IYAR 5747 /APRIL 1987 VOLUME XX, NUMBER 3

USA: $2.50/FOREIGN: $3.00

. :~~(· .. 1: ·~~~·\:'~·r <·.~····!· ... ·~······· ... ··~······· .. ······ .. ~> ~·

~~,i7~ ~6 ~~·\ .. ~o ,;''~~~ ti 44 45 (fi'v\ll'1 46 .:1191 "~:r~Ena& ~~::;.;!i~.r~~;f .... ~:~i ....

···/if> / · .. •· •··· .. : ··· • ···· '·' .'\ ·· .. c;•c;•.· "~~~ "'~~ ~...,---,---,.;:;. / ..• /· • t sX;\. . ···.···•·· "'~";"'"'...:§l::ir·

••• . t \/ ... { ,. \ .. '.. . 3 ••.. '\~~~~\>-~ .. ···············•· •.. ~~l'

BUii.DiNG A BRIDGE ACROSS HISTORY

f t's 5:30 AM in the Israeli Negev. On a lonely stretch of road, a small group of children stand with their shoulder packs waiting for a school bus .. .to them it's just another school day.

A cross Israel, in thousands of villages, towns, and cities- a huge network of buses & vans are beginning to carry over 40,000 children to their local Chinuch Atzmai school. The children come from backgrounds as varied as the nations of the earth: Hungarian, Polish, Indian, Iranian, Russian, Yemenite, lraqui, Syrian, Czechoslovakian, African, American, and many others - all united by their parents' wish to give their children a true Torah education.

Today is very special. It's the birthday of Chinuch Atzmai. Born 34 years ago as a dream and vision of our sages, who worked tirelessly and gave countless precious hours, days and weeks for this visionary goal. Who can forget how Rav Aaron Kotler, Reb Issir Za!men Meltzer, the Gerer Rebbe, and Reb Moishe Feinstein, of blessed memories, would leave their 'Gemoras' and spend weeks traveling to meetings-urging, begging & cajoling baalai baatim, politicians & yeshiva people to help build the foundations of the greatest force for Torah we have today- Chinuch Atzmai.

$10 Million Is Needed Today! Subsidize A School For A Year Sponsor Prefab Classrooms Playground Facilities Nassilayom Memorial Plaque Child Sponsorship Annual Membership

$75,000 $10,500

$3,600 $1,800 $1,000

$360 $200

Our goal is to reach every Jewish child in every community and settlement in Israel.

And now, we can see the fruits of their labor growing in Israel as never before. Every year thousands of additional children enroll in Chinuch Atzmai. In the last 3 years alone, over 5,600 children were added to our schools.

Today Chinuch Atzmai can change the face of Israel. The Baal-Tshuva movement is bringing thousands of new students to our doors. Parents are begging us to give their children the Torah chinuch they themselves didn't receive. But our resources are stretched to the limit. We need hundreds of new classrooms and teachers to accomodate these children. Are we going to let these Neshomos fall due to lack of dollars?

nwrrpn n1'l1:u :i•n,n'l The 34th Annual Dinner of Chinuch Atzmai is dedicated to ex­

panding the borders of holiness in Israel- to continuing the holy work and vision of our sages. We hope, with Hashem's help, to enroll at least 10,000 children more in the next 3 years. To achieve this purpose we are creating a $10,000,000.00 Torah Fund, under the direct supervision of our Gedolei Torah; to make this dream a reality.

r-------------------~ I TORAH SCHOOLS FOR ISRAEL CHINUCH ATZMAI I

167 M~diso11 Av<'nue. New Yurk. NY !0016 {212) 889·0606 •NIQ ~ iunn l''ll)

I I I D Reserve my place for the Annual Dinner I I C Enclosed find my contribution of $ I I D Please accept my pledge of I I Name I I Address I I I

1.-----------------------------------L------•• --- - --- - -- -.I

My NAME is YossiE. I AM A MEMbE1~ of A

pRoud JERUSAIEM fAMily. BECAUSE of ME,

My fAMily HAS GONE THROUGH SEVERE

TRiAls ANd TRibulATiONS. I WAS boRN wiTH

SEVERE biRTH dEfECTS THAT WERE lifE

THREATENiNG.

FoR THE pAsT six YEARS I HAVE uNdERGONE

MANY HiGH Risk SURGERiEs. My

pROGNOsis is EXCEllENT buT I STill HAVE TO

UNdEl~GO MORE SURGERy. I ATTENcJ A

REGUIAR YESHiVA WHEN NOT iN TREATMENT

ANd I AM A livEly ACTivE CHild. By THE

CRACE of THE CREATOR I liAVE suRvivEd,

ANd if iT is THE Will of THE A-IMiGHTY I will SURViVE.

THE pRiCE foR My suRvivAL ~1As bEEN TERRibly GREAT. My fAMily HAS bEEN dEVASTATEd. My

pARENTS HAVE NOT bEEN AblE TO MAkE ENds MEET, ANd ARE dEEply iN dEbT. THE pHysicAl

buRdENs ANd MENTAL STRAiNs, wHiCH I HOpE NO ONE WHO REAds THis IETTER will EVER HAVE

TO UNdERGO, ARE MORE THAN difficuh TO OVERCOME. My PARENTS ANd MY fAMily ARE

slowly bEiNG WORN dowN bECAUSE of ME.

I AM AskiNG, plEASE, if you could fiNd iT iN youR HEARTS, To HEip My pARENTS MEET THEi1~

fiNANCiAI obliGATiONS ANd MAkE THE TERRiblE buRdEN of My illNESS A linlE biT EASiER foR

THEM TO bEAR.

I THANk you fooM THE bonoM of My HEA1n.

PLEASE SENd youR GENEROUS CONTRibuTiON TO:

CiRil STERN, 1654 58dt STREET, BRooklyN, NEW YoRk 11204 CHEcks pAyAblE TO BikuR CHoliM FuNd ARE TAX dEducTiblE.

ThE followiNG pRoMiNENT RAbboNiM ENdoRSE This AppEAL ANd Ask foR youR AssiSTANCE:

RAbbi Yonf ShulEM ElyAShuv Ji IH \f\ll M

R•bbi MoshE SnRN 1)1 h1H cir-<1 n l~f\\,

R•bbi ShloM ZAlMEN OhRb•ch Ro..,11 Y 1 \l1i\ i\, Kol l 01v\lt

RAbbi AvRAhAM PAM l~o ... 11 Yt'>!-ti\A, 101~"\!1 Yod''"Hli

RAbbi PiNchAs ShEiNbERG Ho\!1 Yr'>ltiti\, To1ud-1 ()!tH

R•bbi Ch•iM YosEf TAubrn Bobo\111 !),"\\:\'\,

ADDRESS

TELEPHONE

I would Uke to become a partner in the wonderful work of Mital Hashas by contributing

o $150 per month asa ShutafHaTorah* o S36 per month as a Mokir Torah

o S 100 per month as a Parnes HaT orah o S18 per month as a Chai Supporter

o SSO per month as a Tomech Torah o S other

•The cost ol supportJf19 one schow

My and all contnbutic.ns to "Mlfal Hasha.s" ere uix deductible end most appreciated.

L Mlfal Hashas 4606 16th Avenue, Brooklyn, H.Y. 11~04 (718) 436·7790 J30 ------------------------------'

THE JEWISH OBSERVER (ISSN) 0021-6615 is published monthly except July and August. by the Agu dath Israel of America. 84 William Street. New York. N.Y. 10038. Second class postage paid at New York. N.Y. Subscription $18.00 per year; two years. 830.00; three years, $40.00. Outside of the United States {US funds only) 810 surcharge per year. Single copy: $2.50: foreign: $3.00. Send address changes to The Jew­ish Observer. 84 William SL. N.Y .. N.Y. 10038. Tel.: 12121797-9000. Printed in the Li.SA.

RABBI NISSON WOLPIN. Edaor

Editorial Board

DR. ERNST BODENHEIMER Clwirman

RABBI JOSEPH ELIAS JOSEPH FRIEDENSON RABBI NOSSON SCHERMAN RABBI MOSHE SHERER

Manage1nent Board

NAFTOLI HIRSCH ISAAC KIRZNER RABBI SHLOMO LESIN NACHUM STEIN

RABBI YOSr~F C. GOLDING Busi11css Marwgn

THE JEWISH 0BSEHVER does not as sun1e responsibility for the Kashrus of any product or sl:'rvice advf>rtised in its pages.

11'> Copyright 1987

APRIL '87 VOL. XX. NO. 3

In This Issue

7 Shmittah in Israel Today a report by Nissan Wolpin

15 Postscript on "Religious Subterfuge in Israel" Ezriel Toshavi

18 Building a Ghetto of Our Own Edith Krohn

27 Books in Review Waking Up Jewish/Collected Writings of Rabbi Samson Raphael Hirsch/ A Future and a Hope/Torah Treasuries/ A Time For All Things/Ways of Peace/Aiding Talmud Study/ Breakthrough lo Learning Gemora/Gateway to Talmud/ ArtScroll Mishnayos

Second Looks on The Jewish Scene

33 Where Does a Russian Jew Find Refuge?

37 Food. Food. Food-A Matter of Taste•

41 Letters to the Editor

•PHOTOS BY HARRY FRAZER

THE EARLY YEARS

F or centuries, the Jewish pop· ulation in Eretz Yisroel was primarily concentrated in four

or five cities. with hardly a rural presence at all, and as a result. scarce involvement in Shmittah and other mitzvos related to the Land. After all, the crops were generally raised by non·Jews. About a hundred years ago. this began to change with the emergence of various movements to settle the Holy Land and farm it. and the introduction of a hetter. permit· ling some limited farming, based on sale of the land to a non.Jew. [See box on page 8).

The trend for farmers lo rely on the hetter of sale of the land con· linued until the 1930's. The year 5698/ 1937-8 saw the publication of the Sejer Chazon Ish on Hilchos

6

Checking lo see if the seeds sprouted b(tfore Rosh Hasf1ana. '47. in Talrnei EliyahtL

SHMITTAH Shvi'is, in which Rabbi Avraham Yeshayahu Karelitz J""' renders de· tailed halachic decisions on the practical problems that arise in modern·day farming. This sejerhad a tremendous impact on hoth the batei midrashim of Eretz Yisroel and its religious farmers. The Cha· zon !sh later remarked. 'When I was learning Mishnayos Shvi'is, little did I dream that people would come to ask me detailed questions for prac· tical application-halacha l'maa· seh!"

Indeed, the growing awareness of Shmittah went beyond the flow of words. From their very founding in the 1930's, the PoaleiAgudath Israel kibbutzim and moshavim kept the laws of Shmittah along with the other mitzvos of the Land, following the decisions of the Chazon !sh. And the Zeirei Agudath Israel founded Moshav Kommemius, with the late

Rabbi Binyomin Mendelsohn J""' serving as its Rav, guide and men­tor, making it into a model of preser­vation and propagation of kedushas haAretz for others to emulate.

ln 5719/1958-9 the "Institute for Agricultural Research in Accordance with Torah Law" was established by Poalei Agudath Israel to aid farmers in coping with Shvi'is. And in 5 733/1972-3 Rabbi Mendelsohn es­tablished the Merkaz-"Center for Shvi'is Observing Farmers"-to guide people in the practical. opera­tional aspects of keeping Shmittah, without resorting to the Chief Rab­binate's hetter. That year his efforts resulted in some seventy independ­ent farmers joining in Shmittah observance . ...

In 5740/1979-80, Shmitlah was observed in over80 settlements. with over 1300 farmers involved in ho­noring the Sabbath of the Lord.

The Jewish Observer, April 1987

Nissan Wolpin

This year, 5747, the Biblical commands relating to the Shmittah-restricting farming and commerce with crops grown during this final, Sabbatical year in the seven-year cycle-are experiencing a vigor and acceptance unprecedented in modern times. This can be seen in markets and grocery shelves around Eretz Yisroel; it can be witnessed in yeshiva and day school classrooms all over the globe; and it can be felt most keenly by visiting the settlements where the mitzvos related to the Land are kept, and Shmittah observance virtually radiates to surrounding communities. But it cannot be appreciated without a brief backward glance at the recent history of the keeping of this mitzva.

IN ISRAEL TODAY

Rabbi Binyomin Mendelsohn.founding Rav Qf Kommemius.

The Jewish Observer. April 1987

"EREV SHMITTAH"-THE EVE OF THE CURRENT SABBATH

J ust as it is impossible lo celeb­rate the weekly Shabbos without preparing for it in ad­

vance, so. too, must one prepare for the septennial Sabbath of the Land in advance. Thus, preparation for the currentShmittah (5747 /1986-7) began a year ago. The concern in Kommemius was not: 'What shall we eat in the seventh year? Behold we do not sow. nor gather in our increase ... " (Vayikra 25:20), but rather: "How can we increase the number of Sh vi 'is observers in Is­rael?" To date, over 180 settlements have been aided by the Kommemius­sponsored Merkaz this year. involv­ing close to 3,000 farmers in keeping Shvi'is. As a result. some 40,000 dunam of farmland are "resting" this Shmittah-an appreciable

breakthrough in the overall pattern of indifference to Shmittah that once plagued the Land.

The Merkaz operates on several levels. First, it fosters the study of a number of Kolle! fellows of the hala­chosof the Shmitlahyear, in Jerusa­lem and Bnei Brak.

In addition. the Merkaz sponsors a Hasbarah program, whereby members of the Kolle! joined repre­sentatives of the Merkaz from Kommemius in fanning out to mo­shavim across the land early last spring to explain the importance of Shmiltah observance.

This begins with mounting dis­plays in selected moshavim, includ­ing a letter from Rabbi Binyomin Mendelsohn and various other proc­lamations, posted on the public bul­letin board, inviting inquiries and offering lo appear in person to ex-

7

Fourteen Shmittas Ago ... *

F ourteen Shmittas ago, in 5649/ 1888-9, leaders of the Chovevei

Tzion Movement (basically a religious group)decidedthatwayswouldhavetobe found to circumvent Shmittah observ­ance if a new yishuvbased on agriculture was to be developed. Keeping Shmittah would set a difficult precedent for all sub­sequent Shmittah years that would follow.

Some of the officials of Moses Montefi­ore's settlement program launched a campaign to prevent the settlers from keeping this mitzva. Since they knew that the settlers would obey the Rabbinic authorities, they approached these with the exaggerated report that there was danger to life if the mitzva were, indeed, implemented. Among themselves, how­ever, the secular Zionists talked differ­ently. For instance, M.L. Lilienblum, the secretary of Chovevei Tzion, wrote: "Even if it were necessary to increase the sup­port (to the settlers) by a few thousand francs because of the Shmittah observ­ance, that would not have warranted shaking up the world. But, as one of the great Maskilim declared, 'I look upon this matter from an entirely different point of view. I know the ways of the observant among us .... Therefore, if the settlers will observe this first Shmittah they will, thereby. provide arguments for approach­es that are restrictive ... and then it will no longer be possible to relax the Shmit· tab laws. Therefore ... one must avoid, from the outset, giving encouragement to the restrictive ones and must prevent the observance of the Shmittah altogether.' "1

•Th1ssect1on ls based on "Shmittah: ItsMerutlng. Laws and History," by Dr. Leo Levi.

plain the details of Shmittah-list -ing a telephone number. Calls have come from a surprising range of locales, including Poalei Mizrachi settlements, where relying on the Chief Rabbinate's sale of the land is practically an article of faith, to Mapa! moshavim, where religion is conspicuous by its absence. Some­how. settlers of Sephardic descent recall memories of their parents tell­ing them of Midrashim that teach

8

It is therefore not surprising that the Rabbinate of Jerusalem-together with Rabbi Yehoshua Leib Diskin and Rabbi Shmuel Salant-were adamant in their opinion to maintain the sanctity of the Shmittah. The Torah authorities abroad could only judge the situation in accord· ance with reports from Eretz Yisroel. Bas· ically, they all deferred to the Rabbinate of Jerusalem, but nonetheless expressed their views in terms of what the halacha would permit under extreme circumstan­ces. Most of the authorities insisted that the Shmittah must be observed accord­ing to the halacha. Among these were: Rabbi Naftali Tzvi Berlin (NeTziV}--one of the greatest supporters of the new set­tlements, Rabbi Yoseif Dov Soloveitchik (Brisk), Rabbi Dovid Friedman (Karlin), Rabbi Yoseif Zechariah Stem, Rabbi Ger­shon Henoch (Radzin), and others. There were. however, four authorities who per­mitted certain alleviations, out of the expressed concern, lest the fledgling set­tlement be totally destroyed-conditional to the approval of Jerusalem's rabbis. TheywereRabbiYitzchokElchononSpek­tor (Kovna), Rabbi Yehoshua Trunk (Kut· na), Rabbi Shmuel Mohilaver, and Rabbi Shmuel Zeinvil Klepfish. They permitted selling the land to a non.Jew provided that the agricultural work, in general, is

inerechLa'avorGolim.pp. 131-2Cited in Ref22

also done by non.Jews. The poor among the settlers. who did not have the where­withall to hire non.Jewish workers, might be permitted to do certain types of work­only those that are rabbinically forbid· den-but only according to the instruc­tions of the rabbinic court in Jerusa­lem-and all that only for this one time (the year 5649).

The crude economic pressure imple­mented by the settlement program of­ficials-together with the above halachic opening-resulted in a widespread non­compliance with Shmittah laws that year. Thus, in 5649. only a handful of farmers, in Petach Tikva, observed the Shmittah.

In the subsequent Shmittah years, the process continued. Its eventual denoue­ment is well known; the common practice today (with notable exceptions, described elsewhere) is to sell all the land to a non­Jew, with the Jewish owners working it, more or less, as usual. Regretfully, with too great a frequency. the conditions are not being kept nor are the bases on which the original permission were granted re· ing examined to see if they still apply.' and the "temporary decision" has become, in effect, permanent-even though it might not even be such a difficult task to find a modus vivendi for keeping the Shmittah laws today.s

2Amongthe bases for the permission cited by Rabbi A. Y. Kook were the following: ( 1) that the land owned by Jews in Palestine is a miniscule fraction of the total land: and that (2) "under present circumstances." the total commereial position would be destroyed by keeping the Shmittah (both of these cited in Shabbas HaAretz.. Introduction. Chapt. 14); and that {3) the land is legally owned by the [non-Jewish} government (Mishpat Kohen 63)-All of these do not seem to be applicable today.As a matter of fact. in 5712/1951 ~2-the first Shmlttah since the founding of the State­ChiefRabbi Yitzchak Halevl Herzogjoined in the call for Shmittah observance because he felt the State sale of farms to Arabs as means of avoiding Shmittah restrictions was of doubtful validity. SSee rough outline of a plan suggested by Rabbi S. Weiser. HaMa C.yan 131• 1-6 {Teves 57331.

how observing the Biblical command to keep the land fallow serves as a harbinger of Moshiach. Such mem­ories prod even dyed-in-the-wool socialists to consider keeping Shmit­tah, influencing others to join them.

One way or another-whether by citing Biblical texts, halachic sour­ces, Midrashim, government agri­cultural surveys and some of the miraculous Shmittah experiences that make honoring the year an

intimate encounter with Divine Providence-a responsive chord is struck.

The average moshav is populated by some 75 families: half may come to the Merkaz presentation, and of those, perhaps two or three may be ready to assume keeping the taxing laws of Shmittah. And not all of these always hold out the entire year-plus of Shmittah observance. But Shmittah observance can be

The Jewish Observer, April 1987

The prospect of abandoning one's normal means of earning a living for an entire year is quite

overwhelming, to say the least.

impressive, inspiring. even compell­ing-and contagious.

For instance. in Tzofariya to the North, where only one farmer com· mitted himself to keeping Shmittah in 57 40, this year, all 80 families of the Yishuvhaveregistered as Shmit· tah observers. Only nine members of MoshavChemed (in the Gali!) signed up as Shmittah observers in advance of 5747. But unseasonally early rains, which benefitted the Shomrei Shvi'is of Chemed, who had sowed their parched fields in August. also made the same earth inaccessibly muddy for the rest of the villagers. By the time Chanukah had arrived. they realized that they were keeping Shmittah anyway, and the step from resignation to active acceptance of Shmittah observance was an easy but highly meaningful one for them.

Not all inquiries are spurred by spiritual motivations. A call from the old-time HaShomerHatzair moshav Nahalal was greeted with disbelief by the Merkaz people: "Are you kidding? Why don't you ask us about basics such as Shabbosand Kashrus first? Then come back for Shmittah in­formation!"

Replied Nahalal: 'We are not choz­rim beteshuva. We are in business­we supply animal fodder to the mo­shavim in our area. Some have be­come Shomrei Shvi'is and they will not use grain that we will plant dur­ing this coming Shmittah. Send us the information. Send us a man to tell us how to do things your way. We need your hechsher or our custo­mers will go elsewhere and perhaps not come back."

THE MERKAZ IN ACTION

The Merkaz administration also includes seven regional advisory councils, whose

members are available for practical advice, generally oversee the Shmit-

The Jewish Observer, April 1987

Hasbarah. one-on-one.

!ah observance of their respective regions, and are responsible for fil· ing reports to the Merkaz headquar· ters as well as for distribution of salaries and subsidy checks to needy farmers that qualify for help. The regional directors are selected from among the area's farmers-men known and respected as successful, knowledgeable in their field. The directorate of the Southern region, for instance, includes a burly, for·

tyish farmer, whose black wooly beard and payos frame a smiling friendly face animated by intelligent eyes-Ovadia. His assistant is Reb Shloime, as fair skinned as Ovadia is dark, as obviously of Hungarian des­cent as Ovadia is Yemenite. Between the two, they cover the Negev. Ovadia is remembered by local farmers as the Likud kingpin for the region a decade ago, and he still maintains his seat on the national party coun­cil. When a farmer in Shibolim com­plains that he'll go broke ifhe doesn't plant his winter crop in Cheshvan, Ovadia answers from practical ex­perience-underscoring his agro­nomical points with relevant quota­tions from Midrash or Zahar.

The prospect of abandoning one's normal means of earning a liveli­hood for an entire year is quite over­whelming, to say the least. Shmittah need not be all that foreboding, and it is the task of the Merkaz to make all other options for making a living clear and available to the farmers. This includes identifying marketable skills that farmers develop in line with their usual activities. For in· stance. most successful farmers to-

The Jann animals celebrate Shmittah, too-no plowing!

9

10

Explaining the significance of Sh mi.ft ah in Moshav Patish.

Shabbos LaShem

B oth Shabbosand Shmittah are called "a Sabbath for G-d." The similarity goes beyond nomenclature: The weekly Sabbath, as a respite from a harried weekday

schedule. could bring all the pitfalls of idleness and indulgence in its wake: yet when . utilized properly, it is an unmatched opportunily for experiencing a taste of the World-to-Come. So, too, does the Sabbatical year present both format for lazy empti­ness and an opportunity for spiritual growth. The key to proper utilization is in the title: "A Sabbath forG-d," when the activities of the unharried laborers are geared to bring them closer to G-d. -Rabbi Aharon Leuine cg Raisha. in Hadrash VeHalyun.

T his parallel between the weekly Shabbos and the septennial Shabbos has further implications. In the same way that the weekly Sabbath endows tbe

preceding six days and the succeeding six days with a sanctity by Virtue of man consecrating all ofhisactiVities to a holy cause, so too does the Shmittah year infuse a holiness in nature. proclaiming a sanctity that invests the other years with a higher purpose. How does this operate? The holiness of the Sabbath day carries over to the next six workdays, resulting in an added holiness for the following Sabbath. This increased holiness in tum carries over to the next work-week in an eternal ascent toward ever increasing holiness. Asimilar process infuses the seven-year cycle that is consummated by the Sabbath year-an entire year of holiness, which spills over into the succeeding years of plowing, planting and harvesting.

This reinforcing dynamic of Shabbos/Shmittah can help us understand how the destruction of Jerusalem and the exile of JelVJ)'by Nebuchadnetzarwas attributed to Violation of Shmittah. along with the cardinal sins of idolatiy, murder and adulteiy (Avos V.Il). The inclusion of Shmittah with the other three surely begs for clarifica­tion: One should normally expect that Eretz Yisroel would cast its aura of sanctity on its inhabitants, and ward them away from immoral or Violent conduct. But the Land's spirituality must be nurtured by tbe Shmittah cycle. Wben Shmittah is Violated, however, there is an erosion of the Land's capacity to guide the Jews liVing there to greater spirituality. Idolatiy, murder and adulteiy are the result of Violation of the Sabbath of the Land and its resultant loss of sanctity. Thus all four sins bring about the exile. -Rabbi Eliyahu Eliezer Dessler. in Mtchtav Me'Eliyahu

day are accomplished in auto mechanics, plumbing and various phases of construction. In addition, the Israeli Agricultural Ministry of­fers moratoriums on loans to Shmit­tah-obserVing farmers, and here. too, the Merkaz can be of assistance in dealing with the government bureau­cracy. Moreover, the Merkaz offers stipends to these farmers, based on need, forfeited income, and available substitute incomes: The usual monthly stipend is in the $200-$300 range. The regional superVisor dis­tributes the checks to a representa­tive of participating farmers in each moshav.

The Merkaz's fiscal affairs are controlled by an international board of governors that meets monthly to review needs, disbursements and policies. determining how to raise this year's $3 million budget. and helping decide how to get the most mileage out of available funds.

A bountiful crop, after Shmittah. 57 40.

THE OTHER SHMl1TAH KOLL ELIM

T his year, a new, rather daring element has been added to the Merkaz Shmittah prog­

ram. One need but take a brief "ex­cursion" to a vantage point in Torah literature, for a spiritual perspective on the concept ofShmittah. For this, we refer the reader to the box on this page, where the similarities between

The Jewish Observer, April 1987

Shmittah and Shabbos are both described in the Torah as "a Sabbath for G-d." Both offer unrivaled

opportunities for spiritual growth, if utilized properly. The question is how to do this.

Shmittah and Shabbos as times for spiritual growth are expounded upon. This abstraction can become very immediate by paying a visit to several unassuming moshavim in the Negev where the standard crops of grains. fowl and cattle have been joined bya bumper harvest ofTorah. Here one can witness first-hand the miraculous growth of both Shmit­tah "crops"-produce and Torah.

Does it make sense to influence 3.000 farmers to lay down their plows and harvest combines for a year. and not provide them with some gainful activities? Substitute forms of earn­ing a living will surely fill some of the time. In addition. certain types of agricultural activities are permitted. such as specific labors to prevent permanent damage to orchard and farm lands, and harvesting as a paid laborer for the Otzar Beis Din.4 But this still does not always fill the day. Nor does it fill the prescription of"a Sabbath to G-d," which is the theme of Shmtttah. Torah study does.

With this in mind. the Merkaz invited all Shmittah-observingfarm­ers from Adirim in the Galil to Ami-

4Shmitlah calls for fanners to renounce the own­ership of their crops-to declare them hejker. Harvesting of produce that grows by itself or that wa.s planted before Shvi'is is supervised by the beis din of each moshav or region, as is the dis­tribution of the crops after they are picked. This body, called the Otzar Beis Din, engages the owners of the fields as laborers to conduct the harvest in a limited fashion, actually engaging them anew in this capacity ever:y week that they work the fields. All of the fruit and vegetables harvested are then gathered in a central location from which they are dispensed.

Since it is forbidden to sell Eretz Yisroel pro­duce that grows in Jewish fields during Shmit­tah. the Otzar Beis Din only charges the consu­mer for the cost of bringing the fruit to market. plus whatever is paid to the farmer for the expenses that he has incurred in caring for the crops in thos1;> ways that are permissible.

The sanctity of Shvt'is affects the fruits that grow during Shmitlah. so that they may not be wasted or destroyed. The Beis Dln distributes its fruits with great care. basically to people who can be relied upon to adhere to the laws.

The Jewish Observer. April 1987

Book listingjarmers enrolled in Shmittah Kollelim.

Oz deep in the Negev to enroll in spe­cial study programs. convened at the time of general convenience agreed upon by the participants. tailored to their level. The curriculum ranges from a series of short sessions in various subjects-Chumash and Rashi, Mishna, Ben Ish Chai-to intensive shiurtm in Gemora with commentaries. Those who attend regularly for the three-hour per day sessions are entitled to a $100 per month stipend; four-hour Kollelniks receive an additional $50. From a total of 800 Shomrei Shvi'is in the Negev, for instance, some 120 farm­ers are regular Kolle! fellows.

The author had the delightful ex­perience of dropping in at several Shmittah-Kollelim in session. No two were alike. The fourteen men in Nachala were seated in a humble tzrij(a makeshift hut), enthralled as their Rosh HaKollel (a member of a nearby fulltime Kollel-a Yemenite, like them) expounded on the five blessings bestowed upon wedding

Rabbi Pinchas Menachem Alter (Rosh Ye­shiva, Sjas Emes. Jerusalem) on visit to Nir Banim. Shmtttah, 5747.

11

Picking_fruitfor the Otzar Beis Din.

guests that rejoice with the chassw. and kallah (Berachos 6b): "Do you think a wedding is an opportunity to eat a fancy meal. enjoy some music, and nothing more? Not at all! It's your job to get up on your feet and dance for the Chattan and Kallah!"

One Kolle! fellow was not at his place. The resident mystic-"Harav Hatzaddik HaMekubal Rabbi Yissa­char Doreinu Shlita," as he is listed in the rolls of the Kollel-was in the midst of receiving a petitioner, whom he could not leave until completing the writing of his spiritual prescrip­tion (kamaya).

In Melilot, the farmers-cum-Kolle! men were deeply involved in Babba Metzia l 9a, and did not even take note of our arrival. Eyes darting between text and lecturer, fingers divided between the place in the Gemora and the relevant Rashi, challengers gestured with their el­bows, punctuated their comment with defiant chins. These men were obviously at home in the Talmud. We left as inconspicuously as possible.

Ami-Oz, where a group of search-

12

Uri's Drasha

We arrived at the shul in Zero'ah during Maariv, too late to catch

the conclusion of the 2:00 to 5:00 pm shiur, but not too late to survey the weather-worn faces of the fanners-long­time settlers who had come from Iraq in the 50's. When they had been told how the mitzva of Shmittah still applies today and that the official sale of Jewish lands to an Arab is not the preferred option, they lamented. 'Where were you seven years ago, and fourteen years ago?" Now they were reaping a spiritual benefit from the "Shabbos for Hashem"

AfterMaariv, they returned to their pla­ces around the lecture tables and listened attentively while their maggid shiur. a full­time member of the Kolle! in nearby Neti­vot, introduced us as '\isitors from Amer· ica who are here to give you words of chizuk (encouragement)." Neither I nor my companion was prepared to deliver chizuk to these "Giborei Ko'ach osei de­varo (men of valor who cany out His word-Tehillim 103,20). I mumbled a few words to the effect that I came to draw inspiration from them, not the reverse. Piping hot tea was served and we looked at each other in expectant silence, wond­ering how to fill the time while the tea cooled. Uri. our driver, saved the day, and offered to say a few words. (Uri is a native ofYerucham-a development town to the South-who had joined a yeshiva for sev­eral years after serving in the anny-"The Good L-rd put some sechel in my head"­and now lives in Kommemius. He gave up a seforim sales route servicing Kolle! towns in the Negev to join the Shmittah Kolle! in Jerusalem for the year. One of his assignments is to drive personnel to ap­pointments. An unassigned task is to relieve visitors from embarrassing situa­tions.) Uri's words:

"Morai Verabbotai!You think that this is a year free from farm work? Not at all! Do you know what the Chumash says? 'For G-d had not caused it to rain upon the earth [because] there was no man to work the ground.' Rashi explains. 'to work-la'avod, ·as awaiting the appear­ance of man who could appreciate the rain. He would pray and then rains come down, and the trees and grass sprout

IBereishis 2.5]. The prayer-that's the avoda, that's the work! Don't you all know what it says in Pirkei Avot? "The world stands on three things .. .'."

Everybody joined Uri in completing the quotation: "Torah. avoda, ugemilut has­sadim'' (Avos 1.2).

"No abstract drasha, my friends,'' said Uri. "but a definition: Avoda-work-re­fers to tefilla, prayer. Now, let me talk about a very holy avoda. On Yorn Kippur, the holiest day of the calendar:the Kohein Gadol entered the holiest spot on earth, the Kodesh HaKadashim for just a few minutes and did his avoda. His request was: 'Please. G-d, give us our needed rain and do not listen to the prayers of travel­ers: Do you realize what this concern of the Kohein Gadol was? Let me tell you a story, and you will understand.

"Jn olden times, fanners traveled by horse and wagon. Well. a farmer was driv­ing his wagon on a stormy night when a wheel sunk into a deep mud trap. Much as he urged the horse to pull and even beat him, it could not dislodge the wheel. (Olden times? It's happened to me! chimed in one old fanner.) The rainpour continued and therethe fannerspent the night, getting soaked to the skin, until help came in the morning.

"Several weeks later, on a sunny after­noon, the fannerwasdriving the horse on a country road when suddenly-splat!-a drop of rain hit his brow. The sky had clouded. The fanner raised his head sky­ward and pleaded to G-d: 'Please, please hold back that rain! Spare me the terrible suffering I endured two weeks ago!' In his utter helplessness, the farmer knows that only G-d can help him and his pleas have the power to influence G-d to hold back the rain. Such earnest, desperate prayers can only be countered by the Kohein Gadol 's Yorn Kippur avoda in the Holy of Holies.

"You men may think that your avoda is a six-year stint and this year finds you free from work. Not so. This year, Shmit­tah. is when you can devote yourself to true avoda-service to G-d, prayer-and assure yourself six fruitful years ahead."

Uri's words put the men's Shmittah activities into perspective.

The Jewish Observer, April 1987

Rabbi Elya Svei (Rosh Yeshiva, Philadelphia) on visit to Komniemius, Sh1nittah, 5747.

The Merkaz has become a repository of stories of unusual "natural" oc·

currences benefitting the Shomrei She· vi'is.

Shmittah 57 40, a cultivater of aromatic flowers in the Central Region followed the directives of the Merkaz and planted his fields well enough in advance of the New Year to permit a harvest, with distribu­tion controlled by the Oaar Be is Din. The following summer, hOwever, he was not permitted to till the soil or plant It was still Shmittah. How was he to make a !iv· ing? His flowers are annuals and required uprooting and replanting, and after Rosh Hashana would be too late.

The Merkaz poseik found no loophole to permit him to engage in any kind of farming that summer. He did, however, suggest that after Rosh Hashana, 5741. the farmer water and fertilize his old plants. Who knows? Perhaps they would yield another crop.

The Jewish Obseroer, April I 987

From the Files

They did. And another bumper crop again in 5742. After that, he did not care to stretch his luck and cleared the fields for a fresh planting.

Last spring, the "Kolami'" brothers who owned a farm on the edge of a

moshav in the Kommemius area ap· proached the Merkaz to register for the current Shmittah. The Merkaz was taken aback by the application as well as by the petitioners' appearance: beards and payos. Fourteen years earlier, in advance of Shmittah 573311972-3, these two men had registered with the Merkaz, observed Shmittah meticulously and enjoyed an exceptionally bountiful harvest in the Spring of'7 4. Somehow, their handsome profit got them caught up in a cycle of expanded investments and larger return that went to their heads. With the ap­proach of Shmittah 5740/1979-80, they

•an assumed name

ing French intellectuals settled, had invited the Merkaz to address them on Shmittah and wouldn't let the representative leave until all their questions were addressed. Not satis­fied, they called for a return visit, finally committed themselves to Shmittah observance and-an extra bonus-enrolled eleven members in the Kolle!. Their leader is a fulltime Kolle! fellow from Ofakim.

A STROLL IN KOMMEMIUS

R eb Yossel looked the part of a teacher in a cheder in Geula or Meah Shearim. He spoke

with the enthusiasm of a super­salesman, as he led us down a road that cuts through Kommemius. By profession, he is one of Israel's top accountants who only works half days and learns in a Kolle! the other half days. On Shmittah he puts his practice aside and directs the finan­cial management of the Merkaz.

"These thorns and thistles"-they formed a prickly barrier, chest high-"they cannot be cut," he ex­claimed, "for that would constitute

could not bring themselves to take a Sab­batical from .their rounds of profiteering and they decided to rely on the hetter mechim instead. They tilled the soil as normal that Shmittah.

Pangs of guilt set in, and, with Shmit­tah 5 7 4 7 on the horizon, the Kolamis had an urge to keep Shmittah again. But what could keep them from succumbing to the profit motive again? They had an idea. If they effect the dress and appearance of the Charedi population of Kommemius, they would be reluctant-even embar­rassed-to break discipline. So here they were-the Brothers Kolami, in beards and payos,readyforShmittah 5747, readyto combat temptationto break ranks. Hop­ing the outer expression of inner convic­tion would protect that conviction from erosion.

Thus does Shmittah create miracles in the most important of growths-"the man, tree of the field" (Devarim 20,19).

13

"Wih l . . h .. en I was earning Mis nayos Shvt'is, little did I dream that people would come to ask me detailed questions for practical application!"

-THE CHAZON !SH ?"::it

improving the farmland. But come this way, and I'll show you some· thing even more impressive. These oats, which will be cut eventually to feed our animals, should not be here, by all predictions. The agronomists all said that we were insane, wasting thousands of dollars of good seed by planting oats this past Av (August). You see, it had been an exceptionally dry summer. The earth was dusty clay. But we had no choice.

.. According to the Chazon Ish's decision, whatever takes root before Rosh Hashana of Shmittah, later can be utilized to feed the livestock.

So, after the harvest of our spring grains, we purchased seed to plant the fields. The plows only kicked up dust, no receptive fertile earth, but we planted anyway. Then-well, the rest is meteorological history. A to· tally unprecedented, unseasonal downpour came three days before Rosh Hashana, drenched the soil and the seeds took root. By the New Year, our fields were all carpeted green. That was not all, however, for the entire calendar moved up two months: After Succos, we had our usual mid-winter rainstorms. In fact. 60% of Israel's lands could not be

A book every Jewish family will love

14

FOREVER MY JERUSALEM

"a gripping, very personal story" of the 1948 siege, surrender

and evacuation of Jerusalem's Jewish Quarter, as seen through the eyes of a seven· year-old child.

Puah Shteiner's FOREVER MY JERUSALEM

is a story of suffering and devout faith, destruction and rebirth, exile and return.

SEND FOR FELDHEIM'S NEW, FREE, ILLUSTRATED CATALOG.

plowed until Chanukah-too much rain made them unapproachable. And our oats prospered as never before.-See? No head on the plant yet. The stalks are still soft and green, reaching our shoulders. They'll still grow until they blossom, fulfilling the promise of 'I will com· mand My blessing upon you in the sixth year and it shall bring forth produce for three years' (Vayikra 25,21)."

Rcb Yossel He carressed the oats: "These stalks sing songs of faith, fairly shouting emunah and bita· chon."o

272 pp. $14.95

The Jewish Obseroer. April 1987

Ezriel 1bshavi

ISRAEL: Poli tics of Religious Subterfuge

Is there another Western democracy where counsel, off erect by clergymen, based on adherence to religious convictions, would be similarly condemned in the courts as "contemptuous"?

I. UPDATE

T heJanuaiy '87 issue of the JO reported on the confrontation between Israel's Supreme

Court and Interior Minister Rabbi Yitzchak Peretz over the minister's inclusion of the word "ger'' (convert) in the "Jewish" identification papers of Reform convert Suzanne Miller: The additional word was necessaiy to alert any rabbi who might deal with her in a halachic frame of refer­ence to her questionable status. The Supreme Court ruled that the iden­tifying word could not be added be­cause it would create prejudice. Faced with an untenable order from the Court, Peretz resigned. At that time a letter was issued by nineteen of Israel's leading dayanim (rabbin-

Ezriel Toshavi observes the Jewish scene for readers of JO.

The Jewish Obseroer. April 1987

ical judges) calling on all rabbis to ignore the Supreme Court's ruling, agreeing with the Interior Ministiy that Ms. Miller as a reform convert had never accepted Torah and mitz­vos in their fullness. and was not an actual convert.

In the meantime. the Court or­dered that Suzanne/Shoshana Mil­ler's identification papers were to be prepared, with the word "Yehudi" entered without qualification .... Ms. Miller never reported to the Ministiy oflnterior to pick up her papers; she returned to Colorado Springs, ap­parently giving up any plans to settle in Israel.

Mapam MKYairTzeban petitioned the Supreme Court to issue a con­tempt order to the dayanim for urg­ing defiance of its judicial opinion. The Court obliged, and in turn gave Religions MinisterZevulun Hammer 35 days to answer as to what disci-

plinaiy action he intends to take against the defiant Nineteen Daya­nim under his ministiy's authority.

In response. Hammer issued a let­ter to the dayanim taking into ac­count their action as "men of hala­cha exercising their right of free expression"-which should be for­given as "an abberation of style." But he felt it necessaiy to add that he was confident that they did not in­tend their action as "mutinous" in nature. In other words. they were exercising free speech as citizens of educated opinions. but outside of their role as dayanim.

NO APOLOGY FROM THE DAYAN

S everal of the dayanim also issued a letter of clarification to the Court explaining that

their role was as religious decisors, and not meant to be contemptuous of the court. The leader of the nine­teen, Rabbi GedalyaAxelrod (of Hai­fa), however, maintains that he owes no one an explanation or apology. To the contraiy, by Israeli law, jurisdic­tion over religious identity is solely in the hands of the leader of the respective religious group, i.e., an individual's claim to be a convert to Islam is to be assessed by the qadi.

15

and a claim to Jewishness is to be determined solely by the rabbinate. ... This was the law under British mandate and this procedure still obtains by Knesset law. For the Supreme Court to pass judgment in any way on the religious identity of Ms. Miller or any other claimant to Judaism is a blatant invasion of a secular body into affairs outside of its jurisdiction. Israel's Attorney General Yosef Harish, however. is under orders to inform the Court as to what action he plans to take against Rabbi Axelrod and his fellow "contemptuous" dayanimand he is now initiating an investigation into their conduct.

In the meantime, the Conserva­tives sponsored two converts for recognition as "Yehudim" but both candidates were struck down on technical grounds; the Reform movement is reputedly searching for another test case to create more precedents for acceptability of Re­form as a legitimate form of Juda­ism; while Mapam-niks and other anti-religious elements seem to be seeking still more ways to back Torah

into an ecclesiastical ghetto. with limited influence-not even an arti­culate voice-in the affairs of the State.

II. COMMENTARY

The Miller-Peretz-Harish-Hammer story is not over, but a few items at this writing are apparent and are worthy of comment.

A. ON THE NATIONAL SCALE: STATE-RUN RELIGION

W hen Israel's Supreme Court ordered Zevulun Hammer to justify the expression of

an halachic opinion by dayanim. as though it constituted an act of con­tempt of court, it seemed to cast a shadow over the degree of independ­ence the religious establishment en­joys in Israel.

In truth. the rabbinate's jurisdic­tion over personal status-religious identity, marriage and divorce-is unaffected by the Supreme Court decision that the word "gef' not be added to the word "Yehudi" on Ms.

Ms. Miller on her conversion

16

Rabbi Kline gave me books to read and started teaching me about the life cycle events, the festivals, and I started coming on Shabbat and lighting candles. Actually, it was a matter of just a few months-a couple months. And I went to him and said, "How long should I do all of this before I can go to the mikveh?"

He said, "Well think about it a week and we'll talk again." So I thought about it another week and I said, "When will this happen? What do I have to do?"

He said, "Well, it looks like you're ready, and I'll leave it up to you."

He never demanded. He never does that with someone who~s converting. He never demands, "You have to do this or I won~t convert you." But he teaches us what we have to do; he makes it quite clear that it enhances our Judaism and makes us more involved and makes it a more important thing to be a part of-the more we partici­pate. And we participate on ourown. It's a choice that we make.

That's one of his theories which I do not agree with him on, that people who con­vert, convert themselves and the rabbi is a teacher. He assists, but the rabbi does not do the conversion. He has said that before. I disagree.

He made an appointment to go up to the Denver Mikveh.

!JN: Who was there at that time? Were you there alone, or was he there?

He was there, and two witnesses went along-Roz White and Henny Levine.

!JN: These were women from the Temple in Colorado Springs?

Yes. IJN: How much Hebrew did you

know at that point? Very little. I knew the shema. I had

memorized the hamotzi, the kiddush. ...

--from the lntermountain Jewish News

Miller's identification papers. This court decision related to the Interior Ministry. which is still guided by the as-yet-unamended Law of Return, which recognizes any convert to Judaism as Jewish. Rabbi Peretz recognized that as Minister of In­terior-asecular, non-religious post­he could well have been required to follow the Court's directive, no mat­ter how ill-advised he considered it, and for this reason he resigned his post. (Rabbi Axelrod, as reported, views the Supreme Court's decision as reaching outside of its area of jurisdiction, and irrelevant as far as the rabbinate is concerned.)

By contrast, any marriage involv­ing Ms. Miller will be under the jurisdiction of the Rabbanut and in her present status she would not qualify for marriage to a Jew, regard­less of the identifying word on her papers. This would be a decision of a beis din, not subject to appeal to a secular court.

But the matter does not end there, for a sense of outrage is very much in place here: Because the nineteen dayanim had simply expressed a view based on halacha, the Supreme Court found it necessary that action be taken against them.

Would it really have been "muti­nous" (Hammer's word) for daya­nim to urge respect for halacha just because it seems to be counter to the sentiment expressed by a secular court? Granted that in Israel "Cea­sar" and "G-d" have discrete areas of responsibility and jurisdiction­which in itself is repugnant!-but these areas inevitably overlap, espe­cially in such a fundamental con­cern as the definition of Jewishness. Israel. after all. is aJewish State. and as such it is impossible for the ques­tion of Jewish identity to be conve­niently pigeon-holed into one cate­gory or the other. One simply cannot deal with it in a sterile secular envir­onment (even putting aside for the moment Rabbi Axelrod's argument that the issue of Jewish Identity has absolutely no place in a secular court in the first place). Thus, dissent based on adherence to religious convictions cannot be dismissed as "contemptuous" -certainly not from

The Jewish Observer, April 1987

For the Supreme Court to pass judgment in any way on the religious identity of Ms. Miller or any other claimant to Judaism is a blatant invasion of a secular body into affairs outside of its jurisdiction.

a Jewish perspective, and not even from a democratic perspective. Think for a minute: Is there another West­ern democracy where counsel pro­ferred by members of the clergy. would be similarly condemned as contemptuous?

What we are faced with. then, is another chapter in the ongoing ef­forts of the secular establishment to chip away at the religious under­pinnings of Israel by narrowing down the rights of its rabbis. No doubt the political onslaught of the Conservative and Reform groups in the United States, with their huge public relations campaigns in Israel. are beginning to bear fruit, for a frightened government leadership fears that its flow of dollars will be diminished unless the wings of the Orthodox are clipped. The only via­ble solution to this dilemma is for Orthodoxy in Israel to close ranks and recreate the unity in the Torah community which in previous ad­ministrations had helped stave off the incessant attacks against To­rah's sovereignty. Continued frag-

mentation within the Torah com­munity can only lead to further ef­forts by an encouraged anti-Ortho­doxy to flex its muscles.

B. ON THE PERSONAL SCALE: MS-ING IN ACTION?

T he Jerusalem Post which had backed Suzanne Miller's peti­tion to be recognized as an

unhyphenated Yehudi, granting unqualified recognition to her Re­form conversion, felt betrayed by Ms. Miller's yerida. It was as if the entire country had been set on its head because of the human dimension of an ideological dilemma, and then the human being disappeared. They were left with an abstraction with­out persona.

But there was a human side to this episode, and it is laced with the tragedy of a confused person being misled and exploited. In an exclusive with Denver's Intermountain Jew­ish News (Mar. 6, '87), Ms. Miller reveals that she had not been told

Not just a cheese, a tradition ... Haolam, the most trusted name in Cholov Yisrocl Kosher Cheese. A reputation earned through 25 years of scrupulous devotion to quality and kashruth. With 12 delicious varieties. Under the strict Rabbinical supervision of K'hal Adas Jeshurun, :t\l.Y. I Haobm, a tradition you'll enjoy keepmg Hao allL

Cholov Yisroel THLT\\H\RO:: .. \\'nRLDCHEESECl'..1:--:c '-.;E\'i '\ORK:-.<\ .........

The Jewish Obseroer, April I 987

that her Reform conversion would not be recognized in Israel. As she tells it. she "felt drawn to Judaism" for many years, but Rabbi Kline of Colorado Springs, who had presided over he conversion, made the fatal error of making Miller into a "Jew­ess" without having her fulfill basic requirements-and short-cuts born out of misapplied compassion can only beget tragedy. (see box)

Once Ms. Miller arrived in Israel. she was recruited by Uii Regev, an Israeli lawyerwho graduated Hebrew Union College, to serve as a test case for recognition of Reform conver­sions. ("I said yes ... I do want to bea test case .... I was thlilled because my name was mentioned in the Knesset. I was thrilled out of my mind.'')

Why did Ms. Miller leave Israel before her case was concluded? Be­cause her father was sick and alone and needed her. Because she realized that "I was turning the secular against the religious. I really didn't go to Israel to stir up trouble, al­though it happened." And because "I was really off-track. ... I had not stu­died Hebrew like I should have. I did not go out to really find a steady job. I felt toward the end that !just couldn't do it."

One might say that Ms. Miller ended up a tragic footnote in an ideo­logical controversy. Unfortunately, when a movement pulls individuals out of their personal arena of needs and makes them into symbols, it is at the cost of their humanity.o

17

"Behold, a people that dwells alone and is not counted among the nations"

(Bamidbar23, 9)

"You write that the Torah isolates us. True! if it did not, Yisroel would long since have lost its identity. Look what struggles are required to preserve the purity Qf Yisroel's

spirit within our people despite this isolation." -Rabbi S.R. Hirsch, Nineteen Letters. Letter 15.)

W e are all aware of our need to follow our own path and destiny as Jews, separate from that of the world at large. Usually we

think in terms of spatial, physical separation-not to get entangled in the society that surrounds us. Yet, the first to be given the name of"Hebrew," Ivri, meaning one who stands on one side, with all oth­ers on the other side, wasAvrahamAvinu-and he very much interacted with his world. He com­manded the respect of his contemporaries, who saw him as a prince; he drew them into his home, he taught them, and he prayed for them. He most certainly lived within his world.

This should make us aware that separateness is not necessarily a matter of physical proximity or lack of it; rather, it is a state of mind. Even where we cannot-or should not-withdraw into our own "four cubits," we must culti­vate a sense of being different. the ability to "tune out" and internally distance ourselves, at whatever price this may cost.

In a physical ghetto, this may not be crucial-but, faced with the presence and openness of American society, it must be perceived as vital to Jewish survival. The following remarkable account of a time antedating the Day School, Yeshiva and Bais Yaakov era, shows that even under the most difficult conditions one can develop the inner independence that is the work of the G-d conscious Jew.

Today. in the large cities, we do have our schools, our glatt-kosher pizzerias, and all other amenities, within the confines of our densely populated Orthodox neighborhoods. Yet the lesson taught by the account that follows-the impor­tance of an inner detachment from the secular world -is still most relevant, challenging us to be as successful as the writer's parents were in developing and inculcating in our children a proud sense of our uniqueness. Let us begin by reading "Building a Ghetto of Our Own" by Edith Krohn.

BUILDING A GHETTO OF OUR OWN

W hat does the word ghetto suggest? An old-time, self­contained shtetel? China­

town? Little Italy? Born Park? Mon­sey? Scarsdale? An enclave where an appreciable number of the same type of people live together, whether by decree or by choice? This is the way a "ghetto" is usually understood.

But there is another type of ghetto. Self-imposed, self-reliant, indestruct­ible: The ghetto of the mind. A ghetto that the outside world can touch but not infiltrate: where concepts and strength comes from within, and do not rely on the "without."

Succinctly and briefly, the concept ofaghetto of the mind is the barrier the Jew erects between his Jewish­ness and the secular values of the outside world. This does not mean that he hibernates or becomes a recluse. Rather, having learned a

Mrs. Krohn nee Ackerman lives in Kew Gardens, New York. Her artide,"A Down·Home Pesach in Philly" appeared in the April '86 JO.

The Jewish Obseroer, April 1987

pattern of living spanning from the hour he awakes until the hour he goes to sleep, he knows what he may or may not do, what he can or cannot do. He builds an inner defense. If the defense is honest and effective, one can hope that there will be no crack in the barrier.

LONG AGO, NOT SO FARAWAY

L ong ago but not far away, there was a tiny group of peo­ple who lived in Philadelphia

... a lovely city-genteel and gentile. The parents were Jrum and they could not conceive that their chil­dren should be anything butjrum­even as they were, and their parents in Europe before them. Having dis­tanced themselves from Czarist Russia, the Revolution and i ls af­termath of destruction, they were grateful for America and its freedom and energy. But first and foremost they were f rum Jews.

All children went to public school, America's great contribution of free and compulsory education to civili­zation. Among these children was a 14 year-old lad in the first year of high school. The transition from elementary to high school is heady and traumatic, changing from a child to a fledgling adult in one step. Her­shel had to contend not only with a new curriculum. a lunchroom where everything was treif, but also with Mr. Classon, a gym instructor who encouraged potential athletic stars to tryout for the various sports. Her­shel. a boy with a slow smile and an unusually quiet approach to every­thing, was tall and solidly built for his age, and a candidate for the instructor's campaign.

The gym outfit was short pants and a white T-shirt. Hershel's prob­lem was how should he wear his tzitzis-under the shirt or over the shirt? Obviously not over the shirt. But then again, his father had told him that tzitzis must not be worn

19

"I f you wear those fringes, Harry, I can't let you try out for the track team. And I think you

could make it."

against the skin-only over an un­dershirt. Hershel solved the problem by wearing a sleeveless undershirt, his tzitzis, then the gym T-shirt and shorts. All would have been well, had the tzitzis not had a tendency to slip out of his pants with the fringes hanging over the sides.

After gym class, Mr. Classon called Hershel over and asked him, "What are those strings hanging over your pants?"

"These are tzitzis," he said. "Jew­ish boys wear them under their top shirts."

'What are tzitzis? And why do you wear them?" asked Mr. Classon.

Slightly taken aback, Hershel said, "They are a part of our religion. We wear them all the time."

"There are a Jot of Jewish boys here," Mr. Classon said kindly, "but I never saw anybody wear them. Any­way, next class, don't put them on when you change for gym. The gym outfit is pants and gym shirt. Nothing else." He put his hand on Hershel's shoulder and smiled. He really liked the boy.

A NOTE, BALL, AND PINS

T hat night, Hershel told his father about his dilemma. 'TH write your Mr. Classon a note,''

Hershel's father said. "I think it will be all right.''

It wasn't. Mr. Classon read Her­shel's father's note: "Please allow Harry to wear his tzitzis under his gym shirt. It is a Jewish law and I don't think it will interfere with Har­ry's gym work"

Mr. Classon was not pleased. 'You will have to see the principal, Mr. Lettinger, Harry. You cannot be dif­ferent than any of the other boys.

20

And if you wear those fringes, I can't let you try out for the track team. And I think you can make it.

Mr. Lettinger was strait-laced, proper and lived by the rules. He would not bend. The note became a ball pitched from Mr. Lettinger to Mr. Classon to Hershel's father and back again, round and round. After two weeks of note-pitching, Hershel's father said to him. "There is a way out of this, Hershel, if you want to take it. If you don't wear a begged (garment) with four comers. you are pattur (exempt) from tzitzis. So if it really means so much to you-well, don't wear them while in gym." Her­shel's father searched hisson'seyes.

"Pop, I just don't feel like a Yid without wearing tzitzis." Hershel said. Then he smiled gently, "Nu, so I won't be a track star."

Mr. Classon was not happy when Hershel told him he would not be trying out for the track team. "Is your father a rabbi?" he asked.

"No sir, he works in a factory." 'Well. keep those fringes pinned

up inside the shirt. I don't want to see them flying around." He paused a moment, "I don't know anything about Jewish law, but I do know a fine boy when I see him." He smiled and walked away.

At fourteen, Hershel had begun to build his own intellectual ghetto ...

SWEET ABSTINENCE

P hiladelphia was not note­worthy for jewish publica­tions. There was The Moming

Joumal, to be sure and the For­ward, the Socialist, anti-religious daily. And then one day out of the fabled city of New York we received THE JEWISH LIGHT(Der Yiddische Licht) and it had a section in Eng­lish. Glory be! Mother read the Yid­dish and we kids read the English. It passed from one to another until in a week it was dog-eared.

While it was not considered holy, we could nevertheless identify with what it said. And then one day, there a pronouncement in the Yiddische Light that all candy was treif! One could not tell what was in it except by chemical analysis. The children were dumbfounded. No candy? All Olam Hazeh was suddenly gone. No candy? Schoolyard? Two recesses a day? The Sunday walk to the candy store? The world was suddenly be­reft. Why for a nickel you could get-1 Tootsie Roll, 1 Jawbreaker. a large hunk of chocolate, a nice lollipop­any color, and two licorice sticks. A nickel could keep you going for 3 or 4 days.

It was a measure of our parents' strength that the children could be imbued with such character that not one chlld touched a piece of candy for years, until much later, when another pronouncement came out that Hershey's Chocolate Bar was kosher.

Meantime, after the first shock of deprivation, a kind of silly numb­ness came over us. If we couldn't eat it, wecouldatleast talkaboutit.And talk was all we did because talk was not treif. Then it was Val-

The Jewish Obseroer, April 1987

entine's Day. Valentine's Day in the early grades of public school was mindboggling. It was equated with candy and cards. All the children sent each other Valentine cards and notes. These were all put into a makeshift mail box on the teacher's desk. Two children would then deliver the cards to all the others in the class. (Every year I got two cards-from the teacher and one that I had addressed to myself. ... )

The teacher gave out small bags of candy hearts and other candy goo­dies. Candy, candy, candy. There is a special fragrance in a room filled with candy. Everybody tasted. ate. munched, and chewed candy. Only the Creator Himself could have given us the courage not to touch a single piece of candy on Valentine's Day in school.

We didn't know it, but we were already building our own ghettos of the mind.

THE GREEK DISCONNECTION

P ublic schools had names that a child identified with: John Hartranft. Joseph C.

Ferguson. John Welch. No numbers. P.S. 16, P.S. 127 would come a gener­ation later. Nor were there Bais Yaa­kovs orYeshivos yet. No yellow buses ferrying children around. You walked to your public school. with books tied up with a strap and slung over the shoulder. There was something invitingly jaunty about it.

In school children were taught the basics-not only for reading. writing and 'rithmetic, but the basics of patriotism, public weal and the pol­itical system. We learned early on that it was a privilege to be educated for free. It followed, then, that the Library was the next door to open. Teachers and parents advocated the Library. They wanted the children to learn. The children wanted enter­tainment. The Library had every­thing, from Plato to Winnie-the­Pooh to the Pyramids: from history to novels. sports and the study of the honeybee.

One day. my beloved Uncle Kal­man, a talmid chacham. came to

The Jewish Obseroer, April 1987

RIKA BREUER TEACHERS SEMINARY 95-103 Bennett Avenue, New York, NY 10033

212-568-6200

In connection with the forthcoming placement test for the school year 1987-88, interested students who have not yet submitted

their applications are reminded to do so immediately.

Special arrangements made for students who have completed one year of seminary in Eretz Yisroel.

POSITION ANNOUNCEMENT

D.M. Rein & Co. is a rapidly expanding management consulting firm active in the U.S .. Europe and the Far East. Our clients include venture capital groups. investment bankers and high technology companies, ranging from start-up companies to the Fortune 100.

At this time we are accepting applications for the position of Associate Consultant. Successful applicants will be given full training and will have substantial growth opportunity, both professionally and financially.

The qualified candidate must be resourceful. articulate, highly energetic. personable and a good communicator.

Contact: Mordechai Schreiber D.M. Rein & Co .. Inc. 100 Highway 70 Lakewood, NJ 08701 (201) 367-3300

21

Not all ghettos are physical structures. There is also an invisible ghetto that separates a person's sense of

Jewish identity from the secular values of the outside world.

our house. My school and library books were stacked neatly on the dining room table, the homework area. Idly he looked at some titles: Marcus Aurelius, Essays. Plato's The Republic, Stories of Greek Mythology. "What are those books about?" he asked.

"About Greeks," I answered promptly.

"Greeks? Hellenistehf' he thun dered. "Does your mother know?"

On the Shabbos following my Un­cle Kalman's outrage at my "Greek" books, after Mother had read to me the Parsha in the Tzenah Rehna. she closed the sejer and placed one hand over the other, as it rested on her lap. She leaned back in her

wooden rocker and asked. 'What kind of books do you take from the library?"

"Oh, I like everything. I used to read fairy-tales, stories that were not for real. but now I like fiction books that are about things that could be, but are not. really: and biographies, books about people and the times when they lived."

'What were the books about that made Uncle Kalman so upset?"

"J don't know. We're learning Greek history in school so I got some books about Greeks. There's something called Greek Mythology, about nutty things like a horse with wings (Pegasus) and statues of stone that are supposed to be man-gods and

HAVE YOU HEARD ?

22

WENE GROWING I

lHE lV!lAH COAIAIU/11/TY OF MATAWAN I ABERDEEN & HAZLET, NJ

*DAILY MINYANIM AND REGULAR SHIURIM a:MGll!iaf1UW BET JE"A!AH

*EXPANDING ELEMENTARY YESHIVA &fWHtJ/!Ei'EllllEll'A<MOE'MY

*LOCAL YESHIVA HIGH SCHOOL . lllS1TJ'lnFOFTOllAH .r TFCHNOL.OGY

• SHOf.ERSIW!80SGLATT KOSHER BUTCHER * ERINlllDESIGN PHASE, MIKVAH IN CLOSE PROXIMITY * ON..V<46l\INJl'ESTOEITHER BROOKLYN OR LAKEWOOD • .A.IST12MNJTES TO BELL COMMUNICATIONS RESEARCH * FAST, EASY COMMUTE TO N.V.C. BY EXPRESS BUS OR TRAIN * HOMESMOREAFl'ORDABU: THAN IN MOST JEWISH COMMUNmES

RABBI ARYEH SOKOLOFF (201) 583 - 6262 583 - 5617 583 - 1229

.us1' f MlE' HKMISllT ff?A OI'" THE G4RPENSTA1t PARkWAY

lady-gods. Nobody believes that stuff, anyway. Then I got a book on Plato. He was a big man in law and philo­sophy as they understood it at that time-but l don't really understand all of it. In a way. though. I think he believed in Hashem because he said that there was a Higher Being Who created everything and kept it going according to a system that he created."

"Did you get any other books?" "On the way out, I picked up one

called MarcusAurelius. It was on the same shelf. He was called a Stoic. I couldn't figure out what that is. He said he was a man of peace and he was called a Peaceful Emporor. but he was in a lot of wars anyway. He didn't like Christians so he threw them to the lions. I don't know what Uncle Kalman was excited about."

My mother smiled."! think you're right. You don't know what the books are about. Maybe they are too old for you. But anyway, did you know that when the Greeks were in Eretz Yis­roel they were responsible for a lot of young Yiddishe kinder (young peo­ple) to schmad (convert)?

"They introduced ways of living that were against the Torah and lots of Yidden followed them. They, the Greeks. became the beginning of the second churban. Uncle Kalman is a big talmid chacham. he knows a great deal about our history. Maybe he does not want you to be influ­enced by their writings."

l thought about it for a while and then said, "If you and Pop teach us what's right in Yiddishkeit. then we will understand what is wrong, and we will be able to judge for ourselves."

Mother thought for a while. "! think you'll be all right." she said quietly. "But take those books back on Monday. They are too old foryou."

The Jewish Obseroer. April 1987

STAND-OFF AT VALLEY FORGE

0 ne day. one of my brothers announced. "Teacher is tak­ing the class to Valley Forge. l

wanna go. I need a dollar for bus fare."

Said another brother."! was there two years ago. The whole class went into a church. Teacher said that that was where George Washington prayed when the Revolutionary War was not going so good."

"Did you go in?" l asked. "Almost,'' he said carefully. "Then I

said, we're only allowed to go into synagogues not churches. I'll wait right here by the steps."

"What did your teacher say?" Mother asked.

He hesitated a moment. Then. "Nothing. She just said, 'In America thereare no ghettos. You're free to go where you want to go.' "

This was heresy. We looked from Simon to Mother and back to Simon. 'What's a ghetto, Mom?"

Mother turned from the food counter where she was always busy, drew herself up to her regal 5'2" ,and said slowly, "People think a ghetto is where Jews had to live when they were not allowed to live in the rest of a city. Many cities in Europe did have ghettos. and your teacher is right: in America there are no ghet­tos. But your teacher does not really understand a ghetto. It can be a place where a large group of people live together by choice because they don't want to mingle with others, or it can beaghettoofthemind,where­by a Yid can live anywhere and still be his own person."

"So, if in America we don't have to live in a ghetto, doesn't that mean that we are free?" Simon expressed the question as though he were stat­ing a fact that he understood.

Mother looked at us intensely. 'We are free. but we are not free," she said quietly. "To remain afrum Yid, you have to make for yourself your own ghetto. The ghetto of your mind. Because we live in such a good coun­try. where we are free to live and work where we want to, a Yid must remember that he is never free to join everyone else. He is bound by the

The Jewish Observer, April 1987

laws of the Torah and Tradition. and must live by them."

"Then we are not free," Simon said tn a kind of anger. "You can't be free and not free.''

l had a sense off ear. l think Mother also had a sense of something inex­plicable, something l couldn't quite grasp. We exchanged a glance. Then Mother looked squarely at Simon.

"You are free to leave this house. Do you want to?" she said softly but firmly. Why is she saying that? l thought wildly. He might!

Simon replied. "Of course not. why should l?"

"You don't want to because you feel safe here. You are secure. The Torah and its laws are our security. We are free when we live by those

PINCHAS MANDEL Over 35 Years Experience in Kvura in Eretz Yisrael

•Dedicated to Kavod Haniftar with personal responsibility throughout service

•Highly recommended by Gedolai Hador -Here and in Eretz Yisrael -

1569 - 47th Street, Brooklyn, New York 11219 Day & Night Phone (718) 855-5121

Honesty - Integrity - Reliability Cl 1ESED SHEL EMES d~ under'.>tood <ind practiced by one active in the industry moil' th..in half d cPntury.

Taharas Haniftar Should Never Be Commercialized

RAV HIRSCH IN ONE VOLUME A BRILLIANT PRESENTATION OF HIRSCHIAN TORAH PHILOSOPHY • A New Translation of the Torah Text and Excerpts from the Commentary of Samson Raphael Hirsch Edited by Rabbi Ephraim Gratz Translated by Ms. Gertrude Hirschler

• Full selection of commentaries most representative of Hirsch's philosophy and approach to Torah.

• Hebrew text set in large. beautiful modern type. with vocalization and cantillation

• Features au the Haftaroth and their alternative readings according to the customs of Anglo-Jewish communities around the world. newly translated and with concise introductions.

• Includes the five Megilloth. with ·introductions and translation. for handy reference.

The Pentateuch T'rumath Tzvi by Samson Raphael Hirsch 71/2" I 101/c" 1088 pages

ho can retell th'e great works of the righteous goon Rabbi S .R. Hirsch. ?'·::ri')

to the publishers. Judaic a P'ress,for they have performed a most meritorious act: to benefit the Jewish community with the lightoftherorah of the great gaon, ~"::tr Great reward is assured 10 those·who

disseminate his scholarship. especially to theeditor,Rabbi EphraimOratz; to Ms, Raizel Hirschler ,for her translation and

Rabbi Yaakov Yitzcha.k Halevi Ruderman, Rosh Hayeshiva, Ner Yisrael, Baltimore,. Md.

D1stnbuted 1n the United States and Canada by lsra>;<I Book Shop, Inc 41 O Harvard Street Brookhne. Mass. 02146 (617) 566·7133

BULK SALES TO SYNAGOGUES WILL RECEIVE SPECIAL CONSIDERATION

23

"I fin America we don't have to live in ghettos, doesn't that mean we are free?"

'We are free. but we are not free." laws. lf we go away from them. when we join and try to be like the rest of the world. we have no security and we can be pulled into a current of disaster." She spoke in a rich Yid­dish. Where did she get those big words? I wondered.

world. We can be with them, but not of them. We can do what they do, but only up to where our laws of frum­keit allow. Then we draw a line. We cannot go further with them."

"I don't understand you, Mom," Simon said in a strange kind of anguish. "Suppose I would have walked into that church. What would

"The ghetto of our mind builds a line of defense against the outside

24

\Vhat would you do if xou could not work

for one full year? How would you pay for food, clothing

and lodging for the entire year?

T h~s n1L~v sound. ridiculous to _\:nu no\\', but to sc:vral ~hou~a1.1d fr1n1i'.ies in Er('~Z Y1sroel \Vho \v1ll not \Vork this vc<ir bec<1use of Shnutah. It is i.l reahtv. Herc, 111

1\1nerica, \\'l' have ;in opportunity to share in this <nveso1ne ivtitzvah that conies along only once in seven .\'ears and to help those courageous fiu·111ers survive a very diflicu lt yc<1r.

The finned ivlerkaz 1\rtzi leShnn1rei Sh 'vi is, fr,unded hv the \vorld rt'!lO\Vcd n1cn1bcrs of J\.Ioshav Kon1en1ius under the leadership of thPir -sainted R,:n·. R.:ibbi Binyornin MendE'lson. 7"!H. is the In<tjor fbrcc in Eretz Yisrod that has spread thr consciousness of l\llitzvos Sh'viis throughout tht• land. Through its progr.:uns ofpuhhc educ,1tion, econornic support, and alternative c1nploy1nent systen1s, the r;inks of Slnnitah~ observant fi1nners nillju1np this year to an cstin1ated 3.000 in alrnost 200yeshuvin1 of all stripes cind colors.

Hut fi.1nds are desperately needed 11011' to sustain this \Vork anrl to help our brothers in t:n'tz H3.Kedosha. i\ll of the rnajorTorah leaders in Eretz Yisroel and An1ci-ica have appc:iled to you (see inserts) to help these heroic tanners in their holv task.

Don't let this Mitzvah ~pportunity slip .-:nvay .. respond today. Ren1en1ber. your one donation has to last a \vholc vear. so rnake it a large one. please. -

RABBI El.YA SVEI RABBI l'AAKOV PERLOW (Noveminsker Rebbc) 'l'reri.surcr.-;

RABBI AVROHOM KLIER.1' Din'ctor

I wish to respond to the appeal of the Moetzes Gedolei, HaTorah by enclosing my ron-tribution of$ to Keren HaSh'viis.

OS1000 0$500 Ds::H:;o OS180 0$100 0$50 Dother Mail 10:

Nanw _____ --------------- Keren HaSh'viis Suite 1200

1\ddress--------------- 8..!- \\'i!liam Street City ________ _

have happened?" He walked in, I guessed fiercely. He walked in.

"Mein kindt (my child). from the outside, nothing. From the inside. you would have made the first break of your sacredness as a Jew, your holiness, your dignity, your differ­ence from any other boy on the 'street'."

Simon stared at Mother. His face was tight and his eyes glittered with a hint of tears. "A small cut is nothing," Mother said nonchalantly. "It's easily mended. The ghetto of the mind is a whole system of lines, where we may and may 'not go, what we may and may not do. And the mind is the window of the neshama."

"Mom," Velvel broke in, "if 1 don't go to Valley Forge, can I have the dol­lar for myself?"

Evetyone laughed. Mom took down the cookie jar and brought out a glass quart of milk. We fell to it hungrily. No more tension. We ate happily.

Years later. I asked Mother if she had ever asked Simon whether he had indeed gone into that church. Mother smiled enigmatically. "Did you?" she asked.

S imon was one of the first to leave Philadelphia and go to a New York yeshiva. The lines

in the ghetto of his mind held fast. He was more stringent in his obser­vance than many a young man who had the advantage of an elementary yeshiva chinuch, but not the chi­nuch of adversity. o

Olt<Jk)g sent upon reque~t S€rid$i.OO forhandfing to ·--l'UIUCA--· 1860 South Taylor Rd-- Clevel<md H,€:i9hts,-Ohio 4411&

The Jewish Obseroer, April 1987

Home Attendants

needed for housekeeping and personal care for the

disabled and homebound good pay and benefits

Boro Park, Bensonhurst and Flatbush Area full-time live in positions only

Project OHR Inc. (Office for Homecare Referral)

1308-40th Street Brooklyn, NY 11218 (718) 853-2700

!iJ1"11i1"1 11"11J 11Ji - 1"1i:s71:JW ii::::i:::i17

ttEBRJ\\CJ\ CLEARANCE SALE ,uoJ\\CJ\- WARE\-\OUSE AT CLEARANCE PRICES!

* T 11ke advantage of this unique opportunity to e11large your library or stock up on gi~s at ma;or price reductions!

A Colle<tor's Item:

Soncino English Talmud d ·monly 1ovolumes-3Se an

Hours:

. Kodshim Tohoroth zera1m, ' in mint condition,

elegant. genuine 22-ca~at gi1t-edge. buckram bind1ng.

Sunday to Thur.day 9:30 a.m. - b: 30 p.m. Friday 9:30 a.m. - 2:30 p.m. Directions: Take the F train to the East Broadway station.

26

"Teshuvah is in the air now, inflammable; one has only to"

.k ~ light and it flames up stn t a R<ibbi Simcha Wasserman

* The annual Otzar Hasefarim Shavuoth sale has hooks of t111 publishers at substantial savings!

BOUND & UNBOUND CURRENT&SHOPWORN

OLD & ELEGANT ODD VOLUMES

EVEN BROKEN SETS OF CHUMASHIM, MISHNAYOTH,

SHEILOTH UTESHUVOTH

CASH & CARRY ONLY

* Books in Hebrew, English, Yiddish. Out of print/almost out of print. Recently printed Judaica and Hehraica all at giveaway, dramaticall!I reduced prices!

S. Goldman - Otzar Hasefarim 33 canal Street New York, N.Y. 10002 12121674·1707

Anatomy of a Search Exciting, profound. and thoughtful - this fascinating book is the

story of many brilliant and accomplished people who found their way to

T eshuvah in unbelievable settings. Here are just a few: D A South African physician in a bush country emergency room O The head of a Buddhist monastery in Thailand. who sends a Jewish

searcher to a yeshiva in Jerusalem O A leading Israeli Air Force ace five miles up in the sky DA comparison between a "Torah wife" and a "secular wife"

This beautifully written. eye-opening book is can't-put- down reading.

by Dr. Aklva Tatz Hard cover $9 .95 Paperback $6.95 Available at your local Hebre..,v bookstore or direct from publisher:

'~,~ fiL, 1969 Coney Island Ave/Brooklyn, NY 11223

D1rec1 mail: Pk aw add $1.95 per order for postage & handling; NY$ residents add appropriate sales tax /,r,1d1 di,1obu10r_ J. Grossman-Mesorah Malitzim I Rechov Harav Uziel 117 I Bayit Vegan, Jerusalem

The Jewish Observer, April 1987

BOOKS

WAKING UP JEWISH, by Uri Zahar, translated by M. Weinberg (Hamesoreh Puhl., Jerusalem, 1985, 811.95-hardcover: $8.95-softcoverl.

This is a masterful translation of a most remarkable book-the autobiographical account of the author's path to teshuva. Until he turned to Torah, Uii Zahar was the top comedian, satirist, film producer and talk show host on the Israeli scene-the embodiment of modem secular Israeli society. Obviously he was a man of great intellec­tual gifts. When he accepted the challenge of investigat­ing whether there is a G-d who gave us a Torah at Mount Sinai, it was these gifts and his inner integrity that forced him, reluctantly, to accept the truth of Torah. And these same gifts are evident in this record of his pil­grimage.

It is not easy reading. for it is addressed to people who want to make a real critical effort to get at the truth. In writing for them, the author deals with many major top­ics of concern to modern man. This reviewer wants to single out only two: the discussion of the adequacy of modem scientific and pseudo-scientific approach to reality, and the demonstration that there is no way to account for the Tanach except by accepting the Revela­tion at Sinai as a fact. But this book must be read in toto-an experience the reader will not readily forget.

The Jewish Observer, April 1987

COLLECTED WRITINGS OF RABBI SAMSON RAPHA­EL HIRSCH, Vols. II and IV (Feldheim Puhl., New York­Jerusalem, 1986, $14.50 ea).

In an earlier issue of JO, tribute was paid to the great undertaking of the Rabbi Dr. Joseph Breuer Foundation and the S.R. Hirsch Publication Society in sponsoling the publication in English of these collected writings. The two most recent volumes in the series more than live up to the high standards set by the earlier ones-both in the excellence of the English translation and in the bril­liance. importance and timeliness of the contents. Volume II completes the series on "The Jewish Year" by offeling the author's essays on the months of Elul to Adar. There are few topics of concern to the contemporary Jew that are not dealt with in these essays. Of particular signifi­cance is the essay on "Belief and Knowledge" and the discussions of Hellenism and secular culture, of science-its promise and its pitfalls-and of Chlistianity.

Volume IV is devoted to "Studies on Isaiah" and to "Essays on the Psalms.'' The Latter Prophets are to most of us almost a closed book: they seem repetitive in their admonitions, outdated in their targeting on idolatry, and impenetrable in their style. Yet, they were written down because they have a message for the ages-and Rabbi S. R. Hirsch in this volume provides a translation of many of

27

28

KASHRUS MAGAZINE @&@~

the 40 page bimonthly magazine for the kosher consumer

'vVc monitor for you • l\·lislabckd Products • Parcvc I Dairy • New Products

• Unauthorized Syrnbols •Supervision (~hanges

(1thcr features: The Kashrus Traveler, Consun1cr Alen, Kosher Services, \Vhat's The Bracha, Ask Dr. Zin11ncnnan

5 - 40 page issues I yr.

SUBSCRIPTION ORDER FORM'

U.S Ol\·1 Sl(l 0 yr~ $180} S26 0 '<E\V Cm ()vcr_.;c,b

Ci I ~T, SlH 0 vrs $34) S dr,iwn 0 I >r $20 0 ;Ts. / S}R \111 N.Y Bank

0 RF>;E\VAI 0 ClFT

NA~1E

HOW TO ACHIEVE WEALTH

Worlc hard. Pray. Decide that you are rich. Consider what you would do with more money. Give charity. Be humble. Study Torah. Honor your spouse. Honor the Torah. Honor Shabbos.

If all else fiJils. Study the sources of this booklet.

Discover the secret to wealth and Birkas Hamazon. Ask your local bookstore to order from Eichler Publications, 1429 Coney Island Avenue, Brooklyn, New York I 1230, 718-258-764-3. Special rates for bulk orders with imprint for fund raiser events or celebrations.

the salient passages in Isaiah together with an inter· pretative commentary that addresses itself to our con­cerns (e.g .. the meaning of exile. section VII. and redemp­tion, section VIII). Likewise the essays on a number of chapters of Tehillim effectively dispel the view that Tan· achcontains exaggerated. hyperbolic, and inflated ideas, and show. e.g., the profound ideas and emotions ex­pressed in the Psalms. In the process, such concepts as the relationship between individual and community. moral corruption and Divine providence are discussed. It should be noted that the reader will derive the greatest benefit from this volume if he studies it against the background of the author's major works. notably his commentary on the Chumash.

AIDING TALMUD STUDY, by Aryeh Cannell (Feldheim, Jerusalem, 1986. $6.95-hardcover, $4.95-softcover). BREAKTHROUGH TO LEARNING GEMORA, by Zvi Zobin (Feldheim, Jerusalem, 1986. $3.95). GATEWAY TO THE TALMUD, by Rabbi Meir Zvi Berg· man (Mesorah Publications. Brooklyn, 1985. $12.95-hardcover. $9.95-softcover). TRACTATE TA'ANIS: Commentary and Study Guide, by Nachman Cohen (Torah Lishmah Institute, Yonkers. 1984, $15).

In different ways these works all reflect the growth of Torah study, and in particular the interest of many who would like to advance to higher levels but need help of one kind or another. The first two works listed are designed primarily to help the Talmud student with his practical problems. Rabbi Carmell's book represents the fifth edition of a publication that appeared first in l 971 and has been expanded to be of maximum usefulness. lt combines a dictionary- of key words and phrases occur­ring in the Gemora. a list of common and-important· ly-not so common abbreviations. a very useful intro­duction to the grammar of Talmudic Aramaic, tables of Talmudic measures, a chart of the various generations of Tannaim and Amoraim and maps of where they lived. There is also included an excellent translation of Rabbi Shlomo Hanagid's Introduction to the Talmud. All in all. this is a priceless treasure house. and its popularity is well-deserved.

POSITION AVAILABLE Vibrant Torah Insd.tufi(i!'.l· i.n large out.offo'-"f) community seeks capable Ben. To.rah for exciting · position .Involving educational·· outreach a!'.ld financial development.

Please call3l.2·262.11s1, 718, 788·6'/00, <>r 718-854'2596

The Jewish Observer. April 1987

Rabbi Zobin's book pursues a somewhat different objective-to describe problems commonly encountered by the beginning Talmud student and to help students and Rebbeim diagnose and solve these specific prob· !ems. As he points out correctly. frequently intelligent and gifted people are not successful in Talmud study because they were never properly given the skills needed. In an impressive. systematic. manner he deals with prob­lems of reading.language. attention, interpretations, etc .. breaking each down into its basic parts and offering concrete advice on how to handle them. This book deserves the careful attention of anyone concerned with Talmud study-and particularly of those who are charged with teachingyoungstersand older beginners. While the scope of this review does not permit listing all the various issues touched. it is obvious that the author has master· fully devised a way to solid advancement in learning.

Rav Bergman's book is a scholarly work that reflects the tradition of the distinguished author. It was tra,ns· lated from the Hebrew original into English by Rabbi N. Kasnett. and edited by Rabbi T. Z.Aram. It is a systematic exposition of the history. development and principles of Torah Shebe'al Pell-from Sinai to the Vilna Gaon. The author presents the chain of tradition and the founda· tions of the various works that make up the Oral Law­Mishnah. Talmud. Midrashim. and later works. He includes the rules determining how questions of law are to be decided: a very important section giving the exact meaning of Talmud terms: an exposition of the rules of biblical exegesis. and a listing of Talmudic weights and measures. Source references and copious footnotes en­able the interested reader to pursue further any aspects of particular interest to him. As Rav Shach stresses in his Haskamah to the Hebrew work. it will make it possible for all students of Torah to obtain the fundamentals presented in this work from a reliable source.

This work is indeed a remarkable achievement. cover­ing as it does the entire range of background information needed by the Talmud student for a proper understand· ing of the material he deals with (if there were anything additional that could perhaps be desired. it would be a somewhat more elaborate treatment of the origin of the Mishnah, with reference to the work of the Daros Hari· shonim. since this subject is so crucial from the angle of hashkafa and historical understanding). The original

The Jewish Observer, April 1987

•Analyzes. •Evaluates •Comments. •Inspires.

•Reports. •Reviews. •Reflects. •Projects.

THE

JEWISH OBSERVER

Wedo more than just observe.

-----------------------Subscribe, Renew or Give The Jewish Observer

now and save. 0 One Year/$18.00 (for ten issues) 0 Two Years/$30.00 (a $50 value) 0 Three Years/$40.00 (a $75 value) 0 Outside the U.S.A. add $I 0 a year

for each year ordered.

U.S. FUNDS-DRAWN ON A U.S. BANK ONLY Suite 1200, 84 William Street, New York, N.Y. 10038

Send magazine to:

Name

Address _________________ _

City ______ State _____ ~iP·---

0 Enclose gift card 0 Master card 0 Visa

Account No. DDDDDDDDDDDDDDD Expimion date DD (month) DD (year)

Signature _______________ _

29

YESHIVA RAMACH Talmudical University of Florida

is now accepting a limited number of serious and capable Bochurim for a special program

combining Iyun, B'kiyus and Hashkofa.

Under the personal direction of the Rosh Yeshiva

Horav Yochanan Zweig, Shlita Interviews in the New York area for the

coming Z'man can be arranged by calling 305-534-7050 or by writing to

4014 Chase Avenue Miami Beach, Florida 33140. Scholarships are available.

l'IOW IS THE TIME TO: Thank Hashem for your ears.

30

Motivation ••• The Torah Way

Study verse 17.:24 in MiShlei.

8Uy a new &fer. Contribute 101 <lollars to a lot::al Yeshiva.

Remember Miriam.

Learn how to play a 'Shofar'; buy one.

Walk a mile to visit a new Yeshiva. Say I'm sony to an old friend

Run to do a mitzvah.

Learn some Yerushalmi.

Oet to shul 8 minutes early.

Study a commentary on Tehillim du.ring meals.

Eat a new food 'L'Shaim Shomayim'. Volunteet at your neighbor's .son:S Yeshiva. Sing a chapter ofTehiltim,

Se't your watch 6 minutes early.

Smile at yourself.

Make a new friend.

Compliment an associate. Use time as if it were becOmi.ng extinct(

If NOT NOW, WllENmEN?

ACTl"IOW! Order_your copy frOm your local bookstore.

Bookstores may order from Eichler Publications

1429 _COn'ey_ Island_ Averlue Brooklyn, New York 11230.

Hebrew work has gone through several editions and this can surely be expected from this English edition.

In the preface to Rabbi Cohen's volume on Ta'anis, the author analyzes the reasons why many former yeshiva students do not study Gemora. In all too many cases this is due to a lack of basic skills which are needed to derive satisfaction from Gemora study. Hence the Master A Mesekhta series. of which this is one volume. It provides necessaiy background material. gives a summaiy outline of each Sugya, delineates the discussions of the Gemora and the analyses offered by the commentators. and even explains the aggadic sections. The book, which has Has­kamos from Rav Ruderman"'""'"'· and Rav Gifter "'"'"'"'· has been written primarily for those who have a back­ground in Talmud study: but it will be veiy helpful at any level. since it is in effect a companion to the text of the Gemora. explaining its basic thrust and then the mean­ing of the commentaries-all in veiy systematic outline form. The author deserves great credit for devising such an effective aid to Talmud study.

The volume on Nedarim has already been published and the one on Sanhedrin is scheduled for publication in the fall.

The monumental ArtScroll Mishnah series. offering the text of the Mishna with translation. anthologized commentaiy. charts and diagrams, has reached the half­way point to completion. with the publication of these new volumes, worthy additions to those published pre­viously:

SHEVI'IS (Zera'im ill, 6), prepared by Rabbi M. Rabi­novitch and Rabbi H. Goldwunn, edited by Rabbi Y. Danziger (Brooklyn, 1986. $14.95). This volume is of course of particular interest in this Shmittah year. BAVA BASRA (Nezikin le), by Rabbi M. Roberts, edited by Rabbi Y. Danziger (Brooklyn. 1986. S 16.95-hard­cover, $13.95-softcover) BAVAMETZIAH(Nezikinlb), byRabbiA. ¥.Rosenberg. edited by Rabbi T.Z. Aram (Brooklyn. 1987, $16.95-hardcover, $13.95-softcover.

KATZ FAMILY HOTEL

LAKE HOUSE We are Open Passover thru Succos

Enjoy a traditional atmosphere amidst over 200 lovely rolling acres ... with delicious glatt kosher meals and excellent accommodations. Cholov Yisroel & Glatt meats, indoor pool-Sauna-Whirlpool-separate swimming, a Kosher L'Mehadrin house, a hotel as warm and friendly and as reliable in Kashruth as your own home. Write or call for brochure & rates.

LAKE HOOSE HOTEL WOODRIDGE,N,Y.12789 (914) 434·7800 or (212) 923·8600

NOW BOOKING GROUP PACKAGES

The Jewish Obseroer, April 1987

A TIME FOR ALL THINGS: The Weekly Portion, a New Dimension, by Nachman Cohen (Torah Lishmah Insti­tute. 25 Clifton Ave., Yonkers, N.Y., 1985, $6.95-hardcover, $4.95-softcover).

This interesttng little volume is predicated on the principle that "time is the fundamental quality in the universe," and therefore the changing seasons of the year each have their special significance. The medium that alerts us to the varying nuances of the year is the weekly Sidrah, and the author has set out to show the connec­tion between each Sidrah and the time of year when it is read. Drawing on a wide range of classical sources. he provides many interesting insights. An example: Chaya Sarah is always read in Cheshvan-the month in which Sarah died (as well as Methushelach and Rachel), and which calls upon us to give attention to the significance for us of the death of the pious. This is a particularly useful work for teachers. but provides material for thought for any reader.

WAYS OF PEACE, by Rabbi David Vinitsky (Darkey Sholom, Queens: Shemos 1985, Vayikra 1984: $3.00 each, plus shipping and handling).

One of our most serious educational problems is the inculcation of good midas. To get children to give more thought to their behavior toward others and to apply Torah values to daily life. has proven to be a most difficult task in a world so bereft of self-discipline and ethical standards. Rabbi Vinitsky has therefore rendered a real service to the community by designing a six-step Midas development program, based on the weekly Sidrah, for students of grades five through nine. Each of the little volumes contains self-contained units on each Sidrah devoted to one concept and with review questions. The higher grades will find the text easy to grasp; in the younger grades the teacher may have to help the stu­dents to some degree. Since this work is primarily designed for school use. a school discount for quantity orders can be obtained from the author (68-49 Bums St., Forest Hills, N.Y. 11375 ). It is to be hoped that he will be able to complete the entire work before long.

Vacation in a Torah Atmosphere at

CAMP YESHIVA OF STATEN ISLAND

in the Catskills Spacious Bungalows & Deliciously Prepared Meals.

We are proud to announce that the well known Rabbi Yisroel Kleinman will be Leaming & Day Camp Director.

Call (718) 356-5119 or (718) 356-5412.

The Jewish Obseroer, April 1987

FEIVEL KIRSHENBAUM, Ph.D. Registered Investment Adviser

Money Management and Financial Advising

Fee only. No sales or commissions.

(914) 352-1919

SINGLE&,, DOUBLE BREASTED * MENS' SUITS *

SILBIGER'S •Slacks * Rain\vear • All Wool Coats * Sports Jackets

Unbelievable Prices 1769 51 St., Brooklyn, NY {718) fl54-119{) Daily 4:00 p.111.-9:00 p.nl.; Sunday All Day

Silbiger Suits You Best

ANNOUNCING A MAJOR STUDY AID FOR EVERY STUDENT OF THE TALMUD. YOUNG OR OLD

SEFER KOL HAMIKRAOS SHEB'TALMUD BAVLI ~

I. Every Single Posuk Quoted Anywhere In Shas, With Clear Vowels and Trop.

2. A Simple, Clear Explanation Of All Difficult Words Or Phrases.

By Harav Hagaon Mordechai David Rubin Admor Of Sasregen

This Sefer 1s being sold 1n all Hebrew book stores or send $20 tax deductible donation to

Kinyan Sforim K'Hal sasregen 1279 East 24 Street, Brooklyn, New York J 1210 (718) 338-9633

Please Note! We are seeking memorial grants ( 1:i1:> or rn:n:i ) from

individuals, foundations, heritage funds, endowment funds etc. to sponsor the publication of this sefer in the regular full size Mesechtos of the entire Shas. For further information. please contact us directly.

31

32

the beanstalc Where every man

and young man should be outfitted in the

season's finest. An outstanding updated collection for

your spring and Pesach wardrobe.

Our personal attention guarantees a perfect fit every time.

Trenchcoats, Suits, Slacks, Shirts, and more

Loaded with values and selection

1314 Avenue P Brooklyn, NY 11229 718~627-8724

Hrs: Sun, Tut>s, Wed, Thurs 11-.5 Mon 2-6, Fri 12-4

Evei, Mon, Wed & Motzi'i Shabbos 7:30-10 P.M. We ship UPS '

Famous The Dairy Restaurant

222,West 72nd Street{212J 595-8487

CholovYisroel •Shomer Shabbos Under the SupeNision of K'hal Adath Jeshurun

Open for Breakfast, Luncheon and Dinner Catering • Parties~ Meetings

S. R. "EZRA" INF ANT AID FUND

11tis is an URGENT APPEAL to aid mothers in Eretz Yisroel who are in dire need to furnish their new born infants with layettes, blankets,

sweaters, etc. In merit of this great mitzvah mqy the A/. mighty ble&\"you

in all walks of life Endorsed By

Rebetzin Rashel Krawiec Mrs. Dora Weiss Rebetzin Dobe Levovitz--Rcbetzin Esther Shain Rebetzin Bessie Safrin-Rehetzin Baila Suzholz

We also furnish linens to needy kallas

CONG. OHEL YITZCHOK 202 HewC's StrC'et, Brooklvn. :-.JY. 1J211

!T.V< l"l<_·dncl!hk')

A FUTURE AND A HOPE, Shiurim on Chumash and Jewish Thought, by Nesanel Kasnett (Feldheim Pub!., Jemsalem, 1987. $8.95).

This volume is slim in size but most impressive in content. It discusses a number of basic issues crucial to · an understanding of the Chumash-the nature of crea­tion, Adam's sin, the role of woman, Jewish nationhood, to cite a few-drawing on Maharal, Nefesh Hachayim, Pri Tzaddik, and many other sources. The essays are brief but profound, and will stimulate the reader to think more deeply into the topics raised, and perhaps even to search for complementary or alternative interpretations found in Torah literature-the author's approach is by no means the only possible one, but it is always worthy of consideration and buttressed by an array of Midrashic and Rabbinic quotations.

TORAH TREASURES, compiled and annotated by Dov Furer (C.I.S. Publications, Lakewood, 1987).

We have here a selection of thoughts and insights, culled from more than a hundred of the classical com­mentaries, on the Sidrosof Bereishisand Shemos. Excel­lently translated by Avraham Yaakov Finkel, and pres­ented in most attractive layout and design. the comments range from penetrating insights to intriguing Gemat­riyos. They cover the entire spectmm of Torah thought, from Meshech Chachmah and Panim Yaojs to Malbim and Rabbi Samson Raphael Hirsch, to Baal Shem Tov and Ksav Sofer. Of particular value to those who find it difficult to pemse the original works in Hebrew, this work will undoubtedly find a place at many Shabbos tables. One shares the hope, expressed in his introduc­tory Jetter by the Rosh Yeshiva of Torah Vodaas, that the author will continue this effort to bring Torah before wider circles.a

'BNOTCHAYILCOLLEGEfORWOMEN in BAYIT VEGAN,

JERUSALEM, ISRAEL Offers:

• Intensive Umudei Kodesh Program • Emphasis on Middot & Character • Personal & Warm Atmosphere • Te_achers Training Program • In-Depth Study of.Eretz Yisrael • Relive Tanach With On Spot Tours • College Accreditation • Fall and Spring Semesters • Community Chesed Programs

Rabbi Yehoshua Freilich, Dean For Additional Information

call (718) 441-9495 or 846-4695 or write P.O.a 16406, Jerusalem, -Israel 02-431483,

The Jewish Obseroer, April 1987

Second Looks at the Jewish Scene

Where Does A Russian Jew Find Refuge?

0 ne of the most time-honored concerns of Jews throughout our millenia-long galus has

been to provide rescue and refuge to fellow Jews suffering oppression. Jewry"s collective memory is rich in heroic endeavors at saving fellow Jews in distress. as well as some heroic failures.

Outstanding in many a frame of reference are the precious few suc­cessful attempts to save lives from Hitler"s genocide. in a setting of gen­eral helplessness and almost uni­versal indifference. Ardent Zionists have argued that would there have been a Slate of Israel in 1938 as there was in 1948, millions of Jews would have been spared the destruc­tion of World War II. While we have no way of knowing for sure. the argument is that a Jewish State serves asa safetynet,in ir miklat,an institution in service of saving Jews threatened in life and limb.

Now historians have documented that this was simply not the case in the 30's, when the Jewish Agency as a matter of policy gave priority to applications for visas to (then)

The Jewish Observer. April 1987

Palestine to committed Zionists, leaving a measly 6% for would-be emigres from Agudath Israel. In its perverse line of reasoning, securing Jewish lives may have been impor­tant but not as much as was the prospect of building a Jewish State. This is not speculation. It was the spoken credo of Chaim Greenberg. Chaim Weitzmann and other Zionist leaders. Moreover. it was the agenda for their lobbying efforts during the war. when rescue possibilities were given second priority to the cause of building the State. Indeed, when the U.S. Congress and the British Parli­ament both offered to decry the Nazi

atrocities against the Jews at the height of the War, World Zionist spokesmen would not accept the con­demnation resolutions unless they also included a call for the establish­ment of a Jewish State in Palestine. Both countries balked at this and the resolution remained unpassed.

After the war. when concentration camp survivors were interned in Displaced Person camps, Jewish Agency emissaries meticulously des­troyed affidavits that would have facilitated the refugees' emigration to Western countries. Without the affidavits, they had no recourse but to go to Israel. The individual's right to choice of destination. fmding a quiet haven in a stormy world. these took second position to the ideal of building a State.

THINGS HAVE NOT CHANGED

W hydowerakeoverthedead ashes of history? Because things have not really

changed. Hundreds of thousands of Soviet

Jews are suff eringvarious degrees of

33

anti-Semitic opression, and a large proportion of them want to leave their country for more freedom in Israel or the West. In the early l 970's the Kremlin permitted tens of thou­sands of Jews to leave the country annually-as many as 51,000 in 1979-with Israel as their claimed ultimate destination, ostensibly to

ance. In dismay, Israel saw as many as 80% of the Russian emigres be­come noshrim-dropouts-chang­ing their destination from ls.rael to America. Since then, the flow has frozen to a mere trickle.

Now that we seem to be on the threshold of a possible thaw in Rus­sia's oppressive climate (glasnost as

Mr. Shamir said that if Jews leaving the Soviet Union did not come to Israel, then "there is no importance in their migration."

"It is very sad to hear such remarks," Mr. Natan Sharansky responded. "If Mr. Shamir wants Israel to be the center of Jews all over the world, he must express concern about all the Jews, even those not ready to come to Israel."

-N.Y. Times {April 5, 1987)

be reunited with their families. Many of them, however, "revised" their plans while in Vienna, the first stop­over on the longjourney from Russia. Here they were able to ake advantage of their status as refugees and appeal to the U.S. for special visas and to American relief agencies for assist-

Gorbachev calls it), the status of the Soviet refugees is being reconsid­ered, and indeed a good case can be made for wanting these Russian Jews to stay with their original choice of destination-Israel.At first glance, chances of further cultural assimilation and intermarriage seem

34

.THE YITIY LEIBEL HELP-LINE A Free Service of the

Yitty Leibel Chesed Fund • Marital problems? • Fear ofbreak..cJ.own? •Overpowering stress? •Parent-child friction?

Do you have problems like these and are afraid or ashamed to talk to anyone? ... Do you want a trained, wise, warm professional who will talk to you on the phone?

Some of the Torah community's highly skilled psychologists, social workers, and therapists are ready to help. Your consultation will be treated with the utmost discretion. You may remain anonymous if you prefer. They understand. They're trained. They have Ahavas Yisrael.

Hours: Monday through Friday 8:00-12:00 a.m. Sunday through Thursday 9:00-11:00 p.m.

Dial (718) HELP-NOW(435-7669) This proje<:t has been approved by leading Torah authorities. For information only call (718) 43&-'1706.

far more remote in Israel than in America. Upon further thought, however, by their very choice of America over Israel, the noshrim have already expressed their lack of interest in Jewish values and ex­periences. Wherever their ultimate destination, these Jews will require a large measure of attention-unless they simply choose to remain in Russia.

NO PLACE FOR COERCION

I n either case, coercion surely has no place and yet it was to coercion that Prime Minister

Shamir has resorted, actually urg­ingAmerica to discontinue granting Soviet Jews refugee status, arguing that since they possess Israeli visas they are not truly refugees. Furth­ermore, he has accused HIAS and various other groups facilitating their emigration to the U.S. of help­ing them for self-serving motives: as refugee-relief organizations, he claims, they trade in these Jews' refugee status, and need them the way charity hospitals need patients. Without them, the relief groups would be without clientele.

Shamir has even gone so far as to suggest that the USSR permit Israeli planes to carry Soviet Jews directly to Lad, for the purpose of avoiding the Vienna stopover where destina­tions are revised, to ensure that they stay true to their announced in­tentions-actually inviting the Rus­sians to clamp down on those elect­ing to go elsewhere. (According to a news report in the N. Y. Times, March 31, there are possibilities that the stopover will be in Communist Ru­mania instead of Vienna, ruling out any possibility of change of destina­tion.)After they have sampled Israeli life, says Shamir, they will have had an opportunity to see how unfounded the Russians' anti-Israel propaganda actually is. If they wish, they can then opt for America, but at least it will be an informed choice (although they will then be in the category of ordinary yordim, waiting for their turn for entry to the USA, without any of the benefits that come with refugee status).

The Jewish Obseroer, April 1987

Why They ])ropOut~ Shatansky

By Andrea Kino. JERUSALEM (JPl's)--Natan Sharansky

scored what he called the failure of the Jewish Agency.anl:!Absorption Ministry to absorb new Russian imll)igtants;

This failure, said Sharansky, was !he main reason why many Soviet J.ews pre· ferred America to Israel. ....

"Youhavet9 make the.Rtl$sianriew• comers feel athome here/' he said}'The trouble is that many of them feel more lit home in the U.S.". · · The fotmer Prisoner of Zion noted

that _after arrivillg in Israel .from the Soviet Union, many Soviet Jews felt they had left one bureaucracy for another: ...

He said that Russian Jews made their decision in favor of America '!long before reaching Vienna," because ofletters they ~ad received from Russian Jews about Israeli· absorption procedures since the 1970's.

~Jerusalem Post Fi?fiture Service March 20.1987

Shamir's motivation is obvious. The high proportion of noshrimadds injury to insult by denying Israel much-needed population growth. But this does not justify interfering with the free movement of Soviet Jews to the destination of their choice.

This is especially sensitive in view of the countries involved. Barely a half-century ago. Jews were desper­ately attempting to find refuge from the growing Nazi onslaught. but America's exclusionary immigration policies kept thousands of would-be refugees from finding shelter here. An entire shelf of literature has emerged on this subject, from Morse's While Six Million Died. to David Wyman's award-winning study The Abandonment of the Jews, to be the soon-to-be-published Thy Brother's Blood. by Dr. David Kranzler. America has not been im­pervious to this flow of criticism, and has engaged in serious soul­searching and liberalization of im-

The Jewish Obseroer, April 1987

migration policy. suggesting a mood of atonement for sins of the past. How unseemly. how self-defeating then. for the leader of a Jewish State to plead with the American presi­dent to close the doors of immigra­tion to Jews seeking refuge, no mat­ter what their motive!

Enlisting the aid of other govern­ments to close off preferred lands of refuge to Jews in distress for the

benefit of the State sounds suspi­ciouslylike an echo of the old story­the Medina ls the primary value, to which the Jewish People are subser­vient. rather than the reverse: the State exists to serve Jewry. and when it can be a medium of rescue for the people. in any way that it can. that becomes top priority. Would Shamir but respect history and its lessons at least as much as America does.o

Th.e covet of the Marth '87: JeW:ish: Ob~rver :was ~ 0n a p115sage in Shem~ 19, 4, in. Which the. reclempti<J!l from Egypt iS;describ.edi!ltertnsof lsraell!eingcarrte<lalaf't on tlleWingsof.a.n.Eagle;The passagelswritten in the pa~tten~.~q,the·"Wlngs tlfan_eagle" are.interpreted varitlusly as representing tile ,,.tnanet Rakaood !the clouds ()f glory._see Targum Yo• nasan) and a level higher tllan the angels (see Im YakarJ. ·

Did you decide to send your son to camp this summer just in time to find out that Camp Agudah/N.Y. has

been booked solid since January? Are you not willing to compromise on ruchnios and spirit, but do want an

extensive recreational program and well-balanced, Glatt Kosher/Cholov Yisroel meals?

We are proud to announce the opening of

?N1'l''> n11)N n)n>J CAMP AGUDAWMIDWEST

n11)1 P''l "'ltY'?N o·nn ,., y;ny

L ocated near the shore of Lake Michigan, in the picturesque resort town of South Haven, Michigan. This beautiful set­

ting, just a 21/2 hour drive from either Chicago or Detroit, was formerly a four-star hotel, complete with Olympic-sized pool and all recreational facilities. The luxurious accommodations, coupled with the famous "Camp Agudah Ruach Country Spirit;' promise to make this the greatest summer your son has ever had.

The inaugural season will run from July 20 I nm1 l"=> - August 24 I :IN \J":>

For more information contact Rabbi Yosef Chaim Karmel, Director, 201-370-0046.

For registration information and applications call 312-267-7174, 267-1442, or 761-8873.

For staff information and applications call Rabbi Leibel Trainer, Head Counselor 312-743-3022.

A Chinuch Project of Agudath Israel of Chicago Rabbi Avrohom Chaim Levine, Moshe Kahn, Yisrocl Gluck, Presidium

David Langsner, Chairman, Can1p Con1mission

35

New! International Kosher Foods from Empire ...

Borekas Indulge yourself with these delicate Grecian pastries. These fluffy, all natural borekas come filled with creamy cheese or spinach.

Apple Strudel Europe's favorite dessert, filled with apples and raisins, will bring smiles to your table. It's all natural, kosher and delicious!

Pizza Siciliana Zesty Pizza Siciliana topped with onions and peppers or with mushrooms brings you the best from Italy. You'll love the delicious blend of tangy sauce and Cholov Yisroel cheeses'

Bring some joy from the old country to your table with these kosher taste treats. Empire bakes them to perfection, naturally. So convenient... all you do is heat, serve and enjoy! Ask your grocer for these new kosher pleasures from Empire.

THE MOST TRUSTED NAME IN KOSHER FOODS. 1 (800) EMPIRE-4

Imported from

ISRAEL!

~ ~

Second Looks at the Jewish Scene

.

FOOD, FOOD, FOOD A Matter of Taste

W as history being written? Not really. But a milestone of sorts is certainly being

passed, when an entrepreneur can rent an exhibition hall at New York City's spanking new Javits Conven­tion Center for a Kosher Foods & Jewish Life Expo. and lease out every inch of available space, with other would-be exhibitors trying to squeeze in; when 60.000 people line­up for hours for a chance to pay $5 to look at displays of kosher food, to sniff and to sample; when the said Expo proves so successful that com­peting publicists are spotted photo­graphing every booth and display, and the entrepreneur behind it all has already negotiated for an Expo II

The Jewish Observer. April 1987

in 1988. Something notPworthy has transpired in Jewish life. So we offer a few observations.

First, the ob•ious: •People will pay a lot of money and suffer a long wait in line to (a) experience something Jewish, (b) find a distraction. (c) get a free sample of food, (d) discover some new ideas in food preparation, (e) learn about the newest titilating­to-the-palate imports, (fl see the

latest in Jewish books and music, (g) have fun, (h) do what everybody else seems to be doing.

• Behavior at food counters in a midtown-Manhattan convention hall. at a heimische Kiddush, or at an upscale smorgasbord can be equally reprehensible.

•The Kosher market has grown in numbers and sophistication, and the food industry has more than

kept in stride, even to the point where a number of non-Jewish manufacturers felt it worth their while to exhibit at the Expo.Accord­ing to one estimate, over 16,000 dif­ferent products with Kashrus su­pervision are now available in the American market.

CELEBRATION OF THE "DOOMED"

T here was also an element of celebration at the Expo that went beyond the gustatory.

There was a sense of good feeling that comes from knowing that the prophets of your doom were dead wrong.

Turn the clock back to forty years ago. The steady descent of Ortho­doxy in America during the first half of the 20th Century prompted social

37

scientists to predict that Kashrus was on the way out. The common wisdom then was: Who in the next generation would care about the subtleties of the little letters and other Kashrus symbols? Well, the next generation has arrived, and concern for Kashrus has mush­roomed. The burgeoning yeshiva population, multiplying Chassidic communities, expanding Orthodox synagogues, baalei teshuva-all contribute to what took place in the Javits Center in March. A sign of health and expansion rather than demise. So there was joy in the air.

Undoubtedly, the sense of triumph that grows from the historic pers­pective was felt by the middle-aged

visitors, but the joy was most pro­nounced on the faces of the children from day schools who never had realized before that Kashrus can be so plentiful, so accessible.

A DISTURBING ELEMENT

0 n a more analytical note, there was also a disturbing element of confusion in the exhibi­

tion. The title in full read "Kosher Food & Jewish Life Expo." In explor­ing the booths that came under the label of Jewish Life, one became aware that not all of them could fit under the "Kosher" rubric. Of course, no one would find fault with this wig company or that publishing house.

)(

IN 10 JvtINU'Il:s1

38

Bite into the freshest -ever kosher cookies! Nothmg could be easier-slice them straight out of the freezer and pop them

in your oven. In just a few minutes the mouth· watering aroma of fresh-from-the-oven cookies will fill your kitchen and bring the family running. Choose from chocolate chip, oatmeal/raisin or

. . sugar-and they're ,,,,.~-+~ pareve, too. Ask for

_, .. ··•···. ~ · Kineret Slice 'N Bake · ~- Cl_ Cookies at your local

-~~i!l!··~~"ciioC .. store or kosher ,. -~ " butcher. All you do is

~~~<f, slice, bake and smile.

Fine arts and photography, crafts and kitchen ware have their place, too. (Imagine dietary color-coded plastic storage containers, and dis­posable Pesach sinks, if you will!) And so do social concerns such as Kayama (see J.O. April '86), a free dental clinic for Jerusalem children, and the Jewish Braille Institute .... The inclusion of a booth for the Research Centre of Kabbalah in the carnival-like atmosphere of the Jav­its Center was puzzling, to say the least. But United Synagogue of America's pitch for Conversative­sponsored settlements in Israel-as well as some of the vacation-and­educational-theme booths-certain­ly gave one pause. Yes, the Conserva­tives do deal with Kashrus. But the Conservatives do not adhere to the laws of Kashrus as they are com­monly understood. . . . And their ideology is far from Kosher. "Kosher ... Jewish Life"?

This, in turn, put the "Kosher" of the entire Expo under the cloud of a questionmark. Not that every food didn't have some kind of supervi­sion. And not that the exhibitors' guide to the booths didn't state in bold letters, "Show management as­sumes no responsibility for the Kashruth .... "After all, JO also has a disclaimer alongside the Table of Contents regarding the Kashrus of foods advertised. But it is quite a leap from advertising foods of as­sumed Kashrus to offering them free to passersby-indiscriminate adults and unk.nowledgeable school children alike. It is one matter to mix meat and cheese ads on the same page. It's quite another to have one booth offering free hot dog samples and another dispensing cheese and

1406-45tlt St. TEIDLIN, MEZUZOS

SIFREITORAH We make "house calls" Rabbi Aryeh Schechter

713-851~1637

The Jewish Obseroer, April 1987

dairy delights just a few steps apart. (The organizer of the Expo was ap­prised of this problem and he ex­pressed his intention of correcting this potential stumbling block in future Expos.)

Other items needed attention: some kind of control mechanism to determine that the food samples of­fered are identical to the foods ad­vertised; that the supplementary foods-the crackers. the ice-cream cones. etc.-are at least as "Kosher" as the primary foods-the spreads, the tofu creations, the wines and cheeses, et al.

SYMPTOMS OF LARGER SCENE

P rhaps some of these points are symptoms of the problems caused by the contemporary

expansion of food production and the proliferation of supervisory agencies ... questions like: Who's in charge? Does the superoision cover the ice-cream only, or also the cone? How do I know that I'm eating what the wrapper says I'm eating? Is the supervising rabbi really Orthodox? And is the Orthodox rabbi really superoising?

One can assume in good faith that those who so carefully planned Expo '87 will respond to the suggestions offered here and elsewhere when the details of Expo '88 are on the draw­ing board. As for the problems in the Kashrus scene in American-let's not be forced to wait until 1988 for the answers.o

DIGEST OP MEPORSHIM

,D1 p? ,in:J. ,D1 p? ?"YT 1:vu7x 7xmv l"n1;n:i

Available at

LEKUTEI INC. do I. Hasenberg

10 \Vest 47th Street, Room 702 Ne\V York, N.Y. 10036

(212) 719-1717

20 Volumes on Turah, Perek, Medrash, Megilos and Talmud.

Proceeds of sales distributed among Yeshivas and used for

reprinting of volumes out-of.print

PRICE: $8.00 PER VOLUME

The Jewish Observer. April 1987

Ev:erythingfor yourJJ.oor .. Atyourdoor.

SBIM()~'s,·.-••.18(} .. CARPET•TILE •.LINOLEUM

Becfrooms.~itcheils,Dining · :rooms, Stairs,_ Uvipg rooms, etc.

OVER 38YEAR~OF. EXPERIENCE

vvhataPl.EA!>Uf!El Stay at l\_ome and enjoyquali\y

by professioDals; a\ S"'.~et prices_, Nigl\t and Sundayappointments

available

CALL $AiM6N;i:i; AND£!NJOY!' 718·376""7343

,,, ,

HAPPINESS, .• is aJ1oor:hjJS,himon'$•

ARE YOU MOVING? IS YOUR NAME AND ADDRESS

PRINTED INCORRECTLY ON THE JO MAILING LABEL?

We need your help to ensure proper delivery of the JO to your home. Please attach current mailing label in the space below, or print clearly your address and computer processing numbers that are printed above your name on the address label.

ADDRESS CHANGE FORM (affix label here)

Print correct (or new) name and address below:

Nan1e

Address

City, State, Zip-------------------­

Date Effective ---------------------

Please a!lo\V 6-8 iveeks for a!I changes to be reflected on your n1ailing label. \\'E \VILL \\:OT BE RESPONSIBLE FOR BACK ISSUES MISSED unless you notify us 8 \Veeks prior to your 1no\'e.

39

40

I GOT MY JOB THROUGH

pnp;ect COPE A DIVISION OF AGUDATH ISRAEL OF AMERICA

JOIN THE MANY YUNGELEIT WHO HAVE FOUND CAREERS THROUGH

OUR FREE PLACEMENT CENTER

CALL (212) 363-5660 Offices located in BoroPark, Flatbush and Manhattan

Are You A Young Kolle! Couple Interested In Living In Israel?

KIRYAT CLEVELAND In Haamna. one of Israel's fastest growing cities. centrcilly loca1ecJ 15 minutes from s·nei [3rcik cnid I hour from Jerusalem. is srcking St'.rious 13·nci Tcirah wr10 arc interested in living ancJ Imming in a cornunity-tvpe kollcl with gcxxJ opportunities in oulrcach to Englisli-spcaking families.

If you arc intcrcsteri. please call (312) 478-1776

YESHIVA BIRKAS REUVEN 1221 Ave. S, Brooklyn

POST HIGH SCHOOL PROGRAM Moed/Orach Chaim

Personal attention • Full time Rebbeim

<> SEMICHA PROGRAM

Chulin/Yoreh Deah Shiurim Practical halacha

<> TAHARAS HAMISPACHA PROGRAM

Hilchos Nidah Shimush in maros Three Sedorim • Dormitory Facilities

<> Harav Shamshon Brodsky, Rosh Hayeshiva

Harav Asher Zimmerman, Yoreh Deah

For information, call Rav Wikler: (718) 375-8611/(718)998-3201

TORAH EDUCATORS INSTITUTE

ill1!1 ':J)f')>JJ l)'>Jt> V1>J'V!1 lN l1>J!1- O'J'l.111'

Registration is now open for the summer program of 5747 which will be held IYH in Yerusholayim. Once again, the program which has been recommended and endorsed by Gedolei Yisroel, will present on intensive course of study, prepared for Bnei Torah to enable them to develop their full potential as Mechanchim in Yeshivos and Day Schools. Our dedicated staff of Roshei Yeshiva, professional Rabbeim, and prominent Mechanchim, will present the full range of subjects vital to the success of the rebbe in the classroom. We invite motivated individuals possessing higher Yeshiva and (or) Kolle! education, to participate in this program.

Scholarships Are Available Recognized for a Yeshiva Teacher's License

For further infonnation contact

Rabbi Hillel Mandel Dean of Education N.Y. 718 805"1191

Rabbi Gershon Brafman Dean of Administration

Jerusalem 2-810-240

The Jewish Observer, April 1987

Letters THE AUTHOR REPLIES

••••••••••• ••••••••••• ••••••••••• to the The source of the reference to the

"Gaon 's Goral" is Rabbi Bezalel Landau's highly regarded biography, HaGaon HeChassid MiVilna (p. 408, Jerusalem 5738). According to Rabbi Landau, he was told the story by "A. Elzenblatt, of Yeshivas Mir, a former student at Lakewood."

Editor PERSPECTIVES ON THE

EAST SIDE, RABBI MOSHE FEINSTEIN AND RABBI AARON

KOTLER7"'1

To the Editor:

YourTishrei issue in appreciation of Hagaon Reb Moshe Feinstein'"" was certainly on par with your usual standard of excellence as was the outstanding article by Rabbi Nasson Scherman of Artscroll.

I would like to take note of several historical points. When Reb Moshe moved to the East Side. where I grew up a few doors away, the Agudas Horabbonim and the offices ofEzras Torah headed by the revered Rav Henkin were not on East Broadway, but on Nassau Street in the financial district, not far from the offices of the Agudah. They did not come to East Broadway till well into the l 950's or even sixties after the pass­ing of the late Rabbi Israel Rosen­berg. the eminent long time Presi­dent of the Agudath Harabbonim.

The outstanding institution on the East Side at that time was the Rabbi Jacob Joseph School, which even in the forties boasted a good thousand students or more. R.J.J., as it was known. was a block and a half away from M.T .J. and in men­tioning the institutions of the East Side, this is a startiing omission.

The relationship between Reb Aaron and Reb Moshe was indeed one of great mutual respect.

Rabbi Scherman relates an inci­dent concerning Reb Aaron making use of the Gaon's Goral. indicating that he-RebAaron-join Reb Moshe in the United States. A reputable writer of Rabbi Scherman's stature no doubt carefully researched his sources, and I would be deeply grate­ful if the source of that particular

The Jewish Observer, April 1987

story could be made known to me. Having made somewhat of a study

of Reb Aaron's life; studying under him for nigh onto a decade-and having written (J.0. May '73) and lectured extensively on RebAaron-1 must frankly state that the story, at least at first glance, simply does not ring true (not having anything to do with their mutual greatness or es­teem for each otherl.

I intended no slight against Ye­shiva Rabbi Jacob Joseph, which had maintained an exceptionally high standard of Torah scholarship and pedagogy. It should be noted that a disproportionate number of outstanding Torah leaders received their grounding in "R.J.J." My point

While the point may seem insig­nificant. historical accuracy is cer­tainly important, as is understand­ing the background of Reb Aaron's coming to America and the nature of the relationship between these two giants.

RABBI SHAUL KAGAN Kolle/ Bais Yitzchok Pittsburgh, Pa.

1i'T':1N 1':1~11 LOST &.FOUND

To announce an object found Please Call: (7111) 436-4999

To find out if your object was found Please Call: 718 438..0592 A Public Service of Torah Communications

Producers ol Dial-A-Dal Dlal-A-Shlur, Mlahnah-On-The-Phone

& Sponsors ot Cnavra Ml1hnayo1 Bal-Peh

AN URGENT REMINDER FROM

CHEVRA DOR YESHORIM YOUNG PEOPLE OF MARRIAGEABLE AGE MUST BE TESTED

in order to prevent the scourge of Tay-Sachs disease from striking the next generation, in accordance with the directives of

the Gedolei Hadar.

SCHOOLS and YESHIVOS: Please contact us if you are interested

in having testing done for students.

Call for an appointment: (718) 384-6060, (914) 783-1370, (914) 425-4466

No fee. Confidentiality assured.

CHEVRA DOR YESHORIM, INC. 33 Spencer Street, Brooklyn, NY 11205

41

TROUBLED WITH COMMENT ON ELIE WIESEL

To the Editor,

in the article was that Reb Moshe '""· quickly took his place among the leaders of the rabbinate and chessed activities, which were represented by the Agudath Harab­bonim, Ezras Torah, and Vaad Hatzalah.

I have been troubled by the con­tents of your "Second Looks at the Jewish Scene" column ever since its inception. I am not totally convinced of the necessity or properness of a column that is constantly devoted to criticizing other people and organi­zations. I assume that the basis for this column is the halacha that it is both permissible and required of us to ridicule views that are heretical in the eyes of the Torah and those who express them. This may be true in the case of most of your articles; however I don't find this to be true in

As to the Lower Manhattan loca­tion of the above organization, I stand corrected and am grateful to the writer.

42

RABBI NOSSON SCHERMAN

ii"::l

MONSEY SEMINARY FOR TEACHERS Maplewood Lane, P.O.B. 107, Monsey, N.Y. 10952

Under the direction of Horav S.M. Breslauer J<"U'7'D

is pleased to welcome to its staff fOT the coming year (n"r.nun)

REBBETZIN ESTHER ROSENBERG''"" (formerly Sais Yaakov T cache rs' Seminary

and Bais Yaakov, Ferndale, N.Y.)

MRS. RIVKA SAMSON """ (formerly Rik.a Breuer Teacher's Seminary)

* One year intensive program

* Culminating in Teaching Certificate

* n1,r.:i:J1 .nu1T"f'l:::i rn.Y,:::i nr.i?wii

* Supervised Dormitory facilities

* Outstanding Mechanchim

* Unique ru.Tal Tarah community

* Tuition assistance available

Call NOW for your infOTmation/application package

REBBETZIN NOA FLAM ''"" Act1ng Menaheles

(914) 356-9472

your recent column about Elie Wie­sel (Jan. '87).

First of all, I don't think that he falls into the category of an apiko­rus, therefore any public ridiculing of him falls into the category of lashon hora. Secondly, even if he did, I feel that your point against him was a mistake for two reasons.

Ever since the end of the Holo­caust the Jewish People (I include all Jews, Orthodox, Conservative, Re­form, etc.) have constantly been re­minding the world of the terrible fate that befell us. The time has come, though, that many gentiles feel that they have heard enough about it ad nauseum. The constant reminder awakens the latent anti-Semitism resting within many of the descend­ants of Eisav. Kial Yisroel could do without that. When, upon accepting the Nobel Prize, Mr. Wiesel says that he feels for the oppressed and perse­cuted of all the nations he dispells some of the potential hatred. Instead of reacting by saying: "The Jews are once again crying about something that happened forty years ago,'' the reaction will be that he is thoughtful and caring about others.

Secondly, it is true that we have suffered more than any nation. And we are not like the others; we are the Am Segulah, they aren't. Yet we mustn't forget that all people deserve to be treated properly and decently. It is a tragedy when any people are

c:2J1ATANA yALLEI(Y

4906 18th Ave. Brooklyn, N.Y. (718) 851-4448

Jewi.<h books, Jadaica., 1'alei«im Mezuzos, personalized Tali_<> bass, Tejil.ir> ba,gs, Yarrnulka.rnnd Clmli1h cover«;, records atul tapes. Lucite~ Bilver, semi-precU1us ,i;tones and gold jewelry<.

ALLATSUPER DISCOUNI' PRICES!

The Jewish Observer, April 1987

killed and persecuted. It is a tragedy when millions of Cambodians are slaughtered, when hundreds of thousands of Armenians are mur­dered and when blacks are gunned down in the streets of South Africa. And this may surprise you, but it is even a tragedy when Palestinian children are killed by Israeli bomb· ers. We must never allow our posi­tion as the Am Hashem to allow us to discount the worth and value of others. CHAYIM LANDO

Los Angeles, CA

EDITORIAL RESPONSE

While halacha does indeed call for pointing out the follies of those who would promote attitudes or conduct contrary to Torah, there was no such intention in the article referred to by Mr.Lando.

We did, however, fault Mr. Wiesel for universalizing the very unique trauma of the Holocaust. He isa pub­lic figure, he spoke publicly on behalf of all Jews, and in fact was awarded the Nobel Prize for Peace as a repre­sentative of the Jews who suffered, those who survived, as well as their children. As such, it was in place for us to comment if we saw fit, and we did.

It was our contention that he had no need to go beyond the context of the award-the specific Jewish ex­perience.! cannot imagine any other awardee-South African, Irish, or Argentine-who would have brought in Jewish suffering in his accep­tance, as did Wiesel for the Arabs, the Poles, and so on.

Even a quick reading of the article should reflect the message as one of compassion, admiration and res­pect-not ridicule-with a measure of criticism. Such was our intention.

RABBI NISSON WOLPIN

ZAVE SHER UN ORCHESTRA (718) 434-3540

Also Available As ONE MAN BAND

The Jewish Observer, April 1987

HELP WANTED Exe.C:utive secretarial position available atthe Jewish Observer. Must be excellent typist, word processing experience preferred. Excellent

opportunity for post high school or seminary graduate.

Call 212-797-7394 Clerical secretary also needed-typing, light bookkeeping, phone, etc.

You Can Learn The Skills Necessary To Be Successful Jn Today's Modem Office.

BOOKKEEPING/ SECRETARIAL

LEARN: Introduction to Data Processing

Word Processing Computerized Bookkeeping Applications

Computer Literacy Typing

Bookkeeping 111\'.\NCIAL ,-VIJ GI~\NT.S l'Oll ELJ(;,.\IH,E l',-\llTICIPANT.S

APPLY TODAY!

call: (718) 436-1700

full Twtion Scholarship <'lv.:11lable in conjunct1on \Mth Rnanc1a! AJd Grants for ehg1bfe parnc1pant5

COPE INSTITUTE The Computer Programming Training

Center to Business And Industry

Al:: credited by the Asscx:iation of

Independent College's & Schoors Ucensed by the

New York St.ate Educational Depart~nt A

D111s1on of Agudath Israel of ..<Vnenc.a

4419 18th Avenue B'klyn, N. Y. 11204 718-436-1700

43

REVIEW ON BOOK REVIEW

To the Editor:

I should like to thank you for your fine review of Israel-The Christian Dilemma (Book Review, May 1986). How sad, though, to think that 40 years after the founding of the State of Israel we should still be at the mercy of the Church and the Church's hirelings. It is even sadder still to think that our country is up for sale. piece by piece, to the highest bidder. One of the finest examples today is Jerusalem at the Binyanei Ha'uma Theatre.

Each year, the International Christian Embassy Jerusalem rents almost the entire building during the week of Succot to hold their international missionary congress and week-long seminars under cover of the International Feast of Taber­nacles. Despite a number of articles in The Jerusalem Post, not known for its pro-Orthodox Jewish report­ing, in which ICEJ's youth mission to the Jews/Israeli on the kibbutzim was reported on at great length (refer 'Project Kibbutz'), the Managingand Administrative officers of Jeru-

You're Readyto Leave NewYorkCitjr ... Bur ...

You \Vant to continue to have a choice of schools which oHCr a high quality of Orthodox and secular education ...

You \Vant your farnily to experience a close knit, \Varm conununity dedi­cat('d to Torah,Avodah and Ge1nillus Ch<Is .. sodi111.

You 'vant to be close to your job or business in i'viidto\vn or knver Nfan­hattan ...

You \Vant excellent horne value \vith the lcnvest real estate taxes in Bergen County.

THEN ...

44

K'halAdathjeshuntn ofl>aramus, under the lcadC'rship of Rabbi Yechez­kel z,veig, n1ay be a solution you should consider.

call (201) 262-0797 or (201) 265-6721

salem's leading theatre, and perhaps even Jerusalem's largest building that is equipped for such events, lends their facilities to an organiza­tion which is frankly missionary in character and which operates pro­grams that have been designed spe­cifically to convert as many Jews to Christianity as possible, to pervert the national religion of the Jewish people, and to do this in their own Jewish land!

I enclose some publicity that ap­peared at the ICEJ's congress this year. It is interesting to note that requests for an itemized and audited accounting of monies sent to Jewish causes, social and otherwise (in Is­rael) by the ICEJ for the year ending 1985-6, elicit evasive replies, or a no-response.

Since establishing its mission to the Jews, under the original title of The Almond Branch, the ICEJ has, in the space of six years, succeeded in its efforts to buy its way into cer­tain segments of Jewish/Israeli so­ciety to the point where it actually employs a Jew in its Jerusalem head mission office. Mr. Zvi Givati is des­cribed as the ICEJ's Israeli Liaison.

Liaison between what? Better still,

CAPITAL

[Ml MATERNITY

Your fashion investment-until the

dividends come. Come in and see our

spring savings. We're expecting to see you!

Hours: Sunday:rhursday 12-4 pm.

154853rdSt. Brooklyn, NYll219

(718) 851-5060

one could ask the question, "Liaison for what?" The point of this letter is not to give the ICF..J any unwar­ranted publicitywhich will help them in their insidious anti-Jewish agenda, but to alert the entire Jew­ish community, in Israel and in the Diaspora. Today, there are approxi­mately 190 active anti Jewish/anti­Israeli missions at least. working in Israel. The majority are led by ex­treme right wing fundamentalists (ICEJ heads this group) who are based in the U.SA

But they are not the only culprits. The mainline churches have now joined with charismatic pentecost­als, with Hebrew-Christian organi­zations run by Jews and by Chrts­tians, and with any organisation­no matter whether they are on the extreme left or the extreme right politically-who will help them to reach their goal. This is the control of Jerusalem.

Should any JO readers require any reports on the subject of The New Religious Political Right Move­ment in the USA and their work in Israel: The Mormon Church and Is­rael: The International Christian Embassy Jerusalem and its Root

HOTLINE TO JERUSALEM In time of illness, surgery or crisis, special prayers will be recited at the Western Wall and at our Yeshiva in Jerusalem.

CALL 24 HOURS (718) 871-4111 A FREE PUBLIC SERVICE OF The American Rabbi Meir

Baal Haness Charity

KOLEL AMERICA

KltIDIDI~M, Mishnayoth, Yizkor & Yortzeit observed with a minyon in our

Yeshiva Heichal Rabbi Meir Baal Haness in Jerusalem.

CALL (718) 871-4111

132 Nassau St.• N.Y., N.Y. 10038

The Jewish Obseroer, April 1987

and Branch-Noah Institute in Israel; Christian and Hebrew-Christian Missionary Activity in Israel (an overview which I researched. ana­lysed and wrote for Yad L'Achim in !983/4);TheJewsForJesusand Dr. Billy Graham Israel Missionary Se­minar-Lausanne Consultation for Jewish Evangelism 1986: Jordan College Blossoming Rose IrOvot and Rose Wohl Garden mission projects in Israel; and various statistical re­ports. please directly enquiries to my home address.

MRS. SYLVIA VICKERS Apartnient 8 18 Ben Gurion Azor 58077. Ismel

ON NOT GMNG GIFl'S­ANOTHER DIMENSION

To the Editor:

Rabbi Emanuel Feldman's article "By the Way, Whatever Happened to Chanuka?" was overdue. For a very long time in American Jewry, Chan­uka has, in one degree or another, been turned into a "Jewish" version of the non-Jewish December holi­day. When our non-frum fellow Jews went so far as to make a "Chanuka

Bush", we could only sigh with an­guish.

However, when evenjrumJews are starting to imitate some of these things, this is very disturbing. We should realize that the practice of giving gifts is firmly rooted in com­memorating the gifts brought toJ-­when he was born. Something that we should not want to imitate.

BORUCH YAAKOV FELDMAN Brooklyn, N. Y.

GMNGGIFl'S ANYTIME-ALMOST

To the Editor:

In your December issue the very interesting article. "By The Way. What Happened to Chanukah?" was amiss In one point.The author wrote that presents "can be given on Wed­nesday on Pesach, Shavuos. Succos. Shabbos . ... " Halacha forbids giv­ing presents on Shabbos and Yorn Tov since one must make a kin­yan-that is, take possession, which is not permitted. It should have said "in honor of Shabbos"-but not "on."

MRS. YAFFA DAYAN Howell, New Jersey

FREEDA® VITAMINS sinct> 1928

THE BEST IN THE VITAMIN WORLD Over 250 Vitamins, Minerals and Amino Acids to cover all your vitamin needs. Our vitamins are made on the premises under strict pharmaceutical and kashrus stand­ards. Freeda Vitamins are parve and vegetarian and are under the Rabbinical Supervision of The Orthodox Union and Rabbi Mordechai Kohn from New Square, N. Y.

• no sugar • no sulfates • no coal tar dyes • no starch • no salt flller • no animal stearates

Please write for our brochure and compliml.'ntary article on, "How To Get Enough (',alcium".

NEW! "A-Free Prenatal"

Prenatal vitamins without Vitamin A

FREEDA VITAMINS 88 Eaat4111tStreet

NewYork, New York 10017 (218) 6854980

The Jewish Obseroer, April 1987

491613thAve.,B'klyn,N.Y.11219 (718) 854-2911

FROM FACTORY REPRESENT AT/VE

SAVE!!! n:JUt ,,,,UI

p>7i 1>Nr.> on1:iN N"7Jl1 N"7JlJ 1r.lt>1r.l 111J

o>y1:ipn o>J>i >n:i:i >i:i1 )Y1\J1 For Practical Assistance in Settling Financial Disputes According to Din Torah in

N.Y. and Vicinity. Rabbi Avrohom Meir Gluck

(914) 356-5572

BIG APPLE COPY &PRINTING

CENTE~

87 NASSAU ST. Ntw YORK1NY10038

(212) 962·4282 (212) 267-9478

PROFESSIONAL PHOTOS OF

GEDOLIM LARGEST SELECTION

3Y," x 5" for your collection 5" x 7" up to 16" x 20" for display

45

THERE'S mEASURE BURIED IN

YOUR HOUSE. Uncover the financial power of your home

with a Greater "Open Door" Home Equity Account.

This may be the best source you've ever discov­ered for borrowing money.

Gh~eater~Y;:;;;a-::gsBank- - - - - -1 I Consumer loan Deparlment

Our "Open Door" Home Equity Account lets you borrow up to 75% of the equity in your house or condominium. It gives you a low-cost line of credit, secured by a mortgage on your home, that you can use whenever you want, for any purpose, just by writing checks.

I 1550 Flatbush Ave., Brooklyn, NY 11210 I Please send me full information and an application !or your

1 "Open Door" Home Equity line-of-credit account

1 r"'"·-·····-···---- '' --''' ------, 1-AO-DiffSS-- ·······-~·-------·--- ----··- .... -.---·-·1

And the only interest you pay is on the r-crff_____ ---,,.,, 1 amount you actually borrow. I ····· -------- ---

You've worked hard to build up that equity """0"'

in your home. Why not make it work for you? For I THEG~E' ATE~ I details, visit any branch of The Greater New Yory----v-- __ ' F"\ I ''" I Savings Bank, send the collp_on, C '·)-- _______ _:!O-<!BZJ or call 718-859-8884. __ f v--'-- -"-------~___,~, The Greater New York Savings Bank

C~---"-_J---? £J! A low-cost loan · ~' -~

we can use anytime?

""

MEMBER FDIC

That's a Greater Idea!

~~-~/

consumer loon Deportment: 718-859-8884 In Brooklyn: "itt'i Ave 91!1 and 10th Streets 718-96S-750D ·Church and McDonald Avenues. 718-435-'1300 • t8th Ave. and East ?nd St. 718-435-4100. Seve,-,th Avenue ond Pre>1den1 Street. 718-789-tltOO ·Soy Parkway Of'd 67th Streei. 718-837-8400 •13th Avenue Of'd 53,d St,eet. 718-436-9505 •Neptune Avenue and West 5th Street. 718-996-4100. 1045 Flatbush Avenue at Duryea Place. 718-282-7500 • 1550 F!atbusr. Avenue at Nostrand Avef'ue. 718-859-5300 In Manhattan: Broadway and West 79!h Street 212-873-3730 In Queens: l-11llS>de Avenue at 17?1h Stree1. 718-291-3100 In Nassau: 222 Station Plaza North and 3rd Avenue. Mmeola. M6- i47-6100 Cuslome1 Service: 71~-965_- 7_~26_

At CNB, we believe in the little things. T

hey help make our neighborhood strong and are Baro Park's most

importantfuture resource. It takes a neighborhood banker to understand the beauty of a unique lifestyle including its large families. That is why at CNB you'll always

our sta:ffunderstanding and willing to listen.

John J. Amodio, President ofCNB

COMMUNITY NATIONAL BANK .ind J..-u~t Company of ~e"' York

Located in the heart of Boro Park at 5005 13th Avenue, (718) 436-6900. Equal Opportunity Lender Member FDIC

65 IS NO TIME TO RETUlE.

It's no time to retire ... from the struggle to protect authentic Yiddishkeit from being undermined and

distorted by deviationist groups . ... from the grave hatzoloh responsibilities that arise in each generation. be they in

Europe or Asia or anywhere Jews are oppressed or in peril . ... from defending the legal rights of Orthodox Jews and from advocating before

government the interests of Torah institutions . ... from the constant training of future generations for responsible Torah activism

under the leadership of Gedolei Torah.

IN THE WORK IDR TORAHt ITS A TIME TO STRIVE EVEN HARDER

This year marks the 65th anniversary since Agudath Israel of America began building coalitions to help solve the problems of the Jewish k'lal and the individual

in the spirit of Torah. The milestone. is not, however. meant to signify a time to rest; it means celebrating the commitment of a growing number of Orthodox Jews

to an ever-increasing agenda of activism.

DEMONSTRATE YOUR SOLIDARITY WITH Tms ACTION COALITION

THAT IS PROVIDING TORAH WITH AN EFFECTIVE VOICE AND ARM

by coming to the

65th Annual Dinner Agudath Israel of America

May 24, 1987 / Iyar 25. 5747 The Grand Ballroom. New York Hilton

US Secretary of Education WILLIAM J. BENNETT 1987 Humanitarian Award

Please make your dinner reservation now.

j

A commemorative journal with greetings and advem:<;emenrs will be published on this occasion.

R<;VP. $300 per couple or $360 in journal ads.

(no appeals)

If you cannot attend in person let your journal ad speak for you.

AGUDATH ISRAEL OF AMERICA 84 WILLIAM STREET

NE\VYORK NY. For reservotiort<; and information call (212) 797-7395

''.4VODAs 7 COftfllIVNI llAJ(OD£S/f"

A.IVJI:El{VJCE U•l7/ be 'S

H. Presented to: irsch C Wu11 · 1ger

Willtamx. Fri, MemoriaJAedrnon

Ward

Rabb; Yeches Michael L ket I<anuiJsky Moshe arnrn. Esq. Rabb. vs Levftfn

'iaakou L Yehoshua Pr: onner

Rabbi .r; 7Valsky aakou Shapiro