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The Succos Song" of Teshuva (a free rendition from "Pachad Yitzchok") by Yaakov Feitman

Letters and f{espgns~~ ;: . " ' '

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THE JEWISH

BSERVER

THE JEWISH OBSERVER (ISSN 0021-6615) is published monthly, except July and August, by the Agudath Israel of America, 5 Beekman Street, New York, N. Y. 10038. Second class postage paid at New York, N.Y. Subscription $12.00 per year; two years, $21.00; three years, $28.00; outside of the United States, $13.00 per year. Single copy, $1.50 Printed in the U.S.A.

RABBI NissoN WoLPJN

Editor

Editorial Board DR. ERNST BODENHEIMER

Chairman RABBI NATHAN ButMAN

RABBI Josrrtt EuAs

JosErH FR!EDENSON

RABBJ MosttE SHERER

TttE Jrw1stt OasrRvrR does not assume responsibility for the Kashrus of any product or service advertised in its pages.

OCT., 1980, VOL. XV, NO. 1 TISHREI 57 41

in this issue ... Succos: The Triumphant Song of Teshuva,

adapted from Rabbi Yitzchok Hutner's "Pachad Yitzchok" by Yaakov Feitman .................................... 3

Technology in Service of Torah, Ary eh Kaplan .............. 11

The Kamenitz Partnership: Rabbi Boruch Ber Leibowitz '"lll and Rabbi Reuvain Grozovsky '"lll, Chaim Shapiro ...................................................... 15

Hakafos, a poem by Baila Susholz ............................... 25

Letters to the Editor ................................................... 27 More on the Teshuva Movement/Of Charity and Scholarships

Esrog Time in Brooklyn, a photographic feature by Faige Beer ............................................................. 32

Index to Articles: Subjects and Authors, Volume XIV ...... 34

Notice to Our Readers

The previous issue of The Jewish Observer featured a photograph of an illuminated kesuba-on the cover and again on page 10. Inadvertently, the original kesuva selected for this purpose had a complete passage from Scripture written in the border, with G-d's Name (Elokim) written in full. As a result this issue (Sept. '80) must be handled with the respect due all sacred writings.

translation and adaptation by

Yaakov Feitrnan from Pachad Yitzchok

by Rabbi Yitzchok Hutner, M"~''iW rendition -

Rabbi Feitman is princi'P~ o 1V t OsePh lr;:_sf~tek'", Island, New York, and a frequent contributoJ' to the~'e P,ages. '\"

J

The Jewish Observer I October, 1980

Succos:

The Triumphant Song of leshu . a

drawing Tully Filmusi J

3

4

a havdala process

the song

of Succos

The Two-fold Yorn Tov Succos is unique among the yamim tovim, simultaneously closing the

series of three pilgrimage festivals (the Shalash Regalim) and the Yamim Noraim-the Days of Awe. The dual character of the yam tov becomes illuminated by a parable from the Midrash:

Two people who had appeared before a judge leave the court, and we do not know which one was victorious. As soon as we see one flaunting his weapons, we know that it was he who was triumphant. In the same way, Israel and the Nations come before the L-rd in dispute on Rosh Hashana and we do not know which is victorious. When Israel emerges from before G-d with lulav and esrog in hand, all are convinced that Israel has triumphed. (MIDRASH RABBA VAYIKRA, 30:3).

This demonstrates that, while Pesach and Shavuos belong only to the Shalash Regalim, and Rosh Hashana . and Yorn Kippur belong only to the Yamim Noraim, Succos maintains a special status in both realms. In fact, the Midrash's choice of metaphor highlights Succos's place in regard to the Yamim Noraim:

... Israel and the Nations come before the L-rd in dispute on Rosh Hashana and we do not know which is victorious.

On the Yamim Noraim, a havdala process begins, disassociating and isolating Israel from the Nations, pitting one against the other. On Succos, this process reaches its zenith and is completed.

Why is Succos designated as the yam tov of triumph over the nations and the attainment of the ultimate havdala?

First we must examine the concept of simcha (joy) so deeply associated with the yam tov of Succos-especially the simcha experienced with teshuva, a complete repentance from sin, which is accepted during any season, but is especially timely during the Yamim Noraim.

The Song of Teshuva

The relationship between simcha and teshuva was especially apparent at the Simchas Bais HaSho'eivah-"the rejoicing at the water-drawing" in the Bais Hamikdosh, the joy that eclipsed all other experiences of human happiness. On this occasion, the baalei teshuva-those who had repented for their sins-sang:

Happy is our old age which has atoned for our youth.

(5UCCAH 53a) This shira for baalei teshuva is indeed extraordinary. For what is shira

but the ecstasy of the soul overflowing, exploding from the joy of fullest involvement in performing the will of the Al-mighty, finally finding expression in the winged words and phrases of song! And this simcha of Ba is Hasho'eivah is the one occasion that reserves a place for the song of the baal teshuva. This, too, informs us of the special nature of Chag HaSuccos. First, however, a closer examination of teshuva itself is required.

This article is a free rendition of a discourse by RABBI Y1TZCHOK HuNTER, N"~'~W' rosh yeshiva of Mesivta Chaim Berlin Cur A rye, in Brooklyn; and Yeshiva Pachad Yitzchok in Jerusalem. The original was published in the Rosh Yeshiva's Pachad Yitzchok on Yorn HaKippurim, Maamar 8. Some material added from Maamar 7 to clarify and add perspective to this essay.


twice I

ineffable Name

a new

world twice

Central to the prayers of the Days of Repentance is "The Thirteen Attributes of Mercy"* which G-d instructed Moshe to recite as a medium for gaining forgiveness for Kial Yisrael-first for worshipping the Golden Calf, and then as needed thereafter (Shemos 34:6-7). Our sages teach: "A covenant was made with (whoever recites) the Thirteen Attributes (that he) will not be turned away empty-handed" (Rosh Hashana 17b).

This profound prayer, of paramount importance to everything related to repentance, opens with the Divine Name of Hashem Havaya **'appearing twice in succession. Our Chazal (Sages) explain that first the Name applies "before man sins; the second time, the Name refers to after man has sinned and repents" (Rosh Hashana 17b).

There is significance in the second "Havaya" as the source of Divine powers following teshuva. For among all Thirteen Attributes, only "Havaya" cannot be translated nor can it be transposed into human terms. That is, all of the other midas (attributes)-"merciful, gracious, longsuffering, forgiving ... " can be transposed to other aspects of creation, and can be found or developed on the human level. We can understand them, extrapolate them into our own lives and situations, and conceivably emulate them.

Only the Divine Name "Havaya" applies exclusively to the Divine and cannot be translated or transmuted; only this Name can be the fountainhead for a life of repentance ... instructing us in a most important lesson regarding teshuva.

The New World of Teshuva

The power of teshuva is not merely one of the forces that exist in the world; it is an entirely new world in and of itself. The most basic meaning of the Divine Name "Havaya" denotes creation and constant rejuvenation of the entire universe, from absolute nothingness to existence, containing as it does the letters of the word "existence." Since the Divine Name signifying creation applies to the attribute of teshuva, it would be apparent that teshuva itself involves a totally new creation.

Let us, then, re-examine our world: The cosmos that exists "before the sin" gains its power and vitality from the first Name "Havaya." After sin and repentance, an entirely new world is created, nourished and sustained by the creative force of the second name "Havaya." The fact that teshuva alters the entire universe carries with it far-reaching consequences on all levels of existence. Most strikingly -because it is inherent in the literal meaning of the Torah's words-is the way this phenomenon relates to tefilla (prayer).

Praying in the World of Teshuva

The Torah calls for man to pray in the passage: "And you shall serve the L-rd your G:d "-"service (avodah)" refers to prayer, as addressed to all of

*For more detailed elucidation on the "Thirteen Attributes," see Pachad Yitzchak: Rosh Hashana 6:2, 16 and 33 and ibid., on Yam Kippur, 1, 5, 6:2-7, 26, 29:10 and 34:5.

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**Acronym for the ineffafyle Name, spelled "Yud-Hay-Vav and Hay," but not l to be pronounced. j

The Jewish Observer I October, 1980 5 ~ I '

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the ineffectual

prayer of

old

no prayer

for the pre-

ordained

man's needs and aspirations, physical or spiritual (see Taanis 2a and Rambam Hilchos Tefillin 1:1). Yet, a new set of directives were given to Moshe Rabbeinu in regard to prayer related to repentance:

And the L-rd passed before him and proclaimed (the Thirteen Attributes) ... (Shemos 34:6). Rabbi Yochanan said, "Were it not written thus, it would be impossible for us to say such a thing. This teaches us that the Holy One, blessed be He, wrapped himself in a tallis [kaveyochol-as if it were possible to say such!] like the shaliach tzibbur (the leader of the prayers), and showed Moshe the order of prayer" (Rosh Hashana 17b).

Why did God not teach Moshe this order of prayer before, when the concept of prayer was first introduced? Why was it necessary to do so only at this point? The new world of teshuva is such that all things are rejuvenated and take on new aspects and character. The prayer of the old world of the first "Havaya" is inappropriate and, indeed, ineffectual in the world of the second. Thus G-d instructed Moshe anew in the prayers to be used in the world of teshuva. When we pray for assistance in the attainment of teshuva, we can lose sight of the incredible wonder before us: A new world can be attained, a universe can be conquered-created-in but moments-through the act of repentance.

There are times and situations when conventional tefilla has no place: When the Jewish nation was backed against the Red Sea and, in keeping with hallowed tradition, they prayed for salvation, G-d chastised Moshe: "Why do you cry unto me?" (Shemos 14:15). Our sages explain that the Splitting of the Sea was not a subject for prayer, for it had already been included in the plan of creation, and prayers only are addressed to events still to be determined within the framework of cause-and-effect of this world. In its own way, teshuva is another example of the same phenomenon. Consider: how can one pray in the conventional manner for G-d's assistance and His acceptance of one's efforts for repentance, when teshuva is so novel, so unique that its workings are almost as remarkable, as innovative as Creation itself? Conventional prayer has no relationship to anything that was preordained during the original act of creation, as was the Splitting of the Sea. Similarly, teshuva, which demands a total re-creation of the universe and rejuvenates every particle of the cosmos, cannot be served~·by conventional mode of prayer. Thus the necessity for G-d's innova-tive action, as described by Chazal, when he instructed Moshe in the Thirteen Attributes of Mercy: "He wrapped himself in his tallis (kaveyochol) . .. and showed Moshe the order of the prayer." Simple verbal guidance-"Pray in this manner for teshuva" -would not have been sufficient to instruct Moshe Rabbeinu in the tefilla for teshuva. It was necessary for G-d to actually "demonstrate" for Moshe the method of prayer required for teshuva!

Yorn Kippur: The "Mattan Torah" of Teshuva

Just as in the world of teshuva prayer takes on a new meaning and necessitates a new order of tefilla, so does teshuva require a new acceptance of the Torah. For this reason we find that the essence of Yorn Kippur is expressed, not in terms of forgiveness or penitence, but in the fact that it is a Mattan Torah-a day akin to Shavuos, when the Torah was first given:

Go forth, you daughters of Zion and gaze upon King Solomon, upon the


a presentation

of Torah

for the

penitent

when the

clouds disappeared ...

The Jewish Observer/ October, 1980

crown with which his mother crowned him on the day of his espousals, and on the day of the gladness of his heart (Shir Hashirim 3:11): "On the day of his espousals" refers to the giving of the Torah (Mishna, Taanis 26b). Rashi explains that this Giving of the Torah refers to Yorn Kippur, when the second luchos (Tablets of Law) were presented.

The Nation of Israel received the Ten Commandments twice-once on the 6th of Sivan and again on the 10th of Tishrei, Yorn Kippur (Taanis 30b). During the cataclysmic period in between, Israel sinned with the Golden Calf and then repented for its sin. It was at the last moment of its soulsearching penitential struggle, culminating in total teshuva, that Kial Yisroel received the Torah the second time.

This was no coincidence. The world of teshuva requires a total restructure and rededication, in keeping with the creation of an entirely new world. And what is a world without Torah? When Israel emerged purified into a teshuva world, a Mattan Torah-presenting of the Torah- was inevitable. The universe of after-teshuva is as unrelated to its previous state as is the proselyte to his previous uninitiated state. In the revivified universe of the after-teshuva, the external world may look the same. The true inner nature of the teshuva universe, however, is neoteric and fresh-unchanged to the eye, perhaps, but new to the soul-and so it demands that the very same Torah be given once again, and that prayer in the new dimension of the baal teshuva be taught.

The Clouds of Forgiveness

Now that we have gained an insight into the world of teshuva, we can once again examine the yom tov of Succos. On Succos, through the medium of the s'chah covering our succa-huts, we are surrounded by the "clouds of glory," which encompassed all of Israel when they left Egypt (Succos llb). Surely, one would think, their commemoration should come in Nissan when the clouds first appeared, rather than in Tishrei, which seems unrelated to the event it commemorates.

In explanation, the Gaon of Vilna points out that our celebration of Succos does not only commemorate the Clouds of Glory, but also marks their return after their absence since the sin of the golden calf: At the moment of that fateful transgression, when Israel proved no longer worthy of extraordinary Divine revelation, the Clouds of Glory disappeared. The long teshuva process began, culminating with the descent of Moshe Rabbeinu from Mt. Sinai on Yorn Kippur, with the evidence of forgiveness in hand-the Second Tablets, for the new world teshuva.

The very next day, the eleventh of Tishrei, Moshe gathered together the nation ... ~11/0 'mp'1 and the preparations for the Mishkan (the Tabernacle) began. During the three days that followed, the entire nation of Israel was profoundly occupied with gathering the materials for the sacred task of erecting a dwelling place for the holy Shechina. On the fifteenth of Tishrei, these preparations were completed, actual work for construction began, and the Clouds of Glory returned. (See the Gaon of Vilna's Commentary on Shir Hashirim 2:17 and see also Targum; c.f. for this chronology Seder Olam Rabbah, Chapter 6; and Rashi to Shemos 35:1).

This offers us a new insight into Chag HaSuccos and its place in our past

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... and when

the clouds

returned

a Nation chosen

anew

and present. The Clouds of Glory are not merely clouds of protection, but clouds of forgiveness. The salvation granted after the Sin of the Calf restored Kial Yisroel once again to its position of being chosen from among the nations, with its special relationship of closeness to G-d. Indeed, just as teshuva necessitated a new mode of prayer and a new granting of our eternal Torah, so was it imperative that the new nation of Israel-purified, purged, indeed re-created-be selected anew as the Am Hanivchar-the chosen of the L-rd.

The renewal of that Divine choice defines the essence of the Yom Tov of Succos. The "You have chosen us" of other holidays refers to the original selection of Israel-that is, belonging to the first "Havaya." Succos is in the realm of the Second "Havaya"-the gratitude and joy of having been chosen again and rejuvenated after the Sin.

The Song of Teshuva

A special relationship binds simcha and teshuva together. It is clear from the Rambam that simcha is an important asset to the performance of any mitzvah (Hilchos Lulva 8:15). Yet, as elaborated upon by Rabbeinu Yonah (Shaarei Teshuva 4:8), the simcha associated with having achieved repentance is a special joy that is not extrinsic to teshuva, added on to embelish the mitzvah, but it is an integral part of its inner dynamics. Moreover, the anguish of having sinned can be assuaged only by the joy of having been forgiven, and thus simcha becomes a fundamental aspect of teshuva.

Now the Rambam's directive to be especially joyful on Succos comes into sharper focus:

-"Although it is a mitzva to be joyous on all the holidays, on Succos there was an extraordinary joy in the Bais Hamikdosh" (Hilchos Lulav 8:12).

Succos is the Yom Tov of rebirth and rejuvenation through teshuva, and simcha is an integral aspect of teshuva . ... Just as teshuva carries with it the special simcha that comes with the knowledge of forgiveness, so does Succos generate the special joy of a nation forgiven, reborn, and chosen anew.

Can there be, then, anything more natural than a song for baa lei teshuva on Succos? At the lofty moment of Simchas Bais Hasho'eiva, when the joy of Succos overflows and cascades into words of praise and notes of inspired poetry, a song for baalei teshuva was inevitable.

Succos-the time when forgiveness was openly manifest, when the world of Sin became replaced with a new world of forgiveness and purification, when an entire nation was reinstated as Chosen-there radiates a joy unparalleled on any other holiday.

The Danger of Havdala

Just as the recreation of Israel in the world of teshuva is replete with unparalleled joy, so does it carry it with an inevitable danger as well. Every havdala awakens a counteracting, antagonistic force, as well. Indeed, we know that the creation of Man involved his havdala from the rest of the universe: "You singled out (hivdalta) man from the beginning and chose him to stand in Your Presence" (Ne'ilah). Immediately, upon this act of


1 "What

is Man that You are

mindful of him?"

"Who IS

Israel that You

favor them?"

"ft is

too late

to prepare!"

I The Jewish Observer I October, 1980

havdala, a company of ministering angels declared, "What is man that You are mindful of him, and the son of man that You think of him?" (Tehillim 8:5, Sanhedrin 38b).

Similarly, at the Splitting of the Sea, when the havdala of Israel from Egypt was on the threshold of consummation, the opposing forces found a voice, "Why do You favor these over those? Have not both sinned?" (see Midrash Rabba Shemos 21:7 and Yalkut Reuvaini, Beshalach).

The new havdala of Israel after teshuva awakens this same opposition to the selection of Israel. Thus we find that on Yorn Kippur, when Israel is standing trial, it must once again struggle with the Prosecutor who is also representing the nations. In the thick of the battle, it is unclear who has won. Then, with the Yorn Tov Succos, the dust settles and Israel emerges with its weapons intact-the lulav and esrog. We know who has been victorious.

The Inevitability of Teshuva

We still do not know the polemic that the nations bring to the new trial. What fresh accusation have they contrived? What is the nature of the challenge that they fabricated to defeat Israel in the new teshuva world?

The answer, perhaps, can be found in the ultimate confrontation between Israel and the nations in the End of Days. The nations will complain that in the world of teshuva, justice has been inequitable. Partiality has been shown and havdala is unwarranted, they will charge. And why? Because if justice and differentation is to be decided on the basis of free will in the world, teshuva for Israel seem to be an exception. For in the Last Days, teshuva will be inevitable:" ... When all these things come upon you in the End of Days, you will return to the L-rd your G-d and hearken to His voice" (Devarim 4:30). "And it shall come to pass in that day ... a remnant of Israel shall return" (Isaiah 10:20-22). (For more on this concept of Inevitability of Teshuva, see Pachad Yitzchak on Rosh Hashana 8 and 10.)

The fact that teshuva is ineluctable seems to work in favor of the nations' argument. How can Israel triumph in the great courtroom of Acharis Hayamim-the ultimate justice of the End of Days-when her return to G-d is irrevocable and inescapable?

To answer this protest, the Chag HaSuccos will be presented to the Nations.

Succos: The Final Test

The weapons of Succos-the lulav and esrog-are paraded after the war. They are no longer needed in the battle itself, but they are eloquent testimony to the identity of the triumphant victor.

How does this answer the apparent justice of the argument put forth by the nations? To understand, we must take advantage of the glimpse our sages have granted us into the world of Acharis Hayamim: "The nations will then plead, 'Offer us the Torah anew and we shall obey it.' But the Holy One, blessed be He, will say to them, 'You foolish ones, he who took the trouble to prepare on the eve of Shabbos can eat on Shabbos, but he who has not troubled on the eve of Shabbos, what shall he eat on Shabbos? (It is

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the weapons

are now

ornaments

the festivals

and the

agrarian cycle

"We have

completed our

task."

now the Sabbath, too late to 'prepare' with mitzva observance.) Nevertheless, I have "an easy command known as succah. Go and carry it out' ... Immediately, every one of them will go and make a succah on top of his roof. But Hakadash Baruch Hu will cause the sun to blaze forth ... and everyone of them will kick at his succah and go away" (Avada Zara 3a).

The havdala of the future would will be crystalized by the Yam Tav of Succos. True, teshuva for Israel may be inevitable. As a result, it in unavoidable that Israel be victorious. But the price for that future victory in a world without choice will have been paid in the temptation-laden world of today. The difficult, expensive, pain-filled world of "Fridays" is ample preparation and advance payment for the world of complete Shabbas to come.

On that grand Shabbas of the future, the once battle-weary weapons of yesteryear will take on an entirely new character: Armaments are muktza on Shabbas-prohibited to handle, for their use is forbidden on the day of rest. But these weapons will have become ornaments to a nation finished with war. The weapons of battle become the laurels of peace and may be worn and admired in the Shabbas of post-war tranquility." ... since Israel emerges from before G-d with their lulav and esrag in hand, all are convinced that Israel has triumphed."

Succos: The Completion of the Mission

Succos, the last of the three Festivals and the culmination of the Days of Awe, represents the completion of Israel's Divine mission. As is known, the Torah relates each of the three Festivals to a time of the agricultural year. Pesach is called the Festival of the Spring, the season of planting; Shavuos the Festival of Harvest; and Succos, the Festival of the Ingathering.

The Maharal elucidates this relationship between the festivals to the cycle of the land. There are three points of contact between an agent and his dispatcher: the moment he is appointed in his mission; the time his task is completed; and the return to the principal who has sent him, to inform him that he has performed his function satisfactorily.

Israel, too, was created as a Divine agent on Pesach, charged with the task of becoming the Am Hashem-worthy of being the chosen of the L-rd. On Shavuos, with the acceptance of the Torah, Israel became that chosen nation. Succos represents the ultimate return of the agent with his product to his sender-and, indeed, Creator. "I have accomplished my task," the shaliach says on Succos, "and have returned the harvest to the Owner of the field." (See Gevuras Hashem, Chapter 46 and Pachad Yitzchak, Yorn HaKippurim, 7.)

The noble accoutrements of the lulav and esrog declare an even more profound affirmation: "Although our task is complete, we still remain the agents of the L-rd. We did our work on 'Erev Shabbas' -the era of preparation-so we may proudly display our weapons-cum-decorations on 'Shabbas.'

Thus is Succos unique in that it crowns both Shalash Regalim and Yamim Naraim. Its particular joy extends from the depths of the overflowing heart of the baal teshuva to the essence of the world of Acharis Hayamim, when the lulav and esrag will proclaim eloquently the victory of Israel. !.T.


--"'-

While it is almost inevitable that every advance in technology ushers in new problems in its wake, this may seem to be especially true in the Torah context. Undoubtedly, the complexities that arise from new discoveries, inventions, and manufacturing processes can at times make Shabbos observance and vigilance in regard to kashrus, for example, more difficult. With ingenuity and perserverance, however, man can put technology to work for him and use its blessings to solve problems in the very realms where it initially caused them to appear. This has been the goal of the Institute of ScJor.ce and Halacha, located in Jerusalem's Bayit Vegan sution. Indeed, this Institute-which is a non-profit organization, dedicated to seeking out ways to bring modern technological processes into conformity with halacha-has made the hallmarks of the industrial revolution-invention and technological refinement-the tools for resolving extremely difficult challenges to living a full life in consonance with the Torah's demands.

Front-Page News

The Institute has been in the news several times as of late. One of the forty-three points in the Begin coalition agreement with Agudath Israel (see JO June, 1977) called for a review of the hundreds of hetterei avoda, which "permit" businesses and factories to operate on Shabbos-in spite of the legal requirement that they be closed-when the government was satisfied that consi-

Rabbi Kaplan, a frequent contributor to JO, has written a number of original works as well as translations of classical Hebrew works into English, including The Torah Anthology (from Me'am Lo'ez) and Luzatto's Derech Hashem (The Way of G-d).


···-; ··~-

Aryeh Kaplan

Technology in Service of Torah

derations of "national security or undue hardship" call for such dispensation. Under the new agreement, the Institute of Science and Halacha was assigned the task of reviewing each such hetter to determine whether a hardship indeed exists, and if so, to find ways in which Sabbath violation could be avoided.

More recently, the spotlight was on Professor Lev, founder and head of the Institute, when he led a commission appointed by Jerusalem's Mayor Teddy Kollek assigned with the task of surveying the northern tier of the city where the disputed Ramot Road brings Sabbath-desecrating traffic to the very feet of the religious communities nestled on the hillside-Kiryat Sanz and Ezras Torah, among others. It was Lev's task to determine whether the controversial road follows the most direct route for a road from Ramot to Jerusalem-proper (the surveying team came up with a far different route from the existing one); and how the sights and sounds of the present roadway could be sheltered from view and earshot of the offended communities until a new road would be reopened. (Here, too, the Science and Halacha team came up with an inventive design for an accoustical half-tunnel that would shroud the uphill side of the roadway.) Unfortunately, it is not in the Institute' s realm to stop the flow of traffic or close roads on the Sabbath; but within certain parameters, it can reduce problems even when it cannot solve them categorically.

The illustrations that follow are further examples of how, with the proper approach, as pursued by the Institute of Science and Halacha, technology can be a positive factor in a Torah society, rather than a source of problems.

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The Steel Problem

"Steel City" is a non-Sabbath observing steel mill in the northern Israeli city of Acco. It operates an ark furnace that processes scrap steel and makes it into concrete reinforcement rods, a product widely used in Israel's booming construction industry.

The ark furnace is an immense cauldron (or "pot") the size of a standard living room, holding 60 tons of scrap metal. Attached to the huge cover of this "pot" are six carbon electrodes, each about 18" wide and four

12

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feet long-half of them positive, half of them negative. An ark is struck from the positive to the negative electrodes, heating the metal to 2000° F. When a batch is melted and refined, the pot is tipped over by a crane, pouring out the steel into appropriate molds.

Steel is the only material strong enough for such a crucible; yet the heat must be intense enough to melt the steel scrap in the pot without melting the pot itself. This problem is solved by coating the inside of the pot with "refractory material," usually an eight-inch layer of fire brick, held together with the heat resistant cement.

It is a universally accepted practice to constantly keep the heat in the crucible, for if the firebrick is heated and then cooled, it is exposed to thermal shock, and is likely to crack and deteriorate-possibly damaging the crucible beyond repair. Shutting down a steel plant and starting it up again, therefore, is a process that takes at least several days, so as to cool down and reheat the refractory bricks gradually enough not to damage them.

Not surprisingly, when Dr. Menachem Hartman of the Institute sat down with the directors of Steel City to discuss the possibility of closing down for Shabbos, their initial reaction was: "Impossible. There is no way a steel plant could be closed down one day a week!"

This did not close the issue. Dr. Hartman calculated the cooling rate of the firebricks and concluded that there was no need to allow the bricks to cool down over Shabbos: With the heat retained over the twenty-four hour period, there would be no thermal shock when the furnace was started again on Saturday night. This could be accomplished if the crucible's cover were kept closed, and a gas heater were installed and kept burning inside; the temperature of the pot would not go down more than a few hundred degrees, eliminating any danger that the firebricks would crack. With this relatively minor adjustment, the plant could be closed for Shabbos.

When the proposal was taken to the plant's directors, they were skeptical: Yes, it looked fine on paper, but would it really work? They simply could not take risks with expensive machinery, for if the calculations turned out wrong, the damage would be irreparable, They told the Institute that they would only consider using such a method if another plant had been successful with it.

Thus, the scientific resolution of the problem was merely the first step. Letters were sent to every steel plant in the world: "Did you ever shut down for one day a week? How did you do it?"

Initially, the responses reflected the conventional wisdom that it was impossible or very difficult to shut down an ark furnace, until a letter from Kobe (Japan) Steel reported its own successful experience: In t~e 1960's Japan was engaged in a program to cool down its overheated economy, and cut production. By government order, Kobe Steel was to close one day a week.


The letter outlined the procedure it had used-tightly closing the furnace to prevent heat loss, and installing a gas heater, exactly as had been proposed by the Institute. In fact, after a time, Kobe's engineers concluded that even the gas heater was unnecessary. The firebricks retain heat so well that in a twenty-four hour period, they only cool down a few hundred degrees and that was not enough to damage them.

It was later learned that United States Steel also occasionally closes down its electric furnaces for twenty-four hour periods, merely keeping the furnace tightly closed.

It would have been nice to conclude this chapter with a report that Steel City is now closed for Shabbos and that its one hundred employees no longer violate the sacred day. Not yet. But at least it is now known that this is a possibility.

The Nylon Spin-Off

The basic premise of the Institute of Science and Halacha, then, is that there is no industrial process that is incompatible with Shabbos observance. Its successes are such that the spinoff from its research is frequently beneficial to the industry itself.

One example of this is the nylon crimping factory, where threads of nylon are put through a crimping process, and then heat-treated to keep the twist in the yarn. This is important to give nylon-by nature a smooth, stiff, plastic-like material-the characteristics of bounce and body, so that it can be used for clothing and the like.

Again, the assumption has always been that such a plant had to run continuously twenty-four hours a day, seven days a week. When the plant is shut down, many of the delicate filaments snap, and re-threading the machinery is a tedious task that can take several days. So great is the loss that results from shutdown, that many plants have their own auxiliary electric power plant to maintain the machinery without interruption in the event of a power failure.

Closing down such a plant for Shabbos seemed out of the question-until the Institute began studying the process. It was discovered that problems arose because the plant was normally shut down by simply turning off the motors. This abrupt stoppage of the filaments caused many of them to break. The solution was simple: Merely place a control on the motor to cause it to slow down gradually, and then run for a while at dead slow speed. The machinery could then be shut down without any breakage at all. This not only allowed a plant to close for Shabbos, but also made it much simpler and cheaper to close the machinery for repairs.

Here the story has a happier ending. There currently is a Shomer Shabbos nylon-crimping plant in Brooklyn using this method-and a major Israeli plant is considering adopting it, as well.


Of course, not every problem is that simple. There are processes, such as the manufacture of nylon yarn, that are not as easy to shut down. In such cases, the Institute is working with computers and microprocessors that may be able to run such plants on Shabbos with only a minimal number of supervisory personnel-non-Jews, at that.

The Hospital

Much of the Institutes research is focused on overcoming the difficulties of running a hospital, without unnecessarily violating Shabbos restrictions-concentrating on Jerusalem's Shaarei Tzedek. This involves a broad range of problems ranging from keeping records to warming food on Shabbos.

The importance of meticulous record-keeping in a hospital needs no elaboration. Yet not every patient nor every bit of information justifies violating the Sabbath by writing. There are many makeshift methods of

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recording data without actually writing, but many of them are clumsy or cumbersome. One ingenious approach developed by the Institute is based on the halachic definition of writing as involving the making of a permanent mark. Research and invention came up with a slowly fading ink that is legible during the first day it is used, but totally disappears after three daysoffering a permissible means of temporary record keeping on Shabbos for a patient who is ill, but not dangerously so.

One of the most interesting problems involved designing a device to call nurses on Shabbos. In the past, the patients used a manual bell on Shabbos to signal their need for assistance or attention. Although there is a rabbinical prohibition against ringing a bell on Shabbos, this does not apply to a person sick enough to be hospitalized. But a bell presents many problems of its own: if the patient's room is any distance from the nurse, she may not hear it. Or, the patient may not be strong enough to ring it loud enough to be heard. And when it is rung loudly, it may disturb other patients. Moreover, the mere fact that the patient has been granted permission to perform a usually prohibited task

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because of his illness can be demoralizing. Discussing the problem with some of the most

prominent gedolim of our time, the Institute was told that an electrical device could be used by patients on Shabbos, as long as two restrictions were kept in mind: First, the device could not involve heating a filament white hot-as in a lamp bulb-since that is considered equivalent to making fire on the Sabbath. Second, the switch activating the device could not turn on the elec· trical current directly-only indirectly.

What could best be used instead of a light? The Institute devised a small, highly-reflective tab that is raised by an electromagnet. When in an upright position, the tab reflects the flourescent lights in the corridors. Since there is no heating of a filament, as there is in the standard lightbulb, the first guideline was fulfilled. Furthermore, after tending the patient, the nurse simply flips the tab back down rather than extinguishing a light, as is standard in conventional signal devices.

Dealing with the second requirement proved more difficult. It called for the invention of an entirely new device-the gramma switch. This is a switch that turns on an electrical current indirectly-by gramma (Hebrew for causation).

The gramma switch works with a small light and a photo-electric cell. The light goes on for a thousandth of a second, several times a minute, and if the light reaches the cell, it turns the switch on. Ordinarily, however, a plate of metal blocks the light from the cell, preventing the switch from being activated.

However, when a patient pushes the button, he is pushing aside the metal plate. Hence, the light will then be able to shine on the cell, thus turning on the switch. The patient is not turning on the switch, but merely removing an object preventing the switch from being turned on automatically. As a further precaution, the switch is designed not to react to the first light pulse, but the third one. Thus, the switch is not activated until several flashes after the patient pushes the button, further separating his action from the indirect result it permits to take place.

Of course, under normal circumstances one would be forbidden to use such a switch on Shabbos. But in the case of a person sick enough to be hospitalized, halachic authorities have permitted its use.

* * * The individual cases are very fascinating, and much

progress in Shemiras Shabbos has been made due to the efforts of the Institute. But more important, the time will soon be with us when all Jews will be Shomer Shabbos and it will be a universally recognized necessity to run a Shomer Shabbos modern industrial state. Yes, even after the advent of Moshiach plants will manufacture steel and nylon (see Rambam and the Sh'lah). One can well imagine that these plants will use many of the processes developed by the Institute of Science and Halacha. ~T.


Chaim Shapiro

The Kamenitzer Partnership Rabbi Baruch Ber Leibowitz ( 40 years since his passing)

and Rabbi Reuvain Grozovsky i1:l1:J~ Cl11:;)T

" ... and the Lord said: Behold he had hidden himself among the vessels" (Shmuel I: 10-22). "For he was fleeing greatness and power" (Rashi).

It is impossible to appreciate the great rash yeshiva of Kamenitz Rabbi Boruch Ber Leibowitz without taking into account his son-in-law, Rabbi Reuvain Grozovsky, for their two lives were inseparably woven together in divine service. 1

Chaim Shapiro, a native of Tiktin, Poland, now lives in Baltimore. His biographical sketches of Torah leaders are a source of delight and inspiration to JO readers.


Reb Boruch Ber is known to the Torah world as a great analytical teacher in his own right. Yet, as a loyal disciple of Rabbi Chaim Soloveitchik of Brisk-perhaps his talmid muvhak(single, outstanding disciple)-his self-effacement toward his rebbe seemed to approach total negation. His every s'vora (rationale) or explanation had to reflect his mentor's thinking.

In addition, Reb Boruch Ber's love for Torah was so overwhelming that it seemed to determine every

1) See also: Chain1 Shapiro's "My Years With Reb Boroich Ber" (10, Dec. '70), and Nissan Wolpin's "Reb Reuvain Grozovsky~ Twenty Years Since His Passing" (JO May '78).

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thought, word, and gesture-leaving nothing of the original Reb Boruch Ber, it seemed. This deep involvement began in his earliest years.

When Reb Baruch Ber was but four years old, his mother noticed that he was crying during his tefilla. She pointed it out to her husband, Rabbi Shmuel Lebowitz (Rabbi of Slutzk at the time), asking him what was wrong. He replied: "/ am certain that he's crying because he has difficulty in understanding Torah as much as he'd like to."

Reb Shmuel took his ten year old Baruch Ber to a specialist for an examination because the boy was suffering crippling tension headaches. "He has only one cure," the doctor said. "He needs hours and hours of unstructured free time in the fresh air. Turn him loose." Baruch Ber listened in disbelief. The Rabbi thanked the doctor, and took his son by the hand. "Let's hurry," he said, "You're already an hour late for your Gemora class."

When only sixteen, he was accepted in the world famous yeshiva of Volozhin, under the tutelage of Reb Chaim Soloveitchik. Although his reputation as a genius preceeded him, hi.s steady flow of commentary and his chiddushim (original commentary) only inspired ridicule. When he complained to Reb Chaim about this, the rebbe said tersely, "Slutzker, * I'm afraid they're right."

He then concentrated on absorbing his rebbe's analytical approach to Talmud study, quashing all impulses to soar off on creative interpretations that had no solid basis in the text. Again he began to produce chiddushim, but of a different style . .. Again the boys ridiculed him, and again the disciple sought guidance from his rebbe: "Don't pay attention to them, Slutzker," he said. "You're doing fine."

Reb Chaim's endorsement found much stronger expression as the years went on. He once commented, "None of my disciples are foolproof. You can success-

*A reference to Reb Baruch Ber's birthplace-Slutsk,

fully challenge any one of them-except Reb Boruch Ber."

Reb Boruch Ber disciplined himself to distrust his own intellectual judgment. He constantly asked himself: "Where do we find a precedent for this in sacred literature? How would Reb Chaim have approached this problem?" As a result, he took nothing for granted. As Rabbi Issur Zalmen Meltzer said many years later: "Reb Boruch Ber taught us that there is no such thing as an easy s'vora."

Not Worldly, Not Na'ive ...

While Reb Boruch Ber was unusually astute, he struck many people as being almost naive, for he was quite unaware of many communal goings-on, so complete was his involvement in study, and later, in teaching. For instance, when asked his opinion of the Agudath Israel movement, he replied, "I have no knowledge of communal affairs, but my rebbe (Reb Chaim) said that Moreinu Yaakov Rosensheim (the chairma~ of Agudath Israel) is working for the sake of Heaven.

As rav of Halusk in 1903 and later, after World War I, in Karmentzug, where he succeeded his father-in-law Rabbi Avrohom Yitzchok Zimmerman as rav, he carried all aspects of the community on his shoulders. But when serving as rash yeshiva in Kovno, until 1915, and later in Kamenitz, he only kn•w his seforim and his talmidim.

A prestigious rav once took him to task for not checking into the status of the local mikva in Kamenitz, while he was rosh yeshiva there. "/ depend on the local rav,''. he replied.

"But shouldn't your iimud (study) come to lema' ase (practical application)?"

"Fdr lema' ase I'm satisfied with one outstanding talmid chacham over whom I've had an influence."

"Such as , . , ?" "Such as Reb Aharon Kotler!"

He once remarked, "What can compare to my situation?" I wake up in the morning, and it's as

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16 The Jewish Observer I October, 1980

though I have the Shagas Arye, K'tzos HaChoshen, and Rabbi Akiva Eiger (all classical commentaries) waiting for me at my bedside! I can't wait to wash my hands and arise to my riches!"

Seeing a copy of Rabbi Akiva Eiger's commentary of Mesechte Kidushin for the first time, he excitedly pronounced the "Shehechiyanu" blessing (reserved for special, first time experiences).

Perhaps his attitude can best be summed up with his outburst at a rabbinical meeting. A speaker had intoned: "We are slipping from our hallowed perspective that the Jewish Nation cannot survive without Torah." Said Reb Boruch Ber: "Cannot? And if we could, would we want to? What is life without Torah!"

Enter Reb Reuvain

There was almost a parallel between Reb Boruch Ber's loyalty to Reb Chaim, and that of Reb Reuvain Grozovsky to Reb Boruch Ber. Reb Reuvain's practical nature, however, placed him in yet another relationship with his rebbe.

Reb Reuvain was the son of the leading dayan (rabbinical judge) of Minsk, Rabbi Shimshon (hence he was known as "Reuvain Minsker"). He had studied in the Yeshiva Knessess Yisroel in Slobodka (a suburb of Kovna) under the renowned "Levush Mordechai" (Rabbi Moshe Mordechai Epstein-see "Torah Pioneers," JO June '7 4) and the giant of the Mussar Movement, Rabbi Nosson Zvi Finkel, (The Alter of Slobodka). Many students, including Reuvain Minsker visited the other yeshiva located in Slobodka, Knesses Bais Yitzchok, to hear the shiurim delivered by Reb Boruch Ber ... Eventually (in 1919), Reb Reuvain became the son-in-law of Reb Boruch Ber-and his life companion. He moved with him from the Vilna suburb of Lukishuk, where Reb Boruch Ber had maintained his

yeshiva, to Kamenitz, where they-and the yeshivaflourished until World War IL

Since Reb Boruch was constantly "climbing Yaakov's ladder" to heaven, ever higher in his Torah studies. He required someone with both feet on the ground to hold the ladder for him, steady, firm and secure. The Rebbetzin took care of his personal needs, and the rest was up to Reb Reuvain. Without Reb Reuvain there never would have been a yeshiva in Kamenitz, nor would Reh Boruch Ber's writings ever have been edited or published (as Birkas Shmuel). Nor, for that matter, would they have had anything for his family to eat. Yet Reb Reuvain was always "hidden among the vessels," behind Reb Boruch Ber. Full of humility, he stood in awe before his father-in-law and rebbi, aware of the Torah giant he served.

Reb Reuvain was himself qualified to climb that same ladder. A gaon, a thinker, a baa/ mussar, he had become a gadol ha Torah (a Torah sage) in his own right. Yet, in some ways he was held back by the burdens that he carried. Indeed, people wondered where he found time for all his undertakings: In addition to carrying the financial burden of the Yeshiva in Kamenitz, he never missed delivering his weekly shiur in the yeshiva. It was obvious that he put great effort into preparing the shiur, as the grasp, the depth, the sweep of his treatment of the subject matter testified. During his later years, Reb Boruch Ber was weak with age and studied mostly at home. Twice a week, a delegation of senior students would escort him to the yeshiva to deliver his shiur. Reb Reuvain, on the other hand, spent several hours a day in the study hall. He was its life-spirit, "talking in learning" with the boys, keeping his sharp eyes on everything and everyone. Students would constantly approach him to explain difficult subjects. For a good dvar Torah he would award a student ten zlotys; for finishing an entire tractate (and knowing it), he gave 100 zlotys-a small fortune in Poland of the 20' s and 30's. Although he was a close disciple of the Alter of

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REB CHAIM SOLOVEITCHIK: "You can challenge any of my disciples. None of them are foolproof-except Reh Baruch Ber."

Slobodka, he would deliver a shmuess (rnussar lecture) but once a year, in Elul, so as not to encroach upon the domain of the Mashgiach, Reb Naftali. However, he would privately offer individuals his counsel when he felt they were in need of some mussar.

A Battle-Ground for "Neshamos"

Reb Reuvain waged a life-long campaign to save bnei Torah from the trends of the time. Czarist Russia provided young Reb Reuvain with many a battleground, for at that time the Jewish community was of three minds: "There is no hope for the Jews in Russia. All the future bodes is antisemitism, oppression, and third class citizenship. Let's leave Russia and build our own home in Eretz Yisroel." This was the early flowering of Zionism.

"Let us topple the Czar's regime, wipe out oppression, and build democracy in Russia. We'll destroy anti-semitism by educating the Russian masses." These were the Social-Democrats, the Socialists, who later split into the Menshevik minority and the Bolshevik

2) Dora Kaplan, a university student from a wealthy Moscow family shot Lenin for "destroying democracy in Russia." She was killed in prison by the Bolsheviks. Lenin lingered on for another six month-:; and died of his wounds.

18

majority. The Democrats forced the Czar to abdicate, and for six months, democracy reigned in H.ussia (the only time in its thousand years history)-until Lenin grabbed the fallen scepter and proclaimed the Soviet Union. 2

Then there were Jews who did not theorize, but picked up the "wanderer's staff" in the wake of the pogroms and moved to any country that would let them in. For a while, America held its gates open, starting the mass emigration to the new world.

All three trends were devastating to the yeshivas, and most destructive to the spiritual equanimity of the individual ben Torah. Minsk was a center of operation for all parties, legal and otherwise. There Reb Reuvain practiced his own private campaign against all these trends-especially against the Socialists (who later became Communists). As a student in Slobodka, which was then still part of Czarist Russia, he recruited a number of bnei Torah from his hometown, Minsk, to join him in Slobodka where there was less danger of turning "sour." One recruitee was Yankel "Dolinover," whose family had moved into Minsk from Dolinov. He was an unusually bright youngster when Reb Reuvain got hold of him. To this day, Kial Yisroel has been benefitting from that "Yanke!," now known as Rabbi Yaakov Kamenetzky K"ti"7iV.

Another of Reb Reuvain' s charges in Slobodka was the illuy (genius) Arke Sislovitser, whom he had brought to Slobodka at the tender age of fifteen. (When the Rosh Yeshiva, Rabbi Moshe Mordechai Epstein, said his shiur, Arke would stand on the bench-he was too small to see when on the floor-and challenge the Rosh Yeshiva in middle of the shiur). Years later, "Arke'' became better known as Rabbi Aharon Kotler ""~1.

When another Yanke! Dolinover (cousin of the first one) arrived in Slobodka, the Alter asked Reb Reuvain to learn with him, for the Alter knew that the teenager had promise of greatness, and trusted Reb Reuvain to handle the task of guiding him. Today he is known as Rabbi Yaakov Ruderman M"to''ilV, Rosh Yeshiva of Ner Israel in Baltimore.

When the yeshiva in Mir was in danger of falling apart, Reb Ely a Baruch Kamai sent an emergency call to the Alter of Slobodka. The Alter immediately dispatched ten "Kozak'n" (cossacks) led by Reuvain Minsker. These great lomdim (scholars) and baalei mussar saved the yeshiva (see JO, June '78).

In the Service of Kial Yisroel

Reh Reuvain maintained a keen sensitivity to the needs of Kial throughout his life. He was always a man of strength in every sense of the word, never afraid of a fight. When a local ballgame was planned on Shabbos in Vilna, he was the first to picket, to demonstrate . . . to be arrested. When he merely "smelled" that someone planned to open a Tarbus (lit. secular culture:) School in Kamenitz, he organized a town meeting,


and asked Reb Boruch Ber to speak: "We had a choice of building the yeshiva in Kosove, Bereza, or Kamenitz. The Chofetz Chaim advised us: 'Kamenitz has a chazaka (solid record) of Torah and Yiras Shamayim.' When we rode into town, you unharnessed the horses and pulled our wagon yourselves. I could not bear it, but Reuvain told me it's all for kavad ha Tarah. Well, one must suffer for kavad haTarah. And now you are considering to permit a school in town that will teach hatred of Torah, G-d forbid!'•

Reb Reuvain was extremely active in Agudath Israel affairs. He often quoted Reb Chaim Brisker: "Without the Agudah, the situation would be impossible; 'they' would dominate everything, G-d forbid!" He never missed a convention or a Knessia Gedolah. He did not seek to speak, but preferred to work behind the scenes; he made certain that all resolutions were written properly and lobbied to see them passed. Gedalim, including the Chofetz Chaim, Reb Chaim Ozer, and the Gerer Rebbe, would listen to his opinion, for they knew that his method of thinking mirrored that of Reb Boruch Ber.

Partnership in Poverty

Reb Reuvain lived a life of property, even by European standards. Four families lived in one two-story house in Kamenitz. Reb Boruch Ber, his son Reb Yaakov Moshe, and his grandchildren took up the entire downstairs. Reb Reuvain and his family lived in the attic-like upstairs. When Reb Moshe Bernstein, the younger son-in-law, came with his family, Reb Reuvain shared the upstairs with them. So Reb Reuvain and his four children lived in three small attic rooms (divided by cardboard barriers) and a small kitchen. He surely deserved a house of his own, but he was responsible for the yeshiva finances and was keenly aware that the yeshiva could not afford it. Besides, he wanted to be near his father-in-law/rebbi, available at a moment's notice. Reb Boruch Ber often stood at the foot of the stairwell calling "Reuvain," and there was Reb Reuvain. Rebbetzin Grozovsky, taking cues from her mother on how to take care of a gad al, kept the children out of his way so he could concentrate on preparing the shiur, keeping up correspondence with the gedolim on matters of Klal Yisroel, and receiving visitors.

The yeshiva had no dormitory and no dining hall. Students would room and board in private homes (half the town made a living from the yeshiva). Every student would receive a chaluka (stipend), the amount for each decided by Reb Reuvain, who based his judgment on the ability of the parents to provide support. Russian

3) When the two passports arrived from the Ministry in Warsaw at the local police station, the local Police Commandant announced that he personally would deliver them to '']asno Wielmozny Pan Rabin" (Most Honorable Sir Rabbi). When Reb Baruch Ber heard that the Police Chief was coming, he put on his kapota {long coat) and hat. "One must show kavod to malchu.s (honor to the government)," he declared.


talmidim, however, were cut off from their families in the Soviet Union and received full support, including clothing expenses. Neither Reb Reuvain nor his children wore new clothes until every Russian boy had a new suit and shoes.

The day arrived when funds were so low that he was forced to cut down on the chaluka. The Russian boys were hit the hardest; they were fully dependent on Reb Reuvain, and they started to grumble. As much as Reb Reuvain tried to protect Reb Boruch Ber from any financial worries, he now was forced to tell him about the situation. The load had become too heavy, and more than anything else, he could not handle the complaints of the bnei Tarah.

Reb Boruch Ber invited the senior students to his house and delivered an emotional shmuess saying, "Reuvain carries the entire yeshiva on his shoulders; then he prepares and delivers shiurim. And you have the chutzpah to complain?"

Yudl Grodner (Gershuni) tried to defend the talmidim, but to no avail.

At first, Reb Boruch Ber did not budge. Finally, Mordechai Astriner, a senior Russian talmid, struck the right chord. He said: "Rebbe, with the chaluka that Reb Reuvain gives us, we can only learn Gemora and Rashi. For Tasfas we need more strength."

Reb Boruch Ber thought for a moment, then walked over to the stairs calling, "Reuvain, they are absolutely right! For Tasfas one needs more strength!" Then and there the decision was made to appeal to Jews in America. The two would travel to raise funds.'

Together in America

As America was celebrated as the "Goldene Medina,'' Reb Boruch Ber expected to raise $100,000 on these shores. "Pashel (simple)," he said. "All we have to do is find one hundred brethren that will donate $1000 each. What if we can't find one hundred donors? So we'll find 1000 brethren who will donate $100 each, and we'll still raise $100,000."

As it turned out, they arrived in 1929, at the start of the depression. People had no jobs, and the term "taxdeductible" was meaningless. The welcome they got was impressive enough. New York's mayor Jimmy Walker presented them with a key to the city, with prominent press coverage. Asked the mayor of Reb

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REB ISSUR ZALMEN MELTZER: "Reh Baruch Ber taught us that there is not such thing as an easy 's'vora."'

Boruch Ber: "What can I do for you, Rabbi?" Replied the Rosh Yeshiva: "Separate the men and the women at the beaches." It seems this was not what the mayor had in mind .. ,.

But then the actual fundraising began. First of all, there was a language barrier; they spoke no English. Then Reb Reuvain set strict rules: no hechsheirim (Kashrus "certifications"), which included not eating in any public place, which might be construed as a hechsher. They would not eat any meat, only chicken. Milk must be Cho/av Yisroel (very hard to find in those days). No smicha given to anyone. (There were many opportunities to raise large sums of money if one of them would confer smicha on a "rabbi.")

At every occasion that Reb Boruch Ber spoke, he described the poverty and contrasting spiritual riches of every yeshiva-Radin, Mir, Volozhin ... It was left to Reb Reuvain to announce later that they represented the Kamenitzer Yeshiva.

Fortunately, they found a native of Kamenitz in New York who had lived in America for some time: the late Rabbi Yitzchok Tendler 7"~T, rabbi of the Kamenitzer Shu! in New York and rash yeshiva in Yeshiva Rabbi Jacob Joseph, who volunteered to help them. His task was immense-bridging the gap between

20

two spiritual giants and the land of materialism and secularism. To this, add raising funds during the depression. The results could not be very lucrative. Several stories serve to typify the entire American misadventure. (These are drawn from conversations with the late Rabbi Tendler.)

Kosher Money in Baltimore

The three arrived in Baltimore, only to find that one of the biggest shuls had been placed under a prohibition by the local Vaad Harabbonim. The congregants had moved the ladies down from the balcony onto the men's level of worship. They had erected a mechitza but the local rabbis, under the leadership of Rabbi Abraham Nachman Schwartz 7"~1, (a talmid of Rabbi Eliezer Gordon of Telshe) had felt that this was the beginning of the breaking down of the mechitza in Orthodox shuls. The two visitors would not enter the building, but Rabbi Tendler felt that the need was great and, under the circumstances, a local prohibition need not apply to out-of-towners. He appealed to the Vaad Harabbonim, and Rabbi Schwartz, with the approval of the rest of the rabbonim, agreed to waive the prohibition for him on the condition that he speak to the people about the importance of a mechitza. Rabbi Tendler kept his part of the bargain, speaking on the subject twice.

His appeal there netted $2400 in pledges, a fortune in those days. The shul president, visibly moved, announced that he would advance a personal check for the entire amount, so they could dispatch the money at once to the hungry students.

Rabbi Tendler went back to the shul to speak again about the mechitza after Mincha. The two roshei yeshiva, meanwhile, sat down to eat Shalash Seudos. The president of the shul drove up in a car and walked in, presenting a check of $2400 to Reb Boruch Ber.

The two were petrified. They had heard about chillul Shabbos in America, but this was their first personal encounter with it. Reb Boruch Ber said, "Take a good look, Reuvain; chillul Shabbos money. That's the result when one doesn't listen to rabbonim, when one circumvents an issur of rabbonim. Fehl"

The president tore up the check in little pieces, stalked out, and slammed the door behind him.

When Rabbi Tendler returned after Maariv, Reb Reuvain was waiting at the door. "My shver is fuming. He did not realize that you were going to the prohibited shul, and now the president delivered a check on Shabbos!"

"But 1 only went because the rabbis permitted me to. The president's conduct was totally out-of-order, but what has that to do with the shul people's contributions?"

"My shver is so upset with the chillul Shabbos, he will not accept any explanation," warned Reb Reuvain.

Nonetheless, Rabbi Tendler entered the room, and said, "Gut voch Rebbe." Before Reb Boruch Ber had a


chance to say a word, he said, "Rebbe, I'm calling you to a din Torah!" That was the second shock for the two gedolim.

"You came to me, telling me that the bnei Torah in Kamenitz are starving," he continued. "You can't pay the baker, or the milkman, and you have no chaluka money for dispense. So I volunteered to help. Tell me, Rebbe, how long would $2400 last? For a month? Six months? Maybe longer? And you destroyed that money, and refuse to think of accepting it. So I'm calling you to a din Torah. I went to the shul with the knowledge and approval of the rabbonim!"

Reb Boruch Ber thought for a moment and turned to Reb Reuvain. "Reuvain, when one is summoned to a din Torah, he must go. You'll be my advocate."

They decided to bring their case to Rabbi Schwartz. When the chief rabbi of Baltimore heard who was coming to him for a din Torah, he let it be known that he was going to them immediately. On the way, Rabbi Schwartz picked up a few more rabbis and the din Torah took place at the very same table where the president had placed his check. Reb Boruch Ber's defense of the sanctity of the Shabbos could have found no better spokesman than his son-in-law, and the needs of the yeshiva no more stirring an advocate than Rabbi Tendler

The decision was issued with speed and clarity: Reb Boruch Ber was right in his protest to the president, but the check has to be recovered for the sake of the bnei Torah in Kamenitz. During the conversation one of the rabbis revealed that he knew of a local "rabbi" who plays cards with the very same president, and he would interceed on their behalf. They recovered $2000, but he refused to give $400, which represented his family's donation.

Health Problems

Reb Boruch Ber could not bear being called "Rabbi Leibowitz"-instead of "Horav" or "Rebbe." When in Philadelphia in those pre-refrigerator days, Rabbi Tendler was about to leave their place of lodging for a meeting, but first he warned Reb Boruch Ber not to eat the chicken the hostess was preparing to serve them. "It will make you sick, Rebbe." Apparently the iceman had not made his delivery that day, and the chicken had a slight odor. That night Rabbi Tendler heard the old Rosh Yeshiva pacing back and forth, obviously quite sick. He finally went out of his room and asked him, "Rebbe, I begged you not to eat the chicken. Why did you?"

Reb Boruch Ber replied, "You really think it's from the chicken? It's from hearing 'Rabbi Leibowitz, Rabbi Leibowitz' all day that I'm sick!"

The difficult kashrus demands on their food intake had an ill effect on the two men, but mostly on Reb Boruch Ber, so Rabbi Tendler took him to his doctor for an examination. While waiting, the old Rosh Yeshiva


sighed. Rabbi Tendler asked if his pain was so severe, to which he replied, "No, it's just that I forgot my Gemora," He never traveled without a sefer.

Rabbi Tendler noticed a glass bookcase with a Shas in it, but it was locked. Rabbi Tendler tried to force the glass door, and only managed to squeeze out a slim sefer-Raziel Hamalach, a work of Kabba/a. Reb Boruch Ber looked into it for a moment and put it down. "It seems," he said, "that American doctors already know everything in Nigle (the "revealed" Torah), so they study Nistar (the "hidden" Torah). As for me, if I live as long as Mesushelach, I still won't finish Nigle."

The physician was deeply impressed with Reb Boruch Ber, and offered him $150 for the yeshiva. Rabbi Tendler suggested $500, and finally settled for $300.

Precision in Language, From Rebbe to Talmid

During my own years in Kamenitz, I was exposed to the importance attached to every single word, and what precision in expression means.

In the Torah world, Rishonim (the Medeival Sages) are divided into two groups. One explains his viewpoint expansively, using long sentences (like the

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THE ALTER OF SLOBODKA: He sent ten "Cossacks" to save the Mirrer Yeshiva-with Reb Reuvain as leader of the group.

"Ran"). The others use short sentences, (like Rashi or the Ramban). In both cases, however, every word was measured. It was part of Reb Chaim's derech (methodology) to weigh and measure every word, every sentence of the Rishonim, taking into account their mode of expression. Reb Chaim often said that the Rambam is not only a poseik (a codifier), but a parshan (an explainer) as well. Through his decisions, we can tell how he interprets a particular verse of passage. If his interpretation of the verse were different, the Rambam would have never come to his conclusion.

This approach was totally absorbed by Reb Chaim's disciple, Reb Boruch Ber, who in turn imbued his disciple ahd son-in-law Reb Reuvain with it. Thus Reb Reuvain labored many days on Reb Boruch Ber's writings, editing them to express the precise meaning intended, making every word count-to Reb Baruch Ber's satisfaction.

One might say that Reb Reuvain had three teachers: Reb Moshe Mordechai Epstein of Slobodka, under whom he studied during his formative years; Reb Baruch Ber, who had the greatest influence on him; and Reb Akiva Eiger, whose works Reb Reuvain would study day and night. Reb Reuvain's shiurim were

22

therefore sharp, deliberate, much attention devoted to detail, with an evaluation that weighs all sides of an issue.

His manner of "learning pshat" carried over into sichos chulin (daily conversations). "What does he mean? Why did he say it that way?" he would ask. Naturally, this had an effect on all the students-in their way of learning and in their daily conversations.

There were three sets of chavrusos4 (study partnerships) in the yeshiva that studied together all day, plus halacha and mussar seder, as well, rather than switch partners for different sessions. My chavrusa and I ":'e~e contemplating doing the same. I asked Reb Reuvam s advice, citing them as an example. His reply was: •;~ M? ilT "iil:> ;n "These are not like those." My chavrusa, an old hand in Kamenitz, said, "It's not for us, we cannot compare ourselves to them. They, too, are not all equal; for some of them the arrangement is fruitful, for others it isn't."

A Gesture Toward Chassidim

Across the street from my stranzye (lodging) was the Kobriner Shteibel. The Chassidic element in the yeshiva would gather there every Friday night .for Kabbolas Shabbos. Because of the variety of Chass1d1c backgrounds among the boys, they would sing every stanza of "Lecho Dodi" with a nigun from a different rebbe-nine stanzas, nine nigunim. Such sweetness! I began to daven there every Friday night. Then I learned that on a coming Shabbos the Kobriner Rebbe was to visit his Chassidim in that shteibel. During my Baranovitz days, I, a misnagid from generations, would visit the Koydenover Rebbe and the Slonimer Rebbe (ou.t of curiosity, I suppose). Now I decided to see the Kobrmer Rebbe, as well.

When I returned to the yeshiva after the Kobriner tisch Reb Reuvain spotted me: "You, a chassid?" He peer~d at me over his glasses, gave a strange twist with his hand, and walked away.

My chavrusa observed the exchange from a distance. "What was it all about?" he wanted to know.

"What was what about?" I asked, astonished. He explained, "Whatever he told you was an entire

shmuess-the look above the glasses was anger, and the twist of the hand, a rebuke." He had analyzed every nuance.

Actually, Reb Reuvain was never against chassidim, or he would not have accepted them in the yeshiva. On the contrary, he was very close to those chassidic rebbes who were gedolei Torah, when dealing m the affa1rs of Agudath Israel. He merely found fault that a misnagid,

4) They were Boruch Lutzker ?":ii (Sorotzkin) Rosh Yeshiva of Telshe, and Ely Krinker (Mishkovski) presently Rosh Yeshiva, Kfar Chassidim; Hersh! Serniker (Milner) now in Forest Hills, New York, and Kalmen Bialystoker (Lichtenstein); Shmuel Lomzer (Kavior)-the amo1:d hachessed (pillar of kindess) of Kamenitz-presently in Washington, D.C., and Yisroel Zembrover (Regensberg) Chicago.


a son of a baal mussar who had been his former chavrusa, should at all be attracted to Chassidus . ...

The Slonimer Rebbe would always call on Reb Boruch Ber when he was in Kamenitz (his group put great stress on Torah study). Reb Boruch Ber and Reb Reuvain would then recip_rpcate with a visit to the Rebbe. On one of his visits the Rebbe insisted that Reb Boruch Ber and Reb Reuvain are also Chassidim. "What actually is a Chassid?" asked the Slonimer, "but a Yid that has a rebbe. The Rosh Yeshiva has a rebbeReb Chaim Brisker-and Reb Reuvain has the Rosh Yeshiva for a rebbe."

A Young Shadchan's Aid

The short precise sentence vanished when Reb Reuvain was doing chessed. Once, as I was leaving the yeshiva after davening, he questioned me about my home town Lomza, and then about the yeshiva in Lomza. He went on to the various roshei yeshiva. I could not figure out what he was after.

He finally came to the point, asking about the children of the rash yeshiva, in particular about one daughter. A shidduch? But for whom? His own children were too young.

Before parting, he asked me to keep our conversation confidential. People thought he was talking to me in Torah or mussar, and I could not even reveal the secret to my own chavrusa, but at least I learned how detailed an investigation he conducted for the sake of his talmidim.

last Days of Kamenitz

In September 1939, Poland fell in just a matter of days. The German army entered Kamenitz Erev Rosh Hashana. Unlike other towns, where they murdered Jews, in Kamenitz the Nazis behaved civilly. People attributed it to to the zechusim of the Rosh Yeshiva and the yeshiva. The town was totally cut off from the outside world. Radio Warsaw was silent, no newspapers, no news. Then the Germans announced their retreat, to hand over the territory to the Russians 'in accordance with the Stalin-Hitler pact.

Reb Reuvain was in despair, for he knew the Russians too well; the Bolsheviks would never tolerate a Torah institution. This was the end of the yeshiva. Besides, the Bolsheviks had a personal account with him from his younger days in Minsk, during the birth of the Communist regime. He had been an outspoken opponent of the Yevsekes (Jewish Communists), fighting them tooth and nail. And he knew that the Bolsheviks had exhaustive records on everyone. Where could the yeshiva be moved?

Reb Baruch Ber insisted on moving the yeshiva to Vilna, but this did not seem to make any sense: the same Bolsheviks who occupied Kamenitz were occupying Vilna. (Some thought that he chose Vilna because in


his old age he wanted to be near his father's burial place, but it would have been out of character for him to be so selfish.) ... A delegation of baalei battim came to him crying, "Rebbi, are you forsaking us? Will you leave us to the Bolsheviks?" He cried with them and decided not to leave. Then a special messenger arrived from Vilna with an order from Reb Chaim Ozer Grodzenski that the entire yeshiva should come to Vilna at once, even if it meant traveling on Shabbos.

One by one, the students slipped out of town, unnoticed by the local Communist regime. Some went to Brisk, some on foot to Zabinke, the nearest train station (25 klm. from Kamenitz)-all the way to Vilna. But the Russians kept a watchful eye on the house where Reb Boruch Ber and Reb Reuvain lived. They knew of their value to Kial Yisroel and to American Jews, so they waited for instructions from Moscow on how to deal with them. One dark night, friends placed the old Rosh Yeshiva and his family on a wagon and

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sneaked them out to Brisk and then placed them on the train to Vilna. Shortly afterwards, Moscow declared that they were handing over the ancient capital of Vilna to the free Republic of Lithuania as the price of the treaty permitting Soviet bases on the Lithuanian territory. People remembered Reb Baruch Ber"s wish to move to Vilna-how puzzling it was then and how clear it was now.

In Vilna, Reb Boruch Ber fell ill. His family and students were gathered around his bed, but Reb Reuvain asked everyone to leave the room. After a while he came out. and asked Reb Yaakov Bobrovski and another disciple to go inside to be present at the last moments. Reb Reuvain himself walked outside and burst into uncontrollable weeping. The man who never revealed his emotions was crying like a baby ....

In his eulogy, Reb Reuvain cried out, "Who will answer our questions? Who will clarify our doubts?" Quoting the Prophet Elisha's words about Eliyahu, "Avi, Avi, rechev Yisroel." The cemetery in Vilna is overcrowded with graves full of the remains of tzaddikim. Miraculously, they found a little space next to his fathers grave, and there Reb Boruch Ber was buried.

On His Own

For the first time Reb Reuvain was on his own, no more hiding "behind the vessels." By the order of the Lithuanian authorities, he moved the yeshiva to Rasein (Raseinai) in Lithuania proper. He dispatched his brother-in-law, Reb Moshe Bernstein to Eretz Yisroel5

perhaps in hope of finding a way to move the yeshiva there. He himself went to America in hope of saving the yeshiva there.

In the meantime, the Russians tightened their grip on the little country. When Reb Reuvain applied for an exit visa, the Russians confronted him with a personal dossier, containing a detailed description of his activities from his early days in Minsk, through his doings in Poland, to the very last day in Rasien. He was resigned to being arrested and shot, yet by some miracle they let him leave the country.

Arriving in America, he immediately began to stir up the Jewish communities on behalf of the Vaad Hatzala. His family was accustomed to poverty, but they did not even have a roof over their heads when they arrived in New York. Yet he had no time for them. Eventually Reb Reuvain succeeded Rabbi Shlomo Heiman as Rosh Yeshiva of Mesivta Torah Vodaath, headed Bais Medrash Elyon in Monsey, New York, and became chairman of the Moetzes Gedolei haTorah (Council of Torah Sages of Agudath Israel of America).

Although disabled by a stroke in 1951, he still exerted a strong influence on the yeshiva and Jewish affairs. After his passing in 1956, his children published Shiurei Reh Reuvain which are studied in yeshivos around the world. ~~

5) Reh Moshe Bernstein 7"Xl founded the Kamenitz Yeshiva in Jerusalem.


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26 The Jewish Observer/ October, 1980

Letters to the f~ditor

''Scholarship'' is Not ''Charity';

To the Editor: I take exception to Dr. F rysh

man' s article "When Charity Begins at Home" (April '80), wherein he labels tuition reductions as charity. "Scholarship," he maintains, "is for performance. . . . Charity is being used to subsidize vacations, etc." My paperback edition of Webster's dictionary defines "scholarship" as follows: "a foundation grant for the maintenance of a pupil or student" (I'. 473). It is not a euphemism for charity.

A child need not come from a poor family to be eligible for tuition assistance. People with a number of children can have an extremely difficult time meeting tuition expenses, and many parents who bargain over prices do not enjoy it one bit. Many of them are willing to substitute their time for money they do not have, and organize bingos, bazaars, and other fund-raising functions for the institutions that are giving their children a desperately needed break.

Moreover, as JEP and similar institutions can testify, there are numerous children from irreligious homes or semi-religious homes whose parents lack the commitment to Yiddishkeit and the interest in a Torah education to spend money on a commodity they can get for free, even when they do not lack the financial means. Should such children be rejected because this money could otherwise have been used "to build yeshivas in SouthAmerica"? What about charity beginning at home? (As for the rebbes' starvation wages, that is truly a valid point. However, "Hashem yeshaleim secharam-G-d pays their reward,"


because no amount of money canl) I know that Dr. Fryshman did

not address his article to these children and that he even provided a solution to the problem of truly needy children. However, I think Dr. Fryshman should have quivered before daring to be the spokesman for a move or even an attitude for hard-pressed yeshivos to adopt that could result in even one child going to public school instead of having to beg excessively for a scholarship with a hardened administrator who has come to see the light through this eye-opening article (or, for that matter, an embarrassed parent who took the article to heart). No, a child need not be burdened with the worry and responsibility of repaying thousands of dollars to yeshivos and Bais Yaakovs. Dr. Fryshman's rash thesis, if carried out, would cause an unprecedented amount of bitul Torah, a cessation of beis midrash and/or kollel study, and unnecessary delays in the primary purpose of bnei Torah-that of beginning to build their very own bayis ne'emon!

It is not fair to consider Torah in a trade-off relationship with luxuries like expensive cameras, restaurant meals, and new suits. Torah is a necessity for the community, not a private luxury. If it is an expensive necessity, it must be subsidized and supported by the community without begrudging those who benefit from these subsidies-much as the government sees fit to subsidize rent, food and other basic necessities for its citizens, no matter how irresponsibly they may spend their limited discretionary funds. Unfortunately, there are always people who take improper advantage of financial benefits, but that does not

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Dear Ben Torah, There exists in the Kolel in

which I learn two sincere yungerleit who want to dedicate their lives to Torah and Hachzakas haTorah. They both have large families b'/i ein horah, and are moser nefesh to stay in learning despite the fact that they do not receive any financial help from the Kole I or their families.

By giving your ma'aser to support these two families you will be fulfilling the ultimate tach/is of giving ma'aser.

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justify the cessation of benefits in a dignified way to those that need it, with no strings attached.

"Hizoharo b'bnei aniyim sh'meihem taitzai Torah-Take heed with children of the poor, for Torah will emanate from them." They were never obligated to "pay their way." This is not the way the Torah world will be restored to its rightful dignity. Lehavdil, many literary geniuses and scientists that contributed to civilization were never required to "pay their way," either. The concept of" scholarship" was not introduced by luxury-hungry frum people, as Dr. Fryshman's, article might have us think.

I know that Dr. Fryshman did not spell out all the things that I am arguing about, but it certainly was implicit in his article. May he continue to utilize his gifted pen to promote legislation for federal aid to yeshivas and to parents who have to pay for education in a country where it is free-paid for by their taxes.

(Mrs.) RocHEL Rorn Miami Beach, Fla.

Reply to Mrs. Roth:

Tuition from Contributions is ''Charity''

When parents do not pay in full the expense of educating their children, the funds must come from somewhere. These monies are generally collected from the public and those who contribute them are giving charity. No euphemism-be it "grant," or "tuition reduction," or "subsidy," or "tuition assistance," or "desperately needed break" -can

Omission

The poem "One Day at the Kosel," which appeared on Page 11 of the June Jewish Observer, was written by Bracha Getz, who attends the women's division of Yeshiva Aish Ha Torah in Jerusalem.

change the fact. Having said this, we should add

that parents who have the wherewithal to pay for their children's education should be forced to do so, even if it means foregoing the other necessities of life (vacation trips, new cars, stylish furniture, lavish weddings ... ).

The fact that a munificent government allows people to "take advantage of financial benefits" does not mean that we should look with equanimity as people unfairly take advantage of a severly limited charity dollar.

Nor will this mean that children will be "sent to public school"; Shomer Shabbos parents do not send their children to public schools-and yeshivas serving children from irreligious homes often do much more than granting a "scholarship" to keep a child from going to public school.

None of this stigmatizes the poor-nor it is intended to. Most of us were poor, some of us still are poor, and if the economy holds true, all of us soon will be poor. Those who cannot pay their way surely recognize that their children's Torah education carries more weight to them as responsible parents and to the community as a whole than does the indignity of benefitting from charity funds. But, at the same time, the facts must be stated: children from poor families often end up rich, and having benefitted from an education paid for by someone else, they should recognize that they have a debt to repay.

Nobody is even remotely suggesting that children from poor families who themselves are poor be saddled with paralyzing debts; we are suggesting that those in a position to do so-either now or laterpay for their education. Mrs. Roth quite correctly proposes one alternative I did not mention: many people substitute their own time and service for money they do not have. Another approach we can use is a "forgiveness" clause for people who enter chinuch or otherwise repay their debts through service. In a word, we are not preaching


life-long debt, but rather a personal and communal sense of responsibility for the charity dollar.

Which brings us to the gratuitous "hardened administrators" comment. It is my thesis that when yeshiva administrators carefully ascertain whether a family is entitled to support from the charity dollar, they are acting in a kindly manner-to the family of the Rebbe which might otherwise not receive a living wage. "Hashem yeshalem secharam" is not a very useful answer to Rebbeim struggling to remain in chinuch even while their own families cannot buy bare necessities. 'The hardened administrator" is being more than kind; he is acting in a responsible manner toward the public which entrusted him with its tzedakah dollars.

Torah, as Mrs. Roth correctly puts it, is a community necessity, and not a private luxury. Perhaps if we had a kehillah structure we could tax everyone to support Torah according to their means, and provide a free education to every Jewish child, rich or poor. This ideal does not exist, and we have no alternative but to insist that those who receive a Torah education recognize their obligation to help pay for it, later if not sooner.

Paying s'char limud must once again have the priority in Jewish life it once had, and if this exchange results in nothing more than a further pin-prick to the conscience of families not paying their fair sh.re, Mrs. Roth's letter will have served a noble purpose.

(DR.) BERNARD FRYSHMAN

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To the Editor: I was so pleased that you dedicat

ed an entire issue to the Baal Teshuva movement. You highlighted this most vital topic and analyzed thoroughly various aspects of the issue. The epilogue, appealing to each of us to do our share, was moving.

It stirred me to think, also, that some mention should have been made concerning Rabbi Avigdor Miller, a man who has made baalei teshuva of baalei battim and assimilated Jews alike. Rabbi Miller has just released his fifth major work, Awake My Glory, in which he expresses strong arguments against evolution, assimilation, etc.

As you must know, his shul, Bais Yisroel, is a Torah fortress. He teaches more Gemora and other shiurim than almost anyone in the world. His Thursday night lectures

are world renowned. An expert on "know how to respond to an apikorus,'' he is well versed in the panorama of Jewish history. He also has a great command of the English language and communicates with the American Jew, too. Shouldn't Rabbi Miller at least be mentioned in JO?

ZALMAN DACHS

Brooklyn, N. Y.

The "flame" of Teshuva

To the Editor: We at The Flame, the nation's

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zations are hesitant to deal with, it is no exaggeration to say that The Flame is doing more to fight assimilation and intermarriage on campus than any other group today.

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Response: One issue of The Jewish Obser

ver could not possibly deal with absolutely everything happening in regard to the Baal Teshuva Movement. We refer you to our disclaimer (p. 4): "By no means do the articles in these pages pretend to exhaust the topic; in fact, there are some glaring omissions among the people and institutions represented here. For a more complete picture, we ask the reader to investigate on his own-in back issues of The Jewish Observer, and perhaps in his own backyard."

N.W.

In Defense of Lubavitch Claim

To the Editor: I'm an avid reader of the Jewish

Observer since its inception. I enjoy your magazine immensly. Your last issue (Tamuz 5740) is an outstanding example of dealing with an important issue honestly and interestingly-in this case the Teshuvah movement.

I take exception with your reviewer of "Books for Teshuvah". In reviewing Think Jewish by Rabbi Zalman I. Posner, he criticizes the author for giving the impression that Lubavitch is the only movement really interested in non-orthodox Jews being brought back to Torah. The truth is, he states, "that there are today hardly any orthodox groups that are not deeply involved in bringing our brothers back to Torah."

The reviewer is correct and Rabbi Posner is correct. Rabbi Posner's book consists of lectures, addresses and conversations delivered and


conducted during "Encounters with Chabad" and similar teshuva gatherings, which Lubavitch has been involved in for decades (or perhaps centuries-when the Alter Rebbe (1745-1812) sent out solicitors for the Chassidic Movement). The rest of Orthodoxy (with the exception of NCSY) have first become involved in Kiruv Rechokim within the last 10-15 years, or more specifically since the Six Day War.

I recall an article in the Jewish Observer within the last decade, finding a needed heter for B'nai Torah to occupy themselves with Kiruv Rechokim.

Lubavitch has been a pioneer in many areas of dissemtnation of Judaism while the rest of the Orthodoxy world scoffed at it,, Within a few years, they followed.

ISRAEL GORDON

Worcestser MA Response;

The book reviewer does not dispute that Lubavitch has been a pioneer in Kiruv work. He took exception to Rabbi Posner's contention that years of lower-profile in this field represented indifference to Jews alienated from Torah. This was never the case. Rather, stress was put on self-improvement over extensive outreach in an era when Orthodoxy was under relentless attack, exposure was fraught with dangers, and there were no candidates for succession to Torah leadership positions, unless they were trained in our own Yeshivas. At the very least, an indirect spill-over effect could result to benefit others. At most, a generation of scholars would emerge to lead and teach others-and they did.


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INDEX TO ARTICLES THE JEWISH OBSERVER I Vol. XIV, No. 1-10

Adugath Israel Anticipating the Sixth Knessia Gedolah, Dec. '79; Knessia Gedolah Diary, Feb. '80; What is an Agudist?, Feb. '80; "Hereby Resolved. ", Feb. '80; The Sixth Knessia Gedolah (PS), April '80

Avos In the Ways of the Avos: Promoting Kiddush Hashem, Dec. '79.

Books in Review The Holocaust and the Neo-Nazi Mythomania, Sept. '79; The Jewish Resistance, Sept, '79; Jewish Responses to Nazi Persecution, Sept. '79; In Face of Danger, Sept. '79; Eyewitness Auschwitz, Sept. '79; The Holocaust in Historical Perspective, Sept. '79; The Incident at Massena, Sept. '79; The Thirteen Stories of Rebbe Nachman of Breslev, Sept. '79; My First Siddur, Sept. '79; Birthday in Kishinev, Sept. '79; Sefer Shemos, '79; The Sinai Hagada, Sept. '79; Mishnah Tractate Berachot, and Tractate Succah, Dec. '79; The Mishnah: Seder Moed, Vol. JV, Dec. '79; Maimonides' Introduction to the Talmud, the Rambam's Introduction to his Mishnah Commentary, Dec. '79; Maimonides' Commentary on the Mishna, the Introduction and the Commentary on Tractate Berachos, Dec. '79; Pirkei Avos, Dec. '79; And Let Us Say Amen, Dec. '79; My Jewish Roots, April '80; The Study and Practice of Judaism, April '80; Being Jewish, June '80; The Road Back, June '80; Tsedek, June '80; A Matter of Return, June '80; "Lehavin U'Lehaskil," June '80; Eight Questions People Ask About Judaism, June '80; Think Jewish, June '80; The Book of Daniel, Sept. '80.

Chassidic Jewry "My Neighbor, My Father, The Rebbe" (Satmar Rav ?"it), Nov '79.

Colonial Jewry The Colonial Reality: A Message For Our Time, Oct. '79; Letters to the Editor, Dec. '79.

Conservative Judaism The Conservative and Reform Presence in Israel: A New Chaptt!r, Dec. '79.

Criticism Reading in Judgment, Oct. '79. Federation A Letter From Federation of

Jewish Philanthropies of New York and a Response, June '79.

Festivals Revelation and Search (Shavuos/ Purim), April '80; "Kaporos" (photographic essay), Sept. '80.

Golus Missing-a Dimension of Golus, Oct. '79; Editorial Comment on the Many Dimensions of Golus, Dec. '79; Where Do We Stand? Dec. '79.

34

SUBJECTS

Hashkofa Where Evil is Spawned, Sept. '79; Missing-a Dimension of Golus, Oct. '79; Torah for Others-and for Oneself, Dec. '79; In the Ways of the Avos: Promoting Kiddush Hashem, Dec. '79; Editorial Comment on the Many Dimensions of Golus, Dec. '79; Where Do We Stand?, Dec. '79; The Essence of Kial Yisroe!, Feb. '80; Blessings of "Shalom," Feb. '80; Are You Anticipating the Redemption?, April '80; Revelation and Search, April '80; "Bikrovei Ekodeish" The Six Million Kedoshim, Sept. '80; Letters to the Editor, Sept. '80.

Interfaith Activities Reflections on a Papal Visit, Nov. '79.

Iranian Jews The Iranian Struggle in America, Sept. '80.

Israel Shoot Me By the Wall, June '79; Return to the Gali!, Sept. '79; Missing-a Dimension of Golus, Oct '79; Shmittah: Its Meaning, Laws and History, Nov. '79; Hot Debate on "Golus" (PS), Nov. '79; Living Valiantly: Keeping the Shmittah, With a Focus on Kommemius, Dec. '79; Discovering Eretz Yisroel, Feb. '80; Streams in the Desert, April '80.

Israel-Politics Women in a Progressive Society, Sept. '79; Paragraph 5 of Israel's Abortion Law-A National Disaster, Nov. '79; The Conservative and Reform Presence in Israel: A New Chapter, Dec. '79; The Crooked Mirror, Feb. '80.

Israel-Religion Murder in Hebron, Violation in Jerusalem, Feb. '80.

Jews in Europe The Brisker Legacy, June '79; How Not to Write a ''Yizkor Book," April '80.

Jews in USA The Satmar Rav ?"lT, Sept. '79; And Now That They're Here ... , Sept. '79; The Colonial Reality: A Message For Our Time, Oct. '79; The Community Kolle!: Reaching Out With Torah, Oct. '79; "My Neighbor, My Father, The Rebbe," Nov. '79; Musings from Yarchiel Kallah, Nov. '79; Jews in USA, Nov. '79; All in the Family (PS), Nov. '79; A "Kesuba" For Our Anniversary, Sept. '80; The Iranian Struggle in America, Sept. '80.

Kiddush Hashem In the Ways of the A vos: Promoting Kiddush Hashem, Dec. '79; "Bikrovei Ekodeish," Sept. '80.

Knessia Gedolah see Agudath Israel, Kollel The Community Kollel: Reaching Out

With Torah, Oct. '79.

Media The Crooked Mirror, Feb. '80. Narrative The Thirty Year Trip, June '79;

Heroes: Remembering and Understanding, Sept. '79; A Talmid Remembers, Oct. '79; A Torah Jew Takes Leave, Oct. '79.

Personalities The Brisker Legacy, June '79; The Satmar Rav, ?":s-r, Sept. '79; An Appreciation of Rabbi Gedalia Schorr, ?"rt, Oct. '79; "My Neighbor, My Father, The Rebbe," Nov. '79; Saam Chayim (Rabbi Aharon Kotler), Dec. '79; Letters to the Editor, Sept. '80.

Photographic Essay "Kaporos," Sept. '80. Poetry An Indigenous American Pastime etc.,

April '80. Reform Judaism Proselytizing the

Unchurched {PS), June '79; The Con servative and Reform Presence in Israel: A New Chapter, Dec. '79.

Review Article Another Look at Holocaust Literature, Sept. '79; Reading in Judgment, Oct. '79; Making the Mishnah Available to the English-speaking Public, Dec. '79; How Not to Write a "Yizkor Book," April '80; A Review of Juvenile Literature, April '80; Reaching Out With Literature, June '80.

Shmittah Shmittah: Its Meaning, Laws and History, Nov. '79; Living Valiantly Keeping the Shmittah, With a Focus on Kommemius, Dec_. '79.

Social Comment Plus Ca Change, June '79; Me? I'm Frum, Dec. '79; On Singing a Different Tune, Feb. '80; The Unexceptional Failure, Sept. '80.

Soviet Jews And Now That They're Here. . , Sept. '79; All in the Family (PS), Nov. '79; An Open Letter to Mr. Arye Dulzin, April '80; "Come to the Chasana," June '80.

Teshuva Why Confess? Sept. '79; Forty Years After Munich, Sept. '79; Helping Others Make It, Feb. '80; see: Entire June 1980 issue; A "Kesuba" For Our Anniversary, Sept. '80; Letters to the Editor, Sept. '80.

Translations and Adaptations The Yeshiva Graduate's Obligation, June '79; Torah For Others-and For Oneself, Dec. '79; In the Ways of the Avos: Promoting Kiddush Hashem, Dec. '79; The Essence of Kial Yisroel, Feb. '80; Bless~ ings of "Shalom," Feb. '80; What is an Agudist?, Feb. '80; An Agenda of Restraint and Vigilance for a Sacred Gathering, Feb. '80; Saving Our Children, Feb. '80; The Ability and the Imperative, Feb. '80; Helping Others


Make It, Feb. '80; Are You Anticipating the Redepmtion?, April '80.

World War II Forty Years After Munich, Sept. '79; Where Evil is Spawned, Sept. '79; Heroes: Remembering and Understanding, Sept. '79; Another Look at Holocaust Literature, Sept. '79; Thank You, Elie Wiesel, April '80; "Bikrovei Ekodeish" The Six Million Kedoshim, Sept. '80; Letters to the Editor, Sept. '80.

Yeshiva Education The Yeshiva Graduate's Obligation, June '79; The Yeshiva of Tomorrow, June '79; The Rebbe-Talmid Relationship, June '79; The Thirty Year Trip, June '79; A Letter from Federation of Jewish Philanthropies of New York and a Response, June '79; Musings from Yarchiel Kallah, Nov. '79; The Home and The Yeshiva: Shifted or Shared Responsibility?, Nov. '79; "Something to Remember Me By," Nov. '79; "Saam Chayim" (Rabbi Aharon Kotler), Dec. '79; When Charity Begins at Home; April '80; The Unexceptional Failure, Sept. '80.

AUTHORS

Arnon, Mordechai, Helping Others Make It, Feb. '80.

Balgley, Rabbi Chaim Leib The Brisker Legacy, June '79.

ben Abraham, Shmuel Watching the Airplanes, June '80.

Biberfield, Dr. Henry Where Evil is Spawned, Sept. '79.

Bleich, Rabbi J.D. Reflections on a Papal Visit, Nov. '79.

Friedland, Charlotte The Colonial Reality: A Message for Our Time, Oct. '79.

Friedman, Rabbi Chaim "A Time for Action" Revisited, June '80.

Fryshman, Dr. Bernard On Singing a Different Tune, Feb '80; When Charity Begins at Home, .April '80.

Ganz, Yaffa Return to the Gali!, Sept. '79; Streams in the Desert, April '80.

Gevirtz, Eliezer Reaching the Kids-the JEP Connection, June '80.

Glick, Dr. Shimon Missing-a Dimension of Golus, Oct. '79.

Goldberg, Rabbi Hillel The First Step: The Teshuva Solicitors, June '80.

Greenfield, Menachem Z. The Rebbe-Talmid Relationship, June '79.

HaCohen, A vrohom Y. A Famine in the Land, June '80.

Hager, Rabbi Moshe (Vizhnitzer Rebbe) Saving Our Children, Feb. '80.

Hildesheimer, Ezriel Kiruv in Israel: Bringing Them to Our Planet, June '80.

Horovitz, Rabbi Baruch A Time to Reach Out: Those Days Have Come, June '80.

Horowitz, Elisha Plus Ca Change, June '79. Horowitz, Rabbi Levi Yitzchok Chassidic

Insights: Understanding Others Through Ourselves, June '80.

Kamenetzky, Rabbi Yaakov In the Ways of the "A vos" Promoting "Kiddush Hashem," Dec. '79; Blessing of "Shalom" Feb. '80; What is an Agudist?, Feb. '80.

Karfiol, Wolf The Thirty Year Trip, June '79. Karlinsky, Isaiah "Kaporos," Sept. '80. Kotler, Rabbi Shneur The Ability and the

Imperative, Feb. '80.

Levi, Dr. Leo Shmittah: Its Meaning, Laws and History, Nov. '79.

Lubinsky, Rabbi Menachem The Crooked Mirror, Feb. '80.

Maggid, Ch.Y. A "Kesuba" For Our Anniversary, Sept. ·so.

Pam, Rabbi Avrohom The Yeshiva Graduate's Obligation, June '79; Are You Anticipating the Redemption? April '80.

Perr, Rabbi Yechiel Yitzchok "Saam Chayim" {Rabbi Aharon Kotler), Dec. '79.

Presser, Regina And Now That They're here. . , Sept. '79.

Rosenshein, Dr. Joel The Unexceptional Failure, Sept. '80.

Rotbard, Avraham Yeshaya An Indigenous American Pastime etc. (poem), April '80.

Ruderman, Rabbi Yaakov Yitzchak Torah for Others-and for Oneself, Dec. '79; An Agenda for a Sacred Gathering, Feb. '80.

Saperstein, Rabbi Israel Forty Years After Munich, Sept. '79.

Scheinman, A. Why Confess?, Sept. '79; A Torah Jew Takes Leave, Oct. '79; Where Do We Stand? Dec. '79; Revelation and Search, April '80; "Bikrovei Ekodeish" The Six Million Kedoshim, Sept. '80.

Scherman, Rabbi Nosson An Appreciation of Rabbi Gedalia Schorr 7":i1, Oct. '79.

Schiller, Rabbi Mordechai Taking Reb Nachman Literally, Sept. '79; Ail in the Family (PS), Nov. '79; Hot Debate on "Golus" (PS), Nov. '79.

Schiller, Rabbi Nota Studying Gemora-The Means and the Ends of the Teshuva Process, June '80.

Shach, Rabbi Elazar The Essence of Kial Yisroel, Feb. '80.

Shapiro, Chaim How Not to Write a "Yizkor Book," April '80.

Shoshan, Esther Me? I'm Frum, Dec. '79. Shostak, Rabbi Zev The Yeshiva of Tomor

row, June '79.

The Sefer. "Geder Olom" by the Chafetz Chaim, now avalla61e in Enallsh lra111lalkm only, 75¢ per copy JO lor $3" write to:

Zlchron Shlomo Publ. $ Beekman St .. N.Y.C. 10038

KARKA IN ISRAEL Take advantage of the opportunity to purchase cemetery plots 1n Eretz Yisroel in Mifgash Shimshon flear Yerushalayim through our newly established

CHEVRAH OSEH CHESED OF AGUDATH ISRAEL

Membership on the Chevra entitle:; one to all benefits which accompany the services · of a Chevra Kadisha ;.nd interment. When you purchase a plot from the Chevra Oseh Chesed of Agudath Israel, you are supporting the many Agudist activities especially the Pirchei and Bnos ac·ttvities as well as a Free Loan Fund in Israel For an appl1c1ltion .,nd information call·

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Teller, Hanoch Shoot Me By the Wall, June '79; Living Valiantly·. Keeping the Shmittah, With a Focus on Kommemius, Dec. '79; How to Handle a Hungry Heart, June '80.

Toshavi, Ezriel Women in a Progressive Society, Sept. '79; Paragraph 5 of Israel's Abortion Law-A National Disaster, Nov. '79.

Weinbach, Rabbi Mendel Helping the Baal Teshuva in America, June '80.

Weinbaum, Shmuel A Ta!mid Remembers (Rabbi Schorr 7":it), Oct. '79.

Weinberg, Rabbi Noach Shedding Our Blinders, June '80.

Wikler, Meir The Home and the Yeshiva: Shifted or Shared Responsibility?, Nov. '79.

Wolpin, Rabbi Nissan Heroes: Remembering and Understanding, Sept, '79; The Community Kolle!: Reaching Out With Torah, Oct. '79; "My Neighbor, My Father The Rebbe," Nov. '79; Musings from Yarchei Kallah, Nov. '79; The Conservative and Reform Presence in Israel: A New Chapter, Dec '79; Discovering Eretz Yisroel, Feb. '80; An Open Letter to Mr. Arye Dulzin, April '80.

Zargari, David The Iranian Struggle in America, Sept. '80.

Copies of articles listed are available in back issues at $1.50 each. If the issue is out of print, a photo-copy of the specified article will be sent at the same rate. Write to: THe Jewish Observer I Back Issue Department I 5 Beekman St. New York, N.Y. 10038. Remittance must accompany your order.

The Jewish Observer I October, 1980 35

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RABBI YAAKOV MIZRACHI

On Rosh Chodesh Elul, August 13, the Torah community suffered a great loss with the passing of Rabbi Yaakov Mizrachi, '>"~!, a leader of Agudath Israel in Eretz Yisroel.

Rabbi Mizrachi possessed an unusual combination of personality traits as a recognized talmid chacham, a man of great personal piety, and an active communal leader.

Born in Yemen, Rabbi Mizrachi emigrated to Israel with the large Yemenite aliya thirty years ago. As he became aware of the Absorption Ministry's Program of "modernization" and acculturation of new immigrants-a program aimed at deliberately estranging the Sephardi and other Oriental Jews from a Torah way of life-Rabbi Mizrachi joined in the battle against these plans. He has since been active in a leadership role in Agudath Israel, served as a Member of the Knesset, and has been involved in the Chinuch Atzmai-Torah School for Israel.

In addition to the deep personal loss-Rabbi Mizrachi and his wife who survives him have raised eleven children, all Torah-loyal Jews and recognized talmidei chachamim-his passing leaves an unparallelled vacuum in the leadership ranks of the Sephardi community; especially painful at this time when hopes have been raised that the various segments within Kial Yisroel would work more closely together, for the benefit of all concerned.


Russian Jew's Roots Dates Back To Abarbanel, Agudath Israel Agency Finds

A routine examination by Project RISE {Russian Immigrant Services and Education) of Agudath Israel of America of the family background of Vadim Valger, the 8-year-o!d son of recent Russian emigres, found that the family tree traced back to the famous Jewish scholar and leader, Don Yitzchok Abarbanel.

The Abarbanel, who was the outstanding Jewish scholar of his time and also served as the finance minister of the Roya! Court in Spain during the expulsion ln 1492, rejected an offer by King Ferdinand and Queen Isabella to remain, and instead proudly led the Jews out of Spain. The inquiry into the Va!ger family's past is a routine procedure for Project RISE staff and volunteers who direct its bris program. Vadim will now be eligible to participate in the bris program at Beth Israel Hospital, which is the latest medical institution to participate in the program.

The startling discovery of Vadim's past came several days after RISE welcomed back 108 Russian children from sleep-away camps, as a result of the summer camps program of the Agudath Israel agency for

Russian Jews, according to Rabbi Ephraim Oratz, Executive Director of the agency. In addition, 368 youngsters were enrolled in a special day camp sponsored by Project RISE in conjunction with the Be' er Hagolah Institute.

More than 5,000 copies of a special Russian language news bulletin with pertinent information on the laws and customs of the forthcoming Jewish holidays was distributed this week. Also included in the package were machz.orim (special holiday prayer books), courtesy of the Al Tidom organization. RISE placed several advertisements in Russian language newspapers urging the newest group of Jewish refugees to visit the local shuls during the Yomim Noraim,

These latest Project RISE activities are part of the extensive program sponsored by Agudath Israel for Russian immigrants4 that include the Adopt-A-Family program, job training, tutoring, distribution of religious articles and a broad range of other services that respond to the spiritual and material needs of Russian immigrants.

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Summing Up: Camp Bnos, Summer '80

More than excitement came in on the winds of Ruach Country/Camp Bnos this past summer, according to the end of the season's report by Meir Frischman, director of camps for Agudath Israel of America. A well-structured program of enrichment was planned in advance of the summer under the guidance of the camp's manhig ruchni, Rabbi Joseph Elias. The theme for the summer's daily study groups was :in•::i i1M}:J c•wJ n~'n "Women's Wisdom Builds the Home." This found expression in many of the season's recreational activities and dramatic presentations, including the camp's major play for the season, "The Immigrants II", an original production. Mrs. Shoshana Perr, program director, developed this theme with weekly narrations based on the lives of famous women.

In addition, a number of notable Torah personalities visited the camp and addressed the camp staff at special gatherings. These guests included Rabbi Yaakov Kamenetzky, member of the Moetz.es Gedolei HaTorah (Council of Torah Sages of Agudath Israel of America), who addressed the campers, as

ANNOUNCING THE PUBUCA TION

OF

38

THE BEARD IN JEWISH LAW

by Rabbi Sholom Yehuda Gross

* A concise digest of law, history and tradition.

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well; Rabbi Levi Yitzchok Horowitz (Bostoner Rebbe); Rabbi Shlomo Carlebach (former mashgiach ruchni of Mesivta Rabbi Chaim Berlin); Rabbi Nosson Scherman, editor of the Art Scroll Series; Rabbi Zevulun Lieb; and Rabbi Nisson Wolpin.

Besides catering to girls hailing from coast to coast-from Maine to California, from Memphis to Denver to Pheonix-Camp Bnos had a special international flavor this summer thanks to campers from Israel, European countries, Mexico, and South America, as well as Russian and Iranian girls who recently came to these shores for refuge.

At the season's end, campers and staff members alike went home with a deeper appreciation of the Ruach factor in Ruach Country, as well as memories of good times and fast friendships.

5: SHELLY· = LADli E orchestra

438-3402 --STATEMENT OF OWNERSHIP, MANAGEMENT

AND CIRCULATION (Act of October 23, 1962, Section 4369, Title 39, United States Code) 1. Date of Filing: Sept. 15, 19890 2, Title of Publication: The Jewish Observer 3. Frequency of Issue' Monthly, except July and August. A. No. of issues pub\iohed annually-Ten. B. Annual Subscription Price-$12.00. 4. Location of Known Office of Publication: 5 Beekman Street, New York, N.Y. 10038 6. Names and Addresses of Publisher, Editor, and Managing Editor: Publisher-Agudath Israel of America; Chr. Editorial Board-Dr. Ernest L. Bodenheimer, 5 Beekman Street, N.Y.C.; Managing Editor-Rabbi Nis~n Wo!pin, S Beekman Street. N.Y.C 10038 7. Owner: Agudath Israel of America, 5 Beekman Street, New York, N.Y. 10038 S. Known Bondholders, Mortgages, and other Security Holders Owning or Holding 1 Percent or More of Total Amount of Bonds, Mortgages or other Securities: None 9. The purpnse, function, and nonprofit statuo of thio organization and the exempt status of Federal income tax purposes have not changed during preceding 12 months 10. A. Total No. Copies Printed {Net Press Run): Average No. copies Each Issue During Preceding lZ Months, 15,000. Actual Number of copies of Single Issue Published Nearest to filing Date. 15,000. B. Paid Cin:ufation 1. Sales through dealers and carriers, street vendors and counter sales: average no. copies each issue during preceding 12 months, 4,321, actual number of copies of single issue published neare>t to filing date, 4,270; 2. Mail subscription>: average no. copies each isoue during preceding 12 month>. 9,706, actual number of copies of single issue published nearest to filing date, 9,966. C. Total paid circulation; average no. copies each issue during preceding 12 months, 14,028; actual no of copies of single issue published nearest to filing date, 14,236. D. Free distribution (including samples) by mail carrier or other means; average no., copies each issue during preceding 12 months. 500 actual no., of copies of single issue nearest to filing date, 500. E. Tota! distribution (Sum of C and D); average no. copies each iosue during preceding 12 months, 14,528; actual no. of copies of single issue published nearest to filing date, 14,736. F. 1. Office use, left-over, unaccounted, spoiled after printing: average no. copies each issue during preceding 12 months, 472; actual number of copies of single issues published nearest to filing date, 264. F. 2. Returns from news agents: O;O. G. Total {Sum of E and F: average no. copies each issue during preceding 12 months, 15,000; actual no. copies of single issue published nearest to filing date. 15,000. I certify that the statements made by me above are corrl'Ct and complete.

Rabbi Nisson Wolpin, Editor The Jewish Observer


Report From Jewish Education Program, Zeirei Agudath Israel's Reach-Out Program

"Torah Troops" on the March JEP's "Torah Troops" were on the march

this summer. This new Kiruv project was a first for JEP. Utilizing their summer vacation to help spread Torah true Yiddishkeit, dedicated JEP workers led by Rabbis Yosef Chaim Golding and Mutty Katz, decided that proper outreach meant going out to where the Jewish youngsters were-summer camps. And so, a talented contingent of Bnei Yeshiva took part in a traveling Yiddishkeit Concert program. This meant going from camp to camp-most camps have a majority of nonfrum youngsters-and presenting an entertaining mixture of songs, stories, and Jewish spirit. In all, over 20 camps were visited, and some 6,000 youngsters were reached. Despite the fact that most had little religious background, and that many of their counselors were not even Jewish, the youngsters

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responded with great enthusiasm. "You don't know what an uplifting experience this was," one said. "I might just take you up on that offer to come to a Shabbaton."

Of course, the work does not end there. After the concerts, JEP workers tried to speak to as many youngsters as possible, making contact and finding out names and addresses. After the summer, these youngsters will be contacted, and hopefully many will be interested in participating in other religious programs, and eventually, joining a Yeshiva.

If so, they will be joining many others who are benefitting from JEP's placement services. Over 75 youngsters were placed in religious camps this summer through JEP's placement and scholarship programs, and SO have already been placed in Yeshivas. It is hoped that these numbers will grow in the weeks to come.

Yomim Noroim Issue of Am Hatorah Published by

Zeirei Agudath Israel

The Am Hatorah division of Zeirei Agudath Israel has just released volume 15 in its Torah journal series. A large section of this newest issue is devoted to timely articles of Torah and ethics especially pertinent during these days of awe and repentance. Involved discourses on Succos are also incorporated in this volume.

In a special section devoted to halachic decisions by our venerable Torah giants, Rabbi Eliyahu Henkin, '?"~n, addresses the complex issue of teachers' strikes in yeshivas. In responsum printed for the first time, Rabbi Moshe Feinstein, l<"~•'?1,1,', discusses whether it is permissible to wear a hearing aid on Shabbos.'

Also contributing to this issue are yungeleit from kollelim across the country writing on various topics of interest.

A comprehensive index of all subjects covered in volumes 11-15 can be found in the back of this issue. To receive this volume or any back issue still available, contact the national Zeirei office at 5 Beekman St. New York City, 10038, tel. 791-1820.

SORRY-we must stop sending THE JEWISH OBSERVER

when your subscription runs out ... don't miss a single issue . RENEW NOW f

Project COPE Launches Program For Middle-Aged Workers

Project COPE, the vocational agency of Agudath Israel of America, announced the expansion of its services for job hunters over 45. OPERATION RETRAIN, funded by the New York State Department of Labor, offers vocational guidance, classroom and on-thejob training for people in this age group. It is, in fact, the revival of a successful demonstration project originally based in Bora Park, which began in 1977.

"Very often, the middle-aged worker is rejected from employment opportunities merely because of his age," according to program director, Rabbi Yonah Weinrib. "In a youth-oriented society, employers often overlook the many advantages of the middleaged worker: responsibility, maturity of judgment, and the invaluable business and life experiences he or she often possesses."

The experience of Project COPE's earlier program and the various vocational resources available through Project COPE should prove most helpful to those over forty-five. Eligible applicants to the program will benefit from an intensive effort to help them determine a practical career goal, using the aptitude and skill testing to determine the best opportunities for them. Using the resources of vocational and on job training as well as referrals to other appropriate agencies will help applicants in their efforts or return to the job market.

"Job Club," a successful job-finding approach used in the past, has proven helpful for the middle-aged job seeker. This program of group dynamics deals with such items as interview techniques, discussing age at an interview, mounting a job search campaign and resume preparation. Using a group format to share and learn from common experiences has helped formulate suitable career directions.

Project COPE welcomes inquiries at: Project COPE, OPERATION RETRAIN, Room 814, 5 Beekman Street, New York, New York, 10038, (212) 587-9250.

MOVE TO Paramus, New Jersey

Shiu rim Wed. Eves: Mishnayos by

RABBI E. GLUCKSMAN Call: Sam Levi (201) 967-0555

Thurs. Eves: Gemora Shabbos by

RABBI H. SCHACTER Call: David Lehmann (201) 261-3136

(212) 929-2395

Transportation available from N.Y.

39

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