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No. Widely aec/aimed by Rabbis, Torah Please add $1 per book for postage and handling. educators, and laymen, with En dosed please find check for $. approbations of leading Gedolei Torah. Pre-Public~tion Name. Address . by Discount Offer Anvil of Sinai [464 ppJ: An analysis of City I State I Zip. Rabbi Zechariah Fende! Ha lac ha 20% fundamental Torah concepts Legacy 10% Pre-Publkation oller expires June 30, 1983. Chollenge of Sinai (2 vol.t., 644 pp.]: A Torah TJiE Please allow 12 weeks for deU11ery of Halacha and Beyond. appr(J/Jch ·to cotttempbrary problems Challenge Principals' inquiries invited. Legacy of Sinai [352 pp.]: A hi.ftory cf Torah TORAJi ETJi IC Anvil THE IDEAL GRADUATION GIFT! Transmission (Creation through Geonic Era) THEti.SWISH BSERVER I THE JEWISH OBSERVER (ISSN 0021-6615) is published monthly, except July and August, by the Agudath Israel of America, S Beekman Street, New York, N.Y. 10038. Second class postage paid at New York, N.Y. Subscription in this issue ... $15.00 per year; two years, $27 .00; three years, $36.00; out side of the United States, US Lail Shimurim-5743, as told to Hanoch Teller...... 4 funds only. $20.00 in U.K ..and Israel. Single copy, $2.00. Thoughts on the Nature of Man, Printed in the U.S.A. Rabbi Mosheh Y'chiail Friedman...... 6 ItABBI N1ssoN W0Lr1N A Primer in the Effective Use of Put-Downs, Editor Avrohom Mayer ...... 10 Counting Toward Freedom, Eytan Levi, Editorial Board translated by Pesach H. Konstam ...... 14 DR. ERNST BonENHOMER Chairman Divine Manifestation in the Holocaust, RABBI NATHAN BULMAN Yechiel Yits'chok Perr ...... 18 RAeei JosrrH EuAS JosrrH fRIEDENSON "Why Have You Chosen Me?", a review by RABBI MOSHE SHERER Dr. Joseph Kaminetsky ...... 22 Management Board The "Opsheren," Nason Binyomin Blau ...... 24 NAfTOU HlRSCH ISAAC K!RZNER Second Looks at the Jewish Scene: NACHUM STEIN The New Chief Rabbis, Ezriel Toshavi ...... 27 Weaving a Spell of Knowledge ...... 29 Business Manager One More Tragic Barrier-Courtesy of Reform ..... 30 PrsAcH H. KoNsTAM Falling From the Tree of Science, Bernard Fryshman .... 32 Tttr JrwlSH Oesravra does not Post Script: assume responsibility for the The Zoger'ke, Chaim Shapiro ...... 34 Kashrus of any product or ser "So He's Reading a Book!", Bernard Fryshman ...... 34 vice advertised in its pages. Letters to the Editor ...... 36 ®Copyright 1983 APRIL 83, VOL. XVI, NO. 10 SIVAN, 5743 $2.00 TRY AND observe Passover in Moscow. There aren't any up. Each fragile matzah was smuggled out in a news matzos, kosher wine or meat; gathering together to paper. As for the four kosos, friends and relatives helped celebrate a seder is all but illegal. purchase the huge amounts of raisins needed for the making of wine. This past Pesach, forty Jews decided to participate in a While this was going on, some of the participants communal seder nonetheless. Each participant carefully looked over carefully prepared notes about how to con thought over his decision. Was a one-night ceremony duct a seder. Casettes containing Pesach nigunnim circu worth all of the inherent risks? Detection by the KGB lated with joy and excitement among the friends. (and who could avoid it?) was tantamount to arrest and Zev,* the sedermastermind, suggested that since they incarceration. Parents would be guilty of religious had never attended a seder before, a rehearsal was neces indoctrination of Soviet youth, a felony, and university sary. Accordingly, Zev and Sasha secretly convened in students would face immediate expulsion and automatic Moshe's apartment in preparation for that momentous cosncription into the army. Was a seder really necessary night. Using makeshift props: water substituting for to impress upon a Soviet Jew the image of Egyptian wine, plates for matzos, a pen for the zroa, etc., the mock subjugation? seder commenced. Forty Moscow Jews did not view this question as hypothetical. Aside from this example of heroism, the JT WAS MORE than a week before Pesach, but for the parents taught their children the ingenuity of Jewish three men sitting at the bare seder table, the excitement enterprise. A clandestine shmurah matzah bakery was set was already impossible to contain. By the time they reached Halle/ in the Haggadah, they were hoarse from Hanoch Teller, a regular contributor to these pages, is an American studying in Mir Yeshiva, Jerusalem. •Names are changed to protect the principals. 4 The Jewish Observer I April 1983 their hushed singing. But they couldn't stop. Each children'-how true it is. Laban tried to uproot every stanza about the slavery and the Exodus was so rich in thing-and he's still .trying!" meaning for them: n7~7ii 7.:J'I ci,n 7.:J 11,y? ip~ii C,i01tu The most attentive participant was dreamy-eyed "Appoint watchmen to your city all day and night" . .. Avrum Eisikovitch. The last time he had attended a seder Bang, Bang, BANG!! It wasn't a knock at the door, but was fifty years ago, when he was just ten years old. For a thunderclap intended to unsettle and frighten. The Avrum, the thrill of the seder was mixed with cherished pounding was accompanied by the incessant ringing of nostalgia-fifty years ago he had asked the Ma nishtana. the buzzer. The intruders weren't petitioning for per He remembered the sequence of the seder and offered mission to enter. Before they broke in they wanted to instructions to the participants before Zev could read instill as much fear as possible. You never knew exactly them out. what waited on the other side of the door. How many? How anti-Semitic? Had they brought along the hungry As THEsedercontinued, Zev's face suddenly turned pale. dogs who always managed to get loose for a few seconds Looking up from the Haggadah he turned to Moshe and ... ? Five men burst through the door and surrounded asked in a shisper, "Are we expecting anybody else?" the three. They started shoving and shouting: "Jewish Shadows outside the window began moving closer. nationalist propaganda!" "Obstruction of socialist jus Moshe, as calmly as he could, arose from the table and tice!"" Anti-Communist blasphemy!" "Zionist hooliga drew the shades tighter and double-locked the door. nism!" etc. Each mouth parroted a different offense. The responsibility resting on Zev's shoulders was awe This went on for almost an hour, waking up all of the some. He had not only invited all of the participants but neighbors in the building. After examining the identity had convinced them to attend. How could he bear the papers of the Jews, they threatened that one more viola responsibility of causing parents and old people to be tion of "anti-Soviet propaganda" would mean imme sent to Siberia? Zev lamely tried to assuage himself with diate arrest. the thought that it was Lail Shimurim. If the purpose of this raid was to frighten them, it But his conscience kept nagging at him, affording him hardly succeeded. Of course, initially they were scared no relief. The shadows were not disappearing. Avrum, and had trouble falling asleep, but they remained unaware of what was transpiring, announced that it undaunted. Come what may, they were going to con was time to open the door for Elijah the Prophet. Zev duFt a seder. tried to delay. But Avrum wouldn't hear of it. "Everyone rise for Elijah," Avrum proudly announced. Zev told RIGHT BEFORE Erev Pesach, they received permission to them that it was very cold outside and opening the door use someone's dacha (vacation home) at a relatively safer was not really necessary. "Lately,'' he assured the group, location, fifty kilometers from Moscow. They made "the custom of opening the door hasn't been observed. their exodus from the city one by one, each person ..." Avrum scoffed at the comment, accused Zev of carrying a portion of the precious Pesach cargo. The Reformism, and proceeded toward the door. Moshe women worked like an experienced team to render the intercepted him and stared at him for twenty long kitchen kasher le Pesach, while the men helped out with seconds until Avrum finally took his seat. the rest of the house. This little home had to double as a shtieble and a dormitory. IT WAS 2:00 in the morning and Zev was anxious to When evening arrived, the tired but jubilant men finish the seder-there was just so much you could rely gathered in the dining room for Maariv. There were so on Lail Shimurim. Everyone wished each other, and prom many different types of Jews assembled in the dacha. For ised themselves, the most fervent greeting of the even some it was their first Maariv, for others it was their first ing: "Leshana Habaa be Yerushalayim." All of the matzos and Maariv with a minyan. After they finished, they quickly Haggadahs were quickly stashed away into various hid took their seats around the special table. The air of ing places. Moshe peeked through the shade and found expectation in that room was almost tangible. All eyes that the shadows had 'passed over.' were turned toward Zev who started the Kiddush. Parents of children and university students, poten Afterwards, Moshe's son Chaim'ke asked the four tially the greatest offenders in the eyes of the KGB, kashas, Ma nishtama halaila hauh mikol halailos?There wasn't were recommended to leave the dacha, and to stay away a dry cheek in the room. Ma nishtama halaila hazeh mikol until the following afternoon. At a quarter to seven in halailos!Why is this night different from all other nights? the morning the shadows reappeared, this time with On this night forty Jews chose to affirm their Judaism their source in full evidence. Nine of them. They they knew so little about. To stand up to a calculated swarmed in like hawks and started searching the pre campaign against such affiliation. On all other nights mises, not uttering a word. They found nothing, not a they can only dream about being a Jew and leshana haba be clue. Yerushalayim. But tonight, tonight was so different! "We That night an even more joyous second seder was were once slaves to Pharoah in Egypt.' Maaseh avos siman conducted. Avrum finally got to open the door for Elijah lebanim-the actions of fathers presage the events of the for it was /aka-veritably-a Lail Shimurim. '.T The Jewish Observer I April 1983 5 Rabbi Mosheh Y'chiail Friedman In his previous article, "In Search of a Torah Psychology," the author rejected an understanding of the human con dition that ignores his spiritual aspects, and called for one that integrates the fact that a person is animated by a divine soul. The following represents his initial steps toward setting up a framework for such an understanding. Thoughts on the Nature of Man Psychology traces its origin as far as Aristotle, and to a phenomenon of the psyche rather than of the soul. perhaps even further. Early in its history, the study of Thus, present-day psychology perceives man as a secu psychology was encompassed in the philosophical and lar being whose sum total of experience is fit subject theological speculations concerning the soul. In the matter for its investigation. seventeenth century, as psychology became more body oriented, discussion of the soul was supplanted by the The Irrational Stress theorizations regarding body-mind relationships. By the middle of the eighteenth century, psychology had One major consequence of this ideological orientation assumed a mechanistic stance, and at the commence is that undue importance is given to the passions and ment of the nineteenth century this posture was re irrational forces that are found within the human per inforced by the introduction of experimental psychol sonality. In the absence of a soul that endows man with ogy and the influence of evolutionary theory. Today, noble qualities, supreme among which is the freedom to with few exceptions, psychologists consider the soul to choose, psychologists tend to see man as a plaything of be entirely irrelevant to their field of operation. Even his instincts, emotions, and uncritical attitudes, which those writers who include the soul in their theoretical shape his behavior in a manner that he does not control. scheme do not regard it as a specific eritity of divine This essentially deterministic view of man, which is origin but rather as some sort of spiritual force in the further encouraged by the influence of scientific human personality. thought, also places much significance on the impact that the family and the social environment have upon The point of view of contemporary psychologists is the personality of the individual. clearly reflected in the textbooks and literature which There are theoreticians in the field of psychology who they produce. Either mention of the soul is omitted struggle with the philosophical implications of this entirely or else it is included as an historical curiosity. model, resolving the problematic issues according to the The highest orders of mental function, such as thinking, persuasion of their particular value systems. On the speaking, problem-solving, and decision-making are whole, however, psychology portrays man as a product treated as psychic functions. Even religious experience, of internal motivations, which may be extremely base in in which the soul occupies central importance, is reduced nature, and external forces with respect to which he is a rather passive object. The effect that this image has had Rabbi Friedman is director of the Torah Umesorah Counter-Force Program, upon society over the years is enormous and far which provides counseling and therapeutic services lo Yeshiva students and their reaching, but this is a topic that goes beyond the imme families in New York City. diate concern of this article. 6 The Jewish Observer I April ]983 There is yet another shortcoming of secular psychol Yehuda HaLevi, Rambam, Rabbi Yosef Albo, Rabbi ogy, which is of fundamental importance in the applica Chaim Vital, Rabbi Moshe Chaim Luzzatto, and Rabbi tion of its principles to human affairs. Psychology Shneur Zalman of Liadi, one can find elaborate schema assumes that whatever truth it discovers about man's that demonstrate the integral relationship that exists behavior is pertinent to all of mankind. More1 even between man and the universe. And from these schema findings derived from experimentation with animals are one can ascertain what are the ultimate origins of often considered as useful in achieving a better under human personality. It would be considerably beyond the standing of the human personality. Many psycholo scope of this discussion, however, to engage in a full gists, because of their commitment to evolutionary the analysis of human behavior in congruence with a par ory, regard man and animal as occupying separate but ticular schema of man's relationship with the cosmos. related positions on a continuum of livirlg things. Con What will be presented, rather, is a paradigm of a total sequently, they recognize no fundamental distinctions personality that is compatible and even congenial with between civilized man and savage, except as they are the Torah viewpoint. It does not represent any single culturally determined, and certainly they do not ac schema drawn from our Torah writings but is an knowledge that the basic character of an individual pos improvisation that should be adequate for the needs sesses unique qualities because he is a member of a that actuated this discussion in the first place. people that has a peculiar religious and national identity. Nor should the reader be indignant if he finds that the schema that is presented here consists of the author's The Beginning Point constructs and does not necessarily correspond to the real world of the individual. Among our own eminent Clearly the Torah has a totally different perception of writers who dealt with the nature of man there is con the nature of man. To begin with, the study of man siderable difference in how the human topography is ought properly to be preceded by the study of Creation. conceived. One of the key words in this topic-nefesh-is Man is a cosmic creature. He constitutes a universe in subject to different interpretations and resolved into miniature. In his own constitution, he replicates the different layers of components. Indeed, the Torah itself dynamic configuration that is inherent in the world of seems to use the word differently in different contexts. nature. I would suggest, then, that to understand man, The words neshama and seichel also seem to lack a uniform one must first understand the fundamentals of crea definition. At times they appear to be interchangeable; tion. If he is to be seen in his real dimensions, he must be other times each has its own definition. The author begs perceived from a perspective that encompasses heaven forgiveness, therefore, if he employs a degree of origi and earth, all of G-d's handiwork. nality in presenting a model of man that does not con form precisely with any previous conception. To the Historically, three systems have been employed to best of his ability, the author has tested any novel idea attain this genuine insight into the character of man: appearing in these pages and found them to be congru the divine inspiration of prophecy, the metaphysics of ent with Torah ideology. philosophy, and the esoteric lore of mysticism. Although the three systems are independent, they are not initially Dualistic Man exclusive: it is possible to transform insights from one frame of thought to another. Each system possesses its To construct this proposed topographical sketch of own conceptual organization, yet their propositions on man, let us begin with a concept that is axiomatic to the topography of man admit of common elements. A Jewish thought-dualism. The universe was created to legitimate psychology of man, therefore, ought to include both corporeal and incorporeal entities which, commence With delineation of one of these systems. on a cosmic scale, are represented by heaven and earth. First one must answer the questions touching on the In man, they take the form of body and soul. These two emergence of creation in its macrocosmic form; then it antithetical components of man cannot interact together is possible to focus on man as the embodiment of the unless there is a third component that can bind them forces and elements that comprise the world. By virtue together. This is the psyche, and it performs this unify of this process it becomes possible to identify the ing function because it possesses some of the character temperament, attitudes, and emotions of man with defi istics of the body and some of the soul.• Parenthetically, nite elements in the universal scheme of things. it may be noted that man himself is in a similar position because he is able to bring heaven and earth together. Building on Existing Systems It is not necessary to create these systems ab initio; *That the noncorporeal part of man is divisible into several com ponents is a recurrent concept in the literature of Torah hashkofoh. See, they have existed a long time. Moreover, one need hot for example, Midrash Rabba (14,9); Shemona Perakim of lhe Rambam; go outside the realm of Torah literature in order to Shaarai Kedusha of Rabbi Chaim Vital (Part I, Portal 1 and 2); and, es discover them. In the writings of such eminent person pecially, Mahara.l's Gevuros HaShem (Chapter 21) which contains a ages as Sa'adiah Gaon, Rabbi Shlomo Ibn Gabirol, schema analogous to the one proposed here. The Jewish Obseroer I April 1983 7 A' This role is epitomized in the person of Moshe Rabbeinu instances these forces are mutually supportive and in who is given the title /sh Ho-Elokim-Man of G-d others they are antagonistic to each other. In his ideal because he signified the ultimate peak that a human state, all of man's activities are governed by the wisdom being could reach in securing a union of the earth with and intellect of the soul, which acts of its own free the Divine presence. volition. When this condition exists, the other elements The psyche, then, is that part of man that is bounded of man-those associated with his psyche and with his on one side by the soul and on the other by the body. But body-carry out subordinate responsibilities in helping at these boundaries we again face the same condition of the soul fulfill its own divine purpose. interaction between two dissimilar components, al Ordinarily, however, this blissful order does not though to a much more moderate degree. At these exist. A physical illness or disability may deter the soul boundaries, therefore, one discovers elements of human from performing its proper functions. Of greater sig topography which, at the one site, signify interaction nificance, an undisciplined psyche can make incursions between the psyche and the body, and, at the other against the sovereignty of the soul and succeed either in interface, signify interaction between the psyche and defiling its purity or unseating it from its throne. Con the soul. versely, a soul may incur its own deficiencies through lapse of will or cloudy intellect, which in turn will nega From Structure to Function tively affect the well-being of the psyche. Mediated by the psyche, the soul in a sense determines the physical From structure let us proceed to function. The bodily health of the individual as well as other more direct functions are well known. The biology of man, his ana influences. tomy and physiology, his organs and life processes, have This last concept must be understood with a certain been extensively investigated. In dealing with this amount of reservation since there are individuals who aspect of man there is considerable resemblance be inhabit the earth whose souls have long since become tween the functions of a human being and those of encrusted by their sins and yet they continue to enjoy other living things. The functions of the soul are also splendid health. On the other side of the coin, people commonly understood. Through the power of the soul, who are undoubtedly saintly may suffer from dire man is able to choose between good and evil; to dis illness. This paradox can be resolved in more than one criminate between right and wrong; to employ his intel way, but this work will not engage in such intricate lect in the recognition of G-d's wisdom, goodness, and discussions. glory; and to comprehend G-d's unity and His exclusive sovereignty over the universe. The soul gives man the One Life-Force For All Functions power of will, a sense of awareness, the ability to express his thoughts through speech, and all those lofty The elementary topographical model of the soul pre aspirations and capabilities that lift him above every sented earlier needs refinement on other grounds as other being and crown him as the supreme work of the well. All three regions of the person-body, psyche, and Creator. soul-owe their being to a divine life-giving force which Hence the functions of the psyche, which mediates vitalizes them. There is a classic debate among philo between the body and the soul, must lie somewhere sophers of the soul, discussed by the Rambam in Shemona between these two categories. Thus to the psyche we Perakim, as to whether the life-giving force of each func can ascribe such human features as temperament, cer tion is separate and distinct, or whether a single such tain passions and emotions, imagination-aspects of force inspires all of these various functions. The author human experiences that surpass purely brutelike quali makes no pretense of being a deciding opinion on this ties, yet do not reach into the realm of the noble and the controversy. For the sake of perspecuity, however, one sublime. At this point we can also delineate the bound would prefer to employ the Rambam's assertion that ary functions. Where the psyche meets the body, we there is only one such life force, which emanates from encounter the operation of psychosomatic phenomena, the soul and pervades all other regions of the person. the influence of the psyche on bodily processes, as well As a construct, this position is extremely useful in as the reverse, the influence of bodily processes on the rationalizing the interactions that take place within the psyche. Where the psyche meets the soul, we meet person and emphasizing the essential unitary nature of those aspects of human behavior in which the natural human behavior. temperament of the individual interacts with the influ In summary, even in this simplified sketch, which ence of the soul, the outcome of this engagement does not explore in detail man's relationship to cosmic determining the character of the person. forces, there emerges a far more exalted concept of man This depiction of human topography is not complete, than that which appears in the most humanistic school however, inasmuch as it offers a passive rather than a of secular psychology-presenting a radical difference dynamic picture of personality. Man may be perceived between the two models with profound and far as a field in which various forces operate. In some reaching implications. Rather than stressing man's 8 The Jewish Observer I April 1983 insistant drives and the base passions which emanate from an individual's corporeal substance, the Torah i"O::l places its accent on manrs sublime qualities and em We are pleased to announce that the phasizes his capacity to overcome the invasion of his first Zman of Yeshiva Gedo/a Bais Yisroel bodily desires. In this titanic struggle between good and will begin '1"'K Elul evil that rages within each individual, the psyche serves in the Yeshiva's building. as the chief battleground where the ceaseless clashes over man's soul occur. c'~"1JK 7'11~ w;icn n'J n11n '11)1 cn''IJI '1Jp'1 cnn nJilto 1'11117 YESHlVA------. 1l'mJ; 1i111nw n111ccn '~'1 GEDOIA • Bais Medrash for the .K~''i ni:l'W'i C'lnii;i ''iiilt:li ni::l'W'ii 'WK1 serious ta/mid age 17-21. ~ ~in 'ill C'11))'!!' • • Shiurim in lyun, Bekius, Cl''i'i:i Cl'11))'!U • Halacha, Chumash, and Mussar. 1D1t:li1 l11:l i1!lp!Ui1:l Cl'11))'!U • li'~1!l n:iiin • • Dedicated to helping a bochur C'irwr.i Cl'1))11 • realize his full potential. li1K'P:l'7 Cl'11D • FULL DORMITORY • For an interview contact: ;y7'1•c 7111cto J;n 1)1'17'0 "111l'JK J ;n RABBI AHRON GARFINKEL n~'!Z''n tuXi •Jnii 'iilJO Seven Cameo Ridge Road Monsey, New York 10952 I TEL. 212/258-5340 ..____(914) 352-6214/356-0888 Notjustacheese, a traOition ... ,: ,- "1Wl Haolan1, the mnst trustt'd name 1n Chulov Yi~ruel Kusher C::het:se A reputatilln earned through 25 )'ears llf s<..:rupul~1us devoth1n tn qu<:1!1ty and kashruth.With 12 ddicinu~ v<:1net1e~-Under the stnct RdhhinKal supervision cifK'ha! Adas Je~hurun, N. Y Ha11!an1, a tradition you'll en1~~:h~~1ng. I Iao Cholov Yisrod THURM f\R,J~. WURL!lCHEES~CU IS< SlW l'URIC N 'I .-r.:... The Jewish Observer I April 1983 9 Avrohom Mayer A Primer in the Effective Use of Put-Downs Targeting in For the Kill As defined by my trusty dictionary, a "put-down" is an attempt to slight, belittle or snub someone. The objective is to subtly erode the individual's self worth until he or she becomes unnerved, emasculated, debili tated or totally inoperative. The problem is to find a target that not only will allow us to exercise and develop this skill at will, but also one who can't or won't strike back. Let's examine the possibilities. Try a put-down on your wife ("You drive nicely-for a woman") or on your To begin with, we will practice put-downs in third children ("You finally got a 100 on your math test-40, person, to a friend, or a small group. Eventually, we will 30, 30!") and the joyous family you once knew will learn how to deliver put-downs in public, such as at a slowly become cold and critical. You will find your home board meeting or a social gathering. The height of our a place to eat, sleep, and then run away from. skill will be when we can put down someone face to face. Try put-downs on your employees or employer ("Joe. When we can do this nonchalantly without any com Congratulations on your becoming vice-president! Until punctions or guilt feelings, we will know that we have you became one, I thought it was a tremendous mastered the art! achievement"), and you stand to rupture a valuable As a general rule when putting someone down, try to business association. Since we make our living from the convey a feeling of concern: We don't mean any harm cooperation of these people ... we'd be foolish at best, or ... to the contrary, our intent is that of helpfulness and idiotic at worst, to use put-downs in business. friendship. Make sure that your tone of voice and man If we were to exercise put-downs on our friends and nerisms 'express the same genuine friendship and colleagues, we'd just find ourselves in a slowly narrow camaraderie. ing social 'circle. But worse, we always risk someone For beginners, we will start with comparatively easy turning the tables on us and putting us down, a very examples. Let's begin with lesson number one. unpleasant experience. This leaves us with just one group who are both vulnerable and accessible, people LESSON ONE whose position and temperament allows us to put them down with no fear of retaliation-the klei kodesh-rabbis, "The principal !Rabbi, teacher) is paid, so he doesn't need principals, teachers, shochtim, organizational people, and any acknowledgement (praise or recognition)." the like. Since these are dedicated, service-oriented and Or as I once heard so eloquently expressed, usually kind-hearted, we could even fool ourselves into "The hired help don't need no thanks ... they should feel believing that they don't have any feelings ... and they lucky we pay them." don't care! Voila! We have suddenly discovered the per If this statement is said with enough conviction, not fect target. only can we make the point sound logical, but we can even convince our listeners that if we do express appre Avrohom Mayer is thrpseudonym of a person with many year's involvement in ciation, the Rabbi (etc.) may even begin to think he's chinuch. This article is a result of hearing a colleagur being put down once too often. good and eventually ask for a raise! IO The Jewish Observer I April 1983 Hard-nosed, bottom-line businessmen are learning "From here we learn that even when one does their that every form of acknowledgement, from a simple job-as did the water in floating the basket of Moshe thank you letter, a note to the wife, having their thanks and appreciation are in place!") employees' names published ... small gifts and bonuses increase productivity. That is not an ethicat moral or LESSON TWO even humanistic approach; rather a simply effective one: to get better productivity, acknowledge your peo "If they meant it L'shem Shamayim, they wouldn't ask for a ple. In a Wall Street Journal article (December 6, 1982) raise" entitled, "To Raise Productivity Try to Say Thank You," and, the author writes: "If management would begin think "What does he mean he can't stay late! I volunteer my time; ing in terms of doing things for their people instead of lo why can't he volunteer his time?" them, we would see productivity increase off the The implication in these put-downs are simple. I (the scales." volunteer) work for the institution L'shem Shamayim-for But do we need industry to tell us what our life the sake of Heaven. I don't get paid. They (the experiences dictate? Anyone who has even minimal employees) do get paid; therefore their devotion is experience with people knows that every person, re questionable. gardless of how lofty or lowly his station in life, needs First, let's clearly define the parameters of the concept recognition for what he does. How paradoxical that the of volunteering. The dictionary defines volunteer as one complaint voiced by klei kodesh more than any other is anyone who enters into any service of his free will. Free "I am taken for granted." will means free to choose how he wants to serve, when The Rebbe who spends considerable time preparing for he wishes to serve, with whom he wishes to serve, and his students and learning with them, the couple that under what conditions he wishes to serve. Just because opens its home to Shabbos guests week after week, the you decide to volunteer doesn't mean anyone else must, Rabbi who goes out of his way to service some particu or should do likewise. You can't be maser nefesh (lit: give lar need, the principal who involves himself in projects away your life) with someone else's nefesh. not directly related to the school, the organizational Second, in many situations there may be a large mea worker who takes humiliation in stride ... all these are sure of L'shem Shamayim in the individual's decision to lumped together and shrugged off with a flip of the serve where he is, doing what he is doing. For example, a hand and a "So what? It's their job." teacher in the Oshkosh Hebrew Day School is doing his share, or even more, by having traded off a lucrative Whether the achievement of these klei kodesh are business career in the N.Y. area for teaching. Be careful entirely, partially, or not at all their job has no bearing before you flaunt L'shem Shamayim because no one has on their right to be recognized and acknowledged, or the right to enforce dedication. We can and should moti with the very pragmatic, clear-cut fact that most every vate, inspire, role-model, but after everything is said one who is acknowledged will work better. and done, you can't legislate dedication. We may strive to raise ourselves above the need for There are many ways to induce people to volunteer recognition for our good deeds, and we look to our klei and to work along with us. The best is to create a climate kodesh to exemplify the highest attainment in character, of growth, self respect and excitement. However, the where they're above such needs. But not all are malochim well-meaning chairperson, in his/her desire to see the (angels), and try as they might to overcome their human project completed, often emits just the opposite signals shortcomings, they will still react as human beings. And " push" instead of motivate; "demand" instead of inspire; the fact that some klei kodesh actually do not need recog you "have to" instead of "please can you." ... If, instead nition, do not want it, and do not expect it, does not of generating an uplifting and enjoyable climate, we exempt the rest of us from the basic decency of express promote a degrading and demoralizing one, we only ing a kind word now and then. have ourselves to blame when some people do not J In a sense, many of our klei kodesh and thus our organi choose to work along with us! zations are caught in a cycle of thanklessness. Parents don't appreciate the devoted work of school officers LESSON THREE (they chose to do it, no one forced them), the officers don't appreciate the principals (after all, he's paid to do "He can't get any other job anyway, so why pay him more?" the work anyway), the principal doesn't express appre and, ciation for the teacher (if I don't get it, I don't give it), and "If he would be capable. he would be a dentist (accounlanl, so on, down the line, businessman, salesman) not a teacher (Rabbi, principal, (In the midst of writing this article, a neighbor's' child shamosh). came into the house and told me something that his This is a great put-down because it kills three birds, Rebbe taught him that morning. Moshe Rabbeinu did not not two, simultaneously. hit the water for the plague of blood because of his 1. It deprecates the ability of the individual (if he'd be appreciation for the water; and then the Rebbe added, any good, would he be a teacher?). The Jewish Observer I April 1983 11 2. It puts down the position (what type of a job is that cussion and decisions. Then they merit action that is for a Jewish boy?). timely, proper, open, fair, and completely above board. 3. It sets up the justification to take advantage of Put-downs serve none of these purposes. They are someone. degrading, demeaning, deprecating and cowardly. But we can go even one step further and hone this put-down until we make the taking advantage of some LESSON FOUR one not only justifiable, but an obligation-of course, all in the name of doing good for our organization. We can "My wife saw the Rebbetzin buying a new dress" even develop this into a mitzva ... saving every dollar of and the institution's scarce money . .. totally failing to real- "The Rabbi's wife doesn't lift a finger for the school." ize that it might be a convenient cop-out for us not This put-down is so subtle, so cute, yet it needs little to raise the additional needed money. What easier way explanation. They-the klei kodesh-are gluttons for pun is there to "save a dollar" than to refuse to raise salary? ishment. Yes, they deserve to live ... but not much more than that. The fishbowl syndrome means that If we don't respect the position, if we put down the because you're klei kodesh, you're always on display .... person who is supposed to inspire us, if we make asking You belong to everyone, to anyone, and at all times! for a raise a dehumanizing experience, if we make peo Because it is my money that pays your salary (usually ple who are klei kodesh grovel to get benefits that we take said indignantly by someone who contributes little or for granted ourselves, we make it unduly difficult for nothing), you, your life, your belongings, your privacy, them to do their job effectively. People tend to respect and your freedom ... all belong to me. themselves in the way that we teach them. If we con stantly put down people, they often oblige us by assum The Rebbetzin has the right and the need as does her ing that corresponding position. But even if the person family, as does the Rabbi, to a personal and private life. is beyond the power of suggestion that he is insignifi Moreover, that privacy may well be providing the single cant, unimportant, undeserving, and so easily replace oasis of sanity that enables her husband to perform his able, what about our own obligation to respect (and job effectively. But it goes so much further. If we want while we're at it, what's wrong with "revere"?) our klei our people not only to survive, but to grow, we must be kodesh? You either honestly respect the person and the careful not only to prevent anyone from abusing them position ... and express that respect in every method of but to be careful to see that they don't burn themselves communication ... or you don't. You simply cannot out. The hallmark of Torah work is giving of oneself, have it both ways. giving of one's heart ... and you must take note of how Leadership, inspiration, and the teaching of Torah people in caring professions tend to use themselves up, require the delicate, intangible ingredient called "yachas," and within a few years burn themselves out. or rapport. It is the sensitive relationship between Self-confidence is the very stuff that enables an aver teacher and student, the invisible flow of chemistry age person to undertake and achieve great things. The between rebbe and ta/mid, Rabbi and congregant, that ability to open new classes, to fund new buildings, to develops and matures only in the climate of great mut expand to additional congregants, to start new projects, ual respect. You can't handle it like so many yards of are all the direct result of our klei kodesh 's confidence in fabric or so many pounds of metal. Torah work in all its themselves. Not every Rebbe, not every fund-raiser, not ramifications-the Rabbi from his pulpit, the principal every principal or teacher is exceptionally gifted in as an educational leader, the classroom teacher, the innovating programs or in persevering through difficult administrator and all who work for organizations, have times. It has been said, "The exceptional person is usu so many inherent difficulties in performing their work ally a person of average ability who has an unaverage that they cannot possibly fulfill their potential if we attitude to things that are seemingly impossible." Most don't at least support them on every level. To participate often we-colleagues, parents, board members, con in putting down these people is to torpedo the very gregants, officers-can make even some of our other foundations on which institutions of Torah are built. wise ordinary klei kodesh into exceptional people by infus Strange as it may seem, some lay leaders do not like to ing them with a tremendous amount of self confidence. see independence on the part of the Rabbis or teachers, and counter it with further put-down. How bad can this Shortchanging Kial Yisroel cavalier treatment of klei kodesh become? How much damage can it do to the institution? As a good friend Whether I or my colleagues resent put-downs (and of once told me, "Sometimes the rules become very simple: course, we do) is not the real issue. This is the moral, incompetence is rewarded by advancement; excellence ethical and mussar concept, and at this point, 111 leave is rewarded by insecurity; and loyalty is rewarded by that to others. It is the shortchanging of Kial Yisroel's casual dismissal." motivaters and activists, which must effect the quality To be sure, there may be problems with personnel, of Torah observance, that really hurts. As just one and these problems deserve careful and thorough dis- example, so much of the "musical chair# position- 12 The Jewish Observer I April 1983 changes, whereby good people leave one position to fill another, may be prevented if we express confidence and respect rather than generate doubt and insecurity. Moreover-and this I address to those of you who take pride in being hard-nosed industrialists or office czars, who are incurably contemptuous of all who are on the receiving end of checks bearing your signature The Wait is Over! take note that people who have made a life-long study of Congratulations- behavior modification tell us that we can-just by using Now you can celebrate your Happy Times- words-effectively upgrade a person's self-image. By Those Special Simchas-$uperbly using an abundance of honest compliments, by not tak ~r; The Gala Opening of ing anyone or anything for granted, by expressing a ~c,~ " positive expectancy, we can considerably improve al ~'S most anyone's performance. t-.~ Now-especially for all who see themselves as watch dog committeemen making sure that the organization's money is well spent-doesn't it make sense to spend • $-'i,ne something as uncostly as warm words of praise, when <}/)inint! we know that such actions will produce positive results? and'&~ The truth is that most of us deep down do have a healthy respect for the dedication and selflessness of at4910·13th Avenue, Brooklyn our klei kodesh. Some of us may secretly envy klei kodesh Tel: 851-7551 who have traded off some of the" good life" for a more You '11e waited/or a Rutaurant in Boro Parle meaningful one. But the temptation, while sitting at a o/ impeccable taste, decor and cuisine ... bar-mitzva or in a car, is to kibbutz klei kodesh, to be cute; to, for just a moment, be a hero with a smart put-down And it's arrilleff-'fNI>tll3 WA I, in front of our friends. And for this moment of glory, Erdoy the perfectly prepared Traditional Food for the thrill of blasting a shoot-from-the-hip critique, in smart. ultra modern decor . .. we risk losing the very quality so precious to us inspired Torah leadership. Finally-~ The next time you're tempted to use a put-down, You'1Je/ound a PositWely Perfect setting instead, find a member of the klei kodesh whose work you for your Special Catering Affair take for granted-the Rebbe who so lovingly and labor where superlatl"" dishes are sel'IJed with iously prepared the weekly Parsha sheet; the principal who cared about a special child; the Rabbi who taught a **** FourStarExcellence **** class well; the administrator whose sensitivity saved It's Time to Book your Slae11a Broch.as face for someone ... and compliment them. Unexpect at IMPERIAL, edly, honestly and wholeheartedly. Do it in person or by Shmuel Deutsch, J>t:oprletor letter. Do it privately-and when you have mastered the art, do it publicly. Say something that conveys the feeling that you really believe in the person, and in his work, and in his abilities! You may surprise yourself and find that you both grow from the experience. 'i' NATIONWIDE Rabbi Zalman Anderson RENT-A-CAR t:l"iJD i£11D MANHATTAN SORO PARK K"t!l'7to 1017!l ni ~in 10 n7~p 241 W. 26th Street 4508 - 16th Avenue 741-262b 435-6000 i'O l1~'!0'0 10010 M NTION THE JEWISH OBSERVER & SAVE! 1'117'J01 rnmo ,)''i'!ln ,nim •i!lo 1983 ECONOMY COMPACT MID-FULL Checked and Sold DAY $19 $26 $34 Same Day Service Available NIGHT $14 $19 $24 WEEK $129 $149 $179 1685 E. 5th Street - Apt. 5J MONTH $399 $499 $579 Rotes Intl.Ins. Brooklyn, N.Y. 11230 375-1793 limited Free Miles & RENT-A-CARI The Jewish Observer I April 1983 13 - '··"'·"' Culled from Chassidic literature, notably Sfas Emes on Torah, by EYT AN LEVI, translated by PESACH H. KONST AM. G-d commanded the Jews to count this constant reminder must be as wire. The basis of the slave system the days between the second day of sociated with G-d's reasons for of Mitzrayim was an indoctrination Pesach and Shavuos, one by one, choosing to redeem us from Egypt process reinforced by what was per together constituting the Sefira per in the spectacular manner recorded ceived as the imperatives of human iod. These days measure the time in the Torah, and this undoubtedly nature. Indeed, life in Mitzrayim elapsed between the departure of a was designed to inspire us and to was a total immersion in the physi motley group of former slaves from direct our attention to higher spirit cal aspects of life, which on the aris the depravity of Mitzrayim (Egypt) ual goals. It is of this spiritual aspect tocratic level offered every allure in and their emergence as a nation at of our changed status that we must the world. Slaves harbored no doubt Sinai. Sefira is not merely a historical be constantly reminded. This em that it was better to serve as a slave commemoration of the original per phasis is understandable, for: "All is in Mitzrayim than to be a prince iod of Jewish development. It is a in the hands of G-d, except the fear elsewhere. In fact, to them it was period that embraces an approach to of G-d." While G-d could remove us simply inconceivable to live else serving the Creator, a period filled physically from the geographic Mitz where; impossible to continue with with potential for growth of the rayim and we remain forever free of out at least being in close proximity individual Jew as well as the nation Egyptian domination, only we can to the self-indulgences of Mitzrayim as a whole. To appreciate this poten remove ourselves from the spiritual ... such was the extent of the bond tial, we must begin with Yetzias Mitz bondage imposed upon us in the age in Mitzrayim. When the Jewish rayim (Erodus from Egypt). individual Mitzrayims of our soul, people left Egypt, they were not the everpresent roadblocks that are crossing an imaginary line drawn by Remember ... What? in the way of our deep recognition political commissions in a far off cap of G-d. ital. They were disengaging them The Torah has a vast number of selves from the cultural, mental and fundamental milzvos (tzilzis, lefillin, emotional underpinnings of their Shabbos) that are described as being lives-from material and sensual c~iio nN~r; i~t in rememberance of involvement that was ancient Egypt. leaving Egypt-" tagged," as it were, SEFlRA INSIGHTS to summon up our awareness of the Completing the Process Exodus. These milzvos do not recall our bitter enslavement there; the The culmination of the process phrase does not bear this interpreta Counting that was Yetzias Milzrayim took place tion. Rather they focus on our taking at Sinai when the Torah was be leave of bondage. One wonders, what Toward stowed upon us as a people. Chazal need is there in such reminders? state: "The only free man is he who The contrast in the status of slaves toils in Torah." As long as one is as opposed to that of free men Freedom hobbled by the ties of worldly allure whether as individuals or as a people ment, freedom cannot exist. Only is so all-pervasive and so obvious, when one is dedicated completely to why must we continually remind Torah are his slaves' shackles des ourselves that we underwent this troyed. It follows that our emanci change? The Mitzrayim Syndrome pation could only be complete at the Yet the words of the Haggadah also moment when we received the To continually charge us anew: "In What was there about Mitzrayim rah, and the first of the ten com every generation, a person is obli that casts so long a shadow over our mandments, i~nK:l1il iteK i~P7K 'i ~;:,JK gated to view himself as if he left existence, requiring reminders of 0•;10 riKo-"I am Hashem your Mitzrayim." the Exodus to this very day? G-d, who brought you out of Mitz One can assume that the need for According to Chazal, Mitzrayim rayim," consummated Yetzias Mitz was a land from which no slave was rayim. This was the Jewish people's ever able to escape. In our times, it is declaration of independence, ex difficult to conceive of a mere pri pressed as it was by G-d Himself. son, let alone an entire land, from (Incidentally, one can now under Rabbi Levi, who sfudied in various yeshivos and which no slave ever slipped out. It stand why G-d declares Himself in kollelim in New York and Jerusalem, is currenfly in brings to mind impossibly complex the first commandmant as "Your private business in Brooklyn. Pesach H. Konstam, surveillance systems, endless fences G-d, who took you out of Egypt" business manager of JO, wrofe a chap/er on Rabbi and armies of guards. But there was rather than "who created Heaven Meir Shapiro in THE TORAH WORLD. far more to Mitzrayim than barbed and Earth," for this very declaration 14 The Jewish Observer I April 1983 -- Kn"i1K'i i"1::li i"1J111t:I Attention Kollel Yungeleit! ?NiW" riion i1:l"W" Torah Umesorah .l is once again sponsoring a .n110-i::in ''lO C'i'VI'i il:l'W' opin n"'nty::i ,:iv iv ii':ir.i ,i:i7: ·pn niiri:i i:ii1' niicl n:l'W'il .C'iMK C'110''7'i ppirn'7 '7::io ,':l:l?i1 C111'1J:l1 K"~''itv iiin '711:11 'J\?l n;,iii11 l"l1l'lJ'liii:l SUMMER TRAINING ,ilJW1'7 i1itlVi1 r'liTnn ciwo 1:1 W'W l'll)ii 'iy iNto:ll"IMW 'ii li':l:l C''iiJ"'\W lii'i1'7 i:JT'W ,O'i'VI7 i"IOilV iiM'?lili PROGRAM nnl}'i'1 niinn 7oy:l cnionn 7'nnn'n wipn nine 'iy .C'"'\1'J)li1 '0' iMWO 1iV An Intensive Two-Week - nK"7EJo 7ri1x::i norp 7w C'lW •::i::i nn'7In i'l:l'W'i'I Bein Haz'manim Program Offering: ,Cl"li:l'N:l l':li ,110''7 'i1Ci'I l"lil)IO '7W l"liO:J:l l':l - ,10.,lW 'Oilii '"Wi 'OJ 'EJ1 7W I"liO:l:l r::i - METHODOLOGY JEWISH HISTORY ,i!l:lM::l ii0'7ii .ni:l't"i:l r:n PUBLIC SPEAKING r::i ii!QJ1il:l ,C'i'0'7I"ln i1:l C''71.lliOW iliUi 'ii'J)i1 Mii:l T':l - - iiiil"li1 liV'i'i iiO''ii1 l"liTil ':'y t':n ,i1l:li1i ii0'7M poiy 'iy .'l"l'Ot< i1iUi j::l 71t' J"\0'7tMO i1iil 7j) iili'O:li Monday, July 25 (15 Av)-Friday, Aug. 5 (26 Av) in Lakewood, N.Y. 'i:lpnn'i C'l'liVOi1 Cii0'7:l C'l"tolOil 13-15 'i'JO C'iiM:l We are also planning programs for Kolle! yungeleit ,7n:ion '?N l"\Uti'? C'Wi)JMO .~"'?YJil 'n'?N '?y . ciio''iJ r!l'MJi i1tv'lD 110'?~ .tii)DNIUT1 JNl i)Ml' Ji and/or teachers in Baltimore and Los Angeles . YESHIVA CHEMDAS YISROEL For more information, call Mr. Avi Shulman at LOCATED IN THE KINGS H'WA Y-OCEAN P'KWY. SECTION OF FLATBUSH, BROOKLYN Torah Umesorah RABBI YITZCHOK ZEV JOSEF (212) 376-2431 160 Broadway, N.Y., N.Y. 10038, (212) 406-4190 BETH JACOB TEACHERS SEMINARY OF MONTREAL Rabbi S. Alsenstark Rabbi P. Hirschprung DEAN Chief Rabbi of Montreal ~ 'nnlD' :i'm PRESIDENT -,~~ We are the School!!! More than just a seminary!! THE DA I RY mveo the moot dellclouo and •With a Fully Accredited Discipline of PLANET wldaot auortment of dairy end Courses vegelarlan dl1hea. • Supervised Classroom Teaching-of the THE DAIRY hH Ito own bakery. 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And indeed, in the 49 The initial Yetzias Mitzrayim 3300 The Exodus from Mitzrayim and days between Pesach and Kabbolas years ago has endowed every Jew all the spirituality that it entailed Ha Torah, the Jews accomplished this with the potential of freeing himself occurred with the barest minimum awesome task, so that on the 50th from the confines of a material exist of preparation or groundwork by day, they were worthy of the Torah ence. This penchant for freedom is the Jews; the milzvos of mila and kor and freedom. so ingrained in the Jew that the Izh ban Pesach served as their sole merit In fact, the Zahar comments that bitzer Rebbe, Reb Mordechai Yoseif for redemption. Basically they were Yetzias Mitzrayim is mentioned fifty 7"~t, declared that if one falls victim still bound by the materialistic con times in the Torah, corresponding to a desire and is unable to control straints of Mitzrayim. Indeed, G-d to the forty nine days bridging Pes himself from indulging in it, he vio lifted them out of Mitzrayim nptn i~:i, ach with Shavuos, culminating on lates the Biblical command: "Thou with a "strong arm," overriding the the fiftieth day of Receiving the shall not return by (in) this way to fact that the Jews were ill-prepared Torah ... fifty degrees of elevation Egypt," for this was an essential for spiritual elevation. Once this had from the confines of corporeality to aspect of the slavery of Egypt: an been bestowed upon them from the total spirituality of hearing G-d's addiction to the desires of this world Above, it was now incumbent upon command directly from His mouth, until it appeared inconceivable and, the Jewish people to achieve inde completing the Exodus process on indeed, impossible to live without pendently that which had been Shavuos. yielding to them. The liberation of the Jews from Egypt marked their liberation from these mental and spiritual constraints. The Jew's unique ability to lift • himself above material concerns is ~,,,~., z:t,w : renewed in the Sefira period every year, in every age and generation, 'Che w1sboM 1N -cb€ • beginning on Pesach. HEBREW ALphABE'L f The Power of the Free The Sacred Letters as a Guide { The service on the first night of to Jewish Deed and Thought r Pesach is called "the Seder-the or der," because on that night the Jew From the very first Kabbalistic work '!' is granted to power to set in order his through the Talmud through an impres- : entire year. It is as though we are sive array of Rabbinic literature, great I'. loaned the tools necessary to sever minds have found the Aleph-Beis to be a · our shackles of materialism, and we gold mine of wisdom and guidance. : are granted the vision to elevate Now these golden threads have been pulled together and woven ourselves in 49 steps from impurity into a tapestry of fascinating .interest: to purity. But all of these possibili • .The Aleph"Beis as the forces of Creation • The Aleph-Beis as a ties of improvement only exist to primer of Jewish living • The Aleph-Beis as a fountainhead of the extent that one applies oneself Torah insight and mystical meaning. to the task at hand during Sefira. The first book of its kind. this volume is the product of decades of Indeed, the Zohar states that "He learning. thinking, and lecturing of a revered educator, lecturer. and who truly observes the days of Sefira community activist. It is a treat not to be missed! will not be judged on Rosh Hashana and Yorn Kippur." This is because By Rabbi Michael L, Munk; Overview by Rabbi Nosson Scherman one can use the days of Sefira to set in hardcover $11.95 paperback-$8.95 order one's whole year and release oneself from worldly constraints. 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Please ca/J Moshe Pruzan~l The Jewish Observer I April 1983 17 Yechiel Yits'chok Perr Divine Manifestation in the Holocaust A Speculation Introduction euphemism '.'Jewish enemies" even when referring to a mere threatto Jewry that had taken place more than Ff il>flurlinls asked i{aJ,bi Shimon BarYochai, "Why were Jewish four hundred years before. They were unable to pro enemies de>erving of deslrucfion in Iha! generation {of Esther]?" nounce the word ."destruction" in the same sentence as He said lo !hem: '.'[Let me hear what] yo~lhave lo] say." the words ~'Jey,; A Destruction Magnified the destruction, a magnitude made these advances, man has not only by Technology possible by the great advances made created the physical means for his in science and technology. If not for own destruction, but has also., in To be sure, the terrible destruc the developments in these fields, some way, created a metaphysical tion Jewry suffered in Europe forty mass murder and cremation could imperative for his own destruction. years ago was not without pr.ece not have been possible, and such ... A look from another perspective, dent. Most European countriesr es vast numbers of people could not however, suggests a somewhat dif pecially Germany, have long histo have been destroyed. ferent approach to this phenome ries of Jewish persecution and blood At first glance, one might con non. shed. Nonetheless, there were pro clude from this that the advances of found differences between the Holo science were not for the ultimate The Greatness of caust and the previous persecutions. benefit of mankind. Perhaps man "Anshei Knesses Hagadolah" Outstanding among these differ should have been more humble, ences was the sheer magnitude of more complacent, and been satisfied The Talmud refers to the Sages Rabbi Perr is the Rosh Yeshiva of Yeshiva Derech with the world as it was. Perhaps, who lived at the beginning of the Ayson of Far Rockaway, N. Y. one might also suggest, by making Second Temple period as "Anshei 18 The Jewish Obseroer I April 1983 Knesses Hagadolah, the Men of the self-control as we would express it had continued to be evident in the Great Assembly." They are called in human terms. Maintaining silence world to the same degree through "The Great Assembly," the Talmud in the face of the horrors perpe the greatness of nature, through explains (Yoma 69b), because they trated up on His children was indeed the power of His silence in the face succeeded in restoring meaning to a show of unusual strength, in keep of Jewish persecution, and through the two of the three praises of G-d that ing with the dictum: "Who is the awesomely miraculous survival had been incorporated into tefilla and mighty? He who conquers his de of the Jewish people. then were dropped. These praises, sire" (Avos IV, 1). With the advance of science and "the great, the mighty, the awe The same was true in regard to technology, however, the inspira some," were the only praises of G-d "the awesome." As the Anshei tion for these three linked praises spoken by Moshe Rabbeinu in the Knesses Hagadolah explained it, it have become unequal to each other, Torah; and for approximately nine does not refer exclusively to awe as the greatness of G-d has become hundred years following his use of somely inspiring acts of retribution yet more dramatically apparent than these words, they were part of the against the enemies of G-d and it had been previously; for as the prayers uttered by all Jews. But with Israel, as Yirmiyahu had understood doors of the secrets of nature are the destruction and desecration of it. It refers as well to the survival of being pried open, man is able to the Beis Hamikdash, and the captivity the Jewish people in a hostile and catch a glimpse into the macrocos and degradation of the Jewish peo murderous world. Jewish resilience mos of space and the microcosmos ple, two of these praises, "the in face of discrimination and oppres of matter. What was previously un mighty" and "the awesome," no sion, Jewish renewal following pil derstood as a closed planetary con longer appeared to be true. By con lage and pogrom, Jewish rebirth figuration measured in millions of trast, "the great," which refers to after bloodshed and death, are truly miles has through the advances of the greatness of G-d as manifested awesome and it is in this way that science exploded into a universe in creation, remained unchanged. In G-d now manifests His awesome filled with galaxies that are mea the world of nature, G-d's "great ness in the world. sured in terms of hundreds of mil ness" was still manifest. lions of light years. In his own "The mighty" and "the awesome" Beyond Prayer world, man's knowledge both of the were no longer evident, for the animate and of the inanimate rapidly world had entered a new period These interpretations by the An is converging into one science; and when G-d no longer showed Him shei Knesses Hagadolah, however, should his insights into the nature of matter self to be mighty and awesome as not be viewed as relating only to the has penetrated to the borders of previously understood. How can we use of the three praises in prayer. antimatter. call Him "awesome," asked Yirmi These praises refer to three aspects As man has enlarged his under yahu, when heathens are trumpet of G-d's ongoing relationship with standing of the greatness of G-d, so ing in His Temple: (See Yirmiya, 32.) Jewry-a relationship that must has he thereby enlarged the very man And Daniel wondered: When gen exist constantly, even if some of us ifestation itself; for G-d's greatness is tiles exile his children from their recognize it only intermittently. manifest in our ability to perceive Land and enslave them, where is His These deeper insights were impor the greatness of creation. There is, might? (See Daniel, 9.) And so these tant, then, so that all three qualities however, room to suggest that more Torah-hallowed words could no could in fact continue to be manifested in than this was also taking place. longer be used in prayer, because the world, for in a way, our recogni above all, G-d values man's integ tion of His Divine relationship with The Enlargement rity, and He does not want man to the world perpetuates it .... Thus, speak to Him in an "untruthful" as the Talmud explains, the Anshei The advances of science and tech manner, expressing praise that he Knesses Hagadolah earned their title of nology, which brought about an does not recognize. "Gadolah-Great" for "having re enlargement in the understanding The Anshei Knesses Hagadolah, how stored the Divine Crown to its an of the greatness of G-d, may also ever, restored the praises "mighty" cient glory"; for having restored have forced a greater manifestation of and" awesome" to the prayers. While references to the previous praise for the silence of G-d to come about, to G-d's might was no longer in evi G-d's manifested glory. ascertain that all three praises re dence as Daniel had understood it, main equal in their degree of mani the Anshei Knesses Hagadolah made it His Greatness in the Natural World festation; for to whatever extent a clear that this attribute also referred particular manifestation is less than to the great silence of G-d-G-d's Since the time of Creation, G-d's that of the others, to that same silence in the face of the destruction greatness has been manifest along degree, it is also suffering a diminu and degradation of the Jewish peo with His might and His awesome tion. And this imbalance must be ple, which was an exercise in Divine ness. Until recent times, G-d's Hand corrected. The only way in which a The Jewish Observer I April 1983 19 greater manifestation of the silence And it was an overwhelming si if our interpretation is correct, this of G-d could come about is for G-d lence, a staggering silence. It is hard portends a great revitalization of the to remain silent in the face of even to believe that flowers continued to Jewish people; for how else is one to greater provocation than in the past bloom and birds continued to sing, understand a heightened sense of that is, silent in the face of the Holo while the cremetoria performed survival if not in terms of revitali caust, which can be described as the their ghastly work! zation! most heinous crime in history. If we carry this thought further, Perhaps we have begun to wit we can assume that, to maintain ness the beginnings of this revitali *This discussion is offered as a frame of ref balance, there must also be in the zation. May we be privileged to wit erence for assuming a cosmic view of events. offing an expansion in the third of ness it in its entirety, with the It does not in any way absolve the perpetra the Divine manifestations, the awe redemption of Kial Yisroel, quickly in tors of these inhuman crimes of their res someness of G-d, which expresses our days. ponsibility for their actions. itself through Jewish survival. And Come To Formerly Kosher King 1«>6her £~~try 1309 48 St., B'klyn, N.Y. 11219 854-2911 Whitehead Hall Brooklyn College ;... ······································~···········································································································: ; o,,,tl ni'tl:i:i) t:iitl : ; : !• CENTER FOR TEACHER TRAINING i• • • ; 1326 Ocean Parkway, Brooklyn, N.Y. 11230 i • • ; TODAY, AS NEVER BEFORE IN OUR HISTORY - KLAL YISROEL IS SEARCHING FOR LEADERSHIP! i • • ; Join the ranks of Kolle! 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The following lines master of poetic language, creating from one of his poems (AS DARK new words and forming powerful RETIRES, p. 161) sums it all up for us: word images. His cadences, rhythms Why Have You Chosen Me? Poems and rhymes vary to fit the mood and by Bernard Dov Milians. 164 pages. "While other men immerse the soul bring the uplifting of the spirit that Shengold Publishers. $11.95. In doleful one expects from poetry. Rue and ravage, I watch the sun The Netziv (Rabbi Naftoli T vi Ye Useful Tool for Teaching huda Berlin), in his introduction to Of dawn and noon and twilight wonder his commentary on Torah, explains Set hope ablaze, This extraordinary collection will why many of the meforshim refer to And praise not only delight and move the reader Torah as shirah-a song, a poem. The ways who enjoys poetry, but I can envis This is because of the conciseness Of Heaven." age some concrete eductional ap and beauty of its language; its fre proaches and techniques which the quent use of melilzah-dramatic fig- . - Seldom have I seen or read a book book can provide. (Imagine desig ures of speech; and the lilt and of poetry that concentrates as this nating utilitiarian use to a book of cadence of its verses. All of which volume does on Judaism and Jews. poetry!) For instance: a class or adult inspire us to the highest ideals and Even in his purely human poems, group, after studying the prayer standards of true Jewish living. one finds continuous creative re "Shomer Yisrael", would read his poem These aspects of Torah come to phrasing of Biblical verses, maamorei of the same name (p. 148): mind as one peruses this most inter Chazal and Jewish idioms. He is a "... Guardian, G-d of Israel, esting collection of poems by Ber Jewish poet to the core. Shomer goy echod-, nard Dov Milians. For, from all the Guard our oneness in Your one Lest Your remnant be undone ... different themes about which he Plaintiff of His People writes, there emerges a deep-seated Keep us Thine and salvage whole The tattered shatters of a soul love for Torah and Jewish ideals, as He, too, often takes on the great Thal cries its Faith in tears of blood: well as purely human values. More qualities of Reb Levi Yitzchak of 'The Lord is One. Hashem Echod!" .. ."" over, the careful reader will be moti Berditchev and becomes the plain vated to apply the lessons these tiff of his people before the High After a mussar schmuess on hashgacha poems convey to his own situation Court, pleading for them and en prallis, these lines from "If Heaven and tailor them, so to speak, to his treating Him in their behalf. "Not Wills" could well round out the talk: particular needs. only is this evident in the opening, "How high the eye stirring poem on the holocaust "Why -If Heaven wills Have You Chosen Me?" (p. 11), Arranged According to Theme How tall which gives the book its name, but The small, also in "Why Do You Teach Me The themes are more or less ar The fallen! Love?" (p. 20), when he cries out: ranged in clusters and cover many How quick the cold, subjects: Jewish suffering and the "Teach me to hale like other men, The breathless-old, inhumanity of man; love for our In diplomatic wise, Renews, fellow-man; emunah (faith in Ha In du-faced guise Imbues shem); some great Jewish personali Of men of motley hue With breathing! ... " (p. 110) ties in the Bible; the concept of And ism prism In this great age of baalei leshuva, prayer and lefillos; Tehillim, and the Who Seek but to destroy the Jew! . .. " who need our guidance and inspira (p. 21) tion, who long to see and feel the Dr. Kaminetsky is founding president-now All of these thoughts reach a genu beauty of our ideals-for them es emeritus-of Torah Umesorah, the National Society ine crescendo in "Was It Anger?" pecially I commend this fine book of for Hebrew Day Schools. (P. 17) through these powerful lines: poetry. !.T. 22 The Jewish Observer I April 1983 ,''/,',,,.;;,:-<:-:; ,",,,-,,'',,", qrz.stitute for We m,ou'l:'fl,·tfu!.~assitilfoJ; ·<··.. ···... 'Professiorz.al ··.·.·•··•.Mr. Wi~tia.m1£fkUUJitz;l't''!JI\. <• ~rz.ticfiment n~y ,'1~VI"! 71'!1ett> 1~~1"T;.:i1n ·~· /· .. .·•· .. ·••· ·· ande~efJW/iJ.~1(cpnd The difference is unmistakable. A reasons for the "Shalom Zachar," the same category as Torah learned be short while ago, he was a baby, and Friday night gathering in honor of a fore birth-Torah proficiency ac suddenly he looks like a cheder yingele newborn son. The Shalom Zachar is a quired as a gift. It is a truly valuable a little yeshiva student. His sweet Nichum Aveilim, when visitors com gift, but a gift nonetheless, and, little face seems to have taken on a fort the bereaved infant: Is any loss therefore, not as valuable as that special radiance that wasn't there greater to a person than that of which one learns through is own moments ago. What has caused this knowledge of the entire Torah? It is labors. (Perhaps, in the same vein, instantaneous transformation? The therefore customary to serve chick we can understand Yaakov Avinu's "Opsheren"! peas and beans at a Shalom Zachor struggle to be born whenever his An Opsheren is not just an ordinary foods customarily served to mourn mother passed a Beis Midrash. To be haircut. It marks the third birthday ers (just as Yaakov Avinu served his sure, he was learning Torah in his in a little boy's life-a birthday that, brother Eisav at the passing of their mother's womb, too; but, Yaakov according to a tradition within Juda grandfather Avraham Avinu). Avinu was eager to begin studying ism, carries special significance. To The question then arises: why Torah on his own, acquiring know better understand this important don't we comfort the child imme ledge through his own effort and milestone in a child's life, let us diately after birth instead of waiting toil.) retreat for a moment to a period of until Shabbos, a time when we ordi unusual glory in a person's life-the narily do not comfort the mourner, The Consolation nine months before his birth. for Shabbos is a day designated for This is the consolation being of Chazal (the rabbis of the Talmud) happiness rather than grief? fered to the child at his Shalom Zachar. tell us that never is a person in a It is related that a Mallach offered We are telling him: "True, you have more favored status than he is before to reveal esoteric aspects of Torah forgotten the entire Torah, but don't his birth, for during those days a to the Vilna Gaon, but the Gaon mourn. Now that you've been born, Mallach-an angel-is his Rebbi, and refused. Torah is different from all you will have the opportunity to teaches him the entire Torah. At other fields of knowledge, for pos study Torah on you own, Torah birth, however, a Mallach taps him session of Torah knowlege is secon which will have lasting value." This on the mouth, and he immediately dary to the major goal, which is message of consolation is especially forgets all the Torah he has learned n;1J"\J m'l'tiY-toiling in Torah. The appropriate for Shabbos. for on Shab (Nida 30b). primary aim and value of learning bos a person is required to exert spe Mourning the loss Torah, reflected in the bracha p1oy'I cial effort while learning-to be me n11J"\ '1J"1:, is the effort exerted while chadeish, develop original Torah This, we are told, is one of the learning. The Vilna Gaon rejected thoughts. In fact, Chazal tell us that Rabbi Blau, a Monsey resident, devotes himself to the Mallach's offer, for he recognized when the neshama yeseira-the addi full-time Torah study. such knowledge as being in the tional Shabbos spirit-takes leave of a 24 The Jewish Observer I April 1983 --"%., " WE CARRY A WIDE RANGE OF AUTOMOBILES Compacts - Mid Size - Cargo & Passenger Vans STATION WAGONS - FULL SIZE CARS Dally - Weekly - Monthly Rates • Free Miieage Plans • Major Credit Cards •Short & Long Term Leasing• All Makes & Models ATTENTION SEMINARY S't{JDBN'I; Let U• Tailor A Lease To Flt Your Heads SEMINARY GRADUATE, & TEA.CHER Entering out SECOND :ye11r · THE INSTITtJT.E FOR, Auto Rental, & Leasing SPECIAL EDUCATION 5620 New Utrecht Ave., Brooklyn, N.Y., corner 57th St. Open Sun.-Thurs. 8-6:30, Fri. till 3:00 of Sara Schenir~r '.teachers St>tt>inatv (212) 435-8111 in.affili~tion with The. 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'?1-1.ll Ptfe:'< pare the graduate to be hired for positions in Spl'CiJ!VEd The Jewish Observer now and save. cla~s,rooxns, .re.source.. r.ooms·1}nd.ivi.dualizedinsttucti'()f1·irt •One Year/$15.00 (for ten issues) regula.r oblSsroomsial'.\d individua:l~red reme.Cliation·work: ... •Two Years/$27 .00 (a $40 value) The i!iStitute a!ldits.~ourses are duly re<:ogni;ed•and at:credii:ed:as fequ~red. - • Three years/$36.00 (a $60 value) (Add $1 per year for overseas subscriptions) :Detailed faC:_t s:hee_t-SCnt:upon fequest; Clip and save Rabbi Mil:heel.Meisels Rabbi Abaron H. Fried, Ph.D •. Dea_n__ __. Dean The Jewish Observer Sara Schenir& Seminary • ]eWish Qr)terf!Jr 5 Beekman Street I New York, N.Y. 10038 Sp&:ial Edut LIVE IT! 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If the answer is negative, through a Midrash Tanchuma we can dered so sacred that some Rishonim the neshama is not permitted to return perhaps gain some insight into this (earlier commentatory-llth-15th to its resting place. Chidushim, novel ancient custom. The Midrash likens a centuries)' consider them worthy of lae, can only be developed through child to a sapling in a field. Just as the special vigilance, and call upon Jewry m?•oy--through toil in Torah. fruit of a sapling, during its initial to observe them faithfully. Therefore, the message we offer the three years, is considered orla-its Thus, according to this tradition, child--that now he will be privileged use is forbidden-and during the the aveilus, the mourning period that to learn Torah through his own fourth year it is kodesh-sacred; sim begins with a child's birth, actually efforts--is purposely given on Shab ilarly (in accordance with this min continues for the first three years of bos, a day especially conducive to hag), one does not teach a child his life, even to include one of the ;i;mJ 1117•oy. Torah during his first three years, laws pertaining to a mourner-that but, in his fourth year, he is sacred he not cut his hair. When the child like a Sapling in a field and his father is obligated to begin reaches his third birthday, however, teaching him Torah. His third birth it is marked by the Opsheren, a hair The custom observed by many day-when a child's formal chinuch cut, to demonstrate that the mourn to cut a little boy's hair for the first begins-is an eventful day that is ing period is over and he may finally begin to study Torah in earnest, tak ing his first step in a lifelong process. The Third Lag B'omer There is a variation of this minhag observed by the Ariza/ (Rabbi Yitz chok Luria, 16th century Kabbalist) and continued by many chassidim: to coincide the Opsheren with the child's third Lag B'omer. In Eretz Yisroel, many parents take their three-year old sons to Miron (the burial place of the Tanna, Rabbi Shimon bar Yochai, author of the mystical classic, Sefer Hazohar) and amid much singing and dancing perform the Opsheren there. Perhaps the above explanation can shed light on this minhag, which binds together two seemingly un connected events. The Sefira days INSURANCE BROKERS & CONSULTANTS preceding Lag B'omer are days of mourning, for during these days a Commercial, Industrial, Residential, Life & Health great tragedy befell Kial Yisroel-the lalmidim of Rabbi Akiva died in a plague. According to some authori ties, Lag B' om er is the day the plague ceased, and it is thus consi dered a day of great rejoicing, when the Sefira laws of mourning no longer apply. Since the Opsheren also marks the termination of a child's mourn • PROFESSIONAL SERVICE • ing period, it is appropriate that • QUAL/1Y INSURAl'ICE CARRIERS • these two simchas coincide. • COMPETITIVE PREMIUMS • "Ashreichem Yisroel"-how rich is our heritage, for even seemingly minor minhagim possess so much depth and so much significance! BARBARA GOLDGRABEN/HESHY SCHWEBEL/EZRA HES "T 26 The Jewish Observer I April 1983 Ezriel T oshavi second looks Selecting The New Chief Rabbis OPPOSED TO THE CHlEF RABBINATE, Rabbi Yosef Chaim Sonnenfeld and Rabbi Yitzchok Yeruchem Diskin. The proclamation against the Chief Rabbinate. After ten years of tenure, the Zionists introduced the idea of a a rabbinical body," warned Rabbi Chief Rabbis have left office and Chief Rabbinate for the entire yishuv Sonnenfeld with prophetic grim their successors have been elected. with elections according to new ness, "in years to come all will Much interest has been focused on rules, which gave secularists a agree." the personalities and background of powerful say in deterrriining who the two men, their qualifications for would be the Chief Rabbis. Rabbi Kook's Cooled Enthusiasm office, and so on, but our focus is Thus the battle took shape. Jeru elsewhere. Without going into the salem's chief Rabbi Yosef Chayim Rabbi Kook, it seems, also quickly principle of the office of the Chief Sonnenfeld together with Rabbi cooled off from his enthusiasm for Rabbinate, its structure and its his Yitzchok Yeruchem Diskin led a bit secular participation in rabbinical torical precedent, our major concern ter struggle against this secular in elections. At a conference for the here is how it gives secularists a vasion of the rabbinate. On the establishment of the new chief rab voice in religious affairs. other side was Rabbi Avrohom Yitz binate, held at the Zion Orphanage There is nothing unusual or ob chok Hakohein Kook, who eventu in Jerusalem on 14 Adar-1, 5681, he jectionable about the office of Chief ally, with the backing of the Mizra made the following statement: For many centuries now, large chi movement, became the first "We originally looked with favor cities have been led by Chief Rabbis, Chief Rabbi under the new system. upon the participation of non-rab elected in turn by the rabbis and . . . On the day the election took binical forces in the arranging of heads of religious institutions of the place 13 Adar, 5681 (1921), Rabbi rabbinical affairs. But in the course constituent communities. This was Sonnenfeld proclaimed a day of fast of the negotiations it is becoming changed in the Palestine of British ing for what he considered a national clear that those whom we expected mandate days, the 1920's, when the tragedy. to help us in establishing the Rabbi "If some of us today fail to see the nate wish to gain control of it. We Ezriel Toshavi observes the Israeli scene for JO. danger in a secular force controlling have seen their ambition become The Jewish Observer I April 1983 27 the determining factor, a situation far religion will impinge on their election of a religious leader is often which is certainly unacceptable. We lives or to what degree the chief best expressed by others. In one are lovers and pursuers of peace, but Rabbis will further their concept of case, a member of the Chief Rabbi it should be clear that we cannot a Jewish secular state than they are nate council denounced members of compromise on basic principles. We with who is most qualified to res the Liberal Party who voted against have principles sacred to us no less pond to the religious needs of the the extension of the term of office of than those of the secularists-and community-an evaluation they are the incumbent Chief Rabbis. "How we shall defend them." not equipped to render. could you be so ungrateful (to Rabbi Since then the election continues Goren)," he protested in the Knes Objections Expressed by Others to involve the participation of irreli set, "and permit him to be deposed gious and anti-religious electors, Strange how the anomoly of non from office when he did so much for people who are concerned as to how religious Jews participating in the your cause by releasing the Langer brother and sister* from their stigma as mamzeirim?" In other words, Rabbi Goren's halachic decision (condemned at the time for being politically and Your Assuranee sociologically motivated-see JO, Dec. '72), earned Liberal backing as a quid pro quo, reducing psak to wares of the Highest for political barter. The situation was perhaps best Quality Kosber@anct summed up by a letter to the editor of HAARETZ (Mar. 7, '83) Israel's popular daily, that commented: Superb Taste. "It would seem to me that there is no greater shame to the genuine reli gious Jew than the charade convened lo elect the Chief Rabbis. Most gro tesque of all is the role of secularists in determining who will render decisions in Jewish religious matters. Shouldn't this be the exclusive domain of the religious populace? It's an established fact that the Knesset is composed primarily of secularists, and that ii does not draft legislation on the basis of halacha. Nonetheless, it assumes the right-by political criteria-lo decide how the Chief Rabbi will be elected!" HAIM HA TZORI Ayele! Hashachar We could not have said it better.. ·"'i'. *The status of the Langer brother and sis ter was a cause celebre just prior to the election of Rabbi Shlomo Goren to the Chief Rabbi nate in late 1972. They had been found to be rnamzeirim in a rabbinical court, and were unable to marry their respective fiances. The secular press created an uproar in favor of their intentions, and Rabbi Goren declared that halacha can be flexible enough to release them from their plight. As soon as he was elected to office he convened a secret court and overruled the earlier decision in a highly controversial manner. The secularists and @ Cel!!f•ed Kosher by th" U!"1•Qn ol 0<1hodox jewosh Cong1egatoons Reform leadership applauded his "humani tarian" approach to halacha. 28 The Jewish Observer I April 1983 -- Weaving a Spell of Knowledge 0 beam i::i.1:i warp sticks •nw::i.tu c•lp shuttle /"lN';)l:I weft R / -----::iiy laze rods side-posts O'lji;"! 'llU o•iir.iY warp •nw eye of heddle "l'l n•::i. SHUTTLE beam,.,,, 11/usfralions from Rabbi Gukovitzki's sefer. Over two hundred fifty men paid 250 men pay two dollars and crowd (Ma'asheh Greig}, who had personally their two dollar admission fee. They a Boro Park Beis Midrash to watch devoted months to researching took their seats and waited im this arcane demonstration? And every aspect of clothmaking from patiently while the young bearded why did another 100 do the same shearing through spinning to weav man threw off his coat, opened his two blocks away on a subsequent ing (and thanks to Agudath Israel's black steamer trunk and pulled out a Sunday morning? And 200 more in Dof Yomi Commission, which variety of wooden frames, enough Washington Heights ... in Far sponsored his lecture tour), the warp string to equip a dozen harps, and Rockaway ... and in Forest Hills? and the woof, the shuttle and the yarns of all colors. He leapt onto his heddle-board actually have mean Very simple. The Oaf Hayomi is makeshift stage-really two tables ing; and the vertical "women's loom" now studying Mesechte Shabbos. For with a third pyramided on top of and those elusive "shnei battei nirirn" years now, every child and most them-and for two hours mesmer assume an immediacy never ever every adult who has studied the ized his audience. Magic? Absolutely. possible otherwise. Lamed Tess Melachos-the 39 forbid But-deft as his finger-work was den categories of labor-has lumped A sign of an excellent lecturer? In it was not sleight of hand. The man part. More, it is an indication of how was a dayan-a judge on the London together .'.li1Xii ,j'i'l 'n~ 'ltv iitt'1l}1 10'~ as "three types of weaving pro thousands of Jews are seriously in Rabbinical court-Rabbi Yisroel cesses," and that was that-on to volved in learning the Oaf-a-Day of Gukovitzki, and his program was a ;w1p-knotting. Talmud, and are deeply distressed if clear exposition and demonstration Oaf 74 is turned to without really of the ancient craft of weaving. Thanks to Rabbi Gukovitzki, au understanding Oaf 73. "T Now why, one might ask, would thor of a halachic sefer on the topic The Jewish Observer I April 1983 29 appointment to the person who ex In other words, non-Jews can en One More pects to become a full-fledged mem ter the fold as members of good ber of Jewry through his or her standing in Reform congregations Tragic Barrier Reform conversion, and then dis without any conversion whatsoever. covers that his good intentions No ifs, ands, or buts. Their children notwithstanding, to every other Jew will grow up thinking they are as Courtesy of Reform he is still a Gentile! Jewish as their fellow congregants, Now the Central Conference of and may only discover otherwise "Halachic" American (Reform) Rabbis (CCAR) when they are on the threshold of has introduced one more barrier to marriage with an Orthodox or Legislation unity, one more cause for personal yes-Conservative Jew. At this tragedy. At their most recent con point, we can only stand back in hor vention, the Reform rabbinical ror as we witness the leaders of Do Reform Jews have any idea as group voted to accept all children of Reform Jewry not only guilty of to how far astray their leaders are mixed marriages as Jews, on the leading their flock away from Juda taking them? Do they have any ink basis of the Jewishness of either ism, but even including non-Jews in ling as to how many barriers the parent-that is, even when the their ranks, and as a matter of Reform leadership is erecting be mother is non-Jewish, and accord course bringing disunity, confusion tween them and the Orthodox com ing to halacha, the offspring is non and tragedy to the ranks of Kial munity? Are they aware that even Jewish, the Reform rabbis are ac Yisroel. -NW Conservative Jews will be distanced cepting the child as a Jew! lT from them, thanks to the sociologi cally motivated machinations of the Reform rabbinate? With their general rejection of the SORRY - we must stop sending binding nature of Torah Law over a THE JEWISH OBSERVER when your century ago, Reform Judaism drop subscription runs out ... RENEW NOW ! ped the necessity of a get to effec tively dissolve a Jewish marriage. All they require is a civil divorce. Con sequently, countless married cou ples have parted without benefit of a get, and-still married-join in illicit Pincus Mandel Cemetery Consultant union with new marriage partners. Representative of Chevros The children born from such new, Kadisha in Jerusalem Bais Yaakov illicit unions are mamzeirim, and may with karka on Har Hazaitim, San D'Chasidei Ger not marry freely within Kial Yisroel. hedria and Har Hamnuchot; also As a result, Reform Jews who are sole agent for the "AD MAT KO 1681 49th Street attracted to Torah must still be DESH" Cemetery in SEFAT, near screened for tragic yichos factors that the " TZ!YON" of R'P!NCHAS Brooklyn, N.Y. 11204 may be present-they may be chil Ben YAIR and MERON Cemetery, 435-0077 dren of such second marriages. in the vicinity of the ."OHEL" of Moreover, when children of Reform R'SH!MON BAR YOCHA!. Karka is pleased to announce also available on all other COM Jews plan to marry any other Jews, that registration for much to their shock they may dis MUNITY -OWNED Cemeteries in Eretz Yisrael, controlled and main grades Kindergarten, cover that, through their parents' tained by the CHEVRA KADI SHA misguided action, they are mamzei~ of the COMMUNITY ... Not a Pre 1A, and 1-7 will rim. How much heartbreak could PRIVATELY-OWNED BUSI begin Lag B'Omer (May they have been spared if the Reform NESS. 1). through May 31. rabbinate would not be so insistent 1569 4 7th Street on circumventing halacha! Brooklyn, N.Y. 11219 Registration Hours: Mixed marriages have always Day and Night Phone Sunday 12:00 PM-4:00 been another source of divisiveness (212) 855-5121 PM. Tuesdays & Thurs between the Reform community and Honesty - Integrity - Orthodoxy. Reform conversions are Responsibility days 8-10 PM. totally invalid, and as a result, Re Over 30 Years of Dedicated Service to form geirim (converts) are ipso facto the Orrhodox Jewish C.Ommuniry still non-Jews. Imagine the deep dis- 30 The Jewish Obseroer I April 1983 VGYA.c;E5 llNLIMITED INf;. . ••t, Mli.\t ~W· u-tl11 aJE ~('ti\ tlfll'rr nmf.A * 'lJ&r!fAf.f ~ N'l'\.lfll.\ tu\ tvm1pMtif1H> Exclusive Caterers at the Elegant COTILLION TERRACE • 'RM "'""'"""'"" • 1" -1"..w~ ri,.., wll'. v\(u Ae1, ljw.1 Jiii ( 212) 252-5515 •h Ortho<1oxy Published weekly Jf'il,; 0qw/n11\ 8iwl 97, Stamford Hill,.London, N. 16, England i,,,+~ ,,,& t .. i~ t"""I ~! •. Annual subscription Airmail $48.00. Surface Mail $25.00 Write -..fur ""'1 free._,,,., Cof>1 Pwbluhed b, A,..i.u. 1"""'1 of a.....-.. ~ It pays to advertise in The Jewish Tribune !PmmtlJe Glatt Kosher Caterers at BECOME A DAF YOMI JEW! 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(212) 627-0072 The Jewish Obseroer I April 1983 31 Bernard Fryshman Failing from the Tree of Science, Gnawing at the Tree of Life Rabbi Aaron Brafman said it best the real issue and the significance of ture as crucial to society, took their in a letter to the New York Times: Professor Freeman's attack on Margaret lead from Margaret Mead's work. Mead's "Coming of Age in Samoa." You Forty years later, anthropologist Alibi for Permissiveness are mistaken in minimizing the impor Derek Freeman published a book To the Editor: tance of the furor that the book has entitled Margaret Mead and Samoa: The Your Feb. 3 editorial "The Anthro created. Making and Unmaking of an Anthropolog pology of Anthropology" fails to address To those of us who see our society ical Myth (April '83, Harvard Univer rapidly deteriorating in the areas of pri Dr. Bernard fryshman isa frequent contributor vate morality and civil responsibility, sity Press), which in clear and un to our pages. the recent revelations have the impact equivocal terms exposes Margaret of a Watergate. Mead's observations as childish, in Are You .Interested •.• Margaret Mead's work became a bible nocent, with no basis in fact. Dr. ln unearthi'ng UiedlamOnd mines of your for a generation of people who gave Mead is described as having been a soul? ...· lh'af of .your Children or talmi dim'i, .. ln pol!shln·gyourodheirmidos?_ scientific credibility to the permissive gullible 23 year old untrained grad . Jn.winning new fdends, or k~epin·g.old. ness which we feel is responsible for uate student, incapable of distin o·nes? our social disintegration. That the guishing between the deliberate You carreven retoverthe Jost Key to your scientific underpinnings of the present own heart·~Where? .ln the c.omptete duping from teenage Samoan in Chovos Hale,vovos ,on rapes. in Yldd!Sh-:'" permissiveness, lawlessness and ''any formants and objective scientific tu!J ·of dehghttuJ mesholim (parables). thing goes" society may have been ar evidence. Other anthropologists, not eas'f t6 .ol'ldbtstand • AhaVat ·Shotom-: rived at through slovenly research or betwee·n man and his·. tet1ow1mari and conscious distortion is too much to quite so charitable, suggest that w\h:d1.staoei:;) •.A spec.ta! Chit'lu~h tape Mead, like other students of Boas, on raising children-- "ShaarHabllachon" bear. ol Chovo•· Hafevovos '{9··tapes) • ·T.he (Rabbi) Aaron M. Brafman simply fit the facts of a culture to the entire Pirkei Avos •·On ~ach Parsha of Derech Ayson Rabbinical Seminary theoretical structure proposed by the.w&ek• On midos: ka·as, emuna, bita· Far Rockaway, N. Y., Feb. 8, 1983 her mentor. To quote Freeman: chon: simchfl . • Th~ entire TehUlim (Ht?brew.) 'trn 2 tap~-· $6.50 Incl. post• "This is the first time in anthropol ·'The Goal of Life·· RO min. -Eiigli.sh tap!:! Perhaps a word of explanation is ogy, or even in the human sciences based on the wdting·s of Rabbi E, Hertz.· in order for those who are not man. on Hashkafas Hachaim that ·can generally, that such an established bdng Out the best in you ~hd ·change totally aware of the Margaret Mead scientist has been proved so wrong. 'yoiJr entire 1ife-:-adapted·bY Rabbi Avro~ controversy. Briefly, Margaret There was Piltdown man, but that hom ·Fishe1is·-·$3.00 incl. po!':t:· • Sefet Mead, the most celebrated anthro Bayls ·Ne'eman"".·$·3 in<:! post. • Ohr was a hoax. How could someone get Yoseff (bitaclion, .etc.) .$2. •· ''Chinucn," pologist of our time, was in turn a things so astronomically wrong?" ''Krbud Av v'Elm." ''Ga·n Eden of the student of the famous anthropolo Dr. Mead is not without her de Masrtiid"-$3, 1J:1pet1 by Rabbi AvrohoiT\ Fishf>lis 11 Also: on "Bikur Cho!im·:· ''Be~ gist, Franz Boas of Columbia Uni fenders, nor is Dr. Freeman without r€'ishis'' (emun1:1). "SechukOSai" (locha· versity. When but 23, she spent a his attackers. Anthropologist David chaL "Metzora" (!ashon horaj, also "500. relatively short period of time in words of .\AliscJpin" • The· Mashg1.at!J-':'. Schneider of the University of Chi blography:>Qf ·Rabbi Yechetkel ~eve.n· 1925 on the Island of Samoa. Then, cago (quoted in Newsweek, Feb. 14, i::tein '-1l{ '11 ealJ·t.hange your :attJtudeS based on her observations, Dr. Mead '83) claims that if Mead had a bias, so J'.lnd irrtproVP yOur fife..:.-$5.50 including published a book entitled Coming of po~tagP. • The face That Stlone-·Rahb\ did Freeman. Freeman's attack, he Meir fpi 32 The Jewish Observer I April 1983 life as an indisputable, if culturally determined, fact; this presumption en couraged her to distort the Samoans, so that she could use them as a base of comparison." So now we have our choice: Mar garet Mead was "gullible and in COPE competent"-or "deceptive and a fraud" -or "biased and incomplete"- INSTITUJE or "insightful." But one thing is The Computer Programming Training undisputed. There was no justifica Center to Business And Industry tion for anyone to base his views of American society on Mead's Coming of Age in Samoa. 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The Jewish Observer I April 1983 33 ZINEREC J'ostJeR® Birth of the "Bobba Ma' ase'' The "Zogerke"- Alive and Well in Baltimore The "Zoger'kes" who read the Yid dish translation of the Chumash or the Tzena Ur'ena for the other women in the ladies' section of the shul were sion of the entire group-young and described (Oct. '82) as "reading the old, rich and poor-in another world, text aloud to a circle of women ... transported by the words of the (with) a pair of glasses ... perched Zoger'ke. on the tip of her nose." Incidentally, when I had the copy I discovered a print of a famous (above) made of the original, I met a 8 Squares picture of "The Zoger'kes" in the supporter of the school who melted Ready to Bake Bais Yaakov of Baltimore, with all of in nostalgia upon seeing the picture: the details captured by the artist's "My mother couldn't read," he said brush-one sefer for the entire group excitedly, "and she used to go to the (plus one more for a literate older Russian shul to listen to a Zoger'ke, woman at the window at left-NW), right here in Baltimore!" the eyeglasses, and the total immer- CHAIM SHAPIRO * Challah * Blintzes * Potato Latkes "So He's Reading a Book!" " Raw Fish *Prepared Fish "Leave him alone. So he's reading -News Item: In relating the history * Onion Rings « Poultry a book. He's going to be exposed to of Cardinal jean-Marie Lustiger, the * Chopped Liver that stuff anyways." New York Times reported: *Fully Cooked Gefilte Fish "But he's too young to cope with that kind of literature." He was born Aaron Lustiger, in Paris ····-·,/=:~f;;,::,,,,~::··-'=· -'·''··':-::::: ___ ·,' "Better young. He1l talk to us, on Sept. 17, 1926, and was baptized in we'll explain what's wrong and August 1940 in Orleans at age 13. He ·;;~li~~~~~:k~.~~···Jt what's right." kept his first name, Aaron-it is still on "What if you're wrong? What if it his passport-and added Jean-Marie. rM~~~~(lPalitY.,,.,_. does affect him?" His conversion, and later that of his sister, Arlette, deeply disturbed his par 'Tm not wrong. Kids have al ents, who remained nonpracticing Jews. ways wanted to taste the forbidden. Home alone in Paris at age 10 while his You want him to grow up in a parents were tending their small textile EV 7-1750 ghetto? We just got out of the business, the boy's involvement with ::.,"'~C -.~e ghetto." religion began when he unlocked a ~-~t"':"'C,.,M "'C,.,?U?~·,"'~~ ' "Look, I'm as modern as you are. I cabinet of books and read a Protestant PICTURE CREDITS tor photograph of Rabbi know he's going to be exposed to Bible. Yaakov Kamenetzky in March '83: courtesy ideas. But he's just not ready for of Moshe Fnedman. it. ..." BERNARD FRYSHMAN 34 The Jewish Observer I April 1983 Im saving for mY. Im saving on income taxes retirement. That's while I save for retirement. a great idea. Thats a Greater Idea. I -\ There's still time to reduce your 1982 income taxes, with a Greater IRA. Act now and save. Open your Greater IRA on or See how your retirement fund can grow Many plans to help you save more. In addition 10 bdore the date you file your "82 Federal tax return the plans other banks offer. The Greater has a nurr "'""Udl rnv•• ,. anJ save on taxes two \vays. 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Minimum deposil $250. {when your tax bracket will probably be lower) >l.4hh2lb E-, Single persons can J,•duct up to $2.000 yearly Fig""'' aswm<• Iii• a"~J~b,\Hv d a Hm>tonl g•;, annual "li'''"·" r TheNew York Greater Savings Bank '' "''"'' Cus1ome1 Service: 212- 36 The Jewish Observer I April 1983 Of Rabbis (Present) and Laymen areas have even introduced parallel Come to the Siyum-Where? (There Are None) "kosher" services in their Social To the Editor: Halls, with mechilzah and all. It must also be acknowledged that Allow me to comment on a pre there is no Conservative laity. If you Two Kings: A Lesson in Contrasts vious response of yours to a letter want to corroborate this, you can in which you wrote that for the question any of the bigwigs in the The Maharal in Nelzach Yisroel next Siyum HaShas, should the Moshi United Synagogue or their constit contrasts the two kings of Israel, ach come, you will rent out the larg uent temples about their concept of Jeroboam (~Jl p cyJ;') and Hosea est facility in Jerusalem, with a sec Conservative ideology. All you will (n7K p yw1n). The former, by erect tion for women. Barring his arrival get is a rehash of platitudes gar ing idols on the border of his king lchas veshalom), you have already nered from the pages of the"United dom and forbidding pilgrimage to rented out Madison Square Garden Synagogue Review" and the Rabbi's Jerusalem on festivals (7i;n l"l'7V) for seven years hence with a wo sermons. became the very prototype of men's section. Had you done the Yes, there are Conservative Rab Nitinoi ~-oin-sinner who caused opposite-rented out the largest bis and they are the ones who count. others to sin. The latter made idol facility in Jerusalem for seven years The older ones, and more danger worship or pilgrimage optional (see hence and worried about Madison ous ones, largely stem from a good end of l"l'lVl"l 't'll). Yet, Jeroboam's Square Garden later-you would Orthodox background. Somewhere kingdom was untouched by enemy have shown real emunah. in their lives they have determined action. But, during the rule of Hosea, Your actual plan of action dem that being a Conservative Rabbi is a who offered his subjects any kind of onstrated the lack of emunah which better, easier, more respectful-cer religion they wanted, Shalmaneser, prevents Moshiach from coming. tainly more profitable way of mak King of Assyria came and took many (Dr.) CHANA K. POUPKO ing a clerical career within Judaism. of the people of Israel into cap Arzei Hahira, Jerusalem tivity.... They are the ones who call the tune, Response: and for a price they will offer their Zvr PRAGER Chicago, 111. Anticipating Moshiach's arrival is constituents any kind of religion a state of mind, a bend of heart, a they might fancy. Editorial Response: setting of priorities. It is not a cessa Another common Orthodox fal tion of activity. Yeshivas and philan lacy is to lump Reform and Conser Regardless of how disdainful the thropic institutions are being built, vatism together. As reprehensible more knowledgeable reader may be campaigns are being planned, and as Reform is, it still can claim some of the Conservative movement, it yes-convention halls are being re degree of seriousness. Reform may represents a visible presence in served, all against the hope that be compared to Foreign Exchange, America through the Solomon they will not be used because we which after all is negotiable. Con Schechter Day Schools (there are hope to be elsewhere, under radi servatism, on the other hand, is over 60 now), and in Israel, by virtue cally altered conditions. We would nothing else but counterfeit. of an aggressive million dollar cam be remiss in our responsibilities as I can venture that concern is grow paign to gain a foothold there, aimed Torah disseminators if we did not ing in the Conservative establish at changing the status quo by win plan accordingly. After all, don't ments on 155 Fifth Avenue and ning official recognition for their genuine ma'aminim even devote years 3080 Broadway. The great temples religious rites of identification, such preparing for careers in medicine, are tottering. They, who only de as conversion, marriage, and di psychiatric counseling, and law cades ago were hailed as the move vorce. The English-and even the dealing with all sorts of afflictions ment of the youth and future, are Yiddish-press in both countries that will no longer plague us with now vastly over-aged. Membership seems to be only too eager to help the advent of Moshiach? rolls are declining; schools are being the Conservative efforts. Demonstrating our emunah in Mo phased out. The national movement The discussions in the JO article shiach calls for studying Kod'shim, and is deeply demoralized. Services to were not aimed at debating any points generally accruing merit by acts of congregations had to be severely -with the Conservatives; rather they chessed and Torah propogation. Re curtailed. The impossible is happen were meant to expose for the reader serving space in Jerusalem today is ing today. The youth is flocking to how much further from the Mesorah meaningless in terms of all the im Orthodoxy; even the members of the Conservatives are taking their ponderables, for who can venture a the Conservative U.S.Y. increasingly followers, with ever-growing impli guess as to how many people will attend services in the neighborhood cations for future generations. Only attend a world-wide Siyum HaShas in Orthodox shul. In recent years, just a well-informed Orthodoxy can Moshiach's time, and which currently to maintain some degree of activity, combat this serious threat, and a existing building will be able to house a growing number of Conservative major weapon in this drive is knowl the crowd? It would be foolish to temples in the major metropolitan edge of the facts. -N. W. reserve anything today. -N. W The Jewish Obseroer I April 1983 37 .'b ...... - ing even when the "law" is being If we are not daring enough to voice L upheld. It can sometimes take years our objections, many children will before young people appreciate what be left wallowing in their blind ac Identifying the Rabbis they have been taught and only ceptance of everything except that To the Editor: then begin to acquire their own which is expressly forbidden. We I fail to understand why in your sensitivity. will be left 1"n with a nation of article, "The Case of the Non-Con As a limudei kodesh teacher recently boors-of "Where does it say in the serving Conservatives" (JO Feb. '83), graduated from Seminary, my posi Torah?" sort of people. Above all, you identify Conservative rabbis so tion symbolizes a close bridge be the girls, without the binah yeseirah, copiously ("David Novak ... Rabbi tween the generation that "hands which is their special form of sensi of Congregation ... and Member of over" and the generation that "re tivity, will be left unequipped to per R.A .... etc.") while Rabbi Shubert ceives." I wonder whether it would form their special tasks of chessed and Spero is simply described as " ... of not have been better if Mrs. Perr, in tznius and raising their children. Cleveland Heights." Several inter her position as role model, would not It is true-a new kind of .. Mem .. pretations do suggest themselves. have consented to the new .. Mem .. will very likely lead to a new kind of Jerusalem, Israel (which on the surface seems only a mom. Can we keep quiet? 5mall compromise, but which is in CHANA ELKA Editor's Reply: dicative of far more than just a new Brooklyn, N. Y. Rabbi Spero is well-known as the trend in letter design). Since the .. Mem .. was only slightly (Chana Elka teaches in a Brooklyn inner-city girls' rabbi (now Emeritus) of Young Israel junior high school.) of Cleveland, the largest Orthodox changed, it is only sensitivity that could have stood in the way of its congregation in the area, and is a Mrs. Perr Responds: member of the R.C.A. acceptance. It is the privilege of every mechanech (parents included) to First let me welcome a newly be sensitive to change and to guide minted and very sincere limudei kodesh "No" to New "Mems" his followers in that same sensitiv- teacher into the ranks of "those who To the Editor: ity. Perhaps the girls would have 'receive' and those who'hand over.'" Re: "They Don't Make 'Mems' displayed resentment at the "old- Chana Elka is concerned about 1"n The Way They Used To" (Dec. '82): fashioned" objections. But how will raising a nation of boors. Above all, Children can readily absorb in- they ever acquire that sensitivity if she is concerned about the girls formation and behavior patterns they are not given the opportunity growing up "without the binah yesei without being formally taught. Un- to learn from their teacher's feel- rah, which is their special form of fortunately, sensitivity cannot be ings? sensitivity." acquired in the same way. Sensitiv- We must expose our students to Unfortunately, Chana Elka's pres ity must instead be transmitted per- our sensitivities, because only the cription of imposed sensitivity is son to person by persistently show- most perceptive and ruthlessly hon- precisely that which will create the ing children the "spirit" that is miss- est child will be sensitive on his own. generation of boors which she dreads. Imposed sensitivity will rob .- - ... -. -. - .. -. ---.<-.-- .. - .. 7 I . Is, your n•!!'le and address printed incorrectly on the JO mailing label? the young girls of their innate po l tential for binah yeseirah. Sensitivity I Are you moving? '!'lelp ~ deliver your JO to you as efficiently as I · possible. P!easeattachcurrent mailing label in space below; orelse print . can not be dictated. It can only be I clearly your addresnswenow have it. I nurtured. Voicing our objections is impera I Name J tive when we are defining Halachic norms and setting limits. It is inap AddreS. ·.j propriate however for cultivating I City. State, Zip 1 sensitivity. It is our job as role mod els (mechanchim or parents) to share I Print your correct {or new.) name and address here: j our feelings honestly and try to cul tivate the individual maalo5 of our 1 charges allowing them to develop and blossom to fruition. There is a growing tendency in chinuch today to force students into line, to stamp them out all the same l i like cookies from a cookie-cutter. ~-" The Jewish Observer This is not what "chanoch lenaar al pi L - - - - 5Beek~St.,N.Y. ~ ------_j darko .. is supposed to mean. 38 The Jewish Observer I April 1983 . ,\,j! Chana Elka: I shared my discom But everyone in life has a certain bite but not a Moabitess" were for fort with the new idea with the girls amount of ups and downs. I doubt bidden to enter into marriage with at camp," giving them the opportun sincerely if the average baa/ teshuva Jews was not yet publicized. (This ity to learn from my feelings." It was feels much more difficulty sur was publicized with Boaz's marriage not a matter of "not daring to voice rounded by other baale teshuva in his to Ruth.) Ruth, on her conversion, my objection." It was rather a deci yeshiva, than a born-frum high had no knowledge of this halacha, sion not to insist on compliance with school boy trying to decide whether and converted despite the expecta my wishes after a soul-searching or not to go to college (his parents tion that her prospects for marriage process, which is the required home say "yes;' his rebbe says "no') or a were zero. How many of us can boast work of every mechanech. "Yes, it can born-frum girl who is not yet mar to such an achievement? Let none sometimes take years before young ried at age 22. of us demean the tremendous sacri people can appreciate what they However, the baa/ teshuva may feel fices and spiritual grandeur of Ruth. have been taught and only then that D. Gottlieb's words ("they suf (Mrs.) RUTH BEN AVRAHAM begin to acquire their own sensitiv fer emotional problems, physical Bnei Brak, Israel ity." "Persistant showing" is often addictions, and failure in their en counter-productive. It is the stand deavors") are mildly insulting. He ing by with prayer and patience, may feel that these terms imply waiting for the right occasion to <·'·.\" "°>.:::-'· instability. The newcomer to Yid . : C;y o ·~"·W J.0. ;:i 1 ~~w1? apply gentle guidance that is more dishkeit who was not previously a conducive for growth. drug addict or hippie may fear to be Perhaps it is appropriate to quote labeled "baa/ teshuva" if he suspects Reb Yisroel Salanter in this centen that he will be classified and grouped nial year of his Yahrtzeit. His insight with those few baale teshuva who into cultivation of sensitivity is as retain a degree of instability or fresh and as relevant today as it was "failure in their endeavors" (and then: these are not necessarily the ex A••. The Jewish Observer I April 1983 39 News From Agudath Israel Compiled by the Office of Government and Public Affairs of Agudath Israel of America Rabbi Menachem Lubinsky, Director WASHINGTON DAY For 160 leaders of Agudath Israel from 13 states, March 14th will be a day to remember. Beginning with a briefing in the early mor ning at the State Deprtment and concluding with a questions and answers session with a senior National Security Council official, the group had spent nearly eight hours in intense dialogue with leading officials in Washington. The broad scope of the agenda reflected the diverse issues of concern to the Orthodox Jewish Community. Some of the areas dis President Reagan with Rabbi Sherer in /he Oval Room of the Whife House. cussed included: Security of Israel-The delegation made it with Rabbi Moshe Sherer, President of Agu representation of Congressmen and high ranking offi dear that Jews were united in their concern dath Israel. This was echoed later in a remark cials from various agencies also sat on the dais of the over the security of Israel. From the Adminis able testimonial to the value of a Yeshiva history filled Senate Caucus Room. tration came assurances of a genuine com education by the Secretary of Education, At the White House, in addition to Vice mitment to the safety of Israel, despite well Terrel Beil. President Bush and Secretary of Education publicized disagreements. Said Vice President Neighborhood Stability-Recognition for Terrel Bell, the Agudath Israel leaders heard Bush: "I see the President in his off-guard Agudath Israel's efforts to stabilize various a realistic view of the state of the economy moments, and I know that this man is deeply, Brooklyn communities was highlighted by a from Dr. Martin Feldstein, chairman of the personally committed to the safety of Israel!' surprise award ceremony personally pres Council of Economic Advisors and a review Jews in Lands of Peril-While the Agudath ented to the Southern Brooklyn Community of Middle East concerns from Deputy Na Israel leaders expressed their concern over Organization by the Vice President. tional Security Advisor Robert C. Mcfarlane. repeated violations of religious rights, the These and other domestic and foreign policy concerns When if was over, the Orthodox Jewish leaders had Administration officials showed knowledge were raised during the daylong session which included succeeded in bringing the unique view of religious Jewry of what was taking place and explained that meetings at the Slate Department headed by senior lo Washing/on and in /urn received recognition for their in many cases, Jews were merely victims of Middle East experts and Elliott Abrams, Assis/ant enormous achievements in almost every area of Jewish other global considerations. Secretary for Human Rights. A respite from the gruel life. This independent representation of Orthodox Juda Aid to Yeshivos-Appreciation for the ing briefings and questions and answer sessions was the ism was best expressed in the meeting between President organization's role in promoting such mea impressive Congressional Luncheon al which the Sena Reagan and Rabbi Sherer, al which the President per sures as tuition tax credits came from the tors from Oregon, Missouri, Nevada, Pennsylvania, sonally thanked Agudath Israel for its support on the President of the United States in his meeting New Jersey and New York were present. A large many issues of concern to the Administration. the constantly mounting nuclear arms build superpowers. At stake is how to genuinely NUCLEAR FREEZE up, and we believe that no stone should be preserve world peace and ultimately reduce left unturned in an effort to put a halt to this the world's nuclear arsenal. A complex deci Agudath Israel jumped into the debate on frightening race and to achieve genuine sion of this kind must be left in the expert nuclear freeze not because it was compelled peace. It is, however, an oversimplification hands of those to whom we entrust the reins to take sides in the raging controversary, but of Jewish tradition to interpret reverance for of govenment, who are thoroughly familiar to correct the misconception that "Jewish life as an argument for a nuclear freeze. with all the intricate facts. tradition" somehow teaches to be in favor of Peace is a religious imperative; but so is a "Judaism seeks the fulfillment of Isaiah's a nuclear freeze. As a response to the many strong national defense. The hallowed Jew prophecy of total disarmament when the Jewish organizations which invoked Jewish ish concern for life extends to deterrence of a nations of the world 'shall beat their swords tradition or religion as a basis for their posi grave death threat. into plowshares'. The route to realistically tion, Agudath Israel issued a statement which "In democratic countries we have tradi reach a goal of this nature at this time cannot was widely covered in the media. The state tionally depended upon the governmental be charted by pronouncements from reli ment read: process for decisions relating to military and gious groups; it must be hammered out in "We deplore the reports that various Jew security issues. It is inappropriate to intro the normal democratic process which is the ish groups have injected Jewish tradition as .a duce Jewish tradition as an issue in the cur hallmark of our blessed government. Our basis for their call for a nuclear freeze. Like rent pragmatic debate regarding nuclear tradition tells us: 'The hearts of kings and all segments of society, we view with alarm freeze and the negotiating stance of the rulers are in the hands of G--d.' " 40 The Jewish Observer I April 1983 - ... A ZAI'S NATIONAL PESACH-5743 SIYUM MISHNAYOS TORAH ASSEMBLY The 20th· Siyum Mishnayos of Pirchei As in past years, Agudath Israel-world Agudath Israel of America crowned 13 year The fifth National Torah Assembly of Zei wide and in this country-sponsored numer old Eliyahu Hirschfeld of Montreal as this rei Agudath Israel had become an annual ous Pesach programs. The programs ranged year's winner, thanks to his memorizing commitment during bein hazmanim for yeshiva from educating youngsters on the signifi 3,100 Mishnayos by heart. His younger bro students from throughout the country. The cance of Pesach to the distribution of kosher ther, Mordechai Hirschfeld, came in second for-Passover food to the needy. A few high theme of this year's assembly was "Titen Emes with 2,900 Mishnayos. Runners-up Yehuda lights of this assistance effort included: L'Yaakov: The Relevance of Truth in Modern Society.'' Glustein and Avrohom T eitz each had stu With 450 bnei Torah looking on, a panel of died 2,000 Mishnayos by heart. Nesanel Pfeifer distinguished Roshei yeshiva addressed the • Chizuk-The Torah Link, an agency of and Ari Leizer, who also joined the "One gathering in a highly inspiring afternoon. the Agudah Israel World Organization, After hearing messages from Rabbi Eliezer helped locate homes for students for the Thousand Club," received awards for their Ginsburg of the Mirrer Kolle! and Rabbi Yis Seder and for Yorn T ov as part of year efforts. More than 1,500 people filled the aud roel Mendel Kaplan of the Yeshiva Gedolah round Jewish Student Hospitality Prog itorium of Yeshiva Tor as Emes Kamenitz last of Philadelphia, there was a talk by Rabbi ram. month to mark the event. A vrohom Pam, the Rosh Yeshiva of Mesivta The Siyum Mishnayos contest, which has Torah Vodaath, which was followed by Rabbi become such an important activity for thou • Bnos Agudath Israel volunteers distri Yehuda Tirnauer of K'hal Shomrei Shabbos sands of youngsters throughout the country, buted 5,000 greeting cards to the elderly in Boro Park. Of special interest to the had even more reason to celebrate this year and infirm in nursing homes, hospitals yeshiva students was the message of Rabbi as the growing acceptance of learning Mish and private homes. Chaim Pinchos Scheinberg, Rosh Yeshiva of nayos to honor a bar mitzvah continues to ex Torah Ohr in Jerusalem, who delivered the pand. According to Rabbi Joshua Silbermintz, keynote address. • Agudath Israel senior citizen centers the national director of Pirchei Agudath Is Greetings from Rabbi Yaakov Kamenetzky, served as distribution points for food for rael, a total of 61 boys learned at least one seder leader of the Moefzes Gedo/ei Ha Torah of Agudath the needy. of Mishnayos in honor of their bar mitzvah in Israel of America, were read to the assemblage. The just the past few months. In addition to New Torah leader had addressed many previous gatherings York where the central Siyum Mishnayos • Overseas, many needy Jews received ma of Zeirei Agudath Israel but was unable to attend this celebration was held, there was a siyum in tzos and kosher l'Pesach food parcels through year because of his health. All of the Roshei Yeshiva Montreal for 250 youngsters and also in the annual effort of the international touched upon the special relevance of the topic to yeshiva Cleveland, Miami and Los Angeles. Agudath Israel network, with an assist students who they said are, by virtue of their elite status, from the American Agudah's Project Y AD obligated to observe even higher standards in truth and Notice to all subscribers (Overseas Passover Campaign). A special honesty than others. in Europe and Australia: elaborate Pesach program for Russian For Zeirei Agudath Israel's leadership, THE JEWISH OBSERVER is be- immigrants in Israel was sponsored by the headed by Sruly Greenwald, the president, Russian Immigrant Rescue Fund. ing brought to you by air this was an opportunity for a special presen freight, at the additional ex- tation to Rabbi Dovid Pitterman, the former pense of approximately $1 director of Zeirei Agudath Israel for his role • In programs sponsored by the Jewish per issue. This will be re- in establishing the Torah Assembly. Education Program, 350 children partici pating in release hour programs in public fleeted in your subscription schools throughout the city visited matzoh rate, which now will be $20 DAFYOMI bakeries, where they received free shmurah per year. We hope that the matzoh. In another JEP program, some convenience of earlier de- A new listing of Daf Yomi groups through 2,000 youngsters in Talmud Torahs and livery will makethe modest out the world reveals that organized groups day schools were visited on the eve of increase in costto you worth- Pesach, with special programs designed to exist in at least 15 states in this country. The bring the significance of the Yorn T ov to while. new Daf Yomi shiurim directory also reveals the children. that study groups are conducted in English, French, German, Hebrew, Spanish and Yid dish. In South America, groups meet in • Pirchei Agudath Israel sponsored its 20th Nice, loving, Orthodox semi-annual Hasmodoh Contest. In pre Venezuela, Chile and Argentina. Several vious contests to encourage youngsters Foster home wanted groups, some in Spanish, meet in Mexico. In to study Torah on their own during Yorn Europe the directory lists Belgium, England, Tovvacations, 10,000 youngsters studied for bright toddler with slight France, Holland and Switzerland. Australia between 10 and 150 hours. handicap. I Confidential. I and Canada are two other countries where active Oaf Yomi programs exist. Israel, of • Pirchei Agudath Israel distributed some course, has the largest number of Daf Yomi 35,000 Sfiras HaOmer charts and 25,000 Write Z.K. I RCU I groups, but the directory lists only a sampling shiurim {minimum-size for mitzva charts! of because it would take one additional volume the sage Rabbi Moshe Feinstein (for use at Box 1527 I NY, NY I 10185 to list all of the Israeli sessions. the seder). The Jewish Oburver I April 1983 41 * in 13 volumes with the Perush Hamishnayoth LehaRambam set in a square legible type on each appropriate page of text. 13 volumes 7" x 91/2" $65.00 Available at your local Jewish book dealer or direct from: Israel Book Shop 410 Harvard Street Brookline, Mass. 02146 Tel.: (617) 566-7113 i' Rab/ii Shlomo Lorenrz., Agudath Ism.el MK. addressing 1,000 gi;esls al tht 3 Olh Jubilee Dinner of Chinuch Alzmai-Torah Schools for lsrrul al !he New York Hi/1011 011 April 24. Seated on !ht' fowtrdais from the right arl' Guests of Honor, Mr. Waller 1. Huber/ and Mr. Arthur I-fubal, 0.8.E., who flew from En:;;land lo be pri'senl al !he dinner; Mr. Amos Bunim. dinner chairman; Mr. Ccorgt Klein. u1 ho prestnled NctzMh Yfr,roel citation lo Mr. Joseph Berlin fEngltwood, NJ/; Ralil1i Shra:;;a Crflssliard, diralor gen cm/ of Chinurh Atzmai: and Rabbi Yaakou Yit::.chok Ruderman. Ro>h HaYeshi1'a of Ncr Israel. u1lw addressed the galliaing. The dinnn's thcmt: J00,000 Israi'li rhi/1/ren Wl'YI' rcarhrd by Cliinurh Afzmai >inti' its foundi11g: rearh al !ms/ 100.000 more i11 lhc next daade.' CAMP KOL TORAH A UNIQUE TORAH CAMP OFFERING A COMPLETE LEARNING AND RECREATONAL PROGRAM FOR YESHIVAH STUDENTS AGES 11-16 • Intensive Torah Atmosphere • Boating • Shiurim conducted by erperienced teachers on • All organized sports activities Chumash, Halacha, Cemorah and Meforshim • Trips and excursions to places of interest • Swimming and water sports in the Mid-West. LOCATION: Scenic grounds at the Telshe yeshiva campus in Northeast Ohio. SEASON: Tamuz 23-Menachem Av 21 (July 24-July 31) RATES: $460-small charge for excursions and insurance Transportation available from most major cities. For further information contact the representative in your area: Baltimore: Rabbi V. Rosen (301) 358-4577 Minnc•po/is: Rabbi H. Dachs (612) ~21-0524 Chic•go: Rabbi Avrohom Weil (312) 973-6715 Rabbi H. Roberts (612) 920-1247 Rabbi R. Levinson (312) 267-9151 Monsey: Rabbi E. Goldfischer (914) 356-7964 Rabbi Menachem Felfer(312) 5~9-&~39 Montreal: Rabbi I. Zryl (514) 739-6028 Detroit: Rabbi S. Kaufman (313) 967-3352 Moshe Friedman (514) 273-6478 Avrohom Borenstein (313) 967-3502 New York: Rabbi f, Steinmetz (212) 436-0141 Miami: Rabbi Z. Leff (305) 651-5507 Pittsburgh: Rabbi A. Brodie (412) 521-4975 Toronto: Rabbi S. Moddel (416) 783-2557 Rabbi E. Appelbaum (416) 781-8632 or write to the registration office for further information: CAMP KOL TORAH-28400 Euclid Ave., Wickliffe, Ohio 44092 Tel. (216) 943-5300 After hours call (216) 371-1697 ~~~~~~~~~~~~~~~~~~~~~~~ -~~~-~--~~~~~~~~~~~~~~ 43 F' \ TABLE OF CONTENTS Part I Reception Halls Caterers THE Restaurants Bakeries Party Rental SIMCHA Paper Goods Bands and Orchestras PLANBOOK Photographers Liquor and Soda Florists Balloons A DIRECTORY FOR PLANNING Car Service, Limousines YOUR SIMCHA, FROM A and Charter Buses PARTY OF 25 TO A BANQUET Invitations FOR 2500 Calligraphy Personalized Items Bridal Shops and Gowns , Wig Salons Cosmetologists Hats and Streimels Tuxedos and Frocks Gift Shops Seforim Stores and Seforim Sh ranks ' Jewelers Judaica and Sofrim Telegrams and Mailgrams Part II Checklists and Timetables Expen·se Diary Invitation Lists Seating Plan Table Arrangements Menu Planner Accommodations Honors _l Program Planner Color Scheme Gift List I -- 914-434-7103 SPECIALTY PUBLISHING COMPANY· FALLSBURG, NEW YORK ..Jt