Jewish Life May-June 1969 by Jewish Action

MODERN ORTHODOXY’S IDENTITY CRISIS A JEWISH VIEW OF HISTORY * FIVE POEMS THE FOUNT OF REASON * THE MIRRER ROSH YESHIVAH THE PRECINCTS OF HOLINESS * AMERICA’S VOICE IN ISRAEL

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Vol. XXXVI, No. 5/May-June 1969/Sivan-Tammuz 5729 T H E E D IT O R 'S V IE W

AMERICAN ALIYAH.......................... ....... .......... .....2 A R T IC L E S Saul Bernstein, Editor

Paul H. Baris Libby Klaperman N athan Lew in Rabbi S o lo m o n J. Sharfm an Editorial Associates Elkanah Schwartz Assistant Editor JEWISH LIFE is published bi-monthly. Subscription two years $5.00, three years $6.50, four years $8.00. Foreign: Add 40 cents per year. Editorial and Publication Office: 84 Fifth Avenue New York 10011, N. Y. (212) ALgonquin 5-4100

MODERN ORTHODOXY’S IDENTITY CRISIS/ Norman Lamm...........................

AMERICA’S VOICE IN ISRAEL/ Ronald I. Rubin..........................

THE PRECINCTS OF HOLINESS/ Nathan Kops............. .........................................17 A JEWISH VIEW OF HISTORY/ Elkanah Schwartz..............................................28 THE FOUNT OF REASON/ David S. Shapiro................................................36 THE MIRRER ROSH YESHIVAH/ Aaron Rothkoff.................................................41 PO ETRY

Published by U nion of Orthodox Jewish C ongregations of A merica J oseph K arasick

FIVE POEMS/ Yacov Lipschutz...............................................25 B O O K R E V IE W

President H arold M. Jacobs

Chairman of the Board Benjamin Koenigsberg, Nathan K. Gross, David Politi, Dr. Bernard Lander, Harold H. Boxer, Lawrence A. Kobrin, Vice Presidents; Morris L. Green, Treasurer; Emanuel Neustadter, Secretary; Julius Berman, Financial Secretary. Dr. Samson R. Weiss Executive Vice President Saul Bernstein, Administrator Second Class Postage paid at New York, N. Y.

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RAMBAM IN ABRIDGEMENT/ Moses D. Tendler.............................................48 D EPA RTM EN TS

FROM HERE AND THERE.....................................51 LETTERS TO THE EDITOR......I...............I............ 59 AMONG OUR CONTRIBUTORS/inside back cover Cover and drawings by Naama Kitov © Copyright 1969 by UNION OF ORTHODOX JEWISH CONGREGATIONS OF AMERICA

the EDITOR'S V IEW American Aliyah

ROM the early days of New World colonization to the pre sent day, America has been the goal and haven of Jewish immigration. Now, in one of history’s strangest turns, America itself has become a source of Jewish emigration -J/to Israel. Far though it is from a mass migration movement, Aliyah has become an unmistakeable force in the flux of American Jewish life. Pre viously, the few hundred Olim coming annually from the United States consisted mostly of families or individuals who had come to this country after World War II and had not struck deep root in this country, of older people choosing to spend their years of retirement in the Jewish land, and of a gallant handful of deter mined young idealists. The American Aliyah emerging today adds to these elements a greater number of more “ typical” American Jews, among whom are a high proportion of young families. No less than their forerunners, they are prompted by idealism, but unlike the former, their idealism is not a matter of ideology or social preference. The American Aliyah of today has a sponta neous, grass-roots character, and its momentum is rising visibly. In a time when unanswered questions are shadowing the Jewish scene, the phenomenon of American Aliyah is an encour aging indicator of the caliber of the American Jew. While Ameri can Jewry faces large problems as does the country itself, the political, social, and economic situation of American Jews is at a far extreme from that which has given rise to emigration from other lands. Today’s American Oleh leaves behind, willingly, a comfortable life, a good livelihood, a place in the social scheme which is not seriously challenged, a high degree of personal secur ity. He is usually well aware that in Israel he will meet with problems of adjustment, that he must adapt himself to a markBy edly different life pattern and environment, that he will earn less Free and have fewer of the conveniences and material comforts to Decision which he has been accustomed. He knows, too, that though daily life in his new home is free of tensions which pervade the Ameri can scene, Israel is ringed around by armed enemies. Knowing these things, weighing them carefully beforehand, he makes his deliberate, voluntary choice. Deliberate and voluntary, not under

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I conditions of pressure, not as a result of propagandization —the Aliyah propaganda mounted by official sources is in fact a feeble gesture, scarcely at all touching the lives of American Jews —but the free decision of mind and heart. Each year now, and increasingly yearly, significant numbers of American Jews reach and act upon this decision. They come from all walks of life, from the large cities and from the smaller communities, from all parts of the United States, and propor tionately as many from prosperous Canada. Some, perhaps, go because they feel it a duty to respond to Israel’s acute need for Western Aliyah. But most, beyond question, go not because of Israel’s practical need for them but because of their spiritual need for Israel. T T HE need, and the response to it, give tribute to the quality | of American life rather than reflecting upon it. These Ohm are Americans, children of the great land that spans the two oceans, born on its free soil, nurtured in its climate of unfettered opportunity, reared in its vision of human dignity, sharing its birthright of liberty and the greatness of its spirit and achieve ment. Ah of this they cherish, of all of this they are justly proud and none of this do they hold inconsequential. Precisely because this is so does their Aliyah shed luster on America. A country which can breed men and women and youths to whom the practiXhe cal fulfillment of a spiritual quest surpasses else that they hold so American dear and which offers them such high reward —this is truly a Quality “goldene medina.” So too is it a credit to the American Jewish community that it can produce such as our Olim. We hear unceas ingly of the bourgeois materialism which afflicts American Jewish life. We are told again and again of the narrow horizons of the American Jew, of his flabbiness, of his blindness to higher goals. Let us then be reminded by the rising scope of American Aliyah that this exemplifies the current of spiritually inspired and moral ly dedicated Jewish idealism which has in fact permeated Ameri can Jewish life from its beginnings, which has been the basis of its institutional development, which is the creative force on the American scene today, and which has now found its highest ex pression. To place the determination to undertake Aliyah in terms of spiritual idealism does not gainsay the appeal of life in Israel in more prosaic terms. “ Anglo-Saxons” resident in Israel over a number of years testify one and all to the satisfying life there. In the best human sense as well as with regard to the incomparable sense of dwelling in the Land of Israel, in the fascinations of a vibrant young society as well as in the Jewish stimulus of the MAY-JUNE 1969

Jewish state, settlement in Israel offers unique reward to the American Oleh as to Oiim from any and all lands. But if the Oleh is to find true fulfillment, and if Medinath Yisroel is to be spared the ills of contemporary world society, the governing motivation of the Oleh must be the search not just for an agreeable life in Jewish surroundings but for a life as a complete Jew in a land of complete Jewishness. Jewish completion is not demarked by street signs in Heb rew, by an economy built and manned by Jews, or even by a Hebrew-speaking society composed of Jews. It can be sought and found only in a community whose tenets as well as whose broad principles are purely, truly Jewish, whose goals as well as whose traditions are purely, truly Jewish, whose way of life, as its reason for existence, is purely, truly Jewish. One Land, in all the earth, has been Divinely assigned for this purpose; nowhere else can the House of Israel find its completion, nor will that Land enduringly permit anything other than such completion. "T"HOSE charged with the development of American Aliyah, | and even more those entrusted with the governance of the State of Israel, would do well to recognize that however different ly he may express himself, it is this urge for Jewish completion that brings the American Jew —and the Jew in other lands of Key to freedom and prosperity - to Aliyah. All other motivations and American rationalizations are but auxiliary to this driving concept. Only on Ahyah the strength of this ideal can Aliyah be built up to maximum proportions; no other inducements can possibly outweigh normal instinct. There is good reason to believe that far more American Jews than the present number of Ohm can come to a like deci sion. What had been a thin trickle is now a steady flow, and this can well become a full stream. To accomplish this, though, a channel wide and true must be dug which will provide the valid outlet in Israel for currents stirring Jews in America. — S.B.

JEWISH LIFE

MODERN ORTHODOXY'S IDENTITY CRISIS

b y N O RM A N LAM M

HE FACTS about our commun ity,, as represented by the Ortho dox Union, are rather encouraging. Numerically and institutionally, in terms of youth and influence, we are a significant group in this country. But we are beset by many problems. And our thorniest and most disabling prob lem is, curiously, an “identity cri sis” —perhaps a sign of our youthful ness as an ideological movement. O b jectiv ely examined, what binds us together as a separate entity is our full commitment to the Torah tra dition and our openness, at the same time, to the wider culture of the world about us. To use the two dreadfully inadequate words which normally de scribe us as a distinct group, we are both “modern” and “ orthodox.’^ I shall be using these terms only with the greatest hesitation. “Orthodox” is almost pejorative; it implies a stifling and unthinking narrow-mindedness.

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And “modern” is amusingly preten tious; it adds nothing to the validity or invalidity of a proposition. Jacques Maritain recently referred to this as “chronolatry,” the idolatry of what is newest or latest in time. But while this observation is true enough as it goes, it does not go nearly far enough. Merely to describe what we are is not a sufficiently convincing reason for being what we are or for persuading others to acknowledge our rightness and join our ranks* The great problem of modern American Ortho doxy is that it has failed to interpret itself to itself. This failure, which re veals itself in many ways, derives from a rem arkable intellectual timidity which we should have long outgrown. NE should not be too harsh in judging the past. There were rea sons —good reasons —for our apolo getic posture. But it was humiliating.

In confronting the outside world and world for ignoring us, and the Yeshithose to the left of us, we seemed to vah world for disdaining us. be saying that while we hold on to the The challenge to our intellectual practices and doctrines of the Jewish leadership is clear: to formulate the tradition, we are really just like every world-view of “modern Orthodoxy” in body else, perhaps even more so. We a manner that is Halachically legiti appeared to be whispering, in unbe mate, philosophically persuasive, relig coming shyness, that we were not real iously inspiring, and personally con ly foreign or dirty. vincing. It is a>tall order, admittedly, At the same time, we were and but one which we must fill if the great still are apologetic —almost masochist centrist mass of American orthodox ically I towards those to the right of Jews is not to be pulled apart in all us. We send our children to the uni directions, as they stagnate in impo versities. And we are going to continue tence and inarticulateness for want of to do so despite the campus’ recent a clear world-view (shitah) to which notoriety. The far right does not ap they can feel fully committed in good prove of our educational policy, which conscience. touches the heart of our distinctive ness, or our educational and congrega N its encounter with the “out tional institutions. How do we justify side world” of non-observant ourselves? Neither by scholarship, nor Jewry and the rest of mankind, mod by Halachic reasoning, nor by pointing ern Orthodoxy must offer neither to historical antecedents, nor by the “more of the same” nor the illusory philosophic validity of our stand. In advantages of escape and withdrawal. stead, we present the lamest of all It must present viable options to the apologies: vocational necessity! Our prevalent doctrines of the culture of whole existence is thus based on a the West, in terms that men and wo practical economic concession f-^the men born into this culture can under need of a college degree in order to get stand and appreciate. We must make a better job. Available attractive Jewish alternatives Our problem, then, is that we to the nihilism and permissiveness and have yet to accept ourselves openly meaninglessness and Godlessness of se and directly on the basis of our major cular life. These alternatives must be contribution to Jewish life in this cen neither distorted nor compromised, tury: that it is our religious duty, our but they must be expressed and elab sacred responsibility, to live the whole orated in the cultural and psycholog Torah tradition in the world, instead ical idiom s of the contemporary of retreating from a world in which world. there is literally no longer any place Judaism was born in protest left to retreat to. As long as this condi against the idolatries of a simpler age, tion of spiritual timidity and intellec and must not fail to reject those of our tual diffidence prevails, we can hardly own, far more complicated day. Our blame the non-Orthodox world for ac message must always be critical and cusing us of temporizing, the Chasidic restless with the complacent dogma of

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a society content with the correctness of its spiritual paralysis. I cannot accept the idea that Or thodoxy must defensively retreat and wait for Messiah until it speaks to mankind. We must engage the world right now and, speaking in a cultural idiom it understands, say that we are dissatisfied with it. We must declare forthrightly that its “sexual revolu tion” is atavistic, a throwback to pa gan debauchery; that its conception of man is depressingly shallow; that its prescription for happiness is vulgar and dangerous; that its conception of edu cation is trivial and dehumanizing. E MUST, then, learn to speak persuasively and intelligibly to the man of today about transcendent purpose, about the meaning of the Covenant, about the significance of H alachic living both for personal meaningfulness and for the fulfillment of our covenantal obligations. Never again must we stoop to the kind of inane religious propaganda, which we once considered so very “modern,” which led us to offer as proof of the correctness of our commitment the avoidance of cancer or trichinosis by virtue of the practice of certain observ ances. It is equally important that we interpret ourselves clearly, forthright ly, and unapologetically to those of our orthodox Jewish brethren who do not accept our involvement in the wider culture as an integral part of our world outlook. IWe must make it ex plicit and clear that we are committed to secular studies, including our will ingness to embrace all the risks that this implies, not alone because of voca

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tional or social reasons, but because we consider that it is the will of G-d that there be a world in which Torah be effective; that all wisdom issues ultimately from the Wisdom of the Creator, and therefore it is the Al mighty who legitimates all knowledge; that a world cannot exist, and that cer tainly an independent Jewish state cannot exist in the contemporary world, in which some of the best of its brains and the most sensitive of its re ligious spirits will condemn as sinful and dangerous those profane discip lines which alone can keep it alive and prosperous. Our religious commitment to such principles must be as passion ate and as faithful and as Jewish as was th a t of the Hirschian movement, especially in the first two generations of its history, in the context of condi tions that prevail in this second third of the twentieth century. OR our own times, if we are to make any headway in the “con test for the Jewish mind,” we must re solve the central dilemma of the ten sion between our “two worlds.” A tra n s c e n d e n ta l theological schizo phrenia is no virtue. We must, in terms of our own tradition, formulate the method whereby we can accord reli gious significance to the “otherflB the so-called profane or modern —world. But which branches of general know ledge are legitimate for the loyal Jew —the one who is not concerned with vocational dispensations but with a religious world-view? May we ever accord the status of Mitzvah to a secu lar discipline? Can we consider it tech nically as the performance of talmud torah —remembering that Maimonides

himself felt so inclined? As a mini mum, we may grant that scientific, especially medical, studies possess reli gious significance. As a maximum, they will never attain the rank of Torah and Talmud. But where do they stand in between these two poles? Rav Kook, of blessed memory, spoke of harmony as the great Jewish ideal, and he comprehended within it the polarities of physicality and spiri tuality, of the sacred and the profane, even of faith and doubt as part of cos mic unity. It remains for us to elab orate the metaphysical framework and even more, fill in the practical details. This does not at all mean that we reject or condemn or do not wish to cooperate intensively at all levels with those groupings within orthodox Jewry which do not accept these pre mises. On the contrary, with more confidence in the religious rightness of our stand, we will be less subject to intimidation by those who feel sure of their different commitments within the context of the Halachic discipline. Perhaps then we shall come to under stand that the rabbinic dictum that “there are seventy facets to Torah” re fers to social and cultural patterns and to intellectual formulations and atti tudes as well as to exegetical ap proaches. We shall then realize that the Lithuanian yeshivah world was differ en t from th e Spanish world of Maimonides, and the Chasidic world different from that of Rashi, and all of them different from each other and from us and from the world of Rabbi Akiva. All were different Hand yet all essentially the same because all are as pects of one Torah, bound by one common Halachic commitment. This firmly and unequivocally excludes the non-orthodox movements. But it also 8

means that Judaism need not always develop in one mold, whether that of Brisk or Satmar or Yeshiva Univer sity. We have our own contribution to make to these “ seventy facets of Torah,” and it is not tergiversation or betrayal to state positively those em phases and issues wherein we differ. HAVE the feeling that if Jewry and Judaism are to survive in the Diaspora, it will be indebted largely to our group. I do not mean this as a boast —I think it is frightening. If Israel is not to reduce to another Levantine mini-state, but is to become the political expression of the am segulah then it will be the result of the work and inspiration and self-sacrifice of like-minded groups in Israel, pre sently inarticulate and inchoate, with whom we must work in tandem. But this requires of us a keen awareness of our own responsibility, a refusal to re main weak-willed and apologetic, and the courage of our convictions that our approach is a legitimate expression of avodath ha-Shem. The intellectual leaders of mod ern American Orthodoxy have a Herculeah ^butf exciting, vital task before them. Unless it is discharged properly and sensitively, we shall continue to bear the progressively heavy burden of a collective inferiority feeling which will earn us disdain from without and engender for us confusion from with in. “ . . . Ye shall turn aside neither to the right nor to the left —but you shall walk in the way which the Lord yourG-d has commanded you, that you may live and that it might be well with you, and that you may prolong your days in the land which you shall possess” (Devarim 5:29, 30).

JEWISH LIFE

AMERICA’S VOICE IN ISRAEL

by R O N A L D I. R U B IN

HILE Phantom jets, boundary fro n tie rs , and desalination schemes figure prominently in IsraeliAmerican relations, little attention has been paid to the role of cultural rela tions between the two countries. Yet cultural and educational activities that stress shared ideas are the key to last ing Israeli-American bonds. As the young state struggles to resolve its own political identity, there is much to be learned from the American experience. America’s cultural program in Is rael goes back to 1949 with the open ing of the American Library at Bialik Street in Tel Aviv. One year earlier, the United States Congress passed îhe Smith-Mundt Act outlining the role of international information as a factor in promoting “ mutual understanding be tween the people of the United States and the people of other countries.” The American Library filled a

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need in meeting the herculean strains on the new nation. Civil servants and municipal officials were among the first borrowers. The library introduced the open shelf system into Israel; books were loaned at no charge. In Is rael’s infancy, the library’s collection centered on immediate needs —soil conservation, irrigation, cattle. With industrialization, Israelis came to the library seeking material on administra tion, education, economics. Although for its first four years the library was run by the State De partment, the United States Informa tion Agency took over operations in 1953. That year the USIA was set up as an independent agency of the ex ecutive branch, directly responsible to the President. Creating a separate agency has many advantages —reflected in subse q u e n t disseminations to Israel fla 9

greater flexibility, a sharper, faster ap proach and more singleness of pur pose. T "W O principal factors brought on I the creation of the USIA: the su stain ed Communist propaganda menace; and the revolution in tradi tional diplomacy (due to burgeoning mass communications) allowing for a more direct role of the “ man in the street” in influencing his government’s foreign policy. The information instrument of statecraft is formidable in cultivating the Israeli public. Wide literacy and in tellectual awareness give Israelis a close interest in foreign cultures. Volatile Middle East politics (reflected in rapt following of hourly news summaries) heightens Israeli attention to direct communications from foreign govern ments. The broad power base of Israeli politics, as with any democracy, en courages the ordinary citizen to be a participant rather than observer in world affairs. And ties with America’s Jews make Israelis especially sensitive to American cultural trends. Overall, the USIA communicates with people abroad to make under standable to them United States poli cies as well as the traditions and values from which these policies flow. It co u n te rs distorted images of the United States. It keeps American pol icy makers informed about foreign public opinion concerning the United States. Yet with Israel as with some 105 other USIA client countries, a deter mination of the population level to be propagandized poses ideological and financial problems. Should the USIA 10

strive to gain the support of the Israeli elite or masses? Is the Tel Aviv lawyer to be courted equally with the Alger ian immigrant? Underscoring this prob lem is the awareness that Israelis’ polit ical alertness rules out decision-making by only a privileged few. As journalist Welles Hangen put it (in terms of In dia): “The people cannot be defined as a handful of English-speaking editors in the capital who can dine acceptably at the Public Affairs Officer’s house and whose views can be congenially cabled to Washington as evidence of program effectiveness.” While it would appear that the USIA would not willingly sacrifice the attention of either the Israeli elite or masses, it is forced to come to a deci sion as to which group it should culti vate as a result of budgetary considera tions. (During fiscal year 1967, USIA in Israel expended $337,728 in foreign currency and $1,370 in U.S. dollars, for a total budget of $339,098. A large part of this was spent in connection with the building and furnishing of a new cultural center in Jerusalem. The bu d g et for 1968 came to under $300,000, almost all in foreign curren cy. While small compared with posts in certain Southeast Asian nations, this expenditure is very much more than the early 1950’s, reflecting a larger op eration as well as the natural rise in operating costs over the years.) In Israel, USIA has chosen the elite. Selective targeting, in effect, marks the USIA’s operations elsewhere today too. Given the lack of rigid so cial stratification in Israel, USIA pol icy-makers there hope that govern ment leaders, university faculty and JEWISH LIFE

students, senior high school teachers, labor leaders, reporters and senior mili tary officers will disseminate Amer ica’s views to a mass audience. SIA activities in Israel are direct ed to three main purposes: Providing information on Ameri can life and achievements. Concerts, performances, lectures 9 the Cincinnatti Symphony Orchestra, the Paul T aylor Dance Company, Professor James Sykes of Dartmouth’s Music De partment —are typical programs. But this aim is also accomplished by pro viding reference and research informa tion. Thus, in May 1967, a single month, the USIA library supplied ma terial on the organization and function of the U.S. National Security Council to a Knesseth committee considering forming a similar body in Israel; infor mation on Medicare and U.S. Social Security benefits was provided to an inter-ministerial committee appointed by the Cabinet studying the problems of the aged. The Israeli National De fense College in Jerusalem also sought data on the pay of enlisted personnel in the U.S. armed forces in connection with a comprehensive survey it had undertaken of soldiers’ salaries. The chairman (member of Knesseth and former Minister of Commerce) of a symposium on “The Press in Israel” re ceived material on press laws and free doms in the United States for his pre sentation. Teaching English. While know ledge of English will not assure Israeli support for the United States, it is in tended to foster a more respectful judgment of American culture. The USIA library maintains special collec

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tions for English teachers, loans mul tiple copies of texts for beginning and advanced English students and supplies audio-visual aids and language teaching records. A mailing list keeps these teachers informed of new literature. G aining support for United States foreign policy. As to Israel’s im mediate problems, the USIA advocates policies alleged to contribute to peace and to provide the climate for con tinued progress and stability in the Middle East. Operationally, this in volves distributing Presidential state ments, background material, and plac ing film footage on Israeli newsreels. Thus, during the June 1967, Six-Day War, the USIA distributed eighty copies of the United Nations Middle East debate to Israeli theatres. It is es timated that most of the adult popula tion of Israel saw the film. N a broader scale, USIA propa ganda aims at winning Israeli support for American foreigh policy positions. In recent years, none has been as avidly pressed as the American case in Vietnam. And this campaign seems to have met success. To be sure, Israelis do not take lightly mutual tri butes by Arab guerrillas and the Com munist National Liberation Front of Vietnam. Furthermore, Israelis closely follow America’s Vietnam policy from the perspective of the latter’s pledge to Israel’s “territorial integrity.” If Amer ica’s commitment is broken to South Vietnam, why not Israel? The USIA has shown films on Communist aggression in South Viet nam, circulated reprints, sponsored the visit of Vietnamese author and scholar Hou Van Chi, and even translated into

Hebrew the pamphlet “Why Vietnam?” For his press activities during the Significantly, in reviewing “Why Arab-Israéli war, Heiskanen received Vietnam?” Maariv, Israel’s largest news the Department of State’s Scroll of Appreciation. paper, said that Washington “ most probably wished to hint to the think HP1HE U.S. Cultural Center at 71a ing Israeli reader that not only to Viet I H a y ark o n Street, Tel Aviv, nam does the U.S. have obligations fronting the Mediterranean, is the and not only these will the U.S. heart of the USIA’s Israeli operations. keep . . . Not to full an obligation is an acceptace of aggression . . . Any devia Quartered in the same structure as the United States Embassy, the U.S. Cul tion from the principle of keeping tural Center houses the American Li guarantees and fulfilling obligations in brary, a multi-purpose 150-seat audi one area can influence other areas in torium, exhibition facilities, meeting the world in a decisive way.” rooms and offices. From here, the Public Affairs RISIS situations impose special demands on USIA’s Israeli objec Officer (PAO) —the USIA’s head offi cer in any one country —supervises a tives. As the official American voice in staff of three other Americans and Israel, the USIA briefs not only the Israeli public and journalists but for some twenty-five Israelis. The Ameri eign correspondents as well. With the cans carry out information, cultural, Six-Day War, some 850 foreign corres and press relations. Israelis serve as pondents and cameramen came to Is translators, secretaries, writers, librari rael, including at least 250 represent ans, and film cataloguers. In diploma ing American media. tic parlance, the PAO is part of the Looking back at the war now, American “Country Team” in Israel — USIA Information Officer Pilti Heis- the coordinating body of American kanen remembers May and June 1967 diplomatic policy. As such, he advises the United States Ambassador on the for its sharp tension. Born in Helsinki, effect of American international posi Heiskanen fought the attacking Red tions on Israeli public opinion. Army in Finland in 1939. He fought The most recent United States with the American Army in World War II. He spent seven years in the Middle PAO in Isra el, Jay W. Gildner East, including three in Iran. “But,” (1965-1968), came well prepared to says Heiskanen, “I don’t think I ex this critical assignment. He had di perienced that kind of tension any rected Amerika Haus, the famed U.S. Information and Cultural Center in where.” In addition to disseminating Berlin. He also served as an Assistant United States policy statements to White House Press Secretary under newsmen, Heiskanen helped evacuate President Kennedy. According to Gildner, Israeli cul some 7,000 Americans before the fig h tin g s ta rte d . “ The Embassy tural sophistication as well as the large phoned every day 81 hotels asking number of intellectually aware people, posed heavy demands on USIA faciliabout American guests.”

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Lecture o n English teaching b y visiting specialist Miss Barbara Peterson, in USIA auditorium for teachers and inspectors.

A uthor John S teinb eck and Israeli critic discuss Am erican literature at an inform al USIA reception for Mr. & Mrs. S teinb eck and 2 5 leading Israeli w riters and critics in th e Cultural Center Library.

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ties. His main problem was meeting shelf libraries and no charge book bor this “almost bottomless” demand by rowing are still novelties. selecting only the most relevant ma In addition to books, the Cultur terial bearing on Israeli-American rela al Center contains a film library with tions. over 800 documentaries on subjects ranging from agriculture to science. THOTALING some 20,000 Ameri- More than 1,000 records of American I can volumes, the Cultural Cen music —classical, folk, jazz, spirituals, ter’s broad-ranging library collection and English- language speech (plays, includes material on American govern poetry, oratory) —are also available ment, culture, economics, and scien for home use. tific and technological achievements. Meeting Jewish observance, the In addition to its main task of making USIA library shuts down on the Sab the U.S. better known and under b a th . Library hours are Monday stood, the library, as with USIA collec through Thursday from 11 a.m. to 7 tions in other countries, according to p.m. and on Friday from 11 a.m. to 3 former USIA head, George V. Allen, p.m. “aims to symbolize and demonstrate the interest of the United States in HE USIA runs a branch at 16 other nations.” One way the USIA ac A gran Street, Jerusalem. Its complishes this purpose is to include 6,000 volume collection is supple books in translation which have had an m ented by inter-library loans. In important impact on American life. Haifa, 2,000 American books were d o Thus, the USIA Tel Aviv library nated to the Israel-America Society at shelves more than 500 American Beth Rothschild on Mount Carmel. In books in Hebrew translation. 1956, 1,000 American volumes were Although USIA libraries general donated to Beersheba’s Municipal Li ly are not intended to rival national brary. The Community Center in Naz libraries, they are often the only insti areth also received 300 volumes some tutions to which people can turn for years ago. necessary information. Israeli profes Outside Israel’s principal cities, sors often ask the USIA library to car the Cultural Center’s extension ser ry material (especially in courses in vices provide book loan and book gift volving the United States) to meet collections. Kibbutzim and Moshavim their students’ course needs. are included in the extension service’s In Israel, as in other nations, the network. library fulfills what Allen has called It is worth noting that all USIA the objective of “taking the lead in in disseminations in Israel, unlike those troducing modern library techniques of France and Britain, for instance,are into the community.” In showing targeted, direct, and practical. French amazement at American generosity in and British cultural programs are more placing books freely at their disposal, esthetically oriented, stressing their lit Israelis react no differently from visi eratures and cultural heritage. By con tors in other countries where open- trast, USIA activities (particularly li-

JEWISH LIFE

b ra ry collections) concentrate on “how to do it” issues. USIA opera tions in Israel are more specifically in support of foreign policy objectives than are the cultural programs of other countries. OW effective is the USIA in Is rael? To what extent does it influ ence Israeli public attitudes? To be sure, the tremendously intellectual character of Israel prevents foreign propagandists from passively pursuing their goals. Thus, in recalling his years as USIA Information Officer, Pilti Heiskanen noted that Tel Aviv alone publishes twenty-two daily newspapers in nine languages. Hard decisions must be made as to where to focus the Agency’s limited resources. Moreover, since psychological objectives tend to be broad and long term, it is difficult to spell out the im pact of USIA. The democratic nature of American society —free speech, lim ite d government, separation of powers —also imposes hardships in de termining what is the real voice of America. While official and govern mental, the USIA is still only one of many American voices finding their way to Israel. Tourists, movies, the press (Hebrew and foreign), even rela tives in America, all compete with and, perhaps, contradict USIA statements. Strategically, the USIA is troubl ed by problems similar to those beset ting the Agency elsewhere: the proper balance between Israeli elites and mas ses; the shortage of foreign service of ficers knowledgeable in Hebrew; a li brary collection ably mirroring Ameri can life, but still not large enough to satisfy the voracious Israeli reading

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public. Selecting titles for the USIA’s li brary is not only a matter of taste but of politics. Former USIA head George V. Allen’s observations on books and the American image apply to Israel: “Visiting Americans, including histori ans, educators, musicians, artists, re ligionists, economists, sociologists, and experts in other fields frequently com plain about the lack of books and mag azines representing their specialities. Liberals tend to find a preponderance of material on the conservative side, while conservatives see the opposite.” Touring Congressmen in ritualistic vis its to Israel also communicate ideas on book selection to USIA personnel. Yet there are evidences of USIA effectiveness in Israel. The popularity of English as a second language is at tributable in no small way to the USIA program. This is in spite of a littleknown but still effective treaty be tween France and Israel designating French as Israel’s second language. Be tw een July 1966-July 1967 some 120,000 visitors came to the U.S. Cul tural Center’s Tel Aviv library. In this period, they borrowed over 158,000 books. USIA news material, especially references to America’s scientific pro wess, is regularly featured in the Israeli press. Film showings and special lec tures draw large crowds. Politically, the USIA can point to its role in winning sizeable Israeli support for America’s policy in Viet nam. At his retirement, Lyndon B. Johnson was probably the world lead er most admired by Israelis. Prime Minister Levi Eshkol’s tribute to John son as one of America’s “great” presi dents reflected Israeli sentiment. 15

V isitors in m ain reading room , library, USIA Cultural Center, Tel-Aviv.

EYOND its propaganda value for the United States, USIA pro grams contribute to Israel’s educa tional life. Maijorie Fergusson, former USIA Cultural Affairs Officer, cites th e information program’s role in acquainting Israelis with the values of American pluralism. Israelis share with Americans, she notes, a “self-critical” attitude. Supplemented by their high ratio of “thought to action,” she feels that Israelis are quick to pick up help ful aspects of American culture.

Still in its formative years, it is of great importance, as Yehoshua Arieli, chairman of the Hebrew Univer sity’s American Studies Program, put it, that Israel “become acquainted with the liberal and the universal val ues of the American past and the ma jor trends of its contemporary cul ture.” For the “forward-looking dyna mic mentality” of America has much to offer Israel as she works out her own life style.

JEWISH LIFE

THE PRECINCTS OF HOLINESS

by N A TH A N KO PS

ITH the epochal freeing of the Holy City and its unification un der Jew ish sovereignty,,- Jewish thoughts turn with renewed intensity to the Sanctuary which crowned its H oliness. T hough physically de stroyed, the Temple has ever been and will ever be the heartbeat of the people which awaits, with the coming of Moshiach, its re-erection. It is time ly, then, to review the composition of the Beth Hamikdosh. In viewing its structure and its historical setting, we can find much to enrich our lives to day. The H oly Tabernacle (Ghel Moed), constructed by the Israelites in the wilderness of Sinai, ranks with the first and the second Beth Hamikdosh as the eternal nerve center of Jewish life. The Torah is replete with laws pertaining to the Tabernacle and the services performed,there, the Kohanim and Leviim who performed the serv-

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ices, and the inter-relationship be tween the Israelites, the Tabernacle and the functionaries of the Divine Abode. Many chapters in Tanach are devoted to the Tabernacle and the Holy Temple. Volumes of the Talmud are devoted exclusively to the histori cal background of and the laws related to the Beth Hamikdosh. One can scarcely find a section of the Talmud Which does not deal directly or in directly with some aspect of the Beth Hamikdosh and relative areas of inter est. Obviously' then, no one article, or even a number of articles, on the struc ture and history of the Tabernacle and the Beth Hamikdosh, will suffice to do justice to such a broad and deep sub ject, It is my hope, however, that the reader will be prompted by what is set forth here to explore further this vital aspect of Jewish life. Let me note at the outset that I am presenting statements of accepted 17

of wood and covered with gold, so was the interior of the first Beth Hamikdosh panelled with wood which had embossed designs and overlaid with gold. The T o rah does not state whether the covered walls of the Tab ernacle were ornamented with designs. The Torah does inform us that the cur tains which separated the Holy Cham ber from the Holy of Holies was artist ically woven in the pattern of cheru bim. The ceiling was covered with cloth which had a pattern of cherubim figures. Hence King Solomon had the interior walls of the Beth Hamikdosh decorated with cherubim figures in ad dition to the designs of palm trees and open-petal flowers. The inside of the Tabernacle was divided^y a curtain woven with a pat tern of cherubim on either side. This divider separated the Holy Chamber from the Holy of Holies. In the first Beth Hamikdosh King Solomon built a wall which separated the two cham bers; and in the second holy edifice there were twin curtains spaced one amah apart from each other. The Holy of Holies in the Tabernacle was a per fect cube ten by ten by ten amoth (230 by 230 by 230 inches). In the First Temple it was also a perfect cube but twice that size. In the Second Holy Temple the Holy of Holies was a square similar in width to that of the first Beth Hamikdosh but twice its height. HE Holy of Holies of the Taber nacle and the first Beth Hamik dosh contained the Oron Ha-B’rith, the Ark of Covenant, that was actually three arks, one set into the other. The

inner and outer arks were made of gold and the middle one was of wood. On either side of the Ark were two large wooden poles covered with gold. It was by means of the poles that the Ark and the other holy objects were carried upon the shoulders of the Levites whenever the Israelites travel led in the wilderness. There are different opinions as to the contents of the Holy Ark. Some Talmudists claim that the Ark con tained the shattered Tablets of the De calogue as well as the second set of Tablets and the first Torah written by the hand of Mosheh. Others are of the opinion that the broken Tablets were housed in a separate Ark which was not kept in the Holy of Holies. A third school of scholars maintains that the first Torah was not kept in the Ark itself but rested next to the Ark. The Oron Ha-B’rith was open on top and upon it lay a cover of solid gold. A border of gold embellished the top; this represented the golden crown of the Torah. On either side of the co ver were two sculptured cherubim which were fashioned from the same bar of gold as the cover. The two cher ubim faced each other and at the same time were turned towards the Ark. Their wings were outspread, hovering over the Holy Ark. Their faces were the faces of children, indicating that the future of the Jewish people rests with its children; it is they who must carry the message of the Torah. In the Mishkon the Ark was placed in the middle of the Holy of Holies; and in the first Beth Hamik dosh it was set upon a stone, “Even Shethiah,” which protruded from the ground. In the second Beth HamikJEWISH LIFE

dosh? th i Holy Ark was missing from th© inner chamber. Except for the “Even Shethiah” there was nothing else visible in the Holy of Holies. In the Tabernacle and the First Temple there were in the inner chamber also A a ro n ’s staff which miraculously bloomed overnight; a jar of manna, the heavenly food which the Israelites ate in the wilderness; and the oil of anointment prepared by Moses. These contents were also absent in the second B eth Hamikdosh. For King Yoshiyahu hid them when he con cealed the Holy Ark from the future invaders and looters of Yehudah. In the Chamber of Holiness were the Golden Altar, the Menorah, and the Golden Table with a Showbread. The Golden Altar was also known as the Altar of Incense or the Inner Altar. The altar was built of acacia wood cov ered with a layer of gold. It, too, had four corners protruding from its top. Skirting the top was a golden border which symbolized the crown of priest hood. The altar was placed in the mid dle of the room slightly off center and facing the entrance to the Holy of Holies, In the Book of Kings I it is stated that King Solomon built a gold en altar; whereupon Rashi comments that he does not know why Shelomoh Ha-Melech had to construct a new one.

Menorah were three steps upon which the Kohen stood and kindled the seven-branched lamp every eve. The Western Light burned day and night; according to some scholars this was the Ner Tomid, the Eternal Light. King Solomon added ten additional Menoroth which flanked the Menorah of Moses, five on either side. Facing the Menorah, as noted above, was the Golden Table which al so had a rim around its top. This was the crown of kingship. Upon the table were placed twelve loaves of bread, two loaves resting on the table and the remaining ten stacked on five racks of reed-like strips of gold to allow for free flow of air between the loaves. The twelve Showbreads were baked on Friday and placed on the table on Shabbath and there they remained un til the following Shabbath. As* the S how breads, freshly baked, were placed upon the table, the ones from the previous week were removed, and the Kohanim ate them. Our Sages in form us that the Showbreads tasted as fresh as the day they were baked. In the first Beth Hamikdosh, King Sol omon added ten additional golden tables which flanked the table built by Bezalel, the official artisan of the Tab ernacle. The ten tables faced the ten new Menoroth.

ETWEEN the Golden Altar and the entrance to the Holy of Holies stood the Menorah on the south side, and facing the Menorah on the north side stood the Golden Table with its Showbread. The Menorah was eighteen handbreadths in height and it was ornamented with embossed cups¿; knobs, and flowers. In front of the

HE project of building the Tab ernacle began the day after the first Yom Kippur, during the first year after the Exodus from Egypt and it took almost six months to build. Al though the Tabernacle and its contents are identified with Mosheh Rabbeynu, our great prophet and teacher, it was Bezalel, the son of Uri, from the tribe

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authorities, whereas in the Talmud and the Commentaries to the Torah dis puted opinions are also quoted. For me to delve into the wide spectrum of dissenting opinions would go beyond the scope of this article and would only confuse the reader. In giving m easu rem en ts I will quote the m easu rem en ts mentioned in the Torah, Prophets, and the Talmud, and I will also convert them into feet and inches. The converted measurements will be only approximate figures since the sole purpose f o r ; converting the B iblical m easurem ents to linear measures is to enable the reader to vis ualize the objects mentioned in terms of measurements familiar to him. E MUST begin from the begin ning, which is the Tabernacle, (Mishkon —Divine Abode) erected in the wilderness, for no study of the Beth Hamikdosh can be meaningful without prior study of the original sanctuary. The Tabernacle —also de signated Ohel Moed, Tent of Meet ing —may or may not have been as im pressive a structure as the Beth Hamik dosh but it certainly was a visible part of Jewish life longer than the First or the Second Temples. Let us not forget that the Tabernacle was the pulsating House of the Lord not only for the thirty-nine years of journey through the wasteland en route to the Promise ed Land, but for a total of 479 years. Furthermore, the First and the Second Temples were based upon the struc ture of, and the laws pertaining to, the Tabernacle, as will likewise be the Third and Eternal Beth Hamikdosh for which we pray. The Mishkon was divided into

three areas: the Holy Chamber, the Holy of Holies, and the court around it. The courtyard measured from east to west 100 amoth (approximately 191 feet, 8 inches) and from north to south 50 amoth (approximately 95 feet, 10 inches). The court was en closed by white linen drapes in an open weave pattern. The draperies covered the entire area except for the entrance which was in the center of the eastern partition. Over the en trance hung a drape made of white lin en threads, mixed with blue, purple, and scarlet wools artistically inter woven. Fifty-eight pillars of acacia beams, covered with silver, supported the drapes around the court. In the Beth Hamikdosh the co u rt (“Azorah”) surrounding the House of Holiness was similarly en closed, the enclosure being permanent ly constructed out of huge blocks of rocks. (The Kothel Hamaaravi is not part of the Beth Hamikdosh but a part of the western wall of the court which surrounded the Beth Hamikdosh.) Most of the daily services performed by the Kohanim were conducted in the area of the courtyard known as the “Ezrath Hakohanim.” The laws per taining to the Azorah of the Beth Ha mikdosh —of which we have more de tailed knowledge pertaining to that of the Second Temple —and its functions are derived from the laws related to the court which surrounded the Taber nacle. The exterior and interior parts of the court may be treated as two separate sections. Upon the interior part rested the Tabernacle and later the Beth Hamikdosh. In the exterior part of the court were found the altar and a large copper basin. JEW9SH LIFE

ET US now study briefly the al tar^ around which pivoted the major part of the daily services. Thé altar had several names. It was various ly called the Copper Altar; the Earthen Altar; the Outside Altar; the Acacia Wood Altar; and the Burnt-offering Al tar. The altar was constructed out of acacia wood and covered with copper (hence the corresponding names) and was hollow through and through, for it had only a frame of four walls. When ever the Jewish people encamped, they packed the frame with earth from the particular area where they rested. The altar was in a square shape, five amoth by fivé amoth (9 feet, 7 inches by 9 feet, 7 inches), and it was ten amoth in height (19 feet, 2 inches) wl^ich in cluded four square corners protruding upwards from the four sides. The height of the altar was divided by a copper network grating. This altar was used until King Solomon replaced it with a new and much larger one. Such is the opinion of some scholars; others maintain that the original altar was replaced when the Israelites assembled the Tabernacle in Shilo, fourteen years after they ar rived in Canaan. The ^Itar stood in the exterior part of the court, ten amoth (19 feet, 2 inches) removed from the entrance to the court, facing the entrance to the Tabernacle ^(and later the Beth Hamik dosh). In the first Beth Hamikdosh, Shelomoh Ha-Melech built a copper al tar upon a stone, one. The area of his altar was four times the size of Moses’ altar. In the Second Temple the altar was even larger. To officiate, the Kohanim walked to the upper part of the altar by means of a “kevesh,” a

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ramp, and stood around a ledge of the altar. Between the altar and the Taber nacle was a large copper basin with two faucets. Before the Kohen per formed any part of the services he had to perform ablution. In the first Beth Hamikdosh, King Solomon built a “Molten Sea” made from massive cop per and set it upon twelve oxen-like copper figures. Beneath it were ten ba sins used by the Kohanim for ablution. T H E TABERNACLE, and later I the Beth Hamikdosh, stood in the interior courtyard, the entrance being from the east. The Tabernacle measured thirty amoth (57 feet, 6 in ches) in length, and ten amoth (19 feet, 2 inches) in width. The Beth Ha mikdosh (both the first and the sec ond) measured sixty amoth (115 feet) in length, and twenty amoth (38 feet, 4 inches) in width. In the first and the second Beth Hamikdosh there was an “ulom,” a vestibule, which the Taber nacle did not have. The walls of the T ab ern acle were made of acacia boards, ten amoth (19 feet, 2 inches) long. Our Sages inform us that our forefather Yaakov planted acacia sap lings in Egypt which he had brought with him from Canaan. Before the B’ney Yisroel left Egypt they cut down the trees and took them with them. From these trees the Jews were able to build the Tabernacle. The Tabernacle’s walls were covered with cloth and skins on the outside, and the inside of the panels were bedecked with gold. Shelomoh Ha-Melech built the Beth Hamikdosh with huge blocks of stone. As the in side of the Tabernacle was constructed 19

of Yehudah, who was the master builder, and was assisted by Aholiov, the son of Achisomach of the tribe of Dan. However, every part of the con struction and all vessels and objects were under the direction, guidance, and supervision of Moses. The Tabernacle was dedicated in Nisan, during the second year of the Exodus. The Tabernacle travelled with the Israelites throughout the long and arduous journey in the wilderness. When the Israelites arrived in Canaan, they encamped with the Tabernacle in Gilgal and there it remained for four teen years. After the tribes settled in their respective territories, they moved the Tabernacle to a more permanent place, to the city of Shilo. Thence called “Mishkon Shilo,” the Taber nacle rested there for 369 years. Dur ing a subsequent war with the Philis tines, Hophni and Phineas removed the Holy Ark and brought it to battle, an inexcusable sin committed by the two sons of the Kohen Godol, Eli. The Philistines captured the Holy Ark. What happened to the city of Shilo is not clearly stated but the Tab ernacle was moved to the city of Nob and there it remained for eleven years; from the city of Nob it was moved once more to the city of Gibeon and there it remained for an additional forty-six years. An interesting fact emerges now. Not only in the second Beth Hamikdosh was the Holy of Holies devoid of the Holy Ark and its contents, but also in the last years of the existence of the Tabernacle, there was no Holy Ark. HAT happened to the Holy Ark after the Philistines captured it? It was returned seven months later

W 22

’after its captors suffered a plague as punishment for keeping it.^Fhe Ark of Covenant was removed to a com munity known as Keriath Yearim, and it remained for twenty years in the house of Avinodov. In th e meantime a part of Yerusholayim which was never re claimed by the tribe of Judah, was taken from the Jebusites (Yevusim) by Dovid Ha-Melech, who named the area “The City of David.” It is also known by the name of “The Fortress of Zion.” After King David unified all of Jerusalem and proclaimed the city as the capital of Israel, he brought the Holy Ark to the new city, amidst sing ing, dancing, and great rejoicing. David’s wish was to erect a permanent House of G-d. “How can I dwell in a house ^ f cedar wood while the Holy Ark dwells in a tent?” Davjd asked of Nathan the Prophet. And the prophet replied that not he, David, but his son would erect a permanent spiritual home. King David, in turn, explained to his own son, Solomon, that because he, David, had been engaged in war he would not have the privilege of build ing the Beth Hamikdosh. Only a king whose reign would be peaceful could build the House of G-d, symbol of peace. Shelomoh Ha-Melech under took the building of the first Beth Ha mikdosh 480 years after the Exodus from Egypt. The Temple was built on Mount Moriah, where Avrohom Ovinu had undergone the supreme test of faith in G-d. For seven years the Holy House of G-d was under construction and the dedication took place during the Festival of Sukkoth, approximate ly the year 2935 of the Hebrew calen dar or 1004 B.C.E. The majestic Beth JEWISH LIFE

Hamikdosh stood for 410 years. After many years the Beth Ha mikdosh needed repairs and Yehoash, King of Yehudah, ordered the repairs. Years later, King Yöshia also from the tribe of Judah, ordered further repairs to be made, as mentioned in the Book of Kings II. With the rise of the Baby lonian Empire, black clouds loomed heavily over Israel and the House of the Lord. Nebuchadnezzar, the king of Babylonia, ransacked the Beth Hamik dosh on his first foray against Jeru salem (during the reign of Yehoiakim). About twenty years later Nebuchad nezzar destroyed the Temple on the ninth day of the Hebrew month Ov, and exiled the Jews to Babylonia. EVENTY YEARS after the ini tial attack upon Judah by the Babylonian king, the return from exile began under the leadership of Zerubovel. With the return there com menced the rebuilding of the Holy House of the Lord. However, it took twenty years for the Second Beth Ha mikdosh to be completed, due to the constant interference of the Samari tans. A number of times in the course of the twenty years, the Samaritans were able ^ to persuade the Persian rulers to issue edicts forbidding the erection of the second Beth Hamik dosh. F inally^about seventy years after the destruction of the first Beth Hamikdosh, the second edifice was completed under the leadership of Ezra and Nehemiah amid great rejoic ing. Among the surviving members of the older generation who remembered the glory of the First Temple, how ever, rejoicing over reconstruction of the House of the Lord was mingled

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with sadness at the thought of the cat astrophe of its destruction. Although the second Beth Hamikdosh was on the same plane as the first, it lacked th e magnificent grandeur of King Solomon’s edifice. Dramatically miss ing from the House of the Lord was the Holy Ark of the Covenant. In its place, the Holy of Holies contained the stone,' , slightly raised from the floor, known as “Even Shethiah.v No other object adorned the Holy of Holies in the second Beth Hamikdosh. The Second Temple existed for 420 years. During the reign of Antiochus IV, ruler of the Seleucid Empire, the Holy Temple was defiled by Hel lenist apostates who offered sacrifices to pagan gods. After three years of heroic battle by the Hasmoneans and their followers against the overwhelm ing forces of Antiochus IV, Yehudah Maccabee and his brave fighters suc ceeded in regaining the Temple. They removed the defiled altar and replaced it with a new one. Dedication ceremo nies were observed for eight days be ginning on the twenty-fifth day of the Hebrew month Kislev, 164 B.C.E. To this day we commemorate the holiday of rededication, Chanukah. . Years passed the Hasmonean dynasty lost its luster and finally fell into the hands of Herod the Idumean. The Beth Hamikdosh was in dire need of repair and renovation. Herod, a cruel king who favored Roman rule above the needs of his Jewish subjects, undertook the renovation of the Holy Temple in order to appease the Jews for his cruelty and his massacre of scholars and lay citizens. In the year 9 B.C.E., the renovation and reconstruc tion of the Divine Abode was com23

pleted. Being a pompous and vain ruler, and wishing to show the Roman authorities that the Jewish Temple could vie with any of their temples, Herod caused the second Beth Hamikdosh to be enlarged in a most grandi ose manner. Scholars of the Mishnah who saw the Holy Temple or had heard of its magnificence praised the beauty of the reconstructed edifice. H ero d , how ever, embittered the people by placing on the entrance of th e Holy Temple a golden eagle, symbol of Roman authority; a most distasteful act to perpetrate on the Jewish people and a humiliation for them. The Temple structure rebuilt under Herod survived eighty stormy years, and in the year 70 C.E., also on the ninth day of the Hebrew month of Ov, it was razed to the ground by the Romans. OR 420 years the second Beth Hamikdosh, built by Ezra and Nehemiah, served as the House of the L ord and was destroyed. Mount Moriah was desolate, the holy place lay in ruins and Jews were forbidden to enter there. Foxes roamed the Holy Site, now but a mass of crumbled,

charred rock. The sole wall which re mained standing, still existing today, was an outer western wall which orig inally surrounded the courtyard of the Beth Hamikdosh; non-Jews called it the “Wailing Wall” because the Jews were permitted to approach it once a year to lament their loss. In the year 638 C.E., the Caliph Omar occupied Jerusalem and built a mosque on this Holy Site where our Beth Hamikdosh had stood five hun dred and sixty-eight years earlier. The mosque, known as the Dome of the Rock was completed in 691 C.E. For eighteen hundred and thirty-seven years the Holy Site of the first and second Beth Hamikdosh was in the hands of foreign rulers and govern ments. Today, Mount Moriah, ¿where Abraham showed his unquestioning love for and faith in G-d; where King Solomon built the First Temple; where the Israelites returning from Goluth Bovel erected the second Beth Hamik dosh, is now in the hands of the Jew ish people. The Mountain of the Lord, after more than eighteen hundred years, has now been restored to its rightful owner, The B’ney YisroeLp;

F ive P o e m s

by Y A C O V L IP S C H U T Z

I study G-d’s word; it touches my soul To treat other men as I would be treated To feel their pain, join their laughter Each day is my hereafter I am free to control H reject or choose I am strong to resist I am the master of my passions, my pride and greed I am free I am free

MAY-JUNE 1969

Hedonism grasps the soul Entombing for life The sound never heard and man dies within himself Not seeing nor knowing A wilted bloom

The soul of man has died the moment he is classified For what machine can measure The priceless thoughts we treasure Then with marks dictate Who and how we shall create No, an instrument cannot compile And place ideas in morgue or file No ink blot on a chart Understands the blood of mind and heart

JEWISH LIFE

Are we like ancient nomads Each worried only for his flock Seeing only as far As the next water hole Think of the great men of those times Who sought ideas purer than water Treading the earth like angels Thinking only of the stars and leaving worldly matters to nomads Who see only as far As the next water hole

If a man asked me Are there angels Is there a G-d I would say to him Look at my Bobeh There is an angel And into her heart There is G-d

MAY-JUNE 1969

A Jewish View of History

by ELKAISIA H S C H W A R T Z

OME time ago, at a joint meet enee, the common denominator which ing of the American Historical allows a person to grasp the whole of Society with the American Jewish His all, which is what man seeks in his torical Society, an eminent non-Jewish study of the past. “The study of his historian delivered the main address, tory is the study of causes,” wrote one which caused a great stir. Hi said; a u th o rity . “ . . . the historian.. . is ^‘p ie key to understanding American compelled... .to introduce some order history lies in understanding the con and unity into the chaos of happenings tributions of Jews to. American so- and the chaos of specific causes” riety, both in the formative years of (Edward H. Carr, What is History?, the Republic and in the recent half- pps. 113 and 118). century of immigration.** The observation by the speaker That a historian should look for at the joint meeting, of Jews being at a “key” to history is understandable, the center of history, even of a specific for it is not the accumulated know time-and-place segment of history, ledge of facts that makes one a his drew much attention from the press torian, but rather the conceptualizing and the public. But to those who al of a key that would offer a rational ready understood this principle as the understanding through weaving to key to history, the only revelation gether all that has occurred. Historical and a noteworthy one at that - was facts are but separate incidents that that the thought was being expressed, are within the area of common know- albeit conversely, by a non-Jew. lodge. It is the strand that forges these For central to the history of the incidents into links of a chain of existworld, of mankind, of civilization is Zí

JEWISH LIFE

tualizing man and his world is a pre condition for recording and presenting history. The difference between one historian and another lies not in the different amounts of information each possesses, but in the approach of each as to what is pertinent, in reflection of his concept of man and his world. (For this reason, many religiously sensitive Jews refrain from reading histories of the Jews as presented by religiously in sensitive writers. Although “ facts are facts,” the values determining their selection and manner of presentation are open to serious question. “Remem ber the days of old and consider the years of the many generations” was undoubtedly meant, among other in tentions, to test the value concept in volved in “ remember” and “ con sider.”) This requires visualizing the sum URING every moment of exist ence, infinite activities occur total of facts of human knowledge and throughout the world. However, inan’s understanding, to be understood not limited abilities limit the recording of only unto themselves but in relation to all activities. There is, however, a nor each other. Within this totality there mal human interest in drawing from must be identified causal relationships, this totality, to establish a unity that relating events or sets of events, no enables any man in any place to identi matter how remote from each other fy with every other man in every other they may appear to be. In “A History of Historical Writ place. From this totality, therefore, it becomes necessary to select and record ing,” ^ Harry E. Barnes demonstrates those pivotal events which create such how patterns of presenting history a picture of human existence repre fluctuated with the historical periods senting the totality of the human and the dominant cultures of each story, while giving to each individual time. Each society presented the re an opportunity for identification. The cord in the light of how it pictured totality is the substance of history; the man and his world. As this concept of method of selection and recording is man changed, so did the manner of presenting the record of man. historiography. It is therefore not entirely sur The difference between a his torian and an archivist is that the for prising that simple citations of fact be mer establishes values to guide such come subject to infinite interpreta selection and presentation: concep tions and progressive distortions. Since

the history of the Torah people. “You have chosen us from among all the na tions” to do what others will not, “You have sanctified us with Your commandments” to play a role that others w illnot. As the Jews chose to bear the Torah, in fulfillment of the end-purpose for which the Almighty created the universe, all else became background. W When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the numbers of the child ren of Israel” (Dvorim 32,8). The Torah does not limit itself to physical and quantitative values, such as num bers and borders,* but likewise uses these terms to reflect spiritual and qualitative values.

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conceptualizing man and his world is m entation and ^presentation: ‘ “Ben basic to historiography, the infinite in Bag-Bag said: Stddy the Torah again terpretations and progressive distor and again, for everything is contained tions of this visualization find their ex-! in it” (Pirkey Ovoth 5,25). For ex pression in the interpretation of his ample, in Bereshith there is a detailed tory. As man changes his understand geneology of the offspring of Esov. As ing of himself, so does he change his it trails off into distant relatives, Rashi interpretation of what he has done. informs us in his commentary: “The “History. . . is a process of selection in entire reason for describing the clans terms of historical significance” (op. of the Chori is because of Timna and cit-ljparr, p. 138). Man ascribes mean to let us know the greatness of Avroing to events in relation to his concept hom as described before” (Bereshith of what is significant. This is why 36,24). In this explanation referred to some historians conceive of the evolu (36,12), Rashi explains that so great tion of civilization in terms of eco was Abraham that all wished to marry nomic developments, others in terms into his family, that even Timna, when of military developments, others polit she saw she could not gain the sanc ical, others social, etc. tion of marriage, said: “Even though I Accordingly, it can now be bet cannot marry, may I be at least priv ter understood that one who conceives ileged to be a concubine.” Rashi is of man and his world in the light of thereby giving us a lesson in historio Torah will design his selection and pre graphy: recording events of non-Jews sentation of history in the same light. has meaning when it relates, as it must, As he derives from Torah his concepts to the Jews. By a broad definition, this of what is significant, he judges events means that all history Jewish his of history with those concepts. As he tory, because concommitant with the learns methods of guaging causal rela belief that the world exists only for ‘ tionships, he utilizes those methods in the Torah is the belief that all that ex relating historical incidents. As he ists is so because it contributes to the acquires the Torah viewpoint as to u nd er s t a n d i n g and fulfillment of what is man and his world, he selects Torah. And if we follow our concep and presents those human events in a tualizing of man and his world as exist manner that gives substance to this ing only for the Torah, and there is viewpoint. As he identifies the posi one people charged with the obligation tion of the Jewish people in the world to sustain the spirit and practice of scheme as portrayed by the Torah, he that Torah, then all history is to be comes to view all other developments studied in the light of the role any as surrounding this core issue. thing or anyone played in relationship to the Torah and its people, whose for ND how does Torah supply tunes rise and fall in proportion to guidelines for historiography? their fulfillment of their Torah mis One way to know them is to sion. study the Torah as a historical docu If there are those who would dis ment, and analyze its pattern of docu- pute consideration of the Bible as a

30 JEWISH LIFE

became part of an existing cultural community, that latter community as sumed a major role in the formation of civilization for as long as it contained this form of living. Nor is this happenstance. It is announced, not in some obscure docu ment but in the Bible, not once but five times. The Almighty instructed Avrom to “go forth from your land, birth place, and father’s home.” Of the six blessings given him then, the last two relate to other people as they in turn relate to Avrom: “I will bless them that bless you and him that curses you I will curse; in you shall all the families of the earth be blessed” (Bereshith 12,3). Both establish causal relation ships, the first conditional —how soever one behaves towards Avrom, so does the Almighty behave towards him ^ and the second direct: Avrohom’s being blessed is the source of blessing for all mankind. Since this statement was made HTHE history of all civilization is to “Avrom,” and under his new appel I to be traced through the history lation “Avrohom” he assumed new di of the Torah people, and the contribu4; mensions (“For the father of a multi tions made to civilization were made tude of nations have I made you” — by peoples while they enjoyed the Bereshith 17,5), it became necessary company and influence of Torah-living to reaffirm the assurance of his being people. This means that a textbook the source of blessings to all. So, as tracing the centers of civilization Abraham, he observes the angels on throughout history lines up chronolog their way to destroy Sodom, and the ically with a textbook on Jewish his Scripture reiterates the words of the tory. It implies that no nation ever Almighty: -“ . . . and all the nations of played a positive role in the progress the earth shall be blessed in him” of civilization unless Torah lived with (ibid. 18,18). And again to Abraham^ in its boundaries; that every great cen to supply the triple knot, in the epi ter of civilization became one when logue following the Akedah: ‘"And in Torah began to function there and this your seed shall all the nations of the position was lost when Torah ceased! earth be blessed” (ibid., 22,18). Avrohom certainly did become a and, conversely, whenever Torah living

document of history and historio graphy, let . us quote the aforemen tioned Mr. Barnes: “The honor of hav ing first produced a truly historical narrative of considerable scope and high relative accuracy must be accord ed to the Hebrews of ancient Palestine. These Hebrew historical writings were contained mainly in the B i b le ,...” (p. 19). And later: “Though the Heb rews brought into being the true his to ric a l narrative, Hebrew historio graphy did not affect the general cur rent of historical writing until after the Christians had taken over the sacred books of the Jews” (p. 24). Although Mr. Barnes must be excused his confu sion over authorship, his remarks about the value of the Bible as a his torical document are worth noting. (In fact, because some “ critics” stubborn ly refuse to admit that a document as sublime as the Bible could not have been written by simple man, sincere historians are led to confusion.)

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father to a multitude of nations: from his son Ishmael and from his grandson Esau sprung the peoples among whom Islam and Christianity arose. Many contributions to civilization have em anated from these two groupings dur ing the times they enjoyed physical proximity with the offspring of Avrohom and Yitzchok and Yaakov. (Du ring other times, barbarity reigned.) But the blessing to be the source of blessings to others was restricted by the Almighty to specific offspring of Abraham: first to Isaac, when the Al mighty stopped him from going to Egypt during a famine: “ . . . and by your seed shall all the nations of the earth bless themselves” (ibid., 26,4), and even then not to all of Isaac’s children but to one, Jacob, as he rest ed on his way to Haran while escaping from Esau: “And in you and in your seed shall all the families of the earth be blessed” (ibid., 28,14). Now that the third forefather was being blessed, the Almighty added “and in your seed,” that the blessing should be con tinued through the B’ney Yisroel.

Elazar said: What isrineant by ‘And in you shall all the families of the earth be blessed?’ Even families dwelling in the ground will not be blessed except because of Israel. Rabbi Elazar said: What is meant by ‘And all the nations of the earth shall be blessed in him?’ Even the ships sailing from France to Spain are not blessed except because of Israel” (Yevomoth 63a). On the assurance given Isaac, the Maibim explains: “And it will not be like now where you alone are blessed during the hunger, for all will be blessed.” And on the last of the five assurances, the one given Jacob, the Or Hachayim has this to say: “We find by [the incident of] Aram that they were blessed on his (Jacob’s) behalf, as the Sages say: ‘Before Yaakov arrived they were oppressed for water, but upon his arrival they were blessed with water. Similarly by Egypt, from the time he descended, the decree of hunger was withdrawn, and they were blessed on his behalf.’ As to the reference ‘and in your seed’: as long as the Holy Temple stood, the blessing and existence of the seventy nations was through the N the very first of the promises means of Israel who sacrificed seventy given Abraham, the Radak ex oxen on the Chag (Sukkoth). Even in plains: “To all the families amongst dispersion (with no Temple) the exist whom you will dwell, such as the Land ence and reliance of the nations is of Canaan, the Land of the Philistines, Israel, as is written: ‘They made me and the Land of Egypt, I will send a keeper of the vineyards’ (Song of blessing from the day that you will Songs 1,6)*”V dwell amongst them.” The Or HaIt appears that the source of chayim states that “the families of the blessing for all peoples comes through world will be blessed from having Av- Avrohom, Yitzchok, and Yaakov and rohom among them.” On the second their offspring for a number of rea verse, the Ibn Ezra adds that “they sons. There is an absolute reason: will be blessed because of him.” And simply because the Jew is present, the on both these pesukim, there is the host nation is blessed. There is a selfish following in the Talmud: “Rabbi reason: since it would not be good for

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the Jew to live among savagery or pag anism, the Almighty blesses the host nation so as to make it more livable for the guest. There is a suggestion of retribution in kind: as long as the host is kind to the guest, he wins the kind ness of the Almighty. And there is the p rag m atic explanation: since the Torah being maintains a high level of intellectual and ethical conduct, then wherever he is, those with him will ab sorb some of this conduct. In his com ment on the first two Scriptural pas sages, in fact, the Radak indicates that the blessing will be in Abraham’s “z’chuth.” It is not clear, however, whether he means “for Abraham’s benefit” or “for the privilege of having Abraham in their midst.” N relation to this discussion, the concept of a center of civiliza tion must be understood. The presence of people does not ipso facto create a center of creative contribution towards man’s progress. Today, as always, there are many places in the world with heavy num bers of industrious people concen trated in highly developed societies. Yet, in the billing of the cast in the drama of civilization, these societies have, at best, supporting roles. Some nations are tapped for starring roles while others flit around in the back ground. History records the variance of centers of civilization. At different times, different centers were spring boards for mankind’s cultural ad vances. So, too, in the history of the Jews, various concentrations were cen ters of Jewish life. These two tables of time and place in history are corre-

lated. That these locations of concen trations of Jews were the wellsprings of advancement for all mankind is ful fillment of Divine promises. Whatever happened was because of the children of Abraham, Isaac, and Jacob. In the family of man, Abraham is the “father of multitudes of nations,” bearing the burden of “tza’ar gidul bonim. ” The confusion in the study of history is less a problem of fact than of approach. Historians seek the thread of events, the pattern of exist ence within which each incident finds its place and in turn make this entire picture a source of identity for all men. There is once such thread: the Torah and all related to it. Sometimes this cause is appar ent, sometimes it is not. Were it eter nally apparent, there would be no question. However, it is undoubtedly in the category of hastir panim: would the existence of the Almighty be ap parent, there would be no non-believ ers. Yet this non-obviousness is inten tional: there must be reward to those who show faith. This same faith must apply in the study of history. It, too, is a study. It, too, is a discipline. It, too, is subject to distortion. It, too, demands the faith of a believer as a lever of understanding. When the Almighty spoke to the Jews in the desert about their forth coming entrance into the Land of Canaan, He said: “I will not drive them (the seven peoples in residence) out from before you in one year, lest the land become desolate, and the beasts of the field multiply against you. By little and little I will drive them out from before you, until you be increased, and inherit the land”

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(Shemoth 23; 29-30). Although the came into its own, the Mediterannean Jews were to take title to the Land, lands, always populated, fell into a the immediate total eviction of its in deep sleep. Foll6w|;itoo, the course of the habitants would cause desolation for the Jews. Therefore, although the ten Jewish people. The table of contents ants deserved to be eased out because of texts of Jewish history trace the of their evil and immoral ways —just centers of Jewish iife, after Abraham, as, in time, the Jews themselves would from Egypt to the Promised Land, ex be eased out for their improper be ile in Babylonia and return to the haviour — these seven peoples would Land, establishment of communities in be eased out according to a schedule. Hellenic and Roman domains, new ex In this instance of the desert, the ile from the Holy Land and the rise of causality of history is stated. So must great Jewish centers in Mediterranean we understand that in all other instan lands, then northward to Europe, ces, the causality of history 1$ to be eventually to America and to Israel. As a major segment of the Jew related in terms of the Torah people. ish people entered a land, that land de N exemplification of this thesis, veloped, brought development of man let us cite a few well-known his- * kind in general, and took its pMce in torical developments, and apply to history. When the Jews left, the host them the “key” of Jewish destiny. Ad nation stopped developing. China al mittedly, none can demonstratively ways had many people and much wis prove it so, nor can anyone prove it dom. But it never became a home for otherwise. Let the sensitive mind be its Jews, nor did it ever earn a central place in the map of civilization. It was own judge. Western civilization commonly always a side chapter in history. In America, a western society traces itself to various time-and-place segments in the life of mankind. arose over 300 years ago. The United Egypt, for example, is called the “anvil States of America was established of civilization,” and similarly the lands close to 200 years ago. Yet this same watered by the Tigris and the Euphra society did not begin to emerge as a tes. Ever since remote days, societies major world power until after the turn of people have dwelled theref§but of this century. The first Jews to arrive in these lands long ago lost their onceAmerica came over 300 years ago. pivotal spot on the map of civiliza tion-developers. Greece and Rome in Over the years, many more Jews im-( ancient times, the Moslem lands later, migrated. But it was not until after the still later Europe and finally today turn of this century that masses of America are places historians discuss as Jews came. During the first two-and-a-¿“pumping stations” ; along the lifeline half centuries, the American Jewish of contemporary western civilization. community played a very minor part While the Mediterannean lands flour in the life of the world Jewish com ished, the plains of Europe were being munity. Not until twentieth-century overrun by barbarians. When Europe mass immigration did the American

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Jewish community sufficiently flour ish to become the major segment of the world Jewish community ¿ .at the same time* America emerged as a ma jor world power. Even today, the two largest com centrations of Jews are in America and the Soviet lands. These two nations are at the same time the two major world powers. America treats its Jews well,while the Soviet treatment of its Jew ish citizens leaves much to be desired. At the same time, America’s citizens, as a whole, enjoy a standard of living and a mode of democracy that are the envy of mankind, while the citizens of the Soviet lands live in a limited econ omy and a prisoner state. X A E A R after year, books and magI azines roll off the presses of the world, each attempting to offer a de finite understanding of the cause of events, each attempting, as Carr had put it, “to introduce some order and unity into the chaos of happenings and the chaos of specific causes.” Most mean well and try hard, yet none seems able to satisfy the intelligent minds that so desperately seek the truth. The facts are there, but the or ientation of them within a sense of equilibrium, human and emotional, is lacking. What a pity this truly is! It is similar to the masses of scientists who categorically deny the creation of life by a Deity, yet offer no alternative ex planation. So, too, with rare excep tion, historians insist upon a secular study of history, are blind to the role of the Torah, Jews, and Judaism as the key to the understanding of his tory - and trip over each other in MAY-JUNE 1969

th e ir frustratingly unsuccessful at tempts at supplying another answer. What is the mark of the true Jew but the hallmark called faith, ex pressed in countless ways. As one must see faith in the physical structure of the world, so must one see faith in the societal structure of the inhabitants of that world. As one reflects purpose in creation, so does the other. “Last in creation, ^first in G-d’s plan” is the poetic reference to the Sabbath, com ing at the end because it was planned first. So it is with history and the Jews: the effect on the Jews comes last because it was planned first, and the preceding events are designed as the causes. Yet to know them as causes takes faith, proven later by the effect. Now is th e Epoch of the Messiah, the Light of Wisdom is cover ed, its shadow of ignorance cast upon mankind. We await the moment when He will reveal Himself in all His glory, and the world will be full of wisdom, understanding Him and His ways. Un til then, we dwell alone spiritually be cause others refuse enlightenment from the wisdom we cherish. “It is a people that shall dwell alone,” said Bilaam* “and shall not be reckoned among the nations” (Bemidbar 23, 9). They shall dwell alone as the unique factor in history, they shall dwell alone in the Light of Torah, they shall dwell alone in the invincibility of Torah strength, awaiting the Prophetic climax when wisdom and truth shall be recognized and accepted by all brothers and sisters in the family of man.

HE FOUNT OF REASON by D A V ID S. S H A P IR O

T H E term “wisdom” is mentioned | for the first time in the Torah in connection with the wise men of Egypt whom Pharaoh invites to inter pret his dream: “Pharaoh called his magicians and his wise menV(Bereshith 41:8) These are the men who are in possession of an occult wisdom which is the property of the gods. Joseph al so uses the word “wise man” : “Let Pharaoh appoint a wise and under standing man over Egypt.” (Ibid. 33) For Joseph wisdom means the ability to administer a country properly. He co n stru e s the term pragmatically. P haraoh responds to his counsel: “Since G-d has shown this to you there is none wiser and more under standing than you.” (Ibid 39) Again he demonstrates that he understands wis dom as the possession of secret infor mation. The Egyptians undoubtedly were very advanced in the sciences of mathematics and engineering. Yet for them true knowledge consisted in an 36

uncanny power to control the mysteri ous powers of the universe. Wisdom for them was not identical with the clear power of reasoning. The Torah later uses this term in connection with the righteous and just laws that it pro claims which will inspire the nations to say: “ Surely this great nation is a wise and understanding people.” (Devorim 4:6) The Torah, by liberating man from his enslavement to the dark forces that held him enchained, made possible the full flowering forth of the rational powers of man. The world of the Bible is a rational world. In this world man is at home. He is endowed with the intelligence that enables him to live in harmony with G-d and with his fellow men. In many passages of the Bible idolatry is condemned for its unreasonableness. The evil man is equated with the fool, because he lacks understanding. It is true that he acts irrationally because he is domiJEWISH L IFE

nated by an evil will, by desires which ground of Monotheism. Polytheism overpower him, but again this fact makes science impossible. The unifor only means that his powers of reason mity of nature and the unity of the ing are blinded or have remained un Universe is bound up with the doctrine developed. The righteous man is the of the Unity of G-d. The One G-d is one whose rationality is the primary the ultimate and inseparable cause of factor in his life, and consequently is the harmonious Universe. able to hold his evil desires in check. The Bible is the foundation of The fear of G-d is also related to a rationalism and the problems raised by knowledge of G-d (Daath Hashem). the Bible are also the product of its One can only fear G-d when one rationalism. Why the wicked prosper is reaches Him by reason. One can serve a problem which has meaning only if G-d only through knowledge. we assume that this universe is reason The rational universe is not one able. in which G-d is inoperative. G-d’s will can break through the world in times Talmud is based on two preof crisis for the human race. The saints I mises. It first of all posits the can perform miracles through prayer. authenticity of the Divine Revelation But these are deviations from the nor as contained in the scriptural Torah mal. They are rarely performed. An and the authenticity of the Oral Torah gels may appear on earth, but such ap as transmitted through the Sages of Is paritions seldom take place in the rael; and secondly it presupposes the pages of the Bible* Contrary to what is trustw orthiness of Reason. These, so widely believed, the Bible is not a though nowhere formally stated in book of the supernatural. Paradoxical Talmudic literature, are the grounds of ly its miracles are media for confirm truth that are implicitly accepted by ing the rationality of the world and its the Talmudic teachers and are the ulti moral character. The Bible deals with a mate sources of knowledge according normal world as it is known to normal to the medieval Jewish philosophers men. Its personalities are all question (see Rav Saadia’s Introduction to his ing and critical men who accept noth “Emunoth Ve-Deoth”). In vain will ing on hearsay. Its prophets are the one search throughout this vast litera great hesitators, who refused to con ture and its ramifications for such a vey their message till they achieved phrase as “Credo quia absurdum” (I certainty, without an iota of doubt believe because it is absurd or unrea that they were not deluding them sonable). On the other hand, through selves and others. The Bible is thus not out its folios we find scattered the only the great Book of faith. It is also phrase lama li kera, sevara hi (“Why the Book of reason. Biblical authority, when reason makes And no wonder. If reason means this demand?”). One Talmudic sage the ability of man to find his place in actually made this bold statement: the universe, to discover its laws and “Were the Torah to be forgotten, I the order that prevails in it, this goal would be able to restore it by sheer can be achieved only against the back- pow er of reasoning and inference MAY-JUNE 1969

(Bova Metziah 83a).” The Talmud is the Book of Rea son par excellence. In a way the Tal mud can be compared to the Platonic dialogues. There is a careful examina tion, analysis, and critique of concepts till a final and conclusive definition is arrived at. A major difference between the two —apart, of course, from the limitless fundamental difference —is that the Platonic dialogues explore ab stract subjects such as beauty, immor tality, justice, G-d, the ideal state. The Talmud certainly indulges in much im agery and imagination, but it reserves its profound and penetrating intellec tual powers for the practical and nec essary. For Plato and Aristotle the in tellect was an instrument of specula tion, which perhaps was not taken too seriously by their disciples. It was a tool of instruction for snobbish Athen ian youths. As Rabbi Yehudah Halevi was to say centuries later, Greek wis dom had flowers and no fruit. For the Talmudic Sages, our “Chazal,” reason was a tremendously important instru ment, but not for speculations, but rather for enabling man to live in the light of reason. The prayer for under standing and reason was placed by the Chazal prior to all other petitions, but it was immediately followed by a peti tion for Divine aid in returning to G-d’s law, and for repentance. Reason was needed in order to help man lead a moral life. Reason was for the Greek philosophers the instrument for talk ing and speculating about the good life. For the Sages of Israel it was the instrument for determining in practice what is right and wrong.

T 'H E tremendous power of Greek I reasoning ultimately gained a victory over itself and moved from speculation into the pragmatic reason ing of the modernjworld. Hellenic rea soning was aristocratic. It was some thing for men to take pride in. Hebraic thought rather maintained: “Let not the wise man glory in his wisdom” (Jeremiah 9:22). The possession of wisdom is in no way superior to the possession of wealth. The individual who amasses knowledge and glories in it is no better than the individual who amasses wealth and glories in it. The creation of wealth to help the needy is better than the amassing of knowledge to serve man’s pride. Wisdom is the in strument of knowing the divine attri butes of lovingkindness, justice, and righteousness. This wisdom can never be snobbish. It is wisdom for all. The reason expounded by our Sages and based on the Bible thus leads us direct ly into the concept of reason as the common possession of all men, and a quality that can be cultivated in all men. The revolutionary character of Talmudic reasoning for the democratic development of humanity thus be comes apparent. It would be wrong to say that Talmudic reasoning is devoid of specu lation. It is pragmatically oriented, but it is highly reflective and takes nothing for granted, except the fact of Revela tion as a historical reality and the val idity of reasoning. The most com monly repeated question in the Tal mud is: How do we know this? The answer is sought either in reason or in penetrating analysis of Biblical texts.

JEWISH LIFE

HY has the Talmud nurtured and delighted Jews throughout the ages? Why have they spent days and nights over its pages? The Talmud can be studied on many levels. But to truly draw from its nourishment one must study it profoundly and with penetration. When one spends hours upon a daf a folio, and finally masters it he can attain a supreme satisfaction. It is true that Talmud may be enjoyed just by reading its stories and Aggadic interpretations, but even these can only be properly understood when one spends hours poring over them and then they yield something rich and strange that give satisfaction to our hearts and minds. As one grows along with the Talmud from childhood, it yields more and more of its riches. One can glean from the boundless riches of the Bible at any age. Into the Talmud one must normally be initi ated in early youth. But let no one be discouraged, for Rabbi Akiva was forty years old when he began to study Torah. With sufficient effort, one can overcome in maturity what one has failed to gain in youth. The Talmud, needless to say, is not simply a great book of reason. It is the great work of Biblical penetration. The methods of Biblical exegesis, of course, are not limited to the Talmud. They apply to the ramified literature which is connected with the Talmud, such as the various Midrashim. It is the method of depth-analysis. There is not a nuance of Biblical style which re mains unobserved but is made to yield rich intellectual fruit. The Amoraim (the teachers of the Talmud), as the Tanaim (teachers of the Mishnah) be fore them, have taken the Biblical pasMAY-JUNE 1969

sage and proved that the meanings yielded by it are far more than meets the naked eye. To the scriptures they have applied both microscopes and tel escopes. They have pointed the way for innumerable generations to follow who have found the Book of Books a fountain of living waters. In the Talmud every aspect of religious observance is made to yield significant meaning. For example, in the Amidah prayer, the “Shemoneh Esrey,” it is the rule that one must bend the knee when one says “Boruch.” The body is bent at “atah” but when xHashem” is mentioned one must lift his head and stand upright. This gesture is based on the Biblical verse: “The Lord is the one who lifts up those who are bent.” (Psalms 146:8) What a significant commentary on human freedom and its relationship to G-d of whom it is said: “I am the Lord your G-d who has brought you forth out of the land of Egypt, that ye should not be their bondmen: And I have broken the bars of your yoke and made you to walk upright.” (Vayikra 26:13) Very far from being a “book of sentimentalities,” the Talmud is based on a realistic conception of human na ture. It makes no demands that are in compatible with the powers of human endurance. But at the same time the Talmud is not satisfied with medioc rity of behavior, or middle-class ethics. It seeks the fulfillment of righteous ness that goes beyond the measure of strict justice - “lifnim mishurath had in ”

HE influence of the Talmud on the Jewish people has been such 39

that it can in no way be evaluated, to do with leisure time? The man of Through the Jewish people it has had a Halochah looked forward to the day tremendous influence on the world as when freed, from other troubles, he awhole # would be able to concentrate comThe Bible gave the Jew a clear, pletely and wholly on the study of the rational, and sober picture of the uni- Talmud. No greater delight than this verse. The Talmud has developed the existed for him. Why go gold-diggmg intellectual powers of the Jewish in Alaska or diamond-seeking in Kimpeople beyond its Biblical origins. It berley when the Talmud beckons with has made the Jew critical, questioning, its inexhaustible treasures? spiritually aspiring, and thus a creative ^T H E R E is a story told about a and revolutionary force in human so I man who once prayed that he be ciety. It has helped the Jew keep alive his sense of righteousness to be applied vouchsafed a vision of Paradise. This in the here and now in a realistic and wish was granted. He looked around practical way. There is nothing the hoping to see an azure heaven, a re Talmud despises more than preaching splendent sun, and glorious flowers, and mouthing high ideals which are sights that would stagger his limited not intended to be realized. The Tal imagination. Instead he sees a vision of mudic Jew may be argumentative, he venerable Jews sitting around a table may be critical, he may often even be poring over large Talmudic tomes, fanatical. He is never sanctimonious, meditating, arguing, discussing. The and one. will never hear him parading man was very disappointed. He started with high phrases. For him life is not grumbling: Can this be the paradise talking nor even faith but learning and that was promised as the everlasting re doing. Unlike others that set up impos ward of the saints? A voice came forth sible standards and then failed to live from heaven and answered: You are up even to minimal requirements, the altogether in error. The saints are not Talmudic Jew, on the other hand, set in Paradise. Paradise is in the saints. Has the modern Torah-less Jew up minimal requirements and lived by the highest standards. He had to set up to be found in such number among us rules limiting generosity and limiting today, with all his supposed freedom unselfishness, so high had ethical and comforts, found a substitute for norms of behavior become under Tal the inner joy of the man of Halochah, the Jew of the Talmud? Will he ever mudic guidance. For the Talmudic Jew, the pro discover the joy that is the Paradise blem of retirement never existed. What within?

JEWISH LIFE

by A A R O N R O T H K O F F

ITH the death of the Mirrer Palestine. In his youth in Khelm, Rosh Yeshivah, Rabbi Eliezer Eliezer Judah Finkel constantly ob J u d a h F in k e l, on Tammuz 19, served the young men who stayed at 5725/July 19, 1965, an unsurpassed his home during the holiday seasons era of Torah teaching came to its con and eagerly followed his father’s dis clusion. For close to sixty years he courses and deportment. He later served as a Rosh Yeshivah in the learned that these young adults were Mirrer Yeshivah where he raised hun among the leading Slobodka students. dreds of disciples who today are His father had them periodically visit Roshey Yeshivah throughout the Jew with him to enable them to hear Reb ish world. He guided the Yeshivah Simchah Zissel’s discourses in the through the Holocaust, and merited to Khelm “ Talmud Torah” on Mussar, see it flourishing once again in reborn the ethical and moral teaching then be ing given new emphasis in particular Jerusalem. He was born in 1876 in Khelm, Torah circles. In an atmosphere such Lithuania. His father* the illustrious as this Reb Eliezer Judah first imbibed Rabbi Nothon Tzvi, was the leading of Torah and Mesorah* In his youth, disciple of Reb Simchah Zissel Ziff, a he s<iw the East European Torah world patriarch of the Mussar movement. while it was still intact and before Reb Nothon Tzvi —later affectionate modernism, the Haskalah (“Enlighten ly called ;:f“Der Alte” - became the ment” ) movement, and social revolu founder of the world-famous Slobodka tion made any inroads. The city of his Yeshivah, and in 1925 he established a b irth , K helm , excelled even in branch of this academy in Hebron, Lithuania as a city brimming with

MAY-JUNE 1969

Torah and it constituted one large Beth HaMedrosh. After receiving his early edupation in Khelm, Reb Eliezer Judah studied at Telshe under the tutelage of its Roshey Yeshivah, Rabbis Eliezer Gordon and Shimon* Shkop. Period ically, he visited Slobodka where he enjoyed the guidance of his revered father. In 1894, at the age of 18, he joined the select group of scholars who g a t h e r e d a r o u n d Rav Chaim Soloveitchik in Brisk after the forced closing of the Volozhiner Yeshiva in 1892. H ere he b e frie n d e d the “ Meitsheter Illui,” Reb Shelomoh Polachek, who was among the earliest group that followed Rav Chaim from Volozhin to Brisk. At his father’s urgings, Reb Eliezer Judah succeeded in convincing the “ Meitsheter” to spend some time in the Mussar environment of the Slobodka Yeshivah. On Friday, Adar 21st, 5656, they arrived in Kovno, adjacent to Slobodka, to find the town enveloped in mourning. All the stores were closed- and tens of thousands of Jews were assembled to pay their final respects to Kovno’s Rabbi Isaac Elchanan Spektor who had passed away the night before. The sights of the tearful masses that Friday left an indelible impression on the young adults. Years later, in 1926, w hen R ab b i F in k e l visited the “Meitsheter” in New York, they vivid ly recalled the awesome impressions of their Kovno arrival some thirty years earlier. N 1897, Rabbi Eliezer Judah’s father acceded to a request from Rabbi Jacob David Wilovsky-Ridvaz to aid in organizing a yeshivah in Slutsk.

“Der Alte” sent fourteen of his leading disciples to Slutsk to serve as the nuc leus of the nascent school. The group was headed by Rabbi Isar Zalman Meltzer, and Reb Eliezer Judah was among this pioneer group. However, the new yeshivah was soon embroiled in controversy, and one of the debates centered around the necessity for the study of Mussar. As Reb Nothon Tzvi’s son, the young Rabbi Finkel felt that his presence aggravated the situa tion, and he left for nearby Halusk, where he studied with its rabbi, Rabbi Baruch Ber Leibowitz, who was later to achieve fame as the Kamenitzer Rosh Yeshivah. In Halusk, Reb Eliezer Judah studied half the day with Rav Baruch Ber and taught a class of younger pupils the second half of each day. Afterwards, Rabbi Finkel went to Radin where he studied the Talmud tractates of Kodshim and Moed in the Kollel of the “Chofetz Chaim.” His yearning for Torah study was so great that he even travelled to Poland to study with Rabbi Abraham Bornstein, the “ Sochatshover Rebbe” and the author of the highly regarded Avney Nezer and Egley Tal. However, when he arrived in Sochatshov he imme diately discerned the vast differences between the Chassidic world of Torah study and the Lithuanian milieu he left behind. In addition, he could bare ly comprehend the dialect of Rabbi Bornstein’s Yiddish.. After remaining there for three days, he returned to L ith u an ia where he remained in Grodno and continued his incessant study in its Beth Medrosh. N 1903, a new era began for Rabbi Finkel when he married

JEWISH LIFE

the daughter of the Rav and Rosh Yeshivah of Mir, Rabbi Elya Baruch Kamai. The Mirrer Yeshivah was the oldest and one of the most prominent of East European Yeshivoth. Organ ized in 1815, it had gained new impe tus with Rav Elya Baruch’s becoming its Rosh Yeshivah in 1901. Realizing that his son would ultimately become the Rosh Yeshivah of Mir, Rabbi Nothon Tzvi was determined that his scion develop into a true godol. Fol lowing his practice, afterwards con tinued by his son, of having his most advanced students learn with younger promising students4n order to sharpen the ability of the older students to ex plain and to teach, Rabbi Nothon Tzvi arranged for his son to study with the younger Rabbi Dr. Yaakov Yechiel Weinberg, an erudite graduate of the Slobodka Yeshiva, and later known as the “Pilvishker Illui.” There in Mir, the two covered the entire “ Shas,” over sixty tractates of the Talmud, in the years following Rabbi Eliezer Judah’s marriage. In 1906, the younger Rabbi Finkel officially became a Rosh Yeshi vah in Mir. Gradually, due to his influ ence, the study of Mussar was intro duced and in the tradition of the Mussar Yeshivoth, a mashgiach, spirit ual counselor, was engaged by the Mirrer Yeshivah. Slobodka trainees came to Mir to study under Rabbi Finkel’s guidance, and the entire Mir ktmosphere felt the imprint of the new Rosh Yeshivah. With the outbreak of World War I, the Yeshivah left its Polish location and moved deep into . Russia away from the actual fighting. Rabbi Kamai remained behind in Mir since he did MAY-JUNE 1969

not wish to leave his congregants dur ing the trying period they were exper iencing. The Yeshivah reopened in Poltava under the leadership of Rabbi Finkel. In nearby Kremenchug, Rabbi Baruch Ber Leibowitz re-established his yeshivah. The Roshey Yeshivah succesfully toiled together to raise the necessary funds to keep their schools open for the duration of the war. With the advent of Communist rule, Rav Eliezer Judah realized that the Yeshivah had no future in Russia, and he succeeded in obtaining visas for many of his students to leave the country. Gradually, the entire Mirrer Yeshivah was transferred to Vilna, where it remained until 1921. Finally, Rabbi Finkel, accompanied by over a hundred students, returned to Mir. Here they found the Yeshivah building partially wrecked since it had been used as a theatre by Russian soldiers and afterwards a stable by the Polish army. The returnees were greeted by the new local rav, Rabbi Avrohom Tzvi KamaiSwho had succeeded his father upon the latter’s death in 1917. He aided his brother-in-law while they slow ly reorganized the Yeshivah. Rabbi Finkel began to deliver two sheurim weekly, on Mondays and Thursdays. His lectures, which essen tially reflected Rav Chayim Brisker’s method, were well received by the stu dents. He also continued to conduct the Yeshivah in the Mussar tradition and Rabbi Yecheskel Levenstein, later the Mashgiach of the Ponevesz Yeshi vah in B’nei B’rak, was engaged to fill that post in the Mirrer Yeshivah. Every Friday and Saturday nights, Rabbi Levenstein delivered Mussar discourses for the entire student body, while on 43

Shabboth afternoons, following the Slobodka tradition, only selected stu dents were given the privilege of hear ing his Mussar lectures. In the spring of 1924, the Mirrer Yeshivah gained new impetus as the famous Rabbi Yeruchum Levovitz left Ponevesz to become the Mashgiach. Due to his fame and the ever increas ing stature of Rabbi Finkel, scores of brilliant youngsters entered Mir. To sustain the increased budget, Rabbi Finkel visited America during 1924 and again in 1926. He was accompa nied on these visits by Rabbi Avrohom Kalmanowitz, then the Rav of Rakov, who after World War II re-established a branch of the Mirrer Yeshivah in Brooklyn. After his initial visits with Rabbi Finkel, Rabbi Kalmanowitz per iodically returned to the United States to raise funds for the Yeshivah. ITH the influx pf new students, many disciples of other leading Roshey Yeshivah entered Mir. Stu dents correlated the Talmudic view point and insights of Rav Shimon Shkop, Rav Baruch Ber, and Rav Naftali Trop of Radin. The air of in cessant chiddush —new formulations drawn from Talmudic premises —en veloped the Yeshivah and the students placed their stress on analytical study of the Talmud. They stressed the qual ity of their study and not the quantity of the Talmudic folios they covered. Rabbi Finkel was not entirely pleased with this attitude since he felt quan tity, bekiuth, was also of prime impor tance. In 1929, with the aid of a special fund he obtained, Rav Eliezer Judah electrified the Mirrer atmosphere with

his beginning a drive for bekiuth. He announced that a prize pf the then substantial sum of fifty dollar would be awarded to any studenLwho succes sfully completed the study of Bova Kamma, Bova Metziah, Bova Bathrah, and Kethuboth during the ensuing year. The candidates were to be exam ined on the Talmudic texts and their major commentaries by Rabbis Finkel, Levovitz, and Ramai? §§m§ twenty students began the study, but only seven su ccessfu lly completed it. Among the victors were Rabbi Noach Borenstein, today a Rosh Yeshivah at Yeshiva University* Rabbi Joseph P inchas Levinson, known as the Tchitchever Rav and now living in Brooklyn*, and th e la te Rabbis Mordechai Ginsberg and Leib Malin. Rabbi Ginsberg was a Rosh Yeshivah in the American Mir Yeshivah while Rabbi Malin was the founder and head of New York’s “Beth HaTalmud” During this period, Rabbi Umx Zalman Meltzer returned to Poland from Jerusalem to participate in the dedication of the Kletzk Yeshivah which was headed by his son-in-law. Rabbi Aaron Kotler. At the dedica tion, Rabbi Meltzer met with Rabbi Finkel and remarked that the leading European yeshivoth were not utilizing the abilities of Rabbi Zev Soloveitehik who had succeeded his father in Brisk. R abbi Finkel soon heeded Rabbi Meltzer’s advice, and leading Mir stu dents were sent to Brisk to perfect their abilities under “ Rav VelveTs” skilled tutelage. Although economic conditions at the Mir were desperate due to the advent of the Depression, Rabbi Finkel managed to completely support the students he sent to Brisk. JEWISH U F E

The Mirrer R osh Yeshivah, R abbi Eliezer Judah Finkel, o f blessed m em ory

daily deportment took- on a unique Mir tinge, and it was a focal point of the Torah world. But while all the internal accom plishment gladdened the heart of the Yeshivah’s leaders, the external world grew progressively worse for the Yeshivah graduate. Economic conditions were depressed and there was little opportunity for gainful employment HILE learning intensified at Mir, for Mir graduates. In many instances, and its re p u ta tio n spread the young scholar could only hope to throughout the Jewish world, hun succeed financially if he married a dreds of new students arrived. Thirty practicing rabbi’s daughter so that he Americans and forty German young could ultimately inherit his father-insters came to study with Rabbi Finkel law’s position. Rabbi Finkel tactfully and to benefit from Rabbi Levovitz’s encouraged his students to delay mar spiritual guidance. Students also came riage and to continue their studies. from Chassidic centers such as Warsaw, The Mir Yeshivah became known for Lodz, and Cracow. By the 1930’s its older students who remained single there were over 400 students in Mir. into their late twenties arid early thir Talmudic study, prayer, Mussar, and ties. The outside Torah world did not

During the next decade, students from v arious yeshivoth surrounded Rav Velvel in Brisk, and they mastered the unique teachings and methods of his fa th e r, Rav Chayim Soloveitchik. Upon their return to their original yeshivoth, they became sources for Rav Chayim’s teachings since his writ ings were not published until 1936.

MAY-JUNE 1969

perceive the true reasons for this prac tice, and many questioned this Mirrer characteristic. Rabbi Nissan Waxmari, a student in the Mir at this time, re lated that Rabbi Chayim Ozer Grodzenski of Vilna once asked him about the progress of a particular Mirrer stu dent. Rabbi Waxman replied that the student was highly regarded, but since he was only twenty-three, there were many more competent older students in the Yeshivah. To this reply, Rav Chayim Ozer remarked, “I can’t un derstand present practices. When I was only twenty-four, I was already bur dened with the entire responsibility of the Vilna Rabbinate! ’’ Nevertheless, economic conditions forced the con tinuance of this custom and it re mained an interesting feature of the Mirrer scene. ITH the outbreak of World War II, fear gripped Rabbi Finkel and his students in Poland. Daily, they heard the German aircraft overhead, and food became scarce. On Simchath Torah of 1939, the last joyous celebra tion was held within the portals of the Yeshivah. Afterwards, with the an nouncement that Vilna had once again been annexed by Lithuania, scores of students left for Vilna. By late Octo ber, Rabbi Finkel and the entire Yeshi vah were in Vilna. Only Rabbi Kamai remained behind with his congregants in Mir. The Yeshivah continued to function in temporary quarters in Vilna as the ominous war clouds over head darkened. After a few months, Rabbi Finkel succeeded in receiving permission for the Yeshivah to re-es tablish itself in the smaller town of Keidan. Here, away from the masses of

refugees who were engulfing Vilna, Ye shivah life returned to a superficial normalcy. However, with the occupa tion of Lithuania by the Soviet Army on June 15, 1940, it was soon decreed th at the Yeshivah disband. Under Rabbi Finkel’s guidance, Mir split into four groups which went to four small communities. Rabbi Finkel, along with his secretary, Rabbi Joseph Epstein, settled in the hamlet of Grinkishok. From here, the Rosh Yeshivah con tinued in close touch with his Ameri can and Vilna contacts. Three alternatives faced Rabbi Finkel and the Mirrer Yeshivah, since they realized they must escape from the war area. One possibility was to attempt to acquire visas for America. Another alternative was to achieve per mission from the British Mandatory authorities for entry into Palestine. The third route of escape was to tem porarily emigrate to the Far East. Rabbi Waxman, then the Rabbi of Lakewood, New Jersey, was enthused with the idea of the Yeshivah’s coming to America and he acquired a suitable building in Lakewood to serve as its future home. However, Rabbi Finkel insisted upon making Eretz Yisroel the new home of Mir. He felt that “only in Eretz Yisroel does the Yeshivah have a future.” Despite the determined ef forts of Dr. Zerach Warhaftig, who then was in Lithuania, only a few passes were received: from the British authorities for entry into Israel. In early 1941, the vast majority of the Mirrer student body left for Japan af ter finally obtaining visas and the nec essary funds for transportation. After reaching Japan, the refugees were ex pelled to Shanghai where they reJEWISH LIFE

mained for the duration of the war. After World War II, many of the Shanghai Mirrer emigrated to the United States where they became Roshey Yeshivah in the leading Ameri can yeshivoth. They also aided Rabbi Kalmanowitz in his Brooklyn branch. While they were in Shanghai, the Lakewood structure obtained by Rabbi Waxman became the home of the “Beth Medrash Govoha” that was es tablished by Rabbi Aaron Kotler in 1943.

HILE most of his disciples left for Japan, Rabbi Finkel, his im mediate family, and a few Mirrer stu dents left for the Holy Land by way of the Odessa port. The group finally ar rived in Jerusalem, where Rabbi Finkel settled. The Mirrer Yeshivah was re opened there, and it received new vig or with the post-War arrival of some of the Shanghai students. Aided by his family in administering the Yeshivah, Rabbi Finkel led the once proud insti tution of Mir, Poland while it became one of the leading Israeli yeshivoth. His son-in-law, Rabbi Chayim Shmuel-

MAY-JUNE 1969

owitz, who was already a Mirrer Rosh Yeshivah in pre-War Poland, attracted many students to his sheurim in Jeru salem. In the latter part of 1948, Rabbi Finkel paid another visit to the United States, to raise funds for the building of a new home for the Mirrer Yeshivah in Jerusalem. At that time he stayed at the home of Rabbi Dr. Samson R. Weiss, then the National Director of the National Council of Young Israel and now Executive Vice President of the Union of Orthodox Jewish Congre gations of America. One of the first of the Mirrer talmidim to come from Germany, Dr. Weiss began his studies there in 1929 and received Semichah from the Mirrer Rosh Yeshivah in 1933. In 1963, Rabbi Finkel published his selected sheurim under the title of D ivrey Eliezer. His volumes were warmly received by his numerous stu dents throughout the world. At the age of 89, after a lifetime of Torah accomplishments, the Mirrer Rosh Yeshivah returned his soul to his Creator.

B o o k R eview RAMBAM IN ABRIDGEMENT

by M O SES D. T E N D L E R

MAIMONIDES’ MISHNEH TORAH, edited by Philip Birnbaum; New York: Hebrew Publishing Company, 1967, 336 pps. The many contributions of Dr. Philip Birnbaum to the dissemination of Torah knowledge have earned him the indebted ness of the Torah World. His translations of the great works of Torah Judaism have made them accessible to thousands of our people. This contribution adds to his “accounts receivable.” We live in an “olom hofuch, *’ a disor iented world. A lost generation has given rise to a generation that found itself and its magnificent heritage. How do you educate this generation of Torah-hungry young adults? Only the ever-modern truths of our Torah, as transmitted in errorless fashion by the Sages, can leach through the heavy layers of grime and dirt accumulated during years of immersion in a secular society. The RABBI DR. TENDLER is Professor o f Bio logy at Y eshiva College, R osh Yeshivah in the Sm ichah Program o f th e Rabbi Isaac Elchanan T heological Sem inary and Rav o f the C om m unity Synagogue o f M onsey, N ew York.

Torah imperatives, “told as it is,” are the only counterpoises still functioning to pre vent humanity from dipping into the muck of Western Civilization. The vocalized Hebrew text, and the almost literal English translation of this text, are ideally suited for the synagogue adult education program. A very lengthy preface in Hebrew and a fíne introduction that acquaints the reader with the many publications of the Rambam in Torah, phil osophy, and medical literature, provide ad ditional value to the student. Although I have not studied this Eng lish text in great detail, checks of the trans lation revealed the accuracy, lucidity, and general expertise we have learned to expect from Dr. Birnbaum. His role of editor was less successfully performed. The discretionary authority of the author of any abridged text must be respec ted. Many excisions are no doubt without philosophical or theological bias. However, I am disturbed by the decision of Dr. Bimbaum to delete cojoined paragraphs when this deletion witholds from the reader criti-

48 JEWISH LIFE

cal information and thus misleads. In Hilchos Mamrim II (p. 315), the editor records Halochoth concerning the authority of Rabbinical decrees. He records the Halochah that prohibits any modifica tion of the decrees of a previous Supreme Court unless the new Court is “superior both in wisdom and in number.” Since all Supreme Courts in Jewish law consist of 71 judges, the superiority in number refers to “the number of contemporary sages who have agreed to accept the decision of the [new] Supreme Court.” Halochah 3 immediately following, however, is not included by the editor de spite its most significant reservation to the general sense expressed in paragraph two. Halochah 3: “The above law is valid only if the decree of the first Court did not involve making ‘fences around the law.’ Rabbinic decrees ordained as protective laws to prevent transgression of Biblical com mands, once accepted by the people of Israel, are immune to repeal by any Court even if it be greater than the first.” This reservation herein expressed is most relevant to the fundamental issues fac ing Torah Jewry. Any attack on the Validity of Rabbinic decrees attacks Torah Judaism at its roots. Without Rabbinic law, Torah law would be an irrelevant mess of unen forceable statutes. Rabbinic authority, exer cised within a sense of historic destiny and with integrity to the letter and intent of the Divine law, is the actual source of much of our laws and customs. The recent furor over the validity of the second festival holy day saw the Conservative clergy joining the Re form clergy in opposition to the rabbinate. Many “liberals” quote Halochah 2 of the Rambam to prove the possibility of legal change (despite the need for a concurrent pathological egomania to presume the pre sent “superiority” of any religious court). Halachah 3, of course, militates against such a possibility since the “Yom Tov Sheni” was decreed to avoid the possibility of trans gressing the Biblical laws of Yom Tov and thus is a “fence” that cannot be removed by MAY-JUNE 1969

any Court, even a “superior” Court. A similar omission on page 327 is even more serious because there is a clear note of bias. In the Introduction (p. LXXVIII) the editor comments on the Rambam’s interest in seeking rational reasons for Divine Co mmandments. The suggestion that the sacri ficial system was a Divine concession to the human frailties of “ancient man” is promin ently mentioned. Indeed the liberal move ment away from Judaism often finds solace in the Rambam’s rationalistic “liberal” views and often cites the Rambam’s opposi tion to the restoration of the sacrificial system. This assumption is patently untrue. The Rambam’s search for rational under standing never ran counter to the Massoretic interpretations. Surely, Maimonides would not deny the eternal validity of the sacrifi cial laws that comprise so many Pentateuch verses. This would have been made very clear if the editor had not amputated Halo chah 1 of chapter eleven in Hilchoth Milochim (Kings). Only the first line is quoted: “King Messiah will arise and restore David’s realm to its former status, its original sover eignty. . . . . ” The words immediately fol lowing are omitted. They are: “. . . . and he shall build the Temple, ingather the exiled people of Israel, and return all the laws as they were in yesteryear. They will bring sac rifices, declare sabbatical and Jubilee years, with all the instructions as recorded in the Torah.” The rational understanding of the Rambam is not to oppose Hashem but rather to fulfill the mitzvah of “V’dibartah bum ” and to “meditate day and night.” The mitzvah of Hashem is not subjugated to the man-given reason. The “reason” can only add savor to the performance of the mitzvah but cannot be the determinant of the mitz vah. As expected, the text is beautifully printed. Valuable footnotes abound on most pages and there are helpful indices and an erudite introduction. May Hashem grant that those studying the Rambam from this abridged text will one day grasp the whole of the Rambam’s “Strong Hand.” 49

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“THE FLYING MOHEL” JERUSALEM: A young Mohel from Benei Berak, Meir Shakal, has earned the title “The Flying Mohel.” Five times he has been called out to Uganda to circumcise nine sons bom to the members of the Israeli mission there. During his most recent visit, the Israeli Ambassador, Mr. Omri, read the Torah from a Sepher supplied by the Israel Chaplaincy Service and acted as sandek at the two Britot performed that Sabbath morning. Concluding the reading of Genesis, the Ambassador wished the Mohel an equally successful round for the Book of Exodus. — from th e FED ER A TIO N CHRONICLE o f S ou th A frica

A second element that contributed to the chaos o f the school crisis was the provocateur role played by the various i(left,f adventurers. Communist Party strategy fo r the last two years has been to extend its influence among black militants by supporting avidly all extremist manifestations; they are particularly willing to tolerate black anti-Semites who form a base o f support fo r Soviet pro-Arab policies in the Middle East. I t was no accident that Leslie Campbell was allowed to read the Hitleresque poem, which he attributed to a student o f his, on the left-leaning radio station WBAI. ( I f anti-Semitism is not a!t crisis propor tions in the community at large, it may be approaching that among teen-age girls. First Campbell, then Hoving, imputed responsibility to a bobby-soxer when called to answer fo r the anti-Semitic works they produced.) When the governing board at' I.S. 201 tried to create a new Ocean Hill by firing nine UFT teachers, they looked to Galamison, never known to be unfriendly to the Communists. He was the keynote speaker at the founding convention o f the DuBois Clubs —the modern equivalent o f the Young Communist League; he arranged for the pro curement o f an examiner from the Communist-dominated National Lawyers Guild rather than from the national or local Bar Association. Similarly, white MAY-JUNE 1969

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“new-leftists, ” hungering for a base in the Negro community and anx a new issue to hold their movement together with the Vietnam war apparently headed towards settlement, threw themselves into the fracas. In addition to issuing a torrent o f anti-union propaganda, they engaged actively in strike-break ing. They provided the bulk o f the white non-union teachers with whom Rhody McCoy staffed his schools in order to exlude all UFT teachers. . . . . The response o f the organized Jewish community left much to be desired. The knowledgeable Jewish community relations organizations hesitated. Aware that the anti-Semites did not speak fo r any significant sector o f the black com munity, and that we were heading fo r a Negro-Jewish confrontation that could be disastrous to both groups, they sought ways o f quietly deflecting the clash and rebuilding the alliance. But other organizations and leaders, out o f inexper ience or headline-hunger, ran to the press. — from an article b y Em anuel M uravchik in th e W ORKMEN’S CIRCLE CALL

Rav Kook’s philosophy that ascribes merit to the lo-dati, it seems to me, leads us to another important aspect of the question of interaction. That is, that such interaction rebounds to the benefit of the dati, since he can learn from the lo-dati. The viewpoint that the lo-dati in Israel participates in Klal Yisrael should not be lost upon the Galut Jew. Whenever I become angered by a particular anti-religious action taken in Israel, I recall the following incident that happened to me several years ago while I was studying in Jerusalem. My friend and I spent a Shabbat at a Mapai Kibbutz in the Galil. We were able to do so because there was a kosher old age home on the kibbutz for the religious parents of the kibbutzniks. While eating a Shabbat meal we spoke to a sprightly retired Rosh Yeshiva from Haifa who was living out his days as Rav of the Kibbutz. We asked him how he could live so contentedly in such an unreligious atmosphere. He explained to us that one could find a great deal of merit in his ‘congregation’ since they had been keeping the commandment of Yishuv Eretz Yisrael each second of most of their lives. — from an article b y Lawrence H alpem in H AM EVASER — COMMENTATOR, stu d en t publications at Yeshiva University

VANISHING NA TIVE Contrary to popular opinion in the field o f Indian affairs, there are a MAY-JUNE 1969

JE W IS H LIFE began publication in 1 9 4 6 . . . .

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Micha F. Oppenheim UNION O F O R TH O D O X JEW ISH C O N G R E G A T IO N S O F A M ER ICA

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growing number o f people who are convinced that the American Indian is a vanishing race! I t is generally believed by anthropologists and arm-chair Indian experts that when America was rediscovered (it was first discovered by the Indians!) there were probably about one million American Indians in the area o f the 48 States. Various sources have estimated that the Indian population declined to about one quarter million by 1850; remained steady fo r about 50 years; in creased gradually to about 400,000 by the end o f World War II, and is now nearing the one million mark again. No one in his right mind would say, on the basis o f these statistics, that the American Indian is a vanishing race.. . . .until he realized that while the Indian population in reality is increasing there is a serious problem being faced by the American Indian: he is being de-Indianized through a deliberate policy o f delegalizing him! The so-called “Indian Problem ” has repeatedly been said to be really a white man problem. . . .that is, the problems o f the Indians were created by the white man, not the Indian......... Basically the “problem” is that Indians are Indians! Generally speaking, Indians are not eager to become members o f the “gray society ” resulting from total assimilation. The fact that most tribal groups found themselves isolated and stranded on islands steadily decreasing in size has seriously aggravated the situa tion. Because o f the Indian Allotm ent A c t o f 1887 the Indians on alloted reser vations found themselves not especially anxious to assimilate but because o f rapid deterioration o f tribal land holdings many were forced to make a choice between humiliating dependence while on the reservation or leaving the reserva tion and losing their identity. Further aggravation has been in the form o f the education systems putting on steady pressure to develop non-Indians. Today less than one-half o f all American Indians live on reservations! There are not very many alternatives when the Indians 'land base is decreasing, the Federal Govern ment has been committed to the goal o f helping every Indian join the main stream through various techniques, and the Indian finds himself delegalized when he does go, even temporarily, into the mainstream. With all o f this against him, one researcher recently said after much study that, “the Indian is not feasible; by all reason he should not even exist!” — from an article b y Jam es W ilson in CIVIL RIGHTS DIGEST o f th e U .S. C om m ission on Civil Rights

TRANSLATION OF PROCLAMATION ISSUED BY THE AMERICAN ROSHEI HAYESHIVA In the name of Torah and the entire Jewish community, we address ourMAY-JUNE 1969

REPRINTS NOW AVAILABLE of the following articles from previous issues of JEWISH LIFE: CAN WE NEGLECT THE TALMUD TORAH?: Zalman Diskind COLLEGE AND THE ORTHODOX STUDENT: Menachem Greenberg BLACK AND JEW: RE APPRAISING THE EMERGING RELATIONSHIP: Jerry Hochbaum JUDAISM AND ART: Michael Kaufman VISIT TO RUSSIA: Michael Kaufman THE VOICE OF TORAH IN THE BATTLE OF IDEAS: Norman Lamm THE CAMPUS PROBLEM AND JEWISH EDUCATION: Shnayer Z. Leiman MIXED PEWS: Morris Max NATURE ~ CREATION OR EVOLUTION?: Robert R. Perlman JUDAISM AND FREE ENQUIRY: Nachum L. Rabinovitch THE DIVORCE PROBLEM: Melech Schachter THE PROBLEM OF CONVERSION TODAY: Melech Schachter JEW AND JEW, JEW AND NON-JEW: Aaron Soloveichik YOUTH’S POSITIVE REVOLT: Pinchas Stolper THE JEWISH ATTITUDE TOWARD FAMILY PLANNING: Moses Tendler JEWS AND THE WAR ON POVERTY: Bernard Weinberger “ TO DWELL IN THE SUKKAH”: Bernard Weinberger

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selves through this holy proclamation to all students of the higher yeshivos to “come to the Almighty’s support among the courageous” and to rescue the yeshivos ketanos out-of-town from the great danger that threatens them due to the earnest crisis caused by the lack of competent instructors, teachers, and educators in these places of learning. It is needless for us to stress that these institutions of tinokos shel bais rabbon, which were founded with a burning zeal and exceptional self-sacrifice on the part of the spiritual leaders of Israel in communities all over the United States, are the basis for the perpetuation of Torah in this country. We must not, therefore, during this fateful period, stand at a distance and witness, Heaven forbid, the doors of these yeshivos - which are the fortresses of Torah for the Jewish people — being closed in the face of our children who are the future and hope of our people and our Torah. Consequently, we call upon you, our dear sons, those who learn Torah in our higher yeshivos, students of the Bais Hamidrash and Kollel everywhere, to come to the aid of Torah and to offer immediately to join the ranks of the volunteers and to assume the positions of teachers and educators for the coming term. May you obtain from the source of all blessings that which the Torah bestows: “Blessed is he who shall uphold the words of his Torah,” and may we all be privileged to see the crowning of Torah in this land and all parts of the Diaspora. — from a pam phlet published b y Torah Um esorah

The foregoing implies that Reform and Conservative ideology is still basic ally unknown in Israel Such is the case. People have heard the names. They are not certain o f the content. No large number o f leaders or laymen identified with these movements have gone to Israel to live. I f they had, i f they will, things will be different. One does not secure rights from afar by remote control. This has been the basic problem. There are too few in Israel who care to carry the banner o f liberal religion. Political activity and pressure will not solve what only people and participation can do. To act as i f meeting or pressuring in New York will substantially affect events or secure rights in Israel is a common error. Quite the opposite is the usual result. — from an article b y M yron M. Fenster in CONGRESS BI-WEEKLY

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L e tte rs to th e E d ito r ‘COLLEGE AND THE ORTHODOX STUDENT’ New York, New York Mr. Greenberg’s article on the ortho dox college student is a valid beginning to a discussion of a most important topic. I think that a number of additional points on some other aspects of the problems would be made. Firstly, however, I would make two comments on points that Mr. Greenberg made. We know that many non-religipus stu dents attend yeshivoth for a variety of rea sons. They usually outwardly conform to the mores of the yeshivah and once in col lege do publicly what they did privately; we cannot blame the college for this. Also, re ligious parents who send their children out of town are not always trading their child’s ‘olam habah’ for an ivy sheepskin. In a num ber of cases they sense that forcing their student to remain in town could precipi tate —by way of reaction H a breach with traditional Judaism more serious than they fear would take place out of town. They might have brought the situation about through ignorance and might be making the wrong decision; but we should appreciate their dilemma. These two comments do not affect the main points in Mr. Greenberg’s article, but in fairness I think they should be mentioned. Of course, the main work is to be done on the high school level. I do not agree with all of Mr. Greenberg’s suggestions, but a discussion of these points would require more space than is available here. I think, however, that we should mentionH in hope of bringing about a change in the situation for the better —that virtually every group MAY-JUNE 1969

that has an opportunity to contribute to wards a solution to the problem is failing us. The Yeshivoth and Roshey Ha-Yeshi voth are carrying the burden of chinuch and are establishing Torah centers throughout the United States. But with regard to the Jewish collegiate community, they are fail ing us. The Yeshivoth have the manpower to translate traditional texts and to produce works exploring points in traditional Jewish thought. Only Y.U., however, sponsors a student/faculty journal of Jewish thought (in addition to its Halachic journal). Yeshi vah students could be contributing articles to campus journals; they are not. (One might argue that such articles would not be published; the editors, however, have really not been tested on this matter.) A yeshivah that opens near a Hillel could saturate the Foundation with study groups if only the Rosh Ha-Yeshivah felt the least bit of re sponsibility to the Jewish students on the campus. (Yavneh has already had the experi ence of a Rosh Yeshivah refusing to excuse a talmid from beth medrosh to conduct a sheur. The class was cancelled for a while until a different teacher could be found.) In addition, too many yeshivah students who come to the college as faculty members do not participate in Hillel programs. The ye shivah world must come to grips with its responsibility to the Jewish campus com munity. It cannot hide behind the claim that it is meeting this responsibility by creating a strong off-campus Torah com munity. The yeshivah high-schools are failing their alumni. I do not refer here to the train ing that they offer H that requires lengthy discussion —but to the fact that they have no follow-up program to keep in touch with their alumni. It would cost two to three dol lars per alumnus to send out study guides 59

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and relevant articles, but to my knowledge, no yeshivah high-school does this. After graduation, the alumnus is allowed to slowly disassociate himself from the yeshivah. Also, we should note that each June, Yavneh re quests yeshivah high-school principals to send in a list of their recent graduates. The response is certainly not enthusiastic. Then, the synagogue and its rabbinate are failing its collegiate congregants. Few if any collegiates are invited to take a mean ingful role in the synagogue. How many rab bis have any significant interaction with their collegiates? (A panel discussion during Christmas vacation is hardly significant in teraction.) How many keep up a corre spondence of any sort with their collegiates who are studying out of town? The rabbis may not be able to correct the faults and the synagogue, but they can improve their relationship with their collegiates. Again, we note that when Yavneh asks rabbis to send in a list of their recent high school graduates only a handful respond. The national orthodox organizations, too, are not doing all they can. One spon sors campus kosher kitchens but does little else except arrange some intercollegiate weekends. The other offers support to Yavneh in the form of valuable advice from the members of its Campus Commission and a significant financial grant But neither publishes much-needed journals and books and neither makes much of an attempt to reach the students who don’t come to the activities that they support. With regard to the general Jewish campus community, they are simply not doing all they can. (To plead lack of funds is only to shift the blame.) The non-orthodox groups are not doing much better. The time has come to stop talking about reaching the Jewish collegiate community and to start creating the neces sary programs. Actually, I can think of only three or ganizations that are making a concerted ef fort to service the religious Jewish colle giate. Two are adult-sponsored groups and one completely student run. First is Hillel. MAY-JUNE 1969

While we may disagree with some of the ap proaches of some Hillel directors, we should realize the B’nai B’rith Hillel Foundations are making an important contribution on the campus and merit our support. (My re collection is that Mr. Greenberg might dis agree.) More orthodox people should be en couraged to go into Hillel work. Second, the Lubavitch Collegiate Council is making an attempt to help Jewish students come to terms with their backgrounds. Thirdly, there is Yavneh, which is completely student-run and student moti vated. I am admittedly nigayah b ’davar, but Yavneh is making a very significant contri bution in helping to make H alachic Judaism part of the “campus establishment,” Mr. Greenberg’s valid criticisms notwithstand ing. There is no panacea to the problems that Mr. Greenberg outlined; I do not sug gest that the comments mentioned above will solve these problems, they are at best only a beginning. I agree that more impor tant is the work to be done at the pre college level, and that more work should be done in identifying the problems here and suggesting solutions. Also, inasmuch as l am under thirty, I realize that my list of the faults of the adults and their organizations is suspect. But we must face facts. Mr. Green berg’s article presents us with a crucial chal lenge; I hope that we will meet it. Joel B. Wolowelsky Editor, Yavneh S tu d ies MR. GREENBERG REPLIES: 1) Mr. Wolowelsky’s criticism of indi viduals and groups for failing the orthodox college student loses sight of a major point of my article (which he agrees with in other parts of his letter): that the major effort to save the orthodox youth must be made be fore he enters the college campus. The pro grams I suggested are intense mussar-hashkofah training in yeshivah high schools and ex61

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tension of full-time Torah education for at the Yavneh student Executive Board with least a year after high school and before col the participation of a delegation of the most lege entrance. The efforts Mr. Wolowelsky prominent American Roshey Yeshivoth. wants organizations and individuals to make Their own yeshivah responsibilities do not will, I believe, have little success with the afford them the time or physical ability to student whose intellectual and emotional re cope on a day-to-day basis with this and ligiosity is undeveloped, if only because Or other burning problems of Klal Yisroel, and thodoxy’s contact with him while he is in so they must unhappily make priorities. The college can never be as extended or per Roshey Yeshivoth do all in their power to vasive as the campus’. The programs I sug see to it that those under their tutelage who gest would give the student a chance to de do eventually go into colleges and profes velop a solid, mature commitment to a life sions should be prepared for the challenges of Torah and mitzvoth before he is sub they will encounter; the most effective of jected to powerful pressures to cast off this these methods is making it attractive for the “yoke.” student to spend a few post-high school 2) I must also take exception with Mr. years in the yeshivah. Wolowelsky’s sharp attack on the Yeshivoth As for maintaining contact with their and Roshey Yeshivoth. He concedes that alumni, the yeshivah high schools which are they are carrying the burden of chinuch and n o t affiliated with Yeshivoth Gedoloth and are establishing Torah centers throughout Roshey Yeshivoth are guilty of this; Mr. the country; how much more can one ex Wolowelsky is apparently unaware of the pect of a handful of men? publications yeshivoth send regularly to Being a Rosh Yeshivah in the U.S. to their graduates, and of the close, personal day means being a g o d o l b ’Torah with Bible, contact students maintain with their Roshey Talmud, Commentaries, and Codes at one’s Yeshivah throughout their lives. fingertips; giving original sheurim, the pre Yeshivah graduates are almost exclu paration of which requires numerous hours sively responsible for the recent flow of of intense study and concentration; prepar translations and works on traditional Jewish ing and delivering ch idu sh ey agadah in the thought. Among them are “The Challenge form of mussar talks; maintaining personal of Eternity,” a modern version of “M esilath involvement in the problems and develop Y eshorim , ” and “Judaism and Psychology;” ment of the scores or hundreds of students both volumes have introductions by the under one’s direction; serving as p o sk im at authors’ Roshey Yeshivah. the demand of one’s community; and help Mr. Wolowelsky’s castigation of ing to raise the huge sums of money which Roshey Yeshivoth for not permitting their are needed to maintain the yeshivoth’s exist students to absent themselves from their ence. In Europe, each of these tasks was the studies to become involved in the campus is full-time job of one man; here in the U.S*, unfair. Would the dean of a medical school may we expect the Roshey Yeshivoth to be send even a graduate student to perform all these men at once and then go on to open-heart surgery? A yeshivah student’s accuse them of not feeling “the least bit re goal, regardless of his career plans, must be sponsibility to Jewish students on the to become a ta lm id chacham , a Torah scho campus”? lar, and this requires total immersion in If any evidence is needed of their gen Torah studies. He must sacrifice au ftu n for a uine interest in campus Orthodoxy, one few years, it is true, but this is a worthwhile may point to some of them who regularly investment for the much higher level of accept invitations to speak to Jewish college au ftu n for which he will be competent when groups. And Mr. Wolowelsky was himself he achieves his goal. It is simply not the job present at a program-planning meeting of of the yeshivah student to lead study groups MAY-JUNE 1969

infringements that have been perpetrated or conduct sheurim off the yeshivah cam upon the American Jewish public. pus. 3) Mr. Wolowelsky’s recollection that That being the case, I, for one, must whole-heartedly disagree with my colleagues I disagree with his call for support of the who have objected so vociferously to the B’nai B’rith Hillel Foundations is accurate. probable adoption of this latest Halachic in Space limitation does not permit elabora fringement. I feel strongly that such policy tion, but in six years of talking with Yavneh by the Conservative movement will only en leaders from all parts of the U.S., my im hance the position of the Torah community pression has been that the national coopera and will be an open sesame to the reaffilia tion agreement between Yavneh and Hillel tion with Orthodoxy of many congrega has served the “non-sectarian” Hillel well by tions, especially within metropolitan areas. removing the “threat” of the dynamic Or You will note that most of the objections thodoxy Yavneh offers, but has stifled stemming from within Conservative circles Yavneh’s potential by forcing it to operate are from those who serve pulpits in urban within the framework of a tired, entrenched areas. They are attuned to the problems that machinery which offers a watered down ver will be confronting them. To phrase it in the sion of Judaism that has failed to capture vernacular, I can only see that such an adop the Jewish campus masses. tion by our Conservative brethren would On some campuses ninety percent of tend to separate the “men from the boys” the Jewish students do not even hold Hillel membership cards. “ T o r a th H ashem in Jewish life. It may also conversely affect t ’m im ah m eshivath nafesh — G-d’s Torah is those in our orthodox rabbinate who serve pure and complete; it restores the soul” United Synagogue pulpits, who will be (Psalms 19:8). Only a Torah presented in its forced to make a decision. pure and complete form (not as “Post-Fast Blasts,” “Matzoh Balls,” or “Pre-Slichoth Rabbi Malcolm M. Sparer Swings”) has the power to attract and re A READER’S COMMENT store Jewish souls to their Creator and their heritage. Hillel represents the failures of the New York, New York past; Yavneh can be a catalyst to the success of the future fcbut only through independ For a while now I have been meaning ent action and uncompromising loyalty to to write indicating how much I enjoy read orthodox principles. ing JEWISH LIFE generally and your crisp and eloquent editorials in particular. I was especially pleased with your ed itorial on Rabbi Levin’s birthday in March ‘YOM TOV SHENF and refer directly to its militancy in terms of “the forces of aroused public conscience” Des Moines, Iowa which “every ounce of Jewish effort must continue to be exerted night and day to Within our Torah oriented com awaken munity, there has arisen much objection My congratulations once more on a concerning the recent pronouncements re quality magazine which is a credit to Ortho garding Yom Tov Sheni by the Conservative doxy. and Reform leaders. The time has come that we concern ourselves with the realities of Abraham J. Bayer Jewish life in America and since we are all American Jewish Conference aware of the Halachic injunctions we must on Soviet Jewry readily agree that this is not the least of the 64

JEWISH LIFE

In his role as Associate Professor of Social Science at Manhattan [New York] Community College, DR. RONALD I. RUBIN studies many aspects of Jewish community life in many areas. His anthology on Soviet Jewry, “The Unredeemed,” was published last year. In this issue of JEWISH LIFE he turns his attention to a seldom-considered effort to bring understanding of America to Israelis. . . . To the People of the Book, the limitless wisdom and inspiration to be gathered from the study of the Talmud is a unique and priceless tradition. An acclaimed student of the Book, RABBI DAVID S. SHAPIRO, Rav of Congrega tion Anshe Sfard of Milwaukee, Wisconsin, Associate Editor of the rabbinical journal Hadorom, and whose feature “Cases from the Re* sponsa Literature” graces the pages of JEWISH LIFE, offers insights on the mind-shaping impact of Talmud study. . . . Of special note to stu dents of Jewish life today, especially in the area of thought and study, is the role played in its development by the proponents of the Mussar movement. DR. AARON ROTHKOFF, recently appointed in Jerusalem to the Editorial Board of the Encyclopedia Judaica, and whose bio graphy of Dr. Bernard Revel is a forthcoming publication of the Jewish Publication Society of America, portrays the life and influence of one such outstanding personality. . . . The return of Jews to the Old City of Jerusalem, and with it a renewed kinship with its Holy Places, has inspired many to thoughts of former glory and future redemption. RABBI NATHAN KOPS, Rav of Congregation Shevet Achim of Mont real, made a vicarious visit to the Temple, sifted through many sources to gain a composite view of the Beth Hamikdosh, and presents herewith his findings. . . . What the eye beholds is understood in terms of how the heart and mind interpret. So, too, does the history of mankind provoke uniquely Jewish interpretation, or so, at least,'is the view of ELKANAH SCHWARTZ, Assistant Editor of JEWISH LIFE and author of a nu m b er of fiction and non-fiction selections on Jewish themes. . . . RABBI NORMAN LAMM, Rav of The, Jewish Center in New York City and Erna Michael professor of Jewish philosophy at Yeshiva University, well-known student of the contemporary scene and familiar to JEWISH LIFE readers, herein offers observations on Torah Jewry’s present-day direction. His article is based on a presentation given last fall at the National Convention of the Union of Orthodox Jewish Congregations of America. . . . This issue’s poetry section offers the work of YACOV LIPSCHUTZ, whose t a lm i d im at Mesivta Rabbi Samson Raphael Hirsch in New York City have already discovered that their Rosh Yeshiva is a poet as well as a Talmid Chochom. A musmoch of Beth Medrosh Elyon and a resident of Monsey, New York, he hails originally from Fall River, Massachusetts.

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