshiva Rabbi Who has it thus in His world 1" Samson Raphael Hirsch. D
The Jewish Observer I June, 1971 17 Sabbath Observance: A Foundation for the Rebuilding of the Land based on an essay by Rabbi Zalman Sorotzkin in honor of his ft ftlz Y ahrzei t
"Carry no b1trdens on tlze Sabbath ... "Shabbos is equal to all other mitzvos" (Yerushal Perform no labors and sanctify this Day mi-Nedarim: lIIa). "Whoever keeps Shabbos as pre ... so you may enter the gates of this scribed is forgiven all his sins - even if he is as city; kings will sit 011 the throne of idolatrous as the generation of Enosh" (Bavli-Shab David . .. alld tltc city will stand eternal bos 119a). ly" (Yirmiyahu 17, 21-25). The Talmud corroborates the implication of. YIRMIY AHU cried out this plea to the people to Yirmiyahu's prophecy, but an overall puzzle re keep the Shabbos during a period of unusual spirit mains: In what way is the observance of Shabbos so ual degradation. The people were sinning against significant, that, on the strength of this mitzvah men and G-d, in a great variety of ways. Their fate alone, so severe a punishment could be withheld? was all but sealed: destruction of the Temple, the city, the nation; and exile for the inhabitants. Yet they were offered a possible reprieve - if they The Marvelous Potency of Shabbos would only "Sanctify this day!" The transgressions of that generation were cata KEEPING the Shabbos is a dynamic testimony logued in detail by the Psikta Rabbosi, again with "that in six days G-d formed the heavens and the emphasis on the same of option for escape: Keep earth." It serves to remind one "that you were a the Sabbath! slave in the Land of Egypt, and the L-rd your G-d took you out from there with a mighty hand and "Carry no burden frorn your homes an outstretched arm ... " The seventh day is on Sabaath ... and the city will stand sacred "-as a sign ... eternal . .. " Even during eternal." those periods when we are less aware of G-d's pre sence among us, anyone is possession of "eyes of The strength of this one possibility for shelter spirit" can perceive that luster that surrounds the from G-d's wrath is also stressed in the Talmud: Jew who, with wine-cup in hand, sanctifies the day
18 The Jewish Observer I June, 1971 with "Vayechulu - And they were completed ... " One can even warm his soul with the light of faith that envelopes the Jew on Shabbos. The Sabbath Day's rest relieves man from the oppres sive burden of questions that plague him all week long - Who am I? - What am I doing here? - What purpofe is there in my life? On Shabbos the pieces of one's existence fit together. "Keeping Shabbos as prescribed" means shed ding oneself of the burdens of week-day worries, displacing them with thoughts revolving around mitzvos - thoughts encompassing the intimate and the cosmic, thoughts preparatory for that day of complete and eternal rest. A person rids himself of those ·''masters" who trample upon him, who shred his personality into so many ribbons during the other days of the week. And in place of plaguing ·doubts he comes into possession of a bolstering faith. A Day to Treasure
SO SHABBOS is more than a day of rest and es cape; it is an encounter with the sacred. The Jew sanctifies the Shabbos, and Shabbos in turn sancti fies the Jew - elevating him, transforming him from doubter to believer. "Santify My Shabbos. R-lllHI /·11\1·1'> '>OROlll\I'- Let it be a sign between Me and between you, to in effect, a presentation of a gift from G-d's trea know that I am the L-rd your G-d" (Yechezkel:20, sury. Yet according to Rabbi Chanina, quoting 12). Keeping the Shabbos brings one closer to be Rabbi Shimon hen Yochai, "This Divine treasury lief in G-d. contains but one item - the ]'ear of Heaven" The Mechilte develops a similar point from (Berachos 31). Yishayahu's statement: "He who keeps the Shab Since this fear represents the end-purpose of all bos from profaning it and guards his hand from creation, it is indeed to be treasured, and it is this doing evil" ... (56, 2): Whoever keeps the Shabbos fear that is the extra bounty one may anticipate becomes distant from other transgressions. from keeping Shabbos. "Keep my Sabbath and fear My sanctuary," the Torah commands us (Vayikra 19,8), and the Shabbos: A Community Celebration Talmud again points out a causational relationship developing from honoring the Sabbath to fearing SHABBOS transcends the individual. To be sure, G-d's sanctuary (Yevamos 6b ). one must always be co~cerncd over his fellow's Shabbos, then, has a special standirrg as posses observance of every mitzvah, for the Torah com sing inherent opportunities for growth. This is mands us all to "surely rebuke your friend" emphasized in the phrase climaxing Yechezkel's ( Vayikra: 19, 17). But - Shabbos is different, for warning to observe the Shabbos:" ... so you may it is likened to the chosen bride of Israel - not of know that 1 am the L-rd Who makes you holy." the individual Israelite, but of all Israel, as one. This is a rare knowledge of G-d, related to that Every Jew who keeps the Shabbos participates in a commodity which is stored in the Divine trea massive testimony to G-d's creation of the Universe sury: "And G-d told Moshe: 1 have a precious gift in six days. Every Jew who abstains from keeping in rny treasury, and its name is Shabbos. 1 wish to Shabbos abstains from participating in this testi present it to -the Jewish People" (Shabbos 1 Ob). mony, and destroys the completeness of this union Presenting the Shabbos to the Jewish People was, of Shabbos and Jewry,
The Jewish Observer I June, 1971 19 "And you shall keep the Shabbos . .. to per the challenge of the Manna, and honor its restric form the Shabbos" (Shemos 31, 16). It is odd that tions regarding the Shabbos, they will prove their the active terminology of "perform" is used in re readiness for further elevation at Sinai. Moreover, gard to Shabbos, implying more than a passive when some did violate the Manna's sabbath restric honoring of a day of rest. And indeed the Chazal tions and went out of the camp to gather it, they tell us that each individual's keeping of the Shab were admonished with words that went beyond the bos is incomplete until it includes the active enfor Shabbos in its reprimand: "Until when will you cement of the observance of Shabbos on the part refuse to keep My commands and My Torah!" of every Jew. (Shemos: 16, 28). Those who broke the Law were Not so strange, then, is the existence in almost also jeopardizing their worthiness for receiving the' every Jewish community of efforts to enforce Torah. Shabbos observance, as part of the traditional Thus the presentation of the Shabbos to the "Chevra Shomrei Shabbos," in contrast 'to the Jews was a continuing process beginning at Mora, general lack of enforcement of any other mitzvah. where the Jews first were commanded in its Laws, Or the paternal charge of "Do not perform any climaxed three weeks later on the eve of the first labors - neither you, nor your son nor your daugh Shabbos of the Manna, when the Jews proved their ter" (Shemos: 20, 10) - a responsibility that is not worthiness of even greater growth, preparatory to articulated in regard to any other mitzvah! Not Sinai. strange, because every Jew's Shabbos is incomplete unless it is part of a universal Shabbos observance, Stepping Stone to Redemption involving all of Jewry. YIRMIYAHU sought evidence of the Jews' ability to respond to his rebuke. But instead, he found that "this nation will not listen to G-d's voice . .. More Than a Day of Rest they have lost their faith." Faith is essential to the ability to respond to G-d's demands. A keystone of A WEEKLY day of rest is certainly not unique to this faith is observance of the Shabbos - an obser the Jews. Every culture has its sabbath, with its vance that goes beyond its "day of rest" aspect to appropriate rituals and customs. The rest aspect of its "day of sanctity" implications, and thus did the sabbath, on its own, would not proscribe cer Yirmiyahu plead, " Carry no burdens on the Sab tain types of light labors. After all, a day of rest bath ... " can be even more relaxing when a person is free to The prophet did not intend to reduce all of move possessions from one domain to another, to Judaism to the one mitzvah of Shabbos; he meant ignite a fire, or to pick a fruit. to reiterate to his generation what Moshe had al That sabbath which is the bride of Israel is more ready told his - the treasures inherent to keeping than a Shabbas menuchah - an opportunity for this mitzvah are: " ... to know that I am the L-rd physical relaxation. It is also Slrnbbas kedushah, a Who makes you holy." Through the continued ex day when abstention from physical work is but a perience of all aspects of this holy day, your heart setting for spiritual elevation. He who observes will return to your Creator, the seed of David will Shabbos in accordance with all halachic specifica be returned to his throne, and the city will stand tions, avoiding any type of physical creativity, is eternally. o responding to an invitation from the Almighty to survey His world with Him and to join Him in its constant creation. cl p This spiritual dimension of Shabbos is one factor TRADITION PERSONNEL AGENCY in the giving of the Manna - the double portion on "At Your Service With All Your Employment Needs" Friday which lasted through Shabbos - that made Need A Shomer Shabbos Job? it a prerequisite to the receiving of the Torah. Looking For A Shomer Shabbos Person? "Behold I rained down food from the heavens . .. For Fast, Efficient and Courteous Service to test him whether he will go in the ways of My 1:-\ \\. 4.'\th St..'.\<.'\\ York.'.'\. Y. 1110:;11 • :'6:>-)lJlJ..J- Torah or not" (Sliemos: 16, 4 ). If they respond to Open Monday night by appointment only
20 The Jewish Observer I June, 1971 All these Heinz Foods bearthe@Seal. ,.,......
The Jewish Obsen,cr I June, 1971 21 views among the Rabbis, as well as fluctuations in the law due to historic evolution, where a closer look at the halachic sources would have provided a BOOKS simple explanation of the law.
Similarly, explanations of customs are offered JEWISH CEREMONIAL ART AND that are quite fanciful and in apparent unawareness RELIGIOUS OBSERVANCE of what the classical sources say; anthropological by Dr. Abram Kanof, N.Y. 1970; speculations are not only unsubstantiated, but Harry N. Abrams, Price $25 occasionally in most obvious conflict with the facts (e.g. the author's "explanation" of Kiddush is not A TRULY OUTSTANDING example of the only sacrilegious to us, but disregards the fact that printer's art, this volume pays eloquent tribute to Kiddush initially did not require the use of wine). the love and care that the Jewish people has In other words, the author, probably unfamiliar lavished upon Torah observance throughout its with the wellsprings of Torah, has exchanged them history. Every facet of the Jewish way of life was for the broken cisterns of modern speculative adorned to the best ability of the devout artist and scholarship. craftsman. No material was too lowly - or too precious - to be used in the production of the The weakness of such speculation shows up very many .ritual and religious objects that surround the clearly even to the uninformed layman. Thus the Jew. author makes a great deal, repeatedly, of the fact that a figure resembling Jupiter, complete with Dr. Kanof's work is a labor of love. The 25 full thunderbolt, is found on some old synagogue color plates and 245 black and white illustrations candelabra; he sees here, as in various other cover the entire range of Jewish ceremonial art, instances, evidence of far~reaching "permissive from earliest times to our days, whether familiar ness" in Jewish religious art at different times in objects - such as Kiddush cups - or more unusual history. The examples that are used to support ones - like the ornamented glasses used by a these generalizations are very weak indeed. There Chevrah Kadishah (Burial Society) at its annual were always marginal groups in Jewish life (often banquet. very prosperous ones) that were deeply involved A work of this nature presents a golden oppor with the non-Jewish environment, and would tunity. The significance not only of the religious sponsor forms of artistic expression not at all objects themselves, but of many features of the typical of the Jewish community as a whole. But, artists' work, offers a fascinating subject for even more important, non-Jewish craftsmen were discussion, if explored against the background employed on a wide scale in the design and of Jewish law and tradition. Just as an example, production of Jewish religious objects; the Jupiter many old charity collection boxes have a little figures were likely introduced by such craftsmen, ring on top - but few people realize that this ring while the Jewish customers were simply not aware was used to hold a burning candle when charity of the figures' significance. The classical example of was collected during prayers for a sick person. Yet this innocent type of borrowing is a famous sketch the autho,.,. simply misses - and often misuses of the Four Sons of the Haggadah, which was origi the opportunity to present such insights. nally the classical Four Ages of Man illustration accompanying Ovid's Metamorphosis. Can we Dr. Kanof is obviously not prepared by back really build philosophical and theological generali ground and outlook to discharge this task. Instead zations on such a flimsy basis? there are glaring mistakes, even in the description of such a common event as Havdalah. Worse still, In short, the present volume must delight the theories and interpretations are offered that are as reader with its beautiful presentation of Jewish unwarranted as they are unacceptable. In his traditional art - and sadden him with its revelation discussion of the Rabbinic attitude toward art, the of the irresponsibility found in modern Jewish author points out inconsistencies or conflicts of scholarship. D
22 The Jewish Observer I June, 1971 THE ROYAL TABLE: The first part of the book is devoted to what the AN OUTLINE OF THE DIETARY LAWS author calls the theory of the dietary laws. In this OF ISRAEL, section he tries to clarify the various reasons that by Rabbi Jacob Cohen can be found for the Torah's laws of Kashrus. He New York, 1970; Feldheim Publishers, $3.50 draws on a wide variety of sources and offers many mterestmg pomts. At the same time, as is usual THIS INTRODUCTION to the field of Kashrus with such speculative discussions, the reader might was first published in 1936 but has long been out well remain unconvinced and take issue with some of print. Feldheim Publishers have now undertaken of his suggestions and interpretations, particularly to make it available once again. It indeed does where the author is overly rationalistic - as for provide a valuable introduction to the laws and instance in his discussion of the aesthetic meaning regulations governing Kashrus. of "holiness" (pp. 43-45).
The author showed great skill in the systematic Moreover, the author brings the view of the presentations o( the dinim involved, and succeeded Rambam in the Moreh Nevuchim that sacrifices in covering them very fully. Particularly for the were a concession to the practice of other nations housewife who is now-a-days used to getting her (p .. 23) - he does not mention that this passage, chicken cleaned and salted from the butcher, the which seems obviously to be at variance with the description of how to recognize possible sha 'alas Rambam 's views in the Mislinah Torah, must have when opening a chicken, and the list of possible a m.uch more limited meaning than would appear complications in salting meat, will be enlightening. at first glance. (Rabbi Meir Simcha Hacohen shows The discussion of accidental mixing of milk and in his Meshech Chochmah that it refers only to meat is actually so detailed that a reader with such sacrifices on bamos.) a problem might be tempted uot to consult The author was, of course, motivated to offer Rabbinic authority but to arrive at a decision his interpretations of the reasons of Kashrus for himself; a warning of this point should have been the benefit of the modern Jew who is not included. unquestioningly committed to the observance of mitzvos; it is to bring them closer to Kashrus, by Even more important, the author writes (on showmg them some possible reasons for it, that he page 126) that "in this country we use non-Jewish offered this discussion of the theory of Kashrus, milk, relying on the rarity of the use of milk of and it is certainly to be hoped that this purpose unclean animals, and ... government inspection." will be achieyed. D This may have been a statement of fact in 1936 when this book was written - but it should not BURIAL IN ERETZ ISRAEL have been reprinted in 1970 without some qualifi cation, for today it is possible, at least in the major Chevra Kadisha Perushim-Ashkenazim metropolitan areas, to observe the prohibition of OF JERUSALEM non-Jewish milk rather than having to search for a hetter. Founded 5616 ( 1856) PINCUS MANDEL, sole representative SCHECHTER & HIRSCH'S Over 19 years experience ·:~:·Ca7/i88£1111"@' interment in all parts of Ereh Yisrael ENTlll'E OCEANFllONT Bloc,; - J7th to Jlth st. MIAMI BEACH 111 PENN STREET, BROOKLYN, N. Y. 11211 ... is a GREAT Kosher Hotel - you'll love it! Day and Nite Phone 855-5121 • l:iiAL For Reservolions Speok lo MIAMI SAM SCHECHTER FREE PARKING A dedicated, dependable, expeditious service BEACH 800 - 327 - 8165 PRIVATE POOL AND Agudah Member-over 42 years. FREE! Or Call N.Y. Off: Pl 7-4238 SANDY EIEACH Evenings & Sunday FA 7-1742 Charter Member, Brownsville Branch
The Jewish Observer/ June, 1971 23 Assured KASH RUTH second looks QUALITY VARIETY at the jewish scene when you ask for
A Man of the Cloth Complains
Glatt Kosher Rabbi Jacob Friedman (Con away from Orthodox population servative) of Wanamassa, New centers - you've probably heard Airline Meals Jersey, is complaining, and his them complain, too. Their usual wherever you travel by air on cries are being carried as a fea lament is that their congregants major national and international airlines. lNSISTON SCH RE! BER'S ture story by the Jewish Tele assume a surrogate Judaism - and be SURE. . Delicious graphic Agency. The Rabbi is un STRICTLY KOSHER Breakfasts, the Rabbi keeps Kosher, the Lunches, Dinners, Snacks. happy because he is ostracized Rabbi observes the Sabbath, the -Az_ from other Jews: "They have a Rabbi studies Torah, and I be double standard regarding their long to his congregation. As long own Jewish behavior and what as he's doing it all for me, I'm Schreiber they expect from me." It seems free to live my life as I please. Airline Caterers, Inc .. 9024 Fo$!erAve, Bklyn. N.Y. 11236 that he is supposed to be some The Rabbi's frustration is not so. (Phone) 1212) 272-9184 sort of a "super-Jew," as he calls much one of loneliness, as des it - above the petty vices of his pair for the well-being of the congregants - and the strain is sheep who let the shepherd do too much. Even his kids are un the grazing for them. for that note of distinction comfortable among their Jewish What it adds up to is the Con friends who have high expecta at your SIMCHA servative Rabbi who represents tions of them, so they gravitate 822 Montgomery Street the end-product (so far) of gen to non-Jews for company ... It Brooklyn, N.Y. 11213 erations of compromise aimed at all adds up to a sad and lonely winning back alienated Ameri or call picture. cans, who really yearns to in (212) 774-5174 -5176 If you know any Orthodox dulge in the aberrations of his Rabbis serving communities congregants. And, by contrast, ISRAEL INTERMENTS the Orthodox Rabbi who at tempts to represent Torah Juda RIVERSIDE MEMORIAL CHAPEL, INC. ism in its authentic form as a 76th Street & Amsterdam Avenue, N. Y. C. • Tel. EN 2·6600 way of life to emulate - not just SHLOMO SHOULSON to admire from afar. Announces: Someone once said that com With a feeling of Responsibility and Personal Vi~ilance we make all necess~ry arrangements fo:· BURIAL IN MEDIN~T YISRAEL a~ ALL ce!11eter1es. promise never solves anything. It Everything is done with the greatest exactitude and according to Jewish Law. only postpones an inevitable SOLOMON SHOULSON • CARL GROSSBERG crisis ... Whose crisis - the con Directors gregants' or their leaders'? Chapeb Throughout Ne" York. '.\1iami Bt>ach & '.\'liami D The Jewish Observer/ June, 1971 24 Un-Conventional Leadership The Jewish convention season a few years ago, Staten Island 1c1ze Orthodoxy generally, and is now upon us. A seasoned ob could lay claim to only a single Rosh Y eshivos in particular - server of the convention scene Orthodox congregation and one might have thought that could write the press releases and rabbi, one day school, and sever they might see an opportunity to the stories in The New York al contributors to The Jewish react to some of the things they Times even before the delegates Observer. Today there is a Young worry about: Jews in the inner answer the convention call. Israel congregation on the Island city, failure of Jewish education, There will be talk about alien - a planned, transplanted group etcetera, etcetera, by taking a ated youth, the New Left, the of young Orthodox families who look at the potential of Staten drug culture, inroads of inter came from the "mainland" look Island. A nechtiger tog! It was marriage and assimilation, etcet ing for a breath of fresh air with left to a Rosh Yeshiva to raise era, etcetera, etcetera. And here out having to wait from Lag the Torah colors on Staten Is and there at the conventions af B'Omer to Lag B'Omer. land, when he so easily could some groups there will be talk One might have thought that have sat back in the knowledge about the "old Rosh Yeshivas" some of our Jewish brothers who that his unbelievable burdens ex who are detached from reality "worry" about Jewish life at empt him from further front-line and sit in their ivory towers conventions, and write and de duty. while havoc reigns below. All of bate resolutions, and write and On June sixth Reb Moshe the cliches will be trotted out. distribute press releases, and crit- • Feinstein dedicated the new But while these people are busy with their cliches, at least one SHOP AT Rosh Yeshiva, burdened with the problems of Kial Yisroel, has taken on yet another burden. "*~kc Those of us who are over forty remember when the borough of :· Queens - now dotted with yeshi vas and shuls - was a Jewish wilderness, with a good share of natural wild life as well. For that matter, Baro Park and Crown Heigh ts in those days were far from what they are today. One THERE'S A STORE NEAR YOU such frontier still remains in New In BROOKLYN: 319 Utica Avenue IN 7-5300 I412AvenueJ DE 8-8100 York City. It is an island situated 353 Utica Avenue PR 2·2690 1920 Avenue M 998-0800 799 Nostrand A venue PR 2-2300 1923 Kings Highway 998-0600 in New York Bay - an entire 515 Empll:e Blvd. PR 4-0400 1311 Avenue Z 891-2800 borough actually - known offici 462113th Avenue UL 4-7800 5510Brighton Beach Avenue 769-6800 5417 New Utrecht Avenue UL 1~8800 1101 Brighton Beach Avenue 769-8900 ally as the Bor 4410 Ft. Hamilton Parkway 871-5335 14 Lee Avenue 387-9800 4722 16th Avenue 633-5230 54 Lee Avenue 387-1445 ough of Richmond, but popular 752 Flatbush Ave. IN 2-8100 128 Lee A venue 855-9368 ly called Staten Island. For many In MANHATIAN 2189 Broadway 787-4720 years Jews have known it as a 4403 4403 Broadway 568-7401 place for Lag B'Omer picnics and In QUEENS outings, and - more somberly, a 72-10 Main Street 261-3300 place for burying the dead. But In THE BRONX Staten Island is the newest fron 798 798 Lydig Avenue 931-2900 tier for J\lew York City'5 Jews - niDil.'1 rr.cn.:i jlD m:•ne- x·i -- :ti1$1UVt~· l)J'C~!l - jp•we - W'l•7.c - P''~ Ptl~ - PKO it:t.:i iJ1N li~':::i"ito - cypitm iVP't"IO "U1N 1•in·tonl:' l'N and the last major one, within jlEI Mrl'3'M l)IOCJJV1C!t' 1'!'> i):CJ'N i~"!Ot:' - 01800 iJl'! the City limits, at least. Until just i1o.K.:i1'J i"J.N c•i=~··~ '""" :t"i!Jil ,cyJ•oi i":::ix =..,=,~··'= 1'!W l'"nJn
The Jewish Obsenwr I June, 1971 25 home of his Yeshiva of Staten ISiand on a beautiful piece of See You in the acreage in Richmond. From his NEWSPAPERS .. . work will grow a new Mokom It might seem presumptuous to keep scanning the newspapers, Torah, and a new Torah com looking for your picture. They did put you in the Obituaries already munity. Young Jews will be in ("Orthodox Judaism Dead'"), you were in the nostalgia columns spired by the study of Torah and ("Remember When ... .. ?"), and they still refer to you in the something real will be done to Recipe Box ("Grandma's Perogen Secrets") - maybe someday yet combat Jewish illiteracy and they'll discover you're still alive. alienation. All this. without con A person might ask - if you feel the pains and joys of life, who ventions; without resolutions; cares what the papers say? True enough; but think of all the people without press releases and plant who only know who's who and what's what from the papers. Con ed stories in The New York sider their mistaken loyalties. They should be yours, but they don't Times. Perhaps the Rosh Yeshiva know any better ... And imagine all the mail going to the wrong might take on just one more bur addresses! den: to conduct a weekly semi So you can't help but be on the look-out and get excited, too, nar - or workshop, as they when you finally see your picture on page three ... It's you, all right would like to call it - for the - but the caption! Someone else's name is there instead ... Jewish communal workers of the Even the stories are definitely about you, but the names are some AJC's et al, to teach them what thing else: it means to work for Kial Yisroel. o NEW EDUCATION APPROACH Yaakov Jacobs New York, (JT A) - A group of (This is a new approach ' Kashrus leading Jewish scholars said that at home; Shabbos in the dining Jewish education must move room; chaiora with Dad; ZAI, from its strongly classroom-cen tered methodology to a compre Peylim, Lubavitch, NCS Y; hensive approach in which the Camps Agudah, Bnos, et al; a Hebrew school, the home, the rebbishe tisch; davenen mit local Jewish community, the kavoneh - Are these yet to be summer camp, travel, academic discovered?-or replaced by some Jewish studies, and offbeat, thing 11newer"?) Jewish student movements will all play recognized roles.
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26 The Jewish Observer I June, 1971 SANTA SUSANA, CALIF. (WNS) - The Brandeis Camp In .11,, 0 stitute, a 30-year-old "laboratory ("The nation's first . .. "? 1hey ·~.:·" of living Judaism," has begun never heard of Telshe, Torah ~i11'.J construction of the nation's first Vodaath, Philadelphia, Chicago, . +'' Judaism-based, residential, four UNITED year college preparatory school. Scranton, Denver ... ') The school will be located at the lnstitute's 2,200 acre site. Chevra Kadisha D'chasidim • Hor Homnuchot $1-Million to Establish Blaustein Institute Founded 1856
New York, (JTA) - The Jacob Blaustein Institute for the Advance BURIAL IN JERUSALEM ment of Human Rights, dedicated to the furtherance of Jewish secur ity (Do they mean more Hebrew Day Schools? more aid to yeshiva AND ALL CE\IE !TRIES IN ISRAEL education? or maybe security in the form of another New Skver?) and universal human rights, for all men everywhere, (sounds like a • broadened type of Salanterian ethics ... ) is to be established as a memorial to the late Baltimore industrialist, statesman and philan m.\.\l1n nakob€sh thropist. (The family is to be admired and commended - but what are they getting for their money?)The Institute will function as an SOCl€ty afm of the American Jewish Committee, and will be located at the 44 CANAL ST. New York headquarters of the Committee in the Institute of Human NEW YORK CITY 10002 Relations, which also houses the Jacob and Hilda Blaustein Library and Center for Human Relations Research. (Oh. Another one of Nr. E. Broadway Sta. "F'' Train those A JC projects.) D;1.' ~'\ '\it~· l'linrH' WA 5-2277 Well, the face still looks like mine, even if the caption is way off.
Perhaps in next week's paper they'll get it right, maybe. ln Canada; Chevra Kadisha of United Jewish Con9re9ations Montreal Tel.: 273-3211 YESHIVA BEIS SHLOMO FOR POST HIGH SCHOOL YESHIVA STUDENTS ZELMAN STUDIOS AGES 17-25 FJr the finest in creative color photography Directed by RABBI SIMCHA KLEIN .. 'fft,, 11111st r1'1·n11111H'1ulcd A UNIQUE TORAH INSTITUTION IS OPENING IN 1u11111' i11 fine 11hutof!r11pli~·" BORO PARK TO FULFILL THE DEMANDS OF GEDOLEI YISROEL FOR A MORE EXTENSIVE 623 Cortelyou Road LEARNING OF SHAS. BEIS SHLOMO AIMS TO (off Ocean Parkway) FOLLOW A SPECIFIC CURRICULUM WHEREBY A Brooklyn, N. Y. 11218 SET AMOUNT OF MATERIAL IS COVERED BY Tel. 633-5500 EACH BOCHER PER DAY. The program includes: • Learning of 250 Blat Gemorah a year • A SEDER EEYUN with a BLAT SHIUR every day • A thorough study of TANACH, MISHNAYOS and MISHNA BRURA Those who are seriously interested in continuing their learning on a full time basis may call EV 7-1750 (212) 633-0998 or write: 1260-46 Street Brooklyn, N.Y. 11219 REGISTRATION NOW IN PROGRESS
The Jewish Observer/ June, 1971 27 Disturbing Whispers ·------·I I TO Diezengoff Square is beyond Bais Medrash (on Rechov Bar I I question one of the noisiest pub Kochva), forcing it to close? I ORTHODOX TOURISTS I lic areas in the Near East. It com After all, its mispallelim gather at I I bines the honky-tonk atmos 9:30 on Saturday mornings to 1 and I phere of pre-earthquake San pray. Who hears them? The deni 1 I Francisco, the neon-lit vices of zens of Diezengoff, who put "OUM" TO ISRAEL I I Times Square, the casual racke away their decks of marked cards • TOURISTS: To help you obtain .a hue d1men- teering of Harlem's 125 Street, at 4:30 that same morning to I s1on of 1eligt0us life and accomplishment\ 1n Israel, I areas not covered by the of11cial guided toun and some of Istanbul's Oriental stagger off to sleep? I • ''OUM· To assist you with your special prob· intrigue. The smells, sights and Perhaps the kol demama daka I lems as an Orthodol Jew 1n housing, education and I sounds are jarring, blinding, deaf - that thin, fragile note of sup occupation I I ening. If someone is bent on es plication that can pierce an iron ... a special office hos been established In I Jerusalem by Ag11dafh hroel of America, I caping them, he can leave the wall to reach the Heavens - can headed by a former American Aqudoh activ. Square, continuing across also penetrate a fleshly heart to I 1st, Robbi Gabriel leer, whose help will open I new vistos for you. Rechov Bar Kochva - and just awaken the consciences of the I I keep on going. Soon the oppres Diezengoffniks. A faint cry of cur our rH1> AP I .. , :;:;,;:-;:::-,,,.. , '"''"" I sive atmosphere becomes a faint conscience can at times be deaf I I din - like a distant waterfall. ening. - Can't someone get them :~~~~~:1N: i;~~Y.:Ho~E:::lR~~:T I 5 s~,, .... , Hol<>••I ,, {POS 1101 J«u1•<'" I"••' I What, then, prompted an to lower their voices? o Teloph<>~• HH8 Israeli. magistrate to respond to a I Potintial Orthodox olim can ~end the-ir inquirie~ I -Ezriel Toshavi to this address for advice and aq/stunce charge of "breach of peace" I I taken out against the Radzyner
·------·1 Structured to promote a total, inte SERVICES ARRANGED IN grated Torah personality with an emphasis on love for learning and I1 YOUR COMMUNITY the development of spiritual excel lence, the NEW CURRICULUM is YESHIVAH comprised of: Norman L. Jeffer I - Specialized Limudei Kodesh GEDO LA program - offering each stu COMMUNITY CHAP-ELS, dent the choice of excelling in and his "Chelek Batorah" (Special Inc. ized area of Torah study). MESIVTA II- Four year math, science, & hu 47th Street & Ft. Hamilton Parkway, 01 manities program, ADAPTED Brooklyn Phone UL 3-4000 FORM OF PROGRAMMED INSTRUCTION. PITTSBURGH Mikvah under Supervision of announces the Bikur Cholim ol Soro Park implementation, For brochure write: of a TALMUDICAL INSTITUTE and MESIVA DF PITTSBURGH SORRY- 5751 BARTLETT STREET we must stop sending PITTSBURGH, PA. 15217 Phone: (412) 521-9144, 521-9511 THE JEWISH OBSERVER Only conscientious stndents will be when your subscription accepted for the new curriculum. runs out ... don't miss a single issue . . RENEW NOW f
28 The Jewish Observer I June, 1971 what could be so ironic as to find Not Hirsutable for the Pulpit the Gates of Prayer - the Shaaray Tefi!a - closed before Far be it from us to profess to hippie!") the petitions of a bearded man? know what it takes to make the The long-hair, of course, is But, then again, we did confess It ideal reform rabbi. would seem associated with the Nazarite who our ignorance ... D that a "hippie," as tomorrow's is so taken aback by the self child, should prove just right as a indulgencc of the sotah (a wife leader for a reform congregation, suspected of infidelity) that he ATTENTION: but - then again - who can sets himself apart from society, second-guess the religious pro abstains from the grape and all Teachers and Principals gressives? its derivatives. and allows his hair You can help your students to keep Nonetheless, it is interesting to to grow (Talmud Sotah:2b). The informed on Jewish affairs with a note that in Jewish life, there are beard is one of the traditional special bulk-rate student subscrip two very solid antecedents to the accoutrements of piety with tion to The Jewish Observer. (With hirsute look so popular among which a shaliach tzibbur - the 10 or more your copy is free). the now people - the long hair leader of the congregation - and the beard, yet both were might be endowed ... Write immediately for details to: grounds for the dismissal of What could be a more fitting Student Subscriptions Philip Schechter from his post at gesture of dismay and rejection The Jewish Observer the New York City (Reform) of the libertine carryings-on of 5 Beekman Street Temple Shaaray Tefila. (His de the current scene, than to accept New York, N. Y. 10038 tractors said: "He looked like a the vows of' a Nazarite? And, Bais YaakovAcademy of Queens Expresses gratitude to Hashem Yisborach for granting us the privilege of conducting the commencement exercises of the class of 1971 in our new building at metropolitan avenue at 125 street, KEW _GARDENS There are still enrollment openings for the Fall term.
Transportation available to all parts of Queens
FOR FURTHER INFORMATION: FO!t Elementary School HIGH SCHOOL ENROLLMENT ENROLLMENT Kindergarten thru 8th Grade 9th thru 12th Grade Call: Call: Rabbi Moshe Neuman Rabbi C.haim Medetsky Principal Principal VI 7·5352 894·8046
Daniel B. Sukenik, President Paul Atlas, Vice President Herman Kellman, Treasurer Hershel E. Gluck, Vice President Larry S. Ribowsky, Finan. Sec. Abraham Friedman, Vice Pres. Marvin Pfeffer, Secretary
The Jewish Observer I June, 1971 29 Agudah 's Aliya Department To Help Russian Immigrants in Israel Illinois Year-round Daylight Savings Bill Dropped
The Tourist and Aliya Department light of the non-religious areas to by Sponsors of Agudath Israel of America, which is which they are often sent by the immi Springfield, Illinois - A bill intro located in Jerusalem under the direc gration authorities. duced in the Illinois House of Repre torship of Rabbi Gabriel Beer, has The Agudath Isarel Organization of sentatives to extend daylight saving launched a project to help secure the Israel has also engaged the special ser time throughout the entire year, was religious absorption of immigrants vices of a traveling "religious ambassa dropped by its sponsor, Representative from Russia. During a recent visit to dor" who will visit all areas where Rus Harold A. Katz, after the Chicago the United States, Rabbi Beer explain sian Jewish immigrants are initially ab chapter of Agudath Israel of America ed the importance of establishing con sorbed, in order to maintain contact brought to the attention of the spon tact with the Russian immigrants and with them to facilitate their ability to sors that this measure would create re helping secure their religious needs, live a Torah life and provide their chil ligious difficulties for Orthodox Jews. which is especially necessary in the dren with a Torah education. O A similar bill, introduced in the New York State Legislature by Senator Roy Goodman, was dropped last month Zeirei Agudah Delegation at Meeting With State Dept. through the intervention of the nation .al administration of Agudath Israel. A leadership delegation of Zeirei troduced on the Voice of America to Rabbi Chaim D. Keller, Rosh Yeshi Agudath Israel, met with high ranking Russia as "a positive link between the va of the Telshe Yeshiva of Chicago State Department officials in Washing Jews of Russia and their ancient heri and Chairman of the Public Affairs ton, in its continued diplomatic effort tage." Mr. Davies said that while the Commission of Agudath Israel of Chi in behalf of Soviet Jewry. Mr. Richard proposal is under active consideration cago, commended Representative Katz T. Davies, Deputy Assistant Secretary by the United States Information and Majority Whip Arthur A. Telcser, of State for European Affairs indi Agency, it may be more worthwhile to co-sponsor of the bill, for their "re cated that a peaceful, diplomatic ap pass on Jewish news on their regularly action to protect the rights of the Or proach appears to have the best scheduled broadcasts in the Russian thodox Jewish community." It has chances for bringing about positive language, because virtually all Russian been pointed out that since Orthodox results for alleviating the plight of Jews speak Russian while only a small Jewish law precludes the beginning of Soviet Jewry. Mr. Davies added that percentage of Jews still understand morning prayers prior to an hour the Department was convinced that Yiddish. before sunrise, advancing the clock the violent acts of the extremists in Mr. Davies reported that the De one hour during the winter months this country have provided the Soviet partment had met with some success would create insurmountable difficul Union with an excuse to label the in reuniting Russian Jewish families ties for religious Jews whose employ active concern of American Jewry as with their relatives living here. A list of ment requires their being on the job "hooligan-inspired." The State Depart additional Russian Jewish families by 8:00 or 8:30 a.m. D ment official noted that although sub seeking to come to the United States stantial numbers continue to leave was presented by the youth leaders to Russia there has been a one-third drop the Department. Bill Passed Banning in recent weeks of the emigration Afterwards, Rabbi Menachem "Kosher Style" Label trickle from the spring highs. Lubinsky, a spokesman for Zeirei on Non-Kosher Products The Orthodox youth group leaders Agudath Israel, summed up their meet expressed concern that the severe re ing with the high level State Depart Governor Nelson A. Rockefeller, at striction placed on Jewish religious ment officials: "We feel that the U.S. the urging of Agudath Israel of Ameri practice in the U.S.S.R. will contribute Government is deeply concerned with ca, signed a bill which limits the use of to the process of the total spiritual loss the suffering of Russian Jewry. We are the term HKosher Style" to products of its Jewish population. The Depart convinced that American Jewry, in that are actually kosher. The Legisla ment promised to continue to speak particular youth, will accomplish more tive Commission of Agudath Israel had out for the human rights of Soviet through the discreet, constructive ef informed the governor that his mea Jewry as guaranteed by the Soviet forts of diplomacy." sure is important to "halt the decep Constitution and the United Nations Zeirei Agudath Israel of America tive practice of certain non-kosher Charter. intends to continue its dialogue with establishments and food producers The Zeirei delegation advocated the State Department on the problems who have cleverly used the label of that Yiddish language broadcasts be in- of Soviet Jewry. o 'kosher style' to misrepresent their products to the observant Jew as being Be sure to notify us in advance kosher." MOVING? The bill was sponsored by State so that your copies will continue to reach you Senator Paul E. Bookson and Assem blyman Louis De Salvio. D
30 Thejewish Observer I ]une, 1971 Yeshivos to Receive $2 Million from New N.Y. State Bill New York Legislature Bans
Yeshivos, Mesivtos, Bais Y aakovs been recognized by the federal govern Discrimination by Private and all Torah schools in New York ment as serving a high concentration Industry Against State will receive over $2 million addi of students from very low-income fami Sabbath Observers tional aid from New York State from lies will receive an additional $48.60 the new "Aid to Non-Public Schools" for each student. The New York State Legislature bill passed by the legislature in Albany This bill already has written into it a approved a bill, initiated by Agudath before adjournment. This estimate was special clause to help Yeshivas solve a Israel of America, banning discrimi made by Rabbi Moshe Sherer, execu problem: Any school which observes a nation against Sabbath observing Jews tive president of Agudath Israel of day other than Sunday as its Sabbath in private employ. America, who had been involved in the can include Sundays as "attendance For the first time, a State law will last few weeks in the development of days" in computing their eligible days make it illegal for any private concern for apportionment under this law. this new measure, after spearheading to discriminate against an employee Agudath Israel's Legislative Commis the Jewish efforts to obtain more gov because of his observing his religious sion declared that although it has not ernment funding for Yeshivas. This days of rest. Thus, an employer will relinquished its view that the concept of sum, added to the amount that the not be able to dismiss any worker who a parent-aid bill is the most suitable Yeshivas will receive from the 1970 leaves early on Fridays or on the eve vehicle for States to help resolve the Mandated Services Law, means that the of Jewish holidays, nor can he be re financial problems of the non-public Jewish all-day elementary and high f used employment because of the schools, this new bill is a landmark schools will in the 1971-72 semester necessity of being absent on the move forward in the ongoing process of receive $4 million in State Aid. Sabbath or Jewish holidays. The only the recognition by the government of This bill, which was introduced by exception is where the employer can its responsibility to share in the funding Governor Nelson Rockefeller after ef furnish proof that any such absence of the secular education of children at· forts had failed to win his support for will create undue economic hardship the Speno-Lerner Parent-Aid Bill, calls tending non-public schools. upon his business. A similar law con Rabbi Menachem Shayovich, Chair· for grants to the non-public schools, cerning employees of the State took totaling $33 million, as a partial reim man of Agudath Israel's Legislative effect four years ago, and the current bursement for their expenses in provid Commission, has coordinated the or measure extends these benefits to the ing secular services to children. The ganization's activity as the agency help private sector of industry. non-public schools will receive $27 a ing all Torah institutions cope with This bill was born out of a confer year per child in each elementary their technical problems in meeting the ence last fall between Rabbi Moshe school and $72 a year per child in the requirements of legislation and regula Sherer, executive president of Agudath high schools. Those schools which have tions affecting their interests. D Israel of America, and Governor Rock efeller, after which the Governor made a public commitment for its passage. It Agudist Camps Begin 49th National Convention was sponsored in the Senate by Sena tors Roy Goodman, Paul E. Bookson, New Season June 30th of Agudath Israel: and Albert Lewis, and in the Assembly by Assemblymen Vincent Riccio, Sey· The summer educational projects of Jhanksgiving Weekend mour Posner and Leonard Silverman. Agudath Israel of America, Camp Rabbi Sherer labeled this bill "a his· Agudah for boys and Camp Bnos for at Atlantic City toric breakthrough in the field of legis girls, will enter their second quarter of lation affecting Jewish rights." He a century of invaluable Torah service The 49th national convention of commended the National Jewish Com on June 30th. The camps, which are Agudath Israel of America, which is mission on Law and Public Affairs located in Ferndale and Liberty, N.Y., held bi-annually and is one of the (COLPA), of which Julius Berman is respectively, enjoy a nationwide repu most broad-based assemblies of Torah president, for its work in helping draft tation for their unusual spiritual and Jewry in the country, will this year the bill. D physical benefits to youngsters from take place over the Thanksgiving week every part of the United States, and end, November 25 - 28, in Atlantic from other American countries. City, New Jersey. The highlight of the capital im The decision was made at the last of the world. The distinguished roster provements program for this new sea meeting of the organization's execu of speakers will include international son is the huge indoor recreation cen tive board, which has already begun ly-renowned Torah authorities. ter built in Camp Agudah, which will laying the groundwork to turn this Reservations to the previous con enhance the physical health program three.day gathering into a meaningful vention were completely filled more of the camp, besides freeing the large and constructive conclave, which will than a month in advance of its open Bais Hamedrash facility for more in come to grips with basic challenges ing. Details of the forthcoming con tensive learning programs. 0 facing Orthodox Jewry in every part vention will be announced shortly. O
The Jewish Observer I June, 1971 31 RIKA BREUER TEACHERS SEMINARY dedicated to advanced Jewish education and teacher training for women -
announces that the school year 5732/1971-2
will begin on
Thursday, September 9 Sunday, October 17 Ellul 19 Tishri 28 in the Day Division in the Evening Division (offering a two years course of studies, with dormi (offering a three year course of studies, as well as a tory facilities for students from outside New preparatory Mechinah program and facilities for York) part time study)
For further information write to: Rabbi Joseph Elias, principal Rika Breuer Teachers Seminary 85-93 Bennett Avenue New York, N.Y. 10033 (212) LO 8-6200
YESHIVJ\ OF BROOKL\'1\1
BOl'S~ SCHOOL GIRLS~ SCHOOL 1210 - 1212 Ocean Parkway Pre lA Elementary High School & Seminary 1470 • 74 Ocean Parkway 1462 · 66 Ocean Parkway Special accelerated classes · excellent Rebbayim · intensive program. ANNOUNCES THE OPENING of a Pre lA and Elementary Grades NEW KINDERGARTEN CLASS For 3V2 to 4'h YEAR OLD GIRLS
PHONE ES 6·3775 FOR APPOINTMENT ISADOR KLEIN, Pres. RABnI Menachem Mannes Mandel, Prin.cipal