Sermon Manual PDF

SERMON MANUAL
of the
RABBINICAL COUNCIL OF AMERICA
Volume Thirty Nijie, .

*If • ‫ ׳‬i■■
Edited by
Rabbi Max N. Schreier
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RABBINICAL COUNCIL PRESS

New York
1981 — ‫תשמ״ב‬
Copyright © 1981 by the Rabbinical Council Press,
1250 Broadway, New York, N .Y . 10001.
Distributed by J Levine Religious Supplies, Inc., New York, N.Y.
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www.hcbfttwbooks.org
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Produced by Olivestone Publishing Services, New York, N.Y.
PRINTED IN THE UNITED STATES OF AMERICA

CONTENTS
Foreword XI
Preface xiii
SELICHOT
David's Harp 1
RABBI MOSES MESCHELOFF
Hide and Seek 3

RABBI HENRY HOSCHANDER
Audit at Midnight 5
RABBI BENJAMIN J. WEINBACH
A Raven's Haven 7
RABBI VICTOR M SOLO M ON
ROSH HASHANAH
Prospecting 9
It's A Struggle To Be Jewish 13

RABBI RAYMOND APPLE
An Antidote to Alienation 17
The Jewish Convention 20

RABBI SAMUEL K WOHLGELERNTER
From Generation to Generation 24

RABBI MOSHE KWALBRUN
I Can't Keep It Bright Unless I Use It 29
RABBI JULES LIPSCHUTZ
VI
Moral Power 32
RABBI WILLIAM A ORENTLICHER
The Jewish Home 36

RABBI RAPHAEL S SCHWARTZMAN
Joy in Solemnity 42
RABBI REUVEN P BULKA
At Home With Rabbi Amnon 45

RABBI DANIEL KRAMER
SHABBAT SHUVAH
Why Are You Not Yourself? 53
RABBI JULES LIPSCHUTZ
YOM KIPPUR
Kol Nidrei Psychology 57
Heshbon Hanefesh 60
RABBI SAMUEL K WOHLGELERNTER
Teshuvah—O ur Lives at the Crossroads 63
RABBI SAMUEL HOROW ITZ
An Umbrella 68
On Praying Successfully 72
Healing the Penitent 75
RABBI BENJAMIN J WEINBACH
The O'Neils 79
RABBI RAPHAEL S. SCHWARTZMAN
Ask What, Not Why! 85

RABBI JUSTIN HOFM ANN
The Sin of the M'raglim 89

RABBI SIM ON BURNSTEIN, ‫זיצ׳ל‬
SUKKOT
Coexistence 93
Vll
An Old Hut 96
Our Brain Drain 98

Sukkah Sensitivity 101

RABBI BASIL F HERRING
The Seven Sukkah Guests 107

RABBI RAYMOND APPLE
Gathering for Solidarity 111

rabbi r eu v en p bulka
A Sometime Fruit 114

Choi Hamoed Sukkot 116

RABBI RAFAEL SAFFRA
SHEMINI AT2ERET
Closing Time? 119
A Perfect Eulogy 121

CHANUKAH
Two Miracles 125
rabbi MOSES MESCHELOFF
A Positive Learning Experience 127

The Inner Light 129

RABBI JOSEPH RADINSKY
PURIM
History Revisited—A Purim Saga 133
RABBI BERNHARD H ROSENBERG
A Purim Program for Jewish Posterity 137

RABBI ELIHU KASTEN
The Paradox of Purim 140

RABBI ABNER WEISS '
Vlll
SHABBAT HAGADOL
The Yarmulke Scores 143
RABBI RAPHAEL S SCHWARTZMAN
PESACH
Identifying Identity 147
The Weakest Link 149

And the Children Shall Live 151

RABBI RAFAEL G GROSSMAN
A Hard Boiled Solution 156

RABBI BERNHARD H ROSENBERG
Passover Teaches Participation 160

RABBI RAFAEL SAFFRA
The Seder In The Jewish Family 162

RABBI RAFAEL S SCHWARTZMAN
Facing Problems 166

RABBI ALFRED S COHEN
Rebellion Within Tradition 168

RABBI JOSEPH RADINSKY
The Value of Time 171

RABBI JOSHUA BERKOWITZ
Rejoicing on Pesach 173
RABBI AARON BOROW
Rabbi Lev's Prayer 176

, RABBI RAPHAEL S SCHWARTZMAN
SHAVUOT
The Uniqueness of the Torah Heritage 181
RABBI BERNARD A POUPKO
The Past Is The Future 186

To Convert Or Not To Convert 190

RABBI BASIL F HERRING
Revealing Revelation 196

RABBI b e n j a m in j WEINBACH
IX
What Have You Done Lately? 198

RABBI ALFRED S COHEN
Developing Torah Potential 200
RABBI MARTIN ROSENFELD
OCCASIONALS
The Responsibility for Leadership 203
RABBI MILTON H POLIN
A Father's Tribute to His Son 208

RABBI LOUIS M TUCHM AN
A Leader Must Have Patience 211

RABBI PAUL L HAIT
SEFER BERESHIT 215

SEFER SHEMOT 231

RABBI HERBERT W BOMZER
SEFER VAYIKRA 257

RABBI ELI D SKAIST
SEFER BEMIDBAR 269

RABBI GEDALIA D OV SCHW ARTZ
SEFER DEVARIM 279

RABBI SO LO M O N B SHAPIRO
THE STUDY AND SUPPORT OF TORAH

(Source Material) 291
RABBI ISRAEL D LERNER
LIST OF CONTRIBUTORS 303

XI
FOREWORD
The sources of inspiration in Jewish life are manifold. Rabbis
focus on two of them, halakhah and aggadah. It is the latter, however,
that lends itself most readily to the display of feeling and passion
that are so indispensable to inspiration and ultimately to the preser
vation of Jewish life.
It was Rabbi Yechiel Halpern, author of the Seder Hadorot who, in
response to criticism intended to discredit him on the grounds that
his work was trivial, once declared, "With my stories on the life of
the sages of all generations I will assure that the Torah not be
forgotten in Israel."
Both halakhah and aggadah have as their goal the inculcation of
Torah life in the Jewish community. But it is aggadah and its modern
manifestation, the sermon, that primarily supplies the passion that
is indispensable to the achievement of this goal.
It is for this reason that this volume represents so important a
contribution. In formulating appealing conceptions and interpreta
tions and in offering striking and unique illustrations in order to
give cogency to a point being pressed, it contributes importantly to
the task of enhancing commitments to Torah among the members
of our congregations.
For undertaking and carrying through to successful completion
the difficult and demanding assignment of editing this volume 1
wish to express our deep gratitude to a truly talented and genuinely
devoted colleague. Rabbi Max N. Schreier. May his labors and the
efforts of all the contributors be rewarded through the growth of
Torah in Jewish life.
Rabbi Sol Roth

President
Rabbinical Council of America
XUl
PREFACE
A visit to the Beit Hatfuzot, the Diaspora Museum on the cam

pus of Tel Aviv University, made me notice an inscription taken
from our literature, which in a sense characterizes the essential
content of the sermons presented in this edition of the Rabbinical
Council Sermon Manual. ‫ ולבטח בעתיד‬,‫ ל חיו ת בתיה‬,‫ לז ב ד א ת העבר‬.
"To remember the past, to live in the present and to trust in the
future." It is the purpose of the members of the Rabbinical Council
of America in their pulpits throughout the United States and Can
ada as well as in other parts of the world, to draw upon the rich
heritage of our people, the Torah and the vast sea of Rabbinic
literature, to give meaning to the Jewish past, so that it can serve as
a vehicle for creative living in our problem-filled era. It is also the
purpose of these messages to inspire our people with trust in the
glorious future that lies ahead for our people.
I want to express my gratitude to the distinguished and learned
president of the Rabbinical Council, Rabbi Sol Roth, for once again
entrusting the task of editing this volume to me. Rabbi Binyamin
Walfish, the executive vice-president of our organization, has tried
to make this publication viable by constantly searching for new and
better methods of production and by constant inspiration.
Above all, I extend my sincere thanks to those who have contrib
uted to this volume, and particularly the section editors. Rabbi
Henry Hoschander for Bereshit, Rabbi Herbert W. Bomzer for Shemot,
Rabbi Eli D. Skaist for Vayikra, Rabbi Gedalia Schwartz for Bemidbar,
and Rabbi Solomon B. Shapiro for Devarim.
Rabbi Israel Lerner has edited a special section on "The Study and
the Support of Torah," and I express my gratitude to him for a
valuable contribution.
XIV
1 express special thanks to Rabbi Moses Mescheloff, Rabbi Henry

Hoschander, and Rabbi Reuven Bulka for the many contributions
that they have made to this volume.
Because of rising costs and other considerations, the volume had
to be considerably reduced in number of pages. This necessitated
excluding many contributions Some of them will be included in a
forthcoming volume.
Mr. David Olivestone read the manuscript and made many valu
able contributions to this volume, for which we express our sincere
thanks.
Rabbi Max N. Schreier

Editor
SELICHOT
David’s Harp
Moses Mescheloff
Recently archeologists announced that they had found the ruins

of King David's palace. On the southern slope of the ancient city of
Jerusalem they had dug out a three story wall of stones. It was to
them a silent reminder of King David's glory. The Talmud reports a
unique feature of this royal palace (Berachot 3b), "A harp was sus
pended above David's bed before the windows of the bed chamber.
At the stroke of midnight a northern wind would rise and filter
through it, so that the harp played by itself. David would then arise
and devote himself to Torah study till the ascent of the morning
star. . . ." The sages say that David recorded this practice in his
119th psalm (verse 62), "At midnight I rise to give thanks to Thee
for Thy judgments of righteousness."
Here at midnight we can, from our own personal experiences,
have full empathy with King David. He apparently had his fill of
worries and fears. Like for all of us, the black night magnified and
distorted them. He found a solution to them, as he looked out into
the blackness of the night and a sleeping city, in the ethereal notes
of the harp which stirred his soul to new awareness As the sweet
singer in Israel he would then sing hymns in praise of G-d to its
accompaniment. His troubled heart would be calmed; his fears and
stresses would fall away, and he would spend the night hours in the
2 RCA Sermon Manual 1981/5742
security of Torah study and inspiration. By the coming of the dawn,
G-d and His teachings had indicated to King David new ways of
confidence in his ability to attack them.
How many fears and worries disturb our nocturnal sleep and rest!
Need I elaborate on our personal worries . . . for our health and
our livelihood . . . concerns for our children, their education,
careers, friends, habits . . . the community and our place within
it . . . Israel and the world's ganging up on it. . . Cloud follows
upon darkening cloud. We are plunged into a fearsome night.
Through the year, with the onset of each night, we prayed,
"Grant, L--d our G-d, that we lie down in peace. . . . Remove from
us every enemy and pestilence, sword and famine and grief, remove
the adversary from before and behind us; shelter us in the shadow
of Thy wings." Now, as the year draws to a close, we arise at
midnight to seek divine strength and the assurance of our faith.
With David we sing, "At midnight we will rise and give thanks to
Thee because of Thy righteous ordinances." G-d brought light into
the darkness of the lives of our forefathers and parents; surely He
will direct us if ever and whenever we will open our hearts to Him.
With the break of day, like King David, we will be able to face the
world and its problems with clearer minds and uplifted hearts. We
pray with repentance at midnight so that the words of the Talmud
may come forth from our mouths and hearts at daybreak, "My G-d,
the soul which Thou hast placed within me is pure. . . So long as
the soul is within me, I shall offer thanks before Thee, L—d, my G-d
and G-d of my fathers."
King David's palace may be little more than row upon row of
ancient stones, but his harp still resounds in our hearts at midnight.
With assurance we say (Psalm 27), "The L—d is my light and my aid.
Whom then shall I fear? The L—d is the stronghold of my life. Of
whom then shall I be afraid?"
In the silence of the night let us respond to the divine harp
strings of our souls and join in prayer.
Selichot 3
Hide and Seek

Henry Hoschander
‫ואמר ביום ההוא הלא על כי אין אלוקי בקרבי— ואנוכי הסתר אסתיר‬
‫י״ח‬-‫ י״ז‬,‫)פני מהם )דברים ל״א‬.
This divine 0‫ סתסות‬1‫ ס§ס‬gives rise to a challenging question. Does
not the very recognition of G-d's absence constitute at least step
one on the ladder of teshuvah? If, indeed, batzar lecho umtzoucho, why
the hester ponim? Chazal offer a variety of explanations. One com-
naentator avers that after all other naeasures and efforts at personal
and comnaunal salvation have been exhausted, G‫־‬d insists upon
hechol derochecho doethu, a recognition of His presence and concern at
all times and in all places. "The foxhole as spiritual catalyst is
scorned." While this rationale may be justified, it is difficult to
accept. After all, does Judaism eschew teshuvah m'yirah, a return
resulting from fear?
A humorous anecdote offers another explanation. The little
grandson of the Rebbe Boruch of Medzibub came to him with a
complaint. "Zaideh, my friends and I are playing hide-and-seek and
no one has found me." "Nu, so why are you crying? Isn't that the
point of the game?" asked the Tzaddik. "Of course," responded
little Moshe, "the problem is that I've been hidden for more than
one hour and no one has even tried to find me."
In effect, this is G-d's plaint. It is one thing to be hidden and even
missed; it is quite another to be missed sufficiently to at least send
forth a searching party. True, hakkarah is step one in the derech
ha'ieshuvah. But, and this is the crux of our theme, only if such
cognizance is succeeded by a sincere search.
The ultimate purpose of Slichos is to "awaken from our
slumber," to recognize that G-d is missing from a great part of our
lives. Step two calls for some meaningful activity on our part to
bring Him back. If sincere, success is assured for it is written:
‫ובקשתם מ שם א ת הד׳ אלוקיך ו מ צ א ת כי תדרשנו בכל לבבך ובכל‬
‫נפשך‬.
Selichoi 5
Audit A t Midnight
Benjamin J. Weinbach
‫לדוד ה׳ אורי וישעי‬

The Midrash says that ‫ אורי‬is Rosh Hashanah and ‫ ישעי‬is Yom
Kippur. On Rosh Hashanah light is needed to x‫־‬ray the spiritual
status of the Jew. There are no petitions, requests or prayers of
forgiveness. On Yom Kippur, once our spiritual ailments are diag
nosed we may apply for salvation and a cure for our maladies. Thus,
the first night of Slichos we begin the preparation of our souls and
removing the dross from our spirits to properly x-ray our constitu
tions to determine what prescription of repentance is needed for
the salvation of Yom Kippur. Only those who have undergone this
cycle in physical illness can fully comprehend the anxieties of the
penitential season.
The difference between a physical sickness and a spiritual one is
that the graver the bodily illness the more intense is the pain and
the greater the spiritual disease the less acute is the suffering.
Slichos gives us the opportunity to assess our spiritual physique,
plumb the recesses of our hearts and souls, and scan the resources
of our emotions and fervor in preparation for the ‫ אורי‬of Rosh
Hashanah and the ‫ ישעי‬of Yom Kippur. Those who attend Slichos
admit to a moral and ethical deficiency in their lives and can benefit
from a series of pre-operative tests and post-operative cure, the
light of Rosh Hashanah and the salvation of Yom Kippur.
Modern man is in dread of Slichos as he fears a tax audit and
Slichos is the audit of the soul. He would rather romp playfully
through life, unexposed foot loose and fancy free. He abhors
accounting for his misdeeds and mentally erases the debits
inscribed in his ledger. He imagines a supreme power that is loving
compassionate and understanding of his wayward and indulgent
nature. He is confident of the ‫ — ישעי‬pardon of Yom Kippur with
out the preliminary audit of Slichos or the diagnostic x-ray of Rosh
Hashanah. President Carter, in an unusual appeal, pleaded with the
American people on national television to audit their spirit and
self-resolve. He asked for Slichos, for an admission of moral laxity,
ethical slack and shocking wastefulness. The U.S. now understands
that proper diagnoses and solid solutions to national and interna
tional problems must be preceded by a thorough self-auditing of
the weaknesses of its citizens. The ‫ אורי‬of governmental analysis
and the ‫ ישעי‬of its programs cannot address themselves to a psy
chology of wastefulness rampant amidst a stubborn people devoid
of Slichos.
Hordes of High Holy Day worshippers stream to synagogues to
be turned on by the ‫ אורי‬of Rosh Hashanah and saved by the ‫ישעי‬
of Yom Kippur. However, they are conspicuously missing at the
midnight audit of Slichos. American Jewry is famed for its magna
nimity and charitableness towards the needy of our people and
towards the struggle for human rights and decency in the world.
Their sympathy and empathy for the persecuted, downtrodden and
disenfranchised masses of humanity are legion but cannot earn
total forgiveness without the moment of truth, the complete audit
of Slichos.
The story goes that an American citizen once voluntarily sent
five hundred dollars to the Internal Revenue Service. "Dear Sirs,"
he wrote, "enclosed is my check since I couldn't sleep at night. If by
chance tomorrow night I wouldn't be able to sleep again I'll send
you another five hundred dollars."
The crux of Slichos is the oath administered to every newborn
baby—‫ואפילו כל ה עול ם כולו אומרים לך צדיק א ת ה הי ה בעיניך כרשע‬
‫ נד ה ל‬:)) "Even if all the world designates you perfect, consider
yourself vulnerable." Say Slichos and make your audit at midnight.
Selichot ‫ר‬
A Raven's Haven
Victor M. Solomon
‫ א״ר‬.(‫ז׳‬:‫וישלח את העורב ויצא יצוא ושוב עד יבשת המים)בראשית ח׳‬

‫ א׳ל מבל בהמה‬.‫יודין בשם ר׳ יהודה בר׳ סימן התחיל משיבו תשובות‬
‫ א׳׳ל מה צורך לעולם בך‬.‫חיה ועוף שיש באן אין אתה משלח אלא לי‬
‫ א׳׳ל הקב׳׳ה‬.‫ ר׳ ברביה בשם ר׳ אבא ב״ב אמר‬.‫לא לאבילה ולא לקרבן‬
‫ א׳׳ל עד יבושת המים‬.‫ א׳׳ל אימתי‬.‫ העולם להצטרך לו‬T ‫קבלו שעת‬
‫ צדיק אחד לעמוד וליבש את העולם ואני מצריבו‬T ‫ עת‬.‫מעל הארץ‬
‫י״ז( והעורבים מביאים לו לחם ובשר בבקר‬:‫ הה״ד )מלבים א׳‬.‫להם‬
(‫ בראשית ל׳׳ג‬,‫ )מדרש רבה‬.‫ולחם ובשר בערב‬
In a quaint homiletical passage, the Midrash presents a dialogue
between two biblical characters, Noah and the raven. The eloquent
bird plaintively protested: "Why was I chosen, from among the
inhabitants of the ark, to inspect the condition of the earth after the
flood and to submit a report?" Noah, on the other hand, in a not-
too-hospitable mood, refused to re‫־‬admit the raven into the sanctu
ary of the ark. "You are unfit," he argued, "le'akhilah, as food, as well
as le’korban, as a sacrificial offering."
The hapless raven would have been excluded from the ark were it
not for a divine fiat: "There will come a day ad yevoshet hamayim,
when a righteous man, named Elijah, will bring a drought upon the
land, and the raven will be needed to sustain him, as it is written:
'and the ravens brought him bread and flesh in the morning and
bread and flesh in the evening' (I Kings 17:6)" (Bereshit Rabbah 33).
This beautiful Midrashic parable challenges us this evening of
Slichot on the threshhold of the sacred season of teshuvah. Like the
biblical bird, we, too, wish to enter the ark—the sanctuary of our
homes—to enjoy the safety and the comforts of our well-appointed
abodes. However, the arraigning voice of Noah echoes through the
corridors of time, demanding an accounting of our accomplish
ments during the past year. Have we fed the hungry and sacrificed
for the downtrodden in the spirit of le'akhilah and le'korhan?
As the raven was saved by divine intervention before the fright
ening question could be answered, so, too, can we hope for salva
tion in this penitential season, even if we are unworthy by virtue of
an imperfect past record. The raven was redeemed in anticipation
of the role to be played by its descendants in the distant future. The
merit of our children, we pray, will secure for us the choicest bless
ings for the New Year, for they, too, will provide sustenance for the
prophets, bringing "bread and flesh," nurture and support for those
who toil in behalf of G-d's Word. May we, too, find a haven in the
presence of the L-rd.
(1 am indebted for the essence of this sermonette and for the inspiration in all my homiletical
writing to my revered father-in-law, Rabbi Hershel Cohen of West Orange.)
ROSH HASHANAH
Prospecting
Moses Mescheloff
Last year the country's largest gold producer, the Homestead

Mining Company, announced that it planned to construct a new
mine and mill on a newly discovered source of gold ore. It would be
an open pit mine that would take four years to build. The project
would cost tens of millions of dollars, and it would take ten years to
extract the almost invisible particles of gold from the ore. Each ton
of ore contains, according to their estimate, an average of only .17
ounces of gold
One is inclined to ask, "Four years of building, ten years of dig
ging, the expenditure of millions, all for what can, at present, not
even be seen?" The answer is that they hope to obtain $630 million
from their strike!
On this sacred day of Rosh Hashanah we turn to G-d and pray,
"Bless Thy people Israel." How rich is the lode of G-d's blessing that
we are praying for? How shall we extract His blessings from the
ore of time this coming year?
The answer we can learn from a formula we read a few weeks
ago in the Torah (Deut. 26:15), "Look forth from Thy holy habita
tion, from heaven, and bless Thy people Israel, and the land which
Thou hast given us, as Thou didst swear to our fathers, a land
flowing with milk and honey." The Sifre analyzes this prayer: "Bless
Thy people"—with sons and daughters; "And the land"—with dew
and rain and cattle; "As Thou didst swear . . . a land of milk and
honey"—to give taste to the fruits.
Surely these are great blessings, but why introduce them with
the invocation, "Look forth from Thy holy habitation, from
heaven"? These are not holy, supernal blessings, they are very
earthy ones. Rav Hunah son of Acha also reminds us that the term,
hashkifah, "look forth," is an ambivalent one. It is always associated
in the sacred Scriptures with curse, yet here it is invoked for
blessing.
What is it that distinguishes the use of hashkifah, "look forth,"
between a curse and a blessing? I believe that when we ask G-d to
look forth after our needs, and then leave it to Him alone without
further personal involvement, then we are in store for a curse.
Isaiah (29:10) denounces those for whom the divine vision is "as the
words of a writing that is sealed. . . . For the L‫־־‬d had poured out
upon you a spirit of deep sleep, and hath closed your eyes. . . ." The
prophet speaks of the men and women who disassociate themselves
from the solution of their problems, but close their eyes and "leave
it to G‫־‬d."
Mount St. Helens is watched over so carefully these days for fear
of further eruptions and cascading lava. Do you remember when,
despite the first rumblings, people continued to live on its slopes
without concern or preparation? Whom did they have to blame
when a river of lava swallowed up their homes and jxissessions?
Many of us live a thoughtless life on the top of a domestic, social,
religious volcano which has a similar potential for blowing up, with
the loss, like St. Helens, of its mountain top, its extended forests
and pelucid lakes, of our society, our homes, and our faith.
We take our present society for granted. Recession and inflation
continue to threaten our economy. We do not become involved.
Planned obsolescence has been built into manufacture. "Out of
style" has become the major worry in our search for contentment.
We throw things aside with the best of them.
Who rises to attack corruption in government? Do you remem
ber the accused in the Abscam trials, who defended himself saying,
"I took the $50,000 but didn't plan to use it." How many reacted to
the blatant amoral cynicism?
Rosh Hashanah 11
How concerned are we over the "games teenagers play"? Do you
remember the answer one teenage girl gave when caught in sexual
activity with a boy friend? "Don't worry," she said. "I have been
taking my mother's pills regularly and replacing them with aspirin
pills." Have you read the statistics: nearly half the nation's 15 to 19
year old girls have had pre-marital sex—and the f>ercentage is
climbing. Premarital pregnancies and abortions are a horrible sym
bol of the new society. How many fall for the line, "You would, if
you loved me," with no parental answer to the Satanic argument?
Only recently a young couple came to ask me, "But, Rabbi, we are
already living together. What difference does a ketubah make?" The
bride's mother had sent them to me because she had been unable to
find an answer. Maybe the youngsters were right. Are chupa v'kidu-
shin really essential in this world?
Herein lies the curse of hashkifah. We leave it to G-d, or blame
Him. For ourselves, we are asleep to the dangers. Dramatically
Maimonides expounded on the meaning of the shofar blowing on
Rosh Hashanah. The shofar cries out, "Arise, ye sleef>ers from your
sleep. You dreamers, shake off your lethargy." We live without
awareness, without resolve and disciplines. What are we doing to
dig out and refine G-d's blessings from the ore of life which he
gives us?
Rav Hunah asks, "Why is the term, hashkifah, in the verse we
cited, a blessing?" He answers, "Because the next Biblical verse
continues with the words, "This day." The blessing lies in "this
day," the "day of awakening." It is this day that can bring rebirth,
and, with it, blessing. Hayom harat olam, "Today is the birth of the
world," is recited after each series of shofar blasts. A new awareness
and a readiness to act can bring about a rebirth in ourselves and in
our lives.
According to the Sifre, the final blessing in our 0 f>ening verse
asked that G‫־‬d give us iaam shel peiroi, flavor in our fruits. Taam can
also be translated as "reason" or "purpose". . . . We pray that G-d
give reason and purpose to our search for fruits in our lives.
There are two Hebrew words which sound alike, but whose
meanings are drastically different. Osher, beginning with the Heb
rew letter, ayin, means wealth. Osher, beginning with the Hebrew
letter, alef, means contentment. To change wealth into contentment
is worth every effort, for only that can make life worth while. To
extract contentment from the uncritical heap of physical posses
sions, we must search, sift, gather, learn and apply our knowledge
and our heart. We need all of these efforts to extract true and
lasting blessing from the constantly changing, obsolescent dross of
our environment, to change one osher into the other osher. G‫־‬d
grants us the ore. We must extract from it the golden flakes of
divine blessing.
Our country's largest gold producer is ready to spend four years
in building facilities and ten years in the process of extraction,
knowing the value of the end product. Let us learn the techniques
of successful prospecting—they are found in the directives of
Torah-true living. We pray today that G-d grant us His blessing,
"Bless Thy people Israel." We trust that G-d will listen to our pray
ers. He will give us the days, weeks, months, and years. We must
not then leave it to Him. We must extract the blessings of reason
and purpose—iaam shel petrol—from the blessing of time. We must
open our eyes to the realities, open our ears to G-d's teachings, and
then distill the divine gift of life, the soul satisfying taste of true
and lasting contentment.
Rosh Hashanah 13
It's A Struggle To Be Jewish

Raymond Apple
We gather this Rosh Hashanah in festive mood, as befits a yomtov:

yet the festive mood is chastened by the thought of deep-rooted
serious problems which confront our people at this significant junc
ture in Jewish history.
It has always been hard to be Jew, as the old saying reminds us,
but there are times when to be a Jew is a little harder than usual,
and this is one of those times.
There is an uncannily accurate statement in the Talmud: "The
Holy One, blessed be He, gave Israel three precious gifts, but all
were given through suffering. They are: Torah, the land of Israel,
and the world to come" (Ber. 5a).
It is largely because of these three precious gifts that we are
embarked on a struggle at this moment.
To acquire Torah is a struggle. We no longer live in the old-time
tightly closed, self-sufficient Jewish society where the only schools
were Torah schools and the only patterns of living were Torah
patterns. For good or ill we live in an open society which presents
us with distractions, challenges and temptations which none of our
ancestors had to face.
It is hard to acquire Torah. If a Jew today wants to learn and live
Torah, he has to make a conscious effort, and devote time, energy,
thought, and even material resources to the task.
But without Torah the Jew does not know who he is and what he
is. Without Torah he is unsure of himself; he is not certain why he
is different; his Jewishness is ambiguous, and he is confused and
uptight.
The Jew cannot manage without Torah. Without it he would not
thrill at being one of an ancient, interesting, colourful, tenacious
people, a people whose rich heritage is intellectually, spiritually and
emotionally exciting and challenging.
Without Torah he would lack the ethical and spiritual discipline
of a way of life passionately dedicated to truth, justice, mercy and
peace.
Without Torah he would lack the means of making a Jewish
contribution towards making the world worthy of the Creator.
No, the Jew cannot do without Torah. And how does he acquire
Torah? First, he learns Torah. He says: "I do not know enough as a
Jew. I need to learn more. Each of us has a discovery to make: the
more we study, the more we realise we do not know. We can all
read, study and think more about the faith and way of Judaism.
There are untold riches in that treasure-house of the Jewish spirit.
Acquiring Torah also means living Torah. It means rising early,
opening the day with prayer, and closing the day with prayer. It
means dedicating the Sabbath day to God. It means a Jewish mar
riage, a Jewish home, a Jewish kitchen. It means bringing up chil
dren with the sound of the shofar, the fragrance of the succah, the
sight of the Chanukah light, the taste of the matzah. It means bring
ing up children to run to synagogue and to Hebrew lessons, to love
a Jewish book and a Jewish melody, and to sing and dance because
they are so much at home with their Judaism.
And there is a strange thing about all of this. The more you begin
to learn and live as a Jew, the easier it becomes. The more you
engage in the struggle, the less of a struggle it becomes. The effort
is wonderful and invigorating.
The second precious gift for which a Jew must strive and even
struggle is the land of Israel. The last thirteen years, if not the last
thirty-three years or the last 2000 years, have shown us that you
neither get nor keep a state so easily.
To create the state was hard. Now we are learning what it means
to maintain a state. Creating a state is exciting and heroic. Main
taining one is a matter of slow, uphill struggle to build up a popula
tion, to sustain an economy, an education, social welfare and health
system, to find ways of running a modern state loyal to a religious
and cultural tradition, to defend house by house and stone by stone,
Rosh Hashamh 15
to know what it is to go forward exhilaratingly and to have to go
back sadly and uncertainly.
To maintain a state also involves liAnng in an unfeeling world,
which says, "Have your state if you want, but don't expect anyone
else to love you, to help you, to protect you, to speak up for you, to
stand with you, but only to regard you as expendable and unimpor
tant if this happens to be more expedient or convenient for
them. . .
It is hard to have a state. But can the Jew manage without the
land of Israel, not merely as a sustaining hope and visionary dream,
but as a practical reality to be strengthened and supported in a
hundred often taxing and demanding ways?
No; without Israel the Jew again runs the likely risk of being a
ready scapegoat and sacrificial victim, of being hounded from pillar
to post without sure haven or refuge, of lacking respect in the eyes
of others and self-esteem in his own eyes.
But more: without Israel the Jew loses the freshness and vigour
and personality which has enriched Jewish life everywhere since
1948. He loses the wondrous feeling of Biblical prophecy come true,
of Messianic fulfilment having commenced to dawn, of the miracu
lous manifestation of God's ProAndence in our time.
No, the Jew must have the land of Israel. And to have Israel
means having a love affair with Israel—knowing Israel, visiting
Israel, working for Israel, understanding Israel, giving to Israel.
It means standing up to be among a united Jewish people who are
desperately anxious for Israel's survival and security. It means
strengthening the Jewish identity of Israel as a State built on the
holy foundations of God's word. It means constructing bridges
between Israel and the Jewish people wherever they may be. It
means spreading understanding of Israel's case among the nations
of the world.
Here too the effort is hard, but the more you immerse yourself in
it the more it inspires and invigorates you, and the less of a struggle
it seems to be.
The third struggle is for olam haba. Olam haha means heaven, but it
can also mean heaven on earth.
We live in a world that is far from heavenly. Our world is heavy
with pain and suffering. There in so many lands are the broken
bodies of the victims of war and hatred and callousness. There in so
many lands are the broken hearts and minds of victims of injustice,
discrimination and the denial of human rights.
Our Jewish tradition cannot live at peace with such a world. It
must wage an ongoing war for truth and justice and mercy and
peace. It must speak out, and it dare not shrink even from standing
alone for righteousness if others are too morally indolent or too
scared to share in the struggle.
It is hard to have this kind of moral courage; no wonder some
would prefer not to "mix in." But the Jew dare not opt out, or else
he could not live with himself as a Jew.
All that is human and all that is Jewish within us impels us to get
involved. We have to care, we have to struggle, we have to persist. To
attain the kingdom of God on earth means struggle. And none is
exempt from the struggle.
The late President Lyndon B. Johnson liked to quote a story
which he heard from a rabbi in Washington. This is the story:
Once upon a time, birds had no wings. They could not fly. They
walked in the dust, earth-bound. Then one day God threw wings at
their feet and commanded them to carry the wings.
At first this seeemed very difficult. The burden was heavy. But,
in obedience to God's will, they held the wings closely to their
sides—and the wings soon grew to their bodies. At last, what they
once thought were hampering weights lifted them up to the
heights and enabled them to soar unto the very gates of heaven.
Anything worthwhile demands struggle, faith, and courage. As
the birds sought to reach the heights, we yearn for the heights of
Torah, of the land of Israel, of heaven on earth. The recipe is the
same: struggle, faith and courage. May God's blessing attend our
efforts.
Rosh Hashanah 17
An Antidoie To Alienation
Henry Hoschander
The ever-increasing loss of our children to cults and missions is

of intense concern to each of us. And yet, in spite of suggestions
from all quarters, an effective deterrent is yet to be found. It seems
to me that an in-depth reading of this morning's Torah j>ortion
offers an incisive and penetrating insight not only into human
nature but, simultaneously, points the way towards a solution to
the problem from which few are immune. Briefly, Sarah is barren.
At her insistence, Abraham takes Hagar as his concubine. She con
ceives and gives birth to Yishmael. All goes reasonably well until,
miracle of miracles, Sarah gives birth to Isaac and a conflict arises.
‫רתרא שרה א ת בן הגר ה מצרי ת א שר ילדה לאברה ם מצחק‬.
Rabbi Shimon ben Yochai defines melzacheik as teasing, a normal
manifestation of sibling rivalry. Rabbi Akiva disagrees. Metzacheik
suggests avodah zara, gilui aroyos and shefichas domim. Sarah is appalled
and frightened. Young Yitzchok idolizes an older half-brother. She
demands of Avrohom: ‫ ג ר ש א ת ה א מ ה הז א ת י א ת בנה‬.
Note, neither Hagar nor Yishmael are referred to by name. There
is only the pejorative omoh and hnoh. Avrohom reacts as expected:
‫ וי ת ג הדבר מ אוד בעיני אברה ם על אודות בנר‬. He is angry. True, his
efforts at bringing others tachas kanfei hashchinah takes up much of his
time. But, he reasons, my son cannot possibly fit Sarah's exagger
ated description. Yishmael loves me. He knows the depth of my
faith commitment. He is the flesh of my flesh and that can't be all
bad. Sarah is probably jealous and her accusation is a fabrication.
G-d's command jolts him into reality, into facing up to the tru th :‫כל‬
‫ א ש ר ת א מ ר לך שרה ש מע בקולה‬.
He is left with no other option than to comply. What follows is
extremely difficult to tie in with Avrohom's known character:
‫וישכם אברה ם בבוקר ריקה ל ח ם ו ח מ ת מי ם ויתן אל הגר שם על ש כ מ ה‬
‫ ו א ת הילד וי שלחיה‬. The questions fly fast and furious; (1) if, in spite
of the divine voice, Avrohom harbors some doubt and misgiving,
why vayashkeim, indicating zeal and desire? (2) Avrohom is wealthy.
Can he afford no more than the minimal fare of bread and water?
(3) Yitzchok was born after Yishmael's bris milah at age 13. By this
time he is at least 18 or 19. Why refer to him as yeled, child?
I believe the pesukim offer an insight into the very problem on
today's agenda. Yishmael is chronologically an adult. He hunts, tills
the soil and has his way with women as an adult. But in the realm of
identity, the "who am I?", Yishmael is very much a yeled, an imma
ture, uncertain child. The fault? Though one hesitates to cast
stones, it must be assumed that it is at least partially Avrohom's.
Lechem v'cheimas mayim, are these sufficient support systems for
Hagar and Yishmael in an erelz ocheles yoshveho? Where are the value
imperatives, the sustaining ideals or principles, the security of
roots? It is one thing to live with a measure of safety within Avro-
horn's insularized and hermetically sealed milieu. If Yishmael could
not toe the line there, how could he be expected to engage the
naked realities of a corrupt and corrupting world beyond?
One is reminded of several contemporaneous incidents; (1) A
Jewish co-ed dates a young man whom she met at a Jewish Center
dance and for six months is unaware of the fact that he is not
Jewish. Frankly, how could she know? From the Shabbat and kashrut
she does not practice? (2) And the angry young man whose father is
not Jewish and whose mother opposes his relationship with a sweet
Catholic princess for reasons he simply cannot understand. And,
(3) the "moonie" who is hurt by his parents' refusal to accept him as
he is. "Before I had nothing and was nothing. Now I have love and
belief." How does one counter such a challenge?
But, let us continue with the biblical narrative. Our pair enters
the desert and, shortly afterwards, vayichlu hamayim, the little he had
learned and absorbed is used up. There is no "infantile support"
left. Hagar loves her son but is helpless.‫ות שלך א ת הילד ת ח ת א ח ד‬
1" ‫ כי אכזרה א ל א ר א ה ב מו ת הילד‬. . . .‫ ה שיחים‬cannot stand to see
my son wither and die away. I know and practice precious little, but
I am deeply grieved to see Avrohom's cherished principles die with
his first-born." Frustrated and apparently helpless she folds her
hands, shuts her eyes and ears and cries. ‫וי שמע אלוקי ם א ת קול‬
Rosh Hashanah 19
‫ הנ ע ר‬. G-d listens neither to Hagar nor to a yeled. He responds to a kol
hanaar, the cry of a young man with a potential for growth and
productivity. And the angel speaks: ‫אל תראי כי שמע אלוקים אל קול‬
‫ הנ ע ר בא שר הו א שם‬. Stop your self-centered crying. At this moment
Yishmael is nothing, ignorant, devoid of commitment and emptied
of values. But he is a naar, a subject who can be "awakened" (from
the shoresh: or). He is not lost forever. But I need your help.‫קומי שאי‬
‫ א ת הנער והחזיקי א ת ידיך בו‬. "Take him by the hand. Lift him up and
show him your love. Apologize for your past neglect and begin his
process of rehabilitation." Hagar is obviously taken aback. Where
and with what do 1 begin? ‫ וי פ ק ח אלוקים א ת עיניה ותרא באר מים‬.
G-d opens Hagar's eyes. Suddenly she realizes what many of us still
do not know. There is a defense mechanism against defection and
that mechanism is "neither in Heaven nor across the seas." It is
rather ‫ ב פינו ובלבנו לע שו ת‬.
A young man and woman raised in a proud and practicing Jewish
home, exposed from infancy on to a religious Day School or
Yeshiva, at ease with a concerned G-d whose presence he feels at all
times, will not succumb to the wiles and duplicity of cults and
missions no matter what they promise. Torah can and does emit
that sense of belonging to, and identification with a people and a
faith tradition, which serves as a sustaining force long after both
teacher and parent have departed from the active scene. It is an
undeniable truth. The episode concludes on a high note; ‫ותלך ותשק‬
‫ א ת הנער ויגדל‬. Yishmael drinks of the living waters of Torah and
he grows up.
My appeal today is not for funds. It is for help. Give your children
or grandchildren the finest Jewish education available in our com
munity. If they are grown, support the schools and their dedicated
teachers. Reintroduce real Yiddishkeit into your home. If you are a
practicing Jew, practice with more feeling. All current statistics
indicate that we are down. I agree. But we are not out. If Yishmael
can rise from his asher hu shorn, surely we can. It is eminently worth
the effort.
20
The Jewish Convention

Samuel K. Wohlgelernter
‫ אם כבנים אם‬.‫ היום יעמיד במשפט כל יעורי עולמים‬.‫היום הרת עולם‬,

.‫כעבתם‬
On this Day of Judgment, when the world was first called into
being, I call this convention to order. On this day all the creatures of
the universe stand in judgment before our Creator as His children
or as His servants.
We have come together today to this convention, some as Repub-
iicans, some as Democrats, others as Independents, but all of us as
Jews, all of us without exception.
We have not come to choose a candidate—that's been done
already in Detroit and in New York City—but because long ago we
were chosen as His delegates and for all of us the "faithful delegate
rule" still applies.
We have chosen to convene not in the Joe Louis Arena, nor in
Madison Square Garden, but in His house, the synagogue. ‫ה׳‬
‫ ס ״ אהב תי מעון ביתך ומקום משכן כבודך‬Lord, 1love the habitation of
Thy house and the place where Thy glory dwelleth." ‫ואני א ש ת חו ה‬
‫" ו אכרעה אברכה לפני ה׳ עושי‬Therefore 1 will bow down and pray
unto Thee, O Lord, my maker." May I sincerely welcome all of you
who are here today and wish each of you a New Year of health, life
and peace.
Others who are also being judged today have not and will not
come to our convention today. The United Nations building in
Manhattan has become their favorite hangout where time and
again they sought to malign, to censure and to condemn the State
Rosh Hashanah 21
of Israel in what Abba Eban recently aptly called an ongoing "rhe
torical pogrom." In his first appearance before the Security Council
last month, Secretary of State Edmund S. Muskie stated, "I believe
that in its work on the Middle East over the past five months, the
United Nations has been the fcKus of attempts not to advance the
cause of peace but to restrain it contrary to the ideals and purposes
of this institution." The United Nations Women's Conference in
Copenhagen this past summer adopted a resolution equating Zion
ism with racism. Last month Crown Prince Fahd of Saudi Arabia
said that peace with Israel had become an illusion, that moderation
had brought no rewards and that Arab countries must close ranks
against the Jewish nation. He called war "the only answer to this
Zionist religious and racial arrogance."
Former foreign minister Moshe Dayan believes Israel is facing
"one of our most critical periods" and Jews in Israel and the Dias
pora must be alerted. In a recent interview with the }erusalem Post
and Yediot Ahronot he stated: "An international offensive is being
mounted against us that could lead to the end of Israel—if not the
state as a physical entity then its political, economic and security
independence." I am reminded of a poem by Arthur O'Shaughnessy
which is relevant:
We are the music makers
And we are the dreamers of dreams
Yet we are the movers and shakers
Of the world, it seems.
Recently, in the United Nations, their delegates—112 of them—
voted in the General Assembly and called for Israel to begin with
drawing "from all the Palestinian and other Arab territories
occupied since June 1967" by November 15. The resolution
endorsed the right of the Palestinians to establish an independent
state and recognized the PLO as the representative of the Pales
tinians. The 112 included even Egypt for whom, according to
Moshe Dayan, the Camp David agreement seems to be just a piece
of paper, as well as a host of our enemies: Communist, Arab and
Third World nations who have succeeded in isolating Israel from
the world community and whose brazen anti-Zionism is really a
euphemism for unadulterated anti-Semitism. Recently, U-Nu of
Burma challenged the so-called "non-alignment" of the Third
World nations.
The Washington Post denounced the resolution as the "hallmark of
the UN's incompetency in the Middle East" and said, "Israel was
offered not negotiations, not recognition, not even the right of
existence; nothing."
In a critical letter to the New York Times last month, Eugene V.
Rostow, a former Under Secretary of State for Political Affairs, and
presently Professor of Law at Yale, wrote that "the campaign
against Israel is not frivolous. It is part of a serious program whose
goal is the destruction of Israel, and the formation in the entire
territory of the Palestine Mandate of a single state—a Soviet satel
lite dominated by the PLO. The most ominous aspect of this Arab-
Soviet campaign is that Egypt supp>orted the resolution . . . (and)
therefore raises a question of the utmost gravity about the sincer
ity of its commitment to the Camp David peace process."
On this day of international judgment, let us, at least, be grateful
for the six civilized nations which joined Israel in voting against the
resolution: Australia, Canada, the Dominican Republic, Guatemala,
Norway and the United States. ‫ ! ו א ל ה יעמדו על הברכ ה‬Let us praise
them for standing up and being counted instead of cowardly
abstaining as did our European Allies, whom the Washington Post
accused of "spinelessly begging for oil-Arab favor" because they
refused to join the United States in opposition.
To the 112 nations of infamy let us repeat the relevant words of
Hannah from today's haftorah: ‫אל תרבו תי ב רו ג ב ה ה גב ה ה יצא ע תק‬
‫" מפיכ ם‬Speak no more so arrogantly; let not boastings come out of
your m outh." ‫" כי קל גרול ה' ולו נ תכנו עלילו ת‬For the Lord is a God
of Knowledge, and by Him deeds are weighed."
You, too, are being judged today!
We, however, have not hesitated to be present today as we
acknowledge publicly at this convention that we are His delegates.
His children.
‫כי אנו ע מך ו א ת ה אלקינו‬
"For we are your people and you are our God!"
‫אנו בניך ו א ת ה אבינו‬
"We are Thy children and Thou art our Father!"
In the middle of double-digit interest rates and double-digit infla
tion, how have we, who are present today at our convention, fared
during the past year? More in our ranks have lost dear parents,
some have lost beloved husbands, some of us have undergone
Rosh Hashanah 23
serious surgery; others were fortunately spared from fires that
suddenly engulfed them while camping or their place of profes
sional practice. All of us have been affected adversely by the rising
cost of energy and the eroding effect of the recession. The
depressed automobile companies have been' offering all kinds of
attractive deals to inveigle us to help reduce their inventories of
gas-guzzlers: "Buy a Versailles and youll get a thousand-dollar
rebate." Can we make a deal on this Day of Judgment? Didn't
Ronald Reagan almost make one with Jerry Ford until common
sense aborted projected plans for a co-president?
Again Hannah's words instruct us ‫ה' מ מי ת ו מ חי ה מוריד שאול‬
‫" ויעל‬It is the Lord who causeth death and giveth life: He bringeth
down to the grave and bringeth up again." Today we acknowledge
that He is the master of our destinies not we. ‫ה' מוריש ומעשיר‬
‫" מ שפיל אף מרומם‬The Lord maketh poor and maketh rich; He
bringeth low and He also lifteth up." Today we acknowledge that
He controls the economy of the world and specifically of free, capi
talistic America, not Paul A. Volker nor Wall Street.
As His children let us be grateful that we are alive and in relative
good health and are able to meet in convention in His house where
we declare openly and proudly: ‫מ ה טבו א הליך יעקב מ שכנותיך‬
‫" ישראל‬How goodly are your tents, O Jacob, your dwelling places,
O Israel."
‫ואני תפל תי לך ה' ע ת רצון אלקים ברב חסדך ענני ב א מ ת ישעך‬
"Accept my prayer, O Lord, and in Thy great mercy answer me
with Thy saving truth." Amen.
24
From GeneraHon to Generation

Moshe Kwalbrun
A. I know of no prayer that we shall recite individually and collec

tively on the holidays that is more heart rending or that imbues us
at the same time with a sense of fear as well as majesty, with awe
and with trembling than the prayer of un'saneh tokef.
B. It tells a story that is both simple and profound, of the great,
pious, and saintly Rabbi Amnon. It is a story that each of us has
undoubtedly heard and perhaps even repeated. It recounts that the
Emperor of Rome had made constant attempts to convince Rabbi
Amnon to change his religion. Under severe pressure, and in a split
second moment of weakness, the great sage asked for three days to
consider the request before giving an answer.
C. No sooner had he uttered those words, than he was imme
diately seized with remorse and regret. His punishment was to
have his arms and legs severed, and in this mutilated state he asked
his shammus to wheel him into the synagogue were he then recited
this majestic prayer. It was this story that Prime Minister Begin
told simply and directly to President Carter when both the Presi
dent, and Sol Linowitz, his emissary, asked for concessions by Israel
and to reconsider his decision to move his office to East Jerusalem.
D. Menachem Begin addressed the President with this story, and
concluded by saying that he is not being obdurate at all, but at a
time when everyone seems to be open to compromise, there are
certain things that the Jew cannot compromise with—certain
things that we remain fanatical about. And Jerusalem is one of
those things that is not negotiable. The story of Rabbi Amnon
stands out very well. In a moment of weakness he said, "Let me
Rosh Hashamh 25
think about it" and then the consequences followed. "Mr. Presi
dent," said the Prime Minister, "I don't want the arms and legs of
Israel to be mutilated."
E. Indeed, dear friends, the history of the Jew is Jerusalem, ever
since King David declared it his capital 3000 years ago. And as
Minister Burg informed Jimmy Carter; Jerusalem is mentioned in
the Bible 654 times, but not mentioned even once in the Koran.
F. T h is p ast s u m m e r w h ile in Israel, th e n e w sp a p e r r e p o r ts ca r
ried th e in v e c tiv e s an d v itu p e r a tio n s n o t o n ly o f th e L e a g u e o f
M o sle m N a tio n s , b u t p ractically all o f th e T h ird W orld , a n d o f th e
so called 'E u r o p e a n A llies.'
G . We are all acquainted with how the terrorist Leyla Khaled
dominated the International Women's Conference, at which time
she said she would talk to Israeli women only through a gun. Billy's
love affair with Libyan dictator Khadaffi, and Kurt Waldheim's
compromising himself as head of the U. N. in favoring a Palestinian
state is nothing new to us. Nor is the reception in Moscow of
Yasser Arafat, the architect of the Munich Olympic slaughter.
H . D o y o u recall th e rem a rk s o f B ritish F o r e ig n S e c r e ta r y Lord
C a rrin g to n o n th e su b ject o f Jeru salem ? H is ad vice to P rim e M in is
ter B eg in n o t to m o v e h is o ffic e to th e e a s te r n p art o f th e ca p ita l, is
m erely part o f th e a n ti-J e w ish tr a d itio n e sta b lish e d b y th e B ritish
G o v e r n m e n t in th e m a n d a te p eriod , and m a in ta in e d th e r e a fte r .
I. During the mandate the British thought nothing for example
of desecrating the sanctity of Jewish prayer. They forbade the
blowing of the shofar at the Western Wall at the end of the Yom
Kippur fast. Year after year, toward the end of the fast, the picture
was repeated: A squad of British police, wielding batons, rushing
into the crowd of worshippers in the narrow courtyard at the wall,
to bloody the head of the person who defied their orders against
blowing the shofar. The practice came to an end in 1944, when the
British government finally took heed of the warnings of reprisals
by the Irgun.
J. As we travelled from Jerusalem, we saw Jewish history and the
Bible. Experiencing the area of Lot and the historic rescue by Abra
ham, the Judean mountains and the majestic hills, the pillar of salt
and the Dead Sea. We also traveled across areas where the Trans-
jordanians, with British advice and help, invaded Western Palestine
and occupied the Old City in 1948. They not only changed the
status of the city, they wilfully desecrated nearly all the syna-
gogues—using some for stables and destroying the rest. They tore
up graves in the Jewish cemeteries on the Mount of Olives.
K. They failed to honor the armistice agreement: Throughout
the 19 years of their occupation, no Jew was allowed to come and
pray at the Wall. But not a word, not a peep came from the Lord
Carringtons of the day. I had to look ironically at the recent picture
of Jordan's King Hussein telling the Pope that Jerusalem's sanctity
should be maintained for all the three great faiths.
L. The Arabs have no compunctions against falsifying history by
claiming that Jerusalem is their holy city. Falsifying history is not a
new Arab art in their plan to wrest Jerusalem from Israel. Moslem
dcH:trine permits prevarication, provided the objective is desirable.
"If a lie is the only way of obtaining a good result, it is permissible,"
wrote the eleventh-century Moslem theologian Al-Ghazzali, "we
must lie, when truth leads to unpleasant results."
M. The truth is, that we can handle the animosity of outsiders—
but when the complaints and the barbs and the criticism is from our
own people, who publicly take to the media to condemn the Begin
government, it is a David who suffered the betrayal of his son
Absolom, and Jacob abandoned by his children. It is when American
Jews are divided and critical of Begin and Israel that we hurt most.
N. The easily intimidated complain that the declaration on Jerus
alem is not "timely." It is, most certainly, not timely for Lord Car
rington. Nor for the Egyptians, nor for President Carter. It is
certainly not timely during a period when political expediency is the
order of the day. Five months ago, the U. S. supported a fierce
resolution in the Security Council against Israel's settlement policy
and action in Jerusalem. And Mr. Carter afterwards blamed it on
not knowing what his representative was voting for. Well, he can't
use that excuse regarding Mr. Muskie's failure to veto a council
resolution condemning Israel in August. Sadat's advisor said that
Israel's settlement policy is embarrassing Egypt. Yet, in one week
Sadat called Khadaffi a lunatic, Arafat a terrorist, Hussein a schi
zophrenic and said that Syria's Assad wouldn't last a week. Isn't
that embarrassing for Egypt?
O. But we American Jews ought to know better—al chayt she-
chatonu lefonecho heyodim—for the sins of not learning from the past—
for the sins of lacking courage, for following the rhetoric of the
Rosh Hashanah 27
Shalom Achshav and for worrying about "what the world will say." In
1929 when Chaim Weizman went to protest the White Paper that
reduced Jewish immigration to a trickle and spoke to the British
Colonial Secretary Malcolm Macdonald about where the justice,
Macdonald said, "When expediency clashes with justice, expediency
takes the upper hand." It is this same philosophy that dictates policy
today when France sells reactors to Iraq though Hussein says he
will use it on Tel Aviv and Brezinski says we have no irreconcilable
differences with Libya and Iraq.
P. This behavior reminds me of something that the historian
Lucy Davidowitz said in speaking of the evil of goyishe history that
allows them to be so callous so soon after the Holocaust. It's not
"our" problem, but of course, we Jews take the guilt on ourselves
for everything.
Q. There is the story of a Cossack who was found stealing bagels
from a Jewish baker. To punish him the Jews tied the rope with the
bagels around his neck and paraded him up and down the street
saying shemen zich cossack—shame on you Cossack. While all this was
taking place, the Cossack was happily munching on the bagels. The
Jews feel shame while the Cossack munches on. Humanity has
many problems and some very serious ones—Afghanistan, Iran,
Poland, terrorism, hunger throughout the world. Yet, Israel com
mands all the obsessed, sick, and morally corrupt attention of the
malevolent U. N. It reminds me of the story of the proud mother
boasting that no son was as devoted to his mother as her son.
He gave hundreds of dollars a week—not to her, but to his psychia
trist—just to talk about her. But, again it's what our Jewish sons are
saying about Mother Israel that is neurotic.
R. A colleague in the American Rabbinate who now lives in Israel
and is head of Bar Ilan University, wrote, "American Jews are
unhappy that Israeli Jews are not making friends in the world.
Everybody hates us. We have a genius for alienating even our
supporters—but please ask, have we in America succeeded in mak
ing friends for ourselves, friends of Blacks, of Puerto Ricans, of
Chicanos? Have we succeeded in 50 years of cleansing the State
Dept, of its anti-Semites? O r of the appointment of even one Secre
tary of State who had an affinity for Jewish aspirations?
S. Israel has at least. Fundamentalist Christians, wholly identified
with its messianic aspirations. Have American Jews so moved the
28 RC>1 Sermon Manual 1981/5742
Liberal Christians with whom they fought for civil rights and
against the war in Vietnam?
T. 1 believe that for America and for American Jews as well, the
message of Simon Wiesenthal addressed personally and in friend
ship to Jimmy Carter at the White House is essential.
U. Wiesenthal recounted his being an inmate at Mauthausen
when American tanks rolled toward the camp to liberate its occu
pants. Seeing the tanks the prisoners walked, hobbled, limped and
crawled toward the tanks. Simon Wiesenthal struggled, got up
again and fell—he couldn't make it, so emaciated and ill was he. But
he said, "You know, Mr. President, what my last impression before
fainting was? I saw the flags atop the tanks and the stars reminded
me of hope, the promise of food, and freedom, brotherhood and
caring. The stripes were the roadways and paths towards the
achievement and fulfillment."
V. The next day the prisoners all led a victory march towards the
American tanks, each national bearing aloft the flag of his own
country. Czech, Rumanian, Bulgarian etc. "But I, Mr. President,"
said Simon, "had no flag, for 1 had no country, so I took my white
shirt and borrowed an inmates blue shirt and tied them together
and marched in the procession. Mr. President," said this grand figh
ter for Jewish dignity and respect, "that.was my stirring awareness
upon my liberation—that the flags of our two respective countries,
the red, white and blue, and the blue and white of Israel are the
promise of hope and redemption for mankind. U've chayn tayn kavod
le-amecha. Just as Jerusalem must be united—so must Israel and the
U. S. remain united in friendship.
Rosh Hashanah 29
I Can't Keep It Bright

Unless I Use I t”
Jules Lipschutz
A h o s te s s a t a d in n e r w a s o n c e s h o w in g h e r g u e s t s a m a ssiv e
piece o f silv er. A s s h e to o k it fr o m th e cu p b oard , sh e a p o lo g iz e d and
said, "It's d r e a d fu lly ta r n ish e d . 1 can't keep it bright unless 1 use it." O n
this p erio d o f R o s h H a sh a n a h , w e n e e d to tak e a m e n ta l in v e n to r y
o f o u r d e b its and c r e d its w ith in th e realm o f T o r a h o b se r v a n c e s.
L et's be v e r y candid w ith e a ch o th e r o n th is Yom Hadin, Yom Teruah
and Yom Haiikoron. If w e w e r e p a ssiv e ly n e g lig e n t an d d o r m a n t w ith
o u r o b se r v a n c e s o f ‫ מ צ ו ת מ ע ש י ו ת‬a c tiv e ly o b se r v e d m itz v o s , le t u s
be g rea t e n o u g h to sa y "It's d r e a d fu lly ta r n ish e d , I can't k eep it
b rig h t u n le s s I u se it."
T h e fir st d ay a lo c o m o tiv e e n g in e ca m e to th e ir sm a ll to w n , th e
chasidim d ecid ed to s h o w th e ir R eb b e th is tr e m e n d o u s a d v a n ce o f
m o d ern c iv iliz a tio n . A s th e R eb b e n ea red th e sta tio n , h e sa w a lo n g
lin e o f black cold so m b e r lo o k in g ca rs a tta c h e d to ea ch o th e r . T h e
e n g in e in fr o n t w a s b e lc h in g w ith fire, and sm o k e w a s risin g in to
th e clo u d s a s th e cars w e r e a tta c h e d to each o th e r . S u d d e n ly , w ith a
tr e m e n d o u s roar, th e e n g in e sta r te d m o v in g and th e lo n g lin e o f
train s m o v e d w ith it. " R eb b e, R eb b e, w h a t d o y o u sa y to th is m o st
w o n d e r fu l sig h t? " T h e R eb b e w a s lo s t in th o u g h t an d th e n said in
Y id d ish , "Zet vee aien hae'sah zach ken mit schlepen azei fil kalta." "L ook
h o w o n e h o t fie r y th in g can p u ll a lo n g so m a n y cold o n es!" T h e
m oral is e q u a lly tr u e in T o r a h o b se r v a n c e s, as o n e in sp ired lea d er
can in flu e n c e m u ltitu d e s o f p eo p le. O n e p e r so n filled w ith a
w a r m th in T o r a h can 'puli' a lo n g so m a n y cold and in d iffe r e n t
p e o p le to Y id d ish k eit.
The Talmud in Rosh Hashanah 16b states a basic truth applicable
on this day of Rosh Hashanah for all of us:
‫א״ר ברוספדאי א״ר יוחנן שלשה ספרים נפתחץ בר״ה אחד של רשעים‬
‫ עריקים גמורין‬.‫גמורין ואחד של צדיקים גמורין ואחד של בינוניים‬
‫ רשעים גמורין נכתבץ ונחתמין לאלתר‬.‫נכתבין ונחתמין לאלתר לחיים‬
‫ זכו—נכתבין‬.‫ בינוניים תלויין ועומדץ מראש השנה ועד יוה־כ‬.‫למיתה‬
.‫ לא זכו—נכתבין למיתה‬,‫לחיים‬
"Rabbi Kruspedai said in the name of Rabbi Johanan. Three books
are opened in Heaven on New Year, one for the thoroughly wicked,
one for the thoroughly righteous, and one for the intermediate.
The thoroughly righteous are forthwith inscribed definitively in
"The Book of Life." The thoroughly wicked are forthwith defini
tively inscribed in "The Book of Death." The doom of the interme
diate is suspended and re-evaluated from New Year until the Day
of Atonement, and if they deserve well, they are inscribed in "The
Book of Life." If they do not deserve well, they are inscribed in "The
Book of Death."
1
Thank G-d, we have 'Freedom of Choice' because of our mental
aptitudes, which is analogous to ‫ ברירה‬and ‫ ה שג ח ה פרטית‬. Rosh
Hashanah teaches us a basic lesson. A person is not a puppet or
chattel of his society, but the architect of his environment. Man
must be the Master Builder of his House . . . commensurate to our
sacred Torah and mitzvos.
Maimonides, in Hilchoth Teshuvah 5:1, states a fact which is clear
and undeniable:
‫ אם רצה להטות עצמו לדרך טובה ולהיות צדיק‬.‫רשות לכל אדם נתונה‬
‫ ואם רצה להטות עצמו לדרך רעה ולהיות רשע הרשות‬.‫הרשות בידו‬
,‫ הוא שכתוב בתורה הן האדם הי׳ כאחד ממנו לדעת טוב ורע‬.‫בידו‬
‫כלומר הן מין זה של אדם הי׳ יחיד בעולם ואין מין שני דומה לו בזה‬
‫הענץ שיהא הוא מעצמו בדעתו ובמחשבתו יודע הטוב והרע ועושה כל‬
‫ ואין מי שיעכב בידו מלעשות הטוב או הרע וכיון שכן‬.‫מה שהוא חפץ‬
.‫הוא פן ישלח ידו‬
"This person is unique in his inner personality traits, and no one
can compare to these traits, as this person. Through his own free
dom of choice, with his own knowledge, with his own thoughts he
Rosh Hashamh 31
is rationally competent to distinguish between good and evil, and he
is at liberty to do as he desires with no one to dare coerce him."
A wise man, aged in years but sagacious in wisdom sat in the
public market place one day, and observed a wealthy young man of
nobility purchase a vase. The young gentleman carefully inspected
each vase from bottom to top both inside and out. No vase in the lot
was good enough. In every vase there seemed to be some flaw.
Only the best was good enough for him! "Aren't people strange,"
stated the aged man. "This man will not buy a vase, if it has the
tiniest flaw, yet he chooses friends of serious defects. One of his
closest friends is a notorious drunkard, another is known for cheat
ing and fraud, while a third is badly tainted with embezzelments.
He is a great deal more particular about the vases he buys than he is
about his intimate friends."
I shall not say that at this time we are all angelic in our daily
routine of life as to strict Torah observances. I will not even say
that we are in the category of ‫ צדיקים גמורין‬the perfectly righteous.
1 shall also say that we are most certainly not to be placed in the
classification of the ‫ רשעים גמורץ‬the Wicked People, G-d forbid!
What 1will say is this: that we may present ourselves as the ‫בינוניים‬
the intermediates, and that we have a trial period of self
examination during the Ten Days of Penitence from Rosh
Hashanah to Yom Kippur. I am confidently certain that with our
potential to observe the Shabbat, kashrui, family purity, Torah tradi
tional education for our children, we shall all be inscribed in "The
Book of Life" for the coming year of 5742, please G-d.
It is wise to know that every experience is a lesson for the future
in life. The hostess apologized to her guests, as she displayed a
beautiful piece of silver, as she said, "It's dreadfully tarnished, I
can't keep it bright unless I use it!" We have a precious legacy—
Torah from Sinai. It's more valuable than ‫בסף ת ה ב ואבנים טובות‬
‫ ומרגליות‬silver, gold, gems and pearls. Let's keep our mitzvos used
reverently; let's not have them tarnished, and let's remember, "We
can't keep it bright unless we use it!"
32
Moral Power
William A. Orentlicher
A s to r y is told o f a w o m a n w h o p u rch a sed t w o liv e c h ic k e n s, and

d isco v ered to h e r ch a g rin th a t o n e o f th e c h ic k e n s w a s a ilin g . W h at
did sh e do? S h e s la u g h te r e d th e w h o le s o m e c h ick en , a n d se r v e d th e
c h ic k e n -so u p to th e ailin g o n e .
In a n a ly z in g th e c u r r e n t w o r ld sc e n e , I am te m p te d to c o n c lu d e
th a t w e are d e str o y in g th o s e fib ers in life th a t h a v e su sta in e d civ ili-
r a tio n th r o u g h o u t th e m ille n iu m , fo r th e p u r p o se o f sa tisfy in g th e
w h im s o f th e d ec a d e n t an d th e sick.
W h a t are w e w itn e s s in g to d a y ? S m a ll n a tio n s, se a r c h in g fo r " p la -
c e s u n d e r th e su n ," are e n v e lo p e d b y c lo u d s o f b ig o tr y a n d p h ilo so
p h ie s f r o m t h e D a r k A g e s . T h e s e n a t i o n s , s t r u g g l i n g f o r
se lf-p r e s e r v a tio n an d se lf-d ig n ity , are, at th e sa m e tim e, le n d in g a
d e a f-e a r to th e cries o f a n o th e r sm all n a tio n — th e S ta te o f Israel—
th a t e x e m p lifie s th e v e r y h u m a n in itia tiv e s a n d a sp ir a tio n s fo r
w h ic h th e y s o d e sp e r a te ly y ea rn . Israel, sm all in n u m b e r s, is la rg e
in m a g n a n im ity . Its e m issa r ie s o f g o o d w ill tr a n sv e r se th e D a rk
C o n tin e n t w ith b e a c o n s o f lig h t and p r o g r e ss. B u t w h a t is its
rew ard ? In g r a titu d e an d en m ity !
It s e e m s th a t h isto r y fo llo w s a s e t p a tte r n , an d o fte n tim e s
r e p e a ts itself: T h e h a n d th a t fe e d s is th e h a n d th a t b leed s; th e
sla v e s o f y e ste r d a y b eca m e th e ta sk -m a ste r s o f to d ay; th e e n sla v e r s
o f to d a y are r e c o g n iz e d as th e e m a n c ip a to r s o f to m o r r o w .
T h e U n ite d N a tio n s — th e se lf-e x a lte d g u a rd ia n o f m a n 's c o n
sc ie n c e and d e s tin y — is to o o f t e n read y to sacrifice p rin cip le o n th e
a lta r o f e x p e d ie n c y . A n d all th is is e ffe c tu a te d w it h o u t a w h im p e r
o f g u ilt or h e sita tio n . T o th e U n ite d N a tio n s , p o w e r is s y n o n y m o u s
Rosh Hashanah 33
with justice; oil is the lubricant of righteousness. In its obsequious
ness towards the greedy and the mighty, this international organ,
whose purpose it is to unite the nations of the world, tears asunder
the very mantle of law and morality it has been called upon to
preserve. Alas, the healthy are roasted for the sake of the sick.
It is a rarity for the American Jewish community to be forced to
defend itself against charges of prejudice and discrimination. The
Jews have suffered too much at the hands of tyrants to be embraced
by the devious hand of bigotry and human oppression. The Jews
know what deprivation, humiliation and genocide are (these have
been part of their history), without inflicting these same maladies
on others. They have always been found in the vanguard of human
integrity, continually defending the rights of the weak. These atti
tudes are primarily motivated by a higher sense of loyalty than
self-interest. The very soul of the Jew breaths a consciousness of
justice and equity. This is the historic and eternal commitment of
the Jewish people.
It is little wonder that the American Jewish community expe
rienced great shocks of anguish and dismay a few years ago when
some American blacks challenged the loyalty of the Jews to these
principles. The Black community, more than any other in American
society, derived great benefit from Jewish idealism and practice.
Almost every organ of expression in behalf of minority rights, and
almost every Black organization formed to advance these rights,
was supported and maintained by Jewish resources—intellectual
and material. Without Jewish brain-power and financial-power,
where would Black power be today? Unfortunately, in this matter,
too, we can conclude that the hand that feeds is the hand that
bleeds.
The reward of Jewish comity is Black enmity; those who were
elevated by the Jews are now degrading the Jews. Again, the
healthy chicken is killed to preserve the ailing. They are killing the
goose that laid the golden egg!
Let us put the record straight, once and for all. We Jews have
never been the oppressors of the Blacks; we did not disenfranchise
minorities; we were not engaged in lynchings and killings; we never
denied equal opportunity to any group. It is not the Jews who
barred minorities from employment in banks, insurance companies,
and yes, even in the field of education. And, most certainly, Jews
w e r e n e v e r sla v e-tra d ers! (T h e A ra b s w e r e , and still are!) J ew s, to o ,
are a m in o rity ! I th in k it is im p e r a tiv e to e x p r e s s o u r p o sitio n firm ly
and u n e q u iv o c a b ly . J ew ish id ea lism m u s t n o t b e m ista k e n fo r J ew
ish w e a k n e s s . W e sh a ll w o r k fo r th e r ig h ts o f o th e r s . W e sh a ll lab or
in th e v in e y a r d o f h u m a n ity . W e sh a ll p r e se r v e th e sa cred p rin cip les
o f h u m a n in te g r ity and fr e e d o m . B u t w e sh a ll n o t d o all th is at th e
e x p e n s e o f J ew ish d ig n ity an d secu rity ! W e sh a ll n o t a llo w o th e r s ,
to p arap h rase o u r sa g e s, to rew a rd o u r g o o d d e e d s w ith e v il o n e s.
E v en m o r e , w e sh a ll n o t a llo w o th e r s to p r o fit at th e e x p e n s e o f
J ew ish h o n o r and a c c o m p lish m e n t.
W e c o n tin u o u s ly h e a r th e refrain: B lack P o w e r , W h ite P o w e r ,
S tu d e n t P o w e r — all k in d s o f p o w e r . It ap p ears to m e th a t w e can
a tta in b e tte r r e s u lts in m e e tin g th e c r ise s in h u m a n v a lu e s, a tti
tu d e s an d o b je c tiv e s b y in tr o d u c in g a n o th e r — m u c h m o r e im p o r
ta n t and s e lf-s u s ta in in g — M o ra l P o w e r .
I am c o n v in c e d th a t w it h o u t a firm m oral and e th ic a l b a sis, o u r
d e m o cra tic W ay o f life is fo u n d o n q u ic k -sa n d . T h e s o o n e r w e fa ce
th is challengie, w ith d e te r m in a tio n and c o n v ic tio n , th e b e tte r w e
w o u ld b e a b li to o v e r c o m e th o s e rec k le ss fo r c e s th a t are se e k in g to
u n d e r m in e c iv ility and d e c e n t liv in g .
It is w o r th recallin g th e rem a rk m a d e b y P ascal, " B eca u se m e n do
n o t fo r tify ju stic e , th e y ju s tify force." S im ila r ly p r o fo u n d is th e
in te r p r e ta tio n g iv e n b y a C h a sid ic R eb b e to th e B iblical d ictu m : ‫צ ד ק‬
‫" צ ד ק ת ר ד ף‬Justice, ju stic e y e sh a ll p u rsu e." " W h y is th e w o r d (ju s
tice) rep eated ?" in q u ir e s th e R eb b e. N o t e h is su b lim e a n sw e r : "In
a tta in in g ju stic e it is e q u a lly im p o r ta n t to u se ju st m e th o d s." H o w
g r e a t a tea ch in g ! In se e k in g ju stic e fo r o u r s e lv e s , th e J ew ish sa g e s
a d m o n ish u s, w e m u s t n o t b e u n ju st to o th e r s . In e le v a tin g o u r
se lv e s , w e m u s t n o t ta m p e r w it h th e r ig h ts o f o th e r s . In th e p u r su it
o f n o b le c a u se s, w e c a n n o t, n a y , w e m u s t n o t ig n o r e th e im p o r ta n c e
o f a d o p tin g ju st and m o ra l m e th o d s . In sh o r t, ju st m e a n s and ju st
e n d s g o h a n d in h an d . S im ila r ly , m oral la w and fr e e d o m g o h a n d in
h a n d . ‫ " ש א י ן ל ך ב ן ח ו ר ץ א ל א מ י ש ע ו ס ק ב ת ל מ ו ד ת י ד ה‬T h e r e is n o
tru e fr e e m a n e x c e p t th e o n e w h o o c c u p ie s h im s e lf w ith th e stu d y
o f th e T o r a h (M oral Law )" (E th ics o f th e F a th ers 6:2).
T h o s e acq u a in ted w ith th e J e w ish tr a d itio n k n o w th a t o u r p eo p le
c o u n t th e o m e r fr o m P a s s o v e r to S h e v u o s , a p erio d o f s e v e n w e e k s .
In o b s e r v in g th is tr a d itio n , t h e F e stiv a l o f F reed o m is c o n n e c te d
w it h th e F estiv a l o f th e G iv in g o f th e L aw . T h is tr a d itio n te a c h e s u s
an im p o r ta n t lesso n : F reed o m w it h o u t r e lig io u s and e th ic a l r e sp o n -
Rosh Hashanah 35
sibility can lead to anarchy; Power without a sense of morality is
self-destructive. Without law, and respect for law, no free society
can endure.
When a Jew is called to the Torah for an aliyah and concludes the
reciting of the blessings, the congregation extends to him a hand of
congratulation with the declaration, yeyasher koach,—"more power to
you." This spells out an important lesson: Power is an outgrowth of
moral law. Power with morality are potent factors in establishing
and sustaining a healthy and free society; power without law—
power not founded on pillars of morality—is comparable to a hurri
cane that gushes forth its force and leaves in its wake destruction
and misery.
Moses and the Children of Israel recognized this all-important
element in life. When the Jewish people were standing at the foot of
Sinai, they exclaimed, ‫ נ ע ש ה ונ שמע‬, "We will do and we will hear."
They coupled the power of doing with the importance of hearing.
To our ancestors, the power to act rested on the power to hear the
eternal message of the Almighty. They taught us the important
concept of combining doing with hearing-power with moral law.
To my mind, this is the central message of the High Holy Days.
They offer us an opportunity to reflect upon moral teaching as the
basic ingredient in potency of life. They recognize a world chal
lenged by the powers of man, but, simultaneously, disciplined by
the hand of G-d.
In the musaf services assigned to the High Holy Days, there can be
found three central sections known as: ‫ ושופרות‬,‫ זכרונות‬,‫ מ לכיו ת‬,
kingship, remembrance and freedom. Jewish tradition calls for the
sounding of the shofar at the conclusion of each of these selections.
And, I believe, there is a justifiable reason for this custom! If the
shofar—symbol of Jewish redemption and, yes, Jewish power—is to
emerge triumphant, it must incorporate as part of its message
moral teaching and divine concept. If there is such a thing as Jewish
power, it is the omnipotent G-d that reflects it and Jewish historic
value that directs it. Kingship of G-d and remembrances of historic
Jewish teaching are interconnected with the power to be and the
power to remain.
It rests upon us to work diligently in the directions of justice and
morality in order to achieve the power and the will to fashion a
better world. Moral Power! This is the message of the Holy Days.
Moral Power! That is the historic clarion call of civilization.
36
The Jewish Home

Raphael S. Schwartzman
Part I Balaam
T h e n ic e st th in g e v e r said a b o u t th e Jew s w a s said b y a n o n -J ew .

T h e se c r e t o f J ew ish su r v iv a l w a s rev ea led to u s b y th e v e r y m a n
w h o w a s b e n t o n o u r d e str u c tio n . H e ca m e to d e s tr o y , y e t h e
rev ea led to u s h o w to liv e. H is n a m e is B alaam . H is s to r y is fo u n d in
th e B ib le. H is secret; " H o w g o o d ly are y o u r te n ts , O Jacob, y o u r
ta b ern a cles O Israel." T e n ts m e a n s h o m e s, ta b e r n a c le s m e a n s s y n
a g o g u e s . B alaam , th e w ick ed , w h o d e sig n e d a d e v ilish p la n th a t c o s t
th e Jew s th o u sa n d s o f liv e s p in p o in te d th e g e n iu s o f J e w ish su r v i
val. It d e p e n d s o n th e J ew ish h o m e and o n th e J ew ish h o u s e o f
p ra y er, th e s y n a g o g u e . D u r in g R o sh H a sh a n a h I sh a ll d isc u ss th e s e
tw o in g r e d ie n ts fo r J e w ish su r v iv a l. T h e J ew s w e r e s o g r a te fu l to
B alaam fo r h is c o m p lim e n t th a t th e y a ssig n e d th is c o m p lim e n t fo r
th e v e r y o p e n in g o f o u r siddur.
Part II The Jewish Family
T h e J ew ish fa m ily is th e k e y to p e r so n a l g r o w th a n d h a p p in e ss.

T h e h u m a n b ab y m u s t h a v e th e lo v e and th e care o f h is p a r e n ts to
g r o w p h y sic a lly . T o m a tu r e p sy c h o lo g ic a lly an d to d e v e lo p sp ir itu
ally, th e p sy c h ia tr ists' c o u c h e s a re litte r e d w ith th e d eb ris o f b r o k e n
fa m ilies. W ith o u t a h a p p y h o m e , all o th e r jo y s o f life are e m p ty .
T h e fa m ily is a lso th e fo u n d a tio n o f th e J e w ish p e o p le . T h e lo v e and
m u tu a l o b lig a tio n s w h ic h b in d h u sb a n d an d w ife , p a r e n ts to ch il-
Rosh Hashanah 37
d ren , a n d g e n e r a tio n to g e n e r a tio n are th e s to n e s u p o n w h ic h all

e lse is b u ilt. N o o n e h a s e v e r fo u n d a s u b s titu te fo r th e J ew ish
fam ily . W h e n th e J e w ish fa m ily d e c a y s, th e J e w ish p eo p le d eca y .
T h is is e m p h a siz e d b y o n e o f th e b le ssin g s a t a J e w ish w ed d in g :
"M ay J eru sa lem rejoice in th e h a p p in e ss o f h e r s o n s a n d d a u g h
ters." J eru salem 's joy an d s tr e n g th is b u ilt o n th e joy a n d s tr e n g th
o f its fa m ily life.
Part 111 America Is in a Bad Way
F rom th is p o in t o f v ie w , th e A m e r ic a n J ew ish fa m ily is in a bad

w a y . T h e sta rk sta tis tic s se n d sh o c k w a v e s th r o u g h o u r v e r y b ein g .
O n e o u t o f th r e e m a rria g es en d up in d iv o rce. O n e th ird o f all
h o u se h o ld s are h ea d ed b y sin g le p a r e n ts. T h e r e are m o re th a n fo u r
m illio n c h ild r e n u n d e r th e a g e o f e ig h te e n y e a r s w h o are c h ild ren o f
b ro k en h o m e s . For o u r o w n sak e, fo r th e sake o f o u r c h ild ren and
fo r th e sake o f o u r p eo p le, w e n e e d to lea rn to liv e w ith o u r
fa m ilies.
Part IV Praise of the Jewish Family
T h e J ew ish fa m ily h a s b e e n w id e ly p raised as an e x a m p le o f fa m

ily life a t its b e st. J u d g es, social w o r k e r s, p sy c h o lo g is ts , h a v e r e p e a t
ed ly r e fe r re d to th e c lo s e ly k n it q u a lity o f th e J ew ish fa m ily , th e
te n d e r n e ss o f h u sb a n d and w ife , th e c o o p e r a tiv e a ffe c tio n o f b r o th
ers and sis te r s , th e lo w d e lin q u e n c y rate o f its y o u n g s te r s , th e
w a rm care o f a g ed p a r e n ts. M ark T w a in , in an u n u su a lly se r io u s
v e in w ro te: " T h e J ew ish h o m e is a h o m e in th e tr u e s t s e n s e . T h e
fa m ily is k n itte d t o g e t h e r b y th e s tr o n g e s t a ffe c tio n s . Its m e m b e r s
s h o w ea ch o th e r e v e r y d u e resp ect." T h e se c r e t in g r e d ie n ts th a t
m ake up th e J ew ish h o m e m a y be su m m a r iz e d b y d esc r ib in g th e
rich sy m b o lism o f th e J ew ish w e d d in g c e r e m o n y .
Part V Wedding
(1) The Chuppah T h e c a n o p y u n d e r w h ic h bride and b r id e g r o o m

sta n d sy m b o liz e s th e J e w ish h o m e . Y o u d o n o t n e e d m u c h to c o n -
struct a chuppah. Four poles and a cloth covering. Yet, the chuppah is
permeated with the deep and abiding love that choson and kallah
possess for each other. Our sages have put it so beautifully: "Love
your wife as yourself and respect your wife more than yourself."
The love that bride and bridegroom possess for each other under
the canopy is the cornerstone of the happy Jewish home. Love does
not depend on material things. We all strive for the comforts that
material things bring us, but material things should not be the goal
of marriage. May our home be furnished with the finest posses
sions but above all, may it be filled with love, respect and
consideration.
(2) The ring The groom places a pure gold wedding band upon the
bride's finger. According to Jewish law, it must be solid gold with
out diamonds which are variable in value. So too must the love of
husband and wife be for each other, pure, definite, without ques
tion or doubt.
(3) Consecrated The groom says to the bride the formula of mar
riage; "Be thou consecrated unto me according to the laws of Moses
and Israel." We consecrate the Jewish marriage and Jewish home by
observing the following G-d commandments that regulate mar
riage and home.
(4) Family purity—Taharas Hamishpocho Family purity was based on a
deep respect for the physical relationship between man and woman.
The Torah ordains in Leviticus, chapter 18, a monthly period of
separation between husband and wife called niddah, followed by
seven days of convalescence called tahrah and terminated by ritual
purification in a gathering of "living water" called mikva. The laws
of family purity teaches Jewish men respect for womanhood and
moral discipline. Jewish women were given protection from
uncurbed passion. Marital life took on an aura of kedusha, holiness.
(B) Mitzvos The observance of kashruth, the dietary laws, the affix
ing of mezzuzahs on all doors, the observance of the Sabbath and
holidays, the pronouncement of blessings pfior to partaking food,
and recitation of Grace. All customs and rituals we inherited from
our parents, consecrate the Jewish home.
(C) Sharing the wine During the wedding ceremony, bride and
groom share twice from the two cups of wine. The cup of wine is
symbolic of the cup of joy. The happy home is when husband and
wife learn to share life's blessings, because life's greatest joy is the
joy of sharing.
Rash Hashanah 39
(D) The Kesuba The kesuba, the Hebrew marriage certificate is read
under the canopy. The kesuba outlines the obligation of husband and
wife. Love without obligation evaporates. American music speaks
so much of love. There is so little love because it is not wedded with
obligation. Love can mean self-gratification. Obligation means self
denial and consideration.
(E) Family Under the chuppa, the bride and groom are surrounded
by parents, grandparents and members of the family. A happy Jew
ish home maintains close relationship with parents, grandparents
and members of the family. Family reinforces tradition. Family
reinforces emotional and financial stability and security.
(F) Breaking the glass The Jewish wedding ceremony concludes with
breaking a glass. It symbolizes just as one step shatters the fragile
glass so, too, it is with happiness. In marriage, happiness is an
elusive article. One wrong step, one wrong act, or one wrong word,
may shatter the serenity of a home. O ur sages have put it so beauti
fully, "If you want a happy home, refrain from criticizing." Many
romantic dreams break up on the rocks of Reno because of criti
cism. Futile, heartbreaking criticism. Criticism is a cancer that
devours love. The concluding prayer of each amida opens with Elokay
nizor I'shownee, "My G-d, guard my tongue." The tongue wrecks
more marriages than any other destructive force. At the golden
wedding anniversary of a happy couple, the husband was called
upon to speak and this is what he said, "Ladies and gentlemen:
Many of you have complimented me tonight on my healthy and
ruddy complexion, my youthful appearance. Let me tell you the
secret of it. When we first married, my wife and I agreed that
whenever either of us felt a fit of temper coming on, that we would
go out and take a walk until the temper cooled off. Ladies and
gentlemen, that is why I have this healthy sunburned look. I have
spent much of the time of my 50 years of marriage walking in the
sunshine." This story contains a very good lesson for all of us.
Situations are bound to arise in marriage which irritate and disturb
us. When this happens, do anything to supress it. Take a walk,
count to ten, do anything, walk away, walk out of the house, but
please, guard your longue! N'lzor Ishonee. "He who can control his
tongue in time of an argument is as if the whole world is worth of
him." Kol habolayah piv b'shahs mrivoh.
Part VI Torah Reading
The Torah reading and the reading from the prophets on the first
day of Rosh Hashana deals with this bedrock of Jewish life, the
family unit. The Torah describes the first Jewish family, the idyllic
love that existed between the first Jew and Jewess, Abraham and
Sarah. It describes their longing for a child upon whom they could
shower their love, in whom would be centered their dreams and
aspirations and G-d blessed them with a child whose name was
Isaac. With that tender love they cared, tendered and nurtured
their child, the first Jewish mother, Sarah, was ever vigilant in
fending off the baneful influence of Ishmael. Small wonder that
Isaac grew up with an unflinching faith in G-d, ready and willing to
give his very life as a sacrifice upon the altar. You and I are here
today worshipping as Jews because a Jew and a Jewess created a
beautiful Jewish family. Because a Jew and Jewess used the Jewish
home as a vehicle to transmit all the lofty and noble ideals to their
child. The prophetic portion, the Haftorak read on the first day of
Rosh Hashanah also deals with an idyllic family.
The man's name was Elkono. The woman's name was Hannah.
They were very much in love and yearned for a child. Hannah made
a daring vow that if G-d granted her a child, she would dedicate the
child totally to G-d and the Temple. G-d granted her wish. The
child was raised in the Temple and grew up to be Samuel the
Prophet. Samuel who laid the foundation of Jewish monarchy. So,
once again, the Bible stresses this eternal theme, so needed today,
that Judaism is nurtured and perpetuated in the home by a loving
and caring father and mother. The building blocks of Judaism are
the Jewish home.
How goodly are your homes, O Jacob. On Rosh Hashanah, the
Hebrew New Year, we make many resolutions. Let us resolve to do
all in our power to strengthen the sanity, sanctity and solidarity of
our family. May G-d help us in our resolve as he helped Abraham
and Sarah, Elkono and Hannah.
Conclusion
Our four thousand years of Jewish history has taught us this

basic truth. There were times when we had no Jewish state, yet we
Rosh Hashanah 41
survived. There were times when we had no Jewish Temple, yet we
survived. There were times when we had no Jewish house of wor
ship, yet we survived. We survived, because we had the Jewish
home. We survived because we never gave up the sanctity and
solidarity of the Jewish home. Balaam, the enemy of the Jews, saw
the strength of the Jews when he proclaimed 3300 years ago, "How
goodly are your homes, O Jacob!" As long as we preserve our Jew
ish homes, we shall withstand all storms that rage from without.
Blessing
May you and your loved ones be inscribed for a Shono Tovo, a good
year, a year of health, a year of wealth, a year of happiness, a year
of sustenance, a life filled with a happy marriage and sholom hayis, a
happy and blissful home, a home filled with simchas, joyous celebra
tions and true Yiddishe naches.
42
Joy in Solemnity
Reuven P. Bulka
One of the most all-embracing imperatives in Judaic expression is

the obligation to serve God in joy. The Talmud asserts that the
Divine Presence is not found in melancholy but only in the joy of
actualizing one's Jewishness (Shabbath 30b). An individual who is
depressed, who is melancholy, has a very negative view of the
world. In such negativity it is very difficult to have a positive orien
tation to anything, including towards the Creator who has placed
that individual in the world. How can one be grateful for the oppor
tunity to be miserable?
In th e p ra y ers ju st b e fo r e th e b lo w in g o f th e shofar o n e o f th e
v e r s e s cited is th e fo llo w in g ; "I rejoice w ith Y o u r c o m m a n d m e n ts
like o n e w h o h a s fo u n d a g r e a t b o u n ty ." W e g e t o u r s e lv e s in to th e
m o o d fo r th e b lo w in g o f th e shofar w ith s ta te m e n ts w h ic h c r e a te a
sp ecific a m b ie n c e . U n d o u b te d ly th e s ta te m e n ts c r e a te an a tm o s
p h e r e o f so le m n ity . W e call G o d in d is tr e s s and ask G o d to a n s w e r
u s, w e ask G o d to be s e n s itiv e to o u r cry. B u t w e a lso e x p r e s s o u r
jo y in th is so le m n ity .
A little w h ile a g o a r e sp e c te d R ab b in ical c o lle a g u e r ela ted to m e
an in cid en t in w h ic h h e w a s a tte n d in g a brts in a p a rticu la r le a r n in g
in s titu tio n in N o r th A m erica . H e n o tic e d th a t th e s tu d e n ts had
so m b re fa ces as th e critical m o m e n t a p p ro a ch ed . In an in sp ir in g fit,
h e w a lk ed o v e r to th e m and c o lle c tiv e ly said: " H o w can y o u be so
som b re? D o n 't y o u k n o w th a t o n e h a s to e v o k e th e fe e lin g o f jo y as
e x p r e sse d in th e v e r se ‫ — ש ש א נ כ י ע ל א מ ר ת י ך‬I rejoice w ith y o iir
c o m m a n d m e n ts, o n e o f th e v e r y v e r s e s w ith w h ic h th e b lo w in g o f
th e shofar is p reced ed .
Rosh Hashanah 43
Is it difficult to think of solemn occasions as ones which must be
combined with a spirit of joy? Is it difficult to understand such
individuals as Rav Brona of the Talmud (Berakoth 9b), who was
considered a great individual? One time he had fulfilled a specific
obligation with regard to prayer and a smile did not leave his face
for the entire day.
There is a lingering suspicion that too many individuals identify
religion not only with solemnity but also with sombreness and
melancholy. For many Jews Judaism has been reduced into a three
time a year expression and, in too many instances, even further
into a one day a year expression. The day that they have chosen is
Yom Kippur. Why Yom Kippur above all other holidays? Is it
because Yom Kippur is the most solemn, the one in which one
denies oneself for a complete day of all the pleasures of life? And is
it not possible that these individuals see this denial as an atonement
for all that they had done wrong, or more as a trade-off for all that
they had done wrong. They have 364 days for themselves, and one
day is for God. This is a more modern version of old time paganism
in which in order to placate the gods you would bring sacrifices to
feed them and to assuage them.
Judaism radically rejects the notion of denial for denial sake.
According to the Jerusalem Talmud at the end of Kiddushin, one of
the major questions that all individuals will be asked on the day of
judgment is why they denied themselves certain of the niceties of
life that God had placed in front of them? In other words, Judaism
is not a religion of denial, it is a religion of opportunity and expres
sive joy, albeit within a disciplined context, rather than an indis
criminate expression. The flight into chumra which is seen in so
many quarters, in which it is assumed that merely by taking the
most stringent and denying approach to any regulation, one there
fore is guaranteed to be doing God's will, is a residual effect of this
syndrome. It is therefore all the more important to emphasize the
importance of approaching all of our religious obligations, and is
not life in itself and its affirmation a supreme religious obligation,
in the atmosphere of joy*and optimism.
T h e T a lm u d r e la te s th e sto r y o f Elijah m e e tin g a S a g e in th e
m arket and d isc u ssin g w h o w ith in th a t m a rk etp la ce w a s d e se r v in g
o f th e w o rld to co m e; v e r y f e w m ad e th e g rad e. T w o p eo p le ca m e
by a n d Elijah p o in te d to th e m and said " T h e se tw o h a v e a sh a re in
the world to come." When asked why they merited this great
reward, Elijah remarked that they were merrymakers who were in
the business of cheering up the downcast! (Taanit 22a), But in order
to cheer up the downcast one must be happy oneself. And to be
happy means to have an affirmative attitude to life, to see the
responsibilities of life as great opportunities and to be, therefore,
overwhelmed with joy for having those opportunities. So, in
approaching the blowing of the shofar, as in approaching any other
commandment, focusing in on the joy component in the atmos
phere of solemnity is an absolute necessity. How much better it
would be for individuals who have chosen one observance in a year
if they had chosen Purim, for example, or even Pesach. Instead of
identifying Judaism with denial and with melancholy, they would
have identified it with joy and with celebration, and by so doing
would have made it more likely that they and their children would
eventually become more excited about and committed to their
Judaic heritage.
In its own unique way, the shofar is a rude awakening to the
welcome opportunities to enjoy Judaism in joy.
Rosh Hashanah 45
A t Home With Rabbi Amnon

Daniel Kramer
The English poet, George Crabbe, wrote, "What is a church?—

Our honest sexton tells, / 'Tis a tall building, with a tower and
bells.‫״׳‬
I often wonder how we would define a synagogue. Those of you
who have visited the buildings of pre-Revolutionary War congrega
tions may have noticed the letters "K. K." in front of the congrega
tion's name. These letters stand for Kekila Kedosha, literally
translated, the sacred or holy community.
What a beautiful and appropriate way to describe a congre-
gation—as a sacred community. These early synagogues were
founded by Sephardic Jews who grew up in Old World structured
communities and who well understood the concept of a congrega
tion in a wholly Jewish sense.
There are three terms used for specific congregational refer
ences, but, in reality, these names are merely manifestations of
different aspects of the same main communal body.
The first term indicates a most basic foundation of the
congregation—as a Bats Hamidrash, a house of study—for a Jew must
know and understand in order to properly believe and practice.
Divine knowledge has to be inculcated and appreciated, and, if
American Jews seem to have shortcomings or a lack of faith, the
fault is not totally theirs. Except in the last generation which has
seen the dramatic rise of Hebrew day schools offering a complete
Jewish and secular education in a truly value-filled setting—
Newburgh is just beginning to come out of the woods in this
regard—proper and meaningful Jewish experiential education has
b e e n w o e f u lly n e g le c te d o r w h ittle d d o w n . D r . S a m u e l B elk in , th e
la te b u ild er and P r e sid e n t o f Y e sh iv a U n iv e r s ity , p u t it w e ll w h e n
h e said th a t A m e r ic a n J ew s are n o t a g n o s tic s , ju st ig n o r a m u se s,
r e lig io u sly a p a th e tic b e c a u se t h e y are e d u c a tio n a lly d ep riv ed . T h e
title o f a s y n a g o g u e as a Bais Hamidrash, a h o u s e o f s tu d y and
le a r n in g , m u s t b e b o rn e p r o u d ly if it is really to b e a v ib r a n t fo r c e in
th e p r e se r v a tio n o f J ew ish b e lie fs and ideals.
T h e se c o n d term is o n e w h ic h , p e rh a p s, is m o r e fa m ilia r to us; th e
c o n g r e g a tio n a s a Bais Haiefilah— a h o u s e o f p ra y er. T h o u g h in d i
v id u a l p ra y er is clim a ctic, its r e c ita tio n in a p u b lic s e ttin g , w ith a
minyon an d b e fo r e th e H o ly A rk, re m in d s th e J ew th a t th e e n tir e
c o n g r e g a tio n is sacred , and th a t G ‫־‬d d w e lls in th e ir m id st.
T h e s e t w o c o n c e p ts o f stu d y and p ra y er h a v e to lead to a fu r th e r
a w a r e n e ss: th a t in all a rea s o f h u m a n c o n ta c t an d e n d e a v o r th e
sa c r e d n e ss o f th e e n tir e c o m m u n ity h a s to be r e m e m b e r e d and
ta k en to h e a r t. It is in s u ffic ie n t to m e r e ly d o n th e iefillin d u rin g
m o r n in g p ra y er and a fte r w a r d s lay th e m a sid e — th e J ew h a s
im p r e sse d o n th e arm and h ea d fo r a sh o r t w h ile th e r e a fte r th e
fa d in g m a rk s o f th e iefillin stra p s to rem in d h im th a t a lso in o n e 's
d aily m u n d a n e a c tiv itie s, a fte r th e c o m p le tio n o f p ra y er, th e h ea d
and h an d sh o u ld act in c o n c e r t w ith th e w ill o f th e A l-m ig h ty a s th e
T o r a h te a c h e s u s. ,
A ll a sp e c ts o f c o m m u n a l c o n c e r n — civil r ig h ts, h e a lth and m ed ica l
ca re, c h a r ity fo r th e p o o r , c o m fo r tin g th e b e r e a v e d , e ld e r ly s u b s is
te n c e , p u b lic se r v ic e , su p p o r t fo r th e J ew ish s e t t le m e n t s in th e H o ly
L and— are r e lig io u s o b lig a tio n s o n par w ith p r a y e r a n d s tu d y and
th e r e fo r e are a lso p h ilo so p h ica lly c e n te r e d in th e s y n a g o g u e . In th is
s e n s e , th e s y n a g o g u e is a ls o k n o w n as th e Bais Hakenesses— th e h o u s e
o f c o m m u n a l g a th e r in g . T h e sa m e c o n c e r n s h o w n b y th e c o n g r e g a
tio n a l le a d e r sh ip and m e m b e r sh ip to w a r d s g a th e r in g a minyon h a s to
be d e m o n str a te d in e sta b lish in g h o sp ita ls a n d o r p h a n a g e s a n d
se n io r c itiz e n s r e sid e n c e s, su p p o r tin g sc h o o ls, f o s t e r in g S a b b a th
o b se r v a n c e s a n d e n c o u r a g in g kashrus, m a in ta in in g c e m e te r ie s , and
reb u ild in g Eretz Yisrael. In d eed , w e are m o s t p ro u d o f o u r m a n y
m e m b e r s w h o are so a c tiv e in a n u m b e r o f J ew ish a n d civ ic se r v ic e
o r g a n iz a tio n s , a n d o u r m o ra l su p p o r t an d o u r fu n d -r a isin g e f f o r t s
(th is h a s to b e u n d e r lin e d ) sh o u ld a lso b e d irected to w a r d s a ss is tin g
th e s e g r o u p s , w h e t h e r th e y be local, n a tio n a l, o r w o r ld -w id e .
" C h a r ity is th e v ir tu e o f th e h e a r t, an d n o t th e h a n d s."
Rosh Hashanah 47
The constitutional separation of Church and State in America, an
idea foreign to the ideals of Judaism where G-d and world are
united as one, has led to the incongruous position whereby social
action is largely seen as a secular province; most major projects are
not really religiously sponsored. True, Jews may be at the helm, but
not as a religious calling.
In the Jewish community of yore, these endeavors were also seen
as essential religious requirements. Who would dream of violating
the Sabbath or the laws of kashrus (it was Shakespeare who penned
the line, "For in converting Jews to Christians, you raise the price of
pork") in fund-raising for or operating a Jewish hospital, an Israeli
fund drive, a community center, or in welcoming and properly set
tling a new Jewish family in town. When run and directed as
faithful extensions of the Jewish community, these enterprises
were treated as such.
A house of prayer, a house of study, a house of community
action—put them all together and you have a kehila kedosha—a holy
congregation. These three apsects are more than different wings of
a building. They represent, coequally, the bedrock of our faith, "for
the whole world, without a native home, / Is nothing but a prison of
larger room."
We live in a time when Americans are not looking ahead, hope
fully. Instead, we glance backwards, tremblingly. Economists tell us
that the American laborer has to work harder and longer than ever
before merely to maintain the same level of living, and the Amer
ican dream of improved social and economic status has become
more of a nightmare for many.
In education, standards of achievement are dropping, and Johnny
reads less this year than in the past. In many Jewish families, the
expectation that children will marry a Jewish mate has given way to
a tearful plea. In politics, our leaders are held in the lowest esteem
in years, and the performance of the President of the United States
is approved by only 19% of the American public.
All around us, we have forgotten how to build a bright future;
our houses are darkened; we cannot say, with Pliny, "Home is
where the heart is." How tragic it is that the Salt II debate has
focussed on the continuing ability to deliver nuclear destruction so
that the ultimate goal of disarmament has been forgotten in the
process.
48 RCA Sermon Manual 1 9 8 1 /5 7 4 2
T o th e tro u b led m o d e r n , th e r e fo r e , th e m o v in g w o r d s o f th e
b e a u tifu l Unesaneh Tokef p rayer, th e h ig h lig h t o f th e M « s« /a d d itio n a l
se r v ic e , rin g so th r e a te n in g ly . " W h o sh a ll liv e an d w h o sh a ll die;
w h o sh a ll c o m e to a tim e ly e n d , an d w h o to a n u n tim e ly en d , w h o
sh a ll p er ish b y fire and w h o by w ater; w h o b y sw o r d and w h o by
beast; w h o b y h u n g e r an d w h o b y th irst; w h o b y e a r th q u a k e and
w h o b y p lagu e; w h o by str a n g lin g an d w h o b y sto n in g ; w h o sh a ll be
at e a se and w h o sh a ll w a n d e r ab ou t; w h o sh a ll be at p ea ce a n d w h o
sh a ll be m o lested ; w h o sh a ll h a v e c o m fo r t an d w h o sh a ll be to r
m e n ted ; w h o sh a ll b e c o m e p o o r and w h o sh a ll b e c o m e rich; w h o
sh a ll b e lo w e r e d and w h o sh a ll be ra ised . ‫ו ת ש ו ב ה ו ת פ י ל ה ו צ ד ק ה ״‬
‫" מ ע ב י ר י ן א ת ר ו ע ה ג ז ר ה‬B ut r e p e n ta n c e , p rayer, an d ch a r ity ca n cel
th e ste r n decree."
W h e r e is m e n tio n o f th e g lo r y , th e p o sitiv e a sp e c t, th a t is v o u c h
sa fe d u n to th o s e w h o d o r e p e n ta n c e , w h o p ra y and w h o g iv e
ch a rity? W h y d o e s th e p o e t s tr e s s th e n e g a tiv e — a v e r tin g th e e v il
d ecree. T h e a u th o r w a s d e sp e r a te , as th e in tr o d u c to r y n o te s in o u r
machzor in d ica te. R abbi A m n o n w a s to r tu r e d , h is lim b s cu t o f f b y th e
C h r istia n ru lers b ec a u se h e r e fu se d to r e n o u n c e h is J ew ish fa ith .
W h at k in d o f fu tu r e cou ld h e e n v isio n ? H e la y in shut d yin g! A n d
y e t, w h ile h is sp irit w a s eb b in g a w a y , h e still s o u g h t to fin d a w a y to
sa n c tify life — like th e ran ch er w h o w a s ly in g in a T e x a s h o sp ita l,
d e sp e r a te ly ill. F or d ays h e w a s in a com a. O n e m o r n in g , w h e n h e
w a s re v iv e d a little , h e a sk ed h is d o c to r w h a t tim e o f th e y ea r it
w a s . "It's sp rin g tim e," rep lied th e d o c to r . " S p rin g tim e," said th e
p a tie n t, " th en I c a n n o t d ie n o w , fo r it's tim e to d o th e p lo w in g ."
R abbi A m n o n co u ld n o t g iv e up, an d h e k n e w th a t o th e r J ew s
w o u ld n o t e ith e r . H e r e fu se d to sto p liv in g as a Jew , a n d h is la st w ill
and te s ta m e n t w a s fo r h is p eo p le n o t to fo r sa k e th e ir g lo r io u s h e r i
ta g e. " H is lo v e o f G -d a t o n c e h e did in str u c t o u r th o u g h t; a s m an
h e su ffe r e d , b u t o f F aith h e ta u g h t."
Y o u c a n n o t build a so lid fu tu r e u p o n d eca y a n d n e g le c t. O n ly
w h e n th e fo u n d a tio n is stu r d y , w h e n w e are su r e o f o u r g o a ls,
w h e n w e s tr e n g th e n o u r r e so lv e s an d o u r r e so u r c e s, c a n u p w a rd
g r o w th tak e place.
Teshuvah, th e a b ility to c h a n g e , to fo r g iv e , to r e d e e m a n d be
red em p tiv e; tefilah, p ra y er, o u r fa ith in G -d , e v e n w h e n d esp a ired
a n d fr ig h te n e d ; tzedakah, ch a r ity , h e lp in g o th e r s th o u g h o u r o w n
c o n d itio n is p reca rio u s, a s e lfle s s c o n c e r n fo r th e sa n c tity o f all—
Rosh Hashanah 49
this is what Rosh Hashanah is all about. In Jewish law, even a
pauper who receives alms has to give some sort of charity to the
more destitute. The worst thing that can happen to a person is to
allow despair to overtake him and sap him of his strength. We
cannot give up hope or the battle to do better.
It is when, in our own lives, in our community, we can again
establish this basis of faith that we can begin to look forwardly for
ourselves and our families.
Heinrich Heine tells of the time when he stood with a friend
before the cathedral of Amiens and was asked why such imposing
structures are no longer being built. Heine replied, "Dear Alphonse,
men in those days had convictions, we moderns have opinions, and
it requires something more than an opinion to build a Gothic
cathedral."
Let us build our community with conviction, the conviction of
ieshuvah, repentance, the understanding of right and wrong, the
need to learn in order to know. This is symbolized by the Bats
Hamidrash, the house of study, where we learn how to be good Jews.
Let us establish that concept of a holy congregation today, commit
ting ourselves to studying and practicing. Too few of our members
joined our adult education institute last year for a rewarding expe
rience. There really is no excuse to remain ignorant; we have no
guarantee that it will not redound to our shame. How many of us, if
accosted on the street by Christian or pseudo-Jewish missionaries,
could properly respond to their distorted interpretations of Biblical
texts? How, we would be asked, can we claim to be proud Jews
when we cannot defend the doctrines of our Faith?
I hope that our members will not experience the anguish of par
ents who are heartbroken by the fact that some children do not
desire to maintain in their own homes the sanctity of a Jewish life.
Even though in the best of families raising good children nowadays
who will fully maintain their Jewish identity requires a lot of
mazel—luck, meaningful home experiences cannot hurt. Factually,
the tragic rise in intermarriage rates generally goes hand in hand
with the decline of basic and fundam ental Jewish family
experiences—and the children are not totally to blame! If they did
not receive a full education in school and see it practiced and rein
forced at home, how can we expect them to know of the beauty of
Judaism? The fact that a parent drops off a child at the Sabbath
Junior Congregation and then disappears for an hour instead of
joining the adult service says more to an impressionable child about
an attitude towards prayer than a hundred lessons or sermons by a
rabbi or teacher. And then the congregation is to blame because the
child does not want to come to shut or Religious School! That is why
parental participation is essential in encouraging children to par
take of our study programs and youth activities.
It is especially sad when family allowance structures force a child
to have to work on the Sabbath to earn spending money and there
by destroy the concept of sanctifying time and place.
A man who had made his mark in the world returned to his
native town after a long absence. Everything had changed; he didn't
recognize a street, a store, nor a friend. Even the plants and the
trees had changed, everything, except a spring out of which, as a
thirsty lad, he used to drink. An early religious training is a foun
tain which always flows and to which a world-weary and time-
traveled soul returns to quench his thirst.
Only knowledgeable Jews can really feel at home as synagogue
Jews, and be able to fully appreciate the efficacy and power of
prayer. Hence, lefilah, prayer. Rabbi Amnon's second element,
defines the congregation as a Bais Hatefilah, the house of prayer.
The third aspect of Rabbi Amnon's teachings, the importance of
fzedakah, of charitable acts to help others, has, as its natural counter
part, an integral place in the kehila kedosha as a Bais Hakenesses.
When charity is religiously motivated, we do not bear it as a
burden but rather contribute with a countenance of consideration
and care, and then charity really does begin at home. But it should
not end there!
What can be done to impress us with the religious aspects, and
therefore obligations of charity and communal involvement? I
would like to make a suggestion, most respectfully and unintimi-
datingly, for you to contemplate. I believe that it can have true
meaning for all if we consider it carefully.
Perhaps, because it is so easy to neglect one's spiritual needs since
they do not physically stalk us, our Tradition endowed the Jewish
male with a constant symbol for Divine remembrance. This object
would always remind us of G-d's Divine protection, so that in our
actions—all of them—there would be a sense of respect and awe
for G-d, the King of Kings, ‫ מלך מלכי ה מלכי ם‬. The Yiddish term
Rosh Hashamh 51
for this item, in fact, means just that—awe and respect for the
King—‫— י ר א מ ל כ א‬contracted into yarmulke. For the linguists
among us, that is why yarmulke is spelled with an "I" though it is
often not pronounced, because of the "lamed" in ‫ מ ל כ א‬, King. The
Jew is bidden to constantly wear the yarmulke or headcovering
during his daily routines so that it would serve as a constant
reminder of how he shoud act.
Now I understand that it may be difficult for many to begin to
wear a yarmulke in their place of business or activity or school; it
should be less problematic in the home, where the meal should
begin and end with words of grace and thanks.
But at the very least, when we gather together in a public setting
on behalf of a Jewish cause or congregation, how meaningful it
would be to ourselves to conduct our business, aware of the fact
that the Bais Hakenesses, the house of communal gathering, is just as
much a part of the kehila kedosha, the holy congregation, as is the Bais
Halefilah, the house of prayer. Even those of our brethren who, for
whatever reason, do not wear a yarmulke, could not but be impressed
by our own feelings of dedication and commitment.
We may find that this tangible reminder of our respect for G-d
will truly be able to unite the entire community into one unified
holy congregation, with a Bais Hamidrash, a Bais Halefilah, and a Bais
Hakenesses.
Once the chassidic master, the Ba'al Shem Tov, was about to
enter a synagogue when he halted at the door, exclaiming, "This
place is overfilled with prayers and learning." "Why, then, do you
hesitate to enter such a sacred place?" asked his disciples. The Ba'al
Shem Tov replied, "Were this truly a holy place, the prayers and
learning would have ascended heavenward, and this synagogue
would be empty of them. Only the prayer and learning which does
not come from the heart remains stationary to fill an earthly
abode."
As we now prepare for the shofar blowing, may the words of the
Psalmist that we shall presently be reciting be fulfilled, "G‫־‬d has
gone up amidst shouting. The L-rd amid the sound of the shofar."
May our shofar blowing, our prayers, and our commitments reach
heavenward and envelop us with Divine praises and blessing.
Amen.
53
SHABBAT SHUVAH
W hy Are You Not Yourself?

Jules Lipschutz
It IS told th a t w h e n R abbi Z u sy a w a s on h is d ea th bed, s u r

ro u n d ed by his fa m ily and d iscip les, h e su d d e n ly b e g a n to w e e p .
T h e y tu r n e d to h im and ask ed , "R eb Z u sy a , w h y d o y o u w e e p ? Y o u
h a v e n o th in g to fear. Y o u h a v e b e e n th e n o b le st e x a m p le o f o u r
tim e." A n d h e had a n sw e r e d , "I w e e p b e c a u se in th e c o m in g w o rld
th e y w ill not a sk m e, w h y w e r e y o u n o t like M o s e s , n o r e v e n w h y
w e r e y o u not A b r a h a m or th e B aal S h e m T o v , b u t th e y w ill ask.
W hy w e r e y o u n o t Z u sy a ? And what will 1answer?" O n Shahhat Shuvah,
it is tim e fo r a m e n ta l r e fle c tio n and in v e n to r y o f o u r s e lv e s . E very
m o m e n t o f liv in g w e are b e in g ask ed , "Why are you not yourseip”
T h e r e is a d iffe r e n c e b e tw e e n living and existing. L ivin g m e a n s a tt
a ch m en t to T o r a h , sy n a g o g u e , fa m ily , y e sh iv a , S h a b b a t, kashruth
and fa m ily p u r ity . E x istin g m e a n s m e r e ly th r e e m e a ls a d ay, g o lf,
te n n is, sw im m in g and a se r ie s o f p a rties fo llo w e d b y a lo o s e ty p e o f
life. O n Shahhat Shuvah ea ch o n e o f u s sh o u ld ask "Why are you not
yourseip." O u r r e sp o n sib ility is to d e v e lo p o u r s e lv e s to o u r fu lle st
cap acities. It w a s L ou is D . B ra n d eis w h o said, " T h e fu ll d e v e lo p
m e n t o f ea ch in d iv id u a l is n o t o n ly a r ig h t, b u t a d u ty to so ciety ."
T h e R a m b am , M a im o n id e s, s ta te s a tr u th th a t is v e r y clea r and
undeniable:
‫ הרי זה דומה לטובל‬. . . ‫כל המתודה בדברים ולא גמר בלבו לעזוב‬
‫ וצריך‬.‫ שאין הטבילה מועלת לו עד שישליך השרץ‬. . . ‫ושדץ בידו‬
.‫לפרוט את החטא‬
"Whoever regrets and confesses his sins inwardly, meditatively and
with words, but does not truly display and correct his sins, is compared
to one who undergoes tevilah, immersion in a mikveh, but still holds
in his hand a creeping thing, a reptile, the tevilah in the mikveh is null
and void, useless, unless he casts away the creeping thing of
uncleanliness."
A teacher asked her young class to define the word repentance. A
bright little boy said, "It's being sorry for your sins." But a much
brighter little girl said, "Repentance is being sorry enough to quit
your sins!" This is a worthy lesson for us adults to remember on
this day of Shabbat Shuvah.
It is not the knowledge of evil which is deadly, it is succumbing to it.
1 would say that a sin is an offspring of a 'moral immaturity', as we
become allergic to a spiritual germ. The antibiotic is a word called
‫ ת שובה‬teshuva, meaning repentance. We are not living in a utopian age
whereby we may be called perfectionists. This explains why we
have a Day of Atonement in our Torah which makes us think of a
moral question, "Why are you not yourself?" Letting your conscience be
your guide is safe only if Ha'shem is the guide of your conscience.
Three things can annul evil decrees, prayer, charity and penitence
(Genesis Rabbah 44:15). Tefilah is the key of the day and the lock of the
night, as it becomes a dialogue, a direct communication, a wireless
system to G-d. Philosophically speaking, yesterday is a cancelled
check, today is cash, and tomorrow is a promisory note!
The Ten Days of Penitence are of vital importance. Maimonides,
chapter 2:6, states a basic truth:
‫אע״פ שהתשובה והצעקה יפה לעולם בעשרה הימים שבין ראש השנה‬
‫ שנאמד דרשו ה׳‬,‫ויום הכפורים היא יפה ביותד ומתקבלת היא מיד‬
(‫ הלכה י‬,‫ פרק ב‬,‫ )הלכות תשובה‬.‫בהמצאו‬
"Even though penitence and supplications are good in the world,
the ten days between Rosh Hashanah and Yom Kippur are very
good and supplications will be heard soon, as it is said, 'Seek the L'rd
while He may be found, call ye upon Him while He is near'" (Isaiah
55:6). ‫דרשו ד׳ ב ה מ צ או קראהו בהיותו קרוב‬.
Shabbat Shuvah 55
And so, on Shabbat Shuvah, let us remember. The question is not
always where we stand, but rather in what direction are we going?
To make mistakes is human, to repeat old mistakes is immature
and stupid. In this inflationary cycle of living conditions, gold and
silver are being highly priced in value and are at a top premium.
People seem to rush themselves to re-evaluate their precious gems,
diamonds, pearls and jewels.
Isn't it time now, on this Shabbat Shuvah, to also "re-evaluate" our
past actions and take stock of the precious "spiritual diamonds" we
have in our blessed Torah?
When Rabbi Zusya wept in the presence of his family and his
disciples, he had the fear of being asked: "Reb Zusya, why are you not
yourself?" Before we usher in the Day of Atonement, let us be pre
pared for the question: "Why are you not yourself?"
57
YOM KIPPUR
Kol Nidrei Psychology

Reuven P. Bulka
Yom Kippur is launched by a prayer which has gained a mystique

of its own, Kol Nidrei. Whilst at first glance it would seem that there
are many more appropriate prayers indigenous to Yom Kippur,
analysis of Kol Nidrei in various dimensions yields a profound insight
into its importance and its significance as the launching pad for the
Yom Kippur experience.
In the national dimension, Kol Nidrei speaks of the survival of the
Jewish people. It evokes memories of generations gone by when
Jewishness was affirmed at the pain of death. It speaks of the dedi
cation and commitment of our forefathers to live their responsibil
ity as Jews no matter what the consequences. Historically Kol Nidrei
was recited with particular emotion by those Jews who, forced to
publicly adopt other ways, would gather together on Yom Kippur
to disavow any commitment other than their Jewish one. So, in one
dimension, the national one, Yom Kippur evokes the feelings of
solidarity of community and common dedication to Jewish life.
In the theological dimension Yom Kippur addresses itself to the
importance of the "word." Since Yom Kippur is the time in which
we make many statements, statements of sorrow and regret about
past errors, as well as statements of resolve to live a better future,
the first exercise of Yom Kippur is to inculcate the importance of
the word. We do so with Kol Nidrei, which reminds every Jew that
any resolution is in the category of a sacred commitment which can
only be compromised through an official act of renunciation admin
istered within a court-like situation. By impressing upon the com
munity the holiness of words, the entire nature of the Yom Kippur
commitment is given a seriousness and uncompromisingness which
guarantees that what will be resolved will be kept.
There is another dimension in which Kol Nidrei presents itself,
and that is the psychological. Why would an individual make a vow
that would need to be absolved? An individual is likely to make an
oath, for example, with regard to personal experiences which are
undesirable or distasteful, which they would like to avoid. For
example, one who has an intense dislike for another, may vow that
all of his property is considered as forbidden to the other, that the
enemy can have absolutely no benefit from any item. The same
may be done concerning a food that for one reason or another a
person would like to keep away from.
In all of these instances where individuals make vows, the
dynamics involved are questionable. They project the ability to look
very analytically at others, to criticize them, to rebuke them and to
go so far as to create barriers so that the twain shall never meet.
What happens in such dialectic is that one is highly capable of being
analytic about others, but almost oblivious to all faults of the self.
The individuals can give criticism but are characterologically unable
to receive such criticism. They can give it but they cannot take it.
Generally, within human dynamics, this is a pattern which is
seen all too often. Faulty habits in others are escalated into moun
tains, faulty habits within the self are reduced to ant hills. Individu
als have the unique capacity to be oblivious to their own faults but
are keenly sensitive to the faults of others. The upshot of all this is
that such individuals, aside from having a distorted picture of
human relations, also do not have and do not work on their ability
to praise others. In looking for things to criticize, they move dan
gerously away from praise. Ours is a society which thrives on criti
cism. We have literary critics, we have music critics, we have
analysts of the political scene who see it as their job to be critical.
We do not have a mechanism or an institution in which the job of
the individual involved is to look for things to praise.
Yom Kippur 59
The Kol hlidrei prayer seeks to launch a Yom Kippur experience
which will correct this imbalance. The first act of Kol Nidrei is to
strike at the very expression which was founded on the tendency to
criticize others. All vows, which usually emanate from critical atti
tudes or unaccepting attitudes to others, are disavowed or
absolved. They are verbally dispensed with and psychologically
renounced. We then publicly ask that the entire congregation be
forgiven because if they had erred it was unwittingly. They did not
consciously evolve this syndrome, instead they were caught up in
the maelstrom of critique. Yom Kippur itself then embarks on a
unique exercise in faultfinding, faultfinding which focuses on the
self. We say such things as "we have stolen," in the famous Askamnu
prayer. This is said in a collective sense, "we have"; even though
many individuals can claim that they did not steal a penny during
the course of the year, they are still obligated to say this prayer and
to mean it. In other words, we look critically at ourselves, we turn
all of this outer-directed criticism inward. But it does not remain
there; the direction of this criticism is towards renegotiation of our
behavior pattern so that we should become critical of ourselves, see
how far we have to go in our own self-actualization and self
improvement. This will enable us to be much more tolerant of
others, much more admiring of the goodness in others, and much
more conscious of the ways in which we can make ourselves better
people. All this, which is so essential to the Yom Kippur experience,
is launched in an all too subtle but very powerful way by the Kol
Nidrei prayer.
60
Heshbon Hanefesh
Samuel K. Wohlgelernter
Our presence here tonight is an indication of our interest in

comprehending the ultimate ends of life. We all feel that life is a
worthwhile investment so we have come to pray for it. We all
believe that life has meaning and value so we are here in a House of
God to reflect upon it. We all recognize that there is an author of
life who keeps a ledger of life, so for almost 24 hours we shall
petition him "to inscribe us in the Book of Life." To set our records
in order, tradition bids us to conduct a ‫— ח שבון הנפש‬a "calculation
of the soul," now, before it's too late.
For a whole year we have been pushing off and neglecting this
accounting, but tonight we can procrastinate no longer. Tonight
the moment of truth has arrived for each of us. For a whole year we
have tended to live in a fantasy world; we have been shifting the
responsibilities to others, but on Yom Kippur the Jew must face
reality, must restrain his appetites, must deny himself normal plea
sures, must shoulder responsibilities, must reaffirm his faith.
A social scientist contends that America, the land of the free, has
been enjoying a stampede away from responsibility. America, the
home of the brave, is now populated with laundry men who won't
iron shirts, with waiters who won't wait or serve, with carpenters
who will come around someday, maybe, with executives whose
minds are on the golf courses, with students who take cinch
courses because the hard ones make them think, with arrogant,
affluent adolescents and with preening, pleasure-seeking parents.
‫ על ח ט א שחטאנו‬On Yom Kippur we all admit that we have
sinned. On Yom Kippur we all accept responsibility for our deeds
Yom Kippur 61
and misdeeds of the past year. On Yom Kippur we do not blame
society for our misdemeanors, nor shift the responsibility to our
own emotional or psychological conditioning.‫ על ח ט א שחטאנו‬We
are responsible. Yom Kippur bars the exits by which we have con
veniently escaped during the past year from our moral and religious
responsibilities.
No longer can an egocentric husband blame a nagging wife for
his inconsiderate and unkind remarks. No longer can a negligent
wife shift the entire responsibility for erring or rude children to a
harassed husband. No longer can self-indulgent parents blame mis
directed children for poor grades. No longer can tantalized teenag
ers taunt and torment parents for not understanding them. No
longer can the ignorant and the irreligious point to a somber, suffo-
eating synagogue to rationalize their absence.‫ על ח ט א שחטאנו‬Yom
Kippur places the blame precisely where it belongs, upon my
shoulders and upon yours.
At this point permit me to apologize publicly to those of you
present whom I may have slighted during the past year. If I did so,
believe me it was not intentional. By the same token, I forgive any
and all of you who may have acted indiscreetly toward me during
the past year. ‫ מחול לך‬,‫ מ חול לך‬,‫ מ חו ל לך‬.
Yom Kippur reminds us that we are not only shaped by our
environment, but that we shape it; that we are not only creatures
of circumstance, but creators of circumstance.
Our genes may determine the color of our eyes, but whether we
look with envy or compassion upon others depends upon us. Our
environment determines the language we speak, but we choose the
words we use, be they cruel or gentle, critical or comforting. We are
all born with passions and appetites, but we determine whether they
rule us or we rule them. Yom Kippur reminds us that we are morally
responsible for our deeds because we are morally free to choose.
Reb Itzele of Peterburg, a venerable sage of the last century,
taught his disciples that a Jew should also put to good use his base
human traits. For example, he taught that envy is a bad trait. Yet
even envy can serve a useful purpose, for our Rabbis taught: ‫קנאת‬
‫ סופרים תרבה ח כ מ ה‬that envy of one who knows more can be a
stimulant for greater knowledge. When ‫ קנ א ה‬instigates one to
study more, to read more, then envy becomes a virtue.
Even ‫ג או ה‬, arrogance, Reb Itzele taught, has its good side when it
is seen as pride—pride in noble ancestors, pride in one's faith, pride
in one's people, pride in one's homeland. The positive side to the
coin called ‫ ג אי ה‬, or arrogance, is ‫ג או ת‬, or pride, when a Jew is not
ashamed, but proud to be a Jew.
Even atheism, Reb Itzele taught, has its positive side. When a
poor man knocks at your door and seeks your help, or when you are
approached for a charitable cause, do not say ‫ ה׳ יעזור‬, God will help!
Assume, rather, that there is no one else in the whole wide world,
not even God, to help them, but you alone and then you will not be
able to refuse.
We have been making a ‫— ח שבון הנפ ש‬a calculation of the soul—
my soul, your soul. But what about our investment, this syn
agogue. A person is entitled to know whether one's investment is a
good one and whether it has paid off. Our president will soon give
you a short accounting of our investment, because on Yom Kippur
a Jew is entitled to ask himself, did my faith pay off? Not in miracles
accomplished, not in prayers answered the way we want them to be
answered, but in meaningfulness, in value, in growth, in hope for
the future. Have I gained meaningfulness for myself, values for my
family, spiritual growth for my children, hope for Israel's future
from my synagogue? This is what your synagogue, our synagogue,
has offered and will continue to offer, if you will but help us.
For Yom Kippur teaches us an important lesson in the economics
of the spirit. The Jew must not only be prepared to give up some
thing for his faith, as we all are demonstrating during this Day of
Atonement, but he must also be prepared to give something for his
faith over and beyond what he is expected to give up.
‫ ו ת שוב ה ו ת פל ה וצדקה‬Prayer is not enough today. It must be
accompanied on the one side by ‫ ת שובה‬a genuine return to the
synagogue, not just this day, but for the entire year, and on the
other side by ‫ צ ד ק ה‬, a willingness to give, in addition to what you
are giving up.
Yom Kippur 63
Teshuvah— Our Lives

at the Crossroads
Samuel Horowitz
The stirring melody of the Kol Nidre has just ushered in the holi
est day of the year, Yom Kippur, the Day of Atonement. The theme
of this day is expressed most succinctly in the words of the Biblical
passage:‫כי ביום הז ה יכפר עליכ ם לט הר א תכ ם מכל ח ט א תיכ ם לפני ה׳‬
‫" תטהרו‬On this day shall atonement be made for you to cleanse
you: from all your sins shall you be clean before the L-rd."
We have set aside one day a year for the sole purpose of common-
icating with our Creator to plead for forgiveness and to go through
a process of spiritual purification. Indeed, this is no small task for it
calls for complete mental and physical concentration which is the
reason for fasting and other laws pertaining to Yom Kippur. It is
not easy for any human being to be truthful with himself about his
past actions and future commitments. Yet, forgiveness carries with
it the concept of wrongdoing or sin. It means that something is
amiss in our lives. True, in our age we shy away from the concept
of 'sin'. Modern man's Weltanschauung bids us to rid ourselves of
the so-called 'sin-complex'. However, this is what Yom Kippur is
truly about. It is a recognition that man is mortal, weak, and prone
to error; it is a recognition that man is influenced by influences
other than the Torah, that even the best person often is tossed
about by lust and greed, and that as a result of all this—his moral
and ethical life is wanting. This is the concept of sin. The Torah
prescribed for us a certain way of life which is ethically and morally
correct, and if emotion or passion has caused us to behave in
another way, we have sinned. But these errors need not become
embedded in any one's personality, because each person is capable
of ieshuvah, repentance, return, and commitment. All the prayers of
Yom Kippur revolve around this theme. We confess that we have
sinned, we ask forgiveness because we were too weak to resist our
passion, and we commit ourselves to a better way of life. I believe
that this process of Ieshuvah is especially meaningful in the context
of modern life and in the framework of our society, so let me
examine more closely the component parts of this process.
There are three elements necessary for a man to completely
repent from a sin that he has committed. These are enumerated by
Maimonides in the section dealing with the laws of Ieshuvah. The
first is ‫ ה כ ר ת ה ח ט א‬, the recognition and admission that one has
sinned. Often, this is the greatest obstacle in the way of repen
tance. We live in an age of self-righteousness on everyone's part.
Most people feel that whatever they do is right; people rationalize,
justify, argue, seek scapegoats—but it is very hard for a man to say
"It is all my fault."Just before Yom Kippur I asked one of our young
members who is studying in college how he observes Yom Kippur.
He told me that frankly he did nothing. This sincere young man
declared that he has nothing to regret, for nothing that he has done
is sinful. And yet, I wondered whether everyone else thought that
this young man was such a picture of perfection? But, sadly, this is
not only that young man's predicament, our whole secular society
suffers from this lack of shame, this lack of feeling that we can err
in our ways. O ur age is one where men do not realize that they are
not perfect; men are not arbiters of ultimate truth or morality.
Indeed, criminals in jail justify their actions on social or philosophi
cal grounds; some feel that they are entitled to steal as a way of
avenging society's mistreatment of them previously. We live in an
age that is hungry to hear the words of God. And so, as we can all
see the signs of disintegrating society, of crumbling values and a
shattered morality, we must collectively and individually turn back
and say, "We have been misled, misguided, and sinful."
This is the first, and perhaps most difficult step in doing Ieshuvah.
Facing our error head on and admitting that we have been imper-
feet in deed and thought.
The next element, after accepting and realizing that our lives
have been conducted in a less than perfect manner, is to feel
Yom Kippur 65
remorse and regret over the sins ‫ ח ר ט ה ל שעבר‬. We must feel the
need to return to God because our sins have left our lives empty
and meaningless. Isn't it ironical that in our affluent society we
have more people escaping from the beauty of life than enjoying
life. We have more time on our hands, and yet we sleep less; we
have less material worries, and yet we are more neurotic. The
reason, my friends, is that the chemistry of the human being won't
permit us to stand still. One either goes forward or deteriorates—
but no one stands still. That is the essence of boredom, tne greatest
curse of one's spiritual and emotional life. Thus, a great portion of
our lives is devoted to escaping the intolerable burden of boredom.
A great part of the American economy is committed to help us
escape—the liquor industry, the TV industry, and many other
forms of getaways. Having ceased to grow, we can no longer face
ourselves as we are, and we try to run away from ourselves. One
can sense the furtiveness so prevalent in our society, among the old
and the young, because we have not given our lives any direction or
purpose. We are desperate, hungry for change, and so we seize
upon all the externals that our society provides for us in such
abundance. We are constantly buying new things, changing our
styles, our friends, even the color of our hair. We call in the interior
decorator to feed our hunger for change, to rearrange our homes.
But it is of little help. We have failed to do the main job of interior
decoration, on ourselves, our minds, our spirits, our values, our
purpose in life. And this is the call to teshuvah; we must realize that
we have sinned, but we must be able to face the fact that our lives
lack purpose, lack direction, and lack meaning, because of the
absence of dedication to the principles and ethics of the Torah. And,
it is not too much to say that if the world would learn this lesson
and heed the message of kshuvah, we would be taking a giant stride
toward achieving peace.
The third, and most crucial aspect of kshuvah, is ‫ קבלה על ה ע תיד‬a
commitment to adopt and practice the tenets of the Torah in the
future. One of the most frequent questions that religious leaders
face is, "Why should I make a commitment to religion?" Let me try
to answer this briefly.
Man is in need of religion; he stands in fear and wonder at the
tremendous forces at work on earth and in heaven. He has refused
and will continue to refuse to look upon himself as a mere cog in a
machine, a speck of accidental dust in the cosmos, living a fleeting
moment on this earth and then gone forever. He wants to feel that
he is a part of eternity, that he is a part of God. The central axis
around which human affairs must revolve is religion. Without reli
gion, all the other values which society needs go flying off into
space; morality, decency, ethics, love, brotherhood, these cannot
last without a religious foundation.
And if anyone feels that they have freedom without religion, it is
a false sense of freedom, because real freedom comes from total
commitment to religion. To the religious person, life is not long
enough for all that he feels he wants to do, to pray, to meditate, to
do good deeds, to dig more deeply into the literature of his people.
Sooner or later we all cross paths with G‫־‬d; sooner or later, we all
realize the comfort, the strength, and security that comes from a
closeness with Him; but we can only come closer to him through
the year-round observance of the mitzvos.
Today, we are witnessing this total leshuvah on the part of many
Jews in Russia and even in America; a religious renaissance, a true
return to the Torah. And may I tell you from personal contact with
some recent Russian immigrants and from a talk that I heard by
Rabbi Soloveitchik that their return has not been a Zionistic phe
nomenon; not by any means. It is a longing for return to God. And
it is most interesting that the most outspoken Jews in Russian
society are the top intellectuals. In Moscow, Kiev, and Leningrad,
the great movement to Judaism is not being led by peasants or
working people, but by the highest ranking scholars, professors and
scientists in Russian society. They have everything, ostensibly;
external comfort, job security, family, secular knowledge, and rela
tive affluence. And yet, in the words of one top Soviet physicist:
"We feel strangled in a society where there is no holiness, where we
cannot reach for inner meaning; where we cannot turn to God and
bring Him into our lives." And he continues, "In such a country, we
cannot go on living. All accomplishments are nothing without a
sense of purpose and meaning."
But, we are also witnessing this trend to some degree in America,
where the religious renaissance is taking place primarily among
professionals and intellectuals, who have the wisdom and insight to
realize that there is more to life than just a profession, a high
salary, or material affluence. They understand that by attaining
Yom Kippur 67
high professional status, they have not filled the void in man's life.
These are the three elements of teshuvah: recognizing that we
have sinned, feeling remorse and the need to change, and finally, a
commitment to change.
This is the message of Kol Nidrei. Commit yourselves to change.
Vow to yourselves that next Sabbath will be different from the last
Sabbath—richer in spiritual and personal fulfillment. It is about
time that we seriously sought change in our lives from one Yom
Kippur to the next. But, never take the attitude that if you feel you
can't fulfill all your commitments you won't make any. This is the
time to make resolutions about the future. Even if you don't fulfill
all the vows, as long as you fulfill some of them, your lives will be
richer, fuller, and more meaningful.
Let us tonight do teshuvah with a full and glad heart, and let us
undertake to better our lives, and by virtue of our resolve may God
grant us all a year of good health, a year of peace throughout the
world, and a year of happiness.
68
An Umbrella
Moses Mescheloff
Dear friends:
I look out this evening on a sea of faces in an overcrowded sane-
tuary and say, "The time has come." How many times during the
past year have some of you come to me at the close of a service and
said, "Rabbi, today's sermon should be preached when everyone is
in shut. It is most applicable to those who are not here." Well, today
you are all here. But how can I deliver a whole year's collection of
sermons in a matter of minutes?
1 am reminded of the patient who came to his doctor saying,
"Doctor, I feel terrible." The physician examined him and said, "You
are really in bad shape. You should have seen me months ago.
There are quite a few things wrong with you. Now, let me give you
three prescriptions. The first is for tablets. Take one a day. The
second is for pills. Take one every four hours. The third is a liquid.
Take a teaspoonful each morning and evening. Then report to me
in two weeks."
The next day he had an emergency call from the patient's wife.
"Please. You must come over at once. My husband must be dying.
He has convulsions." The doctor replied, "I cannot understand why.
Did he follow my instructions?" Said the wife, "You know my
husband. He has no patience. He wasn't going to wait two weeks to
get well. He took all the tablets, all the pills, and washed them down
with the whole bottle of medicine."
Medicine must be taken in small portions at regular intervals.
Spiritual messages also need time for absorption, and have to be
spread over the year. However, Yom Kippur is a unique day which
Yom Kippur 69
does offer a quick breakthrough instead of a gradual breakdown
over the year. It can radically lower the pressures in the year ahead.
Today is the Yom Hadin, the ultimate Day of Judgment. The first
human beings to stand in judgment before G-d were Adam and
Eve. The Torah tells us (Gen. 3:8), "And they heard the voice of the
L--d . . . and the man and his wife hid before the L—d among the
trees of the garden. . . . And the L—d G-d called unto the man and
said to him, ayekah, "Where are you?" G-d knew where Adam was.
Why did he ask? G-d is omnipotent, all powerful; omnipresent,
everywhere; omniscient, all knowing. Why did G-d call out, ayekah.
Where are you? The Talmud (Sanh. 38b) clarifies: G-d asked, an
notch libechah, "Where is your heart directed?"
I look about me on all sides. People look better than ever. They
dress better. They live in grander homes than their parents. They
eat the most exotic foods. They flash jewelry. Everyone is physi
cally healthy. Yet so many among whom we walk are spiritually
broken down. They are preoccupied with vexations. Like Adam and
Eve they hide among the trees of the garden. Surrounded by the
thickness of the trees, they do not see the majesty and height of the
forest. They are filled with envies, jealousies, rivalries. They keep
wishing for what they do not have. All they have to do is to look
upward and beyond their immediate littleness. They can then find
peace of mind, peace with G-d, the peace of G-d, the ultimate bless
ing. I feel like saying to them, "Hey, there. Stop looking sad, bad,
mad. Tell yourself, '1 am blessed.' Count your blessings."
We are living in the age of breakdowns. What is a breakdown? It
is when we look good on the outside, but are failures, collapsing
under pressures, on the inside. Breakdowns come from financial
pressures, moral tension, parental strictures, religious failures. We
are bound and paralyzed by these traumas. Before we can break
through we must resolve to break away—break away from bad
habits, excuses, false standards, resignation. We must break
through to true worship and faith, to wholesome Jewish living.
Let me give you a prescription against breakdowns. It is enclosed
in a little anecdote. A Bar Mitzvah boy was brought a variety of
gifts by his relatives and friends. He busied himself opening the
packages. From one uncle he received a beautiful, leather bound
siddur. From another uncle he received a silver covered Bible. Next,
he opened the gift from his grandfather. He struggled with the
ungainly package and then drew forth—an umbrella. The guests
were non-plussed. They could understand the appropriateness of a
stddur and of a Bible, but to give an umbrella? Someone worked up
the courage to ask why the grandfather had chosen an umbrella as
a gift. "Well," said the grandfather, "I guarantee you that he will
open my gift more often than he will open the gifts of the two
uncles."
The umbrella I proffer you as a prescription to happiness is—the
synagogue. The more often you make use of it, the more certain
you are of being sheltered from a breakdown. It will give you the
answer to the nagging question, ayekah. When you have the ten
dency to turn in the wrong direction and are threatened by the
storms of the world, the synagogue will offer you the break
through to spiritual health through knowledge, faith, friendship
and identification. The synagogue is the most effective prescription
for a breakaway to sane living.
Remember, however, an umbrella fulfills its function as a shelter
only if it is opened and if it is in good condition. And you must hold
the open umbrella above you firmly, by a handle. The umbrella of
the synagogue must be held upright by the handle of membership.
We must open it at every possible occasion. We must find our way
to the synagogue on the Sabbath and holidays. We must profit all
through the year from the Rabbi's sermons and from adult educa
tion courses. We must find our place under the umbrella ribs of the
Sisterhood and Men's Club. We must bring in our children under
its protection, under the panel of our religious school.
I close tonight's single sermon with another anecdote: A syn
agogue had called its members for a benefit performance. Tragi
cally, the roof collapsed suddenly, killing 200 Jews. When the men
and women arrived in heaven, G-d came to meet them looking very
puzzled. "What are you doing here?" he asked. "The building col
lapsed. It was horrible. All of us were killed on the spot," they
replied. "But that wasn't supposed to have happened for two
weeks," G-d cried out. "We are not ready for you yet. We are just
building a new wing. The drapes haven't even been hung yet. I shall
have to find some place to keep you for these two weeks."
So G-d gave Satan a call and asked him to put the group up for a
while. Satan agreed, but within three days he called heaven in
desf»eration. "Look, G-d," he said, "You must get these Jews off my
Yom Kippur 71
back." "Why? What have they done?" asked G-d. "The first thing
they did," Satan answered, "was to organize a campaign to raise
funds. They want to completely air-condition this place down
below."
To assure yourselves of a thorough breakthrough give "break
down Satan" something to worry about. Help spread the umbrella
of a well-maintained, vital synagogue. This is my prescription for
health. Make good use of it and be blessed, together with your
families, all year long.
72
On Praying Successfully
Henry Hoschander
What does a thief pray for? An astute shamosh overheard the

following: "Lord, you know I wish no harm to any Jew. May each
have a happy and healthy year. But, if it is Your will that one be
punished with becoming a victim of a theft, let me be the benefi
ciary of his loss." While this anecdote may or may not be amusing, it
suggests that in addition to the standard prayers each of us articu
lates his own real or felt need. Indeed, a keen observer of human
nature, privy to said "special prayer," can probably offer a fairly
accurate description of the petitioner either as he is, or believes he
is, or as he desires to be. In extolling the significance of tefilah,
Chazal depict G-d Himself, wrapped in a talit, offering a prayer;
(‫(— א מ ר רבי יוחנן מנין שהקב״ה מ ת פלל שב׳ והביאותי ם אל הר‬.‫ברכות ז‬
‫ קד שי ו ש מח תי ם בבית תפיל תי‬. Finite and fallible mortals such as you
and I pray for health, naches, shalom, parnosoh, etc.—but what can G-d
possibly pray for? What does He need? ‫מאי מצלי אמר רב זוטרא אמר‬
‫ ר ב יהי רצון מלפני שיכבשו רחמי א ת כעסי‬.
A first reading results in incredulity. Kaas is defined in our die-
tionaries as "distress caused by emotional agitation resulting in a
desire to strike out." Does this describe G-d? One must conclude
that kaas means righteous indignation, an intense divine reaction to
all manner of injustice. Hence, even for Him, kevishat kaas, is applica
ble. And, it follows, if man's highest purpose is Imitatio Dei, how
ought we be affected? Unfortunately, except for infrequent bursts
of artful and self-deceptive rhetoric, most of our sensitivities are
calloused, our receptive senses dulled into an "almost stupor."
Intense outrage is uncivilized; even mild indignation, best es-
Yom Kippur 73
chewed. Bimkom hamishpot, shorn horesha is undoubtedly the finest
cryptic description of the United Nations. Since its inception, it has
successfully tainted Israel with all manners of indecencies and
indiscretions. The West Bank is Palestinian, to be governed by the
P.L.O., and Jerusalem, an international entity, not a Jewish capital.
And when echoed by the Polish Pope, other than a kol demomoh dakoh,
the leading secularist Jewish establishment best epitomizes, etn kol
v'ein oneh. The Carter administration plays a nefarious game of polit
ical football with the fate and destiny of the Jewish state, Billy
Carter verbalizes what Jimmy feels and Philip Klutznick summons
the support of the infamous "56" critics of Israel to support his bid
for the Presidency. And the servile Jewish leadership maintains a
discreet silence. Illustrations are legion. Are we truly as helpless as
newborn infants? Even infants cry when in need or in pain? Where
is 10 saamod al dam reiacho? G-d's prayer continues:‫יגולו רחמי על מדו תי‬
‫ ו א תנ ה ג ע ס בני במרת הרחמי ם‬.
How may this be applied? A recent trip to Israel provided an
answer. In the past, the most frequent question of both observant
and non-observant Israelis was: "When are you settling in Israel?"
Today, the non-observant ask; "How do 1 get into the U.S. and
Canada?" Few, if any, problems of recent vintage have engendered
more heat and less light than that of the yordim and noshrim, both
obvious pejoratives. I must confess that my first reaction to Israel's
brain and brawn drain was one of condemnation. Yored and mored
were synonymous. How dare they be kofui tov after all we did for
them? My attitude toward the noshrim followed a similar line of
reasoning. I feel differently today. Who are the yordim? With few
exceptions they were bottle-fed on pragmatism and dialectic mate
rialism, made to dream of a "land like any other land" and a nation
like unto every other nation. They endured four devastating wars,
an inflationary spiral best described by the "sky's the limit" and cast
into a role of international leper. Though the grass may not be
greener elsewhere, have we the right to condemn them for their
dreams or for the realization of said dreams?
As for the Russians, they want "out." This issue is not "where to"
but "out from" and for most, once the "out from" is actuated, the
"where to" turns out to be the U.S. and Canada. Have we the right
to interefere. Our assistance is one of pidyon shevuytm. Is there any
halocho which grants the redeemer inalienable rights over the lives
and destiny of the redeemed? Though we may be suffering from
lingering doubts, may our "compassion transcend our passion for
justice."
G-d's final prayer is most demanding: ‫ואכנס ל ה ם לפנים משררת‬
‫ ה דין‬.
The last of Abraham's three sacrifices expressed the hope that
after Israel's conquest and settlement, its inhabitants not succumb
to defection and disenchantment. Unfortunately, some of us are
beginning to ask: ad mosai? How long shall we be called upon to
sacrifice and suffer? On the world scene, Israel's position is eroded.
The domestic infra-structure, economically and politically, is dan
gerously weak. Religious and ethnic strife prevail. Why continue to
support a country which cannot become self-sufficient in our life
time? Common sense justifies a pull-back; pragmatic logic demands
it. And yet, dare we? A chosid informed the Baal Shem that he had
cut off his errant son. To which the Tzaddik responded, "Had I such
a son, I would love him all the more. He needs my love." Israel's
problems are many. It needs our love. A love, dependent on condi
tions and stipulations, is no love.
Yom Kippur 75
Healing The Penitent

‫ אבינו מלכנו שלח‬-‫אבינו מלכנו החזירנו בתשובה שלמה לפניך‬

.‫רפואה שלמה לחולי עמך‬
Yom Kippur extracts the nectar of the Jewish soul. It is the sieve
that strains the dross, the filter that purifies the slag and the fur
nace that purges the ore of iniquity. It sweetens the bitter, sensi
tizes the callous, familiarizes the estranged and befriends the
despised, abominable and rejected. In a split second of sincere regret
and firm resolution a metamorphosis equal to the creation of the
world brings redemption to helpless man tottering on the brink of
destruction and on the precipice of eternal shame. He is suddenly
stung by the shallowness of his reach and stands in amazement and
awe of the potential of his spiritual strength. No longer satisfied
with modest advances towards the inner sanctum of holiness he
cries out with all the threads of his being for ‫ ת שי ב ה של מ ה‬, a full
circle sweep of utter repentance and complete return to the source
which is harmony with G-d, his creator.
The plea to our father, our king, for a ‫ ת שו ב ה של מ ה‬, "total
repentance," is enigmatically followed by ‫ ר פו א ה של מ ה‬, a prayer for
a "total healing" of the sick in Israel. This Yom Kippur, let us
attempt to analyze the peculiar connection of ‫ ת שובה ש ל מ ה‬and
‫ רפואה של מ ה‬as it applies to our modern day and age. Certainly, a
complete ‫ בעל ת שובה‬lacks nothing, is completely at peace with his
conscience and inner self and needs no further healing.
In the pursuit of ‫ ת שוב ה של מ ה‬much wreckage is strewn on the
path of anxiety. Families, friendships, neighbors, alliances, and
social acquaintances feel the brunt of defection of the penitent from
the heretofore normal course of life. There is the clear and present
danger that the penitent will lunge out mercilessly at the hopelessly
pitiful souls who are not ablaze with their newly acquired spiritual
fire. They will confuse their ‫ ת שובה של מ ה‬with a haughtiness and
snobbery of their dense and materialistic brethren who remained
behind unable to make the complete trek to the mountain of the
Lord. For fear that ‫ ת שיבה של מ ה‬may breed such megalomania we
plead instantly with ‫— אבינו מלכנו‬our father, our king, for ‫רפואה‬
‫ ש ל מ ה‬, a complete healing to such a demented repentance.
Jewish life is abounding with ‫ ת שיבה של מ ה‬as gigantic religious
trusts are erected high above the reach of the average Jew. Impreg
nable monopolies on the study and direction of Torah leave the
mainstay of Orthodox Jewry grappling for their survival. Concen
tration of the gifted and endowed in isolated houses of worship has
undermined the established synagogues, making them easy prey to
unwelcome pseudo religious predators. On Yom Kippur we must
examine our extreme piety, radical religious fervor and zealous
messianic emotions if they have not twisted our minds, misguided
our attitudes, and sabotaged our feelings towards our less passion
ate well intentioned brethren. It is the genuine fear that ‫ת שיבה‬
‫ שלמ ה‬may induce us to snub and downgrade our less fortunate
fellow Jews that we pray for ‫— ר פי א ה שלמ ה‬a healing for this subtle
spiritual illness.
During the McCarthy era, Americans witnessed a ‫ת שיבה של מ ה‬
where the junior senator from Wisconsin set out on a crusade to
make America "safe for Democracy." It was to be a complete and
total removal of the last vestiges of Communism in government,
business, the theater, the media, the press, and all the crucial posi
tions in the USA. Finally, in full view of a national television
audience, McCarthy was exposed as a crazed, irrational raving
maniac in dire need of a ‫ ר פי א ה של מ ה‬. Total repentance and return
to a noble ideal is respected and cherished but not at the expense of
infringement and betrayal of rights and freedom of innocent men.
All the tyrants that strode the world proposed ‫ ת שי ב ה של מ ה‬, a
fierce patriotism and utter obedience to the laws of the land. The
capricious Pharaoh of Egypt, the paranoiac Haman of Persia, the
deranged Antiochus Epiphanes of Greece, the egomaniacal Napo
leon of France, and the bestial Hitler of Nazi Germany, all rose to
Yom Kippur 77
power on the wings of an "extreme return" to policies that would
secure the safety of the land. Yet, history has shown the murder,
bloodshed, and inhuman suffering engendered by the sickness of
unbridled nationalism. Their ‫ ת שובה של מ ה‬was in dire need of a
‫ ר פו א ה שלמ ה‬, and in its absence the greatest civilizations of the
world were demoralized, humiliated, and destroyed.
The story is told of missionaries who had made their way to the
wilds of Africa to convert the heathen natives. After a series of
frustrating experiences, they finally succeeded in breaking down
the resistance of one of the aborigines. As the new convert was
about to be converted, he asked permission to ask one final ques
tion of his benefactors. "If I accept your religion will I go to
heaven?" "Without a doubt," was the reassuring reply. "What
about my father and my mother and my brothers and sisters who
do not convert? What will happen to them? Where will they go?"
Sadly the missionaries apprised him of the truth. "You will be saved
and go to heaven and your father, mother, brothers, and sisters will
be damned." The native concluded, "Then I would rather be
damned with my family than be saved with you."
Yes, Yom Kippur marks the end of the penitential season, the
expiration of all appeals and the closing of our finest resolutions. To
sensitive, emotional, and intellectual Jews, it generates a climate of
‫ ת שובה של מ ה‬which is the prize goal sought by saint and sinner
alike. However, with ‫ ת שו ב ה של מ ה‬, comes the responsibility of
tolerance towards lesser Jews lacking the spiritual stamina to over
come their stultified, stereotyped, and trapped existence. Never
should the masses of Jews be so uncomfortable in the presence of
the elite as to feel better shunned among the lowly than applauded
among the mighty. Because ‫ ת שובה שלמ ה‬exacts strenuous behav
ior on the penitent perhaps upsetting the balance of mind, heart
and soul, it must be followed by a solemn petition of healing—a
‫רפואה של מ ה‬.
Let us hope and pray that this Yom Kippur we shall fully under
stand the import and meaning of ‫ ת שו ב ה שלמ ה‬. That countries
endowed with plentiful resources and enjoying a "total return" to
prosperity and full employment will not hoard their technology,
scientific and medical know how, denying the other nations means
of development. That Jews who have in the past year disciplined
themselves in "fully returning" and comprehending the verities and
depths of the Torah, will share their insight and spiritual fortunes
with those who have not yet made the great leap of faith. That
yeshivah students who mastered the Talmud and live lives of "total
return" to the regimentation of halachah, will be patient with their
moderate parents. Those that have achieved ‫ ת שובה של מ ה‬are easy
prey to pride, arrogance and instability. They too are in need of a
‫ ר פ ^ ה של מ ה‬.
Yom Kippur 79
The O'Neils
Pari I — The O ’Neils
The story is told of an ardent volunteer worker for the Jewish

United Fund who decided to canvas Chicago's rich and exclusive
Western Suburb of Barrington Hills. He knocked on the door of an
elaborate mansion and with great eloquence and fervor stated his
case.
He made a fervent plea for a J.U.F. contribution. The owner of
the mansion was startled. He invited the volunteer in. With great
bewilderment he said to the J.U.F. volunteer, "I can't understand
why you would solicit me for a Jewish cause! May I introduce you to
my family. This is my daughter Rosemary O'Neil and my wife
Catherine O'Neil. Here is my son Douglas O'Neil. I am Christopher
O'Neil and my father, olov hasholom was John O'Neil.
A major concern of Jewish leaders in this country is not only the
survival of the State of Israel but also the preservation of Jewish life
and culture in America. The preservation of Jews is not just a
political issue. It has deep religious meaning that cuts to the very
soul of the Jewish faith.
Recently, the head of the nation's orthodox rabbis said intermar
riage and assimilation of Jewish people into non-Jewish families and
cultures represents "a self-inflicted Holocaust." "Every day we are
losing the souls of our young people to assimilation and intermar
riage with a constant loss of Jewish identity," said Rabbi Sol Roth,
President of the Rabbinical Council of America.
Part II — U.S. News Report
A recent issue of the U.S. News and World Report, one of the nation's
reputable news weeklies, carried a disturbing article concerning the
future of American Jewry. The report describes America's dwin
dling community of practicing Jews. The report states that 40% of
American Jews are marrying outside their faith. Four times the rate
of a few decades ago. Only half of the nation's six million Jews
belong to a synagogue. Only 20% attend services. The report comes
to a conclusion that has sent shock-waves throughout the Jewish
community. The report predicts that if the attrition due to assimila
tion, defection, low birth rates, and dwindling Jewish practice con
tinues, the number of Jews in the United States will drop to 10,000
within 50 years.
Part 111 — The Corpse Refuses to Lie Down
It is true that we American Jews are paying a high price for our
newly acquired freedom. It is true that our losses to intermarriage,
apathy and indifference are staggering. But I am not ready yet to
write off American Jewry. We must remember that at the turn of
the century traditional Judaism in America was no more than a pale
reminder of an historic past. There was little hope for survival. The
prophets of doom forecast the demise of Traditional Judaism within
one generation. They were wrong! The corpse simply refuses to lie
down.
Today there are more committed Jews than ever before in Ameri
can history. We are witnessing a glorious rebirth of practicing Jews.
We are producing young doctors, lawyers, engineers, social scien
tists and practitioners who are openly identified as Orthodox Jews.
These young professionals have been labeled the "Kippa Culture"
because they proudly wear the kippa or yarmulke in the colleges and
their offices. Orthodoxy has become one of the most attractive,
vibrant and dynamic movements in the United States.
Yom Kippur 81
Part IV — The Valley of the Dry Bones — Houston
In 1958 I was appointed rabbi in Houston, Texas. At the time

Traditional Judaism in Houston was dead. In one decade I organized
the building of a three million dollar Synagogue complex on a four
acre tract with a seating capacity of 1,300, sixteen classrooms, a
mikva, two kitchens, social hall, chapel, library and lounge. I
increased the membership from 150 to 600 families, the school
from 25 children to 300 students. I organized the first Community
Day School and was co-founder of the first regional All Day High
School. I organized the kashrus in every major Houston hotel,
including the Astro Hotel in the Astro World.
Today Houston launched a Community Hebrew High School,
financed by the Houston Jewish Federation. The Lubavitcher built a
million dollar Chabad House with a mikva, shut and Day School. A
decade ago the Houston Federation refused to subsidize our Day
School. Today they gladly spend $100,000 on the local Hebrew Day
Schools.
In Houston, a decade ago. Traditional Judaism was dead. Today it
is one of the fastest growing cities in population and in Jewish
tradition.
Part V — The Chicago Connection
Two decades ago Chicago Jewry, in a mad rush to Americanize,

introduced the concept of Traditional Synagogues. A new pheno
mena on the American scene. An Orthodox synagogue with mixed
seating. Today the swing is back to tradition, the mechitza, the sepa
ration of men and women during services. Each of the major Tradi
tional Synagogues, have minyons with a mechitza. We at Ezras Israel
have a mechitza minyon attended by young people who seek identity
and self determination in the Torah Way of Life.
I am the Executive Director of the Associated Talmud Torahs.
Our All Day High School, the Ida Crown Jewish Academy, has
graduated 2,364 students. •
They are proud to live their orthodoxy. During the summer my
son Jesse was working for NASA in Huntsville, Alabama. He
proudly wore his yarmulke, not because his father is a Rabbi, for
when I attended college I did not wear a yarmulke.
Part VI — The Day School Movement
The greatest miracle of rebirth of American Jewry has been gen

erated by the Day School Movement. In 1944 my teacher. Rabbi
Feivel Mendlowitz, launched Torah Umesorah, the Society for
Hebrew Day Schools. At the time there were 70 Day Schools with
an enrollment of 10,000 students. Today there are 470 Day Schools
with an enrollment of 95,000 students. The growth of the Day
School Movement is not only evolutionary but revolutionary.
There is a growing concern for Jewish training for Jewish youth,
as a means of counteracting indifference, intermarriage and the
trend toward the cults.
Part Vll — Revival in Observance
Although the trend of American Jewish life these past fifty years
has been away from observance, since 1946 the reverse has
occurred in the inner circle, there has been a rapid, concentrated
escalation of pious practice. Professor Cotier of McGill observes
that year after year the per capita purchase of matzot in the Pass
over season declines but the per capita purchase of shmura matzot
steadily rises. In my generation the groom at an Orthodox wedding
did not wear a kittel under the chupah; today that is the widespread
practice. Similarly, 25 years ago a religious wedding rarely was
followed by the nightly sheva berachot of the first week; today this is
routine. Two further examples; after marriage in the 40's a male
worshipper rarely wore his talit over his head, while today almost
every Orthodox young man does so; whereas the sheitel was only
worn in the years of my youth by elderly Jewish women, today it is
accepted practice among Orthodox young wives.
Yom Kippur 83
Pari VIII — The "Baalei Teshuva'
Strangely, however, Orthodox life has found unexpected sources

of student power in the last decade that may help the growth of
senior yeshivot as well as establish new ones. While there were
always instances in which the occasional young Jew with little or no
background suddenly discovered his roots, became a baal ieshuva, and
quit college or graduate school to devote himself exclusively to
Torah study, this has now become a widespread phenomenon. The
emotional upheavals of our generation, especially the disappoint
ment in the hope that science would produce a moral, equitable and
just society, have been particularly manifest in Jewish circles, send
ing thousands to the Moonies and gurus, but many hundreds to
Orthodox seminaries. Frequently these baalei ieshuva move more and
more to the extreme right as they plunge into the streams of our
tradition, and I have watched with great interest how some of
them, having mastered the basics at our College, rush off to a
hasidic or Agudah yeshiva to study and live on what they perceive
as the highest level.
Pari IX — The Final Question
We come to the final question; Will there be much of a Jewish

community in the United States one hundred years from now? Will
the dire predictions of our social scientists, who scrutinize the rates
of intermarriage and assimilation, be fulfilled, and will the five
million plus dwindle indeed to less than one million or even to a
minuscule ten thousand? The Orthodox community is not terri
fied. In the first place, the Orthodox cling to the Biblical 10 me-
rubehem, we are a chosen people not by virtue of great numbers. But
in a practical sense, it is the Orthodox division of American Jewry
that obeys the command pru u'rvu ("Be fruitful"). Borough Park in
Brooklyn, where there is an amazing percentage of homes with
eight children and more, and where intermarriage occurs compara
tively rarely, will by itself make the 10,000 figure absurd. If the
challenge be issued, what about marriage with non-Orthodox. I can
testify from my personal experience that (a) there is so wide a
selection in Orthodox circles, the weddings are usually within the
group, (b) when the marriage is with a non-Orthodox individual,
the latter comes over, not vice versa. Thus mathematics favors
Orthodoxy and bestows upon it a future, perhaps I should say, the
future.
Part X — A Famine in the Land
The Gerer Rebbe has stated that our era, our generation, is an
era of tshuva, of repentence. It is sweeping the country. We are
witnesses to a phenomenon expressed by the Biblical prophet Amos
who foretold, I quote: "Behold the days are coming, says the L-rd
G‫־‬d, when I will send a famine in the land. Not a famine of bread,
nor a thirst for water, but of hearing the word of G-d." (Amos
8 :11 ).
I quote the Gerer Rebbe, Rabbi Simcha Bunim Alter: "Every time
G‫־‬d grants Klal Yisroel some spark of inspiration and they fail to
utilize it properly, its power is exploited by other forces. In the sixth
century of the sixth milennia, a tremendous light of wisdom came
to the world, just as the Zohar Hakadosh predicted it would. Since we
did not fully utilize it for Torah, it was exploited by scientists to
foster an industrial and technological revolution. Kabbalistic tradi
tion spoke of the year 1948 as a time of heavenly inspiration for
kibbutz goluyos (ingathering the exiles). Once again we were not able
to utilize the opportunity and the secular Zionists exploited it to
create a state. In our own times, there is a divine inspiration for
teshuva. Once again the Torah community missed the opportunity to
do teshuva, and only the non-religious have taken advantage of it."
On this day of repentence, let us all take advantage of the Teshuva
Repentence movement that is sweeping the land. Let us resolve to
intensify our observance and commitment to Torah and mitzvah so
that 50 years from now our children and grandchildren will remain
proud and knowledgable Jews.
Yom Kippur 85
A sk What, Not Why!

(Yizkor)
Justin Hofmann
There are several thoughts going through my mind at Yizicor time

which I should like to share with you. I am thinking, first of all,
about the members of my family who have passed on. And I am
thinking of the k'doshim, the martyrs of our people and especially of
the victims of the Holocaust.
Man has been defined in a variety of ways—as a rational, social,
political, and gadget making animal. I should like to add one more
definition to the list. Man is also a questioning animal. We usually
question our personal losses. How many times have you heard the
bereaved raise doubts about the justice of his bereavement? Why,
he will ask, did my father have to go before his time? He was such a
good person. He had so much to live for. He had finally reached the
point in his life when he could have taken things a little easier. Why
could he not have been granted a few more years to enjoy his
family? The questions abound, but there are no satisfactory
answers. Our tradition suggests that the mourner, upon returning
home from the funeral, shall eat an egg. The egg has symbolic
meaning. It is intended to instruct him that just as the egg has no
mouth, it being covered completely by the shell, so he really has no
mouth; that questions asked in this moment are futile, because
there are no good answers.
When it comes to the Holocaust, the questions are even more
difficult to answer. The numbers of victims involved are so gigantic
that they are beyond our capacity to grasp. Who among us can
imagine six million people? None of us has ever experienced such a
multitude of human beings. But it is not only the numbers that
confound us. It is even more so the indescribable cruelty, the inhu*
manity, the utter bestiality with which their lives were taken. And
who were these victims? The most innocent, the most pure, the
most pious of our people; infants torn out of their mothers' arms,
saintly scholars, elders weakened in body by the ravages of old age.
Again, the questions abound and the answers are few and
inadequate.
It is not that people have not come forth with answers. Attempts
have been made to explain what, probably, is the most tragic epi
sode in a long history of suffering and persecution. There are those
who say that the Holocaust made possible the creation of Israel. I do
not know how you feel about this answer. I find it difficult to
accept. Let us agree, at the outset, that the creation of Israel was
the most wonderful event in the nineteen centuries since the de
struction of the Temple at Jerusalem by the Romans. But I cannot
reconcile myself to the proposition that six million people had to
pay with their lives for Israel to come into being. We cannot fathom
the value of even a single life. How can we possibly fathom the
value of the lives of six million human beings? To what can they be
commensurate? Are six million lives not too high a price to pay? I
have an additional difficulty with this answer. I reject the notion
that the Lord of heaven and earth could not have established the
State of Israel without the loss of six million lives. I firmly believe
that the omnipotent Creator of the universe could have brought
Israel into being without the loss of a single life, had He willed to do
so. The conclusion I am led to is that we are confronted here with
one of those great mysteries which we are not able to penetrate
with our limited minds. To me, the question "why?" is an
unanswerable question.
But there is another question, an even more important question,
which we are able to answer. It is the question of "what?" In the
light of what has occurred, what must be done? What should be our
response to the events of suffering, decimation, and bloodshed? To
that question we are able to find a clue in our tradition.
The Talmud (Taanit 5b) records a conversation between Rav
Nahman and Rabbi Yitshak. The two Sages, it is told, were sharing
a meal. "Said Rav Nahman to Rabbi Yitshak, 'Teach me some-
Yom Kippur 87
thing.'" To this request, Rabbi Yitshak responded in the following
way; "Thus taught Rabbi Yohanan, 'O ur Patriarch Jacob did not
die.'"Rav Nahman was understandably puzzled by this teaching. If
Jacob did not die, he wondered, then how are we to understand the
Torah account of his demise? "Was it for nought that they eulog
ized him, and embalmed him, and buried him?" Rav Nahman asks.
And so. Rabbi Yitshak offers an explanation. "I derive it," he says,
"from the verse, 'Therefore fear thou not, O Jacob My servant,
saith the Lord; neither be dismayed O Israel; for, lo, I will save thee
from afar, and thy seed from the land of their captivity . . . (Jere
miah 30:10).' The verse compares Jacob to his seed. Just as Jacob's
seed is alive, so he is alive."
The teaching which Rabbi Yitshak imparted to us is a most signif
icant one. It is certainly true, he points out, that Jacob passed on.
But in a very real sense, as long as Jacob's descendents are living,
Jacob continues to live as well.
Our departed, my friends, live on in us. As long as we follow in
their footsteps; as long as we live their ideals; as long as we keep
alive their values; our parents and grandparents continue to live.
Their influence continues unimpaired, just as it did during their life
time. They die the moment we turn our backs on their ideals and
teachings.
As long as there is a Jewish people, the Six Million have not really
died. As long as there is a strong and vibrant Israel, they continue
to live.
This then must be our response to our personal and collective
losses. We must realize the values of our heritage which they cham
pioned. Let us spare no effort in doing so. Judaism is a demanding
religion. No one ever said that it is easy to be a Jew in the full sense
of the word. It requires dedication and struggle and, yes, a great
deal of stubbornness. It takes refusal to give in. Your presence here
today in such large numbers bears witness to your commitment to
carry on.
Our tribute to the Six Million and to all the other martyrs of our
people must be to do all in our power to ensure the continued
existence of Israel—the people and the state. The two are inextrica
bly bound up in ope another. There can be no state without the
people and no people without the state. The challenges confronting
Israel are obvious to all of us. Israel's neighbors are not yet recon-
88 RCA Sermon Manual J98J/5742
ciled to its existence. They are still bent on its destruction. Now and
then, even a non-Arab voice is heard in support of this sinister plot.
They are still clanaoring for a P.L.O. donainated state on the West
Bank and Gaza. Their latest ploy is to demand the re-division of
Jerusalem. We know only too well what this would mean and what
they are intending to accomplish. We must not let this happen We
must not hand Hitler posthumously the victory that eluded him in
his life time
Let our memorial tribute be the resolve to meet our challenges.
Let us make sure that Judaism survives and that Israel survives—
the People of Israel and the State of Israel. For the two are really
one and the same. ‫ בחיים‬Kin ‫ מ ה זרעו בחיים אף‬.‫ י ע ק ב ל א מת‬. Let us
make sure that Jacob continues to live.
Yom Kippur 89
The Sin of the M'raglim

Simon Burnstein, ‫זצ״ל‬
The fast of ‫ יום הכפורים‬that we observe today and the fast of

‫ ת שעה באב‬that we observed two months ago have some striking
similarities. These two fasts are the only ones that last a full day—
that is, they are the only fasts that begin at sundown and end at
nightfall the following day. These two fasts are also the only ones
on which the five innuyim apply; only on these two fasts must we
abstain from bathing, wearing shoes, and so forth, as well as from
eating and drinking.
And yet, despite these superficial similarities, there is an essential
distinction between Tisha B'Av and Yom Kippur. Tisha B'Av is a
day of mourning, but Yom Kippur is not. On Yom Kippur we wish
each other, “Good Yom Tov," but on Tisha B'Av we don't greet
each other at all. The innuyim notwithstanding, we dress in our
Shabbos clothing on Yom Kippur. If one eats on Yom Kippur and
must say Birkas Hamazon, he includes ‫ י ע ל ה ויבא‬, as on any other Yom
Tov. Indeed, the Gemara tells us (Taanis 26b) that the Jewish peo-
pie had no holidays more joyous than the 15th of Av and Yom
Kippur.
To understand the reason for the essential distinction between
these two superficially similar days, let us examine the Biblical epi
sode behind each of the days. Rashi tell us (Exodus, 33:11 and
Taanis, 30b) that Moshe Rabeinu came down from Mount Sinai on
the 17th day of Tammuz, saw the ‫ עגל הז הב‬the golden calf, and
broke the luchos, the Tablets. He then went up to Mount Sinai for 80
days—40 to pray for forgiveness for the people, and 40 to receive
the second luchos, and Moshe descended on the tenth day of Tishre.
On that day Hashem said ‫— ס ל ח תי‬He said that he had forgiven the
sin of the ‫ עג ל הז הב‬, and this day, the tenth of Tishre, became
established as Yom Kippur, the Day of Atonement.
For the Biblical episode behind Tisha B'Av, let us turn to the
parsha of Shlach. We read (Bemidbar 14:1) that when the ‫ מרגלי ם‬, the
spies whom Moshe had sent to Eretz Yisroel, returned with their
discouraging report, ‫ ויבבו ה ע ם בלילה ה הו א‬, the nation wept that
night. The Gemara (Taanis 29a) tells us that that night was Tisha
B'Av, and Hashem declared that because the Jewish people had
wept for naught on that night. He would establish Tisha B'Av as a
time of weeping for generations, and on Tisha B'Av both the first
‫ בית המקד ש‬and the second were destroyed.
What is it about the sin of the ‫ מרגלים‬that rendered Tisha B'Av a
day of weeping for generations, while Yom Kippur, with its histori
cal roots in the sin of the ‫ עגל הז הב‬became a Yom Tov? In what way
was the sin of the spies so unforgivable compared to the sin of the
golden calf? Can a discouraging report about a nation's military
prospects constitute a more serious offense than idol worship?
Our sages have offered various answers to these questions.
Today, I would like to propose another answer. I would like to say
that the unpardonable offense that the ‫ מרגלים‬committed occurred
when they spoke of the giants whom they had seen in Eretz Yisroel,
and reported: ‫ ״ ונהי בעינינו כחגבים וכן היינו בעיניהם‬. . . and we
were in our own eyes as grasshoppers, and so were we in their
eyes" (Bemidbar 13:33). Indeed, one opinion in the Gemara (Sotah
35a), based on this verse, is that the ‫ מרגלים‬were liars, for how
could they know how they appeared to others?
Whether the particular perception of the ‫ מרגלים‬was true or not,
I would argue that their description of themselves as grasshoppers
was a most serious crime. It is a very serious crime to have low
self-esteem. For if a person regards himself as a "nobody," then he
will regard his fellow men as nobodies also, and this leads to ‫שנאת‬
‫ חנ ם‬, to unwarranted hatred. And this, my friends, is the connection
between the sin of the ‫ מרגלים‬and the observance of Tisha B'Av as
a day of mourning for the destruction of the ‫ בית המקד ש‬. For the
Gemara teaches us (Yoma 9b) that the second ‫ בית המקד ש‬was
destroyed precisely because of the sin of ‫ ם‬1‫ שנ א ת ח‬, and the second
churban, which has kept us in galus for 1900 years, was a greater
tragedy than was the first churban.
Yom Kippur 91
So, what distinguishes the severity of the sin of the ‫ מרגלים‬was
their lack of self-esteem, and the connection between a lack of
self-esteem and the sin of ‫ שנ א ת חנ ם‬. On the other hand, the sin of
the golden calf, which was forgiven, and which provided the basis
for the yom tov of Yom Kippur, was not marked by any lack of
self-esteem on the part of the sinners. Indeed, as the Ramban
explains (Shmos 32:1), the sin of the ‫ עגל הז הב‬was a misguided
effort by B'nai Yisroel to attain spiritual heights and to behold the
‫ מ ר כ ב ה‬, the Chariot of the Al-mighty. The sin of the golden calf was
thus similar to other misguided efforts by self-confident members
of the generation of the midbar. For example, the complaint of Kor-
ach and his associates against Moshe Rabeinu (Bemidbar 16:3) was
that the entire congregation was holy, and why, therefore, did
Moshe and Aaron rate special positions of leadership? The sin of
the ‫ מרגלים‬was unique among those of the generation of the midbar
in that it involved a lack of self-esteem on the part of the sinners,
and, as I have explained, it was this lack of self-respect that was
unforgivable.
For further evidence relating the sin of the ‫ מרגלים‬to ‫שנאת חנ ם‬
and to the destruction of the Bets Hamikdash, I call your attention to
several verses in the story of Yosef and his brothers. We find that
when his brothers came to Egypt to buy food, Yosef accused them
of being ‫ מרגלי ם‬, spies (Braishis 42:9 and 42:14). The ‫מ ל א העו מר‬
comments that Yosef was indicting his brothers for the sin of the
‫ מרגלים‬that would not occur until more than 200 years later.
Yosef's real complaint against his brothers was that their hatred of
him had caused him to be sold to Egypt as a slave. What he told
them, though, was that their unwarranted hatred was the equival
ent of their having committed the sin of the ‫ מ רגלי ם‬. Examine the
text: The brothers tell Yosef: ‫שנים עשר עבריך א חי ם אנחנו בני איש‬
‫ ״ א ח ד בארץ כנען ו הנ ה הקטן א ת אבינו היו ם ו ה א חד איננו‬We, your
twelve servants, are brothers, the sons of one man in the Land of
Canaan, and behold, the youngest is with our father today, and one is
not" (Braishis 42:13). Immediately, Yosef responds,‫הו א אשר דברתי‬
‫" אלכ ם ל א מ ר מרגלים א ת ם‬That is what I spoke to you, saying you
are spies." Yes, Yosef tells them, the fact that ‫ ו ה א ח ד איננו‬, the fact
that one brother is not here because of your hatred is the very
reason that I accuse you of being guilty of the sin of the ‫ מ רג לי ם‬.
What happens after Yosef reveals his identity to his brothers?
We find (Braishis 45:14) that Yosef fell on the neck of his brother,
Binyamin, and wept, and Binyamin wept on Yosef's neck. Rashi
tells us that Yosef wept for the destruction of the two Temples that
would be located in Binyamin's portion of Eretz Yisroel, and Binya-
min wept for the destruction of the Sanctuary of Shiloh that would
be located in Yosef's portion. Yosef and Binyamin cried even as they
savored the joy of their reunion after years of separation, because
they knew that the same sin of ‫ שנ את חנם‬that had separated them
would, generations later, destroy the Holy Sanctuary. By loving
each other to the extent that each cried for the other's churban, Yosef
and Binyamin sought to somehow make amends for these sins of
‫ שנ א ת חנם‬.
The sin of the ‫ מרגלי ם‬, lack of self-respect, the sin of ‫ שנ א ת חנם‬,
and the destruction of the Holy Temple: they are all related. Humil
ity is certainly in order today, as we pray to the Al-mighty to
forgive our sins. But let us be careful that humility never turns into
a lack of self-respect. Let us maintain the dignity of a ‫מ מ לכ ת כהנים‬
‫ וגוי קדוש‬. Let us practice ahavas yisroel, rather than the sin of ‫שנאת‬
‫ חנ ם‬, and, in this z'chus, may we merit a ‫ ג מ ר ח תי מ ה טובה‬.
Rabbi Smon Bumsfetn delivered this sermon an Yam Kippur 5741, less than a month
before he was niftar. Edward Steinberg, a son-in-law of Rabbi Burnstein, submitted the
sermon as he recalls hearing it from hisfather-in-law. The portion relating to Yosef and his
brothers was added by Mr. Steinberg in tribute to Rabbi Burnstein's memory and to the
theme of the drasha.
93
SUKKOT
Coexistence
(:‫לולב אין צריך אגד )סוכה לו‬

It is elementary that the four classes of Judaism are reflected in
the species of the lulav. The spirit of the mitzvah is the fusion of the
various strata of our people into one entity. Judaism is only as
strong as its component parts, and each must be harnessed to gen
erate a dynamic spiritual force. All levels of a society must be
engaged in the development of the ideal state. The saints, the intel
lectuals, the altruists and commoners must be tied to each by mu
tual recognition of their respective talents and basic virtues. This
Sukkos let us explore the extent of this merger and the precise
guidelines of this desirable unity. How closely knit should the fla
vorful, tasty aromatic and nondescript Jews be. The ruling of the
halacha is ‫ לו ל ב אין צריך אגד‬. The species must be tied but need not
be bound.
Coexistence is a state entered unto by two parties who are ideo
logically divided. The capitalistic western world can coexist with the
communist lands and need not share each other's outlook on world
affairs. The Israelis and the Arabs can coexist although their
governments are pledged to diametrically opposed policies. The dif
ferent races can coexist despite deep divisions of color, origin and
94 RC/4 Sermon Manual 1981/5742
behavior. The Jews can coexist with the gentile world notwith
standing the historic suspicion of each other's ambitions and goals.
The scholar, too, must find some common ground with the ignor
ant or semi-learned. Strong lines of communication and mutual
respect for opposing politics must tie the enemies together, but ]‫אי‬
‫ זגריך אגד‬they cannot and should not be forced to surrender their
identity or uniqueness by being bound in self-effacement.
The physiognomy of the Jew has changed considerably in the last
thirty years. Since the first influx of Chassidic Jews, roshei
yeshivah, yeshiva students, pulpit rabbis and laymen have grown
beards and changed their outer dress to traditional fashions.
Women who had discarded their sheiiels have been rummaging
through their attics to dig out their wigs. The sheilel has caught up
with the yarmulke as a symbol of observance. Jews no longer look,
think, act or eat alike. The singular species of the orthodox Ameri
can Jew has split into parts. Some resemble the lulav, others the
esrog, still others the hadasim and the arovos. An"esrog hotel" is a four
star religious hotel, a "lulav hotel" is a three star, a "hadas hotel" is
a two star and an "arovo hotel" a one star. What shall be the rule of
this recent phenomenon in Jewish life when children and parents,
brothers and sisters, neighbors and friends have been splintered by
"glatt fever," ingenious choomros, and forever mushrooming shtiblech.
The halacha says ‫ לו ל ב אין צדיך אגד‬, one group need not snub or
stamp out the other. They can legitimately coexist in the spirit of
‫ ה אי ל חודי ה קאי וה אי ל חודי ה קאי‬, each contributing their special
share to the complete development of Judaism.
The story is told about a meeting of unity by heads of two reli
gious organizations that have been servicing the American Jewish
community for forty years and competing for recognition as the
true standard bearers of traditional orthodox Judaism. The first
organization is famed for its style and organizational expertise and
the second for the accent on Torah study and separatism. The
feverish debates and discussions of differences ground down to a
hopeless deadlock until the president of the first organization
wisely put the finishing touch on the proceedings. Turning to the
delegation of the second organization he said: ‫ מיד קענען‬,‫דבותי‬
‫וחגדען איין אדגאניזצהג נ אד אויך מיד וועלען ווערען א ביסעל פדו מעד‬
‫( און איד וועט ווערען א ביסעל קלוגעד‬My friends, we can become one
organization only if we become a little frummer and you become a
little smarter.)
Sukkot 95
Sukkos is a cohesive holiday uniting all echelons of Judaism. The
Talmud (:O ‫ ) סו כ ה‬says it is fitting for ail Jews to dwell in one
sukkah — S^^‫ כ ל ה אזרח בישראל ישבו בס^כ‬. Each should be tied to the
other by the basic fabric of genuine tradition, but not necessarily
bound in their lifestyles and pattern of living.‫— לו ל ב אין צריך אגר‬
each species can coexist alone.
96
A n Old Hut
Moses Mescheloff
In the past few years I have had the opportunity to visit many
areas in Russia and Romania. I had many an opportunity to visit
Jewish homes, homes of old vintage such as those I had read about
as a child. Physically they had not changed from the descriptions of
them a generation and more ago. Still, I often had the feeling that
something was missing. At first I couldn't put my finger on it. After
a number of visits to such Jewish homes 1 realized what I had been
looking for and did not find—the "fiddler on the roof." In these
physically Jewish homes there was no sign of Judaism; nor spirit of
Jewish hope; no song of Jewish faith. The fiddler was silent, and the
Jewish heart wept at the silence.
We enter today, in our country, into the age-old succah. Here we
find the traditional z'man simchaieinu, the joy of Yom Tov. Here is a
gathering of the old and young, whole families, guests, a voluble
simcha. What melody does the fiddler play?
Our halachah has special requirements for a succah. The Mishna
states (Succah 9a), "An old succah? The house of Shammai disquali
fies it. The house of Hillel declares it kosher." Our codes (Tur Orach
Chayim 636) declare: "An old succah . . . is kosher, but one must
renew it at the time of the festival for the sake of the festival." We
find this added requirement mentioned in the Jerusalem Talmud.
An old hut in itself is not adequate. It requires annual rededication
and reinspiration, a chidush I'shem chag. If you don't rehire the fiddler,
he descends from the roof and stops playing his melodies. Judaism
requires new spirit, new verve, new decor. The Mishnah B'rurah in
similar words says: "The succah which remains standing year after
Sukkot 97
year—even though it had at first been built in the spirit of the
festival—once the festival has left it, its first building efforts are
nullified, and even though it is still kosher . . . it requires some
renewal before each year's use." Last year's celebration is not
enough. The succah needs refurbishing.
The Mishnah B'rurah explains further, "What is meant by the term
"an old smcah'l It means a hut which has on it last year's schach
(leafy cover), but no authority requires a change in the walls." The
succah walls remain valid year after year unto eternity.
To me this says that newness does not mean a change in the basic
structure of our faith. The walls of Judaism are sound and
enduring. What we need is a constant renewal of the roof—our
contact with the heavens above, the spiritual relationship between
us and the supernal. Each year we must sing a "new song" of faith,
devotion and spirit.
Last week I had the duty of interviewing two young women who
had come to Chicago from Russia and now wanted a recommenda
tion to go to Israel. "Everything here was fine," they said, but they
reminisced over the deep faith, the Jewish practices and the teach
ings of their grandparents. The walls in America were good and
strong, but they missed the schach. They felt the need for a renewal
of faith. They enjoyed the American security and liberty but they
did not hear the sounds of "the fiddler on the roof." The haunting
melody of Jewish total living drew them to Eretz Yisrael.
In the United States Jews concentrate too much upon the walls of
their homes—they repaint frequently, change the drapes, buy new
furniture. But the schach of Jewish faith, Jewish dreams, rich Jewish
living, have gone into disuse. We need to fulfill the command, yecha-
desh bah davar—bring in new spirit, new inspiration for the young as
well as the old. Then we will truly celebrate in full joyous measure
the Season of our Happiness.
98
Our Brain Drain

Henry Hoschander
The dinim of the sukkah are varied and complex. An especially

challenging one reads: ‫א ם הסכך ל מ ע ל ה מע שרים א מ ה אין אד ם יושב‬
‫ ב צ ל סוכה א ל א בצל דפנות‬.
Why? A famous legend points to a solution. On the eve of Kol
Nidret, in the city of Safed, the Ari Hakodosh, alone and in deep
meditation, looked up and saw a man dressed in black shrouds
clutching a sheet of paper. "Who are you?" he asked. "I am the
Malach Hamoves," responded the apparition. "I am about to begin my
rounds. This is the list of those who are to die this year." As he
waved the paper, the Ari noted the names of his finest Baaleh Batim.
Mindless of the danger, he snatched the paper and ran for the
safety of the Aron Hakodesh. Even as he reached his destination,
diabolical laughter caused him to shudder. The sheet in his hand
was not whole. It was torn. A tiny piece remained in the hands of
the Malach Hamoves. It contained only one name: that of the Ari.
That year, only the Ari Hakodosh died.
In the late fifties, national magazines featured interviews and
monographs on Britain's "brain drain." For a variety of reasons,
economic and intellectual, some of England's finest scientists and
doctors departed for the North American shores leaving behind a
tottering giant. During my recent visit, a number of Israel's fore
most political figures echoed this plaint. Said one, "It is bad enough
to lose a kibbutznick, but when we lose a sizable number of our
exchange professors and students, then there is true cause for con
cern." As a lover of Zion, I share that concern. But, I must confess
to a much greater anguish over what might be termed "the Jewish
Sukkot 99
brain drain." Shlomo Hamelech's complaint, "I planted my vines in
vineyards, but my own did I not tend" is of greater urgency today
than ever before.
Throughout the centuries, Jews have contributed to the nais-
sance and growth of all civilizations in proportions transcending
that of any other religion or ethnic group. An excellent volume on
the subject is one by Dagobert Runes entitled; "The Jewish Contri
bution to Western Civilization." The numbers of Jewish men and
women of note are truly astounding. And lest one misinterpret the
thrust of my misgivings, may I categorically state that I am inordi
nately proud of each and every one of them. I am one of those
Jewish chauvinists who scrutinizes every Nobel Prize pronounce
ment to find a Jewish-sounding name. When a past president of
Notre Dame University publicly lamented the fact that this out
standing university had produced no "Einstein, Rickover or
Sabine," my chest expanded by several inches. And yet, every once
in a while I catch myself thinking, "at what cost?" The doctors, the
scientists, the judges, and industrialists, the movie moguls, "at
what cost?" All too often, the answer is obvious and apparent. The
price is the downgrading of Judaism as a faith commitment and the
catastrophic diminution of the numbers of bright young men and
women entering what might be called indigenously Jewish profes
sions and vocations.
From time to time one hears harsh criticism and condemnation of
the burgeoning Kolel movement. The young men, married with
children, are pejoratively referred to as "benk quetshers," "batlo-
nim" and drainers of Jewish community coffers. I must confess
publicly that there was a time when I shared similar views. I
strongly felt that everyone with familial responsibilities ought get a
job and earn a living. A young student of mine helped change my
mind. The son of a well-to-do merchant, Chayim was married and
studied in a Kolel. His father asked me to speak to him and persuade
him to attend a university to "make something of himself."
Chayim's response to my arguments deserves consideration. He
said: "If 1 came and told you that I had applied for admission as a
post-graduate student in the field of pure mathematics at the local
university would you or my father object? The chances are he
would proudly announce to all willing to listen, 'My son is in
mathematical research.' Are my studies in Talmud and Torah less
worthy than mathematics?" Of course, he was right. As a matter of
fact, were he interested in Judaic studies offered at the University
of Toronto, there is a distinct possibility the Jewish community
would go out on a campaign to raise in the hundreds of thousands
of dollars to fund chairs and offer research fellowships. It seems
that only Kolel learning is denigrated. We tend to forget that most
of our Gedolim, the men to whom I turn when halachic decisions
are beyond my ken, are products of a Kolel; that most of those who
teach Torah on a higher level and write the tomes avidly perused by
Jewish scholars are products of some Kolel. Are they to be denied?
And when we turn our attention to the Melamed Dardekos, those
who teach our young, the situation is no less damning. Chas v'cha-
lilah that one of our children become a Hebrew teacher with its low
salaries and almost non-extant "respect quotient."
The Lubliner Rov once noted something to the effect that a com
munity would indeed achieve great heights if it treated its teachers
who shape the future of our children with the same respect as we
treat our shochtim who slaughter our animals. In effect this is the
thrust of the halacha pertaining to the schach and the defanim. The
walls of the succah are eminently important. Without financial sup)-
port as symbolized by the defanim, i.e., professionals, industrialists,
etc., yeshivos cannot be maintained. But the ikkar is the schach, those
who devote themselves to Jewish learning and harbolzas Torah b'rab-
bim. Unfortunately, like the Ari Hakodosh, in our haste to save
others, we have neglected our own needs. And, if we suffer from
the scourges of assimilation, scientism, cultism, and intermarriages
it is because we have opted to sit in the shade of the defanim rather
than that of the schach.
It seems that I am always "appealing" for something or another.
Today I appeal for your children. Whether you know it or not you
strongly influence their choice of a career positively and negatively.
I am petitioning for future Hebrew School teachers. I am appealing
for Rabbis and scholars and, better yet. Rabbis who are scholars and
not simply pulpiteers and diplomats. It is high time that we begin to
sit in the shade of the schach.
Sukkot 101
Sukkah Sensitivity
Basil Herring
In the world today there are no less than 10 million refugees.

More than 60 million persons have become refugees since World
War II. They wander across the face of Africa, Asia, Europe and
South America, stateless and alien. Such figures are difficult to
comprehend, let alone appreciate. From time to time we see their
image on the television screen, or read a newspaper article about
them, but by and large they remain distant and amorphous. Their
sufferings are enormous: it is estimated that in Africa alone, one
million people may die this year from starvation or hunger-related
diseases afflicting its four million refugees; from Afghanistan to
Zimbabwe war has killed the innocent by the tens of thousands;
and what man has failed to perpetrate against his fellow, nature—
mainly through drought—has succeeded in doing in large measure.
I doubt whether there ever was a time that so many were so
miserable and so destitute, so hungry and so displaced. What makes
it all so senseless is that so much of the suffering is directly attrib
utable to man-made factors, whether it petty wars (since 1945
there have been 133 wars involving the territory of more than 70
countries, almost all of them in the Third World); the greed or
incompetence of local officials in handling relief efforts by humani
tarian agencies; or the astronomical amounts of money that such
countries have had to pay the OPEC countries for their energy
requirements, money that would otherwise have gone to purchase
food for the hungry.
Hence I would say that we are an age uniquely exposed to the
evils of human suffering—but at the same time remarkably indif-
102 RCi4 Sermon Manual 1981/5742
ferent to the fate of the people so tragically involved. It is almost as
if the sheer numbers, far from shocking mankind into doing some
thing concrete, have had the opposite effect of numbing people into
relative indifference.
Now if 1 were to summarize the various strands of the Sukkot
festival, I would say tliat it is a festival that attempts to institution
alize the status of the refugee. Historically it recalls the Jewish
experience as refugee from the persecution of an Egyptian dictator,
with all its insecurity, alienation, and national disruption. The sym
bol of that refugee status, the sukkah, evokes in the Jew the aware
ness of the deprived status of one forced to wander from place to
place, to depend on a daily handout of food and shelter. But to say
all this, is to say the obvious. What is more significant, is the
manner in which the Torah prescribes this mitzvah of the sukkah.
For in speaking of the sukkah, the Torah says: ‫בסוכות ת שבו שבע ת‬
‫" ימים— כ ל האזרח בישראל ישבו בסוכות‬You shall dwell in the
sukkah for 7 days, even one who is a citizen well-settled, will dwell in
the sukkah" (Lev. 23:42).
Now as far as I know, there is nowhere in the Torah where a
commandment is specifically directed to the ezrah, literally the Jew
ish citizen, as we find here. As Rabbi Hayyim Alfandari pointed out
in the seventeenth century, the Torah usually goes out of its way to
include the ger, the stranger and the homeless in its command-
ments—but not so here. The reason, as Alfandari goes on to
explain, is that that precisely is of the essence of the sukkah: that the
well-settled Jew, having attained the status of citizenship as an
ezrah, should be sensitized to the recurring possibility of having to
undergo refugee status and physical deprivation. As such a Jew
enters the sukkah—the epitome of frailty and exposure to the
elements—as his daily routine becomes subject to the whims of
nature, the falling rain, the cold weather, he is reminded in a very
concrete fashion of the misery of those people who dwell in sukkot
all year round for lack of the benefits of wealth and security.
Hence the sukkah, addressed to the ezrah, requiring him to be
mindful of the meaning of refugeeism precisely when the harvest
has filled his coffers and he is feeling satisfied and well-off, is a
standing protest against the insensitivity of men to the fate of
every refugee.
How we need to be reminded of this! How easy it is to forget
these things is something of which we have been reminded in the
Sukkot 103
last few weeks by events in Poland. Communism, in the early years
professed to eliminate the class struggle characteristic of capitalism;
it was supposed to render all men equal, eliminating the exploita
tion of the masses by a small elite of privileged persons. The found
ers of the Russian revolution, I am sure, were fully committed to
that egalitarianism, and practiced it in their own lives. But the truth
of the matter, and every worker in Poland or for that matter Soviet
Russia knows it, is that the present-day leaders of those countries
having attained to positions of power and prestige, have become a
new elite, arrogating to themselves all the privileges and "perks"
that the czars and aristocrats of medieval Europe ever dreamed of.
As Hedrick Smith has shown in his volume on the Russian people,
there is a fantastic fraud perpetrated every day in communist
Europe, whereby the politically powerful have secret access to ser
vants, country villas, imported luxuries at cut-rate prices, cheap
labor, and massive influence in the allocation of wealth. And what
Smith wrote of Russia, is true I have no doubt, of Poland as well.
No wonder the workers have risen up against the system; no
wonder they demand unions to withstand the powerful interests of
the ruling elite; no wonder they distrust the rich and mighty politi
cians of the land. For they know only too well by their bitter expe
rience, what the sukkah suggests to the Jew: that the most idealistic
revolutionary, the poorest peasant—can become totally de
sensitized, completely oblivious to the needs of the people whose
fate he was able to transcend.
Now it is true that this is an insight that is not p>ecuiiar to the
Torah. Common sense and life's experience too teach that power
tends to corrupt even the finest of men, whether it be in the trade
union movement or recent rash of Abscam scandals involving the
rich and the powerful. What is different is the methodology of the
Torah in dealing with that human weakness. It does not merely
preach sensitivity to the hungry and the destitute, it prescribes a
mode of action. It does not merely ask for the milk of human kind
ness, as Shakespeare put it—it demands equal treatment of the
stranger and the refugee. And that is what the sukkah is all about: it
is a very concrete demand on the Jew who is affluent and feeling
secure, to get to know at first hand the meaning of exposure to the
elements and the hardship of a measure of deprivation. Which is
precisely why I am concerned at the fact that so many Jews today
explain why they have no sukkah, saying that it is inconsistent with
their lifestyle, too rough, too exposed, too cold, too windy, too
rainy at this time of the year. They have missed the point alto
gether, for it is precisely for these reasons that they should go out
of their way to construct a sukkah!
But there is a second dimension in the Torah's methodology of
dealing with the poor and the destitute, particularly if he happens
to be a stranger or a refugee. And that is the expectation that you
will take him in and provide him with the basic amenities so neces
sary for his well-being. Time and again the Torah admonishes the
Jew to be specially attentive to the needs of the stranger, absorbing
him into the mainstream of Jewish society, enabling him to be a
productive member of that society—precisely because the Jew him
self has had to experience that same fate of alienation and paria-
hood so often and so ubiquitously.
To return for a moment to the contemporary refugee problem, I
said earlier that more than 60 million persons have become refu
gees since the World War. Now the vast majority have been
resettled and rehabilitated in the countries to which they fled, seek
ing asylum. Indeed, the world community has long considered the
resettlement and integration of refugees into their host countries
to be a moral obligation of the highest order, an obligation deeply
rooted in the Torah's treatment of the refugee and the foreigner in
your midst.
But the one striking exception to this rule, as Joan Peters pointed
out in an article some years ago, has been the situation of the Arab
refugees in the Middle East. For those who fled Palestine in
1948-49, have to this day not been resettled or rehabilitated in the
Arab countries to which they fled. The Arabs demand that they be
repatriated to Israel, a demand that runs counter to all historical
precedent and the universal present-day practice of mankind in the
treatment of refugees. Yet they have succeeded, it seems, in having
the approval and endorsement of the great majority of the world
community, surely a tribute to the enormous success of Arab
propaganda!
Yet there are those who insist that Israel should feel morally
obligated to accept these refugees, and to assist them in regaining
their self-respect. But the truth is that for every Arab refugee who
left Palestine for an Arab country, Israel took in a Jewish refugee
from an Arab domain. The 700,000 Palestinians who left, were
Suickoi 105
exchanged for approximately 700,000 Jews who emigrated from
those self-same lands to live in the Jewish state. Did Israel not
provide them with the proper treatment due the stateless and the
alien? As Peters wrote, the difference between Israeli treatment of
refugees, and Arab treatment of refugees, is that
where the Israeli government from the beginning took it upon itself
to attempt to integrate its refugees into society, the Arab states,
successfully flouting precedent and disregarding the claims of con
science, have kept their fellow-Arab refugees in a condition of
unremitting squalor and dependency.
But then again, such double-standards and pseudo-morality come
as no surprise to the student of Jewish history and the dismal
record of the inhumanity of man to man. I started by saying that so
much of the misery in the world today is the result of human
factors, be they war or simple greed and incompetence. Well, the
corollary of that statement is equally simple: if man causes suffer
ing, man can also end that suffering. If man can arm the world, he
can also feed the world; if the military experts of mighty countries
can train guerillas, then they can surely train farmers and construe-
tion workers.
For with all the successes of our technological age, we remain a
failure as long as hunger and poverty encircle the globe. As John
Steinbeck wrote in speaking of the sufferings of migrant workers
of the deep south some decades ago, in his Grapes of Wrath,
there is a crime that goes beyond denunciation. There is a sorrow
here that weeping cannot symbolize. There is a failure that topples
all our success.
Permit me to touch home base for a moment in this context: A
few months ago I spoke from this pulpit on another theme—the
suffering of the displaced peoples of Cambodia. And I appealed at
that time for some assistance to be sent to those God^forsaken
people. Do you know what the response was? 1 am pained to say
that from this affluent community, we managed to collect 25 dol
lars. . . . That fact speaks louder than any words I might say—it
speaks volumes on our need to understand the meaning of the
sukkah for our time and place.
Permit me to conclude with one more question; why do our pray
ers every Friday evening refer to the sukkah as sukkat shalom—the
106 Sermon Manual 1981/5742
sukkah of peace? What is so special about the sukkah that it should
inspire and exemplify peace? Perhaps we can suggest an answer
from what we have been saying: for if the sukkah reminds man of
the refugee and the migrant, the alien and the stranger wandering
from place to place, it also serves to remind man of the horrors of
war and dissension that drive men apart and force them to wander
over the face of the earth, as a driven leaf. Hence the sukkah
becomes the great catalyst in the overcoming of animosity and
antagonism that lead to conflict and war, hence the phrase "the
sukkah of peace."
Let that be our prayer this Sukkot, as we beseech our God for the
blessings of peace, for us and our fellow men. As the prophet
Zechariah says in this morning's haftara,
it shall come to pass, that every one that survives of all the nations
that marched against Jerusalem shall go up, year after year, to
worship the King the Lord of Hosts, to celebrate the Festival of
Sukkot!
To which we can but add: Amen, ken yehi raison!
Sukkot 107
The Seven Succah Guests

Raymond Apple
If you look through Jewish literature for a description of what it

is like to sit in a succah. you will not do better than a lovely passage
from Sholem Aleichem:
A little wind blew into the Succah, through the frail thin walls, and
the thin roof of fir-boughs. The candies sputtered. Everyone was
eating heartily the delicious "Yonn-Tov" supper. And 1 innagined it
was not a Succah but a palace—a great big, brilliantly iit-up palace.
And we Jews, the chosen people, the princes, were sitting in the
palace and enjoying the pleasures of life. "It is well for you, little
Jews," thought I. "No-one is so well-off as you. No-one else is
privileged to sit in such a beautiful palace, covered with green fir-
boughs strewn with yellow sand, decorated with the most beautiful
tapestries in the world, on the tables the finest suppters, and real
'Yom-Tov' fish. . . ."
To the generations of days gone by, life in the dark, drab surround
ings of the shtetl was rarely lit up by shafts of sunlight, but the
Jewish child got his adventure and his fun from such things as
erecting and dwelling in the succah.
Even today, with all the allowances you have to make for our
very different age and the wondrous bounties of nature we see all
around us, to enter the succah is still a breathtaking experience for
the child. There is colour, there is drama, there is beauty.
But how about the adult? Can he find relevance in the ancient
command to dwell in tabernacles seven days in every year?
To find an answer let us turn the clock of Jewish history back by
several centuries to the days somewhere in the Middle Ages when
108 RCA Sermon Manual 1981/57iZ
the mystics compiled their holy text known as the Zohar. Among
the usages they introduced into Jewish life there was one that gave
special point to the festival of Succot.
Each day a great figure from the Bible was symbolically invited to
the festive meal in the succah. Ulu ushpizin, the invitation went;
"Come, ye guests, high and holy: come, ye fathers, high and
holy. . . On the first day it was addressed to Abraham, on the
second day to Isaac, on the third to Jacob, and then followed in
order Joseph, Moses, Aaron and David.
This colourful custom became widespread among the pious, some
of whom to this day prominently display the name of each day's
special guest on the wall or door of the succah, and the more of a
mystic one is the more one is convinced that the distinguished
guest is actually there in person sitting at the succah table.
Of course to offer hospitality at one's meal table has always been
a characteristic Jewish virtue. Yet it was never just in order to give
a hungry man a meal, though this was and remains a great and
praiseworthy act. It was an opportunity also to exercise the now
declining art of conversation, and for the host and his family to be
intellectually stimulated by what the guest had to say.
The meal table as a centre of Torah and culture achieved a unique
importance in Judaism. It played a role not only in the houses of the
rich or learned but everywhere that there was a self-respecting Baal
HaBayii. The Jewish householder knew his Perek and followed the
dictum of the wise Rabbi who said, "If three people have eaten at a
table and spoken words of Torah, it is as if they had eaten at the
table of the Almighty Himself."
What was in the minds of the mystics to whom we owe the
notion of Ushpizin, the succah guests, if not the thought, "Who better
than the great men of the Bible to be present in spirit in the succah
and to bless the occasion with words of Torah?" And what percep
tive words of Torah, what relevant message for Succot, would their
unseen presence have contributed? Can we reconstruct their Divrei
Torah?
On the first day the succah guest is Abraham. Abraham is the
pioneer of faith. Abraham is the great monotheist who saw God in
the grand panorama of nature and the elements. With this in mind,
what Abraham has to say must be something like this: that out of
this colourful festival of nature and harvest-time can surely come a
Sukicot 109
religious awakening, a sense of the presence of God and of wonder
at the beauty of His creation—a creation which remains majestic
despite all man's furious attempts to injure, uproot and destroy
it. . . .
Isaac is the guest on the second day. Isaac is no pioneer, no blazer
of new trails. Even when he looks for water, he goes back and digs
again the old wells which his father's servants had dug. Isaac's
message for Succot is surely that the old paths must not be rejected
out of hand simply because they are old, that old traditions such as
the succah must not be despised simply because of their antiquity,
that before a new generation sweeps old habits and ways aside, it
must make sure it has something better to put in their place. . . .
And now comes Jacob, the guest on the third day. For Jacob life
has been a struggle, battered by the slings and arrows of out
rageous fortune. Jacob sees his own life reflected in the succah. It too
is at the mercy of the elements. It is open to wind, rain and sun. He
himself has never given in to fear (rm yihyeh Elokim immadi, he says,
setting off on his journey: "Let God be with me, and I will be
safe!"); so too, he reminds us, the Israelites survived in the
unfriendly wilderness because God was with them. And so, even in
an age threatened by menaces more fierce than any he could have
imagined, the only real security and serenity is in faith in God, who
does not abandon His world or His creatures. . . .
After Jacob comes his favourite son Joseph: Yosef hamashbir, Joseph
the supplier of corn in time of famine. Joseph sees how prosperous
and well-fed his Yomtov hosts appear. His advice to them is not to
be selfish but to share their means and their Yomtov joy with
others. He reminds them that half the world's population is
hungry. He reminds them that for vast millions of people, every
home is a succah, but every day is a Yom Kippur. Joseph wants his
hosts to share their succah table with unseen guests of many a race
and people. . . .
On the fifth day the guest is Moshe Rabbenu, Moses our teacher
of whom it is said, Veha'ish Moshe anav me'od, "And the man Moses
was very humble." He is Moses the meek, but there are times when
he has to be Moses the firm, Moshe ha'ish. Who better to explain
about the succah that it must not be too high—in order to teach
humility, for a person should never be high and mighty; nor too
low, just as a human being must not be too self-effacing and sell
himself too cheaply. . . .
Next comes Aaron, the guest for the sixth day. This is Aaron the
peacemaker who loves peace and pursues peace. Aaron's genius lies
in bringing peace between a man and his fellow. What is Aaron's
message? He reminds us how often we use the term succah in con
nection with peace, how often we pray that God spread over us the
tabernacle of peace. He pleads with every human group and every
human individual to work to bring every other person and group
under the tabernacle of peace so that all mankind may one day sit
together at one table in amity and understanding. . . .
At last, on the seventh day, we welcome David, the sweet singer
and Psalmist of Israel. His is a message of confidence. He is moved
to find that we have been saying his Psalm 27, LeDavid Ori, night
and morning since the beginning of Elul. He recalls the words of
this Psalm: K1yiizpeneni besuccoh, "For he will conceal me in the shelter
of His tabernacle."
He assures us that he is quite certain that our loving observance
of this festival, our faithful attention to its traditions, and the lis
tening ear we have turned to the wisdom of each of our Yomtov
guests day by day, will find Divine acceptance, and God will bless us
and keep us safe. . . .
There is a most beautiful prayer said on entering the succah
May it be Thy will, O Lord our God and God of our fathers, to
cause Thy Divine spirit to dwell in our midst. O spread over us the
tabernacle of j>eace, and encircle us with Thy majestic glory, holy
and pure.
Now that we know, thanks to Abraham, Isaac and Jacob, Joseph,
Moses, Aaron and David, what this festival stands for and has to
say, may we merit the fulfilment of this prayer and may we all be
blessed with a Chag Sameach.
Sukkof 111
Gathering For Solidarity

Reuven P. Bulka
One of the unique commandments asociated with Sukkos is the

mitzvah of hakhel, the obligation of gathering all the community
once in seven years for a spiritual experience.
The time for this gathering was immediately following the Sab
batical year, on the first day of chol hamoed of Sukkos. Shmiiiah would
seem to be a most appropriate time for the forging of community
ties. It is the time when all the land becomes ownerless, when the
claims of all the community are equal in the land. There is no better
way to inculcate the idea of equality, of interrelatedness and mutual
responsibility, than the law of shtnihah, the Sabbatical year. It is
therefore quite appropriate that the gathering of hakhel should
come when the feeling of oneness is at its peak, after a year of
experiencing the togetherness of a shmittah. At the same time, it is
also a very conducive moment since the people are relaxed from the
year's vacation in which they could not till the soil. About to go
back refreshed, into the work cycle for another six years, they
gather together for a peak experience involving the totality of the
community.
Who must be involved in this experience? According to the
Torah, the men, the women and even the little ones, the children,
are obliged to come for hakhel in order that they may hear, they may
learn, and be in awe of God and observe all of God's command
ments (Devorim 31:12).
The Talmud wonders why the children are brought. It is sug
gested (Hagigah 3a) that this is in order to bestow merit on those
who bring the children. In actuality the question of why are the
112 RCA Sermon Manual J981/5742
children brought can be answered quite practically. In order for the
children to be left at home, they would have to be supplied with
babysitters, but the babysitters themselves, as adults, would be
obligated to go to Jerusalem. If it is ordained that all responsible
adults from Bar Mitzvah and on, and Bat Mitzvah and on, must be
part of hakhel, there is no other way that they can all come except if
the children also come. What then is the meaning of the Talmudic
question, "Why are the children brought?" Perhaps the question
really is, why was it obligatory to bring the children when bringing
the children is something that would have happened automatically
anyway, since there would have been no other way to fulfill the
hakhel imperative. To this the Talmud suggests that it is to bring
merit to those who bring the children. The meaning of this state
ment may be that the Torah wants the parents to bring their
children not because of a lack of other alternatives, but because the
children belong and they are as obligated to be there as the adults.
In other words, the children should not be shlepped, rather they
should be taken and gathered.
What was done at hakhel? In the atmosphere of communal to
getherness, certain excerpts of the Torah were read to the entire
congregation to inspire them for the future (Sotah 41a). One of the
excerpts read was the Sh'ma prayer. The Sh'ma, of course, contains
the obligation of parents to educate their children. In the abstract,
parents hearing that they must teach their children, is a message
which would be received but probably lost, in that there is no tangi
ble way of carrying through with immediacy the message, and by
the time the parents return home, the impact and the impetus have
been slightly vitiated, if not totally evaporated. With the children in
their very hands, as they hear the message read to them, they see
the object of their responsibility, the object of their responsibility
sees them, and they can immediately embark on the process as they
are hearing the obligations read to them. By realizing that their
bringing the children was obligatory and necessary for the proper
transmission of parental responsibility, the parents themselves are
rewarded in that the fruits of their labor will translate into children
who are better informed, better educated and more likely to con
tinue the parental tradition. The beauty of hakhel is in its awareness
of not only the need to transmit a message, but to do it in a way
which will allow the message to fall on receptive ears.
Sukkol 113
At the same time, there is another subtle message in the time and
context of the hakhel experience. As the community is about to
embark on its labors after one year's enforced rest, there is a worry
that the parents will thrust themselves into the work with such
totality that they will neglect their most immediate responsibility,
which is their family—their spouses and their children. At this very
critical juncture, the Torah creates an experience of hakhel to drum
home the idea that one should never lose sight of "for whom one is
doing all this work." The primary reality is the family; sustaining
them is a necessary exercise, but it should be realized that the work
is the means towards the end rather than the end itself. The end
itself, the ultimate purpose of all that work, is in the hands of the
parents at the hakhel experience. It is in their children.
So, even though hakhel may not be practiced today, nevertheless
the message of hakhel and the idea contained in it, namely that we
should see work as secondary to and for the sake of enhancing and
making possible true family dialectic and transmission of tradition,
remains very much alive.
114
A Sometime Fruit
Moses Mescheloff
Look with me at this beautiful, rare fruit—the etrog which I hold

in my hand. Last week I paid over $25 for it. Next week I can buy its
equal for 504 or less. What is the significance of this citrus fruit that
I am ready to pay so much for it for so short a use?
Of course, I want to observe the Biblical command (Lev. 23:40):
‫" ול קח ת ם לכ ם ביום הרא שון פרי עץ הדר‬Take for yourselves on the
first day the fruit of goodly trees. . . ." What is the exact definition
of the words, pree eitz hadar? The Talmud tells us (Succah 34a) that
this refers to a tree whose fruit has the same taste as the tree. The
Tur {Orach Chayim 648), however, states: "Our sages explained, 'a
fruit which dwells on its tree from year to year.'" The Beth Joseph
asks, "Why does the Tur ignore the sages of the Mishna given
above and prefer the statement of an Amorah, Rav Yehudah?" He
answers, "The Tur accepts both reasons as a description of the
etrog." After all, the Scriptures do not name the fruit etrog, nor do
they call it meh, "beautiful." Pree eitz hadar is the description of a fruit
of all seasons—one whose fruits remain on the tree all year—but
also one whose ultimate taste is critical to its value.
Jewish writers on ethics point out that every day is a day of
potential for teshuvah and repentance, but the High Holy Days are
special days of divine love (chessed). Certain times of the year are
different from others; they are more important, they have a greater
potential. We are now past those special days of chessed, the High
Holy Days. The etrog which remains on its tree all year long reminds
us on Succot that life is to be lived all year, and that we can and
must seek perfection in life every day. We must seek the life sym-
Sukkot 115
bolized by this golden fruit, a life free of blemish and filled with
taste.
How odd that only a few days ago we fasted and petitioned G-d
over a full twenty-five hour period for the blessing of life. Then,
the next day, we began to "kill time," the gift we had won at such
sacrifice. Life is a constant, and we must be concerned with its
continuation, its persistence and its fruits.
Florida oranges, we are told, are the sweetest, but let the orange
tree go untended, unfertilized and unpruned, and its fruits grow up
bitter and sour. The festival of Succot commands:‫ ול קח ת ם לכ ם‬take
for yourselves. Don't leave the fruits on the tree to rot or dry up.
The fruit of the tree of life is given us by the Eternal, but it must be
plucked and put to full use day by day.
The Tur decrees, "If the efrog dries up it becomes unacceptable
(passul)." What is the measure of such dryness? The Ravad explains,
"When its fluid has dried up." When the juice of a fruit dries up, the
fruit loses its value. When we permit the juice of Jewish learning
and living supplied by the "Tree of life to those who take hold of it"
to dry up within us, then our fruitful life and the taste of living dry
up.
The etrog is a sometime fruit. It must be possessed in time. Jewish
living requires the lachluchit shel Torah. It requires the vital fluid love
of G-d, of Torah and of Israel. Now is the time to enjoy the etrog of
Jewish life. Let its color, its flawless teaching, and its taste, the joy
of Jewish living, bring to us the constant z'man simchaieinu, an unend
ing season of rejoicing.
116
Choi Hamoed Succos

Rafael Saffra
There are five Megillos read throughout the year.

Three are read on each of the Festivals:
Shir hashirim—Pessach
Ruth—Shavuos
Koheleth—Succoth
Each is read because of the associaton with the holiday.
Shir hashirim—Song of Songs—the Song of Youth representing
spring corresponding to Pessach.
Book of Ruth—The Moabite. The convert to Judaism, the story
of Boaz and the gleaning in the field. This corresponds to zman matan
Toraseinu.
Succos which is marked by zman simchosenu—the season of joy we
read Koheleih. The most pessimistic of all books.
It simply doesn't fit in with the theme of Succos.
What is in Koheleth?
Koheleth is a complete contradiction.
King Solomon was the author, the epitome of success.
King Solomon built the Temple, enjoyed peace with his neigh
bors, his Kingship unchallenged, his wisdom proclaimed. He trans
formed Jerusalem into a a magnificent city. In short he epitomized
success and happiness unlimited.
Yet what does he write havel havolim—all is vanity. Hakol hevel.
The glitter and pomp of the King, in contrast to his personal life
is one of unhappiness and sorrow.
All that glitters is not gold. King Solomon was a prisoner of
external pomp and internal misery.
Sukkot 117
How true this sadness.
How many people are the epitome of external success only to
have internal self misery.
What is important is not the external image of oneself, but the
internal image.
Today very often, people who themselves have internal problems
are the ones who are the so called experts giving advice to others.
We are living in a period of the Big Show. It's what is outside that
counts, not inside.
Koheleth is precisely read on Succoth, a time of soul searching and
introspection following Yom Kippur.
To teach a very simple lesson, it is what is inside that counts.
All the outside pomp is hevel havolim, is shtus —nonsense.
It is character and inner tranquility which brings about true
happiness.‫סוף דבר הכ ל נ שמע א ת האלוקים ירא ו א ת מצותיו שמיר כי‬
‫" זה כל ה אד ם‬The end of the matter, all having been heard, fear G-d
keep His Commandments; for this is the whole man."
This is true simcha —a total tranquility both internal and external.
May we all be zoche —merit to have this life for the coming year.
119
SHEMINI ATZERET
Closing Time?
Moses Mescheloff
In Chicago we have a varying charge for electricity. In summer

we are charged more per kilowatt hour because everyone uses elec
tricity for air conditioning. The generator facilities are taxed, so
that power must be bought—at greater cost—from out of state. In
the winter time the monthly electric charge drops radically.
The American Jewish community knows of a similar pattern.
Two weeks ago synagogues all over the country were taxed to the
capacity of their seating facilities. It was Yom Kippur. The prices
for seats, said some, were exorbitant. Still, they paid the high cost
and filled the synagogues. Today: the same synagogue; the same
Rabbi; the same Cantor. Admission is absolutely free, yet the syn
agogue is only half filled.
This change of seasons is foreseen in the Torah. We read (Lev.
23:36), "On the eighth day shall there be a holy convcKation." Rashi
explains the nature of this gathering in these words, "It is like a
king who had invited his children to a feast for a number of days.
When the time for departure drew near he said, 'My children, I beg
of you, stay on with me another day. Your leaving is difficult for
me.'" Today is that eighth day. We are again gathered in greater
numbers because of the Yizkor—memorial service. Does this mark
the closing of shop? How many will be in attendance during the
rest of the winter? Are we in the position of that legendary king?
The Sfat Emet states that there are two kinds of I'shuva—two kinds
of repentance. In the one, we pray for forgiveness for past sins. In
the other stage of repentance we ask for strength to renew our
lives in a new attachment to G-d and His Torah. Yom Kippur
represents the first stage which ends with the plea, chotmeinu
I'chayim, ''Seal us for life." Shmini Atzeret is the representation of
the second type of I'shuvah. It marks the summation of a festival of
joy by Simchat Torah, a rejoicing with the renewal of the cycle of
Torah study.
The Zohar says that the divine decree is withheld until Shmini
Atzeret. Perhaps it is to give G-d the opportunity to see what kind
of Baalei Teshuva we are. Have we come to the end of our bond with
G-d or are we renewing an ongoing relationship?
The Jerusalem Targum describes Shmini Atzeret in the following
way: On the eighth day you shall have an assembly with prayer
before G-d for rain: you shall do no manner of labor on the eighth
day. It shall be a mearah kadish, "a holy happening."
Let this day not mark a closing of the synagogue shop, and a
return to the humdrum life of daily labor. Our synagogue is only
now beginning a year of activity. There are weekly study groups,
adult forums, social and cultural meetings. The Religious School is
now settling down to Torah teaching on an organized, annual basis.
Feel the inspiration of a continued relationship with your syn
agogue and school. Take this consciousness of a "holy happening"
with you into your homes. G-d wants to have you close to Him.
Keep Him close to you and you will experience—all year 'round—
the simchah of Torah.
Shemini Atzeret 121
A Perfect Eulogy
Henry Hoschander
During my recent studies I chanced upon a fascinating contra-

versy ‫( יקרא דשכבי או יקרא דחיי‬:‫) סג׳ מ״ו‬. For whom is a hesped
recited, the living or the dead? While the good fight is still being
waged, my “gut reaction'' is, for the living, I'maan yishmeu v'yilmedu.
This morning, as most of us prepare to conjure up vital images of
our beloved deceased, let us share one of the shortest, albeit incisive
and telling, eulogies in recorded history. Tovi, a faithful slave, lay
dead. His aggrieved master rose and tearfully declaimed:: ‫טובי עבדי‬
‫ איש טוב ונאמן ונהנה מיגיעה‬His colleagues were overwhelmed: ‫אם‬
‫ כן מ ה הנ ח ת לכשרים‬What plaudits have you left for the truly
saintly?
They were justified for in this cryptic eulogy lies the quintes
sence of a noble life.
What is an ish tov? Tov is probably the most ambiguous and mis
used term in the dictionary. A man is good; a wife is good; a steak is
good; a motion picture is good; a book is good; a ball point pen is
good and we wish each other a shana tova, a good year. Is there such
a shortage of descriptive terms in man's lexicon that the animate
and inanimate, the consequential and inconsequential are lumped
together and applauded with the same enthusiastic tov, good?
Obviously, tov—good, begs for a definitive redefinition. Briefly,
good means fulfilling the purpose of its being. Nothing more and
nothing less. A gold pen which does not write may be valuable. But,
it is not a good pen. A steak which does not satisfy the palate is not
a good steak. A sermon which fails to move, positively or nega
tively, is not a good sermon. A man who does not live up to his
potential, though a relative success, is not a good man, nor is the
good man lacking in mtizvos bein odom lamokom, a good Jew. Tovi was
an ish tov. Are you and I?
Neeman—This, too, has several connotations. It implies implicit
faith and trust in G‫־‬d. It describes a calculated talent and willing
ness to accept with equanimity and grace whatever He gives us to
endure. Simultaneously, it insists upon implicit faith in man, a
rejection of the prevalent cynicism which invariably blackens the
most lofty of men's aspirations and deeds. Neeman—also stands for
trustworthiness. Tovi fit the description. Do you and I?
Lastly, Tovi was a nehene m'yegia, a principle pregnant with profun
dity. A sage, when asked bameh heerachto yomtm, responded in part:
‫ ל עו ל ם ל א ל קח תי מ תנו ת‬. Similarly, we find the adage soneh maionos
yichyeh. And the question arises: "Who does not accept and enjoy an
occasional gift?" Obviously Chazal had no antipathy towards the
proverbial Bar Mitzvah fountain pen nor the check for Choson and
Kallah. What they railed against is a way of life founded on the
principle of "receiving." A matiana is effortlessly attained and carries
with it no responsibility as to its disposition. If given a hundred
dollar bill, it is mine to do with as I choose. I may spend it wisely or
foolishly. I may even destroy it. Unfortunately, there are some men
and women who are simply "takers" and give little or nothing in
return. They are social and economic parasites. Our initial reaction
is: "The Rabbi doesn't mean me or anyone I know." In fact this is
not true. The parasite is not only one who does not work and lives
off the proceeds of a generous welfare check. It refers also to (1) the
employee who graciously "puts his hands in the cold water"
between a lengthy lunch and numerous coffee breaks, (2) the pro
fessional who greets his hospital patient with a cheery "good morn
ing" and then bills him for an examination, (3) the Hebrew teacher
who justifies bttul zman with the spurious alibi, "so they won't
become Rabbis and Rebbitzins," (4) the Rabbi who exhorts Minyan
attendance but personally prefers shinas shacharis, (5) the ‫״‬Zionist"
who preaches "Israel—first, last and always," but cannot find it in
his heart to respond for its support, and (6) the religiously, socially
and economically inactive synagogue member who is always the
first to decry and criticize. The list is endless. Surely it includes
some of us or our friends. By yegia is meant to do one's level best
with whatever talents and abilities G-d places at our disposal, and
Shemini Atzeret 123
the added nehneh implies enjoyment, for unless there is joy in our
labors, our accomplishments are severely limited. King David sum
marizes it magnificently: ‫• יגי ע כפיך כי ת אכ ל אשריך וטיב לך‬
I sincerely pray that Tovi's hesped may become our derech hachayim.
125
CHANUKAH
Two Miracles
Moses Mescheloff
C h a n u k a h m ark s th e a n n iv e r sa r y o f a h e r o ic p erio d in J ew ish

h isto r y . It sp ea k s o f M accab ean w a r s, c o n flic ts w ith in th e m a rk et
p lace and o n th e b a ttle fie ld in th e se c o n d c e n tu r y B.C.E. A s r e lig io u s
J ew s, it sp ea k s to u s o f m o r e th a n a c h a p te r o f secu la r h isto r y . W e
sp eak o f " th e m ira cles and th e w o n d e r s" o f th a t p erio d . W e praise
th e L—d fo r " m iracles in th o s e d a y s at th is sea so n ."
T h e T a lm u d te lls u s th e sto r y o f th a t m iracle— th e sto r y o f a
d a rk en ed T e m p le w h ic h w a s r e lig h te d b y th e m e n o r a h . M ira cu
lo u s ly a o n e d ay c r u se o f oil k ep t th e m e n o r a h b u r n in g fo r a fu ll
e ig h t d a ys.
N o w , if th a t is th e m ir a c u lo u s u n d e r p in n in g o f o u r h o lid a y , w h y
d o w e sa y Al Hanissim, " for th e m iracles," in th e plural? T h e r e w a s
o n ly one m iracle. W h y d o w e o b se r v e th e h o lid a y fo r e ig h t days?
T h e r e w a s e n o u g h oil fo r o n e day; th e n th e m iracle lie s in o n ly th e
s e v e n r e m a in in g d a y s. M a n y a re th e a n sw e r s w h ic h h a v e b e e n
g iv e n to th is q u e s tio n . T h e Sfai Emet, fo r e x a m p le , s ta te s th a t it w a s
a m iracle fr o m th e fir st d ay o n b e c a u se th e a m o u n t o f o il did n o t
d w in d le e v e n d u r in g th e fir st d ay. It w a s a b s o lu te ly u n c o n su m e d . If
th a t b e so , th e n w e m u s t c o n c lu d e th a t all th e oil w a s c o n su m e d o n
th e la st day. T h e n th e r e w a s n o m iracle o n th e e ig h th d a y , o n ly th e
fir st s e v e n w e r e w it n e s s to a m iracle. In o u r tr a d itio n , h o w e v e r , it is
e x a c tly th is e ig h th d a y w h ic h is g iv e n a sp ecial title , Zot Chanukah,
" T h is is C h a n u k a h ," as th o u g h it w e r e a far g r e a te r m iracle—
d e sp ite th e fact th a t th e m e n o r a h w a s b u rn in g oil in a p e r fe c tly
n o rm al m a n n e r — th a n th e fir st s e v e n d ays.
L et u s a n a ly z e th e m iracle o f th e g lo w in g ca n d ela b ru m . O n th e
fir st d a y s th e oil cu p s w e r e fu ll to th e b rim , b u t th e oil r e fu se d to
ca tch fire. N o fla m e cou ld g e t it to ig n ite . T h e oil r em a in ed u n c o n
su m e d . It to o k a m ir a c u lo u s fla m e fr o m h e a v e n to b rin g lig h t in to
th e d a r k n e ss. " T h e e a r th w a s sh a p e le ss an d v o id a n d d a r k n e ss w a s
o n th e face o f th e deep ." G -d had to p roclaim , "Let th e r e be light,"
an d th e r e w a s lig h t. T h is w a s G -d 's m iracle a t C h a n u k a h tim e.
O n th e e ig h th d ay a radical c h a n g e cam e a b o u t. It did n o t req u ire
G -d 's in te r v e n tio n to k eep th e m e n o r a h b lazin g . T h e oil b u rn ed
n a tu r a lly an d b r o u g h t fo r th its o w n lig h t. G -d 's spark had m ira cu
lo u sly in sp ired th e oil to p e r fo r m n o r m a lly a s a so u r c e fo r fla m e , to
b rin g fo r th ligh t.
T h e h o lid a y o f C h a n u k a h ca m e a b o u t at a tim e w h e n th e m ajor
ity o f th e J ew ish p e o p le had a lrea d y fo r sa k e n th e ir fa ith in G -d .
T h e r e w a s n o n e w h o co u ld k in d le a spark w ith in th e m . T h e r e w e r e
o n ly d esp a ir an d c o n fu s io n an d a r e a d in e ss to w a lk b lin d ly in th e
dark p a th s o f p a g a n ism . T h a t is w h e n th e d iv in e m ira cle occu rred .
G -d 's d iv in e spark s e t a fla m e th e h e a r ts o f th e H a sm o n e a n s. T h e
h e a r ts o f th e fe w , th e p u re, th e T o r a h -d e d ic a te d , g lo w e d w ith
d iv in e p a ssio n . T h e y r e fu se d to fo llo w th e m a jo rity in to th e black
n ig h t o f H e lle n istic im m o ra lity . F aith in G -d k ep t th e ir h e a r ts
a g lo w . T h is little ban d p e r fo r m e d a se c o n d m iracle. W ith sp irits
k in d led b y G -d th e y w e r e ab le to r e lig h t H is T e m p le , to sp rea d th e
w o r d o f fa ith an d T o r a h -liv in g fr o m h a m le t to h a m le t, fr o m to w n
to to w n , u n til th e e n tir e c o u n tr y o n c e m o re fla m ed w ith fa ith . A t
fir st it w a s a m iracle fr o m G -d a b o v e . A t th e c lo se o f C h a n u k a h w e
w e r e w it n e s s to a m iracle fr o m m en o n e a r th — b u r n in g w ith a
d e te r m in a tio n to red ed ica te G -d 's T e m p le an d to r ed ed ica te J ew ish
life to th e id eals o f th e T o ra h .
W e sp eak , th e r e fo r e , o f t w o m ira cles o n C h a n u k a h , an d th a n k
G -d fo r b o th o f th e m . G r e a t is th e m iracle fr o m o n h ig h w h ic h k ep t
th e lig h t o f fa ith fr o m u tte r e x tin c tio n , w h e n " ev en oil w o u ld n o t
burn." B u t th e last d a y o f C h a n u k a h is th e g r e a te r m iracle, Zot
Chanukah. It m ark s th e red ed ica tio n o f m en to a n e w w o rld o f reli
g io u s fr e e d o m , tr u th an d fa ith .
W e th a n k G -d fo r th e m ira cles w h ic h occu rred in th o s e d a y s. W e
p ra y th a t w e m a y w it n e s s th e s e m iracles in o u r tim e.
Chanukah 127
A Positive Learning Experience

Henry Hoschander
To the rhetorical question mai chanukah, Chazal respond with a

brief description of the pure oil which miraculously lasted for eight
days. Why the prefatory question? To the best of my knowledge
there is no mai purim, mai pesach, mai succoi, etc. After all, Chanukah is
a minor holiday with few positive mitzvos and even less restric
tions. Why dramatize it beyond its significance? In typical Jewish
fashion, one good question deserves a second and even a third. In
Vayishlach we find two puzzling incidents: ‫וחץי בצ א ת נפ שה כי מ ת ה‬
‫ ו ת ק ר א שמו בן אוני ואביו קרא לו בנימין‬. Apart from the injunction,
miizvah I'kayeim divrei hames, Jacob loved Rachel. Why deny her death
bed wish? ‫עם לבן גרתי ותרי״ג מ צו ת שמרתי ולא ל מד תי מ מע שיו‬
‫ ה ר עי ם‬. If he observed the taryag mitzvoi he obviously did not sue-
cumb to Laban's duplicity and life-style.
I believe a single answer resolves all three questions. In Perek we
find: ‫ איז הו חכ ם הלו מד מכל אד ם‬. One of the môrshim adds:‫אפילו מן‬
‫ ה ר ש עי ם‬. Now, what can one possibly learn from a rosho? First, a
negative lesson, limud shelili. An intimate contact with a thief who
constantly lives under a cloud of fear, may persuade me to eschew a
life of thievery. Second, such contact and exposure may strengthen
my conviction that private ownership is a sacred principle and that
it is simply wrong to steal. The question arises, "Which is the more
effective deterrent to crime, fear or principle?" While one hates to
generalize because generalizations frequently fall short of the
mark, it is self-evident that Jacob opted for "positivism" over
"negativism." The 10 lomadii mimaasov horoim avers, "I did not choose
Torah because of repugnance for Laban's deportment. I chose it
because I am convinced it is the one and only way of life for a jew."
Similarly, Jacob's rejection of Rachel's death-bed wish was in keep
ing with his "positivist" philosophy. Rachel selected the name Ben
Oni as a means of calling her son's attention to the fact that this life
came at the expense of her death. Should he, at some future date,
contemplate straying from the bidden path, his name would evoke a
guilt which would serve to compel obedience to G-d's will. Jacob
reacted with 10 zu haderech. "I do not want my son's religious loyalty
to be a response to external negative forces. I want him to be a Ben
Yamin, a committed Jew out of learning and conviction."
This is Chazal's answer to mai chanukah. A Jewish holiday is not
celebrated as a "release from," a military victory culminating in
physical liberty, but rather as an opportunity to be "attached to" an
ideal and a cause. We celebrate Pesach not for its physical redemp
tion but for the spiritual opportunity it presented our ancestors.
This is clearly evidenced in the conclusion of the kriat shema:
‫ מצרים ל היו ת לכ ם‬p x n ‫אני הד׳ אלוקיכם אשר הו צ א תי א תכ ם‬
‫ ל א לו קי ם‬. Every generation is duty-bound to reiterate and respond
to mai chanukah in its own unique way. At present, there are some
who see in its celebration, i.e. candles, family gatherings, gift giv
ing, etc., a defense mechanism against the corrosive and insidious
influences of the Christian holidays. Undoubtedly, it merits appro
bation. But, it is still "negative teaching" which, at best, is a band-
aid solution. Mai chanukah calls for a lesson of faith and a positive
reaffirmation of one's identity. It insists that liberation is not a
clarion call for ish kol hayoshor beinov yaaseh but rather an obligation to
attach one's self to G-d and mitzvos. The lesson is applicable in
every area of Jewish concern. A recently published brochure
exhorting aliyah highlighted the increase of overt anti-semitism, the
rise in intermarriage and several other logical reasons why a Jew
ought to feel uncomfortable in the Diaspora. It offered an excellent
case for leaving the golah but said precious little about why Israel is
the sole option. If the pamphlet failed to excite it is because it
offered "negativism" not "positivism." It ought to have stated, why
aliyah? Because it is a mitzvah in the Torah . . . because it is the only
country where a Jew can feel at home and fulfill his whole potential
. . . because without it, a Jew is not complete. It may sound simplis
tic, even trite. But, it is also true. And truth ultimately conquers.
Chanukah 129
The Inner Light

Joseph Radinsky
M a n y tim e s p eo p le c o m e to m e an d say, "R abbi, I d o n o t u n d e r

sta n d . I am d o in g all th e r ig h t th in g s b u t I am n o t g e ttin g th e r e su lts
I d e sir e and n eed . P le a se tell m e w h a t is w r o n g . T h e w o r d s I u se are
rig h t. T h e c lo th e s I w e a r are p rop er. I fo llo w all th e ru les o f e ti
q u e tte . P lea se, R abbi, tell m e w h y I c a n n o t g e t th r o u g h to m y b o ss,
to m y fr ie n d s, o r to m y children.. W h y can't I g e t m y p o in t across?"
T h e s e p e o p le m ay b e g o in g th r o u g h all th e o u tw a r d m o tio n s b u t
th e y are m issin g so m e th in g . T h e y are m issin g an in n e r in g r e d ie n t.
T h e r e a so n th e y are n o t g e ttin g th r o u g h to th e ir b o ss o r to th eir
ch ild ren o r to th e ir w ife o r to th e ir frien d s is n o t b e c a u se th e y are
u sin g o r n o t u sin g th e r ig h t d e o d o r a n t o r h a irsp ra y a n d su r e ly n o t
b e c a u se th e y d o or d o n o t fo llo w E m ily P o st o r A m y V a n d erb ilt, b u t
th e r ea so n th e y fail to c o m e a c r o ss is b ec a u se th e y lack sin cerity ,
c o n v ic tio n and in n e r e a r n e s tn e s s . T h e y h a v e str e sse d ap p ea ra n ces
o v e r su b sta n c e . T h e y a lso u su a lly p u t o n e - s h o t p e r fo r m a n c e s o v e r
c o n sta n t e ffo r t. S in c e r e , c o n tin u o u s e f f o r t is m u ch m o r e e ffe c tiv e
th a n o n e - s h o t s h o w y , g im ic k y p e r f o r m a n c e s , n o m a tte r h o w
sp ecta cu lar.
T h e h o lid a y o f C h a n u k a h sp eak s a b o u t th e s e m a tte r s. C h a n u k a h
is a h o lid a y w h ic h n o t o n ly c e le b r a te s r e lig io u s lib erty b u t, also,
h o w to liv e J e w ish ly . W e all k n o w th e s to r y o f C h a n u k a h , h o w th e
M a cca b ees, w h e n th e y e n te r e d th e T e m p le cou ld o n ly fin d o n e
sm a ll c r u se o f u n d e file d oil w h ic h sh o u ld h a v e la sted o n ly o n e day
b u t w h ic h , in ste a d , la sted e ig h t d a y s, u n til n e w oil co u ld b e m ade.
W h y w e r e th e M a cca b ees s o a n x io u s to lig h t th e m en o ra h ? W hy
c o u ld n 't th e y h a v e w a ite d u n til th e y w o u ld h a v e had an a ssu red
130 RCv4 Sermon Manual 1981/5742
su p p ly? A fte r all, n o b o d y w o u ld be ab le to s e e th e lig h t a n y w a y . It
w a s in th e h o ly part o f th e T e m p le w h ic h o n ly a f e w p r ie sts cou ld
e n te r and th e n th e y did n o t e n t e r it v e r y o fte n . S h o u ld n 't th e y h a v e
w a ite d a n o th e r w e e k o r e v e n a n o th e r m o n th u n til th e y had an
a m p le su p p ly o f oil?
T h e T e m p le had b e e n d e file d fo r th r e e y e a r s. W h a t w a s a n o th e r
w e e k ? B u t n o , th e y k n e w t h e y h ad to lig h t th e m e n o r a h r ig h t a w a y
b e c a u se th e y k n e w th a t w it h o u t an in n e r lig h t th e y w o u ld be in
d a n g e r o f lo sin g e v e r y th in g . It w a s, a fte r all, th e ir o w n in n e r lig h t
w h ic h a llo w e d th e m to d e fe a t an e n e m y w h e n e v e r y o n e e lse said it
w o u ld be im p o ssib le . T h e y had an in n e r v isio n w h ic h a llo w ed th e m
to c o n tin u e and to o v e r c o m e all o b sta c le s. T h e T e m p le , itse lf, th e y
k n e w w o u ld be u s e le s s u n le s s it held an in n e r lig h t. T h e b e st and
m o s t im p o sin g p h y sica l s tr u c tu r e w ill h a v e n o m e a n in g if it d o es
n o t sy m b o liz e th e in n e r d riv e an d d ed ica tio n and sin c e r ity o f th o se
w h o u se it. T h e in n e r lig h t, th e in n e r d ream is m u ch m o re im p o r
ta n t th a n th e o u tw a r d ap p ea ra n ce. T h a t is w h a t th e s to r y o f C h a
n u k a h is all a b o u t. If p e o p le a re w illin g to sa crifice fo r th e ir ideals
. and if th e y are in fo r m e d b y n o b le id eals, th e y can o v e r c o m e all
o b sta c le s.
In o u r d ay, w e s e e m a n y p la ces w h e r e Judaism is h a v in g a r o u g h
tim e . T h e r e are im p o sin g e d ific e s, b e a u tifu l sc h o o l b u ild in g s, w o n d
e r fu l te x tb o o k s b u t th e r e is n o in n e r v isio n . P e o p le rea lly d o n o t
b e lie v e in w h a t th e y are sa y in g . W h en th is h a p p e n s, Ju d aism 's p o in t
c a n n o t b e p u t a c r o ss. T h e in ta n g ib le e le m e n t, th e u n s e e n e le m e n t,
th e in n e r lig h t is w h a t m a k e s th e d iffe r e n c e . W ith it, e v e r y th in g is
p o ssib le . W ith o u t it, n o m a tte r h o w im p o sin g th e p h y sic a l r e so u r
c e s, e v e r y th in g w ill fail.
T h is sa m e idea is fo u n d in th e T o ra h p o r tio n , M itcfz. P h a ra o h had
t w o d r e a m s, o n e a b o u t c o w s and o n e a b o u t ea rs o f c o r n . T h e y b o th
w e r e a b o u t m aterial th in g s an d th e y b o th terrified h im . H e did n o t
k n o w h o w to h a n d le h is d rea m s. Josep h ca m e and in te r p r e te d th e m
fo r h im . Josep h w a s ab le to d o th is b e c a u se h e , to o , had had tw o
d r e a m s, o n ly h is d r e a m s w e r e d iffe r e n t. H e had o n e a b o u t sp iritu a l
th in g s (th e m o o n , th e su n , an d th e sta rs) and o n e a b o u t m a teria l
th in g s (s h e a v e s o f g rain ). J o sep h k n e w th a t m a teria l th in g s had to
be in fo r m e d b y sp iritu a l v isio n if w e are n o t to b e c o m e te r r ified and
if w e are to a cco m p lish g r e a t th in g s in th is w o rld . P h a r a o h , w h e n
h e ta lk s a b o u t h is c o w s , talk s a b o u t b e a u ty b e fo r e h e a lth . P h a ra o h
Chanukah 131
was always concerned more with appearances than substance.
What was important to him was the way things looked not whether
or not they were good or right.
This concern for appearances is, too, the mark of pagan religion
because in paganism form is more important than substance. If you
could do things in the right order, you could manipulate the gods.
You could force the pagan gods to do what you wanted. It did not
matter whether or not you were good or your cause was just. It just
mattered whether or not the outward ritual was correct. If you
performed the outward ritual correctly, you could force the pagan
gods to do what you wanted. We do not believe this. Prayers are not
a form of magic. We cannot force G-d to do anything. G-d does not
have to listen to our prayers. He can if He wants but we believe that
G-d does what is good and just and right for all of us even though
many times we do not understand His ways. Our goodness, our
internal sincerity is what makes our prayers acceptable.
This, too, is brought out in the story of Chanukah. There was
lots of oil around but the Maccabees could not and would not use it
for the menorah. The Syrian Greeks had not destroyed all the oil.
They had just defiled it. They had said to the Jewish people, "Use
this oil. After all, it looks the same, it tastes the same, it smells the
same as the undefiled oil you had before." That was true but their
defiled oil was different. It did not have an unseen quality. It was
not the product of a sincere effort. It did not have the seal of the
high priest. We in Judaism create holiness. We take ordinary prod
ucts, ordinary experiences, and we elevate them by our attitude
toward them and toward life. The oil the Syrian Greeks wanted us
to use was not imbued with this Jewish spirit. It could not elevate. It
could only defile.
Chanukah is, also, our longest holiday. It lasts eight days. The
other Jewish holidays do not last this long. Succos lasts only seven
days. Shmini Atzeres and Simchas Torah are added special holidays
which begin after Succos is completed. Chanukah teaches us that
we must constantly rekindle our inner flame. We must constantly
nurture our inner vision. If we do not, if we lose our enthusiasm for
the right and the good, if we lose our sincerity, then we will fail to
achieve our goals. We will fail to come across. Chanukah celebrates
constant rededication to our inner light. It is not externals that
allow us to be heard. It is our unseen inner qualities. Chanukah
proclaims to all of us: "Rekindle your enthusiasm every day because
then and only then will you come across, will you be heard and with
it you will be able to achieve even miracles."
133
PURIM
History Revisited— A Purim Saga

Bernhard H. Rosenberg
A s J ew s th r o u g h o u t th e w o r ld prep are fo r th e h o lid a y o f P u rim ,

o n e is c o n s c io u s ly rem in d ed th a t " h isto ry r ep ea ts itself." T h e w is
d om o f th e S a g e s r in g s a lo u d as w e tra g ica lly a d m it, " T h ere is
n o th in g n e w u n d e r th e su n ." T h o s e w h o v ie w e d th e s c e n e o n te le
v isio n n e w s b ro a d ca sts, w ill lo n g r e m e m b e r th e a la rm in g picture:
th e r e w a s Y asir A ra fa t, flan k ed b y Islam ic r e v o lu tio n a r ie s, sh o u tin g
and sm ilin g fr o m th e b a lc o n y o f w h a t h ad b e e n th e Israeli trade
m issio n in T e h e r a n . B eh in d h im w a s scra w led in larg e black le tte r s
th e m e ssa g e , "V iva P L O ," w h ile th e Israeli flag w a s b e in g sy m b o li
cally d e str o y e d in th e b a ck g ro u n d . A r a fa t w a s b o a stin g th a t " P a les
tin e is n ex t" an d "I fe e l th a t Jeru salem is v e r y near," a n d th is fe e lin g
is b o lste r e d b y a ssu r a n c e fr o m K h o m e in i th a t Iran w o u ld " tu rn to
th e issu e o f v ic to r y o v e r Israel" as so o n as th e n e w Iranian g o v e r n
m e n t had c o n so lid a te d its str e n g th .
Iran, fo r m e r ly k n o w n as P ersia , h a s h isto r ic a lly u n d e r g o n e c o n
tin u a l p o litical u p h ea v a l. Y ea rs a g o a r e lig io u s fa n a tic n a m ed
H a m a n e sta b lish e d a d ic ta to r sh ip w h e r e b y r e lig io u s fr e e d o m w a s
a b a n d o n ed an d th e p o p u la ce w a s c o m m a n d e d to c o n fo r m to th e
sta te im p o se d r e lig io n . A n d H a m a n said u n to K in g A h a su eru s:
" T h ere is a ce r ta in p eo p le sc a tte r e d abroad an d d isp ersed a m o n g th e
p e o p le s in all th e p r o v in c e s o f th y k in gd om ; an d th e ir la w s are
diverse from those of every people; neither keep they the king's
law; therefore it profiteth not the king to suffer them." The Jewish
people led by Esther and Mordechai vanquished their enemies, and
the insidious Haman, the archtype villain and anti-Semite, paid the
price worthy of an insane tyrant.
Hitler and his band of Nazi robots played a similar game; find a
scapegoat, invent lies and confounded hatreds, create fear to
achieve dictatorial power over the masses. "The German," wrote
Hitler in Mein Kampf, and then deleted the sentence after the elev
enth edition, "has not the slightest notion of how a people must be
misled if the adherence of the masses is to be sought." Yes, let us
remember, that prior to the Holocaust, Jewish children sat in class
rooms, while schoolmates and teachers taunted them with the cry
of "Christ Killer," singing such choruses as "The German land for
the German man, the working man; the Jew may run to Canaan, if
run he can."
According to Hitler, the true German people were the greatest of
all people. They were destined to rule the earth; however, they had
allowed the enemies from within their gates to betray them. In the
words of Haman, it was all the fault of the Jews. The Jews after all
carried the light of morality in a world darkened by injustice and
hatred. The Jews refused to bow down before the nefarious tyrants
who professed bigotry. "And all the king's servants, that were in
the king's gate, bowed down and prostrated themselves before
Haman; for the king had so commanded concerning him. But Mor-
decai bowed not down, nor prostrated before him."
We, today, live in a world engulfed with turmoil and mass confu
sion. Threats of war and impending doom stand at our very door
step. Millions starve, while others are gluttonous. Why has the
sense of brotherly concern and compassion not been aroused
within our hearts? Why are we apathetic to the screams of anguish
pouring forth from helpless human beings who are literally starv
ing to death throughout the world. If we close our ears and numb
our hearts, are we not, in reality, condoning another Holocaust?
Unfortunately, too many of us have adopted the "Let someone
else worry" philosophy of life. Why bother? We are not starving.
We live comfortably. Let the worldwide organizations eradicate this
evil from the world. The following story vividly describes the ludi
crousness of this type of Itîc. In a boat at sea, one of the men
Purim 135
began to bore a hole in the bottom of the boat. On being remon
strated with, he answered, "I am only boring a hole under my own
seat." "Yes," said his comrades, "but when the sea rushes in we
shall all drown with you." When we allow others to suffer, we
sharpen the sword which someday may hang over our own heads.
Appeasement may seem easier, yet in reality, we only postpone
the inevitable. Sir Winston Churchill once remarked, "An appeaser
is one who feeds a crocodile hoping it will eat him last." Let us
remember the words of the poet, "There is a destiny that makes us
brothers, no one goes his way alone; all that we send into the lives
of others, comes back into our lives."
Ours has become the age of appeasement. The Ayatollah Kho
meini and his horde of followers declared that oil was thicker than
blood; friendship and loyalty were commodities which could be
bought and sold. Hostages were used as pawns in the political game
of might over right.
The world's populace remains blinded to the lion which eagerly
awaits to devour them. Having licked the bloodstained carcass of a
dying animal, the beast partakes of his feast and begins plans for
another merciless conquest.
Naively, the leadership of the world pacifies those who wish to
destroy us. O ur leadership refuses to heed the cry Zachor ef Amalek.
Thus American hostages were kept in captivity while the sleeping
giant yawned. O ur hostages returned and the world opened their
arms and hearts to them with great pageantry.
Ironically while our six million brethren perished in crematori-
urns and gas chambers, much less publicity was afforded their
plight. The survivors of the concentration camps returned to the
remnants of their families, if any at all remained, to an astounding
outcry of universal silence. For all intents and purposes they were
shunned; the arms of humanity remained paralyzed while survi
vors cried out not for financial aid, but rather for understanding
and compassion. They returned from the Nazi purgatory not as
heroes but rather as "Greeners," as foreigners who some believe
have prospered only too well, in this, the land of the free. In recog
nition of their heroism, in respect to the loss of their entire families,
ingenious revisionists such as Arthur Butz and Elmer Barnes would
have us believe that the Holocaust was a fairy tale produced by
frustrated Zionists.
T h e H a m a n s o f th e w o rld p rep ared a tab le o f sla u g h te r fo r th e
in n o c e n t w h ile K h o m e in i and h is A rab su p p o r te r s d isc o v e r n e w and
p o w e r fu l w e a p o n s to p ierce a t th e v e r y h e a r t o f th e w o rld 's e c o n
o m y . P erh a p s w e sh o u ld act w it h a v ig o r n e v e r b e fo r e im a g in ed .
N o w is th e tim e , n o w is th e h o u r to carry a b ig stick . W e dare n o t be
sile n t. W e dare n o t a p p ea se th o s e w h o s e w is h is to d e v o u r u s.
Purim 137
A Purim Program
for Jewish Posterity
Elihu Kasten
P u rim e p ito m iz e s J ew ish ex ilic e x p e r ie n c e . It p o r tr a y s Israel's

p er e n n ia l p ro b lem o f p reju d ice. H a m a n 's p lo t p rim a rily e x p lo ite d
th e a d v a n ta g e s o f p olitical a n ti-S e m itism . T h o u g h H a m a n p reced ed
C h r istia n ity , h is plan serv ed as a p r o to ty p e fo r C h r istia n s ta te -
p r o m o te d a n ti-J e w ish p a ssio n . H a m a n 's d o u b le sta n d a rd s e t th e
to n e fo r all fu tu r e F ascist lea d ers w h o fa n n e d th e fir e s o f h a tred
a g a in st J ew s. H a m a n p ro cla im s, " T h ere is a c erta in p eo p le sca ttered
abroad a n d d isp e r se d a m o n g th e p e o p le s in all th e p r o v in c e s o f y o u r
realm . T h e ir la w s are d iffe r e n t fr o m e v e r y o th e r p eo p le's. T h e y do
n o t o b se r v e e v e n th e K in g's law s; th e r e fo r e it is n o t b e fittin g th e
K in g to to le r a te th em ."
Ahasuerus's empire consisted of 127 multi-national states, each
proudly preserving its own language and culture. The Megillah
stresses that all the King's edicts were sent, "to each province in its
own script and to each people in their own language and to the Jews
in their own language." Obviously, the Jews were not unique in
their uniqueness in the Persian Empire.
H a m a n p io n e e r e d th e p rin cip les o f p reju d ice to b e e m p lo y e d
a g a in st th e J e w s fo r all fu tu r e g e n e r a tio n s . T h e R o m a n E m pire,
S o v ie t E m pire, N a z i E m pire, all in clu d ed w ith in th e ir b o u n d a r ie s
sep a ra te se c ts, d iv e r se r e lig io n s, varied la n g u a g e s an d c u ltu r e s . Y e t,
o n ly th e J ew s w e r e sin g le d o u t as b e in g d iffe r e n t. O n ly J ew s sh o u ld
be d ep riv ed o f liv in g th e ir o w n liv e s in d iv e r sity . T h e J ew ish p eo p le
are se le c te d a s ta r g e ts fo r d e str u c tio n to e n a b le th e H a m a n s o f all
generations to attain political power. Beginning with our patriarch
Abraham, we were the political pariah. All the world, including its
diverse entities, are may-ayver echad and the Ivrim are may-ayver achair.
After World War II more than 50,000,000 refugees were expelled
from more than a dozen countries. They were resettled in new
countries with totally strange cultural, social and linguistic back
grounds. The entire world ignores these refugees and is uncon
cerned with their plight. In contrast, several hundred thousand
Arabs leave Israel at the behest of the Arab leadership and live
among their brethren in surrounding Arab countries with similar
cultural, social and linguistic backgrounds. The media, controlled by
the oil industry and their Arab partners, fan the fires of hatred
against Israel. The nations apply a hypocritical double standard.
One approach for the non-Jewish world and another approach for
the Jews. Ignore refugees, except where Jews can be victimized.
The prime Purim lessons are:
A. The universe consists of 2 groups, the non-Jewish world and
the Jews.
B. Be prepared to defend your diversity by unity of your faith and
unified action.
C. Do not use the weak, timorous, fawning approach of the Peace
Now advocates.
Haman convinced Ahasuerus that the Jews could not sucessfully
defend themselves. The Yaaros D'vash interprets Haman's statement
of ‫ מפזר ומפורד‬as disunited and defenseless.
Haman saw the divisiveness in the Jewish community. He saw no
threat from the "Persians of Jewish persuasion" who participated in
the pleasantries of palace parties. Their desire to gain social accep
tance by discarding their distinctive Jewish mode of life created for
them a built in obsequiousness and fear. They lacked the courage to
challenge the ruling elements lest they lose royal favors.
Haman was greatly concerned with the forthrightness and pride
displayed by Mordechai and his followers, who publicly proclaimed
their Jewishness and zealously protested their impending doom. He
was apprehensive of the Jew who acted as a Jew, not only in the
privacy of his home, or in the seclusion of his house of study, but
who courageously rallied his cohorts to demonstrate in the streets
of Shushan before the very gates of the palace.
Purim 139
Haman understood the strength of Mordechai and his followers
and the weakness of the fawning, favor seeking assimilationists.
Mordechai brought the battle, through Queen Esther, to the
throne. Thus, he said to Esther, "For if you remain silent at this
time, deliverance will come to the Jewish people from some other
source, while you and your father's house will perish."
Basically there is an inconsistency in Mordechai's plea to Esther.
He said deliverance will come from another source. Why should he
be concerned with her silence even if deliverance will come from
another source? The conclusion of Mordechai's statement, that
"you and your father's house will perish," indicated Mordechai's
apprehension with the other source. The other source Mordechai
was worried about was the assimilationist Persians of Jewish per
suasion. The shiadlanim would intercede in such a way that there
would only be a ‫ רו ח‬, a temporary relief—a redemption, based on
serious compromise of Judaism and political rights, a breathing spell
of short duration before Haman's final solution. Therefore, Morde-
chai prophesied that the "other source" would ultimately lead to
"you and your house shall perish."
Mordechai exhorted Queen Esther and all Jews to conduct a bold,
aggressive confrontation with the enemy based on uncompromis
ing Jewish principles to preserve the Jewish way of life as a matter
of political right. Mordechai succeeded in unifying the Jewish peo-
pie. As the Megillah says ‫" קבל היהודי ם‬The Jews undertook to
continue the practice they had begun just as Mordechai had pre
scribed to them. The M'nos Halevy indicates that the singular form of
"undertook" is used because all Jewry united as one in undertaking
to continue Mordechai's pronouncements.
May religious Jewry assert its leadership and unify the Jews
behind the Torah way of life as did Mordechai in his day. Thereby,
our enemies plans will be frustrated and the existence of world
Jewry will be transformed from sorrow to gladness and festivity.
140
The Paradox of Purim

Abner Weiss
P u rim is o n e o f th e m o st lig h t-h e a r te d p erio d s o f th e J e w ish y ea r,

th e o n ly o c c a sio n o n w h ic h w e are e n c o u r a g e d to b e fu d d le o u r
th in k in g p r o c e sse s b y im b ib in g a lco h o l to e x c e ss. H o w e v e r , its
n o is y , p la y fu l c e le b r a tio n n o tw ith s ta n d in g , P u rim 's m e ssa g e is o f
b r e a th ta k in g p r o fu n d ity .
O u r sa g e s w e r e a w a r e o f th is p r o fu n d ity in th e ir c o m m e n t th a t
P u rim ra ise s th e p e r p le x in g p rob lem o f th e eclip se o f G -d (hesler
panim) at critical tim e s in J e w ish h isto r y . O u r m y stic s w e r e ce r ta in ly
a w a re o f its sp ecial sig n ific a n c e w h e n th e y called th e h o lie s t d a y o f
th e y ea r, Yom-ha-Kippurim (th e D a y o f A to n e m e n t), Yom ke-Purim (a
d a y like P u rim ). O u r a n c ie n t w is e m e n m u st h a v e n o te d so m e th in g
e x tr a o r d in a r y a b o u t P u rim w h e n th e y c o m m e n te d , e s c h a to lo g i
cally, th a t J ew s w o u ld , in fu tu r e tim e s, cele b r a te P u rim e v e n
th o u g h o th e r fe stiv a ls m ig h t n o lo n g e r be o b se r v e d .
O n th e face o f it, th e im p o r ta n c e accord ed to P u rim is d iffic u lt to
u n d e r sta n d . O u r s is a r a tio n a l fa ith , an d P u rim r e fle c ts th e p r e d o m
in a n c e o f th e irratio n al. L et u s c o n sid e r th e P u rim story: O n e d a y a
p ro u d and b e a u tifu l P e r sia n w o m a n is Q u e e n ; th e n e x t sh e is
b eh e a d e d — a p p a ren tly fo r r e fu s in g to parade h e r b e a u ty . A h u m b le ,
m o d e st, u n k n o w n J ew ish girl is u n d e r th e tu te la g e o f h e r u n c le , a
m a n o f u n c o m p r o m isin g r e lig io u s zea l and p iety; p a ra d o x ica lly , by
parad in g her b e a u ty , sh e b e c o m e s th e w if e o f th e E m p ero r— and a
g e n tile , to b o o t. T h e J ew s o f th e realm r e c e iv e ro y a l r e c o g n itio n fo r
th e ir e c o n o m ic and social c o n tr ib u tio n s to t h e b o d y politic; su d
d e n ly , fo r n o so u n d r e a so n , th is m o s t p r o d u c tiv e s e g m e n t o f th e
p o p u la tio n is sin g le d o u t fo r to ta l a n n ih ila tio n . M o r d e c h a i sits in
Purim 141
sack-cloth and ashes, awaiting his hanging and the extermination
of his people; the Emperor suffers a night of sleeplessness, the
Queen throws a party, and the situation is reversed. Marked for
extinction, the Jewish people again arises to greatness. Paradox
follows upon paradox. Absurdity chases absurdity in the Purim
narrative. A single phrase—ve-nahafoch hu (it was topsy-turvy)—is
its most apt characterization.
It is perhaps for this very reason that Purim is the most "Jewish"
of all our holidays. The phrase ve-nahafoch hu can fairly be applied to
every collective petition of our daily amidah prayer. What other
people is there, which, driven from its homeland, its dispersion
growing increasingly greater over a period of two thousand years,
could absurdly declare thrice daily: "Praised art thou, O Lord, who
[now] gathers together the scattered ones of His people Israel?"
Could another rational community, facing almost perpetual injus
tice on account of its faith, daily proclaim: "Praised art thou, O Lord,
who loves justice and righteousness?" Is there another people,
which, confronted by two millenia of success by its arrogant
oppressors, daily declare: "Praised art thou, O Lord, who smashes
[our] enemies and humbles [our] arrogant oppressors?" For two
thousand years the Temple lay in ruins and the holy places of
Jerusalem continued to be desecrated. Yet with characteristic,
absurd faith we thrice daily proclaimed: "Praised art thou, O Lord,
who is [now] rebuilding Jerusalem."
Paradox and absurdity characterize our theology as well as our
liturgy. We believe in the principle of free will This implies that we
should accept the consequences of our conscious actions—reward
for meritorious deeds and punishment for deliberate transgres
sions. Notwithstanding, almost absurdly, we believe that, on Yom
Kippur, sincere penitence reverses the effects of deliberate trans
gression and transforms the consequences of our notion of free
will. No wonder Yom ha-Kippurim has been compared to Purim!
Paradox in liturgy and theology are reflections of paradox in
Jewish history. No other nation, exiled from its homeland, returned
after two thousand years. Ve-nahafoch hu. No other people, subjected
to unparalleled genocide, could arise, phoenix-like, from the ashes
of the crematoria and establish a new commonwealth. Ve-nahafoch
hu. Purim personifies our people's history and its hopes. This is
why, whatever is decreed for the distant, eschatological future, we
shall always celebrate this festival.
143
SHABBAT HAGADOL
The Yarmulke Scores

Part I - Illinois High School Association
The Illinois High School Association prohibits students from

wearing yarmulkes during interscholastic tournament games. Two
Jewish High School basketball teams which had been forbidden to
wear yarmulkes on the court brought suit against the Athletic Asso
ciation on the grounds that the prohibition violates the first and
fifth amendments, the rights of the basketball players.
The suit was brought to the United States District Court. Judge
Milton I. Shadur handed down a temporary restraining order. The
temporary restraining order allowed the teams to participate in the
tournament games proudly wearing yarmulkes.
Part II - The Moral
It was a victory for the Jewish players in Jewish pride. The 10

o'clock news carried this news item during sports time. My son,
Louis, who plays on one of the teams, was so proud. He made sure
everyone in the family watched the news item on television.
T h is in c id e n t r e a ffir m ed th a t th e J ew ish s tu d e n t is fr e e to prac
tice h is Judaism . H is c u s to m s m ay d iffe r fr o m o th e r A m erica n s.
B u t, if th e r e is a d e te r m in a tio n , if th e r e is pride in th e ir fa ith , th eir
fe llo w A m e r ic a n s w ill r e sp e c t th e m and ad m ire th e m . T h e acid te s t
o f th is is: Is h e p roud o f h is J e w ish o b se r v a n c e r e g a r d le ss o f h o w
m u ch w e o b se r v e b u t are w e p rou d o f o u r h erita g e?
Part III - Shabbos Hagodol
T h is S a b b a th h a s a p ecu lia r n a m e. It is called Shabbos Hagodol, th e

" G reat S h a b b o s." W h y th is str a n g e n am e? W h a t is g r e a t a b o u t it?
T r a d itio n te lls u s th a t th e e x o d u s o u t o f E g y p t to o k p lace o n
W e d n e sd a y . F ive d ays b e fo r e th e e x o d u s , w h ic h w a s o n S a tu rd a y ,
M o s e s c o m m a n d e d each J ew ish fa m ily to tak e a lam b, to ta k e th e
lam b in to th e ir h o m e s , and k eep it th e r e u n til T h u r sd a y , w h e n it
w ill be sla u g h te r e d as th e p a sch a l lam b.
T h e J ew s p r o te ste d to M o se s: " H o w can w e ta k e th e lam b in to
o u r h o m e s in p rep a ra tio n fo r sla u g h te r ? T h e E g y p tia n s w o r sh ip th e
lam b as th e ir g od . T h e y w ill s u r e ly kill us?! B u t M o s e s re a ssu r e d
th e m th a t G -d w ill p r o te c t th e m . A n d s o e v e r y J ew ish fa m ily d efied
th e E g y p tia n sla v e m a ste r s and w it h g r o w in g pride in th e ir fa ith and
r e lig io n to o k th e lam b s in to th e ir h o m e s to la u n ch th e fir st m itzv a
o f th e J ew ish p eop le.
T h e m itzv a o f th e p asch al lam b. T h e m itz v a h o f th e P esa ch
S e d e r . T h e h e r o ic d e m o n s tr a tio n o f fa ith and pride in th e ir o w n
r e lig io n w o n th e m th e a d m ira tio n fr o m th e E g y p tia n s. T h e E g y p
tia n s g a v e th e m c lo th in g , je w e lr y , to cele b r a te th e ir P e sa c h in sty le .
It is called Shabbos Hagodol, b e c a u se w h e n a Jew fin d s pride in h is
fa ith and c a sts o f f th e c o n tr a r y c u s to m s o f h is e n v ir o n m e n t, it is
tr u ly a Shabbos Hagodol. A g r e a t S a b b a th . A S a b b a th o f pride. A
S a b b a th o f reb irth . In th e w o r d s o f o u r sages: Shabbos shelifnay Pesach
korin oso Shabbos Hagodol.
T h e S a b b a th b e fo r e P e sa c h is called Shabbos Hagodol. W h y , b e c a u se
mipneh haness shenasse boh— a m iracle h a p p e n e d th e r e . W h a t w a s th e
m iracle? T h e J ew ish p eo p le, a fte r c e n tu r ie s o f sla v e r y and d eg ra d a
tio n , fin a lly lifte d up th e ir h e a d s w ith pride and p ro cla im ed , "W e are
Jew s! W e are free! W e are G -d 's ch ild ren ! W e sh a ll p ractice o u r
r e lig io n and d e fy th e b a n e fu l e n v ir o n m e n t."
Shabbat Hagadol 145
Part IV - Religious Freedom in the United States
It is n o t e a s y to be a Jew in th e U .S T h e e n v ir o n n ie n t g o e s
a g a in st th e grain o f Jew ish practice. A s th e y say in Y id d ish , die Gass
iss msht Yiddish. T h e d ay o f r e st in th e U .S . is S u n d a y , n o t S a tu rd a y .
T o o b s e r v e th e d ie ta r y la w s is a c o n s ta n t str u g g le . T o tr a n sfo r n i
th e k itc h e n fro m chometz to P esa ch is a h e r c u le a n ta sk . T o g iv e a
child an in te n s iv e Jew ish ed u c a tio n is v e r y c o stly . T o b e a m e m b e r
o f a shul, to p articip ate in J ew ish c o m m u n a l life, r e q u ires sacrifice
and it is c o s tly to a ffix a mezuza o n th e d o o r p o st, to build a sukko, to
b u y a lulov and esrog, to a tte n d s y n a g o g u e se r v ic e s r e q u ires se lf
sa crifice. It r e q u ires d e fy in g th e e n v ir o n m e n t.
B u t th a t's th e se c r e t o f fr e e d o m . T o p ractice fr e e ly o n e 's c o n v ic
tio n w ith se lf sacrifice, w ith pride as did o u r fo r e fa th e r s o n Shabbos
Hagodol— th e G r e a t S a b b a th . A s did th e b ask etb all p la y ers o f th e
Jew ish H ig h S c h o o ls. T h e n w e can p roclaim a m iracle h a p p en ed .
W h e n a Jew p ractices h is fa ith , d e fy in g h is e n v ir o n m e n t, th e m ira
cle o f pride is b o rn , in d eed th e m iracle o f fr e e d o m is b orn .
147
PESACH
Identifying Identify
Reuven P. Bulka
In the emphasis which is given to the primacy of the exodus

experience as paradigmatic for Jews in all generations, the Torah
obligates the community to make a sign on the hand and a memo
rial between the eyes. This, of course, refers to the t'fillin, which are
worn every day and which contain excerpts from the Torah which
recall the exodus from Egypt. The verse which pinpoints this most
precisely reads as follows: "And it should be for a sign unto you on
your hand, and as a memorial between your eyes so that the law of
God may be in your mouth, for with a strong hand did God bring
you out of Egypt" (Sh'mos 13:9).
If one would extract from this verse the words "so that the law of
God may be in your mouth," the logical sequence would make much
more sense.
Aside from the Talmudic derivations concerning the properties
of t'fillin, namely that they must be from that which is permissible
to be eaten (Shabbat 108a) it is problematic understanding what is
the intent of this interpretation in the verse. In what way does the
having of the Torah in the mouth relate to the t'fillin?
There is a possibility that this small little interpolation deals with
a most important matter which must stand on the highest place in
any community agenda—how to express one's Jewish identity.
Maimonides, in speaking of the importance of identifying with the
experience of the exodus, makes an interesting switch in one word
which creates a different context of identification. There is an obli
gation on each individual ‫ ״ לראות א ת עצמי כאילי הו א יצא ממצרים‬to
see oneself" as having been redeemed from the subjugation in
Egypt. Maimonides changes those words. Instead of ‫לראית א ת‬
‫ ע צ מו‬, his version {Chometz U'Matzah 7:6) reads ‫להראו ת א ת ע צ מי‬
‫— כ אי לו הו א בעצ מו יצא ע ת ה משעבור מצרים‬to show oneself as hav
ing been released now from the Egyptian bondage. What is the
difference between "seeing oneself" and "showing oneself?" It is
the difference between passivity and activity. It is the difference
between a cardiac identity and one which is contagious. It is the
difference between keeping one's feelings to oneself and sharing
them with others, so that they can feel them, gain from them and
even be overcome with the same feelings. Maimonides insists that
the Pesach experience of release from bondage is not one which
should be buried in the recesses of one's subconscious or precon
scious; instead it is a feeling which must be evoked verbally, it is a
feeling and a radiation of joy which must be shown to others so that
they can identify with it.
It is this very notion of positive identity expression which is
hinted at in the Biblical verse previously cited. The Torah intro
duces the concept of a tangible sign of thanks, the ijillin which are
worn every day. The obvious question is—why is a sign necessary
when the feeling is there anyway? Is this not the question that is
asked in so many ways by so many today? Why do we need this
ritual? Why do we need this tangible expression? Is it not enough
that I feel Jewish? Must I do this, must I do that?
But the Torah recognizes that if intangible ephemeral feelings
are not given tangible expressions, they will vitiate with time and,
most importantly, they will remain buried within the individual and
will not be transmitted to the next generation. So, by insisting that
there be a tangible sign of the feeling of thanks, the Torah is creat
ing a model for all of Judaic expression—in order that God's Torah
be in your mouth—that any expression of Jewishness be one which
is evoked verbally and transmitted tangibly toothers, so that what
ever heightened identity one has is shared and, therefore, more
likely to pass from individual to individual and from generation to
generation.
Pesach 149
The Weakest Link

Benfamin J. Weinbach
‫ר יאשיה אל תקרא כן אלא ושמרתם את‬-‫ושמרתם את המעות— א‬

(‫המ^ות )מכילתא‬
Rabbi Yashe perceived a striking corollary between matzos and
mitzvohs. Each requires constant vigilance and detailed attention to
guard against spoilage. Just as delay can tranform matzo to the
weighty issur of chometz, so procrastination in the performance of a
mitzvah can bring on an avalanche of serious consequences. The
equation of matzos and mitzvohs reveals that the smallest delay in
the baking of the largest piece of matzoh is equal to the delay in the
performance of the smallest commandment of the Torah. Post
ponement of the minutest mitzvah is as ruinous as procrastination
of the greatest. One must guard all mitzvohs equally.
The holiday of Pesach is unique in the dread of a ‫ מ ש הו‬. No
holiday requires such exacting preparations and painstaking care of
minutiae. Restrictions upon restrictions are unraveled to adorn the
holiness of the festival. Every nook and cranny is purged and no
spot untouched by the fiery and enthusiastic quest for leaven. Jew
ish women emerge as virtual dictators driving their husbands and
children mercilessly from room to room. There is no fury in heaven
like a woman's scorn erev Pesach.
The story is told of a great Gaon well known for his knowledge of
the intricacies of the Shulchan Aruch who had the unfortunate mis-
judgment in trying to comfort his Rebbetzin in her laborious clean
ing and scouring of the utensils before Pesach. He assured her that
‫" לויט חג ם שלחן ערוך דאר פסט דו ניט אז אי פיל רייניגען‬According to
th e Shulchan Aruch y o u n e e d n o t clea n s o th o r o u g h ly ." T h e R eb b et-
z in r o se fr o m h e r b e n t k n e e s and sta red at h e r w e ll in te n tio n e d
R abbi c r y in g , ‫וו ען מ י ר פ ר ו י ע ן ז א ל ל ע ן ט א ן ווי ע ס ש טיי ט אין דיין ש ל ח ן‬
‫ ן שוין ל א נ ג ח מ ץ מ ע ג ע ס ע ן אי ן פ ס ח‬T ‫ ״ ע ר ו ך ו ו א ל ט ע ן א‬If w e w o m e n
w o u ld fo llo w y o u r Shulchan Aruch, Jew s w o u ld lo n g a g o h a v e e a te n
chometz o n P esach ."
O u r g e n e r a tio n h a s b e e n w e a n e d o n b ig n e ss. W e h a v e s e t o u r
s ig h ts o n th e o v e r p o w e r in g is s u e s o f th e day. T h e little th in g s in
life are d ism isse d as in c o n se q u e n tia l in c o m p a r iso n to th e th r e a t o f
n u clea r w a r, g lo b a l h u n g e r , e n e r g y d e p le tio n and p o iso n in g o f th e
e n v ir o n m e n t. T h is in te r n a tio n a l c o n c e r n d e tr a c ts o u r c o n c e n tr a
tio n fr o m b asic c o m m a n d m e n ts to social a w a r e n e s s o f all m an k in d .
T h e fabric o f o u r tra d itio n h a s b e e n ero d ed and th e d ik es o f a ssim i
la tio n o p e n e d w id e b y th is m ista k e n p rio rity . W e h a v e lo st o u r
ch ild ren b y o v e r lo o k in g th e ir in n o c e n t d e m a n d s fo r a tte n tio n by
b o w in g to th e all e n c o m p a ssin g id ols o f parnoso. O r th o d o x sy n
a g o g u e s h a v e fa lle n like d o m in o s b y n e g le c tin g th e tra d itio n a l
str u c tu r e fo r a m o r e a e s th e tic and p op u lar c o n str u c tio n . T h is is th e
a d m o n itio n o f ‫ " ר׳ י א ש י ה‬to gu a rd all th e m itz v o h s" — th a t a ch a in is
o n ly a s s tr o n g as its w e a k e s t link. T h e n e g le c t and d ela y o f th e
sm a lle st c o m m a n d m e n t can top p le th e g r e a te s t sp iritu a l fo r tr e ss.
T h e s to r y is told o f an eruv th a t w a s r e c e n tly e r e c te d a ro u n d o n e
o f t h e la r g e st A m e r ic a n c itie s. B e fo r e th e a ctu a l c o n str u c tio n o f th e
eruv, ap p roval w a s s o u g h t fr o m th e fo r e m o s t h a la ch ic a u th o r ity o f
o u r a g e . T h e C a o n w r o te th a t h e w o u ld e n d o r se th e eruv o n th e
c o n d itio n th a t n o o n e in th e c ity w o u ld o p p o se th e eruv. E v en th e
u ltr a -o r th o d o x e le m e n ts acced ed . O n ly th e C o n s e r v a tiv e sy n
a g o g u e s in th e c ity w e r e y e t to b e c o n su lte d . W h e n th e y w e r e
a p p roach ed fo r c o n s e n t, th is w a s th e te x t o f th e ir a n sw er: " T h ere is
reb ellio n in El S a lvad or, h u n g e r in B iafra, u n r e s t in A fg h a n ista n ,
e a r th q u a k e s in N ic a r a g u a , str ife in th e M id d le E ast an d y o u ask u s
a b o u t a n eruv. In w h a t a g e are y o u living?"
N o , th is P esa ch th e w o r d s o f ‫" — ר ׳ י א ש י ה‬guard th e m itz v o h s"
rin g lou d and clear. T h e chometz and n e g le c t o f th e tin ie st m itz v a h
ca n d e s tr o y th e w o rld .
Pesach 151
And The Children Shall Live

Rafael G. Grossman
The Israelites in Egypt succumbed to idolatrous, pagan and

immoral behavior. They assimilated culturally; but for the descend
ants of Levi, they virtually sold themselves to slavery. It was greed
that brought these people under the shackles of Egypt, rather than
the commonly held impression that Pharaoh imposed bondage
upon them. It all began with Pharaoh offering the Israelites a
"deal." They were to build, for substantial compensation, the
pyramid cities of Pithias and Ramases. All they had to do was leave
their enclave in Goshen. The Midrash relates that Amrom, the
father of Moses, the most revered member of the community,
urged them not to accept the offer. They paid him no heed. This
manifested their weakness as a people, their susceptibility to exploi
tation, and led to their enslavement. Why then did they deserve the
intervention of the Divine who did bring them out of servitude to
freedom?
The Talmud resj>onds in an interesting way. Rabbi Avira inter
preted: "Because of righteous women that were in that generation
was Israel redeemed from Egypt." Their husbands slaved at the
making of mortar in the intense heat of the arid Pharaonic desert.
The wives fetched water from the wells to bring to them, Rabbi
Avira continues to relate. "At the time when they went to bring
water, the Holy One, blessed be He, placed small fishes in their
jugs, and they did fetch jugs of half water and half fish. . . . They
would bring it to their husbands in the fields and bathe them . . .
and as they conceived, they came home to their houses; when the
time came for them to give birth, they would go out into a field
and give birth beneath an apple tree. . . . When this was discov
ered by the Egyptians, they came to kill them and a miracle
occurred. They (children) were devoured by the ground. The Egyp
tians would bring oxen and plow above them. When the Almig-ty
revealed Himself upon the sea, they (women) saw it first as it is
written, 'This is my G-d and I will glorify Him'" (Sota 116). This
act, we are taught to believe, was singularly responsible for the
redemption of Israel. But how could these women have undertaken
to be impregnated knowing full well that pregnancy would result in
probably death for their children, or at best, enslavement?
I read the writing of a great rabbinic scholar who survived the
Holocaust. In this extraordinary book, he relates how he was asked
by married couples, "Is it permissible for them to bear children in
concentration camps?" The putrid stench of Jews being consumed
by poisonous gases of the crematorium filled their nostrils. How,
the rabbi asked, could they have even thought of having children?
Children were born in Auschwitz, Dachau, Treblinka, and Mai-
danek. An eye witness told me about a bris in Auschwitz. In the mid
of night, the inmates in this building crowded around the mohel, the
father and his son, with lighted matches in their hands. The little
boy was circumcized. Not a sound could be heard, but at that
moment, these victims of society's worst inhumanity and cruelty
had won a victory against the enemy. How could Jews bring a child
to life under such circumstances, knowing its potential for survival
was nil?
Shortly after I arrived at my former congregation, I officiated at
the interment of a two-year-old child, a victim of Tay-Sachs dis
ease. Both parents were carriers. Several months later these par
ents came to see me asking halachic permission to use contracep
tion. The question was of such magnitude, I decided to consult with
one of the leading Torah authorities of our day. He explained that
even under these circumstances it was forbidden to prevent con
ception. I was unable to sleep that night. How, I asked myself, could
I tell this couple to have other children, knowing that I would have
to face them at the graves of some of these children? I decided that
halacha could not be so cruel and that G-d would forgive. Let them
use contraception. As they returned to my office, the phone rang
and it was my mother calling. For years she would conclude her
conversation with me by telling me in Yiddish, "How happy I am
Pesach 153
that I had you." I would joke with her and say, "Mama, you could
have always done better." Until one day she explained the meaning
of her words. "Before you were born, my child, the doctor forbade
me to have any more children at the risk of my life. I never told
your father, and you were born." Twenty-seven years later, this
bereaved young couple sat in front of me as I said, "Goodbye,
mama." I turned to them and explained, "G-d wants us to have
children and this is our responsibility. What happens afterwards is
G‫־‬d's responsibility."
Their next child, I can happily report to you, is living in Israel and
enrolled at a medical school. Subsequently, another child was born
to be buried on his third birthday. Ours is a very uncertain world.
Our destiny is dubious. Nuclear devastation, national conflagration
and domestic unrest in a volatile economy forbodes an unhappy
future for humanity. For the Jews, tomorrow's problems are even
greater, especially as anti-semitism once again begins to raise its
ugly head. Some of my students often tell me that they have no
intention of marrying. Others who marry question the wisdom of
bringing children into such a world. A Jewish sociologist at
Northwestern University in Chicago told me that his studies show
that most births among Jews take place in the second half of the
first decade of marriage. Last week a recent bride called to tell me
that she was pregnant. "Mazel Tov," I shouted, and she cried
because her mother scolded her for becoming pregnant so soon
after the wedding. "Couldn't you wait until you were both more
secure financially, and sure of your marriage?" The divorce rate
among Jews is higher today than ever before. Studies show that
one of two Jews marrying today will be divorced, and the majority
of these divorces will occur in the first half of their first decade of
marriage.
In Judaism, marriage is sanctity, more sacred that any other insti
tution of life. What is marriage? It is the divine git of emulating
G-d, as He is the Creator and we in marriage become creative.
What is love? Is it not the taking of one's emotions, intellect and
abilities and transferring them to another object, or better yet,
giving them. In having a child, we achieve the very pinnacle of love
and the epitome of creativity. For those who have not been blessed
with the physiological or biological capacity to bear children, I can
only urge them to adopt, for this, too, is a shared creative and
loving experience. The greater majority, thank G-d, have been
endowed with child-bearing capacities. Life bereft of a child is hedo
nism at its worst. The true narcicist would only think of himself
and is probably no more than an emotional freak who cannot accept
parenthood for he has not yet left his mother's womb.
The world is over-populated, they tell me, and our survival can be
endangered that way. This could well be true. But not for the Jew.
In my lifetime, six million Jews were annihilated only because pf
their faith and birth. There are another three million Jews incarcer
ated behind iron curtains in the Soviet Union, and only G-d knows
their future as Jews. Assimilation in this country is rampant and
there are studies showing that by the American tercentenary, our
Jewish population will have been reduced from its present six mil
lion to under one million. There can be no Judaism without Jews.
Religious schools and day schools that once boasted of hundreds,
struggle to survive because of the diminution in Jewish childbirth.
Our synagogues could, heaven forbid, become mausoleums, or
relics of the past, and artifacts for archaeological study.
We worry for Israel's future, but the hostility of every nation on
earth cannot do to our beloved Israel that which the declining
Jewish birthrate is doing. Without Jews, there can be no Jewish
state. In Memphis, I spent a year counting the number of Jews who
died. In 1979 there were 131 funerals in our community, and in that
same year, eighty-one Jewish children were born here.
Victor Frankl, the father of logotherapy, writes about the uni
versal desire to escape tension. Can a life truly lived be without its
tense moments and anxieties? Can a marriage truly be enjoyed
without its conflicts or apprehensions. Give to life the small body of
a living child, the sweet caress of a mother holding her infant, of a
father his child's hand and you have given meaning to what is
otherwise vacuous. The bond and commonality shared through
parenthood is the one singular force that can mend the wounds of
marriage and the despair of loneliness. Indeed, there is reason to
fear, and who knows the components of fright better than the Jew?
As the Sabbath concludes, the Jew once again must face the daily
anxieties of a world sworn to eternal hostility against G-d's chosen
people. In a darkened room, a multi-wick candle is lit and Isaiah's
words are sung in a soft chant. We read these words in today's
Haftorah. "Behold, G-d is my salvation, I will trust and not be afraid
Pesach 155
for He is my strength and my song." The little lights of children
brighten the darkest surrounding. The little boy in Auschwitz was
the hope that would eventually make a people rise from the ashes
and rubble of the crematorium, to the re-creation of a two-
thousand-year-old dream—Israel. G-d is our strength and He is our
song. Songs are oblivious to logic and reason. They express a more
beautiful language and it is called love.
156
A Hard-boiled Solution
Bernhard H. Rosenberg
The greatest gifts we present to G-d seem to always require

self-sacrifice and inner struggle. These unique gifts are wrapped
with understanding, compassion and love. The fee for these trea
sured gifts consists of self-investigation and deep penetrating ques
tioning. Rav Joseph B. Soloveitchik profoundly noted that "Man is a
cosmic being. Cosmic man is a questioner and searcher for vastness
and limitlessness in every area."
Pesach is a time for questions to be asked and answers to be
given. The questions are asked by young and old alike, the answers
ring out from our heritage. The cosmic Jew has learned that for a
nation to survive it must constantly evaluate and relearn the les
sons from the past. During Pesach we enter a time machine and
re-experience the creation of a nation from the midst of bondage.
The clarion call is heard, "Every person in every generation must
regard himself as having been personally freed from Egypt."
The fuel which perpetuates this time machine is the Hagaddah
and man's steadfast loyalty to G-d and His Torah. The antagonists
are the Pharaohs, Hamans and Hitlers who would desire the total
annihilation of the Jewish race and its piercing message to all man
kind. The protagonists are the Jews, the founders of monotheism
and the catalysts for morality and ethical equality.
Judaism dares to preach freedom and freedom is predicated on
the privilege of being able to ask questions and demand answers.
The tyrants of the world would prefer to treat all humans as little
children denied of their legal rights; punishing them when they
rebel against parental authority, and rewarding them when they
Pesach 157
mirror the desire of these nefarious dictators. It was precisely
during Pesach that we as a nation first demanded the right to
question and answer with the authority of an adult. Pesach initiates
the era of freedom of speech and national expression.
Pe sock—the nation opened its mouth to the world in order to
transmit the values of G‫־‬d. Only in an atmosphere of questioning
and answering could the world recognize and truly appreciate the
treasure of our beloved heritage. The rosha would prefer to tell the
populace exactly how to live and what to believe; the chochom wishes
the nation to ask and learn.
The creation of the Jewish nation was nurtured by one abiding
goal—question the actions of the world if it is warranted, but be
prepared to offer answers and solutions, even if pain and turmoil
result as the only reward. The Egyptian experience expresses the
desire of the Jewish nation to teach the word of G‫־‬d and to be an
example to an often nefarious and darkness-filled world.
It is the Jewish nation which is destined to light the torch of the
Torah wherever coldness and indifference threatens to cloud
human striving. G-d entrusts the Jewish nation with the awesome
task of being a light unto the nations of the world. In specific terms,
G-d presents us with our major purpose for existence—kedoshim
Hhiyu. Rashi comments that this refers to separation from sexual
immorality and sin. The Ramban adds still another dimension—ha-
daish aismecha bemutar lack. The Jewish nation must be selective even
in that which is permitted. However, selection is dependent upon
knowledge and the ability to differentiate. Knowledge requires in
depth questioning, followed by astute and piercing answers. Why is
this nation different than all other nations? Ahad Ha-am in de
scribing Moses' attributes offers a moving answer: "As soon as
Moses leaves the schoolroom for the world, he is confronted by an
act of injustice and he unhesitatingly takes the side of the victim.
The eternal conflict between the prophet and the world breaks out
at once. The prophet's sense of justice is aroused and he interferes
in a quarrel which is none of his. He discovers that the world is
stronger than himself, and to oppose it is to imperil his life. But this
experience does not teach him the worldly wisdom of caution.
Moses never ceases to fight for justice. . . ."
Rav Soloveitchik stressed that "intrinsic to the redemption pro
cess is the participation of a human redeemer. A titanic confronta-
tion between the messenger of G-d and man-Satan must take place
in order for redemption to occur." Yet in order for one to battle on
behalf of his creator, one must first eradicate the evil within his
soul. This too, requires bedikah, the search within one's inner self, a
process of questioning and answering.
Philo of Alexandria reminds us that leaven represents the soul of
man which is "haughty and swollen with arrogance." This chameiz of
the soul must be eradicated before true leadership can begin. A
process of bedikah and inner redemption is essential. "The bitter
herbs are a manifestation of a psychic migration from wickedness
to virtue. Those who naturally and genuinely repent become bitter
toward their former ways of life. And so we who desire repentance
eat bitterness over ur old and unendurable life and then we eat the
opposite of arrogance through meditation on humility which is
called reverence."
At the Pesach Seder many eat hard-boiled eggs which have been
dipped into salt water. It is interesting to note that a boiled egg does
not require a search for blood spots. The Jew who has learned to
question and has discovered the Torah's divine answers, will sur
vive all turmoil. This Jew has discovered that even when he is
immersed in the salt waters of persecution, his steadfastness for his
faith and community will prevail. The hard shell of the Torah nur
tured by its flowing mayim chayim is his protection and strength.
The weak Jew, like the unboiled egg, is always vulnerable to the
blood spot created by persecution. His faith is weak and thus he is
easily overcome. He does not possess the weapon of Torah knowl
edge; thus when questioned by the non-believers of the world, he
remains stunned, unable to offer any answer. This Jew drowns in
the bitter waters and often denounces his faith.
In the Gemorah Chulin we find the case of one who slaughters
an animal by affixing a knife to a wheel. As the wheel revolves, the
animal is slaughtered. This procedure is considered to be valid. The
Tevuot Shor comments that even if he releases the wheel, the
momentum will continue. Since the process began through koach
gavroh, this action too is a proper one.
In a ishumh written by Rav Shalom Schwadron, allowing the utili
zation of the electric machine in the manufacture of matzah, he
stresses that since the process was pre-empted by an act of koach
gavroh, the pressing of the button to begin the flow of electricity.
Pesach 159
this matzah is proper and may be eaten. Human involvement, the
strength of the Torah Jew, is our koach gavroh. It is incumbent upon
us to communicate the momentum of the Torah to our children and
children's children. O ur young must be encouraged to ask ques
tions and parents must respond with appropriate answers. The
Midrash relates an interesting anecdote; "They say to fruit-bearing
trees, 'Why do you not make any noise?' and the trees reply, 'Our
fruits are sufficient advertisement.'"
Let us question our innermost being in order to eradicate the
chameiz within our souls. The price for this investigation may indeed
be awesome. Let us offer a gift to G-d.
160
Passover Teaches ParHcipaiion

Rafael Saffra
The baal Haggadah describes four sons.

Let us understand the chochom, the wise one.
What does he ask? ‫מ ה ה ע דו ת והחוקים והמ שפטי ם‬
What are these statutes and laws?
What are we told to answer him? ‫אין מפטירין א ח ר הפ סח אפיקומן‬
We don't eat after the afikomon.
What kind of an answer is this? He asks intellectual questions
and we answer him about eating matzo.
Logically I would say the proper answer should be all the laws
regarding the Pessach, the story and history, etc.
Because that is what he asked: ‫מ ה ה ע דו ת והחוקים והמ שפטים‬
So why ‫אין מפטירין אחר הפ ס ח אפיקומן‬
The answer is a simple: ‫כדי שישאר הטע ם פסח בפיו‬
So that the taste of matzoh remains in his mouth.
Literally the physical taste of matzo.
Herein lies the clue to not only Pessach but all of Judaism.
One cannot be an intellectual and abstract Jew.
You can't just sit and discuss Pessach without eating malzo and
moror.
You cannot fulfill the mitzvah of Pessach with the mere recita
tion and discussion of the history of the Jews in Egypt.
The chochom gives the answer to the Jew at heart, the one who
doesn't participate yet professes to be a Jew at heart.
He will tell you he feels, he sympathizes, he intellectualizes, but
to actively participate this is not for him.
The chochom tells us no. You must actively participate yourself or
Pesach 161
else all is naught.
What has to remain? The physical taste of a matzo.
The abstract Jew should strive to become the concrete Jew.
Every Jew must see him/herself as if they personally left Egypt.
We need more active participants not silent sympathizers and
observers.
With this we will see the success of our people.
162
The Seder In The Jewish Family

The family is the key to personal growth and happiness. Without

a happy home, all other joys of life are empty. The family is also the
foundation of human society. No one has ever found a substitute
for the family. When the family decays, nations decay. The broken
home leads to the broken nation.
The Jewish family has been widely praised as an example of
family life at its best. Mark Twain, in an unusually serious vein,
wrote: "The Jewish home is a home in the truest sense. The Jewish
family is knitted together by the strongest affections. Its members
show each other every due respect." The solidarity of the Jewish
home has been forged by the practice of the home rituals of the
Jewish faith. Predominant in the family rituals is the Passover
family Seder.
A mediaeval homilist tells us the Seder Service contains in minia
ture a summary of the principles which mark the Jewish home.
Kaddaish—our Seder service proper is preceded by Kaddaish, the
family rises each holding a cup of wine in hand and in unison they
chant the Kiddush, the ceremonial sanctification of the festival. And
in the like fashion the Seder of the Jewish family must be based
upon Kaddaish by the sanctification which comes from the purity of
Jewish family life called Taharas Hamishpocho.
The Jewish family is founded upon a deep respect for the physical
relationship between husband and wife. A relationship that was
treated neither with vulgarity nor prudery. It is also based on a
single moral standard. Chastity before marriage for both men and
Pesach 163
women and absolute fidelity after it. The relationship of man and
wife is expected to be one of mutual affection, mutual respect and
mutual loyalty. Taharas Hamishpocho—family purity is the first
symbol of the Seder of the Jewish family.
Urchaiz—Karpass: Proceeding with the order of the Seder cere
monial, we wash our hands and we take a piece of parsley, dip it
into salt water, and recite the blessing: Boreh Free Adorno, acknowl
edging G-d for life's blessings.
The Jewish home is permeated with a symphony of prayer, bless
ings and thanksgiving. Upon rising we recite the morning prayers.
The lallis and tefillin are put on and morning prayers are said. Before
eating the meal we make the Hamotzee, after meals grace is chanted.
Before retiring to rest at night we recite Hamappil.
Yachaiz: We now come to that stage in the ceremonial, Yachaiz, in
which the middle of the three matzos is divided and from it we
derive a very pointed lesson as to the strength and stability of the
Jewish family.
We must learn to share. The husband must be willing to share his
time with the family. Children must learn to share with brother
and sister. Yachaiz, symbolizing sharing. Without Yachaiz, without
sharing, there can be no family solidarity.
Maggid: We recite the Haggodo, containing the history of our
people and the basic principles of our faith. The purpose of reading
the Haggodo is V'higadlo Levincho, for parents to teach the lessons of
the Exodus to their children. It is up to parents to teach, to instruct,
to set the example, to lay down the law, to assert proper conduct.
Too many parents expect the school and synagogue to do what
ought to be done in the home.
Moizee—Maizo: We now come to the Hamotzee when the benedic
tion is read; Hamotzee Lechem Min Horelz. We thank G-d for the
matzoh, which is a "simple bread" made from flour and water.
Matzo is the bread of simplicity. If only families will learn to be
satisfied with the simple blessings of life, there will be more sanity
in the family. Fathers are so busy working for the family that they
find no time for the family. And when they do, they are too tired
and exhausted to care.
We all love the luxuries of life and rightly so! But are we not
paying too high a price for them? Have we not forgotten how to
offer blessings and praise over the simple blessings of health, food,
shelter, learning, love. We seek excitement in tastes, refinements in
pleasure, all at the expense of peace of mind.
Morror—Koreich: We take horse raddish, bitter herb, and dip it in
sweet charoses made from wine, nuts and apples. Bitter herbs sym
bolize the trials and tribulations the family encounters. Trials and
tribulations can break a family, because the family is not equipped
to handle the added strain. Trials and tribulations can also make a
family, bringing them closer together. The secret is the ability to
dip the bitter morror into the sweet charoses. It teaches us that the
stability of the Jewish family depends upon accepting our tribula
tions, stoically as ordained by G-d. We dip the morror into the charoses
to signify that even in the bitterness of life, we must search and
detect some sweetness.
There is meaning even in suffering. In the words of our rabbis,
man must bless G-d upon evil, even as he does for the good that
befalls him. We must never abandon our belief in G-d's beneficence
but faithfully pray for His divine aid. The family that adjusts to the
terms of life with faith and hope gains in sensitivity and percep
tivity, and attains the sweetness of charoses.
Shulchon Oruch—Tzofun: Now the meal is taken and concluded with
the afikomen or dessert. The table is the natural focal point of the
family. The table is the altar, the meal is the sacrifice, establishing
communion with G-d.
Boraich—Halletl: The saying of the Grace and the chanting of
psalms of praise follow the meal. The family that blesses G-d and
praises him for His wisdom. His mercy. His lovingkindness, the
family that acknowledges at all times the eternal debt they owe to
His compassion and to His beneficence is surely Nirtzo, acceptable.
Acceptable in the eyes of G-d and in the eyes of man.
The message of Malachi, the prophet, is read during the month of
Nisson, the month of Pesach. Malachi fortells the coming of the
Messiah. He says that before that day the prophet Elijah will come.
Elijah will turn the hearts of children to parents and the hearts of
parents to children. And then will come the Messiah.
Do you see the implication of this? In trying to build a better
world we must begin with a better family.
May the symbols of the Seder ceremony inspire us to live in
purity and in truth and to strengthen family solidarity, thereby
Pesach 165
hasten the day ushering in the Messianic era, when all will
acknowledge the brotherhood of man and the kingdom of G-d on
earth.
May G-d strengthen the solidarity of our homes. It is our for
tress. Amen.
166
Facing Problems
Alfred Cohen
Every Jewish child knows that there is no festival in the Jewish

calendar which causes more of an upheaval than the Passover holi
day. For weeks before the great event, every drawer, every nook
and cranny are cleaned, polished, swept and washed with great
energy, to rid the house of the very last possible crumb of chomeiz.
And the meticulous care we exercise, not to allow even a drop of
chomeiz to be mixed with any food on Passover! How carefully we
restrict ourselves and inspect our foods! Is it not odd then, to read
the following passage in the Gemara (Pesachim 35): "Following is a
list of those varieties of wheat which may be utilized in making
matzoh for the mitzva of Passover." In naming the varieties of
grain which can be used for the matzoh at the Seder, the Gemara
states the rule that only such flour which, if mixed with water,
would turn into chomeiz, may be used for making matzoh. Rice flour,
or that made from millet, are not suitable for matzoh, since that can
never become chomeiz, for they do not ferment.
It strikes me that the rice flour would be ideal for making
matzoh—after all, if it cannol ferment, cannol become chomeiz no
matter what we do to it—why, that is ideal. There would be no
need to rush through the baking, no need to be so very careful, to
take such elaborate precautions. Since chomeiz is forbidden on
Pesach, we might think that the perfect solution is to avoid com
pletely those products which can become chomeiz, and stick to those
which are safe. Imagine how many errors could be avoided.
But, indeed, this is not the path of Judaism, and to do so would be
to go contrary to the teachings of our Torah. We face problems, we
Pesach 167
try to overcome them—but we do not run away from them. We do
not take the "safe" route; no, we have to be aware of the dangers
involved in any project, but we do not run away from it. We make
matzoh out of true grain, exercising the proper precautions—but
we do not become so overwrought with fear that we avoid the use
of grain altogether.
Once, R. Yisroel Salanter called in one of his students. "A
rabbinical position is available, and the people are eager to accept
you as the Rav of the city. Many questions will be posed to you,"
continued the sainted Rabbi, "and you will have the opportunity to
guide the people of the city in the path of G-d." Rabbi Yisroel
noticed that the student was uneasy, and questioned his talmid.
"Why are you upset? What seems to be the problem?"
"I'm scared," began the talmid. "I'm frightened that I will issue
the wrong decision. I'm petrified lest someone eat non-kosher food
because of a wrong decision which I will render." The Rabbi paused
and then responded: "Who then should render a decision—someone
who is not afraid of making a mistake?"
Fear of making an error is a valid response. Hopefully, that fear
will never paralyze the truly gifted and righteous people.
168
Rebellion Within Tradition

Joseph Radinsky
To rebel in our society is considered the mark of a mature person.

If you have not rebelled against your parents or your society then
you have not grown up. This is the theme that runs through almost
all of American literature, especially the novel. You might say that
the very same novel has been written over and over again in
America for the last 100 years. It speaks about a disintegrating
culture in which the hero of the novel rebels against the world in
which he is born and then tries to fashion some sort of life for
himself out of the rubble he has created. He is then faced with the
gargantuan task of trying to fashion a whole new value system for
himself from scratch, a very difficult job.
American parents expect their children to rebel against them, and
if they do not they get upset. They expect them to slough off
self-discipline and upright behavior. Many parents when they find
that their children want to be more religious than they they become
very upset while, on the other hand, if they find that their children
want to become more free thinking than they or more loose in their
morals than they they accept this readily. In all areas of life except
one, the level of self-discipline, America has continually decreased.
Parenthetically, one of the reasons for Jewish success in America
has been that the immigrant and first generation American Jews
could throw off much of Judaism's restraints and still have more
self-discipline than the surrounding peoples and culture. The only
area in which self-discipline has increased in America is in educa
tion and that, I believe, is because after a while education, itself,
becomes very pleasurable, very enjoyable and no longer seems a
discipline but a personal sensual activity.
Pesach 169
Connected to this idea of rebellion is the idea that somehow we
should be able to create a new man, that somehow the common
everyday experiences of man are no good and must be changed and
that because present man has been shaped by wrong institutions he
is rotten, and, therefore, we are justified in castigating and even
destroying any institution or any person who doesn't feel that
everything must be changed. Our criticism should be merciless and
the more we criticize and run down others the more integrity we
have. In other words, integrity is not defined by what we are or by
what we do but by how well we criticize and run down others. The
greater the criticism the greater the man. This, of course, is the
exact opposite of the Jewish conception of things. In Judaism a tzadik
or righteous man is a person who criticizes himself but is easy on
others. A man who is easy on himself but hard on others is a person
whom the tradition abhors.
In the Torah portion, Metzora, we learn about a strange disease
which is called leprosy. This disease has many peculiar characteris
tics. Its main manifestations are bright spots which appear to be
deeper than the skin or scabs which turn the hair white and leave
the flesh raw. This disease, the Rabbis say, was rooted in the psyche
of the individual and was the result of loshon horoh or loose talk.
People tried to shine and appear deeper than they were by exco
riating others and metaphorically causing their hair to turn white
by using all sorts of loose talk and exaggerations. They tried to
destroy others. These people had most probably been hurt them
selves by life but because they were so sensitive to their own pain
they became insensitive to everyone else's pain. The word melzora
itself, which defines a person in this condition, declares what is
wrong with him. The word can be read motzui ra, the common, the
ordinary is bad. They wanted a different kind of world, they
wanted a new kind of person. They couldn't accept the world the
way it is. They had to have someone to blame. Their punishment
was that they were forced to live alone. They couldn't relate to
anyone because they were only sensitive to themselves. Their
rebellion only led to greater pain.
In life, unfortunately, there will be pain. We should not react to
this pain by chucking everything over and engaging in an orgy of
destructive criticism. Judaism knows that life is not perfect. In fact,
we are the only ones who believe the world has not yet been
redeemed. By its very nature the world is filled with inequities. In
Ju d aism w e are called u p o n to c o r r e ct th e s e in e q u itie s b y w o r k in g
t o g e th e r n o t b y d e str o y in g all s tr u c tu r e and c o m m u n ity . T h is w ill
n o t h elp . T h is w ill o n ly c a u se m o r e p ain and s u ffe r in g . Each in d i
v id u a l c a n n o t w o r k o u t a v a lu e s y s te m fo r h im se lf. B y n e c e s s ity th is
v a lu e s y s te m w ill c la sh w ith o th e r p eo p le's v a lu e s y s t e m s a n d m o re
pain and s u ffe r in g w ill r e su lt. T h e reb el w ill in e v ita b ly en d up a lo n e
and lo n e lin e s s is a c u r se n o t a b le ssin g . T h is is o n e o f th e m e a n in g s
o f th e h o lid a y o f P e sa c h . O n P e sa c h w e lea rn h o w to reb el b u t
w ith in tra d itio n . Q u e s t io n s are ask ed . In fa ct, q u e s tio n s are in siste d
u p o n . N o t o n ly th a t w e read Shir Hashirim, th e S o n g o f S o n g s , th e
s to r y o f lo v e and p a ssio n . L ife is filled w ith u n a n sw e r e d p ro b lem s
and q u e s tio n s . T h e p ro b lem o f sla v e r y an d fr e e d o m , th e p ro b lem o f
lo g ic an d p a ssio n , th e p ro b lem o f b irth an d d e a th . S u r e , th e r e are
q u e s tio n s and p r o b le m s in life. T h e R ab b is g o s o fa r as to sa y th a t a t
th e S e d e r if a p e r so n h a s n o ch ild ren h is w ife sh o u ld a sk th e q u e s
tio n s and if h e h a s n o w ife th e n h e , h im s e lf, sh o u ld ask th e q u e s
tio n s. B itte r n e s s an d jo y g o h an d in h an d . L ife's p r o b le m s c a n n o t b e
so lv e d by m e r e ly reb ellin g . R e b e llio n o n ly c a u se s lo n e lin e s s and
a n g u ish . T h e w a y p r o b le m s can b e so lv e d is b y h a v in g th e g e n e r a
tio n s w o r k in g to g e th e r .
In the Seder you see your father not only as a father but also as a
child of your grandfather. There will always be problems but the
problems cannot be solved by pitting one generation against
another but by realizing that it is only when the generations work
together is progress made, and it is only when people work
together in a positive waythat problems can be attacked. The great
est man is not the greatest critic. Integrity is defined by who you
are not by how well you knock others. Being a truly sensitive
person means being sensitive to the pain of thers while at the same
time being, for the most part, insensitive to your own pain. Man
has not really changed at all as far as his basic passions and prob
lems in over 5000 years. We are not going to create a new man.
What we have to do is to learn from the traditions of our past how
to deal with man as he is so we can utilize the inventions of the
future for all our benefit. Then we will truly feel the joy of life as
well as its pain and truly enjoy each other. Rebellion brings loneli
ness. Generations working together bring joy.
Pesach 171
The Value of Time

Shabbai Choi Hamoed Pesach
Joshua Berkowitz
M a n y o f u s h a v e failed to lea rn h o w to c o u n t tim e p ro p erly . W e

c o u n t n o t in d a y s or in m o n th s , b u t in y e a r s. M a n y o f u s sa w th e
m o v ie 2 0 0 1 , or s o m e o th e r w o r th w h ile sc ie n c e fic tio n film , and le ft
th e cin e m a fe e lin g th a t th e sp ace a g e d ep icted o n th e sc r e e n is ju st
aro u n d th e corn er. Y et th e y ea r 2 0 0 1 is a sco re y e a r s a w a y . W e u se
th e term "by th e tu r n o f th e ce n tu r y " a s if th e y ea r 2 0 0 0 is a b o u t to
sp rin g u p o n u s. Y e t it is m o re th a n t w e n t y y e a r s a w a y . T e ll an
in n o c e n t v ic tim th a t h e is to be c o n d e m n e d to p riso n u n til th e tu rn
o f th e c e n tu r y , an d se e h is r ea ctio n to a s e n te n c e fo r a p erio d w h ic h
w e a ssu m e is a ro u n d th e c o m e r .
R e c e n tly , I s a w a n e w s d o c u m e n ta r y th a t d isc u sse d d u r in g o n e o f
its s e g m e n ts th e b u r g e o n in g field o f d isc ta p es and v id e o p ro g ra m
m in g . A t o n e p o in t, th e n a rra to r in to n e d th a t v e r y so o n w e w ill all
h a v e m a c h in e s th a t w ill a llo w u s to v ie w m o v ie s and c o n c e r ts in o u r
o w n h o m e s. H o w s o o n , I ask ed m y T V set? In te n y e a r s, ca m e th e
reply. R e g r e tfu lly , I m u s t in fo r m y o u th a t te n y ea rs is n o t so o n .
C e r ta in ly n o t fo r m e.
P rior to r e d e e m in g th e J ew s fr o m E g y p tia n sla v e r y , G -d c o m
m a n d s th e m to o b se r v e a v e r y p u z z lin g m itz v a h . ‫ה ח ד ש ה ז ה ל כ ם‬
‫( ר א ש ח ד ש י ם ר א ש ו ן ה ו א ל כ ם ל ח ד ש י ה ש נ ה‬T h is m o n th is th e b e g in
n in g o f m o n th s , it sh a ll b e th e fir st m o n th o f th e y ea r to y o u .
S h 'm o s 12:2)
G -d u n d e r sto o d th a t sla v e s lo se th eir c o n c e p t o f tim e. T h e r e is n o
n eed to k eep a calendar; e v e r y d a y is like th e n e x t. If y o u are in cap a-
172 *RCA Sermon Manual 1981/5742
ble of planning your day, there is no need to keep track of time. To
help the Jews discard the psychological burden of slavery, G-d's
first command to them was to count the months. He wanted them
to be conscious of time, not in segments of quarter centuries, nor in
decades, not even in years, but to be conscious of months. And even
this was not enough. On the day after being released from bond
age, they began to count the days. We, too, begin on the second
night of Passover, to count the Omer. We recite a blessing and then
recite the number of days and weeks that have elapsed. We count
for a full forty-nine days.
Once free, G-d instructed the Jews to count the days. Before
granting us the Torah and the Commandments, G-d wanted to
instill in the Israelites respect for each day. Every twenty-four
hours is a holy unit of time. Every twenty-four hours sees Jews
completing another cycle of prayers.
The counting of the Omer was most probably never as important
as today, when we have lost our respect for the sanctity and impor
tance of each day. Ask the person battling for his life how impor
tant each day is to him. Ask the man condemned to a firing squad
what he would give to have his sentence postponed for a few days.
Ask those questions and you will have a better appreciation of the
value of each day in our own lives.
The halacha is, that if one forgets to count the Omer one day, the
next day one still continues to count, but without the preceding
blessing. His failure to count indicates he may have discarded one
day. There are no amends. He is not allowed to count twice. He
cannot continue as if nothing had ever happened. He can no longer
bless G-d for granting us the mitzvah of counting days.
We are in an age of conservation. An era in which we are con
cerned about our limited resources, our reduced energy resources,
our endangered species of wildlife, and with our shrinking dollar.
Yet to that list of precious commodities, we must also include the
precious commodity of time. We ought to reflect on the benefits of
each day of our lives and make full use of them. Remember the
lesson of Sfirat HaOmer: each day counts.
Pesach 173
Rejoicing on Pesach
(Eighth day of Passover)
Aaron Borow
Our sages teach that a Jew is supposed to rejoice on Yom Tov.

Actually the Hebrew word for rejoicing ‫ ו ש מח ת‬is only mentioned
with regard to the Yom Tov of Shevuos and the Yom Tov of Suk-
kos and not in connection with Pesach. In ancient times, this idea
was readily understood. Shevuos occurs in the summer, when the
first fruits have already ripened. The wheat was also harvested at
that time. Our ancestors rejoiced when the harvest was in. Sukkos
is also a harvest time, when the granaries were filled with grain,
and the summer fruits were gathered. Passover however, was a
time when only some barley was harvested. Jews were still filled
with anxiety, not knowing whether there would be sufficient crops
to harvest.
Nevertheless there does seem to be a reference to simcha during
Pesach. According to the Malhim, we find the phrase in today's
Torah reading: ‫( ו ש מח ת לפני ה' אלקיך‬Deut. 16:11) "You shall re
joice before the L-rd your G‫־‬d . . . you and your son and your
daughter . . . and the stranger, and the orphan and the widow
among you." Ostensibly the rejoicing mentioned here is in connec
tion with the celebration of Shevuos. Yet the Torah states:‫חכר ת כי‬
‫" עבר היית בארץ מצרים‬and you should remember that you were a
slave in the land of Egypt." ‫" ו שמרת וע שית א ת ה ח קי ם ה א ל ה‬and
you will observe and perform these laws."
Shevuos has no special laws. It is on Passover that we have many
laws to fulfill: eating matzah, getting rid of the chametz, and recount-
ing the story of slavery and freedom of our people. Says the Malhim,
there is a hint in the Torah, that Jews should also rejoice on Pesach.
The traditional ways of rejoicing on Yom Tov are with wine for
Kiddush, good meals, by not working on Yom Tov, making sure that
the women have new clothing to wear and jewelry. If one cannot
afford these, at least a new pair of shoes should be provided.
The K'sav Safer, asks a good question. What does remembering the
fact that we were once slaves in Egypt have to do with rejoicing
before G-d? EspeciaUy what does this mean for modern man?
He answers: perhaps some people may find it difficult to rejoice
before G-d on Yom Tov—after all, we are not supposed to work on
Yom Tov and therefore stand to lose some income.
How can a ^ rs o n be happy when he has an economic loss?
Furthermore, the Torah says that the underprivileged should also
rejoice on Yom Tov—which means that we have to share with the
less fortunate and give charity so that others can also rejoice.
Therefore, the Torah teaches us ‫ חכ ר ת כי עבד היי ת‬remember
that we were underprivileged at one time also, our ancestors were
poor people in Egypt and they had little to eat, some matzah and
some vegetables. Thus we should be satisfied with what we have
and rejoice before G-d. If we remember our humble beginnings as a
people, we will be able to be happy on Yom Tov, even though we
may sustain an economic loss.
A gentleman who is a recent convert to Judaism called me before
Pesach to inform me that this will be the first time in three years
that he will not take off for Passover—because he has no more
personal days and he will be docked and not be paid. I offered to
obtain some charity funds, to allow him to celebrate Pesach. He
refused to accept my offer. I am happy to tell you that at the last
minute he decided not to work on the holiday. He in fact rejoiced
before G-d on the first days of Pesach.
Since the term simcha is only hinted at, when it comes to the
holiday of Pesach, I am reminded of a story that is told about the
celebration of Pesach by Jews during World War II. This story is
found in Rabbi Irving Rosenbaum's book. The Holocaust and Halacha.
"The winter of 1944 was a difficult one in the Feihingen concentra
tion camp in Germany. We suffered from arduous labor in the
stone quarries, cold and hunger, as well as an epidemic of typhus,
which killed many. To those who died of typhus, were added the
Pesach 175
victims of the cruel murders of the SS men. The result was despair
and apathy and indifference to our fate. But in this death camp
there were some who stubbornly held fast to their Judaism until the
last moment Passover was coming. How does one refrain from
eating chamelz? A few days before Pesach, one of the SS men entered
the foundry where I was working as a sign maker. He asked if I
could prepare some targets for rifle practice. At the moment an idea
sprung into my mind and I proposed it to him. I would prepare
targets with figures of soldiers affixed to them. But I would need a
quantity of flour with which to prepare the paste. Ultimately 1
received 15 kilos of flour. When I got the flour to the foundry, I told
my friends of the miracle and it is almost impossible to describe
their joy. The will to live, which was almost extinguished, was
kindled anew. We liberated some wood, scraped a table with glass,
and kashered it with hot bricks . . . we began to bake the matzos
. . . on the night of the first Seder We gathered in the foundry as
the Marranos did in ancient Spain. We started awesomely to recite
the words of the Haggadah— a vadim h a y in u —"We were slaves " Each
of us had three matzos. In place of wine, we used water sweetened
with sugar. We had potatoes for karpas and white beets for m aror.
Salt and water were not in short supply. We recited the Haggadah
from some S i d d u r m which we had succeeded in hiding all this time.
When we were halfway through the Haggadah, Azriel began to
preach to us, not to despair and to withstand the test of affliction,
for redemption was near."
T h e s e J ew s tr u ly fu lfille d th e v e r s e s in th e T o r a h th a t te a c h — to
rejoice b e fo r e G ‫־‬d and r e m e m b e r th a t w e w e r e sla v e s. B e fo r e w e
recite Y i z k o r , w e sh o u ld a lso r e m e m b e r th e sa crifices m a d e b y o u r
p a ren ts in th e ir c e le b r a tio n o f P e sa c h — w h e n th e y fir st ca m e to th e
sh o r e s o f A m erica and fir s t fo u n d e d s y n a g o g u e s in o u r c o m m u n ity .
Y om T o v w a s n o t c o m p le te w it h o u t r e m e m b e r in g th e ir lo v e d o n e s
and w it h o u t g iv in g to c h a rity . L et u s rejoice b e fo r e G -d to d a y — b y
b ein g g e n e r o u s in o u r g iv in g .
176
Rabbi Lev's Prayer

(Yizkor)
Among all the great figures of Hasidism none was wiser, saint-
lier, and more humble than Levi Yitzhak Berditchever. He pos
sessed naive wisdom and simple profundity.
It is from a Passover sermon of Levi Yitzhak that 1 take my text
this morning. This wise, cunning "simpleton" once delivered Pass
over soliloquy and this is what he said:
The Haggadah, recited at the Seder, speaks of four sons: The wise,
wicked, and simple and the one who knows not to ask. Which am 1?
1, Levi Yitzhak, am the one who knows not to ask. Lord of the
world, I not only know nothing, I do not even know which ques
tions to pose. Does not the Haggadah say to the father that in the
case of the one who knoweth not to ask, you broach the subject to
him? You take the initiative in disclosing the truth to him. Lord of
the world, are you not my father? Am I not your son? When you
are ready you will take the initiative and disclose the truth to me.
Meantime, I can wait. Besides could I comprehend your answer
were it given? But on one issue I cannot wait. On one question I
cannot defer the answer. This you must reveal to me at every
moment Show me in connection with whatever befalls me, what it
requires of me, what you. Lord of the world, are hinting by way of
it.
You see, G-d, I do not ask why I suffer. I wish to know only that
my suffering and toil has meaning. That 1 suffer for your sake.
Pesach 177
Part 11
H ere's th e m e a n in g o f th is p r o fo u n d sim p le to n . T h e S crip tu re

sta te s th a t m a n is c rea ted to to il and s u ffe r . It is th r o u g h h is e ffo r ts
o f to il th a t h e fu lfills h is m issio n in life . In a c tiv ity , a lack o f w o r k
and e ffo r t le a v e s m an w ith e m p tin e s s and w o r th le s s n e s s . M y
frien d s, to il, a g o n y , s u ffe r in g , fr u s tr a tio n , d isa p p o in tm e n t and d is
illu sio n m e n t, a n x ie ty and tr e p id a tio n are all p art and parcel o f life.
Life w o u ld be m e a n in g le s s w it h o u t it, b u t th e r e is o n e stip u la tio n ,
th a t s u ffe r in g h a s p u r p o se , h a s m e a n in g an d a c c o m p lish m e n t.
T h e r e 's a sm all, still v o ic e th a t p la g u e s u s d ay in and d a y o u t and
ask s b u t o n e q u estio n : Is th e r e a n y p u rp o se? Is th e r e a n y a cco m p
lish m e n t? Is th e r e a n y m e a n in g to o u r e x iste n c e ? G -d h a s g iv e n u s
h e a lth , life , o p p o r tu n ity . W h a t h a v e w e d o n e w ith it? W e are
to ilin g , w e are w o r k in g , w e are s u ffe r in g , b u t for w h a t? W h a t are
w e c r e a tin g th a t is o f la stin g im p o rta n ce? A r e w e rea lly su ffe r in g
for G ‫־‬d's sak e and a G ‫־‬d ly p u rp o se?
It is th is g n a w in g fe e lin g , it is th is v o ic e o f c o n sc ie n c e th a t m o ti
v a te s m e n and w o m e n to b reak o u t o f th e ir s h e lls and th e ir p e r
so n a l a m b itio n s, and h itc h th e ir liv e s to th e sta r s, to e te r n ity , b y
w o r k in g fo r n o b le p r o jects, b y b e c o m in g a ctiv e in a s y n a g o g u e .
It is th is m o tiv a tio n w h ic h e m a n a te s fro m o u r in n e r m o s t so u ls
th a t p r o m p ts u s to w o r k fo r ch a rita b le o r g a n iz a tio n s and h u m a n i
tarian c a u se s, h e lp in g fe llo w m a n . A s k th e o ffic e r s o f a c o n g r e g a
tio n , th e ch a irm a n o f a c o m m itte e , if th e ir ta sk s are e a sy . T h e y w ill
tell y o u th e ir job s are d iffic u lt. T h e ir job s are filled w ith su ffe r in g ,
a g o n y , an d a n x ie ty , b u t it is th e fe e lin g th a t th e y are w o r k in g fo r
G -d 's c a u se , s u ffe r in g fo r G ‫־‬d , th a t g iv e s p u r p o se an d m e a n in g to
th eir liv e s. It is th is fe e lin g o f im p o r ta n c e and fe e lin g o f e te r n ity
th a t m a k es th e s u ffe r in g w o r th w h ile .
T h e r e w a s a g r e a t R abbi in th e c ity o f S a fe d , in n o r th e r n Israel.
H is n a m e w a s Isaac L uria, o t h e r w is e k n o w n as th e A ri, fo u n d e r o f
Jew ish m y stic ism . T h e A ri died s u d d e n ly at th e p rim e o f life . T h e
Ari had an in fa n t g r a n d so n w h o w a s g r a v e ly ill. H e , th e r e fo r e , w e n t
to th e sy n a g o g u e and p rayed b e fo r e th e o p e n ark. " M a ster o f th e
U n iv erse!" h e cried , "I plead w ith y o u to tak e th e r em a in d er o f m y
a llo tted d a y s o n e a r th and g iv e th e m to m y gran d ch ild th a t h e m a y
live and c o n tin u e m y w ork ." H is p lea w a s a n sw e r e d . T h e in fa n t
reco v ered and th e A ri died.
Years rolled by. The grandson grew up to be a strong and fine
looking boy, but of a mean disposition. When he was of age, the
father sent him to a Yeshiva in Jerusalem in the hope that new
contacts and a different environment would make a "mentsch" of
him. But the reports that he received from the head of the school
were discouraging, for the young man spent his time in bad com
pany and was wasting his life. One day his father sent him a letter
requesting that he come home immediately, as some urgent matter
had arisen. The young man, fearing the worst, took the first coach
back home. His father met him, but instead of explaining to him the
reason for asking him to come home, he took him to the cemetery
and stopped at the grave of the Ari. There he told his son the story
how the Ari had prayed to G-d to take him, instead of his grandson,
so that his grandson might continue his noble work. After finishing
the narrative, he said to the young man, "Now, my son, you know
the circumstances of the passing of your grandfather. Face his
tombstone and tell him that it was worth it."
Tears streamed down the cheeks of the young man. He broke
down, buried his face on the shoulders of his father and shook with
sobs. "Father," he moaned, "I know that thus far I have failed you
and your sainted father. But it is not too late. I promise at this
sacred place that I will make it up to you and to him."
Soon we shall recite the Yizkor memorial service. Each one of us in
our hearts and minds will face the souls of our parents whom we
memorialize today. Let us tell them that their toil, their suffering,
that the very lives they sacrificed in our behalf were all worth it!
Or, have we spent our time on transient pleasures, meaningless
pursuits that neither give meaning to our lives nor substance and
purpose to our existence?
Our fathers and mothers who have toiled, who have suffered in
raising us, and providing for us—they, too, are asking the question
that Rabbi Levi Yitzhak asked. "True, we have suffered, we have
toiled, but does our suffering have meaning?" Was it worth it? Let
us face the souls we remember and shed a tear. A tear of remorse.
For G-d listens to prayers accompanied by tears.
In April 1938 my family and I lived in Warsaw, Poland. I was
eleven years old. It was a warm day so I went to the park to play. I
became thirsty so I bent over the water fountain to quench my
thirst. Suddenly I smelled something burning. I turned around. My
jacket was in flames. Two Polish boys set it on fire. Their parents
Pemh 179
w e r e la u g h in g , p rou d o f th e ir ch ild ren 's a c c o m p lish m e n ts. In h a ste
I ca st o f f m y jack et and th r e w it to th e g r o u n d . T h e b o y s sh o u te d at
me: " Z id ze T o h P a lestin ie." Jew! L eave P oland! G o to P a lestin e! I
ran h o m e in sh o ck , th e refra in r in g in g in m y ea rs. " Z id ze to P a le s
tin e. Jew! Y o u are n o t w a n te d here!"
My parents were horrified. They saw the handwriting on the
wall. A year later, April 1939, our family boarded the ship Batory
headed for Toronto, Canada. It was the last ship that left from
Gdynia, Poland.
F ou r m o n th s la ter, S e p te m b e r 1939, th e N a z i h o r d e s o v erra n
P oland. I lived o n N o v o lip k e S tr e e t, th e h ea rt o f th e W a rsa w
g h e tto , la ter red u ced to rubble.
M y m o th e r 's b r o th e r an d fa m ily r e fu se d to lea v e W a rsa w . M y
fa th er's b r o th e r s an d sis te r s and th e ir fa m ilie s w e r e n o t able to
lea v e. T h e y w e r e all red u ced to a sh e s. T h e y are part o f th e
H o lo c a u st— th e six m illion J ew ish m a r ty r s w h o w e r e h u m ilia ted ,
to rtu red and m u rd ered fo r th e ir o n e crim e: th e y w e r e J ew s.
F ou r m o n th s sep a ra ted m y fa m ily fr o m th e H o lo c a u st. If n o t fo r
th e g ra ce o f G -d , w e to o w o u ld h a v e b e e n red u ced to th e a s h e s in
th e W a rsa w g h e tto .
S o o n w e sh all o ffe r a p rayer fo r th e J ew ish m a rty rs w h o d ied in
th e H o lo c a u st. W e sh a ll face th e so u ls o f o u r fa m ilie s w h o p erish ed
in th e H o lo c a u st. C a n w e h o n e s tly sa y to th e m th a t th e ir h u m ilia
tio n , su ffe r in g an d h orrib le d e a th w e r e w o r th it. T h e ir su ffe r in g ,
h as it m ea n in g ? W e, th e ir su r v iv o r s, are w e liv in g liv e s d ed ica ted to
T orah an d m itz v o s? A re w e p e r p e tu a tin g th e id ea s an d id ea ls fo r
w h ich th e y died? C a n w e sa y to th e m y o u r s u ffe r in g w a s w o r th it?
If n o t, le t u s sh e d a te a r o f c o n tr itio n . L et u s p led g e t o th e m a
red ed ica tio n to in te n s iv e J ew ish liv in g . L et u s p le d g e to th e m th at
w e sh a ll in te n s ify p e r so n a l J ew ish o b se r v a n c e , th a t w e sh a ll fill o u r
h o m e s w ith tra d itio n . T h a t w e sh a ll a tte n d s y n a g o g u e se r v ic e s
m ore o fte n . T h a t w e sh a ll g e t in v o lv e d in o u r s y n a g o g u e a c tiv itie s.
T h a t w e sh a ll h elp o u r fe llo w m an . T h a t w e d o n o t fo r g e t o u r
o b lig a tio n to o u r b r e th r e n in Israel an d w o rld o v e r .
T h e y s u ffe r e d . O h h o w th e y su ffe r e d ! D id th e su ffe r in g h a v e
m ea n in g ? O n ly w e can a n s w e r th a t.
M a y th e A lm ig h ty b le ss u s an d o u r lo v e d o n e s w ith m e a n in g fu l
liv e s c o u p le d w i t h h e a lt h a n d h a p p in e s s . Yizkor . . . L e t u s
rem em b er.
‫‪181‬‬
‫‪SHAVUOT‬‬
‫‪The Uniqueness of the‬‬

‫‪Torah Heritage‬‬
‫‪Bernard A. Poupko‬‬
‫ויאמר ד׳ אל משה כתב לך את הדברים האלה כי על פי הדברים האלה‬

‫כרתי אתך ברית ואת ישראל‪) .‬שמות לד‪ :‬כד(‬
‫אמר לפניו רבש״ע אכתוב אותה להם‪ ,‬אמר לו איני מבקש שיתנה להם‬
‫בכתב‪ ,‬מפני שגלוי לפני שעכו״ם עתידים לשלוט בהם‪ ,‬וליטול אותה‬
‫מהם ויהיו בזויים בעכו״ם‪ ,‬אלא המקרא אני נותן להם במכתב והמשנה‬
‫והתלמוד והאגדה אני נותן להם בעל פה‪ ,‬שאם יבואו עכו״ם וישתעבדו‬
‫בהם יהיו מובדלים מהם‪ ,‬אמר לנביא אם אכתוב שיריבו תורתי כמו זר‬
‫נחשבו‪ ,‬ומה אני עושה להם נותן את המקרא בכתב והמשנה והתלמוד‬
‫והאגדה בעל פה כתב לך זה המקרא‪ ,‬כי על פי הדברים האלה זו‬
‫המשנה והתלמוד שהם מבדילים בין ישראל לבין העכו״ם )שבת רבה‬
‫מז‪-‬א(‬
‫‪W h ile a tte n d in g th e C o n fe r e n c e o f E u rop ean R ab b is la st y ea r in‬‬
‫‪G rin d elw a ld , S w itz e r la n d , lo ca ted in th e b r e a th ta k in g Ju n gfrau‬‬
‫‪reg io n o f th e B e r n e se O b erla n d o n th e so u th slo p e o f th e s u n n y ,‬‬
‫‪sh eltered v a lle y a t th e f o o t o f th e im p o sin g w orld fa m o u s E iger,‬‬
‫‪S ch reck h o rn and W itte r h o r n M o u n ta in s , in b e tw e e n s e s s io n s as w e‬‬
‫‪to o k o u r a fte r n o o n w a lk s, w e co u ld n o t h elp b u t be fa sc in a te d by‬‬
‫‪the e x tr a o r d in a r y b e a u ty o f th e su r r o u n d in g s. W h ile w e w e r e‬‬
impressed with the 14,000 feet high mountains covered with heavy
layers of snow, a truly awesome and magnificent sight, yet we were
even more impressed with the affluence, tranquility and peaceful
ness so characteristic of the entire region. Our impressions were
even more fortified during our stay in Geneva and Zurich. One of
our colleagues, a Rabbi from Turkey, remarked: "Do you realize
that Switzerland has achieved her security and prosperity because
she remained traditionally neutral and thus was spared the ravages
and the scars of war."
This remark of our Turkish colleague was re-echoed again and
again in my mind especially when I stood at the open graves in
Hebron and on Mt. Herzl cemetery in Jerusalem of the young
yeshiva bochurim who were massacred as they left the synagogue
Friday evening after Kabbalat Shabbat. Listening to the moving eulo
gies by the Chief Chaplain of the Army, Chief Rabbi Goren, Rabbi
Druckman and cabinet ministers, and watching the deep sadness
and tears on the faces of the thousands of people who came to
express their anguish and solidarity, I could not help but recall
another incident, also related to Hebron which occurred some fifty-
one years ago in my native city, Veliz, USSR. When the news of the
pogrom and the massacre of the well over seventy yeshiva bochu-
rim of the Hebron Yeshiva reached our community, my father, of
blessed memory. Rabbi Eliezer Poupko, the Velizer Rav, delivered a
hesped in the largest synagogue of the city paying tribute to the
victims. A day later, the notorious and zealous Yevseck Tiomkin
organized a mass meeting of students and adults and proposed a
resolution to congratulate the Arabs in Palestine in a telegram for
"a job well done." Now, some fifty-one years later again a pogrom
but the circumstances entirely different. With the presence of a
Jewish state and the Jewish Defense Forces our response is no
longer confined to a eulogy and a mass meeting. These agonizing
thoughts haunted me as we passed through broken and disabled
tanks dispersed m various areas on the roadside to Jerusalem and
other places in the Holy Land. In fact, it is difficult to move any
place in Israel without a reminder of the heavy toll of young lives
which were extinguished to achieve the birth and survival of the
Jewish state.
The obvious question is why? What is the reason, what is the
meaning of all these sufferings and sacrifices. Why are we, the
Shavuot 183
Jewish people, more than any other people singled out for such
enormous difficulties and continuous acts of martyrdom? Admit
tedly, we the post Auschwitz generation have not as yet found any
answer for The Question of all questions. Yet Israel's continuous
hardships and problems, material, political and ideological, do evoke
these understandable thoughts and questions.
Shavuot offers an opportunity to reflect upon the distinctiveness
of our Torah heritage and the singularity of the Jewish faith-
community. It is an occasion when we reflect upon the covenantal
relationship of Knesset Ytsroel with the Creator. And this reflection
leads us to the obvious and inescapable conclusion about the mys
tique of our destiny as a people which is somewhat similar to the
destiny of our Talmud, the Oral Tradition. Whereas the Christian
world claims equal co-partnership with us in the Torah, the Writ
ten Tradition, their attitude towards the Talmud, the Oral Tradi
tion, was always one of suspicion and hostility. They did not burn
the Bible, yet on many occasions they instituted public burnings of
the Talmud in Berlin, Rome, Paris, London, Moscow, etc.
Why?
The answer is very simple. Whereas they can conveniently claim
some ownership of the Bible, they realize that the Talmud, the Oral
Tradition, is the exclusive property of the Jew. Thus the racist and
the anti-Semite, the Jesuit and the Nazi castigating the Jew have
always made reference to the "talmudic mind," "talmudic reason
ing," "talmudic argumentation," "talmudic logic," etc. A case in
point are the several recently published anti-Semitic books in the
USSR. Almost each one of them devotes several chapters to the
Talmud in an effort to prove Judaism's lack of social sensitivity for
and its hostility toward the poor, the underprivileged and the
exploited. One of these books, Chelo Takoye Talmud—"What Is The
Talmud?" by Belenki, is very much reminiscent of the cynical and
scandalous distortions of the Protocols of the Elders of Zion. Clearly, the
character of exclusivity as related to the Oral Tradition has evoked
the enmity and the hatred of our historic adversaries.
Thus, how cogent and meaningful and even timely is the text of
the Midrash relating G-d's opposition to the commitment of the
Mishna to writing. Moses, quite understandably is eager to make
available also the Oral Tradition in writing to his own and future
generations, but G-d objects, explaining to Moses that the transla-
tion of the Bible and its availability to the non-Jewish world has
already done enough damage.
Admittedly, it is difficult for us to comprehend the reasons for
our continuous exposure to difficult challenges. We simply cannot
understand why is it that we more than any other people are being
tested by Him And we too, not less than the people of Switzerland,
are entitled to a fair share of peace, security and tranquility which is
still attainable for some people in this world. Yet we must realize
that out of our valley of tears and out of our incomparable odyssey
of suffering, we have extracted and produced an enormous reser
voir of spiritual strength, intellectual creativity and a unique sense
of social sensitivity.
Last summer while testifying before the State Department hear-
mgs on the Helsinki Accord with Ambassador Max Kampelman
presiding, 1 as a Jew was deeply flattered and genuinely moved
when the spokesman for the Ukrainian, Hungarian, Polish, Latvian
and Lithuanian minorities, one after the other, paid lavish tribute
and expressed recognition to the "superb Jewish response to the
plight of their Jewish brethren in the USSR which resulted in one
of the most dramatic reverses of established Kremlin policy." Of all
ethnic groups the Jewish intervention is unique in its scope and
effectiveness, according to these speakers. My personal response to
these richly deserved accolades was: "Our global and fruitful
response to the repressive measures of the Kremlin was in no small
measure influenced by the Soviet regime's singling out of its Jewish
minority as the most convenient target for racist villification and
inhuman treatment. One extreme leads unto another extreme. . . ."
And 1added: "We as Jews are unique, among others in our suffering
and we are also unique in our reactions when our very survival is
being challenged."
Is there another people in the entire world which has had such a
profound impact upon every conceivable area of human life as the
Jew did? Quite true, there is an out of proportion proliferation of
shattered tanks and tear-provoking memorials in the land of Israel,
but in this very same land there is an exciting intellectual and
scientific ferment and achievement which is attracting the curiosity
of the rest of the world.
The Gentile and the pagan world will probably never, never
understand these two central forces in Jewish life, Jerusalem and
Shavuoi 165
the Talmud. Yet they do and they will understand and even appre-
date the pioneering spirit of Israel in medicine, science, technology
and even in the production of defensive arms to protect mankind
against brutal conspiracy of the Kremlin and international
terrorism.
The Mishna and Jerusalem will never be fully "translated" for the
rest of the world, but the Jewish determination and resolution to
meet the challenge of Esau's emissary can and must be spelled out
in clear and simple categories so that the PLO terrorist and the
Moscow conspirator will be able to read it and perhaps even to take
it to heart.
Even as the agony of the Holocaust proved to be a central force in
the establishment of Israel and the galvanization of Jewish identity
and Jewish solidarity on a global scale, so too will the newly arisen
challenges to our existence and security serve as a new catalyst in
strengthening our resolution to deny Hitler a posthumous victory.
The secret and mystical code of Jerusalem and the Talmud will
never be fully deciphered for the benefit of our vacillating friend
and stubborn adversary But it will be legible enough for us and our
children to declare, loudly and clearly, to the rest of the world: "I
shall not die for I shall live and tell the deeds of G‫־‬d."
186
The Past Is The Future

Reuven P. Bulka
Shavuos celebrates the revelation on Mount Sinai. Specifically,

the revelation on Mount Sinai contained the Ten Commandments
on two tablets of stone. Although one need not necessarily take the
position that the medium is the message, nevertheless one can
maintain that there is a message in the medium.
With regard to the Ten Commandments, aside from the medium
of direct conversation between G-d and the people, the essential
medium is the tablets. The Ten Commandments were placed on
two tablets, the first five on one tablet, the second five on the
other. When one sees the commandments and reads them, one
reads the first and the sixth as a unit, the second and the seventh as
a unit, the third and the eighth as a unit, the fourth and the ninth as
a unit, and the fifth and the tenth as a unit. In other words, what is
conveyed is a dialectical relationship between the first five and the
second five. Traditionally the first five deal with person-to‫־‬G-d
obligations and the second five deal with social obligations. One can
begin with the premise that the social obligations on the second side
are direct emanations from the theological responsibilities of the
first side. This assumption will be made more clear through direct
comparison of the commandments involved.
The first commandment, which affirms the monotheistic ideal,
has its counterpart in the prohibition against murder. Quite
obviously the linkage here is between monotheism and monanthro-
pism, between G-d as Creator of all of humankind and all of
humankind being G-d's creations. Thus, any affirmation of G-
dliness must of necessity see the G-dlike in all individuals. By seeing
Shavuol 187
the G‫־‬dlike in such individuals, killing them becomes impossible,
for it would be the same as if one killed G-d. Religious people,
people imbued with the sense of the G-dly, do not even have it
within their capacity to kill; to defend life yes, to take it unnecessar
ily, no.
The second commandment, which deals with the obligation not
to compromise one's allegiance to G-d, has as its counterpart the
prohibition against committing adultery. This conveys the idea that
relationship to G-d, as well as the relationship to one's wife, is in
fact a marriage. Marriage, however, is a total commitment in fidel
ity to the idea of the other. In the same way as one cannot deny G-d
by sharing that belief with belief in an idol, so must one not com
promise one's commitment to one's own spouse by sharing one's
emotions with another. This type of sharing invariably involves a
lack of total commitment, a denial of one's responsibility and not a
small amount of hurt and neglect of one's primary responsibilities.
The third commandment, which deals with the prohibition of
taking G-d's name in vain, has its complement in the prohibition
against stealing. The relationship would seem quite clear. In steal
ing one always faces a possibility of being caught. In being caught
one will be confronted with the situation and be forced to affirm
innocence or guilt. This may lead to a situation of being subjected to
an oath, and, in the defensive posture of trying to hide the crime,
one may swear falsely. By being cognizant of the prohibition
against taking G-d's name in vain, one will be careful not to indulge
in any behavior which might in the future lead to a compromise of
that obligation. In a more homiletic sense, taking G-d's name in
vain implies misrepresenting G-d by showing oneself to be religious
or committed on the one hand, and then indulging in questionable
practices on the other, which do not cast a favorable light on the
religionist in particular, and hence, unfortunately, on the religion in
general.
The fourth commandment affirms the obligation to observe the
Shabbat. In the human context on the other side, is the prohibition
against bearing false witness against another individual. Quite
simply, Shabbat testifies to G-d's creation of the world, to having
created for six days and having ceased on the seventh. Through the
experience of Shabbat we relive creation, rededicate ourself to the
purpose of creation, which is, of course, to complete that work on
earth in honesty and in authenticity. By bearing false witness against
one's neighbor, one runs contrary to the very purpose of creation,
the purpose which is expressed so comprehensively in the obser
vance of Shabbat.
Finally, the fifth commandment, dealing with the honor of one's
parents, has its completion in the prohibition against coveting that
which belongs to one's neighbor. The connection here is at first
glance a little bit unclear. At the same time, it is also unclear why
the obligation to honor one's parents is on the first tablet and not
on the second. It seems to be more a person-to-person obligation,
rather than a person-to-G-d obligation. However, closer analysis
reveals that the honor of one's parents, as is so beautifully spelled
out in Sefer Hachinukh, is in fact a theological obligation. In honoring
our parents, we perforce must go one step further back and also
honor our parents' parents, and so forth all the way back until we
go back to the first cause, which is G-d. The obligation to honor
one's parents is thus linked to our appreciation for having been
placed in this world. In the immediate moment that gratitude goes
to those who have given birth to us, but ultimately and logically one
must go back to the first cause, to the source of it all. This incul
cates within us a sense of appreciation for being here, for having
the opportunity to be in the world and to contribute to it.
On the other side is the prohibition against coveting that which
belongs to someone else. Why would a person be jealous of another
individual or another individual's possessions? Usually jealousy of
others is predicated on dissatisfaction with oneself. Why should
that person have and I should not have? Why should that person be
pretty and I be ugly, or other such questions? The tendency within
such individuals is to look back and to blame one's predicament on
one's background, on one's parents, on one's ancestry, rather than
taking an affirmative attitude towards oneself. Instead of trying to
make the best out of the circumstances and to contribute to life,
one wallows in misery and exacerbates the wallowing by thrusting
blame on others. The parents are usually the butt of such misery.
The Torah, by inter-relating parental honor and the prohibition
against coveting, inculcates the idea that we should honor our par
ents, be thankful for the heritage that they have given us, and
grateful for the opportunities available to us, and thus, being posi-
Shavuot 189
tively oriented about ourselves, we will be unlikely to look
enviously upon others.
The past, then, is the key to our future, and the Ten Command
ments in their totality are the Judaic past which is also at once the
Judaic future.
190
To Convert Or Not To Convert

Basil F. Herring
To convert or not to convert—that is the question. Ever since the

leader of Reform Judaism announced a little over a year ago that
the Reform movement was going to actively seek converts to Juda
ism to stengthen the number and supposedly the quality of Jewish
life, there has been a rather spirited debate in Jewish public life,
whether or not conversion of the gentiles is "good for the Jews."
The topic is always a timely one, for it seems that every once in a
while another convert makes the headlines for better or for worse,
once more raising the question of the value and desirability of
conversion. Just this week, for instance, we read of the remarkable
story of Eli Haziv, the young Jew killed by the PLO in Hebron, who
was a convert born in America, soldier in Viet Nam, agent for the
FBI, and most recently ardent vigilante for the JDL on the West
Bank.
As a rabbi, I find it increasingly common to be confronted by
those seeking to convert for one reason or another; as parents we
sometimes have to confront the possibility of our children wanting
to marry a convert; and within the Jewish community we often find
it necessary to assume some posture toward the phenomenon of
conversion—one of the most divisive issues in Jewish life in Israel
and around the world.
Now it is on Shavuot that the issue of conversion has particular
significance. It is not only that the paradigmatic convert, Ruth, is
the central figure in the megillah scroll that is read in synagogues
on Shavuos; but even more significantly, our tradition viewed the
entire giving of the Torah that we celebrate today as amounting to
Shavuot 191
the mass conversion of the Jewish people, so that in one sense it is
today that we celebrate our own conversion to Judaism through the
act of our forefathers.
It is appropriate, therefore, that we ask the question: Is it good
for the Jews to convert the gentiles? Now essentially there are two
separate questions involved. The first involves the question of
proselytization, that is the active seeking out of candidates for con
version, as is proposed and favored by the Reform movement. The
second question involves the mere acceptance of those who on their
own accord come to be converted, and the question is then under
what condition do we accept their candidacy.
At the outset let me say that I am categorically opposed to prose
lytizing by seeking out converts to Judaism. Such a policy of what is
in effect missionary activity, is not only non-Jewish, it is also
immoral and simply will not work. It is not Jewish because accord
ing to our tradition, one does not have to be Jewish to achieve
divine approval or salvation. The righteous gentile, as long as he is
not an idolator and as long as he follows the fundamental rules of
moral behavior, acquires immortality without having to be "saved"
by Jewish missionaries.
Judaism today does not claim to be the only valid faith for all of
humanity—it is enough for us that it is the only valid faith for the
Jew himself. We are not so insecure or dogmatic or closed-minded
that we must reject the validity for other peoples of their own faith.
In practical terms it is simply not a good idea either. We Jews have
fought long and hard against the ongoing attempts of others to
seduce our fellow Jews, weak in their faith, to other religions, on
the grounds that we are entitled to our own affirmation of faith as
a people with equal rights and equal validity. Fortunately the main
line churches under the leadership of Reinhold Niehbur, accepted
such arguments. Will we now endanger and betray that truce and
that trust by doing precisely what we so strenuously opposed in
others? Besides, I for one accept the argument that such converts
who do not come of their own accord, will in all likelihood not make
very gcKxl Jews—and they will probably come for the wrong rea
sons, having been lured by a variety of proferred advantages. In
short, I am not for active proselytization.
But what about accepting those who come on their own initiative
to us to be accepted within the fold? Can they ever acquire equal
192 J?C/1 Sermon Manual 1981/574-2
citizenship within the Jewish polity? Now I believe that there are
three fundamental approaches to this question.
The first approach, is that of most Jews. It is the approach that
views the convert with a certain cynicism and disbelief, never really
accepting him or her as a "true blue, true Jew." This approach
usually refers jokingly to the "goyishe kop," somehow manages to
make the subtle point that really "you have to be born a Jew to really
think and feel like one." Such an approach I find not only distaste
ful, but born of ignorance and bigotry. It is the sign of ignorance of
our tradition and our Torah, and it is symptomatic of moral decay
and spiritual myopia. Some of the greatest Jews in history were
converts: Jethro, Onkelos, Shemaya and Avtalyon; to name but a
few. To illustrate this kind of attitude, permit the following
anecdote.
A Jewish girl and a gentile boy fell in love and decided to get
married. The boy came to her father, and requested her hand in
marriage. He refused. Finally the father suggested that the young
man convert, and that then he would accept him as a son-in-law.
Well, off he went, spent several years in a yeshivah, converted
properly, and came back a religious Jew. He went to his father-in
law to be, and said, "I have done everything you have asked of me.
Now can I marry your daughter?" The man looked at him, and said
"No, I cannot accept you." "What do you mean," said the young
man, "I'm a Jewish man now—what else do you want me to do?"
"Do what all the other Jewish men do," said the father, "marry a
gentile!"
If I tell this story, it is only because it reveals how unkind and
wrong such an attitude is. Our rabbis were familiar with such
thinking—it seems to have existed in antiquity too. Hence we find
the following comment in the Tanhuma to Exodus (Vayakhel 8):
Why was the Torah given at Shavuos in the desert? Because the
same way that the desert is opien to everyone to come and live
therein, so too the Torah is available to whomever wishes to study
and appropriate it for his own. For no Jew should say to a convert
"it's our Torah, given to us and our forefathers—whereas your fore
fathers were strangers and converts." For this reason Scripture
says "the Torah is the inheritance of the congregation of Jacob," i.e.,
whoever congregates with Jacob and studies the Torah, has the
equivalent status of the High Priest himself!
Shavuot 193
There is a second fundamental approach to conversion, quite the
opposite of the one we have been describing. That is the approach
that accepts converts so eagerly as to require nothing but the most
minimal standards of faith and behavior. Many synagogues will
even run conversion classes, have an annual conversion graduation
ceremony, and never attempt to ensure the faithful adherence to
Jewish law and custom. They argue that we must accept converts
openly and eagerly, even when the goal is marriage to a Jew, and
that it is unfair to expect the convert to be more observant and
traditional than 95% of born Jews are.
To me, this approach is equally wrong. We do such a convert no
favor by converting him or her in this way. We convert them, make
them subject to 613 commandments of the Torah, knowing that
they will never observe them and that they will be held accountable
for these transgressions before God. Better that they remain as
gentiles. So what if we cannot change the way most Jews live—do
we have to endorse them and add to their number so as to further
weaken the spiritual fabric of our people? Of course not! Becoming
a Jew involves much more than merely affirming a belief in one
God, being a so-called "ethical person." For such things you don't
have to be Jewish. To be a Jew means to live by the Torah of Sinai,
the Torah that we celebrate at Shavuos!
T h e r e is a th ird ap p roach to th e p ro b lem o f c o n v e r sio n . A n d th a t
is th e o n e th a t accep ts c o n v e r ts as b r o th e r s and eq u a ls b e fo r e G o d ,
o n th e o n e hand; b u t th a t in s is ts th a t th e c o n v e r sio n be acco m p a
n ied b y th e h ig h e s t sta n d a rd s o f J ew ish and sp iritu a l liv in g o n th e
o th e r . It is an ap p roach th a t c a r e fu lly sc r e e n s p o te n tia l c o n v e r ts,
th a t d o e s n o t accep t th e m fo r c o n v e r sio n u n til it b e c o m e s q u ite
clear a fte r stu d y an d p ractice th a t th e y w ill su b scrib e in d eed to th e
la w s o f th e T o r a h and th e tra d itio n , in th e fa ith fu l p a tte r n o f R u th
th e d a u g h te r -in -la w o f N a o m i. It is n o t tr u e th a t su c h th in g s are
im p o ssib le to d a y in th is sec u la r so ciety ; n o t o n ly are th e y p o ssib le,
th e y a re e v e n e n c o u n te r e d o n c e in a w h ile .
P e r m it m e to d esc r ib e su ch a c o n v e r t. T h e J ew ish T eleg ra p h ic
A g e n c y ran th e fo llo w in g s to r y a b o u t a y ea r a g o , in n e w sp a p e r s
a cro ss th e co n tin e n t;
Tony Litwin's U.S. army uniform isn't exactly like most other
enlisted men's, because he proudly wears a hppah on his head at all
times. "When I first arrived at Fort Sill, Texas", he said, "my supe-
riors asked me what! had on my heaa and told me to take it off, or
I'd get kicked out of the army. But we finally came to a friendly
agreement." Litwin, who converted to Judaism a year ago, studied
for five years, and was turned down by several rabbis before finally
completing an orthodox conversion. He is a native of California,
whose original surname was Lagano. A Vietnam war veteran, he
re-enlisted after his conversion, complete with beard and poyes. "I
shaved voluntarily," he says, "but I still wear a kippah and arba kanfos,
and 1 also daven and wear tefiltn. 1get some flak but when I explain
that I'm an orthodox Jew, officers usually seem to understand."
Now stationed at Fort Bragg, North Carolina, Litwin said that with
the exception of chaplains, he has never met another GI with a
ktppah. "Most Jewish soldiers I meet are young Reform Jews who
don't follow rituals. I try to instill a little Jewishness in them but
they don't seem to care."
I know Tony Litwin. It was I who converted him two years ago.
Of course not all converts end up that way, no matter what precau
tions are taken, no matter the promises made. I would say that
most conversions, even in the orthodox world, simply do not work
out. Yet it is all too easy to turn them away and throw them out,
when with the proper attitude and help they can well become
proud, affirmative Jews, teaching us who were fortunate to be born
Jews, of the beauties and sublime meanings to be discovered in the
Torah's way of life.
To return to Shavuos once more, 1 believe that this is a funda
mental lesson of the festival of the giving of the Torah. For one of
the reasons that is given for the name zeman matan torateinu and not
leman kabbalat (receiving) torateinu, as one would have thought, is that
while the Torah was only given once, and at Sinai—the receiving
and the embracing of the Torah is something which is to be under
taken in every age, and by every Jew, as if he were coming anew, as
a convert to the Jewish faith.
Let us therefore renew our subscription to that great literary and
religious document, before our subscription runs out. Let us take
Shavuos as the gentle reminder that our dues are long overdue, and
that it is time we renewed our relationship, converted our stubborn
and estranged hearts, to a strengthening of our identities as Jews
and as the descendants of that great convert Abraham our
forefather.
Shavuot 195
T o co n clu d e: W e k n o w th a t th e m e ssia h w h e n h e w ill c o m e , w ill
be a d ir e c t d e sc e n d a n t o f th e h o u s e o f K in g D a v id . B u t w e a lso
k n o w th a t K in g D a v id h im se lf w a s d e sc e n d e d o f a c o n v e r t— R u th
th e M o a b ite. L et u s th e r e fo r e p rep are fo r th a t g r e a t r e d e m p tio n so
lo n g a w a ite d , in th e sp irit o f R u th and D a v id . L et u s, like th e m , be
m o d els o f J ew ish liv in g and lo v in g , w e lc o m in g e v e r y fa ith fu l c o n
v e r t in to o u r m id st, le a r n in g fr o m th e m and sh a r in g to g e th e r , th e
g r e a t re w a r d s o f th e s tu d y and fu lfilm e n t o f o u r T o ra h .
196
Revealing Revelation
‫ ח ג ה ב כ ו ר י ם‬. T h e h o lid a y o f kaholas haiorah h a s b e e n p ecu lia rly

d u b b ed chag habikurim. T h e r e s e e m s to b e an in v e r te d r e la tio n sh ip
b e t w e e n th e sp iritu a l and a g r ic u ltu r a l a sp e c ts o f th e h o lid a y o f
S h a v u o s. Just a s th e fa r m e r d e lig h ts in h is d isc o v e r y o f th e fir st
fr u its o f h is c r u n c h in g lab or, s o th e Isr a e lite s th rilled to th e " r e v e
la tio n o f T orah " th a t c r o w n e d th e v a lia n t e f f o r t s and s tr u g g le s o f
th e ir a n c e sto r s. S h a v u o s is th e clim ax o f s tr o n g in d iv id u a l c o n tr ib u
tio n s o f th e P a tria rch s, A b ra h a m , Isaac an d Jacob and th e ir ch ild ren ,
th e c u lm in a tio n o f th e ir h e r c u le a n o n e - o n - o n e r e la tio n sh ip s w ith
th e cr e a to r , and th e ‫ ב כ ו ר י ם‬, m a tu r a tio n o f a sp iritu a lly su p e r
ch a rg ed p eo p le. R e v e la tio n is th e rew a rd fo r p a tie n t h o p in g , w a it
in g , p ra y in g and b e lie v in g , and th e c a u se c e le b r e fo r th e e c s ta s y o f
S h a v u o s.
A fa m o u s c h a ssid ik reb b e o n c e fa c e tio u s ly in te r p r e te d th e c ita
tio n ‫ א ב י ד ע ך מ נ ו ע ר‬, recited in th e I'filas hageshem to m e a n , " O u r
fa th e r A b ra h a m w h o d isc o v e r e d y o u w h e n y o u , G -d , w e r e still
y o u n g o n ea rth ." H e c h a m p io n e d y o u r s o v e r e ig n ty a n d o m n ip o
te n c e e a r ly in y o u r can d id acy as th e su p r e m e ru le r o f th e u n iv e r se .
L o n g b e fo r e th e b a n d w a g o n b e g a n to roll, p rio r to th e e m e r g e n c e o f
th e J o h n n y -c o m e -la te ly r e lig io n s, e o n s p r e c e d in g th e cla m o r in g fo r
th e fa th e r h o o d o f G -d , o u r p atria rch s rallied th e ir th e n e x is tin g
w o rld p o p u la tio n b e h in d th e o n e and o n ly G -d . T h u s , th e d a y c e le
b ra tin g th e fu ll r e v e la tio n to klal yisroel h a s its r o o ts in hikurim, th e
e a r ly r e c o g n itio n o f a p rim e m o v e r o f th e u n iv e r se .
T o r a h h a s o n c e a g a in g a in ed p o p u la r ity an d h a s a p p recia ted in
v a lu e in m o d e r n A m erica . B u r g e o n in g k o lelim , e v e r -p r e s e n t daf
Shavuot 197
yommes, in te n s iv e s tu d y g r o u p s, m o re sc h o la r ly R ab b is, a n d T o r a h -
in fo r m e d la y m e n a tte s t to th e e n th u s ia s tic kabolas haiorah in re c e n t
y e a r s w o r th y o f c e le b r a tio n o n S h a v u o s. H o w e v e r , as a chug habiku-
rim it falls sh o r t o f its m e a su r e , b e c a u se fo r d eca d es th e T o r a h w a s
c h e a p e n e d b y th e p u r su it o f th e a rts and s c ie n c e s, a d u lte r a te d b y
cra ss m a teria lism and sa p p ed o f its v ita lity b y m isin te r p r e ta tio n o f
its c o n te n ts . It is o n e th in g to rejoice w ith th e T o r a h w h e n it is "in"
and a n o th e r to c h e r ish it w h e n it is "out."
T h e T a lm u d sa y s th a t G -d fo u n d th r e e m'tzeeos, o r tr e a su r e s—
A b ra h a m , Israel and D a v id . H e fo u n d A b r a h a m — ‫ו מ צ א ת א ת ל ב ב ו‬
‫ — נ א מ ן ל פ נ י ך‬h e fo u n d th e h e a r t o f A b ra h a m fa ith fu l. H e fo u n d
Israel — ‫ ל‬- ‫ — כ ע נ ב י ם ב מ ד ב ר מ צ א ת י י ש ר א‬like g r a p e s in th e d e se r t h e
fo u n d th e Isra elites. H e fo u n d D a v id — ‫ — מ צ א ת י א ת ד ו ד ע ב ד י‬I h a v e
fo u n d m y se r v a n t, D a v id . T h e y w e r e p r e c io u s d isc o v e r ie s and
m ira cu lo u s fin d s b e c a u se all th r e e p u t th e ir n a m e s and r e p u ta tio n s
h o p e le s s ly o n th e lin e and w e r e n ea rly lo st to th e w o r ld b y d e fy in g
th e w o r ld in th e ir s tu b b o r n n e s s o f s te a d fa s tly c lin g in g to th eir
u n c o n d itio n a l a c cep ta n ce an d d isse m in a tio n o f a liv in g G -d . T o ra h
w a s bikurim to A b ra h a m , w h o p io n e e r e d a n eth ic a l, m o ra l, ju st, and
m ercifu l G -d to an id o la tr o u s w o rld . T o r a h w a s bikurim to th e
Isra elites w h o stu n n e d th e w a y w a r d w o r ld b y lu s tily s h o u tin g
‫ נ ע ש ה ו נ ש מ ע‬and a c c e p tin g th e y o k e o f th e k in g d o m o f h e a v e n .
T o ra h w a s bikurim to K in g D a v id w h o r o se in th e m id d le o f th e
n ig h t an d stu d ie d T o r a h w h ile h is c o n te m p o r a r ie s g o r g e d th e m
s e lv e s in lu st, d ep ra v ity , an d sin .
T h e s to r y is told o f a ch o sid w h o ca m e to a reb b e c o m p la in in g o f
h is fa ilu re to fin d a fittin g shidduch. " T h e to ra h sa y s th a t A d am lo st
h is rib and s o e te r n a lly m a n m u st se a r c h fo r a m a te. I h a v e sea rch ed
lo n g and hard fo r m y ‫ א ב י ד ה‬and h a v e m e t w ith fr u str a tio n ," h e
la m e n te d . T h e reb b e liste n e d in te n tly and d e c la r e d : ‫די צ ר ה מיי ] ק י נ ד‬
‫ א ז א נ ש ט א ט ל ו י פ ע ן נ א ך א ן א ב י ד ה ז ו כ ס ט ד ו א מ צ י א ה‬. " T h e tr o u b le m y
so n is th a t in ste a d o f r u n n in g a fte r w h a t y o u 'lo st' y o u are lo o k in g
fo r a prize."
Y e s, o n ly th o s e w h o u n d e r sta n d th e ‫ ח ג ה ב כ ו ר י ם‬o f T o r a h and
d eclare t h e m s e lv e s ea r ly to its te a c h in g s, and risk b e in g an ‫א ב י ד ה‬
"lost" to th e w o r ld , are th e real ‫ — מ צ י א ו ת‬p r e c io u s fin d s, and th e
m ain ‫ מ ח ו ת נ י ם‬o f kabolas haiorah.
198
W hai Have You Done Lately?

Alfred S. Cohen
In J e w is h h is t o r y , th e r e a r e t w o m o u n t a in s w h ic h p la y a
m o m e n to u s role: M o u n t S in a i and M o u n t M o r ia h . Each p in n a cle, in
its o w n tim e , p layed a sig n ific a n t p art in th e d e v e lo p m e n t o f th e
J ew ish n a tio n .
M o u n t S in ai, o f c o u r se , is fa m o u s as th e site fo r th e G iv in g o f th e
L a w , a h isto r ic e n c o u n te r w h ic h w e m ark to d a y w ith th e F e stiv a l o f
S h a v u o th . T h a t e n c o u n te r o n M o u n t S in ai r e p r e s e n ts o n e o f th e
g r e a te s t m o m e n ts in all o f J ew ish h is to r y , th e m o m e n t w h e n th e
w o r d o f G -d w a s e v id e n t to th e C h ild r e n o f Israel.
T h e o th e r m o u n ta in is M o u n t M o r ia h , w h ic h is in J eru sa lem , and
w h e r e th e H o ly T e m p le s , b o th th e fir st an d s e c o n d , w e r e e r e c ted .
A ls o , a cco rd in g to th e te a c h in g s o f o u r R ab b is, it is th e sp o t w h e r e
o n th e T h ird Beth Hamikdash w ill a lso stan d .
W h at is th e n a tu r e o f th e s e t w o m o u n ta in s: ‫ שכינה‬HTT ‫מעולם לא‬
‫ מ כו ת ל המערבי של בית המקדש שנאמר ״הנה זה עומד אחר כתלנו״‬.
T h e G em a ra r e la te s th a t th e " H o ly S p irit h a s n e v e r d ep a rted
fro m th e W e ste r n W all." F or c e n tu r ie s , th e W e s te r n W all h a s b e e n
th e fo c u s o f p ra y er and d e v o tio n , fo r all J ew s r ea lized th a t, d e sp ite
th e d e str u c tio n o f th e T e m p le , H o lin e s s still c lin g s t o th o s e r e m
n a n ts. H o w e v e r , M o u n t S in a i, a fte r its m o m e n t o f g lo r y in o u r
h is to r y , h a s lo s t all m e a n in g fo r o u r p e o p le . W e w o u ld b e hard put
to d a y to sa y w it h c e r ta in ty w h ic h o f th e m a n y p e a k s in th e S in a i
d e s e r t is th e tr u e s ite o f th e G iv in g o f th e L aw .
Is it n o t str a n g e th a t o n e m o u n ta in sh o u ld h a v e r e ta in ed s o c e n
tral a p o sitio n in o u r tr a d itio n , w h ile th e o th e r h a s r e ta in e d no
im p o r ta n c e , in th e p h y sic a l se n se ? W h y sh o u ld th is b e so ? A fte r all.
Shavuot 199
was the Giving of the Torah not an event which earned eternal
reverence?
Why do we revere Mount Moriah? Not for the holiness which
was once there, but for the holiness which still enshrines it. Kedusha,
holiness, is not a nostalgic awareness of the past. Kedusha has to be a
quality, a stepping stone to higher and loftier goals. At the tinie the
Torah was given. Mount Sinai became the holiest spot on earth.
But it was only because of the great event which was taking place
there. Afterwards, nothing remained. But Mount Moriah was—
and will continue to be in the future—the place where people will
come to pray and worship the Almighty. That is why it forever
keeps its holy nature.
We can derive an important lesson from this. It is not enough to
be able to point with pride to our sainted grandparents, for we
cannot bask in the glow of their righteousness and devotion to G-d.
I cannot claim to be holy, to be a devout Jew, because my ancestors
were so. "Yichus" is totally irrelevant in that respect, if it ends with
our ancestors. What is essential is that the holy ways of our parents
and grandparents be continued and fortified by ourselves and our
children—that is the true goal which all of us should have.
200
Developing Torah Potential

Martin Rosenfeld
T h e r e are v a r io u s c o m m e n ta r ie s a tte m p tin g to e x p la in w h y th e

T o r a h w a s g iv e n in a w ild e r n e ss. S u r e ly a m o re m a jestic se ttin g
w o u ld h a v e b e e n ap p rop riate fo r a r e lig io u s e v e n t o f su ch m a g n i
tude! O n e r a th er in tr ig u in g e x p la n a tio n is o f t e n cited . T h e w ild e r
n e s s IS an area w ith a g r e a t d eal o f p o te n tia l. T h e p o ssib ilitie s fo r
fu tu r e g r o w th and h a b ita tio n o f t e n sta n d in sta rk c o n tr a st to its
c h a o tic and u n d e v e lo p e d p r e se n t sta te . M u ch can be d o n e to
im p r o v e th is situ a tio n if th e p rop er e n e r g ie s are d irected to th is
ta sk . L ik e w ise , T o r a h r e p r e se n ts to m a n a m ed iu m b y w h ic h h e can
a ctu a lize h is tr u e p o te n tia l and a tta in m oral a c c o m p lish m e n t and
fu lfillm e n t. T h is ta sk , h o w e v e r , in v o lv e s a g r e a t e x p e n d itu r e o f
e n e r g y and d ed ica tio n to th e task.
T o ra h , and its e ffe c t u p o n o u r liv e s, h a s r ig h tly b e e n co m p a red to
w a te r . W a ter p ro v id es n u r tu r e fo r th e ea rth 's v e g e ta tio n . H o w
e v e r , th e r e su lt o f th is p r o c e ss is n o t im m e d ia te ly a p p a ren t. R e su lts
m a y n o t be s e e n u n til m o n th s or y ea rs later. T o r a h , to o , w h e n
stu d ie d d ilig e n tly , can h a v e g r e a t im p act o n o u r liv e s, a lth o u g h th e
r e su lts m a y n o t be o f im m e d ia te o b v io u s n e s s . T h is p r o c e ss h a s n o
" sh o r t cu ts" an d re q u ir e s d e d ic a tio n and p a tien ce.
R e c e n tly , R abbi A le x a n d e r S ch in d ler, a R e fo r m rabbi, fo u n d it
n e c e s s a r y to a d d ress h im s e lf to a p ro b lem th r e a te n in g th e v e r y
fabric o f th e J ew ish c o m m u n ity . In term a rria g e, a ssim ila tio n , and a
lo w J e w ish b irth ra te h a v e crea ted a situ a tio n w h e r e th e r e is r ig h t
fu l c o n c e r n a b o u t th e fu tu r e o f th e A m e r ic a n -J e w ish c o m m u n ity .
C e r ta in ly th is is a p ro b lem c o n fr o n tin g all o f u s, la y m a n or rabbi.
O r th o d o x o r R e fo r m . It is th e " so lu tio n " o f R abbi S c h in d le r th a t w e
w ill tu r n o u r a tte n tio n to.
Shavuot 201
T h e p rop osal o f R abbi S c h in d le r is q u ite sim ple! W e are lo sin g

Jew s th r o u g h th e in s titu tio n o f m arriage, o r m o re c o r r e c tly , in te r
m arriage. W h y n o t tu rn a w e a k n e s s in to a s tr e n g th and u tiliz e su ch
o p p o r tu n itie s as a tim e fo r p e r fo r m in g pro form a c o n v e r s io n s o f
th e n o n -J e w ish m ate! B y d r a w in g u p o n th e n o n -J e w ish c o m m u n ity
w e are in fact able to p resid e o v e r an in c r e a se in th e J ew ish
p o p u lation !
T h is p rop osal is m ark ed by n a iv e te and m isu n d e r sta n d in g . In a
se n se , it is a s e lf-c o n fe s s io n o f th e m oral b an k ru p tcy o f th e R e fo r m
m o v e m e n t. M o re sig n ific a n tly , it is b ased o n a to ta l lack o f u n d e r
sta n d in g as to w h a t T o r a h d em a n d s o f us.
If w e are lo sin g o u r y o u th it is b e c a u se w e h a v e n o t rea ch ed
e n o u g h o f th e m w ith th e a u th e n tic m e ssa g e o f T o ra h . In th e fa ce o f
p e s s im is t ic p r o g n o s t ic a t io n s c o n c e r n in g o u r f u t u r e , w e m u s t
red o u b le o u r e f f o r t s to d isse m in a te T o r a h -tr u e te a c h in g s. O u r g o a l
sh o u ld n o t b e, h o w e v e r , to r e d e fin e " J ew ish n ess" o r lo w e r o u r
sta n d a rd s. If o u r p r e v io u s e f f o r t s h a v e b e e n le ss th a n su c c e ssfu l,
w e m u st g o back to th e " w ild ern ess" and d e v e lo p it. If n e c e ssa r y , w e
m u st g o back to th e sm all to w n , su b u rb ia , c o lle g e ca m p u s, e tc . and
teach T o ra h 's e te r n a l m e ssa g e .
R abbi S ch in d le r , s e e m in g ly , w o u ld p re fe r to r e sig n h im s e lf to th e
ch o re o f lu rin g a d d ition al n o n -c o m m itte d p e r so n s to th e J ew ish
c o m m u n ity . C e r ta in ly , n o o n e can d o u b t th a t ad d in g a n o th e r "h alf-
baked" in d iv id u a l to th e m e m b e r sh ip r o le s o f th e A m e r ic a n te m p le s
IS a g o o d deal e a sie r th a n d e v e lo p in g th e p o te n tia l o f th e Jew ish
so u ls o v e r w h o m o u r r e sp o n sib ility e x te n d s . H o w e v e r , su c h is n o t
o u r p h ilo so p h y . W e m u st tak e th e p o te n tia l— th e pintele Yid— and
n u r tu r e it. T h is ta sk in v o lv e s p a tie n c e and d ed ica tio n .
W e h a v e tw o availab le o p tio n s . W e can in tr o d u c e o th e r n e w so u ls
to th e c h a o s o f th e w ild e r n e s s o f ig n o r a n c e and a ssim ila tio n . T h is is
Rabbi S ch in d ler's ap p roach . O r w e can tak e w h a t w e h a v e — th e
w ild e r n e ss o f th e J ew ish c o m m u n ity — and d ed ica ted ly n u r tu r e it
and h elp it reach its fu ll p o te n tia l. T h is is p o ssib le o n ly b y a r e n e w e d
d ed ica tio n to T o r a h and w h a t it r e p r e se n ts.
203
OCCASIONALS
The Responsibility For Leadership

Milton H. Polin
The Commencement Address

Semikhah Convocation
Hebrew Theological College
Skokie, Illinois
October 26, 1980
W . W illard W irtz, th e S e c r e ta r y o f L abor in P r e sid e n t L y n d o n

J o h n so n 's C a b in e t, w a s o n c e in v ite d to d e liv e r th e c o m m e n c e m e n t
a d d ress a t a m ajor u n iv e r sity . H e o ffe r e d a classical d e fin itio n o f a
c o m m e n c e m e n t s p e a k e r . " C o m m e n c e m e n t s p e a k e r s ," h e sa id ,
" h ave a g o o d d ea l in c o m m o n w ith g r a n d fa th e r clo ck s. S ta n d in g
u su a lly six f e e t tall, typ ically p o n d e r o u s in c o n str u c tio n , m o r e trad i
tio n a l th a n fu n c tio n a l, th e ir d istin c tio n is la r g e ly th e ir n o is y c o m
m u n ic a tio n o f e s s e n tia lly c o m m o n p la c e in fo rm a tio n ."
A s y o u ca n se e , I am n o t six fe e t tall. N o r , a s I s e e it, is th e r e m u ch
p u rp o se in th e " n o isy c o m m u n ic a tio n o f e s s e n tia lly c o m m o n p la c e
in fo r m a tio n ." I p r o p o se , th e r e fo r e , to sh a re w ith y o u th is a fte r n o o n
so m e r e fle c tio n s o n semikhah and th e rab b in ate t w e n t y - s ix y ea rs
a fte r I sa t w h e r e th e s e y o u n g rabbis n o w sit.
T h e m o s t cy n ica l v ie w o f semikhah as w e ll as th e m o s t ideal are
b o th fo u n d in th e T a lm u d . T h e cy n ica l v ie w is in N ed a rim 62a:
"One should not say I will read Scripture that I may be called a
Sage; I will study Mishnah that I might be called Rabbi; I shall teach
to be an Elder and sit in the assembly [of elders]; rather learn out of
love, and honor will come in the end." There are some students
whose only goal in studying is to acquire a title—Sage, Rabbi,
Elder—and only a title. What a cynical approach to semikhah that is!
However, the Talmud also contains the most ideal view of semik-
hah, and it is this view that is the foundation of the rabbinate
throughout our history. In Sanhedrin 5a we find a precise defini
tion of a rabbi. A rabbi is one who has "learned traditions, is able to
reason them out, and has obtained authorization." To "learn tradi
tions" means to study with scholars and become imbued with their
teachings and inspired by their lives. To "reason" means to become
erudite enough to apply one's learning to new situations and find
new insights in the words of the Torah. To "obtain authorization"
means to receive permission from one's teachers to rule on matters
of Jewish law. This sugyah is, in fact, the source for the traditional
form of the semikhah: yoreh—the authority to rule on matters of
ritual law—and yadin—the authority to decide monetary cases.
Semikhah is not a title. Neither does it automatically confer honor.
Semikhah is a sacred responsibility. Unfortunately, there are yeshi-
vot that grant so-called rabbinic ordination in the form of rav yitk're
or v'yikare rav h'yisrael or rav u-manhig. These forms are not the tradi
tional semikhah. At best they are instructions to the shammash of the
synagogue how to call the holder of this title to the Torah. But let
him apply for membership in the Rabbinical Council of America; he
would be promptly rejected because he lacks the authorization that
must be an integral part of the traditional scmiUia/i. These spurious
titles may satisfy one's desire for personal honor, but they do not
fulfill the community's need for responsible leadership.
The student who aspires to the title but does not intend to lead,
the "rabbi" who is quick to express an opinion but slow to accept
responsibility for organized Jewish life, are well advised in the
words of the Talmud to "learn out of love." Mind you, studying
Torah "for its own sake" rather than making it "an axe to dig with"
is considered the highest commitment to Torah learning. Yet, it is
apparently possible to study Torah "for its own sake" and still not
reach the level of "learning out of love." Conversely, it is possible to
Occasional! 205
"practice the rabbinate" and yet "learn out of love." In fact, it is only
the one who accepts the responsibilities for organized Jewish life,
who is willing to lead, who truly "learns out of love." True love,
whether in marriage or in learning Torah, expresses itself in a
willingness to assume responsibility, in the case of learning Torah,
a readiness for leadership in Jewish life.
I am therefore delighted to learn that most of the young men
receiving semikhah and young women receiving their degrees and
teacher's certificates this afternoon have accepted positions within
the framework of organized Jewish life. It has always been the
tradition of our yeshivah to prepare young men and young women
for this kind of responsibility. That is why we rejoice so today.
But what are responsibilities? What does it mean to learn of love?
What is implied in the traditional form of semikah, yoreh and yadin?
My sainted father-in-law Harav Nahum Sachs of blessed
memory, who served as a Rosh Yeshivah at the Hebrew Theologi
cal College for more than 42 years, used to say: "You have to learn
more!" Of course we have to learn more. Rabbis have to learn
more; all Jews have to learn more. Every Jew should know Bible and
Talmud, Jewish history and philosophy, our liturgy, even Jewish art
and Jewish music. One should never know enough to feel satisfied;
he should always be curious; he should ever want to know more. In
the context of the rabbinate, however, Torah learning means pri
marily halakhah. After all, a rabbi is not merely a Jewish scholar but
an authority on Jewish law.
Not only must a rabbi continue to study halakhah, but he must
introduce his congregants, his students to the intellectual and spir
itual stimulation of the Talniud. Studying Talmud sensitizes one to
the questions of Jewish law and convinces him of authority and
authenticity of the answers. This lesson—how important it is for all
Jews to study Talmud—is one I learned from a member of my
congregation in St. Louis. One day a young mother came to tell me
she was withdrawing her children from our Talmud Torah.
Instead, she wanted to enroll them in the Day School where they
would study Talmud. "My sons will never be able to make up later
what they miss now in their Jewish education. That education must
include Talmud. Unless my boys know the Talmud, I fear they will
not remain good Jews." What a remarkable insight into our Tradi-
tion, which is based upon both the Written and Oral Torahs. A
rabbi has to teach his congregation Talmud because Talmud is the
basis of halakhah.
Rabbis deal in halakhah, but the specific halakhk problems change. I
well remember the first sh'aylah I was asked when I was a young
rabbi in Cheyenne, Wyoming. A woman brought me a package
containing a chicken. She pointed to the broken wing and asked, "Is
it kosher, rabbi?" That was an easy question, and how I long for the
easy questions. Rabbis don't get questions about chickens anymore.
Generally they are answered by the Rav Hamakhshir at the poultry
plant long before they ever get to the kosher butcher, let alone to
the Jewish home. Today rabbis get difficult questions, problems of
Jewish family law. The breakdown of the Jewish family is so wide
spread that problems of conversion, divorce, family lineage and the
like are the daily fare of rabbis. These are the real issues of Jewish
life as they affect the majority of our congregants.
A rabbi must face all halakhk questions, but he need not have
answers for them all. Rabbis need, for example, to avoid the fads.
Some years ago when heart transplants were in the news, people
were asking whether Jewish law permitted such operations. A great
question to be sure, but 1 was not happy with it. The ones who
asked it didn't need heart transplants, thank G‫־‬d. Why is it, though,
that people ask about great issues but not about how to live their
own lives? How many people are really affected by the halakhah on
heart transplants? A rabbi should encourage curiosity and learning,
but he needs to direct attention to those matters that concern peo-
pie directly in their daily lives.
And when the questions are silly, as frequently they are, a rabbi
needs to treat them seriously. That will encourage future ques
tions, and the next ones may or may not be so silly; the one after
that may indeed be serious. Surely you remember the story of the
students who tried to anger the ever-patient Hillel one Friday after
noon. They asked him all sorts of silly questions. But how did Hillel
respond? He began each answer with a comment: "You have asked
a great question!" We need to encourage even silly questions so that
we will have the opportunity to answer serious ones.
Thus the problems change; they become more difficult; but rab
bis need not make Jewish living still more difficult. Rabbis need to
realize that stringency is not the only halakhah and often it is not the
halakhah at all. If, as the Yiddish saying goes, "When one asks, it is
O ccasiom h 207
Ireif," then why bother to ask? And why bother to answer? Such an
attitude is not authentic; it could have never generated some
300,000 responsa that are part of our halakhic literature.
A sid e fr o m th e ru le, " T h e m o re le n ie n t v ie w is p refera b le," ru lin g
e x c lu siv e ly or a lm o st e x c lu s iv e ly I'humra u ltim a te ly d e str o y s th e
halakhah. In o u r sy n a g o g u e 's T a lm u d cla ss w e are c u r r e n tly stu d y
in g K e tu b o t. R e c e n tly w e lea rn ed th e sugyah w h e r e in it is related
th a t "R abban Y o h a n a n b en Z akkai d ecreed th a t n o c o u r t sh a ll be
c o n v e n e d fo r th is m a tte r b e c a u se th e p r ie sts w ill o b e y y o u if th e
ru lin g is strict b u t n o t if th e ru lin g is le n ie n t." B e c a u se th e kohanim
w o u ld n o t accep t th e p o ssib ility o f b o th strict an d le n ie n t in te r p r e
ta tio n s o f law , th e w h o le halakhic p r o c e ss ca m e to a h a lt. A b o v e all
e lse , w e h a v e th e r e sp o n sib ility to p r o te c t th e halakhah, to s tr e n g th
e n th e c o m m itm e n t to th e halakhah, an d to ad v a n ce th e halakhic
p ro cess.
I e n v y an d sa lu te th e y o u n g p eo p le w h o are b e in g g ra d u a ted
tod ay. I e n v y th e ir e n th u s ia s m , an d I sa lu te th e ir d ed ica tio n . T h e y
w ill, G -d w illin g , build J ew ish life.
I d o n 't k n o w h o w m a n y o f th e m , if a n y , still had th e p riv ile g e o f
stu d y in g w ith H a g a o n H arav C h a im D a v id R e g e n sb e r g o f b le sse d
m e m o r y . H a ra v R e g e n sb e r g w a s m y R o sh Y e sh iv a h ; h e m o re th a n
a n y o n e e ls e f o r g e d th e s ta n d a r d s o f T o r a h le a r n in g o f o u r
y e sh iv a h . H e w a s a w o n d e r fu l te a c h e r , and h e had a w a y o f e n c o u r
a g in g h is stu d e n ts . H e u se d to sa y , "Y ou can d o it!" T h a t is th e
ch a lle n g e h e w o u ld h a v e g iv e n th e s e y o u n g rabbis: "Y ou ca n d o it!"
Indeed w e ca n . W e can accep t th e r e sp o n sib ility to lead a n d build
Jew ish life!
208
A Father's Tribute To His Son

A Eulogy
Louis M. Tuchman
A lth o u g h it is d iffic u lt to sp ea k at th is tragic m o m e n t in m y life , I

fin d it is s o m e th in g I m u s t d o. I sp o k e at e v e r y e v e n t in A sh e r 's life.
A n d , b e c a u se tra d itio n te a c h e s th a t th e w o r d s o f tr ib u te e u lo g iz in g
a n in d ivid u al are th e v e r y la st h e h e a r s, I fe e l th a t m y v o ic e m u s t be
a m o n g s t th e m .
In Pirkei Aval w e le a r n : ‫ ה ל ו מ ד ד ב ר א ח ד מ ח ב ח צ ר י ך ל נ ה ת ב י כ ב י ד‬.
T o p arap h rase a s ta te m e n t o f o u r sages: I h a v e le a r n e d m a n y th in g s
fro m m a n y p e o p le , ‫ ו מ ב נ י י ו ת ר מ כ ל ם‬, b u t m o s t o f all h a v e I lea rn ed
fr o m m y so n .
F rom A sh e r , I lea rn ed th a t ‫ א מ ו נ ה‬fa ith , can rea ch n e w and
in cred ib le h e ig h ts . H e c o m p le te ly r e sig n e d h is w ill to th e w ill o f
A lm ig h ty G ‫־‬d . ‫ ו י ה י י דיו א מ ו נ ה ע ד ב א ה ש מ ש‬. D e s p ite th e fa ct th a t
h is o w n s u n w a s s e ttin g , h e w a s filled w ith a d e e p and ab id in g fa ith .
W h e n d isc u ssin g h is d e b ilita tin g illn e ss w ith h is m o th e r and
fa th e r o n e d ay, h e told u s th a t h e w a s ask ed w h e t h e r h e w a s
a n g e r e d at th e idea th a t h e w a s th e o n e to b e str ic k e n . H is rep ly
w a s, " A t w h o m sh a ll I be a n gry? S h a ll I b e a n g r y w ith G -d? C e r
ta in ly n o t. T h is is H is w ill a n d H is d ecree." H e , th u s , had n o fea r o f
d e a th . D e a th h a s n o te r r o r fo r o n e w h o h a s liv ed w e ll.
A y e , b u t I w a s a n g r y . N o t at G -d , b u t at m y s e lf and at m y
te a c h e r s fo r n o t g iv in g m e th e r ig h t w o r d s w ith w h ic h to a n sw e r
th a t im p o r ta n t q u e s tio n , "W hy?"
A n o th e r th in g I lea rn ed fro m A sh e r is th a t th e r e is a n e w d im e n
sio n to th e c o n c e p t o f ‫ כ י ב ו ד‬an d ‫ י ר א ה‬in r e la tio n to o n e 's p a ren ts.
Occasionals 209
He honored and respected his parents. He counselled with them
and consulted them at every occasion. But, that which troubled and
upset him, especially this past year, and that concern which he
expressed time and again, was another aspect of ‫י ר א ה‬. It was his
fear, his concern that because of his illness, he was causing us, his
parents, unnecessary pain and suffering.
What further did Asher teach us? He taught that affliction does
not sap one's strength. Rather, it becomes a challenge for good, for
renewed strength, courage and fortitude.
1 also found meaning in the statement of the Psalmist ‫ימי שנותינו‬
‫" בהם שבעים שנה‬The days of our years in them are seventy years."
The chronological years are not the most important. Rather, it is
what one does with the days of one's life that counts the most.
Asher, during his lifetime, accomplished that which is usually
accomplished by one twice his age.
Physically, according to the physician, his body suffered the
debility of an older person. The doctors were amazed that this
affliction struck such a young man. Perhaps, physically, he reached
the age of 70. In the field of accomplishment, he was far beyond his
years. Both here, in Monsey, and in Brooklyn, he showed his strong
love and attachment to his shut. Because of his involvement and
commitment, he was honored at a Testimonial Dinner several years
ago in Brooklyn, at his synagogue. Here, he immediately became
the Treasurer of the synagogue and devoted many hours to its
growth and its development.
He was concerned with the education of his children and sought
out the finest Yeshiva for them, regardless of costs. This, for a
young man just starting out in the profession of his choice. Chari
tableness was part of his make-up, and he set an example for his
many friends in the community.
Finally, he was a good friend to all. He was ‫מקבל א ת כל ה אד ם‬
‫ ב ס ב ר פנים יפות‬. All people were accepted and respected by him.
Based upon what we have learned of Asher's life, and based upon
his example, we can truly say ‫ רח מנא לטוב עביר‬T ‫" כל מ ה דעב‬What
ever G-d has done, he has done for good." Thus, we can repeat with
utmost conviction those important words from scripture,‫ה׳ נתן וה׳‬
‫" לקח יהי שם ה' מבורך‬The Lord has given and the Lord has taken.
Blessed be the Name of the Lord."
Yes, dear friends, Asher lived with dignity. Those of you who
knew him well, saw that he suffered with dignity. And, those of us
w h o w e r e w ith h im a t th e la st m o m e n t, w itn e s s e d th e fa ct th a t h e
d ied w ith d ig n ity .
H e h a s n o w jo in ed th e im m o r ta ls. A s h is life w a s a b le ssin g , so,
to o , ‫ י ה י ז כ ר ו ב ר ו ך‬. M a y h is m e m o r y b e fo r a b le ssin g fo r ea ch o n e o f
u s, th a t w e , to o , as w e e m u la te h is e x a m p le and h is d e e d s m a y so m e
d ay a c h ie v e im m o r ta lity fo r o u r s e lv e s as w ell.
O n th e w a ll in A sh e r 's h o m e , th e r e h a n g s a lith o g r a p h w ith th e
p r a y e r , ‫ ו ה ל ך ל ש מ ר ך כ כ ל ר ר ב י ך‬y ‫ ״ כי מ ל א כ י ו י‬For H e w ill g iv e H is
a n g e ls ch a r g e o v e r y o u , to gu ard y o u in all y o u r w a y s." T h is, th e n ,
sh a ll b e o u r p ra y er fo r A s h e r t o d a y . ‫ת ה א נ פ ש ו צ ר ו ר ה ב צ ר ו ר ה ח י י ם‬
" M ay h is so u l b e b o u n d u p in th e b o n d s o f e te r n a l life." ‫ו י נו ח ע ל‬
‫" מ ש כ ב ו ב ש ל ו ם‬A n d m a y h is r e p o se be peace." A m e n .
Occasionals 211
A Leader M usi Have Patience

A Eulogy
Paul L. Halt
S o m e th ir ty d a y s a g o , I sp o k e fro m th is p u lp it a b o u t H arry
B o len sk y , m y frien d . T o d a y , m y fe w w o r d s o f m em o r ia l trib u te
c e n te r e s s e n tia lly o n H a rry B o le n sk y , R abbi, T e a c h e r and P a sto r.
For a lm o st tw e n t y - f iv e y e a r s. R abbi B o le n sk y g raced th is p u lp it.
H is s e r m o n s w e r e s u ffu s e d w ith ‫ ד ב ר י ת ו ר ה‬, T o r a h t h o u g h ts and
th e te a c h in g s o f th e J ew ish sa g e s. I d o n o t p r e su m e to p o s s e s s h is
elo q u e n c e o f sp e e c h o r brillian ce o f m ind; y e t, it is ap p ro p ria te th a t
in m e m o r ia liz in g h im , w o r d s o f T o r a h b e sp o k en .
Each m o r n in g w e read th e Shira, th e s o n g th e Isra elites sa n g at
th e R ed S ea a fte r th e y w e r e r escu ed fro m th e ir E g y p tia n e n e m y .
T h ere is a p h ra se w h ic h reads: ‫ נ ה ל ת ב ע ז ך א ל נ ר ה ק ד ש ך‬. In sin g in g
to G -d , th e Isr a e lite s declared: "In y o u r s tr e n g th y o u g u id ed y o u r
people to y o u r h o ly ab od e." T h e g r e a t c o m m e n ta to r , R a sh i, a sso -
d a te s th e w o r d ‫ — נ ה ל ת‬y o u g u id e d — w ith th e H e b r e w w o r d ‫ מ נ ה ל‬, a
leader, and a lso c ite s th e A ram aic u n d e r sta n d in g o f th e w o rd as
‫ — נ ו ש א‬to ca rry o r s h o u ld e r and ‫ — ס ו ב ל‬to b e p a tie n t. H e n c e , Isra el
ites p ro cla im ed , "B y y o u r s tr e n g th , y o u patiently carried y o u r p eo p le
to y o u r h o ly ab od e."
I sh o u ld like to s u g g e s t th a t w e h a v e h e r e tw o b asic e x c e lle n c e s
that g r e a t lea d ers m u s t p o sse ss: R e sp o n sib ility and p a tien ce.
Rabbi B o le n sk y w a s a ‫ מ נ ה ל‬, a lea d er w h o w a s a ‫ נ ו ש א‬. H e s h o u l
dered rabbinic r e sp o n sib ilitie s w ith d ilig e n c e and skill. A s a R abbi,
h e k e e n ly fe lt th e a w e s o m e r e sp o n sib ility to w a r d s h is c o n g r e g a n ts
ind ivid u ally and to w a r d th e J ew ish c o m m u n ity c o lle c tiv e ly . H e
b e lie v e d th a t th e sp iritu al le v e ls a c h ie v e d b y a c o m m u n ity are
d e te r m in e d , in la rg e m e a su r e , b y its sp iritu a l lea d er. S u c c e ss or
fa ilu re o f a c o n g r e g a tio n 's r e lig io u s life lies in th e h a n d s o f its
R abbi. M id c h e ste r J ew ish C e n te r g r e w in to a d istin g u ish e d in s titu
tio n o f r e lig io n , c u ltu r e and e d u c a tio n u n d e r R abbi B o len sk y 's
tu te la g e . It h a s in fo r m e d th e m in d and in sp ired th e h e a r ts o f m en ,
w o m e n and ch ild ren ; fo r w h e r e th e r e is an in sp irin g lea d er, th e r e is
an in sp ired c o n g r e g a tio n . R abbi B o le n sk y w a s th a t spark w h ic h
ig n ite d th e fla m e o f J ew ish c o m m itm e n t in th e h e a r ts and m in d s o f
all to w h o m h e m in iste r e d .
R abbi B o le n sk y sh o u ld e r e d c o n g r e g a tio n a l r e sp o n sib ility in a
v e r y p e r so n a l w a y . A s w e lo o k a b o u t th e b e a u tifu l in te r io r o f th is
sy n a g o g u e w e o b se r v e th e a rtistic r e p r e s e n ta tio n s o f biblical and
J ew ish th e m e s in th e sta in e d -g la ss w in d o w s . In th e m y o u w ill find
th e a e sth e tic p e r c e p tio n s o f R abbi B o le n sk y . T r u e , th e y r e p r e se n t
th e w o r k o f th e a r tist w h o p rod u ced th e m , b u t th e y a lso r e fle c t th e
in te n s e g r o p in g , th e c r e a tiv e p e r c e p tio n , th e fe r tile im a g in a tio n of
R abbi B o le n sk y w h o sh a red h is a e s th e tic in s ig h ts w ith th e a rtist.
W h y? B e c a u se R abbi B o le n sk y b e lie v e d th a t as a R abbi h e w a s
r e sp o n sib le fo r th e a e sth e tic q u a litie s o f h is s y n a g o g u e n o le ss th an
fo r its r e lig io u s ch a ra cter. H e w a s a ‫ נ ו ש א‬. H e b o re th e re sp o n sib ili
tie s o f h is m in istr y c o n s c ie n tio u s ly , sk illfu lly and w ith d ig n ity .
H e fe lt r e sp o n sib le fo r e a ch in d iv id u a l m e m b er. H e w a s a true
fr ie n d to h is c o n g r e g a n ts , as w e ll as th e ir R abbi. T h e ir jo y s w e r e his
joys; th e ir so r r o w s w e r e a lso b o rn e b y h im . In o u r c o n v e r s a tio n s he
w o u ld re la te h o w c r u sh e d h e fe lt b e c a u se o f a tr a g e d y th a t had
o v e r ta k e n a m e m b e r o r fa m ily o f th e M id c h e ste r J ew ish C e n te r . H e
w a s at tim e s fr u str a te d b e c a u se h e fe lt th a t h e co u ld n o t d o e n o u g h
fo r a so r r o w in g fa m ily . H e w a s a w a r m and g e n tle and ca rin g p er
so n , w h o at tim e s o v e r e x te n d e d h im se lf in ca rry in g th e co n cern s
and b u r d e n s o f o th e r s . H e w a s a ‫ נ י ש א‬w h o sh o u ld e r e d th e p ro b lem s
o f in d iv id u a ls as w e ll as c o m m u n ity r e sp o n sib ilitie s.
B u t if h e w a s a ‫ נ ו ש א‬, h e w a s a lso a ‫ ס ו ב ל‬, a p a tie n t m a n . O n e o f
th e m o s t p o p u la r w o r d s in Israel is ‫ — ס ב ל נ ו ת‬p a tien ce. A ‫ מ נ ה ל‬, a
lea d er m u s t h a v e p a tie n c e . R abbi B o le n sk y e x e m p lifie d th e v ir tu e o f
p a tie n c e in a su p e r io r w a y . T h e r e w e r e tim e s w h e n h e w o u ld have
b e e n ju stifie d in lo sin g p a tie n c e and in b e in g a n n o y e d w ith a friend,
a c o n g r e g a n t, an a c q u a in ta n c e . B u t h e did n o t. H e m a n ife ste d
u n d e r sta n d in g in p lace o f a n g e r . H e su b m e r g e d h is o w n h u r t, lest
Occasionals 213
h e u n w ittin g ly o ffe n d a n o th e r . H e w a s p a tie n t r a th e r th a n p e tu la n t
w ith th e fla w s an d fo ib le s o f o th e r s.
A b o u t te n y e a r s a g o w e s p e n t s o m e tim e to g e th e r in Israel. S o m e
lo st p a tie n c e w ith th e in c e ssa n t b e g g in g o f th e p oor. A m an
ap p roached o u r g r o u p tw ic e w ith in a sh o r t in terv a l. H e w a s r e
se n te d b y th e g r o u p . T h e y b eca m e im p a tie n t, a n n o y e d an d tu r n e d
aw ay; b u t R abbi B o le n sk y , u n o s te n ta tio u s ly , an d w ith a n a ttitu d e
o f co m p a ssio n , g a v e th e m an a se c o n d h a n d o u t, acco m p a n ied b y a
w o r d o f h o p e . T h o u g h tr ite , it is s o tr u e . R abbi B o le n sk y h ad th e
p a tien ce, as w e ll as th e h ea rt, o f a sa in t.
H e e x e r c ise d th e sa m e d e g r e e o f p a tie n c e an d u n d e r sta n d in g a s a
h u sb a n d , fa th e r an d so n . H is lo v e an d d e v o tio n fo r fa m ily is b ey o n d
d escrip tio n . H is b e lo v e d w ife , C a ro l, h is p recio u s ch ild ren an d dear
fa th e r m o u r n h im s o g r ie v o u s ly b eca u se o f all th a t h e w a s and
m e a n t to th em ; y e t, th e y w o u ld n o t h a v e w a n te d h im to be a n y
th in g le ss th a n h e w a s.
A s a ‫ מ נ ה ל‬, a lead er, h is m in istr y w a s a so n g to G o d a n d to h is
fe llo w m an . T h o u g h th e ‫ — ש י ר ה‬h is s o n g — h as e n d e d , th e m e lo d y
lin g ers o n in th e h e a r ts an d m in d s o f all w h o w e r e to u c h e d and
en rich ed b y th is w o n d e r fu l h u m a n b e in g an d o u ts ta n d in g lea d er
and Rabbi.
‫ — נ ה ל ה ב ע ז ך‬H is e n lig h te n e d an d g e n tle y e t firm le a d e r sh ip led
h is p eo p le ‫ אל גוה קדשך‬, to th e h o u s e o f G o d an d all th a t it rep re
se n ts in J e w ish l i f e . ‫ י ה י ז כ ר ו ב ר ו ך‬. H is m e m o r y , e v e n a s h is life , w ill
be fo r a b le ssin g .
Note: ] am indebted to Rabbi Bernard Berzon for calling my attention to the commentaries
which form the text of this memorial tribute. ■
215
‫ספר בראשית‬
Henry Hoschander
‫בראשית‬
Choose Life
,‫ושבח אני את המתים אשר כבר מתו מן החיים אשר המה חיים עדעה‬
‫וטוב משניהם את אשר עדינה לא היה‬
The question of whether it were better not to have seen the light
of day, argued so extensively in the schools of Hillel and Shammai,
is no longer an issue of contention. The problem is rather that of
the weightlifter who, after holding the Torah way up high, turns to
the shamash and asks: "Now what do I do with it?" Willy nilly, we
are. Now, how ought we live to make it worthwhile?
Chazal offer numerous prescriptions. One suggestion in particu
lar, couched in esoteric phraseology, deserves expatiation; ‫אל ת הי‬
‫ מנ עו בניכם מן ה הגיון והו שיבום בץ בירכי‬,‫ברכת הדיוט קל בעיניך‬
‫ ת ל מי די חכמים‬.
AI ithi birchat hedyot kal b'einecho—one can understand a blessing of a
sage, saint and scholar. But that of the "common man," what con
ceivable merit has he? A plausible answer lies in a Midrash on the
machtzit hashekel. Moshe was confused and G-d enlightened him with
a visage of a maibeia shel eish. Obviously, Moshe knew what a half
shekel looks like. It was the spirit which eluded him. "The machtzii
suggests equality of man. But, are all men truly equal? Can their
benefit and contributions to society be logically equated?" The
implicit divine response is: rachmonoh Ubo hoi—in G-d's eyes men are
judged not by accomplishment but by dedication and devotion. In
this realm, all men can indeed be equal. A wit once remarked that all
men are equal but that some are more equal than others. Most of
society concurs with this estimate. Judaism eschews it. The birchas
hedyol does not refer to a verbal blessing. It speaks of the efforts and
contribution made by every honest and sincere human being. This
brocho is more precious to G-d than all the headline contributions
made together.
Minu bnekhem mm hahegyon—Rashi offers two distinct definitions:
(a) childish prattle and (b) profound thought. What crime is there in
profound thought? The solution is evident in the contemporaneous
preoccupation with mysticism and exotic religions. The reason is
apparent. Even immersion in Jewish mysticism calls for little or no
practical commitment or personal sacrifice. In essence, this caution
reiterates a daily prayer: lilmod ul'lamed lishmor v'laasos. The basics,
practical Halocho and its implementation, must constitute the foun
dation stone of any further intellectual pursuit. Mysticism alone is
akin to a limb severed from the body, of some value to the medical
researcher, but in effect, lifeless and worthless. The famous debate
between John Dewey and Aldous Huxley brilliantly summarizes
this assertion. Dewey queried Huxley the agnostic, "Is there a
G-d?" Huxley responded: "1 do not know." Dewey then inquired:
"Tell me, how do you live, as if there is or isn't a G-d?" The typical
Talmtd Chacham is a religious activist, not one calcified in the classic
sculpture of a man, chin in hand absorbed in thought.
Hoshivum betn birket talmidet chachomim—the emphasis is on expo
sure, not teaching. While textbooks may describe the mechanics of
faith, they cannot inculcate faith. Similarly, a teacher may have
unquestioned expertise in pedagogy, methodology and fluency of
tongue but unless he is personally committed and obviously enthu
siastic he cannot possibly transmit either the beauty or the trans
cendental value of emunah. Thus, Chazal suggest that the highest
and most effective form of teaching is simple exposure to Talmidet
Chachomim whose very life exudes an aura of G-dliness. A pithy
Chasidic anecdote capsulizes this verity. A Chasid once approached
a friend and asked: "Did you hear the Rebbe's Shalosh Seudos Drosho?"
"No," answered the other, "but 1 did see the Rebbe put on his
shoes."
Sefer Bereshit 217
‫נח‬
Acknowledge H im in All Thy Ways
‫ויעש נח ככל אשר צוה אותו אלוקים כן עשה )מ״ח כן עשה— זו‬
.‫עשיית תכה‬
The Midrashic addendum seems ludicrous. If Noach does "what
ever bid by G‫־‬d," why single out the ark for special applause? Rav
Shimon Hacohen of blessed memory offers an enlightening solu
tion. There are essentially two types of mitzvot. In the first, the
doer derives an immediate reward. For example, shmiral shabbai, sim-
chat hachag, seudai mitzvah, etc. The personal pleasure inheres in the
act. In the second category of mitzvot, there lies no intrinsic plea
sure or joy. There is simply the inner contentment in the knowl
edge that we are melzuvim v’osim, an elitist group favored by G-d. A
prime illustration is kashruf.
Which of the two classifications ranks higher on the spiritual
totem pole? Neither, suggests Rav Shimon. The true character of
man is determined not by performance per se but by his ability to
trim it of its "pleasure principle" and focus rather upon its "G-d
intoxication" component. To put it in simple terms, it is one thing
to partake of a seudai mitzvah and enjoy the repast; it is quite another
to convert the pleasure of "eating" into an "incidental" to the per
formance of a mitzvah. This thought is implicit in the Rabbinic
dictum ‫ מ צו ת ל או לי הנו ת נ תנו‬.
Whilst Noach built the ark, he knew that it would serve as refuge
and salvation for him and his family. Yet, it was not a machshovoh for
personal safety which spurred him on. He built because G-d com
manded. He succeeded in separating his welfare from the purely
objective "heeding the word of G-d."
The lesson is obvious. There is joy in mitzvos. We are even com
manded; ivdu es hashem b’simcha. . . . v’somachlo lifnei hashem elokecho. By
ail means, derive pleasure from a mitzvah but the bottom line in all
acts must be h'chol derochecho doeihu.
‫וירא‬
Persons A nd Causes
Who is the greater machms orach, Avrohom or Lot? Avrohom

offers the traditional food and lodging to the three strangers who
chance upon his home. Lot's offer eclipses his. In addition to food
and lodging he is ready to surrender his daughters' virtue in order
to protect the sexual purity of guests who had taken refuge
beneath his roof. Why is Avrohom applauded? An interesting
answer lies in what each saw at first glance. Avrohom saw shlosho
anoshim, simple nomads who could not reciprocate the kindness
shown. Lot saw shnei malochtm, two angels, in whom he registered
countless self-centered opportunities. Even his "generous" offer
was gratuitous. He knew the angels would never permit his daugh
ters to be seized and abused. Avrohom's transcendence in the arena
of gemilus chasodim stands firm.
However, there is one additional aspect to the hospitality which
meforshim have largely overlooked. Concerning Lot, the Torah
declares: ‫ וי ע ש ל ה ם מ ש ת ה וי א כ לו‬. As for Avrohom, we are
informed: ‫ ויתן אל הנער וימהר לע שות‬. . . .‫ אברהם‬p ‫ואל הבקר‬
‫ או תן‬. Again, Lot appears to excel. Avrohom, it would seem, pre
ferred to keep his hands clean. A one-line Midrash resolves our
dilemma: ‫ א ל הנער— ז ה י ש מע אל לחנכו ב מ צו ת‬.
Lot's hospitality was measured in terms of personal gain. Conse
quently, the less people involved, the less with whom to share the
limelight, the greater his personal reward. Contemporary society is
filled with Lots. Their interest in, and involvement with, issues and
causes may stem from a pursuit after kovod or a desire to establish
good business contacts. It is certainly not because of an inherent
desire to do good. These Lots generally run a one-man or one-
woman show. They very much prefer others to remain aloof lest
Sefer Bereshit 219
the "credit" be shared amongst many. The problem arises when for
whatever the reason they become incapacitated and are unable to
function. There is no one to pick up the pieces. The cause dies with
its elitist proponent.
Avrohom taught and lived the exact opposite. His concern was
not himself but the cause. G-d's blessing alludes to this; ‫כי ידעתיו‬
‫ל מען אשר יצוה א ת בניו ו א ת ביתו אחריו ושמרו דרך הד׳ לע שו ת צדקה‬
‫) ו מ ש פ ט )וירא י״ח־י״ט‬. Avrohom was convinced that the greater the
involvement the stronger the cause and the more certain its con
tinuation beyond the lifespan of its most ardent protagonists.
Substantial and substantive contacts with intelligent young men
and women from "involved" homes who have rejected community
work must lead to the conclusion that they are far more insightful
than we are ready to credit them. By and large they are not turned
off by sincere altruism. They are, rather, repelled by mothers and
fathers who have chosen Lot and not Avrohom for their idol of emu
lation. When Moshe died, his death-site was deliberately hidden in
order to teach us that Toras Moshe and not Hoish Moshe is of prime
and principal import. The sooner we, both lay and Rabbinic leader
ship, learn that "we are not important; the synagogue we repre
sent, is. We are not important; Eretz Yisroel and its spiritual fallout,
is. We are not important; the Yeshivos we identify with, are," the
sooner our young will appreciate both us and the causes we cherish.
Only after there is a vayaaminu baShem can there be an uv'Moshe avdo.
‫חיי שרה‬
O n Jewish Dreams
Breishis is a sefer chalomos, a veritable goldmine of dreams. It seems

as if almost every hero and anti-hero is subjected to shock-effects
of dreams. A maskil once complained to the Kotzker Rebbe that
Maseches Brochos was a sad disappointment. "I studied the section
dealing with dreams and learned that a well is a symbol of peace. 1
dreamt of a well several weeks ago. Yet, my wife and I still fight.
Dreaming of devouring the flesh of an ox is supposed to signify
wealth. I dreamt this but am as poor as before. If one dreams of an
elephant it is a sign of great and wondrous things. Nothing spectac
ular has happened to me. It's obviously all nonsense." "Not at all,"
responded the Rebbe, "if you live like a Jew, then you will dream
like a Jew."
According to a proclamation by the World Zionist Organization,
today is "Zionist Shabbat." I'm not certain what this means. If it has
the same significance as Mother's Day, 1reject it outright. It implies
approbation one day, and rejection the very next. Zionism is by far
too important a principle in the very essence of Yahadui to embar
rass it with a one-day recall. For the committed Jew, Zionism is a
dream realized. And the obvious question arises, why? Why was
this dream brought to fruition wjftile countless others remain but
hazy apparitions superficially etched in our Jewish psyche? Chazal
offer the answer: ‫ג׳ חלו מו ת מתקיימים חלו ם שנשנית חלי ם שחל ם לו‬
‫ ח ב רו וחלו ם בתוך חלו ם‬. Shwas Tzwn is a chalom shenishnis. It began
with the churban habayit, found vocal expression in Bavel, im eshko-
cheuh Yerusholaym tishkach yemini, and culminated in a shortlived
return. After the Baytt Sheini the dream reappeared with increasing
frequency and intensity. Leshonoh habooh btrusholayim . . . leshonoh
habooh bnet chorin. It mattered not that some of our host countries
granted us physical and spiritual freedom. There was always a
sense of isolation, a feeling that we did not belong. Yehudah Halevi
expressed it succinctly: ‫ ל בי במזרח ואנוכי בסיף מערב‬. Can there be
ease and serenity, when body and soul are parted, when souls abide
in the distant East whilst bodies are chained to the soil of adopted
lands?
We did not dream alone. It was a chalom shecholam 10chaveiro. What
ever its guise, the thrust was one, "return to Israel." And after
centuries of dreaming, and longing and hardships beyond descrip
tion, the dream was fulfilled. Body and soul were reunited. But it
was not complete. Israel's autonomy is yet being questioned by
most nations on earth, its rights to Jerusalem challenged on all
counts. The reason? The third requisite is still-lacking. Too many of
us fail to see the chalom hesoch chalom, Israel is not a nation like unto
every other nation, but a nation which serves as a spiritual beacon
to all who will but see. Certainly excellence in science and medicine
and in the arts are devoutly to be desired. We need them both for
Sefer Bereshit 221
self-fulfillment as well as the means with which to focus attention
upon our little land, but a tiny dot on a massive globe. But the tkkar
is to introduce G-d and G-dliness into a despotic and chaotic world.
How? Simply by living Torah: ‫כי היא‬...‫ו שמרתם א ת החוקים‬
‫ חכ מ תכם ובינתכם לעיני הגוים‬. Ours is a world capable of equating
Zionism with racism, terrorism with patriotism and might with
right. It is unified under the umbrella of an organization best de
scribed by bimkom hartushpai, shorn horesha. In such a milieu our claim
to the land by right of conquest is a kol koreh hamidhar. Our most
effective title to the land lies in the repeated divine promises found
in the Torah. If we settle the land as do settlers everywhere with
the same hopes and ambitions, our "rights" are subject to dispute.
But, if we settle in Israel to reestablish the supremacy of Torah in
all its ramifications, then we arm transformed into returnees, and
returnees, no matter how long deprived of their homes, have rights
that cannot be denied. In the words of the Rebbe: If we dream as
Jews, if our hopes for Israel are for kedushah and tehara, then therrefz
hakdoshah will be ours loneizach. And, if dreams approximate their
interpretation, now is the time to begin.
‫ויצא‬
Dream s A nd Reality
Great it is to believe the dream.

As we stand in youth by the starry stream.
But a greater thing is to fight life through.
And to say at the end, the dream is true.
An even superficial reading of this poem compellingly reminds
one of Jacob's two dreams. ‫והנה סולם מצב ארצה וראשו מגיע‬
‫ה שמימה‬. It is the dream of innocent youth, a dream of idealism and
hope and indefatigable certainty that the yawning chasm between
Heaven and earth can be bridged. With fondness do I recall my first
pulpit. It was in a synagogue catering to all streams of religious
commitment, from the very tenuous to the most intense. There
was no doubt in my mind that I would succeed where others had
failed, I would awaken my constituents from their spiritual
lethargy. The dream differed little in substance from one dreamt by
others. Which young doctor does not dream of eliminating pain and
suffering? Which lawyer does not dream of a brilliant career
defending the innocent and ridding society of corruption and injus
tice? Which housewife dreams not of a home filled with love and
understanding, concern and compassion? And, though aware of the
cut-throat competition prevailing in the market place, which busi
nessman does not dream of economic success as result of industry
and ethical deportment rather than upon the supine back of a hap
less competitor?
Once, most of us dreamt Jacob's dream of realizing the ideals
initiated by Avrohom Ovinu. And then, reality enters the arena. In
Jacob's case, it is the house of Laban which introduces him to deceit
and duplicity. The wife he bargains for is at first not his. His ardu
ous physical labor is scantily rewarded. His in-laws mock and deride
his "decent" ways. And Jacob changes ever so slightly. A new dream
fills his subconscious.‫אעבר בכל צאנך היום הסר משם כל נקח־ וטלוא‬
‫והיה שכרי‬...‫ ו כ ל שה חום בכשבים‬. If you can't beat them, join
them. His new dream is one of power and wealth. But it is only a
"dream" and Jacob dismisses it as of no consequence. Months pass,
‫ וירא יעקב את פני לבן והבה אינינו עמו כתמול שלשום‬. Now Jacob
becomes perturbed. In his eyes. Laban is no longer the evil para
digm of the past. He is almost transformed into a charming rake.
His crass materialism is no longer offensive. In practice, Jacob does
not change. But his opposition to evil in all its guises becomes less
imperative. He is bothered, but insufficiently to act on it. ‫ויאמר הד׳‬
‫ א ל יעקב שוב אל ארץ אבותיך ולמולדתך ואהיה עמך‬. Now, before it is
too late, is the time to leave. It is time to return to your home, to
the tradition of your roots. Jacob heeds the divine command and
escapes in "the nick of time."
Though similarly affected by our surroundings, we, unfortu
nately, lack the divine command to "return." We measure success in
materialistic, not idealistic terms. The successful doctor is one who
makes money. This applies equally to lawyers, accountants, busi
ness men and even Rabbis. Some of us are immediately affected.
Our principles bend low before the onslaught of pragmatic reality.
Sefer Bereshil 223
Cherished ideals are sacrificed on the altar of economic utilitarian
ism. While our traditional observances may change only impercep
tibly, we become less narrow-minded than in the past. For others, it
takes a bit longer. But, the transformation occurs ever so subtly.
Evil is no longer condemned. Immorality in others is "winked at,"
even made allowances for if it suits our purpose. If our own behav
ior remained steadfast, one might declare, gam zu I'tovah. The pro
blem is that what is just for others soon becomes just for us, their
"right" becomes our "right." Chazal's injunction ‫הרחק מ שכן רע ואל‬
‫ ת תחבר לרשע‬has special relevance for us today. Jacob returned. If,
in our own eyes, this assumes sufficient import, so can we.
‫וישלח‬
Comparative Morality
Jacob, about to be reunited with Esau, prefaces his prayer with:

(‫ ק טונ תי מכל החסדי ם ו מכל ה א מ ת אשר ע שית א ת עבדך)ל׳׳ב־י״א‬. The
Baal Torah U'Moadm raises a challenging question; "Compassion is
rebtive. One may lack compassion, be mildly compassionate or
intensely compassionate. In this context, mikol, is appropriate. How
ever, does it apply to ernes? True, witnesses are exhorted to "tell the
truth, the whole truth, and nothing but the truth." Does this imply
the presence of "half-truths"? A fact is either true or patently false.
There may be mitigating factors, extenuating circumstances or
similar legalistic circumlocutions. But, in the end, anything lacking
in truth is not true. Therefore, what is meant by mikol hoemes?
The common vernacular speaks in essence of two truths: (1)
empiricial truth, subject to scientific validation, and (2) relative
truths. Several examples suffice to illustrate the latter: (a) this girl
is beautiful . . . compared with whom? (b) he is wealthy . . . by
whose standards? (c) the trip is arduous . . . for whom? This"rela-
tivism" inheres even in the sacred precincts of religion and moral-
ity . ‫נח איש צדיק ת מי ם הי ה בדורותיו— י ש דור שים ל שב ח ויש דורשים‬
‫■לגנ אי‬It would appear that Jacob achieved what few others repli
cated. He lived within that rarified atmosphere of kol hoemes. He
viewed life in real, not relative terms, and, for this, expressed eter
nal gratitude to G-d.
Several months ago, Chaim Herzog publicly suggested that
Israel's greatest sakanah lies not from without its borders, i.e , the
Arab nations pledged to its eradication, nor from the fragmentiza-
tion resulting from the pro- and anti-Gush Emunim forces, but
rather within the divisive, passionately explosive issue of abortions.
He failed also to mention secular divorces and marriages, Mihu
Yehudi, chillul Shahhal, etc. All add up to an ancient truism: the Jew
was, IS and continues to be his own worst enemy. It is no exaggera
tion to state that Israel is engaged in a full-fledged Kulturkampf.
On the one hand, even old-time Leftists criticize the State for its
moral bankruptcy and call for the teaching of Jewish morals and
ethics in the school system. They are deeply disturbed by the thou
sands of yordim who, had they a stronger loyalty to the land, its
people and culture, would remain despite economic blandishments
from abroad. And yet, at the very same time, they whittle away at
the very roots without which the need for an autonomous State is
moot. Hardly a Knesset session passes without proposal to liberal
ize the definition of "who is a Jew?", without a call for legalizing
secular marriages, without an insistence on weakening the Shabbat
restrictions and, recently, a call for "abortion on demand" which
ranks amongst the most "enlightened" (sic) in the world. And, the
latter, in the face of a devastating statistic which asserts that "since
its founding, more than one million abortions, legal and illegal, have
been performed in the State. Add to this the Holocaust which
claimed six million korhonot, the twin scourges of intermarriage and
assimilation as well as the ever decreasing birth rate, and top it off
with a foolproof after-the-fact birth control device, and one cannot
but grant Hitler his posthumous victory. The situation is truly a
tragic comedy. We spend millions on altyai chutz and virtually de
stroy altyai pnim.
Some, of course, will challenge with: "Why such vehemence?
Where in the world is Shabbat as observed as in Israel? Where else
do Army bases and government institutions practice kashrut? Where
is Shabbat the legal day of rest, kashrut the legal diet of the govern
ment, Hebrew the legal language of the people and Tenach a prime
Sefer Bereshit 225
course in the public schools? Compared to other countries isn't
Israel a religious paradise?"
The answer lies in kol hoemes. Jewish commitment and practice
cannot be assessed in comparison and relativism. Religion and mor
ality do not function in the realm of "shadings " An act is either
good or bad, right or wrong, and if wrong, must be rectified
whether in Israel or michuts I'arelz. To be sure, man is always less
than the whole truth But . . . the whole truth must serve as man's
goal A less demanding goal is in the ultimate, self-destructive.
‫וישב‬
The Act O f Forgetting
‫ולא זכר שר המשקים את יוסף וישכחיהו‬

Why the repetitive 10 zochar and vaytshkecheihu? If he did not
remember, he obviously forgot?
A solution may be found in a curious mishnah in Avoth: ‫כל ה שוכח‬
‫ ד ב ר מ מ שנ תו הרי זה מ תחייב בנפשי‬. Why culpability for a "happen
ing" over which one has no control? The Midrash Shmuel suggests
that forgetting is not necessarily passive. Forgetting may, of
course, be the result of a poor memory or the lack of an intellectual
ability to grasp the essence and thus maintain what one has
learned. It may also come from little or no repetition which tends to
"fix and firm" experiences for later recall. There is also the ten
dency to forget what is unpleasant. The mind unconsciously
vitiates such experiences. And finally, there is the conscious eras
ing, a deliberate obliteration of incidents which carry with them
either a feeling of guilt or burden of reciprocity. If indeed ‫כל‬
‫ ה ח לו מו ת הולכץ אחרי פתרונם‬the Sar Hamashkim owed Yosef a debt.
The reason for his refusal to acknowledge that debt is moot. It may
be that he simply did not wish to be reminded of his life in prison.
Or, perhaps, recognition of a lowly Hebrew slave might hurt his
social status. It may well be that it was a combination of both. The
fact is that when the urgency compelled recall, he prefaced his
remarks with ‫ את חטאי אני מזכיר היום‬and proceeded to relate the
incident without embellishment or detraction. The 10 zochar called
for the addition of vayishkecheihu to indicate the deliberate and pur
posive act of forgetting.
When one reflects on the role of the Jewish community bein boa-
mim, one perceives a striking similarity to that of Yosef and the Sar
Hamashkim. The Jewish contribution to the growth and develop
ment of Western civilization needs no expatiation. Literally, 10yisofer
merov. And yet, at the slightest provocation, ofttimes without prov
ocation, anti-Semitism runs rampant. Where is the gratitude? Evi
dently the nations of the world have deliberately chosen to emulate
both the Sar Hamashkim and Pharaoh concerning whom we read, 10
yodah es Yosef. The "why" is subject for debate. It may stem from a
desire to "punish" the Jew for his religious "perfidy." But it may
also be that the Jew, as the human exponent of the will of G-d made
manifest to man on earth, serves as the conscience of mankind, and
man, by nature, abhors his conscience. A second Mishnah in Avoth
alludes to this phenomenon:‫כל שריח הבריות ניחה הימני ריח המקים‬
‫ נו ח ה הימני‬. What of the prophets, obviously dear to G-d, yet
maligned and scorned by the masses? The answer lies in one word,
ruach, referring to man's neshomoh. Physical man abhors the prophet
who serves as his conscience. He stands in the way of ish kol hayoshor
b'einov yaaseh. But spiritual man loves the prophet. It is through him
and his hochocho that life eternal is a distinct reaity. Thus, we are told
in this Mishnah, "A man who finds favor with the spirit of his
fellow man, finds favor in the eyes of G-d."
The non-Jewish community views the Jew with ambivalence. On
the negative side, he stands as a moral and spiritual deterrent, a stum
bling block and obstacle who by his presence prevents deeds that
are fleetingly desirable and pleasant. On the positive side, this com
munity recognizes within the Jew the one hope for ultimate and
lasting peace on earth and brotherhood of all men. This inner con
flict is yet to be resolved. This incident of Yosef offers a glimmer of
hope. If the Sar Hamashkim can conclude with ‫את חטאי אני מזכיר‬
‫ היום‬it is conceivable that the nations of the world will come to the
same conclusion.
Sefer Bereshti 227
‫ויחי‬
Between M a n A nd M a n
In one of his incisive skhos, the Lubavitcher Rebbe suggests a

significant divergence between the hashkofoh of Yitzchok and that of
Avrohom. Yitzchok pursued haalooh milmatoh I'maalo, individual spir
itual ascent, resulting in an Odom Hasholem. By its very nature, this
"I-Thou" relationship is vouchsafed but unto a chosen few. Avro-
horn, on the other hand, eschewed such exclusivity, a sort of spirit
ual elitism. He preferred hamshochoh mdmaaloh I'matoh, bringing
G-dliness into every nook and cranny of the human arena.
I believe this "difference" resolves a difficult Sifri in Haazinu: ‫עד‬
‫ ומשבא א״א‬.‫שלא בא א״א לא היה הקב״ה מלך אלא על השמים בלבד‬
‫ המליכו על השמים ועל האדץ‬. On the surface, this assertion appears
ludicrous. The Melech Haolom reigns over heaven and earth. The
answer, in line with the Rebbe's teaching, is that while others intu
ited the presence of a G-d whom the eye cannot see, notably Noach
and Shem, both approached G-d with the same hashkofoh as did
Yitzchok in later years. The initiated few, primarily Shem's Yeshiva
disciples, rose to exalted heights. The masses remained unaffected
and unfulfilled. Avrohom, father of the masses, chose a new path, a
path exalted and propagandized by Dovtd Hamelech centuries later:
‫ אתהלך לפני הד׳ באדצות החיים‬. Upon which the Yalkut comments:
‫ א״ד יהודה זה מקום שווקים‬. Contrary to Abraham Geiger's sugges
tion, G-dliness is not exclusively arrogated to the doled amos of the
synagogue or evidenced in Shabbos, kashrus, iaharas hamishpocho and
the host of rituals binding man with his G-d. It must equally
assume its rightful role in the artzos hachayim, the m'kom shvokm, the
business, profession and the home. Wherever and whenever men
assemble it must be evident that shchinah shruyah beineihem.
Recent reports of strife amongst Israeli Chasidic sects have been
gleefully seized upon by opponents of orthodoxy in their never-
ending vituperative diatribes depicting Torah Judaism as disembod
ied kapotes and shiretmlach wholly lacking in decency and menshlichkeii.
Regretfully, it is difficult to vitiate some of these charges. For rea
sons known only to themselves, some enclaves of orthodoxy have
chosen to draw a clear-cut line of demarcation between bein odom
lamakom and bein odom I'chaveiro. They have arrogantly posited the
spurious notion that mih d'shmayoh is a higher service than mtlso
d'aroh. Traveling in Israel this past summer, I noted numerous kol
koreh which exhorted Izniui, Shabbat, mikvaoi, etc. Others railed
against shetrut I'umi, autopsies, abortions, for and against Gush
Emunim. All are obviously important. But, as one young Israeli put
it succinctly, "Are these the only issues that concern the Rabbis and
the orthodox community? Must every Rabbinic proclamation deal
with some temporal imposed fast or a weakened ritual? Israel is
torn apart by social conflict. Isn't this an area for Rabbinic concern?
Juvenile crimes have reached epidemic dimensions. Why no kol koreh
on the meaning of kibbud av v'eim, on the importance of authority
and obedience to the rules of law and order? Isn't this also part of
the Torah? What of exorbitant interest rates, inflation, strikes by
essential personnel, housing for the young? I served in the army,
still do for that matter. I can't get married because I can't afford an
apartment. I bet if you came to settle, or some oleh from Russia,
they'd roll out the carpet. Jewish law is supposed to be all embrac
ing. Is there nothing in it which covers this subject? And what
about the niceties in life. As a child I recall hearing the story of a
Rabbi who boasted above all that he beat everyone in his boker too
greeting. He doesn't even mention his deep learning or his scrupu
lous observance. Only boker too. Believe me. Rabbi, when G-d is
brought back into the streets, ritual will return to the synagogue
and the home." How obviously right he was.
Unfortunately, the problem is not Israel's alone. Orthodoxy in
America is not immune to it. The question arises: "Ought we pub
licly confess our blemish and begin setting matters aright?" Jacob
resolves our dilemma:‫בקש יעקב לגלות א ת הקץ לבניי ונסתם ממני‬
‫ והתחיל לומר דברים אחרים‬. His will does not speak of the disposition
of his wealth. In some respects it is a devastating criticism of his
sons' faults and by extension, his own. Unless one is willing to face
Sefer Bereshit 229
up to both personal strengths as well as weaknesses, progress is
impossible. Our faults are self-evident. Now is the time to correct
them and realize the dream of ‫ שמיא וארעא נשקי אהדדי‬.
231
‫ספר שמות‬
Herbert W. Bomzer
‫שמות‬
Heaven O r Hell
(‫ י‬/‫ותקרא שמו משה כי אמרה מן המים משיתיהו )שמות ב‬,

"And she called his name Moses; because she said I have drawn
him from the water" (Ex.2:10).
A student asked me why the name of the redeemer of Israel
which was given by the Egyptian princess was eternalized by the
Torah and retained? The Midrash {Lev. Rabbah 1:3) says ‫אמר לו‬
‫הקב״ה ל מ ש ה מכל ש מות שנקרא לך איני קורא או תך א ל א בשם‬
‫ ג׳‬,‫ ותקרא שמו מ שה)ויק״ר פ״א‬,‫) ש ק ר א תיך ב תי ה בת פרעה‬. "God said
to Moses: Of all the names given you I will call you only by the
name given you by Bitya, daughter of Pharaoh: And she called him
Moses."
Indeed, his mother Jokhebed had bestowed names upon Moses at
his birth in accordance with T.B. Sot. 12a: R. Meir said she called
him Tov; R. Judah said she called him Tovia. The Midrash Rabbah Lev.
(ibid.) states that he was given ten names. Yet only the name chosen
by Bitya was attached to him?
Furthermore, since Moses was drawn from the waters, he should
have been known as ‫( משוי‬see Ibn Ezra. See also Midrash Hagadol
232 RCA Sermon Manual 198 7/5 742
quoted by Torah Shelemah, vol. 8, p. 69.)
The first question is answered by the Midrash R. Shemot 1:31;‫מכאן‬
‫א ת ה ל מד שכרן של גומלי הסדים אע״פ שהרבה ש מו ת הי׳ לו ל מ ש ה ל א‬
‫נקבע שם בכל ה תו ר ה א ל א כ מו שקראתו בתי׳ בת פרעה ואף הקב״ה לא‬
‫ ק ר א הו ב שם א ח ר‬. "From here you (may) learn the reward of those
who perform deeds of loving-kindness. An eternal tribute is paid
Bitya and she is remembered whenever the name Moshe is pro
nounced. Our gratitude is unending for her goodness which caused
her to violate her father's decree that every male child shall be cast
into the river."
But Bitya called him Moshe and not Mashui because in addition
to compassion, Bitya also indicated by the name she chose that she
was a wise person (see Torah Shelemah, vol. 8, p. 62) as well as a real
righteous person. She chose his name to project a goal for his
future personality development. Mashui would have forever
reminded Moses that he was a recipient of some one's charity. The
name Moshe set the tone for his life. He must help draw others out
of trouble. The Seforno comments (Ex. 2:10) ‫ממלט ומו שה א ת אחרים‬
‫ מ צ ר ה‬. "He would save and pull others out of affliction." The Torah
Shelemah {ibid.) also quotes the Midrash Hagodol with this view. The
rest of Moshe's life would be devoted to helping others. The parsha
gives us illustrations of his personality manifestations reflecting
Moshe—the one who draws others out.
Moshe defends his fellow Jew against an oppressing Egyptian; he
intervenes when Jews fight; he protects the daughters of Jethro; he
is merciful to a little lamb; he is chosen to be the shepherd of Israel
and a lifetime of service and love.
Moshe Rabbeinu teaches us even today two invaluable lessons.
The reward for doing good is inestimable and eternal. One's life
should be spent giving and not only receiving, in saving others even
as we are saved. A short anecdote tells of a little boy who was saved
from drowning by a stranger. "How can I thank you, sir?" asked the
youngster. "Just be sure to make your life worthwhile having been
saved," answered the man.
Kant wrote, "Beneficence is a duty; and he who frequently practi
ces it and sees his benevolent intentions realized at length comes to
love him to whom he has done good."
"His daily prayer, far better understood in acts than in words,
was simply doing good," said Whittier.
Sefer Shemoi 233
"Real goodness does not attach itself merely to this life—it points
to another world," averred Daniel Webster.
An old legend tells of the soul which was escorted by the angel
and shown both Paradise and Hell. In both places he could see a
festive table set with delicacies and men and women seated on both
sides. The angel indicated that the souls could not bend their
elbows. "What is the difference between the two places?" asked the
soul. "The difference is that in Hell none could enjoy the feast
because they could not put the food in their mouths since their
elbows were stiff. But in Paradise the souls were reaching with
their outstretched arms and feeding the souls facing them across
the table," said the angel.
‫וארא‬
H e Is As His Name
"And as I did also establish my covenant with them, to give unto

them the land of Canaan, the land of their sojournings, wherein
they sojourned" (Exodus 6:4).
The land promised to our forefathers is known by many names in
the Scriptures and by our sages. The Rabbis considered the opening
words of this chapter as "Expressions of Redemption" and 1 should
like to focus in on three appellations applied to the Holy Land which
indicate the meaningful potential the land portrays for the Jewish
people.
In Genesis 31:3, Jacob is told, "Return to the land of your fathers" and
again Jacob told his children {ibid. 48:68) "And He shall return you to
the land of your fathers." Therefore it is known as "Eretz Haavot"—the
Land of the Fathers.
(Ibid. 2:11) "The name of the first is Pishon, the same which
compasseth the whole land of Havilah, where there is gold." The
rabbis connected the name name Havilah with the verb Hohili
(Psalms 42:12), which means prayer or hope and refers to Eretz
Israel, the "Land of Prayer or Hope."
Abraham is commanded to take his son Isaac "And get thee into
the land of Moriah," which is Jerusalem in the land of Israel. Rabbi
Hiyya and Rabbi Jannai debated. One said it was called Moriah
because it is the place from where y ir a h , reverence, awe will come
forth to the world.
The role the land of Israel plays in the dreams of the Jewish
people and the thrust of the major elements which compose our
affinity to that land are depicted in these names.
The Land of the Fathers represents the glorious holy past of our
people. We are proud of our long history which predates the civ
ilized world. Dr. Chaim Weizman told Lloyd George that Jerusalem
was a structured civilized city with cultured people when London
was a swamp and the natives went about with loin cloths. Every
step in the Holy Land is permeated with reminders of our fathers—
Mount Carmel and Elijah, the prophet, the burial places of Abra
ham, Isaac, Jacob, Sarah, Rebecca, Rachel, Leah, King Hizkiya,
Maimonides, Rabbi Simon ben Yochai, Rabbi Yohanan ben Zakkai,
King David, etc.
E r e lz H a h a v i l a h is the Land of Hope, of prayer, hope for the
oppressed, the fulfillment of the prayers of millions. What other
country has been able to increase more than five times its original
population in 30 years. In 1948, there were 600,000 people in Israel.
By 1978, they had grown to more than 3 million despite four major
wars, constant threat of terrorism, rising inflation, nevertheless,
the hope for security unknown in two millenia of diaspora is
unique. Where would the Russian Jews in whom the spirit of
democracy and the metaphysical "drang" to join the destiny of their
people, be able to go. It is the Land of Hope for a tomorrow where
new generations will be able to develop without the fear of exile.
Moreover, that people which contributed so much talent to the
world's medical, philosophical, scientific, industrial, and economic
growth, if granted peace, could concentrate on turning the desert in
the Middle East into a veritable Garden of Eden. The Land of
H a v i l a h could vouchsafe that never again would man's barbarism be
turned against the Jew, where the inhumanity of man to man as
pictured so poignantly and painfully in the museums of Yad
Vashem and the Martef Hashoah. The Land of Prayer where the
tears of Jews caused the k o te l to be known as the Wailing Wall, have
S e fe r S h e m o l 235
turned into smiles as we pray now at the K o le l H a m a a r a v i, the
Western Wall.
Lastly, Israel is known as the Land of Moriah, the place where
h o r a a h , instruction and y i r a h , awe—inspiration came forth to the
world. From an esoteric Jewish religious point of view this means
that the Sabbath which has been difficult to fulfill in the diaspora,
now is being treated from a modern perspective successfully.
Technological, scientific, advanced knowledge and expertise is
being applied to finding the means to run machines to milk cows on
the Sabbath, operate hospitals, conduct the necessary functions of
government, so that every act should be in consonance with the
strictest h a l a k h a . A gricultural techniques which allow food
production in the Sabbatical year { s h m ita h ) have been developed.
Jewish education requires so much time and effort to be
expended in teaching the Hebrew language before the student can
be introduced to the nuances of expression and deeper meaning of
the sacred texts. Israel, where Hebrew is the native tongue,
represents a laboratory for Jewish studies and training. The street
signs are instructions in Jewish history. The heroes of our people
are on the tongue of youngsters. Rambam, Ramban (Nachman-
ides), Rashi, Rabbi Judah Halevi, Ibn Gabirol, Rabbi Judah Hanasi
are common names. Almost forty percent of the young boys and
girls receive a religious education.
Israel is the place where y i r a h —awe, inspiration comes forth. The
beauty of the ancient Biblical hills of Judea and the sight of the holy
city of Jerusalem awaken emotions of identification and love
acquired from childhood from the Psalms and prophets. The
courage of the people stimulates reverence. In the summer of 1977,
I lectured to a group of air force pilots on the Oral Law and m a s o ra h
and they were unanimous in their feeling that G-d was a constant
co-pilot in their defense of the country. The genius which has
enabled Israel to w rite brilliant new chapters in military
annals—the 1956 Sinai Campaign, the Six Day War of 1967, the
Yom Kippur War and the crossing and capture of the Suez Canal
and part of Egypt and the Entebbe rescue are all part of the y ir a h
projected by Israel.
The Land of the Fathers, Land of Hope and Land of Moriah,
names which are meaningful and challenging to the imagination
236 RCA Sermon Manual !981/5742
and dreams of tomorrow, all help us to appreciate the covenant of
God and the ultimate Redemption of our people.
‫בא‬
Give M e Friendship O r Give M e Death
"And you shall take a bunch of hyssop, and dip it in the blood that
is in the basin," etc. (Ex. 12:22). Rabbi Judah says; It is stated here
lekiha and it says lekiha in connection with the red heifer and it says
lektha in connection with the palm branch and it says lekiha in
connection with a leper. Just as lekiha stated here (in connection
with the paschal lamb) must be in one bunch, so too lektha stated
there {Midrash Hagadol, Mikhiltah D'Rashbi).
The Midrash records the comment of Rabbi Judah;
‫ נאמר באן לקיחה ונאמרה לקיחה בפרה ונאמרה‬:‫ר׳ יהודה אומר‬
‫ מה לקיחה האמורה כאן‬.‫לקיחה כלולב ונאמרה לקיחה במצורע‬
.(‫כאגודה אף לקיחה האמורה להלן )מדה״ג ומכילתא דרשכ״י‬
Although the sages disagreed, nevertheless the opinion of R.
Judah presents an interesting philosophic concept. The blood of the
paschal lamb, to be smeared on the doorposts in Egypt on the night
of liberation, with the bunch of hyssop has something in common
with the hyssop to be taken by the kohain who will purify the Jew
contaminated by contact with a cadaver, tumal met, where it says:
(Nu. 19:6)(‫ ד‬,‫" ולקח ה כ הן עץ ארז ואזוב )במדבר י״ט‬and the priest
shall take cedar-wood and hyssop." The symbol of freedom and
purity is linked with the taking of the four species as it says:
(‫ מ׳‬,‫" ול קח ת ם לכ ם ביום ה ר א שון)וי ק׳ כ״ג‬And you shall take on the
first day the fruit of goodly trees, branches of palm tree, and
boughs of thick trees, and willows of the brook," etc. (Lev. 23:40).
The common denominator that distinguishes these four
separate, diverse laws according to R. Judah is the need for unity in
Sefer Shemot 237
each individual case. If the goal is to be reached in each area, then
the oneness of the people must manifest itself.
Emancipation from the slavery of Egypt, from the house of
bondage called for a united act of courage by the children of Israel.
They had to sacrifice the god of their masters and demonstrate
their united effort to achieve liberty. This is an ongoing task.
Freedom can so easily be lost through neglect and apathy. "He only
earns his freedom and existence who daily conquers them anew"
(Goethe, Grekhen at the Spinning Wheel). The bunch of hyssop requires
agudah—fusion into one bunch.
The tamay met, the impure person who came in contact with a
deceased, or entered a room where he lay, must be purified so that
he may once again be eligible to join others in the sanctuary. He
wants to participate in normal life's routine without contaminating
others. The ritual of Parah Adumah, the red heifer, calls for a pure
priest uniting with the tamay. The priest contacts impurity as he
helps his fellow Jew attain spiritual cleanness. This coalescence of
the kohain and the tamay effectuates the goal of purifying the
impure. "The bonds that unite another person to ourselves exist
only in the mind" (Proust, The Sweet Cheat Gone). Those ties are
forged by religious obligations and are imperatives to bring
purification.
As indicated previously, the midrashic symbolization of the four
species as the four types of Jews, surely expounds the lesson of
togetherness. All kinds of Jews, from the strongest to the weakest
(spiritually) must join to sing the songs of praise and thanksgiving.
We wave and signify that the Almighty is everywhere by holding all
the species together. United we pray and laud Him, particularly in
the sanctuary (ibid.).
And lastly, unity is needed to heal the leper. The Rabbis taught us
that leprosy was caused by discordance, by unfriendliness, by lashon
harah, evil, mischievious slander. The method to heal the metzorah
demands togetherness as symbolized by the bunch of hyssop.
Physical health can be achieved through uniting man with man to
bring about peace and harmony. How much more medical science
could achieve if mankind would unite and spend the billions wasted
on arms to find the cure for modern diseases which cripple and kill.
Freedom, purity, reaching to G-d, and healing all share the same
idea . . . unite and succeed. Many of us need the lesson of Lincoln.
Thousands of appeals for pardon came to him from soldiers
involved in discipline problems. Each appeal was as a rule supported
by letters of recommendation from important people. Once a single
sheet came before him, an app>eal from a soldier in trouble without
supporting documents. "Has this man no friends?" asked the
President. "Not one," said the adjutant. "Then," said Lincoln, "1 will
be his friend."
"Friendship is the only cement that will ever hold the world
together" (Woodrow Wilson).
"Either friendship or death," is a Talmudic dictum.
"Napoleon said: T made courtiers; I never pretended to make
friends'. . . . On a rocky little island he fretted away the last years
of his life—alone," wrote Bruce Barton.
‫בשלח‬
Three Times of Shahhat
‫ויאמר משה אכלהו היום כי שבת היום לד׳ היום לא תמצאהו בשדה‬
.(‫ כה‬,‫)שמות ט״ז‬
"And Moses said: Eat that today, for today is a Sabbath unto the
Lord; today you shall not find it in the field" (Ex. 16:25).
The Rabbis derived the halakhic imperative which requires us to
eat three meals on Shabbat from this verse. They said: ‫ת״ר כ מ ה‬
‫ב‬-‫ )שבת קי״ז ע‬.‫) ס עו דו ת חייב אד ם ל אכל ב ש ב תי שלש‬. "Our rabbis
taught: How many meals is one obliged to eat on Sabbath? Three."
(T.B. Shab 117b).
If the three meals are individually fixed by separate injunction of
the word hayom, then perhaps the three commands caused the
unique presentations by the Anshe Knesset Hagodokh of the themes of
the three Tefilot of Shabbat—Maariv, Shaharit, and Minha. The Tur
explains:
Sefer Shemol 239
‫ אתה‬,‫ ישמח •משה‬,‫ אתה קדשת‬,‫ומה שתקנו בשבת ג׳ ענייני תפלות‬
‫ ובי״ט לא תקנו אלא אתה בחרתנו? מפני שאלו ג׳ תפלות תקנום‬,‫אחד‬
.‫ אתה קדשת כנגד שבת בראשית כמו שמוכיח מתוכו‬.‫כעד ג׳ שבתות‬
‫ישמח משה כנגד שבת של מתן תורה דלכולי עלמא בשבת ניתנה תורה‬
(‫ )טור או׳־ח ס׳ רע׳ב‬.‫ואתה אחד כעד שבת של עתיד‬
"Why did they compose three separate themes in the Shemone Esre?
And in the festivals they only composed "You have chosen us"?
Because these three prayers were formulated by them to represent
three [themes of] Sabbaths. "You sanctified," depicts the theme of
the Shabbat of creation in the text. "Moses will rejoice" points to
the Shabbat of the giving of the Torah which all agree occurred on
Shabbat. And "You are One" portrays the Shabbat of the future."
(Tur. O.H. 292).
The three times associated with the prayers of Shabbat, which
are followed by the three meals set the mood, the tone, for our
family experiences on Shabbat and the goals for the Jewish outlook.
Friday evening, the Shabbat is introduced by the topic of Divine
Creation of the world and all therein. Nature and man as a partner
with G-d is presented in Vayekhulu. We are encouraged to remind
ourselves that He is the Master of all worlds, the Rock of whose
good we have partaken. "How precious is thy tranquility, you are
the Queen Shabbat." The Shabbat of creation recreates our
togetherness, strengthens love and unites the family to create new
bonds of unity. Shabbat of Bereshit rekindles the ability to learn, and
to be goodly. "T is wise to learn; 'tis G-dlike to create" (Library.
Saxe).
The second meal follows the theme ofMatan Torah. The emphasis
is on learning, acquistion of knowledge, discussion and under
standing of Torah concepts and growth. The recurring drama of
Revelation makes Torah fresh and alive every day. Shabbat
morning we too, like Moses, should rejoice with the gift of Torah.
And in this joy we reach the level of becoming servants of G-d—to
be ready to serve G-d at all times and in all ways. We are once again
experiencing the Revelation and connecting ourselves with the
eternal souls of the past, with Moshe, Aaron and the generations of
the past. We join by tradition and heritage the glories of yesterday.
We rededicate ourselves to Torah, its teachings and its eternity. In
an age when so many young reject the past and all its values, we
declare our loyalty.
The famous painter James Whistler is best known for his portrait
of mother. What about his respect for his own mother and her
values?
Whistler was once asked if he attended church with his mother
on Sundays. He replied with pride that he never failed to take his
mother to church on Sunday. She went in and he remained outside.
He paid tribute to mother in his artistry. But like the tragedy of our
times, he rejected her tradition. The Shabbat reinforces tradition.
The third theme of the Shabbat directs us to think about, to
dream, to build our future. Rather than concentrate completely on
the gratification of the senses today, we are cautioned to consider
the impact of our present actions on the future. The hedonistic
tendencies which govern the lives of many are based on a rejection
of responsibility to the tomorrow. This world should give us a
flavor of the pleasures of the hereafter for we sing in the special
songs of Shabbat of mayein olam habah. The Shabbat if correctly
observed gives us a taste of the world to come. But preparedness is
imperative for that appreciation. Spiritual vitality is dependent
upon physical discipline, the acceptance of restrictions and
disciplines which control our appetites and passions.
‫יתרו‬
True O r False
How can we recognize true or false ideas of religion and morals?

In an age when the cacophony of sounds preaching the "true" reli
gion c3mes from so many directions how can one discern deception
from veracity?
An old legend tells of a prince who had a crooked back. He suf
fered emotionally with an inferiority complex and was ashamed to
be seen in public. He hired a sculptor to make a statue of himself.
Sefer Shemot 241
but the statue was to have a straight back. Every day he would go
down to the garden where the image was hidden in a corner and he
looked up at it longingly.
Months passed and people began saying, "Look, the prince's back
is not as crooked as it used to be." He had stared so intently at it
that he became indeed the man of the statue. He became the
embodiment of the truth he wanted to see. He was able to change
himself into what he wanted to be and not a falsification of the
truth.
At Mount Sinai, when the doxology was revealed to the entire
assembled people, an interesting phenomenon occurred. Comment
ing on the opening words of the Ten Commandments: "I am the
Lord your G-d" (Exodus 20:2), the rabbis said: "Rabbi Abahu said in
the name of Rabbi Johanan: When the Holy One Blessed Be He
gave the Torah, a bird did not chirp [all nature] was rather com
pletely silent, and a voice (sound) went out '1 am the Lord your G-d.'
When a person calls to his friend his voice has an echo, but the voice
that went out from the Lord, had no echo of its original sound"
{MiArash Rabbah Shemoi 29).
Why was there no reverberation of the proclamation of the com
mands? Why was it necessary to change natural phenomena?
In the course of Jewish history, there have been many forces
which have attacked the authenticity of the message of Sinai. In
Biblical days Korah rebelled against the authority of Moses and
Aaron and defied the will of G-d. The false prophets challenged the
courageous Elijah. In later history Hellenists and Sadducees dis
puted the foundations of the philosophic and oral tradition upon
which Judaism is based. The Karaites and their later descendants
Reform and Conservatism who followed the approach of "Let the
house of Israel be like all the nations" destroyed the uniqueness of
the Jewish people. What was the general aim of all these groups? To
create a bai kol—an echo of the voice of G-d. The echoes faded and
disappeared, but they usually tore a part of Israel away with them.
Therefore, the rabbis said: "There was no echo to the voice of
G-d." Only the original could be heard. No imitation or watered
down Torah can suffice. There can be no substitutes for the real,
the true word of G-d. The problem is, can we still hear the genuine
sound emanating every day from Sinai?
Rabbi Joshua son of Levi said: "Each and every day a heavenly
voice comes forth from Mount Horeb (Sinai) and announces and
says: 'Woe to the people who embarrass the Torah'" (Ethics of the
Fathers 6:2).
One sage interprets R. Joshua's dictum as meaning: If we live in
an age when it is woe to the people, then it is because the ethical,
moral, religious, humane standards of Torah have been embar
rassed by neglect.
It takes extra sensitivity and intelligence (and G-d's help) to rec
ognize the true call of the Torah. The image set up for us has a
straight back, it is perfect—we have to raise ourselves and become
personifications of G-d's will. He trusts us and has given us the true
paths to follow. The choice is ours—truth or falsehood, or even
better, truth or consequences.
"There are two peculiarities in the truths of religion: a divine
beauty which renders them lovely, and a holy majesty which makes
them venerable. And there are two peculiarities in errors: an
impiety which renders them horrible, and an impertinence which
renders them ridiculous" (Pascal).
My message to the Sabbath observers, the sacrificing parents
who send their children to the yeshivot, those who observe kashrut
scrupulously, the honest, decent, pious souls of my congregation is:
Keep listening to the authentic voice of G-d and not to a weak echo.
The true ideas are set forth in our codes and kept vibrant and viable
by constant questions and responses from the authorities of Jewish
law, the great rabbinic leaders of our generation. G-d loves you if
you will hear only His authentic call.
My prayer for those whose education, background, or tempta
tions have led them to listen to a bat kol, a diluted, ersatz imitation of
the real truth, is to come to the synagogue, to the halls of Torah
learning, to the teachers of the Torah-true teachings of G-d, and
indeed be blessed to hear the Kol Hashem, to be inspired to live
creatively as a Jew and, therefore, as a good human being.
S e fe r S h e m o t 243
‫טים‬13‫מש‬
How Would The World R ea d To Revelation?
While Jews were saying "We will do and obey" (Ex. 24:7), the
instant response to fulfill the word of G-d, what was the reaction of
the rest of the world? Were the peoples of the world aware of the
Revelation?
O ur sages were quite definitive in the affirmative. Commenting
on the words of the Psalmist, chapter 29, they said; "When The
Holy One Blessed Be He was giving the Torah to Israel, His voice
(sound) was going from one end of the world to the other and all
the kings of the world were seized by fear in their palaces. They
assembled before Balaam (the prophet of the nations). They said to
him: 'What is the tumultuous sound that we have heard? Maybe He
is bringing a deluge to the world. For it is written: The Lord sat
enthroned at the Flood; yea, the Lord sitteth as a King for ever.'
He (Balaam) said to them; 'The Lord has already sworn not to
bring a deluge to the world [again], for it is written: For this is as
the waters of Noah unto Me; For as I have sworn that the waters of
Noah should no more go over the earth (Isa. 54:9).' They said to
him: 'Perhaps He will not bring a flood of water but a flood of fire
He will bring?; for it is written: For my fire will the Lord contend'
{ib id . 66:16). He said to them: 'The Lord has already sworn not to
bring any kind of flood at all, for it is written: Neither shall there
any more be a flood to destroy the earth (Gen. 58:11).
'No [he said! a good treasure has He in His storage house which
has been held for 974 generations before the world was created and
He is giving it to his people; for it is written: The Lord will give
strength unto his people' (Ps. 29:11).
They all [the kings] responded and said: 'The Lord will give
strength unto his people; the Lord will bless his people with peace'
( i b id .) ( Y a l k u t S h i m o n i P s a lm s 310)."
The significance of this rabbinic aggadic interpretation is appar
ent and somewhat depressing. When the leaders of mankind fear
destruction and world devastation, they are motivated to meet
(with religious leadership), to ask questions, to discuss the possibili-,
ties and to seek some solution of their fears. But historical summi-
try has often been satisfied with a temporary relaxation of tensions
without real lasting effects.
Recently, the President of the U.S. has emphasized human rights
of individuals and this has caused a great deal of tension and inter
national concern. The Helsinki Treaty has been violated in regard
to justice for Soviet Jews. The Refusniks are imprisoned; the acti
vists are punished. The great trouble recurs because when decency
is espoused and ethics demanded of all mankind, nations turn away
and confine themselves to their own narrow interests. The way to
peace must be paved by straightforwardness and compassion, by
morals and goodness, by humaneness and love.
When the Jewish people was chosen by G-d and presented with a
way of life to tranquility, peace of mind, community mutual care
and cooperation, neighborliness and responsibility for each other,
they responded in an angelic fashion—"We will do and we will
obey."
The rest of the world heard the challenge and opportunity of the
Sinaitic Revelation and it was clearly explained to them and yet
they turned their backs and were satisfied with the dissipation of
their fears about destruction. They, too, had the chance to join that
grand Divine experience and they lost it.
How often this drama has been repeated, especially in the Atomic
Age. Leaders of governments united for serious debate when war is
threatened and the Flood of Fire frightens even the most coura
geous. I write these words as Presidents Carter and Sadat are meet
ing with Prime Minister Menachem Begin in Camp David because
of the threat of war—a fifth war in the Middle East. The solution of
tensions in that area will not be found unless righteousness and
honesty will reign. The petrodollar should not be the determining
factor in the settlement of peace in that area. The millenia of
dreams and hopes of a restored Jewish sovereign government must
find fruition in a secure Israel, militarily and economically strong.
Jews too respond to the needs of Israel in hours of emergency and
the threat of a Flood of Fire. When Israel is attacked by armies or
terrorists the outpouring of sympathy and financial aid have been
extraordinary in those fateful moments of 1967 and 1973. But
when quiet and peace seem to come to Israel and growth and con
struction mark the progress of the Holy Land, there are so many
who remain unmoved.
Sefer Shemol 245
In the synagogue and yeshiva life of a community, how often it
takes an emergency—a fire, a strike, the threat of a closed school, to
awaken the people to the financial difficulties. It seems almost nat
ural to overlook responsibility when things function without crisis.
The Jew who is a descendant of the generation that received the
Torah and declared "we will do and obey" should echo their call
before the emergency arises. We must do our duty, our obligation
and hear the message of G-d.
A train was stalled by a blizzard one winter night and since the
snow was very deep, the passengers were afraid to leave the car,
not knowing how far they were from a shelter. The next morning
the half-frozen passengers were surprised to see a signal tower just
a few hundred feet away. The signal attendant in the train had seen
the stalled train the night before. When he was later asked why he
had not done anything to help, he answered, "It's not part of my job
and no one asked me."
‫תרומה‬
The Jewish Connection
What important point should we derive, which is relevant to us,

from the intricate instructions given in the building of the first
sanctuary? Let us focus in on the holiest object in that first center
of Jewish worship and sanctity, the ark, which held the tablets and
the Torah. All the articles of furniture placed in and out of the
Tabernacle were transportable. They had rings in which were
placed staves so that when the time came to travel, the Levites who
were assigned would carry the articles.
The table upon which stood the special show-bread, the altars
both the inner and outer ones, and the candelabra all had such rings
and poles. When the Tabernacle was at rest, the staves were
removed and were then replaced when the time came to move.
Only the Ark had a peculiarity as we read; "The staves shall be in
the rings of the Ark, they shall not be removed from it" (Ex. 25:15).
The Talmud is very explicit about the seriousness of this law: R.
Eleazar said: He who removes the staves of the Ark shall be pun
ished by flagellation (T.B. Yoma 72a).
What can be learned from this exception?
The emphasis here is that those who carry the Torah, i.e., those
who support and uphold it, who transfer it from place to place, who
build the institutions throughout the world for the learning of
Torah, those dedicated people who sustain Torah must never be
detached from the Ark and the Torah.
We are familiar with the phenomenon in Jewish society today
that major supporters of the welfare funds throughout the U.S.A.
and Canada are often non-affiliated with the core of the Jewish
existence—the Torah world of the synagogue and yeshiva. Many of
the secular Jews who head the list of philanthropists and are even
spokesmen for the "Jewish Community" have rejected the covenan-
tal Jewish Community whose bond with eternity is through the
Torah and all its teachings. But even beyond that sad fact is another
cause of pain. I refer to the religious, pious, practicing Jew who
says: 'T am supporting the synagogue, the yeshiva, the charity
causes in the U.S.A., the financial needs of Israel to my extent."
When he is asked, as the sainted great Rabbi Israel Meir HaCohen
did once to a former disciple, the response is disappointing. He had
emigrated to America and had returned to visit the town of Radin
and his illustrious teacher.
"How are you doing?" asked the Rabbi. "I am doing well; business
is good, thank G-d," he answered. "How are you doing?" asked the
Rabbi, again. "I am married to a fine woman and we have a wonder
ful family," said the student. "How are you doing?" queried the
Rabbi again. "What do you mean. Rabbi?" asked the visitor. "I've
already answered your question. "No," said the famous Hafetz
Chaim, of blessed memory, "I asked you how you are doing and you
answered me what G - d has done for you. He has given you a blessed
family and prosperity. But how are you doing in your obligations.
How many hours a day do you set aside to study Torah and to
increase your knowledge?"
This question should be posed to those who say they give liber
ally and therefore are exempt from learning and carrying out mitz-
Sefer Shemoi 247
vot. The supporters of Torah must never be removed from the Ark
and its teachings.
Conversely, those who are committed to Torah by having been
born into dedicated religious families, or by education, the learned
students who have received the best intensive training in various
yeshivot in America or elsewhere must also participate fully in
support and maintenance of Torah and its way of life. If the staves
are never to be removed from the Ark then the Ark is forever
attached to the supports.
Moreover, those who even temporarily become connected to
Torah life by virtue of attending synagogue services even onRosh
Hashonah and Yom Kippur, should be so inspired that this contact
should never be broken.
So many of us are like the little boy who was asked if he said his
prayers every night. "Oh, yes!" he answered. "And every morn
ing?" "Why should I?" asked the child, "I am not scared in the
daytime."
Once having touched the Ark, we should be transformed into
new, better Jews and people to be loyal to the Torah, its teachings,
and its people. The Torah is transported into our homes, our com
munities, our hearts, and our lives. If we stick to it and carry it with
respect and pride, it will uplift us for "The Ark carries those who
carry it."
‫תצוה‬
Light A nd Enlightenment
(Exodus 27:20) "And thou shalt command the children of Israel,

that they bring unto thee pure olive oil beaten for the light to cause a
lamp to burn continually."
The Talmud states: "Rabbi Samuel bar Nahamani said: Unto thee
{eleyha) and not unto Me (/i). I do not need light."
It is interesting that in the previous portion {Terumah) at the very
outset of the instructions to build the Tabernacle as a sanctuary to
G-d, the command to Moshe was; "And they shall take unto Me (if)
(ibid. 25:1) and Rashi comments that "unto Me" means leshemi, "to
the glory of My Name."
Kabbalists saw the Tabernacle as the symbol of tzimizum, the
manifestation of G-d in this world in His great power to confine
Himself in a small space. The Lord does limit His presence to a
specific area, to confine His Holiness into the Sanctuary. Since by
definition, the Almighty is Infinite (am sof), the Mishkan symbolized
that G-d squeezed Himself into the midst of Israel. How can we
understand this concept of tzimizum?
Take a magnifying glass and allow the rays of the sun to be
refracted into a small area’ and watch the concentration of the light
gather at one point. The laser beam is a modern utilization of such a
physical principle of tzimizum of light. In a spiritual manner, G-d's
sanctity can converge into the sanctuary. Nay, to find its focus
within the Jew himself, the Rabbis interpreted "And I shall dwell in
the midst of them" (ibid. 25:18) as meaning "inside each and every
one of them" (Ex. Rabbah).
The obligation of the Jew is to contract G-d's presence and holi
ness into his life intimately and personally and be influenced by it in
his every action. But, this is only one part of the duty of the Jew. He
must also help spread the light of G-d and His sanctity to others.
We are obliged to diffuse the knowledge of and belief in G-d to
those who surround us and to influence them to come into the light
of the A-mighty.
Therefore, regarding the building of the Tabernacle the com
mand was "And they shall take for Me," for Me alone (leshemi).
When the instructions are given to kindle the lamp, Moses was told
"And they shall take unto you" (not Me) because the Menorah
represented light and G-d said: "I do not need the light. Tzimizum is
needed for yourself but diffusion for Me."
In practical terms, the application of this thought teaches us to
concentrate G-d in our daily lives by building them in accordance
with his specifications. Just as there was an Ark in the Mishkan, so,
too, should there be a Torah bookcase in the home. The Menorah is
relived when lighting candies for Shabbat and Festivals. The Table
is reflected by kashruth and the mitzvot connected with the meal.
Sefer Shemol 249
i.e., washing the hands, the motzi, birkat hamazon. The Altar and
incense call for the Jewish home to be beautiful, fragrant, friendly,
warm and sacrificial.
However, rather than selfishly concentrating on ourselves alone,
we are bidden to share the light with others as well, to open our
hearts and homes, and to reach out to the non-religious who are
seeking the light of decency, morality, ethics and guidance. Every
one recognizes that there is a Baal Teshuvah movement which has
caused the creation of institutions of Torah learning in the U.S.A.
and in Israel. The various groups working with these young people
who search for the light in their lives and have found it in Yiddish-
keit include Y.U., Young Israel, Chabad, and the Agudat Israel. The
goal of kiruv harehokim leads to many unanswered questions and
accompanying problems. Will the Baalet Teshuvah be accepted into
the mainstream of orthodox Torah true life? Will we encourage
shidukhim with these young men and women with children of obser
vant families? Are we practicing izimizum and excluding everyone
except our own esoteric group or spreading the light of Judaism to
embrace everyone?
My message is best summed up by this anecdote. During the gold
rush days in California, a lady took her infant to the theater one
evening and it started crying just as the orchestra began to play.
"Stop the kid from crying or get him out," yelled one patron.
"No," shouted another. "We haven't heard such a sound in this
town in ten years."
The audience applauded the second statement wildly, the orches
tra was stopped, and the baby continued crying amid unbounded
enthusiasm. We have been waiting for the cry of our young people
whom we lost to ignorance and assimilation. Let us applaud their
call and receive it lovingly and gratefully.
‫כי תשא‬
Keep A nd M ake The Shabbat
‫ושמרו בגי ישראל את השבת לעשות את השבת לדורותם ברית עולם‬

.(‫ ט״ז‬,‫)שמות לא‬
"And the children of Israel shall keep the Sabbath, to observe
(make) the Sabbath through their generations, for a perpetual cov
enant" (Ex. 31:16).
Shabbat is so significant in the life-style of Judaism that it inter
rupts and supercedes the building of the Mtshkan. Our quotation
includes two basic persp)ectives that guide us in observing the holi
est day of the year, the weekly Shabbat. Firstly, it means to keep
the Shabbat, to fulfill the laws of Shabbat both positive and nega
tive strictly in accordance with halakha. This means sincere adher
ence to the mitzvot which govern Shabbat in kiddush, the Shabbat
meals, to create and maintain an atmosphere conducive to feeling
the holiness of the day and to conclude it with havdalah.
It, of course, requires the careful avoidance of the prohibitions
which distinguish Shabbat from all the other days. Shemiraf Shabbat
calls for commitment to a way of life which demands self-discipline
and control. The temptations which face us as depicted by the mod
ern electronic allurements and distractions are manifold. It takes
great inner strength to remember that if the Sanctuary could not
be built on Shabbat, then surely the mundane activities must be
eschewed.
But this is only one part of our obligation. The Torah calls upon
us laasoi, to make the Shabbat which implies an added dimension
beyond Shemirat Shabbat. We are commanded to make the Shabbat a
viable part of the lives of others in our generation, to introduce and
influence fellow Jews to keep the Shabbat. Our conduct in the
community, in business, in school, in the synagogue should reflect
the kind of person one should aspire to be and follow.
Laasot also includes preparation. The Ibn Ezra comments "Let him
arrange his needs and ways to make {laasot) the Shabbat as it is
written, 'He will hurry to do (prepare) it.'" This means to arrange
the needs of Shabbat before it begins. This preparation is a rabbinic
Sefer Shemol 251
commandment according to Rambam {HU. Shahhai 30:12). The Tal
mud says: ‫לעולם ישכים אדם לקראת שבת שנא׳ והי׳ ביום הששי‬
‫ והכינו א ת אשר יביאו‬. A man should always rise early to get ready
for the Shabbat as it is written: "And it shall come to pass on the
sixth day that they shall prepare that which they bring in" (Ex.
16:5) (T.B. Shab. 113a). There are many illustrations in the Talmud
of great rabbis who personally participated in the preliminaries for
the Shabbat even though they had servants. They knew that the
greater the input, the greater the appreciation and honor.
One of the sad facts of modern times is the absence of the educa
tional opportunities of our young to see and experience the hakhanol
for Shabbat. I can remember the hustle and bustle, the cleaning,
cooking, table setting and the final call of father, "It's candle
lighting time!" Nowadays, everything is delivered, the maid cleans
up, the kids get home from school (especially in the short days) just
before Shabbat begins. The Shabbat meals are take-home food
products and even the cholent is ready-made. The net effect is a
lessening of the inspiration of the Shabbat and what we should be
receiving from that day.
A favorite story illustrates the point. The little boy ran into his
hilltop house crying, "Mommie, the whole world hates me!" "How
do you know?" asked Mother. "Come, HI show you," said the boy.
He led his mother to the hill overlooking a valley and he shouted, "I
hate you!" And the echo came back, "I hate you!" "There," he said,
"the world hates me." "No, my son," said the wise mother. "Stand
there and shout, I love you." The boy complied and the echo
returned, "I love you." "You see, son, what you put into the world,
you will receive back."
I should like to return to the earlier theme—to bring the Shabbat
for others and express a personal theory about American and Israeli
Jews who were not brought up in homes of skomrei Shabbat. My view
of these fellow Jews is that they are basically Shabbat observers in a
special sense. Every moment that they do not commit sins and
violate the halakhot of Shabbat they are shomrei Shabbat. Even when
they commit acts which are antithetical to Shabbat, they are in a
status of small children (‫ ) תינוק שנ שבה‬who are captured by gentiles
and who cannot be held responsible for their acts. Projecting this
theme, that all Jews are generally Shabbat observers who need
education and improvement, could bring them closer to the
orthodox community. Otherwise, we reject millions (‫ )ר״ל‬of fellow
Jews from our midst. We need to get the message to everyone—we
are one people with a unique way of life Our obligation is to keep
the Shabbat and make it real for all generations.
‫ויקהל‬
Those Who Serve The Z ihur
A Eulogy
What attributes can we list about our beloved deceased whose

memory will live on forever in the hearts of his family and friends.
Our Rabbis said; ‫כל זמן שהיו ישראל עסוקין ב מל אכ ת ה מ שכן ל א‬
‫ ) חסרו מ ה ם נפש א ח ת )פסיקתא זוטרתא פ׳ במדבר‬. The entire time
that the Jews were engaged in the work of the Tabernacle, not one
soul was missing from them.
Those who spend their lives completely immersed in the ‫מ ל א כ ת‬
‫ ה מ ש כן‬, the work, activities, maintenance, building and caring for
the sanctuary of G-d never lose their souls, the essence of their
beings. The involvement in the sacred work of the Home of G-d
will never lose the soul of ‫ א ח ת‬, of magnetic charisma which
attracts and holds people together. A great part of the labor in the
vineyard of the Lord is the preparation for the functioning of the
synagogue.
Our holy nifiar personified the symbols of the articles which filled
the Mishkan and the Bet Hamikdash. He cleaned and kindled the lights
of the menorahs and illuminated the schule morning, noon and night
for over a quarter of a century. He sang out the kiddush and ended
the Shabbat with havdalah.
The Table with its shewbread was amply supplied and covered at
thousands of kiddushm and shalosh seudot, the daily breakfasts, the
generous table at which he fed so many lonely and hungry. This
living soul was our heritage all these many blessed years.
Sefer Shemot 253
The Altar of keiorei (Incense) provided the fragrance and pleasant
ness which permeated our Sanctuary. The besamim he distributed
for ‫ הבדל ה‬replaced the neshama yetera lost at the termination of
Shabbat. How many bereaved were comforted by assurance that
kaddtsh would be faithfully recited and the memorial lights kindled.
Indeed, the spirit of one soul of unity was unmissing in our sanctuary.
Above all, what loving service was given with respect and love to
the most sacred of our possessions, the Ark and the Torah. The
care, the reading, the prayers which emanated before the Ark, all
gloriously were present while the ‫ מל אכ ת ה מ שכן‬was being done, and
all in the spirit of ‫ א ח ת‬.
And even now when the work, the labor of love is ended in this
world, that great nefesh will never be absent from our midst. He will
live on in our hearts and in our souls.
‫פקודי‬
M aintaining Zerizui
How do we maintain interest and particularly not lose sight of

the original goal? The bride and groom standing under the hupa
dream of happiness and joy fifty years from that moment. Can they
continue their love and devotion in the years that lie ahead? Par
ents who proudly and delightedly play with their newborn baby,
pray hopefully that the child should grow to be what they wanted.
The young doctor was so dedicated to the Hippocratic oath at
graduation. Will he retain his zeal for relieving the sick or will
economics replace his lofty goals? How does a rabbi strengthen his
love of G-d and desire to serve the children of G-d and not lose
those exalted goals in the nitty gritty of communal life with its
pettiness, arbitrariness and waste of time?
Rabbi Moshe Chayim Luzzatto discusses zeal in his masterpiece.
The Path of the Just, chap. 7, and the two divisions relating to the
period before, and the other to the period after the beginning of the
performance of a good deed. "The concern of the former is that a
man not permit a mitzvah to grow stale, that when the time for its
performance arrives—he make haste to take hold of the mitzvah
and perform it."
The concern of "zeal after the beginning of the deed" is that a
man, after taking hold of a mitzvah, make haste to complete it—for
fear that he might not otherwise be able to complete it." (The Path of
the Just, by Moshe Chayim Luzzatto, translated by Shraga Silver-
stein, Feldheim Publishers, Jerusalem-New York, pp. 84-88).
That giant continues with the thesis that "just as zeal (zerizut) can
result from an inner burning so can it create one." Outer actions
condition a person to experience a gleaming inner movement and
positive motivation. The ideal is David's (Psalms 42:2). "As a hart
yearns for the waterbrooks, so does my soul yearn for You, O G-d.
My soul thirsts for G-d." But where the inner longing is weak, then
outer movements awaken inner ones.
Interest is maintained in marriage, the professions, in industry by
careful observance of outer action and behavior. Torah calls for
many acts of etiquette relating to parents, teachers, elders, loved
ones and fellow humans. The important thing is that the loill origi
nally present at the outset of an undertaking not be lost and that
outer manifestations strengthen the inner desire.
The Ktav Sofer explains the midrashic comment in this morning's
parsha based on the verse;
‫וירא משה את כל ה מלאכה והנה עשו אותה כאשר צוה ד׳ כן‬
‫ איזה ברכה ברכם? יהי רצון שתשרה‬.‫עשו ויברך אותם משה‬
.(‫שכינה במעשי ידיכם )עי׳ רש״י‬
And Moshe saw all the work and behold they had done it as G-d
had commanded them; and Moses blessed them (Ex. 39:43).
[The Midrash says:] What blessing did he bestow upon them?
May it be the will that the Presence of G-d should rest upon the
work of your hands (Sifra, quoted by Rashi).
The Ktav Sofer brilliantly observes that it does not say: May it be
the will of G-d, but rather may it be [the] will. He interprets Moses'
blessing as meaning: May it be your will, the desire of the children of
Israel, that the Shekhinah shall rest upon the work of your hands
since the presence of G-d needed no blessing by Moses. Had not
Sefer Shemot 255
G-d said at the very outset of the building of the Tabernacle: "And
let them make me a sanctuary; and I will dwell in the midst of them"
(ibid. 25:8). Having completed it in accordance with the command of
G-d, they no longer needed a special blessing from Moses.
Moses prayed that the raizon [will] of the people that G-d be in
their midst should continue now that they had finished the task.
What a beautiful wish for the young couple, that their ratzon be
unending to be happy. The dedicated servant of mankind needs that
blessing that the original ratzon continue. Our formula calls for
persistent action to constantly retain the primary intention. Henry
Wadsworth Longfellow wrote:
The heights by great men reached and kept
Were not attained by sudden flight.
But they, while their companions slept.
Were toiling upward in the night.
And the round hole in the rock that caused R. Akiba to decide to
begin learning at the age of forty, was not made by the first drop of
water but by the persistent, steady dripping over the course of
years.
Today we reach the end of the Book of Exodus which started
with ish uveito bau, each man and his house came (with Jacob), and we
conclude with the completion of the House of G-d. May the family
of Israel, dedicated to the Holiness of G-d and His Sanctuary be
permeated and blessed with the spirit of perserverance to maintain
the original hopes.
257
‫סטר ויקרא‬
Eli D. Skaist
‫ויקרא‬
Answering The Call
The Torah notes, "And there arose not a prophet since in Israel
like Moses." Our sages added that among the nations of the world a
great prophet did arise whose name was Balaam. Yet, how different
was G-d's relationship to each of these two prophets. O ur sages
noted that when the A-mighty spoke to Moses, the Bible uses the
word ‫" ויקרא‬And He called"; but when G-d speaks to Balaam, the
word used is ‫" ויקר‬And He met," implying that it was only a chance
meeting.
Both prophets were given great tasks, but how different were
their responses. When Moses was called to undertake his great
mission, he first wavered, then accepted the task with complete
devotion. He gave all his talents to fashion a nation out of a motley
group of slaves. To Moses, G‫־‬d's words were a call to be answered
unqualifiedly and resolutely.
Balaam, too, was called to build nations on moral and spiritual
foundations; yet how different was his response. He chose immor
ality over morality and realizing that Israel stood for morality, he
set out to curse Israel, but was forced to bless. Throughout his
orations, one can sense his true feelings, as our sages pointed out,
"From his blessing one could tell that he really wanted'to curse."
When Balaam met the G-d of morality, it was only a chance
meeting.
258 RC/\ Sermon Manual 1981/5742
In the depths of our souls, we, too, hear heavenly voices calling to
us, but how do we respond? Do we answer wholeheartedly? Do we
respond reluctantly or do we sometimes even say, "Wrong
number?" Who has not heard the statement of Rabbi Joshua ben
Levi? "Every single day a Heavenly voice emanates from Mount
Horeb, proclaiming the words, 'Woe to the people for the Torah's
humiliation.'" This is a call demanding Torah study. Yet how many
people are to be found in classes and shiurtm? We know that Judaism
is based on Torah study, but when the call comes how many follow
through? I mostly wonder at our senior citizens who complain that
they have nothing to do. However, when they are asked to attend a
class, to participate in synagogue activities or to support a cultural
activity, they have no time.
This is a call demanding Torah living. Not only must we express
Torah values in our rituals but in our everyday living. How many
respond to that? Does not Torah call upon us to live at peace with
one another? How humiliating it is to hear the threats and curses
heaped by Jews upon other Jews in the name of Torah.
Note that Rabbi Joshua ben Levi does not speak of the embarrass
ment of Torah but rather ‫" לבריות‬Woe to the people." It is as
though a person were to take a precious jewel and throw it into the
garbage. Whose loss is it? The jewel remains precious. So, the value
of Torah is not diminished. If we do not respond, it is our loss.
The word ‫ ייקרא‬at the beginning of our portion ends with a small
aleph, so that it could be read ‫יי ק ר‬. The calls to Moses and to Balaam
were the same. Moses, by his response, turned it into ‫יי ק ר א‬. So may
it be with us.
‫צו‬
The Secret O f The Jew
The first segment of our portion begins with the law of the ‫קרבן‬
‫ עול ה‬the complete burnt-offering and concludes with the laws con
cerning the fire on the altar. We may also note that twice in this
Sefer Vayikra 259
section the Torah warns us, ‫ ל א תכבה‬it should not be extinguished.
The Torah tells us ‫ ו ה א ש על ה מזבח תרקד בו ל א תכב ה‬. "And the fire
upon the altar shall be burning in it; it shall not be put out." Then,
in the succeeding verse, the Torah again states ‫אש ת מיד תוקד על‬
‫ ה מז ב ח ל א תכבה‬. "The fire shall ever be burning upon the altar. It
shall never go out." On this verse, the Jerusalem Talmud notes ‫לא‬
‫ ת כ ב ה אף ב מ סעו ת‬. It should not be put out even during the
journeys.
In this section, we find the answer to a question that has per
plexed philosophers and historians. What is the secret of the Jew?
By all reason, the Jew should have disappeared from the stage of
history long ago; yet, the Jew is still here and playing a major role in
the development of civilization. Moreover, after an exile of almost
two thousand years, the Jew has regenerated himself as a nation in
his own land.
The answer is to be found, first of all, in the complete sacrifice.
The Midrash tells us ‫אמר ר׳ שמעון בן יוחי לעול ם אין ה עול ה ב א ה‬
‫ אל א על הרהור הלב‬. What a Jew thinks and feels makes the Jew.
Many times we mock those Jews who claim to be Jews at heart, but
the truth is that we need the Jewish heart in order to maintain
Jewish life. Anyone who has spoken to Russian Jews knows that it
is the little spark that remained hidden within the heart that main
tained them as Jews. If, after sixty years of atheistic propaganda,
they still feel Jewish, it is thanks to the Jewish heart. When we see
baalei tshuva knocking at our doors pleading to be taught Judaism, it
is thanks to the Jewish heart.
There are times, however, when the Jew himself began to ques
tion. Why the persecution? Why the oppression? It is for this ‫הרהור‬
‫ ה ל ב‬, these ruminations, that the Jew had to bring a complete sacri
fice. It served as a reminder that he had an obligation to remain a
Jew, to keep the light of morality burning ‫ כל הליל ה עד הבקר‬the
entire night till the morning. The flame must not be extinguished,
the inspiration must not be quenched even in the deepest darkness
of the night.
‫ ואש ה מזב ח תוקד בו‬. As long as the Jewish heart pulsated with the
fire from the altar, then the time would come when the glorious
morning of the Jew would be a reality.
This lesson Jews had to learn many times, when they were in
their own land and when they were scattered in the diaspora. When
Jews lived in Eretz Yisroel and they worshipped at a Bets Hamtkdosh,
they brought an ‫ עול ה‬as reminder. Here the Torah tells us ‫והא ש על‬
‫ ה מז ב ח תוקד בו‬. The fire that was on the altar should remain kindled
within you. ‫— ל א תבבה‬it should not be put out. You are in your
own land, even though you may be surrounded by enemies. If,
however, you may find yourself in Babylon, Rome, France, Ger
many, Poland, Russia, America ‫ ב מסעו ת‬6‫ ל א תבבה אן‬. Do not extin
guish it even in your many journeys.
The Temple was destroyed; the altar was broken, but the fire was
never extinguished. It remains burning brightly in the hearts of
every Jew to whom Judaism is important.
‫שמיני‬
Resiraini Is Important
The principle of ‫ אין מוקדם ו מ או ח ר בתורה‬tells us that there is no

chronological order in the Torah. Still, we may assume that there
are logical connections between portions. Today's sidra describes
the investiture as priests of Aaron and his sons, the untimely and
tragic demise of Nadav and Abihu and concludes with the laws of
kashruth and ritual purity. Let us see if there is a connection.
What was the sin of Nadav and Abihu? Rashi gives us two opin
ions;
‫ר׳ אליעזר אומר ל א מ תו בני אהרן עד שהורו הלב ה בפני מ ש ה‬
.‫רבן ר׳ י ש מע אל אומר שתויי יין נכנסו למקדש‬
Nadav and Abihu had on a previous occasion experienced a mys
tical vision and on this auspicious day they wanted to re-create the
same ecstasy. Their motives were laudatory. In the words of the
Midrash, they tried ‫ להוסיף א ה ב ה על א ה ב ה‬to add an additional
measure of religious fervor. Through the use of wine, they wanted
to feel spiritual rapture. However, they went beyond the bounds of
halacha. They did not ask Moses whether their actions were per-
Sefer Vayikra 261
missible. The Torah calls this an iTtt ‫ אש‬a strange fire that they
were not commanded.
Judaism teaches that in every way we serve G-d. Not only do we
serve Him through the positive commandments but also through
the restrictions. Even in permitted matters, restraint is important.
This is a basic lesson in kashruth.
‫אל יאמר ארם אי אפשר בבשר חזיר אל א אפשר ואפשר אבל מ ה‬
.‫אע שה שאבי שבשמים גזר עלי‬
As important as food is to human existence, there are restric
tions. We are permitted meat, but only after shechita. We are permit
ted to eat animals, but only those that have split hoofs and chew the
cud. We are permitted fish, but only those that have scales and fins.
We are permitted but restricted. So, a man's table is his altar and he
serves the Creator through food; at the same time, he must serve
only within the bounds of halacha and accept restraint as the will of
G-d.
When we consider the next section concerning the laws of ritual
purity, the laws of ‫ טו מ א ה‬and ‫ ט ה ר ה‬, we come to the same conclu
Sion. Certainly, procreation is a mitzvah, but in his desire even to
perform a mitzvah, there is a danger that man will become animal
like in his behavior. So, the Torah teaches that man and woman
must recognize themselves as human beings. This can only be
accomplished by practicing restraint.
We may now understand the verse ‫אני ה׳ ה מ ע ל ה א תכ ם מארץ‬
‫ מ צ רי ם‬. The Torah does not use the usual word ‫ ה מו צי א‬who
brought you out, but ‫ ה מ ע ל ה‬who raised you up. Jews lived in an
Egyptian culture whose worship was in many instances orgiastic.
External means were used to increase inner fervor. They were
going to the land of the Canaanites whose religion had no res
traints. Therefore, Jews were bidden to raise themselves to their
full stature as human beings. This lesson is true for us today. It is
only when we are fully conscious of our humanity and we can
restrain our appetites and desires that we can stand in full dignity
before the A-mighty.
‫מעורע‬
The Kedusha O f Ereiz Yisroel
In today's portion, we read ‫כי תבאר אל ארץ כנען אשר אני נותן‬
‫ א חוז תכ ם‬p ‫ ל כ ם ל א חוז ה ונתתי ע ע צרעת בבית א‬. "When you are
come into the land of Canaan, which I give to you for a j)0 ssession,
and I put the plague of leprosy in a house of the land for your
possession." One would think, of course, that this is a terrible
curse, but Rashi tells us to look beyond the plague: ‫בשורה הי א ל ה ם‬
‫ ש הנג עי ם באים עלי ה ם לפי שהטמינו אמוראי ם מטמוניות של זהב‬. "It
was good tidings to them that the plagues will come upon them
because the Amorites had hiding places for gold."
In this statement, we find a deep distinction between Eretz Yis-
roel and the diaspora. If a plague is, heaven forbid, found in a house
in the diaspora, one cannot even begin to search for golden trea
sures; they are not there. On the other hand, in Eretz Yisroel, one
may think he is confronted by overwhelming insoluble problems,
but, by delving deeply, one can find a treasure.
A story is told about a Rabbi who visited a community in North
America. As he was taking a walking tour of the community, he
noticed many streets named after saints. "You see," he pointed out
to his friends, "here is the difference between your city and Jerusa
lem. In Jerusalem, you see streets named Chofetz Chaim. Yechezkel,
Malchei Yisroel. Let your children ask for whom your streets were
named and let our children ask for whom our streets were named."
Of course, we are aware of the many problems, but, we are sure
that somehow the answers will be found. The Talmud tells us that
even a scholar who knows that it is a ‫ נגע‬can only say to the kohen
‫— כנג ע‬it appears to be a plague. We are aware that time can provide
many answers that appeared to be impossible. There was a time
when religious Jewry stormed against irreligious kibbutzim. Today,
those same kibbutzim are coming closer to Judaism. Sons and
grandsons of fervent secularists are returning to Torah.
We would have thought that religious Jewry would have been in
the forefront of celebrating the great miracle of our day: the return
to Zion and the establishment of a state. Unfortunately, a great
segment of the religious world still has not properly assessed the
Sefer Vayikra 263
value of Israel. Perhaps, it should learn a lesson from Jacob. When
he awoke from his dream on the way to Haran, the Torah says:‫ויקץ‬
‫" יעקב מ שנ תו‬And Jacob awoke from his dream." Our sages note
that we should read ‫ ממ שנתו‬from his study. Jacob had spent four
teen years in the Yeshiva of Shem and Ever. Day and night, he
spent studying within those hallowed walls. Undoubtedly, he
thought that kedusha was to be found only in those sacred precincts:
in prayer, in the study of a blah gemorah, in delving into rishonim and
acharomm. The time came when he had to leave the Yeshiva. Where
would he find kedusha? Then, he had a strange dream. He saw a
ladder and angels ascending and descending. But what were angels
doing there? Angels should be in a yeshiva. Therefore, Jacob awoke
from his learning and proclaimed ‫אכן יש ה׳ במקום הז ה ואנכי ל א‬
‫" ידעתי‬There is G-d in this place and I did not know it." There are
also angels in Eretz Yisroel.
May the Almighty grant that all plagues should disappear and we
should see the true gold of the geulah shlema.
‫קדושים‬
The Community Is Important
Our portion today begins ‫דבר אל כל עד ת בני ישראל ואמרת‬

‫" אלי ה ם קדושים תהיו‬Speak unto all the congregation of the Chil
dren of Israel, and say unto them, 'Ye shall be holy.‫ " ׳‬The Torah
begins with a plural, a command unto the community. Yet, the
Torah continues with laws that concern the individual: respect for
parents, keeping the Sabbath, leaving a corner of the field and
many more laws that are the responsibility of individuals. Note,
also, how many of these laws are in the plural.
‫ ל א תגנובו‬You (pi.) shall not steal.
‫ ל א תכח שו‬You (pi.) shall not deal falsely.
‫ ל א תשקרו‬You (pi.) shall not lie.
The Kiel Yokor notes: ‫פרט כל עד ת כי אין עד ה פ חו ת ה מעשרדז ואין‬
‫דבר שבקדושה פ חו ת ה מע שרה ע״כ אמר כאן דבר אל כל עד ת בני‬
‫" ישראל אל כל עד ה ועדה‬He expressed the words, 'the entire congre
gation' because there is no congregation less than ten and no mat
ter of holiness can be expressed before less than ten; therefore, he
said here, 'Speak to the congregation of the Children of Israel,' to
each congregation." It appears that the Torah in this portion is
emphasizing the interdependence of people and the importance of
the group.
When we consider the positive commandments, the ‫ מזגוות ע שה‬,
we realize how important others are. A Jew cannot live a full Torah
life as a hermit. He depends upon other people to help him fulfill his
religious obligations. ‫ גמילות חסדים‬doing kind deeds, requires a
recipient; ‫ הכנ ס ת אורחים‬requires guests. Perhaps that is why the
poor man does so much for the ‫ ב ע ל הבי ת‬, because he helps the ‫בעל‬
‫ הבית‬perform the mitzvah of ‫ צ ד ק ה‬.
Now, we may also understand why a minyan is so important. No
other religion requires a minyan. All religions designate places of
worship, but none differentiates between public and private prayer.
Public prayer remains private prayer even though the prayers are
recited by thousands of people. The same prayers recited by indi
viduals are recited by the group. Only Judaism developed the idea of
a ‫ דבר שבקדו שה‬that requires a minyan. Private prayer is important,
but public prayer has greater meaning. So, when we gather in
public prayer, we declare our dependence upon other Jews.
Our thought may be carried over to the area of the negative
commandments, the ‫ מ צוו ת ל א ת ע ש ה‬. The Torah will not allow a
person to shift his obligation to the community. At the same time.
It will not allow the community to evade its responsibilities. Crimi
nals have always blamed everyone but themselves. In our day, how
ever, it has become fashionable in certain segments of society to
remove the guilt from the criminal and move it to the community.
They blame what they call "the system." In their concern for the
welfare of the criminal they have forgotten the victim and lost sight
of the fact that the final responsibility devolves upon the
perpetrator.
Certainly, society has its sins. When the Torah says ‫ ל א תגנובו‬in
the plural, it is telling society to cleanse itself. Perhaps the com
munity, by its lack of concern, contributed to the delinquency. Was
Sefer Vayikra 265
he given an opportunity for good schooling? Was he able to obtain
work?
It is also true, however, when the Torah said ‫ ל א תגנובי‬it was
criticizing a society that allows crime to run rampant and will do
nothing to make certain that justice is swift and punishment sure.
The community has responsibilities to see that there are fewer
victims.
So, we are bidden ‫ קדושים תהיו‬be ye holy, but this is only possible
through ‫ עד ת בני ישראל‬the entire community.
‫אמור‬
Bread Can Be Sacred
Our portion today concludes with three apparently disparate seg

ments: the menorah, the show-bread and the megadef. The Torah
tells us ‫ ויקלל‬. . . ‫" ויצא בן א ש ה הי שראלית‬And the son of an Israel
ite woman went out . . . and he cursed." Our sages ask ‫מהיבן יצא‬
"From where did he go out?" What caused him to commit this
heinous act? ‫ ר׳ ברכיה אמר מפר שה של מ ע ל ה יצא‬Rabbi Brechya
said, "He went out because of the preceding portion." The previous
paragraph discusses the law of ‫ ל ח ם הפנים‬the show-bread. It was
this law that he mocked.
The man understood the menorah, but he did not see in the ‫לח ם‬
‫ הפנים‬a unique aspect of Judaism. One can understand a menorah
in the Temple; its light symbolizes the Divine Presence. But why
place bread near the Holy of Holies? Bread signifies the mundane
aspects of life and does not properly fit with the spiritual. How
ever, Judaism taught that religion properly concerns itself not only
with a menorah but also with lechem. It takes bread and hallows it.
And how unique was this bread. One could see through it to the
Holy of Holies. We may divide life into kodesh and chol, but even the
chol is surrounded by mitzvos and assumes an aura of kodesh.
How many people are there who compartmentalize their lives?
To them, religion is to be found in the synagogue during prayer.
The so-called secular aspects of life have nothing to do with reli
gion. Religion is not for the home; religion is not for business.
Judaism will not countenance such an attitude. Every aspect of life
has its mitzvos and becomes a vehicle for the worship of G-d.
Note that twice in the portion the Torah points out that the
megadef was the son of an Israelite woman. Perhaps, here the Torah
wanted to emphasize the special role of the Jewish woman. To turn
the secular into the sacred has been the special concern of Jewish
women, and the three final segments of today's final portion signify
the special mitzvos that have been placed upon the Jewish woman.
The ‫ מנורה‬signifies ‫ הדל ק ת הנר‬the light the Jewish woman kindles
turning her home into a Temple. The ‫ ל ח ם הפנים‬symbolizes ‫ ח ל ה‬,
rendering her table into an altar. The final segment speaks of fam
ily purity, forming the Jewish family into a priesthood.
I salute you Jewish mothers and grandmothers and even great
grandmothers who have come here today to participate in Mother's
Day Sabbath. You have an awesome obligation, but one which
Jewish women have fulfilled for many generations. May you con
tinue to contribute to the glorious tradition of Jewish womanhood.
‫בחוקתי‬
How D o You Value Yourself?
The final segment of our portion deals with evaluations. Our

sages, however, noted that there are two methods of evaluation. If
a person says ‫ ד מי עלי‬meaning that he will give his monetary value
as a contribution to the Temple, then he must be evaluated as a
slave in the market place. If, however, he said ‫ ע רכי עלי‬, then he was
required to contribute according to the value set by the Torah.
While both statements may appear to be the same, what a world
of difference there is between them . ‫ דמי עלי‬means that a person is
Sefer Vayikra 267
estimating himself by material standards. He views himself in
monetary terms. How much property does he own; how many
stocks and bonds has he accumulated. True it is, that he is contri
buting to the Temple, but, in essence, he is a slave to his acquisi
tions. Therefore, he is assessed as a slave in the market-place.
On the other hand, ‫ ערכי עלי‬intimated that a person has intrinsic
value as a human being. But how do we go about assessing the
worth of a human being. Only the Torah can give us that evalua
tion; therefore, he contributes according to the amount set in the
Torah.
Not only does this matter determine how a person feels about
himself, but it also goes to the heart of a man's relationship to his
family. Consider for a moment the ceremony of the pidyon haben.
The kohen asks the father ‫" מ אי בעית טפי‬Which do you prefer, your
son or the five selaim?" It is a strange question to ask a new father.
Actually, the father has no choice. It appears that in this question
the father is asked how he views his relationship to the children. It
also questions his own values. Which is more important,‫ דמי עלי‬or
‫ ? ע רכי עלי‬The Torah, of course, has given us the answer:‫ופדויו מכן‬
‫" חד ש ת פד ה כערכך כסף ח מ ש ת שקלים כשקל הקד ש‬And those that
are to be redeemed from a month old shalt thou redeem, according
to the ‫ כערכך‬the estimation, for the money five shekels after the
shekel of the sanctuary."
This distinction is also an important lesson for us to learn as a
Jewish community. Too many of our Jewish leaders proclaim ‫דמי‬
‫ ע לי‬. They become leaders only because of their contributions and
see the community only as a vehicle for fund-raising. When the
leadership will learn to say ‫ ערכי עלי‬and begin to think in Torah
terms, then our community will fulfill its true potential.
269
‫ספר במדבר‬
Gedalia Dov Schwartz
‫במדבר‬
‫ רומם את ראש גדל את ראש לא‬,‫שאו את ראש כל עדת בני ישראל‬

‫ כאדם האומר לקוסטינור סב רישיה דפלן כך‬,‫נאמר אלא שאו את ראש‬
‫נתן רמז למה שאו את ראש שאם יזכו יעלו לגדולה כמה דתימא ישא‬
‫ אם לא יזכו ימותו כולם כמה דתימא‬,‫פרעה את ראשם והשיבך על כנך‬
‫ והי׳ גלוי לפני‬,‫ישא פרעה את ראשך מעליך ותלה אותך על העץ‬
(‫ )במדבר רבה א׳‬.‫המקום שימותו כולם במדבר וינטלו ראשיהן‬
The Ramban, in citing the above midrashic excerpt, wonders why
our sages interpreted the expression of ‫ ש אי‬in a derogatory sense.
If, because the Jewish people in this census were destined to expire
in the desert, then why was the same expression used in the census
of those who entered the land of Israel? (viz. Bemidbar 26:2). The
Yalkut Yehuda explains the meaning of the midrash in relation to
the word ‫ ש אי‬as being a positive one, but in this seeming elevation
there is inherent a great deal of responsibility and some possible
danger. Accepting a position of higher status represents at the
same time the effect of literally sticking one's neck out in order to
be counted. It is sometimes much easier not to stand up and be
counted when a position of moral strength is needed. Many refrain
from acting or voicing even their opinions because they do not
want to become involved or accept responsibilities for fear of criti
cism or harmful consequences. At the very beginning oi Sefer Bemid-
bar, before kabolas haiorah, we are told that to be counted as an
identifiable and committed Jew it is necessary to stand up and be
counted as one who is prepared to face the possible threats to one's
Torah convictions.
‫נשא‬
A large section of this sedra describes the gifts and offerings of the
princes of the tribes on the day of the dedication of the mishkon.
There seems to be constant repetition, since every prince brought
the same offering which is described in great detail. It would seem
that one general statement saying that each one brought the same
gift would suffice in conveying the idea that each one did bring his
own present. However, the Torah is expressing, through this
parade of ‫ נ שיאים‬and their gifts, a very important idea. Although
outwardly all seemed to be doing exactly the same thing, neverthe
less each ‫ נ שיא‬did not bring his gift just to emulate his fellow ‫נ שי א‬,
but each one when it came to his turn on his day, expressed his own
individual upsurge of genuine inner devotion and intent toward the
A-mighty {Itturei Torah).
I would humbly add to the above concept that the feeling of
needless repetition and boredom is shared by the spectator or non
participant, since he only sees a repeat performance of that which
he has already seen, something in the category of deja vu. How
ever, each ‫ נשיא‬was a totally involved participant in dedicating the
sanctuary and it was this unique personal involvement that the
Torah records from day to day. Thus every mitzva that we per
form, even if it may be the same mitzva carried out in the same way
by others, day by day, is not the similar repetitive act, but rather a
deepfelt expression of our devotion to Hashem. If we strive for
wholehearted personal involvement, then we have achieved the
idea of ‫ נ שי א ליום‬.
Sefer Bemidbar 271
‫בהעלתך‬
‫ וכי לא הי׳ זקנים קודם לכן והרי בהר סיני‬,‫אספה לי שבעים איש וגו׳‬
‫נאמר)שמות כ׳׳ד( ומגל משה ואהרן ושבעים מזקני ישראל והפרשה הזו‬
‫ אלא בשעה שבאו ישראל לאותן‬,‫אח״ב היתה והיכן הי׳ הזקנים‬
‫הדבתם ויהי׳ העם כמתאוננים רע ותבער בם אש ד׳ נשרפו כולם‬
‫באותה העמנה אלא שהיתה שריפתן שריפת נדב ואביהו שאף הם הקלו‬
‫ראשם בעלותם להר סיני כשראו את השכינה שנא׳ ויחזו את האלקים‬
(‫ ע״ש )מדרש תנחומא‬. . . .‫ויאכלו וישתו‬
The Yalkut Yehuda explains the above midrash as reflecting a
preoccupation on the part of the elders of Israel with personal
selfish needs even at the moment of engaging the Divine Presence,
the Shechina, on Mount Sinai. In the face of the tremendous spiritual
experience of kabolas haiorah, to be concerned with material wants is
considered a most serious deficiency in their qualifications for lead
ership of the Jewish people. One of the ‫ קבלות‬or ethical resolutions
found in the diary of the great gaon R. Chaim Ozer Grodzenski of
Vilna, was the statement that matters pertaining to the service of
Klal Yisroel must take precedence to all personal private matters.
In a day and age in which we have witnessed numerous scandals
involving elected government and communal leaders who consi
dered their position more as a means for ‫ א כי ל ה ו שתי׳‬, the words of
the Tanchuma are a striking reminder towards proper direction and
responsibility. Higher spiritual achievement and greater Torah
educational goals cannot be attained unless there is a lessening of
private material needs. If we understand this priority, then we can
truly ascend Mount Sinai.
‫שלח‬
‫אם חפץ בנו ד׳ והביא אותנו אל הארץ הזאת ונתנה לנו א ^ אשר היא‬
.‫זבת חלב ודבש‬
The Tiferes Shlomo wonders at this utterance of Yehoshua and
Caleb, since it seems to imply that there is some doubt whether
Hashem will bring us to Eretz Yisroel. Didn't they know about the
promises concerning Eretz Yisroel from the time of Avraham
Avinu? His rather interesting answer is that the spies made an
error in judgment in the following manner. They were so
impressed with the physical richness of Israel, its bountiful fruits
and produce, that they felt that once the Israelites arrived there,
they would succumb to the materialistic attractions of their envi
ronment and Torah observance would fall far below any proper
standards. It would be a similar situation as that described in the
verse ‫ וישמן ישורון ויבעט‬. This is why they said ‫ אוכלת יושבי׳‬p K , a
land that consumes its dwellers, meaning unable to cope with the
affluence of the country. In contrast, Yehoshua and Caleb
responded by stating ‫ חפץ בנו ד׳‬DK, if there is in us the determina
tion to be with Hashem then we will be in control of the land and be
able to observe the Torah in the midst of all other eroding
influences.
The contemporary message is quite clear. The meraglim mentality
is one of hopelessness in the face of particular geography and eco
nomic circumstances in regard to following a Torah life-style.
Unfortunately, much of American Jewish history has been per
vaded by the debilitating attitude that the U.S.A. could not nurture
a Torah society because of the apparent hedonism of the prevailing
affluent culture. The response of the Torah committed Jew has
been and still is that of Yehoshua and Caleb ' ‫ חפץ בנו ד׳ וגו‬DK.
Sefer Bemidbar 273
‫הרח‬
The Yiddish expression ‫ רייך ווי קרח‬has its source from the state
ment in Pesachim 119a:
‫ אחת נתגלתה‬,‫אמר ר׳ חמא בר חנינא ג׳ מטמוניות הטמין יוסף במצרים‬
‫ ואחת גנוזה לצדיקים‬,‫ ואחת נתגלתה לאנטונינוס בן אסוירוס‬,‫לקרח‬
.‫לעתיד לבוא‬
It seems rather strange that, although in our traditional folk
consciousness, Korach is associated with great wealth, no evident
mention is made of this fact in the Torah. Perhaps this serves to
emphasize part of the tragic error of Korach in his rebellion against
Moses. Instead of using his great material resources for the benefit
of the entire Jewish people, he adopted a posture of piety in his
demand for elevation to the sanctity of ‫ כ הונ ה‬. We do not find him
available to assist others in need nor does he seem to be interested
in elevating the economic status of others to a more equitable level.
Instead of utilizing his extraordinary potential for the common
good, he turned towards the wrong direction as a bearer of piety
and equal sanctity.
There is a story told about the Gaon the Beis Halevi of Brisk, Reb
Yoseph Ber ‫ז״ ל‬, who on a bitterly cold winter day entered the Bets
Hamidrash and found one of the richest men in town sitting there
and reciting Psalms. Reb Yoseph Ber sharply said to him, "You are
like a soldier who has deserted his post. Here it is a freezing day and
there are dozens of cold and hungry poor people who need assis
tance and you're sitting here saying Tehillim. Put the sefer aside and
go out and help the unfortunate ones. Your responsibility as a rich
man is not to say Tehillim at a time like this."
Similarly, Korach should have directed his efforts towards the
betterment of others by means of his riches. His failure to do so
sealed his doom, and both he and his wealth were swallowed up in
the depths of the earth. Those who possess vast material wealth or
even exceptional intellectual abilities and fail to develop and use
them, are making the same mistake as Korach.
Therefore, the warning of the Torah of ‫ל א תהי׳ כקרח ועדתו‬
takes on an added dimension of meaning.
‫חהת‬
(‫ י” א‬,‫ויעאו מים רבים ותשת העדה ובעירם )כ׳‬

The ‫ משך חכמה‬remarks in reference to the above verse that
when the A-mighty seeks to send material support to the Jewish
people, it is a blessing of quality rather than that of quantity. For
example, the promise of ‫ ואכלתם ל ח מכם לשבע‬is explained as ‫אוכל‬
‫) קמעא ומתברך במעיו)תורת כהנים‬, eating little but being blessed by
complete satisfaction. Consequently, the gift of water in the desert
would follow the same pattern of satiety on little. This is inferred in
the commandment to Moshe ‫" והשקית את העדה ובעירם‬You will
give the congregation and their animals to drink." In this verse the
drinking of the ‫ עדה‬is separated from that of ‫ בעירם‬by ‫ו א ת‬, mean
ing that the quality and level of the water consumed by the ‫ עדה‬is
completely different than the animal consumption. When Moshe
did not carry out the order as commanded, the result was ‫ותשת‬
‫ העדה ובעירם‬, no division between man and animal. The quality was
the same without the singular blessing to man of satisfaction.
The above concise interpretation points out one of the basic
ingredients of the quality of life, a phrase which is very familiar to
us. To many the quality of life is measured by a great abundance of
material possession and a total involvement in the constant pursuit
of the pleasure of the senses. If the means to enjoy the above are
reduced, then the quality of such a life is curtailed. Devoid of all
spiritual content, and lacking any lasting satisfaction, such a life
style is animal-like. I think that many a Rabbi has been upset on
seeing groups of senior citizens whiling away their time, day after
day, in continual card-playing or idle gossip.
If we drink the waters of Torah, we then can be elevated to a
higher dimension of qualitative living.
Sefer Bemidbar 275
‫בלק‬
.‫ויפתח ה־ את פי האתון וגר‬

The Midrash Tanchuma dwells on the dialogue and contrast
between the donkey and Balaam. ‫שזה הטפ שי ת שבבה מות ח ה חכ ם‬
‫ ״ שבחכ מי ם כיון שדברה ל א הי׳ יכול ל ע מוד בה‬This is the dumbest of
the beasts, and this is the wisest of the wise, once she spoke he
could not stand up against her."
This astounding phenomenon of the talking donkey left Balaam
speechless as to refutation of its conduct. Yet isn't it remarkable,
that even after the sight of the threatening angel, Balaam remains
undeterred in cooperating with Balak seeking the annihilation of
the Jewish people? Even miracles of the evidence of G-d's hashgacha
over the people of Israel do not seem to lessen the hatred against
them. Although Israel fought Sichon and Og only after being
attacked and were not engaged in an aggressive action against
them , Balak and Balaam considered them aggressors and
expansionists.
The very right of Israel to exist is the focus of the enmity.
It is not difficult to draw an analogy with the contemporary era in
regard to the right of survival of the State of Israel and of the
Jewish people. All of the attempts to destroy the State of Israel
from the moment of its proclamation to the present time have
failed although its enemies tried every effort through four wars
and continual terrorism and harassment. Its miraculous survival
which defies all rational explanation, is a manifestation of divine
providence. Nevertheless, the Arab states and their allies through
out the world persist in their determination against Israel.
This array of enemies with seemingly endless sources of petro
dollars has caused some Jews to become dispirited and hesitant in
affirming support for the integrity and sovereignty of Israel.
However, the Torah teaches us that all of the intrigues and
machinations of the Balaams and Balaks are of no avail in the face
of divine protection granted to the people of Israel.
‫מטות‬
(‫ג‬-‫ לא יחל דברו ככל היוצא מפיו יעשה )ל‬. . .

". . . He may not make his word void, he must do according to all
that proceedeth out of his mouth."
Although the above phrase refers directly to the obligation of
observing the laws of nedarim, it also has other connotations. R.
Chaim Vital, in his Taamet Hamilzvos, writes that he heard an inter
pretation from R. Sh. Shorek that the Torah is telling the individual
that he should not make of his words chulin, i.e., empty or
nonsensical.
Speech, which distinguishes man from all of creation, is regarded
as the very essence of his neshama or soul. The soul should not waste
its precious energy in idle and non-productive talk. Without enu
merating all of the prohibitions dealing with gossip, slander and
profanity, all of which are a chtlul, a desecration of the precious
word, there is a warning for control of speech that it should not be
without necessary or sacred content. The Torah does not regard
"Talk is cheap," as a fact. On the contrary, it is most precious and
this great gift must be utilized to the utmost for the elevation of
man's spirit and behavior:(‫ ודברת בם ולא בדברים בטלים )יומא י״ט‬.
If anyone of us would stop for a moment to take inventory of the
minutes and hours spent in idle empty conversation, one would
realize how much precious time and energy have been wasted.
Bombarded as we are by torrents of words that contain very little
lasting spiritual and ethical meaning, we must respond by filling the
vacuum with the challenging words of Torah.
On a most practical level, with the proliferation of all types of
accessible Torah texts in English with commentaries, the above
exhortations of the Torah can be fulfilled by anyone regardless of
educational background. The word can be turned into a vehicle of
meaning and sanctity.
Sefer Bemidbar T77
‫מסעי‬
‫ויסעו מרעמסס בחדש הראשון בחמשה עשר יום לחדש הראשון‬

‫ ומצרים‬.‫ממחרת הפסח יצאו בני ישראל ביד רמה לעיני בל מצרים‬
‫מקברים את אשר הבה ה׳ בהם בל בבור‬.
On the phrase ‫ ומצרים מקברים‬Rashi remarks —‫טרודים באבל ם‬
"preoccupied with mourning."
In the ‫ ספר שארית מנח ם‬there is a significant explanation of this
very brief comment of Rashi. It is in stark contrast to the ‫ רמה‬T the
mighty hand displayed by the Jewish people at the time of the
Exodus. Although according to midrashic sources only one out of
five of the Jewish people left Egypt, the rest having died during the
days of darkness, still despite such a loss of numbers, the Jewish
people marched out of Egypt with ‫ רמה‬T undaunted and not de
moralized. This fact can only remind us of what has become an ever
repeated reality of contemporary history, "the Jewish will to sur
vive." The recent world conference of Holocaust survivors points
out this concept in most vivid terms. Despite terrible personal fam
ily losses, harassment and persecution ‫ י צ או בני ישראל ביד רמה‬.
Only the ever abiding faith in the eternity of the Jewish people as
promised by the A-mighty has sustained its survival course
through times of peril and catastrophe.
Anyone facing seemingly insurmountable personal problems or
grievous family losses cannot help being consoled and strengthened
by the Torah's description of our great adventurous journey of
destiny, a journey of courage and faith.
279
‫ספר דברים‬
Solomon B. Shapiro
‫ואתחנן‬
(‫ )דברים ו׳ ה׳‬.‫ו א ה ב ת א ת ה׳ אלקיך בכל לבבך ובבל נפשך וכר‬

‫ )ברכות‬.‫מכאן אמרו חייב אד ם לברך על הרעה כ שם שמברך על הטובה‬
(‫נד׳‬
(‫ )שיר השירים ד׳ טז׳‬.‫עורי צפון ובואי תימן‬
‫תתנער או מ ה שמע שי קרבנותיה בצפון ו ת ב א או מ ה שמע שי קרבנותיה‬
(‫ )זבחים קט׳׳ז‬.‫בצפון ובדרום‬
The winds of life blow from different directions and vary in their
results. Some are warm and pleasant; others cold and stormy.
The author of Shir Hashirim lived in Ereti Yisroel and was an expert
gardener who knew all about the different winds and their effect
on his delicate plants. The north wind coming from Syria and
Lebanon first blows over the snowclad mountains: it is cold, chilling
and hard. On the other hand, the south wind is warm, and brings
with it some of the heady fragrance of Egypt.
Most gardeners understand what happens to flowers that know
only the warm south wind. They mature quickly and like a frail
hothouse variety they look beautiful. But they are never strong and
they quickly succumb before an adverse change in temperature. So
the gardener is glad for the influence of the north wind. He even
invites it to come and blow moderately on his young plants, so that
they can grow and mature in the experience of all kinds of winds
and become strong enough to withstand any unfavorable condi
tions later on. "Awake, O north wind," the gardener calls out.
One can see a similar thing happen in human society. It is inter
esting to note that those people who have developed furthest in
terms of character and spirituality are not those who live in the
lush sun-drenched South Sea Islands, nor in the extreme opposite
at the North Pole, but in those parts of the world where the sun
and cold together encourage the ideal growth of body and spirit.
Our text is more than a statement of physical facts: it is also an
allusion to man's inner life. All of us want the south winds of life.
We want to bask in the sunshine of physical comfort, prosperity,
friendship and popularity. And we want it all the time. Yet we
would do well to remember that just as the plant which faces the
south wind alone is without vitality, so, too, the man who enjoys
the unmixed luxury of the south wind of ease can often become
bereft of character through the decay of spiritual strength and the
absence of moral courage.
For those who are experiencing the north wind of sorrow—
sickness, bereavement, poverty, frustration or insecurity—our text
suggests that the situation may not be evil in its results. It all
depends on one's reaction to it. The north wind can stimulate life by
fostering stronger growth. It can call for extra energy in strength
ening a man with the arms of experience. It can nurture in him a
feeling for others and a spirit of cooperation.
All this, and even more, can be brought about by the north wind
of adversity if a man learns to accept it and use it wisely. For those
who are enjoying overly much the south wind of fortune, our text
offers a gentle warning against the obvious dangers of spiritual
laziness, selfishness or unpreparedness when the first touch of
failure could change life into a complete tragedy. These people must
invoke the north wind, and even search for some of the cold and
suffering, by identifying themselves with the alleviation of the sor
rows of others.
Blessed and happy indeed is the man whose life is made up of a
combination of north and south winds. He thanks G-d for his occa
sions of joy and accepts and uses his moments of adversity. For
both together make for the full development of the physical and
spiritual potentialities of man.
Sefer Devarim 281
Wise were our Sages when they said: ‫חייב ארם לברך על הרע ה‬
‫ כ ש ם שמברך על הטוב ה‬, only the composite of both will make a man
a total human being.
‫עקב‬
‫למען הודיעך כי ל א על ה ל ח ם לבדר יחיה ה א ד ם כי על כל מו צ א פי ה׳‬

(‫ )דבדים ח׳ ג׳‬.‫יחיה ה אדם‬
‫ויגדל הילד ויהי היום ויצא אל אביו אל הקצדים ; ויאמד אל אביו דא שי‬
(‫ )מלכים ב׳ סימן ד׳‬.‫דאשי ויאמד אל הנ עד ש א הו אל אמו‬
‫ בד‬T ‫ ויבא א בד ה ם ה או ה ל וישב לפני שדה ו‬.‫קח נא א ת בנך א ת יחידך‬
‫אליה בגינו יצחק גדל ולא ל מ ד עבוד ת ה׳ אלך לי ו אבי אהו ל שם ועבד‬
(‫ )מד׳־ת וילקוט ס״ז‬.‫ וכד‬,‫רלמד דדכי ה׳‬
What to live on and what to live for are two major necessities
with which every person should be provided in order to participate
fully in the deep fountains of contentment and happiness which life
so amply provides. There are the material things so necessary to
live on, and the spiritual things needed to live for, for life to have a
purpose and meaning.
This cryptic lesson is taught to us in the story of the son of the
‫ שונ מי ת‬. The son grew and matured, the father takes him into the
fields to teach him the ways of the business world, to give him the
material things, "to live on." But suddenly the son objects and says:
"‫רא שי‬, ‫ ר א שי‬, my head feels so empty, you are giving me what to
live on but you are not teaching me what 'to live for.'You have not
given my life any direction or purpose."
The very same message is conveyed to us in the conversation
between our father Abraham, and his wife, mother Sarah. "The
time has come for me," says Abraham, "'to teach our son the ways
of G‫־‬d,' to give his life purpose and direction."
What to live on and what to live for are indispensable to one
another. A person in possession of one can not be genuinely happy
unless he or she also enjoys an ample supply of the other. This
thought is presented to us well in this week's Torah reading.
282 RCA Sermon Manual J981/5742
Both necessities should be given equal attention and effort by
parents in preparing their offspring for life. Regretably, facts do
not confirm this. All good parents, we find, are deeply concerned
about the future careers of their children and do everything in their
power to provide for their success. Not all, however, give sufficient
thought to the question, "What to live for?"
The answer to "What to live for?" may vary with different indi
viduals, nations, religions or sects, but the common denominator of
them all is the fact that it is something other than the material; it is
the spiritual.
An only, and only affluent society is a society without purpose
and without direction.
‫שופטים‬
(‫ )דברים טז׳ יח׳‬.‫שפטים רשטרים ת תן לך בכל שעריך‬

{‫ )דברים טז׳ יט׳‬.‫ולא תקח ש ח ד כי ה שח ר יעור עיני חכמים‬
‫ שני‬,‫ שתי עינים‬,‫ ש תי אזנים‬,‫ והשערים‬.(‫שבע שערים בנפ ש) ספ ר יצירה‬
‫ שדרך ה שערים הללו ל א יעברו כל‬,‫ ו ה פ ה— ו כ ר ת שים לב‬,‫נחירי האף‬
(‫ )של׳׳ה הקדוש‬.‫דברי תיעוב וניבול‬
While the biblical instruction refers to judicial administration of
the community, it is altogether proper to apply it to our own lives.
We all stand in need of judges at our gates. Every human being is
charged with guarding the gates of his life. If these gates are left
unprotected, evil forces invade man's most sacred sanctuaries, ruin
ing his very existence, destroying his best self and corrupting his
character.
The mouth is a gate. Through the mouth pass words which may
either be pearls to enrich the life of others or vicious serpents
carrying with them deadly poison. For that reason we close the
amidah with the significant words: "My G-d, guard my tongue from
evil and my lips from speaking falsehood."
Unless we are on guard we can cause irreparable harm to our
selves and others: "Death and life are within the power of the
Sefer Devarim 283
tongue." Death, when we speak ill of our neighbor and malign the
good name of the innocent; life, when we encourage the despon
dent and console the bereaved. Death, when we use vile language
and engage in deceitful talk; life, when we engage in the study of
Torah. Death, when we incite neighbor against neighbor; life,
when we bring peace among our fellowmen.
Who will judge to what use we shall put the divine instrument of
speech? We must do it ourselves. Let us appoint our nobler self as
judge at the gate of our mouths and if we are to berate evil, let us
discover the wrong in ourselves and undo it. ‫ ק שו ט עצ מך‬.
The ear is a gate. What we choose to listen to, whether in the
realm of information, entertainment, education or ordinary com
munication depends upon the criterion we set for ourselves, the
kind of judges we appoint to sit at that open gate. The ear may
either become a passage for the wisdom of the ages and the plea of
the oppressed or the dumping ground of malicious gossip.
The ear is a vital gate which calls for a judge, even as does the
mouth. This is especially important since, on the surface, the ear
appears to be passive and a most innocent organ.
The pocket is another gate. Whether we expend our financial
means for constructive and worthwhile purposes or allow the gates
of our capital to be shut when a good cause knocks for support is
determined by the kind of judge we appoint for this important
office. Our sages suggest that among the three things which tell a
man's character is his wise use of his substance. ‫ ני כ ר בכיסו‬.
All too often we tend to appoint others to judge how much we
should give even for the worthiest causes. Recently I approached a
man for a contribution for a meritorious institution and he was
quick to inquire how much Mr. A. contributed. He made two condi
tions: One, that he would give only if Mr. A. gave; two, he would
give only as much as Mr. A gave. Here the donor was not the judge
at his own gate. Neither the cause nor my pleas determined the size
of his contribution. In his folly he appointed Mr. A., an imaginary
competitor, to decide how wide the gate of his heart and/or pocket
would open. His response was dependent upon others.
Consider, how frequently we appoint total strangers to man our
most important gates, those of our homes, our social life, the edu
cation of out children, our Jewish life. They are our judges, they,
the Cohens, the Levys and the Smiths. What they think and what
they do we accept as our best judgment. Their sense of values
becomes our life style.
If only we had faith in our selves and developed an inner sense of
solid values. Intelligent people, mature men, know that the most
sacred possession in man's keeping is his right and privilege to
judge vital matters for himself. "Judges and officers shall you
appoint at all your gates which the Lo-d G-d gives you." For the
sake of our soul let us not neglect this sacred function granted to
the human being.
Helpful is the warning sounded in today's Torah reading: "Thou
shalt not take a bribe, for it blinds the eyes of the shrewd." This
admonition applies with equal meaning to ourselves, in our per
sonal lives. We are prone to condone our conduct no matter how
odious; we are likely to be blinded to our most glaring faults. Where
we tend to be harsh in our judgment of others, we "are bribed" into
leniency with ourselves. It may well be said that Satan keeps us well
supplied with a storehouse of alibis, rationalizations and excuses to
justify our acts.
‫נצבים‬
(‫א ת ם נצבים היום כלבם לפני ה׳ וכו׳ כל אי ש י שראל ; )דברים כט׳ ט׳‬
(‫ )דברים כט׳ יא׳‬.‫לעברך בברית ה׳ יכו׳‬
‫תני ר׳ חייא ו ל מ ה נקרא שמו מרכל ש הי ה מר על ה כל א ל א ש א ץ גדולה‬
‫בפלטין של מלך א מ ר ר׳ לוי כתיב ולב ש ה כ הן מדו בד והרים א ת הד שן‬
(‫ )ירושלמי ש ב ת פרק י׳ הלב׳ ג׳‬.‫א ל א שאין גדולה בפלטין של מלך‬
In our present society size and quantity are often valued above
usefulness and quality. We build skyscrapers for our homes and
places of work, we admire the business tycoon who has successfully
operated and manipulated big takeovers, and we even assess a
man's character in terms of size; we talk of a "big" man, a "huge"
success, an industrial "giant." Even synagogue planners think in
terms of huge edifices. A rabbi's ability is measured by the great
ness of his congregation.
Sefer Devarim 285
In this frenzy over size we tend to forget the significance of little
things and to ignore the important fact that the true evaluation of a
man's character and work rests on consider’ tion of usefulness and
devotion to duty, rather than on anything else. The instructive
homily of the Rabbis comes to mind about the little hyssop plant—a
very small plant indeed—which was used for important purification
rites; "There are things which appear lowly in human eyes which
G-d uses for good purposes." So, too, in our society with its strange
sense of values, we do well to bear this lesson in mind, reminding
ourselves of the importance of the so called "unimportant." In the
eyes of the creator everything is important and every man is impor
tant, every duty significant.
Let us consider the popular attitude towards heroism. Common
acclamation is reserved for the one who does something spectacular
and extraordinary, particularly if his name is blazed across news
paper headlines. But it is a steadying thought to reflect that there is
more to heroism in thousands of simple lives lived in quiet duty and
uncomplaining determination. Think of the wife of a crippled hus
band. Her loyalty and courage never make headlines, yet it is per
haps a purer kind of heroism and indicates a deeper and more
abiding courage than ever possessed by the heroes of the unthink
ing crowd. The mother who rears her orphaned children, and goes
from house to work and back to house and work again with a quiet
resolve and a deep sense of duty at least as fervent as any be-
medalled military hero.
The world stands in awe and applauds a Rothschild, a Rockefeller
or a Ford; but there are countless jjeople whose lives are fully
successful without one "great" thing in them. They are the army of
unsung heroes whose simple concern is to do the duty that is near
est to them at the moment. Not one of them becomes a leader of his
people, not one of them ever writes a book or becomes the center of
communal attention. They are the hard working clerks, the shop-
keefjers and the small professional men whose efforts provide the
very basis of an ordered and stable society. The religious attitude is
wholly on the side of the so-called common man, the ‫ כל איש ישראל‬.
Perhaps it is in this spirit that the Rabbis nicely remark: "He who
answers Amen is greater than the reader who proclaims the hrocha,"
because the follower who has the less spectacular role and has to
identify himself with the work and leadership of others often has
the more difficult task, since the demands on his loyalty and devo
tion are greater. Most people want fame, but can not have it. Many
people desire power, but it is denied. They want wealth, but it is
unobtainable; and they find sooner or later that they will never live
in great mansions, and that newspapers will never carry their
names. All these feelings of failure must be refuted, because such
feelings would spring from a false and even irreligious set of values.
One must emphasize not the size but the quality of a reputation,
not the immensity of an undertaking but its usefulness. It would do
us all a great deal of good if, for a change, we stressed the impor
tance of the unimportant, the daily round of the routine tasks, the
fulfillment of small duties, without which man could not function,
the attachment to obvious loyalties of family, people and common-
ity. It is in these so-called small things where real human happiness
and real success is to be found.
Man must remember that when we are in the King's palace no
duty is unimportant and "I" am not too great to perform the sim
plest of acts. Every act counts.
‫האזינו‬
(‫וידבר א ת כל דברי ה שירה הז א ת ובו׳ )דברים לב׳ מד׳‬

‫גדולה שירה שיקז ב ה עכ שיו ויש בה ל שעבר ויש בה ל ע תי ד לבוא ויש‬
‫ )ספרי‬.‫) בה לעוה״ב‬
‫ ואמר ר׳ שפטיה א מ ר ר׳ יוחנן כל הקורא בל א נעי מ ה ו שונה בל א זמירה‬.
(‫ מגי ל ה לב‬.)
‫ )תוס׳ מגילה‬.‫לפי שדזיו שונק או ת ה בעל פ ה וע׳׳י כך היו נזכרים יותר‬
‫לב‬.)
The life of our great law-giver is coming to an end. When ‫מ שה‬
‫ רבינו‬saw that his days were numbered, he became anxious that his
lifelong preaching should not be forgotten. He, therefore, sought a
suitable means of epitomizing its main gist in a form which would
remain inexorably in the minds and hearts of ever refractory Israel.
To suit his purpose he could find nothing better than the song
Sefer Devarim 287
form. This week's Torah reading was in ancient terms a song in
verse meant to be sung in order that its message might be better
remembered. Prose would not leave such an indelible mark. Thus,
for neither the first nor the last time, a song was used as a means of
promoting and futhering an idea. One need only examine the pro
found ideas expressed in the ‫ שי ר ה‬of ‫ י שיר‬TK.
All ideas, needless to say, are not on the same level. We Cannot
for one moment even contemplate the melodic rendering of an
injunction to observe the Law of G-d as being in the same sphere as
a jocular jingle advertising some commodity. Nevertheless, when
ever song is substituted for cold prose—the prime vehicle of reason
and understanding—we are in the presence of a potential danger.
"There are gates in the heavens above that open only to the voice of
song," said the mystics; but the fact remains that while music can
lead to heights it can also lead to depths. The Song of Moshe
Rabeinu remains as a glorious testimonial to a brilliant idea, but the
song has often been used and misused for far less noble ends. One
only has to witness contemporary commercial TV.
It is true that prose can also misguide and misdirect. It is easier,
however, to sing certain inferior phrases or slogans than to say
them. The language of prose, while not an inevitable safeguard to
wantonness, invariably acts as a brake.
Moshe Rabeinu used the vehicle of song that his message might
be remembered. The Jew in the modern world tends to use song as
a means of ignoring any possible content in what is sung. Especially
at this time of year, the end of Elul, what Zangwill has called the
"minor keys of Atonement" can, if we let them, precisely because of
their haunting overtones and nostalgic nuances, completely over
shadow any possible literal or rational meaning that our Penitential
liturgy might possess. To sing—and in Hebrew, moreover—what
amounts to a challenge to our innermost conscience, is a dangerous
risk. We might be left with the husk and utterly lose the kernel.
These days are a call to all human faculties. Mind and heart,
reason and emotion, together seek wholeness with G-d. The intel
lectual approach alone is at worst incomplete, but the purely
melodic approach can at worst be utterly sterile and barren. We
must speak with G-d as well as sing for Him.
It was the melody of Kol Nidray that brought Franz Rosenzweig
back to his people and to G-d, the prose and spoken word that
unified him with Klal Yisroel.
‫וזאת־הברכה‬
.‫ויעל משה מערבות מואב אל הר נבו וכו׳ ויראהו ה׳ את כל הארץ‬

(‫)דברים לד׳ א׳‬
‫וימת שם משה עבד ה׳)דברים לד׳ ה׳( עלה אל הר העברים וכו׳ ומת‬
(‫ )דברים לב׳ מט׳־נ׳‬.‫בהר‬
‫ )דברים‬.‫ומשה בן מאה ועשרים שנה במתו לא כהתה עינו ולא נס לחה‬
(‫לד׳ ז׳‬
‫ )דברים לד׳‬.‫ויהושע בן־נון מלא רוח חכמה כי סמך משה את ידיו וכו׳‬
(‫ט׳‬
(‫ )קהלת א׳ ה׳‬.‫וזרח השמש ובא השמש ואל מקומו שואף זורח הוא שם‬
‫ יום‬.‫עד שלא ישקע שמשו של צדיק זה הוא מזריח שמשו של צדיק אחר‬
‫ וכו׳ עד שלא השקיע שמשו של משה הזריח‬,‫שמת רבי עקיבא נולד רבי‬
(‫ )קהלת רבה‬.‫שמשו של יהושע‬
Strange, that the Torah reading that deals with the death of the
law-giver is called Parshas Brocha; for that matter all the Torah por
tions dealing with death are called ‫ריחי‬, the death of Jacob and ‫חיי‬
‫ ש ר ה‬, the death of Sarah.
A little consideration will show that the death of Moshe Rabeinu
was not a tragedy. It was not the ordinary passing out of life into
the abyss of oblivion, but a misas n'shikah—an acceptance of his beau
tiful soul by the Almighty Himself.
To many of us death is a great misfortune. When we see our
beloved snatched away by the cruel hand of death, we naturally
sigh and weep. When we think of the day that will mark the end of
our earthly pilgrimage and our passing to the Great Beyond, we are
seized by fear and trembling. There are several things that make
death and its approach so terrifying. It is not death itself but rather
the things usually associated with it, that render it so tragic.
Remove these elements and death loses its sting. It becomes merely
a transition from one state of existence to another. As our teachers
say in Ethics of the Fathers, it is passing from the vestibule to the dining
Sefer Devarim 289
hall. In the life of Moshe Rabeinu, we find that those elements
which make death so tragic were entirely absent.
What makes us regard death and its approach as a great misfor
tune? There is first, the period of decay that sets in long before
death itself. With age there begins a general decline. The strength,
the virility, the energy, the buoyancy that marked our youth and
that enabled us to enjoy life to the fullest, gradually disappear. As
we grow older, there sets in the loss of our physical powers and
mental capacities. We become a burden to ourselves and to others,
often one prays for the end to come and to relieve us of this agony.
That element was absent in the case of Moshe Rabeinu. To his
last day he was in full possession of his physical and mental facul
ties. There was no pain, no torture, no agony, no decline and decay.
There is yet another element that saddens the closing days of our
life. It is the pessimism, the despair, the loss of our hopes and
dreams and ambitions that characterize old age. The life of youth is
happy and enjoyable. We build castles in the air and live not in a
realm of reality but in a world of dreams and visions. We have not
yet encountered true difficulties and obstacles; we have not yet
been disillusioned by the stern realities of existence. Life is one
happy dream with many fields to conquer, many goals to reach,
many prizes to win.
When, however, we have reached middle age, our dreams have
been shattered, the castles built in the air have vanished, and in
their stead come the difficulties of the struggle for existence. The
vision has faded completely, the dreams, the hopes, the ambitions
and aspirations of youth, have disappeared. The future is dreary.
All we remember are the failures and frustrations of our past. If we
could but retain the glorious visions of our youth to the very end; if
we could live in a dream world during our entire earthly existence,
our closing days would never be tragic.
When the call came to Moshe Rabeinu to depart from this world,
he was still living in his world of dreams. "Go up to the mountain
where you have ascended. There on the top of the mountain, while
looking at the promised land, the land of your dreams, you will die."
Most people die in the valley, engaged in the pursuit of power and
self, immersed in their petty and selfish interests. When death
approaches and they realize that they will have to leave behind the
wealth, the pleasures and the comforts, there is sadness and rue,
there is fear and trembling.
Not so is it with a person who dies on the mountain, who has a
broad view of life, who raises himself above the petty things of life,
and who retains his ideals, his dreams, his hopes, to his dying day.
Dying on the mountain in full view of the Promised Land is not a
tragedy, but a rare privilege.
Perhaps the most agonizing thought in connection with death is
that we leave the world, and with our departure all our undertak
ings come to an end. We feel that our efforts, our labors, our
accomplishments will go to nought, because there is no one to carry
on the work we have begun, to complete the task. We join the
author of K o h e le th in a cry of despair; of what use is it if the sun of
our glory shines only to set again, and darkness comes to eclipse all
our glory and success?
Our sages help us remove this difficulty. "Before the sun of one
great man has set, the sun of another has begun to shine." "Before
the sun of Moses had set, the sun of Joshua was already shining in
all its brilliance." Seeing his disciple ready to assume his task, cer
tain that he would lead the children of Israel into the Promised
Land, Moses could die with composure and serenity, no longer
afraid that with his death his ideals, his dreams, and his ambitions
would end.
Unto all of man death must come sooner or later. But death need
not be a tragedy. Let man learn to avoid those things which make
death terrible. Let man try to retain the power to see visions and to
dream dreams. When, in His wisdom, G-d summons us, let us die
on the mountain in full view of the Promised Land, not in the valley
immersed in our petty and selfish interests. Above all let us inspire
someone else to carry on with our work, ideals, hopes and
aspirations.
291
THE STUDY AND

SUPPORT
OF TORAH
(Source Material)
Israel D. Lerner
S ix H undred Y e a rs A go
In Perpignan, southeastern France, in the fourteenth-century,

there were five "holy societies" each of which called itself a ‫חברה‬
‫קדישא‬. The work of the first consisted in providing general charity,
another in visiting the sick, a third was the traditional burial
society, a fourth provided candle lights for the synagogue and bet
m id r a s h and the fifth saw to the education of the children.
If we wish to be a "holy society" in the full sense, an ‫ עם קדוש‬a ‫גוי‬
‫קדוש‬, and not only a ‫ חברה קדישא‬for those who depart, we must
provide for lighting up synagogues and schools, for the education
of our children. We must see that they live Jewishly. We must
provide for a living Judaism.
The Children of Israel at Sinai
A story of the Ponivezer Rav:

An irascible g a b b a i once was placing greenery in the bet m id r a s h for
Shavuot, and the young children came to watch. He chased them
away. Said the Rav: If the children cannot be here, why green Sinai
symbols? If there are no Children of Israel, of what need is there
for a Mount Sinai?
Living and G iving
It is told that the ‫ נצי״ב‬sent two ‫ מ שולחים‬to raise money for the
Volozhiner Yeshiva. Along the way they discussed the upcoming
lottery, and decided that if they would use the money already col
lected to buy a ticket, and if it were to win, the Yeshiva would
benefit and they would save themselves a lot of walking and talk
ing. So one suggested to the other, you put it on number 18, and I'll
go and say a special prayer in shul. The one who bought the ticket,
decided in the last minute that number 17, numerically equivalent
to ‫ טו ב‬, is superior to number 18,‫ ח י‬. Thus he bought 17. And lost!
Number 18 won. Dejected and abashed they returned to the ‫נצי״ב‬
and confessed.
Said he in reply: "Maybe it is a sign from heaven that G-d wants
as many people as possible to enjoy the mitzvah of ‫ צדקה‬and not
that money should be raised easily, all at once, by chance or by one
person."
We may add on the matter of 17 ‫ טוב‬and 18, :‫ח י‬
‫יז‬:‫)שמות יח‬...‫) ל א טוב הדבר‬.
It is not good to gamble with the future of our Torah institutions.
(‫לו‬:‫וחי אחיך עמך )ויקרא כה‬.
Bring your brother in with you. Let everyone participate. Let
everyone know the joy of giving for Torah and supporting the
study of Torah. ‫ ו חי אחיך עמך‬. Let everyone know the joy of living
in accordance with Torah!
T o Life!
The ‫ חפץ חיים‬was once asked:

It is written:
‫ מנין‬:‫זאת התורה אדם כי ימות באהל)במדבר יט;יד( דאמר ריש לקיש‬
‫שאץ דברי תורה מתקיימץ אלא במי שממית עצמו עליה שנאמר זאת‬
(:‫ )ברכות סג‬. . . .‫התורה‬
The Study and Support of Torah 293
It seems from the pasuk and from the Talmudic elucidation, that a
person can best preserve and perpetuate Torah by completely sacri
ficing himself for it, by dying for it.
However, what do we do with the commandment ‫ י חי בה ם‬, teach
ing us that the mitzvot were meant for us to live by them not to die
for them, except in three cases? What do we do with the mitzvah of
‫ פ קו ח נפש‬, saving a life and not sacrificing it?
The ‫ חפץ חיים‬answered: This case of dying for Torah can be
interpreted not literally, but figuratively. Be "dead" to all the exi
gencies of material pursuits, to all the allure of mundane pleasures,
concentrate fully and you will achieve in Torah learning. After
wards you may go about your business.
The ‫ שפת א מ ת‬gave an alternate explanation: It is incumbent
upon the person to sacrifice himself ‫ מ מי ת עזנמו‬. The Torah in turn
will, however, see to it that he shall live ‫ ו ח י בה ם‬.
Who can add to the words of these Torah giants? But with all
deference may I suggest a third possibility.
‫ אדם‬need not mean the individual. It can refer to the collective
personality, to collective Israel as is written:
(‫ זהר ברא שית כ‬:‫ ב״מ קי״ד‬.‫ א ת ם קרויין אדם )יבמות סא‬.
Now: ‫ אדם בי ימות ב א ה ל‬because the Jewish people, through its
martyrs, sacrificed itself for Torah, was ready to die for Torah, we
flourish now, we live today, we shall outlast our enemies in the
future, with God's help.
‫— מ מי ת עצ מו עלי ה‬but ‫! ע ץ חיים הי א‬
T h e N etu rei K a rta and th e Book of Joshua
In their extremist positions, the ‫ נטורי קרתא‬, the so-called Guard

ians of the City, will never teach religious Zionism, but will often
teach hatred of it. They are supposed to be preservers of the old
values of the holy city, and yet they manage to be the disturbers of
the peace of Jerusalem. With what falsehoods do they fill up the
minds of the children? What hatred corrodes the love these child
ren should feel for their fellow Jews?
Well, if they are the ‫ נטורי קרתא‬, the ‫ שומרי ה חו מו ת‬, the Guard
ians of the Walls, let them remember from the laws of Purim that
Jerusalem retains its special status as a walled city as of the days of
Joshua. The walled cities must in this regard emulate Yerushalayim
for the Megillah to be read at a special time, the fifteenth of Adar.
And the traditions are from the days of Joshua who fought for the
Land of Israel.
The traditions are from the days of ‫ יהושע בן נון‬who saw to it
that settlements were established in the Land. The traditions are
from ‫ יהושע‬who was the first to fight ‫—עמלק‬and he knew who
‫ עמלק‬truly was.
And Amalek was not then a tribe of Israel, nor is it now the
Government of Israel or its Consulate in New York!
We are not asking the ‫ נטורי קרתא‬in Israel or elsewhere to teach
Zionism to their pupils, to teach about Herzl, Jabotinsky, or Weiz-
mann. We are not even asking them to teach the basic ideas of
‫ הראי״ה קוק‬concerning the Land of Israel, though anyone not
exposed to this will miss an inspiring and enriching experience that
will enhance his Yiddishkeit for life.
But at least teach them ‫ ויבא עמלק ; זכור את אשר עשה לך עמלק‬.
At least teach them !‫ספר יהושזג‬
‫ ״‬R av‫ ׳׳‬and ‫ ״‬M oreh ‫״‬
On Rebbe relationship,‫ הרב הג׳ ר׳ שמואל יאליב זע״ל‬points out in

his sefer ‫ מנחת שמואל‬a slight difference between Rashi and Tosafot
and the Rambam on how a student should greet his teacher.
(:‫ שלום עליכם רבי )ברכות כז‬:‫רש׳׳י ותוספות‬
(‫ה‬:‫ שלום עליכם רכי ומורי )הלכות תלמוד תורה ה‬:‫רמב״ם‬
The Rambam states that the additional word must be added in
.the student's response if the Rebbe should greet him first
What is the source for this latter statement? Neither the ‫לחם‬
‫ משנה‬nor the ‫ כסף משנה‬-comment in this regard. But the well
known exchange between Rabbi Yosi and the Prophet Elijah as
found in .‫ברכות ג‬, sheds light. Rabbi Yosi had entered one of the
ruins of Yerushalayim to pray and met ‫אליהו הנביא‬.
.‫ שלום עליכם רבי‬:‫אליהו הנביא‬
.‫ שלום עליכם רבי ומורי‬:‫רבי יוסי‬
?‫ בני מפני מה נכנסת לחורבה‬:‫אליהו הנביא‬
Obviously it is from here that the Rambam derives the precept.
When the Rabbi begins with a greeting, the response should be ‫רבי‬
‫ומורי‬. The prophet is without question the Rebbe, for aside from
his standing as prophet, he teaches Rabbi Yosi certain aspects of the
laws concerning prayer.
In later formulations of respect between Rebbe and pupil, the ‫טור‬
‫ יורה דעה סימן רמ״ב‬,‫ ושלחן ערוך‬concur with the Rambam.
The question still remains: why did the prophet change his own
greeting, for he began with ‫ רבי‬and concluded with ‫בני‬, my son?
The answer may be offered in purely human terms. At first, not
knowing if Rabbi Yosi will recognize him, the prophet began with a
formal greeting. Upon recognition, the more familiar appellation,
my son, was utilized.
May I be permitted to add:
While both ‫ רב‬and ‫ מורה‬may mean teacher, the term ‫ רב‬in ‫תנ״ך‬
and ‫ תלמוד‬indicates master. For example:
(‫ח‬:‫על כל רב ביתו )אסתר א‬
‫ ועוד‬.‫)יכול הרב לומר לעבדו )גיטין יב‬
‫ מורה‬is more in the nature of a teacher and guide.
(‫והיו עיניך רואות את מוריך )ישעיה ל‬
‫ מורה הוראה אני )כתובות עט‬.)
An ideal teacher a ‫ רבי‬should be a "‫ ר ב‬," a master, a master of
Torah knowledge. But he should not hold himself aloof. A ‫רבי‬, ‫רב‬
should be willing to accord to his pupils their due even as the
Prophet Elijah did to Rabbi Yosi. And then the pupil will respond:
‫ שלו ם עליכם רבי ומורי‬. "You are not only my master in knowledge,
but my guide, my ‫ מור ה הוראה‬, whose teachings I shall follow.‫והיו‬
‫ עיניך רואות את מוריך‬. I look up to you. You are my Torah model."
And maybe this can come about only when as ‫ אליהו הנביא‬we
regard our pupils as our children.‫י‬35‫ ׳‬each one as daughter or son,
and then we can ask them ‫ ? בני מפני מה נכנסת לחורבה‬My son, my
children, why are you entering a dark ruin?
Come out to the ‫דרך‬, the way of Torah, the great sunlit highway
of Torah, offer your prayers, show your devotion, study Torah and
you shall be blessed.
A T o ta lity of T o rah
Ha‫־‬Rav Yaakov Kaminetsky, famous Rosh Yeshiva of Torah

Vodaath, said at a recent gathering of Rabbis and Roshei Yeshiva of
the Mercaz Ha‫־‬Rabbanim, that when he gave a shiur at his Yeshiva,
years back, he covered fifty-seven blatt or so during one term, one
z'man. Now if any Rosh Yeshiva covers more than nine or ten ‫דפים‬
he is ashamed for it indicates he hasn't taught in depth.
We can ask; is this fulfilling ‫ ? ל הג די ל תורה ולהאדירה‬From Tal
mudic times on, we have been confronted with the choice; depth of
knowledge or breadth of knowledge; ‫? ב קי או ת או חריפות‬
Many higher Yeshivot have two tracks for each student. In one
the student learns in depth with all the major commentaries, cover
ing only few dapim a term. In the other, a full tractate is covered
with Rashi and, if possible, Tosafot. However, in according priori
ties, it would seem that track two should be of greater importance.
(.‫לעול ם ליגרס אינ ש ואף על גב ד מ ש ב ח )ע״ז יט‬
(.‫מעיקרא ליגמר אינש והדר ליסבור )שבת סג‬
First a person should cover the material even if he would forget.
First a person should cover the material, and then try to compre
hend it in depth.
(‫יא‬-‫ב״קונטרס סדר דרך הלימוד״ על פי רבי נ ח מן מברסלב זצ״ל )ט‬
the Rebbe of Bratslav likens those who accord priority to ‫ ח רי פו ת‬,
those Yeshiva students who want to show their prowess in ‫פלפולים‬,
to the builders of the Tower of Babel, whose head are in the clouds,
and the whole purpose is ;,‫ה ב ה נבנה לנו עיר ומגדל וראשו ב שמים‬
.‫ונ ע ש ה לנו שם‬
‫— ונ ע ש ה לנו שם‬to achieve the name of ‫ נ ר א ש י שיבה‬,‫ ל מ דן‬,‫ ג אוז‬.
Based on a Zohar, he continues that such learning is; ‫לא ל ש מ ה א ל א‬
‫ מ ע ב ד להון ש מ א‬, not learning for learning sake but to make a name
for themselves.
It is instructive to add from Midrash Rabbah (.:(‫ב ר א שי ת רבה לת‬
‫ עיר ל א בנו‬,‫ א״ר יורן מגדל בנו‬. They managed building a tower but
not a city. You don't build a Jewish community, a Torah common-
ity, this way. Furthermore, for any towering structure with all the
depth, you need a broad enough base for it to stand, for it to last.
And this applies to offering our talmidim a broad-based Torah educa-
tion, TaNaKH as well as Talmud, Shulhan Arukh as well as lashon
kodesh, Jewish history as well as Jewish ethics.
O n P arch m en t
In our divided world, in our contesting ideologies, in our demand

ing, but varied responsibilities, we seek wholeness and unity. We
seek serenity and sanctity in a difficult world.
The following ‫ ה ל כ ה‬is instructive:
(.‫הלו חו ת והבימו ת אין ב ה ם מ שו ם קדו שה )מגילה ל ב‬
‫ שם‬,‫ גליוני ספר תורה ש ל מ ע ל ה ו שלמטה )תוספות‬:‫) הלו חו ת והבימות‬
No sanctity is attached to the side margins and the upper margins
of the Scroll of Law.
However, Tosafot remains with a question, for in Tractate Shab-
bat (.‫ ) ד ף קטז‬it seems there is sanctity attached to them. The differ
ence may be resolved, state the Tosafot, by taking into
consideration the two different cases involved. Where these mar
gins of parchment were cut away from the Sefer Torah, they are no
longer holy. Where they are attached, the kedushah still rests upon
them.
However, the Tosafot remain with the contradiction that this
division into two cases is not applied in Tractate Shabbat where the
x|uestion is still raised concerning the sanctity of all aspects and
parts of the parchment of a Scroll of Law.
Rabbi Shmuel Strashoon, the ‫ר ש״ ש‬, in his supra-commentary,
points out that on the basis of a Tosafot in Kiddushin (:‫קידושי] כג‬
‫ ) ד״ ה ד א מר רב הונא‬we may state that the Gemara prefers to answer
and resolve a question from a Mishnah or Beraita. Therefore, in
Tractate Shabbat the distinction between cut away parchment and
that yet attached was not applied, for it did not have a source in the
‫ מ שנה או ברייתא‬.
Nevertheless, this distinction is valid in Jewish law'. It may not be
a mishnah, but it is a gemara as cited above (.‫) מגי ל ה לב‬.
Our revered teacher, the Rov ‫ שליט״א‬in a famous discourse,
likened a person to a Sefer Torah and drew from this hypothesis,
founded in Jewish law and thought, the halakhic consequences.
The implications for us are that in the relationship between a
person and a S e fe r T o r a h , men and women retain a measure of sane-
tity, ‫קדושה‬, when they are attached to Torah. Should they be mar
ginal in their observance and cut themselves off from Torah
teachings, then they lose this sanctity, this holiness, this wholeness
of Jewish identity and integrity even as the cut off parchment from
the Scroll loses its k e d u s h a h .
!‫קדושים תהיו‬
A w e and Love in T o rah Education
Rabbi Meir Shapira of Lublin once said at a Torah gathering for

his yeshiva: The (:‫ גמרא )פסחים כב‬relates that ‫שמעון העמסתי היה‬
‫ דורש כל אתים שבתורה‬.
Every ‫ את‬is there for the purpose of adding something. However,
when it came to: ‫— א ת ה' אלקיך תירא פירש‬Thou shalt be in awe of
G-d—he refrained from any additional comment lest he be uttering
that which is sacrilegious. He closed himself off. ‫עד שבא רבי עקיבא‬
‫לרבות תלמידי חכמים‬...‫ ודרש‬. Until Rabbi Akiva came and inter
preted the ‫ את‬to add "the being in awe of sages."
Rabbi Meir of Lublin added: ‫ ל ר בו ת תלמידי חכמים‬. The interpre
tation may also be to increase the number of sages, the number of
Torah learned men. Consequently, if we wish to indicate that we
truly fear G-d, it is our duty to give toward perpetuating Torah
study.
To which we may add that there is an indication that the Lublinef
Rav's interpretation stands up, for following this verse, the chapter
concludes with:‫ ו ע ת ה שמך ה׳ אלקיך ככוכבי השמים לרב‬. The bless
ing is to increase in numbers. But permit me a further thought. The
Talmud Yerushalmi (in ‫ה‬:‫ ) סוטה ה‬finds an affinity between this
verse and that of ‫ ואהבת את ה׳ אלקיך‬. Both complement each other.
They are as of one context. The strength of our faith is tempered
by both fear and love of G-d. Now if the ‫ את‬is a reference to learned
people, then the qualities of love and fear have to be applied here
too, but in balanced strength. In increasing the number of Jewish
children receiving a yeshiva education, we dare not fear so much
the pernicious influence of children coming from irreligious homes
to the extent of excluding them entirely. Our approach must be
tempered with love. We cannot close ourselves off as ‫שמעון‬
‫ העמסרני‬did because of difficulties, but open ourselves up as Rabbi
Akiva did despite the difficulties. Would there have been a Rabbi
Akiva if he were excluded because of his early non-Torah
background?
O u t of Bounds
In Volozhin there was a person who held himself to be a scholar.

He was a borrower too, and in any volume he borrowed he would,
upon perusing, enter notations on the side and sign his name. Once
he came to Rabbi Hayyim Volozhiner and asked to borrow the
‫ מ ס כ ת עירובין‬. Rabb! Hayyim gave him the tractate but stipulated
two conditions: no notations and no signature.
Well, the ‫ יצר הרע‬had the upper hand. When the person reached
.‫ דף ל ה‬and saw the Mishnah there ‫ נ תג לגל חוץ ל ת חו ם‬, if the e r u v for
‫ עירוב ת חו מין‬rolled outside the boundary and something happened
to it, and there is a question as to time, before the Sabbath or after.
Rabbi Meir and Rabbi Yehudah state that this is a question of ‫חמר‬
‫ג מ ל‬, a push-pull situation as one who is bringing along both a
donkey and a camel. The donkey can be given its head and will push
along, while the camel many a time has to be pulled. For if the e r u v is
valid, he has 2,000 cubits in all directions from it, but has none from
his house in the opposite direction. If not valid, he has from his
house. This is the quandary.
The self-annointed scholar saw ‫ חמר גמל‬and couldn't understand
what are two animals doing here, one after the other. So he decided
to emend the text. I'll just write down two words, nothing else. And
instead of ‫ חמר גמל‬, he wrote ‫ חמור גדול‬, a big donkey. When Rabbi
Hayyim received the tractate back and saw the entry, he turned to
his disciples and said; "I see that he not only failed to keep his word
and wrote a notation, but he even signed his name."
How will we preserve the sacred texts? How will we make pro
gress in the right direction? How do we prevent ‫ נ תג לגל חוץ ל ת חו ם‬,
the falling away from the bounds of Judaism? In the final analysis it
comes down to the question of whether we shall disgrace ourselves
with an uneducated entry or do we want our names writ large in
the great pages of the history of Torah learning.
300 RCA Serm o n M a n u a l 1981/5742
T o rah T e a rs— T o ra h Joy
A. M. Luncz, a historian of the old Yishuv, tells that in the year

1897 he witnessed for the first time a procession of Sephardic Jews,
some of whom were carrying sacks of torn ‫ ש מו ת‬and were crying;
others were carrying S i f r e i T o r a h and were singing.
This was a procession to the cem etery, to bury torn pieces of
parchm ent and w orn pages of sacred texts.
The whole point of the procession, however, was that despite
deterioration, there is renewal. With the torn texts, whole S t f r e i
T o r a h w ere carried. Torah centers in ou r generation w ent under,
but others arose, breathe, live! We m ust uphold them .
We dare not limit our voices to crying over desecration; we m ust
perm it ou r voices to ring out and sing out w ith Torah and for
Torah.
T o the Future!
In his acclaimed work: ‫ ה ל כ ו ת ו ה לי כו ת ב ח סי דו ת‬the au th o r ‫ה ר ב‬

‫ ש לי ט ״ א‬,‫ ה ג א ו ן ד״ר א ה רן וו ר ט היי ס‬, points out that the ‫ב ע ל ה ת נ י א‬
chose to publish first th at part of his ‫ ש ל חן ע רו ך‬which dealt with
‫ ה ל כ ו ת ת ל מ ו ד תו ר ה‬.
T hat which deals w ith Torah study m ust be accorded priority.
W hat does this priority indicate; w hat does this primacy mean?
Not only does Torah study have priority vis-a-vis o th er mitzvot,
but there are priorities w ithin Torah study.
Let's have ‫ ה ל כ ו ת ו ה לי כו ת ב ת ל מו ד ״ תו ר ה‬, laws and procedures in
teaching Torah. You don't establish a h e d e r or bet m u i r a s h w ithout
prior preparation. You don't teach w ithout prior readiness, both on
the part of the teacher and on the part of the student.
‫ — ה לי כ ו ת‬there m ust also be a forw ard m ovem ent. If we w ant our
students to continue the practices of Judaism, there m ust be a
"practicum " of Judaism—learning and studying on an advanced
level. P arents and com m unity m ust realize that Jewish education
m ust not end w ith simple elem entary education, for then Judaism
may, G-d forbid, be regarded as "infantile."
‫הלכות והליכות בתלמוד־תורה‬
(‫ו‬:‫הליכות עולם לו )חבקוק ג‬
As God's rule of the world is all encompassing, so is His Torah
insofar as we are concerned. ‫ — ה לי כו ת עו ל ם‬there is a whole world
of faith, thought, com m andm ents, a whole w a y of life for us in this
world unto the world to come.
We m ust accord priority during the elem entary years to estab
lishing the basis, and the absolute requirem ent, for continued stu
dies in adolescence and in adulthood.
303
LIST OF CONTRIBUTORS
Apple, Rabbi Raymond, The Great Synagogue, Sydney, Australia.
Berkowitz, Rabbi Joshua, Congregation Agudat Shalom, Stamford, Conn.
Bomzer, Rabbi Herbert W., Young Israel of Ocean Parkway, Brooklyn,
N.Y.
Borow, Rabbi Aaron, Nusach Hari B'nai Zion Congregation, University
City, Mo.
Bulka, Rabbi Reuven P., Congregation Machzikei Hadas, Ottawa, Ont.,
Canada.
Burnstein, Rabbi Simon, ‫ז ע׳ל‬, S.E. Hebrew Congregation, Silver Spring,
Md.
Cohen, Rabbi Alfred S., Young Israel of Canarsie, Brooklyn, N.Y.
Grossman, Rabbi Rafael G., Baron Hirsch Congregation, Memphis, Tenn.
Hait, Rabbi Paul L., New York Board of Rabbis, New York, N.Y.
Herring, Rabbi Basil F., Congregation Beth Sholom, Ottawa, Ont., Canada.
Hofmann, Rabbi Justin, Chaplain, Attica Correctional Facility, Attica, N.Y
Horowitz, Rabbi SafR {^{'^ 1ppl» Zion^ Lon^Beai^, N.Y.
Hoschander, Rabbi ôtvgregatipn Shaarei Shomayim, Toronto,
Hoschander, Rabbi Henr!^ Cohfereg^tfon Shaarei Shomayim, Toronto,

Ont., Canada.
Kasten, Rabbi Elihu, Congregation Shaar Hashamayim, Oceanside, N.Y.
Kramer, Rabbi Daniel, Congregation Agudas Israel, Newburgh, N.Y.
Kwalbrun, Rabbi Moshe, Bell Park Jewish Center, Queens Village, N.Y.
Lerner, Rabbi Israel D., Board of Jewish Education, New York, N.Y.
Lipschutz, Rabbi Jules, Chaplain, Harlem Valley Psychiatric Center,
Wingdale, N.Y.
Mescheloff, Rabbi Moses, Congregation K.I.N.S. of West Rogers Park,
Chicago, III.
Orentlicher, Rabbi William A., Bayside Jewish Center, Bayside, N.Y.
Polin, Rabbi Milton H., Kingsway Jewish Center, Brooklyn, N.Y.
304 RCA Serm on M a n u a l 1 9 8 1 /5 7 4 - 2
Poupko, Rabbi Bernard A., Shaare Torah Congregation, Pittsburgh, Pa

Radinsky, Rabbi Joseph, Brith Sholom Beth Israel Congregation,
Charleston, S.C.
Rosenberg, Rabbi Bernhard H., First Hebrew Congregation of Peekskill,
Peekskill, N.Y.
Rosenfeld, Rabbi Martin, Beth Shalom, Milford, Mass.
Roth, Rabbi Sol, Jewish Center of Atlantic Beach, Atlantic Beach, N.Y.
Saffra, Rabbi Rafael, Rockwood Park Jewish Center, Howard Beach, N Y.
Schreier, Rabbi Max N., Avenue N Jewish Center, Brooklyn, N Y.
Schwartz, Rabbi Gedalia Dov, Young Israel of Borough Park, Brooklyn,
N.Y.
Schwartzman, Rabbi Raphael S., Associated Talmud Torahs of Chicago,
Chicago, 111
Shapiro, Rabbi Solomon B., Congregation B'nai Abraham, Kew Gardens
Hills, N.Y.
Skaist, Rabbi Eli D., Congregation Sons of Israel, Brooklyn, N Y.
Solomon, Rabbi Victor M., Consultant for Jewish Activities, Tactical Air
Command, U.S. Air Force
Tuchman, Rabbi Louis M., Shaarey Tzedec Congregation, Calgary, Alb,
Canada
Weinbach, Rabbi Benjamin J , Plaza Torah Center, Rego Park, N Y.
Weiss, Rabbi Abner, Riverdale Jewish Center, Riverdale, N.Y.
Wohlgelernter, Rabbi Samuel K., Beth El Suburban, Broomall, Pa.
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‫חיים תעווו״ג‬

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SERMON MANUAL

Volume Thirty Nijie, .

RABBINICAL COUNCIL PRESS

Distributed by J Levine Religious Supplies, Inc., New York, N.Y.

V. ‫״י‬ <‫ ■»ד׳‬V‫• ־‬t t v ,/*' ‫■י‬

Produced by Olivestone Publishing Services, New York, N.Y.

PRINTED IN THE UNITED STATES OF AMERICA

Hide and Seek 3

It's A Struggle To Be Jewish 13

The Jewish Convention 20

From Generation to Generation 24

The Jewish Home 36

At Home With Rabbi Amnon 45

Ask What, Not Why! 85

The Sin of the M'raglim 89

Our Brain Drain 98

Sukkah Sensitivity 101

The Seven Sukkah Guests 107

Gathering for Solidarity 111

A Sometime Fruit 114

Choi Hamoed Sukkot 116

A Perfect Eulogy 121

A Positive Learning Experience 127

The Inner Light 129

A Purim Program for Jewish Posterity 137

The Paradox of Purim 140

The Weakest Link 149

And the Children Shall Live 151

A Hard Boiled Solution 156

Passover Teaches Participation 160

The Seder In The Jewish Family 162

Facing Problems 166

Rebellion Within Tradition 168

The Value of Time 171

Rabbi Lev's Prayer 176

The Past Is The Future 186

To Convert Or Not To Convert 190

Revealing Revelation 196

What Have You Done Lately? 198

A Father's Tribute to His Son 208

A Leader Must Have Patience 211

SEFER BERESHIT 215

SEFER SHEMOT 231

SEFER VAYIKRA 257

SEFER BEMIDBAR 269

SEFER DEVARIM 279

THE STUDY AND SUPPORT OF TORAH

LIST OF CONTRIBUTORS 303

Rabbi Sol Roth

A visit to the Beit Hatfuzot, the Diaspora Museum on the cam­

1 express special thanks to Rabbi Moses Mescheloff, Rabbi Henry

Rabbi Max N. Schreier

Recently archeologists announced that they had found the ruins

Hide and Seek

‫לדוד ה׳ אורי וישעי‬

‫ א״ר‬.(‫ז׳‬:‫וישלח את העורב ויצא יצוא ושוב עד יבשת המים)בראשית ח׳‬

Last year the country's largest gold producer, the Homestead

It's A Struggle To Be Jewish

We gather this Rosh Hashanah in festive mood, as befits a yomtov:

The ever-increasing loss of our children to cults and missions is

The Jewish Convention

‫ אם כבנים אם‬.‫ היום יעמיד במשפט כל יעורי עולמים‬.‫היום הרת עולם‬,

From GeneraHon to Generation

A visit to the Beit Hatfuzot, the Diaspora Museum on the cam

A. I know of no prayer that we shall recite individually and collec

T h e J ew ish fa m ily h a s b e e n w id e ly p raised as an e x a m p le o f fa m

It IS told th a t w h e n R abbi Z u sy a w a s on h is d ea th bed, s u r

The greatest miracle of rebirth of American Jewry has been gen

M a n y tim e s p eo p le c o m e to m e an d say, "R abbi, I d o n o t u n d e r