TISHREI 5734 I OCTOBER 1973 VOLUME IX, NUMBER 6 fHE EWISH SIXTY FIVE CENTS
!otrrnR R' tl,! lVD' il11n n ,211.:i n~IJ1n nNn ilN,1 i2 w~;::. :tn ;i.t:~D 7·~ :,:;)~.:::. t"K'1CJ P"i1K:. ?Kit!'" !i': ?~ i.'.l'nK ,C"C'i"1';:ii jt:.i \ltl? t"J"1Jnn:.'i i17"£lJi:: ?Ki~., ''~ 1i0!):1 ,C'iiPi1 CJ":"ii ioK7 11.iiii~' Il'i:. in· t7·i~'l p"iiK ?y 7£lJlii17 .:r1;; Jli:\iK 11nKni1 .ii';: ?Kit!'" t·'C' i"n i:Jr K'ii "i~O Ci'ii.'JJi i:J? iJMJKi i10M?o? iK'1" iJ"iiKi1 : i1K'iPi1 .i1';iP"1.: 't!'!:lJi1 ;?OiVOi iJoo ?::iJi,, V~D!:li1 7:; Kn'i\::o::. 'i"Tii "1iOK K?n ·? t"1JJ"1 iK~ ::e•J "For the Sake of Zion ll~'' ~"iiiJ C'iiiii CK . "C·.'J'ii..'J~ •?~ K~.il "iii t:JO it'iN "1'i"~K --- ::i I wjll Not K~!H;J_§jleritJ'' .7KiC''i t'P7K'i iJKtlii~ i"ii ii;; "1JK;)0"1 .iiKT: iii" CJiK ?iv:: KC'iJ .1ii"ii?i ,?Ki~·· 'it!! CJii:i:~ ~rint:Jii? "1J'?Y O'c·in j•?nii? 1'i1'i 1'i1' ?.: nNc i1:i'10J iiW''11: 'iJJi1i ,1Jn1.: .,:::::. An urgent call .1"0: tn'i~ni oniry? Vi'O ?t7 C'J!JiN ?.:.:; r11ti1?i i1~::.x 'Jie•p_:; K?i ,"'.li'e·:; 'JK ninn?c,, \~ iJ? :;11'e· ii'.:c1 to American Jewry to ','.j1 'lJ"; ?Kitt"' i::lJi i1' i1Wn C:·'i' ie+K:= 1'iii nJe•c.:; C"'O:i 'i;;j ",J~:;.' Kt:J"·J ,i1JiCK 'K? iJ::.?'i iJ'1' KJ i'i1' --- ; 'i:=i i1t!-'O ?tu 'i'1' rally to the support .?Kit!-'' !"1''1Kt:: rix iov nx :t.'~''iM O'JiJnn'i i1'i'!J!"l::l t:'!l~ 'ix of the embattled n?'·!:ij) ''1i1K 10'1'.::l Ct1' '10 ','10K' ,1'i1'::li '1i:·'':i:l KJ ??!JnJ ?Ki'C'' \l::O ',J'i1K 7y i:'Ctii 'C'p:J'1 ,;;".:;, ,'~ ,': 0'7i1li 'i'i~ !"l'ii1':!-' iin'ii? ili:i~.:: C·K'':ii'', 'Cii''i':,: Cii'1' O"•P~i1 /':'C'::l'i i1i:i:l 0'J1f"l.li1 Yishuv in Israel . 711J i1K7 ;'17'DKC1 ~'Oiii?i pii1?'i ,i11·.nn 110'7: i:;;nrt7 'iJ'7:; i1Jie+Ki'1 ~K1:·1 issnefl by the 1'in: ~'t:Jii1' i?'i '!:l ?~· ?"ti1 c·"~~ :;i1'i - - iii·.n? t:'n:.; n·i:;'::p:. rt:'i? .ni::.''C'"ii ,,,c?n'i 1i1i't:, C'Ji!:l iJKi .iion?cn jcr: - -- po:;ii Moetzes Gedolei HaTorah t:"J~.::rn j': ~i'ipD~i'i nK i7D'::l'C' ?Kit'' i"iK: l"'li:l"'C''i1 "J:: nY:~p:;:. (Council of Tornh Sal(es) j:· c;; KJ ii"::i' ,i1~C'i'i ZiiV'C' 1":.: iiiiliil 1':C"'i7 l"'liiO'C'O ii1"Ci iit.)~'li i1'1ilii1 ni:li C'1iO''ii1 'JCi ?:; Ji~~·e· i!l'0"1'i NM"'iiK'i c'i"ii of Agudath Israel. .ii ii~P i'il)'C'::l ?Ki~' ??.:? ·,:;1: r-10i'i ,i"JlJ iJ"Pi7N ce·: iJi1.!Ki W'C~t=: ii?N~ ::1:: ii7K .11i";..~nJ~ iJ~i' ~Ji1JHi i'iE:lJ~ 12 Tishrei, 5734 :Jf').'' '1:l).' 'il\"1!V' ;"1111\1 ; 11\':JJ 1':l ';"1 "1:J1 tl"1i?'!V J1:S"1 ';"1'1 ·1~'i:l"1 1!V1:l" ):1 ,'Jl\ 1~J.' '1:l1 l\"1'11 'il\ '1l1 1'l1"1M:J "1!Vl\ O!:ll\:l 1';"1' '1:l1 ,1:J'"1 '!VJ!\ 11:Jl\'1 )'l\:l 1';"1' ,1:i tl'"1nJ;"J 'i:i 17 1~·11\;, 1J'~' P'Tn~ 1'P1'il\ ':i 'Jl\ ':l ,111~n'i~ '!VJ!\ ,1'11"1!).' 'Jl\ l\"1'11 'il\ i"'itvn 'itvn J"' ,n"YJ ~"i!iK~ 5Kiil.l~ l'liiJK 5il.l i!iil'lii ~5iiJ l'lS~i~ (:1rn5:r.i 1"1r.i1~;i) Ki'll~' \.Nit1r (-) "v~:r.v :v::" <-) i"t:TU'"ll :"ITU~ (-) lr.'"liii .,,,M J'M~" !)('~" (-) (DDJ•r.ll:\Jr.l 1"lr.l1~C) !ll\lill ''"lir.l t:n;i' (-) itm:in v:i:.:• (-) THE JEWISH OBSERVER
in this issue ...
THE BEN-TORAH'S DILEMMA: THE PROBLEM OF THE DIVJDED SELFS, Moshe Yechiel f'riecbnan 3
Quo VADIS, CONSERVATIVE JUDAISM? Nissan Wolpin 8
MY YEARS WITH REB ELCHONON, Chaim Shapiro 12
REPORT FROM ARGENTINA: WHERE THERE'S TORAH THERE'S HoPE, Shmuel Arye Levene, as told 10 Nisson Wolpin 18
FooTsTEPs OF A GADoL; HoRAV YosEIF ELJYAHu HENKIN ;i:ii:i' v'"l~ i:i1, from a hespid by Rabbi Naftoli Zvi Y ehuda Riff, translated by Y onah Blumenfrucht 22
HoRAV B1NYOMIN ZE'Ev JACOBSON i1::i::i.1? P'il i::r. an appreciation ...... 24
THE JEWISH OBSERVER is published Two EssAYs BY HoRAV JACOBSON: monthly, except July and August, SHABBOS, AN IDEAL IN PRAYER AND TtIOUGHT 25 by the Agudath Israel of Amercia, 5 Beekman St., New York, N. Y. SHABBOS, AN EXPERIENCE IN SWEDEN ...... 25 10038. Second class postage :paid at New York, N. Y. Subscripllon: $6.50 per year; Two years, $11.00; BooK REvmw: Three years $15.00; outside of the United States $7.50 per year. Single V'sHEE-NON-TOM, AND THOU SHALT TEACH THEM...... 27 copy sixty-five cents. Printed in the U.S.A. SECOND LOOKS AT THE JEWISH SCENE: THE MISSING YARMULKE AT YAD VESHEM 29 RABBI NISSON WoLPIN Editor ANOTHER MIRACLE, Dorothy Weinberger .. 30
Editorial Board DR. ERNST L. BODENHEIMER LETTERS TO THE EDITOR ...... 31 Chairman RABBI NATHAN BULMAN RABBI JOSEPH ELIAS JOSEPH FRIEDENSON RABBI YAAKOV JACOBS RABBI MOSHE SHERER
THE JEWISH OBSERVER does not assume responsibility for the Kashrus of any product or service advertised in its pages. As we go to press, war has broken out in Israel. Our hearts OCT. 1973 Vo1.. IX, No. 6 ...,@! are filled with concern and prayer. More in our next issue i1"'N . Moshe Yechiel Friedman The Ben-Torah's Dilemma: The Problem of the Divided Selfs
The American yeshiva system has succeeded in producing a highly developed personality. After the hen-Torah leaves the confines of the yeshiva, however, he may face serious stress: while his "private self" may still seem to have secure footing, he often finds his "public self" without anchorage.
MAN MAY BE VIEWED as possessing two selfs: one that acts, communicates, deals with the thoughts and feelings is private and another that is social In nature. The of others. Only when a person is a part of something private self exists in a secluded world of its own. In larger than itself, the social self perceives, is it possible this personal enclave man is alone with his secret to be truly whole. dreains, his secret fears, with his very own image of When the group setting is benign, the private self himself. The language of this world is man's inner and the social self live in happy accord. The dreams of speech, and with this condensed, abbreviated form of the private self move toward realization by virtue of self-communication his mind engages in a reflexive the group experiences. The group is supportive: the dialogue. In this small kingdom each man is a sovereign individual belongs; he feels secure; his fears and ten for no other mortal can enter these precincts without sions are allayed. Participation in the group is not at his acquiescence. And each of these worlds is unique; the expense of his private esteem; on the contrary, no two are identical. It is this quality of uniqueness his feelings of worth are enhanced and ennobled which impels each man to strive for his individual self through his sharing with others. fulfillment. Group identification is the term that is used to The social self is public; it is a collective sort of indicate this sense of kinship with others. In childhood, thing. It functions only as a member of a joint enter the individual identifies first with the members of his prise, chiefly in the company of others. The social self immediate family. His identification widens as he learns thrives on closeness, togetherness if you will. .lt fulfills to socialize with other children. Subsequently, his iden itself through those experiences which enable a person tification proceeds to embrace ever-broadening groups, to transcend his private self and achieve new levels of like the concentric ripples in a pond which spread from consciousness through subordination to the group a central point. He becomes civic-minded, patriotic, interest. In the group experience, the social self inter- even intcrnationalistic. In all of these dimensions, group identification signifies a progressive heightening RABBI FRIEDIV[AN is Progran1 Supervisor of Torah Un1esorah's of self-fulfillment through growth in social develop Counterforce prograrn and Associate Editor of th(' Jewish Pttrent 111agaz.ine. ment.
The Jewish Obsr'tver / October,. 1973 3 Those Who Do Not Join when the entire country assembled in Jerusalem, group THERE ARE INDIVIDUALS who cannot or will not fit into identification was not only understood as a spiritual the accepted pattern of social growth. They do not fact; it was also experienced on all levels as a physical make the identifications which help in the development reality. In the context of this dualistic thought, it is of a healthy personality. The social self finds the en natural to conceive of the relationship between Jewish vironment hostile rather than supportive. The private society and the metaphysical Kial Yisroel as being self is unable to find realization through group member analogous to the relationship that exists between ship. Two alternatives lie before the individual who body and soul. finds himself in this quandary. He may repress his The social unity of the people was of course rein social self and withdraw into the cocoon of his own forced by the fact that the Jews occupied their own private world. His contacts with the world outside land. The political independence which they enjoyed himself will be determined by necessity only. Or he was another factor that strengthened their group ties. may become part of a social unit composed of individ Then came the Churbon (the destruction of the uals like himself, other persons who seek group Temple), and the virtual disintegration of Jewish social identification compatible with their own values and life on a national scale. The process that began when beliefs. Drawn together by their common hostility to the Assyrians drove off the ten shevotim came to a society at large, members of this atypical group may climax with the expulsion of the remaining population evince stronger feelings of kinship and belonging than by the Babylonians. In all of its facets, group identifica those found in the accepted gronps. tion was seriously attenuated. Although every Jew In these times, for reasons not relevant to the argu still regarded himself as belonging to the eternal Kial ment of this discussion, there is a tremendous surge in Yisroel, he was still confronted with the reality of the the numbers of persons, especially among the young, physical world in which Israel was seriously fragmented who experience this crisis between the two selfs. These and stripped of its national integrity. are the alienated, the estranged, the uncommitted. A The go/us that later followed the destruction of the vast quantity of literature has been generated by this Bayis Sheini (the Second Temple) persisted and inten feature of contemporary society. It is the purpose of sified; dispersion following dispersion, banishment fol this writer to examine the problem of the divided self lowing banishment, and dissimilarities between scattered as it manifests itself in the world of Torah. It is a well Jewish communities became more pronounced. Not established phenomenon in Jewish history that the only were Jewish groups separated from one another ills that beset the world are mirrored, through various by geographical, lingual, and political barriers, but also transformations, in the life of our people. It should in such religious areas as halacha, minhagim, and come as no surprise, therefore, to find that the social nuscha'os. It became increasingly difficult, therefore, troubles of our own era reverberate even within the for a Jew to feel part of the social totality of the Jewish relatively cloistered compartments of Orthodox Jewry. People. His group identification would end, in most Genesis of the Divided Selfs instances, with the community into which he was born. IN .JEWISH LIFE, the incompatibility of the private and Of course it was known that there were other Jewish social selfs is a consequence of golus, exile from our communities, and contacts were maintained with them homeland and dispersion among the nations of the to some extent; in terms of experience, however, there world. To appreciate this proposition, one must first was virtually no opportunity for a Jew to actually feel recognize the transcendental nature of the Jewish pait of the Jewish People in its entirety. On the other people. Kial Yisrael is more than a total aggregate of hand, although the breadth of group identification was Jews taken individually or in groups: it is a metaphy highly localized, its intensity remained strong. Whether sical reality which possesses its own formal existence. it was a town, a village, a shtetl, or a ghetto in which Jewish collective life in its totality, at any point in his the Jew lived, his tics to the community were well tory, is the concretization of this entity at that given formed. His world may have been greatly constricted, moment. If this concept seems abstruse, it is never but in this world he belonged and was able to find theless basic to a genuine understanding of the central fulfillment for the private and social selfs which he problem of this discussion. possessed. Before the destruction of the first Bais Hamikdash, It should be noted at this point that in Jewish when all of Israel was still settled on its homeland, life there is a form of group identification which may it was possible for a Jew to identify spiritually with in a large measure be independent of the ways of a Kial Yisroel through an ordered sequence of inter particular community. Our People boasts an impressive mediate identifications. Each Jew was a member of a gallery of eminent individuals who, by virtue of their primary family group; of a patriarchal family group; piety and learning, brought communities of devoted of a shaivet (tribal unit); of the entire people of Israel. adherents into existence. The general religious life During the Shalash Regolim (three pilgrimage festivals) styles originated by these outstanding personages and
The Jewish Observer I October, 1973 their particular modes of conduct were imitated in a all these children was their common descent from the manner which crossed community lines and ignored People who received the Torah at Mount Sinai. For established patterns of group behavior. At times, such the young souls who attended these institutions, the figure--0riented identification groups brought about a yeshiva itself became a nucleus around which intense modest reconstruction of an autonomous Jewish society. group identifications could be built. The emergence of the yeshiva as a quasi-community was also prompted The American Split by the fact that the American bachur, unlike his shtetl GROUP lDENTIFICATJON that had degenerated so pre counterpart, could not count on sharing with his class cipitously in Europe disintegrated much more so among mates the day-to-day religious experiences, such as the millions of Jews who migrated to the American praying together weekdays or on Shabbos and Y om shores. Family and community ties were severed. Tov in any community outside of the yeshiva. The ex Landsmanschaften were organized along previously es clusiveness of this relationship gave the yeshiva group tablished community patterns, but in time they lost greater autonomy and, consequently, firm integrity. !heir vitality and withered away. The absence of a strongly organized religious establishment, due pri marily to the democratic principles of freedom of The golus phenomenon of the religion and separation of church and state prevailing unfulfilled "public self" became in this country, meant that religious affiliation as such even more aggravated in America could not serve as a rallying point for the formation of - until the advent of the a closely knit group. To some degree the community was replaced by the congregation, particularly if the yeshiva system. membership of the congregation was representative of a certain European town or county, but binding affilia For the yeshiva student who continued his Torah tion did not exist. studies to high school and beyond, his identification With the evanescence of the traditional communal with the yeshiva community was likely to become in and religious ties, Jewish immigrants began to ideP!ify tensified through the personality of the Rosh Hayeshiva with their new social environment. This tendency of who, by virtue of his stature, served as a magnetic force the social self to seek fulfillment led to the rejection which unified the young bnei Torah who flocked around of religious observance, to acculturation, ultimately to, him. Out of this strong rebbi-talmid relationship there assimilation. In recent years a new dimension has emerged a religiously self-contained community, follow entered into this progressive breakdown of Jewish iden ing the style, the minhag, the nusach, and the p'sokim tification. While families cut their ties with the past in of the Rosh Hayeshiva. Included in the style of this terms of daily practice, they still subscribed to the group was the ideological orientation of the leader and moral and spiritual ideals that are part of their heritage. his attitudes toward matters of contemporary concern. They were able to maintain this loyalty because in the The Chassidic community is another illustration of past the American ethos leaned heavily on Biblical a religious group organized around a central figure. sources. The current generation, however, spurns even Moreover, in some instances the Chassidic circles have these ethical principles. Not only do young people succeeded in restoring, in varying measures, the kehilla refuse to identify with the community, they even turn structure of bygone eras. The bnei Torah of a particular away from their parents. Thus the social self of today's Chassidic denomination not only study at the same youth generates all sorts of atypical associations to yeshiva but also tend to concentrate in the same resi allow the private self to find gratification in a sympa dential area, attending their own Ba;s Haknesses, and thetic group. in other ways demonstrating their high degree of belongingness. Chassidie groups, too, have a distinct American Social Units: style, a definite ideological orientation, and specific the Yeshiva Students / the Chassidim m;nhagim, nuscha'os, and p'sok;m that they collectively TlIE FORMATION OF YESI-IIVOS in this country was an follow. affirmative effort to counteract the complex of influences Members of these two groups are fortunate in that which caused American Jewry to become absorbed into they have been able to forge an intimate group affilia the general population and suffer religious anonymity. tion despite the many environmental influences to the While the restoration of Jewish communal life did not contrary. Members of these groups are able to resolve seem feasible at the beginning of the twentieth century, many of their day-to-day religious problems because the yeshiva did attempt to re-establish identification the group as a whole already possesses decisions on with the eternity of Kial Yisroe/. Pupils in yeshivas these matters. This situation is true both for objective represented a highly diverse population. Their parents questions of Torah and hashkafah (personal philosophy) were Chassidim and Misnagdim; Ga/itzianer and Lit as it is for personal concerns of subjective nature. In vakes; Russian-born and American-born. What united case of doubt, furthermore, one always has the option
The Jewish Observer / October, 1973 5 of coming with his trouble to the spiritual head of the vacations? What shall I read in my home, on my group and finding peace of mind from the counsel he subway ride? What mode of dress and home-furnishing offers. is appropriate? What kind of school shall I select for my children? Where shall I direct my tzedakah The lJnattacl1ed "Ben Torah" dollar? My discretionary time reserved for Klal work? THE FOCUS OF THIS DISCOURSE, however, is the ben Torah who has not established any meaningful group !iome Consequences identification, neither within the circle of the yeshiva These and many other questions of similar nature which he attended nor in some Chassidic sect. The must be answered for the ben Torah who wishes to status of this ben Torah is pathetic for he is dreadfully lead an examined life which has metho
6 The Jewish Ohserl'er / October, 1973 To this person Rabbi Saadia applies the verse: "The There is no salvation for the socially uncommitted toil of the fool wearies him for he does not know how hen Torah except a life of almost fanatical self to go to the city" ( Koheles 10: 14) . discipline and sense of purpose. Through unremitting effort, he must develop the skill of subjecting his own Alternative Solutions to the Dile1nma life pattern to constant and merciless evaluation, to Joining explore the source and motivation of his conduct, to ONCE A BEN TORAH has become acutely aware of the set for himself a rigorous schedule of Torah study that untenability of his position as an isolate with an un is designed according to a systematic and rational structured religious life, what course lies open before formula. His actions must be calculated, his decisions him to rectify his situation? One possibility is that the deliberate, his judgments carefully balanced. He must recognition of the value of group identification may in be a grand strategist, a master planner, an astute itself serve as a sufficiently strong motivation to induce scholar, and a superb man. With undeviating single him to become a member in a group. This strategy may mindedness and total dedication the ben Torah who be accomplished through socialization with members of has to "make it on his own" must strive with every bit the group and the simulation of group behaviors, or of energy to draft the architectonics of his own life it may be achieved by establishing the appropriate so that it encompasses a comprehensive program of relationship with the spiritual head of the group. Per Torah study, observance of mitzvos and halachos, and haps the new relationship may seem strained and con a coherent system of ideological principles which has trived at first, but time should eventually remove the live pertinence for today's world. awkwardness of the first encounters. When the process But what about the social self? Granted that the pro of absorption into the group is completed, the new gram outlined above will give the individual a meaning member will discover that a preponderate number of ful life plan, how will it reduce his loneliness? How will conflicts which bad confronted him earlier will be the private self, locked in as it is with its own particular resolved through his adaptation to the group pattern. strivings which are so highly personal in nature, liar But what about the "loner," the hen Torah who for monize with the social self which searches for com reasons real or imagined, selfish or unselfish, genuine or munication for that which is larger than man himself? hypocritical, is unable to discover the proper unit in Indeed this is a difficult question to answer. which his social self can find adequate anchorage? He is incapable of adopting a group style either by affilia Circun1venting the Group tion with members of the group or by becoming an Let it be argued that the search for group identifica adherent to the group's guiding spirit. While perforce tion is essentially a striving for immortality. In its he engages in certain collective activities of a religious true sense, the group must be viewed holistically: the nature, his participation is mainly mechanical, governed group is not merely the sum total of the indiv;dual by the halachic requirements that certain mitzvos be members of the group but is rather a corporate unit performed with a tzihhur. Otherwise, he is adrift, com which possesses an identity of its own. As such, the pletely dependent upon his own resources to steer life of the group outlasts the life of the members who himself toward some life port. What solutions are constitute the group. Members come and go, but the available to this perplexed individual? group lives on. Group identification, therefore, can be interpreted as a process whereby the individual escapes Path of the Loner the limitations of his own existence by participating in The life of this hen Torah is hard indeed. With no an entity which has an indefinite life span. When the guidance except from the lessons and experiences of his private self realizes itself through the activity of the earlier Jife, with no assistance except from his own social self, the individual senses that he has achieved intellectual resources, he must thread his way through immortality. his precarious existence in a world that is steeped in For the hen Torah there is another pathway to im evil and falsehood. He is compelled to pit his meager mortality. By living a life indissolubly bound with Toras knowledge and wisdom against the massive assault on Yisroel he transcends the here and now, the earthly his senses, feelings, and thoughts that is launched shackles which bind him to the present. And through against him each day, every minute of the day. In a his identification with Taras Yisroel he also becomes multitude of shapes and forms the yeitzer hara (incli identified with that other eternal reality known as Kial nation toward evil) will seek to ensnare him in his Yisroel. It is possible, therefore, that the road that toils, taking every advantage of his weaknesses both ought not to have been taken, the long and tortuous large and small. Good will appear as evil, and evil as odyssey which virtually signifies the failure of the good. And even if he survives this ceaseless strife he individual to traverse the well-trod pathways formed by will not yet gain the total fulfillment that comes about the collective wisdom of the ages, may yet lead the through the harmonious fusion of the private and social lonely but truth-seeking hen Torah to a haven of peace. selfs. D
The Jewish Observer / October, 1973 7 Nisson Wolpin
The Conservatives have invited women into the minyan count, in a further break with Torah Law. Where is this deviationist group heading?
The Y oice Jrom "Ezrat Nashim" means well but knows too little to possibly discern NOW THE CONSERVATIVES HAVE ANNOUNCED that they between essentials and incidentals, welcomes such will accept women in a 1ninyan-count. fraudulent arrangements. This innovation was declared with a bow of chivalry Who's Surprised and Who's Delighted (or what others attribute to a general weakness in the IF ANYONE IS TO BE SURPRISED at this innovation, it spine) in the direction of the Ezrat N ashim, "an organ would be the well-intentioned suburban Jew who once ization of women banded together to press the rab found refuge in a Conservative Temple--ablivious of binate for change" (JTA, Sept. 19). This radical its philosophy that denies Torah as G-d-given - move has all the markings of social legislation-pres because it seemed so much like the Orthodox shul he sure from women's lib groups being what it is; noue grew up in. But as women are being "called up" for theless, the new edict was unfurled with the rhetorical aliyot, and their prcsonce becomes more noteworthy in flourishes of a religious declaration: detailed refer the ritualistic scheme of things, his delusion of at ence were made to the halacha (Torah law), and home-ness will be dispelled, and he might just come specific mention was made of the authority of the home again to the shtiebel, instead. mara de'atra ("leader of the locality") to apply this • Most probably the Women's Libbers from the ruling to his congregation at his own discretion. Ezrat N ashim will not be around to savor their heady Some ears surely smarted at this admixture of the kiddush cup of victory, since it is unlikely that any of profane and the sacred, but it is nothing new in the them were truly thirsting for a full religious experience annals of the Conservative Movement. Remember, it as "a member of the minyan." For scores of genera was they who pioneered in discarding the mechitzah tions, a full range of religious inspiration and emotion (separating wall) between men and women in Jewish was poured into the yellowed pages of Karban Mincha places of worship, while still conserving the basic Siddurim by nashim tzidkanios (righteous women) prayer format. It was they who introduced the late without requiring the demolition of the ritual separa Friday night service in hope of keeping Jewish families tion between the sexes. The same panoply of experi in the fold of traditional Judaism, while encouraging ences is still available to today's women. But those who distant congregants to drive to shul on Shabbos. It was insist on knocking down the barriers were not terribly they who in 1958 granted Kohanim permission to interested, and will probably not be around to taste marry converts or divorcees; established a "Beth Din" of them when the last of the barriers are eliminated. with the power to "annul marriages"; and totally "elim They will be off to new battlefields to wage new wars inated" chalitzah-all in direct violation of expressed for equality-at-the-cost-of-femininity. (One shudders to Torah Law-all on the basis of an unrelated passage think what's next to be challenged.) in the Talmud that said "the Sages were especially • Those Conversative women who are gratified for conscientious about ordinances for the well-being of finally "counting" are in for a disappointment. An women." Indianapolis Conservative Rabbi, Sidney Steinman, Not differing essentially from Reform "legislate-it "was already introducting a new dimension: holding yourself'' theology--circumventing Sinai when the prayer services without a complement of ten people" fancy strikes-yet conserving sufficient trappings to (Jewish Post and Opinion, Sept. 21, '73) .... No retain a Jewish flavor (like a Kosher-style gefillte sooner do women qualify for a minyan, but what the shell-fish), the Conservatives have been offering a con Conservatives tum around and say a minyan doesn't venient twilight zone for Jews who find Jndaism a count. burden, but could not really live with themselves should • Some Orthodox groups have been working with they abandon it. The typical am ha'aretz, who often the Reform and Conservatives in religious organizations,
8 The Jewish Observer / October, 1973 with the sincere hope that they will in some measure Mrs. Greenberg, who teaches religious studies be containing their colleagues' drift from Torah at the College of Mount Saint Vincent, suggested Judaism. They are no doubt wondering to what ex that one barrier to needed changes was that pos tent they have succeeded. . . . sibly a majority of Orthdox women accepted the arguments of male expounders of the tradition In the "Wreckage" that women were in effect equal but separate. JN THE WRECKAGE (although the terms is used ill She declared that traditional Judaism would un advisedly, for in a different context the Rakh said: "A dergo a "tremendous enrichment" if women re building without foundation cannot be demolished ceived "full equality" with men in Jewish Law." it destroys itself ...") one finds that several concepts (JTA, Sept. 19) and terminologies might have been disturbed from As long as our Anglo-Jewish papers are eager for their rightful repose in the traditional hierarchy of sensational pronouncements, it would be futile to wish values. ·Note is made of several. that Rebbetzin Greenberg limit her theological obser The revered Reis Yoseif (Rabbi Yoseif Karo ':>"~l) vations to the Mt. St. Vincent campus. The JTA will 16th century codifier and author of the Shulchan be too ready to broadcast her every broadside against A ruch, is "blamed" as being the originator of the Orthodoxy's "mistreatment" of women, and she will mechitzah and the excluder of women from the minyan no doubt accommodate them. count. In a JTA circulated press-release, Mrs. Henry Yet such gross misinterpretations of things as they Rappaport, president of the National Women's League are, do point out that there is much that should be of the United Synagogue, makes erudite references to said on the topic .... At this time, it is worth remind Rabbi Karo: ing ourselves that the very chazal who relegated "When a great scholar interpreted for his time women to the other side of the mechitzah did so with in history four centuries ago, would it not be deference, not disdain. It was they who cited every acceptable for great scholars of our own time detail of the conduct of Chana, mother of the prophet and place to interpret for the needs of our time?" Shmuel, in her prayer at Shilo to serve for us as the she asked .... "It is particularly appropriate to prototype of prayer at its ideal (Talmud Rerachos 31a). examine our procedures, which have been 'tiine At best, any Jew-in solitude or in minyan, at the hallowed' only since the 16th century, not for amud or on yonder side of the mechitzah-can only the entirety of Jewish history." hope to mirror her tefillah. And this "erudition" is being echoed in subsequent speeches and pronouncements. What's in Store for the Conservatives? The utter nonsense of this argument is obvious to THE MORE TRADITIONAL-MINDED in the Conservative any fourteen year-old yeshiva bachur. The Reis Y oseif ranks are discouraged by the trend of events, for their did not originate anything; he only codified. And his old claim to being "a third branch of Judaism," some every recorded word can be traced directly to Talmudic where in between Torah-centric Judaism and a human sources, which emanate from words spoken by G-d at istic folk-religion, is being lost. And the general thrust Sinai. As for the gentlemen who are re-evaluating the seems to offer them no respite from the onslaught of decisions of "Rabbi Karo" (who was known to have reform. The Law Committee of the Rabbinical Assem ruach hakodesh), where are their scholarly retreats? bly is now considering fourteen other categories of In the halls of the Jewish Theological Seminary, no expansion of women's role, including: doubt .... • The right to initiate divorce proceedings • the • Some Orthodox "spokesmen" seem envious of right to serve as a rabbi and a cantor • permission all the attention heaped on the Conservatives (front to serve as a witness and sign documents • being page of the New York Times, no less) and out of counted to a mezuman • the right to serve as a some fear that they might have lost the corner on the mohel, shochet, and safer • extending the concept allegiance of Progressive Women to them, they were of pidyon haben to include firstborn girls • to re quick to confess that, indeed, all is not well with place the passive role which woman plays in the women's role in the traditional scheme of things: marriage ceremony with one equal to that of her A young wife of an Orthodox rabbi, who is bridegroom. not a member of Ezrat Na shim but in sympathy The Conservatives, then seem to be in such full with its goals, told the JTA she supported the pursuit of the old upper-middle-class ideals of Lib Conservative ruling and hoped that Orthodox eralism that they are not even aware that its power Judaism would eventually move in that direction. of enchantment has faded with the 1960's. Social re Mrs. Blu Greenberg, wife of Rabbi Yitzchak forms simply do not have the old magnetism of once Greenberg, contended that women did have a upon-a-time, and people are now searching for redemp secondary role and that there was "nothing in tion on a very personal level. herent" in halacha mandating such a role. By contrast, the Reform Movement is responding
The Jewish Observer I October, 1973 9 How Conservative Halacha is Legislated (in their own words) from: WOMEN'S LEAGUE OUTLOOK-"How a good thing in itself, it has the inevitable effect Law Changes," by Rabbi Edward M. Gersh- of leaving many people in confusion as to just field, a Member of the Faculty of The Jew- what the "correct" Conservative practice is (if ish Theological Seminary and Consultant to there be such a thing) .... the Rabbinical Assembly's Committee on Major trends in general society have [thus] made Law and Standards. their impact on Jewish life. Cultural developments ha•1e affected methods of Jewish education, and In the Conservative Movement, the theory by the nature of the Synagogue Service. Social changes which questions of Jewish Law are settled is as are reflected in new problems in matrimonial and follows: The Rabbi of each Congregation decides family laws, and in such matters as the participa all religious questions arising in that Congregation, tion of women in Synagogue life. Shifting house acting as the mara de' atra, the "leader of the local patterns have created new views on travel on ity." He derive; this authority from the Congrega Shabbat.... tion itself ... by electing him to be their Rabbi, Strange as it may seem, the Rabbis themselves the congregants have indicated their readiness to c.ire often pioneers in innovation . ... In some be guided by him in all religious matters. matters, Congregations have more or less gone If the Rabbi wishes advice, he may turn to the their own way and in the cours·e of time the Commfttee on Jewish Law and Standards of the Rabbis have accepted the fait accompli. As hap Rabbinical Asstmbly .... pens in general society, some leaders achieve Wh·en widely contro•1ersial issue is raised, such prominence by noting toward which way the peo as how I or whether I to observe the Second Day ple are moving, and then rushing out in front of of Festivals, or the calling of women to the Torah them to "lead" them .... for Al1yot, or whether the use of a car is permitted Ultimately, the community as a whole, the on the Sabbath, the Law Committee members klal Yisrael, decides what it wants to do, what generally are divided, with two-or more-points rules it will observe, what practices it wants to of view. . . . To protect the legitimacy of the retain, and what innovations it will accept. ... dissenting minority, the differing views have been The Rabbis guide, educate, persuade and preach; recognized as equally acceptable alternatives .. the Law Committee debates, writes, votes; but Although variety in religious expression may be the people decide. 0 to the prodding of its youth for a more meaningful many of our observances and symbols from the religious experience, and as a result, seems to be Shabbat and festivals to putting on tefilin, re snatching from the Conservatives all the options for minded our people, through the ages, of the "conserving." These stirrings in Reform Jewry to re Exodus from Egypt, the central event in our capture some of the authenticity of Judaism are very history- ... aside from the relevance to us of much in evidence. Last spring Rabbi David Polish, the tefilin." President of the Central Conference on American Rab This Reform recognition of the centrality of mitzvos bis urged the restoration of a "Code of Religious to Judaism has been extended to justify Zionistie en Guidance" for Reform Jewry in a recent issue of deavors, as well as countless other Reform-sanctioned Reform Judaism, the organ of the Union of American Jewish pursuits. Quoting Rabbi Polish further: Hebrew Congregations: "There would be no Israel were it not for "We have experimented with a Reform Juda the mitzvah of the 'redemption of the land.' There ism which consisted primarily of theological spec would be no UJA if it were not for the mitzvah ulation at one stage and social action at another, of the 'ransoming of the captives.' There would and we found neither of them satisfying. We be no Jewish learning without the mitzvah of discovered that ethical conduct divorced from 'teach them diligently to your children.' the Jewish imperative, which is also part of the "Once we remove the aura of the mitzvah from mitzvah system, is good citizenship but not neces these values, we run the danger of not only re sarily Jewish commitment. ... A mitzvah system ducing them to impersonal business-like opera also restores our sense of being part of the con tions but of robbing them of their urgency." tinuity of Jewish history. It is remarkable how (REFORM JUDAISM)
10 The Jewish Observer / ()ctober, 1971" The Reform even recognized Shabbos as being more ... Rather, in his view, Reform and Conserva than a day of contemplation: tism were seen as converging and "a cross fertil The Central Conference of American Rabbis ization that a few years ago was unheard of is has just published a "Sabbath Manual," aimed at now common experience." restoring the Sabbath to its traditionally central (Philadelphia JEWISH EXPONENT) role of Jewish observance .... The cross-fertilization of ideas has resulted in some In explaining the Manual, Rabbi Gunther W. outright mergers: Plaut of Holy Blossom Temple in Toronto, said What happens when a Reform temple amalga it was based on the following: mates with a Conservative synagogue? This has • "The Sabbath has been and must remain been a more common phenomenon of late. . .. the center of Jewish existence. "Why support two synagogues?" is a frequently • "Sabbath observance is not identical with asked question .... Jt may be too early to evalu synagogue attendance. It is a function of per ate the results of such a shiduch, but some tenta sonal . . . living. tive observations can be made. There seems to be • "The Sabbath starts at home and last 24 little or no conflict concerning religious prac hours. tices or worship modes among those involved • "(This program) is revolutionary .... by in these "mixed marriages." introducing discipline, in the form of 'mitzvot' (REFORM JUDAISM) into the Jives of Reform Jews ...." THE CONSERVATIVES (quoted in the Pittsburgh JEWISH CHRONICLE) so have invited the ladies to ac tively join in their services. The Orthodox are not Lest this sound almost like Orthodoxy, Rabbi Polish surprised; they see those who have long ago aban was quick to explain (in his Reforn1 Judais1n article doned the Oral Law simply acting out the ramifications cited above) : of their root-less convictions. Their references to hala "Now a great segment of Reform Judaism has cha and "Rabbi Karo" fool no one. come full circle. I do not mean that it has re turned to Orthodoxy, but rather that it sees the The Reform Jews are tiring of "going to church" need to restore a central premise in our 1ives on Shabbos, and are experiencing a drive to come th at Judaism is a way of deeds, mitzvot, holy home to a more authentic Judaism. At the moment, acts, not of faith alone." the two renegade movements seem to be occupying quite a bit of common ground. Some might bet on Which leaves matters very close to where Conser out-and-out merger as an inevitability. Others, seeing the vatism once was. Conservatives' downhill plunge away from authentic From Shadowing to Merging Judaism are wondering if perhaps the original Re THIS IS NOT SIMPLY an editorial observation of JO. formers might not pass the Conservatives on their It has been noted in other periodicals, by non-Orthodox own trek back home. D Jews as well. (Reform) Rabbi Merle E. Singer of Philadelphia commented recently: "Today, if you enter the morning chapel serv ice at the Hebrew Union College, you might be WANTED greeted by a student Reform rabbi wrapped in A place for a Jewish child to live for a while. the large tallis of tradition davening the Shachris OHEL has a desperate n·eed for Orthodox foster service. There he stands at a small lecturn re parents who can care for children who have moved from the bimah and placed in the midst nowhere to go. of the congregation. The book is the Union Illness, disease, or death has made it impossible Prayer Book of the Reform movement, yet the to stay with their families. service is davened as our fathers have done for And you know the scars such tragedies can leave ages ...." on a child. They don't heal easily. And the only Rabbi Singer did not see this as a return to medicine is a loving home. Orthodoxy or a desertion of Reform principles. Is that the kind of home you have? If it is, then there is a young victim of tragedy who needs your help. RESlllENTIAL • COMMERCIAL • MORTCAGF.S ALAN ENGLARD Not your help. YOU! Licensed Re11l Estate Srrlesman Call or• Write 1630 Coney Island Ave. (cor. Ave. M) Brooklyn, N. Y. OHEL FOSTER CARE l MORRfS SARDELL, Licensed Broker ll 4907 - 16 AVE., BROOKLYN, N. Y. 11204 • (212) 851.6300 The Jewish Observer I October, 1973 l l Chaim Shapiro Like a lofty mountain, Reb Elchonon towered over his talmidim-physically, mentally and spiritually. When scaling a mountain, one begins at the bottom, working his way to the peak; but what is the "starting" point of a study of Reb Elchonon and where is the peak? To paraphrase the lyrics of My Years a Braslaver nigun, HHow high are the trees! How little are we children! How can we ever reach ... ?" I long ago decided that the task was too much for me. But then I met one of his surviving sons, Reh Simcha (Rosh Yeshiva of Mesifta Ohr Elchonon, With in Los Angeles), and he insisted that I put my recollections to paper. Master of "Pshat"
Reb Elchonon Elchonon was probably the only Rosh Ye shiva who "said a Blatt Gemora" daily. That is, he taught a class the meaning of the page before them. i1J1J.) p>iY 1JT He concentrated on simple pshat--explanation of the written word. We would record his remarks on the margins of the Ge1nura, thus bringing into existence his classical "Korvetz He'aros," the "Collection of Remarks." In his younger days, he had been known as a genius in pilpul: he would engage in dazzling comparisons between far flung sources, differentiating and then re conciling. In fact, when he was first introduced to Reb Meir Atlas (later the Rav of Shavl) as a candidate for his daughter's hand, Rabbi Atlas discussed various Torah topics with him, and later remarked, "That bochur'l (lad) is another Reh Akiva Eiger!" However, that "bochur'l" subsequently met a leading Rosh Ye shiva who advised him, "This is not the way. One must concentrate on pshat!" It was no easy task for Reb Elchonon to tame down his racing mind. But once he had accepted the advice, he disciplined him self until he eventually became recognized as a "Gaon in pshat.'" In fact his commentary published on the Hagad'tos (narrative and allegorical parts of the Tal mud) is named "Hagad'tos Al Derech Hapshat." This self-discipline was the most striking-perhaps central facet of his personality. We knew that he practiced Shivisi, '1ll? 'i 'l1'111l 1'~l1 ("I always envisioned G-d before me"). For that reason, he absolutely never laughed or smiled. Or perhaps it was in mourning over the destruction of the Bais Hamikdosh: "Then (at is rebuilding) your mouths will be filled with laughter," but not until then. The only exceptions were when a mitzvah called for a talmid rejoicing, such as at a wedding; also, when he would quote the Chofetz Chaim, his face would relax into a slight smile. As part of this severe self-discipline, he recalls his years would never slip a hand into his pockets. During the
CHAIM SHAPIRO, who resides in Baltimore, is a regular contribu~ tor to these pages. His articles regarding European life between in Baranovitch the Wars never fail to delight his readers.
12 The Jewish Observer / October, 1973 most biting cold of winter, his hands-red and frozen shmuessen, Reb Sholem Eishishker remarked to Reb -would be gripping his coat buttons. Elcho non, "He said the same thing last year." "Not quite," replied Reb Elchonon. "This year he Reb Elchonon and His Colleagues included eight additional words." 0 ne can not speak about Reb Elchonon without "For It ls Our Life" mentioning Reb David Rappaport, the other Rosh Yeshiva in Baranovitch, * or Reb Yisroel Yaakov Lub R eb Elchonon had always avoided the rabbinate, chanski, the Mashgiach. * * Rabbi Leib Baron (currently even rejecting an invitation to serve as Chief Rabbi of Montreal) was a disciple of all three and he com of Moscow, for he would never depart from the mented: "Reb Yisroel Yaakov was a chochom, a pik Yeshiva. When his father-in-law, Reb Meir Atlas, each and a goan (wise, clever and ingenius), and he passed away, the city of Shavl, where he had been used all three aspects of his personality to conceal his Rav, invited Reb Elchonon to succeed him at the tzidkus (saintliness). Yet, all three would fail him when post. The Rebbetzin was anxious that he accept this he was in Reb Elchonon's presence, for he would stand offer; she had struggled long enough with the "bare before him as a servant before his master." minimum" he would permit the Yeshiva to pay him, I personally recall an outdoor discussion between attempting to meet the needs of their household of the two Roshei Yeshiva on a sunny winter afternoon. little children at the poverty level. When the two parted, each expressed admiration and When he persisted in refusing she decided to take deference for the other in a manner that could have her case to the Chafetz Chaim, for she knew that her served as a model for British Royalty, with all its beloved husband would never reject the Chafetz pon1p and protocol, in the proprieties of taking leave. Chaim's decision. She packed her valise and summoned a taxi (horse and buggy) to take her to the railroad When Reb Aharon Kotler':>"~! celebrated the Chanu station for the trip to Radin. As she walked to the kas Habayis (dedication) of his Yeshiva in Kletsk, he door, valise in hand, she turned to say goodbye to invited a great many leading Torah personalities to the her husband, and saw him in a corner, crying. What simcha. A rekida (dance) followed the ceremonies. if the Chafetz Chaim should agree with her? She paid As the gedolim danced to "Vetaher Libeinu," the the taxi its fare and unpacked her luggage without crowd suddenly became aware of a man rolling on the ever saying another word on the topic. (The city of ground. The people were shocked. How did a drunk Shavl then invited Reb Archik Baksht to leave Lomza ever enter such a gathering? Then the Rav of Slonim, and serve as their Rav. J.O., Oct. '72.) Horav Fain, who was a tall man and towered over the Reb Elchonon's pride in the yeshiva was surely entire crowd, called out: "Why, don't you see? That's jutsified. Before Reb Meir Shapiro opened his famed Reb Yisroel Yaakov literally fulfilling: 'You shall cling yeshiva, Chachmei Lublin, he personally surveyed the to the dust of the feet of talmidei clwchomim' (Avos Litvishe (Lithuanian) yeshivas. He arrived at the Ye I: 11) ." Another keen-eyed bystander remarked: shiva Ohel Torah in Baranovitch during Mincha, and "Amazing how, in the whirl of so many feet and shoes, a thunderous "On1ein ye hay shn1ay rabo" emanating he manages to roll mostly before Reb Elchonon." from 500 mouths greeted him. He stood in the doorway for a while, stunned. Then he embraced and kissed "One of the Bachurim Reb Elchonon stating, "This is G-d's Army!" Reb Elchonon nodded in agreement with deep pride. When the Mashgiach, Reb Yisroel Yaakov, would deliver a mussar shmues (lecture on ethics), Chassidic Endorsement Reb Elchonon would join the listeners, choosing a seat near the rear entr.illce in the middle of the second At a Knessia Gedola of Agudath Israel, the Gerer bench, "like one of the bachurim." Rebbe met Reb Elchonon, and he was obviously very He would invariably go to Radin for Rosh Hashanah impressed by him. Soon after that, a Chassid asked and Y om Kippur to be near his Rebbi, the Chafetz the Rebbe if he should send his son to Baranovitch to Chaim, as if to say to us, "Children, I too have a study; to which the Rebbe replied, "To Reb Elchonon? Rebbi. I, too, need to recharge my batteries." Indeed, What's the question!" he would cling to the Chafetz Chaim much as Ye The Yeshiva was soon flooded with Chassidic boys, hoshua clinged to Moshe Rabbeinu. For many years, and every semester their number increased. To satisfy he followed him about, asking his advice on countless their thirst for Chassidus, they would sneak out to matters, absorbing his every word. . . . Following the tisch of the Slonimer Rebbe. Eventually, the Mash one of the Chafetz Chaim's Rosh Hashanah mussar giach Reb Yisroel Yaakov would penetrate their hearts and minds with his Novaradoker Mussar, developing * J.O. Jan., '73. ** J.O. June, '70. within them a synthesis of Chassidus and Mussar. The
The Jewish Observer / October, 1973 13 nearest thing to such a blend was Braslaver Chassidus, The austerity conditions affected our diet. The menu and as a result, more and more bachurim could be of our morning and evening meals consisted of bread ... sighted with Luzatto's Mesilas Yesharim (a Mussar period. We ate this repast in our rented rooms-the classic) and the Braslaver's Lekutei MeHaran under Yeshiva had no dormitories. The mid-day meal was the same arm. served in the Yeshiva dining hall at 2 p.m. The main course was invariably cholent, seven days a week. (In The Fatiguing Regimen my case, it had meant cholent seven days a week for three years.) A small piece of meat was strung out Elchonon's energy and stamina were awe across the plate as a feeble attempt at creating an inspiring. In addition to his daily class, he would deliver illusion of bounty. Sometimes the eye was fooled. a weekly shiyur of broader scope-thus his "Kovetz Shiyurim." Projecting his own wide-ranging zeal on the Yeshiva curriculum, he would insist that the Yeshiva always complete whichever Mesechte (Talmudic volu1ne) it was studying, dedicating an entire year to the one Mesechte, while other yeshivas would rarely The Mashgiah, reach beyond the first few perokim (chapters), and Reb then begin another tractate. We would sometimes begin the term with the second half, later returning to the Yisroel Y aakov beginning. Lubchanski He would travel to participate in a great variety of conferences: Agudath Israel, Agudas Hornbonim, Vaad Haycshivos ... Reb Chaim Ozer Grodzenski. would call him to Vilna ... the Chafetz Chaim would summon him to Radin, dispatching him on any number of missions. Above all, the financial burden of his Y cshiva rested on his own shoulders with no adminis Yet, we learned so much with such great hasmada trative assistance what'\oever. He would never engage (diligence). There were six of us in two adjoining a meshulach (professional fund-raiser) for the Yeshiva, rooms. Three of us would extend our night study for he considered the Yeshiva funds mamon-hekdesh schedule until 1 or 2 past midnight. Walking home, we (sanctuary funds), permitting no commissions to he could hear the voices of the ba'alei mussar wailing from skimmed off. As a result, income was tneager and the the nearby Jewish cemetery: "1~?1y~ in~in ;i~ ... What faculty had to be content with salaries of a bare is man's obligation in this world? Ai, Ai, Ai . ..." We minimum. could distinguish the voices of Braslaver Chassidim In his absence, his son Reb Naftoli would say the who would also devote nocturnal hours in the cemetery blatt and the weekly shiyur. He had a regal bearing to hisbododus (solitary contemplation), for they would tall and handsome, like his father-a student of the call out with their peculiar Braslaver intonation: m '' Yeshiva of Mir. Even during his bachelor days, he .11'~ inm;n '~"1 n~ cix l'M ,cii;;i .,, "For such is the would wear an old suit and a ragged coat, for a budget entire man: no one dies with even half of his desires based on bare minimums did not permit new clothing. in his grasp." There were times when the exhausting effects of Back in our rooms, we would awaken the other Reb Elchonon's ten-fold load would become apparent three* to go to their studies while we went to sleep. to us. His blatt would generally last some two hours. And of course, one had to be at morning davening on He would occasionally ask our forgiveness, and rest time, or he would have to face Reb Yisroel Yaakov. his head on his arm for five or ten minutes. One year Some students would keep a weekly mishmar, staying there were ninety boys in the class, yet during his nap up to study the entire Thursday night, but Reh El one could hear a fly flap its wings in the air. chonon frowned on the practice. Leibel Horodoker. who used to study with his son Reb N aftoli, once asked The Spartan Conditions him, "How did your father ever become such a giant if he did not spend his nights studying?" The following The Yeshiva was forever in debt. Reb Elchonon day Reb Naftoli brought back his father's reply: "Be once remarked: "We have three machers (literally. for I learned a mishmar, I ate a whole chicken." He producers) in the Yeshiva, Reb David (author of must have felt pangs of guilt for the meager portions several volumes of Talmudic commentary) macht we received. seforim, Reb Yisroel Yaakov macht ba'alei teshuvah Yoel Linczewski, Eliyahu Shapiro, Zelig Weishord, all (repenters), und lch mach choivos (debts)." presently of New York.
14 The Jewish Observer / October, 1973 Smart Shopping in Baranovitch in Baranovitch. Mistaking Baranovitch for Berlin, he became the first Jew to open a store on Shabbos. It Sholem Dretziner was a ta/mid (disciple) of seemed unbelievable. Spontaneously, Shabbos morning the Chafetz Chaim. He owned a large haberdashery in after davening, Jews from all the shuls, Chassidim from the bais hamidrash of the Slonimer Rebbe (who Baranovitch and actual1y practiced shrniras halashon lived in Baranovitch), and the Yeshiva in full force, (guarding his tongue against slander and excessive with Reb Elchonon and Reb Yisroe] Yaakov in the talk) while running his store, co1nmunicating 1nore with his hands than with his mouth. Reb Sholem reported lead, marched to the store. to us how the Chafetz Chaim once told Reb Elchonon Jn semi-Fascist Poland, any kind of demonstration that he believed in learning Shas (the entire Talmud) was forbidden. The policeman on the beat had never in sequence, for if not, one may unwittingly skip parts faced such a crowd before. He alarmed the commander, and never realize it. "For instance," the Chafetz Chaim who arrived with police reinforcements. f-Ic ordered had pointed out, "one may pass over a small Mesechte the demonstrators to disperse and arrested the two like Nazir, and never be the wiser." leaders, Reb Elchonon and Reb Yisroel Yaakov. Be "Upon hearing this," Reb Sholcm tells, "Reb El fore the police made their arrest, hov.-·cver, the two chonon wiped away a tear, for he suddenly realized managed to step inside the store. Reb Flch01wn said, that the Chafetz Chaim had singled out the one "Gut Shabbos," while Reb Yisrocl Yaakov warned, Mesechte he had never learned-Nazir." "If you \von't close 1nit gutten (under pressure of Reb Sholem would sell his merchandise at discounts kindness), you'll close mil baizen (under unpleasant to bnei Torah. So J used to purchase my clothing pressure)." necessities there. J was once in his store \vhen suddenly, Needless to say, when the police chief discovered the 'Reh Elchonon entered. 1t was crowded with customers, identity of the leaders whom his officers had arrested, both Jews and non-Jews, and everyone stepped aside he felt Jikc a fool. He realized that the den1onstration out of respect. Reb Sholem dropped everything, for he had not been organized but was spontaneous, and he realized that every delay would involve bitul Torah released them immediately. loss of time from Torah study. As for the store keeper, he went bankrupt within a Reb Elchonon hoped to purchase a scarf. (He was a month and was forced to leave town. widower and took care of his own needs.) "Reb Sholem. give me the right price," Reb Elchonon insisted. Nor Upon the Advice of the Rosh Yeshiva mally, when a customer asked for the right price he meant a cheaper one. But this customer \Vas afraid Simple people as well as great talmidei chachominl of a discount. would consider Reb Elchonon's advice as a com111and. Reb Sholem pointed to the price on the box: "Rebbi. He once proposed a marriage match between the l won't charge Jess, but I certainly can't charge you children of two of his closest friends. Then the dreadful more." word "tuberculosis" surfaced. TB was a widespread killer in Europe. Having neither treatment nor medi Keeping Shabbos in Baranovitch cinal cure, it was everyone's nightmare, pnrticularly where a marriage was concerned, for TB is highly Every Friday, Reb Elchonon and Reb Yisroel Ya infectious. The two parties decided to proceed with the akov would each select a different business section of wedding in spite of the shadow of TB, "for if Reb Baranovitch to re1nind the people to close their stores Elchonon is the shadchan, nothing can go wrong." ... in time to bentch licht for Shabbos, in accordance with The couple live now in America blessed with nine the Chafetz Chaim's words in Mishna Brurah. * People children and a growing number of grandchildren. would notice them from a distance and would show their respect by closing shop even before they would On His Travels draw near. One barber refused to close the doors of his shop even after Reb Elchonon asked him to. I heard the following episodes from his travels Three times Reb Elchonon quoted the Torah's warning: abroad: Rabbi Samson" of Baltimore told me. "When "Mechale'leha-Thosc who violate the Shabbos will Reb Elchonon visited Baltimore on behalf of his Ye surely be put to death!" Yet he did not budge .... The shiva, we tried to arrange for him to speak in a certain very next week, the barber died. shul. He was told that Shabbos Mevorchim is always Then there was a German Jew who set up business reserved for the Rabbi and thus that Shabbos was not "Jn large co1nn1u11ities where it is in1possihfe to announce available. Said Reb Elchonon, 'Perhaps we should (the advent of the Shabbos) it is 1nost fitting for people to ask the Rabbi to donate his speech for the Yeshiva.'" rolunteer to go out in the streets of the city to re1ni11d the people regarding closing shop and liRhting candles." ··· Former Rosh Yeshiva of the Yeshiva Chofetz Chaim, •li';iil 1YIL':l Cl 1"Yi ,:J il"O :il1 i11ii:i ilJIL'~ currently in Jerusalem.
The Jewish Observer / October, 1973 15 Reh Elchonon on Jewish Hatzalah (excerpts) The Obligation ity of the methods they employ in awaken "Thou shalt not be indifferent to the ing the Jew•••• blood of they fellow Jew" (Vayikra 19:16). Those Who Lead Astray It certainly follows that when the entire Jew A great many of us are misguided by those ish people is in grave danger, it is the sacrefl wearing the mantel of leadership, and sin duty of each and every one of us to bend through sheer ignorance, while many others every possible effort towards saving his declare arrogantly to G-d, "Away! We will brethren. have nothing of Thee and Thy ways!" This The Approach: Diagnosis latter group organizes schools for the dis.. In medicine, diagnosis is half the cure. semination of the denial of Torah. It is this So also, in our approach to finding a solution class that is referred to in the verse in De· to untold miseries being }Jrought upon the vorim: "And G .. d sa"\v this and lie was angry great majority of world Jewry which have because of tl1e provocations of His sons and not had their liking since the destruction of daughters." They are the true cause of all the Temple. But to seek natural causes for that besets us today. this phenomenon would he futile. All the Without Faith events of conte1nporary Jewish history are But how did this phenomenal denial of heyo11d the laws of tl1e natural course of faitl1 ever come about among a people that l1uman history. Our only recourse is to turn has always been identified with faith in G-d? to spiritual sources. TI1e ans'\\-·er is in the Torah: "Tal<.e heed to The Need for Aro1'sal yourselves, hut your heart he deceived and Whe11ever, in the course of Je~'is]1 history, you turn aside and serve other gods a11d the Jew loses consciousness of his l1eritage worship them" (Dcvorim XI, 16). Upon this and mission in life, it beco111es necessary verse Bashi comments, ''No sooner does a tl1at l1is e11emies rouse Jtim an(l restore hin1 1nan turn aside from Toral1 then l1e e1n .. lo tl1e possession of ]1is faculties. The greater braces idolatry." }"'or man is inl1erently in.. the intensity of the Jew's letl1argy, the greater clined toward evil instincts and Torah is our the magnitude of l1is ene1nies ancl tl1e sever.. only safeguard against them. When a Jew
He was asked by an American matron if she could youth has the greatest potential of any I have met. accept money for the various charities she engaged in They are sincere in their search for truth, and once from people who are not Shabbos observers. He replied: they are taught the Torah view, they develop into the "Every Jew, while working to earn a living, subcon finest bnei Torah." sciously devotes part of his energies and his earnings * * * to charity. This thought, however, is absent when he On September I, 1939 the Germans bombed War works on Shabbos, for we have a rule in the Talmud: saw, and suddenly people's worst fears became an im i? N71 Ntl1n C1N ]'N No man sins for someone else's mediate threat. Reb Elchonon packed his bags to return benefit! Thus the money you collect from a Shabbos to his beloved Yeshiva. He was begged to stay in violator is the money he earned during the week. He America, for returning to Baranovitch was suicide. never gives the money he earned on Shabbos to charity." Nonetheless, he set sail for Europe. How could he During a visit to America in 1939, he used every abandon his boys? opportunity to speak at youth gatherings. Following a First, the Russians-and Then ... speech to an overflow crowd in the famed Clymer Street Shu] of Williams burgh (Brooklyn) he met with ater in 1939, the Russians entered Baranovitch as a group of six leaders of the Pirchei Agudath Israel. a result of the infamous Hitler-Stalin pact dividing From these encounters, a number of Kial-workers Poland. Reb Elchonon escaped with the Yeshiva to emerged, including the unforgettable Reb Elimelech Vilna. Since he possessed a passport, he was selected "Mike" Tress, i,"~T. On another occasion he was asked to journey back to America to attempt to gain visas for his impressions of America. Those who posed the for the Yeshiva students. Joined by his sons Reb Naftali question anticipated a zealous condemnation of a G-d and Reb Leib and their wives (they had married in the less society. He surprised them, saying, "American meantime) he reluctantly left. On their way to the
16 The Jewish Observer / October, 1973 based on a message to the Young Israel Movement in 1939 strays from the Torah his faith gradually engaged in spreading a denial of Torah in weakens until he fully denies faith. Today, Israel must he considered fully responsible the urge toward idolatry has been replaced for the Jewish blood being shed in our day. by the urge toward a denial of faith. And Start With the Young as the sainted Chofetz Chaim was wont to A renaissance of Torah must start with say: "Where there is no Torah, there can the small child for youth is the foundation he no faith in G-d, and without faith in G-d of a nation, particularly in these days, when the world loses its basis for existence." There parents are influenced by their children, is no power ]Jy which man can check t1te rather than children by their parents. It is beast within him except that of Yiras essential that we organize elementary schools Shamayim-awe-inspired faith. to instruct the young in the study of Chu The Prime Cau.se: Torah Neglect masli and tl1e commentary of Rashi which It is impossible to reach faith except hrilliantly links the Written Law with the through the study of Torah. And since the Oral Law of the Talmud. Torah is forsalcen ]Jy a great portion of our The Teachers people, faith is also weakened accordingly. TI1e prime prerequisite is that the teachers In the fi11al analysis, t]1e reason for our pres in these Rel1ools he G-d fearing and tl1at they ent unparalleled plight must be attributed practice and live that which they preach. I lo the aha11donment of the study of Torah; was present when the saintly Chofetz Chaim as Jeremiah stated: "Wherefore is the land ruled that it is ]Jetter .for a child to receive destroyed?" And tlie l,ord answers: "Be n.o Jewisl1 educatio11 'vhatsoever than to he cau,se they have forsak-en my Torah." ta1tght lly faithless and impious teaehers. The ResponsilJle One.< And tlte Elders We can readily understa11d, then, tl1at whow As regards adult educatio11, the Rn1nlla1n ever work.s in the ca11se of spreading and and all other authorities ruled that every propagating Torah pro1notes tl1e salvation of Jew, young or o1fl, poor or rich, shall deYote Israel. And of l1im who stands from afar it a portion of each day to the study of Torah. is writte11: "Thou shalt not l)e indifferent to This is a funda1nental principle upon wl1ich the blood of thy fellow Jew." Those who are all hinges. D airport-they were planning to fly to Sweden and then possessed a greatness only associated with much earlier to America-the horse and buggy overturned and Reb times. They all lived when they did to signal the end Leib broke his leg. Reb Elehonon interpreted this as of an era, for just as a plaeemark extends beyond the an omen that the trip was ill-conceived. and he re confines of its covers, so does a gadol who closes an mained in Lithuania. Unfortunately, he was not with era exceed all around him. In this way, those who the remnants of the Yeshiva in Semilishev when the follow him are all the more dwarfed by his over Soviets arrested them and deported them to Siberia. whelming shadow, and are inspired all the more to As a result, he fell into German hands when they raise their sights. ocenpied Lithnania. He and his sons were machine In many ways, one can view Reb Elchonon in a gunned to death at the 9th Fort in Kovno, where the similar vein. Very much an extension of his rebbe, entire Jewry of Kovno is buried. the Chafetz Chaim, he, too, seemed larger than his contemporaries. And with his passing, the era of His Own Epitaph great European Roshei Hayeshiva came to a close. [] When the Chofetz Chaim had passed away. Reb MOVINC? Elehonon spoke of him as being an imposing person ality whose neshama qualities normally would have Be sure to notify us in advance so that your copies placed him in an earlier generation, much as others will continue to reach you. before him. snch as Rav Hai Gaon and the Vilna Gaon,
The Jewish Observer I October, 1973 17 REPORT FROM ARGENTINA: Where There's ,_forah There's Hope
Shmuel Arye LeJJene, as told to Nisson Wolpin
Rabbi Shmuel Aryeh Levene, founder and head of the Kole! in Buenos Aires, recently visited New York where he spoke about his venture-revitalizing Yiddishkeit in South America, primarily in his native Argentina, by raising the level of Torah scholarship.
THOUSAND OF MILES separate us from you, and except the Ponevezher Yeshiva in Bnei Brak, I rcn1ember the for our national politics. we probably do not occupy a shuls packed with Jews-as many as seventeen, eight very significant part of your thoughts. But New York een minyunin1 un a Shabbos ... youngsters deeply City and Los Angeles are the only cities in the world interested in party affairs, devoted to the State of that have larger Jewish populations than Buenos Aires. Israel. There are 400,000 Jews in the Argentine capital, and That has all changed. When I returned for a visit another 100,000 scattered throughout the countryside. three years ago, the lethargy was almost tangible. The The Kehilla-the official community organ o[ same shuls had scant two, three 1ninyanini. Parents Buenos Aires Jewry-has imposing buildings housing had seen older children off to college and never "re scores of Jewish institutions, such as the Peretz, Sho turn home." They were now uneasy about the younger lom Aleichem, and Chaim Weitzman Schools. But the children who were attending the secular Jewish all Jewish community has been suffering from a terrible day schools-Bialik, Peretz, Sholom Aleichem. et al. poverty. I do not refer exclusively to the economic These schools represent the ideologies of Mapai, plight, which is a direct outgrowth of recurrent politi Mapam, and the General Zionists, respectively. for cal instability. More than that, there has until now the community groupings correspond to the Israeli also been a poverty of ambition and aspiration, and a political parties. Their educational goals and demands general sinking of the level of religious observance. arc so minimal that even the children mock them. But people are deeply dissatisfied with the current The Yiddish language, which figures so prominently state of affairs, and now that the Kole/ is taking shape, in some of these schoo1s, means much less to the a radical upswing is in the offering. children than it did to their parents. The Ashkenazi immigrant was disdainful of the native Argentinian and The Yishuv is Not Very Old his Spanish. Yiddish was his cultural tool and a vital THE .JEWISH YISHUV in Argentina is not very old. It link between himself and his fellow Jews, and he had began just before the turn of the century when the hoped to pass it on to his children as a decisive iden Barons Rothschild and de Hirsch had been promoting tifying feature. The younger generation, however, is agricultural settlements-primarily among Sephardim Spanish oriented, and Yiddish as a cultural entity is -and some religious colonists had established a Kiryat fading into extinction. Of the two Yiddish newspapers, Moshe in the Entreryos region. But the main influx Die Yiddishe Zeitung (which did not publish on Shab of Jews came after the United States had closed its bos) closed down recently, and Die Presse is ailing. doors to immigration in 1928. Unfortunately, much of So the parents fear: Where will our old concept of the religious commitment of these i1nmigrants was education lead? What can be done to remedy the Jost in the transatJantic crossing. situation? The post-World War II immigrants were firmer in their convictions. Between the religious citizentry and A Genuine Concern the secular nationalists. Zionists, Bundists, and Soci~.d THEIR CONCERN IS REAL. Many of them also have a ists, Jewish life seemed to he active at all levels-at thirst for Yiddishkeit that is genuine. When we con least to their satisfaction .... When I think back to vened a full-day Yorn Limud HaTorah at a country the Argentina of twenty years ago, before I left for site some forty miles from the city, several hundred
18 The Jewish Observer/ October, 1973 people from all types of backgrounds came. The pro gram included intensive Talmudic lectures as well as talks on mussar (ethical conduct) and basic emunah (belief). The response? "When will you be scheduling one again? Please let us knowt" We at the Kole/ are bombarded with requests to give regular shiyurim (Torah lectures) in different parts of town, but we are still too few in number to respond to a11 invitations. So111eday, very soon, we hope to be able to respond to every such request. To be sure, Buenos Aires does have several rab bonim of stature who lead their congregations with exemplary responsibility. Foremost is Rabbi Yoseif Oppenheimer, who has been heading the independent sub-Kehilla Achduth Yisroel in an outlying area of the capital for the past twenty years. (Achduth Yisroel is totally independent of the central Buenos Aires Kehilla, except for its burial society.) Rabbi Oppen heimer is virtually the only Argentine rabbi qualified to supervise the writing of gittin (religious divorces). Under his tutelage are two younger men, who also serve the Kehilla as dayanim (religious judges): Rab bis Shlo1no hen Chamu and Nechen1ya Bcrn1an. l"hcse men arc battling for Jewish continuity. Other aspects of this "battle" are the education of the young, and it is with this that we have primarily concerned our selves. Reb Yaakov lssur-The Foundation Setter The Ko/el Building in Buenos Aires "WE" ARE BASICALLY THOSE PEOPLE who arc associ ated with the Agudah Kehilla. If any single person can be pinpointed as our progenitor, it would be Reb Chaim Elementary School for boys, a Bais Yaakov Yaakov lssur Maze!. ""n He had been a talmid of for girls, and Heicha] Hatorah on a more advanced the sainted Chofetz Chaim. He had been well estab level. The Keh ilia at that time refused to fund these Jished as a notary, a prestigious position in Argentina, schools, since it considered the Agudah anti-Zionist, but all his efforts to set up a T orah-chinuch operation and not worthy of support. Reb Y aakov Issur did his het\vccn the World Wars only met with frustration. best to cover the budgets of these institutions on his Reb Yaakov Issur consulted with the Chafetz Chaim, own, but he was not fully successful. In fact, when who advised him: "If you cannot accomplish for Torah he died in 1960, the schools were deep in debt. He where you are, then move someplace else." was personally penniless, his grave unmarked by a He did-to Antwerp, Belgium, where he set up stone for two years. the famous Yeshiva Yesode Hatorah in nearby Heide. One of his fondest hopes hnd almost been realized His formula for success there prepared him for a in 1957, when Reb Zaidel Semyatitsky consented to similar effort in Argentina when he would return later serve as Rosh Yeshiva in Buenos Aires. Reb Zaidel on the last ship from Belgium in J 940: Since boys was a widely respected ta/mid chochom with a charis in their early teens would generally go to work after matic personality, and his arrival had a tremendous finishing elementary school, he would approach them: impact on the community. Tragically, he passed away "Wouldn't you rather continue your Torah studies two weeks after his arrival in ,A..rgintina. Plans to for the same pay you're making at your job?" Of expand Torah scholarship upward were then laid to course, the answer was "yes." And Reh Yaakov Jssur rest for a while. would pay an equivalent salary-out of his own pocket -as long as the bais medrash bachur or his family A N e1v Expansion needed this monetary incentive. The Y aakov Issur formula built up Heide until : aNcE TlIAT TIME, a new leadership has emerged, the destruction of World War II, and it worked in Jieaded by Dr. Rafael Kugyelsky-a practicing dentist Buenos Aires after he returned here. He organized in Buenos Aires. The schools have expanded: A camp an Agudath Israel, which in turn sponsored a Chofetz was purchased in Kastilares, where the children spend
The Jewish Ohsf.'/'\'l'r / Octobe1·, 1973 19 the four mouths of summer vacation. The Kehilla has Yeshiva in Israel-has a Bais Midrash Succat David, come to accept the Agudah educational system, and where young fellows who work by day spend three covers 40% of its expenses. But-and this is the crux hours every evening in Talmudic study, plus another of the Argentine dilemma-since my own days in three hours every Shabbos. Buenos Aires, the country has been suffering a steady I cannot stress how apparent it has become to the brain drain. The older bais-medrash boy generally youth and their parents alike that they are living in a goes to the United States or to Israel to continue his spiritual vacuum, and no nationalism or Israeli studies as I did. The girls also go to Israel for seminary political affiliation can fill it. Only Torah knowledge training. And as a rule they do not return. There is and a Torah commitment can. This will not happen thus a tremendous shortage of qualified rabbis and by virtue of the stark realization or the wish alone. competent teachers. The only redeeming factor is the We need more talmidei chachomim (Torah scholars) fact that Argentina is a major source of meat for to serve as teachers, lecturers-more important, yet Israel, and the wives of the shochtim (ritual slaugh as role models-and most important, simply to pro terers) serve as teachers in the girls' schools. vide the zechus (merit) of Torah for our vast com munity. Agenda for Revitalization Upon the insistence of the Ponovezher Rosh Ye THE AGENDA CALLS FOR INTENSIFICATION, expansion, shiva, Horav Eliezer Menachem Schach, I have re innovation-and most important-importation of peo turned to my native land with the mission of estab ple with commitment to Torah who will work with lishing a Kole! here. A handful of young men have us. But to understand the pressing needs of the hour, come with me, and it is n1y intention to bring back more details regarding the current status are in place. as many Argentine bais medrash students as we can, Six hundred children are enrolled in our schools to revitalize our con1munity. Eventually, we hope that those with Agudah affiliation. They come to us for it wiH no longer be necessary for our graduates to Shacharis (morning prayers), then go to the public leave to further their Torah studies, and the com schools for their general education until 1 P .M. They n1unity wiH develop a spiritual reservoir of its own. return for their Torah studies from 2 to 8 P.M. On school holidays, which are frequent in Argentina, they A 1'inie for Decision spend the entire day, from morning to night, in Ye IT rs ALL so LOGICAL. Yet three years ago the predic shiva. We must set up our own all-day schools, with tion voiced here by an American Agudah representa secular studies in the afternoon to eliminate this frag tive that Buenos Aires would one day boast a Kole/ menting of the day. provoked laughter. It seemed so far away then-hut The Mizrachi-sponsored Talpiot is an all-day school, not today. but the emphasis there is on Hebrew language ( 8 hours There are problems. The rocketting inflation-90% per week), with only two to four hours (at high in one year-imposes towering financial obstacles in school level) for Gemora. That is not a program our way. But the time is ripe. Sa1csmen who tour geared to produce talmidei chachomim. the countryside continue to tell me of Jewish families The Sephardic community is also undergoing a re that are at loss for the future of the Yiddishkeit of vitalization. The Chacham Yitzchak Shecheva has an their children. We could open up a dormitory for evening bais hamidrash. Its enrollment has leaped from pre-teen youngsters and fill it in months-and by fifty to close to three hundred students in one year. right we should, if we only had the funds. Yehuda Saalveen-a graduate of the famed Porat Yosef True, we lack the glamour of Iron Curtain coun-
Sun1n1er in Kastilares: Fun, gan1es, and lveeks of Torah study and li1dng.
20 The Jewish Observer I October, 1973 tries, where religious practice is forbidden, but onr people here are also interred-they are prisoners of a secular culture. True, we do not represent the added An Invitation spiritual dimension that Israeli causes possess, but we are a community of half-a-million neshomos, and this Agudath Israel members can of itself is of inestimable worth. People say this is Argentina Jewry's final hour. I cannot agree. That could be the case if we don't act. spend three exciting days But we are acting and I would say that n"'n~~ we are on the threshold of Argentina's finest hour. D at the 5lst National Convention NECINAH ORCHESTRAS 1309 48th Street, Brooklyn, N. Y. 11219 of 854-2911 - 10•00 A.M. lo 8•00 P.M. Superb Musical Entertainment Agudath Israel of America For All Your Simchas Also: For I-Iome Entertainment Thursday afternoon throngh Sunday NEGINAH RECORDS For in.formation write our Record Dept. November 22 • 25 (Thanksgiving weekend}
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The Je1vish Observer I October, 1973 21 In the Footsteps of a Gadol - Horav Y oseif Eliyahu Henkin
ilJ1J.~ p>i~ 1JT outstanding tzaddik and authority on halacha of our time
based on a "hespid" by Horav Aiaftoli Zvi Yehuda Riff Nu'D";Tl.'
For forty successive years, I had an extremely inti the recipient felt that what he received was not suffi mate relationship with Rav Henkin ""~T. I knew him cient, he did not react as others might: by telling the well. And he was-as we all knew-a man of singular beneficiary that his case was not the only one, that greatness. there are hundreds of others just as needy. Rather, He not only shielded the true measure of his gadlus Rav Henkin would send the man or woman away from the public, but he managed to "hide himself" with tears, explaining that he understood how great from his immediate famiJy and closest acquaintances, the need was, only wishing there were additional funds as well. Throughout our entire relationship, I never to do more. imagined that this frail human being recited ''Tikun Chatzos" in mourning for the Bais Han1ikdosh, every Rabbi Emanuel Gettinger of the Young Israel midnight. In fact, I did not become aware of this fact of Upper Manhattan recalled: A wizened old man until after I had known him for many years and then approached me in Tsfas. "Are you from Amer only by chance. Night after night he would sit in his ica?" he asked. "/ have a father there." house lamenting over the desecration of the Torah and A father? 1'he man appeared to be over eighty the dispersion ';,f Kial Yisroel sharing the Shechina's himself! "Yes, a father who takes care of me. His grief. But this was only one of the myriad acts of na1ne is Horav Eliyahu Henkin." tzidkus he concealed from us all. His weekly salary as the director Ezras Torah was Rav Henkin carried on his shoulders the plight of $50-a paltry sum, by any standard. At one of our literally tens of thousands of families throughout the meetings, a reso]ution was raised to increase Rav Hen world-their daily well-being was his daily personal kin's salary. He immediately rose from his chair and concern-yet he never revealed to a soul who these declared: "Must I leave Ezras Torah?" families were except on the occasion of a government The less his personal benefit from Ezras Torah, the audit. greater the aid for talnzidei chacho1nbn in distress. Rav Henkin never turned anyone away without a He was a boki beshas (thoroughly knowledgable in suitable sum of money. In those few instances when the entire Talmud)-both Bavli (Babylonian) and Y erushalmi, as well as the four tracts of the Shulchan RABBI RIFF is president of Ezras Torah and Rabbi of Canu/en, Aruch. Once, in my presence, he received an urgent New Jersey. He delivered this hesped in Jeru.\aleni. It sub phone call from Eretz Yisroel and he resolved the sequently appeared in HA.MODIA, the Agttdath Israel daily puh* /ished in Jerusaleni. problem, which apparently defied easy solution to those
22 The Jewish Observer / October, 1973 who called him, relating to marriage Jaws, without person, loved by young and old. Yet, when the occa reference to a single sefer. sion called for it, Rav Henkin asserted his authority. Rav Henkin could never be found sitting at home He once became aware of a dispute. Rav Henkin without a sefer in his hand-often a volume of Shul intervened, reprimanding both parties with sharp chan Aruch, or the Responsa of the Chasam Sofer. words. The mere sight of Rav Henkin stepping out of character to intercede immediately put an end to the On several occasions I noticed Rav Henkin refer to conflict. a mysterious small notebook. He once revealed to me that in this notebook he kept a log of those minutes I remember well the hesped given by Rav Henkin during the day that he did not utilize for Ezras Torah. for the Chazon lsh 'i"lr, wherein he resolved a seeming He was not involved with his own personal business contradiction between a statement in the Midrash and during those minutes, but when someone can1e to his a passage in Mesechte Rosh Hashana. The Gemora office at Ezras Torah to discuss divrei Torah or if he compares the passing of tzaddikim to the destruction of received a telephone call, as he often would, from the Bais Hamikdosh, while the Midrash Eicho (Lam anywhere in the world requesting his opinion on a entations) declares that the death of the righteous is particular problem or sh6alo, he immediately looked an even greater calamity. Rav Henkin explained that at the time and noted in his record how many 1ninutes the Gemora in Rosh Hashana alludes to the death of he had borrowed from Ezras Torah. He would then Gedalia ben Achikam whose authority and dominion know how many minutes to "make up" on behalf of was accepted by the entire nation-his death was com Ezras-Torah-related work. parable to the destruction of the Mikdash. The Midrash, on the other hand, refers to the pass When Rav Henkin was a boy of 15, he traveled to ing of a tzaddik whose leadership is not openly mani the city of Slutzk hoping to be accepted into the Ye fest, whose authority has not been generally proclaimed shiva Gedola of Rav Isser Zalman Meltzer ':>''n (One by the congregation. This tzaddik prefers to remain of the maspidim noted that he left for Slutzk when he obscure, closeted with his seforin1; yet his influence was only fourteen, but he was detained on the way for clearly and unmistakably permeates all rabbinical as a year. During that year of delay he reviewed the en semblages and lay gatherings. Although he does not tire Mesechte Eruvin forty times!) Upon meeting him personally appear, his convictions and standards are for the first time Rav Jsser Zalman asked him why he articulated through the expressions of those he has had come all the way to Slutzk. The youngster replied touched, moving heaven and earth in the process. The that he wanted to attend the Yeshiva. To the other loss of such a tzaddik is an even greater tragedy than talmidim standing there this seemed absurd. They the loss of our Holiest of Holies .... were young men already accomplished in their learning, His words apply equally to himself: He never sat talniidei chachomim in their own right, and here was at the dais at conventions or meetings; he never voiced a mere boy of 15 seeking to join their ranks\ his opinion in public; nor did he even express the Rav Isser Zalman continued: "TeH me, 1ny son, worry or apprehension he harbored deep in his heart what have you learned?" over the plight of tens of thousands of families through "Mesechtos Shabbos and Eruvin." out the Diaspora. And yet, it was Rav Henkin who, Astonished that a young boy had learned these diffi from a distance, was the prime mover in many under cult tractates, he asked: "Are you prepared for an takings (such as the establishment of the vast Ezras examination?" Torah apartment complex for needy talmidei cha- "Yes," the youngster replied, whereupon Rav Isser chon1:1n in Eretz Yisroel). Zalman questioned the boy on the entire breadth of the two 111esechtos. He answered all challenges with ease, "All my years I thought that Rav Henkin exhibiting an extraordinary knowledge and understand would lead our generation to greet Moshiach," ing of every Rashi and Tosefos. Rav Isser Zalman said Horav Yaakov Kaminetzky. "Now, who will was flabbergasted: "This child knows these mesechtos lead us?" better than I do!" Rav Henkin was immediately ad mitted to the Slutzker Yeshiva. This past summer, before I left for Eretz Yisroel, His superior acumen notwithstanding, Rav Henkin I went to take leave of Rav Henkin. He asked me when possessed great humility as a talmid and this char 1 would return to America because there was so much acteristic remained with him his entire life. Although work to he done. Our parting was marked by tears his knowledge of Torah spanned all basic Talmudic flowing down Rav Henkin's cheeks over the misfor literature as well as the responsa of the latter day tune of the families he carried in his heart. sages (Acharonim), Rav Henkin always preferred to Just as he was an advocate for one and all on this remain in obscurity. world, may he continue to be a meilitz yosher for all of Kial Yisroel from his place in Gan Eden. D He was an exceptionally good-hearted and pleasant Translation by YONAH BLUMENFRUCHT
The Jevf'ish Observer I October, 1973 23 Horav Binyomin Ze'ev Jacobson
i1J1J.., p>-r~ 1JT
The name BINYOMIN ZE'EV JACOBSON carries with it certain connotations: -a life completely centered on Torah ... -total selfless dedication to alleviating the sufferings of Kial Yisroel ... -and despite and throughout all this, a serenity and radiant gaiety which demonstrate how faith and bitachon carry those who possess these at tributes through and over all sufferings. Binyomin Ze'ev Jacobson was born in Ham bnrg in 5654. Starting his life as a business-man, he was graduaJly drawn to such an extent into Jewish public life, that "Askonus" became his full-time occupation .... At 18, he helped in the preparations for the Kattowitz Conference, where the foundations were laid of the Agudah Israel Movement. Ever after, the Agudah was his spirit Rabbi Jacobson (rt.) during a visit to the United States ual home-the manifestation of the Torah in following FVorld War II. To his right is O"n?:i' R£1bbi Ochs of Toronto. Behind I~abbi Ochs is R' Elinie!ech corporate Jewish life. He took an active part in Tress ?"1. every Knessia Gedolah to follow .... His main activity lay in the Keren Hatorah, the organization responsible for the world-wide educational work of the Agudah, including day schools, Talmud Torahs, the Beth Jacob movement, and support of the Yeshivos. . . . At the same time, he was himself a T almid Chochom of stature, so that the Gaon Reb Baruch Ber Leibowitz of Kamenitz, who was very sparing with titles, called Rabbi Jacobson tl011£J~i1 J1N:li1 ::l1i1 ''l.V::J.l i'i' in a letter to him. In 1937 he was elected Rabbi of the Machzike Hadass in Copenhagen, Denmark. . . . Miracu lously escaping with his family to Sweden during the war, he threw himself with great energy into hatzalah (rescuing Jewish lives) and organizing :Jewish education in the refugee camps in Sweden . . . . With his wife, Rabbi Jacobson founded the famous boarding school for girls in Lidingo (Swe Rabbi Jacobson rece1v1ng a testimonial at a dinner in den) ... In 1949, Rabbi Jacobson emigrated from Tel Aviv marking 60 years of the Agudath Israel World Sweden to Eretz Yisroel, where he took an Movement. active part in the local and World Agudah and ;i~'nv p ,,~, is an extension of this earlier wrote most of his published works. . . . His work. modest flat in Jerusalem became a beehive of Of special historical interest is his great auto activity. biographical work, pini~':> 'Y"T ll!llll. More than a His 1•in~~ nii~, published partly in Frankfurt biography, it is the history of a large and vital part and partly in Stockholm, contains essays on of Torah-true Jewry of the last two generations. various Talmudical sugyos and Hashkafah. n"::i:tJn
24 The Jewish Observer / October, 1973 Shabbos, An Ideal In Prayer And Thought from Rabbi Jacobson's i1JJ.,\? ll. >1J."T
WHEN THE JEW awakens in the morning, he is Echod-You are One,'' bespeaks the unity and singu quick to utter the prayer 'lN nii~; aud, soon after, he larity of the Jews, the Shabbos and their Creator. pronounces the brachah praising Hashem for command I would suggest that this same triple theme is ex ing us "to engage in Torah study." pressed in the three required seudos (feasts) of the Through Torah study, we mortals hear the Voice Shabbos Day. We infer the requirement of eating these from above. In tefillah we project our voice from the meals from the three times that "hayom-this day," depths. For through the means of Torah, G-d addresses is written in the passage: "And Moshe said, 'Eat it himself to man, while through the means of tefil/ah man (the manna) this day, because this day is Shabbos; addresses himself to G-d. on this day you will not find it in the fields' " (Shemos To fully evaluate the great treasures of the Shabbos, 16). These three correspond to the three eras in the not only do we consult the Torah, we may also examine Jewish continuum, also expressed as '"this day." The our tefillah which, after all, is a repository of our Creation: "On this day that Hashem created the heaven response to Hashem for having bestowed the gift of and the earth"; the giving of the Law: "On this day the Shabbos upon us. The Tur (Drach Chaim, 292) you have become a people"; and the redemption of the comments on the fact that three· different tefillos were Future: "Before the advent of the great and mighty composed for the Shabbos, while one alone serves day of G-d." all three times of prayer on the festivals. Every Not in vain is the Shabbos called an eternal covenant, week, he tells us, we celebrate three different aspects for with every Shabbos one can experience glories of Shabbos: Shabbos Bereishis-the historical Shabbos passed, determine guidelines for the present, and catch of Creation; Shabbos Matan Torah-the one marking a taste of the redemption of the future. On every the giving of the Law, which is of eternal application; Shabbos, one can hear anew the voice of the Creator and the Messianic Shabbos of the Millenimn. of the world ... of the loyal guardian devoted to His "Attah Kidashtah-You sanctified," which we recite people, whose watchful eye was never removed from Friday night, describes the sanctity with which Ha our ancestors in Egypt ... of the eternal redeemer of shem imbued the Sabbath Day at the time of Creation. Once and the Future. The morning prayer, "Yismach Moshe-Rejoice, 0 So we must yearn for the weekly Shabbos as well as Moses," expresses the response of Moshe Rabbeinu for the Shabbos of the Future, as those of lofty spirit after having secured from Pharaoh the Seventh Day as once did: "Come let us go out to greet the Shabbos a day of rest for the enslaved Jews, prior to the Queen, Bo'e challoh, bo'e challoh, Welcome 0 bride." Exodus and their receiving of the Law. If G-d is our King, and the Shabbos is our Queen, The Minchah prayer of Shabbos afternoon, "Attah shall we not celebrate as royal children? D
A Shabbos Experience in Sweden from Rabbi Jacobson's J7l01JJ., >)1"T NVN
THE HEBREW MONTH of Av has always been a time impressed the Swedes. They soon agreed to our request of great suffering and loss for our People, its character to re-open the camp at Helshin-the camp at Helshin forebodingly described in the Torah readings of Shab had earlier housed the Jewish escapees from German bos Chazon. Yet, we also find words of comfort and occupied Denmark-specifically for Kashrus-observing encouragement in the Parsha and Haftora of that Shab refugees. (The cooperation and helpfulness of the bos. One experience I had on a Shabbos Chazan illus Swedes contrasted with the attitude of the Jewish trates the dual nature of that month as well as the bureacrats, led by the infamous Ehrenpreis, towards Jew's sublime capacity for eternal self-renewal. the religious needs of the returnees.) In Sweden there was a large D .P. camp for women During the week of Shabbos Chazan, one hundred refugees, most of whom were Jewish. A number of the forty-eight orphaned girls plus one mother with her Jewish refugees insisted on eating only Kosher food as young daughter arrived at Helshin. soon as they reached safety in Sweden, and this greatly I arrived at Helshin from Stockholm on the Thurs-
The Jewish Observer I October, 1973 25 day of that week to spend the first Shabbos with the of the holy Shabbos, yet the atmosphere seemed more refugees. As I stood watching, a thin, shriveled girl akin to the Tisha b'Av that lay ahead; some thirty stepped down from one of the buses. She looked around young widows kindled the Shabbos candles-a miracle with wonder: "1'rees, trees, trees--and no barbed wire!" of sorts, under the circumstances, but a most depressing Then, with her eyes streaming tears but her voice strong, sight, at the same time. Then Kiddush, the washing of she pronounced the brachah: "Shehecheyanu-Blessed hands, the brachah on the challos, the meal that was are You 0 G.ct ... for keeping us alive, sustaining us. prepared so painstakingly and amid such great difficul and bringing us to this day!" How could this youngster ties-and yet. ... have retained the memory of the brachah of thanks But before long, the director of the D.P. camp and I giving during six years of captivity and mind-numbing realized that we dared not allow ourselves sink into the torture?-] wondered .... Her tears were soon joined despair that seemed to have enveloped our "guests." by mine. After all, it was Shabbos. So I pulled myself together and took the initiative, and began to speak to the girls. I greeted them with the traditional Friday night As I SAID, it was Shabbos Chazan. Everyone there "father's blessing." And then I tried to tell them how wished desperately to become wrapped up in the spirit their matryred parents would be feeling, seeing them redeemed from their suffering at last, sitting at a Shabbos table under the loving care of friends who had The first and ONLY ONE to have expedited hopes and dreams for them, and even planned to take matters swiftly enough so that interment was the place of their departed parents-as far as such a made in Israel in less than 24 hours. Over 21 Years Experience in thing is possible. INTERMENT IN ISRAEL And so the room was slowly relieved of the tension Graves Available in All Parts of Israel that had gripped it, and the mood became more relaxed Fully Authorized Agent and Shabbos-like. Later, after bentching, I was told licensed by Israeli Authorities that three young sisters began to sing zemiros. They PINCUS MANDEL later confessed that if they had been asked earlier if - No Associates - they still remembered anything from home, they would Over 43 Years of Cemetery Experience have shrugged off the thought. But suddenly, at that ( 18 years with Beth David Cemetery on Long Island: Shabbos table, after all the years of emptiness. the now Administrative Consultant of Beth Israel zen1iros came back to them intact. Cemetery, Woodbridge, N. J.) Known for Personali%ed, ULTRA-ORTHODOX The next day, on that Shabbos Chazon in Sweden, Procedure in Rendering a more than twenty years ago, I spoke about the Parshu Dedicated, Dependable, Elficient Service (the week's Torah portion) and the Haftora, as well at Reasonable Cost as some dinim (religious laws) of Tisha b'Av, to these 175 LEE AVENUE, BROOKLYN, N. Y. 11211 Polish girls-many who later became students and Day and Night Phone (212) 855-5121 beloved protegees of my dear wife. Graves procured directly from Chevros Kadisha Even in the week of Tisha B'Av, Shabbos has its appointed hy ESTABLISHED KEHILOS, and full potency. D responsible for their Community Cemetery. Translation by MIRIAM MARGOSHES
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26 The Jewish Observer / October, 1973 to establish a closer link between the Yeshiva and the homes of the students, to carry the message of the Torah into these homes, and to bring together parents BOOKS and children in the joint pursuit of Torah teachings. The present volume presents a good deal of what originally appeared in the monthly pamphlets, some of it rewritten, as well as additional material. It covers V'SHEE-NON-TOM) AND THOU SHALT TEACH THEM, all the Sidroth of the year; the author hopes in due by Rabbi Elias Schwartz, G.M.T. Typographic Corp., course to publish a co1npanion volume on the Yomim· N.Y.C. (350 pages) $6.95. Tovim. For each Sidrah there is offered a story, with THE SUBTITLE of this interesting volume, "Torah, the a moral attached; a saying of our Sages (in the original bridge between generations," perfectly describes the Hebrew, and with translation and explanation); a function of this work as well as its origin. For a Dvar Torah, some basic comment on the Sidrah; and number of years, Yeshiva Toras Emes-as whose fina1ly a section on a mitzvah. principal Rabbi Schwartz has been serving for close The index reveals the wide range of sources from to thirty years-published a monthly pamphlet in order which Rabbi Schwartz and his collaborators drew,
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The Jewish Observer / October, 1973 27 apart from Chumash and Talmud; Rabbi Akiva Eger Rabbi Schwartz has succeeded in presenting this appears next to the Apter Rebbe, Vilna Gaon next to material in simple and readable form, true to his pur Rabbi Samson Raphael Hirsch. The Kuzari, the Zahar, pose to provide inspiration for student who open this the Mesi/as Yesharim all are quoted in various places. volume, to furnish teachers with appropriate material Of particular interest are the many stories of outstand for class use, and to give parents suitable ideas and ing personalities of our time that the author quotes stories for the Shabbos table. Sometimes this endeavor al pi hashemu'ah (from word-of-mouth transmission) has led to an oversimplification of ideas (for instance on or from personal experience. pp. 113-4, which are sure to set off lively arguments) and to the spelling out of moral lessons that could per haps have been pointed out with a lighter touch. Yet, IS RAEL this may well be the price that was to be paid if a Burials and Americ:an Disinterments work is to serve such a wide range of needs, and it jMN! 1nN~ Mt.=\q,e• is well worth paying. is privileged to announce that RIVERSIDE is the only The reader will also find that the origin of this licensed funeral director in the U.S. able to effect Transfer to Israel within 24 hours material, in a "house organ" of Yeshiva Taras Emes, RIVERSIDE also is available as the has left its traces, whether in references to personali Sole agent for Sanhadrea Cemetery ties connected with institutions, or projects and activi HAR HAZEITIM • HAR HAMENUCHOT ties of the Yeshiva. The reason for leaving these refer AND ALL CEMETERIES IN ISRAEL ences can easly be seen-but it can be disagreed with. RIVERSIDE only can offer this service: Enroute to lsroel within 24 hours So, too, with the system of transliterating Hebrew • Strict adherence to Halacha and Minhagim. words; a good case can be made for writing Reb • Arrangements made during lifetime 'vith no obligation. Aharone or Yiras Shaw-mayim-but the reader will Chapel secured in any community. still have to get used to them. BIVEBSIDE But there can be no doubt that this will not stand in the way of this book becoming a widely-used educa Memorial Chapel, Inc. • Funeral Directors tional tool. The variety and impressiveness of the ma MANHATTAN• 76th St at Amsterdam Ave. - EN 2-6600. BROOKLYN: Ocean P'way at Prospect Park - UL 4-2000 terial and the fact that it is presented in language that BRONX: Grand Councourse at 179th Street - LU 3-6300 can be understood and appreciated by those unin WESTCHESTER: 21 West Broad Street, Mt. Vernon formed and uninterested in Torah make it a most {914) MO 4-6800 FAR ROCKAWAY: 1250 Central Avenue - FA 7-7100 valuable tool in communicating basic Torah ideas and Chapels in MIAMI and MIAMI BEACH - JE 1-1151 ideals to those who stand most in need of being reached SOLOMON SHOULSON ANDREW FIER by us. D
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28 The Jewish Observer / October, 1973 ance for the crimes of our modern Y ad V eshem: The Missing Yarmulke day Amaleik should go to the root of the matter. When UN Secretary General cap which all bare-headed visi And, if Waldheim's apology is to Kurt Waldheim visited Israel on his tors don without question. He recent peace mission, journalists declined to take it and walked be taken seriously, viewed as repre senting his country of origin, and were rather hard pressed for news on inside." worthy incidents or insights. Mr. (Jerusalem Post, Sept. 4, '73) expressed toward those honored by Waldheim, a tight-lipped individual, Yad Veshem, then not only Dr. The entire episode seemed rather Waldheim owes the Six Million an gave them little of either-until he ridiculous; except that the govern visited the Yad Veshem Memorial ment representatives and hosts hap for the Six Million. Upon entering, pened to have been gentlemen who THE WORLD FAMOUS he was offered the customary yar studiously avoided covering their DIGEST OF MEFORSHIM mulke twice, which he finally ac own bare (Jewish) heads during cepted, and then pocketed. He was '~ip7 i11':l '~ip7 religious ceremonies other times 'i"Xl i;u?x ?xitiiv ,, l"ninti reminded that it was meant to be and at other places. Yet, they Available at a head covering. Waldheim ac faulted their non-Jewish Austrian LEKUTEI INC. knowledged but did not respond. visitor. And their unspoken out c/o I. Rosenberg The following day, Dr. Wald rage was expressed and amplified 10 West 47th Street, Room 702 heim confessed to the error of his in Yediot Achronot, Ma'ariv and New York, N. Y. 10030 ways, and donned a yarmulke be other strongly anti-religious news 20 Volumes on Torah, Perek, fore entering a shul in Kibbutz Aye papers. A tempest in the kipot. un Medrash, Megilas and Talmud. let Hashachar. But it was too late. worthy of further comment. Proceeds of safes distributed among Yeshivas and used for reprinting The newspapers had their story and But there was more to think of volumes out-of-print they made the most of it. about. Perhaps, symbolically, at PRICE $4.50 PER VOLUME "Dr. Kurt Waldheim Thurs least, the visitor should have felt day became the first visitor ever the lack of a yarmulke. Was not to refuse to cover his head while the fuel of hatred that propelled the attending the customary religious archetypical anti-semite of Biblical ceremony in the Ohel Yizkor times, Amaleik, identified as "lo Hall of Remembrance at Y ad yorei Elokim"-tota1 Jack of fear ..._~~ Veshem. of G-d? If Mr. Waldheim wished UNITED "His refusal flustered and em~ to express remorse for his nation's barrasscd his hosts .... crimes against humanity, it might "Before the 20-minutc service indeed have been fitting for him to Chevra Kadisha D'chasidim in the low concrete Ohel Yizkor, contemplate the yarmulke. (The Har Hamnuchot • Eretz Hachaim an attendant offered Dr. Wald word is a contraction of yorei Founded 1856 heim the usual yarmulke skull- me'Eloka, fearful of G-d.) Repent- BURIAL IN JERUSALEM AND ALL CEMETERIES IN ISRAEL • maat1n sakoOesh SOCl€ty 44 CANAL ST. NEW YORK CITY 10002
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The Jewish Observer I October, 1973 29 "apology." The hosts might also us no! forget. And let all our cur "Then two United Nations perform rites of self-examination rent friends also rem.ember how officers brought ... (Dr. Wald and contrition. erstwhile friends once averted their heim) a wreath of red and white Yad Veshem commemorates eyes. Let them fix their gaze well carnation which he laid before martyrs who breathed their every today . ... So tourists from Omaha the Ner Tamid." breath as Jews, to the very end, as and dignitaries from Vienna all (Jerusalem Post) well as the memories of martyrs spend moments of contemplation at These bouquets have no roots in who may have only died as Jews Yad Veshem. Jewish values and customs. Memo an act that also endows them with How, then, do these sentiments, ries of kedoshim are not honored the status of kedoshim. These sa and the cantorial "Kel Molei Ra by gestures of Christian or pagan cred memories are meant to be chanzim" that punctuates the tour, antecedent. Perhaps the protocol honored by the inclusion of Y ad sit with the wreath-laying ceremony officers owe themselves a bit of self Veshem among the obligatory stops that has become de rigeur on the searching in regard to this "mean on the standard tour of Israel: Let Y ad Veshem tour? ingful" ceremony. D
check: The ketubah was invalid. Another Miracle The "rabbi'" had signed for the witness in Hebrew; and one of the (Footnote to an article: The May over on her way somewhere. Much witnesses, the best man, was Jewish 1972 edition of THE JEWISH OBSER Jater I returned from my groccry through his father only. VER featured an article that stirred shopping to find people excitedly Authorities were consulted, and 1nuch comment, "Jewish Religious walking about, searching in front of it was agreed we should have a new Tradition and Jewish Social Ser the houses: my two sons, my hus ketubah written and witnessed. A vices," by DR.AND MRS. PAUL WEIN band, my friend, her three children. dear friend-a rabbi-and a Rosh BERGER. At that time, they were on They were looking for my rings. Yeshiva of great stature and kindli the faculty of the University of San She had sent them with her 7 year ness came to my husband's office, Diego, in California. Shortly after- old son in an envelope. The en since my husband had felt too 1vard they went to Eretz Yisroel to velope was open, and nothing was pressured for time to go to them. spend a sabbatical leave. there, my husband told me quietly. And so we were married. And we The following letter from DORO I asked her how she could have went to Israel. THY WEINBERGER speaks for itself.) possibly sent them with him! She We breathed its air among the Who would believe that the said excitedly. He is a responsible people of the yeshivot. We learned and struggled to learn their more simple act of washing hands could child. peaccfu], unco1nprom1s1ng ways. lead to miracles? One who believes. I walked into the house and We lived among uniquely warm and At the home of a friend for a busied myself with my baby and generous people, who shared them morning visit \Vith two toddlers in the groceries. Angry words would selves. We learned to know each tow; one mine, the other a working not have helped. The rings were other and appreciate the family and friend's \vith a sick sitter. We were never recovered; but something respect life. enjoying the hectic confusion. Her much more precious was. And that The sabbatical year ended and child was in the yard and all were is the miracle. we prepared to return with a heavy playing happily for the moment, so Weeks passed and an eminent heart and a dread of what it would she offered me son1e lox. I \Vent rabbi was visiting his daughter, my mean for the chiklren. And sud to wash my hands, which she no friend, who had been blessed with denly - tickets bought and bags longer did, as a rule. That pressed her fifth child, a son. He was here almost packed-my husband passed on my mind as I removed my rings for the hris. It must have been his away peacefully. And he was buried and washed. (I thought later that I presence that set me thinking as to in holy ground among holy people. must have been punished for this why my rings were lost. It must They say he was a righteous man thought.) While eating the sand have some meaning that I should and so meritted remaining here on wich, a sudden tumult erupted and try to search out . ... Rings are as sacred soil. He completed his work. I was forced to rush home with sociated with marriage . ... I de We had our daughter in Israel. And sleepy youngsters. Home was a cided to check my ketubah. We just before leaving HaShem kept block away, a short stroller ride. had been married by a Conservative him here. G-d willing, we stay here Later, a phone call told me I'd rabbi, and we were going to Israel. too. D left my rings, and she'd bring them That seemed double reason to DOROTHY WEINBERGER
30 The Jewish Observer / October, 1973 in \fo1ation of their own principles). Letters to the Editor This would go a long way toward getting more youngsters to yeshivas and at least creating a bond between those who do and those who do not go. Not presuming to be able to add to Horav Moshe Feinstein's brilliant "Call to Action," I would just note that Mr. Abramson finds so admi that reading M'zakeh HoRabim ~~up Off Your Bench" rable is a 1nitzvah among many, and (Rabbi Yoseif Hurvitz of Nvaradok ':>"lT) might give additional incen To the Editor: it too has minutiae - as do the others. No aspect of any of these tive to those who are yet spectators Congratulations on your Tammuz and not participants. We have edition, focusing on our obligation should ever be neglected, no matter how noble the calling. found here in Phoenix that our to help the alienated Jew. At long (initially) non-observant Shabbos last the mantle of responsibility has The bench-sitters, who try Mr. guests have much to give our Shab been placed on the shoulders of Abramson's patience, must be hon bos tisch . . . eyes that glow like all of us. ored rather than denigrated. Those Shabbos licht when seeing Kiddush So we won't each achieve that so engaged are involved in liln1od for the first time. I would dare say 10090 goal in learning, in absolute (to learn), a prerequisite to lelamed that having guests can be as un personal adherence to minutiae. (to teach others). And even the forgettnhle as being one .. But we will have gained the love lelamed must be done (as our ar of G-d and man for giving up to ticle stressed) with n1inimum dis I sincerely believe that the bnei bring others into the fellowship of turbance to lilmod. Torah n1ust become today's leaders and, realizing the challenge, must e1nunin1. Please try to understand our Every one of us has some re goals in terms of sharing our take the attitude (paraphrasing a sponsibility for our fellow Jews benches with others, or perhaps recent commercial) "if we don't do so do something about it! Get up manufacturing portable benches. it, it won't get done.'' off your bench for periods from rather than abandoning them-even RABBI BINYOMJN FIHD time to time and show the Ribono for the briefest period of time. Phoenix, Arizona Shel Olam and mankind that you YISROEL BELSKY care for fellow Jews. rfhe Main Adversary: Please don't let go-repeat the On the Opportunities Not t11e Conservatives, message, renew the challenge, re for Reaching Out But Lack of Exposure mind the sitters- To the Editor: To the Editor: 1111~'1 c';:iini i,1;1w1 I would like to comment on Although one frequently finds m~1'm in~ 1':> 1ll1'1 several points relevant to articles in criticism of Reform and Conserva "So that the estranged will hear the Tammuz issue of the Observer. us and heed us and join in acknowl tive ideologies in The Jewish Ob Zeirei's JEP is an excellent idea. server, I sometimes wonder if we edging G-d our King." There are, in addition, much less are not giving them too much SAM ABRAMSON complicated ways of involving bnei Brooklyn, N.Y. kavod by considering them as ad Yeshiva in kiruv rechokhn. For versaries. To paraphrase Stalin's Ral>bi Relsky replies: example: I have seen many boys fomous remark during World War and girls from small communities II: How many divisions do these (Rabbi Belsky's "Our Alienated leave for yeshivas in New York. denominations have? Is there to be Brethren ... What Can a Ye Cleveland, Denver ... and return found in the whole of North Amer shiva Bochur Do?" was featured home for yam tov careful1y n1ain ica one congregation of me1nbers in the issue referred to in the taining a separatist attitude towards who sincerely believe in and prac above letter.) those who so need their attention. tice Conservative Judaism accord Mr. Abra1nson's warn1 response These yeshiva students - in their ing to their interpretation of is most encouraging to those en own shu1s and communities-could halacha? Can they staff their grow gaged in "reaching-out," but he con1mand such respect (translate: ing nun1ber of Solomon Shechter seems to have misinterpreted priori k'vod haTorah) if they would merely schools with young n1en and women ties of various goals and the chosen extend an arm to the less fortunate, raised in their moven1ent willing sequence of means to be employed. spiritually speaking, if they would to be 111oser nefesh to spread Con The concern for his fellow Jews participate in shul functions (if not servative Judaism? l{c)\v 111any of
The Jewish Observer / October, 1973 31 their youth group members go on said for any non-orthodox group there is to be tapped and how mnch for higher Jewish study or remain today? of a change can be brought on the observant, even in their interpre~ The group within Judaism repre current scene once the bnei Torah tation of the term? From our his sented by The Jewish Observer is are confident of their own capacity tory we know that earlier schis the fastest growing and most in to succeed. The J.E.P. may well matic groups practiced what they ternally strong movement within signal a milestone in the develop preached and had large numbers of Jewry. Numerous young men and ment of the Yeshiva world as the true followers. Can the same be women have been won over to significant force on the American Torah by the sincerity and love for scene. their fellow Jew and for Torah ex RABBI ELCHONON 0BERSTEIN ~~,~ii =Ii Iii? hibited by the mechanchim and Vancouver, British Columbia, yonth workers who are products of Canada for i"'?t!'li the Yeshiva world. In my own community of Van available by writing to couver, fully half of the members Correction Re: Source of Evil AGUDATH ISRAEL of the N.C.S.Y. chapter are chil 5 Beekman St., N.Y.C. 10038 dren of members of the Conserva To the Editor: or call WOrth 4-1620 tive synagogue. Of the twenty On reading your article, "The young men and women who have Holocaust ..." (Sept. '73) in which Join hundreds of Chaverim in the gone off to Torah institutions from you describe the approach of our U.S.A., Israel and other parts of the Vancouver in the last three years, Gedolim to this tragedy, I came only three came from observant world v•ho now enjoy an EXTRA SP!R• upon an error in the last paragraph; ITUAL DIMENSION in Jewish living by homes. Young people who have a very basic error which I feel re been exposed to Yiddishkeit and quires correction. Learning a halacha or who have a desire for a spiritual a mishna every day element in their lives know that You wrote: "The time for Divine retribution comes: G-d devises ways Be kove'a ittim laTorah Torah is where it's at. Our major obstacle is not that to provoke men to violate the Torah You will gain respect and love from anyone is being misled by the Con so that the ensuing punishment is your family, and you will become an servative or Reform movement, it understood to be deserved." This is inspiration to your friends. is simply that most Jews have never meant to be a translation of the Ask for your free lu'ach from been exposed to Torah. I therefore words of the Rambam, quoted by the Tosefos Yam Tov. at the end CHARLES M. BATT, Ch.airman greet the announcement of the of the tractate Brachos: i\r!JsnNA AND HA1.ACHA YoJ\.UT Agudist project to reach out to non lTnited States Office observant Jews. I hope that this 1m1T' c;:>J;i?1 c;i~ yion? ny;i x:,;v:i,, 16 Tobey Road initial experience with such people x:'tv '1:> ;iiin;i io;i? c;x 'J:? rn:rn B1001nfield, Conn. 06002 will prove how much potential ."DOtv~: !VlY'1 en''> The correct translation of this: "SIT UATIONS WILL ARISE that will pro voke men to violate the Torah so o•>ti• that the ensuing punishment is 17».!IMYIU VJ71t'1Jti1U1Jt understood to be deserved." Man causes all evil in this world, and it is Yerelm orthodox Chapel his doing that creates these frighten 93 Broadway · Brooklyn, N.Y. 11211 situations. This is a basic to our belief. We DIGNIFIED TRADITIONAL SERVICES must understand that everything that emanates directly from G-d is THROUGHOUT THE METROPOLITAN AREA for the good of man. It is His will Kovod Haniftar Observed that we follow the Torah. If, G-d Feel free to call us for any forbid, He would provoke us to evil we would not be able to exist in information regarding burial minhagim this chaotic world. It is only with 24 hour service G-d's help and guidance that we are Day and Night phone 384-6784 still alive today. R. C. FRANKFURTER New York City
32 The Jewish Observer / October, 1973 BEGINNING OF THIRD DECADE: STATEMENT OF OWNERSHIP, MANAGEMENT A LANDMARK YEAR FOR CHINUCH ATZMAI AND CIRCULATION (Act of October 23, 1962, Section 4369, Title 39, United States Code) With the opening of the 1973-74 extension of the school day in 15 of I. Date of Filing: October I, 1973 school year one week earlier than cus the larger Chinuch Atzmai boys schools 2. Title of Publication: The Jewish Observer 3. Frequency of hsue: Monthly, except July and tomarily, Chinuch Atzmai Torah Schools to include evening sessions ending at August. for Israel marks the beginning of its 9:00 P.M. This wi11 allow boys from 4. Location of Known Office of Publication: 5 third decade in the field of quality Torah various backgrounds and domestic situa Beekman !:>treat, New York, N. Y. IOU3B 5. Location of the Headquarters or eGneral Busi· education in Israel. Harav Shraga Gros tions to avail themselves of a full ness Onice of the Publishers {Not t"rinters): 5 bard, Director General of Chinuch Atz schedule of activities within the con Beekman ~treet, New York, N. Y. IU038 6. Names and Addresses of Publisher, Editor, and mai comn1ented on the successful exten trolled educational atmosphere of their Managing Cditor: Publisher-Agudath Israel of America; Chr. Cditorial Board-Ur. Ernst L. Bo sion last year of the school calendar to school. Although the nonnal school day denheimer, 5 Beekman Street, N.Y.C.; Managing include the entire n1onth of July, adding ends in Israel at 1 :00 P.M. these students l::ditor-Rabbi Nlsson Wolpin, 5 Beekman Street, N.Y.C. 10038 that these extensions gave the approxi have for years enjoyed the opportunity 7. Owner: (lf owned by a corporation, its name mately 40,000 children in the Chinuch to study Torah through the extended and address must be stated and also immediate ly thereunder the names and addresses of stock Atzmai network the opportunity for school day program of the Chinuch holders ownlng or holding I percent or more of total amount of stock. It not owned by a cor expanded use of the educational facilities Atzmai. The additional time now being poration, the names and addresses of the indi Chinuch Atzmai maintains. introduced will allow them to use the vidual owners must be given. If owned by a partnership or other unincorporated firm, its Harav Shmuel Weinberg, Deputy school facilities for homework and sports name and address, as well as that of each indi vidual must be given.) Agudath Israel of Amer Director General, reported to the Roshei activities with the added benefit of free ica, 5 Beekman Street, New York, N. Y. 10038 Yeshiva who serve as the Board of nutritional dinners and additional 'forah 8. Known Bondholders, Mortgagees, and other Security Holders Owning or Holding I Percent or Governors of Chinuch Atzmai on the learning in the evening. This program is More of Total Amount of Bonds, Mortgages or successful opening of two new schools most itnportant, according to Harav other Securities: None 9. For Completion by Nonprofit Organizations for the fall term along with l 0 new Grosbard, because of the negative atmos Authorized to Main as Special Rates (Section 132,122, Postal Manual) The purpose, function, kindergartens and numerous day-care phere many of the children must contend and nonprofit status of this orqanization and the centers, which are notable themselves with when they spend so much time free exempt status for Federal income tax purposes [x] Have not changed during preceding 12 for the role they play in expanding the roaming the streets. months base of Chinuch Atzmai, thereby as Jn addition to the expansion of pro 10. This item must be completed for all publica tions except those which do not carry advertising suring the future growth of the school grams of education on the elementary other than the publisher's own and which are named in sections !32,231, 132,232, and 132,233, network. level a new concentration of courses for Posh! Manual. (Sections 4355a, 4355b, and 4356 of Most noteworthy is the fact that both Pedagogical Training have been opened Title 39, United States Code) A. Total No. Copies Printed {Net Press Run): Average No. Copies Each of the new schools have been opened in Jerusalem for aspiring teachers, in Issue During Preceding 12 Months, 11,000. Actual in recently developed areas, one in conjunction with the Beit Ulpanah Number of Copies of Single Issue Published Nearest to Filing Date, 11,000. 8. Paid Circulation Kiryat Arba, the newly developed Jewish Teachers Training Co1Jeges Chinuch Atz I Sales through dealers and carriers, street ven dors and counter sales: average no. copies each Settlement in the West Bank town of mai maintains in Chazon Yechezkel. issue during preceding 12 months, 5,028; actual Chevron, site of the Tomb of the Patri These expansionary innovations along number of copies of single issue published nearest to filing date, 4,252; 2, Mail subscriptions: average archs, and the other in the equally rccznt with the tremendous effects of inflation no. copies each issue during preceding 12 months, 4,872; actual number of copies of single issue development of Sanhedria Hamnrchevet, in Israel have swelled the current budget published nearest to filing date, 5,648. C. Tota! which adjoins Ramat Eshkol at the north of Chinuch Atzmai to a record breaking during preceding 12 months, 9,900; actual no. of copies of single issue published nearest to eastern sector of Jerusalem. The ever 38 million Pounds. With the hope that filing date, 9,900. D. I. Free distribution (includ ing samples) by mail, carrier or other means: growing nature of these sites assures a the Chinuch Atzn1ai can count on the average no. copies each issue durin9 preceding speedy growth for these newly estab widespread support of Jews throughout 12 months, 850; actual number of copies of single issue nearest to filing date, 850. D. 2. Copies lished schools. 1he world, the administration in Jerusa distributed to news agents, but not sold: average number of copies during preceding 12 months, O; Harav Groshard reported that the lem has assumed the responsibilities of actual number of copies of single issue nearest primary innovation to take place with meeting these high budgetary needs in to filing date, O. E. Tota! Distribution (Sum of C and D): average no. copies each issue during the opening of this school year is the the face of great deficits. D precedinq 12 months, 10,750: actual number of copies of single issue published nearest to filing date, !0,750. F. Office use, left-over, un AGUDATH ISRAEL CONTINUES EFFORTS accounted, spoiled after printinq: average no. copies each issue during preceding 12 months, TO HALT "REVERSE DISCRIMINATION" 250; actual number of copies of single issue published nearest to filinq date, 250. G. Total A major effort to stop "reverse dis~ vetted into "quotas which discri111inatc {Sum of E and F-should equal net press run crimination" fron1 which Jewish teachers against Jewish teachers." shown in A): average no. copies each issue during preceding 12 months, 11.000; actual number of in particular suffer because of discrimi· The organizations, which include the copies of single issue published nearest to filing natory practices arising from U.S. gov American Jewish Comn1ittee, the Anti date, I !,000. ernment "affirmative action programs.'' Defamation League. American Jewish I certify that the statements made by me above are correct and complete. has been intensified by a coaliti0n of five Congress and the Jewish War Veterans, Rabbi Moshe Sherer, E:ii:ecutive President major Jewish defense agencies that in with Agudath Israel serving as the sole Agudath Israel of America cludes Agudath Israel. At a meeting of Orthodox representative, documented these organizations in Washington with their statement with thirty-six new Secretary \\'einberger, both at the HEW Secretary Caspar W. Weinberger examples that "the situation is worse meeting and in a subsequent exchange and his key staff members, the coalition today than it was a year and a half ago" of correspondence with Agudath Israel, pointed out that "numerical goals" es· when the same organizations met with expressed his personal opposition to the tablished to help minorities in A1nerican the then-Secretary of HEW Elliot use of "numbers" in detern1ining employ- colleges were, in practice, being con- Richardson. ment e1igibi1ity. D
The Jewish Observer / October, 1973 "FEDERATIONS AND YESHIVOs·• SPIRITUAL RESCUE OF RUSSIAN IMMIGRANT RESCUE A MAJOR THEME AT RUSSIAN IMMIGRANTS FUND OPENS 9th SYNAGOGUE AGUDATH ISRAEL CONVENTION INTENSIFIED AS FOR RUSSIAN "OUM" JN ISRAEL TORAH AUTHORITIES ISSUE CALL A plan to forcefully bring home to Last week the 9th synagogue for Rus the Je",rish Federations throughout the Following a proclamation by the Moet sian olim in Tsracl was opened by the United States their "responsibility to zes Gedolei Hatorah of Eretz Israel, Russian Immigrant Rescue Fund, at an help fund Yeshiva education" ·will he appealing for universal support for the impressive dedication in Ra'anana. The presented at the 51st national convention activities of the world wide rescue agency new synagogue will be utilized for im of Agudath Israel of America, which will for the spiritual absorption of the Rus migrants from Georgia and Bukhara. be held over Thanksgiving weekend, sian immigrants, the Russian Immigrant Families from Ra'anana and surrounding November 22-25 in Atlantic City, NJ. Rescue Fund has undertaken a crash districts took part in the festivities, Over 3,000 Orthodox activists will par program to intensify its activities. The which were attended by the local Rab ticipate in this national conclave, an1ong proclamation of the rabbinic tribunal of bonim, religious leaders and a delega them the foren1ost scholars and Torah foremost 'forah authorities in Israel \\.'ho tion from the United States, which authorities in American Jewry. are close to the situation lauded the brought over a number of Sifrei Torah A spokesman for Agudath Israel monumental rescue \vork of the Russian for the use of the i1nmigrant communi pointed out that the convention partici Immigrant Rescue Fund which has ties. A sti1· was caused by the arrival pants, many of whom are leaders in helped large numbers of Georgian and of a group of Bukharan Rabbonim and Je\vish education, will come to grips Bukharan immigrants retain their re Chachamim who came from Nathanya with "the new priority role which Jewish ligious identity. The proclamation reud to join the festivities. Federations must play in funding Yeshiva in part: "These energetic activities of thf! Rabbi Sh!omo Welitz, Rav of Ra' education, especially since the secular Con11nittee are already wefl known to anana; Rabbi Yitzchok Jakobovitz, Rav Jewish establishment was responsible for all. Jn the past two years the Russian of Herzlia; and Rabbi Yisroel Leiter of smashing all immediate possibilities of !Jn1nif!rant Rescue Fund has pt.>rfonncd New York, a men1ber of the executive obtaining financial help from governn1ent great accon1pli.\·h111ents in its vigorour board of the Russian Immigrant Rescue sources." I1e stated that "the mood on atten1pts to spiritually rescue and ahsorb Fund, were among the speakers. this suhject of the Agudath Israel rab 111tn1- in accordance with the Torah k1rge Chairman of the Israel con11nittee of binic and Jay leadership has reached an bers of our o!in1 brothers and sisters the Russian Immigrant Rescue Fund, explosive st
34 The Jewish Ohse1Ter / October, 1973 1200 Russian Immigrant Children JOIN THE 40,000 CHILDREN IN THE 250 CHINUCH ATZMAI TORAH SCHOOLS AND KINDERGARTENS IN ISRAEL In wishing you a Happy New Year The Gedolei Yisroel Call On You Today!
HAGAON REB YECHESKEL ABRAM.SKY THE GERER REBBE HAGAON HEB MOSHE FEINSTEIN N"~''JIV' N"O''il.17 N"0'71V ! nNTil il1lnil >11 i nN tJ>p> 1\!/N 1111 • CHINUCH ATZMAI has established 3 nc w schools, in Hebron, Kiryat Arba and in the new northeastern snllur]J of Jert1sale1n. • CHINUCH ATZMAI has opened 10 new kindergartens. • CHINUCH ATZMAI has estahlished 15 Y eshivot Erev in centrally located schools - to insure a full day of learning, providing lunch and dinner for the student hodv. • CHINUCH ATZMAI's planned budget for the coming school year is 38,000,000 IL. Join This Historic Effort Now. WHAT YOU CAN DO! BUILD NJAINTAIN $100.00 -·- Build a SCHOOL complex in the $1,000 --- NASSJ LAYON. Join the PRESl· frontier con1nn1nitie.-; or great nrhan cen ])]~N1'S' t:l.UB Ly subsidizing one day'~ ters. lcurning in Chinnch Atz1nai. S25,000 - Establish a Kl"iDEHGAHTEN-ilay $360 -- Provide MILK OR A CLASS of chil care center for prc-~chool chilflren. (lren for an entire year. $18.00 ·-·-- I~quip a t'ichool 'vith cotnph~te KT·r. $180 -- SPONSOR A CHILD with all hi• cdu CHEN and DINING HOOM facilities. cationa I nccdi'.'i, lt1nch, anc1 1nilk. $5,(lOO --- Name a CLASSROOM for wnwonc $JOO -- Join the roster of MEMBEHSHIP of dear. (~hinuch A tzinai. $1,800 ---- Furnish a CLASSl{()OM in one of S54 - Huy a f'i('t. of (;~~1"f0Jl_A.JIS for an entirt~ the ne\\r ...-chool (·on1plt>xc:-.. (~LASS o[ 1~orah School children.
Clip and Mail Today ntu·n niin:i '1:l1 nN C'i'' iWN 11i:i TORAH SCHOOLS FOR ISRAEL - CUINUCH ATZMAI TORAH SCHOOLS 156 Fifth .Avenue, New York City 10010 Gcn1le1ncn: FOR ISRAEL - I herchy Jllctlp;c the sum o[ S ...... as 1ny contribution. D Ainount enclosed 0 Kindly nutil stalcn1ent CHINUCH ATZMAI NAME..______156 Fifth Avenue A!HlRESS .. --- ----- ______STATE.______New York, N. Y. 10010 CITY._...... ZIP Contributions Are Tax Exen1pt BK-E0-60-46 ·------~------ASCALON, Israel-The Jews of came with Torah scrolls and their what is now Soviet Georgia managed own rabbis .... to hold on to their religion under Secular forces in Israel are having Persians, Arabs, czars and Com an opposite impact on ... aspects munists, Whether they can continue of Georgian religious life ... . to do so in the first modern Jewish "In Georgia we were observant state is an open question .... the way we should be," said the The Georgians also arrived with dockworker. "There was Jerusalem. a strong religious tradition. They Not here." (September 30, 1973) And We Say: It must not be so! Jerusalem is in Israel, not the USSR, but it is our responsibility to help our Russian brethren find it there. THE MAJOR ORTHODOX AGENCY FOR THE REHABILITATION OF RUSSIAN IMMIGRANTS IN ISRAEL - IS DOING THE FOLLOWING: • 2 children's homes • New educational center • Provisions of Sifrei Torah, • 1 vocational school in Dimona Tefilin and Mezuzos • Yeshiva for Bucharan • 9 synagogues, renovated • Loans to needy immigrants and furnished youths • Grants to Mosdos caring • Ulpanim and Youth Clubs • Special school transport for Russian immigrants • Special grants to immi • Summer camps • Additional classrooms grant rabbis and religious built to existing schools leaders • Advisory centers • Kindergartens and day • Shiurei Ezer, supplement • A special team of social nurseries ary teaching field workers
BUT YOUR HELP IS DESPERATELY NEEDED!
Mail Your Generous Contribution Today ------1 I RUSSIAN IMMIGRANT RESCUE FUND I I {Gemi/as Chesed Fund for Russian Jews) I 5 Beekman Street / New York City I 0038 I Enclosed please find my donation of $.. .. .to this I I historic undertaking to spiritually save our Russian brothers ! When the doors of Russia first opened, there I in Israel. I was an outpour of concern. Now the funds are j Name.... I coming in more slowly, although the Russian ! Address...... : 1 "olim" continue to come, and the work to save City ...... State...... Zip .... - ...... I 1 them for a Torah-way of life goes on. I __ ~ ___ :.o.~r~u~n~ a~ ~x ie~u~b~ _____ I
SANDER KOLITCH, Chairman DR. ERNST L. BODENHEIMER Treasurers MOSHE BRAUNSTEIN