SIVAN, 5736 I MAY, 1976 VOLUME XI, NUMBER 7 rHE EWISH SEVENTY-FIVE CENTS BS ERV ER

"These People are distinguished by three attributes: they are merciful, they have a sense of shame, and they are given to perform good deeds." vEVAMos 79a

The Trend Toward Euthanasia • The Abortion Bill in Israel • The Waning Sense of Shame THE JEWISH OBSERVER

in this issue

Euthanasia, Aaron Brafman ...... 3 THE JEW!SH OBSERVER is published monthly, except July and August, Abortion in Israel, with excerpts from addresses by by the Agudath Israel of America, 5 Beekman St., New York, N.Y. Rabbi Yaakov Kamentsky, Rabbi Moshe Feinstein and 10038. Second class postage paid Rabbi Pinchas Teitz ...... 9 at New York, N.Y. Subscription: $6.50 per year; Two years, $11.00; Wanted: A Sense of Shame, Bernard Weinberger ...... 11 Three years, $15.00; outside of the United States $7.50 per year. Torah: A Legacy of Love, Chaim Dov Keller ...... 13 Single copy seventy-five cents. Printed in the U.S.A. Autumn Flame I Spring Green a poem by Bai/a Susholtz ...... 17

RABB! NissoN W0Lr1N Editor Rabbi of the Rebels - Rabbi Bernard lllowy Shmuel Singer ...... 18 Editorial Board Treasures, Aryeh Kaplan ...... 22 DR ERNST L. BoDENHEIMER Chairman A Touch of Chaim, Wolf Karfiol...... 27 RABBI NATHAN BuLMAN RABBI JosEPH ELIAS Books in Review ...... 29 JOSEPH fRJEDENSON RABB! MOSHE SHERER The Book of Ruth - as reflected in Rabbinic Literature Megillas Ruth - a new translation, with commentary

THE JEWISH OBSERVER does not Mother of Royalty assume responsibility for the In Accordance With His Will Kashrus of any product or service advertised in its pages. Second Looks at the Jewish Scene Dialogue-ing Through Pesach ...... 33 MAY, 1976 VOL. XI, No. 7 In Praise of Repetition, Avrum P. Shapiro ...... 34 Typography by Compu-Scribe at ArtScroll Studios, Ltd. Letters to the Editor ...... 36 Aaron Brafman

Euthanasia:

is there a good death - or must life be maintained under all circumstances?

The born are destined to die, the dead are The Latest Frontiers of Mercy destined to be brought to life, and the living to IN 1971, AN INCIDENT at John Hopkins University be judged ... let not your fancy reassure you became a subject of much debate: The parents of a that beyond the grave is a place of refuge for defective mongoloid baby refused to grant permission for surgery to remove an intestinal obstruction from the you - for perforce were you created, perforce baby. As a result, the hospital decided to let the baby were you born, perforce do you live, perforce starve to death, which took fifteen torturous days. All shall you die - and perforce are you destined recent writing on the subject refer to this incident, each to give an account and reckoning before the side using it to buttress its position. Professor Arthur J. Dyck of Harvard Divinity School (one of the few Supreme King of Kings. (Avos IV:29). opponents of euthanasia) uses this to point to the MERCY KILLING, or euthanasia, was once a favorite topic excesses that will inevitably result if euthanasia is for debating societies. Thanatos is Greek for "death" permitted by law countering those who reject the and with eu, which means" good," the word invites one comparison of euthanasia legislation to what happened to believe that there are circumstances that would in Nazi Germany.1 On the other hand, 0. Ruth Russell render death good. (author of one of the most recent and comprehensive With regularity, tragic episodes, such as the ordeal of pro-euthanasia books) uses this case as argument for Karen Anne Quinlan and her family, thrust the legalization. For if euthanasia were legal, the baby could 2 prospect of euthanasia onto the public consciousness, have immediately been put out of misery. and the debate becomes more than academic. Our Whatever one's sympathies, what can one say about society is much closer to accepting euthanasia than one the staff and doctors who sat by and watched this might think, and as more than simply mercy killing. happen? What happened to their compassion? This This trend has overwhelming implications to the aspect of the euthanasia problem is still in its infancy. general public, with specific problems in regard to With the increase in genetic control and counseling, Torah Jewry, and is worthy of careful study. with the increase in the use of amniocentesis (inserting a needle into the mother's abdominal cavity to draw RABBI BRAFMAN, is rnenahd n_f the Yeshiva Derec/1 Ayson of Far amniotic fluid from her womb, for detection of Rocka-way (his,h school and b,1is midrash). A nurnbf'r of his articles impending birth defects) the issue of involuntary have r111peared in thesf." pas,es. euthanasia and abortion will rise. One can forsee the

The Jewish Observer/ May, 1976 3 kind of world advocated by Millards 5. Everett in therapy is withheld so that death is hastened by "Ideals in Life": omission of treatment. Eventually, no child shall be admitted into the Voluntary euthanasia is committed at the request of society of the living who could be certain to suffer the patient. Involuntary takes place at the request of a any social handicap .... Life in early infancy is patient's legal guardian or next of kin in cases when the very close to non-existence and admitting a child patient is not of testamentary capacity, e.g. those in into a society is almost like admitting one from irreversible coma. potential to actual existence. And viewed in this This article is not dealing with the halachic aspects of way only normal life should be accepted. 3 euthanasia; it is well established that euthanasia is British Jurist Glanville Williams, discussing strictly prohibited and condemned as murder* .... involuntary euthanasia for defective infants, notes Legalization of euthanasia would not affect our attitude that the legalization of euthanasia for toward the issue in the least. As members of the general handicapped children would bring the law into public, however, we are forced to consider the closer relation to its practical administration, possibilities of such an evantuality and how it could because juY.ies do not regard parental mercy affect us. killing as murder .... The proposal certainly escapes the chief objection to the similar proposal The Time Is Ripe for Killing for senile dementia; it does not create a sense of WH:Y NOW?- Euthanasia advocates have been around a insecurity in society because infants cannot, like long time; the Euthanasia Society of America was adults, feel anticipatory dread of being done to organized in New York on January 16, 1938. An death if their condition should worsen. 4 immediate cause for the recent popularity of the idea is At the other end of the age spectrum, the talk already the increase in medical knowledge and technology. The concerns those not terminally ill, simply old or aged. As ability to control or artificially support life beyond 0. Ruth Russell says: previous limitations is ironically creating the problems. Can any thoughtful person really think that it In addition, the successful passage of abortion is more humane or moral to commit an elderly legislation has given a great impetus to the euthanasia person to an institution for the rest of his life advocates - note a paragraph from the bill introduced against his will rather than permit him merciful in the Hawaii Legislature (Resolution 44 1972) which termination of a hopeless existence if that is what reads: he wishes ?s "Whereas, with the liberalization of abortion laws If a person is in an irremediable condition and throughout the country, the idea of euthanasia is has become a grievous burden to his family and beginning to emerge from its stigma as man friends as well as himself, is there anything wrong assumes a much greater role in the determination with his wanting his family to be spared over his own life or death. " disastrous consequences of caring for him or If man can control life and end it at one end of the financing his care over a long period of time ?6 spectrum, why not at the other? One wonders how many old people tragically Judging by the status of abortion, then, chances of "burden" their families even when they are healthy and passage of euthanasia legislation are very strong. These how many people in general are a "burden" to society. issues are ultimately decided not by what is moral or - Some consider every welfare case an unwanted right, but rather by what becomes popularly acceptable. burden. The mass media focus on the sensational and tend to side with whatever seems "progressive," breaking These, then, are the extreme positions that have away from the past. Thus, as with abortion, the initial already gained currency in serious discussions debate is attended by great moralists and ethicists who regarding euthanasia. discuss the grave questions involved; only to be decided The Many Ways of a "Good Death" by a popular mood, which does not react to philosophical issues, but to its own convenience. THERE WAS A TIME when euthanasia referred exclusively to mercy-killing - that is, killing someone Initially the lofty discussions regarding abortion were suffering unending pain. No more. At present there are also limited in focus, but once it became a law, stress is two major categories under discussion: active and no longer on the life of the fetus, but on the "rights of passive euthanasia, each with a subheading of the mother over her own body." voluntary and involuntary, not necessarily related to (It is worth noting that halachically the mother has "suffering unending pain." no such rights. First, the fetus is an independent life, Active (or positive) euthanasia means a positive act not simply an adjunct to the mother. Moreover, no to end "futile suffering or a meaningless existence." *This does not mean that heroic measures must be initiated in Death is induced by direct action to terminate life, or by every case. Each particular case would require a halachic decision drugs that will hasten death. In passive euthanasia, rendered by a qualified authority.

4 The Jewish Observer / May, 1976 In the contemporary mind, law is independent of ethical imperatives, and ethics are divorced from their divine source. Without absolutes, there is no limit to what the mind can rationalize. person is master over his or her own body. Inflicting comprehend is that an act could constitute murder even harm on one's own body is strictly forbidden by Torah if it is not punishable by a court (as in the case of killing law.) a fetus). In 1973 a bill that would allow abortion at any stage In August 1973, George Gallup polled the response of pregnancy was introduced in the legislature by the to: When a person has a disease that cannot be cured, very lawmakers who led the successful fight for a doctors should be allowed by law to end the patient's limited abortion statute in 1970 - now suggesting that life by some painless means if the patient and his family "our own reproduction is a personal and private matter request it. The result: an increase of 17% in approval - not a suitable subject for state legislation." over 1950. Interestingly, there was a direct correlation True, legislative "permission" does not really make between more college education and a higher any act less of a moral crime. Nonetheless, the percentage of approval; also, among people under 30, vagueness of the moral and religious codes that govern 67% approved. the American people's conduct tends to allow In a 1973 Harris Poll: 62% believed that a patient legislation to determine moral right or wrong - should be allowed to die rather than live his life something quite beyond its province. prolonged artificially. Following the pattern of past issues, the polls will direct events. The Public Mood The Direction of the Clergy's Thinking THE THRUST OF contemporary society, where when past thirty or no longer ready for the ski slopes, life is not THE ATTITUDE AMONG Christian clergy is also changing worth living, compounded by the gap between rapidly. Two leading theologians and ethicists, Rev. generations and the increasing mobility of Americans, Joseph P. Fletcher in Medicine & Morals (1954) and with the attendant disintegration of the extended Professor Daniel C. Maguire (Marquette University) in family, have all contributed to the further isolation of Death by Choice (1974) are both strong advocates of older folks, giving them a sense of worthlessness. Add euthanasia. In his book, Maguire claims "that there are to this the growing concern for over-population and times when ending a life is the best that life offers,'' some painful economic realities - and doing away with while in an article in Commonweal (a Catholic journal) ailing old folks is almost a social obligation. in 1973, he calls for changing the law so that "We can Sure enough, the few mercy-killing cases brought to proclaim moral freedom to terminate life directly." trial this past decade resulted in acquittal or token Fletcher presents a number of disturbing arguments sentences. The most recent ones were: in his book. Basically his premise is: Dr. Vincent H. Montemarano of the Nassau County a. Useless life is of no value, therefore to prolong it is no Medical Center, who was indicted for murder, accused virtue. of injecting a fatal dose of potassium chloride into a 59 b. "Thou Shalt Not Murder" implies malice. year old cancer patient near death. The verdict - Not Euthanasia, even when involuntary, is an act of Guilty. mercy, and not murder. Another involved Lester Zygmaniak of New Jersey. c. If society condones war as legal, why should He shot to death his 26 year old brother who had been euthanasia be less acceptable? paralyzed from the neck down from a motorcycle d. Existing safeguards are sufficient to protect against a accident. (Franz Rosenzweig produced all of his patient who changes his mind or relatives who would philosophical works, paralyzed from the neck down "do in" a patient for possible inheritance. from a World War I injury.) He was acquitted In borderline cases, Fletcher writes: following trial. There were at least a half dozen similar "choice and responsibility are the very heart of verdicts in foreign countries. This trend on the part of ethics, and the sine qua non of man's moral status juries and judges is having its impact on the law .... The whole history of man's moral growth profession as a whole. The argument is that murder has been the steady march upward in the scale of implies "malice aforethought" - not the case with responsibility, expanding with the advances in mercy killing. What the general moralist cannot medical science and technology."

The Jewish Observer I May, 1976 5 (One could easily dispute the basic premise that man knowledge of the total human being, restriction of ex­ has grown in his sense of morality, and that in our day pert doctors to wealthy patients because of financial the job is to lighten the burden of an already non­ considerations, interest in research rather than in the existent conscience.) day-to-day welfare of seriously ill patients .... ls this In a 1960 Harpers article, Fletcher writes, the time to entrust decisions of this nature to teams of "Death control, like birth control, is a matter of doctors? human dignity. Without it persons would become So much has been written about the neglect of puppets." patients in city hospitals and nursing homes - even in In a more recent article (for the Hastings Center the voluntary hospitals and private nursing homes. Report 197 entitled "Indications of Humanhood: A Much of this neglect induces the patients to give up on Tentative Profile") Fletcher writes "Mere biological life life .... Should we empower those responsible for this ... is without personal status." He draws up a list of despair to pull the plug? positive qualities that are marks of personal being: A recent study by doctors at Beth Israel Hospital and "minimum intelligence, self awareness, self-control, a Harvard Medical School points to the lack of doctor­ sense of time, of futurity and of past, concern for patient relationship, which in the past was responsible others, communication, control of existence, curiosity, for the placebo effect, so helpful in a large number of changeability and creativity, a balance of rationality illnesses. These investigators call for a critical look at and feeling, distinctiveness and nee-cortical func­ the ultimate in medical de-personalization: The use of tioning." With criteria of this -sort a large portion of computer consoles to take patients' histories. 7 humanity could be written off. The recent reports and studies about abuses in men­ tal hospitals abound. In 1975, a Senate hearing brought The Jewish Crisis to light the abuse and cruel experimentation per­ TORAH JEWS LIKE TO THINK that they are immune to formed in VA administration mental hospitals on philosophical and sociological changes taking place in children of military personnel. The list could go on and the world around us. The facts, however, do not bear on. this out, for they are subject to the currents of change in As for the classical degeneration from euthanasia to general society by virtue of living and working within genocide in Nazi Germany, that is already well­ the framework of the larger social structure. (Examples documented. * abound: the introduction of secular studies in Thus while in theory one can argue about controlling Yeshivas, the changing family structure, the rising abuses, in practice they cannot but take place. divorce rate, etc. - but this is not in the purview of this article.) We must provide an intellectual and emotional defense for ourselves to counter-balance the inroads of The Shilt Toward Loss of Hope the alien ideologies. In medical problems, however, the ANOTHER IMPORTANT POINT involves the change in crisis is much more severe, for we place ourselves in attitude in both doctor and patient once the alternative "their" h'ands and in "their" hospitals. What happens of euthanasia enters the scene: How many patients are to us - our medical treatment is determined to a large alive today after others gave up on them, only because extent by the secular world-view. We will discuss some they and their doctors fought against death? How many practical aspects of this later. At this point, for the patients were saved by their physicians' ingenuity and soundness of our own understanding of the issue, and creative thinking because there was no other easy alter­ to equip ourselves with effective counter-arguments, it native? How many burn and stroke victims alive today is important to review the weaknesses in the pro­ would have asked for an easy death at the height of euthanasia stance. their suffering, if such an alternative had been possible? In answer to all these questions ... the number is How Effective Are Safeguards? countless. As Dr. Jonathan H. Pincus writes, the effect BEGINNING WITH THE LAST argument, the effectiveness of legalizing euthanasia would have an impact of lifting of the law's safeguards against abuses, one must stress the dominance of ugly reality over the ideal. The *In an' article entitled "Medical Science Under Dictatorship," in the history of mankind is one of abuse rather than of con­ New England Journal of Medicine (1949), Leo Alexander writes about formity to strict laws. While still in the shadows of the Nazi experience: "The beginnings at first were merely a subtle Watergate and Vietnam, one need not belabor the point. shift in emphasis in the basic attitude of the physicians. The attitude Should one suggest that medicine is inherently a in its early stages concerned itself merely with the severly and chronically sick. Gradually the sphere of those to be included in this more ethical field than politics, I refer the reader to The category was enlarged to encompass the socially unproductive, the Doctors, by Martin L. Gross (and other similar books ideologically unwanted, the racially unwanted, and finally any non­ and articles), where one finds shocking documentation Germans. But it is important to realize that the infinitely small wedge of the state of current medical practice: the useless sur­ from which this entire trend of mind received its impetus was the at­ gery, assembly line treatment of patients without any titude toward the non-rehabilitable sick."

6 The Jewish Observer I May, 1976 The initial debate is attended by great moralists, who discuss the grave issues involved. But decisions are determined by popular mood, which does not react to philosophical issues, but to its own convenience.

"some of the strong internalized constraints which The general euthanasia advocates are not really shape the physician's action .... When a physician plagued by a moral dilemma, for anyone who does not considers various therapeutic alternatives, homicide tremble at the thought of extinguishing a human life is should not be ... an acceptable alternative."• lacking a basic concern for the ultimate value of life. To Regarding the suffering surrounding neurologically the person without religion, man is nothing more than a or mentally impaired patients, he writes: bi-ped beast, not really meriting extraordinary effort In first-rate institutions the 'anguish' of such when not in a conscious state. Their primary concern is patients is solely in the mind of observers .. - to change the law for their ultimate convenience, and Such patients can enjoy their lives. However, they will most likely be successful. the first reaction of visitors is often one of shock The oft-cited argument "if war is legal, euthanasia and horror. They may say, "Why do you keep can also be exempt from the category of murder" offers them alive? ... they would be better off dead!" no basis for discussion. Whatever the rationale for wag­ The patients do not seem to feel that way and this ing war, it is an abnormal state which everyone looks is an important distinction to bear in mind. 9 forward to seeing abolished - in the words of the Regarding borderline cases: Prophet Isaiah: "Nation shall not lift up sword against It is difficult to escape the conclusion that there is nation." By contrast, euthanasia advocates want to nor­ no way to limit use if euthanasia under any cir­ malize murder. This distinction has always been self­ cumstances is to be openly acceptable. Inevitably, understood. this form of "therapy" would spread to situations in which at present it would be unthinkable.'' What Is Death Thus the question of abuses or borderline cases can­ ALL DISCUSSIONS and books on the subject not be dismissed as "another step in man's moral (surprisingly, even those by Christian ethicists) impart progress." The borderline cases are so immediate to the the impression that death is final and provides the issue, they cannot be left out of the practical considera­ ultimate in peace. While involved in countering the tions. pro-euthanasia arguments, we may· simply side-step The Moral Consideration this aspect of their world view, forgetting the message of the Mishna in the introduction- that death is merely HOW IS THE COMMAND "Thou Shalt Not Murder" to be a transition followed by the time of reckoning before defined? In the contemporary mind, law is independent the King of Kings. We do not seek suffering, for we of ethical imperatives, and ethics are divorced from seek to relieve it through prayer and medication. Yet, it their divine source. In the Christian world (except is obvious from numerous statements of Chazal that it among some devout Catholics), there is no divine guide does function as a purifying force preparatory to a total to personal conduct. Life is without absolutes. As a forgiveness. Thus the concept of suffering as useless result there is also no limit as to what the mind can and the goal of taking steps to "put one out of his mis­ rationalize or devise. The Rambam at the end of ery" have no place in Torah ideology. Hilchos Temura explains the Torah prohibition against replacing an animal designated for a korban with As part of the trend toward demystifying death, it another one, even if the replacement is a better one. He has become a popular subject of discussion, billed as the writes: final taboo for Americans to smash. By offering The human mind is capable of saying that evil is Thanatology courses (dealing with death) in colleges good: thus the Torah provides guidelines against and high schools, Americans feel that the mystery and which we can test the good or bad of whatever we dread of death will disappear. For sure, it will become contemplate doing. 11 commonplace, as we become a nation with the sen­ Without any form of guide or mesorah, ethics seem to sitivities of seasoned morticians, losing the impetus to be anyone's bailiwick. Thus the theologians of other value every day of our lives, normally prompted by an faiths can toy with words to legalize and legitimize awareness of inevitability of death, indulging instead in anything they wish. vain and empty pastimes without thought. As

The Jewish Observer I May, 1976 7 euthanasia becomes more of a public issue, this impor­ hospitals may well insist on withdrawing all support by tant point must not be lost. halachic standards killing the patient. Thus the When the great Tanna Rabban Yochanan ben Zakai problems are very real and acute. was on his deathbed, his students came to visit him and At least three states (Kansas, Maryland, and found him crying - not for what he was leaving, but Virginia) have enacted laws providing new criteria for because of the impending Judgment, the outcome of determining death, based on brain death, and nine* which he was not certain. states, including New York, are now contemplating The euthanasia advocates dismiss the argument that similar legislation.16 death is in G-d's hands as being analogous with arguing Solutions? that all of medicine should be forbidden. As Maguire words it, it is like arguing "if G-d wanted you to fly, He WHILE UNTIL NOW the availability of doctors of Torah would have given you wings." This rebuff misses the commitment was a luxury, it is now akin to a necessity, whole point. Rabbinic literature is replete with discus­ particularly for dealing with older patients. This will sions and incidents (as those between Rabbi Akiva and not solve the problem, but will mitigate it. ... Perhaps Turnusropus) that illustrate man as an active partner in the time has arrived for the largest Orthodox com­ the creation of the world - a fundamental idea expres­ munity outside of Israel to establish at least one hospital sed in the Bris Milah. Similarly, man was granted per­ run in accordance with Torah principles. We certainly mission to heal, as Chazal explain the phrase "V'rapo do not lack top-notch Orthodox doctors to staff it, nor yerapai" (and he shall heal ... ) putting medicine within the necessary administration and personnel. Why must our province. Ending an innocent life, however, was we be beholden to Federation hospitals, most of which never put into any man's province, not even those with lack the sensitivity to even have kosher kitchens? expertise in medicine. It would appear then, that the thrust of most "thinking" today, coupled with the popularization of The Pragmatic Crises in Hospital Care the approach by pop-ideologists (such as TV per­ TWO POINTS of immediate concern present themselves: sonality Marya Mannes, whose book Last Rights: A (One already has relevance to the field of obstetrics Case For The Good Death is written for the general since the advent of legalized abortion.) If euthanasia is reader), euthanasia will become law and the Living to be legalized, then a doctor practicing it would be con­ Will** will become a more common practice. We must sidred according to halacha a rotze'ach - a murderer. strive to present our position clearly and forcefully, in­ May we entrust our lives to such an individual? What is itiate practical suggestions, and pray to the Healer of all to be the lot of thousands of Jewish elderly? Can we mankind for the ultimate salvation through the coming entrust them for treatment to murderers? of the day when "all the world will be filled with the The other crisis, loosely related to the euthanasia knowledge of G-d and the Waters cover the Oceans." trend, will result from the new definition of death. The !..T. medical community and the legislatures of the country *Alaska, California, Georgia, Illinois, Michigan, New Mexico, are seeking to redefine death as taking place before the Oregon, and Tennessee. Bills have been introduced in the legislatures cessation of the heartbeat or breathing. Rather, that of Calif., Dela., Fla., Ida., Mary., Mass., Mont., Wash., and Wis., cal­ ling for the right of patients or next of kin to ask for termination of death be determined by Electro-encephelogram, which life deemed unlivable; and that doctors be exempt from criminal measures the brain waves. This criterion has prosecution for carrying out the request. significance for organ transplants, for it is essential that Agudath Israel of America is in the forefront of a battle to maintain the organs be removed while the body is still receiving the Jewish patient's right to have his life-status reviewed by halachic oxygen. criteria - rather than brain wave evidence. According to halacha, death is determined by cessa­ **The Living Will, as yet not legal, is a document requesting that tion of breathing and of heartbeat. Thus any removal of one's life not be kept up by heroic means. should he ever become in­ life-support even following a cessation of brain func­ capable of expressing that decision; and that drugs "be mercifully ad­ tion would constitute an act of murder. When the new ministered to me for terminal suffering even if they hasten the mo­ criteria for death will have been met in dying patients, ment of death."

1. "An Alternative to the Ethic of Euthanasia," in To Live or To Die, 7. N.Y. Times July 13, 1975. ed·. by Robert H. Williams. 8. N. Y. Times Jan. 24, 2973. 2. Freedom to Die by 0. Ruth Russell pg. 46-47 9. ibid. 3. Quoted in Death by Choice, Daniel C. Maguire pg. 7. 10. ibid. 4. Granville Williams, The Sanctity of Life and Criminal Law 1970 11. Hi/chos Temurah: IV, 13. pg. 349. 12. ibid. 5. 0. Ruth Russell op. cit. pg. 249. 13. ibid. 6. ibid pg. 228. 14. ibid.

8 The Jewish Observer I May, 1976 The Abortion Bill In• Israel

ABORTION ON DEMAND has become the law in most of The sense of outrage has spread to these shores, as America's fifty states, making it a regular feature of the well. And it is indeed outrageous that the very People American landscape. A "Right to Life" lobby has taken who, in effect, introduced the Torah's humanitarian shape, with very strong Catholic backing, aiming at imperatives to a dark world should now pioneer in passage of a constitutional amendment to render all legalizing pre-natal bloodshed in the Near East, where abortions illegal. Much to the shame of the Jewish no other country permits abortions. More, it seems self­ community, the liberals that are challenging the Right­ defeating for a nation that is so actively seeking to-Lifers include such conspicuously Jewish groups as immigrants to increase its population, to propose the American Jewish Congress and the Bnai Brith' s legalizing a means of population reduction - by AOL. The amendment bid is a complicated issue, and whatever means - rather than search for ways to not the immediate topic of this discussion. There are absorb "unwanted" children into society. And it is some very real limitations regarding the imposition of ironic that, in demanding immigration rights for Soviet Torah values on others, even in a democracy, so even Jewry, so many activists draw parallels between though the situation is appalling there may be Kremlin policy makers and the Biblical Pharaoh, down limitations to the shape of our objections. to the "Let My People Go" rally cry; while the land of Israel, as a state of Jewish people (even if not "the their would-be destination is ready to legitimatize a Jewish State") is certainly a different story, and Jews practice so similar to Pharaoh's tactic of slaughtering the world over are deeply involved in events there. A Jewish infants. bill has been brought up in the Knesset that would At a recent meeting called by Agudath Harabbonim grant women the right to abortion on demand. Despite of America, a number of noted Torah leaders voiced cries of protest from both physicians' organizations and strong condemnation of this pending law in Israel. religious circles, the bill seems to have every chance of Excerpts from their addresses are presented below to passing. convey to readers the gravity of the situation.

A Jewish National Treasure ______Based on remarks by RABBI Y AAKOV KAMENETSKY .K"t:P7W, member of the Moetzes Gedolei HaTorah (Council of Torah Sages) of Agudath Israel of America.

IN y ANISHOFF. LITHUANIA, a veterinarian was found Of course not. Mendel surely did not do it .... drowned in a well near the Jewish slaughterhouse. The The most telling argument, however, was the total veterinarian's brother, a physician, accused the absence of an incident of a Jewish murderer in butchers of committing the murder. A trial ensued, in Lithuania. For" there are three signs in this People: they which the attorney for the defense, Yaakov Robbins, are merciful, modest, and are given to act with kind­ challenged the prosecuting attorney, as to whether ness." Can a merciful individual commit a murder? Lithuanian history ever recorded a case of a Jewish 'rhis has always been our pride - that as children of murderer. Avraham who was the very pillar of chessed, there can No, there never was such an incident, he admitted. be no murderers among us. Would it not follow that the But butchers are different, he argued. They bathe in prototype merciful people should have mercy on a blood. helpless, innocent creature? And what can better You're mistaken, the defense argued. Butchers deal symbolize the helpless and innocent than the unborn with meat after the animal is dead. Killing the animal is child? taken care of by the shochet - the ritual slaughterer . .. Our detractors have not denied our capacity for Tell me, do you suspect Mendel der Shochet of killing mercy, only our reasons for possessing it. They claim the veterinarian? that we behave with consideration for others because

The Jewish Observer/ May, 1976 9 we are like sheep - lacking horns or hooves to attack. in our conversations, to spur us to emulate this Divine And so, dependent upon the mercy of others for our attribute. very existence, we have no choice but to pretend that mercy is a virtue. We know otherwise, and take pride in THE PROPOSED ABORTION LAW in Israel is especially our capacity for mercy as our mark of heredity from reprehensible for legitimatizing an appalling condition. Avraham. But regardless of its source, no one It brings to mind the Baal Akeidah's comment challenges the existence of mercy as a Jewish character comparing the Sodomites (who were destroyed by trait. Divine wrath for killing foreigners) with the people of CONTEMPORARY SOCIETY actually bathes in brutality. Givat Binyomin (who violated and killed the concubine In such a time, it is incumbent upon us to reassert our of a traveler spending the night in their town). Sodom linkage with Avraham Avinu by emulating his traits. earned heavenly retribution, but Givat Binyomin did not, because mistreatment of strangers was official The prime source of our mercy is the Divine attribute policy in one but occurred only as an impulsive of mercy, and we must reinforce our awareness of this outbreak of violence in the other. by referring to Him as "the Merciful One." Just as the Yiddish reference to the Deity "der Aibershter" (the Abortion is murder of unborn children. When One Above) is used to underscore His transcendency, murder becomes the law of the land, we are indeed in so should we use the Aramaic expression "Rachmana" need of Heavenly mercy.

Making One's Own Rules ______Excerpts from remarks by RABBI MOSHE FEINSTEIN .K"IJ'?tv, member of the Moetzes Gedolei HaTorah of Agudath Israel of America.

THE MIDRASH recounts G-d's offer of the Torah to laws) that govern preservation of life and prohibit other nations before giving it to Israel. The People of taking of lives. Specifically, as the Rambam declares: Eisav refused the Torah because among its laws it abortion is a type of murder and can never be permitted commands: "Thou shalt not murder!" and they did not except when the fetus presents a danger to the mother's want to accept such limitations on themselves. life. This is strange, for does not every nation outlaw The proposed law in Israel is not only legalized murder? This should not have been cause for Eisav to bloodshed. More than that, it is also a terrible reject the Torah. desecration of G-d's name. Even a lowly robber who Yet it was: Eisav had its own definition of life and its murders for some personal gain does not stoop to inviability, and it wanted to maintain control over this taking a life for "personal convenience," or to insure definition without subjecting itself to Divine rule in the freedom from responsibility. Yet the abortionists do. matter - committing murder when it thought justified. How can leaders of a government that intend to And now, we are experiencing a regression to the pre­ render bloodshed permissible by renouncing the G-d­ Sina1tic savagery of "let us live by our own rules ... given definition of life in favor of that of Eisav's- how and let us kill accordingly." can they pretend to be leaders of Kial Yisroel? If this We must reinforce our sensitivity to the Divine law is passed, there can be no justification to be a definition of life by reviewing the halachos (Torah member in this government!

Bloodshed and Outrage--',,,,_.,------Based on remarks by RABBI PINCHAS TEITZ .K"!Ji?tv, of Elizabeth, New Jersey.

SHEDDING OF INNOCENT BLOOD in Jewish life is so recitation of the elders of the city in whose proximity a reprehensible that at times even those not responsible dead man is found. In the eglo arufo ceremony that the for the act of murder who hear of such an incident must Torah mandates, they must wash their hands, saying: dissociate themselves from it. This is expressed by the "Our hands did not shed this blood," even though

10 The Jewish Observer/ May, 1976 there is no reason to assume that they were directly Jewish child, born prematurely, tumbled into the involved in the death. mortar from which the bricks were made. The Angel How, then, are we to respond with less than shock to Gavriel scooped up the brick encasing the infant's form the killing of 100,000 fetuses through abortion in and presented it before the Almighty as an accusation Israel, year after year? This is certainly a sin against against the cruelty of Pharaoh's slave-labor. This Torah . .. It is a crime against Jewry, against mankind, evoked the Almight's mercy and the Jews were and even against the Land itself - for the Torah clearly redeemed. warns that the Land, in its sensitivity to corruption, can For the sake of the security of our people in Eretz tolerate no bloodshed. Yisroel, we cannot permit the sanction of a practice that THE MIDRASH RELATES that in ancient Egypt, a tiny mirrors the brutality of ancient Egypt. !.T.

Bernard Weinberger Wanted: A Sense of Shame

Shameful Shargelessness Today, it is sufficient to shrug one's shoulders and par­ rot the cliches of '~you know how kids are today." EVERY MONTH, the Jew prays "Grant us a life free from Some will even boast of running an open and shame and reproach" (Birchas Hachodesh). If we would democratic household where children are given the op­ interpret this literally, we could believe that our prayers tion to experiment with their lives and learn from trial are well on their way to fulfillment, for there is little and error .... Marriage outside the faith was once a shame left in the general society that surrounds us. tragic source of shame. Today, that sad experience is Under the modern creed of giving expression to exalted by the participation of clergymen from different everything, life has become so vulgarized as to leave no faiths in "an ecumenical service" .... If divorce ever experience, however intimate, worthy of privacy or caused couples any shame because of the implied secrecy. Particularly now that this mood is enhanced by failure of relationships between two erstwhile lovers, it the Watergate-inspired demand for candor and open­ is today welcomed as a willingness to let one's spouse ness, honesty has become equated with the absence of fulfill himself or herself rather than suffer in quiet any sense of shame. Candor and openness are rivaling agony ... app]epie and baseball as the hallmark of the true­ In so many areas, Orthodox Jews have not succeeded blooded Yankee American: The First Lady receives in escaping the influence of the outer society - even in high political marks for her performance at an inter­ respect to a sense of shame. Happily, we still retain view in which she speaks freely of her willingness to some sensitivity to shame - an attribute that our accept the possibilities of her daughter's promiscuity or Chazal (Sages, of blessed memory) have designated as her children's experiemntation with drugs .... one of the three fundamental traits of the Jews. And as Ironically, only underworld figures still cover their for the monthly prayer - its real.meaning, of course, is faces from the television cameras at their arraignment that one may enjoy a life free from that which might .... The smut and obscene literature that flood the cause us shame and reproach. newsstands, the movies, and the television interviews (after the 9 P.M. cutoff time for family programming) The Senselessness of Candor on the most sensitive and intimate issues are all part of so WHILE WE ORTHODOX JEWS may be smug with our the neurotic obsession with openness that has inherent sense of shame, there are some assumptions overwhelmed modern society. And, indeed, this at­ made by the new morality, pushed to an even further titude has trickled down to the average American, af­ extreme by the Watergate scandals, that should be chal­ fecting many Jews as well. lenged on fundamental grounds before they seep into The Un-Blushed Cheek our lives, altering them irreparably. Underlying the trend is the supposition that "if you are honest and de­ ONCE UPON A TIME. parents of children on drugs or cent you have nothing to hide and no reason to refuse otherwise freaked out would hide their faces in shame. full disclosure." Such naive wisdom in its ultimate form

RABBI WEINBERGER, rabbi of the YounR Israel of Brooklyn (Wi/~ leads to the denial of fundamental rights of privacy and liamsburR), is active in communal affairs and is a frequent contributer secrecy. Pages upon pages in the Talmud deal with the to Anglo-Jewish publications. concept of hezek reiah - damage of eye-encroachment

The Jewish Observer/ May, 1976 11 where nothing more is at stake than the human right of ing in these areas, it is for us to exercise internal correc­ avoiding neighbors' inquisitive stares in one's home. tive mechanisms. To wax sanctimonious over fellow Our conduct may be perfectly legal, correct, and decent, Jews can only cause ruptures we can ill afford. and yet, we definitely want to retain the privacy of that behavior. Is possession of secrets a sin or something The Silence of Responsibility one must excuse to others? THE JEWISH COMMUNITY has also been plagued with Taking this philosophy to an extreme leads to the no­ forums for muckracking and the slandering of any Jew holds-barred approach, holding up even the most in­ with whom a writer may fail to agree. This kind of al­ timate aspects of life for public discussion. This is the leged courage has nurtured militant groups within our antithesis of human dignity, an absurd reduction of the own Jewish community who have replaced the con­ human to the beastly. Two words, representing tower­ ciliatory outstretched open hand with the clenched fist, ing Judaic concepts, have fallen into self-conscious dis­ punctuating the air with shouts of "Right-on," in chal­ use and need active reviving: tzenius (personal lenge to anyone and everyone in sight. In the universe modesty) and kedusha (sanctity). The current trend to of such misguided heroism, there is no room for time­ candor runs quite in the opposite direction. proven shtadlonus and diplomacy, only for direct con­ Another assumption of the advocates of outspoken­ frontations - even with superpowers such as the ness is that silence is gutless and cowardly. Only to mighty U.S.5.R. speak one's mind openly and freely is considered Many well-meaning Jewish leaders would have us courageous. The modern heroes of the media are the believe that we are losing our youth because the ones who challenge someone to answer the most per­ respected Orthodox Jewish leadership remains silent on sonal and penetrating questions, and who accuse the some of the issues of the day. Completely lost in this "interviewee" of hiding something sinister if he refuses zeal for speaking out is the realization that real heroism to make a public display of his life. Thus, an American often lies in restraint even when we have strong opi­ Secretary of State must be concerned that some sharp nions, because outspokenness can bring dangers or in­ reporter does not sift through his garbage in search of a jury to some segment of Jewry. stray note the Secretary scribbled to his wife before Public outcry is not necessarily the more difficult or leaving in the morning, or some other personal doodl­ the more courageous move, nor is it generally the better ing. And a President of the United States must an­ side of wisdom. Very often it requires a heightened sen­ ticipate that his private conduct may some day become sitivity and a more developed sense of communal juicy morsels for gossiping millions. The clamor for responsibility to remain silent. Jews simply have to disclosure is slowly destroying a basic sense of freedom recognize that they are circumscribed in their exercise that this country has personified for two hundred of free speech particularly when it may damage another years. We must heighten our sensitivites against this Jew anywhere. Surely our voices will sometimes be damaging trend, also. muzzled by the awareness that every Jew shares a col­ lective responsibility for other Jews. Our freedom of How Exceptional the Jew speech is indeed guaranteed, but it is also quarantined by the Jewish national constitution, the Torah. Our IN A SHAMELESS SOCIETY, it is a distinctive badge of papers cannot air every issue, our magazines cannot honor to feel reproach when someone dear to us is in­ discuss all problems, and our leaders cannot voice their volved in any kind of unsavory behavior for the opinions on all subjects simply, yet undeniably, capacity for shame is so indicative of our proud because we are Jews. heritage. But, even if we have retained this capacity, we have The Beauty of Candor been pushed to the point where we feel we must public­ TRUTHFULLY. THERE JS a terrible beauty in frankness ly apologize for that which brings us shame, and that in and openness. It is the beauty of innocence and in­ and of itself is dangerous. That so many in the Jewish genuousness. It is pure, honest, and real. It is, in fact, community feel obliged to be the first to condemn a fel­ the atmosphere that prevailed in the Garden of Eden low Jew accused of alleged unethical practices, would prior to Adam's eating of the forbidden fruit. But once indicate a need to demonstrate our sense of integrity, we have experienced sin, we can no longer achieve the not daring to suffer our shame and humiliation in innocence that allows us to walk about unclothed, silence. It would seem as though silence were in itself a without shame. From that moment, G-d Himself sin, only to be atoned for by public repudiation of the clothed mankind to hide his nakedness. Only those few sinner. Thus, paradoxically, the Jewish sense of shame who can transcend the falling of Adam can speak as is being perverted into an unprecedentedly shameless Jacob did, demanding bluntly: "Give me my wife ... exercise in public breast-beating. for my days are fulfilled" (Bereishis 29:21). For the rest Why must Jews show the world that we do not con­ of us, clothing is indispensible - not only for our done chicanery in our community? Our record should bodies, but for our speech, our demeanor, and our en­ speak for itself. And, if weaknesses are indeed develop- tire existence. ~T.

12 The Jewish Observer I May, 1976 Chaim Dov Keller Torah: A Legacy of Love

I Tor ah - A Love Bond

On Shavuos Rav~Yoseif would say, "Prepare Reciting this bracha can substitute for the required for me a choice calf(for) if not for this day, how bracha over the study of Torah (Orah Chaim:47,7). Yet many Yoseifs ·are there in the market place?" the main content of a brae ha must be summarized in its (Pesachim 68b ). Ras hi explains that were it not for closing and here Torah is not mentioned in the con­ Shavuos, when the Torah was given to the Jewish cluding phrase. It ends: "Blessed are You ... who has people, Rav Yoseif never would have learned chosen His people Yisroel with love." Nonetheless, this Torah and risen to his exalted state; and then requirement is met, for the love that flows between G-d what difference would there be between him and and Israel is synonymous with Torah. all the other Yoseif's in the market place? ... And Between Israel and G-d There are many "Joe's" in the marketplace today. Take measure of the Joe's and the marketplaces they in­ OUR SAGES TEACH US the form of Israel's love for G-d; habit, and realize that if not for Torah, differences We are commanded (in the Sh'ma): "You shall between us and them would not exist. How great our love the L-rd your G-d with all your heart!" How joy should be on the day of receiving the Torah! can one achieve this love? The Torah follows with: "These words that I command you today Between G-d and His People ... shall be on your heart," as a result you will recognize the Holy One, Blessed be He, and cling SHAVUOS JOY IS ENHANCED with the knowledge that to His ways. (Sifri, Va'eschanan). Torah is the ultimate expression of G-d's love for His All too often, the most sublime of the Torah's con­ People, as well as Kial Yisroel's love for Hashem cepts escape us because they seem nebulous, without Yisborach. This is implicit throughout the bracha concrete meaning. How many have ever asked "Ahava Rabba (A Great Love)" that immediately themselves when reciting Sh'ma twice daily, What is precedes the Sh'ma. We declare: "You have loved us the meaning of: "You shall love the L-rd your G-d"? with a strong love, 0 L-rd ... with compassion." And How does one love the Master of all the worlds? As the then we request: "For the sake of our fathers who Sages clearly defined the requirements of all the other trusted in You and whom You taught the statutes of mitzvos, so too have they delineated practical means of life, favor us similarly and teach us ... put into our fulfilling this mitzva of love of G-d - through the hearts the ability to understand, to listen, to learn and to study of Torah. teach, to observe, to do and to fulfill all the words of learning of Your Torah with love." That "all­ The Rambam spells this out more fully: consuming love'' that the Creator has for His chosen "The love for G-d can not be imbedded in a man's people is expressed through teaching them the laws of heart until he constantly is preocccupied wi.th it to life embodied in Torah. the exclusion of all else. As the command says: " . , , with all your heart and all your soul." Man While reciting this bracha, a longing surges within cannot love G-d except through his knowledge of the Jew to attain a love for G-d in its supreme form, and Him" (Hile hos Teshuva: X,6 ). * (footnote on p. 14) thus he continues in his prayer: "Enlighten our eyes in Your Torah; let our hearts cleave to Your mitzvos, and And that love and knowledge are synonymous is evi­ unite our hearts to love and to stand in awe of Your dent in the Torah's description of the union of Adam Name." and Chavah, "And Adam knew Chavah his wife" (B'reishis; IV, I).

RABBI KELLER is Rosh Yeshiva of Te/she Yeshiva-Chicago. This ar­ One. can only attain knowledge and love of the ticle is based on a Yorn Tov discourse delivered in the Yeshiva. A por­ Creator through the study of Torah. Knowing the will tion of it was published in Hebrew in Kovetz Torah, the Yeshiva's of G-d as revealed in the Torah is knowing 7,~,~~ His Torah journal. essence, in so far as man can know Him, for He and His

The Jewish Observer I May, 1976 13 Will are one (See Rambam Hilchos Yesodei HaTorah most secrets of the Torah, and they beseech Him to !1:10). There is no other way to cleave to Him. fulfill this promise. This is the essence of the yearning: "And to cleave to Him." How is it possible to "Let Him kiss me with the kisses of His mouth." cleave to the A-lmighty? "Associate with the wise The Gemora (Sota 21) tells us that a transgression men and their disciples and I will consider it as if can nullify the reward for any mitzvah, but never the you have ascended on high ... "(Sifri, Eikev ). reward for learning Torah - deriving this from the pasuk "Mighty waters cannot extinguish love· (Shir HaShirim V, 7). Rashi explains: Love is Torah, as is The Metaphors of Divine Love stated "He brought me to the wine hall, and his banner AT THE VERY OUTSET of Shir HaShirim - King over me was love" (ibid cit II, 4). The banquet hall was Solomon's metaphor for the quintessential love Mount Sinai, and G-d's love, raised over us as a banner, between the Jewish people and the A-lmighty - Kial was the Torah He unfurled before us Yisroel expresses its yearning for the Creator: "Let Him In the morning before we recite the Sh'ma and accept kiss me with the kisses of His mouth for Thy love is the "Yoke of the Kingdom of Heaven" we recite the better than wine." Rashi explains that the Ribono Shel bracha of "Ahava Rabba - A Great Love,'' and in the Olam's supreme expression of love for Israel was evening before the Sh'ma we say "Ahavas Olam - An through presenting His Torah to them, and speaking Eternal Love": "You have loved Your people Israel with them "face to face." No other pleasure can rival its with an everlasting love." What is that love? "Torah sweetness. And He has promised at some future time and mitzvos, statutes and judgments have You taught that He will again appear to Israel to explain the inner- us." II The Vast Legacy of Moshe

SHA VUOS IS A TIME for renewal of our love for the Thus the King of Israel is enjoined to write two Sifrei Almighty through a rededication to the learning of His Torah, one to accompany him wherever he goes, and Torah. Toward this end let us examine the essence of one to be kept in his treasure house (Ras hi, D'varim 17, this bond of love between Israel and the Almighty. Our 18; quoting Sanhedrin 21b). That Sefer Torah hidden Sages tell us: "When a child knows how to speak his in his treasury serves to remind the king that the father must teach him Torah ..." What is Torah? Rav treasure of the Jewish people does not consist of Chanina said, It is the pasuk. i1iV,1lJ i1tur.l iJl;i i11Y i1i1n precious stones or jewels, but is the Torah. Torah is the ~Pll' n':mp "The Torah Moshe commanded to us is the unique and priceless heritage of Kial Yisroel .... heritage of the Congregation of Yaakov" (Succah 42a). This is the simple meaning of the verse every Jewish Each nation has its specific treasure - that national as­ child learns when he begins to talk. set which it prizes above all else as its unique posses­ sion. It is its source of pride and it guards it with all of Yet, curiously, Targum Onkelos renders the meaning its energies. Other nations have their crown jewels, c;lifferently in his translation: i1i01J ,Kl1,,ilK iJ'7 :Ji1, ntvn their art treasures, national shrines. But the treasure un­ ~Pll' noJ~7 Knn'. "Moshe gave us the Torah; he be­ ique to the Jewish People is Torah, "The precious vessel queathed it as inheritance to the Congregation of of G-d with which the world was created" (Avos III, Yaakov." How are we to understand Moshe as the giver 18). of Torah - as if it were his to give?

*The Rambam (in Hilchos Yesodei Ha Torah IL 2) seems to say one quote the last halacha in full: "The matters discussed in these four comes to love of G-d through contemplating His creatures - that is chapters. are those which the early Sages called 'Pardes', as they nature. At the end of this halacha, however, the Rambam states: said: 'Four entered Pardes', and although they were great Sages, not "This is just as the Sages had said in regard to Ahava (love), that this all of them had the ability to know and understand all of these things serves as a means to recognize the Creator." clearly ... It is not proper to walk in the Pardes unless one has eaten The Rambam's reference is to the Sifri - either, the one quoted his full of bread and meat. 'Bread and meat' refer to knowledge of above from Va'eschanan, or one that the Ragotchover in ntV!J nJ!J::t ,n•;-n "110'K; similarly, knowledge of all other mitzvos. Even though cites :ipy itr1,n. (See also i!JO n,,p on above Rambam.) The Sifri these are described by the Sages as 'a small thing': For the Sages, 'a in Eikev (the beginning of which is quoted in the following pages), great thing', is i1:J:J"1n nwyn; a small thing, these are the talmudic di-s­ reads as follows: "If it is your desire to know the Creator, study the cussions of Abaye and Rava - nevertheless they are deserving of Aggada." In either case, the formula given by Chazal for achiving precedence. For they are the fundamental knowledge of a person. Love of G-d is Torah study. Moreover, they are the great good which the Holy One, blessed be A more mature study of the Rambam, however, would lead us to He, has granted us, to establish a peaceful existence in this world, in the conclusion that the Rambam does not refer to the study of natural order to inherit the World-to-Come. And it is possible for all to know science, but to n:i:rin nTPYO and n,TPK,:J i1TPYO, which are also part of them, young and old, men and women, he who has breadth heart and Torah. See ':l't'J'I'<' ·n :':l ':0 •1i-•• n·, '!J. It would be worthwhile to he who is narrow of heart."

14 The Jewish Observer I May, 1976 Three Innovations controvertible line of reasoning. Moshe might possibly have given them the Torah and thus LET U5 EXAMINE A Gemora (Shabbos 87a) that may shed brought them back in teshuva to the A-lmighty.] some light on the problem: The Gemora's entire discussion seern·s to defy com­ We learned in a B'raisa: Moshe did three things prehension. It would seem that the Gemora strives to on his own and the Holy One, blessed be He, determine Moshe's rationale in each of the three ac­ agreed with him, He added one day to the days of tions, finding some basis in the Torah itself for his ap­ preparation before receiving the Torah on Sinai, parent departure from Divine command. But if Moshe he separated from his wife, and he broke the did indeed understand G-d's words in such a manner, Luchos (the two tablets of the law), The Gemora why does the Gemora say that Moshe acted "on his asks - Mai Dorish? - What did Moshe expound? own"? This is obviously why Tosefos must find ways What was his reasoning in each of these in­ of explaining the words of G-d as implying otherwise. cidents? He added the day because he interpreted What, then, is the true meaning of "Moshe acting on G-d's command, "You shall ready yourselves to­ his own"? How literally is his rationale to be under­ day and tomorrow" as implying that just as stood? "tomorrow" will be a full night and day, so should "today." As G-d had spoken to him by The Unspoken Directive day, the previous night could not be reckoned as IT WOULD SEEM that our sages here reveal to us that one of the two days. He therefore added another there are times when the true will of the Creator is not full day, [fosefos explains that this was not a true openly expressed to man. There are situations in which d'rasha, because had G-d's intention been that He deems it wiser not to reveal His will directly or even there be three days of preparation, how can we in the conventional Torah form of an incontrovertible say that Moshe added the day "on his own"?] d'rosho or a sevora. In such cases, the A-lmighty mere­ He separated from his wife using a Kai ly alludes to His intent in a form only to be grasped by Vachomer (a fortiori), .. [Again Tosefos explains an extraordinarily inspired individual. Although an or­ that this was not a true Kai Vachomer.J dinary person will completely fail to grasp the intention Moshe shattered the Luchos, reasoning that the of the Creator, this individual will rise to the occasion, Korban Pesach, which is only one mitzva, cannot and act accordingly. be performed by a mu mar (one who has estranged Thus we find this same discussion in Tractate himself from the A-lmighty.) Therefore, how can Yevamos (62a) with a slight variation. There the I give the Jewish people the entire Torah when Gemora does not say "Moshe did three things and the they had gone astray after the Golden Calf? Holy One agreed with him," but "His reason coincided rr osefos again explains that this was not an in- with that of the Ribono Shel Olam." Actually the two

ThP Jewish Observer I May, 1976 JS versions are one. When in the Tractate Shabbos the realization that such was the true will of G-d and narrative states that the Ribono Shel Olam agreed with voluntarily assumed this course, rather than impair his Moshe, this does not mean that His original intention completeness of soul, it endowed him with an ad­ was different and that He subsequently agreed to ditional dimension - his attainment of the level of the Moshe's innovation. Rather, Moshe arrived at that true Adon Hanevi'im, the Master of all Prophets, who at all inner will of the A-lmighty, which His infinite wisdom times was prepared for a Divine revelation. decreed was not to be openly revealed. This is implicit in the Gemora's question - Mai Dorish? What did The Gilt of Depth Moshe expound? - Moshe most certainly had a sound THE BREAKING OF THE LUCHOS is a greater enigma. But basis for his conduct that only seemed to contradict the here, too, G-d's true will was that Klal Yisroel not receive the Torah as then inscribed on the Tablets. The sin of the Golden Calf rendered them unworthy of this supreme expression of His love. However, there was a Two days . .. or three? It was His specific gain to be realized should Moshe himself grasp true will that the Jewish People sanctify the true purpose of the breaking of Luchos. Even after Moshe descended the mountain and themselves with an extra day of found Jews worshipping the Calf, he could well have preparation for receiving the Torah, presented them with the Luchos:llut the Torah it con­ veyed would have been of a different format. It would but it could not be commanded. Love have consisted of simple statements of laws and com­ cannot be legislated. mandments - nothing more. And its primary function would have been to return Klal Yisroel in teshuva. The awesome profundity, the sacred mysteries of Torah, would have escaped them. The sublimity, the pilpul, expressed will of G-d. However, the drasha that Moshe and the intellectual sevora of the Torah would not have used was not a drasha that others would have arrived been theirs. at. It could only emerge from the great mind and noble Moshe was distressed over the breaking of the heart of Moshe Rabeinu. Luchos. The Holy One Blessed-Be-He said to him, Not by Command do not be pained over the first Luchos, for they were only the Aseres Hadibros - the Ten Com­ SIGNIFICANTLY. ALL THREE ACTIONS that Moshe mandments. But in the second Luchos I will give understood "on his own" were connected with the you halachos, Midrashos and Aggados (Midrash receiving and transmission of the Torah. The Ribono Rabba-Ki Sisa). Shel Olam in His wisdom did not choose to command the Jewish People to sanctify themselves in preparation So the shattering of the Luchos was consistent with for Kabolas HaTorah for more than two days. His true the Divine will. Nonetheless, G-d did not command will was that they attain an even greater level of that they be broken. It was for Moshe to arrive at this kedusha by longer separation. But this was not to be at­ understanding on his own - that these Luc hos were not tained in response to a Divine command - love cannot to be given to the Jewish People. These were to be be legislated. Only one among them who determines on broken, allowing them to embark on a new beginning. his own the potential for greater sanctification could in­ The Jewish People must be aroused to teshuva on their spire them to strive for greater heights. Thus, the Sages own - by one of their own - and then expreSIS their said Moshe added one day on his own. His under­ overpowering desire to attain the highest possible level standing coincided with the will of G-d: that His of Torah. Thus, the closing phrase of the entire Torah children should, by their own initiative through refers to the breaking of the Luchos, measuring the Moshe's direction, aspire to greater heights in anticipa­ greatness of Moshe in terms of his ability to take that tion of that ultimate manifestation of His love for them drastic action. - giving them the revelation of Torah. "There did not arise another prophet in Yisroel like Moshe, whom the A-lmighty knew face to Personal Strivings face, in all the signs and wonders for which he SIMILARLY, MOSHE'S DECISION to completely separate was sent by the L-rd to do ... in all the strong from his wife also anticipated the Ribono Shel Olam's hand and the great terror that Moshe did before will. In His wisdom, He knew it self-defeating to com­ the eyes of all of Yisroel." (D'varim 34, 10-12) mand Moshe to completely abandon marital life. For Rashi explains: "the strong hand" - he received the nature of man is such' that were this imposed upon the Torah on the two tablets with his hands ... him from without, he would sense himself incomplete, "before the eyes of all of Yisroel," (the last words impaired in his ability to serve as a vessel for the accep­ of the Torah) that his heart lifted him to break the tance of Torah. However, when Moshe came to the Luchos before their eyes and that the Holy One

16 The Jewish Observer/ May, 1976 Bltssed Be He agreed with him: the Ribono Shel A New Receiving of the Torah Olam said to Moshe, Yasher Koach for having OUR AGE HAS WITNESSED an awesome, tragic shattering broken them." of the tablets - in the form of the destruction of the In recounting the greatness of Moshe, the Torah great yeshivos and Torah centers of Europe. We have equates the breaking of the Luchos with the receiving also witnessed a miraculous rebirth of Torah in Eretz of the Luchos. He had arms "strong enough" to accept Yisroel and in America. Our generation has been given the Luc hos, and heart great enough to break the Luchos a Divine opportunity to receive new Luchos from the , .. making possible a Kabolas HaTorah in the dimen­ hand of Providence. In response, a new generation is sions which were the fullest and most sublime expres­ arising in this country and in Eretz Yisroel - a genera­ sion of the Divine Love. tion of young scholars who are willing to dedicate The Torah of Moshe themselves not to a mere perfunctory study of Torah, but to lomdus the likes of which flourished in the great The Gemora (Nedorim 38a) tells us: "Rabbi European yeshivas that were destroyed. Yosi b'Rabbi Chanina said that the Torah was Even more wondrous - a generation of young only given to Moshe and his descendants ... but women willingly forgo personal comfort and financial Moshe in his generosity gave it to Yisroel." Rav security so their husbands may pursue the study of Chisda asked, "Does it not say 'G-d commanded Torah. And hosts of ba'alei batim (laymen) are emerg­ me at that time to teach you?"' But (the Gemora ing, who set aside regular periods for limud haTorah, says) the pilpul of Torah, the full understanding and who appreciate the crucial role of Torah to the sur­ and the. keen reasoning of Torah were given to vival of the Jewish people. Moshe and should have been his exclusive posses­ sion. But Moshe in his generosity gave them to all Of course, there is much more to be accomplished. of Kial Yisroel. To be sure, many shadows darken the Jewish horizon. But for all that has been achieved, and for the promise Indeed, were it not for the generosity of Moshe, the that the future offers, we must rejoice with our Torah first Luchos would have been given to the Jewish peo­ on the Yom Tov of Mattan Torah. k"t: ple in a simple form of statutes and judgments. But the depth of understanding - the sevoros, the kushios and terutzim which are to be found in the words of the Tanaim and Amaraim, the Rishonim and Acharonim - all of this would have been the exclusive possession of Moshe. However, in breaking the Luchos, Moshe deter­ mined that Kial Yisroel would ultimately receive the Torah in its entirety, in all its awesome grande-ur. Autumn Flarne Thus the Targum Unkelos says: "Moshe gave us the Torah and he bequeathed it as an inheritance to the Spring Green Congregation of Yaakov." This Torah that we have, in all its breadth and depth, was the Torah of Moshe. Bai/a Susholtz This the last of the prophets, Malachi, expresses in his final words. "Remember the Torah of my ser'Vant Autumn, Moshe." Speaking in the name of the A-lmighty, the aflame, with her .struggling prophet bids us to remember Moshe's Torah. It is that red and gold leaves, Torah (in the words of Rashi in Ch'timash) that we proclaim "We have grasped on to it and we will not for­ sparks of fire sake it."* blown from her being; May they light my insight,

*This is the Rambam's intention in saying (f?ilchos Talmud Torah to see - III, 1): "The Jewish people have three crowns: The Crown of Torah, That passionate power, the Crown of the Priesthood and the Crown of Royalty. The Crown seen in flaming leaves of Autumn, of Priesthood has been acquired by Aharon, the Crown of Royalty by Dovid, but the Crown of Torah is open and available to all of Yisroel is beneath the peace as it is written: :ip:vi nt,;ip nrzr11r.i nvr.i ur, i11Y i1"11n of green Spring, Who ever wishes it !et him come and take it." That passionate power When our Sages speak of the "Cfown of Torah" they do not refer of flames of faith to the perfunctory memorization of Torah Law. They mean the great glory that is the pilpul HaTorah, which was Moshe's and which is beneath a peaceful soul ... Moshe passed on to us. Thus the Rambam quotes this pasuk: "Moshe commanded us the Torah .. "

The Jewish Observer I May, 1976 17 Shmuel Singer Rabbi of the Rebels:

OUR APPRECIATION of American Jewish history is came from a family of distinguished rabbis. His first directed towards personalities who founded institutions rebbi was his father, a businessman who regularly where previously none existed. However, others, no taught a group of young Torah scholars. After a less deserving of admiration are the Torah pioneers number of years, Yissachar lllowy enrolled in the who were not so successful. Many of these individuals world-famous yeshiva in nearby Pressburg, Hungary, came to America to face a sweeping spirit of where he developed a close relationship with the materialism and abandonment of "Old World" values, Chasam Sofer, Rabbi Moshe Sofer, eventually receiv­ much to the detriment of the general commitment to ing semicha (rabbinical ordination) from him. He later Torah Judaism. They fought uphill battles with un­ enrolled in the University in Budapest where he earned usual valor and even though the apparent results were a doctorate. often dismal, their spirit and ingenuity succeeded in For a while he earned his livelihood tutoring secular serving as sources of inspiration to their contem­ subjects to wealthy men's children in Znaim, Moravia, poraries as well as to us today. Outstanding among later becoming a professor in a gynmasium in that city. these intrepid Torah pioneers was Rabbi Yissachar Dov Before long, however, he changed his life's course. He (Bernard) Illowy, whose struggles form a fascinating was unusually well-equipped to lead the battle against chapter in nineteenth century American Jewish history. the tide of Reform and assimilation that was sweeping Western and Central Europe, and he applied for a A Talmid in Pressburg, a Student in Budapest number of rabbinical positions in these areas. YI5SACHAR DOV ILLOWY was born in Kolin, Bohemia, in He probably would have been successful in his quest 1814. Kolin had been a leading kehilla of Central had he not been suspected by the Hapsburg regime (J1 Europe for many centuries, boasting great scholars as Vienna of having been in sympathy with the local its rabbonim, such as Rabbi Elazar Kalir, author of Or revolutionary elements during the upheavals of 1848. Chadash on the Talmud, and Rabbi Elazar Fleckles, Thus the Austrian government forbade any Jewish author of Teshuva Me'ahava. Rabbi lllowy, himself, community in the Empire to accept him as their rav. R.abbi lllowy then applied for positions in Germany, SHMUEL SIN,GER a musmach of Beth Medrash Yeshurun of fhe where the kehilla of Cassel wanted to accept him as Yeshiva Rabbi S.R. fiirsch. He is a frequent contributer fo these their rav and as Chief Rabbi of Hessen as well, but the pages. local government here also vetoed the appointment for

18 The Jewish Observer I May, 1976 similar reasons. Rabbi Illowy then turned to the United banus was in Cincinnati: from 1865 until the end of his States where it was not a liability to favor revolutionary career. activity. Two rabbinical leaders who had strongly recommended him for the Cassel position were Chief Articulate Opponent of Reform Rabbi Nathan M. Adler of Great Britain and Rabbi RABBI ILLOWY WAS GREATLY INVOLVED in polemics with Samson R. Hirsch of Frankfurt. Rabbi Illowy was to re­ the leading Reform figures of the period, primarily main in close personal contact with them throughout through articles in Leeser's Orthodox magazine, The the rest of his career. Occident. He was gifted with a sharp satirical pen and a keen sense of language, which he used in literary pieces U.S.A., 1853: Orthodoxy on the Decline in Hebrew, English, and German, the contemporary RABBI ILLOWY ARRIVED in America in 1853, when the Jewish language in America. In all three languages, his state of Judaism was markedly on the decline in this style was fluid and elegant and his writings are still a country. In 1824, when Isaac Leeser had come here, and pleasure to read. even in 1840, when Abraham Joseph Rice had arrived Aside from Rabbi Rice, Rabbi Illowy was the only on these shores (see JO, Jan. '75), Reform Judaism had talmid chacham in the country capable of answering the achieved no wide-spread acceptance in this country. clever and misleading publications of the Reform True, non-observance of mitzvos had grown and com­ movement. As a new immigrant, he first agreed to at­ mitment to Torah had weakened, but almost all official tend Isaac Wise's Reform conference in Cincinnati in expressions of Judaism in the United States were still 1855, but when he became aware of the nature of the Orthodox. In the 1840's, however, leading exponents of gathering, he quickly removed his name from the list of German Reform had begun to immigrate to the United participants, and he publicized this move in The Occi­ States, and active opponents of Torah Judaism such as dent. From that time on, he was a sharp opponent of Isaac Mayer Wise and Max Lilienthal emerged as im­ Wise: in 1856, we find him penning a scholarly letter portant factors on the American Jewish scene. These protesting Wise's attempt to permit a yebama to remar­ "rabbis," many of whom had never seen the inside of a ry without chalitza, which is forbidden by Torah law. yeshiva, organized Reform congregations all over the When a reader of The Occident questioned statements country. Ignorant German immigrants of the period - from the Talmud that seemed to contradict modern many of weak commitment - followed the lead of these scientific findings, it was Rabbi Illowy who replied, ef­ clever imposters. While increasingly more congrega­ fectively dealing with the alleged difficulties. tions throughout America turned Reform, Orthodox Nor did Rabbi lllowy flinch from writing personal Judaism lacked spokesmen and able writers to combat reproaches to the major Reform leaders. Upon publica­ the sweeping Reform tide. tion of Wise's History of the Jews in 1853, which denies Thus Rabbi lllowy had an ample field for work the historical truth of the Bible, Rabbi Illowy responded before him when he arrived in New York. As a true with a long Hebrew letter in The Occident addressed to talmid chacham and an educated university graduate - Wise: "How could your heart entice you thus to out­ both in short supply here at the time - he was especial­ step all bonds to distort the truth and to shelter under ly qualified to debunk Reform mythologies, both in the wings of falsehood, in order to make yourself a their own terms and by Torah criteria. He was soon name? ... What will you do on that coming day when engaged as rav by Congregation Shaarei Zedek in New your Master shall question you, 'I set thee to guard the York, then a leading Orthodox synagogue. vineyard but my vineyard thou has not kept!' " Rabbi Illowy weathered a stormy career in the rab­ Similarly, in another long Hebrew letter he binate. He rarely remained long in one congregation. reproached Lilienthal, formerly and Orthodox rabbi, for His unyielding Orthodoxy, expressed in zealous his Reform activities in Cincinnati - specifically at­ speeches and writings against Reform, was not tacking the Reformers' contention that by reducing the calculated to win the approval of the members of even "yoke of mitzvos," they were bringing about a renewal the Orthodox synagogues of mid-nineteenth century of commitment to Judaism: "With all the orations that America. The Orthodoxy of many of these individuals you have given every Sabbath in an elegant and was itself quite weak. In less than twenty years, Rabbi cultured style what have you accomplished? ... what Illowy served in seven congregations. Indeed his travels have you done to strengthen our faith? Where, then, trace a sad portrait of the state of religion in the United are the ba'alei teshuva who returned from their evil States of his time. ways through accepting a new Torah you have given After a short tenure in New York, Rabbi lllowy them? Where are those who have stopped their hands moved on to Philadelphia where he was rav for a brief from working on the Sabbath day?" This letter closed period in Congregation Rodef Sholom, followed by ser­ with a quote from the Rambam's ninth Principle of vice in St. Louis, Syracuse, and Baltimore. His longest Faith: "I believe with perfect faith that this Torah will stay was in New Orleans, where he served as rav from not be changed and that there will never be any other 1860 until 1865, during the Civil War. His last rah- Torah from the Creator."

The Jewish Observer I May, 1976 19 The Chasam Sofer (Rabbi When asked his halachic opinion of this, he answered, Moshe Schreiber) conferred "It might be good enough for those Israelites who have semicha on Rabbi ///owy. no other use for their prayer books than to keep them as an ornament for their parlor tables but no true Israelite could use it as a prayer book proper." Indeed he writes that he publicly announced in his congrega­ tion that any Jew using this book is excluded from the loyal Jewish people, commenting further, "For the omission [from the prayer book] of the verse: i:i? ';iy tl'IV' T1:i11 ln11m l'n11Yn? )IJOIV'IV IV'!< '"11VK (Fortunate is the man who harkens to Your commands, and takes Your Torah and Your words to heart) the compiler has his good reasons." Rabbi Illowy was also an active contributer to the For halachic guidance he German-Jewish press in Europe. While yet in Europe, corresponded with: Rabbi lllowy had become friendly with Rabbi S.R. Hirsch of Frankfurt. In America he became the local Rabbi Nathan Adler, Chief correspondent for Rabbi Hirsch's German magazine Rabbi of London, Jeschurun, often reporting on the American Jewish scene and bemoaning its low religious state. He fre­ quently translated his English language articles against the American Reformers for publication in Jeschurun. In one article he describes America as "an unclean land Rabbi Marcus Lehmann, of ... many ignorant, yet all are wise and intelligent in Mainz, their own eyes though they know not the Law." In another communication, he warns European Jews "not to permit themselves to be lured hither by the desire to increase their fortunes ... if they still have a heart for and the religion of their fathers." In later years he wrote for Der lsraelit, the journal founded by the noted Orthodox writer and editor Rabbi Dr. Marcus Lehmann, of Mainz.

A School in Every City, a Succa for Every Home

IN ADDITION TO 1;115 POLEMIC WRITINGS. Rabbi Illowy was very much the traditional, learned rav. In every city Rabbi Samson Raphael that he served he would compel the local shochtim to Hirsch, of Frankfurt-am­ report to him for testing. They also were required to as­ Main. sure him with tekias kaf (a binding handshake) that they would not slaughter on Friday afternoons, which Rabbi lllowy feared could lead to selling kosher meat on the Shabbos. In addition, he either founded a Jewish school or strengthened the existing one in every city where he was rabbi. A Siddur - Unfit for Israelites Rabbi Illowy attempted to influence his congregants JN 1856. WHEN THE NEW Temple Emanuel Reform prayer to greater observance of Torah and mitzvos, invariably book was published, Rabbi lllowy wrote a brilliant achieving some measure of success. When he arrived in English language attack on it in The Occident. In a New Orleans in 1860, only four or five members of his masterful, scathing analysis of the changes introduced shul were strictly kosher, and there was only one succa into the tefilla by this work, Rabbi lllowy marshals, in the entire city. The following year, there were forty point by point, evidence of the halachic ignorance dis­ succos, and a.lmost every home was kosher. He at­ played by its authors: "Several members of my con­ tempted to establish personal links with his con­ gregation ... found themselves induced partly perhaps gregants by visiting them in their homes, without com­ by the beauty of the binding and fineness of the paper promising his role as the traditional rav ....A contem­ of a prayer book recently published, and partly perhaps porary account describes his study: the small pocket by the brevity of its contents, to endeavor to procure its book size Yore De'ah always on the desk, next to his adoption in their respective synagogues" he writes. chair, for easy reference.

20 The Jewish Observer I May, 1976 Halachic Guidelines ..• From New Orleans a sermon denouncing the dinner as having an "intolerant and sinful character" and urged his MANY HALACHIC QUESTIONS were sent to him from all members to boycott it. Needless to say, the dinner over America: regarding acceptable conversion of arrangements were changed to conform with halacha. gentiles ... the kashrus of various sifrei Torah ... the use of a gas light for the mitzva of Chanuka (Rabbi Farewell to the South lllowy forbade it). THE NATURE OF HIS TROUBLED CAREER is exemplified by While in New Orleans during the Civil War, his the circumstances under which he left New Orleans. At congregation was faced with another problem. The the conclusion of the Civil War in 1865, Jews from Union naval blockade had cut off the South from any other areas of the South flocked to that city. These source of imported esrogim for Succos. While the four newcomers joined Rabbi lllowy' s congregation species were available, Rabbi Illowy declared the locally grown esrogim to be posul (unfit). Hence throughout expressing a desire for Reform. Their first demand was the war, the arba minim were taken in New Orleans for a mixed choir for the High Holy Days. When the trustees refused, an election was held and they were without a blessing. replaced. The new president was a man who publicly When he anticipated resistance from his congregants stated: "The sefer Torah has no more worth for me regarding certain difficult halachic questions, Rabbi than another book written in ancient times" (as quoted Illowy frequently turned to European authorities for in a letter from Rabbi Illowy to Rabbi Hirsch). These support. He carried on an extensive halachic new officers soon accepted the Reform demand. Rabbi correspondence with Chief Rabbi Adler of London and Illowy immediately resigned and left the city. In a bitter his Beis Din (rabbinical court). Rabbi Adler was article in Der lsraelit he describes the events: "The accepted in the Western world as a great halachic enemies of goodness and religion destroyed all, ... my authority. To a lesser degree Rabbi Illowy also delicate garden devastated." maintained halachic contact with Rabbi S.R. Hirsch Fortunately, Rabbi Illowy was then invited to serve and other German rabbis. as rav of a newly established Orthodox congregation in Among the questions this correspondence dealt with Cincinnati. We can sense his joy in his description of was whether the children of Jewish fathers and gentile the synagogue in a letter to a friend, as strictly mothers may be circumcised. Rabbi Illowy forbade this, Orthodox, having prayers three times a day in since the circumcision was not followed with accordance with Jewish tradition. immersion in the mikva, leaving the children gentiles. Unfortunately, he was not to serve in this position In addition, he maintained that these children would, in for long. His years of struggle had worn him out and, ill any case, never observe mitzvos, hence why circumcize with chronic dyspepsia, he was forced to retire, after a them? His decision, which was subsequently published short time, to a farm outside of Cincinnati. However, he in Der /sraelit, was supported by leading German remained active in Jewish affairs until the last. During authorities including Rabbi Marcus Lehmann and these years, he published an article attacking the Rabbi Ezriel Hildesheimer. recently arrived Marcus Jastrow as being a hypocrite. Another topic of correspondence was the kashrus of Jastrow was an advocate of the Historical Judaism the Muscovy duck, which Jews of New Orleans were school of Frankel, which was the forerunner of eating when Rabbi Illowy had arrived there. Rabbi Conservatism in this country. Rabbi Illowy sensed the lllowy found it lacking the halachically required danger in this approach and asked Jastrow in his article tradition of acceptability, and hence declared it a treifa to openly declare whether or not he accepted the fowl. When the local shochet refused to accept his doctrine of the Divine revelation of the entire Torah. decision, Rabbi lllowy wrote to European scholars for This was a commitment carefully avoided by most support noting that no American tradition of members of this group, for their basic approach was acceptability of this fowl was halachically valid, since one of blurring the boundaries between Orthodoxy and there had never been a Torah scholar resident in New Reform. Orleans. Both Rabbi Adler and Rabbi Hirsch concurred Rabbi Illowy did not remain in retirement for long. with this opinion. Worn out by his increasingly painful illness, he died on Rabbi Illowy actively promoted Orthodoxy in deed his farm in June, 1871. He left behind him the record of as well as in word. While in Baltimore, in 1859, he was a lifetime spent in the struggle for Torah Judaism in invited to address the Hebrew Benevolent Society this country. Viewed from the standpoint of tangible dinner. When he was casually informed by one of the achievements, the story of his life may seem a total organizers that no arrangement had been made for failure. However, the courage and determination ritual washing of hands before the meal, he refused to exhibited by Rabbi Illowy in his lonely battle for Torah attend. This omission had been arranged through the supremacy in this country over a century ago surely influence of the radical Reform preacher Dr. David inspired many of his contemporaries, and should Einhorn, then in Baltimore. Rabbi Illowy then delivered equally serve as an inspiration to us all.

The Jewish Observer I May, 1976 21 Aryeh Kaplan

From the bottom of dusty book heaps glued on to time-decayed book covers, the author discovers timeless TREASURES

SINCE MY FIRST GROPINGS through musty basements, I missing, but the type style and the printer's marks have found that there are many people who share my indicate that it was probably printed in Amsterdam in interest in the fascinating world of antique seforim, and 5404 (1644). Since so many editions of the Talmud that many extraordinary private collections exist. Just were printed, it will take more research to verify this two blocks from my house, I found an individual who date, although it seems likely for a number of reasons. has an extensive collection of seforim printed over three Most interestingly, this old Gemora was not hundred years ago. Equally fascinating are the seforim censored. Shortly after the first printing of the Talmud, stores of Manhattan's Lower East Side, but with limited Christian scholars began to study it for passages they funds, serious buying is out of the question. deemed objectionable. They censored these from Nonetheless one can find much of interest - even subsequent editions, often deleting entire paragraphs - with very limited resources - if one's eyes are open. On both from the Talmud itself, and from its a "field trip" not too long ago, my nine year old commentaries. In addition, before any sefer could be daughter, Avigail, found a Choshen Mishpat printed in published, it was submitted to a censor for approval. Amsterdam in Elul 5458 (1698)- just two weeks before Thus, for a long time, the entire tractate of Avoda Zora, the Baal Shem Tov was born. Even my six year old son, which appears to criticize other religions, could not be Michah, found a first edition of the Tiferes Yisroel on printed at all. the Mishna, perfectly intact, printed in Hannover in Most of these deletions were published in a small 1830. Very proud of their "finds," the children have a pamphlet, known as Chasronos HaShas. Although the greater interest in the contents of these seforim. wording of the deletions is provided, they are often There is a very wide range in people's knowledge of difficult to place in proper context. An important antique seforim. Experts can, with a single glance, tell example of this is the entire discussion of the "f almudic where and when a sefer was printed. By contrast, the doctrine that "The law of the government is the law" vast majority of the public has close to no knowledge (dina demalchusa dina). In his commentary on Nedarim whatsoever of the rich history of our seforim. (3:11), the Rosh (Rabbi Asher ben Yechiel) cites the Undoubtedly, this is because almost everything that opinion of earlier authorities who sharply limit the the average person needs is currently in print, whereas scope of this rule. This discussion is very important to a in the not-too-distant past, many important seforim Torah understanding of how to interact with a duly­ could be found only in ancient editions. Nonetheless, constituted non-Jewish government, but it is deleted an older sefer can provide insights not available in from most editions of the Talmud. Thus, it is not to be newer editions. found in the Vilna Shas, which is the edition now most commonly used and reprinted. But in this ancient fragment of a Gemora, the discussion can be found in An Uncensored Gemora its entirety. A GOOD EXAMPLE OF THIS: I recently dug up (quite Four Pages from 1575 literally) an old Gemora Nedarim from a bin of old seforim consigned for burial. The first forty pages were FOR A LONG TIME. I would delight in the mere discovery of a sefer from the 1600's. Anything earlier seemed to ARYEH KAPLAN is a writer and lecturer on numerous Judaic topics. be in the province of libraries, museums, or advanced A number of l-iis books have been published including Rabbi collectors with unlimited funds. My lucky finds did Nochman's Wisdom, a translation of Sichos HaRan. Many of his ar­ include items three hundred years old, but this seemed ticles have appeared in JO. to be the outer limit.

22 The Jewish Observer/ May, 1976 Then once, when sifting through a stack of old covers and loose pages put aside for burial, I came across four strange-looking pages from the Rambam's Mishna Torah. The only commentary on this edition was the Kesef Mishna plus, on one page, the Maggid Mishna. What had happened to all the other commentaries usually printed with the Rambam? Of the major indices of antique seforim, the most important is Ben Yaakov' s Otzar HaSeforim, which attempts to list every sefer printed through 5623 (1863). Another is Chaim Dov Freidberg's Beis Eked Seforim, which is more up-to-date and also provides the number of pages of many editions. This latter feature is often of great help identifying an edition when all else fails. A quick check of these indices told me that the Rambam with only Kessef Mishna had been printed only once - in Venice in the year 5335 (1575). Even during his lifetime, Rabbi Yoseif Karo was recognized as a giant among giants. His Shulchan Aruch is the t~=?}Jr1.1r1to'"cl · rc;m be·.v~n 1.?TiJP nv01~,p~1 accepted code of Jewish Law, and his commentary Beis Yoseif on the Tur is considered among the greatest ,...,_=Jj 1{Dd ~ '(TIJJ1J~.1~1~11nr'?y1~t,1?J t:j&~ Jfl analytic works on halacha (Jewish Law) ever written. He was considered the greatest sage in his generation -=;;;;J j'fl "lu'f> \171f;f'i' dwp ,JJJiO;;J/?f? 1~"9 J!W and people from all over the world sent him questions '6~-;°!f't7 f0 ""';Ji)'lir; fl)%) f?l" '71d p'.c;;, WU~~; pr> for his decision. In his old age, the "Bais Yoseif" (as he is called) vi=:·=v,J ;;t.i-=1:;;p{oJ I • ?i'?C::--&Y'/<::''.::0;;;~-;:y (•!;J.;;;"i::, began his last work - the Kessef Mishna, a «=1J:;;r)v ;:-r1"";~961 /~n ;•rf1 ~;:,:,wJ v~;t) {i1;;? ct:Y commentary on the Rambam's monumental Mishna Torah. Although the Rambam's code encompasses the J) :U?df:1·V 0 7J) ,JJJ f;.•~§?.r;,t;;fif,i~"YJJ~'~Y'J entire body of Talmudic law, he did not cite any ( . :. I sources, and unless one knew the entire Talmud by ~t:;J DV""'lpr/1,1 ' "'[A"J''i' ·Orf" ' r;;·>J ~;JJV~(n v:;~_:.. ;y heart, it was impossible to determine the context from which all of these laws were extracted. An earlier Jt11r'flf> Jl''l;l&' pi/ ~I' l''l' p b;VI . tJ>:; 'V'l,VJi' commentary, the Maggid Mishna was of some help, but Hand-written Kabbala manuscript, circa 1400, with anticipatory it only covered six of the fourteen books of the justification. Rambam's code. Or if not, maybe this copy had been handled by the Upon completing the Kessef Mishna, he sent the great Rabbi Menachem Azaria of Fano. To us, people manuscript to Rabbi Menachem Azaria of Fano, a of that generation are legendary. Handling even a piece renowned Kabbalist and author of the Asara of paper - a leaf from a book - that was directly Ma'amoros, then rabbi of Venice. Since Venice was a associated with them makes their presence all the more great center of Jewish publication, the Beis Yoseif real. requested that Rabbi Menachem Azaria see that his commentary was properly printed. The Strange Tanach Overjoyed to have the merit of printing a work of the A FEW MONTHS LATER. l was searching a Brooklyn Gadol HaDor, the leading figure of his generation, seforim store, for several items currently out of print. I Rabbi Azaria personally paid for its publication. He noticed a pile of old seforim in a dusty corner, and took it to Bragadini, a prominent printer, and the first never one to miss such an opportunity, looked them volume came out in 5334 (1574). While the Bais Yoseif over carefully. At the very bottom of the pile was an old lived to see the first three volumes published, the fourth Tanach, the later Prophets. The cover had been largely was printed in 5336 (1576), shortly after his death. eaten away by worms or termites, but the inside was in Thus, incidentally, we are currently celebrating the four good shape. It was only lacking the first and last hundredth anniversary of the printing of the Kessef signature (the section of pages made from one large Mishna. printed sheet), making it impossible to identify from Here in my hands, I actually had a few pages of this the title page or from printer's marks at the end. Kessef Mishna, whose printing had been commissioned In a dark corner, I also found an old copy of the by the author himself. Perhaps he had even touched it! Mishnas Chassidim, where the missing first and last

The Jewish Observer I May, 1976 23 page had been filled in by hand. Overcoming the from the following line. This is usually a distinct hall­ natural trepidation spawned by limited funds, I asked mark of the very early seforim, since this method of the owner to price these two books. He had to consult justification was largely discontinued in the mid 1500's. his partner and suggested that I call in a few days. Nonetheless, I recently came across a Teshuvos Rashba When I did, I was pleased to discover that both books printed in Vienna, 1812, where this technique was would only cost a few dollars. I brought my latest finds employed. home where I could examine them at my leisure. Seforim From Venice First, I noticed that the Tanach was printed on crisp, firm paper, like that of a dollar bill - the fine linen VENICE 15 GENERALLY NOT THOUGHT OF as an important paper that was used for many early seforim. Next, that Jewish city, but during the 1500's, it was. Around 5269 the pages were not numbered.- very significant, since (1509), German invasions drove many Jewish refugees pages numbers were introduced to seforim in the mid into Venice. They were too many in number to be ex­ 1500's. Until that time, only signature numbers had pelled, so in 5276 (1516), they were herded into nearby been used. "New Foundry." This had important philological implications, for the Italian expression for "New The Tanach already appeared to be an interesting Foundry" is Ghetto Nuovo, and many authorities at­ and exciting find. To better identify it, I checked the tribute the word "Ghetto" - for a segregated Jewish commentaries. The books of Isaiah and the Twelve quarter - to this episode. Yet so many young people to­ Minor Prophets contained the commentaries of Rashi day do not even realize that the original ghetto-dwellers and lbn Ezra, while Jeremiah and Ezekiel had Rashi and were Jews! the Radak. I consulted the standard indices to see when During this era, Venice emerged as a prime world books were printed with these commentaries. center of seforim printing - especially due to the ac­ Sure enough, it was the second Mikra'os Gedolos tivities of Daniel Bomberg. The first edition of the ever printed, dating back to 5283 (1523) - the first one Talmud was printed here, establishing the pagination had been published five years earlier. But more and style for all subsequent editions. This had special important, it was the first edition of the lbn Ezra on the value to me, since this also occured in 5283 (1532), the very year my Tanach was printed. Prophets ever printed! Seforim are not meant to be museum pieces, but are of greatest value when they are actually used. I Type and Justification therefore make frequent use of this Tanach. The paper TO VERIFY MY FINDINGS, I showed the sefer to Mr. A.L. is highly durable and the print is crisp and clear - Frankel, who, together with his father, David, was once much better than any present edition. Once, very late at one of the world's most prominent dealers of antique night, I was looking up something in the lbn Ezra. seforim. He backed my conclusion, indicating a few Before I realized it, I was just turning pages, con­ distinct features that distinguish the Venetian type templating all the history that has taken place in the 450 styles. This was my first introduction to analysis of years since this volume was printed: type styles, an important tool in dating printed When it was printed, Rabbi Yoseif Karo was still a materials. young man, and had only begun writing his Bais Yoseif He also pointed out another feature - the way the a year earlier. Rabbi Moshe lsserlis, the Rama, was only lines were justified. In printing terminology, justifica­ three years old. Rabbi Moshe Cordevero (the Ramak), tion simply refers to making the margin even. Lines in­ dean of the Safad school of Kabbala, was only a year evitably vary in their number of letters, and if no effort old. Neither the Ari nor Rabbi Chaim Vital had even is made, some would be longer than others. In modern been born. The great population shifts that moved the printing, justification is accomplished by varying the center of Judaism from the Mediterranean lands to space between letters and words. On this page, for in­ Eastern Europe were just beginning. stance, the less letters on a line, the greater the space Turning the pages, I could almost see the years flying between words. Also, some works are hyphenated and by. Who had held this volume? Had it been in the completed on the following line. hands of the Radbaz, the Maharal, or the Shach? Was it In Hebrew, the division of a word at the end of a line in the library of Rabbi Eliahu Mizrachi or the Shelah? is not permitted, making this all the more difficult. In Had the Alshich or the Metzudos David made use of it sacred scrolls, justification is accomplished by widening while writing their commentaries? The very pos­ certain letters known as (sic) dilatabiles. In other early sibilities seemed to forge a physical link with these manuscripts, however, scribes completed a short line by giants. inserting the first letter from the next line. Of course, there was no direct evidence of such con­ Until more sophisticated methods of justification tact. The only name that I found in the volume was that were introduced, early printers adopted this method, of Yosef ben Yaakov Vega, whom I am still trying to squaring off the margin by inserting the first letter identify.

24 The Jewish Observer/ May, 1976 Seforim •• From Venice

A view of the Piazza of the Ghetto Nuovo in Venice

The Incunabulum inost valuable items, This 1s true of books in general, but since so many seforim were destroyed in persecu­ MEANWHILE, I HAD NOT DEVOTED much attention to the tions and pogroms, Hebrew incunabula are particularly other volume, evelil though it had some interesting rare. features. It was obviously a copy of the Mishnas Chasidim, a Kabbalistic text by Rabbi Emanuel Chay Before 1 could properly examine these two leaves, I Rikki, containing the commentary Mafte'ach Olomos had to remove them from the covers, Very carefully, I by Rabbi Moshe of Dragatshein, Even though it had no removed the covers and soaked them in a large pan, title page, time and place were easy to ascertain, since meticulously separating the paper from the cover the only edition was printed in Zalkiev in 5505 (1745), boards, Laying paper towels under the leaves so that The first and last signatures were missing, and had t)iey would not tear, I gingerly, lifted them from the pan. There before me were two intact leaves, in good been replaced by handwritten pages - the only condition, containing the eighth, ninth and tenth available means then for replacing missing leaves. chapters of Nega'im, Judging from the paper and writing style, the handwrit­ ten pages were inserted in the late 1700's. How was I to determine from which edition they had come? Then it struck me: In the margin of my big In addition, a small manuscript, containing several "Yachin U'Boaz" Mishnayos, there were Chilufey Gir­ chapters from the Sefer Gilgulim, was bound at the sa'os - variant readings. Two of the most important beginning of the book. The writer noted that he copied editions cited were those of Naples and Venice, I would these chapters from an edition of Sefer Gilgulim only have to see which one fitted my copy, printed in Frankfurt-Am-Main in 5444 (1684), Ob­ viously, the book was out of print, and writing by hand Carefully checking the variant readings, I found that was his only means of obtaining a copy. The next edi­ my copy conformed exactly to the readings of the tion of the Gilgulim was printed in Zalkiev in 5534 Naples edition. It was indeed an incunabulum: two (1774), so it can be assumed that the manuscript was leaves from a sefer printed in 1492, the year best known written before then, for the discovery of America and the explusion from Even though the practice is forbidden, binders often Spain. As an added coincidence, I discoverd this in­ cunabulum on Columbus Day! used leaves from old seforim in binding newer volumes. In this case, the binder had used two leaves from a Mishnayos Nega'im as end-papers, the papers at­ More on the Leaves taching the book to its cover, Initially, I did not pay MY FIRST INFORMATION regarding this edition came them much heed, but one evening I examined these from the introduction to the "Yachin U'Boaz," that end-papers more closely, and immediately realized that there were only ten known copies of this Mishnayos in the leaves contained parts of the Mishna with the Ram­ existence. Further information came from David bam's commentary - and nothing else. But when had a Frankel's catalogue of "Hebrew Incunabula," itself a Mishna been printed with nothing but the Rambam's rarity that I had found among some sheimos. Here I commentary? A quick look at the indices gave the found that this edition had been the last sefer printed in answer: Naples in 5252 (1492) and Venice in 5306 Naples by Joshua Solomon Soncino, completed on May (1546), But which one was it? 8, 1492. Since many anti-Christian sections - omitted This~was raising exciting possibilities. If it was the or changed in later editions - are contained in their Naples edition, it was not only from the first edition of complete form in this edition, it was subject to par­ the Mishna ever published, but it was also an in­ ticular attack I also discovered that only two copies of cunabulum. Incunabulum refers to a book printed this rarest edition of the Mishna are known to exist in before 1500, and to collectors, these are the rarest and the United States, and these in major libraries,

The Jewish Observer/ May, 1976 25 Owning one kindled in me an interest in Hebrew in­ have been reprinted by conventional means. cunabula in general. The first book had been printed by In all the world, only a thousand examples of Hebrew Guttenberg around 1455, and just twenty years later, incunabula are known to exist - that is, approximately the first Hebrew book, a Chumash with Rashi, was ten copies of each sefer printed. The rest were either printed in Reggio, Italy. The very next Hebrew text to worn out and buried, or destroyed in the periodic book be printed - a year later - was the Tur, which in those burnings characteristic of those times. Among surviv­ years - before the Bais Yoseif - served as the most ing incunabula, most are now in major libraries or popular code of Jewish Law. By 1500, close to a museums, with only a handful still in private hands. hundred different books had been printed. Open Eyes The invention of the printing press may well have ALL THIS DEMONSTRATES that for one who keeps his been the hashgacha (Divine governance's) measure for eyes open, there are still many treasures to be found, perpetuating the mesora after the dispersal of the thriv­ even without spending much money. Such treasures ing Jewish community from Spain in 1492.... Similar­ are often unidentified and are buried as sheimos ... lost ly, some have pointed out that the introduction of the forever. photo-offset process in the 1940's was a Divine measure for replacing the millions of sacred volumes This is not only true of seforim hundreds of years that were destroyed in World War II, and could never old, but even of those printed a generation or two ago. Many such seforim, printed in Europe, are still in use in synagogues and private libraries, but as they become Yeshiva Yarchei Kallah worn, a good number are being buried. How long will it Announcing the 6th Annual Yeshivas Yarchei be before a sefer printed in Vilna in 1890 will also be in Beth Medrash Gevoha, Lakewood, NJ. considered a rare treasure? It is something that comes A unique opportunity to recapture the intensive Torah from a world that no longer exists, and once it is gone, it is gone forever. study experience of Yeshiva days! I would encourage young people who are building From: Sunday 12 Av./ August 8 seforim collections to include some older editions, if To: Thursday Eve, 23 Av./ August 19 only to preserve them for future generation. Providing 1

26 The ]e·wish Obsen1er /May, 1976 Wolf Karfiol A Touch of ''Chaim'' A story that might have happened to you . . . .And if it didn't, perhaps it should.

IT WAS PRINTED in the same manner as the hundreds I LEFT THE GEMORA prominently on the dining room of other invitations I receive: table, so I would not miss seeing it the next few days. You are cordially invited to attend a . .. in honor of The Shiur was scheduled for the next week, and I had a - and so on. lot of preparing to do. This one, however, did not ask for money, did not It was a busy week. Why did Reh Chaim have to appeal for some.worthy financially desperate cause, or come at the peak of my busy season? I sneaked a glance for some needy family overseas. No tear jerkers, no at Pesachim several times during the week and for a play on the rachmonos strings of my heart: longer period of time on Shabbos, but at the week's end it still seemed like an old story faintly recalled - You are invited to attend a Shiur by Rabbi remembering the thrust of the tale but very few of the Chaim Maggid, formerly Rosh Yeshiva at details. Mesifta Limud HaTorah, now residing in Yerushalayim Ir Hakodesh. The topic of the shiur: Mesechtas Pesachim, LE BAIS HAMID RASH was full by the time I got Perek 1< Mishna !<. It will take place at there, with my Gemora, containing those old notes, the Mesivta Limud HaTorah on Sunday evening tucked under my arm. Sruly ... Yankee ... Dovid ... Reb Chaim had been my rebbi at the Mesivta some Yosi, the old Chavrusa - they had arrived before me. twenty years ago, and it so happens that I had learned Haven't seen some of them since - oh, fifteen, twenty Mesechtas Pesachim in his class. years. Quick Hello's in that "So-you-also-got-the­ I went directly to my seforim shelves. My old urge" tone of voice. There had been many other Gemora was there - the same one I had used in Reb invitations that we had all received during years passed, Chaim's class. I opened it, and out slipped some and they had been ignored. Why had we all decided yellowed loose-leaf sheets with some notes on the that this was one opportunity that we shouldn't miss? Gemora. On the margin of the daf were handwritten (That had been some class! Memories of great references to a Rosh, a Ran, a Reb Akiva Eiger .... moments floated into my mind, I do believe that today's Slowly I started: Ohr l'arba asor bodkin ... it came kids don't give their rebbis half the work and back slowly. The words seemed strange, yet familiar prematurely grey hairs as we did to Reb Chaim - but ... like a second reading of an old book ... like a repeat that's a story for itself.) in my mind of an old popular saying or a tune that Not only did the entire class come, but the others also swims into one's consciousness every once in a while. had their old Gemoras under their arms, with the I sat there for a half-hour, studying the Gemora, the yellowing notes slipping out between the pages. "If Rashi, even venturing a look at the Rosh and the Ran. I you'd have told me that you were coming I could have seemed to be making some headway when the reviewed the Gemora with you," I remarked to Yosi. telephone intruded and I was jolted back to my regular But we both knew: we each had not wanted to pressure self. It was a request to come to the Melava Malka in the other in any way, each coming of our own free will. honor of Mr._ this coming Motza'ei Shabbos. "I have Another glance around the room: Some fellows were a previous engagement. Send me an envelope and I'll do occupying the same places they had twenty years ago my share by mail." ... the old seats were a little too tight for some of us.

WOLF KARFIOL, a :<,rad11ate of Mesifta Torah Vodaath, is a Then the door swung open. There was no time to ln1sinessman who is actiVf' in comni11na/ affairs. His "Tfic Endo( All greet him. As he entered, the entire class rose to ffcs/1" was feat11red in the Marcr1 edition of JO attention. He stood at his old sh tender (at least it looked

The Jewish Observer / May, 1976 27 the same), straight-backed, head tilted forward - just How have you been spending your time these past six like then. His face was a bit more wrinkled, the beard an years? almost-white now, and a bit thinner, but his spirited He also asked about our families, about the children manner was totally ftnchanged. he had held as sandek years ago - his so called His voice rang out with a few words of greeting, and "einiklach." then he went right to the Mishna. Quite suddenly, his host had come ta take him home. He excused himself, but we would meet again before he returned home, wouldn't we? hE SHIUR LASTED for over an hour and a half. I glanced around at my chaverim from time to time. Not one was talking with a neighbor. Not one was in any Now WE HAD AN OPPORTUNITY to talk ta each way distracted from the front of the room. Each face other. We all agreed that it had been a most unusual glowed with great interest, following each word, each evening. We were all reminded of the old Yeshiva days, explanation, each change of tone .... One and a half and we were keenly aware of something that we had hours of true Torah study - something few of us had lost over the years ... something that each of us would experienced in a long, long time. like to experience again. Reb Chaim lived in each word. He answered all Where had those thousands of nights gone? Why questions in his customary friendly and understanding had newspapers and magazines, radio or T. V., taken manner. Some of them were difficult, penetrating. the place of the Gemora? How did we allow it to Some just needing a word of explanation. But all were happen? Why didn't we bring it to a stop, as we had replied to with that special twist of the head or hand, as done tonight? Now we were, indeed, forced ta stop ... if to ask "Un yetz farshteist du? (And now do you think ... and make sure that Reb Chaim's shiur was understand?)" just a beginning. We knew that we had to find a rebbi, The shiur ended and the class quickly gathered find a shiur and live again ... to put some Torah into around Reb Chaim. Sholom Aleichem .... Hello, our lives everyday ... to immerse our lives in Torah. Rebbi! ... How is your family in Eretz Yisroel? ... !..T. ''·: SCHECHTER'S ISRAEL Burials and American Disinterments K:~:·lla7i88£4iH@l 1il~l51~C' i105C' announces that RIVERSIDE continues to be the only licensed lllTlll OCUNfRONf ILDU - .,...... It MIAMI BEACH funeral director in the U.S.able to effect ..• /s a GREAT Kosher Hotel - you'll love /ti Transfer to Israel within the same day • DIAL Write for FREE brochure •Priva!ll Pool ana Har Hazeitim Har Hamenuchot MIAMI and bo()klet or call Sandy Beach And all Cemeteries in Israel BEACH 800-327-8165 •Oceanfront RIVF.RS!DE also is available as the i FLORIOA AREA cooe Synagogue Sole agent for Sanhadrea Cemetery FREE. • (305) 531·0081 FREE Parking RIVERSIDE only can ofter this service Enroute to Israel within the same day •Strict adherence to Halacha and Minhagim. • Arrangements made during lifetime with no obligation •Chapel secured in any community RIVERSIDE Memorial Chapel, Inc.! F unerai Directors A CALL FOR TORAH STUDY MANHATTAN: Join the hundreds of Chaverim in the USA, Israel 180 West 76th St. (at Amsterdam Ave.) N.Y.,N. Y. /EN 2-6600 and other parts of the world who now enjoy an extra BROOKL YN:310 Coney Island Ave.(Ocean Parkway at Prospect Park spiritual dimension in Jewish living by learning three Brooklyn,N.Y.f UL 4-2000 BRONX: 1963 Grand Concourse(at 179th St.) Bronx,N .Y ./LU 3-6300 halachas and/or two mishnas and/ or the weekly sedra FAR ROCKAWAY: 12-50 Central Ave.,Far Rockaway,N. Y. /FA 7-7100 every day lllll'.ll n':>'':>J no And The Westchester Riverside Memorial Chapel,lnc. 21 West Broad Street, Mt. Vernon, N. Y. I (914) MO 4-6800 ., p<~ D"Jl'.l

28 The Jewish Observer/ May, 1976 Finally, to provide a unified picture of the main themes recurring in Ruth there is an introductory Over­ view, written by Rabbi Nosson Scherman, which deals BOOKS with various difficult issues raised by this Megilla, such 1111 as how to understand the episode of the threshing floor, and the conduct of the people in Tanach in general; the strange and murky roots of the Davidic dynasty, and THE BOOK OF RUTH, as reflected in Rabbinical the working of Divine Providence; and, also, the very literature, by Yitzhak I. Broch (Feldheim, 1975, $5.00) complex question of whether Ruth and Orpha con­ THE BOOK OF RUTH, a new translation with a com­ verted in Moab, which affects our understanding of mentary anthologized from Talmudic, Midrashic and many aspects of Sefer Ruth. Fascinating to any reader, Rabbinic sources, by Rabbi Meir Zlotowitz with this volume is of particular value for the student con­ OVERVIEW by Rabbi Nasson Scherman (ArtScroll cerned with understanding the deeper issues underly­ Studios Press, 1976, $5.95 hard-cover, $3.95 soft­ ing the text. cover). Both Rabbi Broch and Rabbi Zlotowitz list among MOTHER OF ROYALTY, by Yehoshua Bachrach their sources Rabbi Bachrach's work which originally (Feldheim, 1973, $6.00). was published in Hebrew but is now available in English. As in his other writings on Tanach (on Sha'ul THE STORY OF RUTH is engraved in our hearts as a and David; on Jonah and Eliyahu; and on Esther), Rab­ moving and inspiring episode in the early history of our bi Bachrach painstakingly analyzes the Biblical text and people, profound in its spiritual message and replete shows that, to understand it at all, we must turn to the with Torah teachings. The books here discussed seek - observations of our Sages in Talmud and Midrash - each in its own way - to _interpret to us the meaning of and he masterfully weaves text and Rabbinic in­ this story, following the guidance provided by our terpretation into one unified whole. Sages. There was a time when the study of Tanach - under Rabbi Broch's commentary is along the line of his the slogan of scientific exactness - meant a narrow earlier commentary on Shir Hashirim. ft draws on concentration on the simple meaning of words, on Midrashim as well as a number of classical commen­ etymological and syntactical emphasis, with some atten­ taries on Ruth. The explanations offered are woven into tion to the historical and archaeological background. a smooth-moving and very readable interpretation of The 1esult was a dangerous misleading and distortion of the text. At the same time, the author has included the Kisvei Hakodesh, for, as the Rabbis always numerous significant passages from the Midrash on emphasized, Tanach can only be read in the light of Ruth which are not directly concerned with the text but Chazal. This Rabbi Bachrach brilliantly demonstrates. provide an abundance of sublime ideas. In the process, in drawing on a large number of What is the lesson of Megillath Ruth that Rabbi Talmudic and Rabbinic sources, the author develops Broch underlines? It is devoted to the spirit of many issues only touched on in Sefer Ruth, such as the lovingkindness, beyond the prescriptions of the law: meaning of suffering, the role of chessed in creation, "Naomi, Ruth and Boaz, by sublimating their selfish and the significance of various Mitzvoth mentioned in ego, by taking on responsibilities far beyond the letter Ruth (such as Yibum - levirate marriage, and Matnoth of the Law, are the heroes of this book. They are the Aniyim - the share of the poor in the harvest). The people nearer to G-d, they are the forerunners of the sources are quoted in full - many of them in Hebrew as Moshiach .... " Appealing and lucid, Rabbi Broch's well as English - and the study of this work is a deep commentary will undoubtedly find a warm reception and inspiring experience. from grateful readers. Rabbi Zlotowitz' s work, which follows his edition of IN ACCORDANCE WITH HIS WILL - A Torah Megillath Esther as the second volume in the projected View on Woman and on Women's Lib, edited by Rabbi ArtScroll Tanach Series, differs from Rabbi Broch's in A.A. Freedman (2635 Harding, Oak Park, Mich; a number of ways. In the first place, Rabbi Zlotowitz $1.95). provides a new translation of the text, which is dis­ tinguished by its fidelity to the Hebrew text, and AT THE TIME OF THE YEAR when the heroic per­ replaces such archaisms as "cleaved" with every-day sonalities of Ruth and Naomi pass before us, special in: words (in this case" clung"). Secondly, his aim has been terest focuses on this little volume. It contains, primari­ to compose an anthology of comments rather than one ly, Rabbi Samson Raphael Hirsch's study of the Jewish consecutive narrative; he leaves the reader free to pick woman (translated by Dayan I. Grunfeld and published out comments as he goes along, or to fashion from the in Judaism Eternal, the classic collection of S.R. variety of comments offered, a multi-dimensional Hirsch's essays). This famous essay discusses the func­ image of what each verse is meant to convey. tion of woman - according to Jewish law, as well as the

The Jewish Observer I May, 1976 29 personalities and lifework of the great women in Tanach and the view taken of woman in the Talmudic "OH, ZALMYl" tradition. The editor has added excerpts from Rabbi or The Tale of the 5.R. Hirsch's commentary to the Chumash, and Rabbi Porcelain Pony, M. Lehmann's commentary to the Haggadah that have by Gitel K!einbard. a bearing on the subject. illustrated by It is remarkable how many of the subjects currently Rabbi Shmuel Kunda, Price $2.00 discussed in connection with the clamor for women's liberation are incisively treated in this little publication: 1't local bookstores the dignity of a woman's role in the world (and the or order direct enslavement of man, pressing buttons on some machine 1680 45th Strect or sitting behind some desk); the pitfalls of romantic Brooklyn. NS. 11204 love (and the wisdom of sound matchmaking); the psy­ (212) 871-5337 chological needs and distinct nature of man and woman; and not least, the poisonous misrepresentation ~~16£·\.;~ of woman's place in Torah Judaism. This volume is a .. ;.<:~~~ "must" for everyone concerned with a true under­ standing of this critical sub.ject. !..';; ~' ~l!!!!!I ~ ZALMY PINCUS - a new and lovable fictional character 0 0 I! r~ - has arrived on the Jewish scene. Introduce him to your youngsters in this tale - the first in a series of "OH, ZALMY!" Books. Your kids will love him at first sight. TRADITION PERSONNEL - HCUC • 56 pages "At Your Service With All Your Employment Needs" • fully illustrated in color Need A Shomer Shabbos Job? •ages 5-10 Looking For A Shomer Shabbos Person? •ideal gift For Fast, Efficient and Courteous Service {Special rates for schools, libraries and dealers -inq.) 18 W. 45th St.. New York. N. Y. 10036 • 563·3994

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32 The Jewish Observer I May, 1976 and that Johnny Appleseed of dialogues, Rabbi Marc H. Tannen­ second looks baum, director of interreligious af­ fairs of the American Jewish Com­ mittee.) The other "Seder" involved par­ ticipation of actor-singer Pat Boone. Dialogue-ing Through Pesach Perhaps one may think that a professional pop-rendition of Chad ON PESACH WE celebrate Israel's school students here have par­ Gadya may be rather harmless, but liberation from slavery and its in­ ticipated in a special ecumenical Mr. Boone's participation in the itial steps toward exalted Jewish Passover service presided Seder at Ribbi Hillel Silverman's peoplehood, making it a particular­ over by Rabbi Edgar F. Magnin Sinai Temple in Los Angeles was ly Jewish festival. This find expres­ of the Wilshire Boulevard Tem­ hardly innocuous. sion in every aspect of the Seder, ple and Timothy Cardinal Mann­ According to John Dart, from the Kiddush (" ... Who has ing, archbishop of Los Angeles. Religious Writer for the Los chosen us from all nations and The students, who were from Angeles Times, sanctified us with His commands") Catholic high schools Pat Boone has some of the Los to Halle! and Nirtza (" Sh'foch throughout the Los Angeles Angeles Jewish community in a chamos'ch - Pour Thy wrath upon archdiocese, attended the service quandary. He is an unabashedly those nations that know You not."). yesterday at the temple for a evangelistic Christian. The enter­ Pesach is also a holiday when all demonstration of the seder, the tainer has been saying lately that members of the extended family Jewish Passover ritual mentioned there are really four branches of come together reaffirming their in the Gospel accounts of the Judaism - Orthodox, Conser­ common ancestry, strengthening Last Supper. vative, Reform and Christian. The program, the first one in Catholic education here, was One may not share the designed to improve the stu­ In Riverdale, N. Y., seven Korban Pesach with a non­ dents' understanding of both the nuns broke matzoh, drank ]ew ... for this offering com­ Jewish roots of Christianity and kosher wine, sang Jewish memorates our liberation and the prayer life of contemporary hymns and participated in a our entry into a lasting cove­ Judaism. LOS ANGELES HERALD-EXAMINER traditional Seder before at­ nant with G-d. It is therefore It makes one wonder how Jewish tending Holy Thursday mass. readers of the article would evaluate fitting that only full-fledged the distinctive features of Judaism Sister Patricia, the youngest members of our People savor vis-a-vis Christianity! attending, asked the "four the Pesach. SEFER HACHINUCH,14 A more detailed account (in the questions." JTA, April 19,1976 B'nai B'rith Messenger April 23, their bond of Jewishness. '76) of the ecumenical "Seder" Boone says that he is happy to Somehow, those who thrive on recorded that: share his Christian faith private­ recognition from non-Jews cannot ... the Cardinal and the Rabbi, ly with traditional Jews and even celebrate this particularly who embraced on the pulpit, ad­ believes a Jew is no less Jewish Jewish festival without inventing dressed themselves to the spirit by believing in Jesus as the Mes­ "universal" facets to it, or simply of the season. Rabbi Magnin siah. dialogizing their way through the (declared): "Years ago an event Boone is quoted in Israel To­ Seder with results totally contrary like this would not have been day as saying that to be a to the holiday theme. Instead of possible at all. A Prince of the "completed Jew" one must stressing the individuality of Jewish Church would not walk into a believe every word in both the experience, its most redeeming synagogue. A Jew would feel lost Old and New Testaments. feature, to them, is that it is the in a church." It is difficult to imagine a more source of a common belief and that So Rabbi Magnin succeeded in destructive presence at a Seder than Seder rituals somehow correspond ascertaining that a Jew need never a folksy movie-star who is also an to similar customs in other confes­ feel strange in a church or uncom­ unabashed missionary! It makes sions. Two especially di~tressing ex­ fortable with Christianity. (Like so one wonder: To the proponents of amples of this trend took place in many other such endeavors, this inter-faith dialogue has inter­ Los Angeles. In one case: seder grew out of a meeting last fall religious cross-breeding actually More than 900 Catholic high- between the Rabbi, the Cardinal, replaced Judaism as their religion?

The Jewish Observer I May, 1976 33 Avrum P. Shapiro In Praise of Repetition and Small Town Joys

REPETITION IS BORING. l t offers a caterers, a Mikva, a Hebrew Day means of memorization - at the School and afternoon Hebrew Clas­ price of waning stimulation. It is the ses. - Not .very impressive? But What kind of parent are you? product of necessity, but no excer­ there is a deep feeling for Torah Leah needs a good one. cise of joy. observance ... something in the Because her mother is very ill -Or so I always thought. air ... call it a teshuva fever, if you and her father can't care for her. Then I discovered that repetition will. Can you be a good foster pa· can be meaningful ... even I'm not asking New Yorkers to rent tor a while? If you can, beautiful. And it took a dinner in give up their comforts - their easy then Leah needs You. Savannah, Georgia, to make this access to Cholov Yisroel, or the con­ come alive. venience of davening in the corner Of course, repetition is impor­ shtiebel. I only ask that you not feel tant. After !ll, the Torah repeats the sorry for us - as if we were details of the offering of each Nasi stranded on some remote island. (Tribal Prince) at the dedication of We're not. Those who came before the Mishkan - to the tune of twelve us were not, and those who follow repetitions of the five passages. us, will not be. 4907·16th Ave. Some commentaries indicate that it Most of the things we lack can be Brooklyn, N.Y.11204 shows there was no rivalary acquired through the mail - even if (212) 851-6300 amongst the nesi'im when they 13th Avenue pizza and Carvel ice "The only professional presented their offerings: not one of cream won't survive a postal trip. child care agency under them changed the formula to outdo You need only ask one of the Orthodox] ewish Auspices his fellow to demonstrate his vacationers who pass through in the U.S.A.", originality. In addition, each nasi Savannah on the way to Miami and Time for ___...... offered the identical package, but spend a Shabbos in this shtetl, or the yeshiva bachurim passing Spring and summer, we tradiflonal/y retum each had his own individual to Pirkey Avoth (Ethics of the Father.;). kavanos . ... I have long considered through on the way to a chasuna, or Choose some of these titles today, and plan the first answer to be a "beautiful those unfortunate travelers who ex­ for -some fine learning -on a Sabbath after­ perience (lo aleinu) car trouble or noon: thought," but the recent occurrence I referred to reminded me of this sickness, or the meshulachim who Chapters ofthe Fathers parsha, and clarified it for me. make their rounds here. Ask them by Samson Raphael HirSCh $3.95 Our shul's Chevra Kadisha held about the traditional hachnosas Ethi"" from Sinai its annual dinner several weeks ago. orchim - more than just prosaic by Irving. M. Bunim. Three volumes. I know that people in the larger, Southern hospitality which is prac­ Soft cover $12.50 metropolitan Jewish communities ticed here with enthusiasm and Hard cover $25.00 warmth. The Hafet> Hayytm on Pirkey Avoth believe that Yiddishkeit can't exist Translated by Charles Wengrov. more than 50 miles out of New YES, TORAH TRADITIONS are well $6.75 York except in communities of at preserved and observed here in the The Baal Shem Tov on Pirkey Avoth least 20,000 Jewish souls. Savannah Sou th, which brings me back to the translated by Charles Wengrov. $7.50 has only 3,000 Jews, but our shul Chevra Kadisha dinner. It is seats 1200. We have a Available at Leading Jew&h Bookstores traditional here that prior to the Ask for our free new 1976 Book List Mohel/Shochet, two Kosher meal. election of officers is held. Each year the same officers are re­ The House ofthe Jewish Book AVRUM P. SHAPIRO a Baltimore native, teaches elected; only those who have passed PHILIPP FELDHEIM, Inc. at the Savannah Hebrew Day School, and 96 East Broadway I NYC.10002 serves as Assistant Principal at the Hebrew on are replaced by new electees. The FEIDHEIM. PUBLISHERS Ltd. Community School of Savannah. An article current president has held his post 39 Tachkemoni Street I Jerusalem of his appeared in Jewish Parent. This is his (kein ayin hara) nigh on forty years, first contribution to THE JEWISH OBSERVER. following in the footsteps of his

34 The Jewish Observer I May, 1976 father and grandfather before him. After the meal, representatives of a RABBI JOZEF KATZ AND MARK LOVlNGER number of shul affiliates 83 Division Avenue Brooklyn, N. Y. 11211 (Congregation, Brotherhood, Sisterhood, Women's Chessed Shel OF Emes ... ) extend greetings to the gathering, a brief dvar Torah presented by the President of the chevra, and finally a drasha by the shul's Rabbi. ALL LEADI"G HOTELS BANQUET HALLS The representative of each of the AXD J EWISll CENTERS AVAILABLE affiliates rose in turn, and in soft, solemn, respectful tones expressed itll::l Ul5'il sincere joy at seeing the many faces who returned this year again to at­ 388-4204 388-3590 863-8892 tend the dinner. Each in turn, nod­ ded to the president, and intoned • Caterer for Agudath Israel Conventions and Dinners • the prayer and that the Ribono Shel Olam should grant that the sole ac­ tivity of the Chevra Kadisha from GIVE YOUR SON A FRUITFUL AND ENJOYABLE SUMMER this dinner to the next should be the preparations for that next dinner. YESHIVA OF STATEN ISLAND The evening ended with the traditional Torah thought. IS PROODTO ANNOUNCE As I sat listening to the repeated A UNIQUE TORAH CAMPING J;~ERIENCE wishes for a year of "no business" for the Chevra I found myself thinking that there was nothing YESHIVAS llAKAYITZ boring or redundant about listening ROCKHILL, N.Y. to these sincere wishes over and over again. I thought of that other Rabbi Yaakov Singer - Director Rabbi GershC>nWeiss ..:.. Mendhe/ dvar Torah I mentioned 1 - SUMMER YESHIVA SLEEP.AWAY CAMP - Ages S:.13 ... of the repetition of statements ... the kavanos of the Nesiim 2 - MASMIDIM & STAFF ASSTS. DIVISION - Ages 1~20 ... the lack of jealousy 3 .:.. DAY CAMP FOR BUNGALOW COLONIES - Ages 6-14 ... the friendship, Chevra, Chavrusa ... and I really think that Children who attended Yeshiuas Hakayitz last summer. excelled in their I do understand it - now. respectl ve yeshivos throughout the following year. · Repetition is beautiful. !3: • ·"Pressure free" lea ming program 9:30 AM .. · 1:00 PJ'vl. • ·Professional well~known yeshiva & mesiVlMitzvahs • Rich athletic program: all sports, swimming, boating, arts & <:rafts, over­ USA /Israel nights, hiking, trips • Dedicated, ·experienced· staff • Delicious, well balanced, plentiful me!$ • Beautiful camping· grounds. & sleeping. quart'11:5 11 SLEEP.AWAY: Sweeks-.$625 PHOT:::ii~i 1111111 DAY CAMP: 8 weeks, with tral'lsporta!ion - $210 ZELMAN STUDIOS MASMIDIM·& STAFF AS$fSTANTS DIVISION: ..,.. $300 623 CORT£lYOU RO~O !Off OC[AN P!(WYJ Staff ·Positions Available 8RQ0!(tYN. PllY 11218 For Regis1tation:. (212) ~6'8502 In Toronto - Call (416) 636-4513 In Montn!al - Call Dallid Wtinick (514}73:1.·9219 (212)941-5500 Or Write: Yeshivas Hakayitz/ 500317th Ave./ Brooklyn, N.Y.11204

The Jewish Observer I May, 1976 35 Letters to the Editor ...,.... K"lLlnl l

36 The Jewish Observer/ May, 1976 of instituting a form to insure the deceased wishes is good and can be Come To adapted to any Chevra or shul. This will be the best insurance policy to protect your loved ones from em­ balming and autopsy and to insure the proper Chessed Shel Emes due k<>6Mr £~~~t1y to them. Formerly Kosher King REUVEN MILLER Boston, Massachusetts 1501 Surf Ave., Coney Island Whitehead Hall Brooklyn College More Shul "Manias"

To the Editor: Is your child learning Rash;? Are your students starting to learn Rashi? I was very amused by the in­ Then they need the teresting article of Pinchos Jung ("Walkie Talkie Mania," March, KSAV RASHI ALEPH BAIS CHART '76). One point he partly missed, Great to hang in child's room and classroom however, was how parents abandon their children on taking them to Ill Printed in three colors shul when they place them very Ill Printed on the finest heavy paper often behind their own seats, out of N Ill Varnished to last longer sight, and next to other noisy ~ J \ ~ .3 fJ children: Supervision by Remote One copy: $1.30 Control Only. I Additional copies: $1.10 1 There is much to be said in T r i M ;:, Payment must be included with order favour of talking in shul. However I l it must be addressed to the right Send your order to: quarters and the right words have to , be used. Alas, what people say is "I tQ B'Ruach HaTorah Publications not found in any prayerbook and is ~51 p Dept. R/1742 24th Avenue i not addressed to G-d, Who is .. San Francisco, California 94112 always eager to listen to every word (detail from multi-colored Rashi A/ef-Beis Chart) of the prayers of a Congregation. We often try to get rid of talkers by answering them with a no or shake of our heads. Do we realize -~--:;q that by doing so we only encourage the talkers to more talking and thereby transgress the law of lifney ri,~n . !i ATTENTION MECHANCHIM iver (placing a stumbling block before the blind)? fi· Hebrew Academy of Cleveland I don't want to close my letter ~~~ ~ Publication Department offers without paying tribute to our fellow ~\oil' 50 educational items for n-r1.:tD n,.:tin Hebrew Day Schools Jews and how gifted they are. We c·Jn1n1 ,.,,..n manage to say our prayers, especial­ D",:l, n'4.',!l~ * Curricular manuals, guides, ~...,,, ly Grace after Meals, whilst we ad­ .. ,..• ,.,. " Workbooks just our watches, manicure our (reduced sample at left) fingernails, pile up the plates, • Visual aids, maps, and many others sometimes even indulging in long Catalogue sent upon request conversations in sign language. Send .30 tor handling to: I hope the above and Mr. Jung's HEBREW ACADEMY clever article has given food for PUBLICATIONS DEPT. thought to your readers. 1860 South Taylor Rd. ERICH J. ROSENTHAL Cleveland Heights, Ohio 44118 London, England

The Jewish Observer I May, 1976 37 on berachos the author states that pictures in textbooks and coloring on sukriyos (candy) one says a books portraying the Avos, lmahos, M'zonos! A fully illustrated Purim Moshe, the Shevatim, and so on. 27 page shows items sent for shalach Children grow up picturing our LETTERS CONTINUED manos: most of the items displayed forefathers in such a manner, es­ are not acceptable as shalach manos. pecially if the teacher or parent does Another book used in many not explain otherwise to the Comments on "Danger . .." schools for young students is children. "Dinim Uminhagim" published by Those blessed with talents of To The Editor: Ktav. One need only scan through writing, imagination, and artistic Regarding Rabbi Elias's article the large words and multi-colored creativity should dedicate their ("A Danger From Within" - Mar. pictures to see many items unaccep­ talents for Hashem' s sake and '76) which made specific mention of table to a Torah outlook: i.e., develop Torah-true materials. our organization: It is to correct stating catagorically that Hallel is These people should be encouraged those very points that Rabbi Elias said on Yorn Ho'atzmaus (apparent­ to undertake this work. It is also es­ brought out concerning textbooks ly complete Ha/lei, since the book sential that philanthropists - in­ that this organization was founded. equates it with Chanukah). Illustra­ dividuals and foundations - help Baruch Hashem we have received tions of mixed dancing, miniature execute these works. But please, to wide acceptance in the Day School yarmulkas, a Kohein Gadol whose those who publish story books and movement throughout America, clothes are not properly illustrated, coloring books: do not exploit the Canada, as well as Australia. etc., fill the pages of the book. people by charging outrageous In addition to the observations One grave error found in many prices. Why, oh, why must a 16- made by Rabbi Elias, I would like to satisfactory textbooks, which war­ page coloring book cost $.79? point out other gross errors in com­ rants immediate correction, is the monly used texts that can prove false portrayal of the Luchos. The RABB!ELIEZER WENGER very damaging. In the second Luchos were not rounded on top. I b'ruach hatorah publications volume of Sfas Yisroel, in the unit also find objectionable the use of San Francisco, California

a Game-to fills a critical t • Torah 0 Mezuzah 1 ~",,. Guide d for hi·gh qua 1ty. ·15 own mezazab desperate nee ·s a work of art in t " teaching tools. It ~rful pedagogic tool. tsk9 right and a pow Dr Joseph l(arnene h' · h Urnesora National Director of Tora

·""''""''' i~? This 40·page.English Booklet explains the ;::;;:;::~:;::::,::.:,:::,::;,;: "".'~ main points regarding Mezuzah, the basic laws regarding .script, and points that the purchaser should be aware. of, in .clear, \}' easy tq read language, With illustrations. Price$175 Special distounts t

38 The Jewish Observer I May, 1976 (From the left) Rabbi Simcha £/berg (chairman of the Executive Board dent, Agudath Israel of America), Dr. Ernst Bodenheimer, Rabbi of Agudath Horabbonim), Rabbi Shneur Kotler (dean, Beth Medrash Shlomo Oppenheimer (toastmaster), Alexander Hasenfeld and Gevoha, Lakewood), Rabbi Nochum Perlow (Noveminsker Rebbe), Menachem Shayovich (recipients of awards, with Abraham Bleeman Rabbi Yaakov Kamenetzky (dean, Mesifta Torah Vodaath), Rabbi - not in photograph}, Rabbi Gedalia Schorr (dean, Mesifta Torah Moshe Feinstein (speaking), Rabbi Moshe Sherer (executive presi- Vodaath), and Rabbi Sh raga Grossbard (head of Chinuch Atzmai). Photo by Trainer Studios JEWISH POLICY created on a Do-It­ This was dramatically expressed in a brief phenomenon of a vibrant and articulate Yourself decision-making basis was strongly but moving presentation of testimonials by Orthodoxy responding to the leadership of denounced by the renowned Torah authority six representative beneficiaries of Agudah's Gedolei Torah, under the aegis of Agudath Rabbi Moshe Feinstein in an address to the sixteen divisions of activity. The presenta­ Israel. crowd of over 1,000 rabbis and lay leaders tion, narrated by Rabbi Nasson Scherman, A high point in the program was the that filled the grand ballroom of the Statler principal of Yeshiva Karlin-Stolin presentation of awards by Rabbi Moshe Hilton Hotel in New York City, on Sunday, (Brooklyn), opened with a broad review of Sherer, executive president of Agudath Israel May 16, at the 54th annual dinner of Agudath Israel's role as the principal ad­ of America, on behalf of the movement to Agudath Israel of America. vocate of the right and needs of yeshivos three guests of honor: Alexander Hasenfeld, Rabbi Feinstein, who spoke for the before government bodies. Vignettes of who is a respected sponsor of numerous Moetzes Gedolei Ha Torah (Council of Torah Agudath Israel's accomplishments were Torah causes, received the prestigious Sages) of Agudath Israel declared: "Especial­ presented in short spots by: Hagaon Rav Aharon Kotler Memorial Award ly those burning issues not stated openly in David Unger, who teaches an adult Torah­ for distinguished service to Tor ah. The halachic sources require the penetrating education group for Agudath Israel's new "Shearis,Hapleitoh" Man of the Year - Reb analysis of Daas Torah. Agudath Israel of Torah Education Network; Elimelech Tress Memorial Award - was America has an enviable record of adhering Shmuel Lustig, who was trained and presented to Abraham Sleeman, an eminent to Daas Torah - never straying from it - placed in gainful employ as a computer lay leader of the Orthodox Jewish Com­ and for this above all else, it is deserving of programmer by Agudath Israel's Project munity of Toronto, president of the Ner our admiration and support." Daas Torah COPE (employment and guidance division); Israel Rabbinical College in that city. The refers to the cumulative insights culled from Moreinu Yaakov Rosenheim Memorial Moshe Kviat, who travels daily to the Torah's wisdom, possessed by those Award for distinguished service to Agudath Agudath Israel's Baro Park Senior Citizen steeped in Torah scholarship, as it is brought Israel was bestowed upon Menachem Center for a Gemora class; to bear on all issues. Shayovich, former chairman of the organiza­ The large hall was graced by an impressive Sholom Rockovsky of Monsey, this year's tion's Commission on Legislation and Civic dais seating Yeshiva heads, Chassidic Pirchei Agudath Israel's Siyum Mishnayos Action. champ, who mastered 1850 Mishnayos by leaders, deans and principals of numerous The Chairman of the evening was Rabbi heart; day schools, and guests from many parts of Shlomo Oppenheimer, a vice president of the world including Israel, England, and a and Craig Sklar, a ten-year-old boy who Agudath Israel. large delegation from Toronto, Canada. responded to reach-out efforts by Zeirei Chief Rabbi Yaakov Fischman of Agudath Israel's Jewish Education Program, Moscow, who is in America on a short visit, and now attends a Brooklyn Yeshiva. greeted the gathering expressing "deep The evening's guest speaker, Rabbi satisfaction at witnessing such a large and Shlomo Freifeld, Rosh Yeshiva of Yeshiva MOVINC? strong force for Torah, as personified by the Shaar Yoshu.v (Far Rockaway, N.Y.) spoke Agudath Israel assemblage." warmly of the stark contrast between the Be sure to notify us in Throughout the evening's program, Daas climate of American Jewry forty years ago, advance so that your copies Torah emerged as the visible guiding force in when Orthodoxy was an all but invisible will continue to reach you. Augdath Israel's myriad activities in service presence and the concept "Daas Torah" was to a broad crossection of American Jewry. unheard of, and the contemporary

The Jewish Observer I May, 1976 39 LEADING TORAH SCHOLARS CONDEMN VIOLENCE IN AN OBVIOUS REFERENCE to recent group of venerable Torah acts and threats of violence against authorities is expected to have a Russian officials and property in strong impact on those who have, in the United States, a group of world- good faith, adopted the view that renowned Jewish scholars and Russian Jews can be helped through authorities in Halacha (Torah law), violent methods. It is the first such the Council of Torah Sages, issued a definitive statement on this subject proclamation condemning such acts in recent years by the Council of as "very grave prohibitions." Torah Sages. The signers of this extraordinary The full text of the proclamation proclamation, which was released to follows: the press by Agudath Israel of In response to widespread queries America, a major Orthodox Jewish regarding the viewpoint that our Jewish movement, are Rabbi Yaakov brethren can be helped in their distress Kamenetzky, dean of the Mesivta through violence and terror, whose ad- THE WORLD FAMOUS Torah Vodaath Rabbinic Seminary; vocates perpetrate various acts of assault DIGEST OF MEFORSH/M Rabbi Yaakov Yitzchok Ruderman, and destruction on persons and property: '~1p7 iI1:J '~1p7 dean of the Ner Israel Rabbinical We herewith proclaim that such acts are ""~! ~YD.,N .,N1r.>lll ,, l";;i;;r.i College (Baltimore, Md.); Rabbi contrary to Halacha, and that according to Available at Yitzchok Hunter, dean of the Torah Law they are to be viewed severely LEKUTEI INC, Mesivta Yeshiva Chaim Berlin; as very grave prohibitions. We therefore c/o I. Rosenberg Rabbi Yisroel Spira, the Chassidic declare that whoever follows these ways !O West 47th Street, Room 702 rabbi of Bluzov; Rabbi Moshe will suffer extreme retribution. Needless to New York, N. Y. 10036 Feinstein, dean of the Mesivta say, he is considered a transgressor of 20 Volumes on Torah, Perek, Torah Law. Medrash, Megilas and Talmud. Tifereth Jerusalem; and Rabbi Proceeds of sales distributed among Nochum Perlow, the Chassidic rab- The general community should distance Yeshivos and used for reprinting bi of Novominsk. itself from them and their ways. May G-d of yo/umes out-of-print This sharply worded pronounce- mend the breaches among us. ;:::::P:R:IC::E:$:6:P:E:R:V:O::L:U:M::E::::~~m:e~n:t~b~y_:a_:;univers_a_l_ly_r_e_sp_e_c_t_ed___ s_ig_n_ed_o_n_th_e_1o_th_d_ay_of_l_ya_r_._~ PINCUS MANDEL Mesivta Chofetz Chaim Re-knowned Expert - Monsey, New York Over 25 Years Experience In Announces registration INTERMENT in ALL CEMETERIES in ERETZ YISRAEL for Elul 5736 Expedited in shortest time possible, r'I, with all HIDURIM - as done ONLY by SHOMREI Mesivta - Bais Medrash - Kolle/ TORAH UMITZVOS •Outstanding Dedicated Rebbeyim - And. KAVOD HANIFTAR THROUGHOUT Small Classes. Graves in all parts of Eretz Yisrael, obtained •Special Torah Leaming Program - Excels in directly from CHEVROS KADISHA of lyun and Bekiyus ESTABLISHED KEHILOS, RESPONSIBLE for their •Emphasis on Enjoyment in Leaming - COMMUNITY-OWNED CEMETERY Character Development and Yiras Shomayim Pincus Mandel •Good Secular Education 175 Lee Avenue, Brooklyn, New York 11211 * Spacious Donnitory, Warm Atmosphere, Day and Night Phone (212) 855-5121 Pleasant Environment Recommended by most Prominen1 Orthodox Rabbis and Admorim Scholarships available for all talmldim accepted A PERSONALIZED, DEPENDABLE, EFFICIENT SERVICE AT REASONABLE COST Call now for interoiew 47 Years of Dedicated Cemetery Experience N.Y. (212) 562-7218 CHESED SHEL EMES - AN ULTRA ORTHODOX SERVICE Rockland County (914) 352-5947 Agudah Member - 49 years. Rabbi Y,P. Bluming Rabbi A Sabo

40 The Jewish Observer/ May, 1976 2,000 Russian Immigrants Argentine Agudath Israel Renews Shechita Circumcised by RIRF RELIABLE KOSHER SHECHITA wa< In other activities of Agudath Israel of CLOSE TO 2,000 Jewish immigrants from recently renewed for Jews in Argentina Argentina, there are plans for the expansion Soviet Russia, who arrived in recent years in through the efforts of Agudath Israel of of the Yeshiva Heichal HaTorah which is Israel, were circumcized through the efforts Argentina. For some time, Argentine Jews under the auspices of Agudath Israel. At the of the Russian Immigrant Rescue Fund, it were forced to import meats from other same time, leaders of Agudath Israel are now was announced by Max Berg, chairman. In countries in the Americas because of the actively working to expand the Kolle!, which some cases, three generations - father, son absence of their own shechita. The newly was launched several years ago with the and grandson - who could not be instituted shechita and new kosher butcher active help of Agudath Israel of America. circumcized while in Russia underwent bris stores will be under the supervision of Rabbi Yermiyahu Menachem Kohen, who was mil/a together. i1'5li1 !!lm; According to Mr. Meier David recently appointed as Rabbi of Agudath Lewenstein, a prominent Tel Aviv Israel of Argentina. In addition to the EV 7-1750 industrialist who serves as the Israeli renewal of shechita, the newly installed rabbi l.'""ll:l "1!!0 chairman of the Russian Immigrant Rescue also arranged for a large number of Pesach Wtvti'C~!! 'C::itvti"l'1~1.' Fund, a special department within the products which were sold for the first time in agency, headed by Rabbi Aaron Chazan, is Argentina. active in organizing these circumcisions for Russian immigrants in every part of the Holy Land. He pointed out that "entering into the covenant of Abraham" is a moving experience for the Jewish immigrants, many of whom had to wait for years until their arrival in Israel to fulfill this major Jewish religious observance. Mr. Lewenstein also praised the efforts of the volunteer activists of the Russian Immigrant Rescue Fund in Israel, for the successful manner in which they organized community sedorim in Russian immigrant centers for the first night of Passover. Each When Y.Ou're ready seder was well attended and served as a source of deep inspiration to the new to own a Shass, you arrivals. won't want to mal

The Jewish Observer / May, 1976 41 NEW TORAH STUDY GROUPS PIRCHEI ENTERTAINS IN "JEWISH PATIENTS' BILL OF WITl"i THE PASSING of each week, 13 HOSPITALS AND HOMES RIGHTS" PUBLISHED another group of people is studying Tor ah as THE PIRCHEI BAND and soloists led by IN ORDER TO HELP the observant Jewish part of the newly launched Torah Education Yitzchok Lamm presented Purim and Pesach patient in a hospital cope with his specific Network (Reshet Shiurei Torah) of Agudath programs in 13 hospitals, old age homes and needs, a "Jewish Patients' Bill of Rights" has Israel of America. The most recent groups nursing homes, it was announced by Rabbi been published by Agudath Israel of formed meet regularly in Massapequa, Long Joshua Silbermintz, the National Director America. The brochure was prepared by Dr. and Chairman of the Committee. These sick, Island; Forest Hills, Queens; and the Bronx. Bernard Fryshman, chairman of the elderly and forsaken Jews danced to the organization's Commisision on Legislation The concept of organizing small study music presented to them by the Chaveirim of and Civic Action, in order to inform the groups in homes of individuals has aroused a Pirchei Agudath Israel. The chaplains of religious Jewish patient of his own rights, as great deal of interest among Jews with many of these hospitals expressed that the well as to assist hospital administratiors in diverse backgrounds. patients look forward to each time that the pro~erly caring for such patients. Many former yeshiva students are looking members of Pirchei Agudath Israel come to The American Hospital Association to Project TEN to set them up with entertain. These programs also have an Anti­ adopted a "Patients' Bill of Rights" to clarify Chavrusas, while others have readily Shmad impact, because missionary represen­ what a general patient may expect from a volunteered their services to say a shiur for a tatives constantly visit the Jewish patients hospital administration. Agudath Israel's group of adults. The primary concept of who are neglected by the members of their new publication focuses On the special needs Resh et Shiurei Tor ah is to foster Tor ah study family and the Jewish _community. and rights of the religious Jew. at all levels, be it in Siddur, Chumash, Approximately 1,000 sick and elderly peo­ Among the subjects covered in this Gemorah, or other areas. ple in hospitals, nursing homes, old ages publication are kosher food, hospital homes and homebounds were treated to emergency admittance on a Sabbath or KARKA IN ISRAEL Shalach Monos by the youth of Agudath Jewish Festival, the observance of Jewish Israel in a program sponsored by the Agudist Take advantage of the opportunity ritu•I, and hospital procedures posing Benevolent Society. For most of these religiour questions. to purchase cemetery plots in patients, this was the only Shalach Monos Eretz Yisroel in Mifgash Shimshon that they received. The "Jewish Patients' Bill of Rights" can near Yerushalayim through our be obtained free of charge by sending a newly established Anyone who knows of any hospital, stamped self-addressed envelope to "Bill of CHEVRAH OSEH CHESED senior citizen home or nursing home that Rights," Agudath Israel of America, 5 OF AGUDATH ISRAEL needs Jewish musical entertainment, or any Beekman Street, New York, N.Y. 10038. homebound who needs visitors, is advised to Membership in the Chevra en­ contact Rabbi Joshua Silbermintz at 964- 500 BNOS AGUDATH ISRAEL titles one to all benefits which 1620. accompany the services of a MEMBERS IN NATIONAL Chevra Kadisha and interment. Lapidus Bros. Gemilath Chesed BIKUR CHOLIM PROGRAM When you purchase a plot from Ass'n of the Crown Hts. BNOS AGUDATH ISRAEL'S national the Chevra Oseh Chesed of Agu­ Agudath Israel, Inc. dath Israel, you are supporting the Bikur Cholim effort in hospitals and nursing many Agudist activities especially For Applications: homes was intensified in recent weeks. Cal­ led Project "CHAT" (acronym for Care for the Pirchei and Bnos activities as Call RABBI JOSHUA SILBERMINTZ Hospital Aged and Invalids), it involves more well as a Free Loan Fund in Israel. at: WO 4-1620 or write: than 500 girls who visit thousands of elderly For an application and information cal!: c/o AGUDATH ISRAEL and sick each week. 12121 964-1620 S Beekman St., New York 10038 In addition to servicing many areas in New York City, the girls are also actively involved In a public address delivered in the spring of 5735, in similar programs in Cleveland, Scranton, Hagaon Horav Moshe Feinstein K"t:>•?v vigorously urged Philadelphia, Monsey {New York), and com­ munities in Sullivan and Ulster Counties, Yeshiva youth not to follow "the advice of the wicked" - to and Long Island (New York). During their tum from the sanctity of Torah to the atheism and amorality weekly visits, the Bnos girls not only attempt to lift the spirits of their bed-ridden friends of the university. He called upon Yeshiva youth to abstain through conversation and entertainment, but from college attendance even in face of strong discourage­ when necessary assist in the feeding of the patients. The program initially launched in ment and opposition. 1972 at the Willowbrook State School, has since extended to 34 health institutions. inserted as a public service by Vaad Lechizuk Hayeshivos MOVING TO CLEVEIAND? Find out where the Orthodox Community 5107 18th Avenue lives. For information on housing, schools, Brooklyn, New York 11204 schuls, etc., write: Cleveland Institute for Jewish Living Rabbi Shachna Zohn, Rabbi Mordechai Susna, Co-chairman 3672 Bendemeer Road Cleveland Heights, Ohio 44118

42 The Jewish Observer I May, 1976 Own a BEAUTIFUL SUMMER HOME in the New MONROE TORAH COMMUNITY for the price it costs you to rent!

For the past three years a vibrant Summer Community of B'nei Torah has flourished in the Monroe Area. Blueberry Park has gained fame for its intensive Yeshiva program, exciting and dependable day camp, modern cottages, beautiful surroundings and recreational facilities, all in a unique Torah Atmosphere. well as fees for maintenance, utilities, Yeshiva, swimming and recreation, etc. We are now offering for sale* completely refur­ bished summer homes with modem kitchen, The renowned mechanech, Rabbi Yehuda dinette, 2 bedrooms, oversized patio and land­ Oelbaum, is director of learning and activities. scaped lawn. The price is $2,500 down (refun­ We have engaged the services of ten out­ dable on demand), plus $1,250 (the standard ren­ standing Rabbeyim. Daily transportation to tal fee) yearly for ten years. The $1,250 annual N.Y.C., 50 minutes from G.W. Bridge. New wells. payment consists of $800 for amortization plus 3 large pools. Supermarket on premises. Walking $450 for the other costs, including all taxes as distance to Mikvah. Call soon and come see us. "'Subject to approval by local authorities (212) 923-5247 or 923-5180 Beth·Jacob SARA SCHENIRER SEMINARY in Boro Park announces the opening of a ONE-YEARINTENSIVE SEMINARY COURSE in September, 1976

We recogn!Ze our obligation to provide for the student, Residence ln the donnjs, of course, open to all appli· who for personal reasons. cannot attend our regular 2· · cants; and they wi!I be woven into the fabric of our entire year course, and whose needs de.mand a one'year Seminary structure, including the existing 2-year program. program. This full-day program will be conducted concurrently with our regular 2-year half-day program, and graduates Applicants may apply directly by letter or by phone to: will receive a full teachers license duly recogn!Zecl by Sara Schenirer Seminary - Intensive Course Torah Umesorah. 4622 14th Avenue The complete range of courses Will .be offered using Brooklyn, New York 11219 primarily the same recognized teachers of our staff. (212) 633-8577 Excellence in Chinuch HaBonos Z.BER.MAN /BOOKS 1340 53rd Street/ Brooklyn, NY 11219 Please ship-.. ., ... coples of the ArtScrolrs newly-published "lAMENTATIONS / EICHAH" at your special pre-publication discount of 20%-off regular price, (postage paid by Z. Berman). Enclosed is my check in the amount of $ D HARD COVER EDITION: $5" D STUDENT'S EDITION: $3" Pre-publication price $411-0 Pre-publication price $320 D HARD-COVER MEGIUAS ESTHER $5" D HARD-COVER MEGIUAS RUTH $5" Name, Address City/Stote,, Pre-publlcMlon offer expires July 20th after which retail prices will prevail ALWW 4 WEEKS FOR DELIVERY I DEALER INQUIRES INVITED