Kol Hamevaser The Jewish Thought Magazine of the University Student Body Volume X, Issue 2

Hassidut

FEATURING: Sof Ma'aseh be-Mahshavah Tehillah Study and Actional Mitzvot in the Philosophy of Habad Hassidism Yosef Bronstein Page 4

The Fifth Maggid and Hassidic Storytelling Yehuda Fogel Page 12

Tzimtzum, Divine and Human Constriction A Meeting-Place Between the Divine and Human Leah Klahr Page 20 Hassidut

Editors-In-Chief Yaakov Schiff Mindy Schwartz

Associate Editors

KOL HAMEVASER KOL Tzvi Benoff Hassidut Reuven Herzog Letter from the Editor Judy Lesserman By Yaakov Schiff Avraham Wein Letter from the Editor 3 Copy Editors Yaakov Schiff Michal Auerbach Hassidism was founded in the eighteenth century by Rabbi Yisrael ben Eliezer of Medzhibozh Yakov Ellenbogen Sof Ma'aseh be-Mah'savha Tehilah 4 - better known as the Ba’al Shem Tov, or “Besht” - in the wake of the Khmelnitsky Massacres and David Freilich and Actional Mitzvot in the Philosophy of Habad Michal Schechter Hassidism Sabbateanism. Preaching the fundamental value of emotional religious fervor, appreciation of Godliness in Rabbi Yosef Bronstein the mundane, and the profundity of simple piety, Hassidism quickly took European Jewry by storm, attracting Layout Editor thousands of followers even as it became the subject of significant controversy. As Hassidic philosophy Liora Aeder The Leipzig Manuscript (MS Leipzig 1) & Rabbi Menachem Mendel Schneerson's Rules of Rashi's Usage of Targum 7 and its modes of practice came under fire from many great eighteenth-century rabbinic figures, the division Tzvi Aryeh Benoff Buisness Manager between Hassidim and Mitnagdim (anti-Hassidic ) shook the European Jewish community to its core. Tova Kwiat Tearing Water 10 In the modern and age, Hassidism thrives as one of the most vibrant strands of Orthodox Jewry. The A Hassidic-Halakhic Vort Event Coordinators Yisroel Ben-Porat teachings, values, and holistic spirituality of Hassidic doctrine have had far-reaching influence in the Orthodox Jewish Elana Perlow community and beyond. Hassidim make up a significant component of the Jewish population throughout the world, Reuven Herzog The 5th Maggid 12 Elie Wiesel and Hassidic Storytelling and an increasing number of students on campuses identify as either Hassidic or neo-Hassidic. Webmaster Yehuda Fogel It is the belief of the editors of Kol Hamevaser that the tools and resources of the academy can serve Marc Dubin Elucidating a Selection from 16 as both an enriching complement to traditional Torah learning and a gateway to enhanced depth of avodat What it Means to Educate a Child 'According to His Way' Hashem (service of God). The goal of this issue of Kol Hamevaser is to explore the history and philosophy Devir Kahan of Hassidism from a perspective that is at once academic and anchored in an underlying adherence to Tzimtzum, Divine and Human Constriction 20 Halakhic . In this volume, the reader will find articles exploring the approaches of Hassidic masters A Meeting-Place Between the Divine and Human Leah Klahr to topics of parshanut (Torah commentary), aggada (homiletics), and mahshavah (): Leah Klahr discusses the esoteric notion of tzimtzum (Divine contraction); Yisrael Ben-Porat presents a Making a Mikdash 22 Classical Understanding With Hassidic Illumination Hassidic perspective on Hazal’s conception of Keri’at Yam Suf (the Splitting of the Reed Sea); Tzvi Benoff Rebecca Labovitch contemplates Rabbi Menachem Mendel Schneerson’s approach to Rashi’s use of Targum Onqelos in light of

A Perspective of Habad Hassidut Towards Music 25 expanded historical evidence; and Judy Leserman probes the spiritual value of music from the standpoint of Judy Leserman Habad Hassidut. Additionally, the reader will also find articles touching on the influence of Hassidic themes

Neo-Hassidism and Modern Orthodox Spirituality: A Reappraisal 26 and teachings upon the contemporary broader Jewish milieu, as in Yehuda Fogel’s study of the late Elie The Spiritual Climate at Yeshiva University Wiesel as a storyteller and Netanel Paley’s reflection on the current state of spirituality at Yeshiva University. Netanel Paley It is the sincere hope of our writers and editors that this issue of Kol Hamevaser will enhance the reader’s Of Obligation, Brotherhood, and Confusion 30 general knowledge and appreciation of this important topic in Jewish thought, and will serve as both a catalyst Why Did Yonah Run? Avraham Wein

2 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 3 in great brevity…how in these times, Torah study, it is ultimately the physical sheep. What is the deeper significance in Hassidut Sof Ma'aseh be-Mahshavah Tehillah with the advent of the Messiah, the performance of mitzvot that connect us this transition from Torah study to sheep? Torah Study and Actional Mitzvot in the Philosophy of Habad Hassidism principal service of Gd is the service to this more “elemental” element of God. The began his explanation of charity, as our sages, of blessed In summary, while Rambam and by citing a that has a dual By Rabbi Yosef Bronstein memory, said: “ will be redeemed R. Hayim of Volozhin assumed a constant description of our relationship with God: Human beings are blessed with side of the spectrum from the intellect one’s entire being enveloped in the divine only through charity.” Our sages, of hierarchy between intellectual and actional “He will be a Father to me and I will be many remarkable faculties. We experience stands the sense of touch, the most physical light. It is only the actional mitzvot that are blessed memory, did not say that the service that is weighted towards the former, a son to Him.... He will be a Shepherd to and interact with the world through our five and bodily of the senses. Rambam performed by the bodily limbs that allow study of Torah is equivalent to the the Alter Rebbe developed a multi-tiered me... and I will be sheep to Him.”23 . KOL HAMEVASER KOL senses and develop an internal intellectual approvingly cites Aristotle that “that this for divinity to extend even to the body, performance of loving-kindness except approach. The intuitive and revealed This midrash is initially and emotional structure through our sense is a disgrace to us.”5 which is generally associated with man’s in their own days. For with them the perspective grants Torah study primacy perplexing. After underscoring the unique minds and hearts. We often intuitively baser desires and animalistic soul.9 In the principal service was the study of over the fulfillment of actional mitzvot. love between Hashem and the Jewish know which faculty to use for particular Nefesh ha-Hayim . words of the Alter Rebbe: Torah and, therefore, there were great However, the concealed truth is that people through analogizing the Jewish purposes. We relate to food mainly R. Hayim of Volozhin scholars: Tannaim and Amoraim. actional mitzvot are rooted in a “higher” people as Hashem’s child, what is to be through our sense of taste and solve math fundamentally retains the Rambam’s Therefore, when a person occupies himself in the Torah, However, with the advent of the aspect of divinity and consequently are able gained by referring to us as Hashem’s problems with our intellectual capabilities. favoritism for the cognitive faculty as the Messiah…there is no way of truly purify even the lower aspects of the world sheep? Surely a father loves his child What about our relationship with ideal method of connecting with God. his neshamah, which is his divine soul, with her two innermost garments cleaving unto it and to convert the in anticipation for the coming of Mashiach more than the shepherd loves his sheep? God? Is there a particular human faculty However, instead of using one’s intellect darkness into its light, except through (the messiah).18 The Rebbe explained that children that should be emphasized in our quest to philosophically contemplate God, R. only, namely the power of speech and thought, are absorbed in the Divine a corresponding category of action, and sheep represent two layers in our to connect with the Absolute? While the Hayim of Volozhin advocates filling one’s 13 Lubavitcher Rebbe . light of the blessed En Sof, and are namely the act of charity. connection and service to Hashem. The Torah certainly mandates the submersion mind with Torah. It is the study of Torah per R. Menahem Mendel Schneerson, united with it in a perfect union… parent-child relationship is the deepest of the entire self into the service of God, se that creates the greatest of all possible According to the Alter Rebbe, the Rabbinic (henceforth, the Lubavitcher Rebbe) However, in order to draw the light bond that can exist between two entities, but is there still room to create a hierarchy of bonds with God, as “He and His Torah statements regarding the primacy of Torah took his predecessor’s idea, expanded it and effulgence of the Shechinah also it remains as just that – a bond between two efficacy between our array of faculties? In are one.” While God certainly demands study over actional mitzvot were primarily and applied it. His frequent mantra “ha- separate entities. For all the natural love and over his body and animal soul, i.e. on 14 this essay, I will briefly outline the approach the fulfillment of actional mitzvot, their directed towards earlier generations. Ma’aseh Hu ha-Ikar”19 was not just a the vital spirit clothed in the physical closeness that they feel for each other, the of Habad Hassidism to this question, using performance cannot compare with the level As we approach the messianic era, he rallying cry to galvanize his followers body, he needs to fulfill the practical child is an autonomous human being with the philosophies of Rambam and R. Hayim of connection to God that is engendered by writes, the focus of our service needs but reflected an acute implementation commandments which are performed his own mind. On this level, a as an of Volozhin as foils. the study of Torah. This is the meaning of to shift towards sanctifying the lower of the Alter Rebbe’s shift towards action by the body itself…the energy of independent person is privileged to have an the famous Mishnaic dictum “The study of elements of the world and “converting as the world readied for redemption.20 incredible, loving, bidirectional relationship 6 the vital spirit in the physical body, Rambam Torah is the equivalent of all of them.” darkness to light” which requires a shift While for the Alter Rebbe, the with God. Our service stems from a desire originating in the kelipat nogah, is 15 Throughout his works, Rambam towards bodily involvement in mitzvot. primary meaning of “action” was the to please the Ultimate Being that we love. The Alter Rebbe . transformed from evil to good, and is refers to the intellectual worship of God It is not random that actional simple performance of mitzvot, especially Although in one respect a sheep R. Shneur Zalman of , actually absorbed into holiness like the as the pinnacle of a religious life. In the mitzvot intended to purify the lower elements the giving of charity, the seventh Rebbe is certainly less cherished than a child, the Alter Rebbe of Habad, developed a divine soul itself.10 last chapter of The Guide to the Perplexed, of the world should become the primary emphasized the need for these actions in a different respect the sheep-shepherd complex relationship between the study Rambam lists the various levels of attainable It is the physical action of a form of service in the pre-messianic era. In to take place in the “lowest” realms, relationship can be considered to run even of Torah and the fulfillment of actional human perfection. The fourth and ultimate that transforms the evil of the body and several passages, the Alter Rebbe develops far from the hallowed halls of the beit deeper than the relationship of a child mitzvot. A cursory read of certain passages level, the “true perfection of man” is: "The animal soul into a sanctified entity.11 a paradoxical and inverted hierarchy of midrash (study hall) and . and parent. Sheep, more so than all other would indicate he is in full consent with acquisition of the rational virtues - I refer to A second element of the Alter spirituality. Whatever is revealed to us Such a service requires self-sacrifice animals, tend to be characterized by their R. Hayim of Volozhin that the intellectual the conception of intelligibles, which teach Rebbe’s approach to the relationship as “lower,” i.e. more physical and less on the part of the practitioner naturally obedience and submission. A sheep does study of Torah creates more of a union with true opinions concerning the divine things. between Torah study and actional mitzvot spiritual, is, in fact, rooted in a higher more inclined to remain safely within the not heed the shepherd’s call from a desire God than the performance of mitzvot. In This is in true reality the ultimate end; this is that it shifts along the axis of time. He aspect of divinity. This radical idea is often spiritual oasis of his devout fraternity. to please the shepherd, but rather due to an early chapter of Tanya, the Alter Rebbe is what gives the individual true perfection, teaches of a unique divine revelation expressed with the phrase “sof ma’aseh be- Paradoxically, however, it is only through its obedient nature. For a Jew, this level posits a unity between God and His wisdom a perfection belonging to him alone; and it in each generation, causing the people mah’shavah tehilah” and fittingly impacts overcoming the revealed and natural of self-negation (bittul) stems from the (the Torah) and a unity between the knower gives him permanent perdurance; through it in different eras to primarily focus on the Alter Rebbe’s conceptualization of desire for perceived spiritualty to instead realization of ain od milvado, that nothing, 1 of knowledge and the knowledge itself. 16 . man is man. " Despite Judaism’s immense a certain aspect of the divine service. physical actions’ significance. engage in “lowly” physical mitzvot in the especially one’s soul, exists outside of God. Employing a form of the transitive property, system of positive and negative commands, While in the times of the Tannaim and While it is natural to assume that “lowest” realms, that one can draw the Therefore, we are truly not independent the Alter Rebbe asserts that if a person 21 Rambam sets the sights of the religious Amoraim the primary divine service Torah study, which absorbs the studier’s highest levels of divinity into the world. entities and have no will outside of God. understands the Torah he becomes unified questor on intellectual perfection. In fact, was through Torah study, this shifted to “higher” cognitive faculties, is the ideal The following siha, or talk, of These two models of relationship with God’s wisdom which, in essence, the entire system of actional mitzvot with all prayer in the post-Hazal epoch. As history path of connecting with God, in truth it is the Lubavitcher Rebbe is paradigmatic are associated with two levels of translates into a unity with God himself. of its breadth and depth is contextualized as marched forward and the 19th century bodily involvement with actional mitzvot of his unique approach to this topic. On connection to God, and consequently This result is ”a wonderful union, like a divine lesson plan to enable and engender arrived, the Alter Rebbe perceived another that bind a person with an even higher the of Parashat Vayeitzei, 5740 with two different forms of service of 2 which there is none other, and which has no 22 greater intellectual meditation of God. major alteration: "in these generations, and more essential aspect of divinity. (1979), the Lubavitcher Rebbe dedicated God. Torah study corresponds to the parallel anywhere in the material world.”7 Moreover, Rambam identifies the main revelation of God is in the Using kabbalistic terminology, the Alter his address to Yaakov’s life trajectory. level of the child-parent connection. The However, three interrelated points the “soul” of a person as one’s cognitive performance of acts of lovingkindness."12 Rebbe argues that understanding the Torah We are taught that Yaakov spent his early strong intellectual effort that is expended mitigate this superiority of intellectual capacity: it is the ability to think that is the This sentiment is further connects one with the Hokhmah of God, years in the tent of Torah, but as a mature on Torah study highlights the reality of Torah study over action.8 First, elsewhere “image of God” which elevates humans elucidated in a fundraising letter that the while physical, actional mitzvot involving adult he is forced to flee to the house of the studier as an independent person with 3 in Tanya the Alter Rebbe describes an above animals. This is to be contrasted Alter Rebbe wrote to his Hassidim on material items are rooted in the higher Lavan where his life becomes pervaded an autonomous and creative mind. It is advantage of actional mitzvot over the 17 with the body, which, while necessary to behalf of their brethren in Israel: element of God’s Razon (will). While both with sheep. He shepherds Lavan’s sheep through Torah study that we recognize study of Torah. While Torah study draws house the soul, is described as the source of these endeavors are crucial services for for twenty years, becomes wealthy through God’s grandeur, which generates our love divinity into one’s cognitive and verbal of “all [of] man’s acts of disobedience and Therefore, my beloved, my brethren: their corresponding human faculties, and the sheep business, experiments in sheep- for Him and desire to please Him. In this 4 faculties, the ultimate mission is to have sins.” It is for this reason that at opposite set your hearts to these words expressed levels of reality and action can never replace breeding procedures and even dreams about sense, we are similar to the child seeking 4 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 5 to please his “great” parent whom he loves. allows Yaakov – and, ultimately, the whole even a small percentage of the Jewish action is rooted in the highest level of divinity. It is of Mashiach the Sanhedrin will reverse the ruling NY: Kehot Publication Society, 1994). The highest Hassidut also important to note that the performance of mitzvot and decide that ma’aseh is “greater.” See there for level of the performance of mitzvot in the state of The self-negation of a sheep world – to achieve the ultimate connection people are on that level, because the in this system is an end unto itself and not a means a longer analysis. complete bittul is discussed there, pp. 38-43. rises to the fore when we are involved in with Hashem. It is for this reason that fundamental Divine service of the towards a higher goal as there can be no further

actional mitzvot intended to purify the sheep, symbolic of the service through present era is deed, actual tzedakah. regression beyond God’s Will. In this regard, see, 20 It is interesting that the also spoke 25 The Lubavitcher Rebbe’s association of actional Likkutei Sihot Volume 6, pg. 21-22 and notes 69-70 of the increased significance of action as part of the mitzvot with complete bittul to God and the study world. The Hebrew word for sheep, tzon, self-nullification, become the leitmotif in there. messianic process, as least in regard to the “ma’aseh” of Torah with a human being’s independent and is etymologically connected with the word Yaakov’s life after leaving his father’s home. The Lubavitcher Rebbe further emphasizes of settling the . See, Kol ha-Tor chapter autonomous nature is a study in contrasts with the that this newfound focus on action for the 18 It is important to note that the relationship 1 and Refael Shohat, Olam Nistar be-Mamadei ha- approach of Soloveitchik. See, Maimonides: Hebrew word yezi’ah or “going out.” The The Rebbe concludes that this between Torah study and action in the thought of the Zeman: Torat ha-Geulah shel ha-Gra mi-Vilna, Between Philosophy and : Rabbi Joseph b. mission of purifying the world requires one lesson is particularly pertinent in this sake of illuminating the lowest aspects of Alter Rebbe may not be as simple as portrayed above. Mekoroteha, ve-Hashpa’atah le-Dorot (Ramat Gan: Soloveitchik’s Lectures on the Guide to the Perplexed KOL HAMEVASER KOL the world needs to be characterized by the I am following the opinion of , Torah University of Bar Ilan Press, 2008), 239-242. Rav at the Graduate School (1950-1951) to leave the spiritual sweetness of the study generation: Lishma, 147-151 and Rivkah Schatz Uffenheimer, Kook (Shemonah Kevazim 3:92), as well, discusses edited, annotated and with an introduction by hall and “go out” to be physically involved utmost sense of self-negation: “Anti Spiritualizm she-be-Hassidut: Iyunim be- the newfound crucial nature of “ma’aseh,” in the form Lawrence J. Kaplan (Brooklyn, NY: Ktav Publishing; The obvious directive that Torat Shen’ur Zalman mi-Liadi” ha-Molad 171-172 of engaging worldly affairs, during the era preceding Jerusalem, Urim Publications, 2016), 234-235 where with the less “spiritual” broader world. This To add another point: In order that (1953): 513-528 that ultimately the Alter Rebbe gave the coming of Mashiach. Rav Soloveitchik associates the study of Torah with results from the above (in our action a higher place in the spiritual hierarchy than “ontic identification with God,” and the fulfillment transition entails a double descent: from the one’s efforts will find great success, generation) is: We must carry out Torah study. See, however, Halamish, “Mishnato ha- 21 For a longer discussion of this topic see R. of actional mitzvot with “the expression of my study hall to the outside world and from a they must be carried out in a manner Iyunit shel R. Shneur Zalman mi-Liadi” 269-271 who Feital Levin, Heaven on Earth: Reflections on the consciousness of ontic separation [from God].” the order of Divine service [related argues that the conflicting statements imply that in focus on one’s more “spiritual” intellectual of bittul. They must be carried Theology of the Lubavitcher Rebbe, Rabbi Menahem to Parshas] Vayeitzei[that focuses on] the Alter Rebbe’s final estimation one cannot speak M. Schneerson (Brooklyn, NY: Kehot Publishing 26 Translation is adapted from http://www.chabad. faculties to an involvement in the world of out for the sake of fulfilling Gd’s of a true hierarchy. In this regard it is enlightening Society, 2002), 114-122; Yizhak Krauss, ha-Shevi’i – org/therebbe/article_cdo/aid/2295019/jewish/A- going out to the world and illuminating to read the siha of the 7th Lubavitcher Rebbe (Likkutei action. For the average person interested mission of illuminating the exile. Meshi’hiyut be-Dor ha-Shevi’i shel Habad (Tel Aviv: Knowing-Heart-Parshas-Vayeitzei.htm. it. Before this, one must prepare by Sihot, Volume 8, 186-191) who proposes that while Yedi’ot Ahronot Books, 2007), 137-143. in developing a bidirectional relationship When one carries out his mission only actions can draw down from the “essence” of studying Torah in the tents of Shem God, Torah study is necessary in order to reveal the 27 It is obvious that this shift towards action does not with God, such a shift would be assessed with bittul, his efforts are not 22 Likkutei Sihot Volume 15, 252-258. entail a de-emphasis on the significance of Torah study. and Ever. But to attain [the peak of] “Divine essence” in this world. Both the Alter Rebbe and the Lubavitcher Rebbe were as a spiritual regression. Only a person correspondent to the limits of his “And the man became exceedingly 23 Shir ha-Shirim Rabbah 2:16. known for their vast and deep knowledge of Gemara who is completely subservient to God will nature and satisfaction. It does not 19 See Avot, 1:17. Also, regarding the tannaitic and halakaha and enjoined their students to aspire for prosperous,” i.e., “fill[ing] up the land debate (Kiddushin 40b) if or ma’aseh is be willing to sacrifice his own feelings of greatness in “nigleh.” Also, the Lubavitcher Rebbe make that much difference to him “greater,” see Sefer ha-Ma’amarim 5747, pg. 58 24 For a detailed elaboration of the various levels of also spoke of a form of Torah study involving bittul 24 and conquer[ing] it,” one must go out mitzvot in the thought of the Lubavitcher Rebbe, see spirituality for the sake of God’s mission. It where Gd sends him. where the Rebbe posits that throughout most of history that as well serves as a means for drawing down the to the world and occupy himself with the ruling has been on the side of Talmud (though, see Gidran shel Mizvot, Hukim u-Mishpatim be-Mishnato is this kind of selfless service that most fully shel ha-Rebbe, compiled by R. (Brooklyn, Divine Essence, see Torat Menahem, 5719 (volume 26 Rashi, Bava Kama 17a s.v. meivi lidei), in the times 25), 275-279; 283-285. creates the dirah be-tahh’tonim (dwelling illuminating it. For the Lubavitcher Rebbe, place in the lowest realms) for God.25 this shift on emphasis from Torah study On the contrary, in this era of ikvesa 27 The Leipzig Manuscript (MS Leipzig 1) & Rabbi Menachem This, then, explains the course of diMeshicha, when Mashiach’s to action is part of a more general Yaakov’s life. He begins as a son of God recalibration in emphasis of our avodat Mendel Schneerson's Rules of Rashi's Usage of Targum approaching footsteps can be heard, By Tzvi Aryeh Benoff who studies Torah in the tents of Shem and the primary dimension of our Divine Hashem, our service of God, as we Ever, far from the troubles and travails of service is deed. This differs from the approach the messianic era. Many of the I. Introduction . as formulated by Rabbi Menachem the Torah”; henceforth, Kelallei Rashi) 5 the world. But it is only after “va-yeizei era of the Talmud, when Torah study ideas that were previously esoterically The Leipzig Manuscript, or MS Mendel Schneerson. Moreover, as this written by Rabbi Tuvia Blau, a project that 8 Ya’akov,” when Yaakov leaves his familiar was the fundamental element of Divine expressed in Habad’s voluminous literature Leipzig 1, is a manuscript of the commentary investigation will show, these scenarios Rabbi Schneerson personally endorsed.

spiritual surroundings and goes to Haran, service. This is reflected in the ruling were not only expansively and innovatively of Rabbi Shlomo Yitzḥaki (known as Rashi) may facilitate the modification of these Chapter 11 of Kelallei Rashi that he develops the deeper connection with of the , that there is no developed by the Rebbe during his forty- to the Pentateuch and fiveMegillot , stored in criteria, or formulation of additional is devoted to Rashi’s usage of Targum. Hashem through bittul. It is paradoxically one in the present age of whom it can year tenure as Habad’s leader, but also took the Universitätsbibliothek Leipzig (Leipzig guidelines underlying Rashi’s usage of Therein, Rabbi Schneerson posits that not the study of Torah, per-se, but rather his on greater physical and practical form. University Library), which is currently in Targum. Rashi rarely, if ever, uses Onqelos as an be said: “his Torah is his occupation” 1 honesty and integrity in business and actual (as was the level of Rabbi Shimon May we merit to properly serve the process of being transcribed. Aside independent source; instead, he contends, II. Rabbi Schneerson’s ‘Rules’ of Rashi performance of the six hundred and thirteen bar Yochai and his colleagues). Not God with our minds, hearts and actions. from the obvious cultural and religious Rashi generally quotes Onqelos only to commandments in Lavan’s house that value of any additional manuscript of In addition to leading the support his own opinion or to highlight a a Torah commentary, MS Leipzig 1’s Lubavitch Hassidic movement, Rabbi dissenting opinion.910 Rabbi Schneerson 1 Guide to the Perlplexed, 3:54. Translation from Lamm, Torah Lishmah, 153-154. tannaitic debate (Kiddushin 40b) regarding which of Shlomo Pines, Guide to the Perplexed (Chicago: Talmud or ma’aseh is “greater.” Shitah Mekubezet, importance is underscored by the fact Menachem Mendel Schneerson became also offered an explanation as to the University of Chicago Press, 1963), 635. 7 Tanya, Likkutei Amarim, chapter 5. Translation Bava Kamma 17a cites the opinion of R. Yeshaya that that its author, identified as the thirteenth- well known for the lengthy scholarly various ways in which Rashi cites the from http://www.chabad.org/library/tanya/tanya_cdo/ during one’s youth, Talmud is greater, but “in the end discourses (sihot) he delivered during 2 Marvin Fox, Interpreting Maimonides (Chicago: aid/1028886/jewish/Chapter-5.htm. of a person’s life” we assume that ma’aseh is greater. century Rabbi Makhir ben Karshavyah, Targum. Rashi’s standard practice of The University of Chicago Press, 1990), 316-317; writes that he produced the manuscript Hassidic gatherings (farbrengins). After using the Targum, he notes, is merely to Norman Lamm, Torah Lishmah: Torah for Torah’s 8 See Moshe Halamish, Mishnato ha-Iyunit shel R. 15 It is passages such as these that presumably from a copy of the commentary transcribed the passing of his mother in 1954,6 Rabbi use the phrase “ke-targumo,” ‘according Sake in the Works of Rabbi Hayyim of Volozhin and Shneur Zalman mi-Liadi, Dissertation (Jerusalem: served as sources for Rav Kook’s perspective that his Contemporaries (Hoboken, New Jersey: Ktav The Hebrew University, 1976), 244-272 for an certain emphases in the service of God need to be and annotated by Rashi’s personal scribe, Schneerson began to present a new genre of to the manner of its Targum’, with the Publishing House; , Yeshivah University elaboration on many of these themes. recalibrated as the messianic process accelerates. 2 lectures known as the “Rashi Siḥot.” These Press, 1989), 143; Menahem Kellner, Science in See my recent article “’She Should Carry Out All Her Rabbi Shemayah. Thus, scholars have understanding that the reader will study lectures would typically analyze a particular 11 the Bet Midrash: Studies in Maimonides (Brighton 9 Tanya, Likkutei Amarim, chapter 1. Deeds According To His Directives:’ A Halakha in a noted its importance in determining the the text of Targum independently. The MA: Academic Studies Press, 2009), 63-80. See Changes Social Reality” at Lehrhaus for a case study passage of Rashi’s commentary upon the Guide to the Perplexed, 3:27 where this point is and brief elaboration on this theme in the thought of exact comments of Rashi, as well as his only time Rashi cites the Targum’s text is made most explicitly. Lamm, Torah Lishmah, 174 10 Tanya, Likkutei Amarim, chapter 35. Translation Rav Kook. subsequent thought process and editing.3 weekly Torah portion, using various textual when he believes doing so adds something from http://www.chabad.org/library/tanya/tanya_ notes that his assertion that Rambam unequivocally One of the less studied applications nuances to explain Rashi’s question, substantive to his explanation.12 Similarly, favors intellectual enlightenment to observance of the cdo/aid/1029034/jewish/Chapter-35.htm. Emphasis 16 See Jerome Gellman, “Zion and Jerusalem” in halakhic system is challenged by Dr. Isadore Twersky added. Rabbi and Jewish Spirituality of this manuscript is the usage of Targum choice of words, and thought process. This Rashi only adds a Hebrew translation to the in his Introduction to the Code of Maimonides. ed. Lawrence Kaplan and David Shatz (New York: Onqelos in Rashi’s commentary, and, more ‘hyperliteral’ reading, as Rabbi Chaim phrase “ke-targumo” when the translation 11 See, also, Tanya, Iggeret ha-Kodesh, epistle 5. New York University Press), 288 who lists fourteen 7 3 Yesodei HaTorah 4:8 distinct places where this idea appears in the thought specifically, the conventions and styles Miller calls it, was built on the philosophy will help focus on a particular nuance, 12 Torah Ohr, Ester, 120b. of the Alter Rebbe. employed by Rashi when using the Targum that Rashi wrote a systematic commentary interpretation, or edition of Targum.13 14 4 Guide to the Perplexed 3:8 (Pines, 431). to the Torah following a set of rigid, self- 13 Tanya, Iggeret ha-Kodesh, Epistle 9. Translation 17 Torah Ohr, Parshat Noah, 8c. For an explanation Onqelos. Although the transcription of What emerges from these 5 Guide to the Perplexed 2:56 (Pines, 371) and 3:8. from http://www.chabad.org/library/tanya/tanya_cdo/ of the terms Hokhmah and Razon see Nissan Dubov, MS Leipzig 1 has not yet been completed imposed guidelines. Rabbi Schneerson’s guidelines is that Rashi would certainly aid/1029292/jewish/Epistle-9.htm. Emphasis added. “The Sefirot,” available at http://www.chabad.org/ 4 system of rules were subsequently See, ibid, Epistle 5 for the explanation of why charity library/article_cdo/aid/361885/jewish/The-Sefirot. and a more rigorous analysis is required, not use Targum as a source for his own 6 All of Section 4 of Nefesh ha-Hayim is dedicated compiled and redacted in the work Kelallei to the nature and significance of Torah study. For R. in particular is the paradigmatic actional mitzvah. htm. Another very relevant primary source appears there are several instances in which this explanation without quoting it explicitly or in his Seder Tefilot mi-Kol ha-Shanah Volume 1, 23a Rashi Be-Pirusho al Ha-Torah (“The Hayim’s understanding of the relationship between where the Alter Rebbe connects the unique relevance manuscript will abet or challenge certain at least going out of his way to attributing Torah study and the fulfillment of actional mitzvot, 14 It is interesting that a parallel to this historical Rules of Rashi in His Commentary on see 4:29-30. For analysis and contextualization see shift can be found in the individual person. There is a of action for the later generations with the fact that guidelines of Rashi’s usage of Targum credit to it. In addition to various disputes 6 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 7 regarding the particularities of Rabbi however, has no trouble explaining this water. 24 Rashi elaborates upon the verse’s on any midrash,31 but rather elaborates 1:6, Rashi was apparently uncomfortable answer this question on Rabbi Schneerson’s Hassidut Schneerson’s rules, this latter point has phrase, despite the fact that this is the only formulation: “Within the waters” – i.e. purely on the grounds of his own with translating “be-tokh” as “in the rules, two plausible answers may be been somewhat contested, as some believe time it appears in the Scriptures and has in the middle of the waters, that there be understanding. As before, Rashi does not middle” without providing some manner of suggested. One possibility is that, by that Rashi actually does base many of his no source in : “Tzafnat a distinction between the upper waters quote Onqelos, who also translates the textual or rabbinic support. In the second adding the word ‘be-metzi’ut’ in his comments on Targum Onqelos without Pane’aḥ” – meaning, ‘interpreter of hidden and the firmament as there is between the word “be-tokh” here as he did in the instance, in Rashi’s comments on Genesis comment to Genesis 3:9, Rashi quoting or attributing credit to it.15 This matters (tzefunot)’; and there is no parallel firmament and the waters upon the earth; previous verse. Rabbi Schneerson would 2:9, a quote from Targum Onqelos appears acknowledges that he and Onqelos do not assertion can be examined with greater to the word ‘pane’ah’ in all of Scripture.20 thus, we learn that they all are dependent presumably argue that Rashi simply felt to take the place of rabbinic support. agree upon the same general parameters as depth and precision using the Leipzig Rashbam21 expresses a similar upon the word of the Sovereign.25 that in this context, the translation ‘in the However, by quoting the Targum’s to when the word ‘be-tokh’ ought to be KOL HAMEVASER KOL Manuscript. opinion and adds the word “ke-targumo,” It appears that Rashi is deliberately middle’ was more appropriate than ‘in the formulation in that latter instance, Rashi translated as ‘in the middle’. Indeed, indicating that this manner of explanation interpreting the word “be-tokh” in this midst’. Indeed, other commentators reason also indicates that the support upon which inquiry shows that Onqelos appears to have III. Scenario 1: Support for Rabbi follows that given by the Targum. Upon context to mean ‘in the middle’ rather than that “be-tokh” really must mean ‘in the he draws is somewhat less intuitive. If more stringent parameters than Rashi as to Schneerson’s Rules & the Targum as a comparison, it becomes clear that Onqelos ‘in the midst’.26 If so, one might believe middle’ in this case: seeing as the previous Onqelos’s position as to the definition of when the word ‘be-tokh’ ought to be Template . . does in fact anticipate both Rashi and Rashi to be merely echoing Onqelos’s verse already stated that God planted trees “be-tokh” is indeed unfounded in aggadic translated as ‘in the middle’ rather than ‘in In Genesis 13:16, upon describing Rashbam in explaining this verse:“U-kera interpretation, “be-metzi’ut maya” – ‘in in the garden, the word “be-tokh” would be (rabbinic homiletic) literature,36 and in the midst’. By pointing to the fact that the Jacob’s journey to his uncle Laban in Far’oh shum Yosef gavra di-temiran galyon the middle of the waters’. However, upon redundant if it merely conveyed that these translating as he does, Onqelos is merely Onqelos finds it appropriate to translate Aram, the Torah recounts God’s blessing lei” – And Pharaoh called Joseph by the further consideration, such an explanation trees were also amid the garden.32 rendering an otherwise literal translation, ‘be-tokh’ as ‘in the middle’ in this context to Jacob after spending the at Mount name, ‘man to whom the hidden things are is insufficient, seeing as it fails justify the The Leipzig Manuscript, however, then what unspoken support does Rashi despite his more stringent parameters for Moriah: And I shall make your descendants revealed’. 22 That Rashi himself does not remainder of Rashi’s commentary. Rather, tells a different story. In the Rome and seek to garner in quoting him here? doing so in general, Rashi thus draws an like the dust of the land, inasmuch as if a choose to invoke the word “ke-targumo” in it seems more plausible to conclude that Defus Rishon editions of Rashi’s This question is further indirect support for his own choice of person can possibly number the dust of his own comments here is puzzling. Unless Rashi here utilizes the Midrash Rabbah’s commentary, the extra word “ha-gan” – strengthened by a similar dynamic with translation in this instance. Clever though it the earth, so too shall your descendants Rashi changed his mind to conform to his interpretation of the verse: ‘the garden’ – appears appended to Rashi’s respect to a later comment of Rashi. The may be, this answer is fundamentally be numbered. In his commentary, Rashi grandson’s position, Rabbi Schneerson comment: “Inside (be-tokh) the garden” – verse in Numbers 17:21 states: And Moses lacking in that it leaves the question of elaborates upon the formulation of this must claim as per his rules that Rashi felt “Let there be a firmament within the i.e. in the middle of the garden.33 Aside spoke unto the Children of Israel, and all Rashi’s unspoken aggadic source Biblical verse, clarifying its intended that such a position did not require any waters” – [that is,] in between them and from merely complementing Rashi’s their princes gave to him a staff for each unanswered. . meaning for the reader: “Inasmuch as if additional support.23 At the same time, in the middle. Said Rabbi Tanḥuma, I explanation, this minor addition holds prince, a staff for each prince, according to A second, more plausible a person can possibly etc.” – Just as it is one seemingly cannot deny that Rashi is propose the following interpretation: if ostensibly little significance.34 The Leipzig the house of their fathers, twelve staffs in explanation for Rashi’s mysterious impossible that the dust be counted, so too ‘borrowing’ from Onqelos’s text. As before, it had said merely ‘And the Lord made Manuscript, however, has a subsequent all; and the staff of Aaron was among (be- inclusion of the word ‘be-metzi’ut’ in his shall your children be uncountable.16 Rashi’s the most logical explanation is that Rashi the firmament, and He distinguished addition: “Inside (be-tokh) the garden” – tokh) their staffs. In commenting upon this comment to Genesis 2:9 emerges from a elaboration seems clearly to be the Hebrew arrived at the idea on his own, felt that it between the waters on (al) the i.e. in the middle of the garden; according verse, Rashi translates the word “be-tokh” better understanding of why Rashi believes translation of Onqelos’s text (“Kama de- did not need any additional support, and firmament’, I would have said this to the manner of its Targum: ‘in the middle’ as ‘in the middle’, while Onqelos renders the word ‘be-tokh’ can mean ‘middle’ in the leit efshar le-gevar le-mimnei yat afra de- merely ‘borrowed’ Onqelos’s language. means that the waters were placed (ke-targumo be-metzi’ut).35 Interpreting “be-go” – ‘in the midst of’.37 Although first place. In his commentary to Midrash ar’a, af banekha lo yitmanun”). According The Leipzig Manuscript can upon the actual firmament; now that along the lines of Rabbi Schneerson’s rules, several commentators point to textual Rabbah, Pseudo-Rashi explains40 that the to Rabbi Schneerson’s rules, one would partly mitigate the aforementioned sort of it says ‘and between the waters which it emerges according to the Leipzig nuances which may support Rashi’s word ‘be-tokh’ can be interpreted expect Rashi to write that he is quoting problem. In the MS Leipzig 1 version of are above (mei-al) the firmament’, Manuscript version that Rashi did not feel understanding of the word in this context, exegetically based on Jewish tradition’s Onqelos in offering this explanation – and Rashi’s commentary to Genesis 13:16, one thus the upper waters are referred to in comfortable simply relying on his own all posit that Rashi must have relied upon concept of “yesh im le-mikra, yesh im le- yet, in fact, he does not. How, then, might finds that the word “ke-targumo” is in fact this passage. Said Rabbi Aḥa, Like the logic in this context, and instead sought to some midrashic source in order to justify mesoret” – that is, the notion that in certain one understand this particular comment of manner of a lamp, and its fruits are the appended to the end of Rashi’s comment. 27 draw proof from the Targum. Moreover, an explanation that entails rewriting the circumstances, Scripture may be interpreted Rashi in light of Rabbi Schneerson’s rules? Thus, as per Rabbi Schneerson, Rashi must rain waters. Rashi must also have felt that the Aramaic details of a Biblical event without the aid of on the basis of understanding the text, not Several super-commentaries on have used Onqelos as a support for his From the above analysis, as well word “be-metzi’ut,” ‘in the middle’, some explicit rabbinic source.38 Indeed, only according to the tradition of the way Rashi’s commentary explain that Rashi translation in this case because he felt that as the classical commentaries on Rashi28, it provided an added layer of meaning useful upon further investigation, one finds that its words are punctuated and read aloud, employs only his own logic in formulating his own explanation was not evident enough would appear that Rashi believed that “be- in supporting his own choice of explanation. this very understanding of the incident but also according to the tradition of the this comment, as indeed the standard and required additional support. However, tokh” had two possible translations Unfortunately, with the exception described in Numbers 17 is recounted in way its words are spelled, independent of translation would not make any sense in this Rashi’s commentary to Genesis 41:46 on depending on the context, and thus did not of a few fragments, the Leipzig Manuscript the Tanḥuma Yashan, a source with which traditional punctuation. In light of this 17 context. Why then would Rashi appear the phrase “Tzafnat Pane’aḥ” remains require Onqelos’s support for his opinion. does not include Rashi’s commentary to the Rashi is known to have been familiar and additional information, one can posit that to quote Onqelos? One can feasibly posit unchanged, and thus still potentially Accordingly, as per Rabbi Schneerson’s first chapter of Genesis. Thus, it is not upon which he relies elsewhere in his Rashi does not always require an aggadic that Rashi sometimes uses the Targum’s problematic for Rabbi Schneerson. As such, rules, Rashi must not have seen fit to quote known whether Rashi might have used the commentary.39 On the basis of this example tradition per say to justify his choice of text as a template for his own explanation: one should still conclude that, according to or base himself upon the Targum in this phrase “ke-targumo be-metzi’ut” in the first and others like it, it seems relatively clear Scriptural translation; rather, a tradition Rashi may borrow the Targum’s language Rabbi Schneerson, Rashi will, at times, use instance.29 . instance as well, in his comment to Genesis that Rashi generally relies upon not only that the methodology of “yesh im le-mikra, for his independent explanation, even Onqelos’s text as a template for his writing. Indeed, this position is buttressed 1:6. On the basis of what appears to be textual support but also aggadic grounding yesh im le-mesoret” is applied to the verse though he believes his explanation by a complementary Rashi in Genesis 2:9. Rashi’s extensive citation of midrash in to justify translating the word “be-tokh” to in question can also suffice as a justification, does not require additional support, IV. Scenario 2: Challenges for Rabbi In describing the primeval Garden of Eden, that circumstance, however, it may be mean ‘in the middle’. It is also clear from where appropriate. Although Onqelos may 18. merely because the two are similar. Schneerson’s Rules & the Targum as a the verse states: And the Lord, God, caused surmised as per Rabbi Schneerson’s rules this example that Onqelos and Rashi had have had a different tradition or

This stylistic preference may Source (or Indicator) of Hermeneutic to sprout from the ground every manner of that Rashi would likely not have employed differing conceptions of how to translate understanding of the precise meaning and also explain a similar scenario regarding Tradition . tree, pleasing of appearance and good to this phrase in that context. . the word “be-tokh” based on context, application of the word ‘be-tokh’ in general, Rashi’s explanation of the name “Tzafnat At the beginning of Genesis 1, in eat; and the tree of life inside the garden, Upon reflection, a serious problem sometimes resulting in differences of his understanding of this word in the Pane’aḥ” given to Joseph by Pharaoh describing what happened on the second along with the tree of knowledge of good emerges from the texts surveyed thus far. If interpretation. In virtue of what aggadic specific instance of Genesis 3:9 may still in Genesis 41:45. Several Biblical day of Creation, the Torah writes: And and evil. Elaborating upon this verse, Rashi we are to accept the MS Leipzig 1 text as basis, then, can Rashi’s comment to constitute a valid utilization of this type of commentators struggle to explain this the Lord said, Let there be a firmament comments: “Inside (be-tokh) the garden” – correct, Rabbi Schneerson’s rules appear to Genesis 3:9 be understood? . textual exegesis in Rashi’s eyes. Along ambiguous phrase, positing that the words within the waters (be-tokh ha-mayim), and i.e. in the middle.30 In this instance, Rashi box Rashi into a corner, as it were: in the Although it seems to this writer these lines, one may posit that perhaps 19 must be Egyptian in origin. Rashi, it shall be a division between water and does not appear to base his interpretation first instance, commenting upon Genesis that there is no straightforward way to Rashi sought to use neither Onqelos’s logic 8 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 9 nor Onqelos’s reasoning by quoting V. Conclusion . they pose new challenges to it. In both One of the 39 melakhot is kore’a, tearing.6 would literally be “torn” apart. Although for the purpose of re-sewing, whereas Hassidut Onqelos’s formulation in commenting on As has been demonstrated over sorts of scenarios, this valuable manuscript According to R. Alter, the essence of kore’a the true nature of the phenomenon was any other constructive purpose would Genesis 2:9; rather, perhaps Rashi sought the course of this analysis, the Leipzig fuels the student’s drive to investigate ever sheds light on Keri’at Yam Suf because they invisible to onlookers, Hazal knew that in not pose a problem in terms of kore’a. only to invoke Onqelos’s tradition and Manuscript presents opportunities for new further, modifying and formulating newer share the same conceptual underpinnings; reality a keri’ah had occurred; thus, to hint However, there is a serious difficulty with precedent as basis for his own choice of understandings of Rashi that can serve as and more precise criteria for understanding, in other words, the halakhic definition of at this deeper understanding, they called the latter opinion. The Mishna states that translation. As such, Rashi adds the word test cases for Rabbi Schneerson’s rules. characterizing and categorizing Rashi’s kore’a is the same process that occurred the miracle Keri’at Yam Suf. 15 it is prohibited on Shabbat to tear clothing ‘be-metzi’ut’ to highlight this very In some of these cases, the results of usage of Targum Onqelos. during Keri’at Yam Suf.7 How so? R. Shmuel identified another out of anger or as an expression of avelut, difference between precedence of tradition comparison provide new support Rabbi R. Alter invoked a fundamental connection between Keri’at Yam Suf and even though there is no intention to re-sew KOL HAMEVASER KOL and accuracy of translation.41 Schneerson’s thesis, while at other times principle regarding kore’a. The the melakhah of kore’a. There is a general the clothing.23 In both of these cases, the 1 See http://alhatorah.org/Commentators:Rashi_ Schneerson’s guidelines would also somewhat run 26 I.e. without there being a gap in between the two states, “[On Shabbat] one may tear the hide rule regarding all 39 melakhot that only tearing is not al menat litpor, so why is it Leipzig_1 contrary to Viesel’s thesis (albeit more in spirit than entities on top of a barrel of wine or brine provided acts which constitute tikun – improvement prohibited?24 in content). 2 Id. 27 See Mizrahi on Rashi. See also Rashi on Midrash that he does not intend to create a spout.”8 – qualify as melakhah, whereas acts R. Eliyahu Mishkovsky suggests 11 Parenthetically, this is interesting because one of Rabbah ad loc. Rashi is clearly merging the final two This ruling is difficult to understand; why which constitute mekalkel – destructive that usually kore’a functions merely as 3 Id. See note 2 ad loc. Rabbi Schneerson’s more famous rules was that Rashi interpretations. (For another similar instance, see is there no prohibition of kore’a here? To action – do not qualified as melakhah.16 a means to an end. In other words, the 4 This author has only subjected Rashi’s comments to wrote his commentary for a child beginning to learn Rashi on Genesis 15:1. See also Ha’amek Davar ad Torah. One of the ramifications is that Rashi will loc.) This would explain the strange language. (See explain the Tosefta, R. Shneur Zalman Although kore’a is seemingly destructive, goal is not the tearing per se, but rather Genesis to in-depth examination in this respect. many times paraphrase Rabbinic statements when it also Yerushalmi Berakhot 5a. This would answer the 5 While there are many applications to more will not compromise his commentary because a child Mizrahi’s question about Rashi interpreting against of Liadi (1745-1812) suggested that the the states that kore’a must be al the result thereof. Regarding such cases, traditional studies of Rashi’s methods, this paper will would not know how to learn Gemara. Apparently, tradition.) definition of kore’a is tearing apart two menat litpor – tearing in order to sew.17 In Hazal had a tradition that the purpose must Rabbi Schneerson believed that children in Rashi’s focus on Rabbi Schneerson’s rules for two reasons. One is that his rules are the most comprehensive and time did learn Targum. 28 See Mizrachi and Gur Aryeh. entities attached by artificial means – for other words, kore’a is constructive because be specifically al menat litpor, following 9 formulaic. Secondly, he is the only one to have made 12 Kellalei Rashi Be-Pirusho al Ha-Torah. Another 29 See Siftei Hakhamim, Mizrahi, and Maskil Le- example, sewing or gluing – whereas it is necessary for the sewing process; the model of the Mishkan (Tabernacle). a comprehensive set of rules for Rashi’s usage of Dovid ad loc. Targum. (Others have posited some as well, but mostly instance is when Rashi wants to distinguish between tearing apart material that is naturally one otherwise, it would be only mekalkel. So However, when the tearing is an end just provide examples spanning tens of pages. See Targum Onqelos and Targum Yonatan; Kellalei Rashi 30 Ad loc. piece does not constitute kore’a. Thus, in too, suggested R. Shmuel, Keri’at Yam in itself – that is, the goal is the tearing Ezra ’s Mefarshei Ha-Mikra: Derakheihem Be-Pirusho al Ha-Torah, Chapter 11, Sections 15 and Ve-Shitoteihem vol. 1) 16. See also Likutei Sihot Vol. 15, pg. 441, note 28. 31 See Siftei Hakhamim, Mizrahi, Gur Aryeh, etc. our case, since the hide is a single entity, Suf was al menat litpor, because God per se – there is no requirement of al (See also Vol. 10, pg. 15.) However, see also Midrash ha-Gadol Bereishit, one may tear it on Shabbat.10 subsequently restored the sea to its original menat litpor. In these instances, the act 6 Although no official explanation was given, it is Bereishit Rabbah 15, and 3, 96. It does not the author’s opinion that this was a way to spread 13 Id. Section 12. appear that Rashi is quoting it (especially as shall be Similarly, Rambam states that state. R. Shmuel concluded that the miracle of tearing itself constitutes a bona fide Torah on a communal level in memory of his mother. 14 There are exceptions to the rule. See Kellalei proven from the Leipzig Manuscript). disconnecting the outer layer of a hide “was a real tikun and not in the category of kore’a. Thus, the Mishna prohibits tearing Following the death of Rabbi Schneerson’s wife, Rashi Be-Pirusho al Ha-Torah, Chapter 11. Those a new girl’s school was established in her memory. exceptions, however, are not relevant to this 32 Id. from its inner layer violates the melakhah mekalkel,” adding a philosophical rational: clothing to alleviate anger or to express Rabbi Schneerson may have felt that his mother’s discussion. 33 Ad loc. of mafshit – skinning – yet elsewhere he “God forbid that the miracle would occur aveilut (mourning), seeing as the goal is death was a personal loss and not a communal one 18 (as opposed to the death of his wife). Regardless, these 15 See Rafael Binyamin Posen’s Yichuso Shel Rashi 34 One could defend both versions: By adding the states that tearing apart hides that were as a result of a destruction of Creation.” accomplished through the tearing itself sihot were a way in which he was able to personally Le-Targum Onqelos, pg. 275, note 2. A similar word “gan,” Rashi is indicating the reason for his artificially glued together violates the In other words, since God created a perfect rather than the result thereof.25 honor her memory by teaching a topic commonly position was expressed to the author by both Posen decision to translate “be-tokh.” Moreover, it would 11 studied by both men and women. Moreover, both men and Viesel in personal email correspondences. complement his former comment. On the other hand, melakhah of kore’a. In order to explain world, it is inconceivable that He would Now we can understand the and women attended these lectures, as had his mother. by omitting the additional word, Rashi is signaling the distinction between these two cases, R. perform a destructive act on His creation; tikun of Keri’at Yam Suf. God did not Indeed, his mother would comment that his discourses 16 Rashi ad loc. that his proof is not straightforward. Avraham Danzig (1748-1820) reached the thus, it was imperative that the miracle be tear the sea in order to improve it; rather, were especially meaningful to her (see Chaim Miller’s 17 Siftei Hakhamim ad loc. Turning Judaism Outwards: A Biography of the 35 Ad loc. same conclusion: the latter case involves constructive.19 the act of tearing per se achieved several Seventh Lubavitcher Rebbe, page 384). 18 Such a decision may have been purely stylistic. 36 See Pseudo Jonathan ad loc. and Midrash Rabbah separate hides artificially glued together, However, it is difficult to valuable functions. The Torah states that Alternatively, Rashi may have felt that because 7 Turning Judaism Outwards. 389. children studied Targum (see note 11), borrowing (4, 2). and thus tearing them apart constitutes understand this notion of tikun. To the miracle terrified the enemies of the 8 See Tuvia Blau’s Kellalei Rashi Be-Pirusho al Ha- the language would help children remember his 37 Ad loc. kore’a; in the former case, however, the simply tear apart two pieces of cloth and Jews: “The nations heard; they trembled... Torah, Introduction. It should be noted that, as the explanations better. work was not written by Rabbi Schneerson himself, 38 See Mizrahi ad loc. hide is naturally one entity, and thus does subsequently re-sew them – without any Terror and dread will descend upon them; 19 See Ibn Ezra, Ramban, etc. 12 the exact nuances analyzed in this paper may not fully not pose a problem in terms of kore’a. improvement in the process – certainly through the might of your arm they will reflect his opinion (see note 13 below). 39 Tanḥuma Yashan Leviticus 11. See Menachem 20 Ad loc. Mendel Kasher’s Torah Sheleimah Vol I and II and What is the logic behind this does not constitute tikun.20 Similarly, if be still as stone.”26 This concept parallels footnotes ad loc. 9 Kellalei Rashi Be-Pirusho al Ha-Torah, Chapter 11 21 Ad loc. distinction? The Mishnah presents the Keri’at Yam Suf was al menat litpor, then the Gemara’s case regarding one who Sections 1-3, 10-12. See note 19 and Likutei Sihot and footnote 17 ad loc. This statement is somewhat vague 22 Ad loc. 40 Bereishit Rabbah 5,2 melakhah of kore’a in contradistinction in what sense did God “improve” the Yam tears clothing in order to intimidate others, as that particular phraseology is only used once in 13 27 41 One could also answer that Rashi would not to the melakhah of tofer, sewing; thus, it Suf? The sea remained exactly as it had which qualifies as kore’a. Additionally, Rashi’s entire commentary. See Melamed’s work for 23 It is theoretically possible that Rashbam might use a hermeneutic tradition that ran contrary to his similar phrases. Whether this was the intent of Rabbi agree with Rashi and just had a different connotation is reasonable to suggest that whereas the always been! In order to fully understand the stated purpose of Keri’at Yam Suf was when using the phrase “ke-targumo”. own understanding of the word. Instead, he quoted Schneerson, or he was referring to a more substantial Onqelos to show that such a tradition existed and latter is the joining of two entities through a the connection between Keri’at Yam Suf that the Egyptians would ultimately realize portion of Rashi’s comments remains unknown. 24 Genesis 1:6 there was probably a midrash that would also utilize that translation. Indeed, such midrashim exist (see third medium, the former is the separation and the melakhah of kore’a, one must delve the one true god: “Mitzrayim will know 10 See Eran Viesel’s Iyun be-Hegedim ha-Meforshim 28 shel Rashi al Odot Targum Onqelos. Rabbi 25 Ad. loc. note 26). This answer, however, is also quite unlikely. of those two entities through tearing. deeper into the nature of the requirement that I am God.” Accordingly, Keri’at Yam Now let us return to our initial of al menat litpor. Why must kore’a be Suf demonstrated God’s dominion over question: why did Hazal call the miracle al menat litpor in order to constitute a the laws of nature. Finally, Keri’at Yam Tearing Water Keri’at Yam Suf? To complete his answer, R. melakhah on Shabbat? Suf increased the Jews’ emunah, faith, in A Hassidic-Halakhic Vort Alter cited a midrash in which R. Yohanan One opinion views the God: “Israel saw the great power that God By Yisroel Ben-Porat states that God created the Yam Suf on requirement as preempting the issue of had used against the Egyptians; the nation Many Torah commentators hand over the sea and split it,” and when Credit for this question goes condition that it would be “torn” before the mekalkel, requiring a constructive purpose feared God; they had faith in God and in relating to the episode of Keri’at Yam Suf Moshe did so, “va-yevake’u ha-mayim – to R. Shmuel of Sieniawa.4 In his work Jewish nation at the necessary moment.14 in an otherwise destructive act.21 Others, His servant Moshe.”29 Now we can fully (the splitting of the Reed Sea) overlook the waters were split.”2 Later intra-Biblical Ramatayim Tzofim,5 R. Shmuel relates that On the basis of the halakhic discussion however, maintain that al menat litpor appreciate the depth of Hazal’s terminology a simple, yet significant question: why references to the miracle also employ the he posed the above question to R. Yitzhak above, as well as this Midrash, R. Alter is modeled after the Mishkan, where the in deliberately choosing to characterize the do Hazal, the Jewish Sages,1 refer to the term beki’ah.3 Not once in Tanakh does the Meir Alter (1799-1866), the author of suggested that God created the Yam Suf by purpose of tearing was to re-sew the curtains miracle of the splitting of the Reed Sea as miracle as a keri’ah – tearing – whereas the term keri’ah appear in relation to water. Hiddushei Ha-Rim. R. Alter explained that fusing together two seas such that when of the Mishkan.22 According to the latter Keri’at Yam Suf. Torah describes it as a beki’ah, splitting? Why, then, did Hazal deviate from the in order to understand why Hazal used the Jews would need to cross, the two seas understanding, kore’a is only prohibited God instructed Moshe, “Netei et yadekha Torah’s terminology and choose to refer to the term keri’ah, we must turn to another 1 See e.g. Sotah 2a; Sanhedrin 22a. 3 See e.g. Psalms 78:13; Isaiah 63:12; Nehemiah “cutting.” 9:11; cf. Psalms 136:15, which uses the term gozeir, al ha-yam u-vka’eihu – Stretch forth your this incident as Keri’at Yam Suf? context in which the term appears: Shabbat. 2 Exodus 14:16, 21. 4 An av beit din, head judge of a rabbinical court, in 10 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 11 late 19th-century Europe. 13 Shabbat 73a. 21 See Bei’ur Halakhah 340:14. Hassidic tales and biblical sketches. thought and fiction that would influence the dark forest of the ‘kingdom of night,’ Hassidut 5 A commentary on the midrashic collection Tanna 14 Bereishit Rabbah 5:5. 22 This view is implicit in Rashi to Shabbat 48a s.v. Although one could very well defend such much of his later work. The decade after we cannot presume to find explanation, De-vei Eliyahu. hayiv hatat; Tosafot to Shabbat 73b s.v. ve-tzarikh le- an emphasis under the presumption that the Shoah was the ‘quiet after the storm’ and perhaps acknowledgement of the 15 On this Midrash, see Maharal, Derekh Hayyim, eitzim; Ramban and Ritva to Makkot 3a. 6 Shabbat 73a. Avot 5:6. On why the Torah used the term beki’ah, see the folkloric legends of past do not for Wiesel, and he refused to write about forest is all we can do. . further in Ramatayim Tzofim to Tanna De-vei Eliyahu, 23 Shabbat 105b. In fact, the laws of aveilut prohibit 7 Ramatayim Tzofim to Tanna De-vei Eliyahu, Eliyahu Eliyahu Zutta 16:10. re-sewing the torn clothing. comprise the legacy of memory Wiesel has until he was eventually Most of the secondary literature Zutta 16:10. The chapter heading demarcates the inscribed upon the world, I hope to show convinced by Nobel laureate Francois dealing with Wiesel’s work tends to focus section toward the teachings of R. Alter. 16 Shabbat 105b. However, they are rabbinically 24 This question was asked by Rav Akiva Eiger, gloss prohibited. to Shabbat 73b; Hayyei Adam, Hilkhot Shabbat 29:1- that his canon is a unified and composite Mauriac.7 The World Remained Silent on three major themes: protest,8 silence/ 8 Tosefta Shabbat 17:9, cited in Beit Yosef, Orah 2; Pri Megadim, Orah Hayim 340 (Mishbetzot Zahav 9 10 whole. These legends are an important was his first attempt at grappling with his narrative, and memory. Put (relatively) KOL HAMEVASER KOL Hayim 314 and Magen Avraham ad. loc. 314:14. 17 Shabbat 73a. The same holds true for other 6 and Eishel Avraham 18). seemingly destructive melakhot; for example, moheik, component of Wiesel’s persona, and we memories, but it was Night that eventually simply, the first refers to the radical 9 See Rambam, Mishneh Torah, Hilkhot Shabbat erasing, is al menat li-khtov, in order to write. 25 Cited in Noam Eliezer (Orah Hayim vol. 1), Ateret 10:11, who equates gluing with sewing regarding the Yisrael 10:1 (pp. 323-324). dare not forget nor ignore any element of catapulted Wiesel to worldwide fame. By importance Wiesel places on theological melakhah of tofeir. 18 Ramatayim Tzofim to Tanna De-vei Eliyahu, his that dared us not to forget, and never to the end of his life, he had added 55 more and political protest, the second to Wiesel’s Eliyahu Zutta 16:10. 26 Exodus 15:14-16. 10 Shulhan Arukh Ha-Rav, Orah Hayim 340:17. ignore. titles to this veritable library of works, embracing of the dialectical relationship 19 Cf. Maharal, Derekh Hayyim to Avot 5:6. 27 See Shabbat 105b. 11 Rambam, Mishneh Torah, Hilkhot Shabbat 10:11, which include novella, essays, biographical between speech and silence, and in which 11:6. 20 See Tosafot to Shabbat 94a s.v. rebbe; Shulhan 28 Exodus 14:4, 14:18. Origins . sketches, memoirs, and short stories. lays the truer communication, and the Arukh Ha-Rav, Orah Hayim 313:17. 12 Hayyei Adam, Hilkhot Shabbat 29:5:2. 29 Ibid. 14:31. In order to understand these third to the fleeting and illusory nature writings, we must first understand the Writings . of memory. In support of these positions, origins of their writer. Wiesel grew up in Wiesel was fond of referring to the authors of such literature often turn to the Romanian town of Sighet, a locale he the Holocaust by the term the ‘kingdom of Wiesel’s novels and memoirs, which are returns to many times in his later writings. night,’ and its reign is felt throughout most rife with philosophical asides and reflective DRISHAFOR COLLEGE STUDENTS & RECENT GRADUATES Although Sighet was home to many of Wiesel’s written corpus. Although rarely comments. As these themes make up a open to women and men Hasidim, Wiesel himself was the child of explicated, the specter of the Shoah hovers majority of Wiesel’s writings, they have a rational father and a Hassidic mother.4 consistently over his works, evoking the received the overwhelming majority of This dialectic influenced young Elie, past without trivializing it by application. analysis; however, the secondary literature Join a dynamic Beit Midrash and make your summer transformative! but it was his Hassidic grandfather who Wiesel has characterized his writings as generally ignore some ten books of gained the most attention in Wiesel’s later “a matzeva, an invisible tombstone set up Wiesel’s biographical sketches of Biblical, Apply for the full two-month program writings. He would regale Elie with tales in memory for those that died without a Talmudic, and Hassidic figures. For a figure of sages past and present. This education burial.” Wiesel’s characterization of his whose writings have received tremendous May 24 - July 28, 2017 was rooted not in facts and dates, but was writings as tombstones is especially apt, attention during his lifetime, it is astounding Or for Session One an experiential entry into a fervent world as - like tombstones - they refuse rational that these works are so underrepresented in of lore and legend. He writes that his explanation and analysis, even as they the secondary literature. This phenomenon May 24 - June 23 grandfather “made me enter the universe beg to be probed and understood. Indeed, can be attributed to widespread uncertainty Or for Session Two of the Baal Shem and his disciples, where one would not dare to reduce such solemn regarding the place of the biographical facts become subservient to imagination monuments to mere historical artifacts sketches in Wiesel’s broader canon; we June 26 - July 28 and beauty…tales that….appeal to as a means to understand the cruelty of must interrogate the relationship between the imagination rather than reason.”5 genocide, even as the unspeakable cruelty his analyses of ancient sages, in relation Apply by March 31, 2017. Throughout his literary oeuvre, Wiesel of genocide puzzles the mind and demands to a philosophically charged body of work Kollel fellows are eligible to receive a stipend. references this charismatic storyteller’s an explanation that will never come. So that challenges a silent God. Through favorite sages and stories, and one can too, Wiesel stresses the essential human such an inquiry, we can understand if For more information, visit www.drisha.org/summerkollel envision a world in which Wiesel himself inability to understand the horror of the there is one true unified literary body of To apply, email [email protected]. followed the tradition of his grandfather, Shoah, which defies rationality and yet Elie Wiesel, of which these tales play an IMMERSE living the life of a devout Hasid, far from demands understanding: we may weep out important role, or if these sketches are the world of Nobel Prizes and presidential of sheer confusion and yearn for answers to mere outliers to the true legacy of this man. YOURSELF accolades that he would later inhabit. But our questions about humanity’s capacity for 37 West 65th Street, 5th Floor Although his treatment of the first New York, NY 10023 then came the fateful year 1939, and the cruelty, but we dare not deface the sacred Scan for more information 212-595-0307 two merit further critical consideration, IN TORAH and updates. www.drisha.org Jewish population of Sighet was forced into memories and testimonials of the Shoah by we will focus on his work on Hassidim, a ghetto. In 1944, Hungarian authorities analyzing them in support of a theory that in works such as Sages and Dreamers, The Fifth Maggid deported the Jews of Sighet, and Wiesel would impose order over the madness that Hasidic Celebration, Wise Men and their entered the ‘kingdom of darkness’ that was Maijdanek or the unchecked evil that Elie Wiesel and Hassidic Storytelling Tales, and Somewhere a Master. The was Auschwitz and Buchenwald, perhaps was Auschwitz. This is particularly true first important factor to take note of is By Yehuda Fogel never to truly leave. Wiesel’s family for a figure like Wiesel, who stresses the In the aftermath of the passing he has received over his lifetime, but less than a writer… His moral authority, which the contrast between Wiesel’s stories and was wiped out, and the idyllic spiritual essential inability to understand the Shoah, of literary luminary Elie Wiesel, there so once we analyze the nature of this he earned and sought, derived from his similar works. Martin Buber, sometimes naiveté of his Sighet was no longer.6 which defies rationality yet demands has been no shortage of obituaries offered attention. For example, President Obama, experience, not any literary virtuosity.”2 thought of as the most influential of the After the liberation of Auschwitz, understanding. Davis goes so far as to 11 and lamentations lamented. In the 75 in his statement mourning Wiesel, called This is not to say that Wiesel’s writings have Alt-Neu maggidim of the 20th century, in which Wiesel was a prisoner, he moved posit that “it is the elusiveness of hidden years following the Holocaust, the world him “one of the great moral voices of our been ignored by the establishment, but it is who in his masterful Tales of the Hasidim to Paris, where he attended lectures by meanings and the consequential frustration has embraced Wiesel as the unofficial time, and in many ways, the conscience of my position that there is a particular Wiesel presents tales unadorned of super Buber and Sartre and studied philosophy, of the intellect, rather than in its importance mouthpiece of a sometimes silent the world… Elie was not just the world’s that the world understands and appreciates, commentary, preferred to allow the stories literature, and psychology at the Sorbonne. as a theme, that the Holocaust makes generation, but one region of his work goes most prominent Holocaust survivor, he and another that receives far less attention. to speak for themselves. He explains in the Geographically and intellectually removed its most important impact on Wiesel’s largely underappreciated, perhaps even was a living memorial.”1 One obituary In fact there is an astounding secondary introduction to Tales that: “I considered from the shtetl of his youth, here he gained writing.” Therefore we must be hesitant in ignored: his Hassidic sketches. This may goes even further, positing that “obituaries literature analyzing his works,3 but such it neither permissible nor desirable to exposure to the French existentialist attempting an interpretation. When facing be surprising given the degree of attention refer to him more consistently as a witness works predominately ignore Wiesel’s expand the tales or to render them more 12 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 13 colorful and diverse...Only in those few For the profound thinker and post must be sufficient.” It was sufficient chief source of knowledge of Hassidism themes. One such subject, of which much latter himself was said to have brought Hassidut cases where the notes at hand were quite Holocaust theologian that was Wiesel, and the miracle was accomplished. is its legends, and only after them comes of the secondary literature surrounding God to trial centuries before Auschwitz, fragmentary did I compose a connected these stories present a theological treasury, Then it fell to Israel of Rizhin to its theoretical literature. The latter is Wiesel is devoted to, is that of the act of on a similar claim of parental negligence. whole by fusing what I had with other a moral ocean that was the source for many overcome misfortune. Sitting in his the commentary, the former the text…” theological protest, the rebellion against With all of the revolutionary fragments, and filling the gap with related of the sentiments that pervade his other armchair, his head in his hands, he Where does Wiesel fit into this? God.26 Alan Berger characterizes Wiesel’s anger that filled Wiesel’s works, it was material.” Buber’s stories are skeletal and writings. His writings are meditations spoke to God: “I am unable to light the His obvious engagement with the story work as a “theology of protest,” a call of always the anger of a believer. “The revolt often present a teaching or miraculous on themes originating in the shtetlach of fire, and I do not know the prayer; I as inspiration definitely leads one to posit arms against a silent God.27 He points to of the believer is not that of the renegade, story, naked of explanation or elucidation. Romania and Ukraine, but immanently cannot even find the place in the forest. that he veers closer to Buber,23 but his Wiesel’s three-act play The Trial of God, a the two do not speak in the name of the KOL HAMEVASER KOL Whereas Buber is satisfied in writing and relevant to 20th century witnesses of the All I can do is tell the story.” And it simultaneous discomfort with allowing work inspired by an incident in Auschwitz, same anguish.”32 These stories do not exist recording the remnants of an oral tradition, very worst of the human condition.14 Much was sufficient.” the story to remain as simply a story may in which “great masters in Talmud, in in a vacuum in the broad corpus of Wiesel’s Wiesel uses the stories as a foundation of this material was the stuff of late night suggest divergence from Buber. Wiesel’s Halakha, in Jewish jurisprudence” put God works, but rather this amalgamation of and an inspiration to draw parallels and tisches in the Sighet of Wiesel’s youth, Gershon Scholem quotes this derivation of theoretical and philosophical on trial. He further points to a prayer offered stories and teachings created the Wiesel of understand themes. While Buber’s Tales a formative era, but one that he later story in his seminal Major Trends in messages from the texts may reveal that by Wiesel, which is a post-Holocaust twist Night, , and . reads like an anthology, Wiesel’s Souls repudiates for the likes of Kant, Hegel, , and comments that he was attempting to fuse the thought of on the traditional Shema Yisrael; instead of reads like a monologue or narrative that and Kierkegaard, and only returned his “this profound little anecdote symbolizes Scholem and Buber, attempting to combine Israel being called to listen, God himself is Conclusion . draws from and is sprinkled with, but grandfather’s teachings (and the ) the decay of a great movement…nothing the approaches of these two figures by now called upon to listen. This perspective With what words can the intrepid at all has remained theory, everything has traveler depart from a mere taste of this not overburdened by Hassidic stories. later for the answers and questions that 16 highlighting the story’s importance as is far from the atheism adopted by so many Wiesel’s comments are primarily so plagued him. His comments on these become a story.” In short, this tale is a a theological and theoretical message after Auschwitz, but rather Wiesel has great man? Perhaps we can take leave devoted to understanding two distinct, stories are thus important for study, as horror story in institutional decline, of the in its own right. Wiesel was responding deigned to have “risen against His injustice, as he would have, with a teaching from but overlapping, elements of these they may have inspired, or at the very least Yeridat ha-Dorot of a once-thriving thought to Scholem’s critique by revealing the protested His silence and sometimes His a Hassidic master. One can understand accounts. Firstly, his works are attempts reflected, much of the major leitmotifs system to a storybook community. Scholem sometimes latent depth to these stories, absence, but my anger rises up within faith Wiesel’s struggles with God through the at understanding the theory and culture of redolent throughout his corpus, such as argues that the best method to understand a theological profundity that Scholem and not outside it.” We do not respond to lens of a thought by R. Simcha Bunam differing Hassidic schools of thought; his the significance of silence and protest. ‘true’ Hassidism is through the early may have been unwilling to perceive.24 the Silence of the Holocaust with apathy, of Pshischa. The Rebbe points out a words are meditations on the ideology of The debate regarding the proper theoretical writings, such as Toldot Yaakov Wiesel’s goals lie far closer to Buber’s than but rather with a passionate protest. problematic word in the verse “maamrim the many disparate Hassidic approaches. He methodology of presentation of Hassidic Yosef, Tanya, and Noam Elimelech; the to Scholem’s; if Buber’s works reflect “a Although this rebellion may hayitem im Hashem,” or “you have been focuses on particular Rebbah or Hasidiot story tales may find its roots in an earlier story is testimony only to the loss of what desire to convey to our own time the force be radical to many, the mesorah of a rebels with God.”33 Surely the proper words and tries to find the particular essence of debate between Gershon Scholem and once was. Laurence Silberstein contends of a former life of faith to help our age redemptive revolt, or ‘holy chutzpah’ as shouldn’t be ‘im Hashem,’ as this connotes that Buber and Scholem were propounding that a rebel is ‘with God’; a rebel is against each brand of Hassidut, which in itself is an Martin Buber, in what is one of the 17 renew its ruptured bond with the absolute,” some refer to it, has longstanding roots in original flourish of Wiesel. Although there most contentious quarrels in the ranks differing rhetorical enterprises; Buber then Wiesel is much more the inheritor the Hassidic tradition, roots that Wiesel God, not with God! The master of Pshischa are (albeit few) methodological analyses of academic Jewish scholarship.15 This was attempting a spiritual, or existential of Buber’s tradition. Alternatively, Colin stresses throughout his Hassidic works. explains that for some, their very acts of of the spectrum of the Hassidic world, his debate is particularly fitting for analysis journey, and he utilized Hassidic legend Davis argues that there is a tension in Of Rav Israel of Rizhin, Wiesel recounts rebellion against God are in reality with works may have been the first to reach an in this forum, as it surrounds what may and lore in the furthering of this goal. In his Wiesel’s work, dialectically alternating that he addressed God by saying “I am not God. The protester shouts, but in his vexing English speaking, American audience.12 be the single most important story for words:”I was concerned from first to last between a positive embracing of the a slave come to ask favors of the king. I anger he declares the unity of the God he Additionally, for Wiesel the stories are not understanding Wiesel’s Hassidic stories: with restoring immediacy to the relation storytelling narrative and of a repudiation come as a counselor to discuss matters of so opposes. The Maggid of Sighet was one between man and God, with helping to 28 such man; the 5th maggid, he taught to a simply stories, nor do they simply reflect the tale of the four maggids. Wiesel 18 of the success of storytelling as a means state.” Also, the daring Rebba of Rizhin the “expression and documentation of the recounts this story both in The Gates of end ‘the eclipse of God.’” Scholem, in of communication.25 In any case, in the once declared “Be our Father and we world that didn’t remember its own stories. Tzaddikim and their hassidim.”13 Readers the Forest and in Souls on Fire, and it is contrast, was embarking on an academic tradition of Alt-Neu storytellers Wiesel shall be Your servants; we shall be Your His words speak best for us, as the silence of Souls on Fire are faced with too many often referenced in the secondary literature expedition, with the goal of understanding stands at the crossroads between Buber and servants only if You are our Father.”29 of his departure sings through the air: the Hassidic texts and Hassidim “in their abstractions on the thematic struggles surrounding Wiesel. Wiesel recounts that: Scholem, between story and theory, and Moreover, he once cried out “Master of Did I say that the teller of tales would original context.”19 Therefore a major of these thinkers for us to countenance blazes his own path in the forest, a path the Universe, how many years do we soon leave his old masters? In truth, “When the great Israel Baal Shem component of his biting critique focuses the proposition that these books are where the story and the theory need not be know each other? How many decades? he will not. For even if he wanted to, Tov saw misfortune threatening the on Buber’s subjective interpretations that strictly historical analyses. For example, at odds, to master and novice alike. So please permit me to wonder: Is this he could not; they surely would not Jews, it was his costume to go into a “derive of his own philosophy…with no commenting upon the dynamic nature of any way to rule Your world? The time willingly recede into the shadows certain part of the forest to meditate. roots in the texts themselves.”20 To support the tales of Rebbe Nahman of Bratslav, Protest . has come for You to have mercy on Your of his burning memory. More than There he would light a fire, say a his approach, Scholem points out that the Wiesel notes that: In order to support the thesis people! And if You refuse to listen to me, ever, we, today, need their faith, their special prayer, and the miracle would corpus of theoretical writings is earlier and that Wiesel’s Hassidic stories are in fact then tell me: what am I doing here on this fervor; more than ever, we, today, “Danger and evil are not in the walk be accomplished and the misfortune larger than that of Hassidic stories, many an essential part of and influence on his earth of Yours?”30 Wiesel raises similarly need to image them helping, caring, toward death, but in the digression. averted. Later, when his disciple, the of which are faulty in light of historico- weltanschauung, it is important to look for astounding stories regarding Levi Yitzchak living. Man…lives on more than one level, Maggid of Mezeritch, had occasion, empirical factors. Buber disagrees, the presence in these works of his major of Berditchev31 and the Shpole Zeidi; the loves and despairs in more than one for the same reason, to intercede with contending that “the legend is no chronicle, way for more than one reason. Yet he heaven, he would go to the same place but it is truer than the chronicle for those 1 https://www.whitehouse.gov/the-press- 5 Elie Wiesel, Souls on Fire, (New York: Random of shattering the dream and killing the child once 21 office/2016/07/02/statement-president-death-elie- House, 1972), trans. by Marion Wiesel, again that I did not dare go in. I retreated and began does not even know whether his deeds in the forest and say “Master of the who know how to read it.” For Scholem, wiesel running, running away from the street, from the town, fall into a main or secondary pattern or Universe, listen! I do not know how stories have historical importance, as 6 The clash between what Wiesel once was and from all the places that once were ours…. I ran so if his awareness is blessing or curse. to light the fire, but I am still able to well as issues, but fades in comparison 2 See Bernard Avishai, “”Postscript: Elie Wiesel would become is profoundly felt in his own poignant much that I reentered my own tale, and this is the tale 1928-2016”, The New Yorker. description in The Eternal Light: of the tale itself.” Qtd. In Against Silence, (New York: The human condition gains in impact say the prayer.” And again the miracle to the more important theoretical works, Holocaust Library, 1985) Vol. 3, 65. at the very moment it breaks apart. would be accomplished. Still later, whereas Buber finds the unique truth 3 On a recent trip to Yeshiva University’s Pollack “I did return to Sighet once…I went back to the home Library this writer found two full bookshelves devoted that used to be the home of my parents, my home….I 7 Mauriac later described seeing in Wiesel “the Every fragment contains the whole, , in order to save offered by Hassidim in the stories they to analysis of Wiesel’s works. became afraid, afraid that the door might open and death of God in the soul of a child.” See Fine, Ellen every fissure bears witness that man is his people once more, would go into leave.22 As Buber contended, “Because a little yeshivah boy with side curls resembling me S. Legacy of Night: The Literary Universe of Elie Wiesel (Albany, NY: State University of New York at once the most fragile and the most the forest and say “I do not know the Hassidism in the first instance is not a 4 Lothar Kahn, in “Elie Wiesel: Neo-Hasidism”, would come out and ask me innocently, “tell me in Responses to Elie Wiesel, ed. by Harry J. Cargas stranger, what are you doing here? What are you Press, 1982). tenacious of creatures.” prayer, but I know the place and this category of teaching, but one of life, our (New York: Persea Books, 1978). doing in my dreams and in my childhood?” I was so afraid of being judged by that child, I was so afraid 8 See “The Storyteller and his Quarrel with God” by 14 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 15 Alan L. Berger, as well as “Wrestling with Oblivion: “all the characters of our history are linked to each unable to understand the significance of these tales; to education, writes the Alter Rebbe, Considering the above, the Alter other hand, we speak of the psychological Hassidut Wiesel’s Autobiographical Storytelling as Midrash” other. And we are the link. Tales are reformulated and After all, one does not simply accuse the founding by Devorah Lee Ames, both in Elie Wiesel and the rediscovered in every generation.” Also, in Sages and father of academic Jewish mysticism of gross one mustn’t skip steps and expect from Rebbe points out a rather glaring problem: reality that is the opposite of love. Fear is Art of Storytelling (Jefferson, NC: McFarland & Co., Dreamers (New York: Summit Books, 1991) he says misunderstanding lightly. Perhaps we can understand a child that of which he or she is not yet The verse states that one should educate synonymous with the idea of contracting, 2006). See also Abrahamson’s Against Silence: The that “a hasidic story is about hassidim more than Scholem’s understanding, or misunderstanding, of Voice and Vision of Elie Wiesel (New York: Holocaust about their masters, it is about those who retell it as this topic through a vignette related by Wiesel in Sages capable. Instead, one must educate each a child only according to his current, constricting, cringing, and drawing Library, 1985). much as about those who experienced it long ago, and Dreamers: “One day he [The Apter] watched his child according to his or her own current limited abilities — and not according to the back into oneself.4 Fear is the emotional in a time of both physical and spiritual hunger and followers push to approach his table. “Don’t”, he said level of ability and individual personality. Absolute Truth — in the hopes that when manifestation of the psychological reality 9 See for example Simon Sibelman’s Silence in the solitude.” quietly. “Its no use. Those who know how to listen will Novels of Elie Wiesel (New York: St. Martin’s Press, hear from a distance, those who don’t know how won’t One should teach only that which will be he grows old he will not deviate from his of contraction. Love can then be said to 1995). See also several essays collected in Carol 15 The critique originally appeared in a 1961 article hear even from close by.” (Italics mine). most likely to resonate with each particular ways. But why would one want someone be the expansive personality, whereas KOL HAMEVASER KOL Rittner’s Elie Wiesel: Between Memory and Hope titled Buber’s Interpretation of Hasidism, later (New York: New York University Press, 1990), such as published in The Messianic Idea in Judaism (New 25 Colin Davis in Elie Wiesel’s Secretive Texts, child, at each particular stage of his or her to forever remain at the level of ability and fear is the contractive personality. “Silence and Dialogue: Reflections on the Work of Elie York: Shocken, 1971). In order to fully appreciate (Gainesville, FL: University Press of Florida, 1994), education. The Alter Rebbe first poignantly understanding he or she possessed as a child Unchecked, love, expansion, Wiesel”, by Eugene J. Fisher, and ”Silence-Survival- this debate, one must recall Buber remains one of 47. Solidarity: Reflections on Reading Elie Wiesel” by the leading interpreters of the Hassidic tradition, notes, though, that if one is obligated to — a level and understanding that is not the or creation would result in sheer chaos. Dow Marmur, as well as Irving Abrahamson’s And and Scholem of broader Jewish mysticism. Moreover, 26 Another such theme, although beyond the scope educate only according to a child’s current Absolute Truth? Why would one not want All creation, all expansiveness, must God was Silent, ibid. Buber was a major influence on Scholem’s interest in of this paper, in which one can find many parallels mysticism, and thus this article was an attack of student in Wiesel’s hassidic writings is regarding the abilities, this must mean that one does a person to deviate from his or her childish be limited or constricted at a certain 10 His acceptance speech for his Nobel Prize was against the foundation of the scholarly exposition of simultaneous sanctity and sacreligeosity of silence. not teach a child the ‘Absolute Truth’. ways? Before he answers this question the point. Without constriction, any and all the master, at the very end of the master’s life; Buber titled Hope, Despair and Memory. See also Rittner’s What does the Alter Rebbe mean Alter Rebbe takes a moment to lay out what creation would be chaos. An infinite, Elie Wiesel: Between Memory and Hope (New York: died but four years later. 27 Alan L. Berger, “The Storyteller and His Quarrel New York University Press, 1990). with God”, published in Elie Wiesel and the Art of by ‘Absolute Truth’? First, it is critical it means to serve God in the first place, unrestricted amount of wood, for instance,

16 Major Trends, 350. Storytelling (Jefferson, NC: McFarland & Co., 2006). to distinguish between ‘Absolute Truth’ and thus what one should even be striving would be meaningless, but a precise and 11 My usage of altneu, opposed to the more See also Bernard Schweitzer, “Agnostic prevalent ‘neo-hassidic’ is in part due to an attempt 17 Lauren Silberstein, in “Modes of Discourse 3: Divine Apathy, the Holocaust, and Elie Wiesel’s and ‘truth’, as they are not the same. towards in the education of children: "It restricted amount of wood could enable at avoiding a baggage-laden buzzword, and in part in Modern Judaism: The Buber-Scholem Debate Wrestling with God”, both in Hating God: The Untold While there are often different aspects is well-known that Fear (or Awe) and the the creation of a table or a chair. to draw attention to the particular character of Reconsidered”, published in Soundings: An Story of Misotheism (Oxford University Press, 2010). Wiesel’s storytelling. For example, Zalman Schachter Interdisciplinary Journal (Penn State University See also David Blumenthal, Facing the Abusing God: of truths in different situations, there is Love are the roots and foundations of the When the Alter Rebbe speaks of Shalomi, or ‘Reb Zalman’, an important early figure Press: 1988) Vol. 7, No. 4, 657-681. A Theology of Protest (Louisville, KY: Westminster/ only ever one Absolute Truth. Halakhic service of G d. Fear is the root and basis of the root of the positive commandments in the American Neo-Hasidic community, draws John Knox Press, 1993). The latter is an important o from Hassidic tales an antinomian theology that 18 “Interpreting Hassidism”, Commentary, work, and was favorably accepted by Wiesel. rulings are one such important example of “Refrain from evil,” and Love [is the root being ‘love’, he means that their purpose is embraces a New World spirituality, with ideological September 1963. this phenomenon. At times, stringencies and basis] of “and do good” [Psalms 34:15] to construct, create, connect, and expand. space for “eco-Halacha” and the Gaia Principle. 28 Souls on Fire, (New York: Random House, 1972), are waved in certain situations due to and the observance of all the positive One uses one’s expansive self to draw For Reb Zalman, the emphasis is firmly on the neo- 19 Scholem, The Messianic Idea in Judaism, 247. 158. hasidic, in his adoption of certain hassidic doctrines, extenuating circumstances, but the result commandments of the Torah and the Rabbis, closer to the Eternal, to bridge the gap while ignoring the communal constraints and origins of these theological standpoints. In contrast, 20 Ibid. 29 Ibid. is a Halakhic truth all the same. In order as will be explained in their proper place." between Man and God. When referring to a major factor in Wiesel’s works coincide with an to properly educate a person, however, Logically, this dichotomy between the root of the negative commandments as acknowledgement and appreciation for the setting and 21 Qtd. by Scholem in The Messianic Idea in Judaism 30 Ibid. societal qualifications of hassidic doctrine, and thus he (New York: Shocken, 1971), 234. Scholem there also it is unwise to be harsh regarding the Fear and Love could easily have been seen ‘fear’, on the other hand, this means that embraces both the ‘alt’ and the ‘neu’ of Hassidic story comments that “it must be emphasized that, whereas 31 In Souls on Fire, he quotes Levi Yitzchak as whole, Absolute Truth. If a teacher was in the opposite way. When one is in fear their purpose is constriction of self and tales. For more on the importance of societal context the origins of this Hassidic life were deeply influenced having once cried out: “When a Jew sees tefillin on and authorial intent in the interpretation of hassidic and shaped by ideas laid down in the theoretical the ground, he runs to pick them up and kisses them. educating a student about Shabbat, for of someone, one would do whatever the action: refraining from a sin does not create thought, see Dovid Bashevkin, “A Radical Theology literature, its beginnings were certainly not influenced Isn’t it written that we are Your tefillin? Are You not instance, he or she would best begin by feared person would command. Similarly, anything new, but rather ensures that there and a Traditional Community: On the Contemporary by legend.” going to lift us toward You?” He once went so far Application of Izbica- Hassidut in the Jewish as to propose a challenge: “Know that if Your reign highlighting the aspects of Shabbat that are when one loves someone, one would want are no blockages in the spiritual pipes, so Community”, published on Torahmusings.com. 22 Martin Buber, The Origin and Meaning of does not bring grace and mercy, lo teshev al kissakha most beautiful and inspirational. Later, the to refrain from ever doing anything that to speak. In Kabbalistic thought, negative Hasidism (New York: Horizon Books, 1960). beemet, Your throne will not be a throne of Truth.” 12 Aryeh Kaplan’s writings, such as Chassidic Page 110. student will come to recognize that what he might in any way hurt that person. What commandments exist to prevent any possible Masters, are good examples of this genre, but were 23 This becomes clear by observing Buber’s own was originally taught might not have been does it mean, then, to say instead that ‘blockage’ in one’s ability to establish

published twenty years after Souls on Fire. There has rationale for his methodological style: “The other, 32 Souls on Fire, 111. John Roth highlights this the entire picture. Indeed, such a person love specifically is the root of the positive and maintain spiritual connection with yet to be a definitive academic work analyzing such and essentially different, way of restoring a great tension within the thought of Wiesel: “To deny God works, but a preliminary survey suggests that Wiesel buried heritage of faith to the light is to recapture a outright would go too far. But to affirm God’s total will see that along with the inspiration commandments, and fear is the root of the Eternal. All negative commandments may have been the first to have such works published in sense of the power that once gave it the capacity to goodness, to apologize for God, to excuse or exonerate and rejuvenation he may have initially the negative prohibitions? To understand serve to restrict our behavior and English, and early even as far as Hebrew scholarship take hold of and vitalize the life of diverse classes of God…these steps go too far as well.” Roth as well goes. Later writers include Zalman Shachter-Shalomi people. Such an approach derives from the desire to argues that one can be “for God by being against experienced, Shabbat also includes laws this, we must first know that the Hebrew actions in order to protect us; they are (affectionately known as ‘Reb Zalman’) in A Heart convey to our own time the force of a former life of God.” See John K. Roth, “A Theodicy of Protest”, and strict prohibitions. Similarly, one would words ‘yirah’ and ‘ahava’ really refer to all various ways of constricting action. Afire: Stories and Teachings of the Early Hasidic faith to help our age renew its ruptured bond with in Encountering Evil: Live Options in Theodicy ed. Masters (Jewish Publication Society, 2009), and the the absolute. The scholar bent upon unearthing a Stephen T. Davis and John B. Cobb (Atlanta, GA: J. be unwise to begin an introductory course concepts far beyond their usual simple After dealing with the above assorted writings of Dr. Arthur Green. forgotten or misunderstood body of teaching cannot Knox Press, 1981) Contrast this perspective with that to Judaism with the commandment to translations of ‘fear’ or ‘love’ respectively. concepts, the Alter Rebbe now turns to accomplish this renewal even if he succeeds in of other post-Holocaust theologians, such as Eliezer 13 Buber, Introduction to Tales of the Hasidim. (New establishing a new interpretation.” (Italics mine.) Berkovitz, Emil Fackenheim, Richard Rubinstein, eradicate the Amalekites, as such a precept In truth, such terms do not refer merely explain what it means to love God, and

York: Shocken Books, 1947). See Buber “Interpreting Hasidism,” Commentary, Primo Levi, and Irving (Yitz) Greenberg. necessitates a nuanced understanding of to an expression of an emotion, but to how one can best accomplish this: September 1963. 14 He formulates this idea clearly in Souls on Fire, 33 Deuteronomy 9:7 and 9:24. Jewish Philosophy. Instead such a course a psychological reality within a person. (New York: Random House, 1972) in saying that 24 This isn’t necessarily to suggest that Scholem was would be more effective if it began with When in a state of love, a Concerning the love [of God] it is more obviously pleasant aspects of the truth person’s mood is expansive, creative, written at the end of the Parashah Elucidating a Selection from Tanya that would more likely be accepted as such. and all-encompassing. Everything looks of Eikev, “Which I command you to do it, to love G d…” [Deuteronomy What it Means to Educate a Child 'According to His Way' The Absolute Truth is that Judaism is not a positively beautiful and radiant and all o simple religion, but one that involves deep is well. In such a state of love, the self 10:12]. It is necessary to understand By Devir Kahan how an expression of doing can be Tanya is a philosophical treatise within Tanya is equally relevant to all these few pages in Tanya, wellsprings of and sometimes difficult concepts. In such becomes very large and encompasses situations that involve teaching children everything and everyone around it. Thus, applied to love, which is in the heart. on some of the most important and Jews. There is a tremendous amount to be information and profundity burst forth. The explanation, however, is that there fundamental principles of Hassidut. It gained by all from this book, as evidenced The Alter Rebbe begins: “Educate the child or newcomers, the partial truth one tells is when it is said both colloquially and in indeed considered to be at a certain level countless Kabbalistic works, that God are two kinds of love of God. One is was written by the founder of Habad by an analytical reading and exposition of according to his way, even when he will be the natural yearning of the soul to its 1. true, but it is not the Absolute Truth. Still it created the world in love, it means that Hassidut, R. , just one interesting selection from Tanya old he will not deviate from it [Proverbs Creator. When the rational soul prevails also known as the Alter Rebbe (or ‘elder At the start of the second section 22:6].” Since it is written “According is preferable to begin with this more partial He expressed His desire to create, expand, truth in order to reach a person on his or her and encompass.3 This psychological over the grossness [of the physical teacher’). Though the study of Tanya is of Tanya, entitled “The Gate of Unity and to his way,” it is understood that it is not body], subdues and subjugates it, then generally attributed to those who follow Belief,” the Alter Rebbe spends a number the path of Absolute Truth, hence of what level. In line with this understanding, one mode of expressiveness manifests itself should hold to the advice of King Solomon through the human emotion that we call [the love of God] will flare and blaze Habad Hassidism, the profound truth and of paragraphs in introduction; however merit is it that “Even when he will be old with a flame which ascends of its own deep philosophical discourse contained brief they may be, it is clear that from just he will not depart from it?”2 When it comes and educate “according to his way.” ‘love’. When we speak of fear, on the 16 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 17 Hassidut accord, and will rejoice and exult in as follows: Then he will contemplate God’s great devote one’s heart and mind to matters next, before he can reach the higher push up and off the steady ground of the God its Maker and will delight in Him and wondrous love to us to descend to which stimulate love. However, an one, he is in a state of decline from the foundation upon which he fell. Without Those who merit this state of “Ahavah with wondrous bliss. Egypt, the “Obscenity of the earth,” expression of command and charge previous level. such a foundation as a safety net for the Rabbah” [great love] are the ones who to bring our souls out of the “iron is not at all applicable to the first kind inevitable “falls” that accompany each The Alter Rebbe first questions what it are called Tzadikim [the righteous] crucible” …to bring us close to Him of love, which is a flame that ascends Between two levels, or two stages of stage of life, true growth would be at means to “do” love relative to God. Why as it is written, “Rejoice in God, and to bind us to His very Name, of its own accord. Furthermore, it is growth, before a person finally attains the best dangerous, and at worst impossible. does this verse use the terminology of ‘do’ ye Tzadikim” [Psalms 32:11]. Yet, and He and His Name are One. That the reward of the Tzadikim to savor stability of the new level, a person loses the The Alter Rebbe concludes by in reference to love? After all, one would not everyone is privileged to attain is to say, He elevated us from the stability he or she possessed at the previous

KOL HAMEVASER KOL of the nature of the World to Come in explaining what it means that a child assume that love of God (or anyone, or this state, for it requires a very great nadir of degradation and defilement this world. That is the meaning of the level; however, this is the way of growth should never deviate from the education of anything for that matter) is not something refinement of one’s physical grossness, to the acme of holiness and to His verse, “I will give you the priesthood and striving to a higher stage of personal his youth: one does, but something one feels. To and in addition a great deal of Torah infinite greatness, may He be blessed. as a service of gift,” [Numbers 18:7], development. In order for the to approach this question, the Alter Rebbe and good deeds in order to merit a Then, “As in water, face reflects as will be explained in its proper place. develop all stages of righteousness, he The root of his service, however, is first explains that there are two different lofty Neshamah [upper soul], which is face,” [Proverbs 27:19] love will be must fall before reaching the next stage. from the love of God to which he has kinds of love of God. The first, and highest above the level of Ruach [spirit] and aroused in the heart of everyone who What this all means, then, is that the love One must let go of the comfort and been educated and trained from his level of love of God is such that all of a Nefesh [soul]… contemplates and meditates upon this of God is a natural outgrowth of certain certainty of the present in order to reach youth before he reached the level of person’s knowledge of God becomes real, actions. This is why we are commanded to towards a greater, yet unknown, future. Tzadik. This, then, is the meaning of To the Alter Rebbe, the definition of a matter in the depths of his heart — to and all else falls away as a nuisance in the “do” it. The commandment is to meditate on The Alter Rebbe further explains “Even when he will be old…” And tzadik has nothing to do with garb or length love God with an intense love and to face of the Absolute Truth. To illustrate and contemplate those truths that will then what it means to “fall” in the process of the first thing which arouses Love of beard. In his view, a tzadik is a person cleave unto Him, heart and soul… this point by example: For many, waking naturally bring a person to a love of God. personal growth: "Yet, it is written, “Though and Fear, and their foundation, is the who achieves the aforementioned level of up to pray is an annoyance, and the act of The second form of love of God When we contemplate the truth and reality he falls, he shall not be utterly cast down” pure and faithful belief in His Unity recognition and love of God.5 It is a long sleeping is what is experienced as real. True derives from recognizing God’s place in the of the world, and our place within it, we [Psalms 37:24]. It is considered a decline and Oneness, may He be blessed and road to such a love of God, and most will love of God is the reverse of this. The only life of a Jew. The Alter Rebbe provides two will naturally be stirred towards a love of only in comparison with his former state, exalted. probably never reach the final destination. way to achieve this true love of God is to avenues to reach just such a recognition. God. While the highest level of love of God and not, G d forbid, in comparison with Due to this, the Alter Rebbe explains that o train oneself to such a point that the infinite The first path is love of self, which can is unlikely to be attained by most, we are all other men, for he is still above them We must educate children “according to there exists also a second type of love of becomes the only thing that is real, and all exemplify a love of God. The deepest recommended by the Alter Rebbe to come in his service [of G d], inasmuch as there their ways” in a pure faith in God’s Unity God: "The second is a love which every man o tangible reality becomes inconsequential in sense of Self one has is God. The very fact to a love of God via the two meditations remains in it an impression of his former and Oneness as a foundation towards a true can attain when he will engage in profound the face of the Eternal. This level of love that life exists — indeed, the very fact that just mentioned: the general recognition state." A person does not lose everything love of God. This is what King Solomon contemplation in the depths of his heart on is the recognition that everything in the there is existence at all — is owed wholly that God and the self are one, and the more he achieved previously as he transitions to means in the verse quoted at the very start matters that arouse the love of God which physical world is but another expression of and solely to God. A person’s very soul specific recognition of all that God has a new stage of life. Rather, all that is lost of this essay: “Educate the child according is in the heart of every Jew." The other way God. For example, when looking at a tree and life-force is God; the deepest and most done for the Jewish people out of love. is the prior sense of comfort, certainty, and to his way, even when he will be old he to come to a love of God, explains the Alter a person can merely see a plant, or he can elemental aspect of Man is Divinity. Thus, After explaining that the critical stability. When one “falls” in the process will not deviate from it.” The Alter Rebbe Rebbe, is to both be a focused thinker, and to appreciate the poetry, wisdom, and beauty in a very real sense, love of the Self is love foundation for true avodat Hashem is in of growth, it is not a real “fall” in the sense sees in this verse a powerful and profound process that which you study in the “depths of the Divine in nature. Seeing only a tree of God. This is, of course, only true once fact a love of God, together with what this that there is still that which was acquired message for life, education, and growth as a of your heart.” A person’s study must also is easy because it only requires one to a person has eliminated all the superfluous really means and how best to achieve it, and is carried over from the previous stages. human: growth creates instability; it causes include psychological involvement. Merely see only that which is presently tangible, and fake reasons for self-love — but if one the Alter Rebbe finally returns to his initial The knowledge and experience of the past pain and discomfort. While most find the learning Hassidic thought, for instance, while understanding that a tree is also has accomplished this, and recognizes the question of what King Solomon meant is surely brought along into the future. The storms of instability that accompany growth and feeling positive in the moment is not actually an infinite and conceptual reality Godliness within him, what remains is a when he seemed to suggest that we should only thing that is lost between stages of too difficult to bear, we must not allow our enough and will never truly change or is far too difficult for most to truly process. love of the Self that is in fact a love of God. educate children such that they never life is that sense of stability and comfort. children to likewise succumb. The Alter improve a person. The Alter Rebbe is here According to Tanya, true avodat The second path involves the recognition of deviate from their youthful ways. To do so, This may explain why personal growth Rebbe teaches that the principle education stating that one needs to allow the truths Hashem (service of God) means taking God’s love as evidenced by . he first explains a famous verse: and life transitions can often be difficult. of a child must be towards the Love and he or she learns to actually penetrate the that which is initially abstract and making In this avenue one must contemplate all In order to successfully grow, and Fear of God via the instillation of a pure psyche and become perceptions of reality. it a tangible reality and taking that which that God has done for the Jewish nation Now, those who are familiar with the make it through the discomfort of growth, belief in God’s Unity and a recognition of This is only possible if a person is a serious is initially tangible and considering it as throughout history. If one can see God esoteric meaning of Scripture know without losing one’s way, a person needs His Oneness. Then, as the child grows and thinker. Presuming this to be the case, one merely the medium and vehicle for the in history, then one can subsequently [the explanation of] the verse, “For a a healthy and strong foundation — a strives towards the highest levels of love of can achieve the second type of love of God expression of the Absolute Truth. This idea come to a love of God. Indeed, why else Tzadik falls seven times and rises up foundation that remains no matter what. God, and towards the ever-elusive Absolute by coming to the following recognition 6 is also expressed by the apocryphal story would God do all that He has done for again.” [Proverbs 24:16]. Especially When a person falls as he grows, he will Truth, he or she will always be able to fall about Him: of a certain Hassidic rebbe who remarked, the Jewish people if not for love? Once since man is called “mobile” and not then fall not into nothingness, but instead back on and build upon this solid childhood “static,” he must ascend from level foundation— a foundation from which we “We see a wall and are told it is the devar Be it in a general way, that He is our a person recognizes God’s love for the onto the foundation established during to level and not remain forever at one hope he or she will never deviate.7 Hashem (the word of God). In truth, we very life, and just as one loves his Jewish people, he or she will be naturally his childhood. With this, he will then be plateau. Between one level and the should see the devar Hashem and be told soul and his life, so he will love God aroused to a love for God, just as in the able to remain steadfast in his growth, and it is a wall.” To be able to achieve this is when he will meditate and reflect in simile of the verse which the Alter Rebbe 1 Much of the elaboration and analysis in this essay by Nisson Dovid Dubov, both on Habad.org. 6 This is to say, all that the Alter Rebbe is about to to be able to truly love God. In the view of his heart that God is his true soul and quotes, “As in water, face reflects face.” As is based off a series of lectures on Hinukh Katan explain is true at the level of sod (secret meaning), the Alter Rebbe, the increased performance actual life, as the Zohar comments on basic human psychology dictates, we are (education of minors) delivered by R. Mendel Blach- 4 This idea is very relevant to the fundamental not peshat (literal meaning). man in 2007. While this essay was reviewed by R. Kabbalistic notion of tzimtzum, i.e. the contraction of of commandments and the service of the verse, “[You are] my soul, I desire usually inclined to love those who love us. Blachman, any and all possible errors herein ought the Divine. God will then follow naturally from an You;” [Isaiah 26:9]; or in a particular The Alter Rebbe then returns to to be attributed solely to this author. 5 Throughout Tanya, a tzadik (righteous person) is increased love of God. Thus, Tanya here is way, when he will understand and explain how it can be true that there is a 2 All excerpts from the Tanya are taken from En- similarly defined as one who does not even struggle teaching that one should largely focus on a comprehend the greatness of the commandment to feel a love for God: glish translations of the work found on Habad.org, to overcome the inclination to sin, but rather natu- true love for God, and the rest will come. Habad.org/library/tanya/tanya_cdo/aid/1029163/ rally does good. The beinoni (average person) is one King of kings, the Holy One, blessed Thus, there can be applied to this jewish/Introduction.htm who struggles but prevails, while the rasha (wicked The Alter Rebbe concludes his be He, in detail, to the extent that his person) is one who struggles, gives in, and never explanation of the first type of love of God second type of love an expression 3 See “A World of Love” by Aryeh Kaplan and, for does teshuvah, (repentance). intellect can grasp and even beyond. of charge and command, namely, to Kabbalistic sources, the “The Purpose of Creation” 18 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 19 only to learn Torah and fulfill the Halakhah. Hassidic or Mitnaged implications of "Just as the tzimtzum process on the Ein Sof Hassidut Tzimtzum, Divine and Human Constriction However, R. Hayim of Volozhin adamantly tzimtzum, or perhaps with both, the forms the worlds which are created with A Meeting-Place Between the Divine and Human cautions against thinking too much about allegorical interpretation of tzimztum God’s Characteristics,19 similarly, the mind, By Leah Klahr the one-ness of this world with God. He serves as a powerful model within Jewish through the tzimtzum of the enthusiasm of “Whenever I think about God, I within God, the concept of tzimtzum likened to the ocean’s perception of a drop compares the knowledge of God’s thought. It provides a foundation for the its thoughts, forms and reveals worlds, a am at first saddened, because I realize that establishes a construct through which one of water within it; to the ocean, the drop is immanence, and the unity of the world concept of Divine immanence. It also process which is equated with revealing a 20 in thinking about Him, I distance myself can understand the relationship between a part of the whole. However, it is regarding within God, as “embers of fire; as portrays the Divinity inherent in our world. person’s characteristic traits." Just as the background warmth, such knowledge can If Divinity perceives no separation between different elements existing within the Ohr

KOL HAMEVASER KOL from Him. But then I remember that since the world and God. Concealment of an the human perception of the world, how the He is all, He is also my thought and my aspect of God’s omnipresence empowers drop of water see itself in relation to the serve a positive function in fueling our itself and the world, everything of this Ein Sof were individually indistinguishable distance, and I am consoled,” said the 19th creation with an illusory sense of ocean, where these thinkers’ views differed. devotion, but if approached too closely we world is brimming with Divinity. And this from the whole, the unique talents and 14 Century Hassidic thinker, Rabbi Nahman independence, enabling it to exist in the According to R. Shneur Zalman face the danger of being consumed. ” This Divinity unites all things. . abilities of a person can be originally of Bratslav.1 Rabbi Nahman’s face of Infinity. As contemporary scholar of Liadi, the Divinity in this world, which approach serves as the basis for Mitnaged Much in this vein, Rabbi Joseph undistinguishable from the boundless “I” philosophically and theologically laden Tamar Ross writes, “The act of divine was drawn through successive thought, which rejects the Hassidic B. Soloveitchik writes: "Is this Lurianic of the person’s being. And just like the Ohr statement about thinking about thinking tzimtzum was likened by some to the constrictions,10 is qualitatively lesser. emphasis on overcoming the illusory doctrine of tzimtzum just a Kabbalistic Ein Sof withdrew and concealed its about God embodies within it the concept situation of a teacher who conceals the full Therefore, from the human point of view, separation from God. According to the mystery, without any moral relevance for overwhelming Infinity in order to reveal of tzimtzum, one of the foundations of scope of his knowledge so that some God’s reality is both greater than, and Mitnaged approach, the emphasis of Divine us; or is it the very foundation of our the individual parts within it, Rabbi Hassidic theology. Tzimtzum, or Divine limited portion of it may be revealed to his distinct from, the reality of the world. worship should be in the concrete actions morality? If God withdrew, and creation is Nahman writes that through withdrawing 15 Constriction, is founded upon the questions student. Just as the wisdom of the teacher is Though this distinction is only perceived of Torah study and Halakhic fulfillment. a result of His withdrawal, then, guided by and concealing the boundless “I,” people

of how an Infinite God could create a finite unaffected by this concealment, so too all by humanity, and not by God, it creates a Importantly there exists a the principle of imitatio Dei, we are called can reveal the originally indistinguishable world, how a finite world manages to forms of existence gain a sense of their sense of separation from God, enabling a plausible alternative to the aforementioned upon to do the same. , then, elements of their characters. Perhaps, overcome nullification in the face of selfhood as a result of the hiding of God’s human relationship with God.11 This sense understanding of the respective positions requires man, in certain situations to Rabbi Nahman is alluding to the human 17 Infinity, and the nature of the relationship all-pervasive presence, yet God’s all- of distinction, accompanied by the of R. Shneur Zalman of Liadi and R. Hayim withdraw.” Perhaps one of the human power of creation, the ultimate act of 16 between an Infinite God and a finite world. embracing monolithic unity remains the knowledge that it only exists from the of Volozhin. According to this alternate “withdrawals” that Rav Soloveitchik’s Imitatio Dei. Tzimtzum explains how God The 16th Century Kabbalistic same. All appearances of diversity and earthly perspective, serves as the basis of understanding, both thinkers agree that words allude to is the Halakhic framework created our world. Yet, it also can explain scholar, Rabbi Isaac Luria, also known as particularization – while real enough – are Hassidic thought. Hassidic thought from the human perspective as well as itself. The Halakhah constricts the how people too are capable of creating and the Ari-zal, developed the visual model of swallowed up by His infinite unity, just as demands of humanity to overcome this Divine perspective, this world bears no boundless freedom, or Infinity within revealing worlds within themselves and tzimtum, or Divine Constriction, in drops of water are contained by the sea and illusory sense of separation. Torah learning separation from the comprehensive people, enabling them to create a unique their surroundings. . response to these questions. Tzimtzum indistinguishable from the surrounding and Halakhic fulfillment are integral tools Divinity. However, limited human space within themselves. It is this space, Though the allegorical posits that prior to the world’s creation, waters.”7 Midrash Rabbah captures this in achieving this goal. However, according perception prevents people from empty of the overwhelmingly boundless interpretation of tzimtzum may initially there was nothing but the Ein-Sof, the panentheistic8 theology in the formulation, to R. Shneur Zalman of Liadi, prayer and recognizing this reality. Thus, the Hassidic “I,” that serves as the dwelling place of the seem to be an abstract concept, its ‘Never Ending’. The light emanating from “He is the place of the world, and the world meditation, which can transform a person’s approach attempts to overcome the confines Divine. This human reflection of tzimtzum integration into one’s life can be deeply the Ein Sof is called the Ohr Ein Sof, and is not His place.9” In panentheistic terms, consciousness, are also integral tools in of limited human reality to perceive the serves as the ultimate act of imitatio Dei. meaningful. Tzimtzum simultaneously refers to all power and action deriving from the world exists within God, but God exists overcoming a sense of separation from larger reality of one-ness. The Mitnaged Just as the Ein Sof constricted itself to defies, delineates, and blurs the boundaries the Ein Sof. Though everything, including beyond the world. . God.12 At the same time, the Hassidic approach, on the other hand, acknowledges create a space for humanity within itself, we live with. It points to the unity between finitude, existed within the Ohr Ein Sof, no While solving earlier theological approach also embraces the tension the larger reality of one-ness, while also humanity too, constricts itself to create all kinds of people, between people and individual part could distinguishably exist questions, the allegorical interpretation of between Divine transcendence and embracing its limited human perception, space for the Divine within its being. It is nature, and even between people and God. in face of the overwhelmingly infinite light tzimtzum posed the threat of undermining immanence. It is only through a sense of claiming that this larger reality shouldn’t this dual process of tzimtzum that allows It serves as the philosophical and of the Ohr Ein Sof.2 In order for the the foundations of the entire Halakhic separation that one can create a relationship impact one’s religious worship. However, for a meeting place between the “I and theological foundation for the idea that 18 21 distinguishable existence of anything other system. The Halakha, and traditional with God, where a person can relate to God this alternative understanding does not Thou,” between a person and the Divine. “earth is crammed with heaven,” and than the Ein-Sof, there was a Divine Jewish worship as a whole, are based on as “Other,” as a King, Father, or Lover. Yet, affect the distinction between Hassidic and Rabbi Nahman of Bratslav perhaps, that heaven is crammed with ‘withdrawal’ from, or constriction of, the distinctions and binaries: Divine and simultaneously, it is the knowledge of Mitnaged approaches of overcoming described human tzimtzum as a process of earth. Ohr Ein Sof,3 which enabled a possibility human, holy and profane, pure and impure, God’s immanence, of the reality of one- separation versus embracing it. . intellectual, emotional, and character for creation.4 . permitted and forbidden. To many, the ness with the Divine, which drives a person Whether one identifies with the refinement within a person. He writes: Though the Ari-zal’s model of suggestion that these distinctions are only to overcome this sense of separation.13 The 1 Rabbi Nahman is cited as the author of this interpretation of tzimtzum. history of God’s relationship with mankind and in the tzimtzum was meant as a symbolic illusions threatens the entire framework of Hassidic understanding of tzimtzum articulation by Tamar Ross in “Orthodoxy and the individual’s religious experience and consciousness. It Challenge of Biblical Criticism”. 7 Tamar Ross, “Orthodoxy and the Challenge of is for this reason that Judaism...has always embraced illustration of creation, it created further Halakha and Divine worship. . establishes this duality by positing that Biblical Criticism” both immanence and transcendence in its conception 2 This explanation of the Ohr Ein Sof is an adoption of God.” theological questions for his students. Interestingly, two leaders of from the human perspective, the world is of Nissan Dovid Dubov’s article titled “Tzimtzum” on 8 Panentheism is “the belief that God is greater than Namely, it raised the issues of ‘change’ opposing movements, R. Shneur Zalman of qualitatively distinct from God, while also Chabbad.org. the universe and includes and interpenetrates it” 14 Nefesh HaTzimtzum pp. 101-102, and Tamar Ross according to Google’s Dictionary. Orthodoxy and the Challenge of Biblical Criticism within a perfect God, a ‘before’ and ‘after’ Liadi, representing the Hassidic movement, maintaining that from the Divine 3 According to most understandings, one cannot attributed to a timeless God, and to the and R. Hayim of Volozhin, representing the perspective, there is no such distinction. speak of the constriction of the Ein Sof. Rather, it is 9 Genesis Rabbah 68:9 15 Tamar Ross, Orthodoxy and the Challenge of the Light of the Ein Sof that successively constricted Biblical Criticism possibility of a space devoid of an Mitnaged (anti-Hassidic) movement, both According to R. Hayim of through the emanation of the Divine Characteristics, 10 The light of the Light of the Ein Sof was constricted or Sephirot. through the emanation of Sefirot, and thus its quality 16 This understanding of the distinction in approaches omnipresent God. These issues led to the adopted the allegorical understanding of Volozhin, even from the human perspective, is weaker and lesser than the original light between R’ Shneur Zalman of Liadi and R’ Chaym of development of tzimtzum lo ke-pshuto, or tzimtzum as an essential part of their there is no distinction between the human 4 Tamar Ross compares this to a living being which Volozhin is described in a chapters 4, 5, and 10 of the must first inhale in order to exhale. See Youtube video 11 Tamar Ross Orthodoxy and the Challenge of book Nefesh Hatzimtzum Vol II: Understanding Nefesh the allegorical interpretation of tzimtzum, philosophies. Their development of the and Divine. Unlike the Hassidic approach, “Tamar Ross on the Allegorical Interpretation of Biblical Criticism HaChaim through the Key Concept of Tzimtzum and first coined by R. Yosef ben Immanuel allegorical understanding of tzimtzum also which inspires one to overcome an illusory Tzimtzum”. 12 Tamar Ross Orthodoxy and the Challenge of Related Writings Irgess5 and R. Immanuel Chai Ricchi6 in addresses the questions that the concept sense of separation, R. Hayim’s approach 5 Author of the work . R. Yosef ben Biblical Criticism 17 Majesty and Humility, Rabbi Joseph B. the early 18th Century. . itself raises. Both thinkers agreed that inspires one to fully embrace the reality of Immanuel Irgess was a leading proponent of tzimtzm 13 Rabbi Norman Lamm discusses the centrality of Soloveitchik, pp. 35, 36. kipshuto, the literal understanding of the doctrine of this duality in The Religious Thought of Hassidism. According to the allegorical according to the allegorical interpretation this world. Rather than striving for tzimtzum. He writes, “Theism must embrace these two opposite 18 See “I and Thou” by Martin Buber interpretation of tzimtzum, rather than of tzimtzum, from God’s Divine vantage, transcendence, the Jewish person’s mission 6 Author of Yoshar Levav. R. Immanuel Chai Ricchi notions, immanence and transcendence, and allow for 19 Within Lurianic Kabbalah, this refers to the ten describing a literal process of change the world is not distinct from God. This is within this already transcendent world is expounds upon tzimtzum lo ke-pshuto, the allegorical the tension between them to be played out both in the sefirot, or Divine Characteristics which successively 20 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 21 descend into the formation of the physical reality we Aurora Leigh. “Earth is crammed with heaven, and world. For example, the book “Open to Me the Gates Hashem worded His command in a way spiritual entity who we can surely connect Tanchuma quotes a verse from Song of Hassidut inhabit. every common bush afire with God, But only he who of Righteousness”: The Pursuit of Holiness and Non- sees takes off his shoes. The rest sit round and puck Duality in Early Hassidic Teaching by Seth Brody. that would allow Benei Yisrael to glean the to through prayer, learning Torah, and Songs, in which Hashem proclaims, “Basi 20 Nefesh Hatzimtzum pp. 133, footnote 6 blackberries.” Additionally, in Hassidic thought, most merit from the making of the Mishkan. doing His will, but it is less natural for us to li-gani,” “I have come to my garden,”18 and

21 Excerpt from Elizabeth Barret Browning’s poem the burning bush represents the Divinity within this The donations are “Mei-eit kol ish,” from relate to God as a presence in the physical asks: When did Hashem come into His every person,14 not only from the tribal and and mundane aspects of life, such as in the garden? The Midrash answers that Hashem Making a Mikdash community leaders. Additionally, it was workplace or in the grocery. Bringing G-d came to His garden “when the Mishkan Classical Understanding With Hassidic Illumination “Mei-eit kol ish asher yidvenu libo,” into the parts of life that are deeply steeped was erected.” . “whose heart inspires him to generosity,” in “worldliness” is a much more difficult Abarbanel’s understanding of the KOL HAMEVASER KOL By Rebecca Labovich indicating that this was a voluntary task than serving God while being involved Mishkan touches upon the idea of this Immediately following Moshe’s dwell amongst them, “to accept their prayer anywhere other than in the exact spot of the donation as opposed to an obligatory in objectively religious acts. Abarbanel Midrash that God is not meant to be in the forty-day and forty-night stay atop Mount and worship.” Not only will Hashem talk to Beit Hamikdash, and in exile access to the offering. The donations are to come from understands the Mishkan as a physical rakia, but rather He is meant to dwell down Sinai, Hashem instructs him to command Benei Yisrael from the Mishkan, as precise location is limited. Because the people’s own will, rather than an structure that can teach us to recognize God on earth, with man. Not only is that the Benei Yisrael to make a Mishkan. Hashem Rashbam pointed out, but it will be a place Hashem gave the general command to obligation. Additionally, Benei Yisrael are in the physical and worldly aspects of our purpose of the Mishkan, but this is also the first tells Moshe that he should take for Benei Yisrael to pray and bring build a “Mikdash,” a house for Hashem, not told what materials to donate; instead lives. Hashem commanded Benei Yisroel to actual purpose of creation. The Midrash Terumah, a monetary donation that is set sacrificial offerings to Hashem – a place while Benei Yisrael were travelling in the Moshe is to take what is needed from their build a Mikdash in order to remove the demonstrates this point: Hashem “nisavah,” 1 aside for Hashem, from anyone in Benei for the expression of man’s participation in desert, Hashem instructed them how to donations, allowing them to give freely of false beliefs of the other nations and allow wanted, a “dira bi-tac\htonim,” a dwelling Yisrael “whose heart inspires him to a divine relationship. . build such a Mikdash in the desert, namely, whatever materials they want to give. All them see Him as a God who lives in their place down on earth. In this light, the 7 generosity,” “Mei’eit kol ish asher yidvenu Rashi explains that “V’asu li the Mishkan, because the desert is not a this is meant to add to their merit, for it midst, “Vi’hai Bi-kirbam,” and whose Mishkan is not just a holy place for God 2 libo,” and so gives willingly from his Mikdash” refers to a “beit kedusha,” a practical place for a stone building such as allows the Jewish people to serve God out providence permeates even the mundane and Benei Yisrael to communicate; it is heart. The Torah then lists the material house of holiness. Hashem is asking Benei the Beit Hasmikdash. . of their own will and with their own hearts. details of their lives. Abarbanel points out actually the fulfillment of the purpose of considered Terumah, which are the fifteen Yisrael to make a holy place “lishmi,” for The Ohr Ha-hayim takes note of Given the above, Abarbanel that this dwelling in our midst occurs even creation for it allows God to specifically 8 items necessary for the building of the My name. The idea of building a Mishkan the specific wording in the command of understands the organization of the verses “bi-tum'atam,” in their impurity, meaning dwell in the physical world. In fact, some 9 Mishkan. Hashem tells Moshe to take those is that it is kadosh, holy. Ramban highlights “V’asu li Mikdash ve-shakhanti be- in this section as such: Hashem tells Moshe that even in their corporeality and in the of the most corporeal sections in the Torah specific items from the materials donated the fact that right before this mitzvah was tokham,” “You will make me a Mikdash to take the Terumah from the donations that context of the physical world, Hashem still are found in the descriptions of the and use them to “make Me a sanctuary that given, Benei Yisrael was made into a and I dwell in them. One would expect the Benei Yisrael give out of their own free swells with them. Arbabanel argues that the materials needed for building the Mishkan. I may dwell among them,” “V’asu li “Mamlekhet Kohanim,” a Kingdom of verse to say, “V’Asu Li Mikdash ve- will. Because Benei Yisrael donates of their central purpose in Hashem’s command to It is so physical, so technical, but that is 3 Mikdash, v’shakhanti be-tokam,” While Priests, and a “Goy Kadosh,” a Holy shakhanti bi-tocho,” “You will make me a own volition, Moshe needs to take specific build a mikdash is “Ve-shakhanti be- precisely the point; these sections are just this command may seem on the surface to Nation. Once given the title of a Holy Mikdash and I dwell in it,” meaning that materials from these donations which are tokham,” for Hashem to dwell with Benei as much “Torah” as any other section, be straightforward enough, the verses Nation, Benei Yisrael need a holy place for God will dwell in the Mishkan. Ohr Ha- actually needed for the Mishkan; which the Yisrael in the physical world. . because God dwells in the physical too. proceeding and following “V’asu li Hashem’s presence to reside. The necessity hayim explains that “Bi-tokham” refers to verses then enumerate right there. Then Midrash Tanhuma16 quotes R’ To Abarbanel, the Mishkan was

Mikdash v’shakhanti be-tokham” refer to for a Mikdash, a holy place, is then “bi-toch Benei Yisrael,” meaning that God Hashem explains what to do with these Shmuel bar Nahman as saying: “Bi-sha’ah not just about the dwelling in the actual the structure that is to be built for God as a channeled into the specific command to will dwell amongst Benei Yisrael. This donations, namely, “V’asu Li Mikdash,” to she-bara Hakadosh Baruch Hu et ha-olam, Mishkan as described in the Torah, but, Mishkan and not a “Mikdash.” Many build the Mishkan, which would fulfill that understanding reflects the physical make for me a holy place that He can dwell nisava she-yehei lo dirah bi-tahtonim more importantly, it serves as the archetype classical commentaries approach this need. In this light, the command for a placement of the Mishkan encircled by the in. To clarify how such a structure should kemo sheyesh bi-elyonim,” “in the time of God’s dwelling in this world. The discrepancy by explaining that the “Mikdash” is the reason, or the predecessor, four camps of the tribes, placing it directly be made, Hashem goes on to explain the that Hashem created the world, He desired Mishkan captured the essence of the idea of “Mikdash” serves a greater purpose for of the command for the Mishkan. in the midsts of Benei Yisrael. It is in this specifications of how to construct the that there should be for Him a dwelling “dira bi-tachtonim” and emphasized the both God and Benei Yisrael, far beyond the While Ramban sees the Mishkan context that the Ohr Hachayim points out Mikdash of the desert, the Mishkan. The place in the lower places like that there is in need to emulate this idea in our everyday command to build the physical structure of as necessary because Benei Yisrael is the purpose of the Mishkan: “V’asu li Abarbanel sees the wording “Mikdash” as the high places.” Hashem wants a dwelling lives. The Lubavitcher Rebbe, Rabbi 10 the Mishkan. Hassidic philosophy and kadosh, Ibn Ezra notes that the Mishkan Mikdash” serves the purpose of “ve- the general idea of making a holy place for place “bi-tahtonim,” down on earth, in the Menachem Mendel Schneerson, in his first interpretation can in turn illuminate and is called “Mikdash” because Hashem is shkhanti bi-tokham” – to dwell in the midst Hashem to dwell in, and the specific lowliest of places. The Midrash describes ma’amar, or Hassidic discourse, outlined deepen these more classical understandings, Kadosh, and therefore needs a holy place to of Benei Yisrael. Hashem desires to be instructions for the Mishkan as the the movement of Hashem’s presence in its this very concept as the central theme for giving them particular resonance for the dwell. According to Ibn Ezra, the purpose within Benei Yisrael, and it is because of fulfillment of this idea. . ascent away from the world: At the his generation and therefore the central individual. of the Mishkan is for Hashem’s honor by this love and desire that He commands Abarbanel explains the purpose of beginning of the creation, His presence was theme that he would highlight during his 4 Rashbam explains that a Mikdash providing Him with a Holy place in which them to make a place for Him to dwell with the Mishkan, or really any Mikdash, is to in the world, but the sin of the Adam and leadership. Throughout his tenure, this is a place where Hashem is sanctified and to dwell. . them. According to Ohr Ha-hayim, the allow for Hashem’s presence to attach to Eve pushed G-d away and up to the first Midrash that emphasizes the idea of “dira where Hashem addresses Benei Yisrael. He The very first mitzvah discussed purpose of the Mishkan is to create a place Benei Yisrael without land, desert, or any “rakia,” or sphere. After six more bi-tahtonim” as the purpose of creation and 5 11 quotes another verse in Exodus which says in Rambam’s Hilkhot Beit Behira quotes in which Hashem can be close with His other forms of physicality getting in the monumental sins Hashem’s presence its source in this pasuk, “V’asu li Mikdash regarding the Mishkan, “Ve-no'aditi shama “V’asu li Mikdash” as the source-text for chosen people. . way. The Mishkan is meant to show that totally left the seven rakiot of this world. ve-shakhanti be-tokham,” were both 13 li-benei yisrael,” “And there I will meet the general command to make a house for Abarbanel explains that the Hashem’s presence and providence is with Then Abraham, with his good deeds, drew constant sources of inspiration for the way with the .” In other words, the Hashem, whether that house be the specific commandments for how to make Benei Yisrael even in the corporeal human Hashem’s presence back down a sphere, that he looked at the world. In the Mishkan is the “meeting spot” for Hashem Mishkan or the Beit Hamikdash. Based on the Mishkan are given in order to provide world. The Mishkan forces Benei Yisrael to Yitzchak another, Yakov another until aforementioned Ma’amer, titled Basi li- 12 and Benei Yisrael; a place where Hashem this understanding, the Ohr Ha-hayim merit for Benei Yisrael. He further think differently than the other nations. It is Moshe brought It all the way down to our Gani (eluding to God’s presence returning can communicate with His people, elaborates that this command is for all emphasizes that the larger purpose behind an answer to those who deny God’s world during the historical event that to dwell in the world as discussed in the 6 Sforno understands the purpose times. The Ohr Ha-hayim points out that the Mishkan is for Benei Yisrael to prepare providence in the details of the world and occurred at Mount Sinai, as the verse states, Midrash above), the Lubavitcher Rebbe of the Mishkan from the opposite this command to make a house for Hashem a Mikdash in such a way that Hashem instead believe that Hashem rejects “va-yared Hashem al har Sinai,” “And points out that the Beit Hamikdash, and the perspective. While both commentators see applied in the desert, in the Land of Israel, could dwell in it as he dwelled on Mount corporeality, claiming that “Hashem ba- Hashem came down upon Mount Sinai.”17 Mishkan before it, encapsulate this concept it as a “meeting spot,” Sforno is unique in and even during the Diaspora. The only Sinai. Hashem’s presence is explicitly said shaymayim heikhin kis'oh,” “Hashem The renewal of Hashem’s dwelling in the of “dirah bi-takhtonim,” that God wants to that he sees it as a place for Benei Yisrael to reason that the Jewish people cannot build to have dwelt at Mount Sinai, therefore the makes His throne in Heaven,”15 and so physical, lowest world began at Mount dwell in this world. He even quotes our communicate with Hashem. Sforno says a house for Hashem in exile is because Mishkan should serve as a home for resides in the heavens, and only in the Sinai, but it was solidified through the verse, “V’asu li Mikdash ve-shakhanti be- that the Mishkan is the place for Hashem to Torah prohibits the building of such a house Hashem’s presence in much the same way. heavens. We easily relate to God as a service in the Mishkan. The Midrash tokham,” to prove the point that both 22 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 23 structures are all about bringing God down tokham” as a general approach to bringing pointing out that God dwells in the 13 Abarbanel on the Torah to Exodus 25:8 20 Basi L’Gani 5710 / 1950 found on Chabad.org Hassidut to earth.19 . Mishkan, even though Benei Yisrael may God into our lives and into the world is the 14 Exodus 25:2 21 Kunteres Ha’inyanos Shel Toras Hachassidus, or 24 Basi L’Gani 5711 / 1951 The Hassidic perspective sees pnimiut perspective of this verse. Therefore, be in a state of impurity. As the Midrash its translation, “On the Essence of Hassidut.” See ‘V’asu li Mikdash ve-shakhanti be-tokham’ highlights, God desires to dwell amongst 15 Psalms 103:19 sections 1 and 2. This Hassidic discourse explains 25 Exodus 29:43 every peshat, remez, derash and sod how Hassidut acts as Pnimiut of Torah in depth. as a general Avodah, a mode of worship, to us, even as we are immersed in our deeply interpretation of this verse gains clarity and 16 Medrish Tanchuma 1:35 26 Likkutei Torah: Vayikra – “Adam Viyakriv bring God into the world. The hitzoniut of vitality in light of this perspective. When human and sometimes impure lives. In 22 While Sod has an element of Pnimiut, as it Mikem” This Hassidic discourse actually discusses the verse, or the external and revealed Hassidic thought, the desert is used to 17 Exodus19:20 reveals the hidden, secret meaning, Hassidut is how we can learn from the service of the Bet looking closely, it is possible to see the the “Pnimiut of the Pnimiut,” understanding Hamikdash for our own service of God, in “coming meaning, is to build a physical Mikdash, presence of this underlying message in the describe a place void of Godliness;27 the the underlying message behind the verse, which towards Him.” KOL HAMEVASER KOL 18 Song od Songs 5:1 permeates all four interpretations. but the pnimiut, or the underlying intent classic commentators and their views on Mishkan shows that Hashem will dwell 27 Likkutei Torah: Ani Ledodi Roshei Teivos Elul, and inner meaning of the verse, is to engage the Mishkan as discussed above. For with us, even as we are in a desert state of 19 For the full text of Basi L’Gani 5711/1951 23 See in The Keys to Kabbalah, the section in see: http://www.chabad.org/therebbe/article_cdo/ Section 2. Hassidut takes this idea from a verse in in this greater calling, to bring God into the example, a dira bi-tahtonim is sometimes impurity, devoid of Godliness. . Practical Kabbalah titled “Torah Study” by Nissan Jeremiah (2:2) that a desert is “an unsown land, a aid/2333961/jewish/The--First-Maamar.htm Dovid Dubov for a discussion of different methods of place “where no man has dwelt” (ibid 2:6), which is world and into our everyday lives. In his spoken about in Hassidic works as the Abarbanel’s commentary even interpreting Torah in relation to Hassidic teaching, understood as a place outside the sphere of holiness. ma’amer, the Lubavitcher Rebbe quotes “meeting spot” for heaven and earth, a further expresses the pnimuit ideas of the Rabbi Yosef Yitzchak , the guide for how we can bring the two Mishkan. His view that the Mishkan served A Perspective of Habad Hassidut Towards Music previous Lubavitcher Rebbe, in the original together, united in the physical world.24 to bring down Hashem’s presence as it was Basi Li-Gani Ma’amer,20 on which his This can be seen in the Rashbam’s usage of brought down on Mount Sinai fits well By Judy Leserman ma’amer is based: “The language of the the words from the verse, “V’noaditi shema with the Midrash’s understanding that The [Rebbe] noticed an old man not bound by words, and on the other, music tuv lev” – “Behold, my servants sing verse is precise [in saying] ‘and I will dwell li-Benei Yisrael,” “and there I will meet Hashem’s presence was brought back into among his listeners who obviously did not has a timeless component that can bridge from gladness” (Isaiah 65:14). According in them,’ it doesn’t say ‘in it’ [which would with the Israelites,”25 to explain that the the world at Mount Sinai and the Mishkan comprehend the meaning of his discourse. between past, present, and future. Rabbi to Shirat Shelomoh, a contemporary refer to the Mishkan], rather, ‘in them,’ purpose of the Mishkan is to act as a functions as a solidification and He summoned him to his side and said, “I Lord Jonathan Sacks similarly draws this commentary on Song of Songs, song has the [meaning] within each and every Jew.” If meeting spot. While Rashbam focuses on continuation of that process. He also notes perceive that my sermon is unclear to you. connection between music and spirituality: power to bring out one’s love for something Listen to this melody and it will teach you and increase it; when a person sings out “Ve-asu li Mikdash” refers to every Hashem’s communication with Benei that donations of Benei Yisrael were Music is a form of sensed continuity individual Jew, then the verse becomes a Yisrael, Sforno focuses on our service to entirely voluntary both in the size and how to cleave unto the Lord.” The [Rebbe] of his love for God, he is performing an began to sing a song without words. It that can sometimes break through the act that affirms his gratitude and brings directive for every person to make a Hashem. Taken together these two substance. On a psychological level, this most overpowering disconnections in personal Mikdash by bringing God down to approaches encapsulate the two aspects method of donations would bring out Benei was a song of Torah, of trust in God, of him closer to God. Many Torah scholars longing for the Lord, and of love for Him. our experience of time… Faith is more perceive a connection between song and dwell within ourselves, in our own lives. needed to make a dira bi-tahtonim: G-d Yisrael’s endearment for God that in turn like music than like science. Science Hassidut is the Pnimiut of Torah, coming down to us and us going towards would cause them to be more endeared to “I understand now what you wish the learning of Torah and keeping of the to teach,” exclaimed the old man. “I feel an analyses; music integrates. And, as mitzvot. The Vilna Gaon5 explains that the the inner intent and message behind the Him. This concept is referred to in Hassidic God. The purpose of God coming into our music connects note to note, so faith text.21 The Torah has four levels of thought as mi-li-ma’ala li-mata, from lives is to aid us to forming a relationship intense longing to be united with the Lord.” deepest and most secret parts of the Torah The Rebbe’s melody became connects episode to episode, life to life, are inaccessible without song, so much so interpretation: peshat – the simple meaning, above to below, and mi-li-mata li-ma’ala, with Him and this relationship between age to age in a timeless melody that 26 . part of his every discourse henceforth, that a song can both be life taking and life remez – the hinted meaning, derash – the from below to above. God and His people can be understood as breaks into time. G-d is the composer though it had no words.1 . giving. The Steipler Gaon6 elaborates upon expounded meaning, and sod – the mystical Ohr Ha-hayim explains that mutual endearment. By giving their and librettist. We are each called on to meaning. These methods advance our Rambam understands the aforementioned donations in a way that increases mutual Music is an invariably powerful this idea, adding that there is so much more entity; a solid beat can, in one instant, urge be voices in the choir, singers of G-d’s to song than physical pleasure. Rather, understanding of the hitzoniut, the external command to be a general one and explicitly endearment between them and God, Benei song. Faith teaches us to hear the music or revealed aspect of the Torah.22 In notes that this applies for all times, Yisrael engage in their relationship with thousands of individuals to dance and a song can awaken the heart to a consistent sweet melody can bring even the hardest beneath the noise… The history of the burning passion and can also arouse contrast, Hassidut brings out the inner, including during exile. While Ohr Ha- God, which is the ultimate fulfillment of Jewish spirit is written in its songs.2 pnimiut, idea of a particular passage, which hayim refers to the physical building which bringing God into our lives. . heart to tears. Music has the potential inspiration in one’s religious practice.7 imbues the external interpretations of the we are technically obligated to build even Abarbanel understands the to bring man to the deepest depths and Music’s connective quality has the While several sources expound on passage with life and vitality.23 in exile, this idea lends itself easily to the Mishkan as a symbol that God is in the to the highest heights. As with all such ability to transcend space and time the power of music, Habad Hassidut has Understanding the underlying intent of pnimiut idea that building a Mikdash is a physical world, with total involvement in potent matters, there are several Jewish in order to link individuals to that a tradition of an in-depth understanding something can give clarity and vitality to general directive for all times, even in the details of our lives. This echoes the perspectives – attributed to a variety of which is otherwise out of reach. of a spiritual hierarchy and anatomy of otherwise dry and technical actions or exile, for each person on an individual very same notion brought forth by the Jewish thinkers spanning from Rishonim to The fact that music is an entity melody. According to the Lubavitcher material. This is why we love to know why level. Ohr Hachayim points out that the Midrash Tanchuma and in Hassidic Aḥaronim, Hassidim to Mitnagdim (Jewish from the realm of Torah is discussed by the perspective, music and its performance before what, and why even taking out the purpose of the Mishkan is for Hashem to thought. The details regarding the Mishkan opponents of Hassidism) – which seek Talmud Bavli (Arakhin 11a). One biblical are conceptualized as inherently neutral garbage can be an act of love for another dwell “amongst them,” meaning amongst come to help us internalize the to understand and harness music for the source referenced there is Deuteronomy powers, the art form itself being neither person, for when we understand the Benei Yisrael, because “Ahav li-hiyot ken understanding that Hashem is with us. The ultimate goal of achieving closeness with 18:7, where the Torah discusses the Levite: particularly divine or otherwise. Listening underlying intent behind something, the be-tokham,” “He loves to be amongst Mishkan and all its details provide lessons God. Though music is appreciated across “V-sheret be-shem Hashem Elokav,” – to music has an equal potential to pull thing gains clarity and vitality. When we them.” This concept is similar to the teaching us how to make our very own the Jewish spectrum, Hassidic literature “And he may serve in the name of the one’s heart closer to the Divine as it does to understand the underlying idea, the inner Midrash’s statement “nisava she-yehei lo Mikdash, by bringing God into the very is known for being filled with stories and Lord his God.”3 The Amoraic sage Shmuel pull one away. The Lubavitcher approach intent, behind a passage in Torah, it brings dirah bi-tahtonim,” “He desired that there mundane nature of our lives so that “Ve- explanations of the power of a niggun, a derives exegetically that this service in the sees music, like anything in the physical life and vitality as well as clarity to every should be for Him a dwelling place in the shakhanti be-tokham,” Hashem can have Jewish melody, to arouse closeness to God name of God to which the verse refers is world, as a vessel that contains within it a aspect of that passage’s interpretation. lower places,” which the Midrash states as His wish and reside amongst His people. and repentance. Once one understands some song. A second source the Gemara cites spark of the Divine, but it is the degree of The Hassidic interpretation of the purpose of creation. Abarbanel also of the nuanced perspectives and approaches is Deuteronomy 28:47: “Tahat asher lo accessibility to that spark that determines “V’asu li Mikdash ve-shakhanti be- touches on this pnimiut message by to music, this powerful tool can be used and avadeta et Hashem Elokekha be-simhah the quality of the vessel. Music that has the integrated in order to uplift the individual’s u-ve-tuv levav”- “Because you would potential to draw one closer to the Divine 1 As defined by Rashi 25:2 5 Exodus 29:43 9 Ramban to Exodus 25:8 avodat Hashem (service of God). not serve the Lord your God in joy and is traditionally associated with Lubavitcher 2 Exodus 25:2 6 Sforno to Exodus 25:8 10 Ibn Ezra to Exodus 25:8 There is an innate connection gladness.” Rashi4 (ad loc.) explains that niggunim. Such songs are said to be a between music and spirituality; on one singing is necessarily an expression of blessing to perform, to the extent that they 3 Exodus 25:8 7 Rashi to Exodus 25:8 11 Hilchos Beis Bechira 1:1 hand, music has a pure emotional power simhah and gladness, as the verse from have the ability to even uplift an evil person 4 Rashbam to Exodus 25:8 8 ibid 12 Ohr Hachayim to Exodus 25:8 because it is free from any lyrical structure, Isaiah states, “Hinei avadai yaronu mi- performing them for an evil purpose. 24 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 25 On the opposite end of the spectrum, within the music. The next part of the the tetragrammaton, the four worlds of the It would be counterproductive, three Talmud classes. Class sizes for many assured that these other minyanim will sing Hassidut music that has the potential to debase an tikun involves textual and compositional ten sefirot, and the four-stage process of and certainly unfair, to bring the spiritual5 courses are thus larger as well, making it any part of the Hallel service on Rosh individual spiritually is characterized by manipulation, in which words are evaluated achieving closeness with God. The music void felt at YU into focus without first difficult for both teacher and student to Hodesh and Hanukkah. Finally, what anti-. Such music is said to and either changed or reinterpreted to have of each stanza moves upward, which defining and appreciating the real substance nurture religiously fulfilling relationships. upsets this writer most is the conspicuous be so thickly encased in a metaphysical a religious meaning. Finally, the actual reflects the Lubavitcher ideal of upward that surrounds that hole; we cannot truly In stark contrast to the Wilf campus, Beren lack of an explanatory minyan for students husk of impurity (kelipah) that only the music is modified to conform to Hassidic spiritual trajectory that is described in a know what we lack without knowing and campus employs only one Director of with limited or yeshiva highest spiritual leader, a rebbe, could religious and aesthetic principles.10 metaphor of movement from the heart to the loving what we have. Most obviously, Religious Guidance, who is tasked not only backgrounds, and any other students who extract the holiness that lies within.8 Music that has Hassidic origin or head. The combination of melody-types, Yeshiva University is blessed with an with offering spiritual direction to students wish to infuse meaning into their prayer KOL HAMEVASER KOL Music that is wholly divinely has undergone spiritual tikun is musically stylistic features, vocables such as “bam, overflowing wealth of opportunities for but also with arranging religious with the help of a teacher.12 Imagine how inspired and music of anti-Jewish origin and structurally unique in that the sound bam” or “ai, ai”, is part of what creates serious, religiously enriching study of programming, which inevitably detracts many more students would attend prayers, represent two poles on the spectrum of itself carries multileveled musical, the unique effect of Jewish music, lending Torah. Admittedly, that wealth is not, I from the time she can make available to and perhaps find spiritual fulfillment, if accessibility to holiness; however, in spiritual, and social meanings. Like musical, social, and religious meaning.12 believe, distributed fairly between the Wilf students. Perhaps most troubling of all, the such a minyan existed! All the same, I am between them exists a large area of neutral most Eastern European Jewish music, The power ingrained in music and Beren campuses, as I will elaborate Stern College administration itself arranges at least in part comforted by the prayer genres. This music is referred to by music Lubavitcher music often contains an has been understood across all cultures below. The men of the Wilf campus have few, if any, opportunities for informal options, current and planned, on the Wilf historian Ellen Koskoff as “potential augmented second, which, when included and times. It is one of humanity’s oldest the unenviable task, but undeniable Torah study besides the weekly Torah with Campus for Shabbat. Each week I attend, niggunim.” These melodies, often from in a musical scale, has a sort of “yearning and most universal languages, and is often privilege, of choosing among over fifty the Roshei Yeshiva lecture arranged by the without fail, I am uplifted by the Carlebach- non-Lubavitcher sources, are said to have quality” that evokes images of wandering more powerful than the spoken word. In talented scholars and educators across four office of Religious Guidance, which, while style minyan for the Kabbalat Shabbat perceptible sparks of holiness in them which and the pain of unfulfilled spiritual love. light of this, the music of Habad Lubavitch morning programs, with whom to devote certainly consistent and appreciated, is still (acceptance of the Shabbat) service in the can undergo a spiritual tikun (repair) that Mark Slobin, an ethnomusicologist who approaches the realm of music with hours to study of Torah and Jewish only once a week. To their immense credit, Klein Beit Midrash, which is filled to elevates them towards their holy source. specializes in Eastern European and delicate care. It is not merely a combination knowledge each day. Each teacher, in Stern student-run clubs such as the Beit capacity with men and women even on In the process of musical tikun, a melody klezmer music, describes three distinct of notes, but rather a unique key to spiritual supplement to his regular curricula of Midrash Committee and Bavli Ba-Erev are “out” Shabbatot when many local students is first identified as having potential for augmented second melody-types that are development. In today’s day of earbuds Bible, Talmud, Halakha, Jewish philosophy, primarily responsible for arranging go home for Shabbat. And I would be holiness and then somehow “acquired” by found in the 347 niggunim notated in the and the constant bubble of music in which or Jewish history, may serve as a spiritual extracurricular Torah programming in the remiss not to commend the work of the a lofty personality; this means that a rebbe, Sefer ha-Niggunim, which is a compilation we live, it is incumbent upon the sensitive guide and mentor for his students and/or evenings. There is even a position on the Student Organization of Yeshiva (SOY) a tzadik (righteous individual), or perhaps of Lubavitcher niggunim.11 Further, the soul to take a closer look at just how arrange informal forums for religious Torah Activities Council board devoted leadership13 for their establishment of a even a beinoni (an individual whose musical structure of niggunim carries deeply music can affect an individual, and conversation and camaraderie.6 For those almost entirely to inviting speakers to give new student-led minyan for Shacharit on spiritual labors have brought him to a level religious meaning as well; for example, the ascertain that we are maximizing its deep students seeking more personal attention, Torah classes during students’ free time Shabbat morning, which, according to an of perfection in thought, word and deed, overall structure of the song “Niggun for and powerful potential. the Undergraduate Torah Studies (UTS) (Vice President of Speakers). Why this is article in the most recent edition of the despite his still-active evil inclination)9 Four Worlds” is believed to incorporate the division of RIETS has nine Mashgihim necessary, especially since it is not required Commentator, is designed to “create an must be able to perceive a holy spark essence of the “four-ness” associated with (religious mentors) on staff, including one of Wilf Campus students, is beyond the opportunity for students to be placed at the 1 Newman, L. I, The Hasidic Anthology (London: 5 Rabbi Elijah ben Solomon of Vilna, Ukraine, 1720- org specifically for Sephardic students and two scope of this article, but it nonetheless forefront of the religious atmosphere that Jason Aronson, 1988), 293. 1797 for students in the Stone Beit Midrash highlights the spiritual initiative and fits their needs.”14 It is these kind of 10 Koskoff 76-77 2 Sacks, Jonathan, “The Spirituality of Song (Ha’az- 6 Rabbi Yaakov Yisrael Kanievsky of , Program. In the evenings, students on the motivation of these young women, which creative, yet essential, initiatives that will inu 5776),” Covenant and Conversation, http://www. Israel, 1899-1985 11 Description of the musical theory and form of Wilf campus enjoy a rich, well-staffed will be discussed below. The fact that the reinvigorate the spiritual milieu of Yeshiva rabbisacks.org these three melody-types go beyond the scope of this 7 Tzofioff, Shlomo, Shirat Shelomo (Jerusalem: essay, but suffice it to say that they are characteristic Night Seder program with a variety of Stern Beit Midrash now has a student-run University, as I will contend below. 3 Biblical translations by The Jewish Publication So- Ginzei Ha-Melekh, 1996), 4-5. of Eastern European Jewry and some are even con- ciety, The JPS Hebrew-English Tanakh (Philadelphia, gruent with the Turkish-Arab Jewish styles. options including incentives for Talmud Night Seder program each week, in addition Where the Beren campus is 2003). 8 Koskoff, Ellen. Music in Lubavitcher Life (Urba- study and nightly classes on Jewish to the regular presence of women learning lacking in structured communal prayer, it na: University of Illinois, 2001), 74-79. 12 Koskoff 77-78 7 4 Rabbi Solomon ben Isaac of Troyes, France, thought. Among others, these classes be-chavruta each night, is a testament to makes up for that with collective 1040-1105 9 “The Beinoni,” Chabad.org, http://www.chabad. include two well-attended ḥaburot (study the religious passion and fortitude of Stern spontaneity. Besides for the (usually) groups) given by Rabbi College students, who, unlike Wilf campus monthly minyan on Rosh Hodesh, there is Neo-Hassidism and Modern Orthodox Spirituality on Hassidut8, which draw both YU alumni students, do not have the luxury of being no minyan on campus; students who desire The Spiritual Climate at Yeshiva University and non-students in addition to current YU served replete religious programming on a to pray with a minyan must arise before By Netanel Paley students. Not least of all, the Glueck Beit silver platter. . 7:00 am and walk to Congregation Adereth Last year, I wrote an article1 for a migration toward Yeshiva University’s to whom Hassidut speaks, and these are Midrash is vibrant with the sound of Torah When it comes to prayer, however, El, which is seven blocks away from the this magazine that attempted to unearth, few opportunities for the study of Hassidut2 friends and peers to whom Hassidut does study into the late hours of the night, which both campuses seem to be lacking. The farthest dormitory building. Since this is in sweeping, largely utilitarian terms, the or practice of Hassidic prayer3 – yet, not speak. Some of them are friends and recreates the Israel yeshiva experience for Wilf Campus does boast thirteen minyanim unquestionably difficult for college philosophical anatomy of Modern Orthodox more to the point, neither did it inspire peers who study Torah for hours each many young men, and, for some, is visceral for Shacharit, up to fifteen minyanim for students with packed schedules and heavy Neo-Hassidism. While I was fortunate the formation of alternative spiritually- day with painstaking rigor and still feel a enough to imbue them with authentic Mincha (during the summer), and up to workloads, most Stern students pray on to receive mostly positive feedback on minded groups or group-oriented spiritual lack, and some of them are friends spiritual fulfillment. . nineteen minyanim for Maariv (during the their own before going to class. In past the piece from friends (some of whom, explorations of alternative spirituality. and peers who do not study Torah precisely The same, sadly, cannot be said of winter). Still, of those myriad minyanim, years, however, a select few have admittedly, might consider themselves Now, fourteen months later, I because they feel a spiritual lack. For all of Torah study on the Beren campus. Though only three10 offer a consistently measured sometimes prayed together in the Beren “neo-Hassidim”), I realized that something feel obligated to continue what I started. these people, and for everyone who seeks women at Yeshiva University benefit from pace that allows a slower davener (prayer Beit Midrash, and, on some occasions, one was eminently lacking from many of these The earnest complaints and yearnings greater and deeper meaning from his or her a healthy assortment of teachers and classes participant) to recite the entire service; my student would lead the prayers as an conversations, and that is constructive, of my friends and peers for ‘intellectual religious life, I believe Hassidut and Neo- (in some cases, healthier than that of the friends, who attend other minyanim because informal Hazzanit. Beginning this semester, forward-thinking dialogue. For this, I fault spirituality’, ‘genuine spiritual dialogue’, Hassidism have an answer – and it does Wilf Campus9), they are afforded a fraction of their schedules, tell me of their longing this phenomenon has become a regular none but my article and its writer, both of ‘meaningful conversation about Avodat not involve so much as opening a book of of the Torah study opportunities available for that simpler time in yeshiva when they occurrence, as a few students have which missed an opportunity to initiate a Ha-Shem’, and other expressed varieties Hassidut or donning a gartel for prayer.4 to men. The Beren Judaic Studies could pray the entirety of Shacharit with coordinated a Tefillah group for Shacharit university-wide, and perhaps community- of this authentic religious need have only department staff is less than half the size of kavvanah (concentration) and without (in accordance with Halakha) that meets in wide, discussion on our spiritual climate. grown louder and run deeper with the I. Prayer and Torah-Study: Does A its Wilf counterpart, and course offerings having to worry about being late to class or the Beit Midrash. On Shabbat, as many as To my knowledge, my article did not beget passing time. These are friends and peers Framework Constrain? . include far fewer Halakha options and just skipping breakfast.11 One cannot even be 150 women gather for a spirited Kabbalat 26 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 27 Shabbat on Friday evening, also led by a are the students who do not like singing, and prayer are alike in that participation (RAFT) last year.23 This is what lies behind conversation, as if at war with intellectual an intellectually, and hopefully emotionally, Hassidut Hazzanit. These two prayer gatherings or are not religiously inspired by Hassidic alone cannot serve as a barometer for the myriad student-led efforts of previous discourse. Why this spiritual dissonance, enriching experience. But most times, as each possess one quality – the first teachings? If they struggle to find meaning spiritual fulfillment and wholeness. To years, from the Jewish Meditation Club’s this trench between the two sides of young adults still paving a path to spiritual spontaneity, and the second unity – that are in their daily prayers and Torah study, and clarify, in this context I use the word weekly groups, to the highly successful ourselves, at events which are, at their core, enlightenment, we should use these nowhere to be found in the formulaic if they are looking for alternative outlets in “spiritual” to refer to the elements of discussion and lecture group TEIQU (Torah unmistakably spiritual? There is no one to opportunities to build community and minyanim of the Wilf Campus. To my which to find that meaning, where are they religious life that inform and affect one’s Exploration of Ideas: Questions and blame. But I believe there are interfering camaraderie with one another, without the knowledge, there is no minyan or smaller to turn? And should not an institution which emotional and intellectual personae, Understanding).24 The particular missions gaps in our spiritual experience here at YU presence of a guest lecturer. . prayer group that meets only on occasion is built on a mission of preparing young without exclusion of one another. Students of these groups of spiritually minded which, when filled, will allow us to fill this Community itself gives rise to a KOL HAMEVASER KOL or forms in an impromptu fashion, nor is adults to lead their own spiritual lives rouse may pray and attend morning Seder students, and the varying content of their internal chasm just as well. . third value I consider essential to collective there one minyan, even on Shabbat, at them to create spiritual habitats of their because they feel they are halakhically or activities, are beside the point; regardless As observant Jews, we are acutely spiritual vitality: conversation. The ideal which all students who wish to pray attend own, rather than create a nostalgia-powered morally obligated to do so, and participate of their external manifestations, they are, at aware of the fact that community enhances spiritual gathering, in my opinion, is driven together. Yes, there is halakhic and spiritual environment for them that can only so in Judaic studies classes out of purely their core, cohorts of spiritual creators. our spiritual moments and lives, on both by open, honest dialogue that does not fear value to structured prayer with a minyan. much as mimic the yeshiva experience? academic motivations or pressures. In this Their often-short lifespans bespeak not a the individual and collective levels. Prayer venturing into the domains of the emotional But, speaking in terms of giving rise to a Even if the answer to the latter religious framework, there is no way to failure to sustain relevance or student with a minyan is of an elevated spiritual and the personal, and does not mask that spiritually dynamic environment, Beren’s question is no, this alone cannot excuse know whether a student feels content with interest, but the bounty of creative thinkers quality28; Torah study with a partner draws fear with the defense mechanism that is model is far more well-positioned for where this single-minded focus on the his or her spiritual life without asking him and dreamers with which our university has the Divine Presence into the exchange.29 cynicism. Some of my friends complain to success than that of Wilf, and the latter yeshiva has left the women of Yeshiva or her directly, and, by extension, there is always been blessed. Successive groups of We welcome our families, friends, and me that the discussion-driven events they indeed has much to learn and gain from the University. Students on Beren Campus no way to measure the spiritual ambience students work to actualize their own ideas people we have never even met to our attend on campus are “pretentious”, or at former. have no events comparable to the monthly of an entire university without conducting rather than maintaining those of their weddings, britot milah, and kiddushes; we least have many “pretentious” people in or annual Melave Malka an exhaustive sociological survey. forerunners, not because the preexistent are commanded to invite needy strangers attendance whose chief aim is to showcase II. Institutional Efforts to Inspire: concert, nor are they welcome at either A parallel phenomenon exists ideas are not worth maintaining, but into our homes to partake in our Festival their intelligence to their peers. I, for one, Too Many Left Behind? . event. This is in spite of the fact that there are with respect to collaborative spiritual because the newcomers choose to seize an meals.30 Yet there is little, if any, aura of find it difficult to believe that there are Even so, in recent years, many Stern students who would find such initiative in the college context: because it opportunity to create something of their collectivity to be sensed at our student-run enough people on campus like that to administrators and student leaders on an event spiritually enriching; impromptu is generally the case that college students own. It is this creativity, I believe, which is spiritual gatherings on campus. Students dominate an entire event. More the Wilf Campus have made a concerted kumsitzen are not an uncommon occurrence feel uneasy discussing their personal one of three components vital to the come as strangers and leave as strangers; fundamentally, though, I think that it is not effort to expand opportunities for spiritual on the Beren Campus and the Hassidic spiritual lives with peers who are not their engenderment of collective spirituality, and though some outward souls may kindly “pretense” which my friends are detecting; expression.15 Since the appointment of Torah commentary Netivot Shalom is a close friends,21 it is especially difficult for which is the crown jewel of the current extend themselves towards unfamiliar it is a basic discomfort with candid group Rabbi Moshe Weinberger as popular favorite among havrutot in the college students to create or even participate spiritual landscape of Yeshiva University. faces, nothing innate to the ambience of the conversation that afflicts our entire (spiritual leader, literally “influencer”) of Beren Beit Midrash.18 Instead, students in a milieu of spiritual élan. Take, as an Here, at the heart of these creative gathering urges them to do so. This, I generation. As young adults maturing into RIETS in 2013, RIETS has sponsored a seeking organized, extracurricular spiritual example, the pulsating hum of Torah study student initiatives, I wish to hone in on believe, owes to the lecture format, and older, more secure adults, we are loath to farbrengen (Hassidic gathering) in honor activities must turn to their respective in YU’s batei midrash. A Romantic – or a what is missing, an absence that reflects a necessity of a non-student presenter, make ourselves appear vulnerable at this of each Rosh Hodesh. At the gatherings, /seminary groups led by fellow Hasid – might feel the presence of God larger absence within the variegated assumed by almost all student-run religious transitory period in our lives, and are thus which regularly draw over one hundred students, which, while conducive to real hovering between the undulating words of tapestry of Modern Orthodox spirituality.25 events on campus. The advantages of this averse to sharing our emotions with anyone students, Rabbi Weinberger, in the manner spiritual growth because of their small eternity.22 There are always exceptional Many of the initiatives begun over the past formula are self-evident: it is easy to other than the people closest to us.31 We of a Hassidic rebbe, leads students in size, may reinforce the seminary-clique- individuals who can seek out and find the five years, I have noticed, orient themselves follow, it attracts more students, and it protect ourselves by veiling our true wordless niggunim (devotional melodies) driven social fabric with which some Stern spiritual in the finest details of their around a common goal: the deepening of entrusts the chosen topic to capable hands feelings in long words and short wisecracks, and spirited dance, interposed by an often students take issue.19 I can only speculate surroundings. But for the rest of us, there students’ intellectual approaches to of expertise and authority. But because it making genuine connection all but passionately delivered – and emotionally on the origin of this imbalance between may be nothing uniting the men and women Judaism. It need not be stated that this is a relegates students to roles as listeners, it impossible. For spending time with friends relevant - ma’amar (Hassidic discourse) the two campuses – is it funding, false talking and studying other than the mere worthwhile endeavor, especially in these stifles conversation before any conversation or meeting new people, this kind of on religious service and struggle. True to and outdated assumptions about students’ fact that they are learning the same holy formative years of early adulthood and in a can even begin. The mere fact that a person interaction is perfectly acceptable, if not their name, the bring together religious needs, a combination of both, Book in the same room. How are we, as university endowed with some of the finest with seniority and authority – be it academic ideal. But if we are to re-envision our students from many different yeshiva or something else entirely? Regardless of feeling and thinking spiritual beings, scholars of Torah and Judaic studies in the or intellectual – is the only person in the spiritual horizons, if we are to foment backgrounds and morning shiurim (albeit the answer, I believe the administration supposed to feel and think in such a world. And the groups that have undertaken room speaking about that topic for the spiritual revolution, we need to be able to almost exclusively MYP and BMP), from has some soul-searching to do to ensure context? this laudable effort have reaped impressive duration of the event implies, if only have the sort of authentic, earnest the “Neo-Hassidic” contingent of Rabbi that all students, uptown and downtown, The answer, in truth, is different fruit, with consistently high attendance at subliminally, that students are not capable conversation in which our spiritual Moshe Tzvi Weinberg’s BMP to have as equal an opportunity as possible to for each and every one of us, and it may events, a veritable spectrum of theological of conducting a conversation about the yearnings and aspirations are transparent. alumni of less Hassidically-inclined religious fulfillment. take a lifetime to find. But if part of us and ethical topics, and attention from topic on their own, even with adequate yeshivot such as Har Etzion and Kerem Be- wants to sit on the edge of a glassy lake or outside the student community.26 But what preparation. The focus on the speaker, in IV. Looking Ahead . Yavneh. Even more popular is the annual III. Individual Spiritual Fulfillment: the top of a mountain and meditate on our the groups also share is a focus on the opposition to the audience, as the axis of There is no question that yeshiva-wide Melave Malka with the well- Creativity, Community, and own existence for the rest of our waking intellectual to the exclusion of the the gathering forestalls the possibility of spirituality is alive and well at Yeshiva known musician Eitan Katz, which is well- Conversation days, another part of us demands to create emotional dimension of religious life and the formation of a collective, a community University. Though it can be difficult to advertised and attended by many RIETS Until this point we have been and actively bring spirituality into our own service.27 Faith is discussed without of individuals who can freely share their discern on the communal plane, many faculty members as well as students. Both discussing religious life at Yeshiva human handiwork. This is why Beren mention of the emotional challenges posed thoughts without a precondition of students feel spiritually fulfilled in their of these events represent efforts to foster University within an institutional context – Campus students give weekly haburot by emunah (religious faith) and bitahon authority. Professors and experts should be Torah and Judaic studies as well as prayer religiously-oriented collectivity among that is, religious programming primarily organized by the Stern Beit Midrash (trust in God); Jewish law without mention invited to discuss their unique contributions routines. I find it challenging not to be students16, and, in a certain sense, to initiated and maintained by the university Committee; this is why Yeshiva College of the daily struggle with the yetser ha-ra to their fields, and to share original ideas – heartened by the roar of Torah in the recreate the yeshiva milieu some students administration. In addition to lacking the students are reviving the Tanakh Club; and (Evil Inclination); prayer without mention in those cases, there is a clear reason, other Glueck and Fischel Batei Midrash in the feel is lacking at Yeshiva University.17 sort of active creative element I argue is this is why both Beren and Wilf Campus of practical advice to improve kavvanah. than their mere authority, why they should morning, by the students I see running from While these efforts are certainly crucial to a spiritually vigorous students started the Religious Approaches The term avodat ha-Shem, and its meaning speak and everyone else should listen. This their last class directly to the Beit Midrash noble, I cannot help but wonder: where atmosphere,20 institutionalized Torah study to Faith and Theology lecture series “service of the Lord” does not enter the sort of event is appropriate on occasion, as for night Seder, and by the students I see 28 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 29 praying soulfully in front of the Aron rich, self-sustaining spiritual ecosystem, need look no further than the recent history still, Yonah is the only book of the entire yakam Yonah”), mirroring the command an investigation into a secondary question Hassidut Kodesh long after Ma’ariv has ended. based on the most definitional qualities of Neo-Hassidism for a spiritual model that Trei Asar (the last 12 books of the Latter of “Arise” (“kum”), thereby producing an is necessary. His motives notwithstanding, And the creative groups orchestrating of successful Neo-Hassidic movements: allowed these three values to blossom, and Prophets) whose narrative is occupied by expectation that Yonah is actually going to why did Yonah ever think that he could spiritual change on campus exhibit at least creativity, community, and conversation.32 that can serve as a beacon shining towards the telling of a story rather than solely carry out God’s command when, in fact, run from God? As Dr. Yonatan Grossman some aspect of the three characteristics I It is my belief that these groups, and the uncharted territory of religious devotion.33 by descriptions of prophecy. A careful he is not? It is quite clear that the verses argues, the mere attempt by a man to run consider critical to the development of a Modern Orthodox community as a whole, analysis of the opening verses of the first intentionally leave out these seemingly away from God is extremely surprising. chapter introduces a variety of important critical details, leaving the reader and Doesn’t Yonah know that “melo ḥol ha- 1 Netanel Paley, “Behind the Beards: A Philosophical and one on R. ’s Esh Hassidic movements. messages and themes that are relevant to commentators to address the ambiguity. aretz kevodo”, that God’s presence fills the KOL HAMEVASER KOL Survey of Modern Orthodox Neo-Hasidism.” Kol Ha- Kodesh. understanding the entirety of this book. Lack of Background . entire world?12 Dr. Grossman points out Mevaser 9:1 (November 2015), available at www. 21 Many psychology studies demonstrate the kolhamevaser.com. 9 The Jewish Philosophy department at Stern, notably, The Lack of Detail . Several commentators take further that the notion of trying to run away has more staff and class offerings this semester than prevalence of “social sharing” of emotion, especially among college students; see, for example, Rime, A cursory reading of the initial note of the lack of background at the from God is already addressed and strongly 2 Including, but not limited to, the three weekly its Yeshiva College counterpart. Bernard, Pierre Philippot, Stefano Boca, and classes given by Rabbi Moshe Weinberger, Mashpia of verses of the first chapter of the book of beginning of the book of Yonah.8 One rebuked by the prophet Jeremiah: RIETS, and the shiur of Stone Beit Midrash Program 10 These are minyanim for Shacharit: the Batja Mesquita. “Long-lasting Cognitive and aforementioned 7:00 Nusah Sefard minyan in Rubin Social Consequences of Emotion: Social Sharing Yonah quickly triggers several questions. primary explanation proposed by a teacher and Mashgiach, Rabbi Moshe Tzvi Weinberg. and Rumination.” European Review of Social Shul, the 7:45 “Yeshiva” minyan in the Glueck The first logical narrative subsection of variety of commentators is that historical [23] Am I a God near at hand, saith the 3 Such as the 7:00 am Nusah Sefard Shacharit Beit Midrash, and the newest of the Psychology 3.1 (1992): 225-58. Web. Nonetheless, LORD, and not a God afar off? [24] minyan in the Rubin Shul, informally known as “Rav 8:00 minyan in Zysman Hall, led by Rabbi Hershel these studies also indicate that most people share the book encompasses verses 1:1 through background is in fact unnecessary because emotions only with people with whom they have a Moshe Tzvi’s Minyan”, which typically lasts for an Reichman. I have prayed at almost all of the other 1:3.2 In the opening verses, the reader Yonah’s background is already provided Can any hide himself in secret places hour and features audible chanting of Pesukei de- minyanim for Shacharit and they regularly complete significant relationship, such as spouses/partners, that I shall not see him? says the LORD. Zimra and dancing at the conclusion of the service. the service in approximately thirty minutes on days family members, and close friends. immediately learns of God’s command to in a different book of Tanakh—namely, This group meets on Rosh Hodesh in Zysman Hall for when the Torah is not read. Yonah to go to Nineveh in order to make the book of Kings. The verse in Kings Do not I fill heaven and earth? says the a monthly “Happy Minyan”, the centerpiece of which 22 Hayyim Nahman Bialik’s classic poem ha-Matmid LORD. (Jeremiah 23:23-24) is an hourlong, often musically accompanied Hallel 11 This is to say nothing of the limited minyan options (“The Talmud Student”) may come to mind. a proclamation against their sinful ways: describes Yonah: "[25] He restored the for Sephardic students (one minyan per service), and prayer. The Happy Minyan is itself the brainchild [1] Now the word of the LORD came unto border of Israel from the entrance of Ḥamat of the close group of friends who started the Stollel, the fact that there was no Nusah Sefard minyan on 23 Yakov Stone, “RAFT Hosts Discussion with Aaron Putting aside the halakhic problem of one which is elaborated upon below. campus until the previous year. Koller on Biblical Creation in the Modern World” The Yonah the son of Amittai, saying: "[2] unto the sea of the Aravah, according to who is kovesh nevuato, who suppresses 4 In seeking this answer, I am indebted to Rabbi Dr. 12 The 9:00 Shacharit minyan in Rubin Shul, Commentator Online Edition, 29 September 2016, ‘Arise, go to Nineveh, that great city, and the word of the LORD, the God of Israel, his prophecy, what further compounds colloquially known as the “IBC Minyan” and listed available at www.yucommentator.org Ariel Evan Mayse, himself an accomplished scholar of proclaim against it; for their wickedness is which He spoke by the hand of His servant this issue is that prophets are not ordinary Hassidism and Neo-Hassidism and a treasured mentor on the IBC schedule of the classes as “Explanation 24 “Bridging the Cultural Divide” YU News, 1 and friend of many of us at YU, for his invaluable of Prayer”, does not, in fact, feature any explanatory February 2011, available at www.blogs.yu.edu/news come up before Me.’" (Yonah 1:1-2) These Yonah the son of Amittai, the prophet, laymen; how, then, could someone with the contributions to this article and my perspective element. In previous years, Rabbi Zev Reichman, a teacher in IBC, delivered a short explanation of the initial verses beg important questions who was of Gat-ḥepher. (Kings 2:14:25)" spiritual stature of a prophet make the foolish on spirituality in contemporary Orthodoxy. The 25 It should be clear that my objective is only to 3 forthcoming second installment of this article draws service each day, covering the entire service over the assess those shortcomings that can be addressed, not about the author’s literary style. Why, for In the context of the narrative of Kings, mistake of thinking he could run from God? heavily from Rabbi Dr. Mayse’s forthcoming essay course of the academic year. to criticize indiscriminately; on the contrary, I am instance, is there no dating or background Yonah is identified as the prophet who “The Development of Neo-Hasidism: Echoes and filled with childlike excitement over the possibilities Many commentaries make note 13 Particularly the gabbaim (beadles), Aryeh Laufer provided at the beginning of the book? The prophesied that the wicked king, Yerav’am Repercussions,” to be published in the near future and Dovid Simpser opened by these ideas. of this troubling issue. The Radak, for one, in the next edition of The Orthodox Forum, which reader is left in complete darkness with ben Yoash, would expand the borders of expresses the problem as follows: For the is at once a thorough history of Neo-Hassidism as 26“Spurred by the AgriProcessors Controversy, well as a crystalline vision for the future of Orthodox 14 Elliot Heller, “New Minyan, Coffee and Tea, and regard to the historical background of the the kingdom of Israel. While the specifics prophet was [by definition] a person full of Free Meals: Shabbat at Wilf Gets a Makeover” The Students Sponsor Panel on Morality and ” YU spirituality. Without Rabbi Dr. Mayse, this article News, 12 December 2008, available at www.blogs. narrative, remaining ignorant as to where of Yonah’s prophecy there are also wisdom and understanding—and how could would certainly never have seen the light of day. Commentator Online Edition, 27 November 2016, yu.edu/news available at: www.yucommentator.org. Yonah is from and whether he had other important, this approach assumes that it such a person have possibly endeavored 5 I use the term ‘spiritual’ here in a rather broad 4 27 I myself have observed this while attending several prophecies in his lifetime. Moreover, why is unnecessary to reintroduce Yonah when fashion, encompassing all areas of religious life. 15 Outside of events held on special occasions, such of these events, and friends of mine have noted it to to escape from before God? (ad. loc.) In Elsewhere in the article, I will use the word in more as the Chagigot for Hanukkah, , and Yom ha- me as well. does the author choose to omit the content the reader ought already to recognize him. response to this quandary, the Ibn Ezra limited senses. Atzmaut. of the proclamation in these verses?5 And In addition to the former approach, makes note of the text’s formulation “mi- 6 For instance, Rabbi , in whose shiur 16 See the comments of students in Josh Blicker, 28 See Talmud Bavli Berakhot 6a and 21b “Melave Malka: An Opportunity For Unity” The similarly, why do these verses detail neither two alternative explanations can be lifnei Hashem,” i.e. ‘from before God’, as I am privileged to study, delivers a brief Mussar “schmooze” each week related to contemporary Commentator Online Edition, 30 November 2015, 29 Avot 3:6 and Talmud Bavli Berakhot 6a the sins committed by the inhabitants of suggested to address this textual problem. opposed to “mi-penei Hashem,” i.e. ‘from ethical issues; many other teachers do so as well, available at www.yucommentator.org 30 Rambam, Mishneh Torah, Hilkhot Shevitat Yom Nineveh, nor any reason whatsoever for One promising option is to suggest that each with his own unique religious perspective and the face of God’: And behold, I have not 17 This was a general sentiment echoed by alumni Tov 6:18 the relevance of Nineveh’s warning and the author’s goal is to emphasize that these rhetorical style. Rabbi Wieder also devotes time to eat of Sha’alvim and similar yeshivot during last year’s found in the prophecy of Yonah that he fled lunch with his students once a week, as does Rabbi punishment? Why does God send Yonah earlier stories and facts are not necessary Moshe Tzvi Weinberg and other teachers on occasion. SOY presidential election, and utilized as a primary 31 See Bernard Rime , Catrin Finkenauer , Olivier from the face of God, but rather from before platform point of candidate and Sha’alvim alumnus Luminet , Emmanuelle Zech & Pierre Philippot (1998) to an exclusively Gentile town, failing to to understand the primary messages of this Many MYP, BMP, and JSS/ classes also Itamar Lustiger. See David Rubinstein, “Opposition “Social Sharing of Emotion: New Evidence and New God – [as] it is written, ‘By the life of God, organize shiur shabbatons, and IBC has an annual relate directly to Benei Yisrael, the Jewish book; the messages of this book are relevant program-wide shabbaton. Fails to Unseat SOY Establishment”, The Questions,” European Review of Social Psychology, before whom I have stood’. And indeed, Commentator Online Edition, 10 May 2016, available 9:1, 145-189 People, at all?6 After all, as Radak points anytime and anyplace.9 In this vein, the all the time that he receives prophecy he is 7 See, however, Wilf campus student Binny Shapiro’s at www.yucommentator.org out, this is the singular instance in Tanakh reason for the conspicuous absence of considered to be before God. (ad. loc.) The fine article in the most recent issue of The Commentator 18 As reported by a Stern student. 32 Which I will address, at length, in the next on the shortcomings of the Night Seder program: installment of this article. where a prophet goes to a non-Jewish detail at the beginning of the book of Yonah Ibn Ezra explains that Yonah isn’t running http://yucommentator.org/2016/11/investing-in-night- 19 As reported by several Stern students. nation to call for teshuvah, repentance.7 may be to amplify the elements of the story seder-yus-focus-on-the-yeshiva-elite/ 33 Netanel Paley thanks Rabbi Dr. Ariel Evan Mayse from God; instead, he is running “mi- 20 As I will contend in the second installment of this and Miriam Pearl Klahr for their contributions to this The ensuing verse only raises which are given: Yonah is a prophet, and he lifnei Hashem,” ‘from before God’. Yonah 8 One on R. Nahman of Bratslav’s Likutei Moharan, article, based on the successes of 20th century Neo- article. more questions: "[3] And Yonah rose up is seemingly disobeying a command from is well aware that he cannot escape from Of Obligation, Brotherhood, and Confusion to flee unto Tarshish from the presence of God.10 Another complementary option is God, and instead intends to run from the the LORD; and he went down to Yaffa, and that the author intends for these verses to mission with which God had commanded Why Did Yonah Run? found a ship going to Tarshish; so he paid have a certain effect on the reader. Perhaps him. He doesn’t want to fulfill this mission, By Avraham Wein the fare thereof, and went down into it, to go the author intends to “sweep the reader off and in this sense, he wants to run ‘from In the waning hours of Yom while the notion of repentance is obviously the book gives rise to many pressing with them unto Tarshish, from the presence his feet,” rushing him immediately into the before God’, i.e. from being a prophet. Kippur, the holiest day on the Jewish a vital theme in the book, many other theological questions. For another, the of the LORD. (ibid. 1:3)" Why does Yonah story of the boat. If this is in fact the case, Apart from being internally satisfying, calendar, the book of Yonah is read. A important lessons and themes can be book of Yonah contains the only instance run away? Does he really believe that by the swift pace set by the lack of detail in this explanation concords with other standard explanation for this practice is gleaned from the episodes found therein. in Tanakh where a navi – a prophet – runs running away he doesn’t have to fulfill the opening verses of the book of Yonah Biblical verses that describe a prophet as that Nineveh’s repentance and subsequent Indeed, the diverse narrative of the book away from an explicit prophetic mission the direct command of God? Why does may relate to the most obvious question in being “lifnei Hashem,” ‘before God’.13 redemption following God’s decree serve of Yonah is singular in a number of ways. from God, as well as the only instance he choose to run specifically to Tarshish? the narrative—that is, why Yonah runs.11 An alternative explanation of this as both a critical and timely reminder of For one thing, the seemingly indiscriminate in Tanakh where a navi demonstrates an Furthermore, why does the author make use Why Run? . puzzling phenomenon14 is suggested by the 1 the opportunity for repentance. However, detail of the verses in the first chapter of overt desire to commit suicide. Further of the phrase “And Yonah rose up” (“va- Prior to answering why Yonah ran, commentary Metzudat David. He writes: 30 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 31 [3] “Livroaḥ Tarshishah” (i.e., ‘to flee to thereby be redeemed. While, as the book of Twelve years later, they took over northern Eliezer.19 This explanation is conceptually ‘The great city’ – and therefore he fled, Rabbi Carmy therefore decides Hassidut Tarshish’) – This is a place outside of the Kings details, the people of the kingdom of Israel, exiled its inhabitants, and eventually significant in that it makes Yonah’s flight a for he said: it is a great city, and it is to take this difficult peshat and adapt Land of Israel, where prophecy does not Israel were indeed successful in the days destroyed and exiled the entire kingdom of matter of self-concern rather than a matter impossible that all of them shall repent, it to what he considers to be a much rest upon prophets. (ad. loc.) The Metzudat of Yerav’am ben Yoash, it is nevertheless Israel.16 Furthermore, the Abarbanel uses of principle. It is, however, problematic for and also God is merciful and will not more conceivable explanation, thereby David explains that Yonah wanted to run clear that the success they experienced was this idea to explain a famous ma’amar a number of reasons. The Ibn Ezra reasons destroy a great city such as that. ‘And alleviating some of the natural discomfort outside of the Land of Israel to a place not a result of their meritorious actions. Ḥazal, a teaching of the Jewish Sages: against this explanation on the grounds that Yonah arose to flee to Tarshish from of the assertion that Yonah was in some where prophecy does not take place One need look no further than the ensuing it wouldn’t make sense for a prophet of God before Hashem’ – that is, he wanted way guilty of fault. Yonah was indeed an because he simply no longer wanted to verses (2:14:26-27) for proof to this end: There are, in a sense, three types of to flee from God simply out of self-concern. to remove himself from his mission, old man, and he didn’t want to take a long KOL HAMEVASER KOL prophesize. This explanation is admittedly God sees the bleak state of the people of sons: one who demands the honor of Additionally, he argues, why would Yonah that God should send somebody else; ride on a donkey; thinking that a sea voyage slightly problematic, given that by the the kingdom of Israel, and only saves them the father and the honor of the son; have been concerned by the criticisms of for [Yonah] was at that point a frail would be more comfortable, he decided time Yonah flees, he has already received because He does not want to wipe them and one who demands the honor of the people of Nineveh? After all, Yonah old man, and if he should go, and – the to take a ship to Nineveh instead. All of the prophecy of his mission, thereby out entirely. Additionally, the prophecies the father and not the honor of the son; did not live amongst them, and would not city being so large – they should fail to the aforementioned suggestions for why rendering his subsequent flight both of Hoshe’a and Amos emphasize that the and one who demands the honor of the have even been there to hear their critiques! repent, and God being merciful should Yonah ran are good possibilities regarding surprising and seemingly unproductive. People of Israel were serving idolatry and son and not the honor of the father. Finally, he contends, the people of Nineveh have mercy even upon the sinners, it parshanut, Biblical commentary. Yet Rabbi Dr. Yonatan Grossman attempts committing many social injustices during Yirmiyah demanded the honor of the wouldn’t be so foolish as to exhibit the would turn out that [Yonah] would have Carmy believes that far more important to explain the purpose of Yonah flight that very time. Based upon this background, Father and the honor of the son… faulty logic that this explanation demands broken his body on that long journey than what we hold to be true is the question in a manner that dovetails with the Ibn the Abarbanel insightfully explains the Eliyahu demanded the honor of the of them, and in the event of their salvation for nothing, seeing as they wouldn’t of what Yonah himself held to be true. Ezra’s explanation of the logic underlying difficulty Yonah had with his mission: Father and not the honor of the son… would surely presume that the only return anyway, and also God would Rabbi Carmy suggests that it is possible Yonah’s flight. He points out that although [and] Yonah demanded the honor of reason they were spared from punishment not deliver to them judgement through that Yonah would not have thought or acted the author of the book of Yonah leaves this … And for this reason, the Blessed the son and not the honor of the Father. was a result of Yonah’s declaration Yonah anyway. And to refuse outright along the lines of any of the possibilities matter unaddressed in the first chapter, One endeavored to save Assyria from (Midrash Yalkut Shim’oni, Jeremiah, and their subsequent repentance. and say, ‘I shall not go’ – he did not suggested earlier. He argues that we are verses in the fourth chapter following the the future evil incumbent upon them passage 325) Why the Narrative Ambiguity? . wish to do, so as not to refuse brazenly. making the assumption that people always due to the iniquity of their hands: repentance of Nineveh relate directly to In light of this midrash, the argument The aforementioned answers Rather, Yonah chose to remove himself, know why they do what they are doing, in order that Assyria be saved from this very issue: seems to be that Yonah cares more about recognize ambiguity in the narrative and saying as it were ‘send, please, in the but in reality people don’t always have destruction, and that it should be the the Jewish people not being hurt than attempt to clarify what really happened. hands of somebody else’. all of their opinions worked out. In real [1] But it displeased Jonah exceedingly, tool of God’s wrath whereby to destroy listening to the Father, i.e. God. Nineveh’s A different way to approach this lack life, people don’t always know exactly and he was angry. [2] And he prayed Israel – and as it is said, ‘Lo Assyria, R. Eli’ezer of Beaugency repentance would inevitably cause Benei of detail is to look at the purpose of the why they are doing what they are doing, unto the LORD, and said: ‘I pray the staff of My wrath, etc.” And due essentially argues that Yonah didn’t go Yisrael to look worse and ultimately allow textual ambiguity itself, attributing a or what will become of their actions.20 Thee, O LORD, was not this my to this, the Holy One Blessed be He to Nineveh because he thought the whole Assyria to function as the weapon of Benei narrative significance to its prominence. He Rabbi Carmy therefore argues saying, when I was yet in mine own wanted to straighten out Nineveh, the mission was pointless: he would surely be Yisrael’s destruction, and Yonah knew purposely chooses not to let Yonah explain that if, in the heat of the moment, one country? Therefore I fled beforehand royal capitol. And this was the reason unsuccessful in causing Nineveh to repent, this. Thus, Yonah doesn’t go to Nineveh his actions. What does this teach us? Two would ask Yonah whether or not he is unto Tarshish; for I knew that Thou art for Yonah’s mission to Nineveh to call he would exhaust himself on the mission, out of Jewish nationalist sentiments. different approaches can be taken. The refusing to do what God asked him to do, a gracious God, and compassionate, to her that her evil had arisen before and God would surely end up forgiving the Several questions can be raised first is that of Dr. Grossman, who argues it is not clear whether Yonah would say long-suffering, and abundant in God: not out of God’s love of [its people of Nineveh in any case. According against the Abarbanel’s explanation. How that the lack of an explicit answer in the that he is. If Yonah is saying that he did mercy, and repent Thee of the evil. inhabitants], nor out of desire for them, to this line of understanding, Yonah wasn’t does Yonah know all of this, for one thing? verses itself possesses great significance. refuse to do what God asked him to do, [3] Therefore now, O LORD, take, but rather in order to save them from against Nineveh’s redemption in theory, How does Yonah know that all of Assyria It is as if the moment the prophet refuses then he would have to supply a reason. I beseech Thee, my life from me; for harm in order that they should be ready but rather felt that it would be a waste of will be destroyed if he doesn’t transmit to go to Nineveh and declare the message However, if he does not yet know that he it is better for me to die than to live.’ in the future for the appointed time his time and energy to go on this mission. this prophecy to Nineveh? Finally, why that God had, so to speak, “put in his is rebelling at this point in the narrative, (Yonah 4:1-3) of [destruction and exile of] Israel… This innovative explanation is belied does Yonah assume that even if Assyria mouth,” he is muted and not entitled to then he may not feel the urgency to justify which is the truth of this matter. And by a few issues. First and foremost, this is destroyed, God wouldn’t have an provide an explanation for his actions. As his activities. All Yonah knows is that he From these verses, it seems that Yonah therefore, [Yonah] concluded in his approach seems to run against the grain of alternate plan as to who would destroy noted, only when Yonah actually fulfills feels uncomfortable with the command. knew that God would accept the repentance heart not to go to Nineveh, so that the the simple peshat (literal understanding) Benei Yisrael? While these questions his mission is his mouth opened again, Rabbi Carmy believes this is a deeper take of Nineveh, and it was this expectation people of Assyria should not be spared of the verses in chapter four where Yonah are indeed strong ones, it is nonetheless and only then is he rendered capable of of R. Eli'ezer of Beaugance. He suggests which caused him to run away from his from the destruction by his hand – for seems distressed by the repentance of clear that this is the predominant view defending his reservations as to God’s that, as responsible readers of the Biblical mission in the first place. This explanation how could his going be the reason for the Ninvehites. This issue alone causes of the commentaries on the book.17 command. Dr. Grossman argues that this narrative, it could be that we should suspend gives rise to another obvious question, the saving of the Assyrian People and R. Eli’ezer to suggest that Yonah did not Another explanation for Yonah’s is the first message of the book of Yonah: judgment at this point in the narrative. however. Why did Yonah take such great the destruction of the Jewish People! actually know that Nineveh had been saved, puzzling flight found in the commentaries of Running from God neutralizes one’s ability Yonah knows that he does not want to go, issue with calling for a nation to repent? And how could he bear to see the evil thereby adding to the ḥiddush (novelty) of both Ibn Ezra and Abarbanel18 is that Yonah to converse with Him. Similarly, if a person but as far as he is concerned, he has no fully- Indeed, as Dr. Grossman contends, such that would befall his nation at the hands his approach. A further question one could 15 was worried that the people of Nineveh has grievances against one sending him on developed doctrine or opinion. This is an is in fact the essence of a navi’s role! of the Assyrians! And because of this, ask against this approach is how Yonah would mock him. His logic was as follows: a mission, he is not able to escape from important approach because of its relevant Dr. Grossman argues that it is he fled from before God… (ad. loc.) knows that Nineveh will not repent. This once the people of Nineveh repented, they him, and it falls upon him to carry out his methodological considerations, as well as necessary to understand the historical expectation becomes even more surprising background of this book in order to would be forgiven and spared punishment, mission. (Be’er Miriam, Yom ha-Kippurim) for its insight into the human personality. The Abarbanel writes that Yonah was considering that Nineveh does in fact adequately explain Yonah’s mindset in at which point they would accuse Yonah Rabbi Shalom Carmy offers a How Much Did Yonah Pay . concerned that if he caused Nineveh, the repent almost immediately upon receiving this circumstance. When Yonah is first of being a false prophet. The Ibn Ezra second, novel explanation for the author’s An interesting debate surrounds capital of Assyria, to repent, thereby saving Yonah’s proclamation. Finally, the notion introduced in the book of Kings (2:14:25), writes: "And [some] interpret that [Yonah] literary technique. He bases his explanation the words “va-yitein sekharah,” ‘and he them, Assyria would survive and eventually of a prophet of God deciding to disobey the verses mention another prophecy was afraid that [the people of Nineveh] on the remarks of R. Eli’ezer of Beaugency paid its fare’, found in chapter 1, verse 3. wipe out the kingdom of Israel. This is, in direct orders from the Ribbono Shel Olam attributed to him: Yonah prophesizes that would call him a false prophet when God in his commentary on Yonah. R. Eli’ezer The Ibn Ezra argues that these words mean fact, what historically occurred: within (Master of the Universe) out of mere fear the period of Yerav’am ben Yo’ash will was appeased from the evil. (ad. loc. 1:2)" writes that it is not the case that Yonah ran that Yonah paid exclusively for his fare: seven months of the death of Yerav’am of discomfort is at least very creative be a successful one for the kingdom of An earlier and similar formulation can because he did not want to save the sinful "And he paid its fare" – not all its fare, ben Yo’ash, Assyria began to tax Israel. and at most more than a little unsettling. Israel, and the people of his kingdom will be found in the Midrash Pirkei de-Rebbi Ninevehites. Instead, he argues: i.e. so as to finance the entire voyage, but 32 www.kolhamevaser.com Volume X Issue 2 Volume X Issue 2 www.kolhamevaser.com 33 rather, only that which he was obligated on: whereas generally travelers paid their the sailors were willing to give him the Hassidut to pay on his own behalf. (ad. loc.) An fares at the end of a sea journey, Yonah benefit of the doubt and try to spare his life. alternative explanation can be found in the paid at the beginning. This explanation of Conclusion . Midrash Pirkei de-Rebbi Eli’ezer, and is Rashi and the Midrash fits plausibly with The opening verses of the first also proposed by Rashi in his commentary the understanding that the author’s purpose chapter of the book of Yonah do much to set to this verse: "‘And he paid its fare’ – that at the outset of the book of Yonah is to up the rest of the book by foreshadowing is, [Yonah] paid his fare in advance. [I]t is emphasize the urgency with which Yonah questions about Yonah’s intentions that not the usual way of those who travel by wanted to leave. The swift pace of the arise and are examined throughout the rest KOL HAMEVASER KOL sea to pay the fare of their journey until opening verses mirrors this point, as the of the narrative. Yet these verses themselves the moment of their departure, but he paid author wants to emphasize how Yonah’s also contain significant messages about in advance – and not only that, but he actions occur quickly and not over an obligation to God, the nature of prophecy even financed the entire voyage. (Rashi, extended period of time.21 Furthermore, and the human personality. As such, a ad. loc.; Pirkei de-Rebbi Eli’ezer, ch. 5)" Rashi’s interpretation here may help clarify careful reading of opening verses of this Rashi believes that Yonah not only paid why it is that, when Yonah asks to be thrown book is critical in order to uncover the for his fare but also paid the fare for the overboard later on in the narrative, the wealth of meaning couched therein. entire ship. Additionally, Rashi argues sailors do not immediately oblige: seeing that Yonah paid his fare unusually early as Yonah had already paid his fare, perhaps

1 See Rabbi Amnon Bazak’s lecture on Yonah, avail- the Da’at Mikra commentary, pgs. 4-5. 19 On the fifth day, Yonah fled from before his God. able at http://www.hatanakh.com/tanach/18.0.2. And why did he flee? Because one time, God sent him 8 See for example the comments of the Ibn Ezra and to restore the border of Israel and his words held, as 2 See the commentary of the Da’at Mikra, page 2. Radak ad. loc. it says “He restored the border of Israel”; then a sec- 3 Owing to word and space constraints, not all of 9 See footnote 4b in the Da’at Mikra commentary on ond time, God sent him to Jerusalem [to announce] these questions will be addressed in the continuation Yonah. its destruction, and the Holy One Blessed be He acted of the article. Nevertheless, it is worthwhile to raise in accordance with His abundant mercy and was ap- them here so as to emphasize the confusing and prob- 10 I think this suggestion flows well with Dr. Gross- peased from the evil and did not destroy it, and they man’s approach. called him a false prophet. Then a third time, God lematic nature of the verses. sent him upon Nineveh to destroy it; thereupon Yo- 4 This question is sharpened especially when Yonah 11 I think this idea meshes well with a suggestion nah made a personal calculation, and said: ‘I know is contrasted against other nevi’im. For example, see made by Rabbi Shalom Carmy, as will be discussed in that the gentiles are wont to do repentance – now they Isaiah 1:1, where the verse details that Isaiah prophe- the continuation of this paper. shall repent, and God will send His wrath upon Israel! sied during the reign of King Uziyahu. And not only this, but also: is it not enough that Israel 12 Another problem is that from verse 1:10 it seems calls me a false prophet, that the gentile nations of the 5 A discussion of this issue by modern Biblical abundantly clear that Yonah is well aware that God world should also do so? I shall therefore flee from commentators demonstrates this point. Dr. Yonaton “hath made the sea and the dry land.’’ before God, to a place where His Honor is not seen… Grossman argues that it is probable that the procla- (“Horeb” ed., Ch. 9) mation found in the third chapter, “Yet forty days, and 13 For example, see Kings 1:17:1. Nineveh shall be overthrown” (3:4), is the same con- 14 The two proposed explanations might well be un- 20 An example of this phenomenon is that on a cold tent of the original proclamation Yonah was supposed derstood as complementary. One can suggest that Yo- winter morning, a person might wake up at 6:30, look to transmit. Rabbi Shalom Carmy points out that it nah wanted to run from his mission and therefore went at his alarm clock and say, “I won’t get up now; I’ll is unclear from the word “ki” in the verse whether to Ḥutz La-Aretz, i.e. outside the Land of Israel, where go later to the 7:30 minyan.” At that point, the person Yonah is supposed to speak to them because they have there is no prophecy. may wake up an hour later and say he’ll go to the 8:30 sinned or that Yonah is supposed to tell them that they minyan, etc. If you ask the person why he didn’t get up have sinned. Rabbi Carmy argues that this indicates 15 Dr. Grossman points to several verses in Yirmiya- at 6:30, he may simply say “don’t bother me.” There some freedom regarding what Yonah should say. hu to emphasize this point. See Jeremiah 1:10, 17:7-8. isn’t necessarily a clearly worked out doctrine as to 6 For an inquiry into the messages of the universal 16 For an earlier formulation of this type of idea in how things are going to end up. dimension of the book of Yonah see Rabbi Joseph B. Hazal, see Talmud Yerushalmi Sanhedrin 11:5. 21 Another possibility is to understand this unusual Soloveitchik’s analysis in his lecture, “The Haftarah act in its historical context. At that time, boats weren’t of Jonah on Yom Kippur” in Abraham R. Besdin, “Re- 17 See the commentaries of Rashi, Radak, Ibn Ezra, commonly used for transporting passengers, but rath- flections of the Rav, volume 2.” and the Mahari Kara for either the same or very sim- ilar answers. er for trade, and as such simply left port when they 7 A contrasting view can be found in the Da’at Mikra needed to go. commentary, which argues that there were other 18 It should be noted that both end up rejecting this prophets who went to prophesize to other nations. See answer. Apply for 2017 summer programs at The Center for Modern Torah Leadership

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