TEVES, 5736 I DECEMBER, 1975 VOLUME XI, NUMBER 4 THE EWISH SEVENTY FIVE CENTS BS ERV ER

The Torah-Psychology conflict: An Orthodox Psychotherapist Confesses

The Jew's love for his people: Ahavas Yisroel and Kovod Yisroel

An historical feature: The Colonial Chacham From Hebron

Divine wisdom through human intellect: Halacha - Tor ah Law

Book Reviews Second Looks Postscripts

Letters and Responses - ! 17 THE JEWISH QBSERVER

in this issue

An Orthodox Psychotherapist Confesses I Jacob Mermelstein 3 Ahavas Yisroel and K.ovod Yisroel: A Jew's Love for His People I based on an address by Rabbi Elya Svei 8 THE JEWISH OBSERVER is published monthly, except July and August, Halacha - Torah Law: Divine Wisdom by the Agudath Israel of America, Through Human Intellect I J. David Bleich 10 5 Beekman St., New York, N.Y. 10038. Second class postage paid The Neshama in Go/us I Yaakov David Lu ban 13 at New York, N.Y. Subscription: The Colonial Chacham from Hebron I Shmuel Singer 16 $6.50 per year; Two years, $11.00; Three years, $15.00; outside of the "Know Thou What to Answer ... !"-a review article United States $7.50 per year. Single copy seventy-five cents. Scientific Creationism 21 Printed in the U 5.A. Biology, a Search for Order in Complexity 21 The Disputation 22 RABBI N1ssON 1/1/otrJN Jewthink 22 Editor Postscripts Yeshiva Students and Authority I Editorial Board DR ERNST L BODENHEIMER from remarks by Rabbi Yaakov Yitzchok Ruderman 25 Chairman Jewish Music - For the Record I Mordechai Schiller 25 RABB! NATHAN BULMAN RABB! JOSEPH ELIAS "Chevra Kadisha" - A Woman's View I Betsy Kaplan 27 JOSEPH FR!EDENSON RABBI MOSHE SHERER Second Looks at the Jewish Scene The Fruits of Inter-faith Dialogue 28

THE JEWISH OBSERVER does not Progress and Punishment in the Schools 30 assume responsibility for the Carrying the Burdens of Go/us-With Relish I K'ashrus of any product or service advertised in its pages. Moshe Weitman 32

Letters to the Editor DEC., 1975 VOL. XI, No. 4 Yeshiva Youth and Authority /The Media and the Typography by Compu-Scribe at ArtScroll Studios, Ltd. Orthodox Community I Mezuzos and the Layman 33 Jacob Mermelstein An Orthodox Psychotherapist Confesses Must the Torah-loyal therapist take all his cues from Dr. Freud, or may he enter the therapeutic process employing his own code of values?

(This article is abstracted from a paper presented to a print the following preface for emphasis:} Professional Forum sponsored by the Behavioral Dr. Mermelstein's remarks were made in response to Science and Mental Health Section of the Association the needs of some of his colleagues who, as Torah of Orthodox Jewish Scientists, and is to be published in observant individuals expressed difficulty in maintain­ the forthcoming issue of Intercom. In releasing his ing their integrity as Bnai Torah while practicing their remarks to the public at large, Dr. Mermelstein asks our profession, because of an alleged antagonism between readers to be aware of the limited scope of what is at­ Torah and scientific psychotherapy. To them he ad­ tempted here. Specifically, he asks us to bear in mind dresses himself, attempting to share his beliefs and what is being said, and why - and what is not said, methods. In addition he endeavors to show how Torah suggested or implied. Though some of these cautions can indeed be a source for insight and method in deal­ appear in the text of his address, he requested that we ing with human difficulties. At the very same time, in no way is it implied that this is "Torah Psychology," or DR. JACOB MERMELSTEIN, a psychologist in private practice, is certified "Torah Psychotherapy." in his field by the State of New York and New Jersey, and is a dip/ornate of the American Board of Professional Psychology. He is While there certainly is a Torah view of man as well well known as a lecturer and author, and is a featured columnist in as Torah psychotherapeutic approaches to deal with the Torah Umesorah's The Jewish Parent. "Chole Hanefesh" Dr. Mermelstein has not found a

The Jewish Observer I December, 1975 3 way these can be taught or learned in the traditional In reading out of Torah useful insights and me­ manner. Moreover, while certain giants of the schools thodology, one must be cautioned against the danger of of Chassidus or Mussar were unquestionably "psy­ reading in. To assure that, the "reader" has to be suf­ chotherapists" par excellence, their methods cannot be ficient Ben Torah to begin with. A sad example of this simply handed over for others to practice. This is so, he can be found in the "kosher" Soncino Chumoshim. In believes, because of the vital, yet highly elusive "per­ their Introduction, the Meforshim speak of such sonal equation" operating in all therapies. While "reading in." v' dai lechakimo .... generally agreed upon to be a crucial factor, the Concerning tochacha, an attempt is made to therapist's personality is still insufficiently recognized demonstrate that the popular notion that tochacha is as perhaps the therapy more than anything else. It has harsh while psychotherapy is all-loving and kind does been scientifically established that the identical drug not hold. To the contrary, the need for love, prescribed by one physician has different potency than relationship, and acceptance of the sufferer, resides in the one prescribed by another. How much more so does both. Deliberately omitted are other rules in tochacha, this hold for human thoughts, feelings and words. such as" ad shemake oso," to admonish the sinner even Therein lies our difficulty. Therapy must be genuine. when physical conflict or strife might ensue. Thus one One cannot take the words and all the intangibles of cannot possible view tochacha and therapy as identical one therapist and simply implant them into another. methods, but we may abstract principles of the former The therapist and his therapy must fit. Thus, for exam­ and apply it to the latter. In this respect- relevant to all ple, the very words or ideas of a Reb Yisroel Salanter, of us, Bnai Torah, and Bnai Torah therapists - there is 7"l'T, which were balm in his hands, could well become the following painful question: Why, when viewing poisonous barbs in the hands of another. murder being committed we intervene (or at least think Concerning "adjustment," Dr. Mermelstein wishes to do so) ad shemake oso, even though we are en­ to emphasize that, because of Torah concepts such as dangering ourselves physically - while we are "able" Mesiras Nefesh, Olom Haboh, Yesurim Shel Ahavo, to view our neighbors' chilul Shabbos with little more etc., there can be no thought of comparing what "ad­ than a sigh? Obviously, then, this is our problem, our justment" means to the man in the street and what it inadequacy - be it as Torah observant Jews or as Torah means to a Maamin (believing Jew). What is attempted observant therapists. We may perhaps find some here is to demonstrate that the aim of both Torah and measure of comfort in the Gemara (Erchin 16b) where it all therapies is toward adjustment, whatever that may is concluded that in our generation we are neither able mean, including the all-important social adjustment. to take tochacha or equipped to administer it.

ONE APPROACHES THE TASK of spelling out the practice To do this, I propose to "listen" to myself with the of psychotherapy within the framework of halacha well-known "third ear" and share with you some with a great deal of reluctance and ambivalence. The theoretical foundations and practical applications that reluctance is due to the dearth of halachic material per­ enable me to practice psychotherapy as a Torah Jew. I taining to the psychotherapeutic process, as well as to hasten to add that these notions and practices are not the well-known difficulty in defining psychotherapy to meant to be definitive as far as psychotherapy is con­ suit all schools. And the ambivalence comes about cerned, and much less are they meant to be halachic because of two diametrically opposite notions that come pronouncements. They are simply descriptive of what I to mind. On the one hand, one could argue that believe, think and do - correctly or incorrectly - halachic relevancy to an individual who practices psy­ remaining and ever-ready to exchange them for better chotherapy does not differ from one who practices law formulations from authoritative sources. or medicine, one who teaches, or for that matter, any Theoretical Formulations Torah Jew who interacts with another human being professionally or as a private citizen. Yet, one must ad­ MY BELIEFS CAN BE POSITED in the form of a number of mit that the very nature of psychotherapy- the doctor­ axioms with self-evident corollaries. patient intimacy, the shaping and modifying of l. All knowledge presently known to man, or to be behavior, and the total involvement in the life of 1 another - puts the therapist in a position wherein he discovered by man is already stated in Torah. must deal with the patient's behavior relevant to Corollary to this axiom is the belief that: there can halacha, and is in a position to evoke in the patient be no conflict between Torah, Science, or Behavioral behavior that is halachically correct. This awesome Science. realization makes it incumbent upon us to have an 2. Torah precepts cannot be harmful to man. 2 Corol­ ongoing cheshbon hanefesh, constant self-examination, lary to this axiom is that the practice of mitzvos to the of what we are, or should be, doing to affect our extent that it harms life (physically or emotionally) -is patients as Torah Jews as well as psychotherapists. not Torah behavior.'

4 The Jewish Observer I December, 1975 The popularity of certain hedonistic psy­ chotherapists today is undoubtedly due to their giving the patient what he wants. This is not the way of honest therapy nor is it the Torah way.

3. Besides "Gezeros Hamelech," dictums of the Al­ the "glasses" or tools of behavioral science. These mighty, mitzvos are also instruments to assure us the "glasses" then help us find, equate and validate our dis­ "good life" - adaptive in our interpersonal dealings, coveries in Torah teachings. Yet, all lenses do is leading to emotional and physical wellbeing.' magnify and make visible - where one looks and how Corollary to this is that: one can, and must, find in one looks, and how findings are interpreted is up to the Torah adaptive behavior patterns that are applicable to observer. Thus when one looks for contradictions, he our everyday lives. These can be the prototypes for will find them also.' positive mental health and psychotherapy. We may, and perhaps should, use science to find The knowledge contained in Torah can be perceived truth already in Torah. The scientific method, the as a series of layers that have various degrees of com­ hypothetical and the tentative, the morsels of plexity and relevancy to us in our everyday lives. This knowledge based upon probability or upon theory may body of wisdom ranges from the deepest level dealing be validated through fact - the holy Torah. It must not with the mysteries of life and of creation, through the be used to Chas V'sholom contradict Torah or create sciences,5 to the uppermost and revealed to us items doubt in Torah. relating to human behavior. Relevant to us as scientists and Torah Jews is the Practical Applications need to refrain from attempting to conciliate Torah IN FORMULATING A RUDIMENTARY .. THEORY"" or with science: Such apologetic excercises are irreverent approach to therapeutic intervention endemic to all to Torah, and doomed to failure anyway. Rather, we schools of psychotherapy, we fashion a highly must unequivocally believe that all of science is subser­ simplified model of the patient, his interaction with vient to, and accounted for in Torah, though only others, and the function of the therapist. The disturbed singular giants, such as Shlomo Hamelech had access to individual views himself as acting "correctly," but mis­ 6 it. As far as we are concerned with human behavior, understood by others and mistreated, and thus unable moreover, there is a gold mine of insights close to the to trust people or life itself. Society, on the other hand, surface level which can and must be mined. These in­ does not understand our neurotic because his behavior sights can be gleaned from various sources. Thus there and his views are inconsistent, self-defeating, and 7 is "Torah" the narrative part of the larger concept of usually do not make sense. It is also unwilling to Torah, which also teaches historical lessons relevant to­ tolerate disturbed behavior, partially because of our 8 day, and dictums of behavior more clearly formulated own transferei1ce reactions and in part due to the in Agadah, Avos, and Kesuvim such as Mishle or neurotic's secondary gain and his emotional blackmail. Koheles. And then, there is the subtle and hidden, yet The therapist enters the picture and does the following: all-powerful, word in Dru sh - M ussar and Chass id us spelled out in part by commentaries, and continually a a. he tolerates the patient, because he is relatively free living well of wisdom. All of us surely have a vast of pathology himself; repertoire of psychoanalytic formulations, personal b. he penetrates the patient's world, relates with him, clinical observations, and research findings which to and attempts to understand his thinking inspite of its our amazement are found in Torah. idiosyncrasy (Chessick's investigative approach); Because of our ignorance and inabilities, many such c. the therapist respects the patient and develops a insights in Torah remain out of reach, until illuminated caring relationship (Chessick's supportive approach); by a Gadol - or, lehavdil, become visible to us through d. he carefully controls transference and counter-

The Jewish Observer/ December, 1975 5 transference, and handles dependency and secondary The Therapist and His Values gain phenomena that invariably crop up in therapy; and WHILE WE DO NOT KNOW exactly how and why psychotherapy works, we do know that the therapist's e. having mas.tered the "good life" himself and pos­ personality is a crucial factor in the process. Thus, it is sessing healthy adaptive behavior patterns, he helps the generally no longer fashionable to simply view the patient to view the world the way the therapist does, therapist as a non-entity, a blank, a mirror upon which and thus act in a more adaptive fashion. the patient projects his transferences and his fantasies. We find a parallel in Torah within the context of The therapist is a person, with a personality and with a "Hoche'ach toche'ach." 10 Superficially, "Hoche'ach set of values. To facilitate therapy, he may attempt to toche'ach," chastise your fellowman, connotes a suspend his own "being" in order to enter the world of punitive judgmental approach. Careful inspection of the patient, or to allow transference to take place. Yet, this mitzva, however, reveals to us "Hoche'ach in the final analysis, by design 17 or by accident the toche'ach" as a psychotherapeutic exercise. Using the therapist's personality and his value system come therapeutic model described above we find: through. Even the most disturbed patient 1' catches on l. Mochi'ach, the one who does the correcting, lives to the therapist's life patterns regardless of our efforts himself a mature ethical life, and is relatively free of to be neutral and anonymous. This comes about by our pathology (items no. a-e).11 own unconscious slips that betray us and/or by the 2. The transgressor "disturbs" society. Like society, "detective work" patients do about their therapists. the mochi'ach is in danger of coming to hate the sinner. The therapist's value system - his beliefs, opinions The function of Hoche'ach toche'ach, teaching, and attitudes - and his personality have roots not only chastisement and admonition is invoked so that in what he had learned about psychotherapy. They brother)y love may be restored (item c). 12 The entire have come about through his own experiences, up­ process thus is enveloped within a caring relationship,13 bringing, and genetic endowment. In the case of a restricting its pratice to those who have a fair chance of Torah Jew, they- are also heavily loaded with Torah affecting the "sufferer."1• values and learnings. The therapist thus meets his 3. The mochi'ach, the therapeutic individual, seeks to patient as a "whole person" - including his personality understand the sufferer and his life (item b ), and has no and his value system. It is thus naive to consider the personal gain from this interaction (item d).ts possibility of interacting with patients as therapists devoid of whatever Torah is in us. Thus our therapist as well as our mochi'ach act therapeutically by virtue of their own matwity, by their Moreover, the notion of remaining neutral and ability to deal with the disturbed, and by their honest "therapeutic" toward our patient, i.e. helping him ad­ intentions to be helpful. They do not sit in judgment, just to his thing, is antitherapeutic, if not outright but genuinely seek to love the sufferer-transgressor. destructive. The idea, for example, of helping the And they apply their method judiciously, carefully con­ homosexual adjust to· his homosexuality 19 is analogous trolling what to tell, how to tell, and when to tell. For to a physician complying with his patient's requests to in this timing lies largely success or failure. From the give him pep by prescribing amphetamins or enlarging therapist, it demands therapeutic acumen, and from the parts of one's anatomy by injecting foreign and mochi'ach wisdom in knowing when to speak and dangerous substance. Why then not cut off one's leg if when to keep silent,1• sound knowledge of halacha, it gets in his way? Indeed, the popularity of certain and a readiness to consult with the gadol when in hedonistic psychotherapists today is undoubtedly due doubt. The Torah Jew, who also conducts psy­ to the fact that they give the patient what he wants.20 chotherapy, practices Hoche'ach toche'ach, i.e. psy­ This is not the way of honest therapy, nor is it the chotherapy, utilizing all of his skills gleaned from Torah way. many sources, yet with but one aim - to help the Moreover, there is the vital issue of "meaning," the sufferer-transgressor. His obligation as mochi' ach is existential dilemma, the nonbeing, the apathy, that basically the same as it is to the layman. Because of his plagues so many of our patients. Out of contact with expertise, however, he applies this practice with greater social institutions that had given meaning to life in the precision and should be held more accountable for his past, at odds with one's family (and by extension, one's failures. The essential goal of tochacha-therapy is to heritage), the patient searches for meaning. If not the help the sufferer become a "mensh" - a productive­ therapist, who is to show the way? And if the therapist moral human being. The Torah Jew who is a therapist is fortunate to possess a value system grounded in has identical goals for the religious patient as well as for Torah it is incumbent upon him to share it with his the non-religious; he has a clear percept of what proper patients. To the religious, he may extend his perception human behavior is for the Jew and for the gentile. How of Torah life free of compulsions or destructive guilt; to and when interpretations are made or teaching is in­ the non-religious, he may point the way towards voked is another matter - depending upon therapeutic "meaning" to be found in Jewishness; and to the gen­ contingencies and probabilities of success. tile he may illustrate meaning or adaptive behavior the

6 The Jewish Observer I December, 1975 therapist believes in - including that which he has his patients his perception of life and its meaning- as found in Torah. he has learned it in Torah. The therapist who is a Torah Jew is by no means a All of this should hold true for Jew or gentile, for the proselytizer. But his therapy is based upon his per­ religious and for the non-religious. It is equally ap­ sonality which in turn is grounded in Torah.Thus his plicable for dealing with practical matters, with feelings Torah is a factor - why not be aware of it and use it and attitudes, and with moral existential difficulties. constructively? For the Torah has something to say about all of this. To the extent such knowledge is available to us and how Summary and when it can be used calls for knowledge, wisdom and the proverbial fifth Shulchan Aruch. THE TORAH JEW WHO PRACTICES psychotherapy must No longer should Torah Jews adopt an apologetic enter the situation with certain unshakable beliefs. stance - defending our beliefs from the "assaults" of Basic must be his conviction that there can be no con­ science. Nor can there be a dichotomy between one's flict between Torah and true behavioral science. private life as Jew and one's professional life. Man is a Moreover, the knowledge of Torah should be an asset unit, and Torah demands a Torah approach to all there to the clinician, since Torah has a comprehensive is in life. Because Torah deals directly with human program for the" good life" for all people under all cir­ behavior, behavioral science is fortunate to have such a cumstances. resource at its disposal - and this presentation is mere­ The therapist meets his patient as a "whole person" ly an attempt at delineating how this "light unto - including his Torah. He acts therapeutically, using nations" should illuminate our work.(lsaiah 42:6 see many resources - including Torah and he shares with Radak) ~~

1. Ramban, Introduction to Chumash. to the Tor ah Jew (i.e. Mochiach) to be correct toward G-d, toward his 2. "V'chai bohem," commandments cannot be contradictory to life parents, to be giving, to be honest, to be kind: op. cit. 19:3-16. or health (Yuma 85:b) see also Rambam, Hilchos Kidush Hachodesh 12. op. cit. 19:17-18. See also Sefer Hachinuch, Mitzva 23a: "the 19:16. basis of this mitzva is to foster peace and goodwill among men." 3. We will concede that there are some situations where Torah de­ 13. Note, for example, that A vraham chastised A vimelech only mands of. man to suffer unhappiness. It is our belief, however, that after friendly relations were established, and its ending in mutual car­ such unhappiness is only apparent. In truth, it too is for our ing. Bereishis 21 :25 ultimate good. Note also Zahar, Reya Mahemna, Parshas Kedoshim, concerning the (See the SMAG Esin, Siman 17, where he differs with the Rambam role of love in attempting tochacha - referring to Mishle (3:12) he in his Minyan Hamitz.vos. To him there is a mitz.va of Tz.iduk Hadin, says:"Man must learn from G-d, to admonish with love." Also see the notion that the present suffering is for our ultimate good. His the Gemara (Babba Metziah 85:a) how our Chachamim practiced source is the Pasuk in Ekev 8:5: "You shall know within your heart tochacha - not by harsh judgment, but by giving respect and praise that just as man chastises his son, so does Hashem.") to the sinner; raising his self-concept rather than destroying it. On 4. See Rambam's Perush Hamishnayos. Pe'ah 1:1 where the this topic see "To Be a Teacher," The Jewish Parent, Jan. 1975. "Peiros," the fruits of observance, is the good life in this world. Also 14. See Magen Avraham (Orach Chaim, 238) citing the Sefer note on the mitz.va of Shiluach Hakan (Ki Setze 22:7) the comments Chasidim: "Only those who are familiar with the transgressor and of Ramban, K'sav Sofer and lmre' Shefer, concerning the develop­ have a chance to affect him." ment of traits and personality. Similarly the notion, that "Hakin'o, 15. See Rambam, Hilchos De'os, 6:7: "Inform him that this is all v'hata'avo, v'hakavod motz.iin es ha'adam min ha'olam (Avos 4:28) for his good, and be gentle at all times." coincides with the correlates found between personality types and 16. Just as it is a mitzva to tell one that which he will llsten to, thus psychosomatic diseases. it is a mitzva to remain silent whenever we will not be heard See also Moreh Nevuchim, Chelek 3, Perek 27, as he explains the (Yevamos, 65:b). Pasuk in Vo'eschanan (Devarim 6:24): "He has commanded us -- 17. Note, for example, Shands's formulation of psychotherapy: the -- for our wellbeing --- -, so that man should live in peace and patient's defense is a way of maintaining familiar, yet maladaptive, harmony in a society that is well ordered. ways of processing data. Psychotherapy facilitates data processing, 5. Ramban, p. cit. using language found useful by the therapist's school or persuasion. 6. ibid The therapist changes descriptions of patient to agree with his, which 7. Note for example Avodah Zora 9a: "two thousand years of are more adaptational, explain the world, are more accurate and con­ Torah" in reference to A vraham' s teaching in Haran Hanefesh asher sistent (Shands, H. Thinking and Psychotherapy, Cambridge, Mass.: asa b'Choron, see the Targum. Apparently this teaching of "Tor ah" Harvard University Press, 1960). is the level of human behavior, belief, ethics, etc. Note this definition 18. In my experience, children, psychotics and borderlines are par­ of "Torah", i.e. "human behavior" also in Ramban, ibid. ticularly astute in "reading" use and knowing all about use. I suspect 8. viz.. the concept of "Maase Avos siman labonim" what occurs to this is due to their fixation at the pre-verbal level that connects with our forefathers has significance for the children. (see Ramban the unconscious of ot1"!ers. Bereishis, 12:6; also Tanchumo Lech L'cho 9). 19. The recent decision by the American Psychiatric Association to 9. "Yeshorim darchei Hashem, z.adikim yelchu born, u'poshim remove homosexuality from being a sexual deviation is cleariy a yikoshlu born," one finds what he seeks (see Nazir, 23:a). political move. It is no different from what is done in Russia today 10. Kedoshim 19:17 where seekers of freedom are "diagnosed" as social deviates. Un­ 11. K'shot atzmecho (Sanhedrin 19:a.) Also note prior admonition doubtedly to the Nazis, sadism was similarly "normal."

The Jewish Observer I December, 1975 7 Ahavas Yisroel and Kovod Yisroel How Does the Jew Express Love For His People?

Based on an address by RABBI EL YA SVEI .K""';tv, Rosh Hayeshiva of the Talmudical Yeshiva of Philadelphia, delivered at the recent national convention of Agudath Israel of America.

RABB! MOSHE CHAIM LUZATTO'S description of the each in his own way, one succeeding and one failing: strongly motivated, deeply religious Jew seems When Bnei Yisroel were encamped in Shittim, the somewhat puzzling: "His love of G-d is expressed in daughters of Mo'av enticed them into sin, and as three ways: through joy, attachment to G-d, and punishment G-d unleashed a devastating plague on zeal" (Mesilas Yeshorim, Chapter 19). There seems the Jews. Two men arose from the ranks to arrest the to be an inconsistency in this portrait. ls it possible plague: Zimri ben Solu, of the Tribe of Shimon, took that a person so filled with love of G-d that it in­ a Midianite princess, comparing her to Zipporah, the spires joy in his service, should also be so exacting Midianite wife of Moshe Rabbeinu, as a vindicating with others as to zealously attack them for being argument on behalf of those Jews who strayed ... , deficient in their attachment to G-d? Would not a His ploy failed, for the plague raged on. joy-imbued love rather inspire conciliation and By contrast, Pinchos ben Elazar, of the Tribe of forgiveness than zealous vengeance? Levi, seized a spear and killed Zimri in an act of The Vengeful Brothers vengeance. And the plague stopped - demonstrating that an act of vengeance can indeed prove to be more MAN'S LOVE FOR G-D is ultimately reflected in love a service of brotherly love than a gesture of vindica­ for His creatures - especially in brotherly love. The tion. first incident of brotherly concern recorded in Chumash is the attack of "Shimon and Levi, the The Shape of Brotherhood brothers of Dina" against Shechem - the prince, WHAT, THEN, QUALIFIES AN ACT as an expression of and the city bearing his name. The brothers wiped brotherly concern? Neither tolerant indulgence nm out the entire populace of the city in retaliation for public reprimand necessarily show love. Only when the prince's violation of their sister. Their father, it results in the enhancing of another's kovod - his Yaakov, however, did not approve of their vengeful standing in the eyes of others - does either show acts and reprimanded them: "You have troubled me, love. This specifically was the nature of Shimon and to make us odious before the inhabitants of the Levi's response to Yaakov, when he had accused land!" them of muddying his reputation among the They replied: "Shall our sister be treated as a neighboring nations and threatening his family's harlot?" (Bereishis 34:30,31.) security. The brothers replied by comparing the While their retort was a strong counter-statement, market-place talk before their revenge - "The it seemed to say nothing in the way of argument. daughter of Yaakov is open to violation" - with the Why, indeed, did they react so violently, spoiling new theme that later dominated public talk: "Dina's brothers have avenged her mistreatment" - and in­ their image among their neighbors? Could such deed they specifically emphasized the nature of the revenge be considered responsible acts, motivated by brotherly love? After all, their actions could easily talk in the gathering places both of Jews and of heathens (see Targum Yerushalmi). Before, Dina have triggered reprisals from surrounding com­ munities. How could they have taken such terrible had been denigrated and was spoken of in terms risks? totally unbefitting a daughter of Yaakov, belying her Torah-imbued personality - resulting in a Chillul This type of violent response has appeared time Hashem, a defamation of G-d's honor. Now, and again in the Jewish national experience. Two references to Dina assumed a different coloring, tak­ descendents of Shimon and Levi, the archetypal ing into account her standing as a bas Yaakov - brothers, attempted to demonstrate brotherly love, restoring her to her original repute, with a commen-

8 The Jewish Observer/ December, 1975 surate enhancing of Kovod Shomayim. Holy Temple) in Jerusalem, and through the Tribe of Levi who served in the Since the So, too, did Pinchos's act of vengeance (against Bais Hamikdash. destruction of Jerusalem, however, this distinctiofi Zimri ben Solu) restore Israel to its original glory, for he demonstrated that the Jewish nation, in its attach­ has fallen on the shoulders of those most concerned ment to G-d, could not tolerate any breaches of with guarding our Torah heritage - the yeshivas and their students, as heirs to the Levites. fidelity to Him. He underscored the uniqueness of Kial Yisroel. This enhancement of Israel's glory was This linking of Kovod Yisroelwith Torah is clear­ all the more significant for emerging from within the ly expressed in Tanach: Oh the one hand, the first of nation's ranks, bringing them forgiveness. For this, the Judges, Asniel ben Knaz, was mentiofied as being the Sipurrio says, Pinchos earned c':>iy nmi:i n•i:i an associated with kovod for restoring to the Jewish eternal covenant of priesthood .. , for his act of People mastery of over a hundred forgotten halachic vengeance that truly expressed brotherhood. passages. By contrast, the widow of Pinchos (son of Eli HaKohen) named her son Ichabod - loss of The Substance of National Glory honor - "to say that honor has departed from Israel . APPARENTLY, THEN, KOVOD IS REFLECTED in the talk - for the absconding of. the Ark of G-d (from Shilo of others, but its essence is determined by other fac­ by the Philistines) and (the death) of her father-in­ tors. On the surface of things, it may seem that Jaw and her husbafid" (Shmuel I:4, 21). kovod results from blood-letting in defense of Thus, honor is equated with Torah knowledge another's honor. But, as stated, this is a very super­ (restored by Asniel), and the active presence of the ficial reading of events. Kovod Yisroel is determined Law and its guardians (the Ark, Eli and Pinchas); by a clarification of the Jewish nation's standing and while the absence of these brings with it a loss of its special relationship wtth G-d. Any way in which honor. this is brought to the fore is an enhancement of Kovod Yisroel. Afid study of Torah and teaching of The Only Criteria Torah are foremost among the means of enhancing IT SHOULD BE OBVIOUS, THEN, that whoever seeks Kovod Yisroel. honor for our people will focus on the standing of Of Kovod and Torah the Torah community, and - as with Dina's reputa­ tion - how people assess it ifi the houses of study THIS UNDERSTANDING of Jewish national glory and in the market-places of Jews and non-Jews. No offers insight into the connection between the one partial to Kovod Yisroel will subject the Torah reward bestowed upon the Tribe of Levi: the charge community .to public criticism; and those who pos­ of "Teaching your statutes to Yaakov and your sess a modicum of brotherly love for their fellow Torah to Yisroel" (Devorim 32: 10) - and the act Jews will zealously defend the students of Torah that earned it: Whefi Moshe Rabbeifiu had dis­ from those who demean them. covered Jews worshipping the Goldefi Calf, he called This criterion must be applied by individual critics out, "Who is to G-d, join !l\e." Only the tribe of Levi and establishments of criticism alike. Public rallied to his cry, killing thousands of idolators. speakers, newspapers, and journals of comment may One might wonder, Did the Levites simply eatn assume to operate on rules of journalism or their unique station as the teachers of Torah to Jewry "integrity" of lheir own making, but the final by virtue of committing brutal acts of vengeance? analysis is - are they motivated by a sense of Not at all! Levi - the son of Yaakov, as well as his kinship with Kial Yisroel? If they are, their public progeny, the Tribe of Levi - demonstrated that pronouncements will be aimed at enhancing the Israel is, indeed, of special standing, worthy of cor­ kovod of those involved in Torah study, not at rective ac.tion to restore its lost honor. This was the denigrating them. underlyifig motive for their vengeful acts, and it was Our pursuit of the enhancement of Kovod Yisroel the very nature of their reward: national enhance­ can assume many guises - ranging from generous ment through teaching Torah to Jewry (as explained support and encouragement, .to acts of .zeal. The · in Meshech Chochma). ultimate result, however, must be the flourishing of The Rambam also underscores this connection Torah and its institutions, and an emphasis on the between the role of the Levites as those most respon­ awe in which Torah scholars are held. For only sible for Kovod Shomayim (the glory of G-d) and the through Torah study do we bring into focus the task of spreading Torah. He points out that Kovod special standing of the Jewish nation .... The prime Yisroel previously had been embodied in the Divine expression of Ahavas Yisroel is highlightifig this presence of the Shechina in the Bais Hamikdash (the special standing. Jl

The Jewish Observer I December, 1975 9 ]. David Bleich Halacha - Tor ah Law Divine Wisdom Through Human Intellect

How are we to understand that G-d-given Torah Law is "not in the heavens"? How can both sides of a halachic dispute be "the words of living G-d"? To what extent are social considerations taken into account when a halachic decision is rendered?

A Religion of Law Torah learning. Those capable of doing so plumbed the depths of the Talmud. Others perused the Mishnah or JUDAISM IS UNIQUE in its teaching that study is not studied the weekly Torah portion together with the merely a means but an end, and not merely an end commentary of Rashi. Even the unlettered recited among ends, but the highest and noblest of human Psalms on a regular daily basis. To the Jew, Torah aspirations. Study of Torah for its own sake is a study has always been more than a ritual act; it has sacramental act, the greatest of all mitzvos. Throughout always been a religious experience. the generations Torah scholars were willing to live in poverty and deprivation in order to devote themselves The Jew has always perceived G-d speaking to him to study. Every Jew, regardless of the degree of erudi­ through the leaves of the Gemora, from the paragraphs tion he had attained, devoted a portion of his time to of the Shulchan Aruch and the words of the verses of the Bible. The Sages long ago taught, "Kudsha berich hu ve-oraisa chad," G-d arid the Torah are one; the

RABBI BLEICH. a noted writer and lecturer, is spiritual leader of the Torah is the manifestation of divine wisdom. G-d Yorkville Congregation in Manhattan, and is a Rosh Hayeshiva in reveals Himself to any one who immerses himself in the Rabbi fsaac Elchonan Theological Seminary. This essay is excerpted depths of Torah; the intensity of the revelation is from the introduction to Rabbi Bleich's forthcoming book on halacha directly proportionate to the depth of penetration and to be published by K'tav Publishers. perceptive understanding. To the scholar, a novel, il-

10 The Jewish Observer I December, 1975 luminating insight affords a more convincing Heavenly Academy ruled that there was. The Gemora demonstration of the Divine Presence than a multitude records that the matter was left for final adjudication by of philosophic arguments. It is a form of divine con­ Rabba bar Nachmani, "who is singular [in his frontation which must be experienced in order to be un­ proficiency] in such matters." Certainly G-d did not derstood. Yet it is a relationship which every Jew may need to be instructed in His Law by mortal man. The experience, at least be-ze'air anpin, in miniscule form, Gemora teaches that the Law was designed to be under­ through Torah study. stood, interpreted, and transmitted by man. According­ Judaism is fundamentally a religion of law, a law ly, man's understanding of Torah must prevail. Man's which governs every facet of the human condition. The interpretation is not only inherent in the content of Torah contains not merely a set of laws but also canons revelation but is the one which G-d Himself wills to prevail.* of interpretation as well as principles according to which possible internal conflicts may be resolved. "Both Are Correct!" Maimonides records the doctrine that the Torah will MOREOVER, JEWISH TEACHING RECOGNIZES that two not be altered, either in its entirety or in part, as one of conflicting conclusions may, at times, be derived from the Thirteen Principles of Faith. The divine nature of identical sources by different scholars. Which is cor­ Torah renders it immutable and hence not subject to rect? Both are correct! "These and those are the words amendment or modification. of the living G-d," declare the Sages (Gitlin 6b). If two "It is Not in the Heavens" conflicting conclusions may be derived from the same corpus of law, then both must be inherent therein. In ALTHOUGH THE TORAH ITSELF IS immutable, the Sages the realm of theory both are correct, both are Torah. Of teach that the interpretation of its many laws and course, in matters of practice, in terms of p'sak halacha, regulations is entirely within the province of human in­ of definitive halachic ruling, there must be a means of tellect. Torah is divine, but "lo ba-shamayim hi" - it is deciding between the conflicting views, else legal not in the heavens (Devorirh 30:12), - it is to be in­ anarchy would result. To this end halacha, as a legal terpreted and applied by man. A remarkable corollary system, includes canons of p'sak, canons of judicial to the principle of the immutability of the Torah is the determination.While these may produce decisions principle that following the revelation at Sinai no which are of absolute binding authority this does not further heavenly clarification of doubt or resolution of imply that the view which is set aside is thereby rejected ambiguity is possible. Clarification and elucidation are as a nullity. On the contrary, insofar as the study and themselves forms of change. Since there can be no new pursuit of Torah is concerned, such a view is of un­ revelation, a prophet who claims the ability to resolve diminished importance. No one has ever suggested that disputed legal points by virtue of his prophetic power it is not necessary to recite birchas ha-Torah, the bless­ stands convicted by his own mouth of being a false ing pronounced prior to engaging in Torah study, prophet. before studying the words of Beis Shammai on the Once revealed, the Torah does not remain in the grounds that the normative decision is in accordance heavenly domain. Man is charged with interpretation with Beis Hillel. In the eyes of G-d both are of equal of the text, resolution of doubts and application of the validity. Definitive p'sak halacha is a matter of practical provisions of its laws to novel situations. The Gemora, necessity but not a reflection upon transcendental Baba Metzi'a 59b, presents a vivid illustration of the validity. principle "lo ba-shamayim hi" in a narrative concern­ No Room For Subjectivity ing a dispute between R. Eliezer and the Sages regarding a point of ritual law. R. Eliezer refused to be THE FOREGOING SHOULD NOT in any sense generate the overridden by the view of the majority and went to impression that subjective considerations or volitional great lengths in invoking heavenly signs in support of inclinations may ever be allowed consciously to in­ his own position. R. Eliezer had sufficient power to fluence scholarly opinion. Torah study requires first change the course of nature, to work miracles and even and foremost intellectual honesty. Beis Hillel did not to summon a heavenly voice in support of his position, purposively adopt a policy of permissiveness and Beis but the Sages, quite correctly, failed to be impressed. Shammai a policy of stringency: Beis Hillel did not set Interpretation of halacha has been entrusted to the out to be easy-going and Beis Shammai to be hard and human intellect and, accordingly, human intellect must unbudging. Each reported sincerely held convictions, proceed in its own dispassionate way, uninfluenced and conclusions reached in as detached and dispassionate a unprejudiced by supernatural phenomena. Even more manner as is humanly possible. It is a travesty of the dramatic is the narrative recorded in Baba Metzi'a 86a. halachic process to begin with a preconceived conclu­ Here we are told of a controversy between the Heavenly sion and then attempt to justify it by means of halachic Academy and G-d Himself with regard to a case of pos­ dialectic. Neither Hillel nor Shammai nor any of their sible ritual defilement. The Almighty is cited as ruling that there was no cause for ritual defilement, while the "'See Rabbenu Nissim, Deroshos Ha-Ran, Derush 7.

The Jewish Observer I December, 1975 11 spiritual heirs engaged in sophistry in order to justify rite was authoritative in his jurisdiction. The contradic­ previously held viewpoints. The dialectic of halachic tory opinion of his colleagues was binding in their reasoning has always been conducted in the spirit of jurisdictions. Only upon a decision of the supreme "yikov ha-din es ha-har - let the law bore through the halachic authority, the Beis Din ha-Gadol, sitting in mountain." The law must be determined on its own Jerusalem, did a given view become binding upon all of merit and let the chips fall as they may. Israel** The Fundamental Prerequisite A rabbinic authority may issue decisions in accor­ dance with his own views when such views are not in "THESE AND THOSE ARE THE WORDS of the living G-d" conflict with a position already binding upon the com­ is a dictum applicable only when fundamental prere­ munity of Israel as a whole. He may rely upon his own quisites have been met. The corpus of halacha must be opinion only if he has attained the requisite degree of mastered in its entirety and accepted in its entirety as Torah scholarship and erudition and if the conclusion is the content of divine revelation. Canons of interpreta­ genuinely arrived at on the basis of his own study and tion, which are themselves an integral part of the Tor ah analysis. It goes without saying that his decisions are itself, must be applied in an objective manner. Then authoritative only if his personal piety and religious and only then are the resultant conclusions the "words probity are beyond question. of the living G-d." Then and only then may it be as­ sumed that, from the time of the giving of the Torah, it Psak - A Specialized Skill was destined that these conclusions be reached. It is FREQUENTLY, HOWEVER, THE RABBINIC DECISOR is conceivable that two different individuals of equal in­ lacking in comprehensive scholarship or has not for­ telligence and erudition, both possessed of equal mulated a strongly held opinion of his own. In such sincerity and objectivity, may reach antithetical conclu­ cases, he must decide in accordance with one of a sions. Since the Torah was given by G-d, and disparate number of views expressed by his predecessors or col­ human intellects were created by G-d, the inference is leagues. The ability to formulate definitive p'sak is the virtually inescapable: it was part of the divine scheme product of highly specialized skills. It is in choosing that both conclusions be reached. Since both conclu­ between conflicting precedents and opinions that the sions are derived from accepted premises and both are consumate expertise of the decisor becomes apparent. defended by cogent halachic argumentation, it follows The decisor may not arbitrarily seize upon an in­ that both are legitimate expressions of halacha and dividual opinion or a solitary source to the negation of hence both are of equal validity. Of insights attained in the weight of halachic precedent or concensus. He most this manner the Sages taught, "Even that which a con­ certainly may not be swayed by the consideration that scientious student will one day teach in the presence of the resultant decision be popular or expedient or simply his master was already told to Moses at Sinai" (Palesti­ by the fact that it appeals to his own personal predilec­ nian Talmud, Pe'ah 2:4). tion. He must carefully weigh and balance opinions and Of course the development of correctly formulated decisions assigning weight not merely on the basis of decisions governing matters of practice is of singular sheer number but also on the relative stature of the importance. The methodology by which some opinions scholars whose opinions are under consideration as well are accepted and others excluded from application to as the complexities and relative importance of any practice constitutes a highly complex aspect of halacha. number of component factors. Halachic decisions are not a matter of arbitrary choice. In order to understand the manner in which halachic Decision-making is also bound by rules of procedure. decisions are formulated it is necessary to focus atten­ tion upon the deductive process by means of which Each Authority and His Jurisdiction definitive rulings are derived from fundamental princi­ THE VERSE "Judges and officers shall you make for ples. It is only by means of the dialectic of halacha that yourself in all your gates" (Devorim 16:18) bestows it is possible to appreciate the halachic process as it is autonomous authority upon the rabbinic judges in each employed le-hasik shematessa aliba de-hilchesa, in locale. They are empowered to promulgate their views reaching definitive conclusions on the basis of pertinent in the area subject to their jurisdiction. The local pop­ sources. It is through this process that the fundamental ulace may, with complete confidence, accept the concepts of Judaism become concretized in regulations teaching of the local beis din. Thus, in the city in which ordering the day by day realities of human existence. In R. Eliezer was the chief authority the populace chopped the halacha, theory and practice converge, abstractions trees, built a fire and boiled water on the Sabbath in become concrete and Judaism poses its unique answers preparation for a circumcision, while in a neighboring to the eternal questions of existence. IX town such actions constituted a capital offence. R. Eliezer' s opinion to the effect that Sabbath restrictions **For a discussion of other equally binding decisions see R. Ekhonon are suspended not only for circumcision itself but even Wasserman, Kuntres Divrei Soferim, no. 2, published as an adden­ for preparation of the necessary accoutrements of this dum to Kovetz Shi'urim, II (Givatayim, 5720).

12 The Jewish Observer I December, 1975 The Orthodox Jew in Golus no longer exists in isola­ tion of the secular environment. Contemporary society exerts a subtle impact which extends even to the very formation of the personality of the Jewish individual. To combat these influences it is essential that we expose the philosophical assumptions that underlie the secular milieu, and uncover those forces that act corrosively upon the Orthodox Jew. Freud: The Shift From Ethics to Science THE TWENTIETH CENTURY, and particularly the past fifteen years, has witnessed a severe revision of long standing moral and ethical attitudes. G-d and religion have been proclaimed dead, and authority in the home and classroom has been harshly undermined. Radical groups espouse violence as a legitimate method of achieving their ends. "New morality" or permis­ siveness has been firmly established, and standards of dress and appearance no longer exist. While numerous factors have facilitated this social upheaval, the philosophical underpinnings of Freudian psychology - or at least the popular conception of it - have played a distinct role in granting justification and sanction to this process. Man has long known that the human psyche is of two conflicting natures - the yeitzer hara and yeitzer tov - the evil and the good inclinations. In Freudian terminology the rough parallels of these terms are the id, as the source of animal instincts, and the superego, representing the element of moral control. Prior to Freud, conflicts arising from these forces when in op­ position were to be resolved in accordance with the religious beliefs of the individual. Freud, however, withdrew the conflict from the ethical domain and transferred it to that of science. The id was seen as in­ trinsic to man, the source of all energy and produc­ tivity. The superego, on the other hand, is a mixture of learned responses, implanted in the subconscious by parents and their surrogates. The superego can at best channel, and at worst frustrate, the libidinous energy, but is not a source of energy in its own right. Thus, the id - not the superego - is man in essence. As Freudian psychology was popularly understood, it followed that man is in his natural state only when the artificially evolved superego does not restrain the instinctive drives of the id. Since the superego's responses are learned, they may be revised to alleviate the tensions and frustrations generated from internal conflicts, whereas the innate drives of the id are im­ mutable. Freud had presented his views as a scientific and medical system rather than as philosophical theory and for this reason his speculations received wider accep­ tance than one might have otherwise expected. Thus,

YAAKOV DAVID LUBAN,of Forest Hills, New York, is studying in Beth Medrosh Govoha, Lakewood, N. ].

The Jewish Observer I December, 1975 13 the 20th century rule of thumb has become: The ex­ cannot advance human happiness. Moreover, as we will istence of a desire justifies its fulfillment; or, more show, society has regressed in its misdirected search for pointedly, "! want, therefore it's O.K." The battle for fulfillment. preeminence has been tilted in favor of instinct, thus enabling permissiveness, rebellion against authority, Two levels of Human Function and violence to be normative behavioral patterns. MAN FUNCTIONS ON TWO LEVELS, conscious and Judaism: The Preeminence of Morality unconscious. The former is distinguished by its in­ herent quality of awareness. Indeed, consciousness JUDAISM FUNDAMENTALLY REJECTS Freud's hypothesis separates man from machine and permits all human ex­ of the character of the superego. The superego is a perience. Emotional responses and cognizance of the creative force with sources in the neshama - the soul - self could not take place were it not for awareness; which is a cheilek Eloka mima'al - part of G-d from cameras do not see, robots are incapable of anger, and above - and aspires for the sublime, the religious ex­ computers are not self-aware. perience. Social factors can enhance or frustrate the It is our contention that one can develop one's un­ workings of the superego, bur the superego itself en­ conscious facets, where awareness is almost mute, to a compasses inborn drives. Where Freud sees the greater degree of consciousness through proper superego as totally reflective of social standards, stimulation. For example, profoundly moving events, Judaism sees social standards as reflective of the such as marriage or death of a dear one, can expand superego. And where Freud views religion as a man­ one's sense of awareness. The provocative nature of the made device for relieving anxiety, Judiasm views it as a event touches nerves deep within the person and is ex­ Divine scheme which inspires sympathetic echoes in perienced through an enlarged portion of the self. By man's natural instincts. contrast, a deficiency of stimulation will cause the level Although both the id and the neshama are inherent of awareness to drop, as occurs during sleep. Thus, components of man, Jewish philosophy regards the one's conscious and unconscious levels are not static, neshama a·s more essential to the self, and the id as com­ but expand and contract in accordance with stimula­ paratively more external and superficial. The id is a tion. manifestation of the material, more earthy, and hence is In as much as a person is composed of id and of lower order than the urgings of a neshama source. neshama-strivings, both are subject to the formative This conception of man is prevalent not only in Ag­ process described above. In the hedonist, the id is gadic literature, but is also reflected in halachic predominant on the conscious level, while the thought: A Jewish divorce must be granted with free neshama's pull remains dormant in the unconscious. volition. However, in those marital situations where The reverse is true for the religious-aspiring individual. halacha mandates the issuance of a divorce, force may be exercised in compelling the husband to grant the An Id-Centered life divorce. The Rambam ('J '1m ,,,~ )'IL'Wl '1m) explains that CONTEMPORARY MAN HAS CATERED to the insatiable the recalcitrant husband who refuses to comply with drives of the id, but he has overlooked the more basic the religious directive had, in effect, suppressed his needs of the neshama . Id consciousness has acutely in­ own will. The court's exercise of physical force enables creased, while n2shama consciousness has severely the husband to overcome the pressure of his yeitzer diminished. Ultimately, pleasures experienced on the hara and act in accordance with his yeitzer tov. This ex­ superficial level of the id prove unfulfilling. Man con­ planation requires clarification. The husband had tinues to search aimlessly for his true identity, which is originally surrendered himself to his yeitzer hara. lost in the repression of the neshama, the essential man. Should his decision not be regarded as representing his Although purporting to be happy in his newly achieved will? Apparently, halacha considers the unconscious state, modern man is in fact empty and hollow. Freu­ wishes of the yeitzer tov which stem from the essence dian psychology has ironically produced an opposite of man to be the husband's real desire, despite an ap­ effect of its intended purpose. Rather than enable man parent willingness to conform with the demands of the to be his true self, it has driven him to self-alienation. more superficial yeitzer hara. Crucial in society's pursuit of an id-oriented lifestyle Freudian and Jewish thought, therefore, are has been the ability to ignore guilt generated by the diametrically opposed in their conceptions of the self, neshama. Assistance has been effectively provided by and in their approaches to id-neshama conflicts. For psychologists, who have long looked askance at guilt. Freud the id represents real man and as such must not In their view, guilt is an imposed response and not an be repressed, whereas Judaism views the neshama as es­ innate emotion. One feels guilty because he has been sential man, and the supremacy of the neshama over taught to feel guilty. This follows from the belief that the id allows man to achieve his natural state and the superego itself is externally induced. Furthermore, equilibrium. Thus, overemphasis on id-gratification guilt is viewed as a destructive emotion which creates

14 The Jewish Observer I December, 1975 anxiety and disrupts one's emotional balance. Judaism clothing, my car, my house ... they are mine" becomes resolutely disputes this view, and encourages and de­ in the mind of the owner "my money, my clothing, my mands guilt, as an integral part of the mitzva of car, my house ... are part of me." This internalization teshuva. The result of repression of guilt has been to takes place at the expense of other segments of the self, enforce modern man's artificiality, while recognition of and results in diminishment of neshama-consciousness. guilt has always been a constructive act - as we shall It is not necessary to devise original methods to attempt to explain. counteract the effects of an id-directed society. All mitzvos sincerely performed stimulate and develop Release by Guilt-Recognition neshama consciousness: AS STATED, the level and form of self-consciousness are D Particularly important is the study of Torah. "Those determined by the nature of the individual's ex­ who stray from the Torah die immediately" (Talmud: periences. Thus, transgression of an aveira intensifies Avoda Zora 31). Torah is the life-breath of the id-consciousness. At the same time, the neshama-seif is neshama, and in the absence of Torah the neshama repressed to eliminate opposition and enable retrogrades into unconsciousness. rationalization: "An aveira stupifies the heart of man" (Talmud: Yoma 39). Nevertheless, the id and neshama D Tefilla recited with an awareness of G-d's presence continue to conflict on the unconscious level, and the is equally significant. The neshama longs to cleave to psyche must expend energy to maintain the status quo. G-d. When one recognizes that he stands before G-d, The initial step in the act of teshuva is vidui - con­ the neshama ascends from within to unite with its fession of wrongdoing. Acknowledging the transgres­ Creator. sion alleviates the necessity of justifying one's actions. By granting expression to emotions and sensitivites Charata (regret) then follows, and the hitherto con­ that have their origins in man's real self, one further tained guilt is given healthy catharsis. No longer enables his neshama's strivings to emerge to a more ful­ repressed - but granted expression, the neshama ly developed level of consciousness. Significantly, our returns to its previous state of consciousness. Teshuva, sages write, "Where repenters stand, the righteous do as the term connotes, is an act of return. The neshama not stand" (Talmud: Sanhedrin 99b). By bringing to aspires to G-d, and in recovering neshama­ the surface his deep-rooted emotions of guilt, the consciousness, man, indeed, returns to G-d. Teshuva, repenter achieves an intensity of neshama awareness therefore, does not create new guilt, but permits expres­ that others may never experience. sion of formerly repressed guilt. By contrast, denying In his attempt to realize happiness, modern man has guilt is abnormal and forces adoption of unnatural con­ adopted a mode of behavior that emphasizes id ditions. gratification. No doubt, such behavior affords a Creeping Neshama-Loss modicum of pleasure, and man naively views this shal­ low satisfaction as true happiness. Despite exterior WHAT, THEN, HAS BEEN THE EFFECT on the Orthodox pretensions, however, man is not happy. Having sur­ community of living in an id-directed society? rendered his true identity, he exists in a state of Although religious Jewry abstains from the immoral emotional poverty which leaves him hollow and behavior of contemporary society, it would be naive to desolate. '1ll!ll n~~I1 0'"11100~. "My soul will weep in assume that the Jewish community has emerged un­ hidden chambers" (Jeremiah 13: 17). In the hidden scathed. The secular environment plays a decisive role chambers of the soul and deep recesses of the uncon­ in personality development, and a society with scious neshama, man mournfully weeps. If he chooses, pronounced id-consciousness and minimal neshama man may repress his own bitter anguish and remain consciousness must unfortunately leave its mark in consciously oblivious to the turmoil of his soul. If, kind on its Jewish populace. however, he listens well, man may perceive the voice of The Jewish people have always displayed distinct his innermost soul, and thereby elevate his neshama to depth of character. Our ancestors studied Torah and otherwise unattainable levels. ,,,, ?1p l:V i~?i 1'1V, i)K performed mitzvos with an intensity of feeling which pn1,, "I am asleep" - my neshama is unconscious, "but encompassed their entire neshamos. Yet the present is my heart is awake" - with inner agony, "the voice of an era of the superficial, and the shallowness of con­ my beloved" - G-d - "knocks" (Shir Hashirim 5: 2). temporary society has filtered into Jewish life as well. Modern man, then, has the unique option of choosing The deep sincerity exhibited by our ancestors is now between two courses: superficiality or intense depth. sadly lacking. Religious advancement results from the immersion Equally disturbing is the pronounced trend within of the self into the depths of the soul where one may be the Jewish community toward materialism. Strong at­ consumed in the flame of the neshama. The elements of tachment to material possessions often leads to an in­ greatness lie within man himself. They need only to be corporation of the objects into the self. "My money, my utilized. t..."i:

The Jewish Observer I December, 1975 JS THERE IS ENDLESS FASCINATION in the American During the colonial period, a number of individuals colonial era as the formative years of a leading world were in the front rank of Torah leadership in this civilization. No less intriguing is the story of the origins country. Perhaps the greatest scholar among them, and and early struggles of the Jewish kehillos of this certainly a most interesting personality, was Rabbi country in that period. These tiny communities began Raphael Chaim Yitzchok Karigal. Rabbi Karigal was a from nothing and set the stage for what has eventually most rare combination - a typical Sephardi Chacham beCome a leading world Jewish center. from Eretz Yisroel who spent a number of years in 18th Contrary to popular opinion, there was an active century colonial America. His turbulent life story and Jewish life in colonial America. While the early far reaching travels provide us with a bird's-eye view of American kehillos could not compare with any of their contemporary Jewish life in America as well as in many Old World counterparts, neither in numbers nor in other parts of the world. Torah scholarship, a handful of loyal Jews did struggle heroically to maintain and perpetuate their Torah Rabbi Karigal's Hebron heritage. During the colonial epoch, these struggles RABBI RAPHAEL CHAIM KARIGAL was born in 1732 in the were only marginally successful, but until the begin­ ancient Sephardi kehilla of Hebron in Eretz Yisroel. ning of the nineteenth century, at least all of­ The Jewish yishuv in Palestine was then concentrated ficial expressions of organized Judaism in the country in the four orei hakodesh {holy cities): Jerusalem, were faithful to Torah tradition. Eman­ Hebron, Safed, and Tiberias. The remainder of the land cipation was unnecessary, "enlightenment" was un­ was mostly desolate wilderness. Even these four known, and it was only later, when abandonment of "cities" were ancient, unhealthy, and decaying towns in Jewish heritage became more obvious, that the United which small, oppressed, and persecuted Jewish States became worthy of characterization as a "treifa minorities lived under the uncivilized, brutal rule of medina." Turkish pashas.

RABB! SINGER. a musmach of Beth Medrash Yeshurun of the Yeshiva The major bright spot in Jewish life in Eretz Yisroel Rabbi S. R. Hirsch, is a frequent contributor to these pages. was the people's absorption in and devotion to Torah

16 The Jewish Observer I December, 1975 study. From the time of the Spanish expulsion, Eretz Yisroel had developed into a great Torah center, es­ A pecially .for Sephardic Jewry. It was the home of the great yeshivas of the Sephardi world, and the source of SERMON

the majority of the Sephardic rabbis and spiritual p~ t A Cl1~D AT TH£: leaders of the Diaspora. Indeed, at this time Palestine was almost totally a community of scholars, with the SY NAG 0 GUE, exception of a handful of laborers. The talmidei In N£WPORT Rliode-lj1and, chachomim, both native and foreign born, were sup­ ported by donations from Jews the world over. Indeed, CALLED it was this situation which led Eretz Yisroel to its posi­ "The SALVATION of ISRAEL:" tion as a spiritual and intellectual center of the Sephardi On the Day of PE N T E C 0 $ T, Diaspora. Each of the four kehillos took pride in its own Or FE A ST of W E E K S, scholars and yeshivas, and each enjoyed its own period The 6th day of the Month Si11mr• of prominence over the others. During the mid-1700, The year of the Creation> 5S33 ! Hebron was second only to Jerusalem, the leading Or• MaJ 2S, 1773. Palestinian community. Among Hebron's great scholars in the mid-eighteenth century was the world Being the ANN!VERSAltY famous Chidah, Rabbi Chaim Yosef David Azulai Of giving the LAW at Mou~t Sinai : (1724-1806), the leading Sephardi authority after the Br THE VtN'ERAntt l:IOCHAM-, time of Rabbi Joseph Karo (1498-1566). 1'ut: L<::Aai--£D R ABB 1. It was into this community that Raphael Karigal was HAIJM ISAAC KARJGAL, born. He studied at a local Hebron Yeshiva, Chesed Of the City of Ht11RON", near JtRVSALEM1 L' A vrohom V' em es Leyaakov. This school had been Jn the Hoty LAND founded in 1659 by the Amsterdam Sephardi mil­ Nl'.WPOR']', Rh,/t-Tjl,.J: l'r;nted·•nd Sotdby lionaire, Avraham Israel Pereira, a Marrano who had s. SOUTH WlCK, in ~een-Street, 1 ii3" escaped from Portugal to Amsterdam and became a leader of its kehilla. His son, Jacob Pereira, continued to support this yeshiva after his father's death, un­ of his career traveling the world as a shliach of Eretz derwriting not only the Yeshiva's budget, but also all Yisroel. the living expenses of its scholars. On Rabbi Karigal's initial trip as a shliach, he toured Rabbi Karigal' s teachers included Rabbi Mordechai the Jewish communities of nearby Egypt for three Zeevi, Rabbi Meir Gedalia, and Rabbi David Melamed, months. He then left by ship for Izmir, Turkey, con­ who conferred semicha on him in 1750. Rabbi Karigal tinuing on to the leading kehillos of Constantinople, then went to Jerusalem where he continued his studies. Salonika, and Adrianople; traveling on to the east, to Among the leading Jerusalem scholars with whom he the kehillos of Syria, Iraq, and Persia. In Persia his last studied was Rabbi Jonah Navan (1713-1760) author of stop was the large community of Isfahan. This trip, un­ "Nechpa Bakesef." der the difficult travel conditions of the time, lasted two years, after which he returned to Hebron. The "Shliach": In 1757, the Hebron kehilla dispatched Rabbi Karigal Hebron's Torah Ambassador at Large on a second, even more difficult and far-reaching AS A MEASURE of his contemporaries' favorable opinion trip-to Western Europe. Rabbi Karigal first sailed to of him, Rabbi Karigal was appointed to be a shliach of Italy. He spent much time in the various kehillos of Ita­ Hebron in 1754, when he was only twenty-one. While ly, where he was highly regarded and his opinion eager­ it was understood that his mission was basically to ly sought. The famous controversy was then raging travel to the Diaspora to raise money for his com­ over the writings of Rabbi Moshe Chaim Luzzato munity's scholars, a shliach was much more than a (author of Mesilas Yeshorim) and their delvings into fund raiser. He would also bring the fruits of the Holy the doctrines of Kabba/ah, Rabbi Karigal was invited to Land's Torah study to the Diaspora. While on his help mediate this dispute and actively sought to resolve travels, he would be asked difficult questions of it. halacha, and be requested to resolve communal disputes Rabbi Karigal then traveled north to Vienna, Prague, and problems. He would also check into the health of and a number of German communities. After visiting the local Torah institutions, suggesting improvements the wealthy Sephardi kehillos of London and Amster­ in them. Thus, a prominent scholar would be selected as dam, in 1762, Rabbi Karigal prepared to return to a shliach . ... As a case in point, the Chidah spent much Hebron. Just at that time, the parnassim (community

The Jewish Observer I December, 1975 17 however, he established a local yeshiva where he taught a number of students. In 1764, he returned to Amster­ dam and traveled on to Eretz Yisroel and Hebron. London, Jamaica, and the Colonies IN 1768, RABBI KARI GAL again left Hebron. Difficulties in making a living and supporting his growing family forced him to accept another shlichus abroad. He went to Marseilles and Paris, eventually settling in London. During his two-and-a-half years in London he taught at the Sephardi Bais Medrash there. In 1771, he left England for the Caribbean island of Jamaica, which boasted an active Sephardi community. A year later, he set sail for the North American continent to visit its Jewish kehillos for the first time. Thus, in 1772, Rabbi Karigal arrived in Philadelphia, whose tiny local kehilla received him with great honor. After a month, he left for the much larger Jewish community of New York. For some reason his stay in New York was a brief one, and after a few months Rabbi Karigal left for New­ port, Rhode Island, a major Jewish community. As the Northern apex of the famous triangular trade with Africa and the West Indies, it was an important center of international commerce. These trade oppor­ tunities attracted Jewish settlers. In addition, Rhode Island had been founded by Roger Williams with the guarantee of religious freedom, which made it possible to carry on an organized and active Jewish life. The Newport kehilla - "Kha! Kadosh Yeshuat Yisroel" - had been founded in 1658, the second Jewish community to be established in North America. (New York had been the first, in 1654.) Like all colonial kehillos, it followed Sephardic practices in both minhag and organizational structure. The beautiful Touro Interior of the Old Synagogue in Newport, where Rabbi Karigal Synagogue, which was constructed by the kehilla in served as unofficial rabbi. 1763, is still standing. It is a National Historical Site and the oldest synagogue extant in the United States. leaders) of the Amsterdam kehilla learned of the death The outstanding beauty of its architectural lines is still of Rabbi Raphael Mendes de Sola, rav of the Sephardi impressive today. community of the Caribbean island of Curacao. The Newport Welcome Curacao, a Dutch colony, was under the influence of the Amsterdam kehilla and turned to it for guidance. IN NEWPORT, RABBI KARIGAL was received with great Rabbi Karigal had won the admiration of the parnassim honor, as the most outstanding ta/mid chochom to have of Amsterdam and they urged him to accept the newly visited the town until then. He served the kehilla there vacated position. Rabbi Karigal accepted this appoint­ as their unofficial rav during his stay, as he had in New ment and left for Curacao. York and Philadelphia. While his visit to Newport was The Curacao kehilla of this period consisted of rich a relatively short one, his strong influence remained international Sephardi merchants. An idea of their long after his departure. Undoubtedly his presence in wealth can be gained from the salary paid to their new Newport contributed to its standing as America's rav: 750 pesos a year - a huge sum, exceeding the leading, most active Jewish community until after the salary of Rabbi Shlomo Shalem, the Chacham of the Revolution. world famous Amsterdam kehilla. While in Newport, Rabbi Karigal came into contact Rabbi Karigal remained in Curacao for only two with one ·of the leading non-Jewish intellectuals of years. One might assume that his longing to return to colonial life, Rev. Ezra Stiles. Stiles was president of Eretz Yisroel impelled him to leave. While there, Yale College and a famous Protestant minister. He was

18 The Jewish Observer/ December, 1975 very impressed with the demeanor and bearing of Rab­ the Chacham as a rememberance. It is this portrait that bi Karigal and left detailed descriptions of Rabbi we have today. Karigal and his actions in his letters and diary. The character and learning of a true talmid chochom were so While in Newport Rabbi Karigal busied himself, as unusual in eighteenth century America, that Stiles he had on his other travels, with strengthening local became one of Rabbi Karigal's greatest admirers. He Jewish life. Thus, he spoke regularly to the kehilla on asked him many questions concerning the Jewish Shabbos and Yam Tov, inspiring this small isolated religion and the Hebrew language and carefully community to be loyal and faithful to their Torah recorded the answers he received. Stiles wrote a number heritage. He was also active in other Jewish matters. He of Hebrew letters to Rabbi Karigal, which were was in communication by letter with Isaac Pinto, a preserved. He went so far as to minutely describe the member of the New York kehilla who was the first physical appearance and costume of Rabbi Karigal. known American translator of parts of the Siddur into Indeed, Stiles commissioned the painting of a picture of English. Pinto had requested Rabbi Karigal' s help in

Rabbi Kariga/ - from the diary of Reverend Ezra Stiles The Rabbi on Purim Eve Buckles, White Stockings. His generalHabit was Turkish. A green Silk Vest or lon/j under (March 8th, 1773): ... "This Evenin/j I went to Garment reaching down more than half way the Syna/jo/jue, it bein/j the eve of Purim. The the Legs . .. .(A description of unusual detail Chuzan read thro' the Book of Esther. There I followed, culminated with a depiction of the saw Rabbi Carigal I judge aet. 45. lately from classical Turkish Tallis.) When he came into the City of Hebron, the Cave ofMacpelah in the the Synagogue he put over all, the usual Alb 'i:>r Holy Land. He was dressed in a red Garment white Surplice, which was like .that. of. other with the usual Phylacteries* and habiliments .. Jews, except that its Ed/je was striped with Blue had a lon/j Beard. He has the appearance of an straiks, .and bad more Fringe. He had a White inf5enious lffe sensible Man . ... n Cravat round bis Neck. He bad a long black "He Prefers the Babylonish Talmud" Beard, .the upper Lip partly shaven. ..,.,. his Head (March 30th, pp. 357 ·8.): "This Afternoon the shaved all over .. On bis Head a high Fur(Sable) Rabbi came to visit me in Company with Mr.. Cap, exactly like a Woman's Mull, lind about !J Lopez. We conversed lar/jely on the Gemara, or 1.0 Inches high, the Aperture atop wa~ closed the 2 Talmuds (of which be preferredthe with green cloth. He behaved modestly and Babylonisb), the Changes of the Hebrew rete-rei1tly." Language in different Ages . ... He was born in " ...Whether Moses Wrote All the Pentateuch" Hebron, where he says are only 107 Families of (April 22nd & 23rd, p.368.): "1 visited the Rlib· Jews. From aet. 7, bas followed his Studies. He bi. I asked him whether Moses wrote a/I.the says, one may breakfast at Hebron and dine at Pentateuch, particularly the Account of his. Jerusalem, which are but six hours apart. He own Death? also Gen. 36,31? - be answer~d, spake of Aly Bey, and shewed me a passage in yes; that he wrote of Things future and pre• the Zahar which be said predicted that the sent, .as Isaiah wrote of Cyrus. I asked him Russians should conquer the Turks.I observed whether by the usual Intercalation, t.hll that in the Original it was that Edom should Hebrew chronology .was perfect - the]ewisb conquer the lsmaelites - be replied that Edom year e'll:actly solar? ~.yes. How long their there denoted a Northern Power, and the chronology bad been reduced to perfection, ~ Ism.aelites those of their Religion . .He said be whether antiently there were .no Errors or did not understand Arabic to read it, upon my Deviations from Solar Time? He said it was showing an Arab.ic Extract from Eutychius. Yet perfect from the Beginning, th1> principles olit be said it was the common Tongue now in. the were laid down in the six Days Creation Ill' had Holy Land, and only the Jews. were not allowed been delivered. down from the earliest Anti• to learn the Writings. I showed him the first quity. I wanted more closely to attend to tll;is Psalm in Arabic but in Hebrew Letters - He Matter, as he spake wi.th th.e deliberate. Con· read it off freely - and 1 suppose I then for the fidence of Demonstration - and be is a Man of first Time heard the true pronunciation of great Modesty and Candor,. and .most remote Arabic. from a disposition to obtrude his own As~er• ''The. Rabbi's Dress or Aparrel: Common tions without being ready to offer the Reasom1:~ *Then as today1 Sephardic Jews wear Tallis, 'Tefillint English Shoes, black Leather, Silver flowered Mincha on a public last day,

The Jewish Observer/ December, 1975 19 translating certain verses of the Torah into English. Farewell to the New World On the festival of Shavuos in 1773, Rabbi Karigal RABBI KARIGAL LEFT NEWPORT on July 21, 1773, and set gave a spirited sermon in Newport. This address dealt sail for the Dutch colony of Surinam, in South with the lot of the Jewish people in exile and inspiring America, which had a flourishing Jewish community. their faith in the eventual coming of Moshiach. Rabbi In 1774, he was invited to the kehilla of the British Karigal was witnessing the deterioration of the local island of Barbados in the Caribbean. Barbados had had community's Jewish ideology on this score due to the no rav since the death of the previous occupant of that strong Christian influence surrounding them, and office twenty-two years before, and its Jews eagerly therefore felt the need to choose this topic. While his took advantage of the rare presence of a ta/mid speeches as Hebron shliach in Europe and Asia had chochom in the Western Hemisphere, electing him as been given in Hebrew, in Newport he spoke in Spanish their spiritual leader. Rabbi Karigal accepted this ap­ which was still the language of the Jews in North pointment and served as rav in Barbados until 1777. It America. This was probably due to the relative Jewish was in that year that this intrepid Torah pioneer and ignorance of the community and their inability to fol­ traveler ended his voyage in this world and died at the low an involved Hebrew discourse. The parnassim of young age of forty-five. He left us with a fascinating Newport were so impressed with this derasha that they and inspiring record of a life spent traveling and work­ had it published in English translation in 1773 - the ing for the growth of Torah and Judaism all over the first Jewish discourse to be published in America. globe. l'I!

"On Shavuos the Rabbi Spake" he enlarged with Fervor on the Divine (May 28th, pp. 376-7.): "Pentecost. Went to Benevolence and seemed to be elevated with the Synagogue at ix h. A.M. At reading the Law very sublime Ideas of the divine Benevolence the Rabbi was desired and read the Ten Com­ Mercy and Love; which he converted into an mandments. But before reading the Law and argument for their loving one another, which the Prophets the Rabbi went to the Desk or he earnestly pressed upon them - and _closed Tauba.uh and preached a Sermon about 47 with a. serious Prayer. The Affinity of the minutes long in Spanish. It was interspersed Spanish and Latin enabled me to understand with Hebrew. His Oratory, Elocution and something of the Discourse - but after alJ I Gestures were fine and oriental. It was very have but an imperfect idea of it. The Jews in­ animated. He exhorted them not to perplex tend to print it." themselves with Traditions and Criticisms, but "High Time For Messiah to Come" to attend to certain capital points and prin­ (June 14th, - pp, 386-7.): "In the Forenoon I cipal points of Religion - he expatiated upon went to visit the Rabbi - discoursed on the Miseries and Calamities of their Nation in Ventriloquism /JP the Witch of Endor /JP the their present Captivity and Dispersion and Reality of bringing up Samuel, He had not comforted them under their Tribulations by heard of Ventriloquism before and still the assured Prospect of the Messiahs Kingdom doubted it. - The Rabbi . . . is extremely - he exhorted them not to be discouraged by fond of persuading himself that there has been persevere - he shewed that Calamities and suf­ no change in the Pentateuch since Moses left ferings were not Evidence of their being for­ it; and shewed me a Passage of St. Austin de saken of God - that Adversity and Judgments Civitate Dei in a Hebrew book of David were the common Lot of all Nations Kingdoms Nieto••, it was rendered into Hebrew to this and Countries - and instanced in the Desola­ Effect, that there was an Impossibility that the tion ma.de by the Eruption of Mt. Vesuvius near Jews shd. have corrupted their holy Books, Naples in Italy which he said he had seen, and since in all Dispersions they were found the beheld the Deluge of liquid Mater, flowing and same, He was much pleased that he was able to carrying all before it, overwhelming Villages, shew me something out of our.Fathers for my Houses, Temples, people I/Pc - yet Christians Extracts out of his Rabbins. " did not consider this as an Evidence against (July 15th): "Spent the Afternoon with the their Religion: neither was the Destruction of Rabbi. .. I asked him whether the Rabbins of the Temple and City of Jerusalem by the this Age thousht themselves to have any par­ Romans any argument ass.inst the Truth of ticular Reasons for expecting the Messiah im­ the Jewish Religion. They were chastised for mediately? He said not; but he thou-Sht it was their Sins, but not forsaken of G-d, who was high Time for him to come." the common Parent of all mankind, while he had chosen Israel his peculiar Treasure. Then **Cha.eham in London.

20 The Jewish Observer I December, 1975 ''Know Thou What to Answer!'' A spate of books that provide needed answers on current themes.

scientific evidence is compatible with the acceptance of SCIENTIFIC CREATIONISM, edited by Henry M. creation. For that purpose it deals, one by one, with the Morris (Creation-Life Publishers, San Diego; 1974, major issues to be faced up to, from the origin of the $5.95 clothbound, $3.95 reinforced paper) universe through the concept of genetic mutations and the evaluation of the fossil record to the rise of early civilization. An excellent index greatly increases the IT HAS LONG BEEN KNOWN that the theory of evolution usefulness of the work and reflects the breadth of its is beset by a large number of problems that science has concerns. There is also a bibliography listing scientific been unable to solve. This is true when we speak of works on creationism as well as books by evolutionists biological evolution - the theory that all forms of life containing significant criticisms of various aspects of evolved in a natural way from a primordial beginning the theory of evolution. when the first living cells are supposed accidentally and spontaneously to have come into existence. The dif­ Of course, the treatment of such a variety of topics in ficulties, purely scientifically speaking, are even more a volume of only 217 pages must be quite compact, and overwhelming when the effort is made to explain the so there is for instance no reference to McDonnel's origin and history of the entire universe in an writings, or the findings of L.M. Spetner (abstracted evolutionary manner. Yet the alternative - the concept some years ago in The Jewish Observer) concerning the that the universe and all that it contains, in particular statistical impossibility of "evolution by mutation"; it man, have been called into existence by a Creator - is would have been desirable, however, to include in the rejected by the scientist qua scientist, because it presup­ bibliography these and many other studies that con­ poses a supernatural Supreme Being. Hence evolution tribute further data for the evaluation of various is still the basic approach favored by scientists, despite aspects of the theory of evolution. Yet Scientific its immense and growing difficulties; through the text­ Creationism d\)es adequately cover all the main issues, books used in our schools, it is presented to our and it is strongly recommended - not only to science children as the rational way of looking at our world - teachers in our day schools, but to all educators in­ scientific evidence to the contrary is swept under the volved in dealing with hashkafa problems, and indeed carpet. to anybody concerned with the questions posed by modern science. Yet, there is an increasing number of scientists today who feel that the findings of science fit more properly BIOLOGY, A SEARCH FOR ORDER IN COMPLEX­ into a creational "model" than into an evolutionary ITY, by John N. Moore and Harold B. Slusher (Lon­ one. A number of creation research groups have come duran Publishing House, Grand Rapids; 1974). into existence and we now have before us a volume, edited by the director of the Institute for Creation POTENTIALL y EVEN MORE IMPORTANT for our schools Research in San Diego, which contains the scientific than Scientific Creationism, is a textbook for high evidence against the evolutionary hypothesis and in school biology published by the Creation Research favor of the creation concept. There is no reference to Society and edited by Professors John N. Moore Scripture or religious doctrines - in a straightforward (Michigan State University) and Harold B. Slusher and positive fashion the book shows that the creation (University of Texas): Biology, A Search for Order in model of origins and history may be used to correlate Complexity (Londuran Publishing House, Grand the facts of science at least as effectively as the evolu­ Rapids, 1974). It comes complete with a teacher's guide tion model. While it is essentially a scientific text, it is and laboratory manuals for both teachers and students, written in a way that should make it easily understood and holds out the promise of freeing our high schools and used by teachers and laymen. from their dependence on biology texts that are totally The book was actually designed to be put into the in conflict with Torah teachings. The new textbook hand of science teachers whose classes use standard covers the entire range of the biology curriculum, but textbooks biased in favor of evolution. The material not from an evolutionary perspective. Instead, one of here offered is designed to equip the teacher to the ten units in the book, called "Theories of Biological counteract this bias and to show his students that the Change," presents and critically analyzes the various

The Jewish Observer/ December, 1975 21 arguments offered in support of the theory of evolu­ reference to the" deep religiosity of this supreme genius tion, pointing out its weakness and showing how the (Einstein)" (p. 1), the unqualified statement that the scientific data are understood by the believer in crea­ days of creation were actually longer periods of time (p. tion. It is to be hoped that yeshiva and Beth Jacob High 43), or the anecdote quoted on page llS. Yet these few Schools will adopt this textbook without delay. points should not be permitted to detract from the value of this book as source material for dealing with both secular scientists and Christian missionaries. In fact, an THE DISPUTATION, by Chayim Yaacov Levy obituary published after the author's passing, last year, (Scholarly Publications, 149 Bury Old Road, Salford, notes that a London Rabbi successfully used this book England; 1972). to bring back to Judaism a young woman who had fal­ len victim to Christian proselytizing. This will be no IN THE YEAR 1263 the Ramban (Rabbi Moshe Ben surprise to the reader, for the author's detailed critical Nachman) was forced to participate in a public disputa­ study of Christianity and of its sacred texts is out­ tion about the truth of Judaism as opposed to standing, and nothing comparable is available. For Christianity. He won the debate and subsequently anybody engaged in countering the work of Hebrew­ published the text of the proceedings (as a result of Christians and other missionaries, this volume is in fact which he had to flee Spain). It has been preserved and indispensable; but it will also prove of interest to any can be found in the Kisvey Horamban. More than reader concerned with the topics discussed. seven hundred years later, this debate inspired a In this connection attention should also be drawn to remarkable book which its author (a prominent per­ another excellent pamphlet, published by the National sonality within the Manchester, England, Jewish com­ Conference of Synagogue Youth, The Real Messiah munity) published anonymously, though his identity (actually a special issue of Jewish Youth, June 1973). It became known in due course. is a collection of articles which not only show the utter In writing this book the author sought to cast it in the unacceptability of Christian teachings to any Jew, and form of the thirteenth century debate, but to deal with point out how Christianity distorted and reduced ad ab­ his topics from the vantage point of the twentieth cen­ surd um the meaning and belief in a Messiah, but also tury. The king and the rabbi, whose disputation this provide a practical guide on how to deal with the mis­ book recounts, at first - for three days - discuss the sionary problem (and, incidentally, also give a sum­ general basis of faith in G-d and of Judaism in par­ mary of the Ramban's arguments in the above men­ ticular; then, for another three days, they discuss tioned debate of 1263). Christianity in contrast to Judaism. JEW THINK, A Manual of Jewish Belief for the Think­ During the first three days, the Rabbi points out that ing Individual (A.5., 4706 Parmalee Rd., Baltimore, on mathematical and scientific grounds, our study of Md., 21208;1974). nature needs must lead to the conviction that behind it there is a Divine mastermind. He quotes from a THIS MIMEOGRAPHED BOOK, anonymously published, remarkable array of scientific publications to show the appears at first glance to belong to a very different mathematical impossibility of accidental evolution, and camp. The title, the cover page, the dedication ("To all the extraordinary complexity and inner harmony of our of the mixed-up sons and daughters of this great universe (as illustrated for instance, by the structure of country"), and unconventional introductory note ("No the eye) which make it inevitable to assume the ex­ rights reserved. This book, or parts thereof, may be istence of a Creator. A great deal of most interesting reproduced in any form without permission from the material is here assembled, and should prove of much author, providing the quote is not out of context") value to the reader (though it has to be pointed out that all would seem to suggest that the writer belongs to the discussion of atheism and humanism, on the third the turned-off generation. Ir reality, the reader soon day, is disappointingly superficial). discovers, he is merely one who knows how to speak to this generation. In his breezy and eminently readable The author then proceeds to his examination of Christianity - its ideological inadequacy, its blood­ style he spells out for them what Judaism is really all soaked history, and its moral bankruptcy. The material about. here gathered ranges from detailed and sickening "The subject of this book," he writes in the introduc­ historical accounts of the work on the Inquisition, to a tion, "is about what I call 'Real Judaism,' Sometimes painstaking textual analysis of the "New Testament" referred to as 'Ultra-Orthodox,' 'Extreme Religious,' or and its inner contradictions. (A special appendix deals 'Way-Out' Judaism, it is the original and only remain­ with the history of a forged Christian relic still ing bastion of authentic Judaism after all is said and venerated today.) done." There are a few places in this book where this The list of chapter headings shows the broad sweep reviewer would take exception to what is said, e.g. the of the book: G-d's Existence and His Qualities; Why

22 The Jewish Observer/ December, 1975 Judaism; Free Will; Religion and Science in Conflict; Great Thinkers and Their Hangups; Good and Bad; Sin and Repentance; Jewish "Denominations"; Women in Are you looking for a Judaism; The Holy Land and the State of Israel; and others. career with a future? Sources quoted include not only Tanach and Talmud, but Rabbi Saadiah Gaon, Rabbeinu Bachya, Rambam and Rabbi Yehudah Halevi, and, more recent­ LEARN ly, the Chatham Sofer, Rabbi Elchonon Wasserman, and Rabbi E.E. Dessler. It should be clear from this par­ COMPUTER tial list that, while the style of this book seems to be geared to those outside the camp of "Real Judaism," the author's concise and pithy observations on all the basic PROGRAMMING principles of Torah Judaism are of value to any reader. It is particularly desirable that this book get into the FREE TRIAL PERIOD hand of our youngsters in high school - they will not only greatly benefit from it but love it, down to the very of one week last line: "Now you haven't even ignorance as an ex­ cuse for not living up to your purpose on earth." !..T. with no cost or obligation on your part Learn in as little as six months. Subscribe Renew Day or evening classes. or Give • Eligible lllstitlltion under the Federally The Jewish Observer Insured Student Loan Program. • Licensed by the New York State Now and SAVE Education Department. The subscription fees for The Jewish Observer are scheduled to rise as of January, 1976: • Accredited by the Accrediting Commission • One Year/$7.50 {for ten issues) of the National Association of Trade and • Two Years/$13.00 (a $15 value) Technical Schools. • Three Years/$18.00 (a $22.50 value) • Approved by the U.S. Department of Justice (Add $1 per year for overseas subscriptions) for non-immigrant alien students (1-20). The old rates will be honored on all new subscriptions, renewals, Placement Assistance for Graduates or gift subscriptions received during 1975. VISIT US TODAY,OR CALL, NO OBLIGATION -----Clip,andsave------The Jewish Observer 265-6390 5 Beekman Street/ New York, N.Y. 10038 D One Year $6.50 D Two Years $11.00 NEW YORK SCHOOL D Three Years only $15.00 Send Magazine to: OF Name ...... COMPUTER TECHNOLOGY Address ...... City...... State/Zip ...... 200 West 51st St. (Bet. B'way & 7th Ave.) From: New York, New York 10019 Name ...... Address ...... Qualifying students are eligible for Federal tultton City...... State/Zip ...... grants under CETA, through Agudath Israel's Project ...• 0 ______Enclose gift card 0 Bill me: $...... 0 Enclosed: $ ...... COPE.

The Jewish Observer/ December, 1975 23 Don't be fooled... Is it the genuine•

i'JJ7 n11,7 h~ ~

~~ ~~ KOSHER PREPARED·\»..\.~~ orjust a substitute? Take a close look at the next fresh Kosher chicken you buy and look for this red, white and blue metal identification wing tag to certify you are getting a genuine Empire Kosher product.

Look for Irving Q. Pullet, your sign of Kosher quality in fresh, frozen or prepared poultry ...

At Better Quality Kosher Butcher Shops, Food Stores and Dellys The Most Trusted Name In Kosher Poultry Postscripts

Postscript 1: Yeshiva Students and Authority

SEVERAL ARTICLES HA VE APPEARED "One night he sensed that I was "His son, Rabbi Leizer Yudel, the in these pages examining the shaky ill, and at 2:00 A.M. he asked his Mirrer Rosh Yeshiva, entered. He footing of authority in contem­ wife to prepare a glass of tea for me. hadn't seen him for several years, porary society. At a recent Torah I was suffering stomach cramps, yet he scarcely looked at him, con­ Umesorah Convention, Rabbi and he understood that I was afraid tinuing our discussion to its conclu­ Yaakov Yitzchok Ruderman, Rosh to venture outside, to use the sion. He then turned to his son and Yeshiva of Ner Israel, reflected on primitive facilities - the night was greeted him warmly, embracing the problem of the waning extremely cold and pitch black. Der him. authority in Jewish life, recalling his Alter told me to go out while he own childhood experiences. We stood in the open doorway, wrap­ "Later his Rebbetzin asked him, quote: ped in a coat against the biting 'Why did you ignore our Yudel?' wind, talking to me continuously, to dispel any fears l might have had. "He answered, 'because I was "I was only fourteen when I ar­ talking with Yaakov Yitzchok !' rived in Slobodke. Der Alter (the "! felt that he loved me as much renowned mashgiach, Reb Nosson as any father could love his own '"But Leizer is your son!' she Tzvi Finkel, '"~1) took special in­ child, and he let me know it. - protested. terest in me. When he learned that Now, I ask you, could there pos­ my roommate had leanings toward sibly be a question of Der Alter's '"So is Yaakov Yitzchok my son,' haskalah and could have had a right to authority in my life?" he replied." harmful influence on me, he found Ort another occasion, Rabbi some pretext to invite me to stay in Ruderman recalled an animated - With such a Rebbe, such devo­ his home - a small two-room cot­ conversation he had had with Der tion, could there have been tage. Alter:" problems of authority? ~"i'.

Postscript 2: Jewish Music-For the Record Mordechai Schiller

CLARIFICATIONS ARE ALWAYS a paper. The unintended effect of than concerts, and l haven't heard tricky problem. One either slips treating it as a developed article was these songs there: Not in Bobov, into apologetics, or disputation. At a categorical condemnation of the not in Karlin, not by Reh Arele, not best, even if one manages to entire New Jewish Music field. in Ger, not in Amshinov ... and cer­ negotiate the path overlooking both Whatever my own feelings about it, tainly not in Lubavitch or Modzitz. chasms, the resultant effects is emotionally, aesthetically, or Admittedly there is a semantic much like an explained joke. So, I musicologically, l am fully aware problem. They're not precisely will try to step lightly, while clarify­ that much of it serves a very real, Jewish folksongs, and "New Jewish ing some points raised in my piece even valuable, purpose. A good deal "Chassidus in Song" (JO - Nisan of the effectiveness of groups in­ Music" is cumbersome and vague. But I feel that Chassidus has too 5735). volved with kiruv rechokim is long suffered as a catch-phrase for through this music. l would like to state openly that I every non-Talmudic Jewish expres­ refer to it as a" piece" rather than an What l do object to is the usurp­ sion or art form. I would also like to article, decidedly. It was written in ing of the banner of Chassidus. l extend a personal apology to Baruch anger, as a response to the concert haven't made an exact cheshbon but Chait, for a specific reference to the described, not a balanced position- I think that I've been to more tish'n Rabbis' Sons that found its way to

The Jewish Observer I December, 1975 25 the printed page, after more ac­ is thought should be said; not nal to him. The Rav's Nigun is tionable references were edited out. everything that is said should be perhaps as much an expression of I have had a long and friendly written; and not everything that is Chassidus as the Tanya, and the relationship with Baruch and, much written should be printed." Torah legacy of Modzitz is their to his credit, still do. We have had Baruch, amongst others, raised negina. Not chained to externals, many discussions about the objection that my own musical music has always most perfectly ex­ music,touching on many of these orientation-more specifically pressed the heigh ts and depths of same issues. But, as I believe the secular-precluded my being able to the human soul, whether good or Kotzker said, "Not everything that judge' new nigunim'. I guess I could evil. Indeed, the music of Richard Wagner was one of the underpinn­ say that I'm a purist of sorts. I am not a baal menagen (master of ings of Nazi ideology. Jewish song). Every time I've sat As to the "kashrus" of the 'new down to write a nigun, it came out a nigunim', I'm not a posek folksong. Therefore, by definition, (authority in Torah law), but I'm ...... I'm a folksinger. I feel that it would willing to concede that in music as be essentially dishonest to put in other areas, there is a minhag Chevra Kadisha D'chasidim pesukim to my tunes and sing them Yisroel K'din (custom prevails with Har Hamenuchot • Har Hazeisim at the Shabbos table. Rather,! write the strength of law). But it is also Founded 1856 verses in English, expressing Jewish quite clear that the yeshivos men­ ideas, in folkmusic genre. This is tioned are hardly Chassidic centers. BURIAL IN JERUSALEM largely because I am strongly and (Yeshivic Songs?) AND ALL CEMETERIES lN lSRAEl deeply attached to Chassidishe A more subtle and, perhaps, negina, and equally opposed to its maat1n sakob€sh more central problem is a definition adulteration. of nigun and whether a line can be SOCl€tY Baruch raised two other points: drawn between what is and what 26 CANAL ST. Music should never be disassociated isn't a nigun. Frankly, I can't draw NEW YORK CITY 10002 from the composer; nonetheless, such a line, though I have no doubt Dity & Nite Phone the acceptance of these songs in that there is one, and that it has 233-7878 Ponevezh, Lakewood, and been crossed, perhaps even In Canada: Gateshead should serve as greatest stormed. Montr•al T•l.: 273·3211 proof of their "kashrus". As to the M ORDECHAl SCHILLER first point, I couldn't agree more. In Jerusalem, Israel no field more than music does the composer express his own self Mr. Schiller is currently learning rather than ideas and objects exter- and writing in Israel.

One of WORLD'S LARGEST Elegance and Tradition CAMERA STORES Ji~~ i!:Jii,!.1 in a newmodern setting Wall Street • Choice Menu • Rolling Relish and • Glatt Kosher • French Service Salad Carts • Parking Camera Exchange • Rolling Bars • Viennese Table • Open Chupah Complete Line of Cameras and Photo Supplies 82 Wall Street New York, N. Y. Telephone: WH 4-0001 :!htJlpetiOll 815 Kings Highway, Brooklyn, N.Y. • '':'!iole~ale (near Ocean Parkway), Telephone: 339-4466 • !\fail Order The Pruzansky Brothers will show you • Retail luxury in catering at moderate rates Special Reductions to all Renders of "THE JEWISH OBSERVER"

26 The Jewish Observer/ December, 1975 Postscript 3: "Chevra Kadisha"- a Woman's View Betsy Kaplan

Women's search for fulfillment in a A meeting was called, and to our services. It so happens that two Torah Society has uncovered some everyone's surprise, there was a of the three women had been neglected, almost forgotten areas of tremendous turnout. A young friends of my mother, who died activity. As an example, we present teacher at our day school, Rabbi many years ago, and having known the following: David Epstein, was leading the them both in life and in death only served to enhance the devotion I I WISH that I had written this article group, and outlined what the re­ had to this" avodah," a word mean­ some months ago, soon after my quirements would be, pointing out ing both "work" and "service to first experience as a member of that two different groups would be needed. One would be for shmira, G-d." Chevra Kadisha. At that time, my This article appeared in the bulletin of the feelings were so lofty, so poignant, or watching the body (for protec­ tion against desecration); the other Beth Jacob Synagogue, Atlanta, Georgia, and and so fresh in my mind. I may was originally written for LILITH, a pro­ have waxed poetic at this writing. for tahara, the ritual cleansing and dressing of the body. Naturally, jected "magazine of Jewish women's con­ Now, many months and several sciousness taharot later, I shall endeavor to many more volunteered for shmira recall how I felt at that time. than for tahara, but we had enough for both groups. i1'5~i1 ~~n First, a little background: Soon after that meeting, we were EV 7-1750 "Chevra Kadisha"or "Holy called to perform this mitzva for the i.mic i!_!!l Society," is a loosely structured first time. We were nine women 7t]Wfi"1Ct!lt 'C~t]Wf'"l"-i"'ir!~' organization of Jewish men and that evening, far too many, for we women who see to it that the bodies were getting in each others' way, of Jews are prepared for burial ac­ and all of us novices, but we were cording to halacha and are protected forever bound by a comon ex­ from desecration, willful or not, un­ perience not known by many, but til burial. From time immemorial, it deeply felt by the privileged few. I has been the duty of every Jew to remember calling my Rabbi later bury his dead properly, according that evening and thanking him for Individually wrapped to certain rules. Two of the main re­ the opportunity of having ex­ quirements are the showing of AMERICAN SINGLES perienced what I still feel is the 10·16 Slices proper respect for a corpse, and the ultimate in awareness of the link ritual cleansing of the body and between the human and the Divine For Institutions and Big Families subsequent dressing for burial. ... the sending off of a human soul 3 lb. sllced American Cheeses Last summer, a friend asked me if to its eternal home. The trepidation all of us felt upon entering for the • SLICED MUENSTER • MOZZAAELl..A CHEESE I would like to become a member of • MEUNSTEA CHUNKS made from pert skim mllk Chevra Kadisha, then being formed first time the room where the body lay, and the complete physicality of in Atlanta. This work had been EVAPORTATED MILK in large cans the preparations for tahara, served done for some time here by an older INSTANT NON-FAT DRY MILK as a remarkable contrast to the couple who were soon leaving to in envelopes (1 envelope makes 1 delicious quart) make their home in Israel, and the spirituality of the occasion and the Under strict supervision ot growing committed Jewish com­ emotions of everyone present. We RABBI M.J. BECK (Apsher Rav) were the final human link between munity in our city made the need Don't iust settle for any imported even more urgent. I immediately this daughter of G-d and her transi­ Kosher Cholov Yisroel Cheese, insist on SCHMERLING'S KOSHER Cheeses - answered in the affirmative, think­ tion between her earthly and Variety of delicious Cheeses and the ing that not many would respond to Heavenly homes, and we were all struck with an awe not subject to Famous SCHMERLING'S chocolates this call, and knowing that even my Pareve and Mllchig sparse medical background would articulation. eliminate the "squeamishness" that There have been since that time • many would feel. two other deaths, which required t:!~~H~l2!~~~!1~!'· ~

The Jewish Observer I December, 1975 27 second looks at the jewish scene

Israel's right to exist - saying The Fruits of Interfaith Dialogue that Israel's right to exist" can be given by Catholics without acceptances of the Jewish the damage they cause by fighting WHAT FRUITS CAN BE ANTICIPATED perception of the link between government aid to non-public from dialogues between Jews and land and covenant." Christians? This question has been schools on the judicial and discussed many times in these legislative fronts. Recent events N. Y. Times, December 3, 1975. pages. The dialoguers maintain that have demonstrated the folly of the their activities promote inter­ pro-dialoguers' position. And just what exactly is meant denominational harmony: At a recent dinner of the by the Catholics when they claim "There has been greater Synagogue Council of America*: "understanding of Israel without acceptance" of its claims? The kind progress in combatting the Bernard F. Law, newly of attitude that adds the tint of sources of anti-Semitism made elected head of the American tolerance to the Vatican's condem­ in the past 10 years than had Roman Catholic Bishops com­ nation of Israel's retaliatory raids on been made in the previous mittee on ecumenical and in­ an Arab guerilla camp in Lebanon, 1,900," according to Rabbi ter religious affairs, said but squeezes nary a word of repri­ Marc Tanenbaum, national yesterday that Catholics mand against the PLO's butchering interreligious affairs director should understand the Jewish of Yeshiva students in Yeshivat for the American Jewish Com­ view of the religious HaGolan? mittee. significance of Israel, but that Quoted by David Gross in the they did not necessarily accept But there is a more full-fleshed Philadelphia Jewish Exponent, Nov. it when they supported kind of understanding that 21, '75. dialogues can promote: Those who oppose such *This could well be the stuff for a Bishop Law went on to urge dialogues - and this includes the review of criticisms against more dialogue on theology as entire Torah camp - argue that Orthodox participation in the SCA. well as "a united prophetic dialoguing confuses Jews into Not only does such participation voice" on national and inter­ minimizing differences between bestow legitimacy upon deviant national problems. Among in­ religious communities and simply groups in Judaism, for SCA in­ ternational problems that he paves the way for Christian cludes Reform and Conservative said needed Catholic and evangelical activities. In fact, we congregations along with Orthodox Jewish leadership were Israel's have maintained that the very synagogues in its membership, it right to exist, the rights of groups that engage so also gives its blessings to the most Palestinians, the "tragedy of enthusiastically in dialogues - the damaging type of inter-faith Lebanon," world hunger and Bnai Brith, the AJC - outweigh any dialogues by involvement in SCA oppression. of the "good" they accomplish with activities such as this dinner. --ESTHER'S -­ Dairy Restaurant TRADITION PERSONNEL - HCUC 165 Madison Avenue "At Your Service With All Your Employment Needs" (at£, 32ndSt.) Need A Shomer Shabbos Job? New .York City Looking For A Shomer Shabbos Person? open 8 a.m, to 8 p.m, For Fast, Efficient and Courteous Service Only Cholov Yisroel 18 W, 45th St., New York, N. Y,. 10036 • 563·3994 Our lease has been renewed: We have not.moved

26 The Jewish Observer I December, 1975 On the matter of theology, School Aid and Philadelphia)"" with a he said: "Religious Understanding" tribalistic selfishness, vis-a-vis "We need to dialogue at the Catholic citizens, that is as deepest levels of our faith con­ JN THE MEANTIME, some statements pernicious and ill-liberal as the tent and experience. Until we from other highly influential racism which would deny fair do this, we wjll remain Catholic spokesmen should give the social benefits to Blacks and strangers to one another." liberal Jewish establishment some Jews. N. Y. Times, ibid cit more pause. John Cardinal Krol, "However unintended," Archbishop of Philadelphia, and Valente said, "the duplicity of It does not take a very keen immediate past president of the decrying the latter while reading of the Bishop's words to U.S. Conference of Catholic stridently litigating exclusion perceive that he puts "Israel's right Bishops, said that American of tax benefits to Catholic tax­ to exist" in the same basket as "the Catholics "are shortchanging our payers and of supporting, if rights of Palestinians." Nor does it Jewish friends" when they don't re­ only by acquiescence, the take much conjecture to realize that mind them that some Jewish dedication of billions in inter-faith dialoguing in the organizations "exude hatred, resort American taxes to the Bishop's view is not simply a matter to lies, distortions of fact and forms theocratic state of Israel, is of mutual study from a distance. of sarcasm which can only be quite impressive." Quite obviously, he is out for described as hateful" in opposing Jewish Week- American Examiner some heavy cross-pollination that parochial school aid. December 7, 1975. would not leave Jewish participants Perhaps it is a bit too early to ex­ He added that the Jewish groups and their religious self­ pect leaders of the Jewish Establish­ have launched repeated attacks "on understanding untouched. the right of Catholic parents to their ment to come home and concern (One waited in vain for the share of the educational tax dollars themselves with the Torah educa­ Orthodox representation on the for secular subjects." tion of Jewish children, and to use Synagogue Council of America to this as a primary criterion for challenge the Bishop's invitation to "I think we're shortchanging our political action. But - for the sake merge efforts in a "united prophetic Jewish friends if we don't call atten­ of the realization of their own goals voice,'' or at least to use its good of­ tion to a very disturbing fact in our of better inter-faith relations - isn't fices as "controls from within" to relations," Krol said. it obvious that torpedoing govern­ ment aid to yeshivas and parochial discipline the SCA for its deepening Krol had made his remarks at a schools is sinking the ecumenical involvement in inter-faith activity. conference commemorating the After all, this is their rationale for 10th anniversary of Nostra Aetate, ship? And that their liberal single­ minded obsession with the church­ Orthodox participation in SCA. .. ) the landmark Vatican II document State separation issue has even which set in motion an extensive blinded them to the security con­ and continuing dialogue with siderations of the beleagured Jewish American Jews. When told that his State? remarks had no bearing on the theological nature of the con­ A calendar full of dialogues will ference, he replied, "There is not compensate to the members of other faiths for a fatal loss of funds, ,.. ~-· .. ·~·',~ ·. nothing more religious than the education of our children." nor to the Jews of Israel for a loss of good faith in the American religious . 'i'!Ji; ~ Cardinal Krol was not alone communities. Valante's bitter attack among Catholic leaders in his , -- "".:t

The Jewish Observer/ Dece'mber, 1975 29 • Progress and Punishment in the Schools

THE FUTURE IS NO MORE. The wave rod-wielding, King Solomon was Dewey-inspired "child-centered" of progress that was riding in on the not advocating brutality in filial classrooms, where there is no decisions of the Warren Court is relations. Beatings, or even the shrill pedestal for the teacher - neither now washed out to distant high tongue-lashings and arm bendings literally as in Old World class­ seas, as the Burger Court continues so common in the ''more rooms, nor figuratively - authority to render decision after decision of restrained" communities in the is also absent from the rolls. The conservative leaning. Among the North (-and their shopping result is the kind of give-and-take more "archaic" rulings was the re­ centers) were not on King (see "Why Not Wednesday?" in cent one that permitted public Solomon's Guideline for Child September's Jewish Observer) that school teachers to paddle unruly Growth and Development. He sure­ degenerates into chaos, and the students. The people of Gibsonville, ly envisioned a relationship bedded need for cops in the corridor. North Carolina, where the case on a foundation of unqualified love, By contrast, in a Jewish context, originated, merely shrugged their set on a pedestal of awe for the "disrespect for parents and shoulders, because that's the way it authority of the parent/teacher, and teachers" is a transgression worthy always has been; but a New York tempered by fear of a good old­ of a breast-beating Al Chet in the Times editorial on the subject found f ashioned whipping. Yorn Kippur confessional: One is the ruling "extraordinarily This may sound like a rosy, sen­ retrogressive" (October 22). It went timentalized picture, but con­ on to say: "Can a tradition (of pad­ iW~ •• famous template the absence of any one of KOSHER dling) be considered as 'settled' • • I cheeses the three factors mentioned, and simply because it is based on such one is faced with a microcosm of the flimsy folklore as 'Spare the the rod myriad problems that plague con­ Individually wrapped and spoil the child'? Is it really en­ temporary society. AMERICAN SINGLES titled to take precedence over a great body of legal and educational opi­ To be sure, when a teacher­ •SLICED SWISS •BABY GOUDA nion that has freed itself of such student or parent-child relationship •SLICED MUENSTER •BABY MUENSTER outdated misconceptions about the is marked by a lack of love, every •MUENSTER CHUNKS •CHEDDAR STICKS way to affect children's behavior?" expressed order or demand is an ir­ •SWISS CHUNKS During this era of both child in­ ritant, and any kind of disciplinary PART SKIM MILK CHEESES •. dulgence (good) and child abuse act - even a verbal one - serves to FARMER'S CHEESE, sliced in 16ot. package (bad) educators and sociologists aggravate a sensitive situation. N Ewl MOZZARELLA CHEESE-12 oz. Packages view use of physical force as Beatings of any sort would surely SLICED BABY GOUDA resorting to violence, and engender deep-seated resentment RINDLESS-NO WAX TO PEEL that would beget more violence, as demonstrating to children that con­ For lnslitutions and Big Families 3 & 5 lb. Sliced flicts are resolved by brute force: per the Times prognosis. AMERICAN CHEESES, SWISS, MUENSTER. EDAM & MOZZARELLA "The message the paddle transmits Teachers, Parents, and the Diety ALWAYS INSIST ON TAAM TOV CHEESES to children is that superior physical SYMBOL OF KASHRl::ITH AND QUALITY size and strength is a powerful Under supervision ot Harav E//ezer Tarsis, N. Y. YET, EVEN IN A TIMES-STRUCTURED BROOKLYN, N.Y. 11223 • (212) 376-5400 determinant of justice - a lesson society, discipline must have its they are likely to apply to their sm­ place. And the basis for discipline is aller and weaker contemporaries" a hierarchy, wherein a particular (N. Y. Times). personage or position is endowed But "Spare the rod and spoil the with authority to make demands child" is not a hillbilly proverb or a and to mete out punishment to snippet from Pilgrim's Progress. It those guilty of infractions of the SORRY- is a paraphrase of King Solomon's: rules. In a democratic society, we must stop sending "He who withholds his whip hates however, where there is no place for THE JEWISH OBSERVER his child." What has happened to majesty of office or personages of when your subscription contemporary society that puts its royalty, the ideal of equality of op­ runs out ... don't miss values at variance with the i\,ldg­ portunity can degenerate into an ment of Solomon, wisest of all men? equalizing of authority - better a single issue . Beyond doubt, in recommending known as anarchy. And our RENEW NOW f

30 The Jewish Observer I December, 1975 incapable of receiving the Masorah comfortable off the pedestal; and low his neighbor alive" (Avos 3:2), (the Torah heritage) from a Rebbe when the parent finds that spank­ a phenomenon not far from the al­ unless he is relegated to a position ing Junior "hurts me more than it legory in our urban jungles where beyond disrespect - and beyond hurts you," he also means that he that fear is absent. ridicule, for certain. He must be finds it painful to assume an in­ In the family set-up, King viewed as a "malach". Similarly, violable seat, out of reach to Solomon warns us: "Do not with­ one dare not question his parents' trespassing children. It's much hold reproof from your son, and authority, one may not even sit in easier to be a pal or a den leader (don't stop there, but use force too, their place, without doing violence than to be worthy of authority. Yet, where applicable) for if you beat to one's personal relationship with as one Torah commentary put it, him he'll not die, (on the contrary) the Deity in a very specific manner. "Honor thy father and thy . .. you will save him from death" For a person must build his under­ mother" is not only addressed to (Mishlei 23:13, 14). By contrast, standing of his total dependence on children; it also speaks to the King David was faulted for raising Ovinu Malkeinu (Our Father. our parents - that they give heed to Adoniya as a rebellious son King) on his concept of his father. their position of parenthood, and (Melachim 11: 16) because: "His And when he fails to act out this that they honor it well.. father never expressed disfavor to relationship with his parents, he is The Balance Sheet him all his days, to say 'Why did without a link to the ineffable WHILE WE ARE ALERTED TO the you do thus and thus?"' Father. psychic damage that can result from We must not fault our children The democratization of the a well-placed spanking, we must by denying them love, authority, or school and the family not only also bear in mind that tongue­ punishment when necessary. To reduces the role of authority in the lashings also leave deep scars. On respond to the call to a more per­ subject's eyes, but also strains the the other hand, our sages warn us missive, "non-primitive" society is willingness of the authority figure that "If not for the fear of the to retrogress to an era of savagery, to fulfill his role. A teacher is more governing body, a man would swal- chaos, and personal heartache. ~ ISRAEL Burials and American Disinterments Sabina 1nKt,1Kru no?ru announces that RIVERSIDE continues to be the only licensed Contracting funeral director in the U.S.able to effect Transfer to Israel within the same day Har Hazeitlm Har Hamenuchot General Contractor And all Cemeteries in Israel " Kitchens " Basements " Attics RIVERSIDE also is available as the Sole agent for Sanhadrea Cemetery RIVERS I DE only can offer this service WE CAN Enroute to Israel within the same day •Strict adherence to Halacha and Minhagim. •Arrangements made during lifetime with no obligation. Remodel your kitchen with convenience and •Chapel secured in any community. style RIVERSIDE Memorial Chapel,lnc. /Funeral Directors Finish your basement in comfort and class MANHATTAN: ISO West 76th St.(at Amsterdam Ave.)N.Y.,N.Y./ EN 2-6600 BROOKL YN:310 Coney Island Ave. (Ocean Parkway at Prospect Park) Make over your attic to enhance and Brooklyn,N. Y. /UL 4,2000 expand your house BRONX: 1963 Grand Concourse(at 179th St.) Bronx,N.Y. /LU 3-6300 FAR ROCKAWAY: 12-50 Central Ave.,Far Rockaway,N.Y./ FA 7-7100 And The Westchester Riverside Memorial Chapel,!nc. We're only a telephone call away for free es­ 21 West Broad Street,Mt.Vernon,N. Y./ (914) MO 4-6800 timates and expert advrce. Chapels in Miami,Miami Beach,Hollywood,Sunrise,Florida Carl Grossberg/ Andrew Fier/Solomon Shoulson (212) 342-7785

9018Ave.B Brooklyn, NY 11236 For generations a symbol of Jewish Tradition.

The Jewish Observer I December, 1975 31 Moshe Weitman Carrying the Burdens of Golus - With Relish

I wAS ABOARD AN AIRLINER on my tion. They were pious young men our authentic Jewish identities. way home from a visit to Israel. I who had been conscripted into the Throwing ourselves with abandon had been to the holy places and I Russian army and were seeking into the culture of our Golus ac­ had experienced with fellow Jews a guidance as to their conduct during cepting its standards and moral simple, unaffected, yet intensely their term of service in the army. values, participating in its religious life. I was refreshed by a There would be many problems, es­ materialism and pursuit of luxury sense of values wholly bereft of pecially in regard to Shabbos and and comfort, seeking satisfaction materialism. It was wonderful and Kashrus and their ability to study and enjoyment in its culture and uplifting. Yet here I was,in a com­ Torah daily. Among the directives entertainment forms, are truly ex­ fortable seat, anxious to get back to their Rebbe gave them was one con­ amples of sucking the treife bones familiar and comfortable sur­ cerning foods. They were reminded about which we were warned. roundings after the rather austere that, at times, it might become ab­ living conditions which prevail in a solutely necessary for them to eat Is it really necessary to spend simple apartment in Bnei Brak. In treife food. Nothing else would be many thousands of dollars on short, it felt good to be going home. available and only this food would flowers at a Jewish simcha? Is it in keeping with the basic tenets of Home? stand between them and starvation. "However," noted the Rebbe, modesty that we must continuously I felt a stab of guilt. I wasn't go­ "when you eat treife meat because seek new and better gimmicks to ing home. I was leaving home. you have no choice, remember, outdo somebody else? Are not the Why, then, did it feel so comfor­ don't suck the bones!" "treife bones" of our Golus enough table to be leaving my true home of a curse without sucking upon and returning to Golus? Oh, I could For many of us, aliya to the Holy these bones? rationalize very easily. My children, Land may not be practical or possi­ ble at the moment. We may have As for the clothing we wear, must my family, my life's work, the we be in the vanguard of every in­ familiarity of the community - all valid and halachically sound reasons for remaining in Golus. novation and fad? Do we relish of these make one feel comfortable Golus to such an extent that we and at home. Yet, I had a nagging However, we should avoid feeling comfortable and "at home" in our must adopt new fads even when sense of guilt about feeling so good Golus. We shouldn't "suck the they contravene sacred Jewish con­ while leaving the Holy Land bones"of our Golus with relish. cepts of modesty? wherein dwells a holy people, and returning to Golus. And our intellectual appetites - The "Golus" Culture of of course, living in Golus requires I was reminded of a story I heard Conspicuous Consumption us to participate, to some extent, in long ago. the secular culture of our host country. There are many areas of A group of soldiers came to one UNTIL I ACTUALLY EXPERIENCED the of the Gaonim of the past genera- knowledge that are necessary lor standard of living of the average our very economic survival. But, RABB! WEITMAN is dean of Torah Academy for Israeli, I had not realized the extent above and beyond that? Isn't this, Girls (Far Rockaway, N. Y.) and the Long of the materialism and the need for too, sucking upon treife bones of Island Seminary of Jewish Studies for luxury we Americans have come to our Golus? Isn't the Torah rich Women. accept as normal. Whether it is the enough for us to find intellectual homes we inhabit, the variety of the stimulation and fulfillment without foods we eat, the clothing we wear, seeking satisfaction in alien or the entertainment we seek, we vineyards? have come to expect and demand MOVINC? these things in keeping with the These were some of the thoughts surrounding American society. To that occurred to me high above the Be sure to notify us in be sure, Golus in itself is an un­ Atlantic. Now that I have landed, advance so that your copies and my feet are firmly planted on will continue to reach you. natural state for the Jewish people. It is treife. Yet, we somehow live in the soil of Far Rockaway, I find this Golus and attempt to maintain them no less valid and pertinent.!3:

32 The Jewish Observer I December, 1975 (The pivotal role of authority in Jewish life was discussed by Rabbi Nasson Scherman in "The Crisis of Leadership" - JO April, 1975. We have invited Rabbi Scherman to comment on Miss Brilliant's letter. We also refer the reader to a Postscript on the topic in this issue.)

' Authority per seas a Keystone in a become his only means of self ex­ Questions Values Implicit in pression. Torah Society Yeshiva Survey Aside from my own subjective discomfort with authoritarian Most assuredly, the master teacher who commands respect To the Editor: teaching, I question it simply because it doesn't work. The stu­ because of his behavior, attitudes, I was somewhat disturbed by the dent who accepts his teacher's character, and commitment is the article "Why Not Wednesday?" in values as his own because he has finest teacher. The same can be said the September issue of The Jewish developed real respect for his of parents, presidents, governors, Observer. While Torah Judaism teacher and because he had been and mayors. The trouble is that, in certainly does call for respect for provided with answers when he recent decades when authority Rabbinic authority, all forms of questioned those values, is more simply by virtue of position or title authority cannot be lumped likely to accept them long after the has become eroded, even this together with the assumption that school has authority over his historically rare breed has found it blind, unquestioning respect for behavior. When the student accepts difficult to get his forces to rally any authority is good. values because he fears the around the right Tuesday, Wednes­ While a teacher certainly should authority who presents them, these day, or any-other-day. Let's not have control of the classroom, that values do not become a part of him forget that a 55% majority in any control, ideally, should not be based and he has no reason to maintain election still constitutes a on demands for respect on the basis them when the authority is no "landslide"; even the Goldwater of his status as an authority figure longer an issue. It would be in­ and McGovern debacle found 36- but on behavior and attitudes that teresting to see how the high school 37% supporting the rejected losers. command respect from his students. students with unquestioning To expect even the superior teacher In my own experience as a student respect for authority would respond to defend and win adherents for his in a "Modern Orthodox" high a few years later when they are in every preference is simply un­ school, I had found that the most college. reasonable. respected teachers were those who While those students answering And what about the rest of us had the strength not to feel who are "good" rather than threatened by questions and who the questionnaire who had a stronger respect for authority in superior teachers or parents? We showed respect for their students as cannot dominate a classroom or human beings. These teachers school also had a "deeper commit­ family by force of character, per­ provided a model of a Torah Jew ment to Torah observance," this sonality, and intellect alone. To who respects others and is con­ does not take into consideration the claim, as Miss Brilliant does, that cerned with the well-being of fact that most students in Mesivtas authority must stem from the at­ others. On that basis, let me present and Bais Yaakovs come from obser­ tributes of the teacher is to leave an alternative answer to "Why not vant homes where, hopefully, him without the presumption of Wednesday?": "What is better religion was taught in a loving, ac­ cepting way, while many students right, which should be at the basis about Wednesday?". The teacher of teaching and leadership. may be surprised to find that the in the Modern Orthodox schools student may not be expressing come from less observant, We are, as a matter of fact, now rebelliousness in his question but sometimes non-observant, homes. witnessing the results of raising a may have a legitimate complaint It may well be that the commitment generation in which respect for (such as two other tests on Tues­ of the former is not because of their authority has been steadily day). However, if the student has authoritarian education but inspite weakened throughout the world - experienced many "Because I said of it. results that are all too painfully ap­ so's" in his school career, he may )UDY BRILLIANT parent. The pendulum is thus well be rebelling since rebellion had Bayside, New York swinging back in society at large,

The Jewish Observer I December, 1975 33 New Fedlheim Publications tion. The Torah, Talmud, and Shechita Shulchan Aruch are quite specific Religious and historical research on the n in far-reaching demands for respect Jewish method of slaughter edited by LETTERS CONTINUED and recognition for the person and Rabbis Michael L. and Eli Munk and perogatives of the teacher. These Medical Aspects of Shechita by I.M. for even secular America senses that are necessities to guarantee his Levinger permissiveness means flirting with ability to transmit an eternal tradi­ 300 pages $7.50 anarchy. One cannot preach tion. 11)1.)l() ,,,.,,, brotherhood and togetherness in the NOSSON SCHERMAN il!l).,,Nl i1\1'nWil p:rNIJ ';7)1 h"'\!.I classroom in place of the traditional O'"n ''l':l 1))!:C' n"'-'n\!lil tli\'))li' 'l""''~::t role of the teacher, for too easily Yeshiva Students and Authority: pY'ln O')l"'ln '"}I T''l))) '.n"Nl!l., TI''n:i.n forgotten is the fact that the teacher .l))'i)';) ,.,,, "Not a Part of the Scene" should embody a tradition - es­ This is part II in English of the previousTy pecialy in the case of a rebbi or published Hebrew uolume: teacher of religious subjects that Dear Editor: 356 pages $7.50 have been millennia in the makeing Regarding the article, "Why Not Two most important volumes on the subject and find their ultimate sanction in Wednesday," which appeared in of Shechita by these eminent authors who Torah itself. Carried to their logical the September, 1975 issue of The have been in the forefront in the fight for the conclusions, the writer's points - Jewish Observer. right of Shechita for a long time. !Mii be of though good ones - put teacher and It is undebatable that everyone greOtest interest to all involved in the defense student on a par in a marketplace of likes authority when it is directed of Shechita and its scientific background, ideas, with the burden of proof on against another, especially if that Contains Responsa from the greatest the teacher and the ultimate deci­ Gedolim and authorities of the time before other is a potential danger to him; sion resting with the student (who World War I/. thus it surprised me to read Rabbi can hardly be considered open­ The Boak of Ruth as Reflected in Rab· Sondheim's conclusion, "Respect binical Literature minded and unprejudiced when the for authority in general is a Hebrew vocalized text with English cost of the verdict may well be his prevalent attitude ... 61% of translation and an extensiue commentary own freedom to do as he pleases). responses to the first part of the by Rabbi Yitzhak I. Broch (London) 112 pages $5.00 In addition, Torah scholarship survey either supported or strongly Available Again: and observance cannot be treated as supported an authoritarian ap­ The Pentateuch subjects to be voted up or down, proach to government and society." Translated and explained by Rabbi depending on the skill of an in­ The first part of the survey dealt Samson Raphael Hirseh. Engli'sh ver­ dividual teacher. Torah Law is not with questions concerning sion by Dr. Isaac Levy, in 6 vols. Ad­ meant to be left to the individual's authority over problems such as ditional volume of Haphtoroth by Dr. choice. It is implicit in the concept drug-abuse, capital punishment, ef­ Mendel Hirsch, Large edition in 7 vols. of masorah (tradition) that a body $70.00 fectiveness of the police, strict dis­ of law and belief is transmitted from cipline of youth, marijuana, etc. If The Hirsch Siddur generation to generation. Part of we were to have given this survey to compact edition. 760 pages only $5.00 this tradition is the position of the a non-yeshiva bochur, someone This price will be raised in the near future. transmitter for, if he is not accorded who may have had a brush with n'1:i)n1 n'111pwn 11n11wi:in nino prior respect and the presumption drugs, who's used marijuana, who's of correctness, he is irreparably likely to get into trouble with the A guide to the understanding and obser­ crippled in the exercise of his func- law, then we'd be able to tell from vance of the Jewish family laws by Rabbi Zev Sc:::hostak. This well-received volume iS now lri its secorid edition and highls; Come To recommended by Rabbi Moshe Feinstein. $2.50

The House of the Jewish Book PHILIPP FELDHEIM, Inc. ko6her £~~~try 96 East Broadway New York, New York 10002 Formerly Kosher King FELDHEIM PUBLISHERS Ltd. 1501 Surf Ave . Coney Island 39 Tachkemoni Street Whitehead Hall. Brooklyn College Jerusalem, Israel

34 The Jewish Observer/ December, 1975 his answers what his attitude However, a parent does not outside contact - perhaps a reaction towards authority is; but the necessarily have the final decision, to daily contact with conditions en­ yeshiva bochur is not "a part of as in marriage, or in advice contrary countered in the college environ­ the scene" and thus not likely to be to the Torah. Similarly in question ment. bothered by the authority. So when 12: "The Rabbi should have the The response to question 16 ·•An these questions are put to a yeshiva final say over all decisions affecting observant Jew should not run his bochur he's only concerned about his congregation," there was a business without consideration of his own safety and says: Sure - be variance in the responses of the Torah Ethics" was understandably strict over those others, and don't various schools: School T was highly positive except for school 'F.' let them bother me. strongly negative, while schools 'A' Such a mixed response in an I therefore do not see the basis, and 'B' - the traditional schools - Orthodox school is surprising, from the first part of the survey, to were quite positive. - How was perhaps indicating a significant say yeshiva students support "the final say over all decisions" in­ percentage of non-observant stu­ authority. In fact, it is surprising terpreted? - that the Rabbi has the dents attending that school. Also in­ that only 61% strongly agreed with final say over halacha decisions, or teresting is a comparison of the first ten statements. H. M. c. even over administrative functions responses to question 16 with those Lakewood, N. ]. such as seating arrangements? It to question 13: "Who is a Jew?" should be noted that in the ques­ should be answered solely on the tions that are clear-cut, the Comments on Yeshiva Survey basis of halacha. Responses varied responses are more con::,istent. widely from school to school, which is a clear indication that on con­ To the Editor In questions relating to outside troversial issues many people are environment, such as I, 4, 7, and In the article "Why not influenced and swayed by view­ 10, yeshivas with a large percentage Wednesday," Rabbi Sondheim points other than the Torah. of college attendance expressed a provides an analysis on a study of stronger positive stand than MOSHE TEITELBAUM yeshiva students' attitude towards yeshivas whose students have less Brooklyn, New York authority. Additional points seem apparent from a study of Tables I and II. Some of the questions leave no doubt as to their meaning, while others are open to various in­ terpretations. What was meant can only be ascertained by a follow-up discussion with the participants. For example, question 6 states "Parents rightfully have the final decision in all family matters." The response to this was fairly evenly divided; also a non-traditional school T responded more positive­ ... the name that means ly than a traditional Beth Jacob, school 'B'. What was really meant Quality Kosher Poultry.... by" all family matters"? Clearly the Torah commands a child to honor ... that's better! his parents and to take their wishes When it coin es to Kosher poultry ... DEAN is the into consideration. name to look for. It insures quality in every product you buy. DEAN is quality controlled in every way to Lapidus Bros. Gemilath Chesed make sure the poultry you buy is better. Processed under U.S. Gov't. and Rabbinical supervision. Every Ass'n of the Crown Hts. DEAN product meets the strictest of standards of the Agudath Israel, Inc. Union of Orthodox Jewish Congregations. DEAN, the name that means Quality Kosher Poultry ... fresh, For Applications: frozen, whole or parts, prepared and ready to cook ... CaU RABBI JOSHUA SILBERMINTZ ask for DEAN ... it's helter! at~ WO 4-1620 or write: Ask for it at Kosher stores everywhere c/o AGUDATH ISRAEL 5 Beekman St.• New York 10038

The Jewish Observer I December, 1975 35 While Agudath Israel did have a lowing days both in shtiblech and good weekly radio program in Yid­ on campus. Certainly the Rebbe is @ 37 ..... dish for many years, it has for some reaching a large audience, and other LETTERS CONTINUED reason not been continued.Certain­ Orthodox groups should follow ly the Agudah should be in the suit. forefront of the campaign to use While talk is important, action is radio for Torah purposes. Radio and the Gerrer Rebbe's more important, and it is high time Advice May I make the following sug­ the organized Orthodox community gestions as to how the Agudah and took advantage of the radio and To the Editor, other Orthodox groups could use used it for Torah purposes. the radio waves: The organized Orthodox com­ ZALMAN ALPERT munity must not only gain free time News and Current events. The New York City on radio, but must also purchase air Orthodox community must be well and quickly informed on the latest time, both to spread the word of Mishna on the Radio Torah and to provide proper developments in the Jewish world, programming for the Orthodox especially Eretz Yisroe!. Because there is no newspaper in the U.S. in audience. As of now, the greatest To the Editor: audience can be reached by radio. English designed to do this, the Certainly the Orthodox community radio becomes the logical alter­ Martin Waxman's rejoinder to Dr. Bernard Fryshman raised many must take this in consideration. native. difficult and legitimate questions. Radio is today what newspapers Torah learning on the air: More One hopes that the complexity of were earlier in the twentieth cen­ such programs like Daf Hashovua the issue will not deter people like led by Rabbi Teitz .... Why not tury. The Gerrer Rebbe 'i"~T Waxman and Fryshman from seek­ classes in Chumash, Dinim, recognized the importance of news­ ing viable solutions. The Jewish Mishnah, etc., both in English and papers and, accordingly, greatly en­ Observer has often aired the Yiddish? Such programs would cer­ couraged the founding of Orthodox problems arising from virtual exclu­ community organs. Thus, due to tainly open up a totally new world sion from the media. In fact, The to many. the efforts of the Gerrer Rebbe Jewish Observer exists primarily among others, Orthodox news­ Lectures by leading Gedolim, because, to the general listening, papers flourished in most Eastern both in English and Yiddish. viewing, and reading public, an European nations prior to World Orthodox community - much less Special events programs, such as War II. We must seek to do the the broadcasting of the Siyyum Daf an articulate, sophisticated same with radio. Unfortunately, Yomi in N.Y. This would have Orthodox viewpoint - is virtually few Orthodox groups (with notable non-existent. exceptions, such as Rabbi P. Teitz enabled thousands more to have and Lubavitch), have made any at­ taken part in this program, and the There is, however, one area tempt to utilize radio for Torah audience would also have been able where Orthodoxy should vigorous­ to hear the Gedolim who par­ ly invade the airwaves, an area Judaism. ticipated in the Siyyum. where even Mr. Waxman should not fear to tread. Rabbi Pinchas M. As of now, only the Lubavitcher Teitz pioneered bringing Torah to Weddings ·Bar-Mitzvahs Chassidim have any large-scale the Yiddish radio audience over USA /Israel radio campaign. During the past twenty years ago. Though his ven­ three years, practically all of the ture was once controversial, it has Lubavitcher Rebbe's week-day since been accepted and imitated. Farbrengen have been broadcast The English-speaking audience, live and in their entirety on a N.Y. however, was not cultivated until 11 radio station, enabling the Rebbe to fairly recently. PHOT::;f!i1 1111111 reach a community of close to three ZELMAN STUDIOS million Jews in the New York area. To the best of my knowledge, the 623 CORTEL YOU ROAD These broadcasts are listened to by first attempt to use radio as an (OFF OCEAN PKWY) BROOKLYN. NY 11218 all sectors of the Jewish community, English language Torah classroom from inhabitants of Williamsburg was made more than a year ago by to those of the college-campus: this "Mishnayos on the Air." Although writer has heard the Rebbe's the program is directed at school­ (212)941-5500 Sichoth (talks) discussed the fol- age children, it has won a loyal

36 The Jewish Observer/ December, 1975 audience among adults as well. I, pact on our lives). Thus, we must last carries with it the risk of enlarg­ for one, am gratified by the try to have a voice in determining ing the inroads of these media in program's demonstration that the what appears on TV. Torah homes. This is precisely the American Yeshiva system has reverse of what we should be trying produced people capable of taking In other words, we are being ex­ to do. even difficult Mishnaitic concepts posed to the views of others, but The example of the Gerrer Reb­ and reducing them into lucid, have no opportunity to present our literate, understandable English. If own views. We should endeavor to be's interest in an Orthodox new­ it can be done for two fifteen reverse this situation; we should spaper is not applicable here. It is minute segments a week for protect our young people against possible to produce a publication Mishna, why not a full schedule of the exposure to corrosive ideas - completely suitable for a Jewish English language programming in­ and at the same time try to get our home in isolation of all other cluding not only Torah subjects, ideas across to society at large. printed material on the market. It is possible to read an article in an but also such neglected but impor­ I cannot agree with the argument Orthodox newspaper without tant subjects as Jewish history and a that having a Torah view expressed bringing non-Orthodox material Daas Torah outlook on current on TV will induce people to bring a problems? into the home. The same is not true, TV set into their home. This is no of course, in the case of Orthodox The Jewish Observer readership more valid than saying that having programs on radio and TV which in - including Messrs. Fryshman and news and views of Torah organiza­ themselves are fine - but which Waxman (Rabbi Wolpin, too, for a tions and individuals in the popular perforce open the Jewish home to non-violent interlude in his press will serve to justify bringing everything else that appears on statistics cluttered week) - might certain newspapers and magazines these media. do well to tune in for an idea of into the home. On the other hand, what can be done with a little in­ the letter by Mr. Alpert does point I would reiterate, in passing, that itiative and imagination: WHBI, up a very serious danger with in my opinion, the dangers of radio 105.9 every Monday and Wednes­ regard to Orthodox media presence. are far more serious than those of day from 6:30-6:46 P.M. Unlike the positive benefits to be TV. (Coincidentally, on the day the derived from an Orthodox perspec­ last Jewish Observer was issued, I RABBI MOSHE GOTTESMAN tive presented to the community at heard an afternoon program on a Principal of Hebrew Academy of large, I would be wary about seeing New York station (WMCA) which Nassau County Junior and Senior Radio and TV fare aimed specifical­ was designed to leave the un­ High School ly at the Torah community. This sophisticated listener with the New York

Dr. Fryshman Replies: Perhaps I should repeat at the GO KOSHER ... f 1 V outset that I am unequivocally op­ •• WITH posed to the Orthodox Jewish com­ munity fostering exposure on com­ mercial television. Ideally, we SCHREIBER __,,.(·~ Traveling by air? Go the Schreiber should go our way - and they /r.,., B :i.;:::;..oi__ I~ \'..... :/ , route with a Glatt Kosher gourmet theirs. '.· -~ ~ meal! Breakfasts, lunches. dinners and Unfortunately, we live in circum­ , -'"' -=-- --· ·"'- : snacks. Ask for Schreiber meals when stances far different from the ideal. I.~". ~o•n;•" . ; you make your flight reservation. Most '~ -1""" ~j" domestic and international air lines Most Orthodox children are ex­ ~ fZP.,..:>' serve our home-style meals. Ask for posed to T.V. either at their own Schreiber and fly sure because the sky's the limit for quality home or at homes of friends or and taste in our Kosher food. relatives. More, we are all affected Also available on request in hotels, hospitals, other away- from-home eating places ~ by what appears on TV both direct­ f I 5 ly (the various "Jewish" musical and in retail stores. ( J1'9t i "';:'" concerts are an obvious adaptation ;~~~~~T~o~NgFe~H~"S~/~~c~~@ Schreiber Airline Caterers, Inc. QATHOOOX CONGREGATIO""S u 9024 Fosler Ave .. Bklyn., N.Y. 11236 of the Rock culture to our society) us. GOVERNMENT INSPECTED Phone (212) 272-9184 or indirectly (TV has fostered the women's lib movement with conse­ quences that may have serious im-

The Jewish Observer/ December, 1975 37 TV, Radio, and newspapers must be examined individually ..t rr for the opportunities they each offer and the traps they each LETTERS CONTINUED entail. impression that wifely adultery was any of the "pseudo-Orthodox" Orthodox audience, I must again proper, acceptable - and sometimes speaking in its behalf. part company with Dr. Fryshman. I strengthened a marriage! Radio believe that even a preliminary sur­ listening should be as carefully con­ We are in a position to modify vey will reveal that while there is an trolled as TV watching, if not more one of the most pervasive in­ appreciable number of Orthodox so.) fluences in the lives of our young homes not addicted to TV viewing, people; we would be seriously it is rare to find one without a radio Mr. Waxman seems to feel that it remiss were we not to take advan­ only for a ready source of news, will be difficult (if not impossible) - if tage of this opportunity. so we need not worry about to find a vehicle wherein an BERNARD FRYSHMAN "introducing radio" to Orthodox Orthodox presence can be es­ homes. Thus one must be ap­ tablished. I cannot pretend to exper­ prehensive about "koshering the tise in the field, but several of my Martin Waxman Comments: medium" when contemplating TV students, majoring in communica­ broadcasting for Orthodox tions, assure me that the proposal is To compensate for a dereliction audiences, while again, radio is a reasonable. in covering the topic in "Radio and TV Without the Orthodox Com­ different story. It would simply be Mr. Waxman also fears the munity" (JO, Sept.), may I offer the self-defeating not to take advantage presence of the pseudo-Orthodox. following: of radio broadcasting in ways out­ There was a time when his fears lined by Mr. Alpert and Rabbi Got­ were probably justified - when the While attempting to invade the tesman in their letters. articulate speakers, the "thinkers," TV scene is risky and could be MARTINWAXMAN the "presentables" all belonged to counterproductive, radio is a dif­ the wing associated with shuls with ferent story. First, a number of an excuse instead of a mechitza. No channels for airing dissenting opi­ The Jewish Problems of more. The Torah community is nions already exist on radio, and it TV - Viewing blessed with polished, articulate, is basically a matter of making a and accomplished speakers and judicious selection before knocking thinkers who can more than hold on doors. To the Editor: their own in any media situation. I would like to take issue with In regard to creating radio Nor is our community so un­ what I feel was an oversimplifica­ programs expressly geared for an sophisticated that it would endure tion in your recent article about TV and its influence. The article ended with the suggestion that perhaps RABBI JOZEF KATZ :UARK LOVrNGER the teachers at Horace Mann School 83 Division Avenue Brooklyn, N. Y. 11211 are more concerned with their

ALL LEADl:'

38 The Jewish Observer I December, 1975 the secular world are simply not to ments falls solely on the individual the rabbinate and roshei yeshiva to be found among religious Jews. It is Orthodox Jew (even ben-Torah). take quick positive action in this rather the more subtle influences of Let's not kid ourselves. Your area so that baalei baatim may re­ TV which present a danger to Yid­ average Orthodox Jew simply does joice in their purchase of tefillin and dishe Chinuch, and these are just not have the time to do all the mezuzos instead of feeling not recognized outside limited cir­ footwork necessary to this task. He frustrated and guilty over their use cles of the Torah world. It is these will, therefore, rely upon his local of parchments which are possibly influences to which Horav Shach Orthodox Rabbi to recommend the (probably?) posul? and the Steipler Rov refer in their place where he should purchase his Let's put the onus where it pronouncement and it is these tefillin and mezuzos. (Incidentally, belongs. which must be effectively when Rabbi Kaplan speaks of "one demonstrated in order to convince HARRY WILKES recommended by a trusted Rav,'' the Jewish community at large of Brooklyn, New York does he mean Rav and not your the enormity of the problem. local Orthodox Rabbi?) MOTTY ROBERTS Rabbi Kaplan Replies: The author ends his article by Wickliffe, Ohio If mezuzos and tefillin were saying "it is up to each individual to purchased every week, Mr. Wilkes make certain that he knows what he Editor's comment: might have a good point. They are is buying and using." Yet earlier in usually once-in-a-lifetime Mr. Roberts underestimates the the article he cites several incidents purchases, however, and if an in­ effect of viewing violence on of very learned Jews who obviously dividual considers the matter im­ everybody, including children from were very careful and still were mis­ portant, he will take the necessary the most religious and protected led. If so, what chance does your steps to obtain kosher parshios. The backgrounds. The comparison non-scholarly, Orthodox Jew, busiest people spend weeks, and between parents in the Horace desirous of fulfilling the mitzvos even months, shopping for fur­ Mann School and those within the with scrupulous care, have of religious community was expressed niture for their homes, making sure purchasing kosher tefillin and that they are getting the best quality as a challenge rather than as an ac­ mezuzos? cusation. N.W. for their money. Should one do less This task should be primarily for mezuzos? one of the Orthodox Rabbinate. We Mezuzos: What Do You Want The most important point was rely upon them. If an Orthodox that one should never place all his From the Layman? Rabbi or safer consciously deceives trust in the seller. Bringing in the public, he certainly will have to To the Editor: give a din v'cheshbon for his acts. parshios to another sofer for ex­ amination should at most take an I would like to take issue with But I don't see the point of Rabbi hour or two; whether it is worth the the tone of Rabbi Aryeh Kaplan's Kaplan's frightening the lay time depends on the individual's article, "Kutzo Shel Yud - The readership of The Jewish Observer values. Point of a Yud." While he certainly into feeling that it is well nigh im­ is to be commended for revealing possible to fulfill these two mitzvos It would be wonderful if every the scandalous situation regarding with most parchments, especially Orthodox rabbi were an expert in mezuzos and tefillin, he is wrong, I when they are powerless to remedy parshios. Unfortunately, this is not believe, in implying that the respon­ the situation. Why not write an arti­ the case. A number of prominent sibility for securing kosher parch- cle in a rabbinic journal to convince poskim (rabbinical authorities) are Time to Tune in to Convention '75! SCHECHTER'S the_excitem,~nt and inspiration of two leading sessions of the 53rd National Conyention o_f Agu_dath Israel of America on _~pe * "Churban 'Europe, Thirty Years Li1:ter''..;_an English language symposi_um,; with presentations by _R_abbi Yaa:kov Weinberg, K:~:·lla7ill£46H@l Rosh Yesfiiva-Ner Israel, Baltimore; and Rabbi Yaakov Perlow, '"''"' ocu••ao•r lloc• - m• tt 211• •~MIAMI BEACH Rosh Yeshiva, Yeshivas Rabbi S.R .. Hirsch one tape $2.00 ... Is a GREAT Kosher Hotel - you'll love Ill • Keynote Session-with addresses by Rabbi Moshe Fein!itein, • DIAL Write for FREE brochure •Private Pool an Chief Rabbi Ch.aim Kreiswirth v\ntwerpJ,. and Rabbi Moshe MIAMI and booklet or call Sandy Beach Sherer two tapes $4.00 BEACH 800-327-8165 •Oceanfront • The entire 3-tape package $5.00 FREE! FLORIOA AREA cooe Synagogue (305) 831-0081 FREE Parking Write to: Agudath Israel of America Audio-Visual bept/5 Beekman St/NYC 10038

The Jewish Observer/ December, 1975 39 in coming, but in the meantime, the our Y eshivos and even hold special buyer must be sophisticated enough sessions with a competent sofer. ® 77 to have some idea of what he is buy­ More Jews must be alerted about LETTERS CONTINUED ing. Only if there is sufficient com­ the extent of the problem. munity pressure will the rabbinate RABBI ZALMAN F. URY in any way be able to exert pressure. regularly called upon to render deci­ Bureau of Jewish Education, (May I add that it is not too Los Angeles, California sions regarding tefillin and farfetched to say that more mezuzos, and they are aware of who Orthodox rabbis read The Jewish is, and who is not, dependable. Observer than any single rabbinical More "Mezuzah" Notes Unless the layity is aware of the journal.) problem, the rabbinate in general ARYEHKAPLAN To the Editor: can do little to alleviate the situa­ I must compliment Rabbi Aryeh tion. They have no coercive power "Mezuzah" - Public Service Kaplan for his well-written article, over the merchants and wholesalers, "Kutzo Shel Yud."Many fine who will sell whatever the market points are brought to light in this will buy. The situation is analagous To the Editor: article, making it a necessity for all to that of "kosher" meat some time As a subscriber and regular to read. ago, when questionable meat was reader of the Jewish Observer I One additional point: Many sold under the kosher label. Rabbis wish to commend you for the article mezuzos, even the $18 variety, were powerless to alleviate the "Kutzo Shel Yud" by Rabbi Aryeh have a hechsher embossed on the situation, and only a relatively few Kaplan, September 1975 issue. parchment itself, stating who people who were aware of it made checked the mezuzah. Since no the special effort to shop at Many of your articles are of a foreign writings are permitted on butchers known to be truly kosher. high quality but this one about the the mezuzah itself, Rav Moshe It took a few ripe scandals to reach mezuzah problem is a highly prac­ Feinstein says that this makes a public attention, and for the most tical and timely matter, halacha mezuzah possul - unfit. Fortunate­ lemaaseh. part, it was public pressure that al­ ly this can be rectified by scraping leviated the situation. Here, too, ac­ Is it possible to receive several or cutting this part out. tion stemming from the rabbinate reprints? I would like to distribute DANNY MOELLER may be difficult to achieve and long the above article to the Rebbeyim in New York City PINCUS MANDEL GETAJVMP Recognized Expert ON SPRINGTIMEI Over 22 Years of Experience Through rhe efforts of Rabbi Mo)he Sherer of Agudath hrael, Avoid the Mid-Winter Blahs! 1he cooperaUon of 1he /)raeli Con~ulate and a~'>i)/ance of lwo January 17th is Chamlsha Asar BeShvat, pron1ine111 Orchoclox Phy_,icia1n, rf'gul,Jlion\ hav(' be('n amf:>nded making 11 pln~ible ior When springtime begins in Eretz Yisroel INTERMENT IN ISRAEL 1n le)_, than 18 hour) afler den1i~(', r'/, with .ill HIOURIM~ Let a_, done only by SHOMREI TORAH t,'MITZ'vOS. AGUDATH ISRAEL TRAVEL Graves available in all parts of Eretz Yisrael­ get you there In comfort, with economy p r oc u red directly from CHEVRAH of ESTABLISHED KEHILOS, responsible for their andln time! COMMUNITY CEMETERY. Also .... PINCUS MANDEL Travel arrangements throughout the wodd: 175 LEE AVE. BROOKLYN, N.Y. 11211 California I Florida I All Canibean Islands Day and Night Phone: (212) 855-5121 Europe and Far East Recommended by many pron1int'nt 0 0 0 Orthodox Rabbis Jnd Admonm Flights Hotels Tours Known for Personalized, Ultra-Orthodox proc-edure 1n rendering a Dedicated, Dependable, Efficient Service' at Ask for Aliza at: 964-209'1' / 258-0709 Reasonable Cost Or write: AGUDATii ISRAEL 'fRAVEL/Suite 911 Agudah Member - 46 Years 5 Beekman Street I New.York, 10038

40 The Jewish Observer I December, 1975 Project COPE Places 100 Russians in Jobs Regional Agudath Israel Chapters Launch Reach Out Programs 40 More Sent to Schools ORTHODOXY HAS ASSUMED an increased role in ln Cleveland, Agudath Israel has launched PROJECT COPE, the manpower agency of what was once termed the "American a similar program for college women. Agudath Israel, has assumed a leading role in spiritual wasteland," according to a report of Termed the A is hes Chayil {women of valor) the Agudah's absorption activities on behalf reach-out services by local chapters of Program, the project offers courses in of newly arrived Russian immigrants in the Agudath Israel of America at the national Hebrew, Prayer, Bible, Jewish history and New York City area. According to statistics convention of the organization in Atlantic Jewish law- especially those laws which ap­ recently released by Project COPE, of the City held in November. ply to the Jewish woman. more than 500 Russian Jews who came to the In city after city, Agudath Israel chapters In Baltimore, Agudath Israel has formed offices of Project COPE for employment have adopted programs which are not limited counselling, one hundred were placed in jobs an Orthodox Speakers Bureau consisting of to servicing their Orthodox constituencies, Orthodox Jewish college professors, lawyers, in On-Job-Training programs, and an­ but seek to reach the broader Jewish masses. deans other forty were enrolled in vocational of yeshivas, businessmen, educators, A sampling of these programs released at the scientists and physicians. The Speakers schools. Agudath Israel convention revealed these in­ Bureau is designed to educate the Jewish In addition to these accomplishments, Pro­ teresting facts: masses on the approach of traditional ject COPE also offers "English As A Second In Philadelphia, the Agudath Israel Judaism to the issues confronting Judaism. Language" courses and classes in Job Orien­ chapter sponsors a unique on-campus reach­ The program is supplemented by field trips tation for these immigrants who are com­ out program at the University of Penn­ to yeshivas, matzoh bakeries, succos, pletely unprepared for the competitive job sylvania. Dozens of students have registered mikvos, soferim {scribes) and other religious market in America's free enterprise society. for an annual lecture series on the fundamen­ institutions. Project COPE is funded by a grant from the tals of Judaism. This program is com­ Human Resources Administration of the plemented by a special hospitality committee In Chicago, Agudath Israel's dynamic City of New York inviting Jewish college students to "taste a youth division intensified its reach-out ac­ Sabbath" in accordance with tradition. Other tivities in cooperation with Agudath Israel's reach-out programs include public forums, a Jewish Education Program (JEP). Two new Zeirei Agudath Israel Writes free-loan fund and the distribution of Jewish day camps this past summer enrolled "Sefer Torah" to Aid Tor ah Projects literature. children from non-committed Jewish homes.

BNE! TORAH throughout the country are NYC Dept. of Consumer Affairs Asked to Act Against Missionary Film expected to contribute toward the writing of Orthodox Jews Charge Graham Guilty standards of honesty in the marketplace - no a new Sefer Torah, in a project recently an­ Of Deceptive Practices different from deceptive practices in mis­ nounced by Zeirei Agudath Israel of labeling of food products and other America. The proceeds of the project will be NEW YORK CITY'S COMMISSIONER of Consumer merchandise.'' used to support the activities of ZAI's three Affairs Elinor Guggenheimer was requested The Orthodox Jewish organization re­ divisions: Jewish Education Program (reach­ to take immediate corrective action against quested the Commissioner of Consumer Af­ out activities), Torah Action Program (Rus­ the Billy Graham Organization's "flagrant fairs to "take immediate action to require sian Jewry) and the Shmuel Wald Memorial violation of truth in marketing in its adver­ that all advertisements for 'The Hiding Place' Fund (free-loan fund). For further informa­ tisements for the film 'The Hiding Place'." state explicity in clearly recognizable type tion, call: (212) 372-1281. This charge was made in a written com­ that 1) the film is a Billy Graham evangelist plaint by Agudath Israel of America which production; and 2) the theaters exhibiting the Agudath Israel Election Alert: claimed that the" newspaper advertisements film are leased to the Billy Graham Organiza­ One Won, One Lost misrepresent the film as being commercial tion. Thus, the entertainment consumer will entertainment on a Holocaust theme, when be properly informed and will be able to ex­ AGUDATH ISRAEL Of AMERICA issued pre­ actually it is an out-and-out missionary tract ercise his freedom of choice in deciding election advice to the New York community, with a hard-sell evangelical pitch." whether or not to enter a missionary­ to vote against two amendments on last "Movie-goers who enter a theater which sponsored function." November's ballot: the "Equal Rights they associate with ordinary entertainment Amendment" and the "Charter Revision have no warning that their neighborhood THE WORLD FAMOUS Proposal." This "election alert" came from movie palace has been leased to the Billy DIGEST OF MEFORSHIM the Agudah's Commission on Legislation and Graham evangelist organization, and that Civic Action. missionary literature is distributed at each '1'1i''t iI1::l '1'1i''t 0 E.R.A., which was defeated at the polls, showing of the movie," Agudath Israel ? !! iYD?K ?K1?J1V 'i l";ii;i?J was denounced for being comprised of stated in its letter to the Department of Con­ Available at positive features already covered by existing sumer Affairs. LEKUTEI INC. laws, and negative features that severely The Agudath Israel complaint stated that c/o I. Rosenberg threaten "the integrity of the family unit." 10 West 47th Street, Room 702 "this deception is offensive to the two mil­ New York, N. Y. 10036 Charter revision, which was passed, was lion Jews residing in Greater New York, who 20 Volumes on Torah, Perek, described as having a dangerous potential of resent any attempt to seduce us to any other Medrash, Megilas and Talmud. "splintering Jewish neighborhoods to the form of worship - especially when this Proceeds ol sales distributed among point of making them ineffective in seduction is packaged as a recapturing of an Yeshivos and used for reprinting protecting Jewish needs," the Agudath Israel era of particularly Je·.vish suffering. ol volumes ouf-ol·prinf statement charged. Moreover, this deception is a violation of all PRICE$6PER VOLUME

The Jewish Observer I December, 1975 41 ---JO CLASSIFIED--- Rising Jewish Unemployment Termed "Harsh Reality" at Agudath Israel City-Wide Conference on Employment The Toronto Kolle/ seeks an Executive Director. Send inquiries to: The Jewish Mayor Beame Presents 1975 New Horizons as poor are from the broad circles of the Observer, Classified, Box E.D. 109, 5 Award to Commissioner Rose general working class and not limited to the Beekman Street, New York City 10038 poor elderly Jews of Brownsville as popular­ THE RATE OF UNEMPLOYED JEWS in New York ly believed." The Project COPE leader City may exceed the city-wide average of Dynamic, creative mechanach ex­ further charged that Orthodox Jews in par­ 12%, it was revealed at the Metropolitan ticular continue to have difficulty finding perienced in camp adminstrati011 and Conference on Career Training for Employ­ employment despite federal and state legisla­ programming. Excellent credentials. ment on Sunday, October 5th at the Carnegie tion protecting the Sabbath observer, Available for summer '76 Endowment Center, sponsored by Agudath because of subtle discrimination by Israel of America. Federal, state and city of­ Write to Box CA76 /The Jewish Observer/ employers and the traditional garb worn by ficials, as well as leaders of education and in­ the Chassidic element. 5 Beekman St.!New York City 10038 dustry who attended the meeting, heard Project COPE, funded under the Herbert Bienstock, regional director of the The Sefer "Ceder Olom" U.S. Bureau of Labor Statistics, describe cur­ Comprehensive Employment and Training Act (CETA), released a survey of its Jewish by the Chafetz, rent economic trends as "a particular threat placements which sheds new light on the to the Jewish community." Chaim, ~"YT Jewish unemployment picture. 25% are new­ now available in The qualifications profile, or the division ly arrived Russian Jewish immigrants; 20% English translation of occupations, of the city's working Jewish are 18 and under; 20% are between the ages population is a much larger proportion than only 35~ per copy of 19 and 21. 54% are between the ages of 22 the city's occupational distribution. New write to: and 44, and 6% are 45 and over. Looking at statistics released by Mr. Bienstock at the their educational background, 28% attended Zichron Shlomo Pub/. Agudath Israel conference showed that while only elementary school. 29% completed 5 Beekman St., N. Y.C. 10038 29.3% of the U.S. Jewish male labor force is between 9th and 11th grade. 27% graduated classified as being professional and technical; high school or equivalency, and 15% con* in New York City the professional and tinued past high school. 30% were classified technical fields represent only 14.6%. 40.7% as having limited English speaking ability. of the Jewish male labor market is classified An assessment of the CET A program on as managers and administrators; in New the unemployed, under-employed and York City the occupational distribution is economically disadvantaged was the subject 13.3%. of addresses by federal, state and city of­ Rabbi Menachem Lubinsky, director of ficials. Dr. Ben Burdetsky, Deputy Assistant Project COPE - Career Opportunities and Secretary for Manpower, presented the Preparation for Employment, the manpower Labor Department view on CETA's national agency of Agudath Israel of America - impact. New York State Industrial Commis­ stated that the "majority of the 15.1% Jews of sioner Louis L. Levine emphasized the role of New York City who are officially designated the communities and private industry in solving state unemployment problems. Rabbi Morris Sherer, executive president of Agudath Israel of America introduced Mark the date on your Mayor Abraham Beame who presented calendar: Agudath Israel of America's 1975 New Horizon Award to Lucille Rose, Employment Sunday evening, HEIMANN'S Commissioner of New York City. Mayor BUS TOURS INC. Beame praised Commissioner Rose for her role in helping the unemployed. The mayor May 16 99 Wilson St. hailed Agudath Israel of America for its role Brooklyn, N. Y. 11211 in providing social services to the community the 54th Anniversary 387·2114 or 387·3635 for over 50 years. He lauded Agudath Israel for its constructive achievements in the areas ICC - MC13{1278 Dinner of youth, aged and manpower. He called for of Agudath Israel of CHARTERED BUSES additional federal help to help rehire laid-off FOR ALL OCCASIONS city workers and said he remains committed to helping the unemployed despite the city's America Ideal for senior citizen fiscal woes. An event you won't want to and youth groups Commissioner Rose, in thanking Agudath WE HAVE A BUS TO MONTREAL Israel for the award, added that she would miss! EVERY THVRSDA Y NIGHT continue her efforts for the economically dis­ advantaged.

42 The Jewish Observer/ December, 1975 Pirchei Agudath Israel Marks The children at the Fourth Hasmodah 10,000 Torah Study Hours in Contest Contest gathering heard inspiring addresses KARKA IN ISRAEL from Rabbi Elias Schwartz, Menahel of Take advantage of the opportunity TWO HUNDRED YOUNGSTERS from Yeshivas Yeshiva Toras Emes Kaminetz, Rabbi to purchase cemetery plots in and Talmud Torahs in the metropolitan area Yaakov Goldstein, Menahel of Yeshiva Ohr Eretz Yisroel in Mifgash Shimshon joined in a festive celebration earlier this Yisroel and Rabbi Joshua Silbermintz, near Yerushalayim through our month to mark the conclusion of the Fourth National Director of Pirchei Agudath Israel newly established National Hasmoda Contest, sponsored by of America. Rabbi Eliyahu Steger served as CHEVRAH OSEH CHESED Pirchei Agudath Israel of America. This chairman of the Hasmodah Contest and OF AGUDATH ISRAEL semi-annual event encourages youngsters to Binyomin Drew was co-chairman. Membership in the Chevra en­ spend their out-of-school hours, especially titles one to all benefits which on vacation days, in the study of Torah as a accompany the services of a A New, Revised means of preparing them for self­ Chevra Kadisha and interment. responsibility in Torah learning. The LOWER MANHA TTAN When you purchase a plot from youngster with the most hours of Tor ah MINCHA MINYAN GUIDE the Chevra Oseh Chesed of Agu­ studies in the Hasmodah Contest, certified has been published dath Israel, you are supporting the by parents and teachers, wins the grand prize many Agudist activities especially of a complete set of the Talmud. - where to daven, and when the Pirchei and Bnos activities as In the latest Torah contest, 400 children - from river to river well as a Free Loan Fund in Israel. studied upwards to 138 hours each during - from the Battery to Central Park For an application and information call: the Succos holiday. Children from Connec­ 12121 964-1620 ticut to California and from Ohio to For your copy, send a self-addressed, Louisiana were amongst the participants in stamped envelope to: this unique national Tor ah education project. WANTED The top National Hasmoda Contest win­ MINCHA MINYAN MAP Volunteer drivers for ners, who received awards at the celebration, Agudath Israel of America hospital-visiting volunteers. were Moshe Katz, Yehuda Gedalowitz, 5 Beekman Street/NYC 10038 CALL: Rabbi J. Silbermintz Shalom Rackovsky and Avrohom for information, call 964-1620 Teitelbaum. The four learned between 107 (212) 964-1620 and 138 hours each during the contest.

Network of Youth Programs dedicated to the memory of E!imefech Gavriel Tress ~"YI

From Acco to Beer Sheva, from Tiberias to Jerusalem, over 1,000 ch:Jdren attend Yad Elimelech programs which inspire them to come closer to Torah Yidt.ishkeit. Scores of Rabbis and Principals plead that we establish programs in their communities. You can make that possible. ,------______1 YAD ELIMELECH Give to Yad Elimelech so we can open after­ I I 5 Beekman Street/ New York, N.Y. 10038 school centers all over Israel, where I I Gentlemen: children can learn and play in a Torah I I I want to do something concrete for the future of atmosphere and be convinced to continue I children in Eretz Yisroel. Enclosed please find my I contribution of $----- their studies in a Yeshiva or Bais Yaakov I I School. The life you save will be"h bring I I future generations of Torah observing Jews I Address ------! . . I for Kial Yisroel and Eretz Yisroel. I City, State, Zip I '------~l______J

The Jewish Observer I December, 1975 43 • From talmid «-hacharn •.• to Veshivah student

• From teacher •.. to Housewife .'-' \:·.·•···•········•·······•·•··.•.···•.·.···············:·I·.. •••·• •.• .. •······•••.•·•·······•.·•.••· ..•·•·: .. .•. • ..•.. ·.••.::··.·.·.·.::.··.··•·.··.•.• .... ···.:.•.•.· .•.. : .•.:...•.:·.::c:· Everyone will find a wealth ofknowledge CJ>}i. ·.··b.:tew ..•.•.•... :.·· ••. t.•... • •.. ..:c·:····.:om.;v.Z p.··.1.•..•.. :.. 1 •. irt t:leer./ttt~ern;~:t.•.:.·~.·. ···.1.~. •'.·~···········el and information .i11 lucid, literate Engljsh2

It is the first work of its kind yet presented to the EnglfSh•spei:rking '[orah~ public.

O New English franslatlon distinguished for lucidity and clarity

d A new English anthology of commentaries ·.·parrning. the centuries ftom TaJnrudic·and Midrashk sotitces lo.· the ·last .generations. \:

THE QOOK· OFESTHER r.,A~E~ir~Ns~tl()~ o All excerpts and quotes in·· the Commentary. WITH A· COMME~TARY ANTHOE()G1Ztl)'F~Of0 giv.en. in the vocalized Hebrew origfr1.al TALMUDIC,·.MlDRA5HICAND.RABBl1'4lC'SOU.RCE~. and 'translated i, ;_·,<, Tran~latea•.~nd:Coffiplled py -- ...... --· - - --., RABBfMElRZEOTowrrz· -·--·-·----...~TSCROLL --·-·-- STUDIOS PRESS,- Ltd:----- 1?12 Fifth Avenue I New York, N.Y. 10010 I ... . .lntrod~ctit?r:fby I ~!~ ship .;..... copies of the newly·published "Ml:.GILI.AS ESTHER" RABBiNosSoN·SCHERMAN ·at __:-frour speclal_ pre.publication- d!sc-ount -,of 20%--_off regular I j>ric<:(Postage paid by ArtScrolf); I Enclosed IS lny check iri the arriount of $.... "..... I Pufili~hecfby ...... I AATSCROLL Sn.JDIOS f>RESS1 Ltd.: o HARD COVER EDITION: $5" 0 STUDENTS.EDmON: $3" 0 I Pre~pUbliciltiOi1, P:rlce $4s Pte~publicatinn -pnce· $320 I A\iail~hle iresfarh:i1&•• 1976l