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Profile By Yehudah (Leo) Levi

Rabbi Leadership for Our Times

This year—2008—marks the 200th anniversary of the birth of Samson Raphael Hirsch. In this tribute, Professor Levi explores Rabbi Hirsch’s unique leadership during an especially challenging period in .

Artist’s rendering of Rabbi Hirsch’s in , 1853. Reproduced from Rabbi Samson Raphael Hirsch by Rabbi Eliyahu Klugman, with the permission of the copyright holders, ArtScroll/Mesorah Publications, Ltd. Sketch courtesy of Rabbi Shimon Hirsch of Monsey, New York

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The reader may be amazed to find the term “our times” applied to a personality born two centuries ago. However, today’s Torah leadership is indeed facing almost exactly the same challenges that confronted Western European Jewry 200 years ago. Until then, had essentially lived in ghettos; hence they were ill prepared to face the real world. The crum- bling of the ghetto walls confronted the Torah leadership with two options—to attempt to create a “virtual” wall or to beef up the stunted “immune system.” Many adopted the first approach. On the other hand, there were those who saw the re- moval of the ghetto as a God-given opportunity to restore Jewish life to its original vigor. Among these, Rabbi Samson Raphael Hirsch was probably the most creative and successful. He reminded the Jewish public of their real purpose in life. Unfortunately, the intense efforts made by some in the Torah world to insulate themselves caused many to forget the centrality of this-worldliness in the Torah. In the opening section of the Rabbah, our Sages tell us that the Torah served as the blueprint for the world—that the Torah and this world are components of one system. was, after all, put into the Garden of Eden “to work it and guard it” (Genesis 2:15). When he worked the land, “thereby the purpose of creation was attained” (Ha’amek Davar, Genesis 2:4). Finally, “Not study, but rather action is the main object of [Torah]” ( 1:17).

orah im Derech scholarly and scientific endeavors of they seen as being in a state of syn- Eretz” (Torah Com- the rest of mankind …You will then see thesis, where each complements the bined with Worldly that your simple-minded calculations other? Or in symbiosis, where each is Endeavor) is the were just as criminal as they were per- distinct but beneficial to the other’s "T motto usually asso- verse. Criminal, because they enlisted existence? Or in mere coexistence, ciated with Rabbi Hirsch, but it is, in the help of untruth supposedly in order with neither having any special rela- reality, a fundamental Torah concept. to protect the truth, and because you tionship to the other? Once we have Rabbi Hirsch only reawakened the have thus departed from the path upon grasped the fundamental meaning of Jewish public to its importance. which your own Sages have preceded , the answer is While Rabbi Hirsch was univer- you and beckoned you to follow them. self-evident. If Torah and this world sally admired throughout the Torah Perverse, because by so doing you have are components of a single system, world, there were those who claimed achieved precisely the opposite of what their correct synthesis is the very that his approach was meant to be fol- you wanted to accomplish…Your child essence of Torah life. Both must be lowed only in the era in which he lived will consequently begin to doubt all of studied before we are able to translate due to the unique circumstances of his which (so, at least, it must the Torah’s instructions into reality. time. But Rabbi Hirsch’s own writings seem to him from your behavior) can Rabbi Hirsch makes it clear that on the subject make such claims un- exist only in the night and darkness of this is his position. Whenever he dis- tenable. (See, for example, his “stan- ignorance and which must close its eyes cusses secular studies, in Horeb as dard” biography1 and Rabbi Yechiel and the minds of its adherents to the well as in his commentary to the Weinberg’s Seridei Eish light of all knowledge if it is not to per- Torah, 3 he stresses that such studies [4:368-9].) Here is one representative ish (Collected Writings 7: 415-6). must be undertaken from the view- quote from Rabbi Hirsch’s writings: By calling the contempt for all point of Torah. They must serve It would be most perverse and science “criminal,” Rabbi Hirsch Torah goals and must be tested by criminal of us to seek to instill in our clearly shows how important science comparison with Torah principles. In children a contempt, based on igno- is to Torah. Even Rabbi Shimon the words of Rabbi Hirsch’s great- rance and untruth, for everything that is Schwab, who as a young student in grandson: “Torah im Derech Eretz is not specifically Jewish, for all other Lithuanian yeshivot was convinced not to be compared to a physical mix- human arts and sciences, in the belief that Rabbi Hirsch considered the ture of two separate components, but that by inculcating our children with Torah im Derech Eretz principle a com- rather to a chemical compound.”4 such a negative attitude we could safe- promise, eventually came to realize Rabbi Hirsch never tired of point- guard them from contacts with the that the approach was, in fact, an ing out that the study of science and ideal.2 He once told me that, as a history is necessary for a deeper un- Professor Levi is past rector and professor young man, he thought the Sages derstanding of the ways of God and of electro-optics at the Coll ege frowned upon secular knowledge, but the Torah’s message.5 His Commentary of Technology, where he also gave courses later realized that they endorsed it. on the Torah is interspersed with ref- in Torah thought. In addition to 150-odd erences to scientific and historical articles published in scientific, technical Coexistence, Symbiosis facts to aid in the interpretation of and Judaica journals, Professor Levi has or Synthesis? Scripture. Here he adhered to the published a number of books in optics, ha- Just how does Torah im Derech Eretz principle of accepting the truth from lachah and Jewish ideology. view Torah and worldly science? Are whomever presents it. (This in con-

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trast to the , where there In his steadfast adherence to this humanism is the belief that man is are no human-based means to test for principle, Rabbi Hirsch never turns to self-sufficient, that on his own he will truth.) In one annual report of the outside sources for ideological inspi- inexorably ascend the ladder to per- high school he founded (perhaps the ration. He encourages the study, from fection. This should be contrasted first yeshivah high school in history), Gentile sources, of nature, psychol- with, for example, Rabbi Hirsch’s he demonstrates in considerable de- ogy, anthropology and history, but not comment that even scientific knowl- tail—including tens of examples— the study of humanities, which deals edge is dependent on belief in God’s how the study of natural science and with the meaning of the world and creation for its validation14—that even world history contributes to the stu- man in it, and with his aspirations, modern scientific progress was not dent’s understanding of the Torah and values, goals and ideas.10 Even when, possible until the Jewish people its message.6 In the previous year’s re- on one occasion, dictates of good spread the knowledge of God’s unity port, he discussed the impact that manners compelled him to eulogize a among the nations.15 has on our understanding Gentile poet, he praised that poet for Rabbi Hirsch lived in a time of of general secular concepts: “These having absorbed many lofty Jewish great upheaval, when Jews were being two elements [general and special teachings, and for having enriched the granted progressively greater rights. ] are in truth nothing Gentile world by clothing those It was easy to become intoxicated but the two complementary and teachings in an inspiring form. with the feeling of freedom, and such closely related parts of a complete Nowhere, however, in an address of indeed was the spirit of the time. and homogeneous education.”7 fourteen pages, did he imply that we, Reading Rabbi Hirsch’s works, one is as Jews, should—or need to—absorb impressed by the low-key terms in Unadulterated Judaism ideas from the Gentile.11 which he refers to the emancipation. Jewish thinkers throughout our his- Did Rabbi Hirsch himself absorb Far from being swept up in the fervor, tory have attempted to synthesize the such ideas? In view of the above, that Rabbi Hirsch repeatedly warns his ideas of Gentile philosophers with would seem surprising. I, for one, fellow Jews not to be deceived by the have not found a single foreign idea in unprecedented liberality they were Rabbi Hirsch’s writings. Granted, experiencing. Renewed anti-Semitism Gentile thinkers often independently could well be lurking around the cor- rediscover certain of the Torah’s ner. “Who knows?” he wrote. “Per- truths, and these ideas are then found haps it is just those who are blinded in non-. However, by their exaggerated vision, idolizing when a Torah authority employs one emancipation and equality, who will of these concepts in his writings, it is be the cause of reviving the danger of surely poor scholarship to claim that renewed enslavement [of the Jews].”16 he took it from the Gentile source With almost prophetic insight when the Jewish one was there all he writes: along. The sad fact is, though, that in Perhaps the day will come when all a generation like ours, a generation the things bestowed upon mankind for that has originated anti-hero worship its benefit and liberation will become and turned the dwarfing of spiritual corrupted into their very antithesis. giants into a popular sport, the re- Mankind, instead of assuring its mem- quirements of good scholarship will bers their legitimate rights of develop- inevitably fall victim to the desire for ment ... will serve them the sensationalism. Thus it is that some tear-drenched bread of slaves and the scholars feign to discover foreign in- worm-wood of bitterness.... At such time, fluences in the works of even such a science, too, will become solely destruc- purist as Rabbi Hirsch, despite the tive ... will frantically blind itself with its Lithograph by E. Schier, 1847. Courtesy of fact that the Jewish sources he draws own brightness .... Mankind will vainly Agudath Israel of America Archives upon are quite obvious.12 exhaust its strength in a blind upsurge of Others have not hesitated to ac- uncurbed desires ....17 cuse Rabbi Hirsch of being a believer In addition to their amazing time- Jewish thought. Often this was accom- in secular humanism, of adoring liness, these clear, unequivocal state- plished by bending Torah ideas a bit or Western European culture and of try- ments give lie to the above claim that by inserting foreign elements into ing to adopt two cultures that he him- Rabbi Hirsch favored Gentile philoso- them, as long as it didn’t result in an self was unable to reconcile. These phies, in general, and secular human- obvious contradiction to Torah. In con- totally unsupported claims fly in the ism, in particular. trast to these approaches, Rabbi Hirsch face of Rabbi Hirsch’s repeated asser- demands that Judaism be understood tion (an assertion which he acted Jewish Nationalism and “from within itself.”8 This demand is a upon consistently) that every aspect Eretz Yisrael central theme in his writing, and he of secular culture could be measured Rabbi Hirsch views Judaism as prima- does not hesitate to criticize those who against the criteria of Torah before it rily nationalistic in nature, not “reli- fail to follow it, however great they may be accepted into our thought- gious” per se. He stresses that Jewry may be as halachic authorities.9 world as true.13 The essence of secular is a people and not merely a religious

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community. In his Commentary on the plicit. He writes that whereas the one that would enable those who live Torah, he demonstrates this con- Torah is meant to accompany us on it according to God’s will to reach tention clearly and ascribes any effort wherever we must wander, a full - the highest levels of spirit and moral- to classify Judaism as a religion to ish life—materially and spiritually ity. That land is Eretz Yisrael. Else- “thoughtlessness.”18 He defines Torah full—is limited to Eretz Yisrael, and where he suggests that because Eretz Yisrael was spared the ravages of the Deluge, it retained the pristine quality of the earth.25 Are Torah and worldly science seen as being in a state Rabbi Hirsch expressed his love of synthesis, where each complements the other? Or for Eretz Yisrael not only in word but in symbiosis, where each is distinct but beneficial to also in deed. He warmly supported the nineteenth-century efforts to de- the other’s existence? Or in mere coexistence, with velop self-supporting agricultural set- neither having any special relationship to the other? tlements in Eretz Yisrael; he raised money for them,26 and in 1883 issued an urgent appeal to support the pio- neering community of Petach Tikva.27 literature as “Jewish national litera- that God Himself established an espe- In view of all this, how can we ture” and Torah education as “Jewish cially tight bond between the people explain occasional claims that Rabbi national education.”19 Concerning the and the .23 Indeed, when Hirsch was an anti-nationalist? These exile, while not denying the positive discussing Eretz Yisrael, his com- claims seem to be based on two facts: contribution the assigns to ments uncharacteristically border on Rabbi Hirsch, with all the importance it,20 Rabbi Hirsch declares: “As long as the mystical. He points out that be- he attached to Jewish nationalism, al- the Jewish national organism is in fore Abraham went to Eretz Yisrael, ways emphasized that only Torah im- exile, it is sick.”21 No wonder the au- God merely spoke to him; only in bued it with significance. A second thor of Seridei Eish writes that Rabbi Eretz Yisrael did God appear to him.24 source of misunderstanding on this Hirsch “must be deemed a whole- Developing the idea, Rabbi Hirsch ex- score was his refusal to assist Rabbi hearted extreme nationalist.”22 plains that when God wanted to reju- Tzvi Hirsch Kalischer with his efforts Concerning the central role venate mankind and return His to resettle Eretz Yisrael. Rabbi Kalis- played by Eretz Yisrael in Torah presence to earth, He chose a land cher worked within the framework of thought, Rabbi Hirsch is just as ex- that was suitable for that purpose,

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Far from being swept up in the fervor, Rabbi Hirsch repeatedly warns his fellow Jews not to be deceived by the unprece- dented liberality they were experiencing.

Photo courtesy of Rabbi Shimon Hirsch

Chovevei Tzion, which advocated es- the “Ohr Somayach,” declared that of the “Old ” in the early twen- tablishing a Jewish homeland in Eretz when the League of Nations decided tieth century; his successor, Rabbi Yisrael. Rabbi Hirsch refused to coop- to establish a Jewish homeland in Yosef Tzvi Dushinsky; Rabbi Tzvi Pe- erate because he saw these endeavors Eretz Yisrael (at the San Remo Con- sach Frank, author of Har Tzvi; Rabbi as violating “the three oaths,”28 which ference of 1920), that decision re- Yosef Kahaneman, the rosh yeshivah prohibit all effort to end the exile by moved the restrictions of “the three of Ponevezh; Rabbi Eliyahu Eliezer force as well as to rebel against “the oaths.”30Another outstanding halachic Dessler, author of Michtav MeEliyahu nations.” According to the Talmud, authority, “the Avnei Nezer,” also and Rabbi Eliezer Bloch, rosh yeshivah these prohibitions would remain in made the restrictions conditional on of Telz.33 Since their position on this effect as long as the nations of the the attitude of the nations of the issue is eminently reasonable, as evi- world opposed such settlement. world.31 Even Rabbi Velvel of Brisk, denced by its near-universal accept- Rabbi Hirsch did not regard the known for his uncompromising anti- ance among the greatest Torah political efforts of the fledgling Zionist stand, declared that the authorities, there is no basis to as- Zionist movement as voiding the United Nations resolution approving sume that Rabbi Hirsch would dis- Torah’s restrictions.29 the establishment of a Jewish state in agree with them. Presumably he, too, What, we may well ask, would Palestine “was a smile from Divine would concur that under the present have been Rabbi Hirsch’s attitude to- providence; but the ones in charge circumstances and any effort ward the present State of Israel? An- ruined it.”32 to improve the State of Israel, swering such a hypothetical question Many other great Torah authori- materially and spiritually, should is always speculative. Let us first see ties evidently were following the be most welcome. how the last century’s Torah authori- same line of reasoning when they saw, ties viewed the historical develop- in these events, both an opportunity The Unity of the Jewish People ments they witnessed. Rabbi Meir and a challenge. Among them were Rabbi Hirsch had an exceptional Simcha of Dvinsk, better known as Rabbi Yosef Chaim Sonnenfeld, rabbi sense of responsibility toward the

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Jewish people. As is well known, he devoted his whole adult life to their advancement. When Rabbi Simcha Zissel of Kelm, the renowned disciple of Rabbi Yisrael Salanter, wrote his famous letter extolling the intense involvement of German Jewish Orthodoxy with Jewish suffering abroad, he mentioned by name only Rabbi Hirsch for his share in the efforts to help persecuted Russian Jewry. Rabbi Hirsch may well have been the moving force behind this major relief and rescue campaign.34 Faced with the unbelieving Jews of his time, including Reform and their followers, Rabbi Hirsch applied Rambam’s ruling concerning the descendants of the Karaite heretics. Rambam declared that because of their upbringing, Karaites were to be considered as acting under duress and were therefore blameless; they were to be brought back to the national fold and the Torah “by words of peace.”35 This, declared Rabbi Hirsch, was also the way to approach our wayward brothers today.36 But while he demanded peaceful and friendly inter- course with individuals who had strayed, this was not to be at the expense of any of the Torah’s principles. Regard- ing these he was absolutely firm and, significantly, this led to his rejecting any cooperation with organizations that challenged the Torah’s authority. In his opinion, an organi- zation was defined not by its members but by its program. Thus an organization might be heretical, and so would have to be ostracized, even though all its members and leaders might be blameless and should be drawn close as private individuals. Rabbi Hirsch ruled that a Jew is not permitted to join a Reform congregation, since such voluntary joining is tantamount to legitimizing the movement. This principle was called “Austritt” (secession, i.e., establishing an inde- ADVERTORIAL pendent organization), and it stands whether or not the Reform congregation provides for the religious needs of Rabbi Rosner to Lead Nofei Orthodox members, for it is based on the prohibition of Hashemesh in Israel endorsing heresy, not on the likelihood of eventual inter- 37 ference with the member’s practice of Torah law. (Rabbi abbi Shalom Rosner, the former leader of Congrega- Hirsch was the guiding force in the creation of Frankfurt’s Rtion Bais Ephraim Yitzchok of Woodmere, New Israelitsche Religionsgesellschaft, an independent religious York, has made aliyah with his family to help create a vi- organization that seceded from the overall community, brant new community in Israel. Nofei Hashemesh will which had been taken over by Reform Jews. Rabbi Hirsch be located in the most popular section of Beit Shemesh, served as the spiritual leader of this kehillah for almost an area that has attracted thousands of English-speaking four decades, from 1851 to 1888.) Rabbi Moshe Feinstein 38 immigrants to Israel in recent years. takes a similar position, going so far as to prohibit joining In realizing his lifelong dream of moving to Israel, a charitable organization that desecrates , since 39 Rabbi Rosner will fulfill his vision of creating a commu- such membership would constitute a tacit endorsement. nity committed to strengthening Torah values. Nofei Hashemesh will be permeated by learning and educa- Greatness in Torah tional opportunities for residents of all ages, and will On reading Rabbi Hirsch’s Commentary on the Torah, one have a dynamic congregation that will serve as a model cannot help but be impressed by his thorough command for other Israeli communities. of the Talmud. His scholarship is evident in his commen- Nofei Hashemesh is being developed by two of Is- tary on parashat , which is an excellent sum- rael’s leading builders, Kardan Ltd. and Yesodot Tzur. It mary of the Talmudic conclusions in Bava Kama and Bava will have its own large synagogue, schools and commer- Metzia. His commentary on Leviticus demonstrates a total cial facilities. grasp of the conclusions in the Order of Kodashim, where Tivuch Shelly, Ltd. (www.tivuchshelly.com), headed the text is notoriously corrupt and the student is often left by Shelly Levine, is marketing the project exclusively. confused as to the final outcome of the Talmudic discus- Call for a convenient appointment in the United States sion. Furthermore, throughout his commentary he repeat- or visit the project’s beautiful model home in Israel! 40 edly cites dozens of . Israel: 02-566-2499 • US: 516-684-9961 Rabbi Hirsch’s halachic response to Rabbi Seligmann [email protected] • www.nofei.co.il Baer Bamberger’s challenge on the issue of secession cov-

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ers sixty-six printed pages and, most We have already pointed out that not become learned quickly; it is amazingly, is dated a mere six days since Torah is meant to guide our life surely reasonable to allow eighty after Rabbi Bamberger’s letter was in this world, it stands to reason that years to repair the destruction written. In his response, Rabbi Hirsch knowledge of this world is an aid to wrought during a previous eighty rebuts Rabbi Bamberger’s criticisms, understanding Torah. Indeed many years.. Thus Rabbi Hirsch set up a re- point by point, with an impressive Torah authorities support this idea ligious educational system, though it display of erudition based extensively explicitly. And in fact Rabbeinu extended no further than high school. on Talmud, , and Bachya, and following him the Ma- His son-in-law and successor, Rabbi Acharonim.41 Rabbis from all over Eu- haral, declares: “It is a known fact that Solomon Breuer, established a rope, and even from America, turned all the seven [secular] wisdoms are a yeshivah; gradually it became fashion- to Rabbi Hirsch with their halachic ladder by which one ascends to the able for parents to send their sons queries; see a recently published col- Divine wisdom.”44 Rambam, too, sees there to study for a year or two before lection of about 100 of his responsa scientific knowledge as a prerequisite going to university. The result of this covering the four parts of the to understanding Torah wisdom, and exposure was that these students con- .42 the Vilna Gaon makes an even tinued learning Torah even as they What Rabbi Hirsch practiced, he stronger statement.45 A community pursued their academic studies. By also saw as the ideal and as the goal endorsing Torah im Derech Eretz the following generation, we find for the general public: should then be expected to produce gifted young men traveling to the Our task in life has no greater greater Torah authorities than a com- Eastern European yeshivot to deepen enemy, and there is no greater cancer on munity that does not. Yet in fact the their Torah knowledge. In the end a our present state, than ignorance. Study reverse has been observed. During few of them became outstanding Torah thoroughly—Torah, the Prophets, the eighty years that Western Euro- Torah authorities and returned (Hagiographia), Talmud and pean Orthodoxy was under the influ- “home” as spiritual leaders. But that decisors. And do not study out of a de- ence of the Torah im Derech Eretz was indeed the end. It is not difficult sire to be a rabbi. Study Torah as a busi- principle—from the time Rabbi to guess, however, how the commu- nessman, a tradesman, an artist, a Hirsch arrived in Frankfurt in 1851 nity would have progressed had doctor, or a scientist.43 until the rise of the Nazi regime in the Hitler and his hordes not reduced Eu- This was Rabbi Hirsch’s ideal. 1930s—it produced very few out- ropean Jewry to a mere shadow of its What happened to Torah scholarship standing Torah authorities.. former self. under Torah im Derech Eretz in The puzzle, however, vanishes practice? when we look at the historical back- A Spiritual Leader ground. In considering the number of A vital condition for successful lead- Torah authorities from Western as ership is that of character. A spiritual We were compared to Eastern Europe, the rela- leader must model integrity, dedica- RetireRetire in wondering if tive sizes of the two Jewish popula- tion and all the qualities he would like OrangeOrange there were any tions must be taken into to instill in his community. Here, observant Jews account—Western Jewry comprised again, Rabbi Hirsch was outstanding. CountyCountty ready to retire only a few percent of European Jewry He had many opponents, some of who are as a whole. them quite virulent; but no one ever But there is an even more impor- adventurous enough to consider challenged his absolute integrity. On tant factor to consider. That worldly the first day of each quarter, his con- California instead of Florida. knowledge was flourishing in nine- gregation paid his salary for that We are a small, haimisch teenth-century is quarter. When he started feeling weak congregation in a beautiful Orange well known. But what of Torah? For at in his old age, he instructed his family County retirement community that least eighty years before the Torah im that when he died they should return has “alle mailes,” all the amenities Derech Eretz principle was revived by the overpayment for the remainder of 46 that you could ever want. Rabbi Hirsch, governmentally im- the quarter. Perhaps it is more than a posed emancipation without Torah coincidence that Rabbi Hirsch passed We have easy access to kosher food, guidance, and later on the misguided away on December 31, 1888, the last minyanim, Torah study and mikvah. Reform movement, had been eradicat- day of the quarter. If you are ing Torah knowledge in Western Eu- Similarly, his famous motto: rope, so much so that when Rabbi “Glatt kosher? Glatt yoshor!” teaches interested, Hirsch arrived in Frankfurt, he found that absolute probity in the interper- we would a spiritual desert. (Emanuel Schwarz- sonal domain is even more important love to schild, who served at one point as than in the ritual domain.48 (Note that meet you. president of Rabbi Hirsch’s congrega- the renders the term “yoshor” tion, reports that even in Frankfurt, as kosher.) known for centuries as a bastion of Rabbi Hirsh’s position required Torah learning, he was the only one of him to assert his authority, which he Call Phil SilvermanSilverman at (949) 587-1967 or e-maile-mail [email protected]@yahoo.com his generation who still put on did. But this did not prevent him from 47 for more infinformation.formationformation. tefillin. ) Large populations do not acting like a loving friend to the chil- change quickly, and they certainly do dren of his community. One of these

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“children” recorded in his memoirs Samson Raphael Hirsch (New York, 1996), jects listed, also the language of the host that the children of the Frankfurt con- 200-217, esp. 215 country but not its literature. gregation were afraid of the shul’s of- 2. Rabbi , brochure, Elu 11. “Worte gesprochen bei der Schiller- ficers—with the exception of Rabbi Ve’elu—These and Those, 16 feier 1859,” Gesammelte Schriften, vol. 6, pp. Hirsch. When they came to his office 3. Some examples: Rabbi Hirsch, 308-321 Horeb: A Philosophy of Jewish Laws and 12. E.g., Horeb, p. xli to show off their “precious” finds Observances, trans. Isidore Grunfeld 13. Commentary, Leviticus 18:4, (such as dead beetles, et cetera), (London, 1962), sec. 551; Rabbi Hirsch, Deuteronomy 6:7 they were always received with a Commentary on the Torah, Leviticus 18:4, 14. Ibid., Genesis 2:19 friendly smile.49 Deuteronomy 6:7. 15. Collected Writings, vol. 2, p. 204 When asked by a young, newly 4. Mordechai Breuer, HaMayan 9 (1) [Ges. Schrift, vol. 2, p. 32] appointed rabbi for advice and guide- (Tishrei 5729): 15 16. In passages where the ultimately lines, Rabbi Hirsch responded with a 5. Nineteen Letters of Ben Uziel, Letter anticipated improvement of human moral- lengthy letter. 18 (p. 273 in the J. Elias translation, New ity is discussed—a context which virtually [I suggest] to be totally devoted to York, 1995): “To contemplate nature with begs for a reference to the rising level of God’s will and to see your wisdom in the perception of David, to listen to history morality among the nations at his time— with the ear of Isaiah.” Cf. also Commen- there is no such reference. (Cf. Nineteen avoiding all shrewdness ... your primary tary, Deuteronomy 4:32, 6:4, 16:1. Letters, Letter 7; Collected Writings, vol. 6, efforts be directed to align your 6. “The Relation of General to Specifi- pp. 240-255; Commentary, Leviticus 26:42. thoughts, words, and actions with the cally Jewish Education,” in Judaism Eternal, The quote is from Harav S. R. Hirsch: Mish- will of your Creator and [thereby] to Dayan I. Grunfeld, ed., vol. 1 (London, 1956), nato VeShitato, Yonah Emanuel, ed. guide your people along the path they 203-220; Collected Writings, vol. 7 (New [Jerusalem, 5722], 300, “On Anti-Semitism”) should walk; like a person looks into a York, 1996), 81-100 17. Collected Writings, vol. 1, p. 80, [Ges. bright mirror, thus your congregation 7. “On Hebrew Instruction as Part of a Schrift., vol. 4. p. 105] will look at you to know what to do, and General Education,” Judaism, pp. 188-202; 18. Nineteen Letters, Letter 7; Commen- from what to refrain.50 Collected Writings, vol. 7, pp. 63-80 tary, Exodus 10:7 Surely there are many in the Jew- 8. Nineteen Letters, Letter 18 (p. 273 in 19. “The Relation of General to Specifi- ish community who hope and pray for the Elias translation) cally Jewish Education,” Judaism, 203; “On 9. Cf. Rabbi Hirsch’s criticism of Ram- Hebrew Instruction,” Judaism, 188 such a leader; let us try to merit one. bam, ibid., Letter 18, pp. 264-5 20. Cf. Pesachim 87b 10. Consider, for example, the curricu- 21. The Hirsch , Shemoneh Esrei, Notes lum for his school (op. cit., n. 3, Horeb). “Birkat Hashivah” 1. Rabbi Eliyahu Meir Klugman, Rabbi There he includes, in addition to the sub- 22. Rabbi Yechiel ,

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Deot 40 (1959). Quoted by Rabbi J. Elias in his edition of The Nine- teen Letters 23. Commentary, Exodus 25:12, Leviticus 18:2 24. Ibid., Genesis 12:6 25. Ibid., Numbers 13:33 26. Mishnato VeShitato, 285-7; Shemesh Marpei, Rabbi Eliyahu Meir Klugman, ed., “Letters,” no. 35 (Brooklyn, 1992) 27. Cf. Shemesh Marpei, “Letters,” no. 17 28. Ketubot 111a. The text in part runs: “God adjured the Jewish people not to enter Eretz Yisrael en masse and not to rebel against the nations...and the nations...that they not oppress Israel too much.” In Horeb (par. 608), Rabbi Hirsch cites these oaths specifically as obligating us; he alludes to them frequently: Nineteen Letters 16; Horeb, par. 237; Commentary, Deuteronomy 2:10; The Hirsch Siddur, “Birkat Teka Beshofar Gadol,” “Birkat Hatov Vehametiv” 29. Cf. Shemesh Marpei, pp. 354-357 30. HaTor (5682). Quoted at the end of Shivat Zion, (Jerusalem, 5745) 31. Rabbi Avraham Bornstein, Avnei Nezer, Yoreh Deah 454:56 32. Quoted by Rabbi in Bein Sheshet Leasor, p. 145 33. For detailed citations, see my article “Rabbi Hirsch: Myth and Fact,” Tradition 31 (spring 1997): 5-22. The conclusion is in- evitable that they too believed that under the circumstances now prevailing, “the three oaths” no longer apply. (I intentionally cite only non-Zionist authorities, with whom Rabbi Hirsch would pre- sumably have identified.) The only outstanding authority disputing this position that I have found is Rabbi Yoel Teitelbaum, the Satmar Rebbe, who held that “the three oaths” (op. cit. n. 28) prohibit the establishment of a Jewish state even today. 34. Cf. Klugman, Rabbi Samson Raphael Hirsch, pp. 192-198 35. Rambam, Hilchot Mamrim 3:3 36. Collected Writings, vol. 6, pp. 206-7. Also cf. my article, “The Relation of the Orthodox to the Heterodox Organizations,” Tradition 9 (fall 1967): 95-102 37. Rabbi Hirsch cited in this context Rabbi Tarfon’s statement: “Even if a man is chasing after one to kill him, or a snake to bite him, he may enter a house of idolatry [to save himself], but not a house of [heretics]” (Collected Writings, vol. 6, pp. 203, quoting Shabbat 116a). 38. Iggerot Moshe, OC II, no. 40 39. Ibid., no. 61 40. Rabbi Yonah Emanuel, Parshanim Uposekim Befeirusho shel HaRav S.R. Hirsch al HaTorah (Jerusalem, 5722) Over 90 schoolsschoools in Israel 41. Collected Writings, vol. 6, pp. 254-317 [Ges. Schrift., vol. 4, depend on us!! pp. 361-426] 42. Shemesh Marpei Flexible Plans 43. Collected Writings, vol. 7, pp. 157 [Ges. Schrift., vol. 5, p. 225] that suit your nneeds!eeds! 44. Rabbeinu Bachya, Avot, end of chap. 3; Maharal, Netivot Olam, Netiv HaTorah 14 Amazing MinuMinutete 45. Guide for the Perplexed 1:34. “According to how much a person lacks in knowledge of the other wisdoms, he will lack a PacPackages!kages! hundredfold more in Torah knowledge.” (Vilna Gaon, quoted by Virtual US numnumbersbers Rabbi Baruch Schick of Shklov in the introduction to his transla- tion of Euclid.) that ring on yoyourour phone in Israel! ! 46. Moses Mendelssohn (1729-1786) is generally considered the major pioneer of in Western Europe. Super-friendly From when Mendelssohn turned forty years old until Rabbi Hirsch customer serviservicece arrived in Frankfurt is just over eighty years. in Jerusalem aandnd ththee UUSA!SA! 47. Hermann Schwab, History of Orthodox Jewry in (London, 1950), 39; Mishnato VeShitato, 26 48. Oral communication, Rabbi YourYYoour cell phone companycompannyy in IsraelIsrael 49. Cf. e.g., Hermann Schwab, Memories of Frankfurt (London, 1958), 7 OrderOrder Online:Online: wwwwww.talknsave.netww..talknsave.nett 50. See Mishnato VeShitato, pp. 336-7 Call us at: 1-866-TALKNSAVE1-866-TALKKNSAVE 1-866-825-56721-866-825-56772

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