SIVAN,5731/MAY,1971 VOLUME 7, NUMBER 6 rHE EWISH FIFTY CENTS BSERVER

' "

THE UNBRIDGEABLE GAP: A Torah Look at the American ' Reality ' "

THE CONTINUING CRISIS IN ISRAEL: State and Religion on a Collision Course

THREE SEFIRAH PIECES THE JEWISH QBSERVER

In this issue ...

THE CONTINUING CRISIS IN ISRAEL' RELIGION AND STATE ON A COLLISION COURSE, Nissan Wolpin...... 3

THREE SEFIRAH PIECES,

NIGHT TRIP, BARLEY OFFERING, SEVEN WEEKS OF MOURNING (ADAPTED FROM THE "SHEM MISHMUEL"). • • • • 8

THE UNBRIDGEABLE GAP, Chaim Dov Keller ...... 10

THE VIEW FROM OUTER SPACE, Moshe Bloch ...... 16

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MAY, 1971 VOL. VII, NO. 6 Cit) ...... State ...... Zip .. .. City ...... :S1111e ... . 7.ip ....

f,,ni.d •n I .S. ·L CROSS FlR05. l'"nt•ng (~.Inc. 0 Enclo.~ed: S .... D /Jill me:$ .... 0 Series I 0 Serie$ II Nissan Wolpin The Continuing Crisis in Israel

State and Religion on a Collision Course

In many respects, the relationship between reli­ those facets of life that bind the vast multitudes gion and state in Israel is based on delusions. Each with their religion. and the religious con11nunity is member of the uneasy partnership pretends that understandably reluctant to consider the possi~ the attitude of the other is something it isn't. And bility. for reasons of self-interest, each hopes to perpetu­ Similarly, all except the most bitterly secular ate the delusion. But with increasing frequency, Jews arc comfortable as part of a greater Israel that both the government and the religious community includes an official clergy which takes care of the are forced to divert their glance from the mirrors religious concerns of the con1rnunity. as well as a of distortion and look their partner square in the body of lmei yeslii11<1 who keeps alive the tradition eye. And - all to often -- a crisis results. of Torah scholarship. It's nice to be part of an Israel that includes an Abba Eban ("hPc11 if 111y Although many of the religious lceders at the J:n;;lish is less than parliarne11tarh1n "), rabbis who serve the length and breadth of the thouRli a n(r,;ht ll'itli the telly arl(l a (Ia_y at tl1c land. their exclusive jurisdiction over laws of mar­ /Jeaclr is tire real 011cg Slia/Jbc1t fi1r 11re''). Every­ riage and divorce, and their control over kashrus, thing fits into its own predestined place in the have by ar.1d large become associated with the offi­ colorful mosaic of Israel. and every individual feels cial State-support Rabbinate. A couple cannot richer and fuller for the presence of the others. conte1nplatc n1arriage without taking into account On a more profound level, most people in Israel the suitability of their match by halachic criteria recognize an active religious life as essential to the vis-a-vis Kahanic restrictions, dissolution of pre­ State for more than merely furnishing another vious n1arriage, authenticity of conversion, and so facet to its cultural kaleidoscope. Religious tradi­ on. Generally, Kosher foods dominate the grocery tion provides the validity for the Jews' claim to the shelves in the land. Shabbosos and Yomim Tovim land. and the religious heritage is the essence of are official days of rest. All of this exists by virtue Jewish peoplehood. Very, very few Israelis would of the official status quo, much of which has its want an Israel without this religious presence. But roots in the pre-Mandate Turkish law that vested since so many do not adhere strictly to religious control over rnatters relating to personal status law, they arc only willing to accept it and support with the rabbinate. An Israel without the ubiqui­ it as long as the religion is livable and ;ous rabbinical presence might weaken some of "h u n1a n itaria n."

The ]cwis/i()/;s1'n'er I 1\fay, 1971 3 What Price Harmony? a privilege they neither desire nor deserve. On the other hand, the government told the religious com­ Every now and then, religious law will prescribe munity to withhold its objections and to stay out a course of action that collides with political of the way of those who wish to emigrate. New expediency or popular sentiment, At such times, sources of manpower arc needed (political consid­ much of the general population might find religion erations). It is unfair to create new obstacles to the too assertive, and political leaders find that the normalization of immigrants who have already en­ price for the religious presence is more than they dured years of suffering behind the Iron Curtain care to pay. Actions and reactions then interplay (humanitarian considerations) ... Why must the with a ferocity that rips dangerous fissures into the Rabbis be so inflexible' (anti-clericalism) smooth surface of cooperation between the differ­ As a result of the cloud of doubt hovering about ent segments of the population, and the partner- Vienna, a delegation of highly-respected dayanirn ship becomes tenuous at best. · was dispatched by the Chief Rabbinate to Vienna Recently, a spate of incidents has taken place and returned with tight-lipped discretion to con­ which prompted government officials to pro­ ferc with their fellow rabbis. Their report when nounce judgment on halachic matters from politi­ issued stated that only fifty-four non-Jews were cal or "humanitariann criteria. And halachah, as a converted during the past year, but the halachic framework for life, and the Rabbinate, as its status of each of the fifty-four would have to be guardians, cannot respond to such pressures for re-evaluated on the basis of each ger 's niotivc to change or modification. convert and his translation of n1otive into action. As a result, words and concepts that have been (Have you ever heard of a 1 OO(f,, recall by General kept under wraps in polite company, and have only Motors?) The unspoken rnessage was: "Slou.1 f. l?..e

4 The ]ewis/1 Obs('rvcr I ,\lay, 1971 their commander-in-chief, Minister of Defense Rabbis Unterman and Nissim arc as capable as ever Moshe Dayan. Jn spite of his unusual tolerance for to serve in their posts, but the Knesset has refrain­ the religious - General Dayan is an open proponent ed from extending their term of office for the of perpetuating draft exemption for yeshiva stu­ usual five-year period. or even for a reasonable dents - he was horrified that these two soldiers period of a year. Instead it voted a rncrc four- could not marry the partners of their choice (hum­ 1nonth extension to their tcr1n, as if to say; (;/ear anitarianistn). CJthcr rninistcrs, including Golda up this n1a1n:::ciri111 IJ11si11ess. or you 111igl1t {Jc out Meir, called for the convening of a different rabbin­ of a jo/; (political coercision). ical court that might espouse a more liberal atti­ tude toward the marriage of rna111zciri111 (clerical Pressing the Issue manipulation). Meanwhile the press is hollering about rabbinical Controversial Creativity cruelty and intransingcncc. (lncidcntly, the hapless plight of the two young people has been candy­ General Dayan was 1norc direct. He related the coatcd with an Enoch Arden touch by the Israeli problem to Rabbi Shlomo Goren, head chaplain of press. en1ploying son1e shifting of ti111c clc111ent and the Israeli army, and asked him to do something locales. 'J11c h1tsba1ul llhJS gi11c11 up for lost in t!ie about it. Rabbi Goren applied his usual brand of inferno of J\1azi J:urope. 7'hc bercaPcc{ "rvido11J'' wizardry to the case by attempting to declare the rc1n(1rried, gave l1irth to truo cliihlre11. 011/y to fi11({ 1nothcr's first rnarriagc invalid: lier first husband is her first l111s&a11d still alir>e ... MAARIV(March 15. a ger tzcdck converted to Judaism by a respected 1971) later exposed the situation as it had truly rnbbiniol court in Warsaw in 1 920. Were he still a taken place - tl1e ji'rst !1usba11d opcratin,

Jewish living. Rabbi Goren offered to re-instate rible injustice lione to tlte boy and ;

The Jewish Observer I Afay, 1971 5 Haskalah in Central and Eastern Europe, Nco­ of ... perversions" (rather than on) "the Jewish logisn1 in Austro-Hungary, Conservatism in the Laiu, (ruitli) its liCCJJ sense of hu1nanity" (Boston U.S .. liberalism in the U.K., have all in their times Advocate). proclaimed to have found the right mix of tradi­ It is unnecessary to defend Jewish Law for its tion and relevance to answer both the current and hu1nancness. "Its ways are pleasant ways and all its historic needs of the Jewish people. paths are forthright" (Mishlei: 3,17). It is the viola­ The pressures in Israel, however, are different in tion of Torah Law that inevitably bring tragedy to On·c respect. Rather than press for an abrogation of its violators, and on occasion, even to their off­ those laws that arc no longer ''pertinent," the spring. As the design for the world's creation, the secularists arc demanding that all the laws (of con­ Torah contains the formula for a safe, productive version and tnarriage. for instance) rc1nain in force,· existence. Violation of spiritual laws must perforce but that the rabbinical courts render different judg­ carry with it catastrophic consequences, no differ­ n1ents in cases before thcin. If you ar{:' co1Hpctc11t ently from the way explosive chemical mixtures rcilJf;is, alld your f1earts 1.1re i11 tlic r(~ht place, you'll and unsound biological unions (by blood-type or find a lietter" jOr "1t11fortunate {u11occ11ts." The congenital weakness) must result in a calamitous out­ onus is then placed on the rabbinical "practioners come.

·rlre issue af· government attempts at It is also difficult to accept a jurist like Mr. interference 1,uitlz religious prorPdures has Ankuryon describing Torah Laws as being in­ been lwtly debated on tlie Knesset floor. Tlze flexible. follouJinR, is an extract from the transcript of M.K. Ari Ankuryon (Mapam): I did not call ,, Kness~t address by the Agudath Israel the Torah inflexible. I said that the Rabbis are representatiPe, RABBI MENACHEM inflexible. !'OR liSH: lvl. PORUSH: Butyou are wrong. The Torah forbids the marriage of a mamzeir and an On the eve of the expiration of the Chief ordinary Jew. The Torah forbids the marriage Rabbis' term of office the Knesset voted a of a kohain and a divorce. The Torah sets short extension ... all under the cloud of requiren1ents for conversion. And it is this very demands to liberalize the laws of conversions Torah, which is so inflexible in its regulations, and to permit rnamzeirim to inter-marry. So that provides us with our entire basis for our tragic is the situation that the Minister of claims to this Land ... Religion (Zorach Wahrhafting) must publicly M. K. Arzi, you stood on this floor and plead with the government not to reduce the demanded a relaxation of the rule for admitting Rahbinate to a Rabbanut Mitarn Harnedinah converts to Judaism. Please tell me, what are ("a clergy by grace of the State") as exists in the rules governing admission to one of the Russia' ... How often have you heard a judge kibbutzim that you represent? You, more than rendering a verdict, sighing, "What can I do? any of us, are familiar with the difficulties, the Neither do I understand the basis for this law intricate procedures, the trial periods until a of pre-Mandate vintage nor can I justify it. But novice is accepted into a Shomer Hatzair it is my duty to interpret and render judg­ kibbutz. And after all the difficulties ... the ment, not legislate." If a secular judge must oath of allegiance that follows ... Yet you enforce man-made laws regardless of their demand that we become less demanding, less humaneness, what right have we to tarnper exclusive in enforcing the requisites for join­ with 'G-d given laws, whose purpose is beyond ing the Eternal People, whose foundation and our comprehension? ... M.K. Ankuryon only formula for continued existence have been asks that the rabbinate relax prohibitions the protection of our national integrity ... against the marriage of a kohain and a di­ For indeed, we have only survived ... the two vorce. I assure you that there will be no end thousand years of exile and its fiery furn­ to requests for further relaxations ... In the ances ... unvanquished by any foe ... U.S. reform rabbis are agitiating for the right because we guarded our sacred chain of gener­ to consecrate mixed marriages ... ations.

6 'l'he Jewish ()bserver I Afay, 1971 Marriage, then, is more than a legal contract and must be respected as the custodians of the Law ·the rituals of rnatri1nony are more than mere cere­ and their decisions cannot be challenged on the mony. The institution that joins a wedded couple basis of sentiment or romance. Every good soldier is called kfrlusliin, its very na1nc intiinating sanctity understands that. And so should every responsible - kedusliah. When a man betroths a woman, he is leader. mekadesh her for all time, and this G-d created bond can only be dissolved by another of His cre­ ations - the sefcr krisus (or J!.Ct), the halachic bill End to a Partnership? of divorcement. All of the Laws related to this in­

stitution arc of Divine origin 1 and serve as the framework for the sanctity of the Jewish family. The separation of religion from state in most And every act contrary to the strictures of democratic societies serves to protect the govern­ ki£lushin 1nust bear bitter fruit. ed from domination by one particular denomina­ Thus the status of the nianizeir is not a "punish­ tion to the exclusion of all others. The association ment" for his parents' sins. Nor for that matter does of the government with this one faith as the "offi­ he actually suffer ostracism (as one is led to cial religion" would prove offensive, even ominous, believe by the legends of the "New Tcstatment"). to those who confess to a different belief. When both a mamzeir learned in Torah and a kolwin gadol (High Priest) who is ignorant of the While other religious groups in Israel do enjoy Law are held captive, and funds for ransoming the privileges of fre.e worship (often to a far greater thc1n are lj1nitcd, the 111a111.zeir takes precedence degree than in any other lands), the State is a (Talmud: ChagiJ!.a). In spite of marriage restric­ Jewish one, and there is no question but that the tions, which arc as protective of the nobility of the State is very firmly bound with the "official"religion­ kohain gadol as they serve to limit the mamzeir in J udaism. Nonetheless, the cry for separation is his choice, social acceptance and integral value to being raised again and again - as much to protect the corn1nunity can favor the 1nan1zeir. the governed from their heritage as to protect the Nonetheless, the circumstances that bring heritage from those who govern. mamzeirim into our midst are regrettable, and his lament must rend the heart of whoever hears it. Now that those who occupy the most powerful Indeed, the rabbis who judged the case in question seats in the government are issuing directives to the did so with tears streaming down their checks. But rabbis - instructing them on how to render deci­ the sentiment involved does not alter the facts, sions on matters touching the very definitions of anymore than the transference of an inherited our peoplehood, in an attempt at making their disease to one's offspring is "cured" by the com­ partnership a more livable one - the pressures for passion of friends. separation grow even stronger. How one becomes a It is most puzzling, then, to hear the denuncia­ Jew, how one is to live as a Jew, how one is to die tions of a general and prime minister who, as a and be buried as a Jew (even jurisdiction over the matter of course, dispatch married men with privilege of kever Yisroel is being snatched from the families and youths with futures of promises to the hands of the "insensitive rabbis") - when decisions battlefronts, without tempering their decisions regarding these fundamentals of Judaism are being with mercy. When a fighting man docs fall, tears usurped by the polity from the clergy and the flow, but what choice do his superiors have when future only portends of more to the same, then the security of an entire nation is at stake? perhaps Separation should be placed on the agenda Marital laws must be respected, and conversion as a viable option. must be exclusive to those who arc sincere in seeking it, even though this fidelity to the Law can "Let a thousand like you fall by the wayside, result in the thwarting of the romantic dreams of but change not one letter in My Torah!" (Midrasli the young or the political designs of their elders. Rabba, Vayeirah) - so said G-d to his chosen, King Neither natural laws of the spirit, nor the unity and Solomon. It would be an unfortunate step for the integrity of the nation may be compromised for thousands, but there are times when it is necessary. the sake of the comfort of individuals. Rabbis, D

The Jewish Observer I May, 1971 7 THREE SEFIRAH PIECES Adapted from the "Hagaddah Shem Mi Shmuel" of Rabbi Shmuel Borenstein, Sochoczover Rebbe )' )'l

source of food and substenance; a journey that was Night Trip traveled in the "'nigh't" of confusion and insecurity. This called upon the Jews to exercise their "faith, N recounting the travels of the Jewish people through the night" (Tehillim: 92,3), as they rose to I across the Sinai desert, the Torah states clearly the heights of Sinai. that they "went by day and by night" (Shernos: Whether it be day or night, whether events and 13,21). Since they were "borne on the wings of choices stand out with clarity or tempt one to eagles," covering 120 mil in the brief span of an retreat from the uncertainty of darkness, one must hour, what need was there for nocturnal travel' still advance in his spiritual journey to Sinai. o There was no shortage of time to reach the goals of their travels. The trek across the desert sands was more than a Barley Offering geographical trip. It was also a physical enactment of the spiritual journey from the bondage of Egypt to HE Sefirah count begins on the Second Day the freedom of Sinai, each day bringing an elevation T of Pesach with the bringing of the Omer - a from one spiritual level to the next. This was a meal offering of barley - to the Bais Hamikdash. constant climb, and could allow for no interruption Every offering always expressed the theme of "a in its ascent to spiritual freedom. Night, as a period soul for a soul"; the person making the offering of time, is distinct from day, and would every night, visualized a portion of himself that embodied the as a matter of course, have been dedicated to rest, mundane and earthly being rechanneled to spiritual this steady climb to Sinai would have lost its pursuits. This is the highest level of service - con­ continuity. And continuity is an essential element in verting the mundane to the spiritual, replacing every spiritual growth. darkness with light. There is more involved, however, for not onlv did This principle also applies to the meal offerings the traveling take place at night, it was ~ften of fine wheat flour, which represents man's intelli­ initiated at night. Night must then be considered for gence ("A child does not utter his first word - its deeper implications, beyond that of being the Abba, Ima - until he experiences the taste of period when daylight is absent. Day is indicative of grain" - Talmud Beraclios, 40a). Through the that state of mind when choices arc clear. and good medium of the meal offering, the gift of natural and evil stand out in stark contrast to one another. intelligence is elevated to the spiritual. But barley is a Th is clarity makes climbing from one spiritual bovine repast, food from the barnyard, not repre­ station to the next a clearly defined task, and the sentative of any ideal human attainment. The only ability to interpret events basks in the light of other occasion of bringing a barley-offering in the ''morning," when one can truly "relate Your acts of Temple was the Minclias Kena'os that the suspect­ kindness" ( Tehil/im: 92,3), using them as inspiration ed adulteress brought. "Let her who conducted for personal growth. herself as a beast bring the food of a beast as her Night refers to the muddled and unclear, when offering" (TalmudSotah: 12a). Yet there is an ele­ even the right choice appears fraught with hazards, ment usually associated with-simple beasts that has and when what is wrong mayappearto be unusually spiritual implications. attractive. The wilderness journey to Sinai meant Domesticated animals as a species possess the "following Mc through the desert in a land not attribute of willing subservience. This can also be a sown with seed" (Yirmiyal1u: 2,2). with no visible wholesome trait in man's Divine service, for its

8 The Jewish Observer I May, t97t converse, ego-assertion, is a ·most troublesome Furthermore, there is no element of coincidence characteristic, and it lies at the root of a host of in the Jewish calendar, and the commemoration of human transgressions. Yet submissiveness as a this national tragedy must somehow be bound with character trait has its pitfalls. He who willingly our Sefirah preparations for receiving the Torah. bows his head is easily intimidatJ'd, and is but a The Sefer Hagilgulim associates these twenty­ breath away from despair and domination. This four thousand disciples with the twenty-four aspect of the trait must be avoided. thousand followers of Zimri who died in the plague Ideally, an individual should experience a loss of of Baal P'or, at the end of the forty years of ego-identity in response to the overwhelming joy wandering in the wilderness. The Zahar, blames and penetrating awe of serving his omnipotent Mas­ their downfall on their ensnarement in kishuf - ter - a joyful subservience. At the same time, he sorcery. The attraction of sorcery, says the Zahar, is should be contemptuous of the espousing of any strongest when one is least aware of the G-dliness concept and the perpetrating of any action that is of every aspect of one's existence. Shutting out the in opposition to service to G-d. This is contradicto­ Divine source of all living things endows the insig­ ry to natural subservience. Herein lies the sublimat­ nificant with the illusion of possessing imposing ing function of the Omer offering - the elevation values and wielding awesome powers that they do of a natural subservience to the spiritual, channel­ not really have. Attempting to manipulate these ing it so that it is used solely to express one's rela­ powers is involvement in sorcery. The less one is tionship with his Creator, still permitting one to aware of G-d, the greater the importance one as­ challenge the tyranny of the G-dless. signs to his own worth, and the more he is apt to Hence, the timing of the Omer offering on the delve in kishuf Second Day of Pesach. Liberation from the yoke of Pharaoh and all that he represents thrusts the The prime preparation for receiving the Law on Jew into a most joyful relationship with his Re­ Shavuos - both at Sinai and today - is to refine deemer. But he does not abandon the subservience one's personal character, as well as to achieve a imprinted upon his soul by the generations of total sense of unity with all Jewry. Unity is based bondage to Egypt. Instead he refines it, and on recognizing the value of each and every other devotes it completely to G-d - but only to G-d. member of the group for what he can offer - in Pharaoh said: "In the past you were servants constructive action, in inspiring word, or even in unto [>haraoh. J'~ow you are servants unto G-d" helpful presence. The less importance one (Mechilte). attaches to one's self, the more receptive he is to So "Sing praise, you servants of G-d" (Halle!) - the importance of his fellows, and the faster the servants of G-d, but not of Pharaoh. D bonds of unity can hold, By contrast, inflated self­ importance prevents one from appreciating his fel­ lows and their function in complementing his own role in the totality of Israel. Seven Weeks of Mourning l'his distorted assessment of one's own worth is HE seven weeks of Sefirah arc a season of akin to the misassignment of values that is associ­ T mourning for the twenty-four thousand dis­ ated with the kishuf of Zimri's time. And it is this ciples of Rabbi Akiva who perished during this same type of exaggerated self-importance that in period. They were punished, we are told, for not some small way served to breed discord among having dealt respectfully with one another. It Rabbi Akiva's disciples. seems strange that Rabbi Akiva's disciples, whose greatness in Torah and in character is far beyond During the days of Sefirah, when we mourn the our comprehension - for we still mourn their loss untimely loss of the disciples of Rabbi Akiva, we full two thousand years after their death - should endeavor to avoid their shortcomings. Self-exami­ have suffered so severe a punishment for so mild a nation brings us closer to an understanding of our sin. Both the sin that earned them their death and true worth, and our utter dependence upon one the mourning that still follows it need some clarifi­ another - nearer to our G-d and closer to Sinai. cation. D

The Jewish Observer I May, 1971 9 By: Rabbi Chaim Dov Keller The Unbridgeable Gap: theYouth Culture vs. the Establishment A Torah Look at the American Reality

NY ATTEMPT AT A COMPARISON between relics of the past, have come back to plague those A Torah values and those of contemporary who had been brought up to believe that Norman society brings us face to face with a compounded Rockwell's Saturday Evening Post covers represent­ dilemma: It is a truism that the values of Torah are ed the Real America. As a result, we have a polari­ constant, that the values of society anything but zation of philosophy and life styles such as Ameri­ constant. Society is in such an unremitting state can society has not seen in recent history. The of flux, that it is extremely difficult to determine polarization is represented by the caricatures of the points of reference. Yesterday's reality is not hard hat and the hippie, the middle-aged executive today's, and tomorrow there will be still a different and the youthful bomber of the New Left. This is reality. Moreover, at any given time during our cur­ not a political, racial, or class struggle in the classic rent period, there is no one set of values about sense. It is a combination of all these and much which we can say: this is the standard of morality more. It is nothing less than a social and moral or successful achievement for American society order approaching the outer limits of the decaying against which we are comparing and contrasting process, undergoing an upheaval which cuts across Torah values. Having stated these reservations, let all political, economic, and social boundaries. us nonetheless make the attempt. The changes we are living through are not gradu­ We are witnessing the disintegration of the al; they are revolutionary, and produce great stress Protestant Work Ethic and the tearing aside of the and tension. As Archibald MacLeish put it: "One thin veneer of Puritan morality which had covered used to take for granted that men would act like the pagan core of our society. When the Pilgrims men, that there were limits beyond which they came to this country they laid the so-called foun­ would not go. (Today one is frightened by) . .. the dations of American society, basing them on cer­ sense _that the floor you stand on - your human tain standards of morality and ethics. Of central importance in their scheme of things were work, self, your human bottom - is not secure." Women's Lib and the Black Panthers, legalized industry, accomplishment, progress. Subsequent abortion and the Peace movement, co-ed dorms waves of immigrants grafted their own mores onto and the drug scene, are all manisfestations of a these principles: All this is dissipating before our larger, more sweeping wave of change. Words like eyes. Our young people are pulling away from this orgy, astrology, and anarchy which had become concept of progress through industry, as well as from the old concepts of morality. RABBI KELLER is Rosh Yeshiva of the Telshe Yeshiva Chicago branch. His "Modern Orthodoxy, An Analysis and a Response" Charles Reich, in his controversial Greening of appeared in our June, '70 edition. This article is adapted from a America, sums up the young peoples' view of the presentation delivered at the Agudath Israel N!idwest Convention which was held in Chicago last winter. Establishment:

10 The Jewish Observer I May, 1971 "The essence of the Corporate State is that it is youth balk at the materialism of the Establishment essentially singleminded; it has only one value: the while their true motive may be more akin to a value of technology-organization-efficiency-growth­ willful rejection of responsibility and restraint. progress ... No other value is allowed to inter­ Members of the older generation are shaken by the fere with this one; not amenity, ~ot beauty1 not libertinism of the youth, while their true fears are community, not even the supreme value of life it­ for the overthrow of the comfortable established self. n order. From the other pole. Steve Kelman (author of Actually, the confrontation between the Estab­ Push Cornes to Shove: The Escalation of Student lishment and the youth is nothing more than a Protest) takes a very hard look at the youth cul­ divergency in interpretation of the great American ture. In a column in the Chicago Tribune (Nov. 20, Dream of life, liberty and the pursuit of happiness. 1970) he writes: "The youth culture is rnore than The question is whether happiness lies in the music, hair, and clothes, which are its symbols. The amassing of material goods and the attaining of youth culture is, above all, a set of attitucles. It position in society, or in the more transitory plea­ represents a despairing selfpitying pessimism about sures of the flesh and the psyche. To a great life, a hostility to routinized ivork, an attempt to degree, each of these groups is right in its assess­ cure psychological problems through a mixture of ment of the other. What the young people say is drugs, and the mystical notion that if only everyone true. This country has been built upon an idoliza­ else would join the youth and become a drop-out tion of material progress. Money, power, scientific freak, everything would turn out finen. technology are the avodah zorah - the idolatry ~­ The youth culture and the exponents of the of American life. It is uncontestable. Protestant Work Ethic are here glaring at each On the other hand, the people who still believe other across what would appear to be the much­ in hard work are right about those who would join celebrated generation gap. (lnterestingly enough, the Youth Movement. The kids want instant grati­ Steve Kelman is a 1970 Harvard graduate, while fication. In their naivete, they believe that world Reich is a middle-aged academician.Youth and age problems can be solved immediately. Jn their frus­ in their context seem to be states of mind.) Each tration, when this does not happen, they follow group is ready to point out the selfishness of the the violent road of revolution, the escape route of other while steadfastly maintaining its own ideal­ the drug culture - or both. ism. On the one hand, the youth (and those who An Americanized Judaism? "think young") are appalled by the materialism of HERE IS STJLL ANOTHER GAP, and it the Establishment and are, therefore, worthy of T spreads like a yawning chasm between Torah being called idealists. Ask any college president and values and those of contemporary society. The he will tell you that there never lived so idealistic a problems those loyal to Torah must face in living generation. Its members are concerned with Peace, in such a society are trerr1endous. Although the Love, the Brotherhood of Man, the Wholesomeness values of the non-Jewish world were never Torah of our Environment, while the older generation, values, there was always a certain sense of pro­ the Establishment, has idolized the dollar and de­ priety, at least an outward acceptance of certain humanized the human being. standards of morality, with which we could live. On the other hand, the captains of industry and But today, restraint and self discipline are being the working force of the country (and their sym­ tossed aside with such rapidity that we find it in­ pathizers among the youth) are also men of high creasingly difficult to cope with the atmosphere of ideals who still believe in country and patriotism, everyday life. We are surrounded - even engulfed in work and industry, in religion and morality, - by waves of obscenity and pornography. We arc while the young punks on the other side are drop­ told that the woman who has many children is outs and hippies. polluting the environment while the abortionist is Both Are Right/Both Are Wrong performing a great humanitarian service . ... Our sense of values has been so distorted that even ROM a Torah perspective, it would seem that Reich's "supreme value of life itself" has lost its Fboth groups are right and both are wrong. The meaning. The Jewish Observer I May, 1971 11 Are we part of this world of violence and obscenity ... or must we isolate ourselves from it?

It is now a matter of history: Before the passage ing we can effectively isolate ourselves from the of the landmark New York State legislation that world about us, we should not be so naive as to legalized abortion, the vote was evenly divided, think that we can bridge the gap, that the Torah's which would have meant defeat for the measure. message will be heard and all of America will listen Then (it was just before Pesach) one of the legisla­ and reform. No pious pronouncements on our part, tors arose, and with tears in his eyes, in effect articulating Jewish concepts of peace, morality, said: How can I sit at the Seder with my family and the rights of man, are going to make the differ­ knoiving that my vote caused this measure to be ence. The military-industrial complex will continue defeated' He, therefore, in the name of all that its expansion, the revolutionaries will continue to Pesach stands for, changed his vote, which was the revolt, and the hippies will continue to drop out. It decisive one in the passage of the bill. In the State is in regard to ourselves that we must define our of New York, as of today, close to one hundred attitudes and our position vis-a-vis the Gap. thousand human lives have been snuffed out before The Eternal Conflict they had a chance to see the light of day, all in the PRIME MESSAGE that we must learn from name of Jewish liberalism. the history of the Jewish people is: There is We Torah Jews are confronted not only with the A an innate incompatibility between Yaakov and problems of a world in descent. Not only must we Eisav. The Torah conveys this in clear, unmistak­ view the Tzelem Hlokim - the Image of G-d - able terms. When Rivkah bore the twin progenitors being ripped away from the face of man, but we of Rome and Jerusalem, i1:lip:l C::'J:li1 lll1il1'1. must witness the distortion of the mission of the Jewish people. There is a plethora of leagues and "The children struggled while still within her." As congresses and committees all speaking in the name Rashi explains it, the two children she was bearing of Jcws and Judaism in support of the legalization - Y aakov and Eisav - had already begun their of abortions and of the relaxation of the laws eternal struggle for the inheritance of two worlds - which could limit pornography. At the same time Olam Hazeh and Olam Habo - this world and the they are fighting with all the facilities at their dis­ world to come. posal against any type of public aid to Torah edu­ cation - which provides our only hope for insula­ It is a grave error to assume that Eisav was only ting our children against the devastating inroads of a creature of this world for he wanted both worlds. an amoral society. The Midrash tells us: Reb Yochanan said: "Each one ran to kill the other. "Raish Lakish said: A ]udaized America "Each one nullified the Mitzvah of the other." Reh Yochanan tells us that from the time of their con­ HIS WORLD OF VIOLENCE AND OBSCENITY, ception was a physical war between the two. Each T drug abuse, promiscuity and an unrelenting sought to destroy the other. Raish Lakish adds pursuit of material possessions and pleasures - are another dimension to this age-old strife. Yaakov we part of this world and must we find some has moral prerogatives, standards of conduct, and modus vivendi within it, or are we better off isolat­ mitzvos. And Eisav sets these to naught. This is ing ourselves completely? Can this gulf between understandable. Yaakov's mitzvos prevent him Torah values and those of society at large ever be from worshipping idols, from spilling blood, from bridged? Although we may be unrealistic in think- acting immorally. Eisav is impelled to negate them.

12 The Jewish Observer I May, 1971 But the Midrash tells us ·something more pro­ .11:1)) ,,, 0'1'111 :lj:l))' 71i' 71j:li1 found. Eisav also has mitzvos that Yaakov nullifies. "The voice is the voice of Yaakov, the hands are Indeed, even the greatest rasha is an idealist. the hands of Eisav." Our Rabbis have explained: Avodah zorah - idolatry - is an idealism. Eisav .0'1':l K7K !:1711:1 1!!')) J'K1 71j:l:l K7K t:i71tv :lf'l!' J'K seeks some expression for the spiritual aspects of "Yaakov rules only with the voice. Eisav rules only his nature and this expression takes the form of with the hands." Whether in his endeavors aimed at idolatry - worship of the sun, stars, animals, plants securing his Olam Hazeh or in those aimed at gain­ - or worship of the state - or of man himself. ing Olam Habo, the pattern of Eisav's life-style is Eisav is not purely materialistic. Yaakov, yet un­ clear. It must deal in the tangible; something one born, sought to leave his mother's womb as. she can put his hands on. By contrast, Yaakov's as­ passed the houses of Torah study, and Eisav did cendancy can only be gained through that which is the same when she passed temples of idolatry. uniquely his - the voice of Torah. Not only his Olam Habo - but also his Olam Hazeh can be The contemporary Eisav also has his commands, achieved in no other way than in proclaiming the and so does he have his prohibitions. Thou shalt word of the Living G-d. As a nation of technicians shed thine inhibitions - you commit a grievous and industrialists, we run a commendable second

Can this gulf between Torah values and those of society be bridged?

crime if you do not satisfy your natural desires. to Eisav. As a nation of prophets and priests, we Thou shalt endeavor to amass much wealth - if you have led the world from darkness to light. do not, ·you will show a suspicious lack of ambi­ This is the age-old rift between Yaakov and tion. Thou shalt not refrain from relentless pursuit Eisav. This gap has always been 'unbridgeable - and of "a goal" in life - even at the expense of others, in our times it becomes more obvious from day to because then you will be weak-kneed. Thou shalt day. not wear clothes that are out-ofstyle, because then you will have committed an unpardonable sin: you The Impossible and the Imperative will be dated - just not with it. Eisav has many commands, and it is Yaakov's mission to smash ET US THEN FORGET about reforming them, to nullify them, and to lay bare their empti­ L Eisav and certainly about him educating us. ness. Let us turn our attention to the problems we face as Eisav also has his Olam Habo - his world in its Jews and as Shomrei Torah in our forced co-exist­ ideal state. For the executive it is Technology and ence with Eisav. Industry - the Apollo moon shots are an apex of Unfortunately great numbers of our fellow­ this idealism. For the hard hat it is security for the Jews have lost their bearings and have been set working man - the union-shop and social security, adrift. As a consequence of the efforts of almost vacations with pay and early retirement. For the two centuries of Reform and assimilation, the false blacks it is freedom of opportunity - open housing image of the Jew as the completely secularized and equal employment. For the hippie it is love - liberal has been imprinted on the face of the major­ the physical kind. For the Weatherman it is peace ity of our people. We must find ways of reaching - represented by an encircled, inverted "Y" -not these people, young and old, and communicating to be confused with Sholom, which denotes a com­ the message that Torah is not a museum relic, but : pleteness - a perfect harmony of body and soul, of very much alive. That it is not a thing of the man and fellowman, of man and G-d. The common ancient past, but the only means by which Jews denominator of all of these worlds of idealism is can retain their identity and by which mankind can their preoccupation with the material, the tangible. retain its humanity.

The Jewish Observer I May, 1971 13 In recent years, a number of Orthodox groups much. We will be happy that our children are have started reaching out to the alienated and the married to their mates; we will be proud that our non-committed, chiefly on the college campuses. kids still believe in taking baths. The mark of a Lubavitch, Yavneh, and the NCSY have initiated respectable Yeshiva bachur may soon be that he programs of one sort or another. They are not, as takes a haircut and that his sideburns are shorter yet, mass rnovements which are succeeding in than those of the average kid on the street. We can bringing back our estranged youth in droves. The lull ourselves into a false sense of euphoria. But work is painstaking, involving individual contacts, this is far from our goal. and must be broadened. Our motto is 1l'1':l 1l'!11:l~ ni1tlt:l .,We bear the heri­ tage of the Avos in our hands. The Gemora in The Dangers of Exposure Berachos tells us that when we say "Avos" we refer to Avraham, Yitzchak and Y aakov. - Religious E MUST ALSO BE AWARE that American Jews? - Decent folk? - Moral human beings? reality has already made inroads into our inti­ These forefathers of ours were "the chariot for Wmately circumscribed camp of Torah Jews, and as a the Shechinah - the vehicle for the Divine presence result, two very clear and present dangers relate to in this world. It was not their task to establish a us. Considering how the Orthodox community nation of religious bourgeoise. They were the finds itself in such close proximity to the world carriers of the Divine Image in man. They entered about us-- even deeply involved in it - it is obvious the arena of history at a time when the world was that we cannot escape its influence and that our filled with idolatry, murder, and immorality. They own standards are being lowered. Our own homes lived in the cultural sphere of Canaan and in the are being invaded, and our own families are being Egyptian empire. They walked among the people tainted by the moral deterioration which sur· of these cultures, and yet they achieved enviable rounds us. The infiltration route is well-troden: heights of spiritual nobility. from non-Jew to secular Jew, from secular Jew to religious Jew, from Orthodox Jew to ben Torah Heirs of the Avos ... Then, of course, there is the direct route via E MUST NOT LOSE SIGHT of our role in the higher educations we afford our children, as history as their heirs. Throughout the blackest well as the communications media and the litera­ W penods of persecution and rejection, the Jewish ture that even the most observant homes often people produced spiritual giants whose Torah and usher in. This invasion of values is one danger. tzidkus (piety) illuminated the world. We produced ·- stam yidden - simple Jews whose life was Torah and mitzvos. Jewesses upon whose faces the Our values have deteriorated; ... we Shechinah rested and whose sole goal in life was to raise sons who would be talmidei chachomin and aim lower and settle for less. yorei Hashem. Our most recent generations had a Chofetz Chaim, a Chazon !sh, a Brisker Rav. Yet today, our perspective seems to have been dis­ There is another subtle - but no less serious -· torted and our values diluted. Our Orthodox Jews threat: we aim lower and settle for much less. If we have become concerned Jewish parents, anxious listen carefully to our own voices, we can detect a that their chilcfren have "the best of both worlds." tendency to boast: 'rhe world about us is 11 treif" The secular-Jewish "my son the doctor" has its but we can be proud of our Yeshiva boys and Bais counterpart in our ranks in "my son the Orthodox Yaakov girls. Look at the non· Torah youth and scientist." We have developed our own "Jewish compare our children to them. How bad they are! Work Ethic," and we are concerned that our chil­ How good we are! dren should not be weaned away from-it. Long There is truth in this, and it should be publi­ after the utter moral bankruptcy of the college cized. But there is always the attendant danger that campus has been laid open for all to see, our the worse "they'' get, the easier it will be.for "us" Orthodox Jewish parentsstill pay dutiful homage to to take credit for the big difference between "us this tarnished symbol of the old American myth and "them," without really having accomplished that a good education insures happiness for life. 14 The Jewish Observer I May, 1971 This is tempered by a feat of the Kole! Syndrome­ about what we can put in the bank? whereby Junior may become too enamored with Let us formulate our goals. We must achieve-for Torah and renounce goals of amassing material ourselves and our children a delicate balance be­ wealth for more spiritual pursuits. How ironic that tween conformity and individualism. We must edu­ it is precisely on the college campus that the cate our children to understand what being an in­ cauldron of revolution boils most violently and it is dividual means - not to be drawn along blindly by precisely there that rejection of the awe for mate­ the fads of the crowd. But we must also impart to rial attainment is being fostered! them the responsibility of acting as a member of The college awakening may be an edifying ex­ society, and working within the framework of an perience for others. But we must ask ourselves that organization and a people. We must instill in our ultimate question: Are we willing to risk a possi­ children a respect for work, but we must also teach ble loss of material benefits, as did our Avos, so them not to idolize work ... We must instill in that we and '>Ur children can become greater them a respect for property - their own as well as human beings, or would we risk the neshamos of others - but not fall into the trap of educating our dearest possessions for the sake of financial them to worship possession of property. gain and social position? But above all, our task - and it is not an easy one! - is to raise our sights above the crush of A Legacy of Questions day-to-day living; to realize who we are, and to let HERE ARE OTHER QUESTIONS we must our children understand who they are - the sons T ask: Does our chosen life-style dictate our of Avraham, Yitzchak, and Yaakov. We have to choice of friends or does our choice of friends stop making a stir in our tea cups as if they dictate our life-style? contained the Atlantic Ocean. We must force our­ In our preferences of mates for our sons and selves to stand back and perceive the majestic daughters, do we assign priority to those qualities sweep of the history of the people of Torah, of mind and heart that are the true qualities of the throughout all its wanderings, and realize that we person? Do we look for Torah scholarship and for and our children are part of it, and that the partic­ refinement of character? Or do we seek social and ular society in which we find ourselves is but one financial status? of the prisms through which the light of Moshiach What are our choices ofliterature and entertain­ must filter. ment? Do we provide the proper control and In Summary guidance in our Children's selections in these areas, or do we let them turn the knobs themselves aslongas ET US FORGET ABOUT RAPPROCHEMENT they're quiet? Lwith the civilization of the moment. Let us Where do we stand in the perennial choice be­ live in peace alongside the nations of the world and tween tznius (modesty) and ostentation? (And this forget about cultural exchange. We will never close is not limited to dress.) Have we not fallen prey to the gap. the American sickness of presenting everything in a To our people who have been led astray, let us bigger, more lavish fashion? (Strange that Ameri­ go out and proclaim that Torah still lives, and that cans should drscribe overly-lavish functions as in Torah only is there life; that there is humanity being "Jewish-Wedding-Baroque"!) in Torah and that it is all that is left to humanity. All of these do not touch halachah in the narrow As for ourselves - we who remain loyal to sense. They reflect values - values by which we Torah - let us not shrink from an unrelenting and live and which make all the difference in the world. - if need be - painful self-evaluation ... Let us A child grows up sensing what is paramo'unt in his ask ourselves: Who are we? Where are we going? parents' lives. This is what, in turn, either pro­ Are we ready to trade the Kingdom of G-d for foundly molds his own life or causes him to revolt the illusory and ephemeral values of possession and against that which he feels intuitively is wrong. position? Where is the emphasis in our lives? Is it on the For the strength required for such evaluation we spiritual - the voice of Jacob? - or on the more need the help of the Almighty, as we pray: tangible - the hands of Ei~av? ... Are we more .noi.;:: 11::)17 1i::7 im:i1 worried about what we can accomplish in life or Purify our hearts to serve you with truth. o The Jewish Observer I May, 1971 15 Five. .. Four. .. 'Three... Two ... One ... BLASTOFF. .. An earthshaking roar. In scant seconds the sprawling complex of the space-center has disappeared from sight. Minutes later, the outline of a continent becomes an awesome view for the space voyagers. Thus begins one of the great experiences of our time. While its practical value to contempori'ry society may be questioned, its imprint on our aie is undeniable. As the end product of advanced and intense technological efforts, space flight is the identifying feature of an epoch. Yet, perhaps the major significance of this devel­ opment is not space travel itself, but rather the view that it provides. Well do we remember the exclamation of America's first astronaut upon be­ holding from afar the splendor of our planet: "What a beautiful sight!" That sight proved to be revealing as well as beautiful. It was learned, among other things, that the earth is actually shaped differently than had been previously assumed. A basic truth had been carried to a far-out application. Man relates to an object according to his view of it; and his view depends upon his perspective. When something is viewed from a position on the object itself, the view is necessarily limited and distorted by the proximity. By contrast, an inspection from the perspective of an outside observation point is bound to be more encompassing and more comprehensive.

A New Perspective

As long as man was confined to earth, he lacked the perspective with which to discern the unique­ ness of his world, or to fully appreciate it as an entity. On the other hand, before the astronauts, there had never been such direct human witness to rod of the firmament to expose the meagerness of earth's minuteness in the vastness of creation. their being. How infinitesimal are man and his works when "When I see Your Heavens, the work of Your seen from these heights! How unimaginably fmgers, the moon and stars which You have estab­ powerless is man, in comparison with the life-force lished," inevitably then . . . "What is a mortal that of the universe! How wondrous must be any rela­ You should remember him? and what is the son of tionship with the source of this endlessness! How man that You •hould reckon with him?" (Tehillim purposeless and futile seem the pursuit of worldly 8). Even contemplating the moon, which has minutiae when reflected upon from such lofty been explored in our day, should be sufficient to altitudes! fill man with humility. These are the obvious and powerful lessons of "The end purpose of knowledge is to this experience. Indeed, even in an earthbound recognize that one does not know" (Rambam). state, great men have made use of the measuring Certainly in this instance - the first exploratory RABBI BLOCH has been a member of the Kole I of the Telshe steps into the infinity of the universe - the Yeshiva of Wickliffe, Ohio, for the past five years. intelligent observer must be startled by the sudden

16 The Jewish Observer I May, 1971 insight into man's paucity and impotence. In other aspects of life, this limited type of Privileged to observe the cosmos from the vantage vision is equally prominent. In our general involve­ point of space, man should be overwhelmed with a ment with the material, the forbidden becomes sense of humbleness. If, instead, space adventure unduly enhanced and is lent an illusion of sub­ has resulted in self-acclaim, in humanity extolling stance, thereby endangering our fidelity to Torah its own genius, it is one more sorry comment on and its precepts. modern civilization, and the nature of its quest for knowledge. The Mitzvah Perspective: Tzitzis and Aliyah The lack of meaningful vision in these matters has been expressed by our sages: "Woe unto the Fortunately the Torah, through its mitzvos, creatures who see and do not realize what they provides a perspective with which to correct our see!" (Talmud: Chagiga 12b ). If one's life is focused vision. "And you should see it (the blue thread of on the inconsequential, eventually his vision the tzitzis J and you will remember all My mitzvos becomes permanently limited. Even extraordinary and you will perform them. And you will not turn sights will not jar his eyes into proper focus. Thus, after your heart and your eyes" (Bamidbar J 5 :39). from the unprecedented vantage point of outer "The eyes and the heart arc the two promoters of space, the gaze of man falls upon - man; minus­ transgression. The eyes sec and the heart desires. cule man and whatever fame that he can attain. Then the body commits the sin" ( Rashi). Obviously, the solution to this distortion of values Spiritual Myopia must be found in its primary source - the eyes. Therefore, the Torah commands: "Look at the This nearsightedness is by no means restricted to t'cheiles the blue strand of the tzitzis . .. T'cheiles the secular world. It afflicts the life of every Jew. is similar to the sea - the sea is similar to the sky - Our perspective and values reflect the level on and the sky (reminds one of) the kisey hakavod - whic;h we live our lives. Living in a sea of material­ the Holy Throne of G-d" (Talmud: Menachos 43a). ism restricts our vision to the material. A look at :he t'cheiles prods the Jew to view the 13'(1oreinu anu - in the particular circumstances world as it actually is - the end link in a chain of of our generation, how much more so is this true! Divine brilliance. Envisioned from the pinnacle of Study for a moment a very common example. the kisei lwkavod how different is the tableau! And We often express our admiration for the Jew who, a once overpowering source of temptation is rele­ while preoccupied with his professional or business gated to ephemeral obsurity ! pursuit, is a "sho1ner mitzvos, too." We are im­ "The mitzvah of tzitzis is equal to all the other pressed with the ben-Torah who has left the envir­ mitzvos combined" (Talmud: Nedarim 25a). For onment of the beis hamidrash to seek "success," by perceiving his station, suspended in the infini­ but "still learns sometimes, too." Whereas tude of the cosmos, a Jew is empowered through judgment of an individual's merit should be left to his mitzvos to live a truly creative life - his every "the only Judge" - the values we employ to reach deed having impact on the remotest heavens. With­ our assessment should be appraised. Upon out this vision, his mitzvos are earthly, and to a examination, they indeed betray a lowly great extent will only produce an earth bound perspective. They truly reflect the earthling's point effect. of view. We pray on Yorn Tov::na'aleh veneiraeh - "'May we merit once again the mitzvos of aliyas regel -- of How different is the appraisal of the Ultimate ascending to Jerusalem on the Festivals. We have Court of Judgment, where every individual is chal­ been taught that "the Bais Hamikdash is higher · lenged: "Ploni ben Ploni, you were allotted a speci­ than all of Eretz Yisroel" (Talmud: Sanhedrin fied number of years on earth in which to serve 87a). In addition to its literal meaning, this may be your Creator and acquire eternal reward in propor­ understood as a reference to the spiritual heigh ts of tion to the fulfillment of your mission. What have Jerusalem and the Beis Hamikdash. During the you accomplished towards this end"' A scrutiny Foot Festivals, the Jew is obligated to visit the Beis from this lofty station offers a fearfully different Hamikdash and perform the mitzvah of R 'iyah - perspective.

The Jewish Observer I May, 1971 17 viewing the Shechinah. He is then privileged to a Surely the space exploits of recent years are a panorama of the world from the sublime loftiness "'mussar brief" a letter of admonition from the of the sancity of the Beis Hamikdash. Providential Hand, directed to a sorely want- Thus do the mitzvos perfect the vision of a Jew, ing generation. We dare not disregard its message. and teach him to see from the heights of holiness Hearken, then, to the clarion message that rings rather than from the depressions of the mundane. forth from the further reaches of outer space.: The Torah - Study Perspective Kinderlach! guide your lives and works with a The Jewish People has been Divinely favored t>ision from on high. J'hen you shall truly attain the with yet another way to enhance its rnortal vision heavens! o - the study of Torah. Torah knowledge - the word of the living G-d - is extra-terrestial in its very essence. This was powerfully illustrated by the Thousands of happy parents have been saying it: aro11 lwkodesh, which housed the two tablets of "My kids' summer was downright the Law and the sacred Torah scroll that was writ·· ten by Moshe Rabbeinu himself. This repository *COPAC£TICI" did not occupy any measure of space in the inner You'll be saying it, too! chamber of sanctity - the kodesh lwkodos/1im -·· - If your children spend their summer in: where it stood (Talmud: Yuma, 26a). Earthly standards of measurement have no validity in the For Girls ----, For Boys -----, CAMP BNOS CAMP AGUDAH universe of Torah. So, too, our Rabbis tell us, did Liberty. N.Y. Ferndale, N.Y. the aron "bear its bearers" (Talmud Sotah 35a). Gravity, the vital principle inherent to everything Sponsored as a Public Service by in the physical world, the force that pulls man Agudath Israel of America earthward, was entirely irrelevant to the G-d given THREE TRIPS' TWO TRIPS' Torah. First Trip: First Trip: Wednesday, June 30 - Wednesday, June 30~ In yet another facet of this basic concept, Tuesday, July 20 {3 weeks) Tuesday, July 27 (4 weeks) Second Trip: Second Trip: ",4dafn Harisliu11 reached fron1 one end of the Wednesday, July 28- Wednesday •July 21- Tuesday August 31 (5 weeks) world to the other" (Talmud: C/1,1!!i!!" 12b). The Tuesday, August 10 {3 weeks) ' first man was the handiworkof the Creator, formed Third Trip: during the birth period of the world. He was not a Wednesday, August 11- Tuesday, August 31 (3 weeks) product of the existing order of this world. Thus REGISTER NOW! GIVE YOUR CHILD THE BEST! his perception and vision could encompass the For information, phone, write, or visit city office today: entire world. rather than suffer the confinc1ncnt of 5 BEEKMAN STREET/NEW YORK CITY 10038 the in-world gaze of his descendants. TEL (212) WO 4-1620 "'co~pa-cet'ic {Ko' pa se tik) adj. - completely satisfactory in every way - THE RANDOM HOUSE DlCT10NARY OF ENGLISH A "Mussar Brief" USAGE. ~----~----~------~~

In our era, tcn1ptation holds sway beyond any need. for elaboration. The miniature sanctuaries of SCHECHTER & HIRSCH'S the !!olus, our synagogues and houses of study, enjoy many visitors, but suffer from a scarcity of olei re!!el -- pilgrims who truly ascend to the high­ K~~~;R/Ja7/i88£1lllH@l lands of sanctity. Those who have reached enviable EHTlkE OCEANFRONT BLOCP. - )7th tG Jeth St. MIAMI BEACH achievements in 1'orah erudition ~- the GC"dolei ... is a GREAT Kosher Hotel - you'll love it! 'J'orah of· our generation - are not being consulted, • DIAL for Reservgl!on~ Speak to MIAMI SAM SCHECHTER FREE PARKING and the posterity of Adam have a dimness of BEACH 800 - 327- 8165 PRIVATE POOL vision that shames their forebearer. AND Or Coll N.Y. Off: Pl 7-4238 SANDY BEACH "Do not scorn the rnussar -- the reproof of G-·d, FREE! Evenings & Sunday FA 7-1742 my son" (Mishlei 3:11 ), warns the wisest of men.

18 The ]ewi.~li Observer I May, 1971 "The House of the Jewish Book" PRESENTS A COMPREHENSIVE LIST OF "£ive and £earn .. in £1,retz lJisroeJ INTERESTING AND INFORMATIVE A Summer Seminar of the Beth JEWSH READING. Jacob Teachers' Institute, Jerusalem "THE ROYAL REACH" Discourses on the Jewish Tradition and the T' '>')I ,,~ )l'"l)TJO World Today by RABBI NORMAN LAMM At this time in Jewish history when so many dissenting voices arc tl'~1?1i> · n111n~ :i.pin n•:i. 11:1n heard on the meaningfulness of religion in 1he modern world, it is indeed refreshing to have available a book which not only provides A COMPREHENSIVE SIX-WEEK PROGRAM material for though1 for the scholarly and learned, but also provides a much needed inspiration and insight into Jewish thought and prac­ FOR GIRLS 15-17. 17 and over tice fo1· the aver-ige laymen. "ETHICS FROM SINAI 356 pages $7 .95 in cooperation \Vith by Irving M. Bunim.AnecJectic,wide-ranging commentary on Pirkel Avoth. A five and meaningful commentary, cogently vitally relevanr for our time. Drawing on the great store of classic.-l! com­ BNOS AGUDATH ISRAEL OF AMERICA mentaries, he ranges far and wide through the wi~dom of Talmud and Midrash, interweaving explanations with lively anecdotes and pointed illustrations from evcryd(!y life. at the all-inclusive rricc of $895.00 Three Volumes 1,034 Pages $22.50 "CHAPTERS OF THE FATHERS" Call or write: Origirlally part of his. great work on the Siddur, Rabbi Hirsch's trans­ lation and comment(!ry on Pirf?ei A voth is an invaluable h.'indbook Live and Learn in Eretz Yisroel of Inspiring ~ludy. Here Hirsch illuminates the ethical truths of the Suite911 "Chapters" in the fight of his unique outlook. 120Pages $2.95 5 Beekman Street New York City I 0038 "TAHARATH HAMISPACHA" A Guide to the Understanding and Obse1vance of the Jewish Family 964-16:20 :258-0709 Laws by Robbi Lev Schostak. A fresh, up-to-date approach, discuss­ ing problems which were never treated before. fhe author has the huskurnah of Rav Moshe Feinstein. Paper 88 Pages Sl.95 "THE ROYAL TABLE" An outline of the Dietary Laws of Israel by RABBI JACOB COHN A basic and Juthor"itative wor·k on Kashnnh, which presents both 1he theoretical reasons J.nd the practical applications of the Laws, EZRAS TORAH this book is a must for those who wish to really familiarb:e thcm­ In accordance with the wishes of many EZRAS '>elves with the Laws of Kashnith. 142 Pages -$3.50 TORAH members, who desire to find their eternal "THE ORAL LAW" reating place in the Holy Land among pious Torah by HARRY C. SCHIMMEL observing Jews, we succeeded in acquiring a part fhis is a much needed book which presents to the non-expert a comprehensible explana1ion of 1-he origin and evolvemcnt of the in the "Eretz Hachaim" cemetery in Israel. Jewish Law from a ff"aditiona/ l'iewpoint. Published under the auspices of the Assoc'1aflon of Onhodox Jewish Scientists. Members and supporters of Ezras To­ 176 Pages .'!.5.00 rah, now have the privilege to acquire "THE TORAH IM DEREKH ERETZ OF SAMSON RAPHAEL HIRSCH" burial plots for them and their families by DR. MORDECHAI BREUER in the "Ezras Torah Section." l'his study translated from the orig"1nciJ Hebrew gives a full and intere~tlng ana!ysis of Hirsch's educational philosophy based on his Doing so will be a great Z'CHUS for the departed, own wri1ings. who,. even after their demise "at 120," will bring Soft cover 60 pages $I .75 succor to the poor and needy Talmidei Chacho~ "THE QUESTION IS THE ANSWER" by SIEGMUND FORST mim, supported by EZRAS TORAH. A thought provoking survey of the pre~ent world scene, as seen through jewi:;h eyes. f<'or niore lnforn1ation ph•asP conta.<·t: 32 Pages $ 1.00 EZRAS TORAH, 235 East Broadway, NYC 10002 Our new c;italogue is available upon request. PHILIPP FELDHEIM, INC. Phone: 227-8960. 7'/ze Hor"se of' the ]eu;islz Hook" 96 East Broadway, New York, N.Y. 10002 After Office hours: 925-2277. JERUSALEM OFFICE: Fcldheim Publishers Ltd. 39, Tachkemoni St., Jerusalem, Israel

The.Jewish Observer I !Way, 1971 19 second looks

SCIENTIFIC PLAYTHINGS

There is a new toy on the the ccra111ic glue tdso provh{cfl in market. It is 1nade in Israel, and t lie kit . ., can be bought at the better n1uscun1s in the United States. A We might prefer to sec our press release describes it as an children at play as budding ''cducatio11al toy i11tcudcd to archaelogists instead of embryo pi1 1c a cl1ild sonie cle1ne11tary soldiers or cops-and-robbers: but ~no111/ed,«c o.f drcliacolugy. 11u.:: there is sun1cthing phony about kit illcfudes a 1nodel a}· an the idea of choosing a period and a11cie11t jar a11cl i11structio11s as to painting an appropriate design - tl1c pai11tiJ1g of tlte jar in tlic then smashing the jar, and gluing 111anncr of. several a11ciellt cul­ it together again! Making the tures. 'f'lic cliil

Archaeology is a national past. pastin1c in Israel. Soldiers on They are also trying to endow lea vc. statcs1ncn on vacation. the current yis/11111 with a sense professors on sabbatical. all dig of history. grounded in the the archaeological scene. Ancient everyday existence and the in­ ruins and artifacts arc every­ spiring valor (whenever possible) where under foot in the Holy of long ago. n1canwhilc circun1- Land. Layer after layer of venting the two niillennia of archaeological strata reveal denigrating golus and wandering. vibrant con11nunitics and the in­ This gives the sabra an opportun­ vaders who dcstrovcd thcnl. and ity to Inch on to the heroic Bar n1~1 kc excavating uncon1111011ly Kochva image. and sidestep fruitful. But the diggers arc after Hannah Arcndt's humiliating more than fragn1cnts of glories appellation. "a nation of sheep." '

20 TT1e Jewish Observer I May, 1971 The first Israel postage stamps TA release). bcco111cs tl1c 111o(fcr11 £Ircl1lleolo­ did in fact bear the likeness of " ... Tlw child chooses t/1e oist 11'!10 is rcstori11e, a piece of· the Bar Kochva coins of 1900 desix11 lie likes. paints the jar . .. '~,111cicut' pottery. 1~·;·cr>1 cfet11i/ is years ago, and for a while ex­ (lfuf brc(1ks the ;dr. 1-fe then 'true to l((e' . .... ported brass and ceramics all had a freshly-dug green patina spray­ ed on - direct from the excava­ tion site to you. As a result, 20th CASE IN POINT#2: century Israel is only a genera­ CARBON14 tion away from the l st century Commonwealth of Israel. The Masada, explorations, This ersatz-potsherd approach When faced with this chal­ commandeered by Y igal Allon, should not be too shattering to lencreo to the traditionallv, ac- and carefully documented in his the sensibilities of the arn1chair ceptcd age of the world. some beautifully crafted book of sev­ scientist, since theories pieced orthodox jc\vs have bcco1ne eral years ago, revealed the full together fron1 archacoligical frag­ spiritual schizophrenics. They scope of the heroic stand of sev­ n1cnts have never been water­ switch fro111 ''scientist" to eral hundred Jews against the tight, and arc only speculative at "believer" and back again, de­ murderous siege of the Ro1nan best, :Jny\v;Jy. Ho\vcvcr, when: a pending upon whether they arc army l 900 years ago. As a de­ good, hard second look 11111st be reading selections fron1 f_,Zfe fiant gesture against the invaders' taken, and the objectivity of the Sci c n cc Library or (fcl1c1l'clil) plan to enslave the defenders of scientist and his tools be subjected studying c;f11u11asli and l~a111/;i111, the Masada, the besieged people to a microscopic cxan1ination. safely scaling off one identity Cntcrcd into a suicide pact to is in regard to the use of carbon fron1 the other. deny the Romans even a single 14 as a dating device. Others have felt forced to slave to lead away from the inakc a choice between thinking ()ne of the tenets of 1nodcrn stony fortress. The hot, dusty ;:is non-religious scientists or as science is that radioactive 111atcri­ promontory overlooking the unscientific religious Jews - and al decays at a precisely known Dead Sea is a chilling setting for the choice was not always rnadc rate. As a result, the balance of a time-trip to this heroisn1 of the \vithout so111c personal da1nage. the original 1nateria1s ~111d the res­ ancients. For those who accepted scienti­ idue from the decay give clues to - But wait' How comfortably fic findings as the pivotal point the age of the object being tested does the idea of heroic suicide sit of their thinking, the dominance - the archaeolgical artifact, the with a nation threatened on of 111an in the cosn1ic schc111c, the dinosaur bones, or the tnoon three sides, and unappreciated on standing of Adam at the pin­ rock. the fourth? A nation where any­ nacle as the lofty "creation of thing less than a fighting stance is With the aid of carbon 14 G-d's own hands" who '·lacked suicide, and where suicide is tests, scientists have been able to but a little from the angels" hardly a heroic gesture. but a stretch the age of ancient civiliza­ ('J'c/1illi111: 8,6 ), was shrouded in despised cop-out? Incompatible? tions to 10 ,000 years, the era of doubtful legend. The "age" of Well, you can always re-write the dinosaur to 65 million-225 the earth and the bones it con­ history. So, Yigal Allon has de­ million years ago. and the age of tained pointed to an evolution­ cided to skip over the writings of the oldest moon rocks to 4.6 bil­ arv rise of 111an through the Josephus and the findings of his lion years. ar;imal kingdom rather than a diasb' and even to ignore his own· steady descent from a spiritual book Masada - all which cor- Atheists and others who reject peak once inhabited by Adam roborate the suicide-pact legend "the creation theory" as a non­ and again by the Children of - to present a new hypothesis, binding fundamentalist doctrine Israel at Sinai. For many a believ­ that "they went down fighting - nodded in agrcc111ent at the c1n­ ing Jew. who simply could not to the last tnan, won1an_ and p iri ca I evidence provided by accept scientific findings as the child" (according to a recent carbon 14 counts . uncontestable truth, there was

Tiu: Jewish Obser11er I !Hay, 19 71 21 the gnawing feeling that his was en1u11al1. Scientific achievement theory." an obscurant religion - that he can reach the n1oon, but never "1'l1C eniitted radiations," he n1ust either ignore science corn­ explain it. said, ''

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22 'J'lze ]ewis/1 Observer I May, 1971 it was like "finding an exception to the laws of gravity," and re­ served co1nn1ent. It n1ight catalyze so1nc erst­ YESHIVA BEIS SHLOMO while schizophrenics to establish one permanent identity. inhabit­ GOOD NEWS FOR POST HIGH SCHOOL YESHIVA STUDENTS ing a G-d created world that was AGES 17·25 indeed fashioned in six days and six nights, just 5,731 years ago. Directed by RABBI SIMCHA KLEIN And, of course, there are others who, for reasons of their A UNIQUE TORAH INSTITUTION IS OPENING IN own, prefer a world that came in­ BORO PARK TO FULFILL THE DEMANDS OF to being by - accident to one GEDOLEI YISROEL FOR A MORE EXTENSIVE created by a Supreme Intelli­ LEARNING OF SHAS. BEIS SHLOMO AIMS TO FOLLOW A SPECIFIC CURRICULUM WHEREBY A gence. They will go back to their SET AMOUNT OF MATERIAL IS COVERED BY jars again\ to choose a new design EACH BOCHER PER DAY. they like, paint the jars .. . break ... become modern ... re- The program includes: • Learning of 250 Blat Gemorah a year store .. . Every det .zil true to • A SEDER EE YUN with a BLAT SHIUR every day life . . . - D • A thorough study of TANA CH, MICHNAYOS and MISHNA BR URA Those who are seriously interested in continuing their learning on a full time basis may call KOSHER (212) 633-3809 -but strictly! For rent in central Orthodox Yeru­ I shalayim seven room ultra-modern apt. ·------·I TO w/t/w carpeting, telephone, air condi­ I I tioning, deluxe kitchen, library, all appliances and needs of frum family. 1 ORTHODOX TOURISTS I $350 monthly • Call p/t/p to Weinberg (212) 944-1072. I I 1 and I 1 "OUM" TO ISRAEL I I I I SERVICES ARRANGED IN • TOURISTS: To help you obt.:un a true d1men· I ~•on of religious life and accomplishments 1n brael. I I YOUR COMMUNITY areas not covered by the 0H1c1al guided tours I • ·OUM'" To assist you with your S!>('C1a! prob- 1 lems as an Orthodox Jew m housing. education and I Cleaned, Fresh-Eviscerated occupation . I I Soaked & Salted Norman L. Jeffer ... a special affice has been established In I Jerusalem by Agudot/I hroel of America, I READY-TO-COOK COMMUNITY CHAP-ELS, headed by a former American Agudah actiw· Fresh and Fresh-Frozen I 1st. Robbi Gabriel leer, whose help will open I new vidas for you. Supervised and endorsed by The Inc. I I @ Union of Orthodox Jewish Congre· cur our IHJS AD gations of America. Inspected for 47th Street & Ft. Hamilton Parkway_ wholesomeness by the U.S. Dept. Brooklyn Phone UL 3-4000 Agriculture. S $0om>t H.~o••I S! IPOB Jn))""'~"'" 1,. •• 1 I 30LO COAST-TO-COAST 1 Tel•pl,oo• 21ll8 Mikvah under Supervision of I Potential Orthodox ofim can .-.end their inquirie.-. I The Most Trusted Name to this addre.1_1 for udvice and u<.

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24 The Jewish Observer I May, 1971 cumstances surrounding this imperfect the _translation realized that the Greek translation. mentality could not understand the This translation was undertaken for Torah in its pure form and through one reason only. Ptolemy Philadelphus ruach hakodesh (divine inspiration), LETTERS CONTINUED ordered it to complete his library. As each made the identical alterations in the article points out, the Alegi/as the text. But a translation undertaken Taanis tells us: "fVhen the Torah was for the purpose of teaching Torah to 1RANSLATIONS OF 1HE 1DRAH: translated into Greek, the world was the Jews would not have to tamper FOR 1HE BEITERMENT OF OUR dark for three days." Your article with the text. 1'rue, any translation PEOPLE explains this as a sign that "the lacks the sanctity of the original text, but a faithful translation could still be heavens" were displeased. However, very valuable. To the Editor: the commentaries on A1egilas Taanis Our three points about translating There are many statements in the explain: "When the order was given the Torah, then, are: article, "Three Dark Days in Teves," for this translation the Children of that are contrar,Y to what we have Israel fasted and prayed for three days 1. We have the greatest authority to learned about the Targum Hashivim, out of fear, and their faces were as do so - that of the Torah itself. and we would like to challenge some dark as during the days of Haman. " 2. Many faithful translations have of them. This interpretation directly contra­ been undertaken and proved benefi­ The article begins: "This day (the dicts the article's stateincnt that cial. eighth of Teves), marks the comple­ "Elazar the High Priest may have had 3. If translated for a non-Jew, distor­ tion of the first translation of the mare than the wishes of Ptufen1y in tions must creep in and evil result. mind when he consented to this Torah into a foreign tongue, Greek," Now we come to the crux: if Elazar epoch-niaking undertaking ... (His In Parshas Ki Savo we learn that HaCohen was aware of the dangers of purpose was) to make the word ofG~d Moshe Rabbeinu commanded the translating the Torah on orders from accessible to the vast Greek-speaking Jewish People to set up great stones at Ptolemy, and in fact fasted and prayed and-thinking conzmunity." Nor can we the (ntrance to the Land of Israel, on for three days before consenting to do say that " he changed the ]'orah to fit the banks of the Jordan River: "And so, why did he consent? Would Ezra the needs of the people." Indeed, he you shall write on these stones all the Hasofer have done differently? was so much of the opposite mind, words of the Torah, explaining them The article states: "Ptolemy prided that he fasted and prayed for three well" (Devarim 27,8), " - in the himself on being Philadelphus, the days before consenting to Ptolemy's seventy languages of the world" tolerant man of brotherly love. It is (Rashi). ,command. possible that he would have respected If Moshe commanded that the Even though Moshe Rabbcinu him­ Elazar's refusal to translate the Torah Torah be translated, then we cannot self had set the precedent for translat­ on the grounds that it was contrary to say, "once a translation is attempted, ing the Torah, Elazar was still wary his religion.- ]'he ultimate blanie for changes and misconceptions must of translating it. Moshcs's translation the dangerous translation lies with creep into its hallowed p'ages." was written in stone at the entrance of Elazar himself" Moshe's precedent is surely one that Eretz Yisroel. Those who wish to Elazar: can be followed. study it had to travel th ere and study Cautious and Correct And his precedent was followed. it under the watchful eyes of the Jews. There were many other translations of The Septuagint was ordered by a non­ In dealing with this statement, we the Torah. That of Reh Saadia Gaon J ew for the purpose of adding to his must remember two things: First, we into Arabic, for example, and in our library. It could travel outside of know no bad of Elazar. 1'he Gemora own times, that of Rabbi shamshon Israel, out of the hands of the Jews, does not censure him for the Septu­ Raphael Hirsch, into German. Can we and thus - be beyond Jewish control agint. AU that we know of him is what say that Reh Saadia Gaon distorted and be subject to distortion. Thus, th is Josephus tells us - that it was the the Torah in his translation? translation was dangerous. same Elazar who, in the times of Anti­ And in fact, this translation did oches, refused to cat the meat of a pig "demonstrate undeniably that once a trans­ sacrificed at the altar, at the. cost of 1he Source of the Distortion lation is attempted" for a non-Jew and his life. We have no reason to believe Yet the fact remains that the not for purpose of teaching Torah to that he was n1orally weak, or to cast Septuagint was distorted and evil did Israel "changes and misconCeptions aspersions on his character at this late result from it; and since translation in must creep into its hallowed pages." date. itself does not mean distortion, we For, as has been mentio-iled in tl;ie Second, the Gemora tells us of one must look for the reasons in the cir~ article, the 72 scholars who worked on of the alterations in the Septuagint.

The Jewish Observer I May, 1971 25 The an1eves (rabbit) was not mention­ have a right to bring such danger to literature?" ed by name in the translation, because the Jews for such a reason? After al1, Quite the contrary ..• The Torah, of its similarity to the name of Ptole­ this was not a case of one of the three in whatever form, is too vital to ever my's wife. Through nulch hakodesh cardinal sins: bloodshed, adultery, or become lifeless. And that is where the this na1ne was left out by all 72 schol­ idolatry. And so El

Rabbi Feuer Replies TRANSLATIONS: A DARK DEBACLE

The precedent to the translation of Chazal, by virtue of their ruach Retrieving Lost Words the Torah found in the writing of the hakodesh, analyzed the power of Tor ah on the stones (in De11arim speech as consisting of seventy differ­ Another reason for using other 27:8) is actually pre-dated by two ent ways of thinking and expressing languages is that the Torah itself uses earlier "translations." The first is refer­ the inner wisdom of the human soul. foreign terms. "Totofos - Rabbi red to in the Talmud (Shabbos Each of the seventy mental and lin­ Akiva said: Tot is two in Chinese 88b): "Every word which G-d spoke at quistic processes is original, unique, (Cathay); fas is two in 'African."' Sinai was split into seventy languages." and untransferable. Anyone who has (Sanhedrin 4b). The Shaloh Hakodosh The second is mentioned in Devarin1 command of more than one language and the Malbim (Chiddushei Shas: 1:5: "Across the Jordan, in the Land is very much aware that some ideas Magilla 18) exp lain that when Los hon of Moa11, Moshe began to explain the and feelings can only be verbalized in a Hakodesh was corrupted into seventy I'orah." "He explained it (pirsho) in particular language, and any attempt jargons at the time of the Tower of seventy lariguages" (Rashi). at total translation is futile. The entire Babe], many authentic and undistorted Why in seventy languages? Were the spirit and zest of the expression will be Hebrew words were "lost" and were Jews fluent in seventy languages? Fur­ lost. So, by utilizing all seventy lan­ incorporated into foreign tongues. thermore, in the second instance, the guages, Moshe cle<;!rly communicated Totofos is pure Hebrew and although Torah states that Moshe attempted to every nuance and subtle shade of it has been lost from common Hebrew explain (ba'er) the Torah. How does meaning possible, and in that way he usage, it is in current usage in Chinese restating the Torah in a number of fully explained (pirsho) the Torah. and "African." (In this vein we can languages explain it better and deeper? According to Rabbi Bloch it may understand a perplexing statement in It merely makes it accessible to more not even be necessary to say that the Gemara Menachos 65a, that people. Moshe translated every word of the Mordechai was capable of mixing up Torah. Namely, whenever an idea seventy languages and expounding on Seventy Vehicles of Expression could be better expressed in a differ­ them. This could mean that Mordechai ent language, he explained it (pirsho) was not merely fluent with all seventy The late Rabbi Yoseif Yehuda Leib in that language. In fact, according to tongues, as were all members of the Bloch of Telz, of blessed memory, in the "Ksav V'haKabala" by Rabbi Sanhedrin; but he could also decipher his Shiurei Daas (new edition, volume Yaakov Tzvi Mecklenburg (ibid), Rashi and derive the distorted Hebrew words Ill, part IV, pg. 154) explains in res­ does not mean seventy languages at all which were mixed into other languages ponse to- these questions - that - merely seventy variant meanings. and explain them.)

26 The Jewish Observer I A1ay, 1971 the translation of the Torah into strangets." When G-d told Moshe to Greek was like the day of the golden write down the Torah, Moshe wan.ted calf and darkness descended for three to transcribe the Mishnah as well. But LETTERS CONTINUED days. G-d saw that in the future the nations Rav Saadiah Gaon, the Ibn Ezra would translate the Torah into the The reference in Devarim 27:8 that and Rabbi David Kimchi are of Greek and read it. And then they the Torah was written "ba 'er heteiv" the opinion that only a short synopsis would proclaim "We are the real does not refer to a translation - only of the Torah was written on the stone. Israel." G-d would then say to the an explanation, just as in Devarint 1 :5, Some suggest that only the seven nations, "You say you are my sons - I "biur" only means definition. No men~ Noachide laws, which are universal, only recognize those who know my tion is made anywhere of translation were translated. The Maharitz Chajes secrets (the oral law)" (Tanchuma Rashi (ibid) says only two words: points out in his glosses to the Talmud Shmos 34). "beshivim l.ashon." Moshe instructed (Sotah 35b) that this translation was We see from here the terrible conse­ Israel to write a .comprehensive work an extraordinary measure which quences that can result from translat­ explaining all of the l'orah, incorpora­ should not be duplicated. ing the Torah. This allowed other ting foreign expressions where neces­ groups, such as the Christians, to at­ sary. (The danger we referred to arises Dangers of Availability tempt to assume the role of Chosen only when one attempts to make a People. The following quote from the complete, precise translation, as we "Write down the words for yourself" rishon R' Mordecai ben Hillel shall attempt to illustrate.) (Shinos 34). Concerning this verse, it Ashkenazi, commenting on the is written in Hoshea 8: "Though I TaltnuJ: ~fegilla 9a, wherein the epi­ Stones Against Translating write most of my Torah for him sode regarding the Septuagint is re­ (Israel), they are still considered as lated, is most informative: In truth, this incident of the en­ graved stones near the Jordan is a most SHOP AT powerful indictment AGAINST trans­ lations. The Torah says clearly that these stones were to be completely covered with plaster. According to Rabbi Yehuda (Talmud, Sota 35b), this means that the writing was obliter­ ated. Rabbi Yaakov of Lisa, the re­ nowned author of the "Nesivos Ha Mishpot" and "Chavas Daas" com­ ments on this in his commentary on the Torah, " Nachlas Yaakov" at the end of Parshas Vayetze. He explains 319 Utica Avenue IN 7-5300 that here G-d was entering a covenant 353 Utica A venue PR 2-2690 with Israel and taking thein as His one 799 Nostrand A venue PR 2-2300 515 Empire Blvd. PR 4-0400 and only chosen people. Writing the 4621 13th A venue UL 4-7800 Torah in seventy languages and then 5417 Ne\v Utrecht Avenue UL 1-8800 4410 Ft. Hamilton Parkway obliterating it with plaster was a 871-5335 4722 16th Avenue 633-5230 demonstration that the Torah is NOT 752 Flatbt>.sh Ave. IN 2-8100 for the seventy nations and should not 1412 Avenue J DE 8-8100 1920 A venue M 998-0800 be translated for them. The only way 1923 Kings Highway 998-0600 for a non-Jew to obtain Torah is by 1311 Avenue Z 891-2800 510 Brighton Beach Avenue 769-6800 "peeling off the casing" and becoming 1101 Brighton Beach Avenue 769-6800 a Jew. 14 Lee A venue 387-8900 b4 Lee A venue Rabbi Zalman Sorotzkin of blessed 387-1445 128 Lee Aver:.ue 855-9368 memory (the .Lutzker Rav) also stress­ In MANHATTAN es the aforementioned idea in his 218P Broa

The Jewish Observer I Afay, 1971 27 "From this Gemara, Rabbeinu Y oel Other Translations of the Jews, more damage could not be done ... After the three dark days prohibited ager (convert to Judaism) Rav Hai Gaon, in his responsa con­ it could not get much darker. from copying a chumash from an in­ cerning the "'Targu1n Eretz Yisroel" Similarly, the German translation valid text of priests (Hoech-Deutscli, writes: "We do not know who coni­ of Mendelsohn brought darkness to his or Royal German) although the reason posed it . .. if there is a tradition land. It paved the road to assimilation, he wanted the copy was because he amongst them (in Eretz Yisroel)., . it just as the Septuagint did for the Jews was ignorant of Hebrew and wanted a as must be held in the same esteem our of Alexandria. Rabbis Yechezkel translation. Targum or else they would not have Landau of Prague, Raphael HaCohen "~4 nother proof is found in allowed it." of Hamburg, Hirsch Janow of Furth, Maseches Shabbos, Perek Kol Kisvei Concerning Saadiah Gaon's transla­ and Pinchas Halevi Horowitz of Frank­ concerning translation. Abba Chalafta tion, it was made for some Jews who fort, issued a cherem against it. Once visited Rabbon Gamliel, carrying a requested a text in the Arabic which the darkness had descended, Hirsch's book of job in Targum, from which they understood. However, the Ibn translation could not add to the gloom, he was reading. Rabbon Gamliel Ezra who draws copiously from this and in fact combated some of the commanded him to bury it (geniza). work does accuse Saadiah of making darkness. If not for the breach made From there we see that other lan­ intentional errors, due to the fact that by Mendelsohn and others, one can guages, even if written in our holy he was writing in a language that could verture to say that Hirsch never would letters (ksav Ashuri), are prohibited to be read by non-Jewish Arabs and have made a translation. be read." thereby misconstrued. (See commen­ The extreme danger of translation tary, Bereishis 2.11.) Furthermore, E/azar: Worthy of Comment? is emphasized by Rabbenu Y oel even Saadiah took great pains to stress that when the work was done for the sake this was meant to serve as an explana­ As for the Talmud not officially of a Jew, such as the ger, and even tory commentary and not as a transla­ censuring Elazar - May I relate a com­ when used by the holy Tanna Abba tion. This is why he called it 'Tafsir' - ment I recently heard in the name of Chalafta, who was certainly familiar commentary, and not translation (see Rabbi Chaim Soleveitchik, of blessed with the original Hebrew text. What is his introduction). At any rate, we have memory, the revered Brisker Rav, He so terrible about translation? already quoted another rishon who was once asked why he did not speak An undisputed Tosefta (Megilki prohibits all tar~umin1, and in such a out against certain Jewish leaders who 3: 21) quoted verbatim in Kiddushin dispute, the law is like the latter were not acting properly. He replied: I 49a, explains this prohibition: ( halacha k 'basrai) even when a Ga on is follow in the path of Ghazal. Ghazal "Rabbi Yehuda says: He who trans­ pitted against a rishon (see Y oreh lates a verse literally is a fraud. And he Deah 242, the Kitzur Klolle Hora'a of who adds (his own explanatory notes the Shach section 8). and comments) to the translation is a for that note of distinction disgraceful blasphemer." After Three Dark Days . .. at your SIMCHA Rashi emphasized that a literal One of my teachers pointed out translation of the text, word for word, that some Gedolei Yisroel did sanction 822 Montgomery Street can grossly distort the real meaning of translations and did not consider them Brooklyn, N.Y. 11213 a passage. On the other hand, if one a churban because after the first trans­ or call calls his work "a faithful translation" lation on the Septuagint left its des­ and adds his own changes (as in the tructive imprint in the Torah's particu­ (212) 774-5174 -5176 Septuagint) this is blasphemy, Then he lar sanctity of being the sole property adds an essential note: "And Onkelos, ISRAEL INTERMENTS who did add his own comments, did not add them on his accord for these RIVERSIDE MEMORIAL CHAPEL, INC. comments were transmittedoriginally 76th Street & Amsterdam Avenue, N, Y. C. • Tel. EN 2-6600 at Sinai, were forgotten, and later re­ SHLOMO SHOULSON discovered." Announces: The Chasam Sofer on Ki Savo With a feeling of Responsibility and Personal Vii:i:ilance we make all necessary (Devarim 27:8) says that of the arrangements fo:· BURIAL IN MEDINAT YISRAEL at ALL cemeteries. seventy translations in which the Everything is done with the greatest exactitude and according to Jewish Law. Torah was transmitted at Sinai, only SOLOMON SHOULSON • CARL GROSSBERG Onkelos's remains intact. Any other Directors translation of the text from one's own Chapd~ Throughoul Nt>w York, '.\liami Hf'ach & J\.1iami knowledge is fraudulent. The Jewish Observer I May, 1971 28 Assyrian Script Not "Borrowed" Even more incorrect is the state­ ment that "there is no official Hebrew - t To the Editor: script for Torah scrolls." The fact is LETTERS CONTINUED Rabbi Feuer made a laudable if that the K'$aV Ashuri is the official laborious effort to prove his thesis that and only acceptable script for the writ­ did not censure everybody who erred traditional Judaism ... regards with ing of a Torah (as well as of tefillin in their times. They only chastised misgivings the Greek translation of the and mezuzzah) as clearly stated in Yad great men who erred. This is why there Torah (JEWISH OBSERVER, March, Hachazoko, Hilchos 'J'efillin, I, 19. 1971). While doing so, he himself is absolutely no mention of Josephus With Torah blessings, of Philo in Ghazal. Ghazal disapprovedof espouses a theory contrary to them, but they were not worthy of a halachah, obviously under the influ­ SAMUEL GROSS ence of secular scholarship. I refer to Brooklyn, New York fuss, for this would only serve to pub­ his almost parenthetical statement that licize them and make them appear to " ....it was not really so great a con­ HOW ABOUT CAMPING be far more significant than they were. cession to allow Greek script, since IN CANADA THIS YEAR? They were consigned to a more miser~ there really is no official Hebrew script Camp Agudah in Toronto invites able fate - neglect and oblivion. (This for Torah scrolls, and the borrowed campers' applications. We are is not an exact quote.) Assyrian script (italics mine, S.G.) is located in Port Carling, Ontario, Similarly, I would say that C'1azal generally used anyway." in the beautiful Muskoka district, did not give Elazar the publicity of This statement is not accepted by and offer Torah atmosphere, excellent staff, resident Doctor the halachic authorities. It is true that their criticism. It has often been and private swimming area. pointed out that the Qverwhelming in the Talmud (Sanhedrin: 21,22) Upon request we will send majority of .Kohanim Gedolim during there is an opinion among others that you a brochure and application. the Second Rais Hamikdosh were our current Hebrew script was brought Please write to: from Assyria, but the prevailing view totally unfit for the post and this may CAMPAGUDAH accepted by the Gaonim and all 129 McGiUivray A venue well include Elazar. Toronto 12, Ontario Rishonim is that the K 'sav Ashuri was Telephone: {416) 789-5514 As a closing note, I would like to the original script of the Luchos and qllote a passage I just chanced upon in of the Torah. Without going into de" Chapter l 7 of "Ha1nikra V'Halvlesor­ tails, which is impossible in the con­ ah," by Rabbi Reuven Margolis. Re­ fines of a letter, suffice it to say that garding "the sages of the Talmud and the "I''shuvot ll.a-Gaonim, Rabbeinu the Targum H'aShivim ," says, "their Ghananel, and the Yad Remah fix the latter opinion as the halachah. This LIKE translation took the sacred out of the THE JEWISH OBSERVER ? sanctuary and introduced the secular view is also accepted by the Kuzari. (On the other hand, Rabbi Joseph Albi into the courtyard of Israel, bringing in his Ikkarim expresses the contrary You can share it with about Hellenism and assimilation. This opinion. He is, however, not consider­ dozens of readers for project of great consequence is des­ ed a halachic authority, and is also cribed in our literature, despite the criticized for this "unorthodox" view only $5.00 -- fact that in general the Ghazal prefer­ by the Ein Yaakov.) red to remain silent about things SEND A GIFT SUBSCRIPTION which had no future significance and which did not meet with their ap­ proval." Rabbi Margolis then marshals his Central Hotel Jerusalem staggering wealth of knowledge in 6 PINNES ST. DAVIDKA SQ. P.O.B. 1351 Tel.: 21111 both the Torah and the Greek Centrally located - Close to the Holy Places Septuagint, and demonstrates how in many instances, Chazal without speci­ FIRST SYNAGOGUE and MIKVA Beautiful Halls fically mentioning the Septuagint, • for Celebrations for took great pains to eliminate the many CLASS fallacies and errors which were creep­ up to 1,000 people ing into Jewish thought as a result of HOTEL • TWO REST AU RANTS - this distorted work, for it indeed did 77 BeautHu!ly Furnished • contain many, many deviations from Rooms - Air-condition, Dairy & Meat Central Heating, Private J. GRUENEBAUM the traditional text. Telephone and Bathroom, EXCELLENT CUISINE - D Balconies. Superior Service The Mana9ement A vrohon1 Chain1 F'euer

Tlie Jewish Observer/ ."day, 1971 29 AMERICAN AGUDATH ISRAEL ASKS ISRAEL'S ZEIREI AGUDATH ISRAEL MEETS WITH STA TE LEADERS TO HALT "COERCIVE TACTICS DEPARTMENT ON SO VIET JEWRY AGAINST TORAH LAW" A leadership delegation of Zeirei Agudath Israel of America, Agudath The Israel government was asked by "It is our obligation to proclaim Israel's youth movement, met with Mr. an cn1ergency nleeting of the executive our pride in the zealous protection our Herbert Okun, assistant director of the com1nittce of Agudath Israel of Ameri­ rabbis give to the n1ost minute detail State Department's Soviet Desk and ca to "Halt its pressure tactics to at­ of Torah Law. Only because of this with other State Departinent officials ten1pt to coerce the Israeli rabbinate consecrated devotion there exist com­ on April 5 to discuss the plight of to co1npron1ise Torah law on conver­ plete Jews and a co1nplete Jewish Soviet Jewry. The Agudist youth or­ sion and personal rnarital status." The People who have a need in a Jewish ganization had been invited by the call. which was issued over the signa­ Land. State Department to confer on this ture of R_abbi Moshe Horowitz. Chair­ "'It is hoped that the leaders of the issue. n1an of Agudath Israel's executive State of Israel will con1e to the realiza­ In his opening remarks, Mr. Okun conimittcc, is in response to the on­ tion that their belligerency to religion lauded Zeirei Agudath Israel for its going controversy in Israel over the has gone beyond reason and their pres­ positive, helpful approach to the rabbinate's ins.istcncc upon strict ad­ sure against those who uphold the in­ Russian Jewish problem. In presenting herence to 1'orah Law (halacha) in tegrity and sanctity of f-Ialacha threat­ its position, the Orthodox youth lead­ conversions to the Jewish faith and in ens the very unity of our nation. We ers pointed to their commitment to the marital status of its citizens. cannot tolerate any attempt to defile refrain from taking any action that Specificially,. the request was issued our eternal Torah Laws, without may result in negative consequences to because: "Events in Israel during the which there can be no existence for the Jews in Russia. past few \Veeks have pointed to an un­ our People." 0 The Zeirei Agudath Israel leaders precedented ca1npaign being waged by asked the State Department to help in its efforts to win more religious free­ many people, including members of Director of American the Cabinet, against 1'orah standards dom for Soviet Jews and for easing of for Halachic conversion and personal Agudah's Tourism and restrictions of emigration. "The vast n1arital status. These eternal laws of Aliyah Department in Israel majority of religious Jewish youth in unchanging relcv

30 The Jewish Observer I Alay, 1971 GOV. ROCKEFELLER SUBMITS .;, BILL ENABLING YESHIVOS TO 0 'J;J1'.i·~-~ OBTAIN FUNDS FOR ... -..-- SUNDAY CLASSES UNITED Chevra Kadisha A bill to permit the Yeshivas to Sundays in a non-public school oper­ D'chasidim • Hor Homnuchot count their Sunday secular classes in ated by a religious body. the members Founded 1856 computing the funds to which they are of which observe a day other than entitled under the Mandated Services Sunday as their Sabbath." The Legisla­ BURIAL IN JERUSALEM Act was sumbitted to the New York tive Commission of Agudath Israel State Legislature this week by Gover­ took the step of obtaining the help of A~f) ALL CE\IErERfES f~ ISRAEL nor Nelson Rockefeller. the Governor, after its protracted The Governor took this unusual negotiations with the New York State • step of introducing an an1endment to Education Department failed to the Mandated Services Act, after the change the original ruling against the m ..\ ..\l1n nakob€sh Commission on Legislation and Civic eligibility of Sunday classes for fund­ Action of Agudath Israel of America ing. D SOCl€ty brought to his atte'ntion that under 44 CANAL ST. existing law most Yeshivas would be New York Y eshivos to Receive NEW YORK CITY 10002 deprived of one-sixth of the monies to Second Half of State Aid which they are entitled because the Nr, E. Broadway Sta. "F" Train State Education l)epartment refuses to The Yeshivas in New York State J):n 8 .. '\i11• l'l1on1· recognize Sunday classes for appor­ will in mid-May receive the second half ti on1n ent of funds. According to of the funds to which they are entitled WA 5-2277 Agudath Israel, the Governor's new under the Mandated Services Act of amendrnent will enable the New York 1970. This will bring to a total of over In Canada: 1 State Yeshivas to obtain over $1 /2 million in State funds obtained Chevra Kadisha $200,000 which the present law this year, it was announced by Rabbi of United Jewish Congregations Menachen1 Shayovich, chairn1an of the denied them. Montreal Tel.: 273-3211 In a memorandum to the Legisla­ Cotnmission on Legislation and Civic ture in support of his bill. Governor Action of Agudath Israel of America. Rockefeller pointed out that the Under this law, the State is reimburs­ LAPIDUS BROS. GE/\ilLA1H CHESED Jewish schools hold their secular ing the non-public schools for their ex­ ASSN. OF THE CROWN HTS. classes ~n Sundays instead of Friday penditures on such mandated expenses AGUDATH ISRAEL, INC. afternoons, because the schools must as the keeping of attendance and FOR APPLICATIONS close early on Fridays in order to en­ health records. Agudath Israel's legisla­ Call Rabbi Joshua Silbermintz at: able their students and faculty to ob­ tive com1nission has worked closely WO 4-1620 or write: serve the Jewish Sabbath which begins with the Yeshivas and all Torah insti­ c/o Agudath Israel at sundown. This new bill declared tutions in providing thern with every 5 Beekman St., New York 10038 that ('attendance days may include technical assistance to obtain this help. D

Year-Round Daylight Saving Rabbi Moshe Sherer, executive presi­ earliest time when 1norning prayers Bill Withdrawn to dent of the American Agudath Israel can co1nmence is one hour before sun­ Accommodate Orthodox Jewry organization, who explained how year­ rise. During the winter months. when round daylight saving time would dur­ prayers nonnally cannot begin before Albany. N.Y. - A bill to extend ing the wi.nter create morning prayer 6:15 a.m. (Eastern Standard Time), daylight saving time throughout the difficulties for religious Jews, I felt advancing the clock one hour would calendar year, introduced by Senator conscience-bound to withdraw my bill have meant that the observant Jew Roy M. Goodman, was withdrawn this out of consideration for the Orthodox would first be able to begin his rnorn­ week by the Senator "in response to Jewish community." ing prayers at 7: 15 a.m. As these an appeal from Agudath Israel of Senator Goodman's bill, introduced prayers last from 30 50 minutes, it America which had disclosed that this at the initiative of Con Edison, ai1ned would have created an anomalous situ­ measure would create a major problem to relieve New York's power shortage. ation for the religious Jews whose for religious Jews." Senator Goodman However, Orthodox Jews would have e1nployment requires their presence declared that, "after meeting with suffered from its irnpact, because the prior to 8:00 or 8:30 a.m. D

111e Jewish Observer I J\Jay, 1971 31 IN RESPONSE TO UNPRECEDENTED PUBLIC DEMAND THE Yeshiva I Mesivt& Zichron Meilech 01 Eastern P'kwav 418 E. 45tll Street, Brooklyn, N. Y. cor. Church Ave. • IN 9-7740 IS PROUD TO ANNOUNCE AN EXPANSION OF ITS PHYSICAL FACILITIES BY THE ACQUISITION OF A SIX CLASSROOM ANNEX ADJACENT TO ITS PRESENT FACILITIES. The Yeshiva ia located in its new building equipped with modern facilities, outdoor playground, gym~ naaium and dining hall. Thia annex enables ua to open our REGISTRATION TO STUDENTS AT ALL LEVELS, FROM PRE! A THRU BEIS MEDRASH. ----~---~~-~---~-~~------PRE IA CLASSES FOR BOYS OVER 4 YEARS OF AGE -----~------~~--~-----~------~------~------~---~------Yeshiva Depar1men1 - 1s11nrouah Bib Grade • Intensive and c :nprehensive learning program • Curriculum includes a complete program of Mishnayos • Special classes tor gifted students Seder Moed • Daily minyon at which the T~tmidim are trained in the important • Individual attention to each Talmid concept of Tfilo Betzibur • Outstanding General Studies program • Parallel classes at all levels. • New Math curriculum in grades 7 & 8 Free School Bus Transportation to: Flatbush, East Flatbush, Boro Park, Canarsie, Mill Basin and Crown Heights. MESIVTA DEPARTMENT BEIS MEDRASH The Mesivta High School has limited openings for Talmidim who are Our Beis Hamedrash for post High School Bochurim offers Shiurim serious about learning and wish to continue their studies Behasmodo. by Roshei Yeshiva, Gedolai Torah, who are wholly committed to The High School, chartered by the N.Y.S. Board of Regents, has a their Talmidim. The Beis Hamedrash which is populated by mature complete secular department offering courses in all subjects and con­ Bnei Torah furnishes an excellent environment for scholarly growth. tains a fully equipped science laboratory, library and gymnasium. DORMITORY AND DINING ROOM FACILITIES ARE AVAILABLE TO ENABLE BOCHURIM TO SPEND THREE SEDORIM IN THE YESHIVA .

... and all members of its current staff: . . . .is pleased to announce an expanded program of spe· cialization made possible by a strenthened faculty. The - RABBI MICHOEL MEISELS, Dean program will feature instructors who are recognized special· Rabbi N. Bulman Mrs. L. Klein Mrs. S. Abraham ists in the following fields: Mrs. R. Cohen Dr. L. Nulman . Mrs. S. Aranowitz Mrs. J. Heller Mrs. C. Oestreicher Mrs. S. Birnhak •Chumash Mrs. C. Kievman Rabbi D. Wrona Mr. A. Neuwirth Rebitzin R. Shaingarten, Guidance and Counselling • Hal&Jha • Ha8hkafa· Yahadus tender this token of welcome to the new members of our faculty: •Jewish Hi8fory •Neviim RABBI DAVID FEIN, Principal, Gen. Studies Dept. • Methodolog.v Miss Sarah Berkowitz, Methodology Mrs. C. Horowitz, Jewish History • h)Tf,R Miss Chava Rotenberg, Chumash, Neviim Rabbi Chaim Shereshevsky, Chumash These instructors will concentrate their efforts in their chosen We look forward to working with you towards the fields, and all levels of our six·year program will benefit from attainment of our goal ... their specialized knowledge. . .. l'-1'.1·r:el1 ence in Cit in 11 ch Ha bo 11 os • Four Year High School • • Two Year Teachers Seminary • • Evening Adult Education and Seminary Extension Courses • ****** For information concerning enrollment, lodging for out·of·town students, and course description: SARA SCHENIRER HIGH SCHOOL FOR GIRLS • SARA SCHENIRER TEACHERS SEMINARY 4622. 14th Avenue, Brooklyn, N. Y. 11219 Telephone: ( 212) 633·8557