iyar 5764 • may 2004 iy u.s.a. $3.50/foreign $4.50 • vol ...€¦ · 31 my father,rav tuvia...

Iyar 5764 • May 2004U.S.A. $3.50/Foreign $4.50 • VOL XXXVII/NO. 5

Iyar 5764 • May 2004U.S.A. $3.50/Foreign $4.50 • VOL XXXVII/NO. 5

CLICK HERE FOR TABLE OF

CONTENTS

OBSERVEROBSERVERJewishJewishTHE

GENERAL STUDIES IN THE YESHIVOS:A NEGLECTED FRONTIER

6 Introduction by Richard Altabe

8 Enhancing General Studies in Yeshivos, Rabbi Ephraim Kletenik

11 A Chance We Should Not Miss, Rabbi Moshe Eisemann

18 Response by Mrs.T. Gootblatt

21 Megillas Rus – An Ode to the “Ordinary” Life,Rabbi Yisroel Greenwald

31 My Father, Rav Tuvia Goldstein l”xz, Mrs. Sarah Mermelstein

37 A Tallis,A Wedding Dress, and the “Mama Rochel,”Rabbi Aryeh Z. Ginzberg

SECOND LOOKS

40 On Missing the Earthquake, Sarah Shapiro

42 Beverage Supervision at Simcha Events, David P. Rose

44 Letters to the Editor

THE JEWISH OBSERVER (ISSN) 0021-6615 is published monthly except Julyand August by the Agudath Israel ofAmerica, 42 Broadway, New York,NY10004. Periodicals postage paid inNew York, NY. Subscription $24.00 peryear; two years, $44.00; three years,$60.00. Outside of the United States(US funds drawn on a US bank only)$12.00 surcharge per year. Singlecopy $3.50; foreign $4.50. POSTMASTER: Send address changesto: The Jewish Observer, 42 Broadway,NY, NY 10004. Tel: 212-797-9000, Fax:646-254-1600. Printed in the U.S.A.

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To be successful, schools musthave a clear, internally-crafted setof curricular standards and

objectives, argues Professor RichardElmore of the Harvard Graduate Schoolof Education.* Defining a secular pro-gram for a secular school is difficultenough. School leaders must create a uni-fied set of beliefs about students’ needsand learning objectives that fit thediverse needs of their community, butthe public school community is not usu-ally committed to a belief system sharedby all of its members. Doing this in ayeshiva is even more difficult, for a dif-ferent reason. The primary goals of ayeshiva education are religious innature.We want to produce bnei and bnosTorah who will carry our revered tradi-tions into the next generation. Often, sec-ular studies conflict with our goals asreligious Jews.

Because of this conflict, our yeshiv-os may be ambivalent about their sec-ular programs. Often, menahalim(principals) will acknowledge with res-ignation that secular studies are requiredby the government, so they readilyhand over their curricular decisions toexternal agencies like the stateDepartment of, or local Board of,Education. Without an internally agreedupon set of curricular standards, chaoscan reign, with a constant clash betweeneducators who wish to remain true to

the state-established curriculum andthose who feel that much of the state-sponsored material is unsuitable for ouryeshiva students.

Students are often caught in the mid-dle. Those interested in the secular mate-rial may hear disparaging comment fromtheir rabbe’im regarding the secular pro-gram in their schools. (I know of a casein which a rebbe, wishing to have somefun with his class, added the “v” to theteacher’s instruction on the blackboardto “omit”a certain question on an exam.)

Students disinterested in working foran entire day may try to discredit theirsecular program by telling their rabbe’imabout the “offensive” material being pre-sented to them in class by their teach-ers. (Too often, this is done on the daybefore a big exam so that they can avoidstudying for the test.)

One solution commonly utilized inmany of our Bais Yaakovs and chadorimis the censorship approach: the currentpublic school curriculum is thorough-ly analyzed and assessed for inappropriatecontent. Improper books are removed,and unacceptable sections in the scienceand social studies texts are deleted. Thecurriculum offered still meets stateobjectives, and children can still be taughtto pass state exams. The problem withthis approach is that while we may havedefined what we do not want taught, itdoes not mean that we have establisheda coherent curriculum of material thatwe do want taught. In the absence of

RICHARD ALTABE

6 The Jewish Observer, May 2004

* In a 1999 article published by the Consortiumfor Policy Research in Education.

GENERAL STUDIES I N THE YESHIVOS:

A NEGLECTEDFRONTIER

Introduction

Mr.Altabe serves as the principal of General Studiesof Yeshiva Darchei Torah, Far Rockaway NY. Hisarticle, “Secular Studies: A Crisis Within OurSchools,” was featured in JO, Sept. ’01.

clearly defined expectations and stan-dards, it is no wonder we find frustrat-ed instructors and principals teachingunruly students.

Wanted: Positive RationalesFor Secular Studies

We need positive rationalesfor teaching secular studies inour schools. In schools with

well-functioning secular departments,you will find a well-defined, clear set ofgoals and objectives in secular studiesthat does not infringe upon the over-all goals of the limudei kodesh depart-ment. In the more successful schools,the secular goals complement the reli-gious goals. For example, communica-tion skills, especially in writing, areemphasized as a means of properexpression. Connections are readilymade, where possible, between thesecular curriculum and the Torah cur-riculum. Such schools see their childrenas whole entities, are vigilant about anyconflicts presented, and have noambivalence regarding the purpose oftheir secular classrooms.

Rabbi Ephraim Kletenik, of YeshivaTiferes Tzvi in Chicago writes in thepages that follow of his experiences asGeneral Studies Principal. Hisapproach to applying the standards ofmiddos and derech eretz which are inforce during limudei kodesh to that timeof the day set aside for secular studiesis an essential element in enhancing thesecular studies department of a yeshi-va. When our students understand thatour behavioral expectations of them isthe same regardless of whether it is 9 a.m. or 4 p.m., when they understandthat they are expected to strive for excel-lence in all of their limudim, andwhen this message is clearly articulat-ed by all of the stakeholders in the schoolfrom the menahel to the rebbe to theteacher to the parent – then it is morelikely that the child will take his secu-lar studies more seriously.

Creating a secular studies curriculumthat adheres to state standards, while atthe same time promoting Jewish religiousvalues, is a far more ambitious project.

If done properly, however, our childrencan benefit from a complete program freeof ambivalence. When the goals of theGeneral Studies complement those of theReligious Studies, we can develop real-istic expectations of our students. In thepages that follow, Rabbi MosheEisemann analyzes just such an ambi-tious program presented in TheEmperor’s New Clothes Revisited, byMrs. T. Gootblatt.

While I do not necessarily endorse allof the proposals in Mrs. Gootblatt’s work,

I wholeheartedly appreciate the effort shehas made in creating a secular programthat fits into the overall religious pro-gram for her fictitious school. She hascreated a secular curriculum that hasdefined purpose without ambivalencethat can be adapted by many of ourschools, as they seek to define their ownrationales. If we view this important workas a working model for our own endeav-ors, then all yeshivos, regardless ofcommunity, can hope to create secularprograms that work. ■

The Jewish Observer, May 2004 7

THE VORT

• The Vort celebration is to bediscontinued. The L’chaim (held at the time that the engagement isannounced) should also not turn into aVort.

THE WEDDING

• Only 400 invited guests may be seated at the chassuna seuda.

• The kabbolas panim smorgasbordshould be limited to basic cakes, fruit plat-ters, a modest buffet, and the caterer’sstandard chicken or meat hot dishes.

• The menu for the seuda is limited to 3courses followed by a regular dessert.

• No Viennese table and no bar.

THE MUSIC• A band may consist of a maximum of5 musicians (one of the musicians may actas a vocalist) or four musicians and oneadditional vocalist.

• A one-man band is recommended.

FLOWERS & CHUPA DECOR

• The total cost of these items for theentire wedding should not exceed $1,800.

FOR THE FULL VERSION OF THE SIMCHA GUIDELINESAND THE ACCOMPANYING KOL KOREH,

please email [email protected] or call 212-612-2300

Simcha GuidelinesSimcha Guidelines

Rabbi Shmuel BirnbaumRosh Hayeshiva, Mirer Yeshiva

Rabbi Elya SveiRosh Hayeshiva, Yeshiva Gedola of Philadelphia

Rabbi Shmuel KaminetzkyRosh Hayeshiva, Yeshiva Gedola of Philadelphia

Rabbi Yaakov PerlowNovominsker Rebbe

Rabbi Yosef Yitzchak FeigelstockRosh Hayeshiva, Yeshiva of Long Beach

Rabbi Moshe WolfsonMashgiach, Yeshiva Torah Vodaas

Rabbi Aron Moshe SchechterRosh Hayeshiva, Yeshiva Chaim Berlin

Rabbi Yosef RosenblumRosh Hayeshiva, Yeshiva Shaarei Yosher

Rabbi Eli Simcha SchustalRosh Hayeshiva, Bais Binyomin, Stamford

Rabbi Yisroel RokowskyRabbi Yisroel Simcha SchorrRoshei HaYeshiva, Yeshiva Ohr Somayach

Rabbi Aryeh Malkiel KotlerRosh Hayeshiva, Beth Medrash Govoha, Lakewood

Rabbi Yisroel Tzvi NeumanRosh Hayeshiva, Beth Medrash Govoha, Lakewood

Rabbi Dovid Tzvi SchustalRosh Hayeshiva, Beth Medrash Govoha, Lakewood

Rabbi Yeruchem OlshinRosh Hayeshiva, Beth Medrash Govoha, Lakewood

Rabbi Mattisyahu SalamonMashgiach, Beth Medrash Govoha, Lakewood

Rabbi Elya Ber WachtfogelRosh HaYeshiva, Yeshiva Gedolah of

South Fallsburg

Rabbi Chaim Boruch WolpinRosh Hayeshiva, Yeshiva Karlin Stolin

Rabbi Zecharia GelleyRav, Khal Adas Jeshurun

Rabbi Lipa MarguliesRosh Hayeshiva, Yeshiva & Mesifta Torah Temimah

Rabbi Dovid KviatChairman, Conference of Synagogue Rabbonimof Agudath Israel

Rabbi Shlomo MandelRosh Hayeshiva, Yeshiva of Brooklyn

Rabbi Ephraim WachsmanRosh Hayeshiva, Mesivta Meor Yitzchok

We the rabbinical signatories — barring familial obligations — and unusual andextraordinary circumstances — will not participate in or attend a wedding celebration thatdisregards these guidelines. (Rabbinical Listing in formation)

GENERAL STUDIES IN THE YESHIVOS: A NEGLECTED FRONTIER RABBI EPHRAIM KLETENIK

I. INTRODUCTION TO THE MISSION

One of the major challenges fac-ing yeshivos and day schoolsacross the country today is the

negative attitude that talmidim havetowards secular studies. Many of the boyshave no interest in learning the materi-al, and their behavior often results in achillul Hashem. What are the causes ofthis problem? What are some possiblesolutions? These are the questions thatI would like to explore in this article.

Let me begin with my own intro-duction to this problem. I had been the7th grade rebbe at our school for nineyears. One sunny day in June 1998, themenahel (principal) approached mewith a very serious look on his face. Hesaid to me,“Rabbi Kletenik, how wouldyou like to be the General Studies prin-cipal next year?”

I was almost speechless, as manythoughts came to mind. I told him thatI needed time to consider the offer.

For about a week, I kept thinking ofreasons not to take the job. I knew that

the boys misbehaved during GeneralStudies, and that teachers were constantlyquitting. Like many rebbe’im, I did myjob, and pretended not to see what wasgoing on in the afternoon. I was a suc-cessful rebbe, and I didn’t want to jeop-ardize my relationship with thetalmidim by giving them mussar abouttheir behavior.

My thinking changed during the sec-ond week. As a rebbe, I was supposed tobe a father to my talmidim. If my ownchildren were having a problem duringGeneral Studies, wouldn’t I be concerned?A rebbe cannot just teach material to hisstudents. He must be involved in everyaspect of their lives. Just as I worriedwhen I would find a talmid not eatinglunch or having social problems with hisclassmates, it was also incumbent uponme to care about the way he acts dur-ing General Studies. I decided to take thejob.

My first priority was to identify all theproblems with the secular program. Someproblems were obvious, but many oth-ers only became apparent after a while.I scheduled meetings with each of theGeneral Studies teachers to hear whatthey had to say. I learned a great deal from

these meetings, as well as from my ownobservations during my first year on thejob. Let us review these issues.

II. THE INHERENT PROBLEMS

• The first problem is that secular stud-ies are secondary. Limudei Kodesh(sacred studies) are much more impor-tant than Limudei Chol (GeneralStudies). Our talmidim interpret this tomean that General Studies are notimportant at all. They therefore feel thatthere is no reason to take them seriouslyor to behave.

• A second problem is that the boyshave a lack of awareness of manyimportant concepts in Judaism. They donot fully comprehend how terrible theaveira of chillul Hashem is, or what itsramifications are. They do not under-stand “Derech eretz kadma leTorah –Respect and proper character are pre-requisites to Torah.” They assume thatas long as they are learning well with theirRabbe’im, nothing else matters. They haveno knowledge of how Chazal want us torelate to non-Jews.

• A third problem is that the GeneralStudies teachers are often made to feel


Rabbi Kletenik is a 7th-grade Rebbe and princi-pal of General Studies at Yeshiva Tiferes Tzvi inChicago.


as if they are second-class citizens. Inmost yeshivos, they get paid muchlower salaries than the Rabbe’im, and theyhave no benefits. Frequently, they walkinto their rooms in the afternoon to findthe place a mess. The Rebbe’s sefarim areall over the desk, the board has not beenerased, and the floor has more than itsshare of trash.

To make matters worse, someRabbe’im may walk into the room dur-ing General Studies to pass out work-sheets they forgot to hand out in themorning, or to call out individual boysfor private discussions. They fail to real-ize how such actions demoralize theGeneral Studies teachers. It also reinforcesthe opinion of the students that GeneralStudies are unimportant

• A fourth problem is that it is verydifficult to find competent teacherswho can command the respect of theboys. We are looking for part-timeteachers who are willing to work for lowwages and receive no benefits. Althoughit is possible to find married women whoare willing to work for a few hours a day,we only allow men to teach in the uppergrades. Yet, as soon as a man comes infor an interview, we become suspicious.Why isn’t he looking for a full-time job?Ultimately, we compromise, and hireteachers who are not fully qualified. Thetalmidim notice the inadequacies in theirteachers, and respond by being unco-operative.

In addition, there are many differencesbetween our values and those of the out-side world. Even the most educated non-Jew or irreligious Jew may discusstopics that we do not approve of or uselanguage that we consider vulgar andoffensive. When they do these things, theylose respect in our eyes and in the eyesof the students.

• Also, the differences between our cul-tures make it difficult for them tounderstand us or our students, and theyoften mistakenly think that they are beingtreated disrespectfully. Let me illustrate:

When, as principal, I met with each ofthe teachers, one session was with a non-frum, middle-aged lady who had been afourth-grade teacher in our school formany years. As she entered my office, I said,

“Good morning. Please have a seat.”She looked at me sternly and said, “Rabbi

Kletenik, we have been teaching together inthis school for the last nine years, and thisis the first time you have greeted me prop-erly.”

I was astonished. The truth is that everytime I passed her in the hall, I would nodpolitely, and say hello. She obviously did notunderstand that in our circles, men andwomen do not socialize, and therefore all ofmy interactions with her in the past had beenbrief.

Our students encounter the sameproblem. They are misunderstood.Teachers often complain to me that ourboys are argumentative. I thought thatthey meant that the boys would argueabout the amount of work that was beingassigned. They explained that when theywould state an opinion in class about acertain matter, the boys would disagree.They considered this to be argumenta-tive.

I explained to the teachers that thisis not disrespectful. On the contrary, asa rebbe, I encourage my talmidim to dis-agree with me when I am teaching themGemora. I want my boys to develop theiranalytical thinking skills, and not acceptevery opinion that they hear.

• Finally, the truth is that our boys havea very long day, and are tired by the timeGeneral Studies begins. Many of themsimply lack the patience or energy to

embark on another three hours oflearning, especially if it is boring.

III. SOME SUGGESTED SOLUTIONS

Last year, I completed a two-yearprogram given by TorahUmesorah called the Principals

Fellowship. As part of that program, Iundertook an independent researchproject under the guidance of a mentor– Rabbi Dov Leibenstein, a supervisorfor the Associated Talmud Torahs ofChicago. Together, we designed a pro-gram to deal with the problems men-tioned above. With the help of mymenahel, Rabbi Zev Meisels, we imple-mented many parts of this program inour yeshiva and, Baruch Hashem, we havemet with great success. Discipline prob-lems have decreased dramatically. Ipresented these ideas at last year’s TorahUmesorah National Convention, and Iwould like to share them with thereader.

The Role of the Menahel

In order to solve any of the problemsmentioned above, the GeneralStudies principal must have the full

cooperation and involvement of themenahel. The menahel cannot turn ablind eye to what is happening in theafternoon.


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Discipline

The school’s discipline system mustdeal with infractions in behaviorthat occur during General Studies

the same way it does with those thatoccur during Limudei Kodesh. In ourschool, a boy who misbehaves duringGeneral Studies is not eligible to be onthe honor roll or to serve as valedicto-rian at graduation.

Every teacher must have a list of rulesthat he communicates to the students onthe first day of school, including the con-sequences of misbehavior. The discipli-nary consequences should consist of threeor four steps. A copy of the rulesshould be submitted to the principal forapproval.

Once a teacher has gone through thosesteps with a particular student, and thebehavior has not improved, the studentshould be sent to the office with a writ-ten explanation of what has occurred. Oneshould not rely upon the student toexplain what he has done. Our schoolhas a detailed Discipline Referral Sheetfor this purpose.

There are progressive consequencesthat result from such referrals. We havenine steps, including speaking to the stu-dent, writing an assignment, meetingwith the parents, detentions, suspensions,and finally expulsion. A copy of the refer-ral sheet is sent to the parent, and a copy

is put in the student’s file. This systemis highly effective, if used properly.

Reaching the Talmidim

The Rabbe’im must teach theirtalmidim maamarei Chazal –statements of Chazal – dealing

with middos (positive character traits),respect for others, kiddush Hashem,derech eretz, and how these relate to prop-er behavior during General Studies.

• Our mission in life is to be mekadeshshem Shamayim. As the Gemora says(Yoma 86a), the way to fulfill the mitz-va of ahavas Hashem is to inspire oth-ers to love Hashem. “A person shouldlearn Torah, serve talmidei chachamim,and conduct his dealings with people ina pleasant manner. What will people sayabout him? ‘Fortunate is his fatherwho taught him Torah. Fortunate is hisRebbe who taught him Torah. See howpleasant are the ways of this person wholearned Torah, and how refined are hisdeeds!’”

The Gemora goes on to say: “If a per-son learns Torah and serves talmideichachamim, but does not deal pleasantlywith people, the reaction will be differ-ent. People will say, ‘Woe to his fatherwho taught him Torah. Woe to his Rebbewho taught him Torah. This person wholearned Torah, see how corrupt are hisways and how ugly are his deeds.’”

• How severe the issur of ChillulHashem is! As the Gemora says,“Even ifa person does teshuva, goes through YomKippur, and endures suffering, he doesnot receive atonement for chillulHashem until he dies.” This is the onlyaveira in the Torah for which a personmust die before he can be forgiven.Regarding the Mishna in Pirkei Avos,“Imein derech eretz ein Torah,”Rabbeinu Yonasays that if a person aspires to becomea talmid chacham, he first must improvehis character traits; the Torah will neverinhere within a person who does not pos-sess good character.

• Gedolim throughout the ages wentout of their way to be polite and cour-teous to non-Jews; invariably, Jewsderived benefit from such conduct.

• These lessons should be supple-mented by speakers from the commu-nity asked to address these topics. Wehave invited Kollel heads, Roshei Yeshivaand Rabbanim to speak to our talmidimabout proper conduct during GeneralStudies.

The Role of the Rebbe’im

The Rabbe’im are responsible – andshould demand – that theirtalmidim conduct themselves

with derech eretz toward the GeneralStudies teachers. Our Rebbe’im hold theirtalmidim accountable for their behaviorduring English, and receive daily reportsfrom the English teachers. If a boy mis-behaves, he must answer to his Rebbe.Rabbe’im should see to it that the boysclean up the room and erase the board,and should ensure that the talmidim aresitting quietly when the English teacherenters the room. Additionally, theRabbe’im should avoid infringing uponthe English teacher’s time.

Children With Special Needs

The above measures will helpimprove the behavior of the aver-age student, but those who suffer

severe emotional and/or social problemswill need the help of professionals. Manyof these students also have academicissues, which, if left unaddressed, will lead


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to discipline problems, especially dur-ing General Studies.

It is important for schools to have ade-quate funding allocated for remedial andsocial services to help these students.

Our school engaged a mashgiach thisyear to deal with these students. Hecoordinates the services they receive,while maintaining constant contact withthe psychologists, social workers, andparents.

Curriculum

We must be realistic about ourgoals in General Studies. Inthree hours, we are attempt-

ing to teach our students material towhich the public schools devote an entireday. It is our task to design a curriculumthat is suited to our students. Greatemphasis should be put upon math andthe development of reading and writingskills, with relatively less time devotedto science and social studies. With thehelp of a frum educational consultant,we designed such a syllabus.

The books and materials must beinteresting and less detailed, and theteachers should conduct many hands-on activities, which will captivate theattention of the boys. Science fairs,spelling bees, and oral presentations helpkeep the boys focused on their school-work.

The Importance of Secular Studies

In their minds, the boys question whyit is important for them to have abasic knowledge of secular studies.

I devote time to explaining to ourtalmidim how each subject will be of useto them in the future.

• Let us start with English: Those whowant to become rabbanim and maggideishiur need to have effective communi-cation skills to make themselves under-stood. In addition, they will be able toinfluence others. Witness the revolutionthat ArtScroll has created in Americathrough its ability to bring Torah to theEnglish-speaking world!

• As for science, the Rambam(Hilchos Yesodei Hatorah II:2) says

that a person comes to ahavas Hashemby comtemplating the wonders ofnature. This can be accomplishedthrough study of science.

• The Torah tells us “Zechor yemosolam… Remember the ancient days,understand the years of generationafter generation.” According to theRamban, this calls for examining histo-ry to see how Hashem manages the worldin accordance with the needs of theJewish People. A knowledge of historywould then be necessary in order todevelop gratitude to Hashem for all thegood He has bestowed upon usthroughout the ages.

• There are many Gemora discussionsthat require a knowledge of math, suchas in Sukka and Eiruvin.

Improving the Quality of the Staff

We should try to hire as manyfrum teachers as possible. Theyunderstand our boys much bet-

ter than non-frum and non-Jewish teach-ers do, and the boys respect them muchmore. In order to attract them, we mustpay higher salaries and provide benefits.We should also offer tuition reductionsto parents who are qualified and willingto teach in our schools. When I becamethe General Studies principal six years ago,there were three frum teachers on our staff.Today we have thirteen.

Where it is necessary to hire non-frumand non-Jewish teachers, we must takegreat care to ensure that they are decentpeople. Background checks should be


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done for all applicants. A teacher’shandbook should be written to provideinformation about our beliefs and prac-tices. It should provide details about whatmay or may not be discussed in class. Noteacher should be allowed to bring out-

side materials into the school withoutprior approval of the principal. Regularin-service sessions should be held whereteachers are taught how to deal with stu-dents from our community, and how tomeet their needs.

We can lift the morale of our secu-

lar studies faculty by showing themappreciation. In our school, every majorfaculty meeting has a meal. We providebonuses for Chanuka and give out can-dies. For Pesach, our Jewish teachers aregiven hand matza. It is important to pub-licize their accomplishments in theschool newsletter, and to send them flow-ers after a successful project is completed.

The Role of the Parents

Parents must be actively involved inthis process. They have to demandof their children to take General

Studies seriously, and they should becalled when problems occur. Theyshould be kept informed aboutimprovements in the secular studies pro-gram, so that they will know that theadministration takes it seriously.

We must act now to solve this terri-ble problem. By doing so, we will producebnei Torah about whom Hashem will say“Hashem said to me,‘You are My servant,Israel, through whom I am glorified’”(Yeshayahu 49,3). (See Yoma 86a.) ■


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Aliyah

We can lift themorale of our

secular studiesfaculty by showingthem appreciation.

THE HUMBLE GARB OF GREATNESS

Other works of the Prophetsdescribe miracles, prophecies,and great historical events.

Megillas Rus, however, is a celebrationof the ordinary. The emotions andpathos of the story – lost love, isolation,obstinate pursuit of an ideal, andresilience – are universal. On its pagesunfold a familiar life: one of turmoil andtranquility, degradation and triumph.But to fully appreciate the true beautyof Rus, one must be attuned to its del-icate nuances. There is a gentle themethat runs through it: an ordinary life canbe sublimated and become extraordi-nary by absorbing the spirit of G-dli-ness and Torah.

The heroes of this saga are not onlythe nation’s leaders and scholars, but also

its people of no particular status goingabout their daily business. Yet, the sagesfound basis for proper conduct and legalprocedures from their actions.

We read of laborers toiling in thefields, harvesting the crops. But insteadof coarse language, they greet each otherwith the name of Hashem on their lips1.The book bursts forth with acts of kind-ness: a mutually loving and loyal rela-tionship between mother anddaughter-in-law; the dignified mannerin which Boaz dispenses charity to hispoor relatives; and the kindness of Rusto her mother-in-law and later toBoaz, by choosing him over muchyounger suitors.

The townsfolk did not merely mum-ble “Mazel Tov” by rote at the simcha.Upon Boaz’s betrothal to Rus, thetownsfolk recited a lengthy, original ren-dition.

All the people at the gate and theelders answered,“We are witness! MayG-d make the woman who is enteringyour house be like Rachel and Leah,

both of whom built up the house ofIsrael. May you prosper in Ephras andestablish a name [for yourself] inBethlehem. And may your house belike the house of Peretz, whom Tamarbore to Yehuda – through the offspringwhich G-d will grant you by this youngwoman.”2

Similarly, after Rus bore a son,women said to Naomi:

“Blessed is G-d, Who has notdenied you a redeemer today! May hisname be established in Israel. He willrevive your soul and sustain your oldage, for your daughter-in-law, wholoves you and is better to you thanseven sons, gave birth to him.”3

These acts of kindness may not seemto be of earth-shattering import, butthey are not described in the Megilla justto confer a warm feeling upon the read-er. More importantly, the Megilla seeksto impart an important lesson by thevery fact that these minute acts of com-passion were deemed worthy of inclu-sion in the Divine script.


Rabbi Greenwald, a member of the Kollel BaisHatalmud in Melbourne, Australia, is author ofReb Mendel (ArtScroll), a biographical appreci-ation of Rabbi Mendel Kaplan l”xz. His article,“The Chanuka Menora And The King’s Crown,”appeared in JO Dec. ’03.

Rabbi Yisroel Greenwald

This itself is one of the lessons of Rus.Imagine having lived in the time of Rusin Boaz’s neighborhood. And a relativeof yours from Yerushalayim drops in fora visit. He asks you,“What’s new in town?”Would you reply,“You know what! Boazinvited a poor woman to eat together withhim, and he gave her some toasted grain!”To us, this is a Jewish behavioral norm:neither extraordinary nor newsworthy.Yetthe Megilla describes this and other actsin detail to demonstrate that if we live ourday-to-day, mundane lives according tothe Torah, it is of monumental impor-tance. Shmuel Hanavi penned this seem-ingly minor detail in the Book of Rus toimpress upon us that every small act ofkindness and decency is worthy of inclu-sion in the eternal Torah, and is definitelyprecious before Hashem.

Rabbi Yitzchak said, “The Torahteaches us [by detailing the kindnessof Boaz to Rus] that when a persondoes a mitzva [such as an act of kind-ness and charity to one’s fellow man],he should do it with a fully joyousheart. For if Boaz had known thatHashem would write about him, ‘Hehanded her parched grain, and she ateand was satisfied and there was leftover’ (Rus 2,14), he would have fed herfattened calves.”

Rabbi Levi said,“In the past, a per-son would do a mitzva, and theprophet would write it. Now that there

are no prophets, when a person per-forms a mitzva, who writes it? Now,Eliyahu the Prophet and Moshiachchronicle [the deeds of men of all gen-erations] and Hashem signs it.”4

THE PROFOUND SIGNIFICANCE OFTHE SEEMINGLY ORDINARY

At times, we may feel that ouruneventful lives do not amountto much. But just as Boaz’s and

Rus’s seemingly insignificant acts ofkindness planted the seeds which laterheralded the birth of King David and,ultimately, the arrival of Moshiach, sotoo, each of us in our small way, in ourprivate lives, are rectifying the world andbringing it closer to the ultimateredemption.

Naomi’s life clearly illustrates thispoint. Naomi, bereaved of both her hus-band and children, expresses the painand anguish of her tormented soul.“Donot call me ‘Naomi – pleasant one’, callme ‘Mara – the embittered one,’ for theAlmighty has dealt very bitterly withme5.” A portion of Torah thereforedeserving of study, it teaches us that oneis permitted to cry out in pain. TheTorah allows for the expression ofhuman emotion, and does not demandthat we transform ourselves into mitz-va automatons. Then, her next sentencedemonstrates her noble Jewish spirit,

when she accepts her decree as beingfrom Hashem.6

Even though Naomi viewed herselfas utterly useless and empty7, hername means pleasant, and she fully livedup to her name. Naomi’s character wasso attractive, that Rus was drawn to herlike a magnet. The verses make clear thatRus’s willingness to convert to Judaismwas not based on her intellectualassessment of the truths of Judaismalone. Rather, it was Naomi’s personathat Rus found so compellingly appeal-ing.

When Naomi attempted to dis-suade Rus from following her, Rusadamantly replied,

“Do not urge me to leave you, toturn back from following you. Forwhere you go, I will go; where youlodge, I will lodge; your people are mypeople; and your G-d is my G-d. Whereyou die, I will die, and there I will beburied. May G-d do this to me – andmore! – if anything but death sepa-rates me from you!”8

It was not merely the Jewish G-d andthe Jewish people that Rus wished toembrace. Rus wanted to bond withNaomi’s G-d and Naomi’s people. Sowhile Naomi lamented, “Hashem hassent me empty,” her life was far fromit. The fact is, it was Naomi who orches-trated Rus’s conversion and marriage,which directly led to the birth of theancestor of Moshiach.

After the birth of Rus’s son, Oveid,Naomi took the child, held it to herbosom and became his nurse, inspiringthe neighborhood women to joyouslyproclaim, “A son is born to Naomi!”9

Rabbi Tzaddok Hakohein states aprinciple: whatever is written in the Torahis true, not only in the narrative sense,in that those comments were actuallymade, but also that it is intrinsically true.The cunning remarks of Lavan and thecrude scoffing of Pharaoh could not havebeen recorded by the holy Torah had theirstatements not been inherently true.Therefore, if the Torah writes that thepeople said that Naomi was the moth-er of Oveid, then that is the truth. TheTorah deemed Naomi also to be his truemother.


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CHILDREN OF A SPIRITUAL KIND

While Naomi’s motherhoodcan be attributed to herraising the young Oveid, it

can be understood on a deeper levelas well. A childless person lives on adifferent plane, a more spiritualdimension, than most. While everyoneknows the fruit of one’s spirituallabor is reserved for the World-to-Come, many are blessed with a fore-taste of those sweet fruits even in thislife. And those fruits are one’s children.The Torah likens offspring to thefruits of the vine and of the olive tree10.Those precious fruits link us to oursense of eternity, and provide a tangibleintimation of the rewards awaiting usin the next world. One who lacks chil-dren lacks the physical support systemthat was designed to make the Divineservice a naturally joyous experi-ence11. On the contrary, it is not sur-prising to find Naomi’s bitter,self-deprecating sentiments echoedby anyone faced with similar life cir-cumstances:

Rabbi Yehuda said, “When a per-son leaves this world without children,he cries from pain and anguish.”But the Midrash continues:

Hashem comforts him and says,“My child, why do you cry? Is itbecause you did not bear fruit in thisworld? Your fruit is greater than chil-dren.” He asks, “Ribbono shel Olam,what fruit did I bear?”

Hashem replies, “Your good deedsare your offspring.”12

Because the physically childless per-form their life mission under super-human conditions, their rewardlikewise transcends the physical world.Precisely because this thought is so dif-ficult to internalize, it is a recurringtheme in the words of the prophetYeshayahu:

Let not the barren one say,“BeholdI am a shriveled tree.” For thus saysHashem to the barren ones… whochoose what I desire and grasp Mycovenant tightly. “In My house andwithin My walls I will give them a placeof honor and renown, which is better

than sons and daughters; eternalrenown I will give them, which willnever be ended.”13

“Sing out, O barren one who hasnot given birth; break out into gladsong and be jubilant, O one who hadno labor pains, for the children of thedesolate wife outnumber the childrenof the populated wife,” says Hashem.14

The Chasam Sofer explains thatthese verses demonstrate that there aretwo distinct types of children: phys-ical and spiritual15. Whereas the bar-ren may not have children in the

physical sense, they are by no meanschildless. Parents who are physicallychildless bring down souls fromheaven just as their friends who pushstrollers do. These spiritual childrenare created through their parents’steadfast service to Hashem, despitetheir constant indescribable pain andhumiliation. Such souls are so lofty,they cannot be contained in a cor-poreal form, which is why theprophet says they are “better than sonsand daughters” – they are greater thantheir physical counterparts. Each


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such spiritual child, says the ChasamSofer, “equals tens of thousands ofphysical children born with fleshand blood.”

In yet another vision, the prophetYeshayahu depicts a scene from the timeof the future redemption, which at firstglance defies comprehension:

And you will say in your heart,“Who has begotten these? For I havebeen bereaved and alone, an exile anda wanderer – so who has rearedthese? Behold, I have been left bymyself; where are these from?”

For thus says Hashem: “Behold, Iwill raise My hand towards nations,and will hoist My banner towards peo-ples, and they will bring your childrenin their arms, and your daughters willbe carried on their shoulders…. Thenyou will know that I am Hashem, andthose who put their hope in Me shallnot be ashamed.”16

Is it possible that a mother beunaware that she bore children?

The Shomeir Emunim writes thatthese verses deal with the spiritual chil-dren discussed above:

When, unfortunately, one is acompanion to pain and misfortune– owing to childlessness or anyother trying circumstance – this isoften accompanied by feelings ofinadequacy and a sense of lackingany constructive accomplishmentsin life. One many feel hopeless, bro-ken, unnecessary and useless. Evenone’s prayers, Torah study, andgood deeds begin to feel hollow andappear pitifully meager.

But one may fail to see [,explainsthe Shomeir Emunim,] that forevery pain that assaults a Jewish soul,especially at times when one feelsdisconnected from Hashem, as if Hewere neglecting him, and yet oneaccepts this without complaint oranger against Hashem – and all themore so if it is accepted with a meas-ure of love and joy – this engendersa glory to Hashem of the highestmagnitude. In fact, the simplestperson at the lowest spiritual levelcan accomplish more under such cir-cumstances than can a great tzaddikin a normal situation. Many “lostsouls” that have not found rectifi-cation since the beginning of cre-ation, are now rectified through thissupreme level of faith.

When Moshiach comes, Hashemwill reveal to them the myriad chil-dren they created. They will streamto such a person from all sides of theearth, just as children come toembrace their beloved parents aftera long separation. He will standagape with wonder looking at thesebeautiful creations, and marvel,“Who has begotten me these? I wasbereaved and alone. They certainlycannot be mine.” But he or she willbe considered the true parents ofthese thousands of souls.17

Megillas Rus describes a naturalworld, as perceived through the lim-ited vision of mortal men. In thatworld, Naomi thought she lived a bit-ter and wasted life. But little did sheknow that from the vantage point ofHeaven, a dimension that transcendsall physical laws, she actually was thegrandmother of the King of Israel.


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LIFE BEHIND THE IRON CURTAIN

In Megillas Rus, no angels informNaomi that her actions shake thevery heavens. No prophets reveal to

Boaz and Rus the royal destiny of theirfuture offspring. The heavenly curtainsdescend and veil any inkling as to thegoings-on in the heavenly realms.Instead, the backdrop of Megillas Ruspresents familiar episodes of Jewish life.It details seemingly ordinary dailyactivities, from the laborer’s greeting tothe townsfolk’s blessings. It is thislimited vantage point of man, not theinfinite view of G-d, in which the per-spective of Megillas Rus is based. Froma human point of view, life is often dryand ordinary or – as was the case withNaomi – sometimes even dark.

Perhaps it is precisely for this reasonthat Megillas Rus is read on Shavuos. Onthis day, we merited to receive the Torahon Mount Sinai through a miraculousrevelation, amidst thunder and light-ning. But from that moment on, wecould no longer seek Hashem amidst thefire of miracles, the thunderous soundsof prophecy, or the whirlwind ofmomentous historical events. For themost part, it is in the quiet, day-to-daylife that we can find our personal path-ways to Hashem.18

When Hashem spoke directly to theJewish nation on Mount Sinai, they felta rapture so intense that it caused theirsouls to momentarily depart fromtheir bodies19. They epitomized a stateknown as deveikus – the ultimate bliss-ful experience of connecting with theDivine. Achieving deveikus is one of life’sprimary goals; as the Mesillas Yesharimwrites, “All of one’s actions should bedirected to being drawn near to theBlessed One, until he is pulled to Himas is metal to a magnet.”20

If so, should not the thrust of ourefforts be spent to seek those activitiesthat provide immediate spiritual satis-faction? Isn’t spending hours uponhours in sublime meditation moreinspiring of deveikus than spendinghours debating the halachic legalitiessurrounding whether the handker-chief used in a monetary transaction

belongs to the buyer or seller? Why sweatthe small stuff – say, looking for tinythrips in my salad – when I can use thattime expressing my love for Hashem byperforming a spontaneous dance inter-pretation of ma’amad Har Sinai?Paradoxically, humbly serving Hashemin an ordinary fashion in an ordinaryworld, through the voluminous minu-tiae of halacha, is what breaks the bar-riers that stand between ourselves andour Creator. This is what leads todeveikus.21

THE ORPA SYNDROME:FOCUSING ON DEVEIKUS

Deveikus is one of the most loftyaims of Divine service. But asMegillas Rus points out, it can

also be a potentially dangerous weapon.The ecstatic experience of deveikus canalso take the form of shochad – bribery– against our Divine obligations. Forexample, one immersed in Torah studymay find it so pleasurable, that he istempted to look into a sefer during kriyashaTorah (communal reading of theTorah), something prohibited byhalacha. In such a case, the deveikus gen-erated from the love of Torah results inits own defection.22

At times, performing Hashem’s willrequires foregoing the act most con-ducive to deveikus:

When Rabbi Reuvain Grozovskytraveled with his father-in-law, RabbiBoruch Ber Leibowitz, to raise fundsfor the Kamenitz Yeshiva, they stoppedin a Paris hotel for Shabbos. Shabbosmorning, Reb Reuvein entered one ofthe men’s rooms, and to his great con-sternation, the electric bulb went onautomatically. He understood that byhis walking out of the room, the elec-tric bulb would be turned off. RebReuvain spent the entire Shabboslocked in.23

The risk of focusing on deveikus wasrealized in one of the most tragic fig-ures in the story of Rus: Orpa. After thedeath of her husband, she too beganaccompanying Naomi to the Land ofIsrael, presumably contemplatingembracing Judaism. At that historic


moment, she stood at the threshold ofeternity. But while Rus remainedadamant in remaining with Naomi,Orpa returned home.

The prophet concludes her life storyhere. One would imagine that this pre-cious soul, who came so close toJudaism, would devote the remainderof her life to goodness, serving Hashemfaithfully as a righteous Gentile. But thesages relate the sad end of her life story;on the day she parted with Naomi, sheplunged from the heights of spiritualgreatness to the depths of moraldepravity.

Perhaps her erratic behavior can beunderstood in the following light. Asanyone who has merited the experiencecan testify, being in the close presenceof a spiritually elevated person can beone of life’s greatest pleasures. Uponentering his proximity, one can feel likeone has stepped into an elevator,within moments feeling oneself beinglifted effortlessly to dizzying heights24.But therein lurks a hidden danger,which can be termed the GeichaziSyndrome25. Being in constant contactwith a holy person can become anintoxicating experience. The vicariousspiritual stimulation of living throughone’s rebbe can sometimes blanket anyfeelings of inadequacy for one’s per-sonal failings.

Orpa experienced the joys of aJewish life. She enjoyed the true loveof a Jewish husband, the pleasantnessof a Shabbos table, and felt irresistiblydrawn to her mother-in-law’s holy per-sonality. She did fall short of com-mitting herself to the responsibilitiesthat Judaism entails. But her briefencounter with Judaism gave her a tasteof deveikus. Merely subscribing to theseven Noahide laws now appeared toher dry and spiritually unfulfilling. Shecraved the spiritual “high” that onlyJudaism can provide. As she could nolonger get it through holiness, sheattempted to duplicate the ecstasythrough a quick fix by throwing her-self into the excesses of depravity26.

In the secular world, the search forspirituality has become a populartrend. But “spirituality” does not nec-

essarily mean to them what it means tous. To them, it may represent thenadir of hedonistic pleasure seeking. TheHollywood pop star who goes toKabbala classes wants the best of bothworlds: to enjoy all the pleasures thisworld has to offer, together with theecstasy that only spirituality can pro-vide. “Kabbala” is the perfect forum forconnecting with G-d on your ownterms: no commitment, no responsi-bility – just an exhilarating, soul-soar-ing thrill ride.

THE MEANING OF “RUS”

What is the significance of the name“Rus”? Rabbi Yochanan said: “For shemerited that David descended fromher, who ‘sated’ the Holy One, Blessedbe He, with songs and praises.”27

Rabbi Dan Segal asked, What didRus do in particular to bedeserving of bearing a descendant

who was capable of satiating Hashem?He answered that it was in merit of herdetermination to cling to Hashem,despite all the obstacles that stood inher path. Naomi had attempted to dis-suade her from accompanying her; shehad no marriage prospects awaiting her;no promising future to look forward to.But she stood steadfast despite all dif-ficulties28. Serving Hashem in the faceof insurmountable hardships is thegreatest human quality, and in thatmerit, Rus bore David. Her act of devo-tion, without the aid of deveikus,brought into the world the sweet singerof Israel, who satiated his Creatorwith sublime songs of deveikus toHashem. ■

1 Rus 2,42 Ibid, 4,11-123 Ibid, 4,14-154 Midrash Rabba, Vayikra 34,85 Rus 1,206 Ibid, 4,7; Bava Metzia 47a7 See Rus, 1,218 Rus 1,16-179 Rus 4,1710 Tehillim 128,311 See Devarim 14,26; 16,1412 Midrash Tanchuma, Noach 213 Yeshayahu 56,3-514 Ibid 54,115 Nidda 13b16 Yeshayahu 49,21-2317 Shomeir Emunim p.7918 See Melachim 1,19, 11-1219 Shiur Hashirim Rabba 5,620 The Torah was given to us so we can experi-ence the deveikus of Sinai in our daily lives. Ina certain respect, the Torah gives one the abili-ty to recreate the Sinai experience on an evenhigher level. On Mount Sinai, “my soul depart-ed when He spoke” (Shir Hashirim 5,6). The Torahenjoins us to achieve deveikus and still be con-nected to one’s physical body! It is told that cer-tain great tzaddikim had no difficulty inattaining a state of deveikus that made their soulssoar back to heaven. The Torah’s obligation of“vechai bahem – and you shall live by them” dic-tated otherwise; one must live the precepts of theTorah, not die as a result of them. They there-fore had the difficult task of reining in their soulsfrom leaving their bodies.21 See Nefesh Hachaim 4,122 The Beis Haleivi attributed the success of sec-ular Jews to the merit of their strict adherenceto the law of not studying Torah in places where

one is prohibited from doing so. Needless to say,this is not intended as cause to disdain some-one guilty of this relatively minor flaw. If one pos-sesses love of Torah to the extent that he has sucha temptation – that in itself attests to his spiri-tual state. If only this author merited having suchevil inclinations….23 All for the Boss, p. 6524 Naturally, only a sensitive soul would be attunedto this sensation. Someone once brought the sec-ular author, Franz Kafka, to a tisch of the BelzerRebbe l”xz. Widely recognized as one of the great-est Chassidic Rabbis in pre-War Europe, even theNazis referred to him as the Wunder Rabbiner,the “wonder rabbi.” When Kafka left the tisch,he remarked to his companion that it was nomore inspirational to him than if he had wit-nessed a tribal ceremony.25 Geichazi was the disciple and shamash of theprophet Eliyahu. Though he merited a closer rela-tionship to his master than Eliyahu’s other dis-ciples, his behavior was most contemptible.26 I once encountered a former chavrusa of mine,who later became hooked on drugs l”r. In thecourse of our conversation, he confided to me,“The high I got from drugs was no greater thanthe thrills I experienced during the time we spenttogether engrossed in a Gemora. But I no longerhad the time and patience to break my head anddelve so deeply into a sugya. So I took the easyway out to escape the pain of my life’s difficul-ties, and turned to drugs. I envy you that you arestill able to learn Gemora. You are still able toget a high from Torah, without the debilitatingeffects I get from drugs.”27 Berachos, 7b. The name “Rus” is related to theHebrew word for sated, ravah.28 Rus 1,18


On Taanis Esther, a new beautifulparoches (curtain) was placed onthe front of the aron hakodesh

in the sanctuary of Kever Rachel, wherethe Matriarch Rachel is buried. Therewere over four hundred people in atten-dance and there wasn’t a dry eyeamongst them. What caused this greatoutpouring of emotion at what is usu-ally a joyous event? It was not the cere-mony of hanging the paroches thatbrought with it a flood of tears, but whatthe paroches was made of.

The heart-rending story of thisparoches took place several months ago,when a remarkable young woman so fullof life and anticipation took an eveningstroll to a café with her father to share aspecial few moments together onlyhours before he was to have escorted herdown the aisle to her chupa. As thatrenowned baal chessed, Dr. DavidApplebaum l”z, joined his daughterNava l”z on that fateful evening, a pereh

adam (savage) blew himself up in CaféHillel, and the kalla, her father, and sev-eral other kedoshim joined a long list ofJews who were killed al kiddush Hashem.

The Dilemma

As the Applebaum family, withremarkable strength and bitachon,began to rebuild their lives, they

were faced with a dilemma: Whatshould they do with Nava’s beautiful wed-ding dress that was faithfully waiting onits hanger for its owner to claim it?

Nava’s family could not remove it; theycould not even bring themselves to touchit. It was not just a dress; it representedkedusha and tahara, sanctity and puri-ty. It was to grace a kalla at her chupa,the holiest moment in a person’s life.Yet,for reasons that we are not privileged tounderstand, she was instead selected toreach a level of kedusha that transcendsthe kedusha of the chupa a thousand fold.

(Reb Chaim Volozhin l”xz explainsthat there is a designated place inShamayim for those that die al kiddushHashem that no other person can reach,even if he/she lived for a thousand years.

For this reason, the Belzer Rebbe, RebAhron l”xz, used to tell his Chassidim whohad lost relatives in the Holocaust thatthey need not observe a Yahrzeit for them.A Yahrzeit is to give an aliyas neshamato the deceased. Since those who perishedal kiddush Hashem cannot possiblyreach any higher in Shamayim, there isno need for a Yahrzeit observance.)

And so their dilemma was, Whatshould be done with her wedding gown?An idea was presented to create aparoches for an aron hakodesh with a por-tion of Nava’s wedding dress as its cen-terpiece. Not just any paroches, but theparoches on the aron kodesh in KeverRachel. When it came to installing thisparoches, this normally joyous event filledthe room with kedusha, with tefillos andwith tears. Tears that flowed for a dressthat did not merit to be stained with herkalla’s tears under the chupa. Instead, itwill be stained with the tears of count-less Jews who pour out their hearts toMama Rachel each and every day.

To many people who heard thisbrief news items, it was little more thana good story. In truth, it is an event thatresonates with great depth and


Rabbi Ginzberg, founding Rav of Ohr MosheTorah Institute in Hillcrest, NY, is currently Ravof the Chofetz Chaim Torah Center ofCedarhurst (Long Island), New York. He is a fre-quent contributor to JO, most recently with“Journalism and Accountability” (Mar. ’04).

Rabbi Aryeh Zev Ginzberg

meaning which have been the sourceof our people’s strength throughoutour history.

Permit me to explain.

A Source of Strength

Chazal point out a key differencebetween Moshe Rabbeinu andShmuel Hanavi. When Moshe

wanted to speak to Hashem, he had togo to Hashem (to the Ohel Mo’eid). Bycontrast, when Shmuel Hanavi hadneed to speak to Hashem, Hashemcame to him. Chazal explain that the rea-

son for this was Shmuel Hanavi’sextraordinary love for Klal

Yisroel that went beyond con-ventional guidelines: When

Moshe wanted to speak toBnei Yisroel, they came

to him, as befits thedeference due him.

Therefore, whenhe wanted to

s p e a k t oHashem,

he in turn had to go to Hashem. ShmuelHanavi, however, went to Bnei Yisroel,and, in turn, Hashem came to him.

The source of Shmuel Hanavi’s abun-dance of love for Bnei Yisroel is foundin a fascinating Midrash. His mother,Chana, had made a special begged (gar-ment) for him. This garment was filledwith so much love from mother to son,that as he wore it every day, he feltenveloped in his mother’s great love forhim, even long after she had departedthis world. Rabbi Chaim Shmuelevitz l”xz

explains that Shmuel Hanavi could nothelp but be filled with that love, whichmanifested itself in his going to KlalYisroel to speak to them, rather than hav-ing them come to him.

In our growing-up years, my siblings andI merited having a wonderful grandmoth-er, “Bubbie Goldie.” She was not a learnedperson, and, like so many of her generation,had to leave everything behind when she fledVienna, just one step ahead of Hitler s”y.She struggled every day to provide for her-self and for her family. She especially ded-icated her skills as a seamstress to hergrandchildren. She would spend every dayoff from work sewing new clothes, or mend-ing old ones for us. We took it for granted.

Whatever tore, Bubbie Goldie could fix.Only later, after seeing this

Midrash, did I truly under-stand her. She wasn’t

just sewing for herfamily; in the

spirit of

Chana, she was putting all her love and ded-ication to her family into her every stitch.This commitment was her legacy.

This is akin to what took place at KeverRachel on Taanis Esther. It wasn’t just aparoches that was dedicated. And it’s notjust that a dress was used to make it. Itwas a gathering together of so muchemotion and so much pain that wasinvested into one white dress, and thentransmitting it to the Mama Rachel.

It was taking the excitement and antic-ipation of a kalla named Nava as she wentfor her fitting; the kedusha of a dress tobe worn under the chupa and under thestars; the tears and the pain of a dresslonging for its owner; and taking all ofthat and wrapping Mama Rachel with it.

It’s in keeping with the ancient tra-dition in Eretz Yisroel where kallascome to Kever Rachel during the weekbefore their wedding to invite MamaRachel to participate in their chupa.Except here, Nava, in a sense, has cometo Mama Rachel and has joined her le’net-zach netzachim, for eternity. The love ofChana in the begged for her son, and thekedusha of Nava in her wedding dress,will be spread to all who come greet her.

And Then There Was a Tallis

Abrief story about another begged;this one not a wedding dress, butrather a tallis. During a recent trip

to Eretz Yisroel, I made every attempt todaven vasikin, at sunrise each morningat the Kosel Hamaaravi. As someone onceremarked, “Going to the Kosel anytimeis kodesh. Going to vasikin is kodeshkadashim.”

There are many different minyan-im to choose from. I chose one thatmany Americans select. It is referredto as “Lieutenant Birnbaum’sMinyan,” because he carefully holdsand monitors the neitz clock, whichmarks the moment of service, on hisshtender.

As I tried to daven properly on the firstday, I could not help but be drawn to ahaunting yet powerful voice coming fromanother minyan. My eyes followed myears to the source of that inspiring heart-rending davening at the rear wall.

The Jewish Observer, May 2004

I noticed a short man with long hairand a long beard leading the davening,which I later learned, he does each andevery morning. My eyes rested on histallis. It was yellowed, wrinkled and heldtogether by threads.

His tefilla was so powerful that I couldonly concentrate on him and his depthof tefilla. After several inquiries, I was toldthat he is a brilliant talmid chacham, wellversed in nigleh and nistar (bothrevealed and esoteric lore), and the authorof several sefarim. He is the son of oneof the Sephardic gedolim of our time anda son-in-law of another.

Several years ago, after numerous bar-baric terrorist bus attacks, he vowed tospend his days in complete prayer tobring an end to the suffering of AcheinuBnei Yisroel. He arrives at the Kosel eachnight before Chatzos (midnight), recitesTikkun Chatzos while sitting on theground, and says Tehillim untilShacharis. He lead the neitz minyan eachmorning, then goes to Kever Rachel tocontinue his studies and tefillos.

I wondered “How many tears, tefil-

los, and taanios (fasts) did this tallis playa role in?”

At that moment, I felt that I neededthat tallis for myself. I approached himone morning after another Ne’ila-typeShacharis davening, and respectfullyasked if I could purchase him a new tallis.He shook his head “No.” Not giving up,I explained that it was not for him thatI wanted to purchase a new tallis; it wasfor the kavod of his tefilla. He again quick-ly motioned with his hand:“No.”Not giv-ing up, I tried a third approach, to whichhe finally said, “Adoni, ha’im atta rotzehletza’er oti?”(Sir, do you want to cause megreat pain by taking away my personaltallis?) I then realized: this is not only atallis, it is a paroches on an aron kodesh.It’s a begged to wrap all those tears ofTikkun Chatzos, of Yidden suffering, of hismajestic tefillos, and to preserve them topresent to Moshiach. For the remainderof the trip, I watched him closely with greatawe and respect for that weathered tallis.

The Navi tells us that “Rachel mevachaal baneha (Rachel cries for her children)”and that Hashem responds to those cries.

Mama Rachel, where are your tears?And why haven’t they ended our suf-fering? Why is there no “return of yourchildren to their borders”?… MaybeMama Rachel is waiting for us to cryalong with her.

And so, Mama Rachel, wrap yourselfin the new paroches at your side, madefrom Nava’s wedding dress; warm yourwailing with the torn tallis of this tzad-dik who sits each and every day at yourfeet.

Let your tears mingle with theirs. Feeltheir pain and let them feel yours. Helpthem – and us – bring an end to our painand suffering. And, Nava, together withyour saintly father from your special placeabove, turn to our Great Matriarch andbeseech her, “Cry, Mama Rachel, pleasecry.” ■


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Thunder irons out the wrinkles ina man’s mind (Berachos 59a).

Iwas in the back seat of a taxi tryingto figure out one of the functions ofmy new cellular phone when the driv-

er suddenly put on the brakes.“Did youfeel that?” he said.

“What?“An earthquake!”“An earthquake? Are you sure? I did-

n’t feel anyth—”“Yes! An earthquake!”Come to think of it, a bump bump

bump bump – which had registered tosome very slight degree on my con-sciousness as a speed bump a fewmoments before, and which wouldotherwise never have been recalled – wasretrieved now from my sense memory.Could that have been…an earthquake?So totally absorbed had I been in thepetty task at hand – trying to set a dif-ferent ring-tone — that whatever mes-sage I could have derived from the vast,turbulent shifting of the earth beneathour feet had, in my case, not arrived at

its destination: my heart. My heart, at thetime, had been fast asleep.

It had reached its destination else-where, though, as I would later learn.Cabinets in Israel had swung open, floorsrolled, walls trembled, windows cracked,and people recounted how they’dgrasped in an instant (or, were graspedby) some of the basic truths we must nor-mally work years to acquire: that we arenot in control; the permanence of thephysical world is an illusion; the only real-ity is Hashem…. Ideas that slip easily offthe tongue until something happens thatactually brings them terrifyingly to life.It has been said that not to believe thatall things are for the good is equivalentto apikorsus, since all things come fromG-d. On this occasion, the kindness wasbestowed with the utmost gentleness, forpeople got the awakening without thepain. I envied them. The truths weredelivered free of charge – no one was hurt– with just enough power to jolt us tem-porarily from the slumber which humanbeings love.

The taxi driver was turning up theradio. “You see? They’re already talkingabout it. It was an earthquake. And lookover there, see? They’re letting the chil-dren out of school.”

Sure enough, a flood of excited ched-er boys was spilling out onto the side-walks, their young faces altered by fearand uncertainty.

* * *

It’s nine a.m. the following Sunday.Around 8:30, I was in the middle ofcomposing a sentence about the

irony, and foolhardiness, and danger, ofimagining I want a wake-up call in thisland where there’s no dearth of wake-up calls, where wake-up calls are a dimea dozen, and are issued in abundance,unceasingly — when I realized that forseveral seconds, like an insistent mos-quito’s whine in the back of mythoughts, there had been growing in thedistance a familiar loathsome sound. Justas those speed-bumps had come to myattention only with hindsight, so did thenoise of ambulance sirens not immedi-ately gain entry into my consciousness,so thick is the cocoon that guards me.

I turned on the radio.The futile hope: that there would be

no news.The suicide bombing was carried out

on the bus line that one of my daugh-ters takes to work each morning, and the


Mrs. Shapiro of Jerusalem is a frequent contributorto these pages, including “The Bicycle at theBeginning of Time” (Feb. ’04). Her most recentbook is A Gift Passed Along: A Woman Looks atthe World Around Her, published by ArtScroll.

Mrs. Sarah Shapiro

only reason I wasn’t hysterical right nowis that although by this hour she has usu-ally left the house, today she’s still here.A while ago (glad for an excuse to keepher off the bus), I had asked her to pleasewait. I, too, had to go downtown thismorning; we could share a taxi.

Upon hearing the news, I went fren-ziedly down a mental checklist, asusual, and called everyone in my fami-ly, and all my friends who would be out-side at this hour, simultaneouslychastising myself for the growing reliefthat permeated me. Shame! How dareI feel relief?

But that’s the way it goes. No soon-er is the cocoon torn open than it instant-ly starts spinning itself back into beingagain. Cocoon upon cocoon uponcocoon…. When one Motza’ei Shabbos,the #2 bus, on its return trip from theKosel, was bombed right down thestreet from us and several of our neigh-bors died, my densely-wrapped mind wassoon reassuring me that I take that busin the morning, not at night. On anoth-er occasion, a suicide bomber walked intothe midst of a group of children in anadjoining neighborhood, and sooner orlater, my thoughts about this, too, werefalling into place in their normal, crazyline-up, assuring me that it had happenedthree blocks away. In other words, mybrain – poor, frightened creature – stub-bornly and dumbly insists, each and everytime, on missing the point.

But who would say it is not Hashem

Who designed our minds in this fash-ion? Could we lead our daily lives oth-erwise?

What is this dream we’re dreaming?How can we awaken ourselves, so as notto need these unrelenting blasts?

* * *

The day after the quake, snow fell.White quietness…How we in theMiddle East crave its soft beauty.

Actually, it was a hard-driving icy sortof snow, but still…it did have some still-ness to offer, and a day off from school,and work.

While everyone in the house was stillasleep, I went merrily out into the pale,freezing air before dawn and waited, andwaited, for the #2… until I remembered,of course, that the buses wouldn’t be run-ning today. Good riddance! How won-derful!

But then, upon arrival by foot at theKosel, the normal entrance was sealed offlike a crime scene! Peering over the block-ade, I saw in the murky half-light thatthe whole expanse in front of thewomen’s section was strewn randomlywith some sort of big black concreteblocks. I instantly assumed that Arabsmust have thrown them down at theJewish worshippers from the TempleMount area overlooking the Wall, as once,a few years ago, they had hurled stones!

But no…That’s not how it was. It wasprobably the earthquake, and perhaps the

snow, and perhaps, too, the long-unsu-pervised and illegal renovations under-taken by the Palestinian Wakf – whoknows? – that had finally loosened thestructure of the old ramp leading up tothe mosque, and caused its collapse. Hadthere not been such an icy snowfall onthe night it happened, could someonehave been there when the horde of lethalrocks tumbled down, scattering in alldirections?

No one was hurt.I entered the portion of the men’s sec-

tion, which had been redesigned andsealed off to accommodate the now-dis-placed women, and was seized by a child-ish glee at trespassing on this territorywhere in thirty years I had never onceset foot. How silly, I told myself. Why areyou so happy?

I turned to go.At that moment, someone tapped me

on the shoulder. It was Udel, one of thewomen who’s been davening Shacharisat the Kosel for years.“If you walk acrossthe men’s section,” she said in an under-tone, “you can get a new daled amos inEretz Yisroel.”

Back I went into the newly openedarea, and walked back and forth and backand forth, and back and forth and backand forth – as delighted with myself, andthe world, and G-d, as a child who’s justtaken her very first step.

Please awaken us, our Father inHeaven, with gentleness, far beyond whatwe deserve. ■


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