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TheThe DangersDangers ofof DialogueDialogue

The Realities of Emuna Rabbi Eliyahu Meir Klugman Lessons I Learned From the Son of a Reform Rabbi Rabbi Leib Kelemen

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THE JEWISH OBSERVER (ISSN) 0021-6615 is published monthly except July and August by the Agudath Israel This is the full Table of Contents of the print edition of the of America, 42 Broadway, New York, NY10004. Periodicals postage paid in Jewish Observer.The web edition contains only a selection of New York, NY. Subscription $24.00 per articles (indicated in color). Click on the title to go to the year; two years, $44.00; three years, $60.00. Outside of the United States (US beginning of that article. Navigate using your browser’s menu funds drawn on a US bank only) $12.00 surcharge per year. Single copy $3.50; and other options. foreign $4.50. POSTMASTER: Send address changes to: The Jewish Observer, 42 Broadway, NY., NY. 10004. Tel: 212-797-9000, Fax: 646-254-1600. Printed in the U.S.A. THE DANGERS OF DIALOGUE

RABBI NISSON WOLPIN, EDITOR 6 Introduction, Rabbi Nisson Wolpin EDITORIAL BOARD RABBI JOSEPH ELIAS Chairman 7 The Realities of Emuna, Rabbi Eliyahu Meir Klugman

RABBI ABBA BRUDNY JOSEPH FRIEDENSON 11 Lessons I Learned From the Son of a Reform Rabbi, RABBI YISROEL MEIR KIRZNER RABBI NOSSON SCHERMAN Rabbi Leib Kelemen PROF. AARON TWERSKI

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December 2002 VOLUME XXXV/NO. 10 SUBSCRIBE TO THE JEWISH OBSERVER. CLICK HERE. The Dangersof Dialogue

ne of the blessings of living in negotiable; it is not open to differing def- further this false notion…. a democratic society is the prin- initions, all of them “legitimate.” (For the full text of the Statement Ociple that civility is a given, and For example, in 1985, when the see JO,April ’85, and for further dis- that part of decent interaction among presidents of national Orthodox and cussion, see “When There is a Need for different groups is a willingness to Conservative rabbinical organizations Distinctions,” May ’85.) reach across barriers in camaraderie, or each addressed the other’s convention, A somewhat similar occurrence – the at the very least, with dialogue. This is the Moetzes Gedolei Hatorah of Amer- recent publication of a book consisting a desirable – indeed, a necessary – ingre- ica* expressed categorical opposition to of a dialogue on fundamental principles dient of political and business discourse, this exchange of convention pulpits, of faith between a recognized Torah because virtually all ideas are negotiable declaring, among other points: scholar and the leader of the Association and discussible: Policies are always The classic tenets of are of Reform Zionists of America – open to revision, compromise, and not negotiable nor are they subject prompted a declaration by the Moetzes improvement. But this has limitations, matter for dialogues with those who Gedolei Hatorah,rejecting the book’s as well – just as all blessings of democ- are purveying to an unwary public a premise, and therefore the book itself. racy do. For example, freedom of speech “Judaism” that tears down funda- (See JO Nov.’02.) In the pages that fol- is also a cherished privilege; in fact, we mentals of our ancient heritage – all low, we present an essay, “The Realities consider it is a basic right. Yet, there are in the name of Halacha…. of Emuna,” by Rabbi Eliyahu Meir times when speech is limited – for exam- Instead of convincing the Conser- Klugman, which spells out the non- ple, when involving defamation, libel, or vative rabbinic leaders to reverse their negotiable nature of our basic beliefs, the classic case of shouting “fire” in a beliefs and behaviors on major reli- followed by “The Dangers of Dialogue: crowded theater. gious issues, which is the stated pur- Lessons I Learned from the Son of a By the same token, engaging in dia- pose of this Orthodox group’s enter- Reform Rabbi,” by Rabbi Leib Kelemen, logue has limitations for Torah Jews, as ing into such a dialogue, the which explores the issue further. it would apply to areas of Revelation and overwhelming result of this approach N.W. Mesora.Not only have rabbinical lead- is the creation of a public impression ers restricted Orthodox representatives that the Orthodox and Conservative * Signatories included (in alphabetical order) from participating in religious dialogue groups represent merely alternative Rabbi , Rabbi , Rabbi Moshe Horowitz (Bostoner Rebbe), Rabbi with non-Jewish spokesmen, they have outlooks on Judaism with negotiable Yaakov Kamenetzky, Rabbi Avrohom Pam, Rabbi also called on them to desist from dia- differences on specific localized Yaakov Yitzchak Ruderman, Rabbi Israel Spira logue with Conservative or Reform issues…. We call upon the leaders of (Bluzhover Rebbe), hcrbl Mnvrcz and u”lby spiritual leaders. Truth is indivisible, non- this Orthodox rabbinic group not to Rabbi a”jyls.

6 The Jewish Observer, December 2002 Rabbi Eliyahu Meir Klugman

The Realities Of Emuna

he Torah Jew today finds his con- immutable, binding Torah given by Any discussion of Torah, then, must victions under constant assault G-d himself to the Jewish People at Sinai. take as its point of departure that it is Tfrom the society in which he lives. The first two “beliefs,” after all, are not the Will, the Word, and in effect the Moving into a physical ghetto is not an unique to Judaism. Without belief in a Essence of Hashem, as revealed to us. option in Western society. Even if it were, G-d who directs the affairs of the world Tziva – Hashem commanded us to fol- we have the obligation to spread the there is no meaning to religion at all. low His laws. Compliance is not option- d’var Hashem to our not-yet-observant Because of the centrality of Torah min al, nor can one pick and choose which brothers and sisters – the vast majority Hashamayim to the definition of mitzvos to observe and which to ignore. of our fellow Jews – and to defend the Judaism, a clearer understanding of its The term mitzva is meaningless without truths of Sinai from attempts at distor- realities is necessary if we are to grap- belief in a Metzaveh,He who com- tion. As a result, situations will arise ple with the question of how to respond manded those mitzvos.This aspect of where the confrontation between truth to and interact with those for whom this Torah miSinai is more difficult for one and falsehood becomes inevitable and emuna is lacking. raised in a society where the preeminent the maamin must respond. value is personal autonomy, which puts A meaningful response, however, car- * * * the stress on the individual’s rights, rather ries with it risks that may be even more than on his obligations and restrictions. dangerous than silence. Nor are the hen a child learns to talk, our Lanu – Hashem spoke to all of us, to premises of the debate clear. If we define Sages (Succa 42a) tell us, the the entirety of Klal Yisroel at Sinai. Torah emuna as “belief,”how does one respond Wfirst words his father teaches miSinai is a historical fact, witnessed by to a Jew who does not “believe” in him are: “Torah tziva lanu Moshe three million men, women and children Hashem? How do we define our “beliefs,” morasha Kehillas Yaakov.”(Devarim (Kuzari I, 25). As Rabbi S.R. Hirsch and how does that definition determine 33,4) After thanking Hashem for one’s describes it,“Just as they had been made the nature, venue and format of our life when he arises in the morning, certain by the evidence of their own responses to one who does not share those (Modeh ani), the Jew begins his day with senses of the absolute Might of G-d over beliefs, usually from lack of any exposure the very same assertion. all the powers of man and nature, so to the truth and beauty of Torah? Torah tziva lanu Moshe morasha now [did they] see and hear and expe- Kehillas Yaakov is not only the intro- rience for themselves with equal cer- hree times the Torah describes the duction to Judaism, it encapsulates and tainty...the fact that G-d can speak to Jewish People as “believing.” defines the essence of the Jew and of Man and did speak to Moshe.” TThese three “beliefs,” says the Judaism. Each of the seven words com- Again and again, the Torah (Devarim Maharal (Gevuros 47), constitute the prising this succinct verse constitutes 4,9ff; 5,4,19ff) stresses that Hashem foundation of Judaism, and without any another dimension of Torah min spoke to us face to face at Sinai. Emuna one of them, Judaism is not viable. One Hashamayim. in maamad Har Sinai (the historic is the conviction that everything is in His Torah – The first two of the Asseres Assembly at Mount Sinai), then, is based hands, and that without Him there is Hadibros – Anochi and Lo yihiyeh lecha on historical realities founded on the liv- nothing (ein od milvado). The second – were communicated directly to Klal ing, lucid experiences of a whole nation. belief is Hashem’s direction of the Yisroel at Sinai. Torah, our Sages tell us Indeed, the Torah includes all of Israel affairs of this world (hashgacha). The (Makkos 23b), refers to the 611 mitzvos as witnesses to this: “Has a people ever third of the three “beliefs” is Torah min which were commanded to Moshe. heard the voice of G-d speaking from the Hashamayim, the knowledge that Torah is the revealed Will of Hashem. midst of the fire as you have. . .?” Hashem spoke to the Jewish people at Hashem is both all-inclusive, and ulti- (Devarim 4,33) Sinai and gave them the Torah. mately one. Not only is He beyond all Because the entire nation witnessed Discussions regarding Judaism usu- physical perceptions, His united total- the revelation at Sinai, the Ramban (She- ally center on the third belief, that of an ity does not lend itself to division or mos 19,9) asserts “that faith will endure analysis. His Will and His Word is His for all generations. And if a prophet or Rabbi Klugman lives in Jerusalem where he is a maggid in a gedola.He is a frequent Essence, as revealed to us. (Hu u’retzono dreamer arises, who contests [Moshe’s] contributor to these pages. chad – see Nefesh HaChaim IV.) word, [the Jewish People] will dispute

The Jewish Observer, December 2002 7 him immediately, because they saw ple themselves saw and heard the fire Chasam Sofer stresses, “parents do not and heard themselves.” and the voices, and saw Moshe enter the bequeath lies to their children.” Emuna,then,is properly defined not mist and heard the Voice speak to him, Thus, when discussing the existential as belief, but rather as knowledge – or directing him to command the Jewish issues of life and the essence of Judaism, better yet, conviction. It constitutes our People.” that discussion must be predicated on conviction of the veracity of a histori- Not only ma’amad Har Sinai, the awareness that just as nature is a fact, cal event, witnessed by and transmitted emphasizes the Chasam Sofer (She’eilos Torah miSinai is equally a fact. to us by our fathers. U’Tshuvos, Yoreh De’ah 356), but every Judaism is not a religion, Torah is not Moshe – The Jew’s faith in Toras incident recorded by Moshe in the Torah theology, and emuna is not belief. Moshe, the Rambam (Yesodei haTorah (except for the doings of Bilaam and Religions are human productions, 8:1) explains, is also the result of first - Balak), was either witnessed by the Jew- creations of the mind and spirit of man, hand experience and not “belief.” It is ish People, or – as in the history from conceptions which men have formed not dependent on any miracles Moshe Adam Harishon to the dor haflaga – was about G-d, and concentrate primarily on performed, but on “the fact that the peo- passed on from father to son. And, the worship and on the spiritual side of man. Theology comprises a system of human ideas and doctrines about G-d. Belief is intuitive, individual, vague and ultimately unprovable. Hashem’s revelation and speaking to the Jewish People at Sinai was none of the above. Judaism is the Divine command to the Jewish People, and concerns not      merely one aspect of life, but encom-   passes all of life. Torah comprises          Hashem’s concepts about man and the mandates of G-d’s will as applied to mankind and the Jewish People; not    what G-d means to man, but rather what the universe, mankind and Israel           mean to Hashem,the Creator and Ruler of them all.        And emuna is not belief. Emuna is       rather the strong, unwavering (see She- mos 17, 12 Vayehi yadav emuna) con-             viction of the reality of Hashem speak- ing to the Jewish People at Sinai, le’einei          kol Yisroel. Morasha – The Torah is our heritage.           All children, young and old, wise and      ignorant, righteous or otherwise are the natural heirs to an inheritance. It is their !" #$ %&'#  birthright. But a morasha, explains !" $($ '&)*&%% Rabbi Yehoshua Leib Diskin, is differ- ent from a yerusha. The latter, an inher- !" +& $ $ $( itance, is the property of the recipient.    He can safeguard it, bequeath it, tamp-  er with it or dispose of it, as he sees fit. ,-./0 .1/23/44 The Torah, say our Sages (Avos 2:17), is not a yerusha for the Jew. (See Sfas )   $     Emes, Succos.) It is not an inheritance, 5  which is his to alter and bend to fit his  2 2     fancy. It is rather a morasha,a heritage, bequeathed on the terms of the one who          bestows it, and is not the property of the

8 The Jewish Observer, December 2002 recipient to reformulate and modify. There is another dimension to this morasha. One is obligated to share it with every other Jewish brother and sis- ter, for they have equal rights and responsibilities to this heritage. (See San- hedrin 91b.) That obligation to share, however, can only be on the terms by which we received it, and provided that sharing does not constitute or lead to damage to that heirloom. Kehillas – Hashem entrusted His Torah not to the weak and fleeting indi- vidual, but to the strong, enduring and united community. Had all of Klal Yis- roel not stood at Sinai, k’ish echad b’lev echad, as one man of one mind and heart, they would not have received the Torah. From Kehillas Yaakov flows the arvus imperative, the mutual responsibility of every Jew for every other Jew. That responsibility is spiritual no less than physical. We are accountable for the spir- itual health of our brethren if we are in a position to foster their wellbeing by our words and deeds, but fail to do so. Today, in 5763/2002, the only legit- imate basis for Jewish unity is the same as that which united Jews at Sinai 3315 years ago. And the concern and respon- sibility that binds us is mandated and justified only within the framework of the morasha dimension, and only on its terms. Yaakov – The Torah was given to the community of Yaakov, the unpretentious lomeid Torah and shomer mitzvos who constitutes the essence of the Jewish nation. There is only one real barome- ter of one’s standing in the Jewish com- munity: limud haTorah and mitzva observance. One’s job or lack thereof, QUALITY SERVICES social and financial status, political or organizational positions are meaning- Since 1966 less before G-d and one’s fellow Jews. A FOR mamzer-Torah scholar is more respect- THE FINEST 623 CORTELYOU ROAD ed than an ignorant Kohein Gadol.(See IN (Off Ocean Parkway) Mishna, Horiyos 3:8.) PHOTOGRAPHY Since every individual Jew, every BROOKLYN NY 11218 Yaakov, no matter his standing, is the AND VIDEO bearer of G-d’s word, the fact that one represents no group, institution or rab- (718) 941-5500 binic establishment is not a factor in one’s obligation to learn, observe the

The Jewish Observer, December 2002 9 d’var Hashem, and to avoid chillul leaders, foster unity through dialogue, Israel, decrees and statutes.” Hashem. Kehillas Yaakov means that and bring a kiruv halevavos through That is the prescription with which every Yaakov is a representative of the cooperation and common educational Malachi sent Klal Yisroel into the era community, and that there is no such endeavor, won’t we perhaps bring when there was to be no prophecy. thing as a private individual. Each one about the Torah to be monarch in The command to “remember the of us is an ambassador of the Jewish Jeshurun? Torah of My servant Moshe,” was to People, and our actions must reflect that. Indeed, Vayehi Beyeshurun Melech. sustain the Jewish people throughout When Torah reigns supreme, be’his’aseif the Second Temple era and over the * * * roshei Am,when that Torah will be the centuries of galus.It strengthened the central point around which the heads of Jew through the blows and humilia- he Torah continues: “Vayehi the nation will gather, when Torah tion of two millennia of persecution beYeshurun Melech, b’ehis’aseif tziva lanu Moshe will constitute the uni- and deprivation, and it has the power Troshei Am, yachad Shivtei Yisroel fying principle of Jews, then, and only to ennoble him and help him endure – He became King over Jeshurun, when then, can there be yachad Shivtei Yisroel, as an erlicher Yid, even through the the leaders of the people gathered, the a genuine basis for dialogue, coopera- challenges of affluence, prosperity and tribes of Israel in unity” (Devarim 3,26). tion and authentic Jewish unity. liberal Western civilization of the Let us come together, some will tell twenty-first century. you, let us discuss Judaism, let us have *** A closer look at the prophet’s choice a dialogue about the substance of of words is instructive: Torah, let us debate the meaning of he concluding words of the final Zichru Toras Moshe Avdi. Moshe is mitzva. Are we not one people? Are we prophecy of the last prophet, referred to here as “My servant,”explains not required to reach out to our fellow TMalachi,are:“Zichru Toras Moshe the Zohar (II, 181), to stress that Moshe Jews? Doesn’t our obligation of arvus avdi asher tzivisi oso vChoreiv al kol Yis- added nothing of his own. require us to share our Torah heritage roel chukim u’mishpatim – Remember The prophet continues that the com- with those who otherwise would not the Torah of Moshe, My servant, which mand at Sinai was al kol Yisrael.Not el have access to it? If we will debate other I commanded him at Horeb for all of – to all of Yisroel, but al – for all of Israel. Hashem’s command is mandatory, not subject to picking and choosing. Toras Moshe includes not only mish- patim, those social laws that are com- prehended in all generations, but also chukim that are incomprehensible to contemporary sensibilities. Only with that awareness will we be able to bring about the realization of the prophecy that follows:“Veheishiv lev avos al banim ve’lev banim al avosam – And he will turn back [to G-d] the hearts of fathers, with their sons, and the hearts of sons with their fathers.” Reaching out to our alienated brethren? Absolutely. But only on the basis of Toras Moshe Avdi. Without adjust- ments, additions, and embellishments.

* * *

orah tziva lanu Moshe.”In an unusual affirmation, Rashi “Tdeclares: “Achaznuha ve’lo naazvena – We hold on to this Torah and we will not leave go.” It is the definition of Judaism and the only authentic basis for dialogue, debate and shared endeavor. ■

10 The Jewish Observer, December 2002 Rabbi Leib Kelemen

sanctity of a holy neshama. Should Klal The Dangers Yisroel lack even one neshama, the col- lective soul of Klal Yisroel would be incomplete, just as a Sefer Torah is not valid if even one letter is flawed or miss- of Dialogue ing. One letter times tens of thou- sands…tens of thousands of neshamos missing in their requisite dedication to Torah, leaving the rest of us woefully wanting – as a nation and as members of that nation. Like individual letters in a Torah scroll, which lack consummate LessonsLessons sanctity if the scroll is passul (invalid) for being incomplete, so too is every indi- vidual’s spiritual integrity lacking when other members of Klal Yisroel do not II LearnedLearned adhere to Torah and mitzvos. How, then, especially in times like these, do we achieve fulfillment? FromFrom thethe SonSon We attempt to reach out with love, concern and compassion to bring estranged members of Klal Yisroel home ofof aa ReformReform to our ancestral legacy. This means teach- ing them the essence of that legacy to which the Jewish People has been unwa- RabbiRabbi veringly committed over the millennia – imbuing them with inspiration and enthusiasm. But this usually takes place IT STARTED WITH from the non-Orthodox – a stance he said in the context of personal interaction and A LETTER FROM DAD was inconsistent with the Talmudic prin- engagement, mutual understanding and ciple of “Kol Yisroel areivim zeh bazeh – respect. Are we there, as we should be? everal years ago, one of my students, All Jews are responsible for one another.” And are they ready to accept us? a fresh baal teshuva,received a let- My student replied eloquently to his Let us stop for a moment to focus on Ster from his father, the leader of a father’s note, but to appreciate his the fact that “home” – the place where all Reform congregation. The young man’s answer, we must know a little of what Jews are to feel their sense of identity and father had many objections to practices this young man knew about the move- give expression to it – is not a matter of of the Torah world, and in this letter he ment in which he was raised, and what geographic specifics.As the German poet complained about Orthodox rabbis’ he learned about Orthodoxy’s attitude Heinrich Heine* put it,“A Jewish martyr refusal to publicly dialogue with non- toward their non-observant brothers in the Spanish Inquisition was never killed Orthodox leaders. He wrote to his son that and sisters, who number in the millions. on alien soil, for his feet were firmly plant- the Orthodox ban on public dialogue like- Let us begin with the information and ed in the Torah, the Jews’ portable home- ly has two roots: First, he suggested, insights that I and other teachers have land.”Home is a matter of mind and heart, Orthodoxy’s case is probably too weak to shared with him on the latter topic – as cogently articulated in Rabbi E.M. Klug- defend publicly, and its leaders might be Orthodoxy’s concern for their less man’s article in the previous pages, “The afraid that their own membership will observant brethren. Realities of Emuna.”The foundation of defect if exposed to the Reform presen- that home can be found in Rambam’s tation. Second, he accused, the Orthodox A MATTER OF INTERDEPENDENCE “Thirteen Principles of Faith,” which is are full of “sinas chinam – gratuitous summarized in the Ani Maamim decla- hatred,”and therefore isolate themselves e have been taught that the let- ration printed in most Siddurim.To be Rabbi Kelemen is a rebbe at Neve Yerushalayim ters in a Sefer Torah corre- Jewish in mind and heart, one must accept spond to the souls that were in Jerusalem. His most recent book is To Kindle W * Heine was a Jewish apostate who had convert- a Soul: Ancient Wisdom for Modern Parents and present at the giving of the Torah at Sinai. ed to Christianity to advance his literary career Teachers (Targum/Feldheim). His article One soul, one letter…the glow and flam- and alleviate his poverty, but apparently not as “Rethinking ‘Kosher’ Videos and Computer a religious commitment, as he wryly comment- Games” appeared in the September ‘02 Jewish ing sanctity of a single letter in the Torah scroll reflecting the glow and flaming ed, “Had it been legal to steal a silver spoon, I Observer. would not have converted.”

The Jewish Observer, December 2002 11 each of these principles. Lacking even one 6. I believe with complete faith that all Klal Yisroel away from the d’var Hashem of them makes a person deficient in his the words of the prophets are true. – G-d’s revelations in the Written and Judaism and his relationship with Am Yis- 7. I believe with complete faith that the Oral traditions – and from mitzvos.In roel (see Mishna in Sanhedrin 90a, with prophecy of Moses our teacher, peace upon 1837, Geiger called the first Reform rab- Rambam’s Commentary; and Mishna him, was true, and that he was the father binical conference in Weisbaden, Ger- Torah, Hilchos Teshuva ch.III). of the prophets – both those who preced- many, and declared:“The Talmud must We do not write people out of Jewry ed him and those who followed him. go, the Bible, that collection of mostly if they have been deprived of a Torah 8. I believe with complete faith that the so beautiful and exalted human books, upbringing. They are in the category of entire Torah now in our hands is the same as a divine work must also go.”i With this “tinokos shenishbu – children raised in one that was given by Hashem to Moses, declaration, Reform became the first captivity,”who cannot be held account- our teacher, peace be upon him. known group in more than 3,100 years able for lapses in knowledge and belief. 9. I believe with complete faith that this of Jewish history to deny the Torah’s But to be Jewish in essence, the convic- Torah will not be exchanged nor will there divine origin.ii The ideological basis for tions by which one leads his life must be another Torah from the Creator, mass assimilation was in place. honor all of the Principles of Faith, and Blessed is His Name. American Reform was not far behind. the mentors he relies on must be con- Truth is Divine, it is eternal, and it Shortly after Geiger organized German versant with basic Judaism and live by its cannot undergo change. This certainly Reform, his American counterpart, Isaac guidelines. How do these criteria relate applies to basic commands such as Mayer Wise (1819-1900) launched the to the spiritual home – or diaspora – of Shabbos, circumcision, and our ties to movement in the New World.iii Wise our Reform and Conservative brethren? Eretz Yisroel, as spelled out clearly in the went on to found the Reform seminary, Written Law.Yet Abraham Geiger (1810- Hebrew Union College IV**.In Novem- THE PRINCIPLES THAT DEFINE HOME 1874), one of the most influential ber, 1885, Dr. Kaufman Kohler convened Reform leaders of his time, was dedicated the Pittsburgh conference of Reform t this point, four of the Rambam’s to helping Jews fit into German society leaders. At the top of his agenda was Principles are crucial to this dis- – on its terms. He realized that the key debunking the “myth” of the Torah’s Acussion: to facilitating assimilation was leading divine origin. Other targets of the Pitts- burgh conference – all unanimously adopted – included abandonment of bris milla,matrilineal descent, Talmudic study, halachic observance, and rab- binical authority, creating the benchmark SHARING ONE’SPAST WITH OUR LOVED ONES IS Pittsburgh Platform. The Reform move- A GIFT OF UNMATCHED MAGNITUDE . ment thus accepted “as binding only the moral laws” of Judaism, rejecting, “all FOR IN THE TELLING OF OUR STORY , WE ARE such [laws] as not adapted to the views BESTOWING A HERITAGE OF SINGULAR IMPORT. and habits of modern civilization” – including dietary laws. Kohler, who characterized Reform Jewry as “We who are no longer bound to the Shulhan “THE FOLGER HERITAGE LIBRARY” is a dynamic LET US PUBLISH Aruk,” iv was then selected to be Presi- and nimble publishing house, conceived to YOUR BOOK elegantly write, edit and publish autobiographies, dent of the Hebrew Union College Our team of expert editors family histories, personal recollections and succes As for Reform’s claim to adhering to will, via a series of stories. You will be proud to share your book! the Torah’s moral precepts – it may have interviews, masterfully sounded impressive, but it was not relate each person’s life’s anchored in eternal values: In 1977, for voyage, or, if available, example, the Reform leadership called edit original manuscripts for an end to discrimination against for publication. The entire publishing process, gays and “decriminalization of homo- including inclusion of sexual activity between consenting v photographs and book adults.” Four years later came the design, will be famous ruling that “Sexual orientation coordinated by our in- CALL US TODAY FOR YOUR BROCHURE & ADDITIONAL should not be a bar to serving as a house team of seasoned INFORMATION : 718.382.0900 EXT.5 **At their first graduation ceremony in 1883, Wise professionals. 1507 AVENUE M, BROOKLYN, NY 11230 served “Little Neck Clams, Fillet de Boef, Salade de Shrimps, Grenouiles (frog legs) a la Crème, and Ice Cream.”

12 The Jewish Observer, December 2002 rabbi.”vi Ultimately, in 2000, the Cen- Gemany, Hempstead, L.I., or Hong THE CONSERVATIVE AGENDA OF tral Conference of American [Reform] Kong – wherever Jews gather to realize GRADUAL REFORMATION Rabbis granted its membership per- the humanistic yearnings of mankind. mission to conduct same gender mar- With the creation of the State in 1948, n passing, we must mention that in riages in the name of Judaism….Moral- the Reform consciousness has gradual- essence, the Conservative movement ity down the tubes together with the rest ly made room for a Jewish homeland of Iis a partner in denial with Reform. It of the “Shulhan Aruk.” sorts, as well. But “The Temple”? That’s is only a matter of pacing. Indeed, still in Cleveland. Zacharias Frankel (1801-1875), whom BEYOND THE LIMITATIONS OF Except for the fact that it is meant as many cite as the Conservative move- HALACHA – DREAMS OF a form of worship designed for Jews, in ment’s intellectual ancestor, felt that TRANSCENDENCE which way – concept, worship, com- being too assertively progressive in dis- mandments, ritual – Reform Judaism is carding tradition (the Mesora) would et us focus for a moment on the hardly a form of Judaism? build resentment and stimulate rebellion, messianic visions of Klal Yisroel, Land our dream of returning to the Land of Israel. These, too, revolve around the Principles of Faith, in which Simcha Guidelines they find fulfillment: 12. I believe with complete faith in the THE VORT • The menu for the seuda is limited to 3 coming of the Messiah, and even though • The Vort celebration is to be courses followed by a regular dessert. he may delay, nevertheless I anticipate discontinued. The L’chaim (held at every day that he will come. • No Viennese table and no bar. the time that the engagement is 13. I believe with complete faith that THE MUSIC there will be a resuscitation of the dead announced) should also not turn into a whenever the wish emanates from the Cre- Vort. • A band may consist of a maximum of ator, Blessed is His Name and exalted is THE WEDDING 5 musicians (one of the musicians may act as a vocalist) or four musicians and one His mention, forever and for all eternity. • Only 400 invited guests may be Pioneer of Reform in America, Israel additional vocalist. seated at the chassuna seuda. Mayer Wise, declared in 1850 that he • A one-man band is recommended. didn’t believe in a personal messiah or • The kabbolas panim smorgasbord in bodily resurrection. In 1857, Wise should be limited to basic cakes, fruit plat- FLOWERS & CHUPA DECOR went further and published a new ters, a modest buffet, and the caterer’s • The total cost of these items for the entire prayerbook which omitted the tradi- standard chicken or meat hot dishes. wedding should not exceed $1,800. tional prayers for a return to Zion, the rebuilding of the Temple, and so on, FOR THE FULL VERSION OF THE SIMCHA GUIDELINES paving the way for Reform’s official dec- AND THE ACCOMPANYING KOL KOREH, laration of anti-Zionism in the Pitts- please email [email protected] or call 212-612-2300 burgh Platform of 1885. The Reform movement remained We the rabbinical signatories — barring familial obligations — and unusual and opposed to returning to Palestine (as extraordinary circumstances — will not participate in or attend a wedding celebration that Eretz Yisroel was referred to in the pre- disregards these guidelines. (Rabbinical Listing in formation) State era) and to settling the land, until Rabbi Shmuel Birnbaum Rabbi Eli Simcha Schustal Rabbi Elya Ber Wachtfogel the emergence of Reform Rabbi Stephen Rosh Hayeshiva, Mirer Yeshiva Rosh Hayeshiva, Bais Binyomin, Stamford Rosh HaYeshiva, Yeshiva Gedolah of South Fallsburg Wise as a leading figure in the American Rabbi Elya Svei Rabbi Yisroel Rokowsky Rosh Hayeshiva, Yeshiva Gedola of Philadelphia Rabbi Yisroel Simcha Schorr Rabbi Chaim Boruch Wolpin Zionist scene in the 1940’s. Even then, Rosh Hayeshiva, Yeshiva Karlin Stolin Rabbi Shmuel Kaminetzky Roshei HaYeshiva, Yeshiva Ohr Somayach Zion had no religious import. Temple Rosh Hayeshiva, Yeshiva Gedola of Philadelphia Rabbi Aryeh Malkiel Kotler Rabbi Zecharia Gelley Rav, Khal Adas Jeshurun Emanuel, Temple Beth Shalom, and The Rabbi Rosh Hayeshiva, , Lakewood Temple (in Cleveland) carried that Novominsker Rebbe Rabbi Yisroel Tzvi Neuman Rabbi Lipa Margulies Rosh Hayeshiva, Yeshiva & Mesifta Torah Temimah appellation – not as an English version Rabbi Yosef Yitzchak Feigelstock Rosh Hayeshiva, Beth Medrash Govoha, Lakewood Rosh Hayeshiva, Yeshiva of Long Beach Rabbi Dovid Kviat of Bais Haknesses,or as a reference to its Rabbi Dovid Tzvi Schustal Rabbi Moshe Wolfson Chairman, Conference of Synagogue Rabbonim Rosh Hayeshiva, Beth Medrash Govoha, Lakewood role as a Mikdash Me’at (miniature sanc- Mashgiach, Yeshiva Torah Vodaas of Agudath Israel tuary), but as designating a prime sacred Rabbi Aron Moshe Schechter Rabbi Yeruchem Olshin Rabbi Shlomo Mandel site, the virtual end-goal of messianic Rosh Hayeshiva, Yeshiva Chaim Berlin Rosh Hayeshiva, Beth Medrash Govoha, Lakewood Rosh Hayeshiva, Yeshiva of Brooklyn yearnings: This is the “Temple,”found in Rabbi Yosef Rosenblum Rabbi Mattisyahu Salamon Rabbi Ephraim Wachsman every place and any place – Hamburg, Rosh Hayeshiva, Yeshiva Shaarei Yosher Mashgiach, Beth Medrash Govoha, Lakewood Rosh Hayeshiva, Mesivta Meor Yitzchok

The Jewish Observer, December 2002 13 and that therefore “the reformer’s task with their congregants. Most Conserv- who are too far removed from a life of was simply to confirm the abandonment ative Jews at that time continued to Torah to leap into Orthodoxy. At least of those ideas and practices which the believe in a Divine Torah – but one that they would identify with Jewish belief community had already set aside.” He sanctioned various levels of obser- and with their fellow Jews. But as we taught that essential principles of Jewish vance, from Reform through Orthodox; have sadly demonstrated, their belief sys- faith had to be dropped – i.e., the in effect, anything goes. tem glaringly veers far from genuine Torah’s literal, divine authorship; the exis- Shortly after his appointment, the Judaism, and renounces or violates tence and integrity of a G-d-given oral movement’s Rabbinical Assembly issued basic Principles of Faith. As a tragic case tradition; and the eternity of halacha. a paper permitting driving automobiles in point, a 1972 survey commissioned Subsequent Conservative leaders to Shabbos servicesxi – despite the Bib- that year by the Central Conference of shared the Reform attitude toward lical prohibition against lighting fires on American [Reform] Rabbis, reported halacha and Mesora.Solomon Schechter Shabbos.xii that “Only one in ten [Reform] rabbis (1849-1915), who took over Jewish And so it has continued, through ero- states that he believes in G-d ‘in the more Theological Seminary in New York in sion, chipping away, and distortion – or less traditional Jewish sense.’”xiii The 1902, violated Shabbos publiclyvii and resulting in large-scale abandonment of remaining ninety-percent classified their wrote that “the three r’s” stood for “rot- the very basics of Judaism and Judaic faith with terms like: “Agnostic,”“Athe- ten ranting rabbis.”viii Conservative his- practice: Conservative Judaism – con- ist,”“Bahai in spirit, Judaic in practice,” torians say that Schechter’s successor, serving in name only. “Religious Existentialist,” and “Theo- Cyrus Adler (1863-1940) “shared the logical Humanist.”xiv. anticlerical bias.”ix A HOLDING ACTION MOST SLIPPERY Moreover, the social holding action The next head of the Conservative is a sorry description for a slippery slope seminary was Louis Finkelstein (1895- ne might argue that identifica- plunging away from Jewish identity. That 1991).x Under Finkelstein, Conservative tion with Conservative or same 1972 survey revealed that about 25 rabbis were taught that the Torah was Reform Judaism and adapting percent of Reform leaders under age 40 O xv a human invention, but few JTS grad- some of their forms of worship could had married gentiles. Ten years ago, the uates dared share these technicalities at least serve as a holding action for Jews overall intermarriage rate among Reform Jews had topped 60 percent.xvi A study from the same period found that THE LEADER IN GLOBAL CELLPHONE RENTALS 52% of Conservative Jews leave the movement annually: Four percent redis- SATELLITE cover Orthodoxy, 13 percent move into Reform, and 35 percent drop all Jewish PHONES affiliation. Another study revealed a 37% AVAILABLE intermarriage rate among Conservative “The Name You Trust” Jews.xvii We know that since 1990, 300,000 American Jews have absolutely DOMESTIC CORPORATE ACTIVATIONS vanished.xviii Had the intermarriage sta- • Cellphone Rental for over 150 countries tistics of the $6,000,000 Year-2000 National Jewish Population Study not • Nationwide delivery available conveniently disappeared a week before •Voice mail & text messaging their scheduled release last November, • Guaranteed lowest rates they would likely have revealed inter- marriage rates among Reform and Con- • 24 hr. customer support servative Jews in the 60%-80% range. In •Fax & data service fact, one wonders whether their spokes- • Itemized bill men lack either the wisdom or the integrity to admit that they, in effect, have • Call waiting been leading millions of their co-reli- • Caller ID gionists to assimilation, decimation, and total disappearance. In either case, neither Conservative nor Reform offers any hope for its adherents in terms of holding on to the Jewish religion or achieving generational www.travelcell.com continuity. In no way do we bring ben-

14 The Jewish Observer, December 2002 efit to fellow Jews who are not anchored It lends the impression that although we to Torah by steering them toward “pro- differ in detail, we consider each other’s gressive” forms of belief, conferring reli- opinions worthy of a public hearing. gious legitimacy on these so-called There is an implicit granting of legiti- denominations of Judaism. macy to the partner in dialogue, and This is especially significant, in such a concession would have been a view of a startling paradox: there are betrayal of all that is sacred in Judaism. some genuine stirrings for return to In much the same way, Reform and authentic Judaism among some mem- Conservative Judaism crave the bers of the Reform rabbinate. The Cen- approval of their parent religion, and tral Conference of American [Reform] Orthodoxy’s refusal to extend this Rabbis actually voted overwhelming- approval has damaged these move- ly in May, 1999, to accept usage of the ments’ credibility. This is one of the rea- world “mitzva” in their official lexicon. sons the Reform and Conservative After battling some fierce opposition, leaders are so desperate to engage in the proponents for change settled on public dialogue with representatives of a watered-down “encouraging” prac- the Torah world. [Case in point: tice of certain specific mitzvos rather Reform spokesmen have delighted in than mandating it***.This is a total the publication of the book men- reversal of an attitude of 180 years’ tioned in the editorial introduction, in standing, and kindles hope that this which an Orthodox rabbi engages in a may represent an inner yearning for protracted e-mail dialogue with a lead- recognition of the “Metzaveh”– the ing spokesman of the American Asso- Divine Commander of these practices ciation of Reform Zionist, even though – and a genuine return to His fold…. the Orthodox rabbi was obviously on Yet, as they currently frame their target in his responses. And the Reform belief system, there is no way one can bemoaned the cancellation of the confer legitimacy on them. authors’ joint tour in spite of the fact Which brings our discussion back to that their “opponent” reportedly my student, whose father – a Reform trounced their man in their initial rabbi – had claimed in a letter to his son appearance together. Never mind los- that Orthodoxy’s unwillingness to ing debater’s points. They gained much engage in dialogue with Reform was a more from the process: Legitimacy. – sign of weakness; and calls for citing N. W.] This craving for approval is also some of my student’s reply to his father. one of the reasons the Reform move- ment – despite its unconditional plu- PUBLIC DIALOGUE ralism and extreme hesitance to pro- – ITS PURPOSE, ITS TRAPS hibit any behavior – ruled in 1988 that it is forbidden for Reform Jews to “sup- y student pointed out to his port institutions or congregations who father how there was a time are unwilling to recognize us or our Mwhen Christianity had need- movement,”xix and this is why the ed the approval of its parent religion, same ruling calls upon Jewish Federa- and Jewish refusal to acknowledge the tions to cut off funding to these insti- legitimacy of its breakaway “child” tutions and congregations.xx damaged nascent Christian credibility. Referring to this implicit gain for This is one of the reasons early Chris- Reform, my student summed up his tians were so insistent on dialoguing response to his father: Christian groups publicly with Jews, especially with rab- once taunted us, saying that Judaism’s bis. Dialogue creates an air of respect. case is probably too weak to defend pub- licly, claiming that Jewish leaders might *** For details, the reader is referred to an arti- be afraid that their own membership cle on the topic by Rabbi Hillel Goldberg (JO, will defect if exposed to the Christian June ’99), which includes a statement on the phe- nomenon by the Novominsker Rebbe,Rabbi presentation, and arguing that our Yaakov Perlow a”jyls. refusal to debate reflects our gratuitous

The Jewish Observer, December 2002 15 hatred for them (as opposed to their Legge, Jr., recently released the losses happening there, both person- Christian love). “But Dad,” he wrote, results of a survey of American Jew- al and demographic, demand heroic “you and I know that when Jews debat- ish giving patterns. He found that measures. Since it is so difficult to gain ed Christians [in the Middle Ages], they Orthodox Jews are twice as likely as access to large groups of assimilating lost even when they won.… And the Reform Jews to contribute over Jewry without interacting with same is true about Orthodox Jews $5,000 to a secular charity – a Reform and Conservative leaders, we debating Reform rabbis; the Orthodox remarkable disparity when one con- feel additional pressure to engage in lose even when they win.”…When we siders that the Orthodox are the dialogue, but that would undermine Orthodox give the Reform a platform, least affluent sector of American our cause. We must find ways to speak they win implied legitimacy. Jewry, and most large Orthodox with our fellow Jews before they sink families stagger under huge tuition into oblivion – without granting legit- THE ARVUS FACTOR bills.xxi The first emergency servic- imacy to non-Orthodox movements: es to arrive at the crumbling Twin We must continue our many highly o be sure, Orthodox Jews must Towers was Hatzalah – a rescue effective kiruv programs, as well as feel “Kol Yisroel areivim zeh service entirely staffed and found- reach out to them with simple friend- Tbazeh – all Jews are responsible ed by Orthodox Jews for anyone in ship, widespread private dialogue, for one another.” They must love and need. The Israeli chessed organiza- and through print and electronic care for their non-Orthodox brothers tions Yad Sarah, Ezer Mitzion, media. and sisters. And they do. Chesed v’Zimra, and Zichron Men- We also need to find new avenues to Political scientist Raymond achem were all founded by charei- convey to the apathetic masses how di Jews and serve the general Israeli much we care, how ready we are to population. Harvard Medical assist, and how precious is the gift we CHEVRA OSEH CHESED School’s Dr. Ivo Janko recently wish to impart to them. This will OF AGUDATH ISRAEL described Ezra Lamarpeh – an require creativity and mesiras nefesh – Israeli emergency medical referral and that is the tzav ha’sha’a, the call of BURIAL PLOTS organization that handles 50,000 the hour. IN ERETZ YISROEL religious and secular cases a year Precisely because we care about Interment in a Shomer Shabbos Beis (and run by a chareidi rabbi) – as every Jew, however, we cannot grant a Olam near Beis Shemesh “unparalleled in the world.” place on the dais to those who would Indeed, the Orthodox do love their deny Jewry its Jewish birthright. Please phone or write to: fellow Jews and care for them – and In response to my personal query, I Chevra Oseh Chesed of Agudath Israel not just physically. Because we feel a heard this psak from Rabbi Shmuel 42 Broadway, New York, NY 10004 connection to every Jew, we agonize Kamenetsky, a”jyls, and Rabbi Aaron (212) 797-9000 over the spiritual implosion and dis- Schechter, a”jyls. integration now occurring in the But I first learned this lesson from the non-observant world. The terrible son of a Reform rabbi. ■

Digest of Meforshim i Michael A. Meyer, Response to Modernity: A His- Central Conference of American Rabbis, 1972), tory of the Reform Movement in Judaism (New pp. 98-99. yjvkl rtb yjvkl York:Oxford University Press, 1988), p. 91. xiv Ibid. ii Even the Sadducees, Karaites, and Christians xv Elliot Abrams, Faith or Fear,(New York: Free l”xz rijla lavms g”hrhm professed belief in the Torah’s Divine origin; they Press, 1997), p. 108. Available at only rejected the Orthodox oral tradition. xvi Egon Mayer, “Jewish Continuity in An Age of iii David Rudavsky, Modern Jewish Religious Intermarriage,” in Symposium on Intermarriage LEKUTEI Movements: A History of Emancipation and and Jewish Continuity,volume 1, Council of Jew- c/o Yitzchok Rosenberg Adjustment (New York: Behrman House, Inc., ish Federations General Assembly, Baltimore, MD, 1445 54th Street 1967), p. 288. November 21, 1991. iv xvii Brooklyn, NY 11219-4228 Ibid., p. 550. North American Jewish Data Bank data extrap- v Gustav Niebuhr,“Reform Rabbis Can Officiate olated from the 1990 National Jewish Population 718-854-6701 at Gay Unions,” The New York Times,March 30, Survey.See also Chaim I. Waxman, American Jews 20 Volumes on Torah, Perek, Medrash, 2000. in Transition (Philadelphia: Temple University vi Gustav Niebuhr, ibid. Press, 1983), p. 186. Megilos, Talmud, and Tehilim. vii Ibid., p. 60. xviii Glenn Rosenkrantz, Year-2000 National Jew- Proceeds of sales distributed among viii Ibid., p. 68. ish Population Study, New York:United Jewish ix Ibid., p. 56. Communities, 2002. Yeshivos and used for reprinting of x xix volumes out-of-print Ibid. Central Conference of American [Reform] xi Tradition Renewed,volume 2, p. 420. Rabbis, New American Reform Responsa, #92. PRICE: $8.00 PER VOLUME xii Exodus 35:3. xx Ibid. xiii Theodore I. Lenin and Associates, Rabbi and xxi Jonathan Rosenblum, “Who Are the Real Synagogue in Reform Judaism,(West Harford: Givers?”, The Jerusalem Post,November 15, 2002

16 The Jewish Observer, December 2002 Rabbi Ari Z. Zivotofsky and Dr. Ari Greenspan Living the Law Reinforcing the Tradition With a Palpable Precedent

Pheasant under glass, roasted grasshopper, and over two hours of shiurim. What do they have in common? The pheasant wasn’t exactly under glass, but they were all served at an historic kosher dinner we recently staged in Jerusalem. The concept is simple and straightforward; the implementation was anything but.

INVESTIGATING THE PHEASANT indicia. Any animal that has split article by Professor Yehuda Felix, then hooves and chews its cud is kosher. All at Bar Ilan University, in which he traced ver twenty years ago, the two of others are not. Thus, sheep, goat, cow, the halachic history of the pasyon (the us came to Israel right after high deer, buffalo, gazelle, and giraffe are Hebrew word for pheasant) for nearly Oschool to study in yeshiva. As kosher; pig, camel, and llama are not. 1500 years, and shows that it was part of our studies, we decided to learn Regarding birds, the situation is much always treated as a kosher bird. But the practical laws of ritual slaughter and more complex. The Torah lists 24 names are insufficient – there is no way become certified shochtim.After we species that are non-kosher. All others of knowing that the bird called “pasy- completed the nearly year-long course are acceptable. Thus, in theory, if a per- on”500 years ago is the same bird called of study, a friend asked if we could son knew the precise identity of all 24 “pasyon”today. And Felix’s trail went slaughter pheasants for her. Not yet very listed birds, all others are acceptable. cold about 75 years ago. experienced, we started with the basic Today we no longer know what those We had all but given up hope of pro- question: Is pheasant indeed a kosher birds are. This is the reason that both viding our friend with kosher pheas- bird? We began to investigate. Rabbi Samson Raphael Hirsch and ant when a talmid in the yeshiva hap- How do we know which animals ArtScroll chose to transliterate rather pened to mention in passing that his and birds are kosher? Regarding ani- than attempt to translate the names of rebbi,Rabbi Yosef Kafich, a leading mals, the Torah provides two physical the birds in their Torah translations. Yemenite rav and posek,had just that Rabbi Zivotofsky is trained as a shochet, has a Because of this, for close to 1000 years week mentioned that he had a tradition Ph.D. in biomedical engineering and teaches in the overriding principle is “Tradi- attesting to the kashrus of the pheas- Bar Ilan University. He lives in Beit Shemesh, from tion!” The only birds that are treated ant. Rabbi Kafich insisted that in order where he writes widely on Jewish topics. His last as kosher are those for which a reliable to properly transmit the tradition, a appearance in these pages was together with R. Yosef Gavriel Bechhofer in Nissan 5760. tradition exists that in the previous name is not enough. We needed to Dr. Greenspan is a practicing shochet, mohel, and generation it was treated as kosher. bring to him two live pheasants. He sofer.He lives in Efrat and has a private dental Having clarified the principle, we would then verify that this was indeed practice in Yerushalayim. This is his first appear- realized that we needed to find out if the bird he knew, and then we would ance in these pages. The two have been chavrusas and partners in such a tradition exists for pheasant. We slaughter it in his presence. No easy “halachic adventures” for over 20 years. found an impressively comprehensive task, we managed to find two birds,

28 The Jewish Observer, December 2002 brought them to Rabbi Kafich, slaugh- as kosher. Today we have trouble find- ed us to several others. Still no one rec- tered the birds and received a letter ing 13 such birds. In order to stem the ognized it. At least we were impressed attesting to the fact that we had the tra- loss of traditions, we decided to organ- with their honesty. After several dition and could pass it on. ize a dinner in which we would serve all attempts around Jerusalem, we were known kosher birds and as many types ready to give up. The following day we THE HUNT BEGINS of animals as possible. The magnitude took the guinea fowl to an old distin- of the undertaking did not occur to us. guished rabbi in the Har Nof section of hat was the beginning of our First was the central task of actually find- Jerusalem. With a faint glimmer of hunt. But it was a hunt for tra- ing traditions. recognition, the rabbi asked that one be Tditions, not animals. We realized removed from the cage so he could bet- that traditions only can be lost, never IN SEARCH OF THE ter examine it. Nope, he did not recog- created. Fifty years ago there were Jew- GUINEA FOWL’S YICHUS nize the bird. But that clever guinea took ish communities in Eastern Europe, the opportunity and bolted from the Morocco, Tunisia, Yemen, Iran, etc., and s an example, we suspected that room. The scene that followed, with the each community had a local shochet. the guinea fowl was kosher. So we old rabbi in his long caftan chasing the Jews in each locale had traditions Apurchased two guinea fowl, put bird, could have been out of any com- regarding which birds in their area were them in a cage on top of the car, and edy movie. If anyone should happen to kosher. Today, food production is cen- headed out to look for old shochtim and find a stray, odd-looking, lost bird in tralized, and most of those communi- rabbanim who may have slaughtered or Jerusalem, it just might be our missing ties are destroyed. If action is not taken supervised its slaughter in the old guinea. soon, traditions will be lost. country. Being a bird native to North Our perseverance finally paid off. A stark example of this can be seen Africa, we tried North Africans and While returning from shechting a deer in a book written less than 200 years ago Yemenites. in Tzefas we still had (one) guinea as a by an Italian shochet.He presents dia- We started with the Yemenite shochet traveling partner. We stopped in to see grams of 30(!) birds that he recognized who had taught us. No luck. He direct- Rabbi Elbaz, an old Algerian shochet.We

The Jewish Observer, December 2002 29 had struck gold. He unquestionably rec- The two deer, emu, and other assorted and Teimanim, jammed the restaurant to ognized the bird and attested to the fact creatures in his backyard were interest- hear two hours of shiurim and partake that he had slaughtered it in Algeria close ing but immaterial to us; he had guineas of 13 courses. The shiurim covered the to 50 years ago. he was willing to sell to us. relevant topics of the evening: kashrus of Our next subject was the partridge, Pheasant were less difficult. It should birds in general and game birds in par- another bird we suspected was kosher. be obvious that the place to buy pheas- ticular, kashrus of waterfowl, need for a Here we were having even greater diffi- ant is a large ostrich farm in the south mesora for animals, anatomic signs of culty. Finally I recalled that once, while of the country. We bought eight to start animals, and kashrus of locusts. researching the small Aramaic-speaking with, packed two in a box. We brought Left to our own devices, we may have community in Israel, their chief rabbi had them to one of the leading shochtim, cooked all 13 types of birds in one big told me that he had slaughtered a bird Rabbi Shlomo Machfud, to slaughter. He stew. But our master chef, Moshe Bas- named “keklik” in Turkish. Some quick took one out of a box. I grabbed the son, prepared each one differently. For research revealed he was talking about the other, and before I realized, it he was example, rather than starting with partridge. Pay dirt again. We brought him high up in the sky. If anyone finds a chicken soup, we had “shiluach hakein” the bird, he ID’ed it, and we were on our pheasant flying around Kiryat Malachi, soup (pigeon and dove soup with a nest way with another tradition. that is our other missing bird! of pasta and a fleishig egg). To be com- The purpose of this dinner was to plete, we did serve chicken, but it was FILLING THE MENU transmit the traditions. To accomplish prepared with tamrini sauce and stuffed that we needed participants. Who would into a large fig. n order to bring this dinner to come? It turned out that was not a prob- fruition, we also needed birds to lem. We were over-subscribed before we SPARROW-SIZED LEGAL LOOPHOLE Iserve. Finding quail today in Israel realized it. We also succeeded in per- is relatively easy, but finding guinea fowl suading some of the most important rab- egal issues arose as well. It never is another matter. A technician in the bis and researchers involved in the field would have occurred to us that the Israeli veterinary school eventually led to join us. They came from New York, Lsparrow is a protected species in us to his friend Rafi, but failed to inform Basle, and all over Israel. At the end, near- Israel. But it is. Thankfully, Minister Rabbi us that Rafi calls himself “Jungle Boy.” ly 100 people, Ashkenazim, Sephardim, Yitzchak Levi procured for us a one-time

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30 The Jewish Observer, December 2002 dispensation to slaughter several of Originally, the Mashgiach of the explained all those years ago, that can- them. Unfortunately, he was unable to do restaurant was hesitant about serving not be done via a name or something the same for ibex or antelope. grasshoppers for fear it would jeop- on a dinner plate. For that purpose, we After hunting for traditions, search- ardize his kosher certification. After we needed to find real animals again. Pre- ing for birds, and clearing the legal received a letter from former Chief sent at the dinner were live grasshop- hurdles, the dinner eventually includ- Rabbi Ovadia Yosef that stated that pers, a pair of quails, a guinea fowl, ed: chicken, turkey, duck, goose, mus- even for those Jews who do not treat muscovy duck, and several sparrows. covy duck, mallard, pigeon, dove, them as kosher, they do not make the A taxidermied pheasant and partridge pheasant, partridge, quail, guinea fowl, dishes non-kosher, the chef was so were also present. Each of these was sparrow, cow udder, lamb, bison, water excited that he now wants to add them displayed, described, and discussed. buffalo, and deer. And of course there to his regular menu. Those birds participated in the historic was a need for a special dessert. The main purpose of this dinner process of transmitting the traditions The Torah states that certain cha- was the preservation and transmission to a room full of people, satiated both gavim (grasshoppers) are kosher. But of mesoros.As Rabbi Kafich had physically and spiritually. ■ just like birds, there is a need for a tra- dition regarding the identity of the kosher species. Dr. Zohar Amar of Bar Ilan University is an expert on the sub- ject. Jews from Morocco and Yemen still eat them to this day, and Amar has interviewed hundreds of these Jews. We procured several hundred of the kosher species, and the day before the big dinner visited several Yemenite Jews in Kiryat Ekron who had moved to Israel only seven years ago. Dressed in traditional garb and using a traditional oven, they roasted and boiled the grasshoppers for us the way they did in Yemen. And then they actually ate them! The chef prepared several more, and at the meal there were more than enough for everyone to partake. Sur- prisingly, many more of the partici- pants actually tried them than we expected.

OF ELUSIVE, HOPPING PRECEDENTS

his course presented an inter- esting halachic question. TRegarding birds, it is clear from the Shach and Aruch Hashulchan that one can rely on the Mesora from another community. But does the same halacha apply to chagavim? There was no uniform answer on this. Many of the Ashke- nazi participants asked their own poskim and received divergent answers. While many rabbis ruled against eating, some of the leading poskim in Yerushalaim gave the green light to rely on the Yemenite tradition and eat chagavim.

The Jewish Observer, December 2002 31 Rabbi Yosef C. Golding BOOKS Over the course of a series of a popular inspirational speaker and lec- IN encounters in the Rabbi’s study, the turer, and a Jewish educator in both con- young lawyer, who is eventually joined gregations and high schools, most at the sessions by his wife-to-be, push- notably in Yeshiva Chofetz Chaim in REVIEW es the Rabbi to provide detailed answers. Rochester, NY. While there The device works in a has been a boom in Torah- The Torah Lifestyle: Finding Meaning surprisingly uncom- study books and commen- and Purpose in a World Transformed, plicated manner. It taries in recent years, The by Rabbi B. Shafier (Frederick Fell, 2002, permits Rabbi Shafier Torah Lifestyle is unlike oth- 200 pages, Trade Paperback $16.00, dis- to use his book’s rabbi ers in that it does not tributed by Judaica Press) to lay out answers that attempt to deal with tradi- are accessible and deeply tional halacha questions or n Torah study, the question is all- satisfying. The answers answers. It is a call to powerful. The student puts the are, of course, firmly arms – summoning the Iquestion to the rebbi.The rebbi,in rooted in the Torah, the reader to come to terms turn, elucidates the meaning of the Talmud, and the com- with the most basic ques- Torah by himself asking probing ques- mentaries of the sages. But tions of life. The book tions. Traditionally, this has been played because they are encoun- only briefly skims over out in a dialogue aimed at uncovering tered in dialogue, the com- the answers evident in true meaning. It is the power of this plex truths have the engag- the Torah, leading the reader to the method that drives The Torah Lifestyle. ing quality of vernacular speech. right conclusions. Part fiction, part non-fiction, the This quality, however, should serve as Rabbi Shafier explains why he book relies on the device of a first-per- a note of caution to JO readers – this wrote the book: son dialogue between author Rabbi book may not be for every yeshiva boy “The ways of the Torah are pleas- Shafier, and “David,”a thirty-something, or Bais Yaakov girl who has been shel- ant; so the journey, while taking non-observant lawyer. David is on the tered from the influences of modern courage and fortitude, is pleasant. In verge of marriage and approaches the media. Most of the discussions are all my years of teaching Torah, I have Rabbi to ask The Big Question. Prepar- geared to those for whom T.V. and never met anyone who said these ing himself for the inevitable “she’s not movies are the norm. It is for this rea- ways are harsh. The only issue has Jewish” problem, the Rabbi is stunned son that a reservation is expressed; the been, understanding its approach, to hear instead,“She wants to be Torah book is primarily addressing those who and being open enough to listen. observant and I don’t understand why!” are assimilated and searching – and an “We have this one opportunity, one Rabbi Golding, managing editor of The Jewish occasional reference may not be appro- shot, at this thing that we call life. If Observer, has first-hand knowledge of Rabbi priate for members of yeshiva-type we can wake up, and use it correctly, Shafier’s efforts in kiruv,which are well repre- homes. The book as a whole, however, if we can find our path, then our life sented by his book. is truly excellent. Hence this review, will be enriched for eternity, and our simchas chava albeit with a caveat. passage along the way will be pleasant. Uncle Moishy, As mentioned, this device of using “…This book, in effect, is a clari- Mordechai Ben David, vernacular speech works to the book’s on call, a call to my people to redis- advantage. In his style and tone, Rabbi cover what we have known for gener- and other top-of-the-line Shafier manages to satisfy two diamet- ations. When we landed on these Jewish entertainers rically opposing criteria: the work is shores, and were thrown into the are available highly readable and even genuinely tempests of social and moral change, to visit amusing, yet it is never trite. The book it seems that we lost hold of that eter- as a whole is well-structured, yet each nal message. That which was the seriously ill of the 22 chapters can stand alone as a bedrock of our people, and somehow children discrete lesson, offering the reader fresh in the fast paced environment of the thanks to and meaningful insights into the power times that we live in, we have lost touch hvu tums with. But the route is there to return tmsn rczl of Torah and mitzvos in a manner that gnydlag bkiy ‘r tb hvu affords rich insights for both the obser- to our heritage; to return to that eter- A Chessed project run by vant and non-observant, the novice and nal tree of life.” Agudath Israel of America the experienced Torah student. If you know of a “wandering” Jew in in conjunction with Suki & Ding Productions For the past 13 years, Rabbi Shafier, search of answers, him this book. To set up an appointment, call: currently a mesivta rebbe in Yeshiva He’ll find his way home, and will be (212)797-9000 Ext.235 • M-F, 9-5 Zichron Yaakov, Monsey, NY, has been grateful. Eternally. ■

42 The Jewish Observer, November 2002