Volume VI, Issue 2 Thanksgiving, November 22, 2012 8 Kislev 5773

Kol Hamevaser The Jewish Thought Magazine of the Yeshiva University Student Body “Nowhere But Here”: Becoming Advocates for the Halakhic Prenuptial Agreement Kimberly Hay, p. 5 Politics & Reflections on Political Involvement in the Broader Activism World Jewish Community R. Yosef Blau, p. 6 An Interview with R. Dr. Dov Zakheim Gavriel Brown, p. 8 An Interview with Ruth Messinger Gabrielle Hiller, p. 9 A Time to Mend?: Halakhic Perspectives on Tikkun Olam Adam Friedmann, p. 10

Teshuvah: Inspiration and Action Davida Kollmar, p. 13 Creative Arts Section P. 13-16

www.kolhamevaser.com 2 KOL HAMEVASER Twitter. at www.kolhamevaser.com, oronFacebook or conversation, andourclub’sevents.Find usonline community, andtoparticipateinthemagazine, the or discussingJewishissues togetinvolvedinour We encourageanyoneinterested inwritingabout discussion groups, conferences, andshabbatonim. Kol Hamevaser and outsidefigures. Inadditiontoitsprintmagazine, input from RIETSRoshei Yeshivah, YU professors, contributors are undergraduates, althoughitincludes Kol Hamevaser leaders. tellectually andcreatively, andtomature intoconfident opportunities foryoungthinkerstoengageJudaismin issues thatfacetheJewishcommunity. Italsoprovides forum forstudentstoexpress theirviewsonavarietyof intellectual growth ofitsreadership andservesasa The magazinehopestofacilitatethereligious and issues onthe Yeshiva Universitycampusandbeyond. body, isdedicatedtosparkingdiscussionofJewish magazine ofthe Yeshiva University student Kol Hamevaser, A Miriam Khukhashvili Kimberly Hay Mati Engel Aaron Cherniak Jacob Bernstein Gilad Barach S Gavriel Brown D Ze’ev Sudry C Chumie Yagod Adam Friedmann A Chesky Kopel Gabrielle Hiller E Rafi Miller W Yaelle Lasson Joshua JosephFreundel D Akiva Weisinger Penina Wein Rachel Weber Atara Siegel Elana Raskas Dovi Nadel Davida Kollmar www.kolhamevaser.com t ditors bout opy istribution esign ssocia aff ebmastr E W K E ditor - te riters in ditor ol E -C alsosponsorsspecialevents, speakers, ispublishedmonthlyanditsprimary theJewishThought H ditors M hief amev angers aser An Interview How asugyain with Rabbi Dr. Dov Zakheim R. Dr. DovZakheimspeaksabout his career intheU.S.governmentandreligious challengeshehadtofaceduring Living AlongsideYourBrother:OfUsury,Triage,andPoliticalPhilosophy that time. rabbi. The SeniorMashgiachRuchaniofRIETStellsthestoryhisinvolvementin American JewishpoliticsasanOrthodox An Interview with Ruth Messinger Reflections onPoliticalInvolvementintheBroaderWorldJewishCommunity AJWS president RuthMessingerspeaksaboutheryearsofpublicserviceandactivism. unique responsibility tohelpremove thestigmastillassociatedwithit. theYeshiva University Student Body The Jewish Thought Magazine of The prenuptial agreement isthesinglemosteffective waytosolvethe “Nowhere ButHere”:BecomingAdvocatesfortheHalakhicPrenuptialAgreement A TimetoMend?:HalakhicPerspectiveson In defenseofOrthodoxpoliticalcooperationwiththeconservativeChristiancommunity. Is there basisinhalakhicsources forthetrend towards thecentralityof Rejoinder: InDefenseofaRelationshipwiththeChristianRight Kol Hamevaser C rea Bava Metsia Teshuvah: Inspiration and Action 13 - Campaign button endorsing OscarS.Straus forGovern A newlook attheteshuvaprocess through Dr. EricaBrown’s newbook Armistice Day Poster tive VOTE FOR SLATE NO.18 the DaysofAwe FOR THELENINISTGENERAL LINE,FORTHE PARTY AND THECOMINTERN Campaign buttonendorsing OscarS.StrausforGovernor Poster stampendorsing George FrankenthalerforSupreme Court of Yeshiva University Three Events,OneMedium: A SelectionofPostersfromtheYeshivaUniversity Museum Poster announcingthe appointmentofPaulineDolitskyasPresident oftheWomen’s League Poster: “FoodWill Win theWar” A historyandcomparisonoftwentiethcenturyposters detailing American Jewishpolitical A Letter from ThomasJefferson toMordecai ManuelNoah life. Poster fortheJewishReliefCampaign Images speaks tooneofthemostdivisiveissuesmodernpolitics. rts fromtheYeshivaUniversityMuseum

. Politics andActivism TikkunOlam

or agunah

7 tikkun olam crisis,andthe YU communityhasa 3 inourpracticeofJudaism? 5 Teshuva: DailyInspirationfor

Volume VIIssue 2 Adam Friedmann Rabbi YosefBlau Davida Kollmar Shlomo Zuckier Gabrielle Hiller Gavriel Brown Kimberly Hay Rachel Weber Akiva Berger 12-16 8 6

14 10 9 POLITICS AND ACTIVISM Editors’ Thoughts: Kings and Queens of Flesh and Blood By: Chesky Kopel

An obscure midrash called Aseret Melakh- and their sacred truths, inaccessible to the British failure in the 1956 Suez Crisis 1 Midrash Aseret Melakhim (Hebrew) in im describes the reigns of ten kings who most mere humans even through years of as sparking a “Suez Syndrome,” in which Otsar Midrashim (Bibliotheca Midraschica), ruled or will rule over all of humanity, contemplation, seemed open to Alexander Britons “went from believing that Britain ed. by J.D. Eisenstein (New York: 1915), “from one end of the world until the oth- through his imperial power. In the larger could do anything to an almost neurotic 463. Otsar Midrashim is a two-volume col- er.” Among the stories and interpretations context of this midrashic list, his domain belief that Britain could do nothing.” This lection of small, obscure midrashim, many there appears the following account: “The surpasses even that of the King Messiah, painful symptom of empire withdrawal of which are difficult to find in any other eighth king is Alexander [the Great] of and parallels only that of God Himself, the was alleviated only, in Thatcher’s under- compilation, published by Judah David Macedon, who ruled from one end of the Creator of Heaven and Earth. standing, by the fierce 1982 military cam- Eisenstein. Each passage in the collection world until the other… Nor is this all, but It sometimes seems that in the Jewish paign in which Britain successfully pro- is introduced with information on all its he even tried to ascend to Heaven and dis- tradition, human political prestige exists tected its Falkland Islands possession from 4 traceable sources and textual variants. Mi- cern what is there… Nor is this all, but he on the same spectrum as the divine, main- Argentinean assault. drash Aseret Melakhim is said to appear in even tried to go to the Land of Darkness taining the same sort of authority and But Thatcher’s attitude was of the Old 1 certain editions of Yalkut Shim’oni on Sefer and discern what is there…” differing from ultimate omnipotence in Order, and imperial expansion is no longer Melakhim and Pirkei de-Rabbi El’azar, but its This is a fair legend, considering just quantity rather than quality. We recite the in political vogue in the West. Our politics best-known source is an earlier compila- how much Alexander did conquer. His berakhah of “she-halak mi-kevodo li-yere’av have a more liberal and equitable nature, tion called Beit Eked ha-Aggadot by a certain short-lived empire extended from Greece ([God] apportioned from His glory to those even when they seem fraught with self-in- H.M. Horowitz. In that context, the order to the Himalayas in the fourth century who fear Him)” upon seeing a Jewish king terest and power struggles. Today we are of kings is slightly different and the editor BCE, encompassing more than enough to and “she-natan mi-kevodo le-basar va-dam called upon, as individual citizens of inde- there postulates that the passage’s author qualify as “one end of the world until the ([God] gave from His glory to flesh and pendent nations, to participate in the polit- 3 lived a short time before the period of the other” for the classical-era author of this blood) upon seeing a Gentile king; in both ical process as voters, activists, and elected ge’onim. midrash. Alexander conquered his way to cases, the political prestige of the human leaders. And though earthly power has 2 See, for instance, “Alexander the Great this author’s home from distant lands, and leader is identified as deriving from God’s taken a new form since the time of Alexan- (356-323 BC),” BBC History, available at then just went on conquering. So far as we own glory. der, it remains a God-given establishment www.bbc.co.uk/history. can tell historically, Alexander of Macedon This special awe of human leadership of sacred importance for Jews. 2 3 Berakhot 58b; Mishneh Torah, Hilkhot was absolutely undefeated in battle. In the becomes more nuanced in an age of dem- In this issue, Kol Hamevaser marks the re- Berakhot 10:11; Shulhan Arukh, Orah Hayyim author’s imagination, even the boundar- ocratic regimes, free speech, and the power cent American election season and its up- 224:8. ies of this world could not contain such a of popular activism to influence govern- coming counterpart in Israel by exploring 4 “The Suez Crisis: An affair to remem- mighty leader. He marched his armies right ment policy. Shades of the Alexandrian do the interactions of Jewish values and law ber,” The Economist, 27 June, 2006, available up to Heaven to check out what was going still manifest occasionally, as in the twen- with the many expressions, methods, and at www.economist.com. on up there, then turned around and paid tieth-century demise of the mighty British products of public policy in Jewish expe- a visit to Hell. Empire: The “Iron Lady,” UK Prime Min- rience. The implications of such a claim cannot ister Margaret Thatcher, demonstrated this be overstated. The other-worldly realms seeming anachronism when she spoke of

Rejoinder: In Defense of a Relationship with the Christian Right

By: Akiva Berger

In response to Mr. Kopel’s article, “Rab- are forging with factions If to [their] neighbors” and may even “try to by those who lack familiarity with actual bi Dr. Meir Soloveichik, Yeshiva Universi- historically hostile to convince [someone] of His presence and members of this group. The numerous ty, and the Jews,” 1 I must take issue with their own parents and political role in worldly matters.”4 As an aside, be- charges Mr. Kopel levels ring untrue in a litany of points he makes with regard to grandparents. ing a religious Jew, I cannot really find light of the contact I have been privileged the American political-religious landscape Let us start with the positions are anything wrong with having more to have with members of this much-ma- and how it relates specifically to the Jewish so-called “Christian people recognize God and see ligned voting bloc. community. While I cannot comment on the Right.” Mr. Kopel’s not to be based, His hand in their lives (we For almost all of my life, I have lived in “Christian-centric”2 nature of R. Dr. Solove- argument rests on the even pray for it every day in the Deep South (Georgia), where most of ichik’s public speaking engagements, I find repeated assumption at least partially, on one’s Aleinu). Moreover, Mr. Ko- my interactions with gentiles were specif- Mr. Kopel’s overall characterization of both that, in contrast with own moral sensibilities pel asserts that Christians are ically with conservative, religious Chris- the “Christian Right” and American Jewry Jews, this group tries pre-occupied with the “nistar” tians. My personal dealings with these as considerably detached from reality. The to “impose its values” (which may be shaped by (the hidden), and “perceive wonderful people have shown me a slight- argument contains both broad generaliza- on American society transcendentally that which ly different perspective regarding those tions as well as misconceptions with regard “to ensure that society religion), then what are [they] see around [them].”5 whom the media often portray as Tea Party to the fundamental views of both groups. It and government abide Taken together, these char- radicals. A Salvation Army family has been is this flawed understanding that may lead by Christian morals.”3 they to be based on? acterizations of the Christian our neighbors for over a decade. This past Mr. Kopel, as well as many others, to be- Heaven forbid, Chris- Right represent a false impres- summer, I volunteered at the Good Samar- moan the political alliances Orthodox Jews tians “speak about God sion, promulgated precisely itan Health Center (an overtly Christian

Volume VI Issue 2 www.kolhamevaser.com 3 4 KOL HAMEVASER of thecountry. This shifting ofperspectives fromhold thewave ofsecularizationtaking stitutions inthe faceofmountingpressure defend secular. To them,theirvoteisanattemptto inven religiouserable, moralsocietiesboth and true held has that one definition, ercing communities toabandonanage-old as animpositionon “marriage” word the re-define to activists courts and by advances viewtheattempt rejectedvoters whohavealtogether such the word “marriage.”Theaforementioned re-definefully and further go to tried have arena, legal the in equality mere with fied as marriedcoupleshave. Activists, unsatis same-sex unions thesame, full legalrights even those that havegrantedcouples with “marriage,” word the of definition tional” issue havevotedtomaintainthe“tradi have votedonthe states that Most ofthe on? Take gaymarriageasanexample. religion),arewhat then based theytobe al sensibilities(which may beshaped by based, at least partially, on one’s own mor throats. If political positions are not tobe shove one’s religion down other people’s automatically beconsideredto anattempt one’s politicalviews.Doingsoshouldnot sense of morality, which in turn dictates to usereligious sentimentstoinformone’s sonally, Iseeitcompletelywithin reason gay marriage,and the death penalty. Per concerning social issues such as abortion, Christian Right’spoliticalactivism ues” ies around them. the societ es tobettering time andresourcof their sistently volunteermore religious Christianscon itable giving. the levelofpersonalchar ant factorindetermining single mostimport the religious participation is shown thatin America, advanced. Ithasbeen have undertakenand table causes Christians ignores allofthechari ly enough” they are not“this-world doing thesame.To saythat to religion seriously, andrespected me for cordial peoplewhotooktheircommitment sensitive subject. All Iexperiencedwere adopt particularpoliticalpositionsonany preach anything tome or convince me to their necks.Notoncedidanyonetryto with a drawl and wore crosses around were classic Southern Baptistswhospoke day). Some of ourteachersinhighschool for Sun lot everydayexcept in their park us been mostgracioustous(evenletting from the Young IsraelIattendhasalways nity Church (Presbyterian) across the street patients atbedsides.TheIntownCommu tice dailydevotion prac they where organization), non-profit www.kolhamevaser.com Perhaps by“imposingval 10 Mr. Kopelrefers tothe longstandingsocial and religious in 8 7 Practicing, largely 9

6 sessions and prayfor them - - . Theyseeitasco - - - - - where manyperceivetraditional (especially astransmittedbythe media), itisentirelysensiblefor religious valuestobeobjects cultural landscape, the current the increasinglysecularleft - of attackandridiculefrom In Orthodox Jewstoalign themselves withthe ------Jews are “tooconcernedwith the religious void. a fill to which with values of choice their ciples,” country havevotedwiththeir liberalprin four decadesthemajority ofJewsinthis ciety.“last why forthe explains This also that havebeenbroadcasted to thewider so liberalism, itis only Jewish idealswiththoseofcontemporary having replacedcent times,but, traditional have indeedpreached theirvaluesinre of sometheirbrethren. American Jews religioustheir values,muchtothechagrin Jews havebroughtunder themantleof these goalsare pursuedare whatmany particular focus and means with which who needourhelpthemost.Rather, the society orinassistingthose in bettering is not tosaythatJudaism does not believe manitarian aidmovements. Of course, this imating thecurrent socialjusticeandhu and taking ittomean something approx olam has coincided with theuprooting of liberalism anditsideals. their concept of Judaism with modern-day servance hasdeclinedcommonlysupplant Podhoretzob explains, Jewswhoseritual one theme: in thelastfewdecades,mainlyfocusingon fromgotten members myinteractionswith tal tenetsofChristianity. Thesense I have fundamen in whicheveryoneadoptsthe convert America intosomePuritanutopia Christian Right’spoliticalmotivationisto the It wouldbefoolishtosuspectthat to “imposereligious values” vote isnot,intheirownview, anattempt sentiments thatinformtheirvote,but that theseindividualsharbordeepmoral any socialissue.Rather, wemustrecognize judging themeritsofChristianstances on particular Christianpositions,noramI as Jewsweshouldalignourselveswith cial issue.Now, Iamnotatallarguingthat can bedonewithregard toalmostanyso to see where the otherside is coming from Christian Right. The articlegoes ontostatethat American of theso-called “ChristianRight”runs from itsoriginal,Tannaitic context 15 anobviousoutcomeconsidering contrary toMr. Kopel’sportrayal tikkun olam of the motivations heattri of the tikkun olam rm eih figures Jewish from butes tothem. . As author Norman preaching coming a great dealof I havenoticed ety. Formypart, 13 or laws” pose [their] values public” or “im ues tothegeneral their religious val “tried to preach Jews havenot sumption is that as first His issue. perspective onthe ysis oftheJewish Mr. Kopel’sanal Incidentally, this I nowturnto 11 and the like onsociety. 12 nigleh onsoci tikkun ,” 16 14 ------

ly at odds with the totality of valuesem ly atodds with thetotality strongJudaism isplain implicationthat a graveerror. That beingsaid, Mr. Kopel’s own politicalagendaaretheir committing Torahto bendthe who try left tosupport edly believethatthose on therightor one sideofapoliticaldebate.Iwholeheart said tosupportany be and cannotoften is clearlymuchmore nuancedthanthat, ideals delineatedabove.Infact,Halakhah modern-day transformation of religious of Judaism’s position, especiallygiventhe bearing on the objectivecharacterization of no has absolutely American Jewsthink its ofcapitalpunishment. fetus in theunborn es? For one,theTalmud surely placesvalue the twosensitiveissuesthatMr. Kopelrais defense ofthemore “conservative” sides of Is ittrue thatJudaismhasnothingtosayin way. the statisticthatamajorityofJewsfeelthis assertion, heisadmittedlymotivatedby tice thatputhimorherthere.” than withthebiblicalsense of capitaljus more concerned with thedeathrow inmate nant womanthantoherunbornfetusand pregterrified the to “moreattentive being pardon. Mr. KopelcharacterizesJewsas or adeathrowabortion a inmateseeking an wants who woman pregnant a as fines which Mr.de Kopelsomewhatarbitrarily support. Nonetheless, I wholly recognize we adhere toandthepolicyinitiatives we reach aconsensus about themoral values logue withJews of otherdenominations to imperative thatwe maintain constantdia tians thanwithotherJews. religiousaligned withright-wing, Chris Jews becomingmore and more politically explains thecurrent trend ofOrthodox als. to oratodds with customaryJewish ide body “liberal”principles either unrelated has distorted acherished tradition toem co-religionists,see amovementthat they society. Conversely, intheirnon-observant on ligious values(inthiscase,Halakhah) by observantJewstoimposetheirownre above, thisinnowayrepresents an effort commitments. However, aswasshown convictions stemming from their religious as bothfactionspossess deep-seated, moral in, believe too they values defend to fight this group committedindividualswhowill selves with theChristianRight.Theyseein sensible forOrthodoxJewstoalignthem is entirelymedia), it transmitted bythe increasinglythe (especially as secular left and ridiculefromto beobjectsofattack many perceive traditionalreligious values In thecurrentlandscape, wherecultural rather thanwiththeirJewish brethren. litically associate with religious Christians creasing tendencyofobservantJewstopo of commitment, Ifullyunderstandthein fellow Jewswhomaynotshare ourlevel questionable, atworstdownrightwrong. braced bytheChristianRightseems at best As Mr. Kopelstatesso eloquently, itis While Iadmire Mr. Kopel’sconcernfor 21 18 This may sound harsh, but I think it I think Thismaysoundharsh,but But why conflate Jews with Judaism? 19 and the positive mer andthe 20 Whatamajority 17 Inthis ------ments-of-americas-jews. tarymagazine.com/article/the-ten-command http://www.commen Magazine Commentary ica’s Jews”by Jack Wertheimer published in es. alty can be imposed extra-legally in certain cas of anembryo. prescribes capital punishment for the murderer the viewofR. Yishma’el, lowed only to save the life of the mother, and abortion andcapitalpunishment. towards Jews American of attitudes regarding claim on the findings of a Pew Research Survey halakhic activity. thwart specific societal ills arising from shrewd is usedasthebasisforvariousdecreesmeant to al? (New York, NY: BasicBooks,2007),32. Hamevaser 6:1(2012):p.3-4. ichik, Yeshiva University,Kol andtheJews,” Biology. refine itsarguments. and ’13), whohelpedmetoeditthisarticle Jewish people. beit Yisrael have aspecial relationship with er blindustothefactthatwewillalways to espousecertainpoliticalviewsmustnev drive us amongst ourown.Thevaluesthat us todiscount the voices emanating from runsRight theriskofgraduallycausing ly adoptingthepositionsofChristian and imprudent. Ontheotherhand, broad people, aviewIconsiderbotherroneous our virtue oftheirbeing of ourpeopleby political values the with identify we must religious beliefs. Mr. Kopel presumes that lenges tothosewhohold steadfast totheir backdrop in America presents fresh chal over timeastheever-changing cultural wrong withpoliticalallegiancesshifting the impetusfordoingso.There isnothing so longastheydonottoutHalakhah observant JewswiththeChristianRight, and appreciate thepoliticalassociation of 21 20 19 18 Ibid. 17 Ibid. 16 15 14 13 12 Ibid. 11 Ibid. 10 Kopel,3. Ibid. 9 8 7 6 Ibid. 5 4 3 2 1 Akiva Berger isasenioratYCmajoring in Much thanks toNoach Goldstein (YC (New York, NY: Doubleday, 2009),280. Arthur C. Brooks, A certainform ofChristianworship. Ibid. Chesky, Kopel,“Rabbi Dr. MeirSolove Kopel, 4. Kopel, 4. Kopel, 3. See NormanPodhoretz, See“The Ten Commandments of Amer See See SeeKopel4,n.5,wherehebaseshis Kopel4. Gittin Sanhedrin Oholot , each and every member of the 32a,wheretheterm 7:6,whereabortionisal Volume VIIssue 2 81b,wherethedeathpen Why Are JewsLiber Who Really Cares? Sanhedrin tikkun olam aheinu kol 57b,who ------

“Nowhere But Here”: Becoming Advocates for the POLITICS AND ACTIVISM Halakhic Prenuptial Agreement

By: Kimberly Hay This past summer, I had the privilege to authority necessary to enforce its ruling, abide by the decision of the court, she is no it is as unheard of to intern at the Organization for the Resolu- and could threaten a recalcitrant husband longer entitled to receive those payments. get married without tion of Agunot (ORA). Although I rarely with excommunication or even physical Since the prenup is a legally binding arbi- a prenup as it is to get married without a worked directly with any of the agunot, I violence in some cases. Today, however, tration agreement, a civil court is able to ketubbah, the risk of women falling prey to was often responsible for answering the Jewish courts of law in the Diaspora lack enforce the financial obligation, which the such pressures would disappear.14 office phone, and occasionally a woman the necessary authority to enforce their rul- rabbinic court is powerless to do, thereby At Yeshiva University, we have a unique would call, asking if ORA could help her. ings. To threaten physical violence against giving the husband a financial disincentive opportunity to implement the prenup as a After speaking with a few of these women, a recalcitrant husband for not complying to refuse to issue a get. 8 communal standard, if not for world Jewry I began to notice certain common charac- with a beit din’s ruling would be illegal, Halakhic prenuptial agreements have at large then at least for our small corner of teristics that were discernible even during and the threat of excommunication means received widespread rabbinic support— Manhattan. The student population of Ye- my brief conversations with them. These little today due to a lack of cohesiveness including in a letter signed by twenty-one shiva University is, to my knowledge, the women’s voices often betrayed a sense of within our Jewish communities. of our own roshei yeshivah endorsing their best educated group of Jewish students in uncertainty, their words a disbelief in our The combination of these factors has led use9 and a Rabbinical Council of America the country with regards to the importance ability to help them. Hopelessness, doubt, to a situation in which it is possible for a (RCA) resolution declaring that none of its of signing a halakhic prenup. Nowhere but and fear were often conveyed through husband to use the get as a weapon to ex- nearly 1,000 member rabbis “should offici- here do our Jewish Studies teachers make the short telephone conversations. Soon, tort significant financial or child-custody ate at a wedding unless a proper prenup- plugs during class for signing the prenup. I began to wonder what the experience of related concessions from his wife, and in tial agreement has been executed.”10 Other Nowhere but here do we have a rosh ye- simply calling our office must be like. I pic- some cases may withhold it merely out leading posekim of our generation have also shivah who is the primary author of the tured a woman standing alone in her house of spite. Without a get, a Jewish woman is given their stamp of approval to the pre- most widely used version of the halakhic after making sure that all of her children unable to remarry within the confines of nup, including R. Zalman Nechemia Gold- prenup today, and nowhere but here do were out of earshot, while she mustered Halakhah, and if she were to have children berg (prominent Torah scholar and posek in we return home to our dormitory rooms the courage to admit to a complete strang- with another man, those children would Jerusalem), R. Gedalia Dov Schwartz (Av to find a packet of information about the er that she fears her husband will nev- be considered mamzerim by Jewish law.4 Beth Din of the Beth Din of America), R. Os- prenup left on our doorstep by ORA, with er give her a get (writ of Jewish divorce). In the frum community, a woman with- her Weiss (Rosh Kollel of Machon Minchas the phrase “Friends Don’t Let Friends Get I wondered what it must be like to cope out a get “will not even go out for coffee Osher L’Torah V’Horaah), and R. Ovadiah Married Without the Prenup” looking back with such a reality. Divorce, and certain- with another man, let alone strike up a se- Yosef (former Sephardic Chief Rabbi of Is- at us. ly get-refusal, is usually the farthest thing rious relationship,”5 leaving her chained rael), among others.11 So far, the prenup has While I would love to say that the result from a woman’s mind as she plans for her to a marriage that has ended but unable also held up to its claim of preventing cases of this heightened awareness is that all Ye- wedding, and now, perhaps a few months, to move on to a new relationship or have of agunot. According to R. Weissmann, the shiva University students who are walking years, or even decades after the wedding more children. prenup “has been utilized in scores of cas- down the aisle sign a prenup beforehand, day, the idea of divorce and the fear of be- A solution to the agunah crisis was sug- es before the Beth Din of America, and has I know that this is not the case. Just a few ing held an agunah likely occupy many of gested twenty years ago by R. Mordechai consistently prevented the use of the get as weeks ago a young woman who I am her waking hours. Willig (Segan Av Beth Din at the Beth Din a tool for improper leverage or extortion.”12 friendly with at Stern refused to sign one Until relatively recently in Jewish histo- of America and a rosh yeshivah at YU). In The prenuptial agreement can only be before getting married because she was ry, the term agunah was used to describe coordination with many halakhic and le- effective on a wide scale if it is adopted as convinced it was unnecessary. Tamar Ep- a woman who was unable to remarry be- gal experts, he devised a halakhic prenup- a community standard, since those who stein, who was called “the country’s most cause her husband was either lost at war tial agreement that holds the promise of are most likely to need it are usually those famous agunah” by The New York Times and or at sea and it could not be determined “ending the agunah problem as we know least likely to sign it. In class, I once heard who has been waiting for over four years whether he was alive or dead.1 A “modern it” (as expressed by R. Weissmann).6 As R. Saul Berman draw an interesting paral- to receive a get, is a Stern alumnus who was day agunah,” however, may be looking at explained on the website of the Beth Din lel between the halakhic prenuptial agree- unaware of the prenuptial agreement at the her husband from across the room at a di- of America, a couple signing the halakhic ment and the ketubbah, a measure institut- time of her marriage.15, 16 She said last year vorce proceeding or through a car window prenup agrees, in essence, to two things. ed by Hazal to protect a woman financially at a panel on the agunah crisis hosted by as he picks up their children. Her inability First, that if at some point in their marriage in the event of divorce or the death of her Yeshiva University that she believes that to remarry stems not from an uncertainty one spouse summons the other to beit din, husband. Hazal decreed that no woman had she signed a prenuptial agreement, she as to whether or not her husband is alive, they both agree to appear before the mutu- was permitted to waive her right to a ketub- would have likely already received a get.17 but from his refusal to issue her a get af- ally-agreed-upon beit din specified in their bah, even if she was financially secure and As students informed about the impor- ter their marriage has functionally ended.2 prenup, and to abide by the ruling of that seemed to have no need for it.13 Rabbi Ber- tance of the prenuptial agreement, we have Unlike the secular court system, in which court with regard to the get. This stipula- man explained the rationale for this law as a special opportunity and obligation to a court official has the power vested in tion helps to prevent the prolongation of follows: Hazal understood that if a wom- ensure that not another single alumnus of him or her to declare a couple married or the Jewish divorce process by ensuring that an could choose not to have a ketubbah, it Yeshiva University becomes involved in an divorced, Jewish law views marriage as a there will be no disagreement as to which may lead to a situation in which a husband agunah situation that could have been pre- contract between two people whose status beit din the couple will attend, and estab- could pressure his wife into forgoing the vented had she signed a prenup. Although cannot be effected by a third party. Accord- lishes the beit din as the vehicle through ketubbah with a claim of, “don’t you trust asking a friend if she is planning on sign- ing to Halakhah, a beit din (halakhic court) which the issue of the get will be decided. that I would take care of you?” ing a prenup while she is on a pre-wedding is incapable of divorcing a husband and Second, the couple agrees that, in the It is, of course, these women who are most high may be awkward, if it could poten- wife. Rather the husband must be the one event of separation, the halakhic obliga- vulnerable to being exploited. So, too, even tially save her one day from the pain and to issue his wife a get to terminate their tion of the husband to support his wife “is if a woman is absolutely confident that she suffering experienced by an agunah, then marriage.3 formalized, so that he is obligated to pay has no reason to doubt her hatan, by failing could anything be more important? If we As Beth Din of America director R. Shlo- $150 per day (indexed to inflation), from to sign a prenuptial agreement she makes it as a student population commit to asking mo Weissmann explains, in years past, if the date he receives notice from her of her easier for another woman to be in danger of each of our engaged friends about signing a beit din ruled that a marriage was irrec- intention to collect that sum, until the date being pressured by her fiancé to not pursue the prenup, if we continue to talk about the oncilable and that a husband should issue a Jewish divorce is obtained.”7 If, however, a prenup because he claims it is unneces- prenup and remove the stigma that some- his wife a divorce, the Jewish court had the the wife fails to appear before beit din or to sary. If we could create a situation in which times seems attached to it, we have a real

Volume VI Issue 2 www.kolhamevaser.com 5 divine intervention occur. stances miracles inwhich and understanding of circum the points allow which for abetter on can story highlight some of Nakdimon the Gury ben as abasis for reading aclose Using Maharsha’s commentary - -

6 KOL HAMEVASER ish law. Inthisarticle, I referonlytotheissueof her husband from remarrying according to Jew refused toreceivea there havebeeninstanceswhereawomanhas Kol Hamevaser and isa in Physical staff Sciences, writer for small segmentoftheJewishcommunity. modern-day chance ofeliminatingtheexistence of national elections of Zionists, conduct choose their delegates basedontheresults elections. Zionist groups in othercountries Zionist, chosen by theresults ofthe Israeli as themselves define that parties political comprised of representatives oftheIsraeli participation intheannual congress is Israel’s Theodor Herzl. was foundedby its congresses date backto1897,whenit who lookdownatothers. stereotype ofunfriendlyOrthodoxrabbis symbolic, theycanhopefullyreduce the gious factions. While these actions are only Zionist partiesandleadersofdifferentreli ular representatives ofrightandleft-wing At meals,Iwouldrotate eatingwithsec non-Orthodox participants,oftenwomen. ences inIsrael,Iwouldsitonbusesnextto those withwhom we disagree. At confer cipled yetrespectful andfriendlywith doxy, particularlyitsrabbinate,asprin primary goalhasbeentorepresent Ortho religiousthe andpolitical spectrum. My with Jewishleaderswhospan teracting Conference ofPresidents. of RIETS) both served as chairman of the bi Julius Berman (chairman of theboard el Miller(vice president of YU) and Rab connected to Yeshiva. ThelateRabbiIsra figures by Presidents of Conference the in There isampleprecedent forparticipation to the American andIsraeligovernments. Jewry of American voice semi-official ican JewishOrganizations, whichisthe Conference of Presidents of Major Amer America (RZA), I have participated inthe ed president oftheReligiousZionists Jewish NationalFund. elect After being Agency, andtotheexecutiveboard ofthe cil), totheGeneral Assembly oftheJewish in EnglishastheZionistGeneralCoun I waselectedtoits a delegateintheWorld Zionist Congress, the broad Jewishcommunity. Startingas active role inorganizations thatrepresent YosefBy: Rabbi Blau www.kolhamevaser.com 2 1 Kimberly HayisajunioratSCWmajoring World JewishCommunity Reflections onPoliticalInvolvementintheBroader The World Zionist Organization and My ongoingparticipationinvolvesin For more thanadecade, I haveplayedan It should be noted that, while uncommon, See Yevamot agunah . 88a and get , atleastfrom ourown Va’ad ha-Po’el , effectively prohibiting effectively , Yevamot 121a. (known ------54,1 (March, April 2012):66-68. Agreement,” Magazine Prenuptial the with by eitherparty, availableat:www.getora.org. available that addresses the issue of America has a reciprocal version ofthe prenup an, is certainly reprehensible. The Beth Din of tool forextortion, whether byamanorwom his wifea cases involve a husband who is refusing to give agunot sus definition of Zionism and its mission. its and Zionism of definition sus consen the reflects that statement general one has to signtheJerusalem Program, a Traditionally, tobeeligibleparticipate, difficult. is Zionist a is who of definition a ery major issue facingIsrael,agreeing on between different Zionistgroups aboutev Zionist, but since there are major disputes growth ofOrthodoxy. the Diaspora and are notaware ofthe Israeli participantsoftenknowlittleabout in Jewishcommunitiesworldwide.The have a large delegationshowing strength the Orthodox that still important,though, has limitedconsequences for Israel. Itis promote pluralism organizations that votes ofthe the ing to ignore them.Los government isfree effectlittle sincethe adopt policies have raeli governmentto tions directing theIs rabbinate. roleIsraeli ofthe conversion andthe order tomaintainhalakhicstandards for to preserve thepresent systeminIsrael fights Zionists, Orthodox the of group the promoting pluralism are passed. Mizrachi, non-Orthodox, guaranteesthatresolutions The makeupofthedelegations,primarily non-Orthodox inIsrael comes upregularly. in Israel.Theissueofrecognition ofthe ish Agency, and the Jewish National Fund in theWorld ZionistOrganization, theJew among them togainleadership positions mentalities differalliances are but made inate thecongress. Their perspectives and delegations from these twocountries dom living inIsraelandtheUnitedStates, tive, andOrthodoxJews. delegations represent Reform,Conserva ed forthispurpose.In America, thelargest 5 4 3 In order to participate,one has to be a In general,resolu Withvast majorityofworldJewry the RachelLevmore, “The Prenuptial R.Shlomo Weissmann, “Twenty Years See becausethevastmajority of get Ntoa Cucl fYug Israel) Young of Council (National Devarim . However, anyuseofthe 24:1and - - - Yevamot get get Viewpoint 14:1. -refusal -refusal get asa ------1

dorsements,” availableat:www.theprenup.org. able atwww.rabbis.org. Agreements,” availableat:www.getora.com. Prenup Say?,” available at www.theprenup.org. Available at:www.jofa.org. fusal,” Agreement forthePrevention ofGET-Re Israeli parties, thiswould have made con gram. Allied with theprimarilysecular ralism be included in theJerusalem Pro demanded that astatementacceptingplu Reform and Conservative representatives reflected thecreation ofthestate. gram withanideologicalstatementthat in 1951toreplace theoriginal Basel Pro adopted first was Program Jerusalem The Avraham Duvdevani as the first WZO first the chairman from Mizrachi. as Duvdevani Avraham pate, and has led to therecent electionof Orthodox groups tocontinue partici pluralism. This compromise has enabled can read it as an expression of religious religious difference, while theother groups of mutualrespect withoutacceptancefor Orthodox canread thisasanendorsement ful forcreating aspaceforcoexistence;the and doesnotmentionreligion atall. those withwhom one disagrees generally This choice ofwords focuses on respecting spect forthemulti-facetedJewishpeople.” The formulationis“markedbymutualre the WZO,aswell. represent delegates whose of percent fifty having any influence in the Jewish Agency, have alsohadarippleeffect onMizrachi lasted foroverahundred years.Itwould the World ZionistOrganization thathad ally impossible,endinganassociation with tinued participationbytheMizrachivirtu 11 10 9 8 7 6 In 2004, thisstatementwas revised. The The ambiguity of thislanguageishelp The ambiguity Primarily becausewehaddeveloped a

Rsucs Prenuptial/Postnuptial “Resources: Ibid. the Does What Prenup: the “Explaining Weissmann,66. “Explaining the Prenup: Rabbinic En Rabbinic Prenup: the “Explaining “Use of Prenuptial Agreement,” avail Agreement,” Prenuptial of “Use JOFA Journal that allcouldaccept. Jerusalem Program corporation intothe new languagefor in a find to negotiations lengthy, unsuccessful ceeded after months of dra Sokal,andI–suc -- HarveyBlitz,Son a delegationof three thodox representatives, ship withthenon-Or good workingrelation 4(Summer2005):4. ------2

www.azm.org. at ican ZionistMovement(AZM) website, rusalem Program isavailable onthe Amer cal Seminary. Ruchani oftheRabbi Isaac ElchananTheologi mutual respect. fully,to participate relatingto otherswith processthe decision-making we have then make adifference. Ifwewanttobepartof and primeministers,personalfriendships presidentswhich istakenseriouslyby ican issues.IntheConference ofPresidents, with respect toIsrael and tointernal Amer This playsoutinthepoliticalarena both Jewish communities of the UnitedStates. ity betweenOrthodox and non-Orthodox hear whatwehavetosay. content, iscriticaltoensure thatotherswill be absentfrom thedebate.Tone, aswell our perspectiveonJewishidentitywould out meaningfulOrthodoxparticipation, which theJewish Agency hasavoice.With standards of conversion, a dialoguein tween IsraelisandDiasporaJewryabout be dialogue ongoing an is There nificant. the welfare ofIsraeliJewry, thenitissig differologies fundamentally from oursfor with otherswhoseperspectivesandide all Jewsandareabout prepared towork the premise that we as Orthodox Jews care pends onone’sperspective.Ifoneaccepts included acceptingpluralism. salem Programwould haveexplicitly that Jeruvotes neededtopassaversionofthe though theyalready had the majority of bythe decision non-Orthodox toaccept this wording the even in role significant a participant inthesediscussions played an active strated friendship,hadbeen that an Orthodox rabbi, who had demon available at:www.yutorah.org. available at:www.freetamar.org. nytimes.com. Edition nuptial Contracts,” Can BeDenied,OrthodoxJewsLooktoPre “The IndividualinSociety.” Ishut Ibid. 2 1 Rabbi YosefBlau In manyareas, there is a growing dispar Was this amajoraccomplishment? Itde I havebeentoldmanytimesthatthefact 17 16 15 14 13 12 Thefulltextofeachedition oftheJe 10:10. , 16March,2012,available at: www. “Fighting the Agunah Crisis: A Panel,” ACrisis: Agunah the “Fighting “Epstein-Friedman Case Fact Sheet,” MarkOppenheimer, “WhereDivorce FromRabbiBerman’s SCW class: Rambam, Weissmann,67-68. Volume VIIssue 2

Mishneh Torah, Hilkhot New York Times Online is theSeniorMashgiach ------POLITICS AND ACTIVISM Living Alongside Your Brother: Of Usury, Triage, and Political Philosophy

By: Shlomo Zuckier One of the fundamental questions cen- profound one, as it reflects a question the different derashot suggested for R. Ela- to one another (though they stem from dif- tral to the current American political scene, touching upon the fundamental meaning zar and R. Yohanan, a prevailing theme is ferent shorashim). Additionally, each relates a bitterly contested matter dividing Re- of the verse under discussion, as well as that of life and death. For R. Yohanan (who to a state of equilibrium, whether it is re- publicans and Democrats, is the issue of on prioritization of human values. Let us holds that ribbit is not collectible by the turning to one’s proper place or returning allocating resources. Should the govern- closely analyze the two derashot, based on court), two of his three derashot are based things to their proper owners. These two ment employ a system that forces the more those three words: ve-hei ahikha immakh. on the notion that a person who charges similar discussions, parallel to (rather than successful citizens to assist those less for- R. Elazar , in applying his derashah in the interest deserves to die rather than to re- intersecting with) one another, thus offer tunate than themselves, or should it adopt context of ribbit ketsutsah, explains: “ahader turn the money: The verse in Yehezkel says two versions of the same type of question. a policy that allows people to give charity leih ki heikhi di-neihi.” This sentence enjoins “ve-hai lo yihyeh” (he surely shall not live),9 And the parallel goes beyond a literary willingly rather than through compulsion? a person to enable his fellow to live along and the Gemara explicates “le-mitah nittan level: One understanding of what is at What position do Jewish tradition and Ha- with him, and this understanding derives ve-lo le-hishavon” (it [the interest] is given stake regarding ribbit, as Ramban points lakhah take on the matter? I will not enter from a focus on the words ve-hei ahikha. On for death, not recompense).10 The other pa- out, 13 is the question of whether we treat head-on into what is clearly an exceedingly the other hand, R. Yohanan applies R. Aki- suk from Yehezkel cited reads “mot yumat our fellow Jews as one larger community, complex subject,1 but I believe that a pas- va’s derashah in the case of the two people damav bo” (he shall surely die; his blood is almost like family, to the point that we do sage in Bava Metsia2 may be surprisingly in the desert, which expresses, “hayyekha on him),11 and Rava explains that we thus them favors such as lending to them with- illuminating for this question. kodemim li-hayyei haverkha – your life takes compare charging interest to murder. out interest. Can I privilege my own posi- The Talmud (cited in full in the original precedence over your fellow’s.”6 On this ac- In each case, either the lender’s or the tion, or should I sacrifice my own poten- Aramaic on the column) presents a dispute count of the verse, the emphasis is placed borrower’s life is seen as threatened as a tial profits in order to help my brother? In between R. Yohanan and R. Elazar on the not on his fellow’s ability capacity to live, result of the ribbit transaction. Of course, what arrangement are all relevant parties question of whether we say ribbit ketsut- but on an overriding right that he himself R. Elazar’s derashah interpreting the verse given their due, put in their proper place? sah yotse’ah be-dayyanim or not – whether has to live. My life takes precedence over in question supports forcible collection, The desert scenario raises the question of interest, once collected (illegally), can be my fellow’s. compelling the lender to return the interest how to weigh one’s opportunity to return forcibly returned by the court to the orig- Of course, these two approaches are not, in order to allow the borrower to live, as to civilization against that of one’s fellow inal borrower. The Talmud proposes sev- strictly speaking, mutually exclusive. It is above. And clearly, in the case of the two – which of the two has a greater right to eral verses and accompanying derashot possible to affirm simultaneously that one people in the desert, ve-hei ahikha immakh return to civilization? Are we all equals, as to support R. Yohanan’s position that the has a most basic right to support his own is an issue of life and death – the question citizens of one society? Can I privilege my court cannot seize the usurious money. For life, while also establishing that, once that is whether both deserted travelers will own position, or should I sacrifice my life R. Elazar’s dissenting opinion, the Talmud right has been satisfied, he has a responsi- die or whether at least one will be able to in order to help my brother? The two cases cites the verse (found in the context of usu- bility to assist others in living, as well. De- make it back alive – and R. Akiva’s derashah deal with both life-and-death situations as ry), “…ve-hei ahikha immakh – …and your spite this possibility, it appears to me that therefore states “your life takes precedence well as with the question of to what extent brother shall live with you,”3 which it in- these two opinions dispute one another over the life of your fellow.” Both derashot a fellow Jew is considered a part of one’s terprets to mean “ahader leih ki heikhi de-nei- across the board, with the argument spill- interpreting our verse frame their position community. hi – return [the interest] to him in order that ing over (through the medium of the der- in terms of weighing the relative value of I believe that a deep question of values he can live.”4 What does R. Yohanan derive ashah) from one case into the next. In other the lives at stake. Now, it is not terribly sur- underlies the matter of how to interpret from this verse, if not R. Elazar’s derashah? words, R. Yohanan might disagree with R. prising that ribbit is considered to be a case ve-hei ahikha immakh in each case to which He uses it to rule (like R. Akiva) in a cele- Elazar’s derashah from ve-hei ahikha immakh of life and death. The fact that someone brated case: If two people are stranded in not only because he happens to have an al- is subjecting himself to a usurious loan the desert, and one has a jug with water ternate derashah, but because that alternate in the first place bespeaks his sense of sufficient for only one party to live, then interpretation, of hayyekha kodemim, dic- desperation, as he agrees to outrageous- that person should not split the water and tates his own perspective on both prefer- ly hostile conditions on the loan to avoid allow both to die (as ben-Petura argued) ential life-saving and interest– this money starvation. This fits with the Torah’s for- but should drink it himself, because ve-hei belongs to me, I earned it, and I cannot be mulation of the prohibition as applying to ahikha immakh teaches that one’s life takes expected to give it up to the other party just money as well as food;12 loans with ribbit precedence over that of his fellow. because he needs it.7 were often contracted in order to acquire It is possible to construe the mahaloket be- Similarly, R. Elazar’s derashah of ve-hei basic necessities. tween R. Yohanan and R. Elazar as based ahikha immakh, interpreted to mean that one There is an additional literary connec- simply on which context each Amora must provide for his fellow to live, might tion between the sugyot. The rallying cry chooses to deploy the explication of ve-hei dictate his position about the two people in of R. Yohanan and his position that the ahikha immakh. Does it refer to the com- the desert as well. Perhaps he would argue ribbit is forcibly collected is “li-X nitan mand to return ribbit in order that one’s that the point of the pasuk is that one has ve-lo le-hishavon,” namely that interest is fellow can live, or to the ruling that one just as much of an obligation to his fellow designated only for things other than re- should drink the water to save his own as he has to himself. If so, how can he priv- payment (hishavon).The question is for- life? The dispute could be based merely on ilege himself over his fellow? The two must mulated as whether we coerce the lender some maneuver in the derashah calculus; R. split the drink and both die.8 to return (meshiv) the ribbit. In parallel, the Elazar has the verse available to use for the I believe that understanding the issues question facing the person with the jug former, while R.Yohanan prefers to apply it of returning ribbit and sacrificing oneself to of water in the desert is whether he and/ for the latter.5 help a person in a desert as related can find or his fellow will be able to reach civili- However, I believe it is possible to un- support in some of the formulations with- zation, the yishuv. The words yishuv and derstand this mahaloket as a much more in these two halves of the sugya. In all of hishavon bear a clear literary resemblance

Volume VI Issue 2 www.kolhamevaser.com 7 8 KOL HAMEVASER York: Seth Press,1986). in sentence concluding Bava Metsia Elazar’s reasoning. does notfollowR. Akiva becauseheaccepts R. ( tary on R.Sa’adiah Gaon’s ther, R. Yeruham FishelPerlau, in hiscommen appears to connect these two but it would be supported by the Talmud, which einah yotse’ahbe-dayyanim which presumablyunderlieshismorelenient, less robust,explanationsoftheprohibition, why usuryisprohibited, but therearemany, manner. bi Yohanan sible at:www.nishma.org. ture,” Expendi Torah the Understanding Tzedakah: NJ: Ktav, 1980)andBenjamin Hecht, “Beyond Aspects of JewishBusinessEthics ment” in his sue, see Aaron Levine, “The Role of Govern vaser ETS. He wasaneditor-in-chiefof philosophy awaitsformulation. Out of the sources of Halakhah, a political explored through theprismofJewishlaw. important issuesfacingtheworldcanbe perspectives, wheresimilarly stimulating ly related issues.Manyother discussion of twounexpected intriguing of thesefundamentalquestionswithan ya of one individualtohelpanother. The ment ofselfandfamilytheobligation positions onissuesofpreferential treat of therelevant cases. which inturnsetsourperspectiveoneach perspectives in understanding theverse, tion of priorities is reflected in the differing bors as suitably as themselves? This ques equal, requiring themtotreat theirneigh of his fellow, ordo we viewallpeopleas can privilegehisownneedsoverthose of personal partiality, inwhich every man others haveonus?Dowetakeanapproach to ourselves, and howmuch of aclaim do our primary responsibilities as being solely it isapplied.To whatdegree doweview Helek www.kolhamevaser.com discussedinthisarticleexposessome 14 13 12 11 10 9 8 7 6 5 4 3 2 1 at RI is arabbinicalstudent Shlomo Zuckier Any politicaltheorymusttakecertain jump, logical significant a be would This OfcourseR. Yohanan willhavetoexplain SeeRitvato is the of discussions interesting two For Yehezkel Bava Metsia Bava Metsia Vayikra Bava Metsia

ParaphraseofR.JosephB.Soloveitchik’s See Yehezkel in2010-2011. Devarim Bava Metsia Nishma JournalSpecial Edition 3, Parshah Vayikra , whoexplains the questioninthis 25:36. 60b-61a. 18:13. Free Enterprise and Jewish Law: , ibid. 23:20. , ibid. 61b-62a. Bava Metsia 62a. 25:37, 61a. 3 age ta Rambam that argues 33) Halakhic Mind Devarim , position. Sefer ha-Mitsvot 62as.v. mahalokot (JerseyCity, sugyot 14 Kol Hame 23:20, and ve-Rab , acces (New offer . Fur sug ------

secretary of secretary Defense(Comptroller) andChief BY: Gavriel Brown An InterviewwithRabbiDr. DovZakheim in thosedays, wasmore about political and interested in world history, which,at least was whatIdidmydoctorate on.Iwasalso me. Foreign policy, defense/security policy fense? Naval Analyst. and Igotmyjobin August. Ibecamethe in February approved been had It Office. new office called the Congressional Budget Within three weeks, I had landed a job in a the time I got there I had interviews set up. a fewphonecallsintoWashington andby for StrategicStudies). All hedidwasplace (now known as the InternationalInstitute known as the Institutefor Strategic Studies the leadingdefenseinstituteinworld, Washington!” Heheaded what was then looking forajob,andhesaid,“Gobackto nomics at Oxford University, so I was work ondefense-related politicsandeco different.Alastair wastotally I haddone Steps the author of whose fatherwasJohnBuchan, a man named Alastair Buchan, who examinedmeformythesis, over Europe. Iwenttotheman after aseriesofbankfailures all into troublegot England that public service? gard. re that in me on influence dous both worlds and had a tremen Moshe Berzinski.Heworked Lithuania and the advisor to R. sel oftheJewishcommunity ing a Rov to pursueworkinthegovernment? Afghanistan tion MismanagedtheReconstruction of Vulcan’s Tale: HowtheBush Administra the Lavi:InsideaU.S.-Israeli Crisis Heistheauthorof and Resources. for Planning cluding DeputyUndersecretary sitions duringtheReaganadministration, in served invariousDepartmentof Defense po Defense from May 2001 to April 2004.Healso of Department U.S. the for Officer Financial Rabbi Dov Zakheim served astheUnder It interested me. Ithasalwaysinterested Why did you choose the field of National De I wasworkinginabank to enter When didyoudecide My father, inadditiontobe choice your influence upbringing your Did andanotedanti-Semite. , was the legal coun . 1 The Thirty-Nine - - - - Flight of Flight and A ------“traitor” toIsrael. Actually, though,atthe which madealotofpeopleconsiderme Lavi,” “The called plane fighter a for ing and ItookontheIsraeliscutfund fense (theComptroller ofthePentagon) Undersecretarywhen IwasDeputy of De troversial decisionIhadtomakewas your mostdifficultdecision? some prettytoughdecisions.Canyourecall position in whichyou undoubtedly had to make military historythanculturalhistory. decision-making but aboutimplementing That workwas notnecessarilyabouttough and troop-raising forbothwaroperations. responsibilities looking afterfundraising and then thewar in Iraq, I had additional ing fundingforthewar in Afghanistan getting apieceofit.When wewere decid easy toallocatemoneywhen everyonewas now.do right funding thewaythey Itwas istration, wedidnothaveproblems with our days, the first years of the Bush admin allocating fundingtodifferent projects. In dersecretary were more alongthelineof was onemajoranddifficultdecision. the choice would beobvious.Still, that arethey and asubmarinethat stillusing, now beobsolete,oratleastobsolescent, would that plane fighter a between choice in the military— would say that given a about security–certainlyanyone anything Program.Israeli whoknows any Justabout Reagan) tosupporttheIsraeli Submarine (Secretary ofDefensetoPresident Ronald same timeIconvincedCasparWeinberger Probably, inmanyways,themostcon of Defense,a You havebeenUndersecretary Most of the decisions that I made as Un ------away inthese sortsofcircumstances. I havewritten, alotof not goingtoeatsalad out, forget it. But, as it depends how strictyou are. Ifyouare sher MREs,MealsReadyto Eat.Ofcourse, etables. Actually, themilitary nowhasko kashrut you abletokeepShabbat and Iraq. Howwere for to driver hadneverdrivenme my Pentagon yuntif. on I worked time first the was It firsts. few shul Shemini Atseres Though Iremember rightafter9/11 itwas be working. night. Itreally bothered themthatIhadto what theycalled“services” every Friday were reallyI wasmissing concernedthat I said, “To be honest with you, if life is in said to me, “Well, thatseems fair enough.” I was not goingtoworkon Shabbos. He Defense Secretary DonaldRumsfeld that in therecent volumeof officials government for decision-making fact, Ijustwrote anarticleabouthalakhic the government? about halakhic observance whileworkingfor very decisions already made.Sometimes itwas I didnoteatmeatandhad toeatveg You havetraveledtoAfghanistanand Fortunately, Inever workedonShabbos. No, no; itwas pretty straightforward. In Did youhavetomakeanytoughdecisions shul minhah. rabbi, that on that rabbi, tough. I was driven by my driverto I wasdrivenby before. And I gotthere justintime ? and I told RabbiBieler, our I came to the Pentagon, whom knew mebefore staff members,some of o’clock on aFriday. five My after happens work it seemsthatthetough work. InthePentagon, could not walkawayfrom week. I week after nights, had toworkmanyFriday ings. Unfortunately, I went toSaturday meet uty wasnotJewish.He was neveranissue. understood that. Shabbos ordinary meetingsandhe I couldnotcomeinfor the Pentagon.”I told him are alwaysindanger He replied, “Great, lives danger, I’ve got towork.” Volume VIIssue 2 I hadadeputy. Mydep Shemini Atseres de-rabbanan Conversations. rules I hada I told shul;

fall - - - - POLITICS AND ACTIVISM Part of the problem is that if you are, with but with whom I totally disagree on say, sitting down for a meal with Afghani politics. He is obviously a yerei Shamayim President Hamid Karzai or one of his min- who sends his kids to Jewish schools, is a An Interview with Ruth Messinger isters, they are going to be really offended member of an Orthodox shul and a proud if you do not eat. Of course, up to a point Jew. Eliot Cohen (Counselor to Secretary By: Gabrielle Hiller they will accept. So, for instance, I remem- of State Condoleezza Rice under President ber I was at the home of my friend Ashraf George W. Bush) is another example. Ghani Ahmadzai, who was the Afghani fi- Some of us do not wear kippot, some of nance minister, and they served this us do wear kippot. Take someone like Tevi massive, beautiful roasted Troy (Deputy Secretary of sheep. I couldn’t eat it! He I told Health and Human Note to readers: Ruth Messinger has been say that the mission of American Jewish knew that, so I had vege- Defense Secretary Donald Services under Presi- the president and CEO of American Jewish World Service is to be an organization that tables. They have a few of dent George W. Bush). World Service (AJWS), an organization that is motivated by Jewish values and puts them in Afghanistan… Rumsfeld that I was not going He has a wonderful advocates for human rights and works to end those values into practice in order to end picture from the Oval poverty around the world, since 1998. Previ- poverty and realize human rights for mar- Do these people know you to work on Shabbos. He said Office with the -pres ously, she served for twelve years on the New ginalized people in the world. So that’s are Jewish? ident, his wife, and York City Council and for eight years as bor- our mission. We work on that mission in- to me, “Well, that seems fair his little kids who are ough president of Manhattan. She also received ternationally by finding really good grass- Yes, yes; they all know. It enough.” I said, “To be honest running around with the Democratic Party’s nomination for mayor roots social change groups and projects was quite funny: I remem- their little peyos and of New York City in 1997. She lectures widely and helping them do their work. And we ber we were flying in a C-130 with you, if life is in danger, big kippot. President on social justice issues and serves on the board work on that issue domestically with the over territory in Afghanistan Bush looks like he is of many social justice organizations. She has American Jewish community, telling them that was a little dangerous. I’ve got to work.” He replied, really having a good been named one of the Forward’s “50 most ways that they can get involved in advo- Minister Ghani was sitting time. There are a lot influential Jews of the year” for ten years and cacy issues around global justice. So, right next to me touching his prayer “Great, lives are always in of people in govern- was included in the Jerusalem Post’s list of the now, for the last year and a half, we’ve beads. There was a Catholic fel- danger in the ment who are truly “World’s Most Influential Jews of 2011.” been working on efforts to reverse global low, a military official sitting next to mekadesh Hashem. El- hunger, and our current campaign is to in- me, crossing himself, and I was saying Pentagon.” iot Cohen’s son Rafi How did you become interested and involved sist that when Congress comes back into Tefillas ha-Derekh. went to Harvard, finished in social activism? session they need to pass the Farm Bill be- first in his U.S. Army Ranger cause they’re putting millions of people at Do you feel any conflict between your Amer- class, which is unusual for a nice Jewish It really started in my home, growing up. risk, both domestically and globally.1 ican patriotism and your feelings about Israel boy—or even a Harvard boy. He then goes We took it seriously. We were told to “give nationalism or Zionism? off to Iraq hunting down improvised ex- back to the city and to the country.” You What methods does AJWS uti- plosive devices that kill people. When his know, “stand for good things and take ac- lize to share and spread its values? In my first book, I quoted Alan King who father was sworn in as Counselor at the tion.” That’s just the way we were raised. I’ve said, “America is my wife and Israel is my State Department, Secretary Rice was there been involved in social action my whole life We talk to our mission, and we do mobi- mother; you can love two women.” The and Rafi was there in his uniform with his at various levels and with various causes. lizing and organizing in the American Jew- fact is that, at bottom, and we have seen medals and yarmulke on. ish community to advance it. For instance, this over and over again since the creation There are many younger and older Jews You have been an activist, an educator, a poli- we just organized Global Hunger Shabbat, of the state, which I consider to be a mira- who are in government and serving their tician, and a nonprofit CEO. Which occupation so we had speakers all over the country – cle, America and Israel have shared base- country in lots of ways. General Richard is closest to your heart? members of our staff, volunteers, and rab- line values and baseline interests. They are Myers (Chairman of the Joint Chiefs of bis – give information about the situation going to differ tactically. They may even Staff under President George W. Bush) told I was very happy being an activist and urge people to take action on the Farm differ more than tactically. But, at the end of me that he would like to see more Jewish during the ’60s. I was involved in various Bill. Our website tells people very specifi- the day, they are going to come out on the officers because they make good officers. social movements of the ’60s: civil rights, cally how to take action and what they can same side. And I think that has to do with The former number two man in the Marine women’s rights, anti-war. Then I went to do to make social change, and we commu- the fact that this country is overwhelming- Corps, General Robert Magnus, spoke to social work school and started working on nicate with people by email, by direct mail, ly Christian— and believing Christians. A the Jewish Midshipmen Club at the An- New York City issues and challenges and in public speaking, and, as I said, by taking lot of these people take their Bible seriously napolis Naval Academy with his yarmul- was doing that professionally, including and they take the State of Israel seriously. ke on and told them to be good Jews and running for office, and being an activist in And there are a lot of people who share serve in the military. It’s different. This is and around city issues. This was my great the values of Israel. If it were just the Jew- not the Tsarist Army and we’re not living passion and love, and I did it for twenty ish community here I do not think Israel in Tsarist Russia. years, until I lost an election. After that I would have anywhere near the amount of took this position at AJWS and got really support it has. And, you know, Israel was You are an eighteenth generation rabbi. Why interested in the international social change a bastion against Communism. It is now a was it important for you to receive rabbinic or- and human rights work that we do. As you bastion against terrorism. There are just an dination? probably know, we have always worked overwhelming number of commonalities. on those issues overseas, but we also work Well, I didn’t want to be the one to break on them in the States, doing policy advoca- Do you have any recommendations for the chain! The truth is, I do not think the cy. I’ve always tried to figure out ways to young Jews who want to go into government or rabbis in my family have practiced rabbin- work on issues in the U.S. to change gov- political work? ics for years. I’m glad I received semikhah. It ernment policy, either at the city or at the taught me how to think. I don’t worry. My national level. When I started in my career there were eldest son is at Gruss Kollel in Israel and not that many of us in the government. my second son will hopefully be starting The simple answer to your question is There are a lot of committed Jews now. semikhah after he gets out of politics. that I’ve liked all of it! Whether its Senator Pat Toomey’s (R-PA) press secretary Nachama Soloveichik, who What do you see as the mission of the AJWS, is a committed Jew, or Jack Lew (White 1 Biography adapted from the back cover of vis-à-vis Judaism and American Jewry? House Chief of Staff to President Barack his book, A Vulcan’s Tale (Harrisonburg, VA: Obama), who I am personally friendly Brookings Institution Press, 2011). Well, I wouldn’t put it that way. I would Volume VI Issue 2 www.kolhamevaser.com 9 10 KOL HAMEVASER A TimetoMend? be far beyond the scope ofthisarticle, and, far beyond the be an accountof allprimarysources would this topic.Toout, whichdeals with attempt within theOrthodoxcommunity andwith deal ofliterature hasbeenproduced, both philosophical and practical levels. A great am cerned withhowcentrala role these sources,con to befurther weought ha-olam es, ifany, the we mayaskfrom what normative sourc committed to theobservanceof Halakhah, parameters? More vitally, asJewswhoare kun ha-olam social justiceorganizations. Butwhat Orthodox specifically of rise the prompted among Orthodoxcircles aswell.This has social activism, interest has been piqued which have cast movements of ConservativeandReform, much ofthisfervorisrooted intheliberal ination of American Jewish society. While tured, and continuestocapture, theimag Mishnaic context, isaconceptthathascap kun ha-olam BY: Adam Friedmann indeed, verymuchaJewishthingtodo, in theworldandunderstandthatis, age cohortin doing thingstomake change must recognize thehugeinterest ofyour get more Jewsinvolved in social justice. We and change further make to affluence and influence of degree that use not then and of affluence Jews in America in the twenty-first century and influence comparative what’s wrong and not fullyrecognize the community that has a tendencytolookat ism, thatdisappointsyou? day, intermsofpublicpolicy,values,andactiv and see. many ofwhich I’ve been privileged to go world, not all of which I’ve visited, but that are makingsocialchange around the that there are over 400 grassroots groups tic organizing andadvocacy program, and that there isabothuniversalanddomes it’s just importantforpeopletounderstand most proudof? IsthereaprogramrunbyAJWSthatyouare vocates andactivists. programs with us and training them as ad many ofthepeoplewhohavedone service www.kolhamevaser.com Tikkun olam A great dealonsome days. We are a Is thereanythingabout American Jewryto Nope. Ireally lovethem all, andIthink should play in our lives, both on the shouldplayinourlives, both isderived. And, upondiscoveryof asitisreferred toinitsoriginal ? What are its definitions and definitions its are What ? hiyyuv (repairing theworld),or tikkun ha-olam of engaging in ofengaging as a call for tikkun ha-ol tikkun is tik tik ------1 : HalakhicPerspectiveson their generation,andtheyoughttolearn bility, forbetter orworse, is going tofall fect place,andthatsomeofresponsi recognize thattheworld is a far-from-per how todo that and they should, gradually, issue campaigns.Sopeopleneedtolearn over time, that these lend themselves to changed legislatively something getting alize thatyoucanmapoutastrategyfor a memberofCongress,and gotolobby re then realize thatyoucan be partofateam and dosomething,seeksome action,but for mobilizingand organizing. So go out terested ingettinginvolvedsocialactivism? they’re really organized inawaytodothat. YU andorganize tripswiththem,because makes it veryeasyforustoworkwith living Judaism in avarietyofways.This to promotedevoted totrying activismand in thatitalready has a center, astructure over, but YU isoneoftheunusualplaces, similar workwithpeopleoncampuses all There’sbecause wedo unique, nothing for theJewishFutureatYU? programs run jointly by AJWS and the Center and thatithelpspeoplelivetheirJudaism. er theformulation presented atthe1994 poses of thisarticle,Iwould liketoconsid would liketo considerhere. ic sense.This is notthesenseoftermI is intended in apurely, ormostly, esoter referto repair toanattempt theworld,but writings, the term kabbalistic not relevant tothetopicathand.(Inmany are occurrences of these most definitions, large scopethatisencompassed by these ture. a widearrayofcontextsinTorah litera or introduce a legalmeasure The verb restrictions ofthisparticularterminology. ourselves somewhatfromis tounfetter the guide forfurtherstudy. is referred to citations in theendnotes as a means meant tobeexhaustive.The reader some majorthemesandisbyno highlight to gorization of various Orthodox approaches thor. Whatfollowsisanoutlineandcate with alllikelihood, the abilitiesofitsau 1) Do it. 2) Learn about the mechanisms 1) Doit.2)Learnabout What is your adviceto a college student in Is thereanythinguniquelyspecial about the The first step in analyzing in step first The Background tikkun ha-olam 3 As may beobvious from the rather t-k-n , meaningtorepair, mend, . Thesurveyisintendedto 4 tikkun ha-olam ) Forthepur 2 appearsin tikkun does ------

days andstartdoingthethingstomakeus lesson fromwe needtotakethat recent been readier tohandlethemadness, and large relief organizations oughttohave disaster preparedness. New York and the not truejob of andweneedtodoabetter disasters won’tcreate real crisis.That’sjust is a perfect place in which serious natural again withSandy – that it’s not liketheU.S. Katrina, frankly, andnowwe’re learningit We’re learning–we’velearnedthiswith be planningcarefully for them inadvance. mate changeprojections are andneedto more alerttounderstandingwhatthecli developed part of the world, need to be all overtheworld, including inthisvery of climatechange,andthenotionthatwe, terms ofthefact,asopposed to “themyth,” disaster? to thisnatural Sandy andtheproperresponse Hurricane of effects the on share to reflections years of service toNewYork,doyouhaveany ment toJudaismstrengthens thework. commitment toJudaism,andthecommit because I think thattheworkreinforces the a Jewishlens,from aJewish pointofview, hope verymuchforstudentstodothiswith how to do these things collectively. I would readier thenexttime. And anotherthing, slave ownership, posed totheusual social welfare.intended tofurther As op these of all that is first must bemadeaboutthese sures) is ise givenforallofthese divorce, in variousrealms ofHalakhahincluding of measures introducedthe by Gittin fifth and fourth the in al welfare ofsocietyatlarge.” bear... for the moral, spiritual, and materi to investigatetheresponsibility “thatJews Orthodox Forum on observation is that all of these the qualityof life insociety. tices suchas even theonesthatdealwith religious prac the fulfillment of a binic decrees), which expandoraugment wards theabovedefinition. the Mishnah, it is always withaneyeto the originsofphrase even thoughweproceed to ananalysis of Well, Ithinkthisisawake-upcallin events andyour Finally, considering recent Tikkun ha-olam . The 6

tikkun ha-olam. ketubah mishnayot korbanot , 9 7 enters thehalakhic and

gezeirot de-rabbanan mitsvah monetary transactions, Tikkun Olam , are meantto enhance there record aseries tikkun olam korbanot 11 takkanot perakim takkanot Two observations , these tikkun ha-olam mishnayot 12 . The second 10 of 5 takkanot are indeed Therefore, (legal mea Theprem mishnayot , whichis Tanna’im masekhet

(rab . The stage are in ------8 ,

er, we askGodtobringabout this repair/ prescribe active human involvement. Rath the Mishnah. Secondly, the pare, whichleaves us withoutreference to It mighthaveread “ originally readtext “ reasons. Firstly, itisdebatablewhether the it fallsshortforthreein theMishnah,but sal scopetothe univer ascribe to seems it as glance, first hiyyuv may appeartobeapromising source of of the eignty All-Capable.” Sha-dai request forGodto“ saf the of section first the from adapted ed dailyaftereach mudic-era literature. world) appears one more time in the Tal interaction withtheGentileworld. am that theMishnah’sprincipleof tions. not aimedtowardsrela Jewish-Gentile internal totheJewishcommunity, andare versehunger/take_action.html you cantakeaction,visit see www.farmbillfacts.org. To learnhow more informationontheFarmBillagenda, preservation, andrural prosperity. For safety netsfor financial American farmers, farmland conservation, water on ositions this legislationaddresses arangeofprop food policy. The proposed 2012 version of years toaddress changesinagriculture and to billspassedbyCongress every several but itstilltakestime. rebuilding thanitdoes to getHaitido it, United States organized to do some of that New takes lesstimetoget York andthe ways, takestime,and,insomeit ger-term needsforrebuildingin some that, immediately, butalso a setof much lon there’sthe worldthat ahugesetofneeds in workingonnaturaldisasters around ment, isthatweknowfrom ourexperience state official an in said actually we which The phrase 1 cannotbethesource foraprogram of prayer on “FarmBill”isagenerictermreferring 13 forpracticing Forthissecondreason, someargue —repair theworldundersover Rosh ha-Shanah le-takken olam tikkun ha-olam Volume VIIssue 2 tefillah takken olambe-malkhut Aleinu le-takhen le-takken tikkun ha-olam , andwhichwas www.ajws.org/re . 15, 16 tefillah ,

which isrecit , includesthe (to repair the ,” ” altogether. Thissource tikkun ha-ol 17, mentioned

does not 18 14 topre mus at ------POLITICS AND ACTIVISM preparation.19 Finally, even discounting the than this is Rambam’s insistence that the side the jurisdiction of the Halakhah is, as ments of each other that the other cannot previous two points, an offhand liturgical Noahide laws must be accepted “because has hopefully been demonstrated, simply see or know. R Soloveitchik develops this reference is hardly the basis for a halakhic God commanded them in the Torah and inaccurate. To argue that the attempt to structure into a model for Jewish relations hiyyuv. More philosophically grounded ap- informed us, by way of our master Moses, apply halakhic norms in non-Jewish so- with non-Jewish society. On the one hand, proaches to tikkun ha-olam will be discussed that the descendants of Noah were origi- ciety oversteps the will of contemporary Jews must consider themselves “as hu- below, but, at least in this stage of the in- nally commanded regarding them.”28 Ac- American Jewry becomes, in light of the man beings, sharing the destiny of Adam 42 vestigation, we must discount references ceptance of these laws, for Rambam, must arguments above, something of an irrele- in his general encounter with nature.” such as the one in Aleinu that do not appear be accompanied by theological axioms, vancy. In practicing Halakhah, we attempt This perspective engenders participation to be related to any halakhic principle. We including a particularly Jewish view of to fulfill God’s will, not our own. If, as “in every civic, scientific, and political en- 43 have thus found that the early references monotheism and the divinity of the Torah.29 American Jews, we find ourselves uncom- terprise” in society and promotes being 44 to tikkun ha-olam have little to do with Jew- They cannot be accepted on the basis of fortable with bringing issues of God into “constructive and useful citizens.” On ish responsibility for the welfare of society “logical inference.”30 This being the case, it public discourse, perhaps we should begin the other hand, Jews must see themselves at large, which is our chosen topic. There- follows that a program of tikkun olam based to wonder if this discomfort is authenti- as members of a unique “covenantal com- 45 fore, in order to proceed, we must detach on an attempt to bring non-Jews closer to cally Jewish. The Noahide Laws are, at the munity.” This aspect of Jewish identity is ourselves from the exact phrase of tikkun Noahide Laws would include ideological very least, a desirable extra-halakhic enter- not, and cannot be, shared with the world. olam entirely, using it only as a reference reorientation of the non-Jewish world. It prise, and, at the most, an absolute hiyyuv, When it comes to the extremely person- to our lengthier definition, and seek out would not be interested in a dialogue that momentarily unexpressed for pragmatic al matters of faith, the Jewish community other realms of Halakhah that deal with involves only the elements that are, a priori, reasons. Obviously, political and social cir- must identify itself to non-Jewish society as Jewish-Gentile relations. The first of these, the universal concerns of humanity (such cumstances must be carefully considered, a ger (stranger) living within it. The private which features in Orthodox examinations as social justice, ethics, dignity, etc.). Rath- and damaging effects to both the Jewish relationship between God and His people of tikkun ha-olam is that of the Seven Noa- er, it would ultimately entail a conversion and American communities must be tak- is not up for public scrutiny or discussion. hide Laws. of non-Jewish society to a particularly Jew- en in account. However, if, as will be pre- R. Soloveitchik was dealing with inter- ish universalism that centers on monothe- sented below, we can turn to our patriarch faith dialogue, but his comments are easily The Noahide Laws istic faith. Abraham for guidance in dealing ethically adapted to our topic. This version of “tik- The seven Noahide prohibtitions, name- The public endorsement of religious with the nations of the world, we certainly kun olam” has quite different implications ly: taking God’s name in vain, idol wor- ideals has not been the practice of Ameri- must also consider his legendary campaign than the one discussed above. In R. Solove- ship, prohibited sexual activity, murder, can Jewry, or, for that matter, most of Jew- of kiruv, of enthusiastically bringing the ichik’s view we, as Jews, are required to theft, eating the limb of a living animal, ry throughout history.31 The question of people of the world closer to the lend our strength in making the world a and the obligation to enforce law20 are the whether to engage in such endorsement Almighty. 39 better place to live, in the universal sense basis of a halakhic system that applies to today is subject to dispute, with some in of ethics, social justice, scientific progress, non-Jews. In Hilkhot Melakhim 8:10, Ram- favor32 and some opposed.33 R. Ethical Solidarity etc. In Confrontation, Jewish contribution bam codifies the hiyyuv to compel Gentile Bleich, for his part, bemoans The Noahide laws may be to the religious character of society seems compliance with these laws: “Our master the community’s lack of closely linked to definite ha- almost detrimental. Even though it is fairly Moses did not bequeath the Torah and engagement with these lakhic obligations, but they clear from other places where R Soloveit- [its] commandments except to Israel... issues. In the past, he still do not include Jewish chik has commented on these issues that And similarly, Moses commanded [us] by writes, “Jewish influ- involvement in society in he does consider certain theological ideas 46 word of God to compel all people on earth ence upon the dom- terms of proactive eth- universal and fit for public discourse, to accept the commandments, which were inant society was ical activity. The obli- these ideas fall quite short of the campaign commanded to the descendants of Noah.” virtually nil,”34 pre- gation to enforce these that is called for by the Noahide Laws. Rabbis J. David Bleich and Michael Broyde venting any Jewish laws may result in a R. Aharon Lichtenstein develops this no- both examine the sheva mitsvot benei Noah input on public reli- just society, but does it tion further. In presenting the parameters as a potential basis for Jewish involvement gious life. Today, we call for direct Jewish in- for Jewish philanthropy in non-Jewish so- with the welfare of general society.21 Each have the means to artic- volvement in the suffer- ciety, he posits that we may consider the considers whether Rambam’s formula- ulate our views and the ing of non-Jews, with their basis for our gemilut hasadim (acts of kind- tion, however militant, is the basis of a invitation of a society that poor, or with the advance- ness) to the Gentile world in two ways. tikkun olam idea. Both analyses conclude values our input, and yet we ment of dignity for all man- One echoes R. Soloveitchik’s formulation: that while the mitsvot certainly are binding still remain virtually silent on re- kind? These universal topics are “[Jewish commitment to gemilut chasad- for non-Jews22 there is no hiyyuv, as such, ligious issues. R. Bleich attributes this dealt with by a second group within Or- im] may be construed as a reflection of a to demand or encourage compliance.23 behavior to the influence of Western politi- thodox literature on tikkun ha-olam. These Jew’s dual identity, comprising both uni- 47 However, both rabbis note that there are cal and social theory on the Jewish commu- thinkers, though not necessarily for the versal and particularistic components.” grounds for an extra-halakhic practice of nity. Western society, in its attempt to for- reasons above, have developed approaches The alternative derivation of this hesed is bringing non-Jews closer to a fulfillment mulate morality on secular premises, does to Jewish responsibility for greater society as a mesorah (tradition) from our patriarch of these commandments.24 They cite the not seek to impose beliefs or require mor- that limit religious involvement and am- Abraham who commanded “his children Sefer Hasidim who writes that, “when one al activities of citizens within the bounds plify the conception of Jews as members of and his household after him that they keep sees a Noahide sinning, if one can correct of their personal lives.35 Jewish thought, the human family. As Orthodox thinkers, the way of Hashem, doing charity and jus- 48 him, one should, since God sent Jonah to however, finds man “bound by divinely they all seek a normative basis, or some- tice.” R. Lichtenstein invokes biblical tales Nineveh to return them to his path.”25, 26 imposed imperatives that oblige him to thing like it, for these practices. and midrashim in which our forebears react- Emerging from the discussion of the No- be concerned with the needs - and morals Most often cited in this context is the ed with sensitivity and kindness to Gentile ahide laws is the basis for a program of tik- - of his fellow.”36 In the eyes of Halakhah, approach put forward by R. Joseph B. plight. He cites Abraham’s hakhnasat orhim kun olam that fits our definition of “Jewish Cain’s primeval cry, “am I my brother’s Soloveitchik in his essay on interfaith di- (welcoming of guests), Rebecca’s hospital- responsibility for the moral, spiritual, and keeper,”37 remains as futile an excuse as alogues entitled Confrontation.40 There, R. ity to Eliezer, and Moses’s defense of the material welfare of society at large.” The when it was first uttered. Therefore, argues Soloveitchik analyzes the first chapters of daughters of Yitro, among others. This is Noahide laws include staples of a just so- R. Bleich, the Jewish community ought Bereshit and develops a theory of man as a without even mentioning the endless calls ciety. The requirement to establish courts to formulate statements of public policy “doubly confronted being.”41 On one lev- for social justice found throughout the 49 and prohibitions against stealing and mur- based in halakhic norms and consistent el, the biblical Adam is summoned by God words of the prophets. Given this history dering are obviously pillars of social jus- with the Noahide Code.38 to a confrontation with the world around of caring and kind deeds, an indifference tice.27 But just as obvious is the philosophy Whether or not one agrees with him, which he must dominate using his to Gentile suffering is “shamefully deplor- 50 underlying some of the other prohibitions. this presentation, the arguments ought to intellect. On a second level, Adam is con- able.” Rather, argues R. Lichtenstein, our Not taking God’s name in vain and the be considered seriously when pondering fronted by Eve in an attempt to build a hu- “polestar” in relating to Gentile suffering is prohibition of idol worship have a clear the public policies of the Jewish communi- man society. Adam and Eve recognize that found in the Rambam: religious connotation. More foundational ty. To posit that the Gentile public is out- they are similar, but also that there are ele- The Sages commanded us to visit the Volume VI Issue 2 www.kolhamevaser.com 11 12 KOL HAMEVASER of Jewish life could, God forbid,produce social justice issues intotheinnersanctum however,formation knowingly; allowing of Jewishheritage.Reform madethistrans much at the terriblecostofforfeiting but forefront ofprogressive liberalvalues, cial justiceallowsReform to remain atthe laws foundinthe also practically disowned the corpus of valiantly foughtforsocial justice, buthas radical methodology of the prophets who has, admittedly, attemptedtotakeupthe of Jewishpractice alarming, not halakhic somewhat final, point. In incorporating one wards other halakhicobservance. tikkun olam ety. Itdoes,however,pursuits of meanthat implies totalretreat from non-Jewishsoci fillah Jewish practice(inter-communal in rooted firmly are that activities to given one iscapableof,andpriorityshouldbe just howmuch comes importanttogauge community alike. Consideringthis,itbe precious commodities for individualand resources, andspiritualwill-powerare from the epicenterofJewishlife. tikkun olam lack ofsubstantivenormativebackingfor arises. Ithasbeenarguedcentrality the that ish history. peared only recently inthecourse of Jew sources. in normative Torahbacking has verylittle as wehaveseen,thiskindof injustice ofanykindishorrifying. And yet, dismiss could gliblyhumansuffering or tive correctness. Thethoughtthatanyone by birth. These arguments ring withintui ter thehumanfamily;thatrightisgranted need toacceptadivinelawinorder toen areical contributions mitigated.There isno all mankind. At thesame time, ourtheolog as theissuesweapproach are relevant to insofar selves tosoothetheillsofhumanity Soloveitchik’s structure. We commit our tical applicationof nition ofhumansuffering, thentheprac with humanity, orinour universal recog general societyisbasedinethicalsolidarity If Jewish responsibility forthewelfare of the approaches listedhere dotheopposite. overtly theologicalprogram of should webe. God’s ways. JustasHeismerciful toall,so a requirement of codifies Rambam of ment and allofitspathsare peace.” “It’s [the Torah’s] ways are pleasantways all ofhiscreations,” anditisalsowritten “God isgoodtoall,andhismercy isupon peace” [ poor ofIsraelbecause“theways provide fortheirpoortogether withthe their dead with thedead of Israel, and to sick ofGentile(lit.idolaters),andtobury www.kolhamevaser.com The discussion of centrality points to R. Lichtenstein notes that thisstate ve-halakhta be-derakhav , talmud Torah 53 darkhei shalom If theNoahideLaws suggest an Emphasisontheseissueshasap 54 cannot come at the expenseof cannotcomeat shouldexcludethisenterprise Itishere thatthequestionof

observance, asacentraltenet 52 56 , etc.).Thisbynomeans Humash the Reform movement the tikkun olam ]. Beholditiswritten , offollowingin tikkun olam . A focusonso 51 takesonR. tikkun olam tikkun olam hesed 55 Time, , and , te 57 ------,

Metamorphosis of aConcept,” Thought and Law (Orthodox Forum Series) in Philosophy,andisanassociateeditorfor these interactions. where there were overly sensitiveconcernsforanimalrights, NJ: Jason Aronson, 1997),1. Thought andLaw (OrthodoxForumSeries) ment (eds.), 2 (2005):223-233. See also Gilbert S. Rosenthal, “ (Northvale, NJ:Jason Aronson, 1997),48-50and54. Shatz, ChaimI.Waxman,Diament andNathanJay kun Olam,” an in-depthdiscussion see GeraldJ.Blidstein,“Tik detail wouldtakethisarticletoofaroff course. For vdil Conservative movementsontheonehandand, strongly influenced it the viewsof as insofar discussions these (New York: JudaicaPress, 2004),1691-1692. mud Bavli, Talmud YerushalmiandMidrashicLiterature Hamevaser Shel Olam extremely cautious, and turntothe world are manyandcomplex.We mustbe decisions when relating tothenon-Jewish feating tragedy. Thefactors affecting our with God,thenitendsupasaself-de our owndeepandpersonalrelationship Halakhah, attheexpenseofmarginalizing observance of expense ofcheapeningthe However, ifthisundertakingcomes at the a natural fulfillment of the cation iscertainly, ifnotanabsolute their legacy of ethical and theological edifi mahot confident that the vision of the Almighty. We, their descendants, remain phan andwidow, andofcleavingtothe never known--alifeofdefendingtheor bringing totheworldawayoflifeithad gious life.Ourancestorswere devotedto people is the desire to live an ethical reli site direction. movement ofidealstooccurintheoppo in theHalakhahtodoso,andnotallow values embeddedandemphasized use the tering theworldaround us, butwemust certainly summoned totakeactioninbet not indefensible,leniency. As Jews,weare sexual relations) there isuncomfortable,if veganism, where there was Suddenly, where there was “reallythat modern person. to the matter” short shriftinorder topursue thosevalues life but,God forbid, a nuisance to begiven in light becomes notaguiding akhah then can throw theseweightsoff balance.Hal movement asanindividualorcommunity Imbibing thevaluesofsocialjustice differently.things systems simplyweight odds with secularones; sometimes the two tentions. Torah valuesare notalwaysat dox community, evenwiththebestofin the echoes of such an effect intheOrtho Adam Freidmann is a junior at YC majoring 6 5 4 3 Jastrow, 2 Marcus 1 The founding principleof the Jewish , byR.Kookontheother. However, goinginto DavidShatz,ChaimI.Waxman,Jay Dia Nathan Thekabbalisticnotionof There are ampleexamplesintheJastrow entry. Kohelet Gittin will one day be fulfilled. To take up take fulfilled. To be day one will 4:2. 3:7. Tikkun Olam: Social Responsibility in Jewish Tikkun Olam: Social Responsibility in Jewish forHisassistanceinnavigating tikkun .

ha-olam Dictionary oftheTargumim,Tal issurei arayot issurei taken by the Reformand takenby Journal ofReligion Tikkun ha-Olam tikkun ethos tefillin kashrut isrelevant to avot (forbidden of ,

ed. by David (Northvale, there are Yahadut there is Ribbono and hiyyuv : The le-ha Kol im 85, ------. ,

smashing ofidols,etc. as theremoval ofabominationsfrom the world,the a numberofthingsthatwehopeGodwilldo, such fore wehopeto You [God],”and thengoesontolist (2011), availableat:www.hakirah.org. to FixtheWorldObligation ortheText?,” usage. incorrect,the different isintendedtohighlight letter sounding ed. tivity Bieler, “ and New York: KTAV Pub.House,2009),184andJack bi Dr. Lookstein Jewish Obligation,” and Gentiles. Jews lationships betweenJews,ratherthan are notbased in anyprevious sources, also are notin details ofNoahide acceptance,particularlythose that Hal final the akhah, thenitis possible thathisviews about other into incorporated not is compliance does, thatRambam’sviewsofcompelling Noahide Melakhim novation of Rambam (see not logicalinference ( Noahide lawsonthebasisofdivine command and note 49below. hensive applicationofcivilHalakhahtoGentiles.See a fullerexplanation. lines. Theirarticlesshould be consulted at lengthfor also present othernuanceswhilearguing alongthese bis BleichandBroyde inasimilarvein.Bothauthors not. ance, whereas according to R. Broyde’s view it may to secureattempts extra-halakhic non-Jewishcompli on ligious andphilosophicalsystemstillhasbearing Rambam’s presentation oftheNoahidelawsasare distinction isrelevant because,according toR.Bleich, This in-executable. practically is notabandoned,but Consequently, argues R.Bleich,Rambam’sopinion over non-Jews, a situationthatdoes not existtoday. places and times where Jews have complete authority pulsion ofwholesaleacceptanceisonlypossiblein the preventionligate infractions. Com ofparticular Jew, oftheentire Noahidecode.Rambamdoesnotob to effectobligation a non- wholesale acceptance,by Rambam’s formulationonlyincludesan gues thatthe however, Bleich, R. Halakhah. the of makeup final ar and thattherefore hisopinionis not considered in the that theweightofhalakhicsources isagainstRambam opinions. R.Broydedistinction between ant concludes cal Review,” Observance ofNoahideLawsbyGentiles: A Theoreti Michael J.Broyde,of JewstoSeek “TheObligation tions toNon-Jewish Society,” changed toaccommodatetranslationEnglish. most ofthecases will bediscussed below, thoughitisnoteworthythat peace). Therelevance ofthese fifth the of perek end the until Mishnah the by broached are related. tikkun ha-olam that allofthehalakhotinfourth 20 19 18 The 17 16 15 14 29 Seenote23above.Therequirement toaccept 28 27 26 25 24 23 22 21 13 See 12 11 10 9 Ibid. 8 7 Ibid.4:4. Ibid.4:3. withthediscussion of PeneiYehoshua ,” Gittin Thetextbegins“ Formore“Aleinu: onthis,seeMitchellFirst, All translationsare mineunless otherwise not Siddurha-Shalemhe-Hadash:BeitTefillah, See Jacob J.Schacter, “ HilkhotMelakhim There may be grounds for even more compre QuotedinBroyde, 103.Translation ishis. Broyde, 139.Bleich,73. Broyde, 129. Bleich, 73. Here there is an import Broyde, 108.Bleichtakesthisasagiven. J. DavidBleich,“ The topic ofrelations withGentilesocietyisnot Tosafot Yom Tov Sanhedrin Tikkun Olam A ReligiousContextforJewishPolitical Ac 8:11). Therefore, ifoneholds, as R.Broyde Gittin kaf khaf 53a. Tikkun Olam . Thespellinghere, whiletechnically , thoughitisunclearhowcertainrulings wouldbeaccentedmakingitahard , ed. by RafaelMedoff (Hoboken,NJ 56a.Theorder of the 53a. , darkhei shalom (to Rav Chesed:EssaysinHonorofRab

note 13.SeealsoRosenthal,219. to hakhra’at da’at Le-takken olam 8:11. Tikkun Olam Gittin Avot al kennekavehlekha , 103-143. Tikkun Olam Kesef Mishneh 3:14is cited by bothRab Tikkun Olam 37b,s.v. m darkhei shalom mishnayot involvepeacefulre perek ispartofthislist. ) ispurely anin : JewishObliga mitsvot : Defining the are basedon ishnah toourtopic , 61-102and to Hakirah —there hasbeen (ways of 133. Hilkhot ) holds 11 11 ------Transform theWorld,” ism,” availableat:www. ccarnet.org. be-derakhav ve-rahamav See altruistic requirement toimitateGodandbemerciful. ish society. Infact,argues Rambam,itisbasedinan holding a ‘live and let live’ relationship withnon-Jew maintaining peacehadtheself-servingmotiveofup basis for burger argues that Rambam intended to clarify the of proof first the quote have beenenoughofasource for which endsin“andallitspathsare peace,”should Rambam thencitestwosource texts.Thesecond, mentions initially here, namely, maintainingpeace. There, thereason given forthemis what Rambam here originateintheMishnah to ic goal.The imitatio dei 6 (1977-1978),84, emphasizes that theincorporation of ple. R. Walter S. Wurzburger, ”Darkei Shalom,” plied toanimals. Ch. 2. The EthicsofResponsibility teshuvah ence- “most basicstrainsofreligiousof the gamut experi ue from the study of Torah. They are also privy to the amounts of large in included be may Gentiles that finds he Laws, itchik, butalso in spiritualterms. Beyond the Noahide in thebroadR. Solove humanisticsenseemployedby the relationship between Jewsandnon-Jewsnotonly NJ: Jason Aronson, 2010),198.R.Lichtensteingrounds py (OrthodoxForum) Whither?,” Pub. House,2005),259-263. thaniel Helfgot(Hoboken,NJandNew York: KTAV Community, Covenant, andConversation tionships (a)” and“OnInterfaithRelationships (b),” tion of thesesources. ha-Mitsvot Sefer bam, Sotah kun Olam 2008), 321-347. of God Square,” God: Jews,Christians,andthe American Public and idolworship. in theprohibitions againsttakingGod’snameinvain one cannotdenytheapparent theologicaldimensions cluded. However, evenaccording toR.Broyde’s view 57 56 55 54 53 Cf. 52 51 50 49 48 47 46 45 Ibid. 44 43 42 17. 41 Soloveitchik, 40 39 38 37 36 35 34 33 32 31 SeeBleich,97-102. 30 6,2(1964),5-29. Hilkhot Avadim 10aforexamplesof Abraham’s efforts. Cf.Ram MichaelLerner, “ See“A StatementofPrinciplesforReformJuda Blidstein,55. Bieler, 148. Sacks,72. Lichtenstein,196. Cf.JonathanSacks, Aharon Lichtenstein,“JewishPhilanthropy – SeeJosephB.Soloveitchik,“OnInterfaithRela Ibid.17. Ibid27. Ibid.17. JosephBSolovetichik,“Confrontation,” See Bereshit Rabbah39:14 and 42:8 as well as Bleich,101. Ibid.101. Ibid.101. Ibid.172. SeeMarc Stern,“JewsandPublicMorality,” SeeMeirSoloveichik,“A NationUnder Mishneh Torah Hilkhot Melakhim Hilkhot Melakhim Bereshit , ahavah, yir’ah, devekut, tefillah, karbanot, tefillah, devekut, yir’ah, ahavah, Bereshit

ed. byMarc D.Stern(JerseyCity, NJ:Ktav, .” Yirat Shamayim: The Awe, Reverence, and Fear Reverence, Yirat Shamayim:TheAwe, , 159-200. darkhei shalom Bava Metsia intothis Halakhah was Rambam’s specif is included in the mandate of . Toward a Renewed Ethicof Jewish Philanthro Hoshen Mishpat takkanot 4:9. 18:19. Artscroll’s translation. 18:19. Artscroll’s , aseh A fortiori , 8:9where Rambamstatesthat , that are that Rambam mentionedby 3foranincorporatednarrative

Hilkhot Avodah Zarah ed. by Yossi Prager(Northvale, 78awhere “ Volume VIIssue 2 10:12. 8:11. . Onemayhavereasoned that Tikkun Tikkun ve-rahamav (New York: Shocken,2007), itshould apply toallpeo (tortlaw),andderiveval To Heal a Fractured World: To HealaFractured 1,1(1986),3. : To Mend,Repairand Masekhet darkhei shalom aswell?R.Wurz ve-rahamav , ed. by Na

1:3and his Gittin ve-halakhta ” isap Gesher . Why Tradi (5:9). [and] Tik ------

POLITICS AND ACTIVISM Creative Arts Images and information provided by the Yeshiva University Museum Teshuvah: Inspiration and Action

BY: Davida Kollmar

BY: Davida Kollmar muster the power to overcome internal they appear in after the chapters is the same Brown’s family to internalize some of the Reviewed Book: Erica Brown, Return: conflict and transform themselves, and to as the order in which they appear in the messages of the Days of Awe. For example, Daily Inspiration for the Days of Awe (Jeru- become “one with forces that usually rage original. For example, each excerpt from she mentions a family practice of writing salem, Israel, and New York, NY: Maggid within” them.2 She emphasizes that the Hilkhot Teshuvah comes from a different one down some specific areas which each indi- Books and OU Press, 2012). teshuvah process is an internal, emotional of the ten perakim, and for the most part the vidual wants to work on in the next year, one, although it is manifested in changed excerpt from each perek is to be read on its and, each year, comparing the new list to When a reader first picks up a book, the outer behavior. Brown takes issue with the corresponding day of the aseret yemei teshu- lists created in previous years.4 By giving first thing he or she sees is the title. Some- common English translation of teshuvah vah. While the other texts do not have the examples which have already been put into times, the title of a book can be vague. It as repentance, because it does not neces- same one-to-one ratio, earlier parts of the practice, Brown shows that her suggestions may be some phrase that sounds appealing sitate changing future behavior. Instead, sources are read before the later parts. The are practical and not merely nice ideas; the and draws the reader’s attention, but does she advocates defining teshuvah as recov- excerpts seem to be chosen based on their reader will see it and think, “If her family not give any information on what the book ery, which includes the steps necessary to relevance to the central theme of the perek could do it, so can I.” Brown’s background is about. Other titles can be much more rebuild the relationship with God back to in the Rambam. Following the excerpts are in leadership training is demonstrated in illuminating. Not only do they attract the where it could have been.3 Because of this questions meant to spark thought about the these assignments, as she is able to pin- reader, but they also give a hint as to the definition, the book often reads as a self- point precisely what to think about and book’s main message and purpose. The ti- help book, which could draw in some read- which actions to take in order to achieve tle of Dr. Erica Brown’s new book, Return: ers who are looking for inspiration to un- the goal of self-improvement. Daily Inspiration for the Days of Awe, belongs dergo the teshuvah process themselves. The Brown’s mastery also comes through in to the second category; it is a precise sum- later chapters carry through this message from the wide range of sources she cites mary of the book’s content and goals. The of teshuvah as a recovery process; indeed, throughout the book. She quotes both sec- “Daily Inspiration” refers to the book’s ten in a way, the chapters in the book are like ular and religious sources, often on the main chapters, each of which is meant to a ten-step program for returning to the es- same page. For example, in one paragraph be read one of the ten days between Rosh sential selves Brown describes. she quotes both R. Kook and the novelist ha-Shanah and Yom Kippur. “Return” refers Each chapter focuses on a specific theme Michael Lavigne.5 Brown also juxtaposes to the central message of the book, that of related to teshuvah. These themes are most- classic Judaic texts with modern ones, such teshuvah, which is also manifested in the ly character traits, such as humility and as when she quotes Eikhah Rabbah followed theme of each chapter. discipline, or mental states, such as faith by Halakhic Man.6 This seamless blend of a Based on the writings of Rabbi Jonah and joy, which are meant to be worked on variety of sources shows how well-versed of Gerona, Brown describes teshuvah as a for that day. Each chapter goes a step closer Brown is, and this well-roundedness gives sanctuary, a “space… [to return] to our es- in bringing a person to the recovery state more legitimacy to what she is saying. It sential selves.”1 It is a place where people of teshuvah. Beyond that, however, they do also makes the book more appealing to are able to remove themselves from sin, to not specifically connect with each other. readers, since it is able to satisfy both those Within the main ten chapters Brown only who want more recent, contemporary references previous ones occasionally. As texts being read and their connection to the sources, and those who are focused on the such, the chapters are largely independent rest of the chapter, highlighting the points need to prove ideas from more traditional units, and so the ordering of the chapters in the chapter which Brown wants to bring Jewish texts. is somewhat arbitrary. Some chapters seem out in the sources. However, because of the The book is very short, a mere 165 pages. to be placed based on the specific calendar ordering of the excerpts, it seems at times When divided over the ten days of the aser- day on which they are meant to be read. that the texts are not directly relevant to the et yemei teshuvah, this amounts to less than One such example is the chapter on disci- questions being asked, so that while both twenty minutes of reading a day. The man- pline, which focuses specifically on food the texts and the questions are valuable on ageable size should help encourage people and is meant to be read on the fast day of their own, the connection between the two to read the book, because it will not seem Tsom Gedalyah. However, other chapters is often a stretch. overwhelming to the casual reader. Also, are not related to a specific day, but seem The end of each chapter also includes a the topics discussed by Brown are gener- to be organized by whether they fit better “Life Homework” section, and its presence al, wide-ranging concepts. The small size with and should therefore be closer to Rosh makes it clear that Brown’s book is not just is therefore beneficial because it compels ha-Shanah or Yom Kippur. meant to be read, but to also be experi- Brown to be specific in her analysis and to Each chapter concludes with excerpts enced. This section explains how to apply give concrete ideas. On the other hand, the from three works: Rambam’s Hilkhot Te- the messages of the book to daily life, giv- connections between different ideas within shuvah, R. Moshe Hayyim Luzzatto’s Mesi- ing tasks based on both the larger theme of an essay can sometimes be unclear, since lat Yesharim, and R. Abraham Isaac ha-Co- the chapter and the smaller, more practical there is not enough space to develop them hen Kook’s Orot Teshuvah. For each source, sub-points. Some of these assignments are more fully without compromising on ex- the excerpts are organized so that the order taken from actual activities performed by plaining the ideas themselves.

Volume VI Issue 2 www.kolhamevaser.com 13 14 KOL HAMEVASER Jews todonate asawaytohelptheirfel violently. Thisposter callsfor American war continued todragon 1917, whenthe States did not enteruntilthespringof war beganinEurope in1914,the United the heartof World War I. Although the & WilhelmsSackett Corp.inBrooklynin Burke, Johnstone Studios and printed by lief Campaign. This poster was made by Jews togivedonationstheJewishRe 1917, wasmeanttoencourage American (Jewish ReliefCampaign,2008.046),from during thoseyears. were importanttotheJews of New York provide a snapshotofdifferent issues that they they lookandintheirpurpose,but different from oneanother, bothinhow both of these categories. They are very which span the years 1917-1944, cover formation. Thethree postersshownhere, es: to encourage action or to dispense in media can beused for twomainpurpos effectweakened the ofa poster. vances in masscommunication,” which “the recent revolutionary technologicalad before important specifically were ularly innovative,sheclaimsthatposters causes.” specific in involvement motivate to and posters was“tostimulatepublicopinions ence B. Helzel writesthatthepurposeof posters, displayedsimilar messages. Flor another formofvisualmedia, internet, But evenbeforelawns andthe suburban candidates, issues, and politicalparties. inundate uswithmessages about various lawn signsandFacebookadvertisements on disciplinebeginsbyrelating thestory es inthechapter. Forexample,thechapter before them,butnottotherest ofthesourc to thethemeandsources immediately but frequently ideas connect directly only other sources related tothetopicathand, discussion. From here, Brown will bring in is usedasaspringboard fortherest ofthe such as Tanakh or rabbinic writings,which close analysisofasource orsetofsources day. The essays begin withafewpagesof troduces an essayaboutthethemeof het froma quote opens with chapter “ the Each cussion connectstothebeginning. ter andwonders how theendofdis but occasionally the reader finishes a chap flow, to seem ideas the itself, essay the in Brown getsfrom oneideatoanother. With www.kolhamevaser.com BY:Rachel Weber University Museum Three Events, OneMedium: A SelectionofPostersfrom the Yeshiva The first poster in chronological order chronological in poster first The In anelectionseason,visualmedialike As a result, itis sometimes unclear how ” sectionof 1 Whilethisdoes not seem partic viduy (confession), which in 2 Visual ------al - - - - - ground information. Thisposterwasnot and theposter provides much more back group. Secondly, thestyleismore ornate a decisionthatwasmadeby thiswomen’s tional, as a way toletpeople knowabout Firstly,informa itsonlypurposeistobe one madebytheJewishRelief Campaign. time, thisposterisverydifferent from the werethey though madearoundsame the to benamedforhim,were established. Al school ofJewishStudies,later graduate the MTAwas underhisleadershipthat it and ident onlythree yearsearlier, in1915,and presfirst the nardas appointed was Revel seminary ontheLowerEastSide.Dr. Ber Rabbeinu Yitzchak Elchanan,arabbinical the institutionexistedonlyas Yeshivat College wasonlyfoundedin1928.In1918, known as yet Yeshiva University; Yeshiva of internalpolitics.Ofcourse,itwasnot ending, Yeshiva Universitywastakingcare of Yeshiva University. As World War Iwas litsky as president oftheWomen’s League of PaulineDo appointment announces the completely different message.Thisposter 1991.079), from 1918, is meant to relay a Jewry andthoseintrouble overseas. wealth of contrast betweenthe American poster isvisuallystriking,drawingasharp Committee. This ican JointDistribution groupslater helpedfoundthe that Amer by theJewishReliefCommittee,oneof runis assumedtohavebeen Campaign –it Veryis knownabouttheJewishRelief little Jews are destituteand begging for help. a bountifultrayof food, while European can Jewish community as a woman holding low JewsinEurope. Itportraysthe Ameri many theoretical ideasabout the somewhat forced. throughout thewholechaptercanseem of Gedalyah,andtheemphasisonfood thesis relates totheassassination Dessler’s whyR. and wonder chapter the finish to within theessay, it is easy for the reader graph onself-control. rah habits, thenR.Dessler on talk aboutthemanna,thenwillpower, then ly. Thischapterthenchangestopicagainto properchallenges ofeating the sion about which thenfurthermorphsintoadiscus forms into adiscussion on self-discipline, to examinefastingingeneral, which trans bears hisname.From there, Brown begins sination istheimpetusforfastwhich of Gedalyah ben Ahikam, whose assas The next poster (PaulineDolitsky,The next Brown’s bookissuccessfulinproviding . 7 Itthenconcludes with ashortpara 8 While the ideas flow nekudat ha-behi teshuvah ------

very much attention. Posters in particular er wego,but weoftendonotpaythem in acurrent campaign. not besurprised to see something similar its minimalism and clearmessage, I would clearly themostmodernof allthree. With Republican candidate. was the an electioninwhichFrankenthaler votes in theelectionforSurrogate’s Court, corruptNew York politicianstriedtobuy up inapoliticalscandal when was caught Kentucky NewErareports thatin1948he from aprominent politicalfamily. The of ahistoricalfootprint,althoughhecame Supreme Court. Jewish New Yorker whoranforNew York second poster. George Frankenthalerwasa ly political,andmoreof the similar tothat specifical is cause the here while general, poster, morefirst is however,the cause the ers to“Share,” itasksviewersto“Vote.” In it endorses an action;insteadofrequesting poster, forview first the to Similar II. dates from 1944, attheend of World War paign posterfor George Frankenthaler, it A cam two. first the of aspects combines piece ofhistory. specific very a of glimpse a us gives poster early 1900s,this of women’sleaguesinthe us donoteverthinkaboutthepresidents formation beingprovided. Whilemostof upon theviewerimportanceofin hand, itslavishdetailismeanttoimpress in hearingaboutthesubject.Onother with thosewhowere already interested street. Itwasmeanttoshare information meant foranypersonwalkingdown the and New York, NY: Maggid Books and OU tion for the Days of Awe vaser. in Physics,andisa staff writer for Kol Hame study. range ofsources asafacilitatorforfurther they maystillappreciate thebook’swide joy thoseaspectsofthebookasmuch,yet ested ineitherofthesethingsmaynoten Readers whoareinvaluable. be inter not yemei teshuvah aseret or who are searching forinspiration the are interested in self-improvement books, implement them inreal life.Readers who process,realistic andsuggesting waysto Images vie for our attention wherevImages vieforourattention The last poster(Frankenthaler, 2001.029) 1 Davida Kollmar is a senior at SCW majoring Erica Brown, 3 Hedidnotleavemuch Return: DailyInspira , will find this work to work this find will , 4 Thislastposteris (Jerusalem, Israel, ------away from anacrimoniouspoliticalseason, chosen timeperiod. As weslowlymove a studentofhistorythanpostersfrom his but nothingcouldbemore importantfor seem quitetemporaryandunimportant, already mastered orisnotyetabletocombat. has (s)he those not level, his/her on are which ones the are struggles (s)he which with ones the but day, every lenges chal multiple with faced is person given Press, 2012),1. Wilhelms Corp.Brooklyn, New York, ca.1917 Gift ofSimaIngberman Collection of Yeshiva UniversityMuseum Lithograph Artist: Burke, Johnstone Studios, Sackett & Share: PosterfortheJewishReliefCampaign 8 7 6 5 4 3 2 Brown.chapter3. Ibid.p.140. Ibid.pp.8-9. Ibid. Ibid. p.6. Ibid. p.126. Ibid. p.47.R.Dessler’s thesisisthata Volume VIIssue 2 - looking back to study the images of previ- POLITICS AND ACTIVISM ous campaigns has never been more im- 1 Florence B. Helzel and Eileen Battat, Campaign button endorsing Oscar S. Straus for portant. Eileen Battat, in the introduction Witnesses to History: The Jewish Poster 1770- Governor to her book Witnesses to History, explains 1985, (Berkeley, CA: The Museum, 1989), Bastian Bros. Co. the significance of this study: “The poster 12. Rochester, 1912 provides a link with the past and makes 2 Ibid. The Deborah and Abraham Karp Collection possible the witnessing of specific events. 3 Political Graveyard Staff, “Index to Yeshiva University Museum It serves as the barometer of a society that Politicians: Frank-bailey to Frankle”, Po- we can know only through secondhand litical Graveyard, available at www.political- experience.”5 Only by paying attention to graveyard.com. the details can we really understand how 4 George Sokolowsky, “Court Bargaining our present differs from, but is also still Charge Made Public,” Kentucky New Era, 10 related to, our past. September, 1948, available at: www.news.goo- gle.com/newspapers. 5 Helzel, 13. Rachel Weber is a senior at SCW majoring in Jewish Studies, and is a staff writer for Kol Hamevaser. Poster stamp endorsing George Franken- thaler for Supreme Court New York, 1944 Collection of Yeshiva University Museum Gift of Cami Green

Poster: “Food Will Win the War” Artist: Charles Edward Chambers Poster announcing the appointment of Published by the United States Food Pauline Dolitsky as President of the Wom- Administration en’s League of Yeshiva University Printed by Rusling Wood New York, 1918 Collection of Yeshiva University Museum New York, 1918 Collection of Yeshiva University Museum Gift of the Jesselson Family

Letter from Thomas Jefferson to Mordecai Manuel Noah Monticello, May 28, 1818 Collection of Yeshiva University Museum Gift of Erica and Ludwig Jesselson In 1818, Mordecai Manuel Noah (1785-1851), a political activist, playwright, journalist and drama critic, and the recognized leader of early 19th century American Jewry, delivered a discourse at the consecration of Congregation Shearith Israel’s new synagogue building in New York. In his discourse, Noah recounted the vicissitudes of Jewish history, and analyzed the Jewish role in building America and the responsibilities of American Jews. Noah sent copies of his address to leading Americans, including former President Thomas Jefferson (1743-1826). Jefferson responded with this letter, in which we can glimpse his intellectual integrity and compassionate nature. Jefferson denounces anti-semitism, and affirms education as the means by which religious prejudice will be eliminated.

Volume VI Issue 2 www.kolhamevaser.com 15 16 KOL HAMEVASER www.kolhamevaser.com Collection of Yeshiva UniversityMuseum Collection of Yeshiva UniversityMuseum Gift ofMr. andMrs.Ludwig Jesselson Gift oftheJesselsonFamily Artist: SidneyRiesenberg VOTE FORSLATE NO.18 Armistice DayPoster U.S.A., 1918 Russia, 1918

K DEC. 1 NOV. 30- Gift ofMr. andMrs.LudwigJesselson Collection of Yeshiva UniversityMuseum Moscow, 1930s THE COMINTERN FOR THE LENINIST GENERAL LINE,FOR THE PARTY AND featuring the themes... o l Ha Philosophy, YeshivaCollege Tradition; Chair andJewish ofBible Carmy- Editor,Rabbi Shalom Partnership Institute for University-School Director,Dr. Goldberg- Scott YU m WORSHIP &SPIRITUALITY Partnership Institute for University-School Director for Teaching andLearning, YU Avishur- AssociateRabbi Maccabee Educators Project at SCW HeritageLegacy Scholars/Jewish Mrs. DeenaRabinovich - Director, on beren campus... e v with guestspeakers... a ser and & two saturday SHABBATON night activities Kol Hamevaser : Screening of 1973NBC Interview ofAbraham JoshuaHeschelInterview december Stay Tuned for theUpcoming Worship Al PiDarko: TBA Issue of Kol Hamevaser

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