Volume VIII, Issue 3 March 22, 2015 2 Nissan 5775

Kol HamevaserThe Jewish Thought Magazine of the Yeshiva University Student Body

Of Blood and Hope: Jewish Community: Building a Community: Lessons Learned with Models and Ideals Max Profeta by Chaim Goldberg

Communal Cry: The Paradox of Tefillah Be-Tsibbur by Yakir Forman

Elu V’elu Divrei Elokim Chayim and the Question of Multiple Truths by Jennifer van Amerongen

Rabbi Shimon Shkop’s Imitatio Dei and the Value of Fun by Arieh Sklar

www.kolhamevaser.com 2 KOL HAMEVASER A S M S D T A S S S D S R E A D S E S M C D W Y M L on Facebookor Twitter. our club’sevents. Findusonlineatkolhamevaser.com, or and toparticipate inthemagazine,conversation, and discussing Jewishissuestoget involvedinourcommunity, shabbatonim. special events,speakers,discussion groups,conferences,and addition toitsprintmagazine, KolHamevaseralsosponsors In figures. outside and professors, YU Yeshivah, Roshei RIETS contributors areundergraduates,althoughitincludesinput from confident leaders. engage Judaismintellectuallyandcreatively,tomature into community. Italsoprovidesopportunitiesforyoungthinkers to express theirviewsonavarietyofissuesthatfacethe Jewish growth ofitsreadershipandservesasaforumforstudents to The magazinehopesto facilitate the religious andintellectual Jewish issuesontheYeshivaUniversitycampusandbeyond. University studentbody,isdedicatedtosparkingdiscussion of www.kolhamevaser.com ima arah haul ima amuel am hoshana leorah uvy ayout taff ditors aakov aphi aniel aniel anny ovi ri lex opyeditors ssociate We encourageanyoneinterested inwritingaboutor Kol Hamevaserispublishedmonthlyanditsprimary Kol Hamevaser,theJewishThoughtmagazineofYeshiva A ichal iriam iriam ebmastr S bout B G G N M M chwartz O erkovitz W Y R A rossman rossman S S J P D adel S aged S iller E zarowski aakov obinson S K acobson -I hlian hlian earl riters bboudi chechter chiff ratch H andman ditors n ol E -C alpern H ditors K

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amevaser lahr orrison Chaim Goldberg and theuniquenessofYeshivaUniversitycommunity. Reflections ontheconceptof Communal Cry:TheParadoxof tefilla be-tsibbur A conceptualhalakhicanalysisofwhatconstitutestefilla with Of BloodandHope: ramifications regardingrabbinicperspectivesontheconceptofaJewishcommunity. Yakir Forman Shoshana Halpern Editors ReflectionsontheConceptsofaJewishCommunityin21stCentury. Editor’s Thoughts:IsthereanIdealJewishCommunity? Rabbi ShimonShkop’s A continuationofacolumnonfamousrabbinicpersonalitiesYeshiva’sUniversity’spast.

This articlefocusesonRabbiShimonShkop’sshortstenureatYU,auniqueapproachtonaval- bi-reshut ha-torah inhisthought,aswelladisccusionofModernOrthodoxy’sapproachtofun. Aryeh Sklar Joining theIDF:AnAmericanReligiousZionist’sDilemma A YeshivaUniversitystudentgrappleswiththequestionofreturningtoAmericawhilehis the Yeshiva University Student Body peers jointheIDF;hisreflectionsthroughprismofhistory, The Jewish Thought Magazine of in pursuitofamoreconcreteunderstandinghissenseresponsibility. Dovi Nadel Moshe StrikestheRock:FailedLeadership,or“Followership?” Kol Hamevaser An examinationoftheemotionaltensionandcause failed leadershipinthestoryofTheWatersMerivah. Alex Maged

J.J.Kimche When NatureRebels:InsightsfromRabbiSoloveitchik’s approach toTanakh The LonelyManofFaith A thoroughandinsightful reviewofabookthatcontinuesthetrailblazing Personal reflectionsandanalysisofanimportantworkbyRabbiSoloveitchik. Joshua Elianne Neuman Evolution OfARevolution: AReviewof Elu Va-eluDivreiElokimHayyimandtheQuestionofMultipleTruths Aryeh Sklar A discussionofthepossibilityformultipletruths inHalakhictexts. Jennifer vanAmerongen and theOngoingCensorshipofHisWritings BuildingaCommunity:LessonsLearnedwithMaxProfeta “Lovers ofHumanity”:RavKook,Christianity, Kiddush Hashem, avisittoMaxProfeta, byRabbiMichael Hattin Imitatio DeiandtheValueofFun studyemergingincontemporary times. Tefillah Be-Tsibbur 16 Jewish Models andIdeals Community: 23

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14 18 8 3 Jewish Community: Models and Ideals Editor’s Thoughts: Is there an Ideal Jewish Community? By Shoshana Halpern The reading it as an admonition to not veer should meet in a separate room but in myriad of explanations and interpretations fourth from normative communal practice. the same building as the regular minyan. that can exist for one source.iii This idea Mishnah in the second chapter of Pirkei What makes a particular practice This essentially ameliorates the problem that Judaism is a religion of multiple truths Avot teaches “al tifrosh min ha-tzibbur-- normative? The designation “normative” of separating from the community. The implies that a Jewish community does not do not separate from the community.” implies behavior that is standardized borders that define where a community need to have one uniform practice and Community is an integral aspect of and anticipated. The constant struggle starts and ends can be murky; often we hashkafah; therefore, one must wonder: Jewish practice and we have mitzvot between individual values and traditional find ourselves being part of more than one is there really a singular ideal Jewish such as those that fall under “devarim Orthodox Judaism provides fertile ground community whose values may or may not community? I think the ideal community is she-bikedusha” that cannot be done by for this debate on both uptown and harmonize. one where multiple opinions and practices individuals. Judaism does not allow us downtown Yeshiva University campuses. This issue of Kol Ha-Mevaser are studied, respected and examined, to live in isolation. The gemara in Taanit “Al tifrosh min ha-tzibbur” and similar attempts to tackle some of the challenging through lenses that foster spiritual growth says, “When the people find themselves sources are often used as the basis for questions that come up when talking and a positive sense of belonging. in trouble, let not a man say, I will go an argument about why practices should about the concept of Jewish community. into my home and eat and drink, and all not change. However, it is important to While reading this issue and reflecting on **** will be well with me.”i As members of ask ourselves who is the referred our community, let us try to remember tzibbur Shoshana Halpern is Editor-in-Chief of a community we are obligated to care to in these discussions? For instance, that the exhortation not to “separate from Kol Hamevaser. She is a senior at Stern for one another. Rav Yisrael Salanter when Women’s the community” also carries the reverse Tefillah Groups were first College majoring in psychology. explained that people should view their becoming popular, a major objection to message. We must strive to ensure that we fellow Jews’ physical needs as their own them was that women who participated don’t make a community that people want spiritual needs.ii Perhaps, this is one way would be separating themselves from to separate themselves from. Midrash to interpret Hillel’s statement, “Do not the tzibbur. Rabbi Avraham Weiss in Bamidbar Rabba teaches that there are i. Taanit 11a separate yourself from the community.” his book, Women at Prayer: A Halakhic “shiviim panim la-Torah.” The phrase ii. http://www.mussarinstitute.org/ When your community needs help you Analysis of Women’s Prayer Groups literally translates “there are seventy iii. Midrash Bamidbar Rabba 13:15-16 must help them. However, an alternative makes the argument that to solve the issue faces of the Torah,” and this principle is interpretation of Hillel’s statement is of “al tifrosh” Women’s Tefilah Groups classically used to explain the Of Blood and Hope: Building a Community: Lessons Learned with Max Profeta • By Chaim Goldberg sion? Why do we care to know a random in Egypt. One of several reasons In Parashat historical fact, such as what they named a given by the Midrash for this com- Vayechi, after Ya’akov’s death, the To- nearby city? Why do we need the seem- mand is that Ya’akov was afraid his Looking to rah spends numerous verses describing ingly random historical perspective of the burial place would become a place advertise to the the narrative of the mourning process for non-Jewish onlookers? of idol worship . YU student body? Ya’akov as well as his funeral procession On one level, I believe this ques- Why, according to the Mi- to Eretz Yisrael. Amongst what is a rath- tion gives us a window into understand- drash, is Ya’akov worried about er lengthy description, there’s one verse ing an earlier statement made by Ya’akov. his burial place turning into a place We’re the place for you! which seems somewhat unnecessary; not of idol worship? Our knowledge misplaced or irrelevant, but perhaps extra- of the Egyptian culture of mum- neous. The Torah tells us, “Va’yar...Va’yo- Creating a community mifying and pyramid-like tombs Be in contact with us at meru eivel kaveid zeh l’Mitzrayim, al kein is not an easy task. provides one answer. However, kara shemah ‘aveil Mitzrayim.’” “And the Through Max, the YU our verse illuminates Ya’akov’s [email protected] people of Cana’an saw the mourning (tak- community has been concern even more clearly, for we to find out about ing place for Ya’akov) in see even when his funeral proces- Goren Ha’atad blessed to discover advertising opportunities. (a place) and said, ‘What an intense (liter- an oft-hidden sense sion was merely passing by, it still ally, “heavy”) mourning this is for Egypt!’ of unity amongst warranted the naming of a city after Therefore they called the name of the its student body. him! Clearly, Ya’akov’s tomb was place ‘The mourning of Egypt. ’” liable to be idolized. • The purpose of this verse is un- That being said, I believe clear. With all due respect to the people of In the beginning of the parasha, Ya’akov this verse lends itself to an even Cana’an, is it so important to know that calls over Yosef and insists that he be bur- deeper level of understanding, one they too saw Ya’akov’s funeral proces- ied in the Land of Israel as opposed to which carries much relevance to Volume VIII Issue 3 www.kolhamevaser.com 3 4 KOL HAMEVASER Cana’an named acity after Ya’akov’s fu - the sacrificetheymadeon ourbehalf. for them and are infinitely appreciative for in thelineofduty, havetheutmostrespect recognize that these two men were killed dered incoldblood. Why? Becausewe mur tragically were who officers police in New York Citywerenamedaftertwo appreciated. Earlier this year, twostreets named after people who are respected and idea that places and positions are only dush Hashem. creates a appreciate him bors respectand whose neigh- that aperson mara issaying essence, the and hisG-d.In will praise him who seehim tuous acts, those other suchvir the needyand on time,assists pays hisbills his colleagues, positively with leader, orrabbinicmentor, ifheinteracts how if one is a Torah scholar, community love ofG-dthroughhisactions.Itdepicts teaches the ideaofonewhobringsabout first The stems from a factors. two following the by Hashem canbeframed us aboutKiddush matic waytomournforaleader. it asalessonfortheages,paradig concretized the experience by designating moved bythenature of thisfuneral, they enced itactively, andhavingclearly been passively notice the event; they experi the deceased. The non-Jewsdidn’t simply the ultimate way toproperly mourn for ideal. This funeralprocessionwasseenas Mourning ofEgypt,”indicating it wasan “The is, given name The one. significant Ya’akov’s funeralprocessionisnotanin- a tremendous tion foridolworship,heinfactgenerated successfully avoidedbecominganattrac our lives.Itseemsthat Ya’akov notonly www.kolhamevaser.com Consequently, ifthepeopleof The second factor is the simple The ideathat this verseisteaching The name given tothe site of Kid- Ge- Gemara onYoma 86a, which Kiddush Hashem. - blood donationsearmarked had nearlysettherecordof blood specificallyforhim! During hisrelativelybrief discovered anexceptional for anyspecificpatientat stay atthehospital,Max Sloan Kettering:Around 150 peoplehaddonated a nicevisitwithMax,I During whatwastruly piece ofinformation. - - - - ies program, gave aregularly scheduled san Shippel, head of Max’s Judaic Stud- leukemia. A fewweekslater, Rabbi Yona- unfortunately diagnosedwith napolis, was Max Profeta, a YU student from India- today’s times as well. A fewmonths ago, derlying roots continue to reverberate in thousands ofyearsago,itslessonsandun- non-Jews aswell. ple. This exertion clearly impressed the family, butasubstantialamount of peo- Egypt to Israel! And notjust Ya’akov’s about Ya’akov’s memorial service where mind thatthe Torah isnotsimplytalking to hisfinalrestingplace. ber ofpeople who accompanied Ya’akov servers were astounded by the sheer num- tial amount of people. The non-Jewish ob- meaning heavy, but)indicating asubstan- camp was very and itconcludesbysaying,“Andthe who joined Ya’akov’s funeral procession, rative, a lengthy list is given of the people tity, theotherisquality. Earlier in thenar Torah givesustwoanswers.Oneisquan- tion ofG-d’s name? To this,Ibelieve, the sanctifica this produced that factors the was made. sanctified: A was name tum of funeral, Ya’akov.the dic- Inotherwords, and appreciation for the beneficiary of that that they musthavehadimmense respect such long-term import—it only follows neral procession—andagain, a name with 86a was fulfilled and G-d’s and fulfilled was Yoma86a While this is a nice story from for quality,As wehavetokeepin The question is, then, what were kaveid

,” (again, literally Kiddush Hashem Kiddush ous trek from surely an ardu- took whatwas ule and under regular sched- days fromtheir cant amountof signifi- a rificed participants sac- the numerous cordingly, allof burial. Ac- the procession and of thefuneral ing the entirety er, itisdiscuss- took place; rath- the eulogies - - - already doneso.Soonafter, Iwentwith a ly forMaxandhethanked those whohad specifical earmarked and donated be can blood that mentioned briefly he sichah, sichah intheBeitMidrash.Duringthis of allsorts,about whatincrediblepeople proceeded to showeruswithcompliments point, shecouldnotholdherself backand him andwantedtovisitifpossible. At this that wemerelywenttothe same schoolas fact, wehadnevermetMax. We explained tionship to Max. We ourrela- respondedthat, in her wetell that requested first tionist said she would call and see, but asked ifwecouldvisitMax. The recep- tients inthehospital. only becausethere are hundredsofpa- comment struck me as slightlystrange was that we were donating for Max. The name and shecommented on hownice it ceived a notion of familiarity with Max’s by thereceptionist there, weagainre- center and wereaskedthesamequestion unusual. When wearrivedatthedonation nary yet,butherfamiliarity seemed a bit Max. Nothing explicitly out of the ordi- woman gaveareadyacknowledgmentof ic andafterImentionedMaxProfeta,the if weweredonatingforsomeonespecif- the appointment byphone,wewereasked eye-opening experience. While booking merous timesbefore,thistime itwasan nate bloodforMax. friend to Sloan Kettering Hospital to do- After we finished donating, we donating, finished we After While Ihavedonatedbloodnu- - Max hadalready nearly settherecord(2 in hisrelatively brief time at thehospital, that, was first The information. of pieces with Max, I discovered two exceptional clear. it. Luckily, all the answers soon became I couldn’t quitewrapmyheadaround pliment? Perhaps. But endless praises? to donateforhim.Deservingofacom- visit with Max that I wasonlyofmany dinary, asIproceeded to learn during my traordinary. And, infact,itwasn’t extraor I bynomeansfeltthatwhatdidwasex- one todenythat I wasdoingakinddeed, me quitebysurprise. While Iwon’t be people whojustdonated?” “So you’rethespecial called tous, nurses we walkedoutoftheelevators, one ofthe never methim. Without exaggeration, as their praise than the receptionist who had ly knewMaxwere even more effusive in one couldimagine the nurseswhoactual to the 9th floor where Max was staying, as were doing, we were,whatatremendous kindness we from blood earmarked specifically for specifically earmarked blood from bank! All the other transfusions came they needed to gothe general blood transfusions bythat point, only twice had blood 50 approximately needed had Max donated bloodspecifically forMax! had people 150 Around patient. specific most) ofblooddonationsearmarked fora During whatwastrulyanice visit Now, all of these accolades caught The secondtidbit was thatthough et cetera. When we finally got Volume VIII Issue3 nd - -

him, which is significant because even mum of time taken from their day. None- striking teachings in the entire Gemara amongst its student body. May G-d give Jewish Community: Models and Ideals though there were 150 donations, if un- theless, over a hundred students, not just is what we learn in Yoma that even the us the strength to continue to put forth our used after a few weeks, earmarked blood his close friends but many who did not day of Yom Kippur—our ultimate day of best efforts in all that we do, and may we is transferred to the general blood bank. know Max, got up and traveled to Max’s repentance and renewal—only acquires realize that while our own individual ac- What that means, therefore, is that blood hospital so that they could donate espe- meaning after we have done our part to tions may seem small, together, they can wasn’t donated to Max just in the initial cially for him. make amends and to achieve our own produce something extraordinary. week or two after his diagnosis while I believe this element of effort re- renewal . Only after we have made our- emotions were running high; rather, peo- ally underscores one of the fundamental selves vulnerable to our friends and close **** ple had been constantly donating blood differences between Judaism and other ones is G-d, so to speak, willing to make I recently spoke to Max over the for Max, going 3 weeks after, 5 weeks religions. Judaism is a religion of effort, a Himself vulnerable to us. phone. Max is deeply appreciative for all after, 2 months, 10 weeks….so much so that everyone has done for him the last that throughout his treatment he virtually few months and would like to extend his never needed the general blood bank! gratitude to the YU community for its un- What I realized later was yes, per- wavering support. With much gratitude haps I didn’t do anything extraordinary, to G-d, we are happy to say Max recently and neither did the other 150 individu- concluded all his treatments and was re- als, but something did. Max’s school did leased from the hospital. In fact, he is even something extraordinary, Max’s people back to living in the Heights and please did something extraordinary, the Jew- God anticipates continuing his education ish nation as a collective did something at YU in the fall. extraordinary. While I saw my action as Additionally, it is worth noting simply a nice act, for the hospital workers that by the time Max was released for the it was in fact extraordinary, because this final time, the number of blood donations was a depth of caring which goes well be- earmarked for him was up to around 200. yond what they are generally exposed to. Furthermore, approximately 300 dona- Ultimately, what this was, of course, was tions were made in his name in his home- a remarkable Kiddush Hashem, a sanctifi- town, Indianapolis, IN. cation of G-d’s name, for much the same life of initiative, a commitment to seeking Similarly, creating a communi- reasons that Ya’akov’s funeral procession out knowledge of what G-d wants from ty is not an easy task. To form an entity **** was a Kiddush Hashem. First, the pure us, and an experience of sacrifice. We are whose individual parts feel responsible numbers—the 2nd most donations in the blessed with the day of Shabbos, but it for one another requires opening oneself Chaim Goldberg is a Junior at hospital’s history! And second, the effort. entails sacrifice. We are blessed with the up to those around him, desiring to march Yeshiva College, majoring in After all, the NY Blood Center comes to laws of Taharas Hamishpacha/family pu- towards a common goal with them, and, Psychology and Jewish Studies. the YU and Stern campuses every few rity, yet they demand sacrifice. ultimately, acting on that desire. Through months and anyone who wants to do so is There are no “free lunches” in Ju- Max, the YU community has been bless- able to at their convenience, with a mini- daism. What I find to be one of the most ed to uncover an oft-hidden sense of unity

Communal Cry: The Paradox of Tefillah Be-Tsibbur By Yakir Forman A well-known of teifllah be-tsibbur. Instead of praying Careful analysis of the Talmudic laudatory. In one place (Berakhot 7b), midrashi gives alone in their homes, Jewish individuals passages which discuss tefillah be- Rabbi Yokhanan proclaims that the time prayer the moniker “avodah she-be-leiv,” make their way to a gathering place, a tsibbur can offer a tsibbur prays is “service of the heart.” Tefillah thus takes beit ha-kenesset, specifically designated some insight an “eit ratson,” on an intensely individual character. for prayer, and make a conscious effort into its nature. If tefillah is avodah an auspicious Unsurprisingly, the image of Hannah’s to whisper in a group of ten. It is this Consistent with she-be-leiv, if the very time for prayer’s highly personal prayer dominates our halakhah which gives rise to a central tefillah’s nature essence of tefillah is acceptance. heritage’s perspective on shemoneh esreih, paradox of the Jewish life experience: as personal shaped by the thoughts of Elsewhere the centerpiece of tefillahii; the halakhot while prayer is one of the most personal avodah she-be- the individual who pours (Berakhot 6a), which emerge from this image, such as actions a Jew takes, the prayer service leiv, the gemara his soul before G-d, how Abba Binyamin the proscription that tefillah be whispered and its house become the centerpiece of never mandates can a tefillah be attributed proclaims that a such that only the prayer and G-d can the Jewish community. What can such tefillah be- person’s tefillah is heariii, further the individualization of a public gathering possibly contribute tsibburiv, but to a community? heard only in the tefillah. Yet this most personal of mitsvot to avodah she-be-leiv? If prayer is so a collection beit ha-kenessetv, ironically frames the most commonplace intensely personal, how can a community of statements toward the beginning and Rashi explains that the beit ha- public element of halakhah, the institution pray? of massekhet berakhot establish it as kenesset houses the tsibbur’s beautifully

Volume VIII Issue 3 www.kolhamevaser.com 5 6 KOL HAMEVASER he believes intheexistence of such a masses’ prayer,” already indicating that the phrase,“tefillat He openshisdiscussionof the topic with believe in thisview of tefillah Manoah position is adopted explicitly by Rabbeinu for encouragingkavanah.Indeed,this Tefillah be-tsibburisthusamechanism focuses theindividual on hisprayer. prayer, surroundedbyothersalsopraying, itself. Praying inaroomdesignated for again, a simple explanation presents ratson”?Once tsibbur create this“eit prayer. only aframeworktohelptheindividual’s merely an apparition. The exist, theparadoxoftefillah tsibbur. If such a joint personal sources describe the acceptance of a participating individuals’ tefillot be-tsibbur existsmerelytobolsterthe maintain that theinstitution oftefillah reading of boththese statements can sung praises. interpretation, Rambam Notwithstanding Rabbeinu Manoah’s support in the halakhic tradition. entity a valid metaphysical halakhic leiv individual’s that according to RabbiNatan, masses canpray. Itseems, seemed to setoutdeny: the which RabbeinuManoah heart of the paradox, the claim this statement reignites the masses.” A simple reading of rabbim,” “the prayer of the shel does not reject “tefillatan Natan (Berakhot to Rabbi According suffice. minimalist approach may not statement suggests this avodah she-be-leiv internally-focused halakhot of tsibbur isoneofthemost being aparadox,tefillah Rabbeinu Manoah, farfrom www.kolhamevaser.com ; theprayerofmassesis tefillah vii How doestheframeworkof An eminently plausible minimalist Such aclaimseemstohave Yet athird Talmudic . vi tefillah, notajointtefillahofthe . According to . According neednotbean vdh she-be- avodah 8a), G-d . ha-tsibbur,”“the tefillah does not tsibbur provides viii be- be-tsibburis seemsto be-tsibbur. . Both

since thetefillot very roots oftefillah individual to“join.” tefillat it isonlythemetaphysical creation of a tsibbur butmerely surround himself by it; individual would never truly “join” the bolstering theindividual’s kavanah,the If the tsibbur,” anindividual’sjoining atsibbur. ha- im the conceptofbeing“meshateif Yokhanan’s. Rambamalsobelievesin Natan’s statement, as opposedto Rabbi concept. He thenchoosestoquoteRabbi ha-tsibburwhichwouldrequire the tsibbur were just a framework for Rav Soloveitchik communities formthecoreofthisentity. the paradigmaticexampleofaprayer. conglomerate The tefillatan shel rabbim A wereestablished to for, afterall,thereisonlyone Rav Soloveitchikopinesthat ccording toRavSoloveitchik, korban tamid are in the when G-dacceptsprayers, tefillot ha-tsibburtefillot He acceptsthemasone ix for theentirenation. notesthatthe tsibbur, tefillat ha-tsibbur eachmorning were publicofferings prayer. RavSoloveitchik opines thatwhen is, infact,theparadigmatic example of a Rav Soloveitchik, correspond to the creating an entity which isnot theprayer represent the entirety of theJewishnation, not merely to bolster Rav Soloveitchik, tenmen arerequired form thecoreofthisentity. According to tefillot each morningfortheentire nation. The after all,thereisonlyonekorban one conglomerate G-d acceptsprayers,he themas ha-tsibburofvarious communities is,infact, ofvarious tefillat korbenot tefillatan shel rabbim shel tefillatan x . Thus, accordingto – ha-tsibbur–for, kavanah but to tamid, which tamid the Rambam’s apparent approach, it is is an individual minimalist approach, tefillah one’s perspective. According tothe tefillah taken. change dependingonwhichperspective is As noted above, according to Rabbeinu individual becomes partofthetsibbur. differentan perspectives towardhow tefillah the fulfill mitsvah. individuals multiple helped and thatRabbiEliezer’s freeing hisslave that itisaccomplished by allindividuals, of two different these perspectives. For example, Rambam to ramifications the prayerofanation. of an individual or even a community, but Thus, the form of the individualsofcongregation! each of theseprayersmustberecited by is to help ten or more individual prayers, entity of tefillatan shel rabbim;ifthegoal goal oftefillah Such a construct is possible only if the praying while the congregation listens. defines tefillah be-tsibburinthemerefacts be-tsibburalsodependson be-tsibburalsonecessitate The nature of themitsvah The different perspectives toward There areanumberofhalakhic tefillat tsibbur’s on thebasisoftefillah The order to form a against freeing his slave in the Biblical prohibition of RabbiEliezer, whoviolated (Berakhot example, the Gemara For in different areas ofhalakhah . ramifications have This may individual. specific a community, insteadofby a Katan 3:3) sees the advantage for example, Rosh (Mo’eid mitsvah individuals, one mustinterpret specific by accomplished is community. Ifthemitsvah as beingaccomplished bythe true ifoneviewsthemitsvah masses. This ismostdirectly de-rabim,” amitsvahofthe ha-tsibburasoneperson be-tsibburistocreate one fulfilled by the by fulfilled mitsvah Volume VIII Issue3 justifies this act this justifies Gemara mitsvah; according to tefillah de-rabim differently; xiv 47b)tells the story being a “mitsvah be-tsibbur may be-tsibbur minyan be- xiii xii xi .

Manoah, it seems likely that the individual (90:30). Magein Avraham himself, upon us in full force. If tefillah is avodah requires more than merely being present Jewish Community: Models and Ideals merely needs the presence of a quorum, however, believes such an individual does she-be-leiv, if the very essence of tefillah for prayer with a minyan. Two peculiarities while Rambam seems to require some not fulfilltefillah be-tsibbur. This seems to is shaped by the thoughts of the individual in Rambam’s exposition of this conceptxx act of “joining” the tsibbur. The concept reflect a need to create a communal prayer; who pours his soul before G-d, how can a seem to suggest this. Kesef Mishneh of “joining” is amorphous, but it may mussaf and shakharit are too different to tefillah be attributed to a community? It is notes that Rambam’s mandate to “join the reflect more stringent requirements of conglomerate into a single tefillatan shel possible that the nature of the communal community in prayer” is borrowed from adding oneself to a quorum. For example, rabbim. Interestingly, Tslach (Berakhot tefillah is entirely different from the nature Berakhot 29b-30a, which uses the phrase Shaarei Teshuvah the individual in an entirely different context. According (55:14) rules that avodah she- to that Gemara, a person should pray if an individual can be-leiv, and tefillat ha-derekh in the plural, including hear the tsibbur from the communal others along with himself in his prayers, a different building, tefillah is thus “joining the community in prayer.” he is considered to centered in shared Rambam, however, borrows the phrase be praying with the words instead to mandate tefillah be-tsibbur. After tsibbur. This should of personal borrowing this phrase, Rambam explains, certainly be true thoughts.xviii “A person should not pray individually according to Rabbeniu There seems, whenever it is possible for him to pray Manoah, since merely however, to be a with the tsibbur.” Such a qualification is hearing the tsibbur’s subtler option. somewhat unusual for Rambam. What prayers assists The is the connection between mentioning his kavanah. Peri crucible of Egypt others in prayer and tefillat ha-tsibbur, Megadim (90:15), provided our and why does Rambam feel the need to who may disagreexv, nation with its restrict the obligation of tefillat ha-tsibbur may believe in a more opportunity for to “whenever it is possible”? stringent concept of the first national It seems that Rambam views “joining.” Global tefillah in its “joining the community in prayer” as a perspective toward tefillah be-tsibbur 6a) adopts both perspectives of tefillah be- history. The tefillah of the Jews in the broader attitude, not a specific action of also has ramifications in the related issue tsibbur in different situations. According second chapter of Shemot is beautiful praying with a minyan. One who “joins the of how the quorum forms. According to to Tslach, if the case arises outside the in its simplicity. According to the pasuk community in prayer” must see his needs the Gemara (Berakhot 47b), the higher beit ha-kenesset, only the tsibbur’s prayer (Shemot 2:23), “Va-yei’anehu venei and the needs of the rest of the community form of zimmun (a group’s unifying for is heardxvii, and an individual who prays yisrael min ha-avodah va-yizaqu, va-taal as intertwined and inseparable. Thus, even Grace After Meals), which also requires a mussaf while the tsibbur prays shakharit shavatam el ha-elokim min ha-avodah,” when he separates from the community quorum of ten, can be recited even if ten is not considered part of the tsibbur. “Bnei Yisrael groaned from the labor, and (such as when he travels, and must are not quite reached, such if the tenth is Inside the beit ha-kenesset, on the other they cried out, and their prayer rose to recite tefillat ha-derekh), he includes the a minor, or nine people are arranged in hand, the individual’s tefillah is heard as G-d from the labor.” A national groan and community in his prayers.xxi The attitude such a way that they appear to be ten. Can long as he is an environment of prayer, cry, the most basic expression of pain and of shituf im ha-tsibbur thus pervades all these leniencies be duplicated for tefillah which can be created even if the tsibbur yearning for G-d’s salvation, was enough of one’s prayers, even when tefillah be- be-tsibbur? If the quorum of tefillah be- is reciting ashrei and of course exists if to start the wheels of redemption. tsibbur is impossible. This explains the tsibbur is necessary merely to bolster the tsibbur is praying shakharit. Tslach’s The model of this tefillah can inclusion of the qualifier in Rambam: one kavanah, the answer is almost certainly exposition beautifully showcases the solve the paradox of tefillah be-tsibbur. must always “join the community,” but yesxvi; but to create a metaphysical simultaneous existence of two levels of Perhaps a community cannot think the the primary expression of this attitude is communal prayer may necessitate an tefillah be-tsibbur: the core tefillat ha- complex thoughts of personal tefillah, but when it is possible for one to join tefillat actual quorum. tsibbur, which is created by a quorum a community shares a basic yearning to ha-tsibbur. If one rejects this opportunity, One final halakhic question praying the same prayer together, and the G-d. The tefillat ha-tsibbur is formed, in he demonstrates that he is uninterested concerns the content of the tefillot. prayer environment, which is created in its essence, by a communal cry; it is this in viewing his relationship with G-d as Magein Avraham (90:17) asks whether a beit ha-kenesset even by a tsibbur who basic yearning which unites the tsibbur part of the broader community’s. One an individual who prays mussaf while the is done with shemoneh esrei and can be and allows the individuals’ disparate who accepts this opportunity, however, tsibbur is praying shakharit is considered joined by an individual praying a different and distinct tefillot to share the basis of demonstrates an entirely different attitude to have fulfilled tefillah be-tsibbur. Such prayer. These two levels correspond to communal prayer as they rise to and are toward his relationship with G-d and a tsibbur certainly creates an environment the two perspectives the rishonim had on heard by G-d.xix his act of prayer, an attitude in which which contributes to the individual’s tefillah be-tsibbur. One other element also unites others are included in his prayers; his kavanah. According to the minimalist While the existence of communal the disparate individual prayers: the needs become the community’s, and vice perspective, therefore, the individual prayer as a metaphysical entity seems to individuals themselves think of themselves versa. It is this attitude which unites the should fulfilltefillah be-tsibbur, consistent be a well-supported halakhic option, it as part of the community. “Joining” individual avodot she-be-leiv into one with the opinion of Mishnah Berurah brings the paradox of tefillah be-tsibbur the community, as Rambam mandates, tefillatan shel rabbim; all the individuals

Volume VIII Issue 3 www.kolhamevaser.com 7 8 KOL HAMEVASER different worlds of Telze and Yeshiva Uni- bi Chaim Shmuelevitz taught. The very HaTorah“Shaar ”, wherethe famous- Rab very successfulyeshivain Grodnocalled Rabbi Elchonon Wasserman. Heheaded a producing many Torah greats,including Volozhin, tocreatethe“Telze approach”, of Rabbi Naftali Tzvi Yehuda Berlin at proach ofBriskandthe“simple” approach that combined thecomplex Talmudic ap- Yeshiva allowed him to craft a curriculum ics. Hispositionastheheadof Telze tioned in the circles of Talmudic analyt of pre-warEurope,hisname isoft-men Grodzinski, thetwopreeminent authorities “Chofetz Chaim”) and Rabbi Chaim Ozer league of RabbiIsraelMeirKagan(the is less-known.Farfromit, as aclose col- thelist. of That isn’t tosaythat Rabbi Shimon Shkop top the near ranks definitely (1860-1939) Shkop Shimon Rabbi past, viii. HilkhotTefillah 8:1 “prayer,” “tefillatan,” pray asingleprayerentity. word the that appears noteworthy is It vii. seems toencompassbothhalakhot. include others in one’s prayer. Rabbeinu Manoah’s to advice explanation the with be-tsibbur tefillah of halakhah the combine explain the position of Rambam, who, as noted below,to seems to advanced is position This one’skavanah. increases prayer Actually, 8:1. Tefillah Rabbeinu Hilkhot Rambam, to Commentary vi. only be-tsibbur, amore direct reference totefillahbe-tsibbur. heard is tefillah that girsa alternate the v.have rishonim Many usual “chayav”whichmandatesanaction. the avoiding be-tsibbur],” tefillah accomplish [to strive should (OC Arukh Shulkhan uses 90:9) the tradition, same the Continuing iv. all iii. Berakhot31a almost stated, otherwise unless discussion inthisarticlerevolves around shemonehesreih. Thus, tsibbur. the with together esreih shemoneh praying is gain primary the rather, barekhu; and kedushah, kaddish, hear to ability the is tsibbur be- tefillah of gain primary the widespreadimpressionthat the refer to to taken be will “tefillah” article, this in general, In ii. i. Mekhiltade-RabiShimonbarYochai 23:25 www.kolhamevaser.com community. Individuals can develop very community; it iswhatbuildstheJewish is morethanthecenterpiece of theJewish mind first. pray withthecommoncommunal needs in Rabbi ShimonShkop’s By Aryeh Sklar shemoneh esreih. Mishnah Berurah (90:28) cautions against in the singular. According to Rabbi Natan, the masses singular.the the Natan, in Rabbi Accordingto If thisisthecase,tefillah be-tsibbur Monoah’s position is that including others in one’sin others including that is Monoah’sposition the rare formulation, “yishtadeil adam,” “a person “a adam,” “yishtadeil rareformulation, the teachers of RIETS’ Of the lesser-known - - during his old age was literally self-sacri - literally was age old his during traveling This basis. proper its on yeshiva yeshiva from its tangle of debt and to set the the save to America wanderedto and staff wandering his took rabbi our shriveled, had yeshiva’sincome the and stricken, ly extreme- was yeshiva the of situation rial mate- the when [1928] 5689 year the “In stead, theywrite(mytranslation): his time teaching at Yeshiva University. In- ously missingfromthis is anymention of Conspicu- 1928-1929. in America in time bi Shkop’s accomplishments, includinghis publication provides a descriptionofRab- to continueasheadtheyeshivathere, Shkop returnedfrom America toGrodno by hisShaarHaTorah studentsafter Rabbi time at YU. InaJubilee volume published students tried to erasethehistoryofhis than before. nothing lessthanshocking,moresotoday versity colliding in RabbiShimonShkopis members of the community. The ideal prayer experience andissharedbyother yearning forG-disabasicelementofthe of she-be-leiv avodah personal relationships with G-d through tefillah be-tsibburistorecognize that It doesn’t help that many of his Imitatio DeiandtheValueofFun xiv. Rosh (Berakhot 7:20) sees the mitsvah at issue as kedushah that hecouldcountasthelastmanofquorum. freedso Eliezer slave Rabbi his Nevertheless, slave. Canaanite freed a but minyan, a toward count cannot slave” “Canaanite A xiii. in the article. later discussed be will which prayer, one prayers form individual to the combine which in issue manner This the prayer. on communal also of depends entity one form to combine individually,recited though prayers, the that possible seems It be-tsibbur.tefillah of view minimalist the embrace necessarily the that practice the is, that true; be to seem not does converse The xii. xi. HilkhotTefillah 8:4 action. public inherently an as tefillah paint to seem qorbenot public this the contrast, in nature; individual its stresses prayer in of source explored paradox the as them to pointing and the individuals, were avot The article. typify approaches two These correspond tamid. tefillot qorbenot the the that to and avot, the and to x. The Gemara (Berakhot 26b) asks what the tefillot correspond ix. ShiurimLe-Zeikher Abba Mari,vol.2,pp.37-38 xv. Admittedly,readingsimpler a not does Megadim Peri the of irrelevant toourexplorationoftefillahbe-tsibbur. and barekhu, not shemoneh esreih be-tsibbur. If so, this story is , butthechallenge gives two answers: that the tefillot were established by established were tefillot the that answers: two gives lv cn Hwvr Trh a poiis ren a freeing prohibits law Torah However, can. slave ogeain ebr pa idvdal de not does individually pray members congregation Shkop’s appointment: release describing theimportance of Rabbi doxy, describes howRevel wrote apress Revel: Builder of American Jewish Ortho- standing. As R. Aaron Rakeffet inBernard respectful and cognizant of RabbiShkop’s tect” thereputationoftheirgreats. by peoplefromhiscircle, in orderto“pro- rabbi’slifetime canhishistory berewritten This is yet more evidence that even in a to Grodno tothejoyofhisstudents... returnedhe (1929), 5689 still While rabbi. great love and appreciation known to their made their and him to flocked the hundreds, in students, scattered and many His admiration. and reverencegreat with him everywhere he went they came and greeted and impact, enormous an had America in shlita rabbi our of appearance The shiva. ye- the of survival and life the regarding was this for that, despite life his in cast ta shli- master our but nefesh), (mesirat fice tefillatan shel rabbim,andonlythrough shel tefillatan to G-d.Onlythisattitude can create a a placeinhispersonalcommunication his own,giving the rest of the community individual to place others’ needsalongside of shitufim ha-tsibbur challenges the RIETS, foritspart,wasextremely of shitufimha-tsibburinthiscontext. expressiontsibbur.principal the the to becomes prayer) thus It (in has one connection only the is prayer individual in others tsibbur,the fromincluding separated is one When prayers. his in others mention must one that lesson the teach to ha-derekh xxi. This may explain why the Gemara chose specifically tefillat xx. InHilkhotTefillah 8:1 prayer of act the itself, itcanbeformedevenofdifferent tefillot. in expressed G-d to yearning the merely is to be praying tefillat ha-tsibbur. If the basis of tefillat ha-tsibbur who prays mussaf while the tsibbur prays shakharit is considered of Mishnah explanation another provides also approach an Such xix. ha-tsibbur isrecited aloudbyonememberofthecongregation. of the importance of the thoughts behind the words, while tefillat silently, is because recited ha-yachid seemingly tefillat tefillah: who Rambam, in support strongest its finds perspective This xviii. which Tslach iscommenting. xvii. “Heard” references the statement of Abba Binyamin, upon prayers thanthatitactuallybeaquorum. more is it important that the tsibbur looks like a quorum to the individual kavanah, prayers’ individual the bolsters quorum be to xvi. This is especially true of the case of nine people who appear touch onthisissue. itnuse s sapy n h fr o te w tps of types two the of form the in sharply so distinguishes ten; after all, it seems likely that if the presence of the of presence the if that likely seems it all, after ten; i Berurah’s aforementioned position, that the individual rounded by a clean, white beard--is “Reb beard--is white clean, a by rounded a gentle smile on a delicate face that is sur possesses keen eyes that move quickly, and man--who elderly everyone’sthis in mind: Shkop. One thought seems to be uppermost Rabbi upon focus eyes all and assembled, those through pass to seems current tric elec slowly.An walking is Shimon” “Reb Rabbi Shkopenteredtolecture: scribed his emotions and thoughts when the of student publication, issue 1928, 30, December the In Rabbi Shkop.Rakeffet continues: rah inouroldhome. land, just as he propagated the study of To - this in Torah of seeds the planting in aid God, of help the with will, He Jewry. can Ameri- all for event important an is it but matter of great importance to the Yeshiva... a only not Yeshivais the to Shkop Shimon the Yeshiva College community majoring community College Yeshiva the a is YakirForman build acommunalrelationshipwithG-d. this type of prayer can the individuals The studentsthemselves revered h cmn o te an Rabbi Gaon, the of coming The Volume VIII Issue3 **** -year student of student second-year Hedenu, astudentde- ii - - Shimon.” This is the same “Reb Shimon” under-described phenomenon.vi doing acts of kindness, like He acts. Just of his body and soul he also associates Jewish Community: Models and Ideals of Telshe, Maltsh, Bryensk, and Grodno-- Rabbi Shkop’s willingness to teach as God visited the faint Abraham recover- to the mitzvah of being holy, for through whose deeds and accomplishments in each at YU demonstrates his general openness to ing from circumcision, so too do Jews have this he can also do good for the masses. of these stations in his life, have gained for breaking away from the mold in the yeshi- an obligation to visit the sick. Many recent Through the good he does for himself he him the respect and love of all. iii va world. One of his most famous writings authorities have placed great importance can do good for the many who rely on him. is the book entitled , which on this concept, known in Latin as Although the Yeshiva University Shaarei Yosher imitatio But if he derives benefit from some kind of .ix website describes his stay as Rosh Yeshi- contains essays discussing various specific dei permissible thing that isn’t needed for the issues in Talmudic law, such as testimony But for Rabbi Shkop, the import va as lasting a full year, in reality health of his body and soul, that benefit is of this passage is even beyond his stay was short-lived,iv lasting in opposition to holiness. For in this he is a command to worship God by benefiting himself (for that moment as it only from March of 1929 to Au- helping others. He writes that the gust of that year. And although the seems to him), but no one else. command of means Yeshiva University website states imitatio dei “that we, the select of what He Thus, Nachmanides’ category of that the reason why he left was due made, should constantly hold “ ” becomes, to to the urging of the Chofetz Chaim naval be-reshut ha-Torah as our purpose to sanctify our Rabbi Shkop, a person who does things that and Rabbi Chaim Ozer Grodzinski physical and spiritual powers for will never have any good for the communi- despite his misgivings, this seems the good of the many, accord- ty. This is indeed quite innovative. Funda- to be inaccurate as well. There, ing to our abilities.”x For Rabbi mentally, Rabbi Shkop believes that every whoever wrote the description, de- Shkop, to truly be like God, all scribes his leaving Yeshiva in such a action one takes must be for the benefit of our actions must be devoted to others. He continues with a caveat. It is hu- manner: others, like His are. Further, he manly impossible to be exactly like God, Although he wanted to remain, the understands the concept of ho- because, “His Holiness is only for the cre- leading rabbis of Europe, led by liness as expressed in Leviticus ated and not for Himself,” which humans the Chofetz Chaim zt”l and Rabbi 19:2, “Be holy, for I, God your cannot hope to replicate. Rather, even acts Chaim Ozer zt”l, felt it imperative God, am holy,” in the same vein. of personal benefit must ultimately allow for him to return to Grodna and to Leviticus Rabbah understands man to better serve his fellow man, other- his yeshiva there. Rabbi Shkop an- “holiness” as “separateness,” wise they are “vanity and ignorable.” swered their call, albeit with some yet Nachmanidesxi interprets Rabbi Shkop’s conception of the misgivings. the verse as relating the obli- intense Jewish value of caring for the com- However, R. Revel’s invita- gation of the Jewish people to munity seems on the face of it to be in line tion to Rabbi Shkop to stay the next stay away from acts of debauch- with Modern Orthodox values. Indeed, year was met with adamant refusal ery and becoming what he calls Rabbi Yitzchak Blau claims that for this and a clear rationale for it, indicat- a “naval be-reshut ha-Torah” same reason, Modern Orthodoxy should ing that Rabbi Shkop never planned - “despicable person with the generally distance itself from TV and mov- to stay longer than he had to: permission of the Torah.” Rabbi ies.xii He writes that “Modern Orthodox Shkop asks, “According to this, Jews pride themselves on their sensitivity When I arrived here [Miami beach], it would seem the Midrash is in- to communal needs and on a commitment I was given your telegram in which law. His introduction itself, however, is comprehensible. What relevance does the to benevolence. They sometimes contrast - you requested that I continue in the Yeshi an extremely interesting and innovative concept of separation have to being similar their approach with a Haredi view that va. It surprises me that you still ask that reading of famous passages in the Torah to the Holy?” His answer, seen in full, is tends to prize Torah study above other val- I do so. Haven’t I already told you many and Talmud to prove his understanding of remarkable: ues.” Therefore, argues Rabbi Blau, if TV times that I cannot fulfill this request. It man’s role in the world. can be shown to hinder that commitment And so, it appears to my limited thought is my fondest wish that God should help His thesis, in short, is that man’s to benevolence, it would be a danger to that this mitzvah includes the entire foun- me return to my Yeshiva in Grodno before purpose is solely to improve the lot of the Modern Orthodox values as a whole. Rab- dation and root of the purpose of our lives. Rosh Hashanah.... May the good Lord aid many. While the idea of aiding the com- bi Blau draws from political scientist and All of our work and effort should constantly you in selecting the proper man to head the munity certainly exists as a Jewish value, Harvard professor Robert Putnam’s argu- v be sanctified to doing good for the commu- Yeshiva. the denial of the inherent value of personal ment for the negative effects of TV on civ- nity. We should not use any act, movement, Though it’s possible that Rab- worship of God is certainly at odds with ic engagement in his book, Bowling Alone, or get benefit or enjoyment that doesn’t bi Shkop would have stayed had his col- the amount of today’s Orthodox focus on which can be summarized as follows: 1) have in it some element of helping another. leagues not urged him to return, it seems the individual’s performance of the com- It uses the scarce time that could be spent And as understood, all holiness is being set more obvious that he himself never really mandments. To prove his surprising thesis, helping others, 2) It has psychological ef- apart for an honorable purpose – which wished to stay in America at all, nor did he he must place preeminence on sources that fects that inhibit social participation, and is that a person straightens his path and have “misgivings” for his decision to leave. were not valued as such before. For exam- 3) TV promotes materialistic values which strives constantly to make his lifestyle ded- We see that there may be some rewriting of ple, the Talmud in several placesvii inter- are opposed to social engagement. icated to the community. Then, anything Rabbi Shkop’s history on the Modern Or- prets that the Torah command to “walk in Though Putnam’s conclusions at he does even for himself, for the health thodox side as well, which is definitely an [God’s] ways”viii means to imitate God by face value seem mere correlation, rath- Volume VIII Issue 3 www.kolhamevaser.com 9 10 KOL HAMEVASER written aboutit. ern Orthodoxwritershaveindeed ence. However, recently many Mod- spread intheModernOrthodoxexperi shying away from something sowide- Mr. Woolfpoints and playinparticular. fun and general, in leisure to attributed ue val- intrinsic of lack complete the – thought orthodox Modern in lacuna serious very a exposed inadvertently Blau Rav believe I it. er watched for value or the pure pleasure of about is deeper than the issue of TV – wheth- I believe that what Rav Blau bi Blau,writes: tainment? from ascribingvalue to leisureandenter Orthodoxy possessthat would prevent it extreme value of community does Modern Putnam? And howmuchofRabbiShkop’s overcome the adverseeffects describedby value in Modern Orthodoxy, and does it pursuit ofit. In other words, doesfunhave sure could have must gobythe wayside in much that anyvalueentertainment and lei so beneficence communal values question iswhetherModernOrthodoxy suming hisconclusionsarecorrect,thereal accept them forthesakeofargument. As- watchers andtheirsocial habits, wecan er than causation, of the majority of TV an Orthodox perspective. There are many a ModernOrthodoxperspective. fun, andtherefore fun is“allowed” within vent burnout. ascribed to Thus, valueis so that one can better serve God and pre- sure”, leisurethatreststhemindandbody second category is“distractive lei ensures bodilyhealthaswell.His sure for the sake of exercise, which Student includes in this category lei ality ofthepersonenjoyingit.Rabbi expands thepersonalityandspiritu- “constructive leisure,” leisure that Thought)is Jewish Traditional in Studies Doubt: & sure” (inFaith entitled, “A JewishEthics of Lei from Rabbi Norman Lamm’s essay category,first His derived leisure. of tinguishes between different kinds entitled, “Is LeisureKosher?”,dis- an essayonhis TorahMusings blog www.kolhamevaser.com Avi Woolf, inhisresponsetoRab- This “move”isnecessary from xiv to ModernOrthodoxy’s GilStudent,in xiii is complaining is complaining - - - abilities.” ForRabbiShkop, - - - to trulybelikeGod,allour actions mustbedevotedto our physicalandspiritual powers forthegoodof should constantlyholdas the commandof Rabbi Shkopwritesthat TV watchinginto areligiousexperience. interested in “holiness”,turning their thodox worldisthat many are simply un- for it. My experience in the Modern Or leisure isexperienced and themotivations Orthodox lifestyle simply fall short ofhow proaches attempting to justify the Modern purpose, theycanbelegitimateactions. holy, religious a for sanctified are fun and your eyes.” Therefore, solongasleisure “do notfollowafter your heartandafter for itsownsakeasatransgressionagainst (387) actually categorizes having pleasure the religious lifestyle. The Seferha-Hinukh suits “animalistic” if notintheservice of ha-Shulhan (231:4) considers physical pur this is “for the sake of God.” The Arukh fore he/she performs mundaneactions that Yosef (231:2) suggests that one declare be- bi MayerSchiller im, forpositivereligiouspurposes.”Rab- what hecalls “leisure le-sheim them. Rabbi Student summarizes this in so longasthey have areligious value to that evenneutralactionscanbepermitted, ot (Avodah, 4),whichbolstertheposition han Arukh OH 231:1 and Hovot ha-Levav Student pointstosuchsourcesastheShul- Rabbi one’s life. of daily sanctification the sources intheJewishtradition calling for ligious purpose. does should be forare- an OrthodoxJew more sourcestotheeffect thateverything be functional Americans?” and addsmany a ‘Kingdom of Priestsanda Holy Nation’ dei means“thatwe,the select ofwhatHemade, our purposetosanctify many, accordingtoour others, likeHisare. I must admit, I find that these ap- these that find I admit, must I xvi xv An interesting Birkei askssimilarly, “May imitatio Shamay- - - - any desire to be. Therefore, I think a fairer are notintellectuals and don’t have alone thoseinModernOrthodoxy, fact is,mostpeopleintheworld,let for non-religious activities. And the religious realm, a spacethatallows want to have space outside of the Modern Orthodoxpeople MO “mission”. place for just “living” outside of the sic, sports and games. There is little mu- as such life of aspects other of room for enjoyment or development little with intellectuals, for tuals, intellec by religion a much very is Blau, Rav la A ues inhisresponsetoRabbiBlau: in entertainment. As Woolf contin need tocreate meaning andpurpose Judaism. So many do not see the learning, or otheractsofreligious really exist outside of prayer, or Jews, holiness and religiosity don’t For manyyoungModernOrthodox kind of connection to secular culture will and teachers shouldaccept thefactthatthis ognition ofwhatgooditcontains. Rabbis to the religious life, there must also be rec- about theproblemspop-culture canpresent should be recognition to the thinking Jew evitably limited social circle. While there life Jewish within firmly remaining while some space to “live” outside of Judaism, doxy, isthat Modern OrthodoxJewswant general entertainment in ModernOrtho- view ofthephenomena TV, movies,and never haveseenotherwiseintheir- son see from a perspective they would much good there, as it can help a per al Jewish-religious one. There can be a varied perspective from the gener of proportion iskey. sense A you. tell of can Zionism secular defender religious any as versa, things can contain “good” elements and vice “bad” oftentimes thermore, Fur neutral. simply are the that world in phenomena many are things. There “bad” and “good only into stop to need ...We cept Woolf’s nextcomment: and religion. To do this, we must ac- Movies andentertainment allow Modern Orthodoxy Modern dividing the world the - - - - - with whatwas basically “pop-culture”, audience would bepeoplevery familiar relies ontheexpectation that the Torah’s trary to their previous myths. This theory con- represented ideology Torah the fight those myths, would understand the real that the readers of the Torah, familiar with and smartly clash with them in such away myths. But,itwasonlyinordertoparody deed makingreferencetothose ANE sutto, wereto argue that the Torah is in- Orthodox Jewish academics, such as Cas- Some ofthe more serious responsesfrom East myths, suchasthe Epic of Gilgamesh. different versions of other Ancient Near Torah’s creation myth and flood myth were Bible academics begantoargue thatthe depends onit. At theturnofcentury, the Torah itself. It may be that the Torah ing well-versed inpop-culture inherentin tertainment, evenifitisnotabsolute. en- in it find certainly can we action, any Rav Shkoprequiresacommunal valueto and notallowedathomeslarge. If ness, recognizing whatthingsare allowed should notgooverboard with permissive portional” sort, as Woolf exhorts,andone good aspects.Itjusthastobeofa“pro- living in both worlds, and emphasize the community, thatthisisaconsequenceof not begoingawayinthe Modern Orthodox There isevenanadvantagetobe- Volume VIII Issue3 - or the myths and tales of their times. The TV and movies inhibit this special Modern key, and Orthodox seriousness about every of this is that even watching a movie can Jewish Community: Models and Ideals way to understand the Torah was through Orthodox value. However, I don’t think action must be balanced with the values be an imitation of the divine. that lens. Leaders today, especially, should they need conflict with this ideal. Though of entertainment as part of it. Rabbi Her- make use of pop-culture’s hold on Modern there are many good reasons for leisure in shel Schachter recordsxvii Rabbi Joseph B. **** Orthodoxy as a key to reach youths and general as part of religious life, Modern Soloveitchik’s comments in a eulogy for Aryeh Sklar is a student at adults alike. Some of my best teachers did Orthodox life simply includes those who Rabbi Moshe Shatzkes on the strange Tal- Bernard Revel School for Jewish Studies, this, and many of those tie-ins were the enjoy TV and don’t look for the values in mudic statement, in Avodah Zara 3b, that studying Jewish Philosophy. most memorable teachings for me. doing so. And that is alright. Not everyone God spends a quarter of His day “playing In summary, Rabbi Shkop sees is an intellectual, and not everyone cares with the Leviathan.” Rabbi Soloveitchik man’s religious role as being like God, ul- enough to be. Sometimes, it gives us a bet- stated that, in emulating God, we, too, timate givers to humanity and to our com- ter way to interact with the world and with should not take ourselves so seriously all munity in particular. Rabbi Blau thinks that Torah. All in all, a sense of proportion is the time. Let us suggest that an extension

i. http://hebrewbooks.org/pdfpager Orthodoxy,” Judaism 48 (1999): 290-311 xiv. I thank Rabbi Uri Cohen for his helpful sources. aspx?req=22056&st=&pgnum=10 vii. Shabbat 133, Sotah 14 xv. Rabbi Mayer Schiller, “Fun and Relaxation Reexamined,” ii. Rabbi Aaron Rakeffet, Bernard Revel: Builder of American viii. Deuteronomy 28:9 Jewish Action, Spring 1991 Jewish Orthodoxy, (JPS 1972), 119 ix. See more about Rabbi Soloveitchik’s interesting approach xvi. He adds in addition to the Shulhan Arukh above, the iii. Ibid., 120 here http://www.vbm-torah.org/archive/rav/rav05.htm Tur (OH 231), both of which are quoting Rabbeinu Yonah’s iv. http://yu.edu/riets/about/mission-history/historic-roshei/ x. Translation by R. Micha Berger at http://www.aishdas.org/ comment on Avot 2:12. shkop/ asp/ShaareiYosher.pdf xvii. Nefesh HaRav, p. 69, and also see Rabbi Daniel Feldman’s xi. On Leviticus 19:2 “Does God Have a Sense of Humor?” https://www.ou.org/ v. Rabbi Aaron Rakeffet, Bernard Revel: Builder of American jewish_action/05/2013/does-god-have-a-sense-of-humor/. Jewish Orthodoxy, (JPS 1972),, 120 xii. “Modern Orthodox Arguments Against television,” I have also seen this in the notes of my grandfather, Rabbi vi. For some description of how this was done to the Rav as Tradition 44, no. 2 (Summer 2011): 53–71. Herbert Bomzer z”l, who attended the Rav’s shiurim for an well in terms of ideological history, see Lawrence Kaplan’s xiii. Avi Woolf, “Does Modern Orthodoxy Not Believe in Fun?”, extensive period of time. “Revisionism and the Rav: The Struggle for the Soul of Modern September 2011, http://www.torahmusings.com/2011/09/does- modern-orthodoxy-not-believe-in-fun/

Joining the IDF: An American Religious Zionist’s Dilemma By Dovi Nadel await throughout the year. I may have called upon me – or potentially even Of the Korahites. A Psalm. A Song. been born in Michigan; but my small high required me – to at least remain a bit The Lord loves the gates of Zion school, family, and community clearly longer and serve in the army of “the land His foundation on the holy mountains, ingrained within me and my fellow of our birth.” How could I have abandoned More than all the dwelling of Jacob. students the message that, in truth, we my brothers? To properly grapple with Glorious things are spoken of you were all “born in Zion.” Our passports this question, I decided to reflect more O city of God. Selah. may have read United States of America, thoroughly - through research. Delving I mention Rahab and Babylon among those who acknowledge me; but our hearts, our true “roots” were in the into history, halakhah, and philosophy, Philistia, and Tyre and Cush – each was born there. land of Israel. I sought a more concrete understanding Indeed, it shall be said of Zion Returning to America after two of the overwhelming sense of failed “Every man was born there.” years of study in a Hesder Yeshiva in Israel responsibility that overtook me upon my He, the most high will preserve it. was not an easy decision. I was struck return to America. The Lord will inscribe in the register of peoples with what I labeled the “Reuven Gad – The choice and opportunity to join That each was born there. Selah. syndrome.” Was I really going to leave the Israeli Defense Forces was unique – Singers and dancers alike [will say]: my fellow “brothers” in Israel behind to for many reasons. In the annals of Jewish “All my roots are in you.” (Psalm 87)i fight, while I returned to surround myself history, millenniums had passed since with textbooks and the safety of a college Jews were military men – for their own Religious Zionism thrived in “shlihim-morim” – Israeli teachers who classroom in America? The trenchant people. After the failure of Bar Kokhbah, the small American town of Southfield, had come to America as emissaries for words uttered by Moshe to the tribes of Judaism has been defined by two thousand Michigan of my youth. The small town’s three years. Two “bahurim” – Israelis who Reuven and Gad upon their request to years of Jewish “powerlessness.” In exile, 50-student high-school conducted many recently completed the army - roamed the stay on the west bank of the Jordan rang the strength of Israel lay in in the immortal of its Judaic lessons in Hebrew. The hallways as teacher’s aids. Israeli flags strong in my mind. “Are your brothers words of Zehariah “Not by might nor by school’s principle was a Yemenite-Israeli draped the hallways, pictures of Israel to go war while you stay here (Numbers power but by my spirit, says the Lord of educator who spoke an eloquent English soldiers covered the walls, and Yom 32:7)?” Individual needs may have called host” (Zehariah 4:6). – albeit with a heavy Hebrew accent. Ha’atsmaut and Yom Yerushalayim were me to return to America, but my sense Indeed, at times Jews had served Many of the school’s teachers were unquestionably days that students eagerly of idealism and communal responsibility in various military capacities. Jews are Volume VIII Issue 3 www.kolhamevaser.com 11 12 KOL HAMEVASER www.kolhamevaser.com amongst thecountries of theword. from outside the Land of Israel” is unique LaAretz Volunteers- Hutz for “Mitnadvei Army’s in contemporarytimesaswell. The Israel volunteer” totheIsraeli Army isunique of joiningtheirownarmy. state of Israel, Jews hadthe unique choice in thearmy. Now, withtheonsetof in thearmy, buttheyneverservedasJews own family - may have served in Germany.– my Indeed,Jews where heservedfortwoyears American army inthesixties Nadel, was drafted into the Tully grandfather, My 1940’s. into the Russian army in the Nadel, wasforcefully drafted great-grandfather,own Mayer Germany and Britain. My very of countries such as France , they began to join the armies and theUS,soonafter, the armies of the Netherlands joined had Jews century, 18th Spanish conquistadors. By the joined the “professionalranks”of medieval Spain. between theChristiansandMoorsin and Crescentinthegreatwarsthatraged known tohavefoughtunderbothCross the professionals who came to us from came tous the professionals who have beenestablished wereitnotfor of ourmostadvanced services might not would have accomplished naught... some ties withtheentire Jewish people,we without theassistance, helpandthe of the solidarity of the Jewish people... additional manpower, but as an exhibition our struggle cannot be measured only as of... menandwomenofothernationsin famously remarked, “The participation in the War of Independence, Ben Gurion Regarding thecontributionsofMahal in itswaragainst Arab neighbors. state fledgling the aiding foreign 1948, in army 4,000 soldiers (mostlytrained) joined the Israel Over Independence. may very well have lost the War of to servethecountryasaforeignvolunteer. not the case. One only needs to be Jewish a citizen of that country. InIsrael,thisis he/she is respective countriesarmyunless In mostcountries,onecannotservethe The ability to be a “foreign Indeed, withoutMahal,Israel Mahal program,anabbreviation ii Some Jews had willingly very lives, the implication for yeshiva perform istohelpdefendhisfellows’ “When, asincontemporaryIsrael, perhaps, obvious.Thecourageto the greatestsingleHesed iii education shouldbeobvious.” make thatchoiceis,however, The senseofresponsibilityis,

ep them.” help will you brother,and your before armed across go shall men fighting your of one to you on this side of the Jordan, but every assigned I that land the remain livestock and children, wives, your them to “Leave in Bamidbar.with Moses Heexhortsto and Gad of the pledge they had made new leader, Yehoshuah, remindsReuven the brinkofconqueringland,Israel’s taken from the book of Yehoshuah. On of sense duty. The verseuponthemonument is this reflects Independence of soldiers whowerekilled during the War 123 the commemorate to erected The quote chosen forthemonument acted out ofasensedutytothestate. h pol, aig wo s h mn who man the is who saying: people, the reads asfollows: military service. lenient parameters for exemptions from extremely outline to seem glance- first at explanation of the scriptural verses that – Sotah 44b. There, the Mishnahpresentsan primary discussion of the topic occurs in The hand. at issue the of significance the places oneachindividual sheds lighton it therequirement and war of definition halakhik sources regardingJudaism’s “calling”? I -feel theneedtolisten to thesame suit. Sixtyyearslater, shouldwe– The alone. fight to brothers their allow not do to their calling andresponsibility. They abroad.” Rav Lichtensteinwrites: another matterentirely. odes f 98 followed 1948 of soldiers Mahal And the officers shall speak unto speak shall officers the And The verse in Deuteronomy 20:5-7 A briefsurveyof someofthemajor iv 1948 foreign volunteersof The v Reuven and Gad respond Mahal onecan out all of the potential definitions of definitions potential fleshes discretionary wars and wars ofMitzvah. the Bleich of all R. out war, preventative vre] pl? o iceinr wars, discretionary To apply? [verses] text ofthe the has and is vineyard a planted has who who man And it. in living begin man house, lest he die in the battle and another his to return and go him Let it? in living begun not has and house new a built has to enhancehisgreatness andprestige.” in orderenlargeand bordersto Israel the of people other against war a is which Thereafter he may wage a milhemet reshut, aleihem). (she-ba them attacked has who enemy an and from Israel deliver to Amalek war] [a against war the Nations, Seven the against war the is It milhemet mitsvah? a is What Mitsvah. Milhemet writes inhisHilchotMelahim: adds totheconfusionovercategories. He The following citation of Rambam only canopy. her from bride a and chamber his from bridegroom a even forth, go all hovah) mitsvah), but in obligatory wars (milhamot To Torahthe apply? by commanded wars (milhamot foregoing the does what says: To Judah R. canopy. her from a bride and chamber his even from bridegroom forth, a go all Torah mitsvah) the (milhamot by commanded wars in but vi Rambam appears to add new In hisextensive article on o ht os h foregoing the does what To The king may first wage only a only wage first may king The

Mishnah readsasfollows: to “discretionary war.” The application of the above text this exemption and limitsthe discusses theactual context of man takeher. another and battle the in die returnand he lest house his to go him Let her? taken not has and wife a betrothed has who redeemit. man the is who And man another and battle the in die he returnlest house, his to and go him Let year]? fourth the in fruit [its redeemed not The Mishnah vii vii

structure of theIsraeli army, the following gradual yet evident transition within the it has ever been in the past. With this to chooseskirtarmy servicethan army.” Nowadays,it is clearly easier transition toward amore “professional attitude has moved - even Israel - to conscription. However, thischangein army” maintaining itsrulesofuniversal much –outofnecessitya“people’s Stuart Cohen labels, a “civic religion.” army has becomesacivic duty, orwhat paradigmatic people’s army. Joiningthe case, Israel’sarmy hasdevelopedintoa universal conscription. This beingthe army. InIsrael,however, thereisstilla the choice to joinornottheIsraeli -much Israeli brothers.Mahalrecruitsretain glance first different thanthatwhichfacestheir at is- volunteers have thereligiousresponsibility. an absolute obligation, perhaps westill the category of the war being fought is not the healthy twenty year oldyouth?Even if defend Israel, what is the responsibility of and abride from hercanopy” must goto If “even a bridegroom from his chamber Israel and its people is all encompassing. A Jew’s obligation to defend the state of the generalthrustofhalakha is clear. approach in understanding these sources, Granting eventhemostconservative and preemptiveare not asclear. wars a “mitsvah,” other forms of preventative fall underRambam’s categoryofwaras While defensivewarsclearly seemto engages inisthe source ofmuch debate. category ofthewar’sIsrael currently who hasattacked them. The halakhik such asthe war to deliver “from an enemy categories to the definition of the of definition the to categories are nowapproachedasmeremortals.” men in uniform once considered demigods 1980’smid the de-mythologized been has In StuartCohen’s words,the“IDFsince serving in the Israeli army has diminished. member the surrounding aura this 1980’s society. Studieshave shown that since the IDF wereviewedastheheroesofIsraeli good one highest could doforIsrael,andmembersofthe the as flaunted was in recent years.Inthepast,armyservice service in theIsraeli army hasdiminished However, the idealism surrounding Israel’s armyisstill very The scenariothatfacesMahal Volume VIII Issue3 mitsvah ix viii

question may be equally relevant to Hesder addresses many of the issues that desires peace. The army is temporarily this value that pulls the Jew to fight for Jewish Community: Models and Ideals Mahal volunteers and to the quasi- beleaguer the pensive Religious Zionist the best means to pursue that end. his country and his people. In a powerful voluntary nature given to contemporary American. Through the prism of his essay, Much of Rav Lichtenstein’s essay statement toward the conclusion of his Israeli soldier. The question is one that we can gain many valuable insights into is spent trying to balance the competing essay, Rav Lichtenstein writes “when, as any reflective potential soldier must ask some of the lingering questions related to values of wanting to devote oneself to a in contemporary Israel, the greatest single himself - why should one choose to join the choice of joining Mahal. life of Torah while, all the while, feeling Hesed one can perform is to help defend the army? In describing the purpose of the moral need to protect the state of his fellows’ very lives, the implication for Cohen divides the choice into three military service, Rav Lichtenstein Israel. A core assumption leading to this yeshiva education should be obvious.”xiii broad categories: emotional, material, and makes the following important statement conflict of interests is the idea that the The sense of responsibility is, ideological. On the emotional level, some regarding its necessity. He writes: defense of Israel is a moral imperative. perhaps, obvious. The courage to make join the army because they feel that it Indeed, Rav Lichtenstein clearly and that choice is, however, another matter will help them mature as succinctly states the entirely. Some of the people closest to me human beings. The people importance of this values are currently serving in IDF. I chose to of this group believe in as follows: “The defense return America, but it was not without a the army as a form of of Israel is an ethical sense of guilt. I long to serve the country “finishing school.” The and halachik imperative, of “my roots” and to one day merit hearing skills learned in the army whether because, as we the same words that Yehoshua uttered to – skills of discipline, risk believe, the birth of the Reuven and Gad upon the completion of taking, and sacrifice – state was a momentous their mission. “And [Yehoshuah] said to are ones that can then be historical event and its them ‘You have kept all that Moshe the transferred into general preservation of great servant of the Lord commanded you, and life-skills. This category spiritual significance, have listened to my voice and all that I also entails the belief that or because, even failing commanded you, you have not left your in Israel the army serves that, the physical survival brothers.”xiv Until then all I can say to as “society’s melting of its three million- plus those of us who have courageously chosen pot.” Joining the army is Jewish inhabitants is at to reattach themselves to their roots in a rite of passage that one stake.”xii The need to Israel by joining Mahal is the following. must undergo to truly be a full-fledged The Yeshivah prescribes military protect the state of Israel is not purely Indeed, your brothers in exile have not citizen of Israeli society. Others join the service as a means to an end. That end motivated by hashkafic considerations. left your side either. Know that we think army for material/utilitarian reasons. To is enrichment of personal and communal All Jews can agree that the defense of of you during every prayer, during every get a job, one must be a member of Israeli spiritual life, the realization of that great others Jews is a value – independent of difficult task, during every moment that society. Alternatively, some join the army moral and religious vision whose fulfillment the status of the state. we open our textbooks to study. You’ve as a lifetime career choice. is our national destiny; and everything else Lastly, and perhaps most returned to the place of your birth and The last category- the ideological is wholly subservient. No one responsibly powerfully, Rav Lichtenstein extends all the while, your entire family and – is not mutually exclusive of the first two connected with any Yeshivat Hesder the rationale to help out in a defensive community in America is standing by categories. Here, the altruistic volunteer advocates military service for its own war past the realm of mere “protection.” your side, proud and inspired by you, our can be motivated for various ideological sake. We avoid even the slightest tinge of He writes that “military service is often representatives in Israel. reasons. He may believe it’s his national militantism, and we are poles removed the fullest manifestation of a far broader duty, perhaps even a civic privilege, to from Plato’s notion that the discipline of value: gemilut hasadim, an empathetic **** serve in the army. Alternatively, his army life is a necessary ingredient of an concern for others and action on their Dovi Nadel is a senior at desire to join the army may stem from ideal education. No less than every Jew, the behalf. In essence, Rav Lichtenstein Yeshiva University majoring in Torah a more religious rationale. It is this last Hesdernik yearns for peace …xi is defining the parameters of a Jew’s U-Hokhmah. He is the Editor-Chief of rationale that clearly motivates the Jew responsibility toward the protection of Kol Hamevaser on the Wilf Campus. contemplating Mahal. In other words, service in the his brothers. One of Shimon Ha-Tzadik’s Rav Aharon Lichtentstein in Israeli army is a value because there is a three foundational principles of the world his famous essay on the Ideology of need for it. Ideally, the religious Zionist is gemilut hesed, and it is – ultimately –

i. All translations taken from JPS Tanakh, with slight modifications v. Joshuah 1:14-15 x. Ibid. ii. For more extensive discussion refer to Schiffman, Lawrence vi. Sotah 44b xi. Aharon Lichtenstien, “Ideology of Hesder,” in Aharon Lichten- and Wolowelsky, Joel B. (eds.) War and Peace in the Jewish Tra- vii. David Bleich, “Preemptive War in Jewish Law,” in Tradition, stien, Leaves of Faith: The World of Jewish Learning. (Jersey City, dition (Jersey City, NJ : KTAV Pub. House, Inc., 2007) Vol. 21, No. 1 (SPRING 1983): 3-41 NJ : Ktav Pub. House, 2003) iii. Information on Mahal taken from booklet outlining Mahal viii. Refer to Mishneh Torah, Hikhot Melakhim 5 for a more xii. Ibid. accomplishments at following link http://www.mfa.gov.il/mfa/ extensive discussion of the basic sources. xiii. Ibid. mfa-archive/1999/pages/focus%20on%20israel-%20machal%20 ix. Stuart Cohen, The Scroll or the Sword? : Dilemmas of religion xiv. Joshuah 22:3 -%20overseas%20volunteers.aspx and military Service in Israel (Amsterdam: The Netherland: iv. Ibid. Harwood Academic Publishers, 1997) Volume VIII Issue 3 www.kolhamevaser.com 13 14 KOL HAMEVASER question forcenturies. severely? Scholarshavedebatedthis so at Merivah that caused him to be punished (21:11). them” given have I which Land to the assembly this bring not thereforeshall you Israel, of children the of eyes the in Me tify faith in Me to sanc- have not did you declares: response, Hashem In (21:10). twice” rock withhisstaff (20:10) and “strikes the “rebels” calls thepeople Moshe But 20:8). for them” (Num. bring forthwater it will give forth itswater, andyoushall to “speaktherockintheirpresence,and lack ofwater. Hashemcommands Moshe idbar, the Israelitespetition Moshe overa the twentieth chapter of the book of Bam- the storyof“Waters ofMerivah.”In mental attribution error”whenwestudy how easyitistocommit show the“funda- the doubtlessoftenthanweshould. of benefit the grant we result, a As tion. act ifwewereplacedinasimilarsitua- before wehaveconsideredhowmight we oftenjudgetheactionsofotherseven mental attribution error.” Ross called this phenomenon the “funda- ing their behavior. Stanfordresearcher Lee that people’s circumstances play inshap- ogists, wetendtounderestimate the role implement. According tosocialpsychol- to difficult notoriously be can it yet vice, moccasins.” This isstraightforward ad- until youhavewalkedtwomoonsinhis can proverbstates:“Nevercriticize a man Moshe StrikestheRock:FailedLeadership,or“Followership?” different perspective. Instead ofanalyzing going toapproach thetextfromaslightly www.kolhamevaser.com By AlexMaged What exactly did Moshe dowrong In thisarticle, I wouldliketo “Since ii However, weare i Itimpliesthat Native Ameri- A well-known shortest and most matter-of-fact in all of The description of herdeathisonethe Miriam, Moshe’s sister, haspassedaway. is suddenly cast in a radically new light. human level, everything that comes next sequence ofeventsona think aboutthis and Aaron… (Num.20:1-3). Aaron.quarrelledpeople The Moshe with ter; so they assembled against Moshe and wa- no had congregation The there. ied bur was and there died Miriam Kadesh. in settled people the and month, first in the Zin of desert the at arrived Israel of children the of congregation entire The juxtaposition: II. felt. let us tryto think about how he must have portant lineofinquiryinitsownright— ed duringthisparticular episode—an im- should ornothaveact Moshe how raelites angrily accostthem. barely back from the funeral when the Is- a chance to catch their breath. They are fact, Moshe and Aaron donoteven have lic ceremony and no mourning period. In Tanakh. There is noforewarning,pub- If wepause the narrative here and Our chapter opens with a jarring - - but it is even worse whenwe remember tionalism is inappropriate in itsownright, their “deadbrothers.” This sortofsensa- their situation is bybelittling the fates of desperate stress how Israelites The 20:3). Lord” (Num. the before brothers our of death with the died had we only they and said, “If Moshe, with quarreled people The is almostcallous: the manner in which they present the issue concern: without water, they will die. Yet -livestock our and we that so desert this to Lord the of congregation the brought you have “Why pressedfurther]: people [The tinues: records aboutadozendifferent com- ing justlosthisownsibling. The Torah that the person to whom they are speak שם)should diethere To besure,the people raise a valid the responsibilityforplacing the verydifficultsituationin the Israelitesbearashareof )?” (Num.20:4). responsible formishandling grumbling con- am’s passing. right after Miri- tire Torahoccurs phrase intheen- instance ofthis single ers.” The of “deadbroth- include any talk did their protests and neveragain Yet neverbefore and offensive. often dramatic rhetoric was lifetime. Their throughout his sented toMoshe Israelites pre - plaints that the which hewasplaced, him inthatsituation As muchasMosheis to beginwith. And the “there”? to this desert to die there?” But where is from the very same thirst that they are. The with nowater, asifheisnotsuffering Moshe deliberately led them to a place cal problem: The Israelites insinuate that alogi- is first The accusation. this with there died Miriam Kadesh. in settled people the and month, first in the Zin of desert the at arrived Israel of children the of congregation entire The ready seenthefirstversetogether: sary useoftheword“there.” We haveal - our narrative which featuresanunneces- (שם) was and שם) buried there ותקבר“ smoothly haditsimplystated ותמת מרים שם are notnext.” that yoursisterdied.Makesurewe iam. Their implication: “It isyourfault pointing “there,” tothe gravesite of Mir they are“here,”inthecamp,but ert todiethere,” the peoplechallenge— reader. “Why did you bring us to this des- forthcoming complaint is notlostonthe to ensurethattheimportofnation’s there and wasburiedthere”—in order awkward double-phrase—“Miriam died there.” Perhaps the Torah employsan Once there, they fall on their fac- their on fall they there, Once 11:5). place theyhad beenwithMiriam(Num. last the being incidentally, 20:6)—this, entrance of the Tent of Meeting” (Num. have heard enough. Thus, they “flee to the .(11:5 By thispoint, Moshe and Aaron This versewouldhavereadmore In fact,thisisthe second versein There are at least two problems ”—“Miriam died and wasburied Volume VIII Issue3 ) (Num.20:1). you bringus “Why did Israelites ask here?” the desert todie us into this you bring “Why did of asking lem: Instead ical prob- grammat- second isa - es, and God’s presence “descends upon III. usiv—and the results of Moshe’s leader- IV. Jewish Community: Models and Ideals them,” just as it had when they were with Only when we realize how central ship in this case might well have been fa- Ironically, one of the few people their sister a few chapters earlier (ibid). the memory of Miriam is in this story do tal for the thirsting Israelites had Hashem who ever took interest in Moshe’s person- Hashem then delivers the following in- we appreciate how deeply tragic a story it not intervened. Perhaps it is unfair to ex- al wellbeing was his sister, Miriam. The structions: is. Miriam, in Hebrew, means “bitter wa- pect that our leaders sacrifice their private very first piece of information we receive ters,” and for Moshe, no waters are bit- lives in the interest of the collective which about her is that it was she who guarded Take the staff and assemble the congre- terer than these “waters of strife” (Num. they serve. But when the survival of that over Moshe after his mother placed him gation, you and your brother Aaron, and 20:13). During her lifetime, Miriam had collective is on the line, there is no alter- in a wicker basket to save him from the ותחצב אחתו מרחוק לדעה מה יעשה .speak to the rock in their presence so that heard Hashem praise Moshe as “the most native. The Torah does not hold back on Egyptians the Torah tells us: “She stood from afar ,לו servant in all My house” this point. As much sympathy as we may (א.מ.ן) it will give forth its water… (Num. 20:8). faithful (Num. 12:7). These were the last words have for him, a leader who cannot get it to see what would be done to him” (Exod. Moshe knows who Aaron is, of spoken to her in the Torah. Yet only a together in the toughest of times cannot 2:4). For most of his life, Moshe was course. Nevertheless, Hashem insists few verses after her death, Hashem de- continue as a leader. There is simply too surrounded by people who could see no upon identifying him as “your brother.” clares to Moshe: “Since you did not have much at stake. further than the “here and now.” They ex- And yet, it did not have to come to pected him to deliver and got on his case in Me… therefore you shall (א.מ.ן) There are only three other times in the faith Torah where Aaron is referred to by this not bring this assembly into the land that this. As much as Moshe is responsible for the minute he did not. But Miriam took Miriam took .ותחצב מרחוק—designation: when his character is intro- I have given them” (Num. 20:12). Under mishandling the very difficult situation in a step back She paid attention .מה יעשה לו duced to the reader at the burning bush, Miriam’s watchful eye, baby Moshe was which he was placed, the Israelites bear into account when he is appointed as High Priest, and rescued from a share of the to “what was happening to him”—to the when he dies. It is an extremely rare for- the waters of responsibili- stresses and pressures facing him—and mulation, yet we find it here. Earlier, the the Nile—his ty for placing was always on the lookout for ways to al- Israelites had spoken of “dead brothers.” very name him in that sit- leviate his burden. -is more than a descrip ותחצב מרחוק -Now Hashem, who understands Moshe’s meant “drawn uation to be pain, attempts to comfort him by remind- forth from the gin with. Had tion of Miriam’s geographical orientation ing him that not all is lost—after all, there water” (Exod. they shown vis-à-vis Moshe. It is an ethical impera- is still “your brother Aaron.” 2:10). It is be- a little more tive. Public service, the Torah informs us, But Moshe is not ready to be cause Moshe sensitivity, is not a one-way street. If a community is comforted. Uncharacteristically, he is an- does not want a little more to thrive, the yoke of concern cannot rest gry—a normal stage of grief, according to “draw wa- empathy, a squarely on the shoulders of its leadership. to Swiss-American psychiatrist Elisabeth ter forth” little more It must be shared by “the followership.”v Kübler-Rossiii —and he gives voice to (Num. 20:10) concern for Though we often forget it, leaders also that anger: for the nation the welfare have needs. They also have feelings. Our he was chosen of their lead- job is to be there for them just as they are Moshe and Aaron assembled the congre- to lead that he er, he might for us. Instead of tearing down, we must gation in front of the rock, and [Moshe] is ultimately have accom- build up; instead of pointing fingers when said to them, “Now listen, you rebels, can stripped of his panied them things go wrong, we must offer a hand. we draw water for you from this rock?” duties. into the Prom- Most of all, we must keep in mind אל תדון את“ :There ised Land. the eternal words of Hillel Num. 20:10).) Do not judge“—”חברך עד שתגיע למקומו This is the first time in the Torah is a lot to But instead of that Moshe resorts to name-calling—and learn from the working with your friend until you have reached his what a curious name he chooses. The way this story Moshe, they position” (Avot 2:4). Leaders are also our word “rebels,” in Hebrew, is pronounced ends. Despite chose to work friends, Hillel reminds us—and we should “morim.”But it is written without vowels, all of the per- against him. treat them that way. Mir- sonal troubles that he was battling, Moshe Slowly, surely, their caustic criticism wore—מרים and so it also spells the name iam. That, ultimately, is what this whole did not escape punishment for failing to away at him. The people’s sense of entitle- episode has been about. Externally, Moshe guide his people in its moment of crisis. ment and lack of gratitude ended the career is chastising the people. Yet his inner “Leadership is defined by results,” man- of the best leader they ever knew. thoughts never left his sister for a moment. agement expert Peter Drucker reminds

i. Ross, Lee. “The Intuitive Psychologist and his Shortcomings: R. Chanoch Waxman’s essay on the topic, “Of Sticks and Stones,” v. See Riggio, Ronald E., et al. The Art of Followership: How Distortions in the Attribution Process,” in Berkowitz, Leonard. available at: www.vbm-torah.org. Great Followers Create Great Leaders and Organizations. San Advances in Experimental Social Psychology Vol. 10. New York, iii. See Kübler-Ross, Elisabeth. On Death and Dying: What the Francisco, CA: Jossey-Bass, 2008. NY: Academic Press, 1977. Dying Have to Teach Doctors, Nurses, Clergy and Their Own ii. See, for instance, Don Isaac Abarbanel’s commentary to this Families. New York, NY: Scribner, 2003. episode, in which he identifies eleven different approaches to our iv. See “Five Reasons Leaders Should Strive For Respect, Not The question in the writings of his predecessors. Also recommended is Liking Of Followers,” available at: www.forbes.com.

Volume VIII Issue 3 www.kolhamevaser.com 15 16 KOL HAMEVASER to innovate. world, manlikewise hasadrivetocreate, ly creative being: justasGodcreated the indicates that Adam the first is an inherent humanity.” mankind, twotypes,representatives of with two Adams. Two men, two fathers of the natureofman. The twoaccounts deal the fact that there is “a real contradiction in reflect to order in humanity of creation the itchik, theBiblecontainstwoaccountsof icism toexplaintheincongruity. Soloveitchik does notturntoBiblical Crit- multiple authorship oftheBible,Rabbi accounts of creation can beattributed to ern scholars, who posit that these distinct man wasfashioned“inthe image ofGod” itchik, the fact that this account states that Adam the first. According to Rabbi Solove- ity, whomRabbi Soloveitchik refers to as human- of representation first the of ation dual man.” lies notinanalleged dual tradition, but in Rabbi Soloveitchik asserts that“the answer dition in 1965. in dition published asanessayinthejournal Tra- Lonely ManofFaith,whichwasoriginally dresses thisissueinhisseminal work, The kind. Rabbi Joseph B.Soloveitchik ad- man- specifically, and, world the of ation present twoparallel accounts of thecre- www.kolhamevaser.com By Elianne Neuman Rabbi Soloveitchik’s When NatureRebels:Insightsfrom chapters ofGenesisfurthersRabbi Soloveitchik’s thesis,asityields not onlytwodescriptionsofthe two distinctrepresentationsof A closereadingofthefirsttwo character ofmankind,butalso but tothedualityofmankind. Rabbi Soloveitchikattributes theBible’sparallelaccounts Genesis Chapter 1 details the cre- the details 1 Chapter Genesis of thecreationmannot the naturalworlditself. iv iii vi According to Rabbi Solove- In Rabbi Soloveitchik’s esti- i to adualtradition, Incontrasttomanymod- es ad 2 and 1 ters Genesis Chap- ii Rather, v -

Adam thesecond endeavourstoform a wish togain mastery overnature.Instead, interests, of likeminded individuals who ond doesnotjoininacommunity of shared in theimage of God,Chapter2teaches fashioned was man that notes 1 Chapter ferent version ofhumanity. While Genesis Genesis Chapter2describesawhollydif- their masteryovernature. mutual desire toachieve dignity through interests—they areboundtogetherbytheir with others to form a community of shared plish his mission, Adam the first must unite his fellow man.Indeed,inordertoaccom compelled and isthustocollaboratewith cannot take control of nature onhisown first the Adam environment, inhospitable fulfilled. easily not is ural forces and put them at his disposal” “harness anddominate the elemental nat- to first’s mission the that Adam notes chik environment. his Creatorbygainingmasteryover innate creativity, ofhisdesire to emulate his of reflective nature—is of control take it”,to subdue and the earth “fill first—to mation, God’s commandment to Adam the has beencast.” “the living, ‘given’ worldinto which he order to protect the Garden ofEden and the secondischarged withstewardshipin who isdriventocreate and innovate, Adam first, the Adam unlike humanity: of tions According toRabbiSoloveitchik, The LonelyManofFaith vii However, RabbiSoloveit xi As such, Adam thesec- being. ble, contemplative ground”, asahum- out of“dustfromthe that God formedman Garden ofEden. and “safeguard”the is tosimply“work” less ambitious: he the second are far to Adam instructions ing theearth, God’s is taskedwithsubdu- first the Adam while distinct representa two fundamentally reflect accounts these ferences between assessment, the dif- Rabbi Soloveitchik’s viii Challengedbyan ix Moreover, x In - - - Rab- terests. of sharedin- first’s community the from Adam al collective the covenant distinguishes nity is what this commu- central role in mately, God’s yielding fruit after itskind”, commands the earth to sprout“fruit trees a rebellious, unyielding force. While God of that is 1, Chapter Genesis in found ture, ronment. shapes man’s relationship with hisenvi- ultimately that a duality reflect nature of itself. Indeed, these two different versions tinct representations of thenaturalworld the character of mankind, but alsotwodis- sis, asityieldsnotonlytwodescriptionsof Genesis furthersRabbiSoloveitchik’s the- of chapters two first the of reading close and safeguardingtheGardenofEden. A Adam thesecondistaskedwithworking and subduing it, whereas the contemplative acreative earth the filling with charged is who being is first the enterprise—Adam human the of complexity the of reflective ality ofmankind. The Biblical narrative is man nottoadualtradition, but tothedu- Bible’s parallel accounts of the creation of butes the itchik attri bi Solove- originally intended that trees should not and resolves it byasserting that God had the discrepancy between these two verses trees yielding fruit. Rashi acknowledges man, and God Himself. partners: I, thou, and He—man, his fellow of sharedexperience comprised ofthree covenantal faith community, acommunity forth “trees yielding fruit” ing verse states that the earth only brought ber.” fellow mem faith community, asHeis“acomrade and partner in Adam thesecond’s covenantal Soloveitchik asserts thatGodisanessential xiii Ulti- The first characterization of na- characterization first The - - - xii Indeed, Rabbi xiv xv thefollow- —not fruit also tastelikefruit. only bearfruit,butthatthetreeitselfshould to work the soil.” rain upon the earth and there was no man sent not had God Hashem earth…for the on yet not were field the of trees the of all otic relationship with God and man: “now in Chapter2,saidtocoexistasymbi- were, disobedient, being as 1 Chapter in and mankind. The sametreescharacterized scribes itasbeinginharmonywithGod rebellious force, GenesisChapter2de- and inneedofastronghand. control ofnature,becauseitisunyielding taking with earth, the subduing and filling as acreative being andtaskedhimwith first the Adam fashioned wisdom, infinite interacts with hisenvironment. God, inHis he which in manner the and first the Adam Rabbi Soloveitchik’s characterization of revolting force—certainly complements ture in Genesis Chapter 1—as a rebellious, lier disobedience. Rashi’s description of na- his sin,theearth wasalsocursedforitsear fruit—and so whenman was punishedfor statement to indicate that the earth was in- in theversesimmediately preceding this in it, plants the Garden of Eden and places man manity: first God sends rain, sends God first manity: into being with the help of Godand hu- subsequently outlineshow naturecame cause of you.” says to Adam: “accursed is the ground be- and EvilinGenesisChapter3,asGod ate from the Tree of KnowledgeGood its inclusion in Adam’s punishment after he that the earth’s insubordination resulted in trees thatsimplyborefruit.Rashinotes ignored God’s commandment by sprouting xx and finally the trees appear. trees the finally and In contradistinction to nature as xvii Volume VIII Issue3 Though there isnothing xviii xvi GenesisChapter 2 The earth,however, and that bore ed like fruit that tast- produce trees decree to nored His when it ig- against God ture rebelled na- justified: was certainly of the earth punishment that God’s Rashi asserts gression, am’s trans- in Ad- volved xix then God xxi This - peaceful, ordered depiction of nature com- A close examination of the Bibli- relationship with our environment. On the ed in the fact that the natural world can be Jewish Community: Models and Ideals plements Rabbi Soloveitchik’s portrayal of cal text reveals two accounts of creation, one hand, we attempt to use our God-giv- both rebellious and harmonious. Genesis Adam the second, the humble and contem- which reflect not only the duality of man- en abilities to subdue those elements of Chapters 1 and 2 provide us with a glimpse plative man. Indeed, Adam the second not kind, but also the contradiction inherent nature that threaten our existence, be they into this ongoing dialectic, thereby em- is tasked with subduing the earth because in the natural world itself. Nature, as it is disease, natural disasters, or the scarcity of powering us to embrace the duality of both nature, as it is portrayed in Chapter 2, does depicted in Genesis Chapter 1, is rebel- resources. On the other hand, we engage in ourselves and the world in which we live. not seek to disobey the will of its Creator. lious and unyielding, and so God charges environmental stewardship, protecting na- Rather, Adam the second is charged with the creative, innovative Adam the first ture from harmful influences and coming **** stewardship, with working the land and - to appreciate the world in which we live. with filling and subduing the earth. In con Elianne Neuman is a senior at Stern safeguarding it, because the nature that he trast, the contemplative Adam the second These two prevailing attitudes towards the College for Women, double-majoring in encounters is peaceful and harmonious. In is tasked with working and safeguarding natural world—control versus preserva- History and Jewish Studies. fact, it could very well be argued that the the Garden of Eden because nature, as it tion—are not mutually exclusive, nor are natural world is itself an integral element is portrayed in Chapter 2, seeks to form they are necessarily in conflict with one of Adam the second’s covenantal faith a harmonious partnership with God and another. Rather, they stem from the reality community—I being man, He being God, mankind. This contradiction inherent in that humankind has the capacity to be both and Thou being nature itself. the natural world ultimately influences our creative and contemplative, and are root- i. Soloveitchik, Joseph B. The Lonely Man of Faith (New York, vi. Soloveitchik, Joseph B. The Lonely Man of Faith, 12. xiv. Genesis 1:11. NY: Three Leaves Press, 2006), xvii. vii. Genesis 1:28. xv. Ibid. 1:12. ii. Friedman, Richard Elliott. The Bible with Sources Revealed: viii. Soloveitchik, Joseph B. The Lonely Man of Faith, 13. xvi. Rashi to Gen. 11:11, s.v. Fruit Tree, translation mine. A New View Into the Five Books of Moses (San Francisco, CA: ix. Ibid. 2:7. xvii. Genesis 3:17. HarperSanFrancisco, 2003), 33-37. x. Ibid. 2:15. xviii. Ibid. 2:5. iii. Soloveitchik, Joseph B. The Lonely Man of Faith, 10. xi. Soloveitchik, Joseph B. The Lonely Man of Faith, 21. xix. Ibid. 2:6. iv. Ibid. xii. Ibid. 41. xx. Ibid. 2:8. v. Genesis 1:27. xiii. Ibid. 43. xxi. Ibid. 2:9.

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Volume VIII Issue 3 www.kolhamevaser.com 17 18 KOL HAMEVASER rulings ofBeitHillel’.” but theHalakhahisinagreement withthe of] both are the words of the living God, of muchanalysisbycommentators. divrei Elokim va-elu pronouncement of the bat kol, ‘elu ach and all of hisfollowers.” of] heaven’sname? The disputeofKor [is anexample of adisputenotforthesake The dispute of Hillel and Shammai. What a disputeforthesakeof]heaven’sname? tinues to explain, “What [is an example of not destined to endure.” The not [forthesakeof]heaven’s name—it is name, it is destined to endure. But if it is ery dispute that is [forthe sake of] heaven’s about twotypesofMahloket The iri Elokim divrei va-elu “a bat kol issued,announcing,‘elu views.’” A resolutionwasreached when ‘The with ourviews’ andthelatter contending, asserting, ‘TheHalakhahisinagreement Beit Shammai and Beit Hillel, the former three years therewasadispute between Abba statedinthenameofSamuel:For tween Beit Hillel and Beit Shammai. “R. describes the prolonged mahloket to theissuesunderinvestigation. positive insightsandpermanent solutions explains, isdestinedtoendureandproduce and provocation. Such adispute,hefurther for truth and notforthe sake ofargument ticipants are motivated by anhonestsearch sake ofHeaven’s name” is onewhose par explains thata“disputewhichisforthe Kehati, in his explanation of the of im isapuzzlingconcept.Ifthepurpose sides ofamahloket plexity is toviewthestudyof different question ofmultipletruths inJewishlaw. va-elu”willprovideinsightson the “elu of Divinelaw? A studyoftheopinionson tradicting opinions coexist in the system dispute arecorrect? Can multiple or con- this statement imply that both sidesofthe a dispute be divrei Elokim ters ofDivinelaw, howcanbothsidesof www.kolhamevaser.com and theQuestionofMultipleTruths Elu Va-eluDivreiElokimHayyim By Jennifer van Amerongen mahloket Mishnah in Masekhet Avot teaches Halakhah isinagreement with our l v-l dve Elokim divrei va-elu Elu A well-knownsugyain Yevamot One wayofapproaching thiscom- istomake decisions on mat

hayyim,’ hasbeenthesubject

Hayyim’- ‘[Theutterances asameansto thorough iv v The ambiguous The . Itstates,“Ev- hayyim? Does Mishnah con- ii iii Mishnah, Pinchas

hayy- be- - - - he compares the true and thefalse to light rect opinion. Commenting on elu va’elu, incor the of significance the explaining in true view. Hida takes a similar approach order tofullycomprehend the correct and fully understandeventheincorrect viewin stones. Therefore, in Torah study, onemust ances between the worthless and precious can reach thecapability to discoverthenu- uncovering theworthlessstonesbeforehe states, needs to first undergo the process of searching for precious stones. The diver, he for theultimate Torah truthtoadiver portant function. though false,Halakhicerrorsserveanim- author ofNetivotHamishpatwritesthatal- author of NetivotHamishpat and Hida. The are Divine. This approach is taken by the both sidesofthe Torah to open his or her mind and study instructs one seeking how to properly learn BenAzaria Elazar Rav Here fit.” declare who disqualify and the words ofthose who who permit, the wordsofthose prohibit and the words of those it pure,thewordsofthosewho pronounce of thosewho words who declare impure and the of those heart tohearthewords acquire for yourselfaperceptive collects the grainsinamill]and ear like amill-hopper [which instruct, “You too,make your Elazar Ben Azaria continuesto from onesource—God.Rav serts thatallof Torah isderived va-elu”,thistextas- of “elu pronouncement of the bat kol the same Torah. Similar to the understand that they stem from ions infrontofhim,heshould one seestwocontradictory opin- ing ontheword“them,” explains thatwhen spoke all these words.’” God blessed beHe;foritiswritten:‘And from the mouth of the Lord of all creation, God gave them; one leader uttered them them are givenfromoneShepherd.’ One Torah? learn Therefore thetextsays:‘Allof I shall How… say: man a “Should ty view. RavElazar Ben Azaria states, is aninherent importance to theminori gigah impliesthatin Torah studythere Talmud Torah. A beraita in MasekhetHa- vii mahloket Hecomparesthe search vi Rashi,comment , forbothsides law, howcanbothsidesofadispute make decisionsonmattersofDivine Does thisstatementimplythatboth

sides ofthedisputearecorrect? If thepurposeof Elu va-elu divrei Elokim hayyim va-eluElu divrei Elokim opinions coexistinthesystem Can multipleorcontradicting - - - be ward.” “For thisentireprocessthereisaheavenlyre- the correct Torah opinion,and,asHidacloses, worth, inordertofullygrasp inherent has side Elokim divrei va-elu Halakhic implications of elu of thesugya’sstriking languagenorthe significance the explain to seem not does describes the process of Talmud Torah, it essential for the understanding of thecor opinion can leave victorious, though both the prior sourcesthat implied that only one legitimate and true. This is different from Rashi rendersbothsides ofamahloket that both opinions can betrue? Incontrast that bothopinions represent theviewof livingGod.” Elokim divrei va-elu elu hood. About suchissuesonecandeclare tive, there is noabsolute truth and false- to establishtheauthenticity of hisperspec- his view, eachdrawinguponcomparisons dispute, each arguing the halakhic merits of when two Amoraim enterintoahalakhic ceptual dispute he continues: “However, there isonlyroomforonetruth.Foracon- doctrine to a particular individual, or a fact, a around theattributionofa debate revolves when that explains first He discourse. of multiple correct opinions in Halakhic Rashi implies that there is thepossibility because they clarify the correct opinion, that both sidesofamahloket to thepreviousopinionswhichsuggested i

is apuzzlingconcept. divrei Elokim hayyim divrei Elokim explain that thelearning of thefalse with falsehood.Bothcommentaries only distinguishable when contrasted out abackgroundofdarkness,truthis light wouldbedistinguishable with- and darkness. Heassertsthat just as viii

hayyim. What does it mean to say Although thatattitude beautifully of Divinelaw? mahloket

hayyim—both are important isto ? ix -

of theBa’alei ha-Tosafot, whoaskhowelu tion anddecision.Ritvaquotestheopinion opinions are subject to human interpreta heavenly realmandexplainhowthese equal status ofdifferent opinions inthe ately fitting for the situation than the other. but intheendonewillbemoreappropri- tly.” Rashisaysthatbothsidescanbetrue, their application change, evenifonlysub- particular rationales shifts asconditions of be more compelling. The effectiveness of circumstances the otherviewwillappearto will provemoreauthentic, and underother that “On someoccasionsoneperspective conclusion for the rect view. When itcomestime to drawa ceived it tobe absolutely was inasmuch as oneconcluded that anobject accounts forthediscrepancy inperception Torah; therefore, Maharshalsaysthat“this had hisuniquewayofunderstanding the his particular soul.” Everypersonstanding well asthestature and uniquecharacter of cordance withhisintellectual capacity as the Torah fromhisownperspective in ac- forty-nine paths (tzinorot). Each perceived and receivedthe Torah bymeansofthe each individual soul waspresentatSinai Elokim] isthat divrei va-elu basis for[elu states, “TheKabbalistsexplained that the multiple truths is based in Kabbalah. He also acknowledgesthat the potential for solutions tothesameproblem.Maharshal valid, yet technically mutually exclusive, account for thepotential existence of many plying halakhic principles would be able to individual opinion. Man’s obligation of ap- given tohumanscholarsdefendtheir tamei in the extreme, another per There are thosewhodescribe the lish thenormativeHalakhah.” perspectives inordertoestab- authority to decide among these each generation were given the sponded sayingthat “scholars of Halakhic conclusion.Godre- would bepossibletodiscern the es. MosheaskedGodhowit and forty-ninepaturapproach- subject toforty-nineassur was God showedhimeverymatter Moshe wenttoreceive the Torah, respond that at HarSinai,when and onesidesayspatur. They assur possible ifonesidesays Elokim divrei va-elu were correct and license was presented to MoshebyGod xi All ofthe halakhic options Volume VIII Issue3 Halakhah, Rashi states tahor, andyeta hayyim is x - - Jewish Community: Models and Ideals third individual argues the ambivalent state le-hora’ah—correct for instruction. Emet Hillel and Beit Shamai in Eruvin, how is ments are genuine and that their efforts of the object in question. All these are true kelapei shemaya means that in shamayim it that although both sides of the dispute are for the sake of Heaven.”xiv Such a re- and sensible views. Thus, the wise men de- there is definitely one correctpesak and the were considered divrei Elokim hayyim, lationship between the pleaders is visible clared that in a debate between true schol- others are incorrect. Nonetheless, on Earth the prevailing opinion is that of Beit Hil- in the case of Beit Hillel and Beit Sham- ars, all positions articulated mai. The Gemara continues, represent a form of truth.”xii “Since, however, both are Similar to the Ba’alei ha-Tosa- the ‘words of the living God’ fot, Maharshal holds that mul- what was it that entitled Beit tiple—even contradictory— Hillel to have the Halakhah human interpretations can be fixed in agreement with their true. rulings? Because they were The most contempo- kindly and modest, studied rary view is that of Rav Moshe their own rulings as well as Feinstein, who explains the those of Beit Shammai, and concept of elu va-elu divrei were even so [humble] as to Elokim and how we can prac- mention the actions of Beit tically come to a conclusion Shammai before theirs.”xv in Halakhah. In Masekhet Beit Hillel merited the vic- Shabbat there is a Tannaitic torious opinion because they dispute as to whether activities showed the utmost respect regarded as preliminaries to a for their opposing opinion. brit milah can override Shab- Also, their love for one an- bat melakha restrictions. In other is apparent in a differ- the introduction to his teshuv- ent discussion in Yevamot. ot, Iggrot Moshe, Rav Moshe The Gemara explains that presents the story of people although they disagreed on in Rabbi Eliezer’s town who matters of Halakhah regard- would cut wood to produce ing marriage, Beit Hillel and charcoal to make a knife for Beit Shammai nonetheless performing a brit milah on respected each other’s opin- Shabbat.xiii In the end, we do ions. As it says, “Although not pasken like Rabbi Eliezer, Beit Shammai and Beit Hil- and one might think that all of lel disagreed, Beit Shammai these people were punished did not, nevertheless, abstain for the extraneous hilul Shab- from marrying women of the bat they committed. Howev- families of Beit Hillel, nor er, the end of the narrative it did Beit Hillel refrain from goes on to explain that all of these people we have the concept of “lo ba-shamayim lel? The end of the Mishnah in Avot states marrying those of Beit Shammai. This is lived to old age, and when external decrees hi” and that man has authority to interpret that a dispute is sofo le-hitkayem when it to teach you that they showed love and were placed on berit milah, this city was the Torah. Emet le-hora’ah demonstrates is le-shem shamayim. Kehati explains that friendship towards one another, thus put- exempt. Rav Moshe explains that even if that if a learned, God-fearing person comes the criteria for knowing whether or not a ting into practice the scriptural text, “Love in the end Rabbi Elazar was wrong, they to a conclusion in Halakhah using the cor- mahloket is le-shem shamayim is the re- ye truth and peace.” (Zecharia 8:16)xvi merited because it was still a Mitzvah for rect methodology, even if ultimately the lationship between the pleaders of the ar- the townspeople to follow his pesak. How conclusion is wrong in the heavens, it is gument. He states, “If [they two sides of is this possible? Rav Moshe clarifies that considered correct on earth for practical the dispute] display a unity of purpose and there is a distinction between emet kelapei purposes. an intense personal attachment toward one shemaya—correct in heaven—and emet Returning to the mahloket of Beit another, this is evidence that their state-

i. This article is heavily based off the article “Elu Va-Elu Divrei iv. Eruvin 13b xi. A similar narrative is found Yerushalmi Sanhedrin 4:2, Elokim Hayyim: Halakhic Pluralism and Theories of Controver- v. Translation from Soncino English Babylonian Talmud xii. Yam Shel Shlomo Introduction to Bava Kamma sy” by Rabbi Michael Rosensweig which originally appeared in vi. Hagigah 3b xiii. Shabbat 130a TRADITION 26:3, 1992 and the recording of the Shiur Machsha- va - Eilu V’Eilu by Rabbi Assaf Bednarsh, which can be found on vii. Introduction to Net’ivot haMishpat on Hoshen Mishpat xiv. M. Avot 5:17 yutorah.org. The article and shiur gave me a framework for the viii. Petah Einayim LiHida Bava Metzia 59b xv. Eruvin 13b topic and insights to many of the sources I cited in the article. ix. Rashi “Ha Kemashmalan,” Ketubot 57a xvi. Yevamot 14b ii. M. Avot 5:17 x. Hiddushei HaRitva Eruvin 13b iii. Translation from Sefaria.com

Volume VIII Issue 3 www.kolhamevaser.com 19 20 KOL HAMEVASER followers of Rav Kook’s son, Rav Tzvi atically and intentionally obscured by the position on Christianity has been system- The reason forthis isthat Rav Kook’s full ture ofRavKook’s standonthe matter. complex and perhaps contradictory pic- Kook’s views,wecan clearly see here a prising. Butfromthis“battle” over Rav hint ofpraisetowardJesus,isnotsur pamphlet were shocked at the slightest inadequacy of the Church.” moral turpitude, hypocrisy, and spiritual hammers away, piece after piece, at the [that] battle… intellectual “sustained a lectual and ethical training, Orotitselfis praises Jesusdenigrate his lackofintel the verylinefromDerekh HaTehiyah o Shofar. Kol distributed in pre-Israel Palestine called twelve-page pamphlet was written and criticism was directed toward RavKook’s Chief Rabbi of Jerusalem. Some ofthe Abraham IsaacKook,whowasthenthe criticism of andinvective against Rabbi pletely false. accusations of “Christophilia” are com- new Christian-likecult. to RavKookhimself as afounderof statement, applying thesecharacteristics pamphlet mocked RavKook’s personal power isgreat.” The “wonderful personalpower, his tributes of Jesus,suchasJesus’ wrote aboutcertain positive at- HaTehiyah, inwhichhe ekh essay 1906 Kook’s Rav They paraphrasedalinefrom was alover of Christianity. pamphlet was that Rav Kook more interesting claims of the of then-Palestine. Oneofthe at timesanti-religious) Jews about thehilonim,non-religious(and icism targeted hispositivecomments support ofseculareducation. Somecrit attitude towardChristiancivilization.” likely be the word todescribe Rav Kook’s “If anything,‘Christophobia’ wouldmore ments that denigrate Jesus andthe Church, argues, sinceRavKookmade manystate and theOngoingCensorshipofHisWritings “Lovers ofHumanity”:RavKook,Christianity, www.kolhamevaser.com By Aryeh Sklar That the authors of the Kol Shofar Betzalel Naorargues thatthese i Itcontained an extended ii Notonly, heargues, does Der iii 90 a 1920, In the year Thus, Naor Thus, - that human religiousactivityandturn it intoatoolforperfectionofthe For RavKook,thenovelconcept iv

that God’sprovidencecanuse - - - - world allowsforevengreater acceptance andpossibilityof resolve some of themostvexingproblems in RavKook’s worldviewthat attempt to contains extended essays onmajorpoints for thePerplexed.” one canimagine,it As Nevukhim HaHadash” -“TheNewGuide bi Judah HaLevi’s Kuzari as “Moreh the notebookinhiscommentary toRab- (known asthe closest student,RabbiDavidCohen interesting in itsownright. Rav Kook’s oughly explained.” that nothing is issued which is not thor “For God’s sake,”hewrites,“beexacting father to be more careful in his writings. vah, R. Tzvi Yehudah Kookbeggedhis publishing of Rav Kook’s OrotHaTeshu- the to prior 1924, in Kook’sthat Rav son Kook’s writingshad such an effect on that the controversysurroundingRav YehudahNaor himself pointsout Kook. Rav Kook’s writingsarepublished. glimpse ofthecensorshipthatoccurswhen been unabletoascertain),wehavegottena the “leak”(themotivationsofwhichIhave of Because (1896-1904). Boisk in time an unedited notebook from RavKook’s see thisina“leaked” online versionof Kook’s moreradical ideas. We especially version indicates heavy censorshipofRav the original manuscripts withtheprinted cites several examples where comparing sor MarcShapiroonSeforimBlog. thought, extensively discussed byProfes- Kook ismorecommon than previously Yehudah. The censorship ofRav Tzvi R. Yehudah at the aptly named Mekhon ing published by the followers ofR. Tzvi sorship ofRavKook’s writingsnowbe- some understandingoftheongoingcen- truth inotherreligions. This relatively new notebook is This backgroundmayprovide Nazir ofJerusalem) named v vii

vi He - in each generation. His argument in that fers tothechangingreasons formitsvot according to the uncensored version) sorship isheavy-handed. one can clearly see that, again, the cen- and uncensoredversionsare available, Re’iyah cial” version ofthisbook,inPinkesei ha- “offi- the published Yehudah Tzvi Rav seems tobemorepersonal. times, thepurposeofsome censorship understanding of Jewishlaw. But some- be misunderstood aspushingforReform generation. This is something thatcould Scripture according to theneedsof drin’sability toreformand reinterpret version thatreferstothefutureSanhe- vent thatfromoccurringagain. Addition- rounding his father that he wanted to pre- disturbed enough bythe controversy sur was Tzvi Yehudah R. Apparently, ficult. the caution, but sometimes it isquite dif- from elsewhere. hisviews weknow though even rifices, Kook’s viewoftheceasing of animal sac- many ofthese“edits”withregardtoRav Professor Shapironotes, there have been appeared without fanfare elsewhere. As one notebooksomething that already their intent, occasionally taking out from version) uncensored the to according 13 (Chapter notebook ample, achapterofthisnew is surelyalarger offense. thought, orevenhisviewentirely, which Kook, butevenchangingthethrustofhis the censorship isnotjust protecting Rav o eape Catr 4 (again, 14 Chapter example, For Sometimes, one can understand We canunderstandwhy, forex- , vol.2.Sinceboththecensored ix wasremovedinthecensored they weresurelynotmeant random content indicate that and their haphazard style and books forstraightpublication, sarily write many ofhisnote- that RavKookdidnotneces- pointed out tome, it is true of Yeshivat YesodeiHaTorah ally, asRav Pesach Wolicki But someeditsareunclearin justified. be could censorship editorial process; thus,the to be published without some viii Indeed,sometimes the Mekhon the leak, Soon after of the time. in Judaism x re- - remain assolelyaconnectiontothepast. the besthecouldcomeupwithseemsto Jewish men should grow beardstoday, why show to is point his If significance. he admits no longer grants beards this the face of changingtimes, a time which attempt to justifythe Torah prohibition in and prestigious. This seemstobeaweak to a time where this wasconsidered holy have aculture where beardsconnect us tail fromthe Torah. Further, itisgoodto nicer, one may not change one iota of de- a cleanly-shaven facethatisconsidered the beardasprestigious,anditisactually Kook argues, modernmandoesnotview feeling ofprestige.Eventhough,Rav tige. The Torah wantedtoencouragethat which was considered a symbol of pres- ish man had the freedom to grow a beard, originally because the post-Exodus Jew- stroy thecornersofyourbeard,”was “de- 19:27) (Lev. to not men commands ample, hewrites,thereason Torah viewed in the time of the Torah. Forex- in addition to the way it would have been for thecommandments, modern reasons chapter is that itisimportant toprovide reaction tocontroversies overhisfather. we sawaboveandRav Tzvi Yehudah’s as suchasurprise-withthe background censored as well. This shouldnotcome heavily ha-Dor,andwas Li-Nevukhei ligions ingeneralismuch-discussed in The subjectofChristianity and otherre- of Rav Kook’s supposed Christophobia. Tzvi Yehudah. bearded lifestyles ofthefollowersRav of RavKook,andmore a guarding of the sored? Itseemsthatthisislessaguarding HaArets. Sowhyisthiscen- Shabbat mekhira, ly innovativeworkabouthetter makes similar arguments in his massive- erwise notmake sense today. Indeed,he us connected with alawthat would oth- the spiritandletteroflaw, andkeep are sometimes important to maintain both remove thebeard.Loopholes,hewrites, to and otherways niencies tousescissors ion, andthatisthereasontheyfoundle- times when beards would fall out of fash- of the Talmud knew that there would be speculates interestingly that therabbis er smallparagraphaboutthis.RavKook in the uncensored version,thereisanoth- where hisdiscussionofbeardsends. Yehudah version,becausethatis Tzvi R. Let us return, then, to the issue Mekhon This isonlystrangeintheMekhon Volume VIII Issue3 xi But Jewish Community: Models and Ideals In this notebook, Rav Kook argues ex- that some perceptible wonders were pre- with Judaism in Israel focusing on spiri- reaching toward the truth, and therefore tensively for a Hegelian-esque view of pared for them, if they needed to strength- tual growth, other religions have made a held in such a positive light? Obviously, knowledge and truth. That is, all of history en [their messages], since this is relevant mistake. Besides for this error, humanity such an approach is rebutted by the many is guided by some divine Spirit that causes to humanity’s improvement, for the hand nevertheless improves through religion; verses describing the forbiddenness of all historical movements to move toward of God stretches from the beginning of the divine progression of religious com- idolatry and idol-worship, the majority of a unified truth.xii With this, Rav Kook al- existence to the end. However, the mis- munities goes so far as to allow even the the few things that are called a toevah - lows for truth within Christianity and Is- possibility that their founders performed abomination - in the Torah, generally re- lam, a truth that Jews should not seek to miracles. late to idolatry. tamper with. Indeed, there is tremendous Rav Kook admits that granting However, Rav Kook makes a dis- value in encouraging Christians and Mus- truth to other religions is not a common tinction:xviii lims to stay true to their beliefs, because one in Judaism. He states in the censored From the standpoint of it being an they will be lost without this guiding Chapter 14a:xvi impediment, where idolatry impedes the movement they have become used to. The There are other people who think collective good of God’s light from com- censorship of these passages robs mod- that a person can only properly have per- ing to the world, in that respect all types of ern Judaism of a beautiful framework in fect faith in the Moses’ true Torah so long idolatry are equally bad... However, there which to view other religions. as one also believes that other faiths are is another side as well, which is that the Indeed, finding purpose to other all “false and foolish”, and that there is basis of idolatry comes from a crass as- religions started before Rav Kook. Mai- nothing positive in holding fast to them. pect, for it is impossible for them to elevate monides himself had a controversial view But it’s not true. However, there are ideas themselves to a greater level, of the purity of Christianity and Islam in his Laws of that the Jewish nation are accustomed to of mind required to recognize the glory of Kings (11:4), which was also censored. which cause much of the masses to think the one God, Master of all creation, bless- Maimonides famously writes that there this. This view is indeed useful in that it ed be He… within that, not all idolatries is a divine purpose for Christianity and sometimes strengthens Jewish faith in the are the same. For sometimes there are Islam. Though “there is no greater stum- taken aspects that got mixed into [those hearts of fools, for they cannot understand nations whose ethics lift them up, to the bling block than Christianity,” and the re- religions] is only that which [makes] it the lofty value and the holiness of our holy extent that despite the fact that they are lentless Christian persecution of Jews has impossible for their formula to be the true Torah without also thinking of oth- idolaters, they are standing scattered us and nearly destroyed us, still, formula for guidance to perfection’s end, er faiths as mistaken and complete- the world is now a step closer to a messi- for it is fitting that there be [just] one spir- ly useless. But, there is also much anic movement that allows for a messian- itual center in the world. evil that comes from this view if it ic age to occur. God’s plans are inscruta- For Rav Kook, Judaism is cer- is not corrected. For, the contempt ble, he writes, but it seems that through tainly a correct system since it believes that is imprinted deep in the heart the widespread adoption of Christianity in monotheism along with the belief that of the masses for other faiths, also • and Islam, the end-of-days state predicted there can only be one spiritual authorita- causes people to be secular, wicked by the prophets such as Zephaniah is that tive center to guide the world, which for people who also consider pure Jew- much easier to achieve. him will create ultimate unity of humani- ish faith the same in this regard, and Write for our Next issue: This concept, that God’s provi- ty. As he states in Chapter 7,xiv they say, “Both ways are equal, this Tanakh in the 21th Century: dence can use human religious activity Just as it is impossible for the sys- is a faith and that is a faith.” Looking Back, Looking Ahead and turn it into a tool for perfection of tem of an individual state to develop ex- Thus, not only is it a false the world, for Rav Kook, allows for even cept through a central body that is situat- notion, but it damages the Jewish greater acceptance and possibility of truth ed in one place, a king, or a legislature, so religion to believe that other reli- For article ideas check out the in other religions. In the censored Chap- too the world cannot reach the perfection gions have nothing redeeming about ter 8 of Li-Nevukhei ha-Dor, Rav Kook of this system unless there was some set them, or are not on the path of truth. “Upcoming Issues” tab on our argues that all religions that allow for the center in one place… Rav Kook was evidently concerned website kolhamevaser.com. development of higher moral values are It makes sense that in apportion- with the implications that such a hitting on a divine truth that is important ing to every nation the field of endeavor belief holds when one of our own and valuable. With this belief in divine that is unique to it,xv the field of perfected leaves our path. When such a per- Please contacts us with any providence, he grants the possibility that spirituality of life would fall into the do- son is taught that all other religions questions, ideas, or research the leaders who founded those religions main of Israel, for they are suited to this are false, and then later comes to the you may be doing. We’re here could have truly had a low form of proph- through the Torah of God that they have, belief that his own religion is false, ecy (“divine ideas”), and even actually and because of the fitness of their - ele Judaism lose him to atheism and to help you throughout the performed miracles (“perceptible won- vated spirit for things that are very lofty, pure secularism, instead of perhaps a writing and research process. ders”). Since this may be surprising, I and from the standpoint of their share in lower level of religious Judaism, or have provided my own translation of this general history, which is their longstand- some other religious outlook.xvii section below.xiii ing mission to enlighten the world with Be that as it may, Rav Kook Be in touch! It is possible that the founders knowledge of God even in the darkest and has to contend with the overwhelm- [of those religions] had a divine idea most hateful times, and how much more so ing textual precedent for the belief • for them to strive to improve the impres- in times of light and love. that the Torah view has exclusive ac- sionable part of humanity however much Absent this belief that all nations cess to the truth. For example, why they could. For this purpose, it is possible must work together in their unique talents, is idolatry not also to be viewed as Volume VIII Issue 3 www.kolhamevaser.com 21 22 KOL HAMEVASER iro-r-kook-on-sacrifices-other.html viii be from the online version. Ilan doctorate of Shachar R. Rachmeni. References to pages will around ayear (2014)through Yediot Aharonot, based on the Bar com/2010/05/kook-nevuchai.pdf. Also available in print form for vii iro-r-kook-on-sacrifices-other.html html, and http://seforim.blogspot.com/2010/04/marc-shap- com/2011/08/new-writings-from-r-kook-and-assorted. iro-new-writings-from-r-kook.html, http://seforim.blogspot. vi ibid v. ibid iv. ibid iii. ii. 50-51 i. See Betzalel Naor, Orot (New Jersey: Aronson, 1993),14-44, joins thecamp ofMeiri,whostatedthat is notsomething todenigrate. Inthis,he atrous nation that isquite moral, which doesn’t negate thepossibility ofanidol- immoral. But RavKookargues that the type of idolatry that is completely 4:26) “tocallinthenameofGod.” (Genesis them of all language, clear a people to the convert to themselves cause will they and God, one the of glory the of knowledge the is that light great the from stand they distant how recognize to them bring religious, the guide idolaters, the the worthy religions that are found among of deeds good the and traits of character good light the through For light. true the preparedmorealreadyarefor selves, even from these idolaters them- generations, coming And soul. man’spurify to acts evil, from good deeds, and the distancing to accustoming the And less. within human society neverthe themselves close to good deeds bring they and ideas, its to ing accord- nation every evil, very themselves from things that are separate they gods], their fear [of their of perspective the From morality. of sparks are are ofoneviewpointandway. idolatrousnations all that assume cannot abomination as others are. Therefore, one with filled and disgusting so not are ship wor idol of ways their and ones civil the and respect, and traits, character [good] on the proper level through morality, with www.kolhamevaser.com . See http://seforim.blogspot.com/2010/10/marc-b-shap- Betzalel Naor, Orot (New Jersey: Aronson, 1993),51 . Available here https://kavvanah.files.wordpress. . See http://seforim.blogspot.com/2010/04/marc-shap- ., 60 . . The Torah’s approach describes Behold, even within idolatry, there - one mustconcludethatRavKook was neither“Christophilic,”nor “Christophobic,” butrathera - lover ofallhumanityandthe But withthesecomments... movements oftheworld. according tohisdeed.” Jew, theHolySpiritrestsuponaperson vant ormaidservant,whethergentile or that whether man orwoman,whether ser yahu: “Icall heaven andearthtowitness from thefamousline of Tanna D’bei Eli tions seeing the light in their limited way for the concept of individuals of other na- to arouse in ourselves of [knowledge of] [knowledge of ourselves in arouse to appropriate is as humiliate much as to except it, them, to fast release hold to who those mistaken, is religion entire way: discussed byRav Kook inafascinating and an exchange of ideas? This, too, is valuable, shouldn’t there be interaction them in many aspects. If their religion is are generally asked tokeepfarawayfrom drinking their wine, eating their food, and from non-Jews?Jewsareforbidden lakhic prohibitions that separate Jews crass andevilpeople. insofar asthosenon-Jewsdescribed were the Talmudic stand on non-Jewswasonly xxi .Oe hud o dcd ta an that decide not should ...One Yet, what of Judaism’s many ha- than action. By viewing them asthe same, some Jews see actions ing Judaism like other religions where belief more is important xvii. See also Chapter 12,which focuses on the problem- of view that he didn’t like the original chapter and was replacing it. perhaps asastatement that he was rearranging topics, or perhaps ten in the notebook as“14-one”. He repeated chapter numbers, . Pagexvi 71.The “a” hereis my translation for how writ- it was the Volkgeist of Johann Gottfried von Herder. the Jews having spirituality astheirs, may have been inspired by xv xiv xiii. Page includes this divine progression of the world’s development. ment to allow for an Aristotelian eternal world aslong asone xii xi. See page 65of the Mekhon Rav Tzvi Yehudah version x. Page 69 ix. Page 57. . This concept of special areas of each nation to focus on, and . See page 4,for example, through which he uses this argu- . Page 27 xix xx 31 He finds support finds He - - humanity, whostriveforitswelfare. from that foreign woman, we are lovers of ourselves distancing our With purity. its and life family sully can foreignwho man a by opposite the is so life, family prove get- from himself distance to especially, Jew every appropriatefor is that tancing, within us.” life eternal implanted and truth, Torahof the us gave and strayed have who those that improves us, who “separated us from inheritance holy the and Good great the o ws t dsub hs s significant a is This disturb. to wish not an important relationship that Jewsshould recognize that their“wife”,i.e.religion,is tionship withafriend’s wife.Jewsshould this relationship with non-Jews to a rela ty andmoraldevelopment. He compares could disturb the non-Jew’s national uni- take on Jewishideals, which hebelieves should not but alsobelievesthat non-Jews is thecorrect way forthe Jewish people, is atwo-waystreet.Judaismbelieves it keeping a distance from otherreligions The guarding [from], and the dis- the guarding[from],and The Meaning, the purpose ofJews euiu t batf ad im- and beautify to beautiful and nice are love of signs and cause, just like active closeness Be- actions. one’sand in traits holiness and soul, the of purity from rather meanness, and sy jealou from come shouldn’t which wife, fellow’s his from distancing chaste the as way same the in weighed be always should ethics, religious their and customs, religions,their in other of ways the to close ting xxi. Page 75 xx. Tanna D’bei duties towards man.” considered foreign residents (gerim toshavim) with regards to all all nations that are bound to proper conduct between people are states explicitly that the law “principally follows the Meiri, that ha-Aretz. See also, for example, Iggerot ha-Raaya 1:89, where he indeed uses it in halakhic arguments for hetter mehira in Shabbat xix. He was well-aware of Meiri’s position on non-Jews, and xviii them asless important. context for people to stop performing the mitsvot, asthey view than action in Judaism, like it in is other religions. This allows the incorrect (to sense Rav Kook) that thought more is important as external expressions of internal beliefs, which inevitably create . Page 74 - - Eliyahu 9 Eliyahu rampant. especially today when intolerance is so these expansive and tolerant perspectives, The Jewish public deserves tobeawareof his publishedcomments as Christophobic. Rav Kookshouldbeconsideredthrough conclude likeBetzalel Naor’s positionthat Kook’s unedited ideas, onewouldrightly out thisrelatively recent “leak” ofRav basic respectandesteemofothers. With - to look at other religions, which allows for cant andmeaningful framework inwhich signifi- a creates Kook Rav world. the of lover of all humanity and the movements philic,” nor “Christophobic,” but rathera conclude that RavKookisnot“Christo- few paragraphsfromthebook),onemust author limited this discussion tojusta sion. Butwiththese comments (andthis from theMekhonRav Tzvi Yehudah ver humanity.” because Jews lovethem so, as“lovers of well. Jewskeepadistance from non-Jews turb others’ religiousandmoralgrowthas Judaism; Jews shouldbe reluctant to dis- their ownrelationship toGodaspartof move - Jews are not only concerned for in Jewishphilosophy, andisastaffwriter Aryeh Sklarisa All oftheseideaswereremoved for KolHamevaser. Volume VIII Issue3 Revel **** graduatestudent - Jewish Community: Models and Ideals albeit gingerly, to facilitate a deeper un- the tribes, etc.) and deliberates upon - with Evolution Of A Revolution: derstanding of our precious texts. This a sizeable helping of Midrash and Radak, faith in both the importance and validity among others - the pertinent philosophi- A Review of Joshua of excavating virgin layers of meaning and cal, theological and ideological under- inspiration in the Bible by harnessing all currents, unabashedly utilising the most by Rabbi Michael Hattin available source modern methods material from of literary anal- By J.J. Kimche Considering Ramban, A Midrash Tankhuma butting both Hazal and R’ Hattin falls very much ysis to demon- the sheer heads with a historical note from Jose- the academic strate his point. A antiquity of the Tanakh as we have it, phus, geographical evidence countered by in line with his illustrious world has weld- justificatory line coupled with the phenomenal amount of - archaeological findings, Rav Kook spar ed a formidable predecessors by presenting in the book’s in- scholarly ink shed over the millennia in ring with Professor Cassuto, philological alloy, a genre at troduction asserts various analytical, homiletic and exegeti- theories colliding with psycho-analytical a work that is – apart from once genuine- that “Modern cal endeavours that comprise our magnif- hypotheses; all these contending forces articulate, intelligent, ly revolution- literary analysis icent textual heritage, one could perhaps marshalled and phalanxed by the author, ary and count- concise, sweeping and has searched for be forgiven for assuming that we have to be directed into the academic fray to er-revolutionary; underlying struc- intellectually plateaued, that no more tre- substantiate an overarching theory of one ambitious – positively works of fierce ture, characteri- mendous revelations – in either analysis sort or another. and fearless bristling with crisp, zation and plot, or methodology – remain concealed in the The fundamental Modus Operan- independence tonal qualities field of Orthodox Biblical study. Extraor- di of much of this new movement’s meth- creative Peshatim based coupled with and cadence… dinarily, and in an admirably unobtrusive odology can be condensed into a single, an indissolu- on rigorous analysis and to ignore it is to manner, there has occurred a veritable laconic principle: “Ha Mepharesh Tanakh ble attachment, overlook an im- renaissance, perhaps a revolution, in the Et Atsmo” – that to a certain extent, when careful adjudication of the loyalty and re- portant dimen- field of Tanach learning in the past decade analyzed in a sufficiently keen, sensitive spect toward the extensive assortment of sion of biblical or more. Emanating almost exclusively and knowledgeable manner, the - Tana Jewish tradition sources culled to weigh in exegesis.” Utiliz- – viewed not as a loose confederacy from the mighty confluence of Yeshivat kh have risen up ing these tools, Har Etzion and Herzog College, (Both of disparate texts but rather a cohesive, on any given issue. and given birth topics such as the located in Alon Shevut, Israel) an to, almost im- precarious and astounding plethora of scholars maculately, an intellectual universe of tempestuous love triangle between God, have been produced an ocean of unbridled vibrancy and tenacity, one in His land and His people, divergent mod- books, articles and lecture series’, which serious questions are given due els of leadership, the appropriate place of inexhaustibly revealing, evalu- comprehensive treatment. miracles, prophets and angels in the To- ating, and delighting in hitherto In this vein, and as part of this new rah’s worldview, the almost dangerous undiscovered vistas in our Book avalanche of writings, we have before us sanctity of the Holy Land, among others, of Books, much to the delight of ‘Joshua: The Challenge Of The Promised are dissected with the precision of a sur- their growing faithful. Land’ (Maggid books, Jerusalem, 2014) geon and the sophisticated poise of a sea- While a thorough analysis by Rabbi Michael Hattin, (perhaps a tad soned Mehanekh. of the intellectual underpinnings predictably) a graduate of Yeshivat Har Rabbi Hattin’s most important and philosophical implications Etzion as well as a teacher of Tanakh at and enduring contribution here is his of this renaissance is far beyond the Pardes Institute, Jerusalem. The book ability to compellingly contextualise. In the scope of this essay, a brief constitutes a conscious attempt to stake consonance with the worldview in which overview is in order. This new a claim in this revolution of learning and his intellectual moorings are grounded, he intellectual movement straddles writing, and to a large extent this is suc- advances a convincing case for treating – with striking dexterity - an awk- cessful. He (R’ Hattin) falls very much many of the events recorded in the Bib- ward boundary; on the one hand in line with his illustrious predecessors lical book of Joshua not in isolation but it remains unabashedly orthodox, by presenting a work that is – apart from rather as part of a broader linear continu- unswervingly subscribing to and articulate, intelligent, concise, sweeping um; mirroring, reflecting and thereby pro- advocating for ancient Jewish and ambitious – positively bristling with viding a wide-angle lens through which beliefs of both the Divinity and crisp, creative Peshatim based on rigorous to assess several events in the humash. relevance of the Bible and her analysis and careful adjudication of the Hence, under analysis, Joshua’s sending prophets; yet on the other hand extensive assortment of sources culled to of the spies intentionally parallels the engaging intelligently with all the weigh in on any given issue. He skilful- disastrous events of Moses’ spies in Par- aspects of modern academic study ly divides the book chronologically, dis- shat Shelach, providing the reader with that most Orthodox thinkers historically internally consistent oeuvre - is largely cusses all manner of issues which arise important similarities and differences to recoiled from. Fascinatingly, one could self-explaining and self-commentating. in the plain reading of the text (such as be cognizant of and glean lessons from, Thus all techniques of modern literary find in a characteristic passage, (say, by the transition of leadership from Moses pointing out, for example, that “Joshua Harav Yaakov Medan or his protégé Har- analysis (linguistic and thematic paral- to Joshua, the various preparations for the wisely chooses a different course of ac- av Amnon Bazak) a position put forth by lels, analysis of character and plot devel- Israelites’ war of conquest in Canaan, the tion, tightly shrouding the mission in se- Rashi facing a counter-argument from opment, to name but a few) are employed, repercussions, dividing the land between crecy… it is Joshua alone who is privy to Volume VIII Issue 3 www.kolhamevaser.com 23 24 KOL HAMEVASER ing literarycare. self-evident intentionality and painstak with constructed work a as whole, fied for viewing the Biblical corpus as a uni- teuch, Rabbi Hattin makes astrongcase on, the preceding worksofthe Penta- ation of, indeed a form ofcommentary book ofJoshuaasaseamlesscontinu account. By presenting events inthe masquerading as afaithful historical crudely shoehornedintoamaster-text collection of incongruent manuscripts books ofthe Bible are a haphazard in countless academic circles: that the and insidiousaxiomcurrently in vogue riposte to perhaps the most pervasive as awonderfully strident, ifimplicit, od hastheaddedadvantage of serving tially, thiscompare-and-contrast meth Tangen- 91). (Page land…” the secure its eternal promise, they venture forth to God’scovenant andmindssearedwith their bodiesmarkedwiththesealof homeland… a in existence autonomous a national identity and its corollary an a conceptual idea, circumcision implies as directly,“… ToMoses’quote Spies. of thoseinvolved with the episode of tragically ruptured bythe faithlessness Jewish NationandGod,arelationship of thenational symbiosis betweenthe ination, emblematic of the rejuvenation to characteristically systematic exam- national forty-year abstention issubject circumcision and ting of the sea, and the reinstitution of dan islikewiseparalleled to thesplit- der thismodel,thesplittingofJor their account” (Page 24).Operating un- www.kolhamevaser.com There are, however, certain understudied andunderappreciated impassioned penmanshiptowards productivity, illuminating apath is remarkable:hehasrevitalised toward agreater understanding adding hislucid,scholarlyand (perhaps evenresurrected)an Rabbi Hattin’sachievement this crescendoof scholarly Korban Pesach after a ofourmostsacred texts. part oftheTanakh, - - - - motives and thoughts on an array of seems tosuperimposeimplausible his ownpoint,, At times, he freely character as amouthpiece to express in favourofutilizing a passageor of rigorousanalytical interpretation that R’ Hattin abandoned the pursuit pens toland’.Onoccasionitappeared draw thetarget aroundwhereithap- ‘shooting the arrow and proceeding to indicted of the literary equivalent of isolated instances), could readily be cussion. The author (in a couple of deserving of brief attention and dis- nor weaknesspresentinthisbook point tobedulynoted. be construedasafailing,itremains decision, and whilethiscouldhardly This isclearly adeliberate editorial multi-angled approach to sources. prefer amorethorough, for thosewho sion thatlimits the book’s usefulness cisely this audience-expanding conci above itstextual weight, yetitispre- interdependent essays punchesfar long - thisconstellation of compact, relative brevity –a mere 267 pages and refrigerated for lateruse.Forits each chapter, succinctly elucidated an emphasis on asingle core idea in is decidedly brisk andconcise, with nor doesit attempt to be. The style myriad footnotesandsources, haustive, scholarly tome, replete with Hattin’s bookisabsolutely not anex- crucial to statecategorically that R’ empt certain potential critiques, it is tobe ought aired outandruminated upon. To pre- that work this in flaws However, there was onemi- - Volume VIII Issue3 characters and situations. Take Rahab. A hensibly, R’ Hattin extend the text much ultimate source of Goodness and mercy, ly, Joshua’s iron grip on his leadership Jewish Community: Models and Ideals harlot in Jericho, it was in her ‘home of further, choosing to explicate the terse have commanded the Israelites, in a man- position is unswerving and unassailable. ill repute’ that Joshua’s two scouts find instructions of the Angel as an exhortation ner most emphatic and unambiguous, to In a declaration both unprecedented and refuge upon arrival. Surprisingly, she aimed at Joshua that he and his army must mercilessly wipe out every man, woman unequalled the Pasuk declares: “And Is- proceeds to shield them from the city’s not imbue these necessary wars with wan- and child of the seven indigenous nations rael served God all the days of Joshua…” authorities, spin a web of deceit on their ton cruelty, but rather “…must never lose of Canaan? Indeed, the text spares us (Joshua 24:31). Being thus deprived of the behalf, and proclaims her knowledge sight of the land’s sanctity, of man’s inher- none of the gory details, relishing (some- multi-faceted characters, leadership con- both of the events surrounding the Exo- ent worth, of a vision of a better world…” times poetically!) the pitiless obliteration tests, mutinous fratricide, narrowly avoid- dus and Israel’s subsequently victorious (P. 105). This theory, seems antithetical of entire civilisations. R’ Hattin attacks ed disasters or feverishly pitched stories battles, culminating her soliloquy in an to the text and to the thematic import of this question with commendable lack of of love, betrayal, prophecy and power that unexpectedly lyrical proclamation of al- the book.Would it be likely that on the ethical circumlocution; without recourse so characterise most biblical works, it is legiance to the God of Israel (Joshua, eve of a campaign of Divinely mandated to moral or cultural relativism, he con- almost a wonder that anyone could sew Ch. 2). In what seems to be fronts, admirably, the question together enough interesting material to a departure from Peshat, R’ in its naked form. Whilst not make a book on Joshua a truly rewarding Hattin dismisses the tradi- managing to entirely exculpate and riveting read. In this light, Rabbi Hat- tional Rahab (presumably the actions of the conquering tin’s achievement is remarkable: he has a weathered stalwart of Jer- Israelite nation, he certainly revitalised (perhaps even resurrected) an icho’s burgeoning porno- goes a long way in charting a understudied and underappreciated part cratic underworld, wholly course for reconciling the text of the Tanakh, adding his lucid, scholar- unperturbed by the notion of with correct moral sensibilities. ly and impassioned penmanship towards wholesale sedition) in favour To extravagantly condense his this crescendo of scholarly productivity, of a portrait of what appears methodology R’ Hattin adopts illuminating a path toward a greater un- to be an archaic Martin Lu- a comprehensive two-pronged derstanding of our most sacred texts. ther King, someone who approach (Pages 165-183), first foresees an ethically supe- highlighting the Torah’s injunc- **** rior system of societal hier- tion to offer peace terms to any J. J. Kimche is a visiting student of sorts archy (in Rahab’s case, that city before laying siege to it (cit- at YU. Having just finished his service in of the Israelite nation), and resolves to genocide of nauseating proportions, God ing Ramban who extends this command the I.D.F., he is starting Shalem College dedicate their resources to its actualisa- would send an angel to laconically and even to Canaanite cities), and comple- in Jerusalem in the fall. tion. To assert, as does R’ Hattin, (Pages cryptically hint at platitudes of the ‘inher- ments this by once again contextualising 27-37) that Rahab’s shifting loyalties was ent worth’ of human life? Could there be (convincingly asserting, “One cannot read a manifestation of her identification with a more futile endeavour? It appears that the book of Joshua in splendid iso- a higher plane of virtue is difficult to ac- in the two aforementioned cases – Rahab lation and expect to comprehend its cept on a peshat level.. Far more likely is and the Angel - R’ Hattin’s honourably message while remaining oblivious that Rahab was backing - according to her sensitive moral antennae appear to have to the larger framework that is pro- perception - the stronger horse, that she unfortunately hijacked and overridden vided by the humash”. Page 169). genuinely believed the Israelite God to be his customary fealty toward the pursuit of Thus, R’ Hattin underscores both • more powerful than any boss in her local sober, rigorous and well-grounded textu- the importance of the Israelites’ pantheon. Considering her occupation, fi- al analysis. Having said all this, it is im- mission (the spread of ethical mono- delity could hardly be her most practiced portant to reiterate that, fortuitously, these theism) as well as the need to utter- Sponsorship opportunities for attribute; hence the impulse to betray her instances are relatively rare and isolated ly uproot the abominable Canaanite upcoming issues are available! city (of which she was scarcely a respect- in an otherwise unimpeded voyage of me- culture in order for this message of able affiliate) to save her family would not ticulous scholarly excellence. ultimate moral goodness be able to have kept her up at night. To be sure, for anyone studying take root. Whilst not entirely exoner- Be in contact with us at A similar example of a strained the book of Joshua, from the novice to the ating wholesale butchery, in spelling [email protected] reading unsubstantiated readings occurs specialist, there lurks an elephant in the out the above case in a compelling in the analysis of a terse and puzzling ep- room. Once simply cannot enter the room and articulate manner, he goes fur- to find out about isode (Joshua, Ch. 5) of the Angel of God of Joshua without encountering this beast, ther to assuage the conscience of the sponsorship opportunities who appears to Joshua in his military en- nor exit satisfactorily without finding a modern, enlightened reader of Josh- campments just before the Israelites enter method of either circumventing or neu- ua than could almost any other com- Jericho, identifies himself, brusquely in- tralizing the elephantine question of the mentator, thus limning an eminently We thank you structs Joshua to “Remove your shoes, for morality of Joshua’s lifelong endeavour, reasonable course for further discus- for your support. the land you are standing upon is Holy” namely the Israelites’ wars of conquest. sion on this crucial topic. , and instantly evaporates, ending the narra- One may exhaust both intellect and pa- The book of Joshua is anom- tive. There are perhaps many ways to un- tience with talk of leadership, transition, alous in the biblical canon as it derstand this mystifying passage, perhaps holiness and division of Land, but soon- chronicles a markedly smooth and • most plausibly through the prism of intro- er of later every student must confront successful period in History. All ducing Joshua (and the reader) to the con- the self-evident, all-encompassing moral the battles are (eventually) won, the cept of Kedushat Eretz Yisrael. Incompre- question: How could God, ostensibly the land is entered and divided correct-

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Volume VIII Issue3 Jewish Community: Models and Ideals

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