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THE JEWISH OBSERVER (ISSN) 0021- 6615 is published monthly except July and August by the Agudath Israel of This is the full Table of Contents of the print edition of the America, 42 Broadway, New York, NY10004. Periodicals postage paid in Jewish Observer. The web edition contains only a selection of New York, NY. Subscription $24.00 per articles (indicated in color). Click on the title to go to the year; two years, $44.00; three years, $60.00. Outside of the United States beginning of that article. Navigate using your browser’s menu (US funds drawn on a US bank only) 20 $12.00 surcharge per year. Single and other options. copy $3.50; foreign $4.50. POSTMASTER: Send address changes to: The Jewish Observer, 42 Broadway, NY, NY 10004. Tel: 212-797-9000, Fax: 646-254-1600. Printed in the U.S.A. 6 Passion,Prejudice, and Political Incorrectness,

RABBI NISSON WOLPIN, EDITOR Rabbi Yonoson Rosenblum

EDITORIAL BOARD RABBI JOSEPH ELIAS 10 Never Too Bad,Never Too Late – the Lesson of Yetzias Chairman

RABBI ABBA BRUDNY Mitzrayim, Rabbi Fyvel Shuster JOSEPH FRIEDENSON RABBI YISROEL MEIR KIRZNER Reframing Your Life, Rabbi Yehoshua Binyamin and RABBI NOSSON SCHERMAN 16 PROF. AARON TWERSKI Mrs. Sheina Elka Falk DR. ERNST L. BODENHEIMER Z”L RABBI MOSHE SHERER Z”L Founders 20 Hand or Machine:Two Roads to Fulfilling the Mitzva of

MANAGEMENT BOARD Matza, Ari Y. Greenspan and Ari Z. Zivotofsky AVI FISHOF, NAFTOLI HIRSCH ISAAC KIRZNER, RABBI SHLOMO LESIN NACHUM STEIN 34 Tefilla:Worthy of Our Effort… as Ever, Ovadya Hertzberg

RABBI YOSEF C. GOLDING Managing Editor

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and Political Incorrectness

I. AS THE CRITICS SEE IT blood are the Jews. Pontius Pilate, the church accusing Jews of deicide, there Roman prelate who ordered the cruci- were no reports of anti-Semitic incidents fter nearly a year of pre-release fixion, is portrayed as a reluctant exe- traceable to viewing The Passion.It may publicity, Mel Gibson’s The cutioner. He remonstrates with the well be, however, that the greatest dan- APassion finally opened February High Priest for the savagery with which ger to Jews from The Passion lies not in 25 in more than 3,000 theaters across the Jewish authorities treat the victim, the United States, where taboos against America. Based on initial reviews, the and only orders his crucifixion to calm the open expression of anti-Semitism are movie more than fulfills the worst fears the Jewish mob demanding it. At one more firmly in place than anywhere else of the Jewish community. point, even the Roman soldiers cannot in the world, but from audiences in Latin Gibson pulled out every Technicolor bring themselves to inflict further agony. America and Eastern Europe, where such special effect at his disposal to make his Only the Jews go on demanding more. taboos were never firmly planted. If the subject’s suffering as shocking as possi- The physiognomy of the Jewish last year has proven anything, it is the ble. Reviewers were struck by the relent- characters is taken from the stock anti- degree to which anti-Semitic attitudes less, graphic brutality of the film. A Semitic stereotypes. A number of continue to lurk just beneath the surface scourging scene that takes no more than reviewers remarked on the cut from a of even the most civilized societies. one sentence in any Gospel account, for close-up of one hook-nosed Jew to that instance, takes ten minutes in the film. of another hook-nosed Jew to open the II. HOW SHOULD THE JEWISH The New Republic’s Leon Wieseltier next scene. “Sundry Jews lean into the COMMUNITY HAVE RESPONDED? accused Gibson of being “intoxicated by camera and hiss or keen through rotted blood,” and of having created a film teeth,” writes David Edelstein in Slate. learly the concerns about the film which in its bloodthirstiness is “startling It is far too early to tell what the effect expressed by Jewish defense and quickly sickening.” of The Passion will be on attitudes organizations over the last year 1 C Those calling throughout for that towards Jews. Apart from one Denver were well founded. Long before the film pastor who posted a notice outside his opened, the warning lights were already Rabbi Rosenblum,who lives in Jerusalem, is a flashing.“Passion plays” have a long his- 1 contributing editor to The Jewish Observer.He Mark Steyn, generally one of the most astute tory of stirring up anti-Semitic violence. is also director of the Israeli division of Am Echad, commentators around, has gone on record that the Agudath Israel-inspired educational outreach there is not the slightest chance of one Jew being Hitler, yemach shemo,recommended that effort and media resource. killed as a consequence of The Passion. all Germans attend the traditional pas-

6 The Jewish Observer, April 2004 sion play at Oberammergau to under- in the Gospels.”Another section details still predicting that The Passion would stand his hatred of Jews. Gibson’s historical errors. For instance, be one of the biggest bombs in history. Then there was the matter of in order to give the film a tone of his- The controversy stirred by the attacks on Gibson’s membership in a renegade sect torical veracity all the dialogue is in either Gibson aroused huge interest in the film, of Catholic “traditionalists.” Aramaic or Latin. The only problem is and enabled him to brilliantly market the Traditionalists reject the legitimacy of that in conversing with one another, a film to conservative church groups as the Vatican II, which absolved the Jewish peo- Jewish priest and a Roman official, would film “the secular elites (or “the Jews”) ple as a whole from the charge of “dei- have spoken Greek, which was the lin- don’t want you to see.” It now appears cide.” Gibson’s father, Hutton Gibson, gua franca of the time, not Latin. headed to being one of the largest gross- dismisses Vatican II as a conspiracy of Of far greater importance is the schol- ing films in history. 4 “Freemasons and Jews.” (For good ars’ challenge to the portrait of Pontius Vocal Jewish opposition to the film measure, the elder Gibson is also a Pilate as a reluctant executioner. likely aroused more anti-Semitism than Holocaust-denier.2) Mel Gibson proud- Crucifixion was the exclusive province it prevented. As Melanie Phillips has ly affirms that his father’s faith is his own: of the Roman authorities, and if it took observed, the more Jews complain “The man never lied to me in his life,” place it could have only been to satisfy about anti-Semitism, the more people he told one interviewer. a Roman agenda and to serve as a warn- dislike Jews. A group of demonstrators Of additional concern was Gibson’s ing to others whose activities the under the banner of Amcha managed to admission that he had drawn inspiration Romans considered seditious. The his- infuriate both Christians and Jews by for his script from the ecstatic religious torical Pontius Pilate was an exception- trotting out their tired gimmick of pick- visions of a German nun Sister Anne ally brutal ruler, even by Roman eting in concentration camp garb. Catherine Emmerich (d. 1824). standards, who routinely crucified self- Christians who experienced the movie Emmerich’s visions add many lurid proclaimed messiahs. At one point, he as a profound religious experience were details found nowhere in the Gospels, was recalled to Rome to explain his bru- enraged to find themselves compared to and all of which served to increase the tality after the massacre of 4,000 followers Nazis, and Jews were similarly offend- measure of Jewish culpability in the cru- of a Samaritan “prophet” in a single day. ed by the trivialization of the Holocaust cifixion. The efforts of the scholars made no for the purposes of street theater. Faced with these red flags, the Jewish impression on Gibson. In a New Yorker Jewish opponents of the film faced an community had a number of possible interview, he dismissed their criticisms even more fundamental problem. courses of action. None of the commu- as of a piece with the reforms of tradi- Though the film is replete with materi- nity’s goals, however, were achievable by tional Catholic practice instituted by al found nowhere in the Gospels, the basic Jews acting alone; indeed the prominent Vatican II — reforms which the “tradi- story outline is sufficiently familiar to most role of Jewish organizations was poten- tionalists” reject. Christian viewers for them to assume that tially counter-productive. All that was left, then, was to hope that the film is based on the Gospels. That Efforts were made to seek alterations the film would be a box office bust. Here being the case, it was inevitable that in the script. As soon as the first reports it appears that the strategy adopted by Christians would perceive attacks on the about Gibson’s film started to hit the some Jewish defense groups backfired. movie as attacks on the Gospels them- press, Eugene Fisher, associate director When the frontal attack on Gibson under selves. Given the relative numbers of Jews of the Secretariat for Ecumenical and the banner of the Anti-Defamation and Christians in the world, that was a Interreligious Affairs for the United States League began, Hollywood insiders were losing strategy from the start. Conference of Catholic Bishops (USCCB) convened, together with 2 Nor have Mel Gibson’s responses on the issue tion campaign against Jews, and would apply equally well to the deaths of a few hundred peo- Eugene Korn of the Anti-Defamation of Holocaust denial been terribly reassuring. Interviewed for Readers Digest by Peggy Noonan, ple as to that of millions. League, an ad hoc group of “New an early booster of The Passion, Gibson was given 3 Pauline Fredriksen, Aurelio Professor of Testament” scholars – four Catholics and a golden opportunity to give the lie to Holocaust Scripture at Boston University, has provided a two Jews – to review a copy of the screen- denial. The best he could muster was: “Atrocities detailed account of the work of this group in the play they had been provided.3 happened. War is horrible. The Second World War July 28, 2003 issue of The New Republic,entitled killed tens of millions of people. Some of them “The Gospel According to Gibson.”The descrip- The scholars were shocked by the were Jews in concentration camps. Many peo- tion of the working of the scholars group is based script they received, and each sat down ple lost their lives.” on her account. independently to write their own com- Even a leading Holocaust denier like David 4 It is possible that the prognosticators were ments before combining them in a sin- Irving admits “atrocities happened.” What he wrong from the beginning that there would be gle document. Six pages of their final denies is that there existed a systematic, planned a shallow market for a religious film in which 18-page report detail those places in effort to exterminate all of Europe’s Jews, which all the dialogue is in two ancient languages. resulted in the murder of 6,000,000 Jews. Gibson’s marketing strategy of pre-release which the script, in the words of Prof. Gibson does not come remotely close to affirm- showings to select church groups might have Pauline Fredriksen,“not only misreads, ing the latter. “Lots of people died” deliberately always proved successful, at least in the funda- but actually contravenes material given deemphasizes the uniqueness of the extermina- mentalist community.

The Jewish Observer, April 2004 7 III. THE SHTADLANUS APPROACH Protestants are divided into dozens of dif- from the so-called religious Right, like ferent denominations, and lack the Gary Bauer and Ralph Reed. he frontal attack on The Passion centralized, hierarchical structure of the After a few false starts, the Simon with Jewish groups leading the Catholic Church. Nor do conservative Wiesenthal Center found an approach Tcharge was bound to be counter- Protestant groups have a long history of to deal with the evangelical communi- productive. But that does not mean that alliances with Jewish groups. ty.It issued An Appeal to People of Faith the Jewish community was helpless in Yet here too there were grounds to that focuses exclusively on actions the face of the threat posed by the movie work together with evangelicals and other rather than beliefs. Christians are not or without potential allies. conservative Protestants. For one thing, asked to boycott The Passion nor is the The Catholic Church presented the fundamentalist Protestants view Jews as film itself criticized. The Appeal explic- most natural ally. Since the early 1960s, the Chosen People. (In that, they differ itly eschews any request that Christians the Church has been working with Jewish from the Catholic Church, which styles censor their sacred texts. While detail- groups to reverse the deadly effects of itself the “New Israel.”) Fundamentalists ing the long history of Jews killed in the millennia of Church teaching on Jewish are much more drawn to what they call name of Christianity, the Appeal guilt. In America, the Church has also “the Old Testament” than Catholics, and assumes the goodwill of those it worked closely with Agudath Israel of most are ardent supporters of Israel.5 addresses and asks Christians of good will America and other Orthodox groups on to do for Jews what Jews cannot do for issues concerning parochial schools themselves – i.e., work to ensure that The and public morality for decades. Passion not become an instrument to re- The Church certainly had its own rea- ignite ancient Jew hatred. sons for not being enthusiastic about the e must never In response, Ted Haggard, president cinematic presentation of the theology of the 47-million member National of a schismatic group. Since the 1965 Wmake the Association of Evangelicals, pledged, at papal encyclical Nostra Aetate, the a joint press conference with Rabbi Church has been committed to remov- mistake of confusing Marvin Hier of the Simon Wiesenthal ing the stain of millennia of anti- Center, that he and his fellow pastors Semitic violence inspired by Church the right and ability would “speak out against hatred of teachings. to make noise with Jews… and declare loud and clear that The U.S. Conference of Catholic we will not allow bigotry to drive a wedge Bishops long ago issued instructions for the wisdom of doing between us.” the teaching of the passion narrative specifically designed to counter the so. IV. THE POLITICAL most anti-Semitic elements in the CORRECTNESS TRAP Gospels. Those instructions suggest dropping crowd scenes of chanting or Orthodox Jews in particular, Jewish mobs, caution against picking ele- there is one final concern that ments from the four different (and often They tend to have a great deal of Fmakes open criticism of The conflicting) Gospel accounts, and ques- respect for Orthodox Jews, whom they Passion a sticky wicket: the danger that tion the Gospel portrayal of Pilate as a identify with the Jews of the Bible. In turning the film into a cause celebre passive participant. In a strong statement recent years, a number of close rela- might reinforce generally hostile attitudes timed to coincide with the release of The tionships have been forged between Jews, to religion in the liberal enclaves in which Passion,New York’s Cardinal Edward mostly Orthodox, and leading figures most unaffiliated Jews live their lives. Egan reiterated the Church’s rejection of 5 That support for Israel is but one more reason of electoral votes ensured a hearing for Israel in the charge of deicide against Jews. In that responsible Jewish leaders should have shown Washington D.C. A declining Jewish population short, the Catholic Church was far bet- great care in not alienating evangelicals. Israel today and wide divisions within the Jewish communi- ter suited than Jewish groups to mute the has one ally committed to its physical security, and ty over the correct American policy to Israel, how- impact of The Passion on Catholics. that ally is the United States. The arms upon which ever, have resulted in diminished Jewish political Catholics, however, are neither the Israel depends to retain its military superiority are influence. produced in America, and without the American most numerous nor necessarily the Today the ardent support of tens of millions of veto in the U.N. Security Council, Israel would find Christian evangelicals for Israel plays a far more most devout group among American itself under unrelenting pressure from the U.N. and important role in the calculations of political can- Christians. Working with fundamentalist other international bodies. didates, particularly Republican candidates, than Protestants – i.e., those to whom Gibson The reasons for the close ties between Israel and does the so-called Jewish vote. Evangelicals pitched his movie in private showings the United States are many. But cold political cal- dwarf the Jewish community in terms of size, and – presents different challenges than culation on the part of American politicians is they are more likely than most American Jews to surely one of them. Once Jewish money and the view Jews as the rightful inhabitants of Eretz Yisrael, working with the Catholic Church. concentration of Jews in states with large hauls with a title deed from G-d.

8 The Jewish Observer, April 2004 To the extent that non-religious Jews fe of 1481, in which Jews were burned any of those who defended imbibe the elite view of people of faith at the stake under the gleeful eye of rich- the confrontational approach as either dangerous fanatics, hyp- ly robed churchmen, or a film about of Mto The Passion celebrated ocrites, or simple-minded – e.g., the slaughter of Jewish men, women and the fact that, in America, Jews no longer Islamic suicide bombers or abusive cler- children by Crusaders bearing the sign have to remain silent and that we have gy – they will be less inclined to lend of Christianity and celebrating their the right and power to make our voic- a serious ear to their own religious her- murderous deeds in prayers of thanks- es heard. No more does shtilaheit have itage. By imputing anti-Semitic inten- giving. to be our watchword. American free- tions to Gibson (even where there were Alas few critics displayed Himmel- doms are indeed a cause for celebra- plentiful grounds for suspicion), oppo- farb’s intellectual subtlety and abili- tion. But we must never make the nents of the film risked reinforcing the ty to avoid the trap of further mistake of confusing the right and abil- impression of religion as primarily a delegitimizing religion in the eyes of ity to make noise with the wisdom of spur for inhumane action. the unaffiliated. doing so. ■ Critics of the film also ran the risk of falling into the familiar modern habit of subjecting religion to the strictures of political correctness. Gibson could Simcha Guidelines hardly be expected, for instance, to turn the pilgrims to Jerusalem into a multi- THE VORT • The menu for the seuda is limited to 3 ethnic lot in order to avoid giving • The Vort celebration is to be courses followed by a regular dessert. offense to Jews. discontinued. The L’chaim (held at Orthodox Jews certainly have no • No Viennese table and no bar. the time that the engagement is interest in encouraging the view that THE MUSIC religion must be brought up to date. We announced) should also not turn into a are frequently reminded of the degree Vort. • A band may consist of a maximum of to which our own beliefs and practices THE WEDDING 5 musicians (one of the musicians may act as a vocalist) or four musicians and one run afoul of the prevailing liberal • Only 400 invited guests may be orthodoxies on a whole slew of issues. additional vocalist. seated at the chassuna seuda. Even the belief that a Jew possesses a • A one-man band is recommended. soul that is qualitatively different from • The kabbolas panim smorgasbord non-Jews has subjected us recently to should be limited to basic cakes, fruit plat- FLOWERS & CHUPA DECOR comparisons to Nazi race theorists. ters, a modest buffet, and the caterer’s • The total cost of these items for the Mention of these potential pitfalls standard chicken or meat hot dishes. entire wedding should not exceed $1,800. does not mean that they are unavoid- able. There were ways to criticize The FOR THE FULL VERSION OF THE SIMCHA GUIDELINES Passion without giving comfort to the AND THE ACCOMPANYING KOL KOREH, political correctness brigades. Charles please email [email protected] or call 212-612-2300 Krauthammer and Gertrude Himmelfarb, two Jews who will never We the rabbinical signatories — barring familial obligations — and unusual and be accused of any tendency towards extraordinary circumstances — will not participate in or attend a wedding celebration that political correctness, both wrote criti- disregards these guidelines. (Rabbinical Listing in formation) cally of The Passion.While insisting on Rabbi Shmuel Birnbaum Rabbi Eli Simcha Schustal Rabbi Elya Ber Wachtfogel the generally positive influence of reli- Rosh Hayeshiva, Mirer Yeshiva Rosh Hayeshiva, Bais Binyomin, Stamford Rosh HaYeshiva, Yeshiva Gedolah of South Fallsburg gion and its rightful place in the pub- Rabbi Elya Svei Rabbi Yisroel Rokowsky Rosh Hayeshiva, Yeshiva Gedola of Philadelphia Rabbi Yisroel Simcha Schorr Rabbi Chaim Boruch Wolpin lic square, Himmelfarb pointed out that Rosh Hayeshiva, Yeshiva Karlin Stolin Rabbi Shmuel Kaminetzky Roshei HaYeshiva, Yeshiva Ohr Somayach preservation of the peaceful coexistence Rosh Hayeshiva, Yeshiva Gedola of Philadelphia Rabbi Aryeh Malkiel Kotler Rabbi Zecharia Gelley Rav, Khal Adas Jeshurun of all faiths often depends on the mem- Rabbi Yaakov Perlow Rosh Hayeshiva, Beth Medrash Govoha, Lakewood bers of society refraining from the Novominsker Rebbe Rabbi Yisroel Tzvi Neuman Rabbi Lipa Margulies Rosh Hayeshiva, Yeshiva & Mesifta Torah Temimah expression of “passions and emotions Rabbi Yosef Yitzchak Feigelstock Rosh Hayeshiva, Beth Medrash Govoha, Lakewood Rosh Hayeshiva, Yeshiva of Long Beach Rabbi Dovid Kviat appropriate to the home or church” in Rabbi Dovid Tzvi Schustal Rabbi Moshe Wolfson Chairman, Conference of Synagogue Rabbonim Rosh Hayeshiva, Beth Medrash Govoha, Lakewood the public sphere. She charged Gibson Mashgiach, Yeshiva Torah Vodaas of Agudath Israel with violating that understanding of civil Rabbi Aron Moshe Schechter Rabbi Yeruchem Olshin Rabbi Shlomo Mandel society, and pointedly asked how he Rosh Hayeshiva, Yeshiva Chaim Berlin Rosh Hayeshiva, Beth Medrash Govoha, Lakewood Rosh Hayeshiva, Yeshiva of Brooklyn would have reacted to an equally Rabbi Yosef Rosenblum Rabbi Mattisyahu Salamon Rabbi Ephraim Wachsman graphic film about the Spanish auto-da- Rosh Hayeshiva, Yeshiva Shaarei Yosher Mashgiach, Beth Medrash Govoha, Lakewood Rosh Hayeshiva, Mesivta Meor Yitzchok

The Jewish Observer, April 2004 9 Rabbi Fyvel Shuster

eartrending letters of teenagers’ to them as “B’ni vechori Yisroel – My son, with the yeitzer hara (evil impulse). Internet experiences were fea- My first-born, Israel.” The unshakable When a Jew attempts to do battle Htured in the February/Shevat truth of “Banim attem Lashem with his ancient enemy, the yeitzer hara, issue of The Jewish Observer.While Elokeichem – You are children to the L- the yeitzer points out to the Jew the emphasizing the need for prevention, rd your G-d” remained constant, even “host of allied powers that accompa- nearly every letter expressed the despair at that level of tuma.The Torah instructs ny him”and tells him that this “am rav of those who had fallen, and their sense us to make a point of remembering – – great multitude” comes “mim’cha – of inability to function as ovdei Hashem every day – that Hashem took us out of from you,” as the result of that Jew’s – productive Torah Jews. Not only do Mitzrayim in such a lowly state, drew us aveiros.How, then, can one dare to chal- these letters mandate that we do our close to Him, and gave us the Torah. lenge powers of tuma,which he him- utmost to prevent such tragedies, our Rabbi Moshe of Kobrin illustrated the self has generated? The Torah instructs efforts must be accompanied by guid- power of remembering Yetzias us not to fear them, for Hashem raised ance toward the pathways of rehabilita- Mitzrayim to help baalei aveira recover us up from Mitzrayim,even though we tion provided by the Torah. and continue in their service to Hashem. had sunk to the depths of tuma.He will In Nesivos Shalom, the Slonimer In Parshas Shoftim, the Torah do the same for us, in our struggles. Rebbe l”xz examines the necessity of con- describes the fear that can grip a sol- The yeitzer hara values and utilizes the stantly remembering Yetzias Mitzrayim, dier facing a powerful enemy: “When demoralization brought about by the the Exodus from Egypt. Obviously, no you will go out to war against your aveira even more than the direct dam- Jew with a rudimentary education can enemy, and you will see horses and age of the aveira itself. The previous forget the historical events of Yetzias chariots, a nation greater than you, do Tolner Rebbe of Yerushalayim, Rabbi Mitzrayim.What we must constantly not fear them, Hashem your G-d is with Yochanan Twerski l”xz, used to relate the remember is that Am Yisroel, at the time you, [He who] has brought you up from following lesson taught by Rabbi of Yetzias Mitzrayim,had fallen to the the land of Mitzrayim”(Devarim Yechezkel of Kuzmir: forty ninth degree of tuma – spiritual 20,1). “The yeitzer hara [, taught Rabbi defilement. Despite this, Hashem refers While the p’shat – the plain mean- Yechezkel,] works like a clever thief. The ing – describes the bitachon (trust) thief goes to the marketplace and looks Rabbi Shuster is a maggid shiur in Machon Lev, needed to defeat the physical enemy, for an opportunity to steal. To his dis- Jerusalem. A frequent contributor to these Rabbi Moshe Kobriner, in the footsteps may, the only significant quantity of cash pages, his article,“’Succos Mamash’– Building Our Home, By Leaving it,” appeared in the Oct. ’03 of commentators before him, explains can be found in the cash registers of the issue of JO. the pasuk in the context of the battle shopkeepers, who never leave the store.

10 The Jewish Observer, April 2004 The thief finds a young boy and offers Rambam,who wrote that even Yeravam Rabbi Mordedchai Gerlitz brings a him a dime to go into a shop and steal ben Nevat, who was guilty of idolatry, beautiful story in his collection Besod one of the candies arranged on the will be held accountable for lesser Avodecha,which illustrates this concept: counter by the cash register. When the aveiros,even a rabbinical prohibition such Reb Fischel lived in the town of Apta. boys steals the candy and runs, the shop- as cooking on Yom Tov for the Shabbos Though a competent tailor, he never keeper pursues him, and the thief that follows without an eiruv tavshillin. achieved success in his trade and had comes in and empties the entire till. In our mind, this seems as ridiculous few customers. So he utilized his free time “So, too, the goal of the yeitzer hara as warning a criminal who robbed a bank to help out around the house and in the is not the specific aveira,but the despair to return a library book before it beis midrash of the “Oheiv Yisroel”– and confusion that result from the trans- becomes overdue. The Torah, however, Rabbi Avrohom Yehoshua Heschel l”xz gression. In that state, we are vulnera- transmits a different message. Regardless of Apta. One day, the local poritz ble and the yeitzer can empty us of our of which aveira you have transgressed or (wealthy land owner) sold his sur- Judaism.” are transgressing, any subsequent aveira, rounding properties to another poritz. no matter how small, changes the Customarily, a new poritz would host THE DANGER OF DESPAIR world. While this message is frightening, a party for the aristocracy of the area. it contains a powerful message of The poritz sent his servant into town he despair that results from encouragement. You have never gone far to find a tailor who would come to his “Internet aveiros” can cause so enough to sever your ties from the Torah manor and prepare a suit for him to Tmuch damage because of the feel- and Hakadosh Baruch Hu.Ifyour aveira wear at the party. ing that a point of no return has been makes a difference, you are still con- The servant visited the tailors of Apta, passed; or that so much damage has been nected. but all of them were too busy with back done, more can’t possibly make things any worse. The Tolner Rebbe a”jyls of Yerushalayim points out the fallacy of this FRUM outlook from an interesting halacha: The Mishna Berura (Orach Chaim PSYCHOTHERAPIST 199:(2)) explains that a rasha who transgresses publicly cannot be count- ELI SCHOSTAK, C.S.W. ed to form a zimun for Birkas Hamazon (to help form a quorum to say a com- Specializing in Children and Adolescents munal Grace After Meals). In the Biur Halacha, the Chofetz Chaim goes on to 917-930-5793 explain that, nonetheless, the rasha Brooklyn, New York New Office in Philadelphia, PA Limited Evening Hours himself is obligated in the laws of zimun.He provides two practical appli- cations of this halacha.Ifthree such HEADING INTO OUR 3RD GREAT SUMMER... resha’im ate together, they are required to bentsch mezuman.Ifthe rasha eats together with three faithfully observant Jews, he is forbidden to bentch by him- self, but must wait to join their zimun. The Chofetz Chaim senses our amazement at this halacha.Ifwe are talk- Only ing about a rasha,who violates Shabbos, FARM/VOCATIONAL 13 slots or eats on Yom Kippur publicly, it seems PROGRAM available! out of place to discuss applications of his 1/2-18 YEAR OLDS FOR 16 Separate program devoted exclusively to obligation in zimun.In a state such as Only Learn basic construction, his, can it make any difference if he par- 7 slots farming, and more! Intense Wilderness Outings ticipates in a zimun or not? The Chofetz available! Daily Shiurim for Yeshiva Boys ages 16-17 years Chaim explains that Chazal have already Wilderness Outings Whole referred to this question with the alle- summer Backpacking, Canoeing, Biking, Daily Shiurim gorical question: “Should one who ate only When on farm, stay in authentic log cabin in woods garlic and smells unpleasant eat more of Warm, Leibedig Shabbosim together with farm crew the same?” He quotes a response of the DIRECTED BY RAFOEL FRANKLIN AND FAMILY Call 845-425-1670

The Jewish Observer, April 2004 11 orders and were not able to take on more vided him a room in the manor to work ise that he would never make a suit of work. When the last tailor turned him on clothes for his family and servants. shatnez for the poritz. down, the frustrated servant asked if The Apter Rav congratulated Fishel Fishel gave the Rav his word, but soon there was anywhere he could turn. He on his new position, and all seemed fine, afterwards, the poritz presented him was told that the only tailor in town who until one day, Fishel frantically knocked with new material for a suit. The may have the time to make a suit on on the Rav’s door. Fishel revealed to the material was clearly shatnez.Reb short order was Reb Fishel. The servant Rav that servants in the poritz’s house- Fishel left the material on his table. A immediately took Fishel to measure the hold had told him that the poritz was few days later, when the poritz inquired poritz, and take the cloth for the suit. actually a Jew – a meshumad who had as to his progress on the suit, Fishel After frantically working on the converted to Christianity! The Rav replied that he had not even started. suit, Reb Fishel returned to the portiz, told him to investigate more carefully. When Fishel explained to his angry mas- who was so impressed by his work- When Fishel returned with the confir- ter that his refusal was based on the manship that he offered Reb Fishel a mation that the poritz was indeed a orders of the Rav not to make him clothes steady job as his house tailor, and pro- lapsed Jew, the Rav asked him to prom- of wool and linen, the poritz traveled to the house of the Oheiv Yisroel. The poritz asked the Rav, “ What do I have to do with your laws?” The Oheiv Yisroel replied that the Torah teaches us, “ A Yisroel,even ifhe has sinned, is a Yisroel.” The poritz told the Rav that he eats treif,married a non-Jewish woman, and worships as a Christian. “Do you mean to tell me,” he asked indignantly, “that despite that, the Torah cares whether or not I wear a garment of wool and linen?” The Rav replied that this is indeed hen we first opened our doors, we set out to build a first class, out- the case. Chagrined, the poritz said, “If of-town yeshivah - including a mesivta, bais midrash and kollel. We I had known this before, perhaps my life Wselected only superb mechanchim for our limudei kodesh staff. We would have been different. In my youth, accepted the applications of only the finest talmidim, high caliber bnei Torah I performed some terrible aveiros and with excellent midos and a desire to “shteig” in learning. We established a solid was sure that I had gone too far to Regents-accredited general studies program. And the Mesivta flourished. return. I decided to convert to Since then, we expanded our facilities twice. Finally, we purchased a large Christianity and succeed in this world building and launched a campaign to prepare it for our future needs. on its terms. Had I known that despite But the future has caught up to us. We ran out of space what I had done the Torah still cares right in the middle of our building campaign. about me, I may have reacted differ- ently.” For this year’s pressing needs, we renovated three floors for our dormi- The Rav reassured him that it was tory. We are now in Phase II of the campaign, which will give us a new beis not too late, and helped him return to midrash, kitchen and dining facilities, classrooms, a life of Torah and mitzvos. multi-purpose rooms, offices and much more. Reserve your share in the most FEAR OF HYPOCRISY exciting new Torah institution in the New York area. ften, the distancing effect of an aveira stems from our ingrained Orejection of hypocrisy. The baal aveira thinks: “How can I put on tefill-

MESIVTA & BAIS MEDRASH OF in,or learn, or go to shiur, after what I MANHATTAN BEACH have done (or while I want to perform ayhc iyvbn’s arsn ,hcu t,ch,n the aveira again)?” In his or her eyes, it Y ESHIVA B AIS S HIMON is better to drop these mitzvos and be Dedication Opportunities Registration & Information “honest” or “consistent,” instead of being a hypocrite. 718.368.1404 718.368.1333 The Nesivos Shalom quotes Rabbi

12 The Jewish Observer, April 2004 Moshe of Kobrin: friend to present his problem to the “ A Jew who transgressed the worst Gerrer Rebbe, the Beis Yisroel l”xz.So possible aveira and is not able after- he sent a letter to his friend in wards to stand in tefilla and pour his Yer ushalyim, and asked him to deliver heart out to Hashem, has not only not it to the Rebbe. entered the doorway of Chassidus,but When the Beis Yisroel read the let- not even the doorway of Judaism.” ter, he was visibly moved and asked the The Kotzker is quoted as having said young Chassid to bring him a Maseches that “a mentch is one minute a Malach, Shabbos.He pointed to a line (on daf one minute a Galach.” The realities of 119b) and asked him to read it: human nature are such that a person “Whoever answers ‘Amein yehei who one moment angelically serves Shemei rabba’with all of his strength, Hashem with all of his heart can, at the his gezar din (decree) will be torn up…. next moment, serve avoda zara like a Rabbi Chiya bar Abba says in the name priest! The chiddush (novelty) of the of Rabbi Yochanan, ‘Even if there is a Kotzker’s insight lies not simply in shemetz (smattering) of avoda zara in describing the phenomenon, but in him, he will be forgiven.’ ” explaining that both sides of the phe- “Itchele,” asked the Rebbe, “tell me nomenon are real. A person who has what you see from this Gemora.” undergone a “Galach”episode assumes “I see the power of ‘Yehei Shemei that if he was capable of falling to such rabba,’” his young Chassid replied. low depths, then any “Malach”episodes “True,” said the Rebbe, “but I see in his past could not have been authen- something else. I see that even someone tic. This pressures him to “end the cha- who is troubled by thoughts of avoda rade.” He also feels that he cannot zara is capable of saying ‘Yehei Shmei conceivably perform a mitzva as a rabba’ bechol kocho,with all of his “Malach,” since he has discovered that strength!” he is a “Galach.” The answer was relayed to the These feelings can overwhelm a bachur in Lakewood, and provided him yeshiva bachur who loved learning and with the necessary encouragement. now finds himself longing to surf for hours through the cesspools of the US AND THEM Internet, or the Beis Yaakov girl who was excited about mitzvos, and finds herself nother destructive aspect of drawn to “chat” with anonymous men. “post-aveira despair” stems from An oveid Hashem must understand Amistaken assumptions about our that just as the danger of being a own tzidkus.We often decide that in order “galach” is always present, regardless of to serve Hashem with simcha,we need the lofty madreigos he has reached, so too the self-confidence that results from feel- does the opportunity to serve Hashem ing that we are tzaddikim.We divide the as a malach exist, no matter which depths world into “us” (the tzaddikim), and he has fallen to. “them.”If we transgress in ways that we The Tolner Rebbe a”jyls of cannot overlook or excuse, we cannot Yerushalayim related the following cope with our inability to classify our- story: selves as tzaddikim. When he was a young Chassid of the The Rambam in Hilchos Teshuva Beis Yisroel of Ger, he received a letter explains that only Hakadosh Baruch Hu from a friend who was learning in knows the true evaluation of tzidkus and Lakewood. His friend was approached rishus (virtue and degredation). The by a bachur,who confessed that he had world of Torah and mitzvos is not the been troubled by thoughts of “kefira exclusive domain of tzaddikim.With the (apostasy).” Consequently, he was dawning of each day, all Jews, young and unable to learn or daven properly. old, tzaddikim and resha’im,are obligated Since he was embarrassed to discuss this to fight the yeitzer and fill the day with with anyone in the yeshiva, he asked his Torah and mitzvos.

The Jewish Observer, April 2004 13 THE LESSON OF THE LETTER “HEI” is the purpose of the opening in the imbued experiences that we used to enjoy upper corner of the “Hei”? This repre- may now feel like a burden. Lifestyles that rmed with this encouragement, sents the ability to do teshuva,to return used to repel us now attract us. Adam even a person who suffers a to an active, productive life. If so, asks Harishon describes the experience of eat- Alapse can still strive to be count- the Gemora,why can’t the baal aveira ing from the Eitz Hadaas – the forbid- ed amongst the ovdei Hashem.At the simply return through the opening den Tree of Knowledge – with the word same time, he must be keenly aware of from where he fell? The Gemora “va’ochal.” The form of the word actu- the realities of the “post-aveira”world. answers, “Lo mistaya milsa – It won’t ally implies the future tense. Rashi cites The Gemora (Menachos 29b) tells us that work.” the Midrash that explains the connota- the letter “Hei”represents Olam Hazeh The baal teshuva cannot allow him- tion of this expression as “achalti, – This World. The open bottom of the self to be broken by the realization that va’ochal od – I have eaten, and I will eat letter represents the possibility of fail- he cannot simply return to his previous again.”The Midrash is puzzling. How can ing, of falling through the space into state. The experience of committing an one account for such chutzpa and lack oblivion. What, then, asks the Gemora, aveira changes us in many ways. Torah- of contrition on the part of Adam? The Kotzker l”xz explained that Adam s”xc Harishon was expressing not defiance, but a cry for help that emanated from his understanding of his post-aveira world.“I have eaten, and despite all that has happened, I feel in myself the desire to eat again!” The pathway of the baal teshuva to the upper opening of the “Hei”requires new tactics, combined with time, patience and effort. Nonetheless, he must remember that the teshuva process cannot simply lead him to where he was

ESTABLISHED 1915 before, but to a state in which the aveiros performed intentionally can be trans- “What gives us success in war? Please use my donation to: The spiritual fortresses of Torah.” •Help a young Choson- formed into zechuyos – a source of merit, Rabbi Yehoshuah ben Levi (Makos) Kallah get married! for inspiring him to reach up for that For thousands of years, the Torah has kept Am •Give a Torah scholar in higher opening. Yisroel alive. need of surgery peace Keep the learning of Torah alive. of mind! THE SPECIAL TASK OF PARENTS • Enliven the lives of a Due to further severe reductions of up to 80% in To rah family with a Yom Israeli government subsidies, Yeshivas and Torah To v grant! etzias Mitzrayim reminds us that families are turning to us with ever-increasing •Help provide a home a Jew is always a child of requests for assistance. We cannot let them down. for a newlywed couple! Hakadosh Baruch Hu, and that this Ezras Torah now more than ever needs your help. Y • Endow a Free Loan fact will never be altered by any behav- Become partners with Ezras Torah and send in Fund or Medical your generous contribution today! ior. Much of life is mashal and nimshal Emergency Fund! – allegory and the reality it brings into DEDICATED TO KEEPING TORAH ALIVE! one’s reach. In this manner, the rela- DWDESIGNS 845-362-8227 ESTABLISHED 1915 Ezras Torah is a tzedokkah fund endorsed by Gedolei Hatorah tionship of parent and child can serve as a mashal,an allegory; and our rela- I would like to help Ezras Torah's needy. tionship with Hashem is the nimshal,real- Yes! Enclosed is my tax deductible contribution for: ❏ $18 ❏ $36 ❏ $50 ❏ $100 ❏ $180 ❏ $250 ❏ $360 ❏ $500 ❏ $1,000 ❏ $______ity. A child must be convinced that the Method of payment: ❏ Check ❏ Visa ❏ M/C ❏ A/E Ac. #:______Exp. Date: ______mashal is true in order to accept the Please contact me regarding establishing an Ezras Torah Endowment Fund for a: nimshal.Parents, without blurring right ❏ Free Loan Fund ❏ Medical Emergency Fund and wrong, must transmit to each child Please send me an Ezras Torah Halachic Pocket Calendar & Guide, for the current year. (checked that no matter what happens, he or she below, contributionenclosed) will never cease to be their child, and that ❏ ❏ ❏ Pocket-sized Hebrew Luach Pocket-sized English Luach Wall-sized Hebrew Luach they, as parents, will never cease to love Name Tel. ( ) them with an “ahava she’ayna teluya Address City State Zip bedavar – a love that is not dependent Please make check payable to: Ezras Torah, 235 East Broadway, New York, NY 10002 • (212) 227-8960 JO on anything.”When a child believes that

14 The Jewish Observer, April 2004 “if my parents knew what I was doing, they would hate me and abandon me,” it becomes far more difficult for him to ARE YOU MOVING? accept the nimshal – that he is always a child of Hashem, and “He always loves IS YOUR NAME AND ADDRESS PRINTED me and waits for me to return.” INCORRECTLY ON THE JO MAILING LABEL? Obviously, lessons in the power of We need your help to ensure proper delivery of the Jewish Observer to your home. teshuva must be transmitted carefully, so Please attach current mailing label in the space below, or print clearly your address and as to avoid encouraging a lifestyle of computer processing numbers that are printed above your name on the address label. “echta ve’ashuv – I will sin, and then do teshuva.” Despite this, the danger of ignor- ing the Torah’s message of teshuva far out- weighs the risks. Affix old label here While the commandment to remem- ber Yetzias Mitzrayim applies each day, Pesach – the Yom Tov of “Vehigadta levin- Name ______cha – And you shall relate it to your son” – enables us to transmit the message of New Address ______Yetzias Mitzrayim from generation to gen- City, ______eration. The light of Yetzias Mitzrayim State, ______Zip ______reappears each Pesach, providing us with siyata diShemaya to believe in our rela- Date Effective ______tionship with Hakadosh Baruch Hu,to Send address The Jewish Observer free ourselves from our own personal changes to: Change of Address Mitzrayim, and to proceed to the puri- 42 Broadway, 14th Floor, New York, NY 10004 fying days of Sefiras HaOmer,which lead Please allow 4-6 weeks for all changes to be reflected on your mailing label. We will not to the climax of Kabbalas HaTorah. ■ be responsible for back issues missed unless you notify us 6 weeks prior to your move. Just one year at...

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The Jewish Observer, April 2004 15 Ari Y. Greenspan and Ari Z. Zivotofsky

THE USUAL STEPS

hen we sit down at the seder to fulfill the mitzva of eating Wmatza, we lean to the left, make a beracha, and take a bite of the brittle matza. But rarely do we think about the complex steps that brought that piece of shemura matza to our table or the great halacha debates that have accompanied it. The traditions surrounding the process that takes the kernels of wheat and trans- forms them into unleavened bread for the mitzva are as old as the Exodus from Egypt, but some of the details of the process may be relatively new. Initially, the hand-made matzos were soft and thick, resembling pita. The flour and water were quickly mixed and placed in a mud oven or on hot bricks, and the soft dough inflated due to mois- ture trapped within it. Until today, the Yemenite Jews bake their matza in an oven called a tabun, and they are soft. Many other Sefardic communities also eat soft, thick matzot. Due to the fresh, warm, and non-brittle nature of these matzot, they taste stale and unpleasant if they are not made daily. As a result, these communities tradi- tionally bake their matzot as needed dur- ing the week of Pesach. This historic fact is recorded by the Aruch Hashulchan: “It is known that in the early times, they did not bake all of their matzos before Pesach, but rather they would bake on every one of the days of Pesach bread for that day”2. ruled that “the matzos should be made Chazal stated that the dough becomes Matza continued to be manufactured like ‘rekikin – crackers’ and not thick chametz after 18 minutes, assuming like this for many years. By the time of bread like regular bread, because the that the temperature is not particularly Rabbi Moshe Isserlis, the Rama (1520- rekikin do not quickly become hot, a factor that would speed up this reac- 1572 CE), things were changing, and he chametz”3.The reasoning was that tion. How does one mix the flour and because even the slightest chametz is for- water, place the dough in the oven, and Rabbi Zivotofsky is trained as a shochet,has a Ph.D. in biomedical engineering and teaches in Bar Ilan bidden during Pesach, any activity yet prevent it from rising? The answer is University. He lives in Beit Shemesh, from where that could cause chametz should be min- in the ubiquitous little holes punched in he writes widely on Jewish topics. His last appear- imized. As a result, the Ashkenazi Ashkenazi matzos that allow the moist ance in these pages was in “Torah Shines Forth from world adopted the tradition of thin, dry, steam to leave the mixture without New Haven… and Cleveland” (Dec. ’03). hard matzos that are all baked before causing the dough to inflate. Dr. Greenspan is a practicing shochet, mohel, and sofer.He lives in Efrat and has a private dental Pesach begins. practice in Yerushalayim. His last appearance was When the flour and water are mixed, THE FIRST OF ITS KIND together with Rabbi Zivotofsky in “Living the a chemical reaction occurs due to the 1 Law” (Dec. ’02). enzymes and starches naturally present or most of Jewish history, all The two have been chavrusos and partners in “halachic adventures”for over 20 years, and are cur- in wheat, and that process creates carbon matza was hand-made, and for rently researching a book on the history of matza. dioxide gas. That gas is what causes the Fmany that is the way they fulfill the They are collecting relevant stories and pictures. swelling that we recognize as leavening. mitzva today. For some people, howev-

20 The Jewish Observer, April 2004 er, the modern machine matzos are seen Cracow,6 and others were not so con- DIFFERENCES OF OPINION as a hiddur, the ideal way to fulfill the vinced, and sent a letter to Rabbi mitzva,because the automated process Shlomo Kluger (1783-1869), one of the abbi Dembitzer described the leaves little room for human error, and major, senior poskim of the time and one details of the machine’s operation hence almost no chance of any chametz of those who had given Rabbi to Rabbi Kluger, who had never 4 R being made. In fact, some people actu- Dembitzer semicha,to ask his opinion personally seen the apparatus. In his ally will not eat hand matzos out of a con- on the matter. Rabbi Shlomo Kluger, detailed report, he explained the oper- cern that some chametz might have been known as an illui (genius) as a child, and ation: introduced into the dough. The paradox later as Rav of Brody for almost 50 years “This is the manner in which the of the change in status of that which was (from 1820), was a gadol hador,who had machine works: Immediately upon the once the hiddur and now is seen by many penned hundreds of teshuvos, and is said completion of the kneading of the mix as not, requires further attention. to have written many sefarim,ofwhich by the workers, the dough is placed in This radical change in the tradition- 15 were published during his life and 15 the machine and it makes the dough al baking process was introduced as a posthumously.7 into thin matzos that are cut into consequence of the Industrial Revolution, and engendered a major s’’xc halacha debate at the turn of the 57th century (mid-19th century CE). The Beis Yaakov change was introduced slowly. The first step in the genesis of machine matza was Jewish High School a machine made in 1838 that simply rolled dough for matza. This machine, Menahel: Rabbi Y. Goldblatt. M.A. (Oxon) P.G.C.E. which indeed eased the production of 10 Radford Street matza, merely facilitated one of the steps Salford, M7 4NT in the process, and did not cause a great Join us in an uproar. It was only when further Tel: 44 161 792 2118 automation was introduced that the Fax: 44 161 792 1733 exciting new halacha debate ensued. Due to the social environment of the venture! Industrial Revolution, which influenced This dynamic growing school, located in the centre of the charedi businessmen to find quicker and more community in manchester, is moving soon, into new premises and efficient ways to do things, further a new state-funded framework advances were inevitable. In addition, geographic and cultural norms due to We are looking for professional and enthusiastic the movement from the shtetl to large teachers to complement the existing ase hsunk team urban centers played a role, as well. Successful candidates will be able to show Whereas previously, in every small • understanding of and commitment to the ethos of the school town, families baked their own matzos • ability to work as a team to foster a warm upbeat and in a communal oven, now, very large positive atmosphere cities had to find a way to bake the mas- • professionalism skill and creativity as a teacher sive amounts needed for all of the Jews ,fbjn who had migrated from the countryside. •a desire to give to young people, and to grow as a The first major argument emerged in The Charedi community in Manchester is one of the fastest- Cracow, Poland, in 5617 (1857). In that growing in Europe. There are facilities and opportunities for year, a number of businessmen wanted individuals and families. There are arsn h,c and ohkkuf, to import a matza-making machine to training programmes for ohfrct who want to go into lubhj, employment possibilities within the community, a strong the city, but did not get rabbinic per- vkhve ohruga mission before Pesach. In the beginning supportive , and other facilities for ladies, and many other ,ukgn. of the following year, they sent repre- sentatives to Shlezia to observe the work- If you find the challenge appealing, want to broaden your ing machine, “and when they returned, experience by spending some time in England, like the idea of they announced that the matter does not life in a Charedi small town where the “Big City Syndrome” is less contradict the halacha.” 5 conspicuous, please contact Rabbi Goldblatt at the above address. Rabbi Chaim Nathan Dembitzer (1820-1892), the head of the Beis Din of e-mail: [email protected] (emails should be titled “ad in JO”)

The Jewish Observer, April 2004 21 squares, and can also... be made so. Who would breach the boundaries become chametz, and then become round.”8 set by the earlier authorities who are incorporated into the matzos being Utilizing this description, Rabbi like angels, and not fear being burned made. He was thus concerned about actu- Kluger decided that the use of the by the coals!”9 al chametz. Finally, halachos of lishma machine was prohibited. Later author- Rabbi Kluger had a number of rea- (intent) and koach gavra (human ities followed his lead. The Avnei Nezer, sons for prohibiting the machine-made power) – both binding conditions in bak- writing nearly 40 years later (in matzos. He argued that many poor peo- ing matzos-mitzva – were raised as issues 5655/1895), wrote: ple waited all year for the work that against machine matzos. “Although I have never seen the matza-baking provided for them. Using At about the same time, Nissan machine…since the great ones who pre- a machine “is as if they annul the mitz- 5618/1858, the same question was put ceded us have prohibited it and va of tzeddaka and maos chittim of to Rabbi Yosef Shaul Natanson (1808- stormed against those who permitted Pesach.”10 Another very practical 1875), renowned Rav of Lvov it, for whatever reason it may be, they halacha concern was that bits of dough (Lemberg), known as the “Shoeil must have had correct cause for doing would get stuck in the machine and U’meishiv,” and also considered one of the poskei hador.After scrupulous per- sonal observation of a trial run of a matza-making machine in Lvov, his response, unlike Rabbi Shlomo Kluger’s, was that the machine is permissible. An anonymous person sent the var- ious letters for and against machine mat- zos to Hamaggid. Hamaggid, the first Hebrew newspaper, which had begun publication in 5616/1856, in Lyck, east- ern Prussia, published them in its Pesach edition. The articles in Hamaggid elicited a host of angry letters from its subscribers. For example, a certain Rabbi Chaim Kara of Paradan wrote: “It is clear that he [Rabbi Shlomo Kluger] is a fool and rough of spirit in his decision that is meaningless and minor, therefore it is correct to stretch him on the pole of scorn.”11 As a result, Rabbi Dembitzer urged Rabbi Kluger to make his opinion widely known and to publish his response. Rabbi Kluger agreed and wrote: “G-d forbid, I did not have intent to glorify myself with another’s down- It feels better just to talk about it. That’s fall, but since he [Rabbi Natanson] why we’re here. Our staff is made up of caring and sensitive individuals. Together, printed [his letter] with full aware- we can help you explore your options. We ness… what motivated him to publish can refer you to recognized professionals it, knowing it will cause the public to for counseling, legal advice or help in finding a safe environment. We can also stumble? Thus we, too, are also obli- put you in touch with some very special gated to print and publicize that not Rabbis. But in order for us to reach out to everyone agrees with him.”12 you, you must first reach out to us. Confidential Hotline 1.888.883.2323 FULL-FLEDGED MACHLOKES (Toll Free) 718.337.3700 he time was now ripe for a full- Do it for yourself. (NYC Area) fledged machlokes.In 5619/1859, Rabbi Kluger published ten letters Do it for your children. Shalom Task Force is a 501(c)(3) charitable organization T in a pamphlet called “Moda’a L’Beis

22 The Jewish Observer, April 2004 Yisroel – An Announcement to the the maximum thickness for something House of Israel,” which strongly con- to remain non-chametz is learned from demned the use of machine matza. The the lechem hapannim (Pesachim 37), so name alone indicates his feeling that the too should the shape be derived from the halacha was clear and that the entire lechem hapannim, and they were square nation was obligated to refrain from (Menachos 25). using machine matzos. The pamphlet, as he writes, was a collection of IN DEFENSE OF THE MACHINE “letters from geonim and great rabbis of the generation to forbid the abbi Natanson resolutely dis- matzos that are made by a machine for agreed with the decision of Rabbi the Pesach holiday, so that the House RKluger to forbid the usage of of Israel should know to be careful and machine matzos. His collection of twen- stand by their lives so as not to stum- ty letters, exactly double that of Rabbi ble, G-d forbid, with the prohibition Kluger’s, was published the same year and of chametz on Pesach, and with the con- called “Bittul Moda’a – Annulment of the cern of a beracha levatala, and they Proclamation.” The purpose was clear – should conduct themselves in the tra- to “annul the questioners of the ditional manner as in years past.”13 action of the device, also called the ally observing the machine run. His The letter writers against machine machine, through which matzos for account of his first trial run with the matza included some of the greatest Pesach can be made, who proclaimed machine is all the more poignant, since poskim and talmidei chachamim of the a proclamation in a pamphlet to pro- he described its failure due to the bitter generation – Rabbi Moshe Zev Itunga hibit the machine, so that the House cold and the lack of experienced hands. (author of Magein Giborim on Shulchan of Israel should know that their words Having learned from their mistakes, how- Aruch,often cited in Mishna Berura) and are not correct.”17 ever, their second try proved fruitful and Rabbi Meir Auerbach (Kalisher Rav) – Many of these letters were written by “we found the machine in working as well as notable Chassidic leaders from rabbis from central and western Europe. order.”18 His explanation of the techni- Poland and Galicia. Among them were The writers included Rabbi Yisroel cal process is clearer than that given to such luminaries as the Sanzer Rav Lifschitz of Danzig (author of Tiferes Rabbi Kluger: (Rabbi Chaim Halberstam, the Divrei Yisroel), Rabbi Avraham Binyamin Sofer “The workings of the machine are Chaim,who declared machine matzos of Pressburg (the K‘sav Sofer), Rabbi as follows. The flour is kneaded in bowls to be “chametz gamur – pure Yaakov Ettlinger (the Aruch La’ner), and by hand, as has been done from time chametz”),14 Rav Yitzchak Meir from Gur Rabbi Yitzchak Dov Bamberger of immemorial. Afterwards, the dough is (the Chiddushei Harim,living in Wurtzberg. taken and placed under the wheel, and Warsaw), and Rabbi Yehoshua Heschel Rabbi Natanson insisted on person- two strong men turn the metal wheel, Ashkenazi of Lublin. The opening teshu- va was from none other than Rabbi Dembitzer himself. Some of these opponents argued that all innovation is objectionable, and leads to reforms and the uprooting of halacha.Harsh words were used against the innovators. Rav Yitzchak Meir from WEDDINGS & Gur wrote: “May Hashem save His nation BAR MITZVAHS from those people, messengers of the FOR Since 1966 yeitzer hara, students of Yeravam ben THE FINEST Nevat, who seek to chip away from each IN mitzva a little at a time, and their intent 623 CORTELYOU ROAD is to eradicate it all….” PHOTOGRAPHY (Off Ocean Parkway) Even the matza’s shape – round vs. AND VIDEO BROOKLYN NY 11218 square – entered the debate. 15 Much later, the Sdei Chemmed16 cited a clever retort USA / ISRAEL by the Av Beis Din of Lvov in defense of (718) 941-5500 square matzos. He suggests that just as

The Jewish Observer, April 2004 23 similar to rolling pins, which is made dure from the mixing to the oven does “I don’t know of what he speaks. for this. The dough is thus rolled, as not take more than three minutes for Does he think that the machine works it is done in other places, with wood- zealous workers, and even if they are with magic, that one throws the dough en rolling pins. Other than this, here lazy it does not take more than five min- there and it rolls on its own and cre- the dough is prepared in one action, utes, and all of this is with cleanliness ates a large dough?… Many strong peo- and it is a large amount. Therefore, a and purity, and no dough remains ple are needed to turn the wheel until round knife was made, and with it, stuck.”19 a matza is made. Is this worse than round matzos are made in the shape Rabbi Natanson seemed frustrated by rolling with wooden rolling pins? Is the of our matzos, and the remainder of the claim that the machine introduced wooden rolling pin smarter than the the pieces of dough is run through the a dramatic change in the tradition of metal one [used in the machine]? machine again. After that, the matzos matza production. He also was upset that Anybody who hears this will laugh at are passed to the hole makers, two or Rabbi Kluger had not seen fit to observe his dreams and words.”20 three people; from their hands, they go the machine before he determined the Rabbi Simon Shvabcher in the Bittul to the oven to bake. The entire proce- halacha. Moda’a deals with the claim that dough sticks in the nooks and crannies of the machine, and writes: “The machine is made of metal and is smooth without a crack or groove, and it can easily be cleaned after every time…there we find this is the Direct Dial! ideal way to make matzos mitzva”21 [Today, many of the machines are made with non-stick Teflon. A.Z.] One of the major criticisms of the machine matza was the fact that when making the traditional round matzos, the excess that was trimmed off was then reused and put through the machine again. The reused dough could be recy- cled several times and become chametz. The only recourse was either to forbid the use of the corners or to make square matzos and have no waste. That is how square machine matzos came to be. Rabbi Natanson and his supporters deflected all of the arguments present- ed against the machine. For example, they pointed out that matza baking is not a charitable enterprise, but a means of preparing matza for Pesach. Some of them even noted the preferability of machine matza in that it is all done uni- For those who do formly, rather than by teams of try our IQcumber flat rate plan for only $48.99 per month with 14 features. untrained helpers who cannot be ade- quately supervised.

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26 The Jewish Observer, April 2004 tories today that make round matzos, and those that do, do not reuse the extra pieces. In light of the significant improvements in the technology of machine baking and its wide halacha acceptance today, Rabbi Kluger’s argu- ments may seem less cogent. In his time, however, they were very applicable. Issues of dough sticking to the equip- ment and causing chametz to fall into later batches were a very serious concern. Moreover, the Divrei Chaim’s unequiv- ocal p’sak is still honored by Chassidim to this day. As for Rabbi Natanson’s dismissal of the contention that the baking provid- ed charity to the poor, for Rabbi Kluger that was a real halacha consideration. Another problem that occurred as the entire process became automated was the fact that as the slowly moving rack car- rying the dough approached the oven entrance, it was exposed to increased warmth before entering the oven’s hot baking environment. That warmth, as noted above, could have initiated a chametz process before the dough was baked. That problem was later dealt with by using chilled moving belts and blown air at the oven entrance to keep the external temperature down. tually, a feud broke out here, as well. Yisroel Salanter, that not only was While the controversy eventually In 5663/1903, the still-functioning machine matza permitted, but that day subsided, it never fully disappeared. As Matzos Cohen-Halperin was founded in he had baked his own machine matza, recently as the eve of World War II, in Jerusalem, and for Pesach 5666/1906, they and a day later by another letter that invit- the well-known Lithuanian shtetl of began using machines. The local ed all to come watch the machine Eishyshok, only hand matza was per- Perushim not only accepted the machine matza being baked for Rabbi Shmuel mitted.22 matza, but viewed it as mehudar (pre- Salant. The Perushim further noted ferrable)24. On 21 Adar 5666, the Badatz that the residents of Jerusalem should DIFFERENCES IN JERUSALEM of the Perushim issued a letter that was refrain from heeding the rulings com- endorsed by Rabbi Shmuel Salant to the ing from abroad, and should follow the he European debate took longer effect that the machine matzos were local authorities, who had permitted it. to reach the Holy Land.23 The first kosher “lemehadrin meihamehadrin The following year, the exchange was Tmatza machine was brought without any concern at all.”A mere three renewed. The intensity of the debate from Trieste to Jerusalem in 5623/1863 days later the Badatz of Jerusalem’s sometimes led to misquoting. One of the by Rabbi Yisroel Ozlaner, formerly a Rav Chassidim issued a flyer called “Moda’a Chassidic proclamations against in Minsk, and founder of Yeshiva Etz Geluya,” listing all of the rabbis who for- machine matza quoted the Maharsham Chaim in Yerushalayim. The machine bade machine matzos. of Brezhan as prohibiting it. In response was used without opposition for several Quiet reigned for a year, but in to a query, he stated that the printing of years, during which time Rabbi Shmuel 5668/1908, the poster (pashkavilim) his letter was hevel vera’us ruach Salant was a Rav in the city. Even war erupted. The opening salvo was the (absurd). It seems that he not only per- Jerusalem resident Rabbi Auerbach, publicizing of a letter by Rabbi Avraham mitted, but accepted machine matzos for author of the Imrei Bina and a con- Bornstein (the Avnei Nezer) that forbade use at the seder.25 After a while, the debate tributor to the Moda’a,refrained from machine matza. This was met several days subsided and the status quo, with his opposition, possibly because he now later by a public letter from Rabbi Naftali machine matza being produced and pre- saw its operation first hand. But even- Amsterdam, a leading disciple of Rabbi ferred by the Perushim and shunned by

The Jewish Observer, April 2004 27 the Chassidim,prevailed. who in 1903 published a booklet on the Both in Europe and Eretz Yisroel, the kashrus concerns of a matza bakery. He debate was sometimes heated. It must wrote: be emphasized that the arguments on “I was forced to leave my home and both sides were cogent and were offered come to this land, and I became aware by gedolei haposkim.There were indeed that here they make matzos by problems with the machines, and there machines. All the rabbis, and at the were problems with hand matza. There head, our leader, our Rabbi, Rav were halacha advantages for each, and Yaakov Yosef, the head of the United each poseik weighed the factors, reach- Community in New York, permits ing his own conclusion. them. I studied the process and saw that if the factory is large and well THE AMERICAN SCENE designed, the dough isn’t heated up [before being placed in the oven]…. I ith the exploding Jewish pop- realized that to uproot and annul the ulation in the US, machine production of matzos by machine is an Dov Behr Manishewitz Wmatza quickly found its way impossibility…. I therefore decided that into acceptability, and no major debate my efforts would be to fix what was revolutionized the process of matza bak- occurred on US soil. As it became clear needed and possible.” 26 ing. No longer were machine matzos sim- that, in the U.S., the possibility did not By the late 1800s, there were a num- ply rolled out in a press. The entire exist to use hand matza only, and that ber of matza factories in the United process was automated, baked radical- the machine was here to stay, the States. In 1886, Dov Behr Manishewitz ly with gas heat, not wood. The entire Rabbanim decided not to fight the con- emigrated to Cincinnati, Ohio, from oven was a patented belt device that cept but to improve on it. One example Prussia. After a stint as a shochet, he start- moved the matzos though a long tun- is Rabbi Yosef Rosenfeld of St Louis, MO., ed his factory that exists to this day. He nel, and produced perfectly baked, con- sistent matzos. By 1903, the Manischewitz company was using three different machines to automate three dif- • Now in its ferent aspects of the process. They 7th year eventually held more than 50 patents • Now accepting relating to the process, and in 1920, they applications for claimed that they were capable of pro- the upcoming ducing an astonishing 1.25 million zman & our matzos a day. It should be noted, how- expanded ever, that even though the recom- AYeshiva for teens at risk, boys 15 & up summer program mended procedure always called for DEAN - RABBI YAACOV ORIMLAND • The only Yeshiva cleaning the machines after every use, • located in the holy city of Tzfas, away from the big city distractions of its kind for many years, this safeguard was hon- that’s open ored in the breach. Beginning 50-60 years • the boys receive endless care, love & devotion from our highly pro- all year round fessional & dedicated staff all year round ago, yeshiva bachurim and other groups would reserve the first baking of the day • we rebuild their self esteem which has been lost in the mainstream system for their supervised matzos, which last- For further ed 18 minutes. Before starting, they • offering individualized shiurim catered to the interest of each information call: would carefully clean clumps of dough student 011-972-4-692-4894 from the machinery. Today, as men- • learning one on one with Rebbeim or tioned, the machines are coated with • GED prep, computers, music non-stick Teflon. Other groups – such 011-972-50-704938 • gym, barbecues, kumsitz, swimming, recreational activities as the K’hal Adath Jeshurun (of • pshycologist on staff Washington Heights, N.Y.C.) – have for email: • lots of ruach in a warm & caring environment years made a practice of reserving a day [email protected] for their matza baking, when they stop SUMMER PROGRAM includes biking, snappling, kayacking, production every 18 minutes to clean the snorkling, jeeping, overnites & much much more www.nishmatshlomo.com machines. This same concern began to be applied more exactingly to hand mat- Endorsed by prominent Rabbonim, educators & therapists zos some 50 years ago, and is still hon-

28 The Jewish Observer, April 2004 ored: stopping all activity and cleaning mercial baked goods. is no evidence that a matza bakery was rolling pins and other equipment every The New York-based Horowitz exhibited at the fair.27 15 minutes or so, and using rolls of dis- Brothers & Margareten Company was posable paper covers on the marble table also expanding, and established a name “LISHMA”: A REMAINING CONCERN tops for each batch of dough. for itself in the early part of the 20th cen- The present-day Manishewitz facto- tury. Its reputation was such that n the six machine-matza factories that ry is under the hashgacha of the OU. Edward Carlin of the Department of we have visited, the attention to detail Every aspect of the automated process Industrial Exhibits sent a letter to Iand the meticulous care to avoid has been thought through and controlled. Fredrick Margareten in April, 1938 sug- chametz is more than evident. That has As a testament to his genius, the process gesting that a model of their bakery removed most of the concerns that exist- originally developed by Behr would make for “a most interesting ed with the early machines, but were in Manishewitz has not radically changed exhibit” at the New York World’s Fair. reality extrinsic to the concept of in the last 120 years, and his oven design Horowitz Brothers & Margareten’s machine matza. What remained were the has become the standard of all com- response was only lukewarm, and there issues that were inherent to a machine Please join us at pathway to prayer The Sixth L’Chaim Shidduch Symposium for Women

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The Jewish Observer, April 2004 29 product, and that has brought an addi- an imbecile kneaded the dough, that the machine baking to America. Every tional question to the fore: May one ful- resulting matza is not acceptable for the stage of the process was initiated with fill the mitzva of eating matza the first seder.It would seem that a machine a hands-on, human action: flour and night of Pesach with machine matza? The should be no better. It certainly cannot water were mixed together manually matza used for the mitzva must be “she- have the proper intent. Rabbi Natanson before the mechanical mixer took over; mura matza,” i.e. guarded against any had already addressed this question, but workers placed a chunk of dough on the water, and baked l’shem mitzva, purely it continued to come up. surface where it was rolled into flat for the sake of the mitzva of matza. Rabbi Yonoson Shteif l”xz,who squares by machine; and they laid the Because of this, the She’iltos, and in its headed the post-World War II Viener matzos on the conveyer belt feeding wake, many others, including the Kehilla in Brooklyn (Adath Yereim), them into the oven. Each action was Shulchan Aruch,ruled that if a child or brought its traditional approach to accompanied by a declaration “l’sheim matzos mitzva.” The process was stopped every 18 minutes for cleaning the equipment. Rabbi Yechiel Michal Tuketchinsky (d. 5716/1956) dealt with the “lishma” issue differently, and concluded that, indeed, for the first night, it is prefer- able to use hand matza. 28 If it is unavail- able, however, a beracha may be recited on machine matza. He offered two rea- sons. First, he developed a novel sug- gestion that the “watching” is not intrinsically linked to the baking, and may be done by an observer. Alternatively, he relied on a suggestion of the Minchas Chinuch that the prob- —————————————————— lem with observing an unqualified hfsrn ,kusd t,ch,n person knead is that one cannot ade- quately supervise that which is in the Mesivta Gedulas Mordechai hands of another. That does not pre- —————————————————— clude “watching” a machine. Finally, t,ch,n atr ,druczbhd van wr Rabbi Tuketchinsky notes that there are those who want to argue that intent RAV MOSHE GINSBURG, R OSH MESIVTA when the button is pushed is sufficient to carry through for all of the process- ARE YOU LOOKING FOR A MESIVTA... es that the machine performs as a con- sequence of that press of the button. He . with a strong historical Mesorah, steeped in the Mirrer tradition of essentially rejects this third, weaker ,usnuk rxun vkhp, , and rationale. . whose mission is the personal growth of every Bochur, ready to be The concept of intent, kavana,dur- molded into a Talmid Chochom infused with new leadership and spirit ing the button push is used in many fac- . with limited class size and strong Rebbe/Talmid interaction tories today, where the workers are . that aims to produce well rounded Talmidim with a love of learning instructed to have in mind the mitzva when they push the button to start the MESIVTA GEDULAS MORDECHAI is a new Mesivta located in the heart of machine. Furthermore, many years after Flatbush, named for Reb Ephraim Mordechai Ginsburg zt”l, Rosh Yeshivas Rabbi Tuketchinsky, Rabbi Ovadia Yosef Mir, and headed by his son, the renowned Mechanech, Rabbi Moshe used that as his main argument for jus- Ginsburg, Rosh Mesivta. The Mesivta is offering a unique blend of the tifying the use of machine matza, old and new, tailored to the needs of today’s Bachurim, striving to emu- although he, too, advises that, ideally, one late the strengths of the Yeshivos of yesteryear. should use hand matza. 29 718-692-0999 RAV ELIEZER GINSBURG, RABBINICAL ADVISOR Although the concerns of chametz have become minimized, an addition- For information, application & interview, please call 718-382-8863

Citicom! al problem with machine matza was raised. Assuming it is not chametz,30 there

30 The Jewish Observer, April 2004 was still a fear that because machine Sha’arei Teshuva conjectures that the ori- So as you prepare to take the bite and matza uses so little water, there may be gin of not eating gebrochts was because hear that crunch, remember that the some unbaked flour in the mix. Thus, thick matzos were then commonly piece of matza you are eating, whether the Chassidic custom of not eating used, and there was a real fear of machine or hand, comes from process- gebrochts,wet matzos, may have more uncooked flour.31 By his time, it seems, es rooted in hallowed antiquity. And of a basis for a person eating machine matzos were thinner and crispier, thus while it may appear that it has seen some matza. The fear is that unbaked flour alleviating the fear. Today, with the wide- dramatic innovations and changes in the would get wet and then become leav- spread use of machine matza, the rea- last 120 years, the basic mesora of Am ened on Pesach. son may again be applicable for reasons Yisroel on matza and its various relevant Thus we have come full circle. The of its own. concerns remain with us. ■

1 The authors thank Professor Jonathan D. Sarna 11 Hamaggid 14: 5 – an organ with maskillim 23 For the details of this debate, see Schwartz, pages and Rabbi Moshe Kolodny (of the Orthodox Jewish among its founders. 113-128. Archives) for their help in researching this 12 Moda’a L’Beis Yisroel p. 16 24 See Rav Moshe Sternbuch, Hagadah shel Pesach, article. 13 Moda’a L’Beis Yisroel Hakdama Moadim Uzemanim (5740), p. 22. 2 Aruch Hashulchan, Orach Chaim 459:3. 14 Interestingly, in his letter, he stated that in these 25 Printed in Tzohar (ed. Rav Elyakim Dvorkes), 3Rama, Shulchan Aruch, Orach Chaim 460:4. matters, one should not reveal the reasons, but sim- vol. 5 (5759), page 412. 4 See Daniel Schwartz, Pulmos Matzot-Ha’m’chona ply issue the definitive ruling. His letter was also 26St Louis 1903 Sefer Yoseif Tikva, Hakdama b’Yerushalayim,Sinai, vol. 122 (5758), note 31, that published in Divrei Chaim, Cheilek I, Or.Ch., 23. 27 Rabbi Shlomo Zalman Auerbach l”xz ate only Eve Jochnowitz, Feasting on the Future: Foods 15 Bittul Moda’a 2b, 14a. machine matza his entire life. of the World of Tomorrow at the New York World’s 16 5Bittul Moda’a, page 70 Maareches Chametz U’matza,vol. 7, page 400. Fair of 1939-1940. MA thesis, NYU, 1997. 17 6 Or so he claimed. His detractors claimed that Bittul Moda’a, Shaar 28 Printed in Tzohar (ed. Rabbi Elyakim Dvorkes), 18 he was never a dayan (Bittul Moda’a). ibid p. 70 vol. 5 (5759), pages 407-411. 7Encyclopedia Judaica 4:1110-1111 19ibid 29 Yechaveh Da’as 1:14. Printed in 5737(1977). 20 8Bittul Moda’a,p.103 ibid p. 71 30 The issue of “lishma,” positive intent, is only 9Avnei Nezer, Orach Chaim I, 372 21ibid p. 77 relevant on the first (two) night(s). 10Moda’a L’Beis Yisroel I 22 Yaffa Eliach, There Once Was a World,1998, p. 430. 31 Or. Ch. 460:10. ...Your only real choice when it comes to Foreign Residents’ Mortgages in Israel … and a great deal more

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The Jewish Observer, April 2004 31