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DARKAHs aim is to equip these individuals OUR MISSI with the necessary skills and emotional self-sufficiency to progress towards an independent and productive lifestyle within 1-2 years.
WHAT WE DO DARKAH provides a supervised private residential facility for a structured group living setting. Our professionally trained house parents assist clients in managing their daily schedule. An experienced social worker monitors each participant's progress in coordination with their treatment team. The broad range of training and instruction includes: ·Self-advocacy/assertiveness ·Budgeting/money management · Stress management ·Home management ·Social skills/relationships ·Shopping · Communication ·Meal planning/preparation ·Personal hygiene
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COST Fees are determined on an individual basis. ---=-i ~········ THE IN THIS ISSUE I ewish LETTER FROM JERUSALEM /BSEltvER 6 READERS' FORUM THF.JE\"t'ISH OBSERVER (ISSN) 002.!-6615 IS l'llBl.!SllED SUKKOS INSPIRATIONS MONTll!T. EXt.:FPr J111x & l\~;(;lJSJ •\ND•\ COMBINJCD ISSPF. FOR 0,'IJ\JCE WITH JANlJARY1Fn11rnAHY. BY TME 9 Ar;UDAT!J !SRAF.t OF l\MER!C/\, 42. BIWAf)\\IAY, N1;w YOll!C NY J0004. THE SuKKAH or THE WORLD, Goldson J'EJHODICAl.S POSTAGE l'AJD JN NEW 13 Rdhhi Yon0son YOl{K. NY. SuuscRJPnoN S2.5.00/\'ICAR: 2. YEAHS. S4B.OO; 3 YEARS. $69.00. 16 THEY NEITHER WITHER NoR FADE: ()111srnE OF THE l i"lnED S'tAJf:S {US !'\!'-IDS DHA\\'N ON A l;S BANK ONLY) THE Mnzvos or SuKKOS, Yoss1 f-futlif't St5.00 S\IHCH,'1lGI': l'Ul YEAR. SrNGu-: !'OPY S:;.50: OUTSIDE NY AIH·:.A S3.95: FOHFIGN S4.50. 17 THE STORY BEHIND THE E.5ROG,
POSTMASTER: ;:\ri Z /\ND Ari Greenspan SEND ADl)HFSS C!IANGFS T(): rF1. 212-797-9000. F .... x 646-2s4-1600 l'RlNTED IN Tiff. IJSA 23 FOOD FOR THOUGHT-·" A TiSHREI PERSPECTIVE, Cit Gld.SCI RABBI N!SSON \X.'(JJ.P!N, !:'di/Ill
tilttoria/ Hoorrl 27 "WHY AP.tN'T Au_ RELIGIOUS JEWS VEGETARl/i,Ns?" RABBI JoSF.l'!I EU.'\S, C/10inn11n RAIHH AlHlA BRUDNY ,\1!1rrarn i\ostncH! JOSEP!-1 FRJFDENSON RABBI Y!SIHHCL MEIR l\:l!U.Nl':ll R"'IUH NossoN Sc11ERMAN LETTER FROM JERUSALEM l'ROI'. AARON TWEJ~SKI
founders 31 SEPARATE SWIMMING AND Hi>.RVARD AND Us, Du. ERNST L BoDENl-l!C!Mf:R Z~L Yonoson H.osenb!un1 R".B1J1 MosHt·: S11un:R z~1
,\Janaqcmc11/ /3oard 34 DIALOGUE IN HARMONY, NAFTOl.l ll!RSCH, !SA1\(; K!!lZNFll. RABHJ SU LO MO Ll·:SIN. f'v'frs. Arn1fpe Jakobovits AND Flabhi Yoe! Schonfeld
Mns. LEAH ZAGfOl.Bt\UM. 38 OF PUBLIC RECORD Adrcrlisi1J!f Marmycr
Pt:111.1SHFD HY 39 IF TRUTH BE YouR LODESTAR: i\GlillATll i.SRAEI. 01-· AMEHICA THE Ltf-E OF RABBI SHA88ESAI HAKOHEIN, U.S. THADt: Ul~J"llllU!TOfl i\abbi f-fil!e! c,Ac'!JE-m F!iLDHEIM PlrB!.lSllEJlS 208 Airpor/ h:crntivc Jtwh N1m11c1 •.IVY 1o_<):)4
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nn:NC!-1 lU:P!U:SicNTA'l'IVE The caption for the photograph that appeared on page 11:.1\BB! BAMBEHGUl 21 Houlnwd ll!M1m1\' 36 of the September Jewish Observer was incorrect. It ·>;:-Pr10 Mrtz. IRA\'C/:' should have read: "Rabbi Borchardt with Rabbi Nachum JSHAEl.l m-:Pru·:SENTAT!VI-: Mordechai Perlow'>"~!, late Novominsker Rebbe:' IKTNL. MEDIA Pl.Al'EMl·.NT 1'013 ;:-1. SO!JTH Al·RlCAN ll.E!'IU:<;J-:N·IArJV!·: o~ O\JR (;/·:DOI.JM THAT IT SHOtil.IJ NOT BE IN USE. \INL~:-ss IT IS AN Tt\llACK Mn. V. \fNAVOIDc\1,1.E NFCESSIT\, AND TH\":N ONI.Y WITH ALI. S1J!TAllLF 1"0 Box 515:)2. !'1-IF.Jl':WISH OllSERVER OOES NOr ASSll."IE Riwrlrnc. }olm111icslmry SA!-"f-;GlJc\Hf)S. Wllll.E !TS DANGEHS MU,ST llF lU:COGNJZED ,\ND CON RES!'O'.'ISJJl!l.ITY f"OR THE KASHHtlo;, OF ANY PROD! 'CT. 2124 SOI/lit 1\FRICA J HOLLE!) TO t:VERY i'OSS!lll.f·: DICGREE, OUH (;EDOLll\t 1n;c(J(;;\;(7.f': THA'\ l'UBLICAHON, OR SERVICE ADVEKl"JSJCD IN !TS l'AGFS MANY 1'1-:0PLI\ ANO llUSJi"FSSl:S IU.QU!HE ITS us~.• ANO THEflEF()IU; n A!ISTllAJ.IAN l~l:.f'Rf·;_Sf".NTAT!\'J:.' DK A. DINNEN © (OPYRJGHT 2008 HAS !';OT BEEN llANNED. THIS !S WHY WE ACCEPT AOVEllTISF.ME"ITS 77 /lirriqa Rood LISTING WEHSITE ADDHJ'.SSES. BUT IN NO WAY DOES THIS IMPLY f!IAT /Jr·l/n-11c Ifill. NS\V 202;;. AU~'/RAUA THE GFDOL!M OR 'fHr·: JEWISH OnsER\/U{ CONDO;\'~. CASllAL \)SF. OF OCTOBER 2008 VOLUME XLI l"Hl·: l'.';TEH:>i"ET. NO. 7 I L--·---··------·------~-- ---~ 0CTOHER 2008 REMEMBERING RABBI AHRON KREISER, 'n11 I recall in wonder the time when I durl g Simchas Torah of my first year To the Editor: spent a Shabbos with them. I got up in the in yeshiva. In his engaging article, "Miner Image" morning for davening and, what did I see? The Mirrer Yeshiva at that time was (Apr. '08), Yaacov Polskin devoted special Reb Abron, who is kulo Torah, bringing housed in a rented shul on Ashford Street, space to Rabbi Ahron Kreiser, 7"lll. I cake and coffee to his wife in bed! East New York. It was a baalebatishe shul would like to add that Reb Ahron Kreiser As I said, we were in a yeshiva in with fixed benches and there was almost was an outstanding member of an eJite France where Reb Abron taught. The no space for dancing except in the aisles group of Mirrer talmidim. Most of that yeshiva was housed in a solitary villa, in between the benches, or in back of the group became roshei yeshivas. These were the middle of a steep hill. It was the only bima. Reb Abron had a chavrusa by the Reb Nachum Partzovitz, Reb Nachum building around. One day, a ferocious name of Yidel Dikstein, who had taken Lesman, Reb Osher Lichtstein, Reb Zvi storm broke out. Lightning and thunder in more than his ordinary share of spirits Shalom Shapiro, Reb Shmnel Berenbaum, can1e in quick succession, and torrents that bring joy. All of a sudden, Reb Yidel Reb Nachum Nachamchik, Reb Reuven of water flowed down the hill, giving the pulled Reb Ahron into that space and Fine, Reb Boruch Rosenberg and many impression that it would not take long danced in front of him (similar to the others whose names I no longer remem until the mighty flood would wash the manner in which Reb Elchonon danced ber. They could not attain what they did building, together with us, to the bottom before the Chafetz Chaim) and then start without being masmidim, but Reb Ahron of the hill. To aggravate matters further, ed yelling" Va'anachnu kor'im umishtacha was a super-masmid. Nothing existed in the power lines fell down and the building vim umodim lifnei Reb Ahron:' This was his world except for learning. It is against was enveloped in darkness. We were 25 obviously in recognition of Reb Ahron's this background that his gemillas chessed teenage boys, mostly Holocaust orphans, gad/us in Torah, of which his chavrusa was should be judged. Nothing existed except and the others far from family - alone 1nore aware than anyone else. for learning, as long as it applied to him. in the world. Not a single staff member Dov LEDE!Uv!AN The most wondrous thing is that the min happened to be there except for Reb Bnei Brak ute it applied to others, he would leave Ahron. He got a candle out of nowhere, the world in which he was engrossed and sat us down at the dining room table and WHOM AND WHERE REB which was his entire life, and try to help regaled us with stories about Shanghai, AHRON TAUGHT others, as outlined in that article. until the storm blew over and the power 1'he first time that I met hi1n was in was restored. (This episode is contained To the Editor: France. We were refugee boys on our in my book, These Children are Mine.) In the article "Mirrer Image;' (Apr. way out of Poland, on the way to some 'fhere are very few who remember '08), the author describes the greatness other, as yet unknown, but better place. the soul-shaking Yamim Nora'im prayers of Rabbi Abron Kreiser, stating "a ta/mid We were taln1idin1 in a junior yeshiva in the Mirrer Yeshiva in the Mir. There of the Mirrer Yeshiva who after years of (high-school age) where Reb Ahron was was nothing with comparable power teaching Gemara on an advanced level - one of the rebbes. and devotion. Those who learned in then retired to our town" - referring to So, 'vhen one late evening I found the Mirrer Yeshiva in America during Lakewood. Where did he teach? Reb Abron myself in Williamsburg, almost next to the first few decades got a taste of this never hid his years of teaching at Yeshivas his house, I decided to visit hin1. His reb kind of davening. Still, Reb Yerucham Rabbeinu Yitzchak Elchanan, where his betzin said, "You are looking for him at said that he didn't know which is better greatness was recognized by all. home? He is in shul learning!" He could accepted in Heaven - these prayers or There may be real differences of hash have learned at home, but apparently felt the Simchas Torah dancing in yeshiva. kafa that can cause separation "lesheim that the atmosphere in a shul is more I was privileged to observe a sample of Shamayim;' but true ahavas Yisroel would conducive to learning, so there he went. what Reb Yerucham was talking about impel us to recognize the true bnei Torah 6 T H E J E \\/ I S 11 () H S E R \/ E R ···~ and roshei yeshiva who learned and article about Big Mike, you gave an I am signing my name, but if this let taught at Yeshivas Rabbeinu Yitzchak e-1nail address for hin1. I sent him an ter is published, just sign it as below. I'm Elchanan over the past fifty years. e-mail and he sent me his phone nu1n available for anyone who needs n1ore RABBI DR. YosFF RosENS!-IEJN ber in Israel. information or a listening car. My e-mail Brooklyn, NY With Mike's phone number in his address is [email protected]. pocket, Eli went on the tour. He met BROCJ-Ji\ IN BROOKLYN CORRECTION RE: MERCAZ with Big Mike. He has gone to n1eet HARAVTRAGEDY ings with him, found other meetings REFLECTING ON "LESSONS through him, and has his support sys FROM BYPASS SURGERY" To the Editor: tem. Eli has also extended his stay. He Jn the article about the eight korbanos is officially learning in the yeshiva now To the Editor: from Mercaz 1--IaRav in your Nissan and loving it. Recently, I had triple bypass surgery. issue, Yonoson Rosenblum states that I hope your article has helped other Approximately a week after I came Neriah Cohen was buried together with people, too. It was very hard to read home, I received the June JO featuring the blood-drenched tractate Nedarim. To about our teens at risk. I've experienced Rabbi Aaron Brafman's article, "Lessons my knowledge, it was Yonatan Yitzchak much of it first hand. Eli says that there From Bypass Surgery." I read and reread Eldar who was privileged to be buried was nothing we could do as parents to it. I kept seeing myself in the situations with his Ge1nara Nedarim. "fhis is espe prevent him from following the road that he went through, and I was able to cially worthy of note, since otherwise that he chose. He says that that's the envision his lessons, and found them there is no mention ofYonatan Yitzchok way it had to be. As a mother, I can very moving. I would like to elaborate on Eldar, i""il, in the entire article. say that this challenge has brought out some of Rabbi Brafman's "Lessons" and HERSH STARCK strengths in Eli that lay dormant. He is then add several reflections of my own. reaching for goals that he had no inter • A person can seem healthy on the BIG MIKE'S WELCOMING est in before. We can't stop davening for outside until one day, he finds out ARM IN YERUSHALAYIM Hashem's help. With siyatta diShmaya that his insides are not as good as he and much love and support, our kids thought they were. This made me also To the Editor: can make it. realize that "No matter how some I just wanted to express n1y apprecia My biggest hakaras hatov goes to thing is hidden, ultimately, all will be tion to you for your article in the May the Ribbano she/ Olam for bringing known by the Beis Din HagadoC' issue about "Big Mike" ("A Big Man us to this point. My dream for Eli has • Gratitude With an Even Bigger Heart;' by Mrs. been fulfilled: learning in Eretz Yisroel. 1. When I saw all the machines and Shari Glixman). It actually came out Eli's dream has been fulfilled: living in intravenous lines, I was extremely at a very propitious tin1e for n1y son, Bretz Yisroel. thankful to Hashem for making an addict who's in recovery, Baruch these machines available. Hashem. My son - let's call him "Eli" - was living in Los Angeles, in the halfway house of the Chabad RTC (a wonderful I coach people to help the1n realize their rehab center with a super six-month Can a Life-Coach o\vn drcan1s and a1nhitions. I help the1n plan, progra1n, and stay n1otivatc~d. program and a super support system). help you realize Eli graduated from rehab last summer WHY COACHING? hnproving one's your dreams? life 1neans 1naking change; and people need and celebrated one year in recovery support and structure to keep distractions this past spring. His Yiddishkeit, too, and obstacles fron1 swan1ping their drean1s and goals. has been actively growing due to the Moreover, people rarely sec their O\Vll capabilities in full n1easure. A coach is a per spiritual nature of working towards his son \Vho by tc1npcra1nent, experience, and training is dedicated to help you gro\V and achieve your O\Vll drcan1s. A coach never loses confidence in his client's ability! recovery. As part of the recovery process, I have over thirty years experience in helping people fulfill their drean1s, have the substance abuser has to realize that authored books, articles and produced cassette progran1s on this subject. In 2-'.J his problem is too big to tackle himself. n1onths, using weekly private phone sessions, you can learn how to He has to turn to his Higher Power, effectively take control of your life. Hashem, for help. FREE OFFER - I \Vould be happy to give you a free telephone Eli had an opportunity to go on conference. Please ca11 USA 845-352-1175 for an appointn1ent. Thank you. - Mn. Av1 Su1;i.MA;o.; a three-week tour with Yeshiva Ohr ! Somayach in Eretz Yisroel. His big con- Live a Life of Design, Not Default 1 cern was to have a support systen1 to mainta111 his recovery, and AA/NA ' etings to go to. At the end of your L- - - - 0CTOH L R 2 o o B ------·------,l. 2. \A/hen I ca1ne out of the operation, I I. Pain warns a person that there is a to do \Vi th the n1ore obvious. Now, kept thinking how grateful I should problem, such as chest pains before after 1ny heart operation, it has be for the invention of anesthesia. If a heart attack. becon1e n1ore apparent to me that not for anesthesia, the pain would 2. Pain makes you daven and cry out they also refer to many parts of the have been so great and unbearable to Hashem. body, such as n1y arteries. If so1ne that I would not have lived. 3. Pain is a kapara. The Chofetz Chaim of your arteries are clogged, you 3. Thinking about the bypass surgery writes (Shemiras Halashon, Shaar eventually will not be able to exist. in itself, it occurred to me that just Hatevuna - Peirek 8) that a person • When I was diagnosed with my 30-40 years ago, heart operations should always think about Geihi11110111 main artery being 100% clogged were a major experience. Today, when he receives a punishn1ent. and the two others being 70-80% with Hashem's help, it has become This means that if we have correct clogged, the doctors told me that routine and people are not as wor- thoughts when vvc are in pain, there even though I had so many block ried as they used to be. is so much to gain in the next world. ages, the blood finds a way to give 4. I was speaking to Rabbi Brafman And the opposite is also true: When a life to the heart until it is no longer about these thoughts and he said person has pain and he doesn't have possible. So as long as there is an that this is what we mean when anything in n1ind, or even worse, opportunity to supply blood, it will we say in davcning "Borei refuos" - he gets upset, the pain becomes a nourish the heart. How wonderful Hashe1n creates cures. wasted opportunity to lessen the are the ways of Hashen1! • Three Reasons for Pain: punishment of Geihinnom. MEIR GRUNHUT Lakewood, NJ New Insights • Just because Hashem has given you a EMERGENCY SPENDING GUIDELINES second chance, it does not mean that the yeitzer hara will not bother you To the Editor: anymore. Believe me: He will. And As ti1e financial meltdown continues, we when he does, we must find ways to must think of how we can help each other. push him off. When one wants to A not insignificant number are co1nn1it an aveira, one should ask without jobs or have seen their stock himself, "Is this why Hashem gave portfolios shrink, causing them to feel n1e a new lease on life?" "poorer." Those who still have jobs and/ • When I left the hospital, I was still or financial resources will be called on to weak and J was unable to maintain support those in need, particularly our the sedarim (scheduled study ses mosdos throughout the world. sions) that I usually kept when I was New simcha guidelines are in order. healthy. The inability to learn prop What is really the bare minimum needed erly lasted for quite a while - until I for a proper simcha? Excess of any kind got my full strength back. We should is not only in bad taste when your neigh remember that when the Mishnah bors are out of work, it is cruel to those says "Al tomar lekeshe'ipaneh eslmeh, who will feel compelled to match your shenia lo tipaneh," it is real advice. fancy level for their own sin1chos. Don't wait to look back and say to New cars, ho1ne renovations, vaca yourself, "When I was healthy, I tions, new clothing or high-style sheitels should have learned more or bet beyond the minimum ... what can you ter." But rather, grab the mon1ents really do without? You may still be able to learn and use your ti1ne properly to afford these things, but it is hard to and appropriately. say what the future may bring. How • \Nhen reciting "Asher yatzar," I much pain your neighbors must be in, would have one frame of reference remembering how they used to be able as I said:" Hashem created openings to afford such luxuries! You do not want and cavities ... that if one of them to evoke an ayin hara - chas veshalom. If KARKA IN £RITZ YISROll were 1uptured or if one of them you are better off financially than those can Rabbi Gavrie! Beer for information on were blocked, a person cannot exist." around you, do not display it. Save the obtaining cemetery plots in Beth Shemesh Since I always said the beracha when discretionary funds for those in need. and other locations in Israel. leaving the bathroom, I envisioned RABBIW. I 0 l l -972-2-656-9427 "openings and cavities" as having ferusalen"_:_j ------·------INSPIRATIONS ------"------ RABBI YAAKOV YOSEF REIN MAN DANCE WITH This article is an excerpt from Sefer Abir Yosef al Hatorah. It has been adapted into English by the author. It is late in the evening on A band is playing. People are singing [the golden lamps J. There was not and dancing, their faces flushed with joy. one courtyard in Yerushalayim that Chol Hamoed Sukkos. You Spectators on the floor and in the gal was not illuminated by the light of leries push forward to get a better look the Beis Haso'heiva. walk down the streets in at the 1nerri1nent, and they clap their The pious people and the men the heart ofYerushalayim, hands and stamp their feet as they are of accomplishments would dance drawn into the spirit of the occasion. before them with flaming torches in and you hear the n1uted But what is the occasion and what their hands, and they would recite is its spirit? What is at the root of all of before them words of poetry and strains of music corning this joy? What exactly are these people paeans. Levi'im playing lyres, harps, from just about every celebrating? cymbals, trumpets and instruments without number stood on the fifteen direction. You open the THE ANCIENT TRADITION steps leading down from the Yisroe/ Section to the Women's Section .... door to one of the shuls, he Mishnah states (Sukkah Sia): What were they celebrating? The and you are suddenly Whoever did not seethe Sime has Gen1ara never tells us explicitly. 1'he TBeis Hasho'eiva never saw a eel- only hint we have is the Gemara's expla thrust into a scene of ebration his life. Upon the departure nation (ibid. sob) of the term sho'eiva, of the first gala day of the Festival which literally means drawing forth. ecstatic celebration. [of Sukkos J, they would go down The Gemara connects it to the passuk It is the Simchas Beis to the Women's Section and erect in Yeshayahu (12,3), "Ushe'avtem mayim extensive scaffolding. There were bcsasson nzima'ai'yenei hayeshua. You Hasho' eiva, the Celebration golden lamps there, each of which will draw forth water with joy from was topped with four golden cups the wellsprings of redemption:' Based of the Drawing. and had four ladders beside it. Four on this, Rashi explains ( Sukkah SOa) members of the Young Kohanim that the celebration revolves around carried jugs containing one hundred the nisuch han1ayi111, the ritual water \i and twenty log measures of oil and libations on the mizbeiach during the DISll'IAUA AND AHl/l ro.~ITAI. f-IATOT?Alf !N HEIJRF\V poured them into each and every seven days of Sukkos, as described in i cup. They fashioned wicks from the the Mishnah (ibid. 48a). I GlJAGE. llL JS AN OCCASIONAL ('ONTl~lHlTOR ·ro rags of old trousers and sashes of the But this is only a remez, an allusion, L """ -..------Kohamm~1~used_t_h-em- ~--ki-n:e-atI_n_ost. W-at-er is-an_a_ll-egoncal r-e-ference 91 -;0° ~:~ ;~r·;ua:=odesh:hen we:n ask I for blessings that are critical to our well-being seems frivolous. the oPPosite of being realistic. 'And so most of us do not bother to ask for it even once. But why not? to Torah, as Targum Yonasan and Rashi ten, "Usen1achtem lifnei Hashem vos of Sukkos and the love of Hashem explain in Yeshayahu. The passukis tell Elokeichem shivas yamim. And you that they represent. It is not connected ing us that when we return fro1n exile, shall rejoice before Hashem your to the nisuch han1ayi1n, as Rashi under freed fron1 the stresses of persecution L-rd for seven days." ... stood. What then is meaning of sho'eiva? and privation) we will he able to achieve The commonfolk did not partici What is being drawn forth? And what is a new and deeper understanding of the pate in this rejoicing, nor did just the connection to the afore1nentioned Torah. Therefore, the reference to that anyone who so chose. Rather, it was passuk in Yeshayahu? passuk as the derivation of the na1ne the greatest of the sages oflsrael, the Sin1chas Beis Hasho' eiva does not prove heads of the yeshivos, the Sanhedrin, JOY LEADS TO conclusively that it was a celebration of the pious people, the elders and the RVACH HAKODF:SH the nisuch hantayiin. men of accomplishments. They were In fact, the Ramba1n never mentions the ones who would dance .... osafos bring a Yerushalmi that nisuch hanzayim in his description of This celebration in which a per offers an explanation for the the Simchas Beis Hasho'eiva. lnstead, he son rejoices in performing the mitz T term sho'eiva. When Elisha writes (Hilchos Lulav 8: 12-15 ): vos and in the love of Hashem Who prepared to receive prophecy, he had Although there is a mitzvah commanded us to perform them is a musician play for him to put him to rejoice during all the festivals, a great avoda .... into a state of joy. Yonah did not there was a greater level of rejoic According to the Rambam, the receive his prophecy until he went up ing in the Beis Hamikdash during Simchas Bcis Hasho'eiva is a celebration to Yerushalayim and celebrated the the Festival of Sukkos, as it is writ- of the privilege of performing the mitz- Simchas Beis Hasha' eiva. Clearly, then, a person cannot achieve ruach hakodesh, divine inspiration, unless he is joyous. The term Simchas Beis Hasho'eivah, therefore, means a celebration from which ruach hakodesh can be drawn forth. The Yerushalmi does not disagree with the Talmud Bavli that connects the term to the passuk of Ushe' avtem mayim besasson. The Yerushalmi, in fact, brings the same passuk. But that passuk is an allegorical reference to Torah, and the Yerushalmi extends it to ruach hakodesh. This Yerushalmi immediately raises several questions. Why did Chazal iden tify the celebration by the exalted state of ruach hakodesh that can only be accessed in a state of joy? Why didn't they identify it by the root cause of that joy, either nisuch hamayint according to Rashi, the mitzvos hayo1n according to i the Rambam, or some other root cause? I And why relate the celebration to ruach ,I' hakodesh, something so esoteric that only a minute number of people ever achieve it? ______J r-····· 1'11E .IE\VISll Onst:l{Vf:I{ Furthern1ore, we saw in the case sight lines, but they do not interfere vvith l assume that most people ask for of Elisha that the simple joy of music the neshanu1's n1odc of vision. good children at least one of these played by a single 1nusician can spark So \vhy can't all of us see "fron1 one tin1es. I also assume that inost people ruach hakodcsh in a person who is on end of the world to the other"? It is use al least son1e of these opportuni that level. Surely, then, the joy of any because our nesluunos become Jttached ties to ask for wealth. But ho\v 111any Yo111 Tov or the joy of a wedding can to our physical bodies, which arc like people ask for ruach hakodesh even one also spark ruach hakodesh. If so, why did veils of darkness that obscure the sin out these ten tin1es? I a1n assuming - Chazal choose to identify this particular gular power of vision that the 11csh{1111a incorrectly, I hope - that 1nost people celebration on Sukkos as a potential possesses. would not \Vant to waste even one of source fro111 \vhich ruach hakodesh can Jn a person who reaches a high these opportunities on son1ething so be dra\vn? level of spiritual elevation, however1 the esoteric and arcane as ruach hakodesh spiritual aspect of his being is increased when they have pressing needs for 111ore PIEHCING THE !HON CUHTAIN and the physical aspect is decreased. As practical benefits. a result, the veil of darkness hecon1es Most people would agree that ruach ithout getting into an exten increasingly translucent, and he is able hakodesh must be an incredible experi sive discussion about the to perceive through the vision of the ence, but \Ve do not even consider it W nature of ruach hakodesh, neshama. This ability is called ruach re1notely relevant to ourselves. To ask it is in1portant to point out that ruach hakodesh. It is a high state of clarity for for ruach hakodesh when we can ask for hakodcsh and nevua, prophecy, are not the neshama without which prophecy blessings that arc critical to our well one and the sa1ne. Prophecy is a direct is impossible. being see1ns frivolous, the opposite of con1munication froin Hashern to a This state of clarity also endows the being realistic. And so most of us do not person, but ruach hakodesh is a state of tzaddik with the power to perceive the bother to ask for it even once. n1ind that is a prerequisite for nevua. intricacies of building a Mishkan, to pre But why not? It is in1possiblc to have nevua without dict the future \Vithin certain para1neters, Why should we concede a glass being in a state of ruach hakodesh, but to sense the thoughts of other people, and ceiling over our heads, a li1nit beyond it is perfectly possible to be in a state of so on. The greater the tzaddik, the more which we cannot rise? Why shouldn't ruach hakodesh without receiving any translucent the curtain, the greater the we aspire to the highest spiritual states f)ivine com1nunications. clarity. (This is the underlying concept that hu1nankind can achieve? The TO rah tells us ( Shemos 31,3) that of aspaklaria hainei'ira.) when Hashem chose Betzal' eil as the architect of the Mishkan, he filled him ONE OFTHHEE with chachma, which means knowledge, REQUESTS tevuna, which means analytical insight, and da'as. What does da'asmean? Rashi hat is our own rela explains that it means ruach hakodesh. tionship to ruach But why was it necessary to have ruach W hakodesh? ls ruach hakodesh in order to build the Mishkan? hakodesh an ideal to which we After all, the prophetic communication aspire, or is it something that ~"TM ..,::"'l::i :-,.,,r,h ~bi6~!r-c~!U'l.,~M, c..,~N~:: of how to build the Mishkan was given we concede to the greatest ~"wi ~it.' i.=ii ~.c ~v to Moshe, not to Betzal'eil. So why did tzaddikim of our generation he need ruach hakodesh? without even a thought of The Gemara tells us (Nidda 30b) achieving it on our own? '"V i:ir; that a child in its mother's womb has In the davening of Rosh N"~"'tt TN~~ .... , ~Oi" .:!i'V" .:!i~ a lighted candle above its head, and it Hashana and Yorn Kippur, we N:t::e-"'1 Ni~i;; :"nr~ can see from one end of the world to are given the opportunity to the other. This 1neans that the nesha1na make one of three requests ".l"i~· n.i:· .i~·.::-:.;-v~ 1:1~ .iv.::1 A FAMOUS STORY, probahlv apov·ryphal but possibly true) recounts the origins of a shul in Poland 11arncd for its founder, Reh l1zelc of Cr<:lU)W. Rcb ltzclc \Vas a poor peas lay buried beneath CJ certain hridgc in Vienna. Night c1ftcr night, the same vision came into Reh ltzelc's head while he slept. Eventually, he could hear it no longer. \Vith no n1011cy to pay his \\' he nioral, obviously, is that we the Master of the World has exiled our THE GIFT OF SERVITUDE often have right under our feet ethereal souls to this world of spiritual T the very thing we go off searching darkness, so that \Ve n1ust find our 0\¥11 hereas the Torah (Shcmos the world to find. way back to the light of His Divine 34,25) refers to the Passover But the story has a second, nlore Presence. W Festival by its fan1iliar nan1e, subtle n1essage: Sometin1es \VC inay Finally, perhaps this is why the Torah Chag Hapesach, the sages identified the have to search the world over in order con1mands us to exile ourselves for seven other festivals by descriptive names of to discover what we have had all along. days a year, abandoning the co1nfort and their own design. Shavuos they called Perhaps that is why the great Chassidic familiarity of our hon1es for the auster Atzcres~ literally cessation: Lacking any n1asters exiled themselves in the days ity of the sukkah. Paradoxically, this little distinguishing positive co1nmand1nents, of their youth. And perhaps that is why hut that affords scant protection from ShJvuos is characterized primarily by the elements enables us to remen1ber the forbidden categories of work con1- RA1uu Go1.n-.0N r1:,v·111-:s 11-:w1s11 1-11s1orn- ..\.'An. how Hashen1 protected our ancestors mon to all Torah holidays. They called AND 11As1n"Ar-A A-r B1.ocK YEs111vA Hien sc11001. in the desert \Vi th the A nnanei Hakavod, Sukkos Hachag-The Festival - implying iN s-r. l.0111s. MO. WHEHE ltF. Ai.so wu1TEs .r1N1J the Clouds of Glory, and that it is His that this holiday somehow includes or coml'.letes t11ecither t"":':' And_altho_tI~h l Rosh 1-!ashana l 6a L "~ ------··----H-a-<>d •oow '"'' 'ro'°'" '" ""' --··-···-..··--····-···-··- ..··-····-···--··-······-····-··- ..·-····--··-·· .. =-i OCTOBER 2008 . --·.. ·----··- ______,, ______,. ______•.. __,,, ____. ______" _____ ,. --...... ---··----·-·'"---" ------.---·------.,--- Sukkos does indeed conclude the cycle Consequently, the freedom we eel· astray and cause us to undo all that we of the Shalash Regallim, the Three ebrate on Pesach is the freedom to have done. Pilgrim Festivals, the sages' reference choose our own n1aster. By entering The solution is exile. \!Ve move out to it as The Festival appears to dimin· freely into the service of the Almighty, of our homes, abandoning the 1naterial ish somewhat the stature of Pesach and the Jew affirms that everything he does comforts of freedom, and symbolically Shavuos. What did the Sages intend for and everything he has is for the sake of taking up residence in the shadow of us to understand? the Master of the Universe. And if the the Shechina, to dwell in the Divine Citing Rabi Elazar HaKappar, the Master grants different servants differ Presence as our ancestors did at the foot Mishnah identifies the three charac. ent tools and resources to perform their of Sinai and in the desert. The leaves ter traits considered 1nost destructive, respective duties, what cause for jealousy and branches of the sechach above our through which a person may forfeit his is there in that? Ultimately, everything heads provide only the most superficial portion in the World to Come.' These belongs to the One Master before Whom representation of a real roof and scarcely are kina (jealousy), ta'ava (lust), and we are all in equal service. The material a modicum of shelter. Merely by rais· kavod (craving honor). With charac· blandishments that others possess are ing our eyes can we recall that only by teristic penetrating brilliance, the Sefas theirs to be used as tools in their specific the grace of G-d are we protected from Emes explains that the three festivals service to our lJivinc Master. l~hey have the elements and the outside world. By provide the tikkun, or antidote, for these no function in anyone else)s life. implanting this humbling reflection to three flavvs. 3 Having confronted jealousy, man echo in our 1nemories when we move On Pesach, \Ve celebrate our rede1np 1nust address an even 1nore danger back into our homes, Sukkos enables tion from slavery at the hands of the ous in1pulse. J)esirc. Even one who has us to conquer our craving for honor, Egyptians. A slave lives without either gained control over his attraction to and thereby preserve the material and possessions or self-determination. He material acquisitions n1ay still grapple spiritual accomplishments of Pesach o\vns nothing and enjoys no benefit with internal longings for pleasure and and Shavuos. In this way) it is truly from his efforts. He toils without rest, gratification. Although desire cannot Hachag - The Festival. without thanks, and \Vithout revvard. be quantified, the hu1nan obsession lt would appear that together, Pesach, But there are inany conten1porary with food, with power) or with physical Shavuos, and Sukkos provide all the psy· forms of slavery. An alcoholic is a slave intimacy may becon1e so ovcrwheln1ing chological and spiritual reinforcen1ent to his drinking. A smoker is a slave that it leads n1en into irrational acts of to offset the influence of jealousy, lust, to nicotine. A workaholic is a slave to self.destruction. and honor. Hun1an experience) however, his business. For many in the n1odern The Festival of Shavuos adjures us suggests that 15 days scattered across \vorld, freedo1n is inerely an opportu to stop! By recxpericncing the giving of half the year are hardly adequate in nity to exchange one kind of slave1y the "fOrah at Sinai) we reorient ourselves our battle against the yeitzer hara. 1-Iov·.r for another. to the true purpose of freedom and can we guarantee that the lessons of the the enduring satisfaction of spiritual three Festivals will not be forgotten? 2 An;s 4:28 achieve1ncnt that can never be equaled Our sages teach us that anyone vvho 3 Reginning of ma 'amarim on Sukkos by the transient pleasure of physical properly recites Ashrei three times a day indulgence. is assured of a place in the World to Eretz Yisroel's Con1e.~ With its central theme expressed Most Reliable Snomer Sna51Jos THE GIFT OF Exn.E in the verse, You open Your Hand and and English Speaking Car Service jiilfill the desire (ratzon) of every Ziv· he cycle of holidays concludes ing thillg, King David)s 1451h psahn Visiting Israel? Need Jransporl? with SukJ of broken hearts and broken dreams - homesick, disoriented, or ill at ease. We for which Hashem created us - to earn where in hun1an experience do we find can't stop our niinds fro1n wandering our eternal reward in this prozdor, this that Hashem fulfills the desire of every back home) from missing what \Ve entryway, that precedes the World to livi11g thi11g? left hehind and looking forward to Come. How much more easily would On the simplest level, Hashem has our return. we forget the reason for our existence created a world containing n1ore than Homesickness, says Rabbi Tatz, is if we could rejoice in the fulfillment of sufficient resources to sustain all living a sympton1 of the nesluuna in exile. our every desire? things. Since the desires of all the living 'frapped in the physical reality of this This is the meaning imparted by are pri1narily 1naterial, what the verse world, the spiritual can find no rest and Ashrei's central verse and the great clain1s is ostensibly true: As a whole, the no consolation. The neshama is like the paradox of our world: Ily having placed con11nunity of life on earth has enough daughter of a king who 1narries a con1- within us a spiritual will that can never to fulfill the desires of all. moner. No matter what he gives her, she be satisfied, and having thereby denied The Jewish People, however, the Seji1s is never satisfied, for the pleasures \vi th us all but the most fleeting temporal E1ncs explains, arc different. Jn contrast which she grew up in the palace of the satisfaction, Hashetn forces us to rc1nain to the rest of the world, Hashem has king exceed anything her new husband conscious of the only source of true placed within each )ew"the will ( ratzo11) can i1nagine.6 satisfaction - the pleasure of the World to know \vhat to request."~ So, too, the neshan1a. No inatter what to Come for those who have earned it Most creatures, including the major it has in this world, it longs for the spiri through Torah and good deeds. ity of hurnan beings, are driven by tual radiance that surrounded it in Olam This, too, is the lesson the sages ta'ava - desire resulting from physical Haem cs, the world of pure kcdusha from sought to teach by describing Sukkos or psychological impulse. Ilut the nature which it came. Its perpetual longing to as the quintessential festival. Whatever of the Jevvish neshan1a is such that it is return hon1e causes every hu1nan being, our acco1nplish1nents, whether physi the source of ratzon - the will to know as a physical creature within whose body cal or spiritual, and however inuch we and carry out the ultin1atc will of the the nesha1na resides, to feel restless, strive for satisfaction and fulfillment, the Creator. Only through knowledge and discontented, and far fron1 where he world we live in is in fact little 1nore than fulfillment of Hashem'swill is it possible belongs. We attempt to quell these feel a sukkah, a tc1nporary d\velling that for one to achieve dcveikus - spiritual ings by seeking satisfaction in travel to bears only the faintest rcsen1blancc to intimacy with the Almighty. It is for other places, but instead of satisfying the our true ho1ne in the \Vorld to Con1e. this, above all else, that the soul of the yearning of the 11esha111a, \ve feel even Jt is for this reason that the sages Jew yearns. n1ore unsettled and dra\vn to return to introduced King David's 1nost famous This, however, does not provide an the place that we think of as home. psalm with the closing lines of his previ ansvvcr to our original question. If we Nevertheless, as King [)avid declares ous chapter: "Ashrei yoshevei veisccha are never completely satisfied by the in Ashre;, Jlashcn1's greatness is unf<1th- Fortunate are those who live in Your fulfillment of our physical desires, how 01nable. If it \vere possible to find house." For it is the one \vho recognizes 1nany of us feel satiated in our quest satisfaction and contentrnent in this this vvorld as Hashe1n's house - con for spiritual fulfilhncnt? Even 111ore \Vorld, \vhat would become of the Jc\v structed not as a place of co1nfort, but so, how can the Psaln1ist clai1n that and his ncsha1na? f)cspite the persistent, as an antcchan1ber in which to earn Hashc1n satisfies the spiritual desires inescapable beckoning of our souls, the his ultin1ate reward in the \Vorld to of all the living? attractions of the nlatcrial world dis Coine - it is he, and he alone, who is tract us continually fro1n the purpose truly fortunate. ~ THE GIFT OF DISCONTENT 6 Afesil!as Yeshari111, Chapter ! 1bi Akiva 1''atz offers an intrigu g insight into human nature. Piill!R~~~ ~3Bfi ost of us spend n1uch, if not Over '!SOxvears ((?Cperience in !Kvura in Bretz Yisrael ru Serving tl'i~ North 'American Public and Funeral Industry n1ost, of our tin1c \vishing \Ve \Vere ':il'!,1'1' JC1N J'N 1111:lj? J1N )lj?1j? son1c\vhcre other than v.1hcrc \VC are. At Per~ooal responsibility !hroug:houl serric<' - 1\0TJl!ST "PAPER\VORK" work, \VC long to be at hon1c; at hon1e, \Ve long for son1e kind of entertainn1ent ORIGINATOR OF THE PRESENT RABBINICALLY APPROVED .METHOD Highly recommended by Gedn!ai !fl!dor- Here and in f.retz Yisr:1cl or recreation. \Ve drca1n of travel to far a\vay and exotic places, of experiencing 16Zli-4Zml litreet, /Jrook/)•11, ,,T 11204 the ne\v and the unfan1iliar. .Day &~1~t phone: (718) 85.1-8925 \,Vhen we actually have the oppor1u- )llt"l'.lN1~1'.lNj? lJl"j? - )'1~ 1Nl 111l:lll)l 'm 1yi__ t_y ___ t?_~ravcl_:_l_10\ve_~_~r, \VC _?ftcn gy_ovv Kavod Haniftar with Mesiras Nefesh and compassion for the bereaved family. S Fnd of Parshos Besltalacfl 'fAUARAS ffA:"ill'TAR SHOt:LD NE\.ER BE C0"1:\ll'.RCIAUZED L ,. I - .... SUKKOS INSPIRATIONS Yoss1 liuTTLER THEY NEITHER WITHER NOR FADE The Milz Sukkos very year, as I shop for describes the judgment process iny arba minni111, I fret. of the Yamim Nara'im. At the EExamining the designat end of the tefilla, human life ed plants and fruit for the Right is compared to several other One, 1 ain newly re1ninded short-lived objects which appear of the challenge of keeping and then disappear: the chatzir them fresh for seven days. While yaveish, the withering grass, and there is ahvays the concern of tzitz naveil, the fading flower. a broken pitun1 on n1y esrog Both, to my mind, describe the (although, as a father of young messages inherent in the mitz- children, l've lately opted for vos of Su kkos. Those descrip the piti11n-less esroginz), or a tions are a pron1inen t theme of spinal issue in my lulav, I find myself 1nore preoccupied vvith the sukkah, the precariously constructed temporary abode which my hadassim and aravos, which seemingly start turning other stands for the vicissitudes that buffet life, and for recognizing colors immediately upon purchase, after which, in \Vhat feels that our existence is not in our control. This realization of like no time, they begin shedding disturbingly quickly. mortality is further echoed in the megilla we read on Sukkos, Of course, I'm acquainted with the creative methods that Kohelles (Ecclesiastes), which discusses at length the vanities of people have come up with to keep their hadassitn and aravos fresh material life, but concludes with the plaintive declaration that, and kosher: wrapping in wet to\vels, paper towels, sometimes with regard to fear of G-d and performance of mitzvos: "ki ze with the additional layer of aluminum foil; refrigeration; etc. kal ha'adam - for that is man's whole duty:' For n1e) though, nothing seen1s to work effectively. The passuk in which those two metaphors appear - which, A secondary concern I experience is that this distress seems incidentally, is in the Haftorah of Shabbos Nachamu - states not to be in the spirit of a holiday specifically designated as (Yishayahu 40,8): "Yaveish chatzir naveil tzitz udevar Elakeinu Zen1an Silnchaseinu, the tin1e of our joy. For a long titne, I've yakum le'olam-Grass withers and blossom fades, but the Word strived to find meaning in the apparent fragility of the four of Hashem stands forever." Though the material objects of this 1ninni1n and the anxiety that I experience in handling then1 world, including our lives, exist briefly, the Word of Hashe111 1 every year. and the mitzvos we keep, which are our personal legacies, are And then I remembered something else about this chag- the eternal. My hadassin1 and aravos may not make it through . sukkah, the temporary dwelling we n1ove into for the duration Sukkos, despite my best efforts, but the effort and the mitzvah ! of the holiday week (or eight days, depending on the custom). involved are everlasting. One of the things sukkos symbolize is the precariousness of our Every morning of Sukkos, as l first look at my precious lives, how the edifices vve construct, literal and other,visc, are hadassim and aravas, knowing all too well their frailty, trying to but a fayade of reality, and how, in fact, we are all at the mercy determine if they are still kosher enough for making a blessing, of the elements, which are, of course, directed by Hashem. I now take solace, even joy - simcha - in the thought that my Shortly before Sukkos, on Rosh Hashana and Yom Kippur, concern over my minniln reflects a greater, constructive concern we recite "Unesaneh Takef,' which movingly and awesomely regarding the nature of my existence and my faith. flil Yoss1 Hl!rrl.ER, WHO LJVES l"i l.()s ANGt.u·:s, CA, !S A.'l ORAL !HST()l~IA":. His ARTICLE, 'ALUNll ON TISHA HE/\V MOR!\'ING." APPEARED !N JO, h'NF. 'os. ···-·····-· ------··------_J r-=: - SUKKOS INSPIRATIONS 1 ARIZ. ZIVOIOFSKY AND ARI GHEENSPAN ' ·u1.··_ v ,y S·''WAi..•. Tn ~--wv )-•:- .i .• ' ····.-' I.-·-··t1···· ···l'M_ ..._, ,· \{ ,;~ ---. - \_' :_ -.-- - ~-- -. ' -,, - AS SUKKO~ THI ls APPROACHES, we search for the ide·1!(_ esroo6 among(., the many on display, complacent THE the novelty of esrogim from an unprec CARIBBEAN ESROG edented region raised concerns about with respect to their acceptability among the newly the identity of the he Torah (Vayikra 23,40) com settled Jews. mands us: "On the first day [of In 1847, the Jewish monthly The fruit, comfortable TSukkos], you should take for Occident (Vol. V, No.2, lyar 5607 I May yourself the fruit of the 'eitz hadar,' an 1847), edited by Isaac Leeser (1806- with their country of origin, unopened palm frond, the branch of the 1868), one of the earliest defenders of and taking for granted the braided I myrtle] tree, and willows of Orthodoxy in the USA, published a letter the brook, and you shall rejoice before on the subject. It was written by Rabbi abundant supply from which the L-rd your G-d for seven days." We Abraham Rice (Reiss) (1800-1862), a to choose. The Torah, however, custo1narily translate pri eitz hadar as musmach of Rabbi Abraham Bing of instructed us with onlv the a citron, Citrus n-1edica, what we call Wilrzburg, and the first 1nusn1ach to live • an esrog. 'fhis identification is based and serve in the US. He wrote: non-specific "pri citz hada/' solely on a mesora going all the way My Dear Sir, What does it refer to? ls there back to Moshe Rabbeinu. The Rambam It is not long since, that several explains that the 1brah mandated taking of my friends urged me to come out a specific species? \'\That does specifically an esrog and the other three publicly, in your periodical, with my species because they are readily available opinion about the esrogim, which are the ideal csrog look like? What in the Land of Israel. Because esrogitn yearly brought from the West Indies have Jews used at different grow naturally in the area around the to this country. I am so mnch disin times and in different lands? Mediterranean, Sephardim often had clined to give publicity to anything access to them in the regions where they of a controversial nature in mat Many of us recall the flax lived. For Ashkenazim, however, the ters of our religion, that even now wrapped esrog from before acquisition of an esrog presented a yearly I should not trouble you, but that challenge because they were required to the time is approaching when our the current environmentally import the1n fro1n afar, usually fro1n yearly communications are made unfriendly plastic was places where there were long-standing to the West Indies for the supply of traditions about their acceptability. For citrons, and I think it therefore my introduced. Our research into early A1nerican Jews, on the other hand) duty, for the sake of our religion, to the recent past has revealed the most convenient source was nei state that these esrogim are kosher, ther Europe nor the Mediterranean, and there cannot be found any word some interesting halachic but the Caribbean, where the climate against them in all poskim, Rishonim history that predates most is also conducive to their growth. But and Acharonim. All rumors that were people's recollections. RAUB! l!voTOFSKY 1.\ rr~AfNED ,,s A SHOC/IJCll. H,\s ,, 1'11.[). 1-"1 BIOMUJlCA!. E!';Gl"-il·:u~l">ili ANDTl:ACl!ES 1:-.: HAR II.AN l!NJVERSJTY. J-IE 1.1\'J-.S IN lh:n S!-IEMESll. Ff~OM WHERE IJE WRnFS WIDELY ON .lEWJSll TOPICS. f)f(. GREENSPAN JS,, PRACTICING .'il-fOCHl:TI. M0/11:'1 .• AND 50F/Ofl. HE LIVES IN EFR:\T AND HAS A PRIVATE DF.NTAJ Pl~ACT!CE !N YEm iSHALAY!M. lllEY HA\'F BEEN Cl/A\'R/ ;sos· AND PARTNERS JN HALACHJC ADVENT!JUES FOR OVEH 25 YEANS. 'j Hl·:m IAST APPl·:ARANCE IN !Hl':SF P. .\GJCS WAS "'SHOFA!H)S: Alff. THFY Au. Tiff. SAMJ·:?" SEPT. 'O(L 17 set afloat against the kashrus of these writes' regarding his father, Rabbi esrogim are founded in error and Bernard Illowy (1814-1871 ): misinformation. Now, my dear sir, "In the year I 861, the first year I wish only to promote the unity of of his ministry in New Orleans, it Israel in matters of religious obser was impossible, owing to all com vances, and endeavor to effect that munications with northern cities Child Development Specialists our brethren of Israel shall not be being cut off, to obtain Ethrogim. Helping Infants &Toddlers willfully deprived of the observance Lulabim, Hadassim. 'Arbe Nahal of mitzvas lulav without just cause. were to be had in abundance, being with Developmental Delays and Disabilities I remain, very respectfully, native to the soil, but not Ethrogim. Your obedient servant, The Ethrog that grew indigenously A. Rice was found to be passul. In the emer gency, my father decided that they Others saw the Caribbean esrogim should be used, but without the as pristine and unadulterated. Rabbi usual Berakah, al netilas Lulav. Eliyahu Posek, writ ing in Bitz Hasadeh AN E°SROG FOR EACH PERSON (page 66), quotes Teshuvos J)ivrei oday, it is commonplace for every Yoseif regarding person to have his o\vn esrog, "An1erican esragim," Tbut this luxury was not always known as "West the case. Jn fact, for Jews in northern Indie esrogifn." Europe, an esrog, which only grows in temperate climates, was usually not Author of Eitz f-l11Sudd 1 The Divrei Yaseif said that upon available for each person, and some researching the subject, he reached the tin1es not at all. It was not uncommon conclusion that their slightly different to have only one for a town, to be shared Evaluation and a full range of appearance was because they are the by all the members of the community. Therapeutic Services provided true esrogfrn as brought forth fro1n the An extre1ne example of this can at our Center or in the privacy earth and found in prehistoric forests be seen in a question asked of Rabbi of your home for thousands of years before man had Yisroel lsserlein (1390-1460), a leading Bilingual Services Available a chance to modify them with all sorts poseik in Germany ( Terumas Hadeshen, of 111anipulations. No 1nan \vas there to vol. 2, 52). It transpired that several Senrices are provided based on the child's needs graft them or do other modifications, as communities had access to only one as determined hv the NYC Earlv Intervention was done to rnany of the fruit species in esrog. Everybody wanted to perform Program. The E3.riy InterventioO Official will the mitzvah, so before Sukkos, they cut determine the location and provider of any Europe. Indeed, the European esrogim, needed services. This Earlv Intervention he says, were thus improved, and that the esrog into pieces and sent a piece Program is funded & regulated by the Nl'C Dept is why they have an enhanced look and to each kehilla. By the time the pieces of Health & Mental Hygiene. taste. Teshuvos Divrci Yoseif suggests reached some of the comn1unities, they that as a result of the expulsion fro1n had shriveled to smaller than the size of Executive Offices: the Garden of Eden and the attendant an egg. Nonetheless, on the first day of 649 Thirty-Ninth Street curse of the land, all trees descended Sukkos, they said a beracha over those from their original perfect state at small, dried, shrunken esrogpieces. The Brooklyn, New York 11232 Creation to their wild state that then Terumas Hadeshen rules that what they needed perfecting via human inter did was incorrect, and explains that even Queens Office: vention. Rabbi Posek argues that in his if the pesul of chaseir (less than a whole 70-14 141 st Street view this is not true regarding esrogini, esrog) is only a lechat'chila problem, this Flushing, New York 11367 which re1nained in their perfect state, case is even worse, because the pieces and thus, all esrogim, West Jndie and were less than the mini1nun1 shiur. Two European, are the san1e species in the poignant facts are illustrated by this SERVING BROOKLYN, QUEENS, same perfect state. incident: I) the dearth of esrogim and STATEN ISLAND & MANHATTAN On the other hand, there were those who did not approve of the local Sefe,. /Wi/chamos Elokfln, being the contro" www.challenge-ei.com American esrogim. Dr. Henry Illoway versial letters and the casuistic decisions of the late Bernard Illowy, 1914., page 32 -- -···------__J the difficulty of acquiring them; and 2) townspeople had fulfilled the bibli while the second town could not say a yearning to fulfill the mitzvah. cal obligation on the first day, and the beracha without all four.' After addi- Surprisingly, it was not only in had also used the esrog several n1ore tional deliberation, he concludes that Northern Europe that entire cit days after that, they should now give 3 11any years earlier, the Muharil (Yaakov bcn ies had only one esrog. Venice, in the csrog to them so that they could Moshe Moel in, Germany, early 15' 11 ccntury,teshuva the 161h-17111 centuries was a tiine use it, and at least recite the beracha 112) had already ruled that if one does not have of strange "kidnappings" for the and Shehechiyanu. It was not sent, an e8rog, then after the first day, he should use the other three minnin1 during f{af/el and Hoshanos. Jewish con1munitv.21'hc local 1nedi and they wanted to know Rabbi cal school had constant need for Pardo's ruling on what should have corpses for dissection but the Jewish been done. .. .in memory co1nrnunity, owing to their respect In a long, intricate, response, he first A of a loved one for the deceased, was unwilling to suggests, and then rejects, the possibil merits them furnish its quota. They obtained an ity that if they cut it in two they can GEMACH "eternal pleasantness exe1nption by a considerable annual all do the mitzvah. The suggestion is fJ1N and light to payment, but nonetheless, the stu raised that the principle of Rabi Akiva La thesoulin dents resented this "privilege" and regarding water in the desert- chayecha GanEden.N bodies were sornetin1es intercepted kodn1in, your life takes precedence - UND-. (Cliofelz 01aim} and "kidnapped" on their way to should apply to mitzvos as well, and the To establish a perpetual Memorial or Honorary Fund at burial. The Jews actually built a first town would thus not be required one of our 31 branches across Eretz Yisroel, contact: hiding place in the ghetto in which to send the csrog. He then suggests that to conceal bodies until the funeral. they should have sent it because the OZER DALIM A less serious case of kidnapping first town can still fulfill the rabbinic tr'7,. ,fllJ took place one Sukkos in the six imperative of zeicher leMikdash, which 1301 Avenue K, Brooklyn, NY 11230 teenth century, during the ghetto's is what the arba rninninz arc today dur ii! (718) 434-2228 golden age when dose to 5,000 ing Chol Hamo'ed, with three minim, OzerDalim Jews lived there. Only one perfect esrog\vas available in the entire city, and it was shared by the various co1nmunities. One day, while it was being taken fron1 the Gern1an to the Italian synagogue, it was For careful attention to your "kidnapped" by a riotous band of students, who \Vould not return it individual needs, call us today! until they vvere paid an i1nmense (845) 354-8445 ranso1n. • After Sukkos of I 747, Rabbi David Pardo (Venice, I 7 I 9 - Jerusalem, You can! Tust call 1792, a 1nechutan of the C~hida, in The Yitti Leibel Michtam Ledovid 6) dealt with an interesting question fron1 the s1nall Helpline_ Sicilian town of Ragusa, where he Houns: Monday-Friday ...... 8an1 -l 2pm 1 once served as rabbi. 'I'here was ,\Ionday-Thursd0Jy.. ..8pm -l l pin a tov.111 that had only one esrog, Sunday...... 9ain - l 2prn, 9p1n -11 pn1 but n1any lulavi1n. A nearby tcnvn, which yearly was supplied with the ~t 718-HELP-NOW \~~/ (718) 435-7669 arba 111in11in1 fro1n the first town, had no esrog that year, as the first Chic,,go ...... (800) HELP-023 Lakewood .... (732) 363-1010 town did not have any to supply. Clevcbnd ...... (888) 209-8079 On Chol Ha1no'ed a representative Baltin1orc ...... ( 410) 578-1111 of the esrog-less town came to the ...... (877) 435-7611 first to\vn and requested, pleaded, Scrn Diego .. (866) 385-0348 Toronto...... (416) 784-1271 and then argued that because its The Rebbetzrn Phyllis Weiriberg Branch of the Yitt• Le;bel Helpline 2 This story can be found in Cecil Roth, Venice :-i··::.• t7:·:-i':r·1' in::i 1 ~s;:';'":.:; ~_J::~'.£ 1rr '1"m ):l::Jt'J >11:>:·) :i·;.,· ]11':"',J 1n ;p~•JJ "", p ;rn:." .., (Philadelphia, JPS; 1930), 286-287. l th;ink Rabbi 1cr7no ]"~ 'J "l-'~Jl Le Rcichm«n foe the snmce. Dedicated b Mr. & Mrs. Shmuel Boruch Wilhelm 0 c TOl}E::R 2008 an esrog that was 1nore than a year old, etc., and the flower will shrivel and dry but had been stored in a metal box in a up ... and fall off" cool, moist area that preserved its beauty He describes how the vast major and 1noisture, and was thus kosher if it ity of the esrogim lose their piton1 as passed inspection. a natural process of its drying up and falling off. THE PITOM "And anyone with understanding will knoH' intuitively with a n1ere glance F,xmnining a ''.finger e5rog," from left, he pitom, which invalidates the which had its pitom removed and which Rab/1i Slilomo Mac/1p11d (head o(Radatz forch Dc'ah) 111111 i\ri Zivotofky kashrus of the esrog for at least developed naturally without one; in other T the first two days in chutz la'Aretz words, that it fell off as part of the natural they should have given over the esrog. if it is broken off on Yam Tov, is taken by growth process" Although other Italian rabbis disagreed many to be one of the defining signs of It is evident that there are two basic and brought several proofs, including the esrog's kashrus. We grew up think types of esrogim: those that keep their a responsum of the Beis Yaakov, who ing that an esrogwithout a pitom is like pitom and those that lose their pitom.' exempted an individual in a town of a day without sunshine. Perhaps some many esroghn fro1n sending his personal varieties do grow with a pito111, but \Ve STRANGE FINGER ESROG esrog to a town \'\Tith no esroghn, Rabbi know from the following story that the Pardo stuck to his ruling. ancient orchards of Eretz Yisroel, which unique esrogquestion relates to In early 20'" century Hungary, Rabbi have a 1nesora of kashrus for hundreds the curious finger esrog. This odd Dovid Shlomo Frankel (Be'eir of years, are not like that. In Elul 56374 A looking fruit, called a Buddha's David, 18) dealt with the prob Rabbi Yaakov HaLevi Sapir, later known Hand Citron or a Fingered Citron lem of small-town Jews. One year, by the title of his book Even Sapir, wrote (Citrus medica var. sarcodactylus), is esrogim were found only in the big about the halachos of the pitom and indeed a citron, but lacks the gene cities, while the small towns had tangentially, also discussed the sale of that causes the sections of the fruit to none. He wanted to know if one was esrogim in the old Yishuv. He describes fose. As a result, rather than the usual required to spend sukkos in a big Yerushalayim of 1835, the year he moved spherical or ovoid shape, the fruit is city so as to fulfill the mitzvah. He there from Tzefas, as a small community corrugated, wholly or partly split into notes that the Chayei Adam already with a Sephardi majority for which "500 five, ten, or more finger-like segments, ruled in the negative for a variety esrogi1n were more than enough" to sup giving it a monstrous finger-like look. of reasons, including that simcha is ply all the people, and that all profits Each segment corresponds to one locule also a De'oraisa, and that thus, one from the sales were strictly controlled of a conventional citrus fruit. Although should not leave his wife for Yam and used by the Beis Din for tzedaka it smells strongly of citron, it has no Tov. After careful analysis of the for the holiday. As part of a discussion juicy pulp hidden beneath its rind, but Chayei Adam's sources as well as about how he participated in picking the its strongly aromatic skin is a specialty other factors, he reached the same much larger numbers of csrogin1 then ingredient in some Eastern recipes. conclusion. needed by the Ashkenazik community, It has been used in China for its fra he describes the orchards of Umm el- grance for thousands of years, where LAST YEAR'S ES ROG Fahem, the principal source of esrogim it was hung about to perfume a roo1n · · · · · · · · · · · · · · · • · · · · · · · · · · · · · · · · at the time, and the detailed develop- or used for religious cereinonies. It is he scarcity of esrogim probably ment of the fruit as follows: also candied and is said to have so1ne motivated some people to save "After the earthquake [in Tzefas J of medicinal properties. But is it really a Tone year's esrog for the following 1837, the entire kollel of the perushim halachic esrog? year. This led the Rama ( OC 648: 1 ), moved to Yerushalayim ... as well as Genetically it is, but it is not dealt but not the Mechabeir, to quote the the kollel of the Chassidim and the with 1nuch in the halachic literature, Maharil's ruling (Siman 5) that a year- Hungarians. The Ashkenazim became probably because the areas where it is old esrogis considered definitely dry, and a large community and split from the found and the areas where large Jewish is pasul for the mitzvah. But the prac- Sephardim, also regarding the esrogim ..... communities existed are for the most tice apparently persisted, and the Taz, Here is the process of the growth of the part mutually exclusive. The earliest disagreeing with the Bach and possibly fruit. On the branch where the fruit will mention in halachic literature seems to also with the Gra (648:3), says that this form, a flower develops, and after a few be the 131h centuryYen1enite authority, is not a blanket rule, and that a year-old days, the fruit itself will appear as the size known as Rav Tanchum Hayerushalmi, -- --~··------· -- ---··- .. ------esrogcan be tested for halachic freshness. of a bean, then a nut, and then an egg, 5 Mon' recently, see Rabbi Shtnuel Halevi The Mishna Beruracites Bikurei Ya'akov 4 In /la/evanon, 14:2 {A~gus1--IO:i87.7)~p;g~~ Vozner, Shein>f ffale1·i 1:177 about pito111-less as sa~ng that he personally inspected-12-1s -- csrogim, 120 who suggests that the finger esrog is the on ancient Here, too, concerns of grafted esrogirn talmudic ( Sukkah 36a) "esrog hateyorn Judean coins, were raised, and the charges were not twin esrog and is kosher. Left: "gartel completely without merit. But assuming esrog" as seen The next mention is from Iraqi on Caesarea all things being equal and kosher esrogirn authorities in the 18111 century. It seems mosaic could be had, there were rabbis who felt that in general, the Indian Jews would that it is a hiddur rnitzva to use an esrog get their esrogirn from Egypt, but one grown in the Holy Land. year they came moldy, and the question One of the more interesting and cer was raised whether these strange looking Could it be that such an esrogis actu tainly exotic locations for high quality fruits were kosher to make a beracha ally not a "real" esrog? The continued esrogirn is Morocco. The characteristic on or not. Rabbi Abdallah Somech usage of such a fruit means that the tall and slender esrog, always with a (author of Shu"t Zivchei Tzeddek) and custom of Arn Yisroel sees it as the same perfect pitorn, but often a seedless his student, Rabbi Yosef Chaim, the Ben species, and kosher for the mitzvah. Dr. fruit, comes from the Atlas Mountains. Ish Chai, both weighed in on the ques Ari Schaffer, an Israeli plant scientist, Finally, there is tbe huge and unusual tion, with the former permitting its use has explained the formation of this looking Yemenite esrog. It is hailed (by and the latter forbidding it, and stating "garter' as follows: When the flower Yemenites) as the original and most that the Talmudic esrog hateyorn is not is setting after it opens, the anthers, ancient of all esrogirn, due to the cen relevant to this question. The ques which carry the pollen, are arranged turies of isolation in which the Jews of tion of finger esrogirn came up during in a ring-like structure, which gener Yemen lived. There is very little pulp; World War II, when one year, the Jews ally falls off when the fruit expands. rather, the white part below the skin is in Shanghai, including the Mir Yeshiva, In certain cases, for unknown reasons, thick and that is what is eaten. had no esrogin the entire city, and some this ring of anthers delays falling off one suggested using finger esrogirn. The for several days, essentially squeezing CONCLUSION pe'sak that they received was that they the middle of the esrog, resulting in the should not use it, not even without a gartel. The gartel is actually a purely oday, the reality is far different beracha. Among modern poskirn, the two eicternal phenomenon. Rabbi Professor than in years past. For the vast poskirn of the OU, Rabbi Yisroel Belsky Eliezer E. Goldschmidt has shown, and Tmajority of us, whether in the and Rabbi Herschel Schachter, have both anyone with a gartel esrogcan confirm, US or Israel, the selection of esrogirn is written teshuvos against the use of this that the "belt" is only visible in the peel, plentiful and varied. Rather than being strange esrog for the mitzvah, whereas the pericarp is barely affected. limited in number and to the local vari The gartel is simply a slight thinning of ety, any of us can have his own esrog, and CARTEL the peel in the middle region. it can be Israeli, European, Moroccan, or Yemenite (although not usually a hat about the gartel, the VARIETIES OF ESROGIM finger esrog). And indeed, many of the indentation encircling some leading poskirn have "taken sides" and W esrogirn? Note that although our major sources of esrogim have chosen to use esrogirn other than those other types of fruits may show this developed over the centuries, with from the region where their ancestors phenomenon, the gartel is unique to Fclear differences inside and out. lived. So, which is the real, original, the esrog among citrus fruits. Some The typical Ashkenazi esrog is not a and most authentic of the esrogirn? Chassidim prefer an esrog with a gar particularly tasty fruit, and has very little The question is really not relevant - all tel for various reasons, and Rabbi pulp. The halachic literature is replete bave traditions going back in history Sternbuch writes that he prefers such with responsa detailing the kashrus that Jews used them for the mitzvah. an esrogbecause he views it as the surest and exquisite beauty of the "Yanover" And recently, Rabbi Professor Eliezer sign that it's not a rnurkav, even though esrogirn. Yanover became the catchword Goldschmidt and collaborators showed it is not usually cited as one of the signs for quality esrogirn. It was, however, that genetically, all esrogirn are a single of a pure esrog. In fact, the gartel can be a bit of a misnomer, for Yanover was species. So, as you hold your arba rnin shown to be an ancient phenomenon, the mispronunciation of Genoa, which nirn this year and catch the scent of the as there are coins from the period of was nothing more than a transshipping esrog, whatever type it is, wafting up at the Bar Kochva revolt that consistently point for most of tbe Italian and Greek you, rest assured that what you hold is a show an esrog with a gartel,' as do the Island's fruits. This is the esrog most genuine esrog. And despite the abundant mosaics from the 6'h century Beit Alpha Ashkenazim are most familiar with; it supply, try to appreciate it the way our (Galli]) Shu! and Caesarea. is neither overly large, nor too small, ancestors did when they would carefully and in many ways resembles a lemon. cut up the prized, sole that every 6 Note that on the coins from the Great Revolt esrogso 65 years earlier, the esrogim are always without The second source, Bretz Yisroe~ began person in each town could use a small garte/s. exporting its esrogirn in the 1800s. piece of it. lil 21 Dear Acheinu BneiYisroel, Fellow Jews from all cornerS of the globe. We urge you to participate in the charity Kolel Chibas Yerushalayim. Reh Meyer Baal Haness.Need we add to what the Tchebiner Gaon ,..::n wrote in 1963 "The charity of Reh Meyer Baal Haness, Kolel Cbibas Yerusbalayim was founded and upheld by the tzadikim of previous generations .. _ lt has sustained thousands of Torah Scholars, the elderly, the weak, widows and orphans, by giving them the aid and support they so urgently need." The Kolel is presently prnviding fur the sustmnco of Bnei Tof'h and hund Mtk ,,..I'>?/< ?'..,,,~ "'"'•t.11.f",,_,.,Iff "'·~ i:s7 .'J.feAI )11"'1 :-. /3;/ !-; ,;i e 1,fJrY ptk.1 7'-;,;..-,1ru?'. c,..•:e.,.'">. "'"'n r- ~,c- ,,_...,... ,.., ~ 'I ti?'.} rr "" t'J+.. r.-.... tir.r_::;:.r c.. the '"d"' of mi< oigani..Uon su<,.ln •"' 4,000 noble foml6" {owe< 12 ..... lndmd••")lo t1W ,..., Entz.YK...,1.wh.• .. deyend on tb ELI GLASER FOR THOUGHT A TISHREI PERSPECTIVE When we sit down in our sukkos to enjoy our festival meals, we relive the forty years of dwelling in temporary shelters, basking in the spiritual closeness to Hashem through the immanence of the Annanei Hakavod that accompanied them through their wanderings. Eating our meals, then, GAINING IN SPIRIT VS. can become a transcendental experience. GAINING WEIGHT This spiritual uplift is not limited translated into a mandate to eat it all, to Sukkos. Any time a Jew brings food without any restraints? he Torah commands us regarding to his lips, he sanctifies the experience Do we invest the same significance the Sukkos festival: "You shall by reciting the appropriate beracha and spirituality into the how much and Tdwell in sukkos for a seven-day in advance. Beyond that, it is possible how often we consume as we do to the period ... so that your generation will for him to also focus on how he will how glattour foods are and how many know that I caused Bnei Yisroel to dwell use the energy gained from the food chumros they adhere to? Do we have any in sukkos when I took them from the as a source for serving our Creator in less of a chiyuv (obligation) to do so? land of Egypt" ( Vayikra 23, 42-43 ). myriad ways. In fact, as we recite the Several articles in the November '07 When we sit down in our sukkos to berachos and direct our energy and issue of JO ("Guarding Our Lives;' by enjoy our festival meals, we relive the focus on the specifics of the food we Dr. Leon Zacharowicz, and "Healthy forty years of dwelling in temporary are consuming, we come to under- Lifestyles;' by Dr. Daniel Eisenberg) did shelters, basking in the spiritual close stand clearly the spiritual importance a comprehensive and commendable job ness to Hashem through the immanence of every minute detail in Hashem's of identifying the physical consequences of the Annanei Hakavod- the Clouds of Creation, and the precious opportu- of harmful lifestyles - including over- Glory that accompanied them through nity for us to take a davar gash mi- eating and consuming unhealthy foods, their wanderings. Eating our meals, material matter - and make it into a even those with the finest hechsheirim. then, can becon1e a transcendental davar ruchani - spiritual substance. We learned that the national epidemic experience. Ashreichem Yisroel! How fortunate we of weight gain and obesity - 70% of Jews are! Americans are ovenveight and 30o/o clin- RAIHil GLASER JS FOPND~:R AND DIRECroR OF So, if this is the potential invested in ically obese- is, tragically, no stranger to SOVEYA, AN ORGANIZATION PROV!UING C(}NFJDl·.N· every bite of food, why is it that many our kehillos. A recent report by the New HAI, CO\JNSE-UNG FOR JNDJVJOUALS AND FAMl!.tr-:S of us find it so challenging to eat in a York City Department of Health stated STRUGGUNc; wrn1 COMPll!.SIVI:'. EA'llNG, OBJ COMM!;NJTY l~E-~O!IR('F OFFERINl; EDUCATIONAi, makpid (we set demanding standards) Yorkers became obese. PROGr~AMS FOR SC!IOOLS ANO REFERRAL Sl Let us continue to pay attention to detail in our berachos and kashrus ... and thus distinguish while dining under the protection of Annanei Hakavod in our sukkos? ourselves as a Mamleches Kohanim and He refers to an insight from Rabbi Goy Kadosh. Nothing less than our physical Yisroel Salanter, who was asked how to and spiritual health weigh in the balance. show gratitude to and serve the Creator. He said, "There is no greater ingratitude to Hashem than disregarding and not recent National Convention of Agudath we are a spiritual people, birthed from taking care of the body He gave us. A Israel of America had an entire session open miracles and rooted in a unique person cannot begin to serve Hashem addressing the "Health Perils Stalking relationship with the Creator of the uni if he's an ingrate, and the height of Our Youth;' which featured Rabbi David verse. We are unlike the other nations of ingratitude is not taking proper care Goldwasser, this writer, and Dr. Leon the world who sprint after their ta'avos of our bodies." Zacharowicz (the author of the lead JO (desires) and glorify gluttony- witness The Gemara makes the connection article) speaking on the mounting and the "champion" of the latest Hot Dog between proper eating and our relation manifold dangers of eating disorders Eating Contest, who downed 59 franks ship with Hashem very clear: "And Rabi (compulsive eating, anorexia and buli in I 0 minutes in front of a reported Elazar said, 'A person should always mia), smoking and drinking. 50,000 people on Coney Island. conduct himself as if Hakadosh Baruch Thank G-d, we don't mimic that Hu resides in his stomach:" Perhaps, the 'VENISHMARTEM ME'OD behavior. However, we still harm our more we would internalize this Ghazal, LENAFSHOSEICHEM" selves every time we eat more than our the less we would internalize the sec bodies nutritionally need. The Rambam ond helping of ice cream. In preparing ut what about the spiritual cost? writes: "Excessive eating is like poison ourselves to celebrate the culminating Does overeating at Shabbos, sim for anyone and it is the primary cause event of the Tishrei festival season on Bchos or Yorn Tov meals have any of illness. Most illnesses are caused Simchas Torah, it would be in place to impact on our neshamos? Does the pro either by harmful foods or overeating refer to one of the 48 ways in which liferation of soda, candy and junk food even healthy foods:' The latest medical Torah is acquired, as enumerated in that surround our children at school and statistics unfortunately underscore what Pirkei Avos: "bemiut ta' anug- reducing community events in any way impede the Rambam warned of a millennium one's pleasures." their growth in ruchniyus? ago. Weight gain and obesity are quickly But aren't we supposed to indulge Picture the Rambam observing our overtaking smoking as America's leading ourselves on Shabbos and Yorn Tov? Bin behavior at the smorgasbord tables at cause of preventable death and are now simcha be'li bassar veyayin. There is no joy a chasuna, or watching the surplus of among the primary risk factors for heart without meat and wine. As the Rambam sweets falling out of our mishlo'ach disease) hypertension) stroke, diabetes says, "All who prepare many and good mannos baskets on Purim. The exem and even many cancers. foods for Shabbos are praiseworthy." plary attention to kashrus and limud This might seem to contradict his ha Torah at Pesach hotels is often paral LIVING WITH HAKARAS HATOV directives for a person to eat only if leled by the surplus and sophistication hungry, and finish before he is totally of the non-stop food being offered: living the exodus from Egypt full (3/4) - for digestion and satiation "Elegant, gourmet cuisine. Buffets and s an exercise in hakaras hatov, are not complete until sometime later. lavish Viennese tables. Scrumptious, n expression of gratitude, says 24-hour Tea Room." These advertise Rabbi Noach Orlowek, t<~, renowned DIRECTING HONOR TOWARDS ments have become part and parcel of speaker, author and mashgiach at SHABBOS - OR TOWARDS our vernacular. Yeshivas Torah Ore in Yerushalayim. It OUR INDULGENCES Is our focus on experiencing spiritual calls for pinpointing detail after detail growth during Zeman Simchaseinu - of the goodness Hashem showered us erhaps the following perspective Our Season of Joy - or are we captives with contrasting slavery with freedom, provides an answer. We do not of impulsive eating, instead of stopping and understanding that the redemption Pfind the Rambam telling us to after consuming reasonable amounts? was an unwarranted gift. eat more than we should on Shabbos Doesn't the emphasis on excess run A lack of gratitude, says Rabbi Orlowek, or chaggim. Rather, he instructs us to completely contrary to one of the pri is a fundamental flaw in any relation prepare many tasty foods and special mary lessons of the month of Tishrei? ship, especially that which we have with delicacies for the sake of honoring these The basic thrust of these Yamim Hakadosh Baruch Hu. And improper occasions. We should enjoy our eating Nora'im followed by days of simcha eating habits that harm our bodies are on Shabbos and Yorn Tov more than teaches us to reduce our focus on no exception. Are we not engaging in an on the other days of the week, without physical desires, understanding that open contradiction if we overindulge harming ourselves by overeating. 24 THE JEWISH OBSERVER The Shela Hakadosh spells this out vosecha tirdof nafshi - Open my But Kial Yisroel can step outside these explicitly: The Gemara cites the source of heart to Your Torah, and my soul trends and rise above them. We have the oneg Shabbos from the passuk in Yeshaya, will run after Your mitzvos:' The ability and critical opportunity to serve "Vekarasa laShabbos oneg-And you will Vilna Gaon on Mishlei asks: What as a light unto the nations. proclaim the Shabbos 'a delight:" is blocking our hearts that we must Let us use this time of rejoicing in The Shela takes this Gemara and the ask Hashem to "open them up"? He closeness to Hashem to help unshack above Rambam and draws a fascinating cites a Midrash that answers: achila le the bonds of immediate, physical inference. The passuk says laShabbos ushetiya. We daven to Hashem that gratification. Let us continue to pay oneg and not baShabbos oneg, to teach our hearts should not crave food attention to detail in our berachos and us that we are supposed to give honor and drink. We know that it is kashrus, and use that as a motivation and to the Shabbos and not honor ourselves difficult to overcome our ta'avos, reminder to invest the same significance on Shabbos. He says that if a person uses but we ask for help that we not be in the quality and quantities we choose Shabbos as an excuse to keep eating until consumed by pursuit of gashmiyus for ourselves and our children- and thus he slips into a deep slumber, he is not (materialistic goals), because that distinguish ourselves as a Mamleches honoring Shabbos. He is honoring his will block us from striving for Kohanim and Goy Kadosh. Nothing less physical indulgences on Shabbos. ruchniyus (spirituality). · than our physical and spiritual health His precise instructions are to "pre The Sifri on parshas Ha'azinu speaks weigh in the balance. !l;l pare many delicacies, less in quantity about the days of Moshiach and informs and more in quality, so as not to simply us that the generation will be brought fill himself to capacity." down by achila ushetiya veshalva. Uncle Moishy, Dedi The Sefer Hagan equates self-indul "Vayishman Yeshurun vayivat- Yeshurun Avrohom Fried, gence with food to nothing less than became fat and kicked." It says that we and other leading making ourselves disgusting and will be engulfed in a sea of ta' ava and Jewish entertainers turning away from our Creator. He saturated in Olam Hazeh - This World's warns us against rationalizing a het pleasures. are available teir to overeat because of Shabbos Is it any coincidence that in our time to visit or Yorn Tov. In very stark language, ikvesa deMoshicha, on the threshold of seriously ill he writes: the advent of Moshiach- the scourge of children "When he fills his stomach by weight gain and obesity has grown to thanks w excessive eating and drink pandemic proportions and is called "the SIMCHAS CHAVA ,.,.. ~-=ie:" 1l!:WJ 1:)f7 ~~ ing, even doing it for the sake biggest unrecognized health problem in n"l' :i~ ., :n:t rnn of a mitzvah, for example, on the world"? Global experts project that AChessed projed run by Agll:dath lsratl of Amerka Shabbasos and Yamim Tovim, he by the year 2015, approximately 2.3 bil in conjunction with transgresses three prohibitions: lion adults will be overweight and more Suki & Ding Productions 'J To set up an appointment, call: , f.. ', Guard yourself; Lest you forget; than 700 million will be obese. (212) 797-9000 Ext.235 "- Don't be disgusting. Doing so can cause horrible illness. It is therefore prohibited to recite Birkas Hamazon afterward!' The Mishna Berura cites the Shela at the very end of the siman dealing with hanhagas hase'uda (conduct during meals), cautioning a person from excessive eating and drinking: "Rather, he should eat and drink only to give support and to give health to his body to prepare for the service of the nefesh. And by doing this, every one of his meals is a se'udas mitzva." Rabbi Yitzchak Sorotzkin, ><"""'11>, • Mishnah and Gemara study'services Rosh Yeshiva Telshe and Mesivta • Completion of entire Shisliah Sedarirn of Lakewood, relates the following: • CornPletion of missing masechtos ~ On time for sh/oshim or yahrtzeit After every Shemoneh Eisrei, we say, • Tax deductible I acceptable "Pesach libbi beSorasecha, uvemitz- • ·N""''l!J 0'))if'I )?11~ rir.t)t"i!) Machon Yaakov offers a four year program that prepares students for the challenges oflife with excellence in Limudei Kodesh, general studies, and midos. Varied enrichment programs, and carefully selected faculty and student body provide for an exceptional education. • Accredited by the prestigious New York State Association oflndependent Schools. • State of the art, fully equipped modern building. • Exceptional scores on PSAT, SAT and A.P. Exams. • Extraordinarily high rate ofNational Merit Awards. • Visits and lectures by prominent Roshei Yeshiva, Torah personalities and notables irt Jewish life. • Tours of nearby cultural institutions and landmarks. • Small classes and individualized attention. • Transportation is available. 311)'.lJ '.lj?Y' 11'.:HJ MANHATTAN HIGH SCHOOL FOR GI 154 East70 Street (off Lexington Ave.), New York, NY 10021 Tel 212.737.6800 Fax 212.737.0766 Rebbetzin Ruthy Assaf Miss Estee Friedman Principal Associate Principal A Commitment to Excellence DearMiriam, Iam a vegetarian for ideologi~al reasons, and it really pothers me thatpeo~ . ple eat meat.Iwon~er why!uiJaism, 'fVhich seems to put such a big emphasis ... 9n sensitivity, allows people to eat ~at. It seems inconsistent.to me .... with qll the self-discipline thatfudaisln requires, Iwould think that it would be a siin· plethingfor afew to take on riot eating meat, and yet, it seems that itis even • a mitzvah to eat meat on Shabbat 1.md holidays. How can human beings andin particular the Torah.be so cruel? .FROM SOMEONE WHO LOVES AU. LIVING BEINGS· ''Why Aren't All Religious Jews Vegetarians?'' ANIMAL RIGHTS.,, story that is a bit extreme in nature but Happy to be vindicated from my role AND WRONGS did, actually, happen, and that I think as Inquisitioner, I asked her how she had can help us to understand the Jewish come to that conclusion. "I have been Dear Lover of All Beings! perspective. learning the first chapter of Bereishis A number of years ago, I had a stu and I see that the world was created as irst of all, I want to tell you that dent who was a fairly radical proponent a hierarchy, with man at the pinnacle. In I am impressed with your integ of animal rights. Once, I mentioned to other words, the whole world was cre Frity and strength of character. It her that I was going to call an extermina ated for man, so - you really are more is not easy to refrain from pleasure for tor to get rid of some cockroaches and important than the cockroach." an ideal, and when a person chooses a she was utterly horrified. How could Thanking her profusely for the vegetarian lifestyle, I imagine that it is a humane person cause a veritable compliment, and feeling affirmed and not a one-time choice, but something "holocaust" to innocent bugs? To me, validated in n1y role as someone more that one has to struggle with over and the answer was straightforward. I had important than a cockroach, I hung up over, every time a particularly tasty food no doubt that there would be no peace the phone. But that conversation got me appears on the table. ful co-existence between me and the thinking .... The topic of the relationship between cockroaches and with all due respect, I humans and animals is a fascinating chose me. I asked her what she would THE UNIVERSE: one in Judaism, and one that really do and she said she would move to a A HIERARCHY deserves to be explored in depth. If you different apartment. While I appreciated don't mind, I would like to start with a her sensitivity, it was clear to me that, y student had really touched without being dramatic, my life and my on one of the most funda MRS. KOSMAN IS A LECTURER FOR NF.FESH home came first! mental concepts in Judaism. YEHUDI. HER ARTICl.E, "THE JEWISH WOMAN'S M CHALLENGE: FULL TIME MOM OR fllLt-fLEOGED A few months later, she called me The universe is a hierarchy and the pin PERSON?" APPEARED IN JO, OCT. 'o7. THE ABOVE from Jerusalem, where she had begun nacle is humanity. Every amoeba, every WAS TRANSLATED FROM THE HEBREW, FROM A studying advanced Jewish studies, galaxy, and everything in between was QUESTION-AND-ANSWER COLUMN FOR SECULAR and said, ((Miriam, now I understand created for the express purpose of creat ISRAEl.I UNIVERSITY STUDENTS, IN NEFESH YEHUDI'S why you were willing to exterminate ing a backdrop for the ongoing, heart MAGAZINE, PHARHES"YA. those bugs." dropping, hair raising, spine tingling 27 OCTOBER 2008 r-==drama of man in his endless pursuit of We are even told that Moshe Rabbeinu Dennis Prager, a West Coast talk a relationship with his Maker. was chosen as our leader because of his show host in America, conducted an The Talmud (Sanhedrin !08a) extreme sensitivity to the sheep that interesting experiment. He asked high emphasizes this point, while explain were under his care. It is not for nothing school students whom they would save ing why innocent animals were killed in that one of the prized pictures in Jewish if they were standing on the banks of a the flood in Noach's time together with homes shows one of the Torah greats raging river, and both their beloved, pet the guilty humans, with a parable. A of the last generation standing outside dog and a human stranger were drown man builds a beautiful wedding canopy feeding the neighborhood cats, or that ing, and they could only save one. Fifty for his son. When his son dies before there are many treasured legends about percent of American students chose to the wedding, the father destroys the our leaders caring for the most helpless save the dog. But what was the most canopy. "What use is a wedding canopy of G-d's creations. telling about the switch in perspective without my son?" Jn the same way, G-d And yet, even after reviewing these in the Western world was that of the exclaims, ((What use is there in all these sources and many others, what becomes other fifty percent, nine-tenths said animals if I had to destroy the point of glaringly obvious is the difference in that they would not judge those that it all - mankind!" perspective between the Torah approach chose the dog. "They are entitled to At the same time, it is interesting to and the approach of animal rights activ their opinion ... :' note the many laws dealing with our ists. Nowhere does the Torah talk about The point being that even those who obligation towards animals. We are both animal rights. The emphasis is entirely felt that that they would save the human, prohibited to cause pain to animals, as on the obligation of man. simply because he was a human, did well as obligated to relieve an animal's The death blow that Darwin and not view their choice as being based on suffering. (There is actually an inter Freud dealt to the concept of man as an objective value that human life is esting book published recently which the pinnacle and purpose of Creation, worth more than animal life- but only gathers all the piskei halacha over the with the ability - nay, the mission - as a personal opinion. 1 generations into one sefer. ) to change the world, and bring it to When I conducted the same survey ultimate perfection, has dramatically here in Israel, those that chose the dog 1 Tza 'ar Ba 'alei Chayim Behalacha Uva 'aggada, changed society's perception of its role were considerably less than fifty percent, by Rabbi Yitzchak Nachman Eshkoli, published vis-a-vis the animal kingdom. but the very fact that it was an issue that by Hama' ayan Banegev could be discussed in an academic set ting says a lot about the value of human life in our society. (I am always amazed --•-·------OUR STAND to discover that some of the students NOWYOUCAN who would choose to save their dog over the human stranger are not even PUT THE SPARK BACK vegetarian. The implications of that per IN YOUR INSURANCE. spective are, to my mind, staggering .... If she were hungry enough, would she eat a human?) call me today to hear about these new Darwin and Freud notwithstanding, optional features: New Car Replacement. the Torah) unequivocally, maintains Accident Forgiveness and Deductible Rewards. that a human being, any human being, (718) 268-1700 comes before an animal, and that that human being - as opposed to an animal - has the ability to choose good over evil and rectify the world. While the commentaries differ about whether the reason for the many mitz Martin Levy vos about preventing pain to animals 103-20 METROPOLITAN AVENUE is concern for the animals, from our FOREST HILLS imperative to be G-d like ( verachamav [email protected] Allstate. al kol ma'asav) or simply, as the Ramban You're in good hands. states, to train us to be kinder, more Call or stop by for a free quote merciful people, the clear result of these laws has been to create a nation histori Feature is optional and subject to terms and conditions. Available in select states now and in most states by 1/31/06 (subject to regulatory approval where required). Allstate Property and Casualty Insurance Company: Northbrook, IL ©2005 Allstate Insurance cally renowned for its high level ethical Company and humane behavior. ( For those who 28 ------, ~ THr·: JJ":\VISH OBSERVER ------I I n1aintain that we arc what we eat, it greenery cascaded into her kitchen." It drives - self-preservation - falls victin1 1night be interesting to note that no follows the rule of nature.And as for the to then1. Consideration of ethics or kosher anin1al is carnivorous ... ). animal kingdo1n, we need only consider values don't even con1e into the picture. To paraphrase the nineteenth century Buridan's theoretical donkey that would It is only the human who can be in a French scholar Anatoly Beaulieu: The die if it were equally thirsty and hungry, situation where every fiber of his being fact that a Jewish woman never went and food and drink were equidistant is pulling him in one direction, and yet out into her back yard, picked up her pet fro1n it, because of its inability to 1nake can defy that desire by listening to the chicken, wrung its neck and dumped it a decision. Its primitive instincts are so irritating little buzz of his conscience or into the dinner pot had wide ran1ifica powerful that even that most basic of 111orality that leaves hin1 no peace. tions on her and on the Jewish people. Instead, she brought her chicken to the shochcit, who sharpened his knife so It was Erev Rosh Hashana, and in the beis midrash of the Chozeh of Lublin that the killing would be as painless as a huge crowd was gathered. Rabbi Dovid of Lelov had not yet arrived, and possible, and said a blessing thanking the Chozeh had ordered the community to wait until he arrived. One of the G-d for sanctifying us with His com Chassidim went out to look for him. He found Reh Dovid standing next to a mandments. She then took the chicken horse and feeding it some barley that he had placed in his hat. It turned out home, and went through the hour long that the owner of the horse had been in a hurry, lest he be late for davening, process of removing all blood from the and had forgotten to feed his horse .•.• meat. This may help us understand why * * * n1urdcr is rare a1nong Jews and a distaste TheAdmor Ba'alShefa Chayim for physical violence, in general, is a trait ANECDOTES ofSanz-Klausenbergwrites: "I associated \Vith the Je\vish nation. remember on Rosh Hashana &OTHER morning seeing the Admor MORE SUPERIOR, walking outside before daven Mo1u: MERCIFUL INTERESTING TIDBITS ing, when he was already very old and weak. I was fascinated aradoxically, it is those who real ABOUT ANIMALS with what he might be doing outside at that hour, and hur ize their superiority as humans, From the book Tza'ar Ba'alei Chaim Pand understand the obligation ried after him• .To my great and responsibility that that entails, Behalacha Uba'aggada by Rabbi surprise, I saw him going over who are the most likely to extend their Y"dzchak Nachman Eshkoli. to the barn and looking inside. n1ercy towards ani1nals to other human When he saw how surprised I beings, as well, and, of course, vice was,he explained: "Today everyone is busy with davening and saying Tehillim, versa. It was Rabbi Avraham Yitzchak so I was worried that they might have forgotten to feed the cows!" Kook, with his astute understanding of * * * hu1nan nature, who pointed out that From the book Min Hameitzar by Rabbi Michoel Ber.Weissmandel: were n1an to accord animals the same "I saw the great and famous ta/mid chacham, Reh Itzik Rosensweig, who, status as humans, humanity would in his poverty, supported himself by raising chickens. He was calling out forget its unique status, and cease to of the window of the cattle car to the Germans at the train station. The demand a higher level of morality from Germans laughed loudly at his request, and really, how could these "merci humans. Your average lion, tiger, or ful" Christians understand the request of this "cruel'' Jew, surrounded by bear is unlikely to consider any ethical his wife and children, on a death train? He begged and pleaded, and they issues before sinking its teeth into its laughed in his face. Finally, he saw his old friend, Reh Jtzikel who had not yet prey, and though no kosher animal is been taken by the Germans, and he called outto him, and begged him to go carnivorous, the ability to put a value and give food and water to his chickens," Tza'ar ba'a lei chayim, deOraysa! or ethic above one's own gratification (Preventing living creatures from suffering is a Torah command!) Please go is uniquely hun1an. take care of rny chickens!" A piece of steel will always move * * * towards the stronger n1agnet. It doesn't Let us consider a case when animals or birds do not belong to a person, and have the ability to say, "Oh, that poor, he sees that they are hungry. Is he required according to halacha to feed weak 1nagnet! Let 1ne pretend I an1 them and give them water? He certainly is required to feed them, if there attracted to her:' A plant will always is no one else to feed them - and certainly, if they are locked in a cage and grow towards the sunlight. It can't say there is no way for them to search for their own food, or it is a time of cold to itself, "Oh, that poor housewife. It and snow, when there is no food to be found. During the winter, in severe Luld make her so happy if all my cold, anshei ma'asehwould throw food to the birds because then food was hard to find. (Shulchan Hatahor p. 3, Rabbi Aharon Rotte ?":st, the Ba'al Hashomeir Emunim) 29 OcTOE~ER 2008 At this point in history, psycholo When a human forms it into a pulsating life force. It gists, sociologists and criminologists being, striving to becomes the very energy and glue that constantly debate how much free choice joins him to his Source. Lucky is the a human being actually has, and how express his tzellem chicken, from this perspective, that much the myriad factors pulling at him Elokim, eats food, he makes its way to a Shabbos table, its very need to be taken into consideration, essence transformed into a cohesion of when judging him. And yet, the Torah takes that mundane, body and soul; six mundane work days n1aintains, "1-Iinei nassati lifneichem es physical creation and and the holy Shabbos; the lowly homo hatov ve' es hara. I have put before you transforms it into a sapiens with his Creator. both the good and the evil." You have (I once read about a beautiful custom the ability to recognize the difference pulsating life force. in an ancient Sephardic community: and make the right choices. It becomes the very After eating the chicken and fish at Though not compelling as evidence, the Shabbos table, the bones would be it is still worthy of note that it was ... energy and glue that placed on a beautiful silver platter in the the Nazis who forbade vivisection, at middle of the table, where they would the same time that the gas chambers remain until the end of the meal. The were belching smoke, and that many idea was: Of the trillions of chickens Germans watched with equanimity as ~,Ii~~~ in the world, how many merit to make the Jews were being dragged from their it to a Shabbos table? If the purpose of homes, and then turned their attention i on us, and remembering that it is only Creation is mankind, and the purpose and worry to the animals that were ! by virtue of our superiority that we of mankind is achieving unity between left behind. maintain the right to deprive an animal physical and spiritual, between finite The depth here is that as long as of life, we are spurred on to exemplify man and infinite G-d, then let this we talk about anin1al rights, we raise that superiority. particular chicken, which has achieved animals to the level of humans. And Interestingly, The Sefer Ha'ikarim the ultimate in chickenhood, bask in to be consistent with that approach, it claims that it was this very perspective - its presence at the Shabbos table till the would he those students who chose to that there is no value difference between end ... (though I must admit that one save the human stranger, rather than animals and humans - that caused Cain of my friends commented that that kind their own beloved dog who depended to kill Hevel, and to ultimately bring of custom might be a real deterrent to on them, who would have to defend the entire mankind to the violence and having dessert. ... So maybe there were their position. anarchy that eventually resulted in the some other reasons for it, too!) When I did Dennis Prager's experi destruction of the world through the Becoming a vegetarian for health ment with one group, a student asked flood. reasons certainly can find its basis in me, "What if the dog was a highly And it was for this very reason, he the Torah's emphasis on protecting trained seeing-eye dog and the person explains, that after the flood, meat was one's health. And even an individual was a severely brain damaged indi permitted to mankind. When I put refraining from eating meat because of vidual?" When I answered that I would part of a chicken or cow on my din the unprecedented suffering that today's still save the person, she said, "So it is ner plate, it becomes clear to me that I n1ass production often causes can find just a preference of species." Yes. It is a a1n not a cow, and not even a chicken. Torah sources that resonate to this preference of species. It is an awareness This chicken and cow were created for approach. Certainly) eating veal, duck that a hun1an being \.vho vvas created my use, and that becomes the spur that and geese, which are all produced by betzel/em Elokim, despite any limitations drives 1ne to justify my existence, and cruel practices of restricting the n1ove he might have, exists on an entirely dif ultimately theirs. ments of animals, or force feeding, is ferent plane. And it is for him that the {In mystical terms, the purpose of frowned on by some responsa as unfit entire world was created. the world is unity. Unity between the ting for the refined human being. physical and the spiritual; unity between But the vegetarian, and all humanity, THE COSMIC RESPONSE humanity and its Creator. The credo should take heed to remember the ulti TO FHEE CHOICE of the Jew, "Shema Yisroel Hashem mate message, which is dramatized by • • • • · · · • • • • • • • · · · • · • • • • • · · • · • • • • Elokeinu, Hashem Echad;' is carried out having a fellow creature appear on one's his approach demands respon- in myriad actions on a daily basis by a dinner plate - that a human being is sibility from us as humans. We Jew who tries to reveal in every physi- light worlds away from an animal, and Tmust constantly justify the exis- cal action its deep spiritual root. When that while he bears responsibility tence of the entire universe, and remain a hun1an being, striving to express his towards animals, and for that matter, focused on our ultimate goal. By taking tzel/em Elokim, eats food, he takes that towards the universe, he and only he ~-ofthe helpl~s creatures depen~e~-1nun~ane,p-~s1calcrea-t1on.and trans-- J_U_s_t_ifi-1es its ex1ste1_1C_e______J RU SALEM MAKING A SPLASH bathrooms on campus be unisex. It is necessary for us to succeed acade1ni IN THE IVY LEAGUE safe to assume that there are no Jewish cally - e.g., rescheduling tests that fall · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · billionaires with an interest in separate on Jewish holidays. ECENTLY, Harvard University swimming hours likely to contribute greed to establish certain hours $20,000,000 to Harvard, as one Arab No "GALUS" FOR ISLA MITES or segregated use of the gym sheikh recently did. · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · and swimn1ing pool. Most of us upon Leaving aside those students fron1 The Islamic approach, particu- hearing that news would be cheered at Orthodox homes who rush to shed larly among more radicalized ele- an apparently reasonable accomn1oda- their identity as soon as they hit their ments, is much different. I slain tion to those won1en who for religious Ivy League campus, ,vhy didn't the same does not view England and An1erica as or other reasons do not feel comfortable request made by the Harvard Islamic inherently different from Saudi Arabia. exercising or swi1nn1ing in the presence Society come fron1 ()rthodox Jewish l'he latter already belongs to the rea!Jn of men. students? The answer to that question of Islam; the former fall into the cat- ! do not mean to suggest that that sheds a good deal of light on the dif- egory of not yet Islamic lands. But as iinmediate response is not the correct fercnt 1nindset of'forah Je\vs and many the Isla1nists never tire of proclai111ing, one. But let me add just one wrinkle to radicalized Muslims today. the whole world will one day fall to the the picture. Harvard's decision came realn1 of Islam. not in response to a student petition The case for religious That difference in perspective leads or a request fro1n Orthodox Jewish stu- to a far more assertive Moslen1 approach dents on campus, but from the Harvard accommodation Of to demands for accommodation of their Islamic Society, whose request was sub- Jewish religiOUS beliefs. Agudath Israel of America has sequently joined by Harvard College's practices will been at the forefront of efforts to require VVon1en's Club. reasonable governmental accom1noda- Orthodox Jews likely outnumber inevitably be tion of religious practices, most notably devout Muslims at Harvard. Yet,! doubt linked to those in leading the fight for the Workplace it ever occurred to Orthodox Jewish Religious Freedotn Act in Congress. And students to request separate hours for accommodations it has championed religious accommo- use of the swimming pool or gym. being demanded dations in the employment context. But And had they made such a request, I in so doing, Agudath Israel has always am not at all sure Harvard would have by Musi ims. worked through the legislative processes, been so quick to grant it. Recall Yale and usually in coordination with many University's unwillingness to acco1n- other religious groups. 111odate the request of Orthodox Jewish For Torah Jews, it is axion1atic that Muslims are far more likely to make students not to he forced to live in sexu- we are living in gal us. No n1atter ho\v demands and to back those de1nands ally mixed dorms (or to pay dearly for a fully we participate in every aspect of with explicit or implicit threats of roon1 in such dorn1s even if they \Vould national life, we never quite forget that violence, rather than rely on the demo- not use it). And even before the case of we are here as guests. (''fhere \Vere some cratic process. In part, that derives the Yale Five, Wendy Shalit described in the Orthodox world who were critical from a refusal on the part of many Williams College's insistence that all of the Yale Five for seemingly forgetting Muslims to recognize the legitimacy of ---·------this fact.) Our SAT scores may qualify us any source of law other than Moslem R."i.BIH RO<;ENfJU\1\1, WllO 1.!V!'.S IN JERl.'~c\JJC\1, !S AcoNrRm\TINGEDITORTo rtn:.r1-:wi51101351-:RvLi<. for Harvard, hut we do not view the1n religious law (Sharia). HF. 1s ,,r,so DJR1:cro 11 oF nrt lsHAFl.I nivrsioN as entitling us to adn1ission, and once Many Western states, particularly i oF AM 1-:c11,,D, THE Ac1'DAn1 lsRAEr.-1NsP11Hcn there, we are 1nore or Jess content if those of Western Europe, have been I ~,~;·:~'~" ~·~"~'~·~A~ ~ ·~ - ~~v~d ~akes th~se ~c~mm~a~o~s - ~urpr~n~ ~cquiesc~t ~':~ace of • 31 1 OcTOBtcH 2 0 0 8 I,----··----· -- .... ----·-- ~ .. ------·------·· -----·-·------···------·· ------ 1 those demands, carving out, \Vhether de announced recently that it was issuing another 9/ 11 were guarded by a phalanx jure or de facto, a host of special rules for Sharia-compliant bonds. of British police officers. all matters touching upon Muslim reli Police in a number of European While Muslims proclaiming their gious sensitivities. The Bank of England cities treat heavily Muslim areas as eagerness to chop off the heads of the no-go zones, and there is mounting ene1nies of Islam enjoy the protection evidence of many "honor killings" of of European police, those who point to Muslim women going uninvestigated this unlovely strain within Islam often by European police forces. find themselves hauled before various After Muslims rioted around the human rights commissions. At the tin1e globe to protest cartoons in a Danish of her death, Orianna Fallaci, who had Specializing in High Quality newspaper deen1ed offensive to Islam written a best-selling book on the threat Silver Repair & Restoration and its founder, the European Union to Western liberties posed by Islam, was 18.387.4207 Con1missioner for Justice, Freedom, and being sued for criminal incitement in Security did not rise to defend freedom a nu1nber of European countries. As of the press. Rather he counseled "pru columnist Mark Steyn, whose publisher dence" when dealing with potentially has been the subject of proceedings by controversial subjects. various Canadian human rights com Muslim demonstrators calling for missions, puts it, "Today's multicultural the murder of Salman Rushdie, the societies tolerate the explicitly intolerant • HOW to Evaluate author of a work deemed and avowedly unicultural, while refus Compadblllty Satanic Verses, • HOW to Marry offensive to Moha1n1ned, marched ing to tolerate anyone pointing out that the RIGHT ONE! through English cities under police intolerance." Order NOW! protection. And more recently, masked In short, radical Muslims are being Muslims holding signs reading "Behead given a pass by co\ved European govern the Enemies of Islam" and warning of ments. British Home Secretary Jacqui Smith probably took the award for cravenness when she announced that the government would henceforth refer to terrorist acts perpetrated in the name of Islam as acts of "anti-Islamic terror" because they place Islam in a bad light. WHY TORAH JEWS MUST CARE ll this is of concern to Torah Jews for a number of reasons. First, A the West's reluctance to stand up to Islamists in European countries leaves Jews under threat. Second, the weak European response has already begun to provoke a backlash in Europe, in the rise of right-wing political parties, which have traditionally harbored large anti-Semitic elements. And finally, the case for religious accommodation of Jewish religious practices will inevitably be linked to those accommodations being demanded by Muslims. When the French govern ment, for instance, banned the wearing of a veil or other forms of Muslim dress in French public schools, it also banned , ' the wearing. of yar~ulkes. (The _°] r--······· TUE .IE\VISH Otts1-:nvEH ·.=-i I difference, of course, is that Jewish boys expressed some degree of sympathy for alienate the Muslim population by who wear yarmulkes wou1d aln1ost all the London tube bombers. conveying the 1nessagc that one cannot have been in private religious schools, Natan Sharansky, in his new book, be both Muslim and a proper citizen whereas Musli1n parents sought to Defending Identity, makes a compelling of France. force the public schools to accept their case that a European elite com1nitted to By 1naking reasonable accommoda norms.) Other European countries post-nationalism and opposed to any tions to a variety of religious practices, have gone even further, banning all specific identity, other than human, the United States has avoided that pitfall. face coverings in public, with obvious cannot muster the will to defend itself In that context, then, we can remain implications for all those whose dress against the Muslims within and with con1fortable in our initial support for distinguishes them. out for whom their Muslim identity is J-Iarvard's decision to provide six hours fortunately, the American 1nodel everything. a week of separate swi1n1ning and gy1n of dealing with religious diversity has And yet, unlike 1nost conservative facilities for women. Even if Orthodox proven the niost successful one for the thinkers of si1nilar vie,vs, he opposed \VOinen at Harvard were not the ones integration of Muslim populations. On the French ban on veils in public schools to push for separate facilities, hopefully, the one hand, the United States has no in the nan1e of preserving the secular they, too, will benefit from access to regi1ne of hun1an rights co1nmissions public square. 1~hat insistence can only separate facilities. ffiJ an for instance. 111 Student & Group di'>counts As a result, Moslen1 Americans PHONE RENTAL Co1porate account5 vvelcorne 50% 0Ff express a degree of identification with the United States no less than that of the average American. The contrast to r.1-i.. rar\ 7/:~l(j-~~11'.'' Europe could not be greater. Forty per LVG~ A~il 1.877 .CE llPH ONE L_of British-M~sl~m~fo~1nstance,··-~--... -G-l-:-a-.. ~-c-e_1_1u_1a_r_R_e_n_tc-al_s_o_1u_t_io_n_s__ w_w_w_._t_ra_v_e_:-.~-e_l_.~_·c_o_m __ I 1 33 Tbis discussion was planned as a collaboration between a venerable aunt and her nephew in commenting on our contemporary religious )cwisb society, While they show much commonality in their views, the precise perspective and mode expression of each is distinctively individual. So instead, we arc presenting a Dialogue in Harmony, with Lady Amilee Jakobovits, who was until recenty the Rebbetzin of Lord Rahbi Immanuel Jakobovits, Chief Rabbi of the United Kingdom, and her nephew (through his late mother, Rcbbetzin Lottie Schonfeld, 71 v. nee jakobovits) Rabbi Yoel Schonfeld, Assistant Rav of the Young Israel of Kew Garden Hills, and a Rabbinic Coordinator in the Kashrus Department of the Union of Orthodox Jewish Congregations of America. MRS. AMI LEE JAKOBOVITS 'f\s Long as You Asked • • • '' For son1e tin1c no1v, n1y nephew, \vhosc blessings, encourage1nent, and 1novcd to acknowledge with equal fervor Rabbi Yoel Schon(eld, and I have guidance \Ve seek - especially in these c;hasdei Hashc1n. found corn1non cause regarding several crucial 111atters. I have often thought that had we been heartfelt issues pertaining to the motivated to sing a full Halle/ in 1967 contcn1porary Jewish scene. I asked REASONS FOH. GRATITUDE V\'hen Yeruslzalayiln \Vas given back to hiln to write a joint article lVith 1ne. · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · us by Divine decree, events follovving 'This is ivhat I sent hin1.· uring this past year, the vveeks this n1omcntous happening n1ight have My dear husband, Harav hnn1anuel before and during Tishrei were continued in a more positive vein. \i\/ere Jakobovits, 7":::ZT, often stressed that the D relatively peaceful inside and \Ve grateful enough? ... t\nd did we offer \vakeup call of the shofar needs to reso- outside of Fretz Yisrocl. "fhereforc, let us our te_fillos accordingly? natc even louder c~fter Ya1ni111 Nora'i111 begin to express our in1n1ense feeling of Let me explain the thoughts behind than during these a\veson1e days. t!ence, hakaras hatov to liashe111 Yisbarach for my crnotional thinking with a parable: these lines arc being \Vritten fro1n the protecting us throughout our Yarni111 A father, 1vhe11 coining back jl·orn ll heart, so1nevvhat e1notionally flavored 1\Jora'iin frorn all evil in Erctz Yisroel and journc)~ brings his tivo children gJfts. by the French in me, shortly after these \i\'orldv.iide. Nissi1n, l'>fissiin, Nissiin: l)oes One child expresses his surprise, grati- lofty days in the spirit of concern for Klal ffl1she1n not deserve to hear His people tudc and excitc111cnt; the other child Yisroel and its sacred nlission. 10gcther shouting together Chasdei Hashent? It is takes the gift lVith very little shoiv of \vith Jews the \Vorld over, I look to our so sad to observe that we are always so appreciation and puts it aside. And so ~lin,~bbanim androshn yes/11vos ~uick toshout '' Eid1:~~ andso rarcl~-~henthefathcrco1~esback[!'o::J ------·---·-· ·-·------=-iTHE JEWISH OBSERVER I -- _,------.. ___, _____ "-"---- "-"------"------·------·----·----.-----"------·--·--- ··--···---- ··------..------··------"·-·-----... --·------"- i' '' jouruey, he brings back a gift only for the await the day when the shidduchim 5. The modern custom spreading itself one child who was excited with his giji of our children will be handled in a n1ore and 111ore year after year of previously. truly sensitive and kind 111anner! entire fan1ilics abandoning their "To say 'Thank you' makes yourself 3. The sad lack of kedusha throughout hon1cs for the precious observance happy;' J heard a famous maggid say. chasuna celebrations needs atten of Pesach, Shavuos and Sukkos in In this spirit) I have been searching tion. At the reception, it is rare that favor of swimming pools, beaches and wondering: What does Hashem yet we are privileged to hear a d'var and hotels must be abandoned require of His Bnei Yisrocl to be worthy Torah, yet, nothing is spared to speedily, except for the lonely and of shalom, worthy of Moshiach? Baruch assure its lavishness. the sick. Otherwise, our grandchil Hashem, the Torah world has been 4. Marriages. The causes of so n1any dren and great-grandchildren will rebuilt and is stronger than ever. There divorces urgently need to be be bereft, not tasting and loving is n1ore learning, 1norc tefilla, 1nore addressed. The unique beauty of true Yiddishkeit. Tchi!lin1 than previously in our recent a Jewish marriage is the key to the How do we inculcate into our pre history. Our people's chessed in helping survival of our people. cious young boys and girls the instinc- others is unsurpassed. So what could it be that Hashem wants fro1n us? We are taught in our Torah repeatedly that two major aveiros which Flashc111 will not stand for are sinas china111 (baseless hatred) and tun1a (impure lifestyles), sins for which He would punish us by "spitting us out of the Land:' Tragically, we are faced once again \Vith these two n1ajor obstacles. We must defeat these obstacles at all cost. lv1any are those \vho say to n1e: "There is nothing that we can do about it." And I say that \Ve can and we 1nust. The Al-mighty is watching us and expecting us to do our best and if He sees us doing so, He will bless us with THEVORT • The menu for the seuda is His hatzlacha. limited to 3 courses followed by a We will need a full partnership of : "!'tie · vari ·ceieGrat.ion · is ·to. ·be regular dessert. gcdolin1, rahbanin1, parents and educa discontinued. The L'chaim (held at tors. As \Ve pron1ised l-lashc111 in our the time that the engagement is • No Viennese table and no bar. tefillos, \Ve \vill need to in1prove our announced) should also not turn selves, and I-le will sec in our intin1acy into a Vort. THE MUSIC with Hin1 that vve do so. VVe need all THE WEDDING • A band may consist of a maximum the chizuk we can get fron1 our tal111idci : ·r:0r· ·tyfiiC:a1· taniiiies: ·0ri1y· ·466 of 5 musicians (one of the musicians chachan1i111, including frequent n1ussar, invited guests may be seated at the may act as a vocalist) or four musi lou tive desire to project a kiddush Hashern naturally include, not by preaching, but nothing praiseworthy in parents gratify in the way they dress, in the way they by example, all the nziddos necessary ing their children's every desire. Above speak, in the way they walk, the way they to stand out wherever they may be: at every art in life is the greatest art of solid, conduct themselves at all times, and do ho1ne, in shul, in school, on the street consistent and well-balanced parent so naturally? as a kiddush Hashem. hood. Discipline and affection ideally And the ideal of tzenius will be In the final analysis, it is the home 1nust be exercised equally and consis observed by both men and women, in other words, the parents ~ whose tently. These are just a few ingredients boys and girls. How pleasing it will example influences us as children for to insure to the best of our ability one's be when the abundance of chinurh we life. Each of our children is a precious secure and happy marriage and a happy are able to give our children today will diamond lent to us by Hashem. There is relationship with our children. !iil RABBI YOEl. SCHONFELD {( I As I Was Saying • • • '' t was my intention to write this article to sell in the marketplace of Torah hash ] violation often an outgro,vth of larger . . , in collaboration with my esteemed kafa. It is all real. It is all genuine. The issues. I aunt, Lady jakobovits. The two of eloquence of her words is not so much 'fhe fact is, the word tzenius, in any us \Vere to co1nbine thought and pen to in her choice of vocabulary, but in her variation, is found only twice in all of write one article on the issues of the day unwavering conviction. Tanach. In Mishlei (11,2): "Ba zadon that concerned us. When I read my Aunt Allow me, then, to add a thought or veyavo kalon - With the willful sin Amilee's contribution, however, I decided two of 1ny own as a follow-up. ner comes disgrace - ve'es tzenu'i1n it must stand alone. chachma - but with modest ones Icomes] My aunt's distilled purity of hashkafa Focus ON TZENIVS wisdom." And in the famous words of the reflects the Ashkenazic Jewish teachings · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · prophet Micha (6,8): "Ve'ahavas chessed of Rav Hirsch, ?··:::ir, and those witnessed he central theme of much of vehatznei'a Zeches im Elokecha - For the in the home of her saintly father, Rabbi what my annt and I decided to love of kindness and to walk modestly Eliyahu Munk, author of the classic World T focus upon is tzcnius, very loosely with .fiashem." In both instances, tzenua of Prayer. My aunt's pleading words, translated as modesty. When the issue does not relate exclusively to dress code coining from a wo1nan who experienced of tzenius is raised, what first comes to but to general modesty in behavior. nomadic Jewish life in her escape from mind is dress code, usually calling into Most striking is Rashi's commentary Hitler's Europe, and vvho went on to question women's dress habits. Often, on Chumash (Shenws 34,3) in his expla nobility as Rebbetzin to her husband Lord in fact, we find a tendency to point to a nation as to why the first ti1ne that the Immanuel Jakobovits - Chief Rabbi in failing in tzenius as the cause of a host Luchos (Tablets of Law) were proffered Ireland, first rabbi of the Fifth Avenue of our ills - from sickness to shidduch by Moshe on behalf of Hashem, calamity Synagogue in New York, and later Chief problems. I heard one rav refer to the befell them, while the presentation of the Rabbi of Great Britain - express a per improper way in which women dress as second Luchos was successful. This \Vas spective on our people that I cannot the reason for the collapse of the Twin because the first Luchos were offered with possibly offer. I stand in awe of her stir Towers. In other words, if all else fails, great fanfare - lightning and thunder - .1 ring ahavas Hashem and her ringing call bla1ne it on tzenius. while the second ones were given under to our people to remain faithful to their Do we not find ourselves plagued by much more modest conditions. This I ' mission of kiddush Hashem. a 1nultitude of pressing issues? Honoring teaches us, says l~ashi, that "Ein lee ha ·'ii ) Nothing that my aunt writes or says tzenius in dress is certainly a matter of yaffeh n1in hatzenius - Nothing is more ~amatmd. Nothmg is~bellished basic principle m our lives, but isn't its beautiful than modesty." ·~ ------·--· -----______J r- -- THE Ji.:w1s1-1 0BSEl{Vl::R --~---==l The advertisements for Sukkos, which appear even in chareidi ' publications,feature the cuisine and neighboring wateifalls. Hello! Remember the Chag Hashem? - Is this tzenius? We find as well that Rashi in his com What has it become? A commercial one begins to wonder if such attention mentary on the Gemara Shabbos (29b) ized holiday spent in a hotel that prides is itself tzenius. describes the tzcnu'iln as "those who avoid itself on its gourmet meals, nightly My dear aunt is right. With the right being the subject of conversations." entertain1nent, and proxin1ity to Mickey leadership, we can change things. Let's start What emerges is that tzenius is not Mouse. The more spiritual ones 'vill at the root cause of our problems.10 quote only defined by proper dress, but more throw in a program of Torah lectures a famous philosopher of the Okefenokee precisely by correct attitude. Indeed, for good measure. Swamp: "We have met our enemy - and the way "\VC dress is the outer expres The advertisements for Sukkos, which it is us!" With the proper focus and the sion of our inner selves. It is often appear even in Chareidi publications, right maturation, we can conquer this the symptom of proper conduct, not feature the cuisine and neighboring 1nost obstinate of adversaries. ~ 1 necessarily the cause. ' waterfalls. Hello! Remember the Chag Hashe111? - Is this tzenius? CHECKING THE BAROMETER 4. Shidduchim- This is a painful and co1nplex topic. But young women Digest of Meforshim et us exan1ine a few ite1ns - so1ne today, even in the Torah world, of which Aunt Ami lee mentioned have been reduced to a marketable ''-'1i7'? in::i ''-'1i7'? L-that perhaps are a barometer of item. Their physical attributes and ?"Yr ivv7N ':>Nlr.rl!I l"i'Wlr.l a lack of tzenius: net worth become part of the dis Available at l. Mitzvah Celebrations - Weddings, cussion as they enter the shidduch LEK UTE I Bar Mitzvos, and vorts have beco1ne scene. It is said for good reason clo Yitzchok Rosenberg occasions to de1nonstrate financial that a young man looking for his 1445 54th Street success 1nore than the celebration bashcrtneeds a recording secretary Brooklyn, NY 11219-4228 718-854-670 I of the particular simcha. I was told while a young wornan needs a press of a young father who rented space agent to make her stand out in 20 Volumes on Torah, Perek, Medrash, in a Jewish Children's Museum and the heavily competitive shidduch Megilos, Talmud, and Tehilim. distributed silver scissors in honor field. - Is this tzenius? Proceeds of sales distributed a111ong Yeshivos and used for reprinting of vol of the snipping event otherwise Is Tzenius tzenius? With so niuch un1es out-of-print known as an upsherin for his son. detailed focus in books, posters and lec PRICE: $8.00 PER VOLUME Is this teznius? tures on the topic of tzcnius for won1en, 2. Tzeddaka Campaigns - We arc treated to countless glossy and glitzy Madison Avenue types of advertisen1ents complete with How can you make this year BETTER'? slogans and full color two-page spreads of gedolim in the act of JOIN 4M giving tzeddaka. - Is this tzenius' 3. Yorn Tov Vacations - Pesach, the 4M = Monthly Monday Meeting for Mothers 1nost beautiful of yarni1n tovi1n, WHO LEADS 4M? Dr. Mona Spiegel, Psychologist & Family Coach affords us the opportunity to con nect with our children around our WHEN? Mondays, time tbd by group Seder table at home. Ercv Yom Tov WHERE? On the telephone! with the weeks of preparation and the aroma of Pesach'dik recipes that WHAT WILL WE DISCUSS? have been handed from generation Group I: MANAGING PRESCHOOLERS Bedtime, Meals, Listening, Toileting to generation have been part of our Group II: MOTHERING CHILOREN, TEENS AOHO, Anxiety, School & Social Issues lore for generations. Group Ill: MOVING ON AT MIDLIFE Relationships, Juggling, Loss, Renewal - - ·- ·------·------.. ------.. ------! Please see the recently published work, Fee:::: $15 per I-hour session, or $40 for 3 sessions. Sometimes rve Are What We Wear----A11Arg11111ent Pre-registration and prepayment required. ! .fhr T:enius-i\1odes~v. by Rabbi Eliyahu Safran, for To Register for 4M: Call 845.425.4842 • Email: [email protected] Lxc~e~tr~tnien~nth~opJC -----·------___d 0CTOBEn 2 0 0 8 Uttered words can sometin1es be more revealing than their speakers intend. They can be a source of deeper understanding- some yielding smiles; others, tears. With the goal of mining conten1porary quotations for insights, intended or otherwise, The Jewish Observer here continues its feature, "Of Public Record," which presents illuminating citations culled from various media. Of Public Record "Do you want Westhampton Beach on the United States were "Cool and trendy!' to be proclaimed an Orthodox engineered by the U.S. itself - An advertising firm source's Jewish community?" or Israel description of how Chareidi - Question asked by a full-page The New York Times, September 9 men featured in a television advertisement in the South commercial for air conditioners Hampton Press by opponents of "I urge the Chinese not to become are perceived by viewers a proposed eruv for the Long like the Jewish in America, where Haaretz, August 28 Island community it is not enough that they control New York Jewish Week, the economy but they also want to "Thus the covenant that G-d made September 5 dominate politics." with the Jewish people through - Ahmad Ismail, a Malaysian Moses remains eternally valid for "We are dying." ruling party official, expressing them." - Thelma Nomberg, a member his chagrin at the political - Line in the CatholicChurch's of Temple Emanu-el in Dothan, advancement in his country "United States Catechism for Alabama, where, as the Jewish of minorities like Chinese Adults" that, as per a vote by population dwindles, a local Malaysians 200 U.S. bishops this summer, Jewish organization is offering Jewish TelegraphicAgency, will be deleted $50,000 to Jewish families September 11 Religion News Service, willing to relocate there September 13 The New York Sun, September 9 "We've been miseducated, intimidated and brainwashed?' "The left does not understand - "Maybe people who executed the - Professor Sandra Alfonsi, Auschwitz was not liberated by operation were Arabs, but the charging that publishers peace activists.', brains? No way:' of American textbooks have - Radio host Dennis Prager, - Mohammed Ibrahim, a Cairo presented a misleadingly decrying "appeasement" of merchant, expressing his positive portrait of Islam as America's enemies, in an conviction, a common one a result of a Saudi-funded address to Republican Jewish in the Arab world, that the campaign leaders in Minneapolis September 11, 2001 attacks Jewish Telegraphic Agency, Forward, September 19 September 12 Not just• a cheese, a tradi t1on... ·-. Haolam, the most trusted name in Cholov Yisroel Kosher Cheese. A reputation earned through 25 years of scrupulous devotion to quality and kashruth. \Vith 12 delicious varieties. Hao\am 1 a tradition you'll enjoy keeping. ,.,,,.,?'!:i_;;t '". All Haolam Lht•tse produds arc made in the C.S.A. under the %i}t) M.~~!fn:~v. ;trict rabbinical supervision ot: Cholov Yisroel The Rabbinate of K'hal Ada th Jeshurun, Washington Heights, NY l!fll!llllf·...... THURM BROS. ' WORLD CHEESHO. INC. ROOKLYN, NY 11232 Haolam. 1 ·-···--····-····-···--···------·-···-···-·-~ I ------fHE JF.WJSll 0BSl-:l~VEI~ ------I RABBI HILLEL GOLDBEHG '· IF TRUTH BE YOUR LODESTAR The Life of RABBI SHABBESAI HAKOHEIN Let us call him simply as the I. "A WOHM AND generations have: the Shach. ti on of the Shulchan Aruch, NOTA MAN" the Code of Jewish Law, on "Shach," a play on words, which the Shach's first vol ay we call him are the Hebrew initials of both ume is a commentary. Rabbi Shabbesai Shabbesai Hakohein's name and A code of law does not M Hakohein? Perhaps just stimulate the mind with he never fonnally received his book. Shabbesai Hakohein, wondrous arguments, but rabbinic ordination. Perhaps youthful genius, became Sifsei fixes a way of conduct. The he never needed it. ways of lawyers give way to Perhaps we ask the wrong Kohein the book, after the the decisions of judges. The question. immortal verse in Malachi, Shach was a judge. A judge's Can we grasp Shabbesai judge. An era's judge.A man Hakohein? Scholars have "Sifsei Kohein, the Lips of the whose rulings command been trying this for centuries. Priest, shall preserve knowledge." respect and assent over 350 Students have taken delight years later. In fact, his book is in him. Brilliant minds have printed on each page of half found in him rich soil for disputation; even more, authorities of the Shulchan Aruch. Such is the Shach's authority- that his have attained their authority to the extent that they understood rulings on all the Code's judgments may not be overturned. and taught him. And he published when he was only 24 years old. Rabbi: not a term connoting youth. Yet, Shabbesai Hakohein Genius? was only 24 years of age when, in Lithuania, he wrote a hala Surely. chic work that left an imprint indelibly, immediately upon Brilliance? publication in the 1640s, into the next century, and the next, No doubt. down to our own day. A mind beyond grasp? Let us call him simply as the generations have: the Shach. Yes. "Shach," a play on words, are the Hebrew initials of both But these alone are not the Shach. Shabbesai Hakohein's name and his book. Shabbesai Hakohein, Exhibit A, his introduction to his work: youthful genius, became Sifsei Kohein the book, after the "That which G-d pnts in my mouth I shall speak in con immortal verse in Malachi, "Sifsei Kohein, the Lips of the cise language, easy to digest .... I announce to whomever Priest, shall preserve knowledge." The verse adds to the play on this work may reach that I did not write it to be haughty, words, since "he shall teach knowledge, Yoreh Dei'a;' is the sec- to impose my opinion. This is permitted to others, not me, for I am young in days. Thus I crawled and was afraid, 1 for I am naked in knowledge, despised by people, a worm \ NEWS. Hr·: llAS A\1Tl!OREn SEVERAL BOOKS ON THE Ml'SSAU Movn.tENT, INCUlDJNG and not a n1an." i fHE /-iRF \flrtHIN: TMf-' /,JV/NG HtoRrTA.GI: OFHIE M!ISSAU MOVl:'MENT; //.1.UM/t\'AT/NC; Words from another culture, another time. Strange words. I 1 'f'llE GENERATIONS (BOTH ARTSCRO!.L): AND fSJ?AE/. SAIANTf:'R: Tl:xr, STR1iC'f/ R/_:', Dissonant words. Above all, words from another speci1nen:df IDf;A (KrAV). Hr-: IS A FRl'-Ql!ENT CONTIHBLITOI~ TO THf'SE PAGES, 39 --~·----·-··-·-··---·------·------·----··-·---··---·------~ OCTOBER 2008 -- ------"·------" ------~------. human being- These words are not false The Shach's words are not obliga ality. I clarified, I weighed everything modesty (as we shall see), nor hesitancy tory formulas, n1anipulative obsequies, on a scale. I reviewed every aspect about his views (this, too, we shall see). clever, acade1nic ladder-climbing. and sub-aspect not once or twice, but These words are still less amenable to They are trepidation. 101 times, together with important, conten1porary notions of "low self The Shach says: I tremble because beloved, precious, sweet colleagues, esteen1." A worn1 and not a n1an. 'fhc my book is a critique of the words of who listened to my voice. Anyone not phrase is King David's ( Tehillim 22). The the L-rd as seen by the most learned with me would not believe, even if I interweaving of Biblical phrases into dis students of His Torah. told, the exhaustiveness of my search course is the way of Talmudic scholars. Trepidation - this is the ground of in the Sea of the Talmud and its codi The Shach's point, his use of the phrase, the Shach's intellectual paucity. fiers, until I rendered everything with is this: I, a 24-year-old scholar, despite He goes on: complete clarity?' my intellectual confidence, and because "But truth to tell, I labored many But truth to tell, the Shach begins. of my fear of G-d, cannot but critique labors, and I experienced many wea Humility before senior scholars and my own lack of fear of G-d in offering so rinesses - I occupied myself with radical self-critique cannot exclude concise and comprehensive a critique of absolutely nothing else - I allowed truth. The search for truth requires a my more senior, well-known, respected no sleep to my eyes and no slumber truthful report on how one arrives at and deserving scholars, not to mention to my eyelids for many years, until I truth. And yet, truth cannot be arro those of previous generations. turned my potential thoughts to actu- gance. The Shach goes on: "All my efforts and sacrifices notwithstanding, I certainly know Treasured Issue on Special there is no kernel without chaff. Memories Rabbi Shmuel And mistakes, who can understand? Berenbaum '?"::IT and Rabbi . Therefore, I beseech and adjure Alter Chanoch Henach every reader of this, my book, not Leibowitz '?"::IT to rely on my rulings, my teach ~-,"""""'-~~"'~"-=>'""'~ ings, my decisions. A student like They're abuzz about the me does not decide between those May /lyar issue on great mountains, the geniuses, our Halacha in the teachers Yoseif Caro and Moshe Business World Isserles (my great-grandfather-in law), and between the other authors from whose waters we drink. Their little finger is wider than my waist. All the more so, all the more so, am ft'$ not too late to get the current I unworthy of differing from or September Jewish Observer Elul: Of answering them." Transitions er Transformations I On Track in Turbulent So why did the Shach write? He goes Times/ From Bear Stearns to Bava Metzia /From on to characterize his book as a kind of Kolle/to the Workplace/ Inspired by Rabbi Boruch theoretical discourse - the discourse of Borchardt 7"~ / Neither Heksher, Nor Tzedek possibilities, of interpretations. "If any master of the law wishes to dispute 1ne, if G-d has scented His Torah, let him do so." The Shach's goal is the unflinching search for truth, which, by definition, :,~~~;;;~~··place your subscription order now, and get an ad.ditional ·.c.t · :· »· · '> .... · .. ·:copy,freeofchange-asourwelcominggifttoyou. need not necessarily be reflected in his -.. --·· .. .;;...... ,_ ------· ------_.._ - -- readings. "My intent is not, G-d forbid, {jfl~t~R SubscrlPliOn Discoum Certificate to establish my authority, for truth will seek its ovvn course." And seek it, it did, establishing the Shach's readings as the decisive authority, despite his humility and his youth. Finally, the Shach did not want a war between scholars. Debate, yes; unflinch- ing assertion of truth, without doubt; i "'"'™ 1=mo>« y, '"""'_of_" '"_:J THE JF:\VISl-I 01lSERVER ··=-i A judge, the Shach was also a poet. An elegist, a lodging for the author of Turei he was also a historian. The producer of Zahav. He stayed with me three days legal masterpieces the likes of which require and I honored him so much that ivory tower serenity, the Shach wrote amidst it would not be believed, even if I told. He, too, honored me to such genocide. "My lyre turned to mourning and my an extent that he kissed me on my joy to grieving," he wrote after the massacres. head and rejoiced in me, literally - the rejoicings of the water libations in the ancient holy Temple. To G-d sin1ple aggrandizement, never. "For I Perhaps more to the point: Are these is the knowledge and [He is] witness am from the seed of Aharon the High reasonable questions' Unflinching read that I wrote this book only for the Priest -Aharon the lover of peace, the ings of lbrah sten1 fro1n love and sake of Heaven, to clarity and refine pursuer of peace:' defense of truth, not from personal the truth." C:an we grasp Shabbcsai Hakohein? points of pride. It should be possible To be credible, the Shach's willingness His hun1ility is not ours, his learning to attack an interpretation that seems to critique the Taz for the sake of truth not o_urs, nor his capacity for collegial wrong and sin1ultaneously to revere the means that the Shach himself had to be ity. His flight from authority bespeaks interpreter if he, too, is G-d-fearing and prepared for others to critique him for a level of truth not ours. And yet, flee pious. On the attack: After the publica the sake of truth. The Shae/i's introduc ing authority, he became the authority. tion of Turei Zahav, the Shach wrote a tion goes on: Admitting mistakes, he wrote few if any. book defending his readings and clearly, "Anyone who has any gloss, refu Inviting disputants, he earned disciples. unsparingly challenging the readings tation or question on my work, let Exemplifying assiduousness, he doubted of the Taz. Whereupon the Taz wrote a him gather them one by one and his fear of the L-rd. response to the response. Whereupon write his own book, recorded with And he was but 24 years of age. the Shach responded to that. What, then, the writ of truth. If it is possible for was the inevitable personal relationship him to inform me of this, let him II. "HE KISSED ME between the Shach and the Taz? inform me. I shall reply in accord ON MY HEAD" with God's good Hand over me .... '' ''' ''' ''' ''' ''. ''' ''. ''" ''' ''' WHEN THE SHACH For perhaps there is some error in he Shach is linked inextrica- MET THE TAZ my book Sifsei Kohein, and I want bly to the '"Taz;' Rabbi David · " · " · " · " · " .. · .. · .. · · .. · .. · · no stumbling block to remain in T Halevi, also immortalized after The age was one of upheaval. my province. Indeed, I must thank the liebrew initials of his book, 1l.trei The worst anti-Jewish massacres my corrector. Shouts of grace, grace Zahav. It, too, is printed on every page prior to the Holocaust swept to hirn. It is not my intention to of major sections of the Shulchan Aruch. across Poland in 1648 and 1649. The preserve my scholarly territory or to It, too, was published in 1646, the same years before and after also saw incred- stand on ceremony. We must accept year as the Shach's Sifsei Kohein. Imagine ibly brutal violence against Jews. Both the truth from whomever utters it. the setting: two books, on exactly the the Shach and the 1az had to be mobile, Then truth will be decided by itself same subject, published simultaneously, to flee for their lives. Once, the Taz and determine its own course." one by a senior scholar, the venerable passed through the city in which the Unsparing debate, yes; war between Rabbi David Halevi, 60 years of age, Shach lived, and ended up in his home. scholars, no. ripened veteran of prestigious rabbinic The Shach described the meeting in his Truth does not need it. posts, head of a n1ajor yeshiva, storied introduction to his critical com1nentary as son-in-law of the renowned sage of on the Taz's Turci Zahav: III. "OUR THOUGHTS the previous generation, Rabbi Yoel "Let it not arise in the heart of Co1Nc:1r>ED" Sirkes. And one by a man barely past the reader that my response to the · · · · · · · · · · · ·' · · · · · · · · · · · · · · · · · · · his youth, admittedly a brilliant prodigy, Taz stems, G-d forbid, from any Aunique expression of humil- but a scholar whose career yet lay before personal dispute, or that I harbor ity: "Baruch shekivanti, Thank him, a person oflimited experience and in my heart any animosity toward G-d Who caused my thought to reputation. him. I wrote glosses on his book coincide:' Sometimes one articulates a 'Nhat will be the inevitable relation- because it is known to all that he fresh idea, and afterward learns that a ship between junior and senior scholar? and I have fulfilled the teaching great scholar has already expressed the How can the younger man show respect Talmudic debaters becon1c ene1nies, saine idea. "rfhank G-d Who caused and yet retain his independence? How yet do not stop till they come to love my thoughts to coincide with those of 1 , can the older man show respect and yet each other - and Torah settles into a scholar who preceded me." 1 L'" hh ~ie'- . .. . . --- '- ~· Jo,;.,. m>h•~ b=m• H"mili•> . -- . j - ______,. _____" .-----, 0 8 ------I fixed for myself and for my generation a day of fasting, mourning d bitter lamentations, the 20th day of Sivan, the month when the ,orah, more precious than pearls, was given, the day when the assacres began, the day on which the Shabbos never falls." Also: Authority. becomes "reconnected" to earth. It is ences, in virtually all of his analyses are "Thank G-d Who caused my thoughts "converted." staggering, especially given his limited to coincide" is a way of giving authority There is one limitation: only part of access to libraries. Due to the upheavals to one's ideas. If a great mind thought a mikveh may be made of "converted" of his time, he was often in transit; he this and I did too, my idea has weight. water; the majority of a mikveh's water had to memorize the works he analyzed. People should listen to me. must still come straight from "the hands Therefore, generations of Torah students Two short lines of the Shach's com- of Heaven." honored the Shach's rulings. After all, he mentary illustrate this on a grand Enter the Shach. is the authority whose rulings may not scale. Wondrously, two short lines Enter trans-generational communi- be overturned. advance the idea of linkage - not cation between the best minds ever to What then? only between minds but even between study the 10rah. Enter Baruch shekivanti. "Thank G-d generations. The Shach's two lines Enter the ultimate Baruch sheki- Who caused my thought to coincide." transform Baruch shekivanti from an vanti. Except this time, it was not "my" - an innocent colloquial expression into a Wrote the Shach: "If one makes a individual's - thought that coincided; metaphysical truth about the Torah to mikveh entirely of 'converted' water, it was the thoughts of the transgenera which the Shach's eyes gave no sleep passing it unintentionally over a flat tional community of Jewish scholars: and his eyelids no slumber. surface to the mikveh, the mikveh is Thank G-d Who caused our thought to A truth about the way that the Torah kosher." coincide with the idea, the reliable idea, and its truth pass from one mind to What's this? of the Shach. the next. Unintentionally?" How so? In two lines, the Shach articulates Who ever heard of this? A few years ago, a new manuscript a principle in the laws of mikveh. A The Shach cites this new concept of the Ra'avad's writings on mikveh mikveh is a pool of water that purifies. in the name of the Taz's father-in-law. was discovered, setting forth the source It embodies the ecology of the Torah. He in turn cites it in the name of the of the Shach's remarks. He cited them Mikveh water that is untouched by towering early authority, Ra'avad of just as the Taz's father-in-law said the human conveyance, in direct contact Posquieres, author of a critique of Ra'avad had intended. Yes, the Shach with the earth (or with cement, which the Rambam's Code and of whom the did have authority for his innovative is made of earth), effectuates purity. Rashba wrote, "the Ra'avad clarified the concept. The waiting, the faith of the Mother earth, says the Torah, gives laws of mikveh akin to Moshe under generations was vindicated. water the power to purify, provided instruction from G-d Himself." All coincided, from Above. "Sifsei it reaches the earth without human The Shach, then, has great authority Kohein, the Lips of the Priest, shall intervention (and is a minimum of for his concept that water disqualified preserve knowledge:' some 200 gallons). The water may not by human hand, then conveyed unin- be gathered through a vessel capable tentionally over earth, may comprise IV. "My LYRE TuRNED of holding water or by a human being an entire mikvch. Just one problem: An TO MOURNING" in any fashion. Just as a natural spring exhaustive search of the writings and · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · is created "at the hands of Heaven," so manuscripts of the Ra' avad, in whose Brilliance and truth: these alone , rainwater needs to flow to a 1nikveh <'at name this innovation is cited, reveals are not the Shach. Almost super- ! the hands of Heaven." nary a clue, not even a hint, of it. natural in their grandeur and 1 To understand the Shach's two What shall we say? That the Shach magnitude, they are only part of the 'I lines, we need to know further that was wrong? How can one say this? Shach, a little finger compared to a waist. if rainwater is disqualified, if it does The generations knew how to wait. If the Shach had a mind, all the more, ' ' reach the earth by human conveyance, Generations of Torah students, who all the more, he had a soul. I it can not be used in a mikveh. It can, neverfeared unanswerable queries, also Exhibit B, his Megillas Eifa, a play i however, be "converted." Water dis- never doubted the steel-vise solidity of on Megillas Eicha, the biblical Book '.I qualified by human hand can regain the minds of their best scholars. No, Lamentations: its power to purify, can recapture the Shach couldn't have been wrong, Eicha was written about the destruc- , its spiritual-ecological essence - by especially given his prodigious memory. tion of ancient Israel hundred of years flowing over any flat, horizontal sur- The word-for-word quotations, not to before the common era. The Shach's 1 1 face preferably over porous earth It 1nent1011 the seemingly endless refer- book of grief and remembrance was L ------__· ------~ T1-11-; JEWISH 0BSERVEH ····---,------I r-······· written about the Ch1nielnicki n1as elderly, the venerable and the youth, Why be choked and slaughtered like sacres of 1648-1649 in Poland and the male and fe1nale, brides and groon1s, unblemished cattle for the sake of a G-d Ukraine. won1en and children," wrote the Shach. who shows you no mercy? J-3cttcr to apos A judge, the Shach was also a poet. ''All were precious;' whether they were tatize! Join us as one people! Worship our An elegist, he was also a historian. unable to resist or whether, like the graven images! Ifyou do, we shall let you The producer of legal masterpieces residents of Tulshim, they withstood live, we shall return your property. the likes of which require ivory tower an eight-day siege before falling to Without hesitation, in full under serenity, the Shach wrote amidst geno slaughter. standing of the consequences, the Je,vs cide. "My lyre turned to inourning As the people were precious, so were rejected these blandishments. and my joy to grieving;' he wrote after the parchments of Torah scrolls. Their As the Shach wrote: "They reject· the massacres. Preferring undisturbed use by the 1nurderers in horse stalls or ed the life of this world .... They study, he nonetheless tracked down as n1ats in marketplaces, their use as gathered together, young and old, the details of the slaughter and the sandals or footwear, spurred the Shach's and cried out greatly, bitterly, to G-d heroisn1 of the martyrs, and preserved repeated, and pained, attention. The on High, Hear 0 Israel the L-rd our them for posterity. apex of his lament - his most visceral G-d the L-rd is one! They confessed The Shach's Mcgillas Eija ("Scroll pain) and pride, sin1ultaneously - was their sins, accepted His judgment, of Darkness") is a long poem of pain, his chronicle of death by heroism, kid· wept bitter lamentations, until their a response to the deaths of 300 com· dush Hashem. cries reached the Heights. munities and I 00,000 Jews. The poem, Martyrdom. "The murderers saw the Jews' however, is more than an expression of Death wholeheartedly chosen over perfect faith, taunted them for their pain; it is a chronicle of dates, places, the alternative: apostasy. stiff-neckedness, blamed them for and circumstances. A mind like the In one Russian city, Cossacks herded their own deaths - called them sui· Shach's, cast in truth, perceives facts of Jews outside the city, stripped them cides - to which Jews responded in devastation, not just their pain. Truth naked, lay them down in the pasture rebuke: G-d has many messengers. If seeking teaches the soul that emotions, and, as the Shach put it, made an offer: we are fated to die, He can send lions not just laws, inust be true to facts. Thus, with the same passion and exactitude ------~ that the Shach brought to his com· ..I I mentaries on the Torah that G-d gave Are You Movi '? to His people, the Shach described the I I devastation of His people. "Torah, Israel, I IS YOUR NAME AND ADDRESS PRINTED I and G-d are one:' INCORRECTLY ON THE JO MAILING LABEL? Beginning with Hebrew phrases taken I We need your help to ensure proper delivery of the Jewish Observer to your home. I from Megillas Esther, which describes I Please attach current mailing label in the space below, or print clearly your address and I another threat to Jewish existence, the computer processing numbers that are printed above your name on the address label. Shach's Megillas Eifa describes wicked I I men who were only too successful in I their intentions. The Shach's tone and I burden, as he recorded ghastly acts of Affix old label here the Hitler-like Chmielnicki, are only I too fa1niliar in the post-Holocaust age. I Yet, there is son1ething unfan1iliar, too, I Name ______about the Shach's scroll of remembrance. Anguished over horrors of history, it I New Address trusts in the will of G-d. Tormented by I victin1s' suffering and 1nurdcrers' inhu- I City, 1nanity, it affirms the justice of (;-d. No State, truth is so bitter as the Shach's record I of the response of Chmielnicki's Jewish I Date Effective ------ victims: God poured out His wrath on His I Send address The Jewish Observer people, and lVC accepted His judgen1ent. changes to: Change of Address Though this truth colored the Shae/i's I 42 Broadway, 14th Floor, New York, NY 10004 pain, it never held him back from facts. I "And they killed the scholars, the rab Lthe wise and the understanding, the ~-~--~--- OCTOBER r-=--·· ------~·------·--- 1 and bears to swallow us. So do not delay. We pay no attention to your Hats •Shirts • Tfes • Accessories words, as our G-d is One in heaven and on earth. He has sent you to take Your # 1 Stop our lives, as G-d chooses those 1vho .for are already evil to carry out evil." · Quality Hats With that, the Cossacks speared the naked Jews, took their property, "and from there," wrote the Shach, "spread out all over Poland and the Ukraine: 1368 Coney Island Avenue "The holy community of (718) 377-5050 Tshemiov, 2,000 children of the Major credit cards accepted., We ship UPS Specializing in small batim for a perfect fit covenant killed. "The holy community of Stardov, I ,200 of the holy seed of Israel killed. "The holy community of Povoloich, everything destroyed. "The holy community of Porhbish, no sustenance left in its borders. "The holy community of Baad, ow, while you are teaching 3,000 killed. chasanim the halachos they need "The holy community of to know about marriage, you can Kustantin, 1,500 killed. teach !hem .how to achieve and "The holy community of Polonoy, maintain shalom bayis. mass slaughter throughout the streets .... Brothers killed in front ·· J~e Ghasan,Jeacher's Guide (in English) of sisters. Parents and children killed is based exctusivetypn Torah sources and the same day.... 1,500 children contains five shiurim with all the essential drowned in a mikveh .... Also Brisk in1ormalloJ\ o beirl'orah needs to start and Pinsk and all their surrounding marriOQ!lright. areas. No locale without its corpses. No home without its dead." 111 Haskilmos from Rav Aharon Schechter, The Shach goes on. He mentions the Rav Shmuel Kamenelslly, and ;J#fli/brder to build o...-·.hom .. ".···.·.. •. ·.·.-.· great scholars, killed. He remembers the Rav· Mattlsyahu SOio.man. fl •asan needs to-prepare himself, to learn W~ll~ls refugees, starved. He recalls those Jews, untouched, who extended help to fellow -~.Based _on·the kunfteislm. tor chdsanlm.py rote in bui/dirg ~he hof!!li, and to know his ;{lt:?n~ Jews. He fixes a way of conduct: Rav S~lomo Wolbe, zn to..,ardhls foture.Wife,;•· 1 .\· "I fixed for myself and for my Hi~~l~nd~r,;zf\11 (IO,r especiatlyto.r,~cogn/z_e~f!,r generation a day of fasting, mourn r>on~tl!l!~lvO) nat11re and h.er d~sfr,es.>~e; ·· P.';'ldknowl¥h(1t•d_iffi~';'I• ing and bitter lamentations, the 20th /J~_like_ly•tl)a1~e,Ji"c day of Sivan, the month when the .ert(1 prevri;t.th.~Wf'/Jnr Torah, more precious than pearls, itf 1?9 and •C"· .• ifth.e,Y do was given, the day when the mas r...,. to bepreporedto sacres began, the day on which the 1___n·_·.·.·.a ...... te.. -•.t_h_· e_ m.·.·._.·•. w.·.. ht··-1,·e __·_._·. __•_tl*'! .. -,·~.·-·. Shabbos never falls." st/I/fresh... il'i ~;RAV:i:HA;_~-f_RlttilA~D~_R~, In Moravia, Shabbesai Hakohein, age 1JT:l>ltn:..\!I >;j l1~1'1 41, his heights reached, his commentar ies written, his lamentation borne - his truth told - returned his soul to his Creator. Rabbi Shabbesai, your mind1 Your soul! I I ~--··------··------·------·· T H E JEWISH OBSERVER ~·· THESHACft'S ADVANCED MENTAL DAUGHTER: HEALTH TRAINING IN A MYTH? PASTORAL COUNSELING EAUTIFUL TALE has the Shach!Osing his young aughter during one of the Cossack pogrom. s, and M arching for her the rest of his life. According to Marcus Lehmann's The Adopted Princess, the Shach's daughter was found by the king of Polartd and raised in the palace. Though only six years old, she steadfastly refused to eat non-kosher food. The king had a Jewish woman supply kosher food to the palace for little .Esther, daughter of the Shach. She became beloved by the king and his family and later used this connection to save her people from royal extortion and expulsion. In the end, Rabbi Shabbesai found his daughter through a series of coincidences, and died shortly after the emotional reunion. I have been unable to verify this tale. Besides the Shach's dates of birth and death, the names of his ances tors, the cities in which he held rabbinic posts and a few other details, I have been unable to locate any information APl'lXA110NS ARI' AVAl!.AB'..E 1'HROUGH 'fH! NCYI Ofl'JO: AND A~t SUBJECT ro Rtl/ltw_ SPA(! IS l.lMrrro about him. This article is based almost entirely on the for qunstion> or to r~qu;,>t an applk~tion, pkme tor/tar:1 tk Shae h's writings. The Shach's citation of the Ra' avad's law Nafr~n~I Council nf Young l1rael's Dcp;irtmem of Rahl>ink 5"M<;es ~""""~ of unintentionally"converted" wateris clarified in Rabbi www.youngisrael.org/rontenUpastoralrounseling.dm Yirmeyahu Katz's Mikveh Mayim (vol. l). 45 l@ffJ gJl@fil~ ~il\~ ~ili@ ~~~~~ Em ~~® lli®oo~~ ~~@ ©~ll~filrr@i~ lWJll©~ ~~@W~ ©®ffi ®@ ~J}[f1f@rr@IB~o HELPLlN\ RE FERRI\\.~ SUPPORT GR0\>"2~ GED 1·.1..• ·s-·1ss-04oo CONFIDENTIAL 1.0 AM • 10 PM Hit..SKMOTHERS AND FATHERS ALIGNED SAVING KIDS INTERNATIONAL www.maskparel)ts.org Ing rulings of the Mlshnah llmrah and lgros 'Moshe ature5 .include: runy _voweffzed text of the Kltzur Shulchan Atuchf'_based 011 t'he -aUthOr's Own corrected Leniberg edition of 1.884 B Crisp, clear translation appropriate for' student and SChttla'r alike c ArtScro!'l's-trademark phrase-by-phrase elucidation with explanatory-notes > Original editorial glosses from Rabbi ShlomO -Gal'lztfied > Detaifed appendices and comprehensive :Jndex Praying With Fire I la1mclled a re11ol11tio11 i11 temah. FHOM Vol H will take it higher. MAGGlDlM Praying With Fire 2 of YESTEr~yEAr~ _ A 5-!-!/inute Lesson-;\--Da>'._ ,Also fealun:s 1:..:_rraregies ro gt'l~ng yau~£~ayers accepted 5.ome of the best-known maggidim of the past ,,\\\·generations share their inspiration and wisdom. Praying With Fire 2 continues our daily five-minute Includes stories and insights from: the Maggid of investment, as we learn how to deepen our connection Kelm, Rav Shalom Schwadron, Rav Ben Zion Yadler, to Hashem, and use our prayers to strengthen our faith. and Rav Yaakov Galinsky, sh lita. They te!! stories of Teti/ah becomes a vehicle that helps us understand great men and humble ones, each with a lesson that ourselves and the times we live in, as we come to we can take into our daily lives. understand how prayer fits into our own lives as well as Now available: Vol. 1 - Bereishls. Hashem's eternal plan. 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