RABBI DAVID A.

TWERSKY
----------------------------------
The
David Twersky Spirit
through his
Classic Speeches
----------------------------------
NOT
JUST
SPEECHES
Not Just
Thanks Again
* * *
This book is dedicated to my mother
on the occasion of her Diamond-Jubilee
Birthday
May 8, 1998.
Mom, you inspired me to put this
olume to!ether.
" o#e it all to you --
like eerythin! else in my life.
Thank you for all the loe,
encoura!ement, and help you
continuously proide me and my
family. May #e al#ays be #orthy
of your faith and admiration
... until 1$% years&
NOT JUST SPEECHES
Table of Contents
Foreor! (Dec. 1998)
Fa"il# Si"$has
Sheva Brochos at Lou G. Seigel's (July197)
Majesty Amidst Mourning (Sheva Brochos) (July197)
Panim Chadoshot at Sheva Brochos (July 197)
Shalom achor! Moshe vi "#ers$y (July197!)
Bris o% Moshe vi "#ers$y (July197!)
Bris o% Ale&ander is$ind "#ers$y ("ct. 1978)
My 'irst Born Son is Bar Mit(vah (July1987)
Shalom achor o% Mordechai Michel "#ers$y (#pr. 198$)
Seudas Bris Mila o% Mordechai Michel "#ers$y (#pr. 198$)
Sha))os Seudah *rior to Sara's Chassunah (Ju%e 199!)
Sheva Brochos %or Chaim +aniel , Sara "ova (Ju%e 199!)
Sha))os )e%ore #edding o% Marya "#ers$y (Ju%e 199$)
Sheva Brochos o% Michael , Marya 'riedman (Ju%e 199$)
-emar$s at Moshe's .ort (-ead )y Ale&) (Ja%. 1998)
Moshe "#ers$y's /%ru% Sha))os (&ar. 1998)
Moshe "#ers$y's Sheva Brochos (at 0eschel's) (&ar. 1998)
Moshe "#ers$y's Sheva Brochos Sha))os (&ar. 1998)
Parent's Silver Anniversary (Ju%e 1971)
'ather's Seventieth Birthday (Sept. 198!)
Mother's Seventieth Birthday (&ay 199)
Sha))os Be%ore Andy 1udin's 2edding (#ug. 1998)
Eulogies an! Fareells
3ulogy %or Meyer "#ers$y ('e(. 199))
Li%e A%ter +eath ('e(. 1991)
Shloshim o% My 'ather4in4la# (-ecorded on "a*e) ('e(. 1977)
A Grandson -emem)ers M.5. 6et(lach (Ja%. 197$)
3ulogy %or 3sther Stein)erg 6et(lach ("ct. 198))
Siyum Mishnayos at BCM0 in Memory o% Sol 6lein (Ju%e 1981)
/nveiling o% "om)stone %or +orothy 6lein
Shloshim %or Cha(an Chaim Gottlei) (July1997)
Good)ye to the Ma$ovo( 'amily (#ug. 199*)
%ra!uations
Salutatorian's Address at Seattle 0e)re# School (Ju%e 19$)
Seattle 0e)re# Academy (Ju%e 1988)
Sha))os Luncheon 44 Beth 7aco) o% +enver (Ju%e 199$)
&o"en's %rou(s ) &o"en's *ssues
BCM0! Sha))at Shirah 44 AM2 Sha))os ('e(. 1979)
Boo$ -evie#! 8n 2omen and 7udaism )y Blu Green)erg (#ug. 198+)
-osh Chodesh the -a))i +id 0is 8#n Laundry (Dec. 1979)
Maot Chittim 44 "al$ %or AM2 (#pr. 1981)
Boo$ -evie#! 2ith 'riends Li$e "hese )y 3d Ale&ander (Dec. 199!)
+en's Club an! Other Organi,ations
Menorah Society! 9% 9 'orget "hee 8h 7erusalem (July 197$)
Men's Clu) 44 7udaism and +rugs (Dec. 197*)
Men's Clu) 44 Sha))os and Chanu$ah Candles (Dec. 198!)
Men's Clu) 442arsa# Ghetto Memorial (#pr. 198*)
Men's Clu) 446no# 0o# "o -es*ond "o An A*i$orus (Dec. 1987)
An /northodo& A**roach to an :/ltra48rthodo&: 9ssue (Dec. 1988)
Men's Clu) 44 5inth +ay o% Chanu$ah
; 2hy 9 Believe 9n "he Miracle o% the 8il (Dec. 199+)
"he /nconditional :9%: 44 "he Mit(vah o% Lending Money (Ja%. 199*)
7CC Panel +iscussion on Choosing a Congregation (#ug. 198$)
5CS1! "he Croo$ed -oad to -edem*tion ('e(. 1979)
9nstallation o% 8%%icers 44 0e)re# 'ree Loan Society ('e(. 199$)
-ar +it,.ahs an! /elate! O$$asions
7oel "#ers$y (Ja%. 197+)
5esanel 1udin (&ay 1978)
+avid 6u*chi$ (Ju%e 198))
6atsman Bar Mit(vah "rilogy
Aaron (&ar. 198)
-a*hael (,ov. 198*)
Simcha (,ov. 1987)
Avraham eev +re)in (#ug. 199)
Ben Siscovic$ (#pr. 199!)
Avraham (-ami) Genauer ('e(. 199!)
Sheva Brochos! Ahuva (Genauer) , Mar$ Bondi (Ja%. 1997)
Baruch She'*tarani! -emar$s to BCM0 Mem)ershi*
Meeting to 3lect a 5e# -a))i ('e(. 199!)
Shaya 6leteni$'s Bar Mit(vah (Dec. 199$)
Misha Ma$ovo( (&ar. 199$)
Fro" the Pul(it
2here 0ave All the -a))i's Gone< (Ju%e 1971)
Challenges o% -aising Children (Dec. 1979)
Good)ye -a))i "eller (#ug. 1977)
-av's +escri*tion o% Slave Mentality (&ar. 1971)
"his 9s My G4d and 9 2ill Glori%y 0im (#pr. 197+)
"o&icology and 3*idemiology ('irst +ay o% Succos) ("ct. 199)
Going Around 9n Circles (Shemini At(eres) ("ct. 199)
&ah -%ya% -ichard 5i&on .it/el 0ar Si%ai< (&ay 199!)
+aster of Cere"onies
S0A Graduation (Ju%e1978)
AM2 +inner 0onoring the 6atsmans (Ju%e198+)
180 Graduation (Ju%e 198!)
180 +inner 0onoring the -osenthals (Ju%e 198*)
'irst 6ollel +inner (Ja%. 199)
'ourth 6ollel +inner (Ja%. 199$)
'are#ell to 1a$ov and Susan -ich (July 199*)
Academy "eacher=s A#ards (Ju%e1997)
'ot Just (peeches )a!e >
/esear$he! To(i$s
BCM0 1om 9yun! Presentation on Sho%ar (Sep. 197$)
BCM0 1om 9yun! 8vervie# o% Chassidism (Dec. 1978)
A87S! "he Machine Mat(a Controversy (&ar. 1978)
"eshuva and 6a*ara (#ug. 198*)
"he 0alachic .ie# o% Preem*tive Stri$es? "errorism? andd 0oly 2ars (Dec. 198)
&ritten &ith +# Hel(
Bar Mit(vah S*eech o% Moshe "#ers$y (July 1987)
Bat Mit(vah S*eech o% Sara "#ers$y (#ug. 1988)
Bat Mit(vah S*eech o% +ena Bracha "#ers$y ("ct. 199))
Bar Mit(vah S*eech o% Ale& "#ers$y ("ct. 1991)
"(i**y "#ers$y at +ena=s Bat Mit(vah ("ct. 199))
Moshe "#ers$y at S0A Graduation (Ju%. 1988)
+ena "#ers$y at S0A Graduation (Ju%. 199)
S*eech 'or 1outh Sha))os 44 Moshe "#ers$y (Ja%. 1988)
Grand*a=s @Ath Birthday 44 Moshe "#ers$y (Sep. 198!)
Mordechai "#ers$y at Moshe's Sheva Brochos (Sha))os) (&ar. 1998)
Mordechai "#ers$y at Moshe's Sheva Brochos ("hursday) (&ar. 1998)
Bar Mit(vah S*eech o% Ariel 2eis)erg (Ju%e 199$)
Bar Mit(vah S*eech o% A$iva 'riend (#ug. 1998)
Bar Mit(vah o% Mordechai "#ers$y (&ar. 1999)
Publishe! Arti$les
So 2hat i% Begin +oesn't 2ear "sitsis< ("ri)une) (Ju%e 1977)
-a))i 'rand's 5e# Se%er 'ul%ills 3&*ectation ("ri)une) (&ay 198$)
-e%lections on the '-av' (BCAD4BCCD) ("ri)une) (Ju%e 199)
"he /ltimate in Euality "ime (6ollel /*date) (&ar. 199!)
Se*tem)er Comes 8ut Late "his 1ear (6ollel /*date) (Sep. 199!)
Search Committee +isFuali%ies @ A**licants ("ri)une) (#ug. 199)
9n "ri)ute to :Man o% Century:44 Ben Genauer ("ri)une) (Dec. 199*)
BG -easons 2hy 9 Study +a% 1omi ("ri)une) (#ug. 1997)
'ot Just (peeches )a!e @
Foreor! 0Not Just 1ooking -a$kar!2
1.very ge%eratio% has their sco22ers like the ge%eratio% o2 David. 3hat did the disrespect2ul o2
that ge%eratio% do4 They we%t to the wi%dows o2 David a%d said to hi56 1David6 David whe% will
the 7eis 0a&ikdash (e (uilt4 3he% will we (e a(le to go to the 0ouse o2 the 89rd41 David would
say 1.ve% though - k%ow they i%te%d to a%ger 5e ((ecause :9d told 5e that the 7eis 0a&ikdash
will %ot (e (uilt i% 5y li2eti5e6 (ut o%ly (y 5y so% who will succeed 5e)6 %evertheless - swear -
would (e happy to have their words 2ul2illed.1 #s it is writte% 1- re;oice whe% they say to 5e <8et
us go to the 0ouse o2 the 8ord< =>sal5s 1++?1@. Jerusale5 Tal5ud
Tractate Shekali5 99 .%d o2 Chapter +
3mil Cohen used to tell the story a)out a #oman #ho a**roached him and said :9 love your
stories. +o you intend to *u)lish them someday:. 2hen he res*onded that he e&*ected his
stories #ould )e *u)lished *osthumously? she res*onded :"hat's #onder%ul. 9 ho*e it #ill
)e soon:.
2hen? over the *ast HG years? 9 *re*ared and delivered the several do(en s*eeches and
lectures that a**ear herein? the %urthest thing %rom my mind #as that 9 #ould someday
gather them and issue them as a single collection. Certain *eo*le have told me over the
years :+avid? that #as a great s*eech 44 you should have it *u)lished.: "he truth o% the
matter is that 9 do not consider mysel% a great 44 or even a *articularly good 44 s*ea$er.
Good s*ea$ers? have the a)ility to s*ea$ straight %rom the heart? o%% the cu%%? #ith no notes
and certainly #ith no #ritten te&t in %ront o% them. 9 have never )een a)le to do that and
conseFuently #henever as$ed to s*ea$? 9 invaria)ly #rite out the te&t o% #hat 9 #ant to say
and have it in %ront o% me as 9 s*ea$.
0o#ever this has turned out to )e a case o% :the do#nside is com*ensated %or )y the
u*side: IAvot G!BB4BHJ. 2hile my *u)lic addresses may not have had the s*ontaneity or
vi)rancy o% those o% a master orator? at least they #ere delivered in a %ormat that allo#ed
me to *reserve them.
'or many years? they #ere *reserved in old )inders and on dusty )oo$shelves? along #ith
much o% li%e's other relics %rom the *ast. Several years ago? ho#ever? my mother 44 she
should live and )e #ell 44 gave me a goal. She #anted to :*u)lish: %or my immediate %amily
my collection o% s*eeches? on the occasion o% my GA
th
)irthday. 9 received encouragement
%or this goal %rom a num)er o% other sources and %rom advances in technology that made
)oth the collection and distri)ution o% this collection more %easi)le than 9 could have ever
dreamed #hen 9 #rote them.
9've had the hel* o% 8C- to scan and ca*ture many old s*eeches into modern #ord
*rocessors. 9 have had the a)ility to ma$e glo)al s*elling corrections and to *retty u* the
%ormat a )it %rom the old mono4s*aced %ont in #hich they #ere originally #ritten. 9 have
)een a)le to automatically convert the %ormat to 0"ML and to store the document on the
2e) (htt*!;;mem)ers.aol.com;t#ers$yd;5otK7ustKS*eeches;9nde&.html) as #ell as to ma$e it
availa)le on %lo**y dis$s. 9t is my ho*e to u*date and e&*and the contents o% this volume
via the a%orementioned 9nternet location and thus ma$e later versions availa)le via this
:virtual )oo$case:.
'ot Just (peeches )a!e L
'or all the encouragement and technological assistance ho#ever? this #or$ remains very
much an in%ormal e%%ort? rather than a *olished #or$ o% scholarshi* or literary
accom*lishment. 9t is? %irst o% all? a very eclectic collection. "he contents range %rom the
joyous to the solemn? %rom the *rivate to the *u)lic? %rom the %rivolous to the scholarly.
"here is re*etition %rom s*eech to s*eech. "he )est *arts are not my o#n )ut the oral
retelling o% #isdom 9 have gleaned %rom others.
5evertheless? 9 do %eel a certain %eeling o% satis%action o% *utting all those old dusty
s*eeches into a more lasting %ormat. 9% they #ere #orth investing time in creating originally?
then they have )een #orth the e%%ort in :recreating: and organi(ing %or those #ho have
never heard the original 44 or those #ho did hear it and might enjoy having a more
*ermanent co*y.
9n *articular? 9 made the e%%ort %or the sa$e o% my mother? #ho 44 li$e in so many o% li%e's
other goals and accom*lishments 44 gave me the encouragement to underta$e this tas$ 9
:%ollo# in her %ootste*s: in creating a #ritten legacy o% my thoughts? values? and style %or
my children and 44 G4d #illing 44 %or my grandchildren.
6ing +avid loo$ed %or#ard eagerly %or the time #hen his son #ould consummate that %or
#hich he could only lay the %oundation. 9? too? ta$e *ride in seeing my children ma$e
s*iritual and "orah4learning accom*lishments that e&ceed those o% their %ather.
9 #ish to conclude )y e&*ressing a**reciation to -a))i +r. A)raham "#ers$i o% Pitts)urgh?
to #hom 9 am inde)ted %or a great many things 44 not the least o% #hich is the title o% this
volume. Although -a))i "#ers$i is not the closest o% relatives? 9 admire greatly his *roli%ic
literary accom*lishments and 9 see him as a role model %or com)ining style #ith content and
%or *roducing *rose in #hich smiles mi& %reely #ith su)stance.
Acharon acharon chaviv 44 s*ea$ing o% roll models J 44 9 #ant to e&*ress a**reciation to
my dear #i%e? "(i**y? #ho has encouraged me and *rovided gentle and constructive
criticism throughout the HG years in #hich these s*eeches have )een *re*ared and delivered.
"o Fuote another -a))i +r. I1it(cha$J "#ers$y #hom 9 greatly admired %or his literary and
many other accom*lishments than my o#n? any attem*t to articulate my inde)tedness to my
#i%e :#ould inevita)ly ring hollo#M yet? inasmuch as she is attuned to my silences she #ill
understand every nuance and hear every resonance.:
+avid "#ers$y
H "eves G@GC +ecem)er HH? BCCL
'ot Just (peeches )a!e C
Not Just
Family
Get Togethers
* * *
My Speeches at
Family Simchas
'ot Just (peeches )a!e BA
7uly BC@D SHE3A -/OCHOS AT 1OU %4 SE*%E15S
8n the occasion o% this Seudas &it/vah o% Sheva 7rochos 9 #ould li$e to share #ith you
some thoughts 9 had the occasion to hear %rom the -av? -a))i Soloveitchi$? during one o%
his *u)lic lectures concerning the nature o% man and the marriage relationshi*.
9% #e e&amine closely the narrative o% creation in 7ereishis #e see that the story o% man and
#oman=s creation is actually told t#ice! 8nce in each o% the %irst t#o cha*ters. >erek
#leph is concerned #ith the creation o% the entire cosmos A B0aSha5ayi5 vCha#ret/
vCchol T/ivau5N. Man #as also created in cha*ter one as *art o% the universe O a child o%
mother nature as the )rute and )east o% the %ield. Dayivra .loki5 es 0a#da5 (Ct/al5o6
(Ct/ele5 .loki5 (ara oto6 /achar uC%ekeiva (ara osa5.
'riday #as reserved not only %or the creation o% man? this #as the day the entire (oological
$ingdom came into e&istence. "rue? man is something s*ecial O he has the T/ele5 .loki5M
ho#ever this T/ele5 .loki5 is not a gratuitous grant to man )ut rather a challenge #hich
must )e met )y man. 9t is a *otentiality? not an actuality. 9% man re%uses to mold his T/ele5
.loki5 )y #al$ing in the Darchei 0aShe56 he loses it. Man in cha*ter B remains )asically
only Man 5atura? as the -av designated him O re*resenting just another one o% nature's
many s*ecies.
9t is in the descri*tion o% the second cha*ter that man ta$es on his uniFueness. 0ere #e
learn o% the creation o% man #ith *ersonality? as*irations? and humanity! Man Persona.
"hroughout the entire %irst cha*ter? including the creation o% man? only the name .loki5 is
used. .loki5 is the Almighty creator and designer o% the #orld and o% nature. .loki5 in
:e5atria is 0aTeva O nature. Man must %ind .loki5 not in himsel% )ut in nature.
All this changes #ith the introduction o% the She5 0avayah in Cha*ter "#o! .yle Toldos
haSha5ayi5 vCha#ret/ (C0i(ara56 (Eo5 #sos 0ashe5 .loki5 eret/ vCsha5ayi5F vaEit/er
0ashe5 .loki5 es ha#da5 a2ar 5i% haCada5ah.
As the 6u(ari e&*lains? the name Eud 0ay sym)oli(es the uniFue relationshi* )et#een G4d
and man. .loki5 #e %ind in natureM and Eud 0ay #e %ind in man=s *ersonality. 2hatever is
no)le and )eauti%ul in man O love and charity? greatness and %ascination O in these traits o%
man #e %ind Eud 0ay. 9t is here in Cha*ter H #here #e have the descri*tion o% the
)eauti%ul Garden o% 3den? *aradise? #hich can e&cite the %antasies and imagination o% Man
Personal.
"hus a %irst di%%erence )et#een Man 5atura and Man Persona is the latter=s a)ility to dream
O to reach out %or in%inity. Man 5atura is tightly )ound )y the la#s o% nature. 0e is
governed )y mathematical %ormula. 0is sco*e is limited and he is Sa5each (Cchelko. Man
Persona is a )old adventurer #ho re)els against nature's limitations and reaches out %or
)eauty? *leasure? and *o#er.
"he second uniFue characteristic o% man *ersona is that he is commanded #ith ethical and
moral norms. 7udaism a**roves o% human %antasy? ho#ever #ith certain reservations. Man
Persona #ishes to surge ahead? un)ounded? not halted )y any o)stacles. 0o#ever 7udaism
'ot Just (peeches )a!e BB
recogni(es that Man Persona must )e limited? he must $no# ho# to do an a)out %ace? to
retreat O to re%rain %rom advancing #hen %antasy tells him to continue and move on. Man
Persona must )e summoned to retreat in the %ace o% +ivine Command. DaEet/av 0ashe5
.loki5 al ha#da5 lei5or6 5icol et/ haga% ochol6 tochelF uC5Cet/ haDaas tov vCrah6 lo
tochel 5i5e%u. "his is an unusual grammatical construction . 5ot the usual vaEet/av es
ha#da5 )ut vaEe/av al ha#da5 O G4d commands something there al 0a#da5 O to man?
a)out man? namely the e&istence o% man as a s*iritual )eing O a Man Persona #hose
%or#ard charge must )e a)le to )e controlled and halted at times )y ethical and moral
im*eratives.
2ith the emergence o% Man Persona a third uniFue characteristic )ecomes evident 44 the
*ro)lem o% 8o Tov 0eyos 0a#da5 levado. 8nly no# that man has )een )urdened #ith
ethical and moral norms? does the *ro)lem o% loneliness commence. Man 5atura #ho leads
a non4re%lective e&istence does not e&*erience *ro)lems o% em*tiness. 8nly %or Man
Persona does there e&ist a need %or a hel*mate. 8nly in Cha*ter H do #e %ind PDayo5er
0ashe5 .loki5 8o Tov 0eyos ha#da5 levado6 e9ese lo ei/er kC%egdoN.
Actually levado could mean )eing alone or )eing lonely. As a rule Man disli$es )othM
ho#ever? they re*resent t#o entirely di%%erent *ro)lems? t#o distinct human situations. 8ne
can stand in "imes SFuare surrounded )y thousands o% *eo*le O and yet as the cro#d
intensi%ies? so too intensi%ies one=s %eeling o% loneliness. 8n the other hand? one can )e
totally alone O com*letely secluded %rom the outside #orld? #ith out %eeling lonely at all.
"he meaning o% 8o Tov 0eyos 0a#da5 8evado? the -av e&*lained is not that it is not good
%or man to )e alone. 0ad that )een the intention? the verse should have stated lo tov heyos
lC#da5 leeheyos levado. "his #ould have )een sim*ly a utilitarian statement such as the
verse in Goheles O Tovi5 haShe%ayi5 5i% ha.chad. 0ad the verse )een re%erring only to
man=s )eing alone? the solution o% eh9eh9se lo ei/er ke%egdo #ould )e *urely a *ragmatic
arrangement. Man needs a hel*er in a material sense to aid him #ith his #or$. "#o heads
are )etter than one. 0ad this )een the correct inter*retation? marriage and the man4#oman
relationshi* #ould )e nothing more than a success%ul )usiness *artnershi*.
"he verse ho#ever? the -av e&*lained is dealing #ith an entirely di%%erent *ro)lem. 5ot o%
man=s )eing alone? )ut o% his )eing lonel#. Loneliness re%lects man=s greatness. 9t is a
s*iritual? not a *sychological *henomenon. Man=s loneliness stems %rom a %eeling o%
s*iritual incom*leteness O o% illegitimate )eing. Man is lonely )ecause he is uniFue.
0o#ever? G4d does not sanction the e&istence o% a lonely man O one must achieve s*iritual
com*letenessM and to reach s*iritual %ullness? to give one=s li%e meta*hysical meaning one
needs a hel*er O eh9eh9seh lo ei/er ke%egdo. 9t is not a materialistic Fuestion o% a *artner to
aid in the division o% la)orM )ut rather a s*iritual Fuestion. 2hat is )eing discussed is a
hel*meet to aid man in %orming an ontological community? a hel*mate #ho #ill trans%orm
man %rom his incom*lete and insecure e&istence to one o% s*iritual com*leteness? an
e&istence %ull o% meaning and *ur*ose.
9n Cha*ter B #e do not have the creation o% a distinct 3ve? a uniFue Chava. Man 5atura
leads a gregarious e&istence. 0e isn=t lonely. "here? )oth male and %emale are called )y one
name O #da5. Dayivra .loki5 es ha#da56 /achar uC%ekeiva 7ara osa5.
'ot Just (peeches )a!e BH
8nly Man Persona O )ecause o% his greatness and )ecause o% his uniFueness? senses a
%eeling o% loneliness. Man Persona=s loneliness can not )e relieved solely )y the %emale
com*anionshi* created in Cha*ter B O Hachar uC%ekeiva (ara osa5. 9t is a s*iritual
loneliness relieved only )y a uniFue *ersonality O a com*lementary )ut yet distinct ./er
G%egdo O 2oman Persona. 2oman Persona is not only *hysiologically )ut also s*iritually
and *sychologically distinct %rom Man Persona O she *rojects a totally di%%erent e&istential
image. "he relationshi* mentioned in Cha*ter H is not that o% male and %emale (/achar
uC%ekeiva) )ut rather o% 0us)and and 2i%e (ish vCishto) O the %ormation o% a ne# s*iritual
community? through the marriage relationshi*.
"he Ia5(a5 in his Commentary on >irkei #vot mentions D ty*es o% relationshi*s. "he
lo#est level is that o% the P*haa +aTeluya b,DaarN relationshi* O t#o *eo*le %or a
certain *eriod o% time gain mutual )ene%it %rom one another )y joining together to sustain a
*articular relationshi*. As an e&am*le the &ish%eh gives the relationshi* o% #5%o% and
Ta5ar O a classic case o% a relationshi* limited totally to that o% Hachar and ,ekeiva. A)out
such relationshi*s the &ish%eh says! 7atla Davar (atla #hava. 8nly #hile the going is
good do such relationshi*s last.
"he second level o% relationshi* is that o% -haer .,Daa!a O a %riend man can con%ide in?
one he can trust? one #ith #hom he can share des*air as #ell as joy. Such a relationshi*
%ul%ills a )asic meta*hysical need #ithin man O to lighten the load o% misery as #ell as to
enhance the joy o% ha**iness? man needs a close con%idant O a Chaver 8CDaaga. Many
marriages? in %act are )ased on just such a relationshi*.
"here is ho#ever? a third category o% relationshi*? the highest level according to the
Ia5(a56 that o% a -haer .,Dei-ah O a relationshi* )ased on common commitment. 0ere
each *arty has a common goal and ideal and they join together to hel* the other attain that
idea. "hey each have a common commitment and each #ishes to hel* the other as #ell as
themselves in achieving their mutual goal. "his is the classic Ie((e 9 Tal5id relationshi*?
and this is also the ideal marriage relationshi* O a union to %orm a community o%
commitment dedicated to a common goalM a union )et#een Man Persona and his ./er
kC%egdo O 2oman Persona? to %orm a s*iritual community.
"his is the meaning o% #l ke% EaC/ov ish es aviv vCes i5o vCdavak (Cishto vChayu lC(asar
echad. 8n the day o% one=s marriage? man leaves the *arental community into #hich he #as
cast )y the Almighty and he su)stitutes %or it a marital community? #hich he enters
voluntarily )y %ree choice. But the *arental and the marital community do have something
in common. 7ust as the *arental community consists o% three mem)ers O the %ather? the
mother? and the child? so too the marital community consists o% D *ersona O the hus)and?
the #i%e and the mysterious third mem)er O the vChayu lC(asar echad.
"his third *ersona is o% course? as IashJi e&*lains? the un)orn child O the vClad ha%ot/ar al
yedei sh%eihe5. "#o join in order to e&*ect a third mem)er. 9t is in this third mem)er that
the common commitment o% the *arents merge into that o% a single individual O into (asar
echad. "he (asar echad re*resents a continuation o% the s*iritual community %ormed )y
man and #i%e #ho thus no# )ecome? themselves? the %ounders o% a ne# *arental
community #hich is *art o% a great endless chain in the &asorah community #hose tas$ it
is to *ass on commitment %rom generation to generation.
'ot Just (peeches )a!e BD
"(i**y and 9 have each )een %ortunate to come %rom *arental communities #here there has
)een love o% Torah and &it/vos? %rom *arental communities #hich have in %act )een *arts o%
the much larger &asorah community and #hich have made it their *rime concern to )e
&et/aveh (eisa5 achareihe5 lish5or Derech 0ashe5? to *ass on to their children the
commitment and dedication to *ro*er 7e#ish values and goals that have in turn come do#n
to them 5Cdor dor? %rom generation to generation. Eehi Iat/o% that in our marriage #e?
too? shall merit to %orm our o#n s*iritual community and to add yet another strong lin$ to
that great? endless &asorah community.
'ot Just (peeches )a!e BQ
7uly BC@D +AJEST6 A+*7ST +OU/N*N%
0-ase! on ritings of /a. Solo.eit$hik2
0olding Sheva 7rochos during the time o% the three #ee$s? has #ithin it many ironies and
incongruities. 8n the one hand? Sheva 7rochos is a time %or Gol Sasso% vCGol Si5chaM %or
:ilah6 Ii%a6 Dit/ah6 vCChedva O a time %or con%idence? o*timism? joyous %estivities #ith
one=s %riends and loved ones O a %eeling on the *art o% the Chassa% and Gallah o% &alchus
and o% having everything ta$en care o% %or them.
"he three #ee$s on the other hand is a time #hen one=s emotions are cast in an entirely
di%%erent direction. "ogether #ith ion #e are called u*on to mourn? to e&*ress emotions
re%lected through verses such as P.icha Eashva (adadNM P7acho Tivkeh (a8aylahNM
PGarati lC5<#havai hey5a ri5u%iNM P(i,e2ol a5ah (Cyad t/ar6 vCay% o/er lahN.
9n %act? these t#o contradictory emotions o% the day O one o% con%idence and one o%
humilityM although in %act contradictory? are in no #ay irreconcila)le. 'or in %act? these t#o
moods are the essence o% Man=s ethical code? and on a dee*er level? the essence? as it #ere?
o% G4d=s relationshi* to man and the #orld.
0aGadosh 7aruch 0u is called /lokim O the Su*reme 7udge 44 a ruler a)le to e&act
o)edience and homage %rom every living creature. .loki5 has the *o#er to crush re)ellion
#ith instant destruction O #chaleh "ta5 kCIegah. .loki5 is the Majestic Creator? &elech
al kol haC#ret/F 0ashe5 .lokai gadalta 5eCodF 0od vC0adar lCvusha.
8n the other hand? 0aGadosh 7aruch 0u also goes )y the name o% 0ud-1ay-2a-1ay? a G4
d o% Iacha5i5? o% mercy and com*assionM a hum)le and close %riend #ho one can call u*on
and %eel close to in his dar$est hour o% des*air. Eud9Gay9Dav9Gay is a G4d that limits *o#er
and does not e&ercise 0is *rerogative o% aChaleh osa5 kCregah.
Man is charged #ith the commandment o% DC0alachta 7Cderachav O #al$ing in the *aths o%
G4d through -5itatio Dei. "he moral res*onsi)ility o% man consists o% imitating the #ays o%
G4d and o% reconciling? on our o#n level? the contradictory character traits #hich
0aGadosh 7aruch 0u has kavyachol esta)lished %or 0imsel% in 0is relationshi* #ith the
#orld. 7ust as G4d is Majestic? is a Creator? and e&erts 6ingshi*? man? too? is commanded
#ith the tas$ o% creating? o% achieving sovereignty and $ingshi*! >eru KCIvu uC5ilu es
ha#ret/ vGivshuha6 uCrdu (idgas haya5 uC(9o2 hasha5ayi56 uC(chol chaya haro5eses al
ha#ret/.
Man is charged to see$ victory O to conFuer and to rule. And yet? man is also commanded
to %ollo# that second Derech o% 0ashe5 O the Derech o% humility? o% #ithdra#ing %rom
victory even at the moment #hen it is in his gras*! Saintliness as o**osed to 6ingshi*. "he
6ing occu*ies ne# territories O he conFuers ne# areas? the Saint gives u* land and is a#are
o% )oundaries. "his is the Ga((alistic doctrine o% T/i5t/u56 kavyachol? o% G4d.
'ot Just (peeches )a!e BG
9n as much as it is im*ossi)le %or there to )e room %or any %inite #orld to e&ist )esides G4d
#ho is in%inite (%or there can )e no addition to in%inity) G4d sacri%iced? as it #ere? 0is
9n%inity? to ma$e room %or the e&istence o% man and his %inite #orld. So too? man is called
u*on to imitate this Attri)ute o% G4d O he must $no# ho# to recoil and to ta$e de%eat.
"he tragedy o% modern society is that man today is not a)le to #ithdra# voluntarily %rom
victory. 0e #ill cur) no *assion? nor %orsa$e any violence or evil to achieve something
#hich he %eels is #ithin his gras*. "he t#o to* national crises in recent years? the ina)ility
to end the .ietnam 2ar and no# the 2atergate scandal are )oth results o% man=s ina)ility to
acce*t or even ris$ de%eat O )e it on the )attle%ield or in the election )ooth 44 until he
achieves his goals? #hatever the moral cost.
7udaism a**roves and sanctions man=s Fuest %or majesty O to conFuer? to rule and to
*ossess. 0o#ever? 7udaism demands regulation o% this drive. Eahadus demands that man
)e a)le to %eel humility and $no# ho# to #ithdra# even %rom a victory #hich is #ithin his
gras*.
A)raham=s dearest *ossession #as his )eloved son 9saac. 9n Eit/chok lay his entire ho*es o%
seeing the %ul%illment o% G4d=s *romise that A)raham #ould )e the %ounder o% a mighty
nation O as numerous as the stars o% the 0eavenM and yet A)raham had to )e *re*ared to
#ithdra# %rom his ho*e 44 to retract %rom this dream 44 and to sacri%ice his son.
Moses? a%ter QA years? #as on the )order o% the Promised Land O his sole desire in li%e #as
to ta$e a %e# short ste*s across the )order and enter into .ret/ EisroelM )ut G4d told him to
#ithdra# and to retreat.
"he love relation is man=s most *ri(ed emotion. But here too there is a need %or #ithdra#al
and restraint. 7udaism has never loo$ed #ith contem*t u*on se&M has never said the #orld
is evil O man can raise anything in the #orld to a s*here o% Gedusha. 0o#ever? 0alacha
reali(es that se& )ecause o% its orgiastic and into&icating *ro*erties can turn into an ugly
thing #ith harm%ul re*ercussions %or the man? the #oman? and all o% society. "here%ore
there is a need to *urge it? to raise it to a higher human level. 0o# can it )e redeemed?
endo#ed #ith dignity< 8nly through sel%4de%eat. 'or this there are restricting la#s. "he
la#s o% 'amily Purity themselves? serve as man=s reminder that he must at times )e *re*ared
to %orgo victory O to #ithdra# %rom that #hich is #ithin his *o#er to achieveM and in this
#ay to %ollo# the Derech 0aShe5.
"hus it is not just a *eculiar coincidence in timing? )y #hich #e currently %ind ourselves
involved in a clash o% emotions O that o% the majesty o% the Chassa% and Gallah and that o%
the humility o% the #veilei Hio% vCEerushalayi5. "his is a clash o% emotions #hich man
must %ace continuously and #ith #hich he must %orever gra**le to %ul%ill 7udaism=s charge
that they )e *ro*erly reconciled.
'ot Just (peeches )a!e B>
9 #ill conclude #ith the &edrash in .ichah Ia((ah set #hile the %irst 7eis 0a&ikdash #as
going u* in %lames. Eir5iyahu called u*on #vraha5? Eit/chak? Eaakov? and &oshe to *lead
#ith 0ashe5. 3ach in turn came )e%ore G4d and recounted the sacri%ices they had made %or
0im. 0aGadosh 7aruch 0u ignored their *leas. 'inally Iachel our Matriarch a**eared
)e%ore G4d? crying and *leading. She told 0ashe5 o% the time #hen she gave Leah the
secret *ass#ord #hich #ould identi%y her to Eaakov in order to s*are her sister
em)arrassment and humiliation. G4d res*onded P7ishvila #%i 5ach/ir (a%i5 ligvula5F
5i%9ee kolech 5C(echi vCey%ayich 5i% di5ahF ki yesh sachar li2ulasech6 %eu5 0ashe56
vCshavu 5C.ret/ "yev.
2hy #as Iachel ans#ered and not the others< "here are t#o $inds o% heroism. 8ne is
s*ectacular and glamorous O great deeds? dramatic action? martyrdom? ta$ing great ris$s?
etc. "he other ty*e o% heroism is o% a non4s*ectacular? non4dramatic nature #ith meager
historical results. Giving u* something *rivately #hen no one #ill $no#? #ithdra#ing and
retreating #ithout %an%are %rom a most cherished dream. "his second ty*e o% heroism? as
the &edrash illustrates is the $ind 7udaism reFuires and most a**reciates.
May it )e 0is 2ill that in the merit o% our Matriarch -achel and in our o#n merit #e #ill
soon )e a)le to e&*erience the very im*ortant emotion o% humility in #ays other than the
mourning %or the destruction o% the 7eis 0a&ikdash and may #e soon )e Hoche to hear
Gol Sasso% vCGol Si5cha6 Gol Chosso% vCGol Gallah 7CEerushalayi5 0a7e%uyah.
'ot Just (peeches )a!e B@
7uly BC@D PAN*+ CHA7OSHOS AT SHE3A -/OCHOS
"he grou* o% 7rochos #hich #e recite under the chupah and again %ollo#ing (e%chi%g
during the Shiva Ee5ei 0a&ishteh 44 the #ee$ o% %estivities %ollo#ing a Chassu%ah? has
come to )e $no#n as Sheva 7rochos. "he #ay the :e5ara and su)seFuent classical
halachic literature re%ers to them is 7irkas Chasa%i5. "echnically s*ea$ing? the 7irkas
Chasa%i5 consists o% si& rather than seven )lessings. "he seventh )rocha? the 7orei >eri
ha:a2e%? is recited over the glass o% #ine #hich is *resent as *art o% the ceremony? )ut o%
course the 7orei >eri ha:a2e% has nothing intrinsically to do #ith the Si5cha o% the
Chassa% vCGallah. 8% the remaining si&? some Iisho%i5 maintain that all > are instituted
intrinsically and s*eci%ically %or the Si5chas haHivug? the cele)ration o% the marriage #hich
has recently ta$en *lace. 8thers? nota)ly Iashi? maintains that the 7rochos al haHivug? the
)enedictions re%erring to the marriage? )egin only #ith the third 7rocha 99 #sher Eat/ar es
0a#da5 (CT/al5o6 (Ct/ele5 de5us tav%iso6 vChiski% lo 5iC5e%u (i%ya% adei ad. (#sher
Eat/ar es 0a#da5 (CT/al5o re%ers to the creation o% Man and vChiski% lo 5iC5e%u (i%ya%
adei ad re%ers to the creation o% 2oman %rom Man). Iashi maintains that the *revious
)rocho 44 the shorter Eot/er ha#da5? re%ers to the original creation o% man #ithout #oman
and conseFuently has nothing to do #ith the 7irkas haHivug? )ut since Cha/al instituted to
say the longer 7rocha concerning the second com*letion o% creation? they also instituted a
)lessing to *raise G4d %or the initial creation o% #da5 0aIisho% alone. "he %irst 7rocha 44
sheChakol (ara lichvodo? Iashi says? also is not a Chassu%ah 4 related 7rocha? )ut is made
over the assem)lage that have gathered to *artici*ate in the Si5cha and relates to the glory
o% G4d. "he %ourth 7rocho o2 &esa5each Hio% (CDa%eha again is a 7rocha that so to
s*ea$ snuc$ in the )ac$ door here. Since 7%ei Eisroel has a *ledge that Tid(ak lCsho%i
lCcheeki i5 lo e/kreichee6 i5 lo aCaleh es Eerushalayi5 al Iosh Si5chasi? so )e%ore #e
ma$e the 7rocho o% &esa5each Chosso% vCGallah #e %irst have to raise 7erusalem over the
head o% our other joys and say the )lessing o% &esa5each T/io% (Cva%eha. 'inally? the last
t#o 7rochos o% Sa5each Tesa5ach Iei5 #huvi5 a%d #sher 7ara Sasso% vCSi5cha
together #ith the earlier 7rocho o% #sher Eat/ar es ha#da5 7CT/al5o are according to
every)ody instituted %or the joy o% the Chosso% and Gallah 44 the Si5chas 0aHivug.
"here are t#o main Fuali%ications as to #hen 7irkos Chasa%i5 are recited. "he %irst is that
you need a 5i%ya%M the second is that you need >a%i5 Chadoshos. "he %irst is *retty
straight %or#ard 44 you need BA male adults 44 e&cluding slaves and the Chassa% may )e
counted in the BA. Cha/al learn out the need %or BA %rom the verse in -uth PAnd he too$
BA men %rom the elders o% the cityN.
"he second 0alacha? concerning >a%i5 Chadoshos is a )it more con%using and su)ject to a
num)er o% inter*retations. 'irst and %oremost there is a %undamental disagreement )et#een
the Ia5(a5 and other Iisho%i5 as to #ho constitutes a P>a%i5 ChadoshosN. According
to the Ia5(a5? anyone #ho heard the Sheva 7rochos under the Chupah? even though he
didn=t *arta$e o% any meal #ith the Chaso% and Gallah? is ineligi)le to Fuali%y as a >a%i5
Chadoshos. According to the other Iisho%i5? a *erson remains a >a%i5 Chadoshos as
long as he has not yet *artici*ated in a Seudas ,isui% #ith the Choso% and Gallah 44 and
here the term Seudas ,isui% re%ers not only to the meal held immediately a%ter the Chuppah?
)ut to any meal that ta$es *lace during the Seven +ays o% 'easting.
'ot Just (peeches )a!e BL
"he language o% the Ia5(a5? in e&*laining the 0alacha in 0ilchos 7rochos is strange. 0e
starts o%% )y saying that #hen there are no >a%i5 Chadoshos during the Seven +ays o%
'easting? you only say P#sher 7araN (#hich is #hat #e paske%). "hen he says 44 P2hen is
this the case< 2hen those eating are *eo*le #ho stood at the Marriage Blessings and heard
the )lessingsM )ut i% those eating are other *eo*le 44 those #ho did not hear the Marriage
Blessings at the time o% the marriage 44 #e say the @ )lessings %or them a%ter the 7irkas
0a&a/o%? just li$e #e say it at the time o% marriageN
'rom a naive inter*retation o% the e&*ression P2e )less %or them the @ BlessingsN? one
#ould deduce that the *ur*ose and justi%ication %or saying Sheva 7rochos #hen there are
>a%i5 Chadoshos *resent is so that the >a%i5 Chadoshos #ho missed hearing the 7rochos
at the Chupah can %ul%ill some ty*e o% o)ligation to hear these 7rochos? )y hearing them
no# at the meal.
"his? o% course? doesn=t ma$e any sense. "he )lessings are o)viously made %or the Choso%
and the Gallah? not %or the >a%i5 Chadoshos. "he correct inter*retation o% the Ia5(a5
is? as the #ruch 0aShulcha% e&*lains! "he Seven 7rochos are certainly enacted to )less the
Bride and Groom. 5o# this o)ligation to )less the ne# cou*le is incum)ent u*on every
*erson %rom 9srael #ho comes to *artici*ate #ith the Choso% and Gallah in their Si5cha
during the time o% the Seven +ays o% 'easting. 0o#ever? #e have the *rinci*le o% Sho5eah
kC"%eh. 5ot every *erson has to recite the 7rocho %or himsel%? as long as he hears someone
else say it and has the intent to )e Eot/ai? he has %ul%illed his o)ligation. 9t comes out? that
once he has heard the 7rochos? even once 44 )e it at the Chupa or at a su)seFuent meal 44
he has %ul%illed his o)ligation vis a vis the Chasa% and Gallah and there is no longer a need
to ma$e the Sheva 7rochos on his )ehal%.(meaning in order %or him to %ul%ill his o)ligation
to )less the )ride and groom).
"he other Iisho%i5 vie# >a%i5 Chadoshos in an entirely di%%erent light. Since according
to these Iisho%i5 you count someone as a >a%i5 Chadoshos even i% he heard the 7rochos
already )y the Chupah? o)viously #e are #or$ing #ith a di%%erent criteria. According to
this o*inion? the la# o% >a%i5 Chadoshos is actually a *sychological category rather than a
halachic technicality. 9t is more a Fuestion o% emotions than o% halachic o)ligations.
Sim*ly? according to the Iisho%i5 #ho disagree #ith the Ia5(a5? Cha/al enacted that
Sheva 7rochos should )e said during the entire Seven +ays o% 'easting so long as there is a
ne# element o% joy.
"he? 5echayev? so to s*ea$ o% Sheva 7rochos is not a *erson #ho has to %ul%ill an
o)ligation to )less the Bride and Groom? the 5echayev is the Si5chas Choso% DCGallah 44
)ut not any $ind o% Si5cha? only a Si5cha Chadasha. As long as there are no ne# %aces? it
is sim*ly a continuation or an e&tension o% the old Si5cha? #hich #e have already said the
Seven 7rochos over and there is no justi%ication to re*eat them. 8nce you have the
o**ortunity ho#ever to cele)rate #ith a Pne# %aceN 44 someone #ho has not yet had the
chance to join #ith Chasa% and Gallah in a meal to cele)rate their marriage 44 this already
is a ne# Si5cha and a )ona4%ide cause to say Sheva 7rochos again.
2hether #e vie# the &echayev o% Sheva 7rochos as a Chiyuv )y someone #ho has not yet
)een &evarech Choso% vCGallah to do so or #e vie# the &echayev o% Sheva 7rochos as
'ot Just (peeches )a!e BC
Si5cha Chadasha? has several ,a2ka &i%os lChalacha. 9ncidentally? the Ia5(a5 is a
DaCas Eochid in this and #e paske% li$e the other Iisho%i5.
"he %irst ,a2ka &i%ah comes at the rece*tion 44 the Seudah a%ter the Chuppah. Since
usually you only have *eo*le eating at the Seudah #ho attended the Chuppah and heard
Sheva 7rochos already? according to the Ia5(a5 you shouldn=t re*eat Sheva 7rochos at
the %irst Seudah. 8ur custom o% course is that #e do re*eat the Sheva 7rochos a%ter the
%irst Seudah 44 )ecause even though all the *eo*le already heard Sheva 7rochos?
nevertheless the Si5cha o% the %irst Seudah as man and #i%e is o% a di%%erent dimension than
the Si5cha o% the Chupah and conseFuently since it is a Si5cha Chadasha? #e re*eat
Sheva 7rochos.
Although in most instances the o*inion o% the majority o% Iisho%i5 here is a leniency? in the
sense that it allo#s us to say Sheva 7rochos more o%ten? there is one Fuali%ication inherent
in this o*inion #hich is more restrictive than the Ia5(a5Cs o*inion. "his is the %act that the
>a%i5 Chadoshos must )e 7%ei #da5 Chashuvi5 %or #hom added %ood and drin$ is
*re*ared? to ma$e the meal more %estive? in some #ay. 9n other #ords #e need a )ona4%ide
Si5cha Chadasha 44 an individual #ho #ill add to the Si5cha o% the Chasa% and Gallah?
not just any stranger o%% the street.
According to the Ia5(a5? ho#ever? there is no need %or im*ortant *eo*le. Any *lain?
sim*le 7e#? #ho has not yet )lessed the Bride and Groom *reci*itates the o)ligation to
recite the Sheva 7rochos.
A reverse ,a2ka &i%ah #hich 9 haven=t seen any#here and #hich 9 am not *re*ared to say
8C0alacha #ould )e the %ollo#ing 44 #hether a #oman can )e counted as a >a%i5
Chadoshos. 9% you say li$e the Ia5(a5 that you need someone #ho has an o)ligation to
)less the Chassa% and Gallah? then Fuite *ossi)ly you need a male? since #e see you need a
&i%ya% to say 7irkas Chassa%i5 and o)viously that has to )e BA men. 8n the other hand?
i% you need Si5cha Chadasha6 then #e can )e Fuite chivalrous and say a sevara analagous
to #hat the &ordechai says in >esachi5? concerning the Fuestion o% #hether #omen are
o)ligated in reclining during the Seder. 5amely that #oman no#adays are considered
P#%ashi5 Chashuvi5N and they can create a Si5cha Chadasha.
'inally? getting do#n to -%ya%ei DCEo5a? #e can no# understand our &i%hag that on
Sha((as and Eo5 Tov you say Sheva 7rochos even i% there are no >a%i5 Chadoshos. ("his
is )ased on the &edrash 44&i/5or Shir 8CEo5 0aSha((os 99 #5ar 0aGodosh 7aruch 0u
>a%i5 Chadoshos 7a9oo lCkaa%.). According to the Ia5(a5? this is very hard to
understand. 0o#ever according to the second o*inion? that >a%i5 Chadoshos means
Si5cha Chadasha 44 an increase in the amount o% %ood and drin$ *re*ared? then certainly
#e can say a)out Sha))os and Eo5 Tov 99 Chashuv Sha((os Eoser 5Ckol ha>a%i5
haChadashi5 haEoser Chashuvi5. As the "almud says PSha((os is greater than any
guestN.
9n the Tur and Shulcha% #ruch? the 0alacha is paske%ed that #e only consider Sha((os to
)e >a%i5 Chadoshos %or the %irst t#o meals 44 the one at night and the one during the day?
)ut at Seudah Shlishis you shouldn=t say Sheva 7rochos unless you have a real >a%i5
Chadoshos. "he e&*lanation %or this is again straight4%or#ard. At the %irst t#o meals #e
'ot Just (peeches )a!e HA
have many courses? s*ecial delicacies? etc. 0o#ever Seudah Shlishis is usually a very light
meal #hich #e only eat to )e Eot/ai our o)ligation o% having D meals and it can not really )e
counted as having the necessary im*ortance to generate a Si5cha Chadasha.
"he Ia5oJh ho#ever disagrees and says that Pin these countries the custom is to say
Sheva 7rochos even at Seudah ShlishisN. 0e Fuotes t#o *ossi)le reasons! 3ither )ecause
usually guests sho# u* at Seudah Shlishis #ho are >a%i5 Chadoshos or )ecause usually
the custom is to say a Drasha or Divrei Torah at Seudah Shlishis and since >ikudei
0aShe5 Eeshari5 &CSa5chei 8ev? the Divrei Torah generates the Si5cha Chadasha #hich
ta$es the *lace o% the >a%i5 Chadoshos. "he #ruch 0aShulcha% gives a third reason 44
namely that #hen #e ma$e a Seudah Shlishis during Sheva 7rochos? it isn=t an ordinary
Seudah Shlishis? )ut #e *re*are s*ecial courses and delicacies? etcM so it has the same di%
as the %irst t#o Sha((os meals.
'ot Just (peeches )a!e HB
@4BH4@Q SHA1O+ 8ACHO/9 +OSHE 83* T&E/S:6
9 once heard this e&*lanation %rom -a))i Soloveitchi$ concerning #hy on 'riday night #e
say :D<Ea%uchu bah:? on Sha((os morning #e say :D<Ea%uchu bo: and Sha((os %or
&i%cha #e say :D<Ea%uchu bam:.
0e e&*lained that there are D di%%erent as*ects o% Sha((os re%lected in our di%%erent *rayers
at various times during the day. +uring the night *rayers #e commemorate G4d's Sha((os?
Sha((os 7ereishis? the Sa))ath o% Creation. 2e say in Sh5o%eh .srei the *aragra*hs o%
:#ta Gidashta et Eo5 0aShvii 8<sh5echa ... Techilas &aaseh Sha5ayi5 v<aret/: and #e
say :DaEechulu:? )oth o% #hich deal #ith the Sha((os o% Creation. "he Sha((os o% G4d
reFuires no action )y man? it can )e a**reciated )y 7e# and Gentile ali$e as *art o% the
creation o% the #orld. 9t is a (assi.e conce*t? there%ore the lashon Nekei.a is used 44
PvCEa%uchu bah:.
9n the morning *rayers #e commemorate an entirely di%%erent as*ect o% Sha((os 44 one
#hich reFuires a$tion on the *art o% the 7e# 4:D<Sha5ru 7e%ei Eisroel et haSha((os:. "his
Sha((os is not a *assive entity #hich may )e enjoyed universallyM rather it is the *ortion o%
Moses 44 :D<lo %asata l<goyay ha<arat/osF Eis5ach &oshe (<5at%as chelko:. A Sha((os
given only to those #ho are *re*ared to ta$e action to $ee* it holy :#5 &ekadeshei
Shevii:? there%ore lashon ,a$hor is used :D<Ea%uchu bo:.
9n the &i%cha Sh5o%eh .srei? #e s*ea$ o% a $o"bination o% the *assive Sha((os? the
Sha((os o% G4d and the active Sha((os? the Sha((os o% the 7e#. 0ere #e give *raise to
)oth G4d 44 :#ta .chad D<Shi5cha .chad: and to 9srael :K<5i k<a5cha Eisroel6 :oy .chad
(<#ret/:. "here%ore the 1ashon /abi" is used... :D<Ea%uchu bam:.
"hese three as*ects o% 7ah6 7o6 7a5 are *resent in the event and the Si5cha connected
#ith the )irth o% a child. 'irst o% course there is the very &aaseh 7ereishis itsel%. 2hen
#da5 haIisho% #as created on .rev Sha((os? it #as an act o% &aaseh 7ereishis and every
su)seFuent )irth in the history o% man$ind has li$e#ise )een an act o% &aaseh 7ereishis.
"he Ia5(a% comments in many *laces on the di%%erence )et#een ,es ,igleh and ,es
,istar. 'rom G4d's *oint o% vie# there is no di%%erence )et#een them 44 it is no harder %or
G4d to s*lit the -ed Sea than to ma$e the sun rise. "he only di%%erence is in the eyes o%
man. 8ne event ha**ens daily? it is :natural: and one event is :unnatural<'. But in the eyes
o% the Believer even the natural event should )e seen in the light o% :&echadesh (<chol yo5
ta5id &a<seh 7ereishis:. A miraculous event such as the rising o% the sun in the morning?
its )rightening o% the day and nourishing o% the *lant and animal $ingdom should in no #ay
)e diminished )y its %reFuency or regularity.
"he )irth o% a child is a natural event. +octors are a)le to e&*lain it and to Fuanti%y it? to
*hotogra*h it %rom the moment o% conce*tion through delivery and on#ard through the
gro#th o% a child. But %or the Believer? regardless o% its statistical %reFuency? each )irth is
truly a &aaseh 7ereishis? a miraculous recreation o% the Creation o% #da5 haIisho%. 'or a
Believer? the more the *rocess is e&*lained? the more detailed the medical and scienti%ic
e&*lanations )ecome? the more miraculous it seems.
'ot Just (peeches )a!e HH
"he &aaseh 7ereishis as*ect o% the )irth o% a child? #hether it is seen in the religious
%rame#or$ o% ,es ,istar or in the more *o*ular terms o% a ')lessed natural event' is
universally a**reciated )y 7e# , Gentile ali$e. "he rejoicing at the )irth o% a child?
es*ecially a %irst child is a *henomenon not limited )y race? creed? or national origin. But in
Glal Eisroel there is a s*ecial joy? a s*ecial emotion accom*anying the miraculous event o%
Eet/iras 0a#da5. "here is the as*ect o% :D<Sha5ru:? over and a)ove the as*ect o% &aaseh
7ereishis.
2hereas the *arents are to a large e&tent *assive %rom the time o% conce*tion until the time
o% )irth 44 letting nature ta$e its course and leaving :hakol 7<Edei Sha5ayi5: this is not the
case once the child is )orn. "hen )oth *arents move %rom the *assive role o% :D<Ea%uchu
bah: to an active role o% :D<Ea%uchu bo:. 0aGadosh 7aruch 0u gives the child to the
*arents as a gi%t 44 &at%as Chelko 44 in order that the *arents #ill )e a)le to instill in the
child commitment to Torah and Eirat Sho5ayi5. :0akol 7<Edei Sho5ayi5: 2hen it
comes to guaranteeing children's health? #ealth? strength? ha**iness? and 7eracha 44 here
the *arents? %or all their e%%orts and activities are in the %inal analysis *assive. /ltimately all
this rests #ith G4d. But Chut/ &<Eirat Sho5ayi5. 2hen it comes to instilling in children
love o% Torah and commitment to 5it/vos? here the *arents are a)le and indeed reFuired to
)ecome Hechori5 44 to ta$e the active role o% :D<Ea%uchu Bo:.
"his as*ect o% joy at the )irth o% a child? the *otential to e&tend the &asorah community? an
additional generation? is o% course uniFue to Glal Eisroel. "he rule in the community at
large is to remain in the *assive role o% D<Ea%uchu Bah even #hen 44 and *erha*s es*ecially
#hen 44 it comes to molding their children's s*iritual values and commitments. -ather than
assert themselves in the area o% Eirat Sha5ayi5? #hich a%ter all is the only area truly le%t
7<Edei #da5? they let nature ta$e its course in the s*iritual as #ell as the *hysical
develo*ment o% their children. 9n the "orah community 44 the community o% the :#5
&ekadeshei Shvii:? *arents reali(e their res*onsi)ility and challenge to ta$e an active role to
try to %orm? mold? and )e &ekadesh the s*iritual lives o% their children.
'inally and *erha*s most )asically in the Si5cha o% the )irth o% a child #e have the as*ect o%
:D<Ea%uchu Bam: 44 the joining together and the inter*lay o% G4d #ith man. "his is the
%amous teaching o% the :e5ara in ,idah (DBa)! ::i5el Shut2i5 (<ada5 99 0aGadosh
7aruch 0u6 #viv6 v<.5o. "his *artnershi* relationshi* )et#een the *arents and G4d in the
creation o% the child should )e seen as a most *ersonal and intimate one. "he Gadosh
7aruch 0u #ho is a *artner in the creation o% the child needs to )e seen not as the distant
and unreacha)le Creator o% 0eavens and 3arthM )ut rather as the 0ashgocha >eratis? the
#vi%u rather than the &alkei%u. "he *artnershi* re*resents a *ersonal intervention o% an
interested G4d in the lives o% the hus)and and #i%e. "he ne#)orn child is more than just a
statistic o% the la# o% nature 44 even i% #e endo# nature #ith a religious %rame#or$ and
eFuate it #ith the universal 0ashgocha Gellalis? o% G4d over all o% 0is creations. "he )irth
o% each child is the com*letion o% a uniFue *roject underta$en )y D *arties 44 the %ather? the
mother? and the 0ashgocha >eratis.
"he &e2orshi5 ma$e a very interesting in%erence in the language o% the *hrase :Tachas
asher Gi%ei 8elokav (+ue to the %act that he #as jealous %or his G4d) (7a5id(ar HG!BD).
2hy not say :Tachas asher ki%ei .elokim:? #hy s*eci%ically /loka< "he ans#er is that
#hen a *erson #ants to sin? the easiest #ay to rationali(e it is to say :Loo$ #hat everyone
'ot Just (peeches )a!e HD
else is doing. 9% it's 86 %or them to do or not do something? #hy isn't it 86 %or me<: 'or
this reason the #seret 0adi(rot #ere all #ritten in the singular? so that every *erson should
say the commandments are aimed directly at me 44 #hat others do or don't do is irrelevant.
"his #as >i%chas' attitude. 9t #ould have )een very easy %or him to say? :9% Moses and the
@A elders aren't li%ting a %inger #hy should 9 )e more *articular a)out Gidush or Chilul
0ashe5 than they are< But >i%chas #as &eka%eh 8eloka? he %elt a (ersonal relationshi*
#ith and a (ersonal duty to his G4d.
Similarly it is very tem*ting and easy to relate to the )irth o% a child the #ay the #orld in
general relates to such an event 4#ith joy? ha**iness? and *erha*s some#here in the )ac$ o%
one's mind an ama(ement at the )eauti%ul and #onder%ul #ay nature %unctions.
"he #ay o% religiously sensitive *arents is to give *raise to G4d? to rejoice in Seudos
&it/vah? to %eel gratitude to 0aGodosh 7aruch 0u6 the other *artner in the creation o% this
child? and to commit themselves to ma$ing every e%%ort to see that this child gro#s u* in
such a #ay that he #ill )ring ,achas not only to *arents num)er H , D? )ut to #viv
She<(asha5ayi5? to *arent 5um)er B as #ell.
'ot Just (peeches )a!e HQ
7uly BC@Q -/*S OF +OSHE 83* T&E/S:6
"he thoughts 9 #ish to e&*ress this morning are )ased on an idea develo*ed )y -a))i
Soloveitchi$ several years ago in an article entitled Gol Dodi Do2ek.
2ith the )irth o% the 7e#ish nation? 0aGodosh 7aruch 0u made t#o distinct covenants
#ith the 7e#ish *eo*le. "he %irst? Grisas 7ris #as in 3gy*t 44 PAnd 9 #ill ta$e you to me as
a 5ation and 9 #ill )e to you? as your G4d.N "he second covenant #as entered into at Mt.
Sinai! PAnd he (Moses) too$ the Boo$ o% the Covenant and he read it in the ears o% the
nation and Moses too$ the )lood and he s*rin$led it u*on the nation and he said RBehold
this is the )lood o% the covenant that G4d entered into #ith you concerning all these
matters=.N
"here e&ists a %undamental di%%erence )et#een the Covenant in 3gy*t and the Covenant at
Sinai. 3ach re*resents a uniFue as*ect o% the covenantal relationshi* )et#een the 7e# and
G4d. "he %irst? 7ris &it/rai5? re*resents the Bris +a3oral ;; the $o.enant of FateM the
other? 7ris Si%ai re*resents the Bris 0i-ud< the $o.enant of 7estin#. 3ach merits %urther
e&amination.
2hat constitutes the covenant o% %ate o% the 7e# 44 the 7ris ha:oral< "he 7ris ha:oral
im*lies a %orced )elonging to the nation. As a result o% the covenant o% %ate? the individual
7e#? #illy nilly )elongs to a larger national entity. 9t is something he cannot esca*e %rom? as
much as he tries to assimilate himsel% into his surroundings and to ta$e on another identity.
7ust as the *ro*het 1onah #as una)le to esca*e %rom G4d? so too the 7ris 0a:oral
searches out every 7e# and against his #ill? i% necessary? )inds him to his covenantal %ate.
"he isolation and loneliness o% the 7e#ish *ersonality stems %rom the 7ris 0a:oral #hich
#as %ormulated in 3gy*t. "he truth o% the matter? ho#ever? is that this *henomenon o%
7e#ish isolation has a much earlier origin. 'rom the era o% the %irst 7e#? #vroho5 #vi%u?
7e#ish isolation entered into the #orld. "he entire #orld #as on one side (o% the river) and
he #as on the other side. "he *ro*het o% the nations? 7alaa5? too #as struc$ )y the uniFue
isolation o% the 7e#ish *ersonality 44 :Behold it is a nation #hich d#ells alone and #ill not
)e rec$oned #ith the nations:.
3ven i% an individual 7e# should succeed and reach the heights o% *olitical and social status
and *restige? he #ill not )e a)le to %ree himsel% %rom the )onds o% isolation and loneliness.
"he 7e#=s *arado&ical covenant o% %ate #atches over his identity and does not allo# him to
esca*e %rom it. 3ven a *o#er%ul adviser to the $ing such as Eose2 haT/adik 44 the second in
command to the 6ing? #as una)le to eat )read #ith the 3gy*tians 44 they considered it an
a)omination to eat )read #ith the 0e)re#s. 'or all he did %or 3gy*t? %or all the country
o#ed him? Eose2 #as still the P7e# )oyN in the eyes o% the 3gy*tians.
'ot Just (peeches )a!e HG
"he mem)er o% the 7ris :oral does not need to search out his G4dM the .lokai ha-vri5
comes a%ter him. A 7e# as a result o% the 7ris 0a:oral cannot esca*e his G4d. 0e can )e
&echalel Sha((os6 "chel ,eveilos? and even )e a traitor to his *eo*le? )ut he is
nevertheless constantly %ollo#ed )y the shado# o% the .lokai ha-vri56 )ound )y %ate
against his #ill to the covenental community o% 7ris &it/rai5. "he 7ris 0a:oral
e&*resses itsel% in *ositive categories as #ell? #hich emerge %rom the consciousness o% the
common )ond #hich )inds all mem)ers o% the covenant o% %ate. "here are four
"anifestations of the Bris ha3oral #hich tend to unite the mem)ers o% the 'ate covenant.
"hese mani%estations are the common historical %ate? common national su%%ering? common
res*onsi)ility? and the 7e#ish attitude to charity and social action.
'irst is the $olle$ti.e histori$al fate o% the 7e#s. "he %ate o% the entire nation is lin$ed
together. "here is no such thing as an isolated event in the 7e#ish community. 'ate does
not distinguish )et#een no)ility and the common *eo*le? )et#een the rich and *oor?
)et#een the short 7e# #ith the dar$ com*le&ion and the tall )lond 7e#. -egardless o% the
di%%erences o% our economic or social *ositions in the societies in #hich #e live? #hether it
)e a 7e# #ho lives in the *alaces o% $ings or a 7e# in a desolate cave 44 all share a common
:oral. 2hen the 7e# in the cave is )eaten? the security o% the 7e# living in the castle is
endangered as #ell. P+o not imagine to yoursel% that you can esca*e in the house o% the
$ing %rom the %ate o% all other 7e#sN. Eueen 3sther #earing royal ro)es and Mordechai
#earing sac$ cloth shared the same %ate. Both #ere caught in the same tra* o% the historical
common :oral o% the 7e#. Chaveri5 kol Eisroel. 2e are all *ersecuted mercilessly
together or else #e are all saved together in glorious salvation.
Second? stemming %rom the %act o% the collective historical %ate o% the 7e#? arises the
$olle$ti.e suffering of the Jeish nation. "he nation 44 5e2u/ar uC5e2orad (ei% haCa5i5
44 mourns together and receives com%ort %rom one another together. 8ur *rayers are never
%ormulated in the singular *erson. "he 7e#=s cry o% *ain or anguish %or *ersonal sorro# or
individual tragedy is never limited to himsel%. "he *rayer %or the sic$ is %or all the sic$ o%
9srael? the com%ort e&tended to the mourner is directed to#ard all the mourners o% ion and
7erusalem. Pain or su%%ering o% #hatever nature e&*erienced )y any individual is shared
automatically )y %ello# 7e#s #herever they may )e.
8ne o% the Darsha%i5 o% the *revious generation *ut it #ell #hen he e&*lained that #5
EisroelCs %ate can )e com*ared to that o% the t#o headed %ello# a)out #hom they as$ed in
the 7eis &edrash? 0o# much inheritance may he ta$e along #ith his )rothers 44 t#o
*ortions as i% he #ere t#o distinct *eo*le or one< So too? the Fuestion can )e %ormulated
vis a vis Glal Eisroel. 0as the dis*ersion o% the nation in the e&ile? giving rise to 7e#s
s*ea$ing di%%erent languages? *ossessing di%%erent customs? and di%%erent manners and li%e4
styles %rom each other? has this caused the 7e#ish nation to )e divided into a multitude o%
nations? or has the identity o% the nation remained one des*ite the %act that a num)er o%
heads have gro#n out o% one )ody. "he ans#er? continued the Darsha%? to the Fuestion o%
the unity o% the nation is identical to the psak given in the 7eis &edrash concerning the
Fuestion o% inheritance. Let )oiling #ater )e *oured on one head? and let us see the
reaction o% the other head. 9% the second head shouts out in *ain? #e $no# that the t#o
heads re*resent one *erson and then they are to )e given only one *ortion.
'ot Just (peeches )a!e H>
0o#ever? i% the second does not %eel the *ain o% the %irst then indeed #e have t#o *eo*le in
one )ody and each head ta$es a se*arate share in the inheritance. So? too? it is #ith the
7e#ish community 44 #henever any su%%ering in the 7e#ish nation is shared )y all then there
is unity. 9% the 7e# #ho has )een granted )y the 0ashgocha a li%e %ree %rom the constant
threat o% anti4Semitism and *ersecution can still %eel the *ain o% his less %ortunate
com*atriots else#here? his tie to #5 Eisroel has not )een )ro$en. 9% )oiling #ater is *oured
over the heads o% the 7e#s in 9raF or in Mosco#? the 7e# in the country clu) in America
must shout out in *ain? and )y so doing he is $ee*ing the %aith #ith his nation.
"hirdly? the common su%%ering o% the 7e#ish community gives #ay to a sense o% $o""on
res(onsibilit#. 2hen Moshe and Aharon *leaded #ith G4d in the 2ilderness PG4d o%
S*irits o% all %lesh? #ill one man sin and you get angry on the #hole congregation<N the
*rayer #as ans#ered and only 6orach and his %ollo#ers #ere *unished. 0o#ever this #as
a one time dis*ensation. 8Cdoros? %orever a%ter? the 0alacha has )een *romulgated that all
9srael is res*onsi)le one %or another. "here is a collective res*onsi)ility )inding the
individual to the sins o% his %ello# man. Eat/ah6 &ot/i 44 one #ho has already %ul%illed his
*ersonal o)ligation? nevertheless is allo#ed and indeed duty4)ound to re*eat his
*er%ormance o% the commandment? %or one #ho has not already )een yot/ai. 8ne has not
com*letely %ul%illed his *ersonal o)ligation so long as his %ello# man has not done #hat #as
incum)ent u*on him.
"he *henomenon o% collective res*onsi)ility e&tends )eyond the halachic %rame#or$ to the
attitude o% the non47e#ish #orld to#ard the 7e#s. "he entire 7e#ish community is held
res*onsi)le %or the acts o% the individual. "he 7e#ish community at large in the eyes o% the
nations as #ell as in the eyes o% G4d is held guilty %or the #rong doings o% a minority o%
their mem)ers. 9n this light #e can *ro*erly a**reciate the conce*ts o% Giddush and Chilul
0aShe5. "he actions o% an individual have rami%ications that go %ar )eyond his immediate
s*here. An individual=s disgrace%ul action )rings disgrace u*on the name o% all Glal Eisroel6
and conversely a *raise#orthy action.
'inally the 7ris 0a:oral mani%ests itsel% in so$ial a$tion 44 T/edaka and :e5ilas Chessed
to#ards one=s %ello# 7e#. As the Ia5(a5 *uts it! PAnd all 9srael are li$e )rothers as it is
#ritten R1ou are children to the L4rd your G4d=M and i% a )rother #ill not have mercy on a
%ello# )rother #ho #ill have mercy on him and to #hom should the im*overished 7e#s turn
their eyes 44 to the Gentiles #ho hate them and *ursue them< "heir eyes are only cast u*on
their )rethren.N
"he 7e#=s sense o% des*eration and lonely isolation %rom #ithout? sensiti(es his inner
consciousness and ma$es it incum)ent u*on him to ta$e actions o% mutual love and
*rotection %or his )rother in the Covenant o% 'ate.
"hese %our mani%estations 44 the common historical %ate? communal su%%ering? communal
res*onsi)ility? and communal action sym)oli(es the 7ris &it/rai5? the 7ris ha:oral.
'ot Just (peeches )a!e H@
/nli$e the 7ris &it/rai5? the covenant o% %ate #hich #as entered into involuntarily )y the
7e#s o% 3gy*t 44 PAnd 9 too$ you to Me as a 5ationN? #hether you li$e it or not 44 the 7ris
Si%ai? the Co.enant of 7estin# #as a mutual *act discussed and agreed u*on )y )oth
*arties. P2e #ill do and #e #ill listenN is the sym)ol o% the 7ris haEiud. "he Covenant o%
+estiny %ormulated on Sinai re*resents a *ositive choice and decision u*on the *art o% the
7aal 7ris. 9t entails a commitment u*on the 7e# #ho enters this covenant to see$ out an
e&istence #hich %ar sur*asses that o% the 7e# #ho is only a 7e# )ecause %ate had so decided.
/nli$e the G4d o% the Covenant o% 'ate 44 /lokai ha"rim #hich see$s out the 7e# #hether
he li$es it or not 44 the G4d o% the Covenant o% +estiny 44 /lokai 0isroel must )e sought out
)y the 7e#. 0e doesn=t a**ear )y chance? rather he only ma$es himsel% visi)le to one #ho
has gone through the *ro*er *re*aration and sel% dedication. "his #as the PPre*are
yourselves %or three daysN o% the 7ris Si%ai.
9n the Covenant o% +estiny the 7e# %inds s*iritual meaning to his li%e. 0e leads a li%e not at
the mercy o% %ate )ut a li%e o% destiny? a li%e o% direction and o% *ur*ose. "he goal and the
aim o% the Man o% +estiny is one #hich is )eyond the gras* o% the Man o% 'ate. 9t is to
resem)le and emulate his Creator )y means o% sel%4elevation. "he actions o% the man o%
+estiny although out#ardly resem)ling those o% the man o% 'ate stem %rom entirely di%%erent
motivations. Acts o% $indness and charity to#ards one=s %ello# 7e#s arise not %rom %eelings
o% loneliness and isolation %rom the outside #orld. Acts o% T/edaka and Chessed )y the
mem)er o% the 7ris Si%ai re*resent a *ositive testimony o% the loyalty o% a nation uni%ied
under one G4dM to their G4d and to their %ello# mem)ers o% the covenant. 9n 3gy*t G4d
made the 7e#s into a nation. At Sinai he made them into a hol# nation.
'or all the distinctions )et#een the covenant o% %ate and the covenant o% destiny? %or all the
di%%erence )et#een 7ris Si%ai and 7ris &it/rayi5? one is really incom*lete #ithout the
other. 7ris Si%ai com*leted the 7ris &it/rayi5. 8ur destiny is lin$ed to our %ate and vice
versa. "ogether they com*romise one com*lete covenant $no#n as 7udaism. 9t is
im*ossi)le to enter the covenant o% 7udaism %rom only one *ers*ective. "he 7e# #ho
*artici*ates in the su%%ering o% his %ello# 7e#s? #ho rallies to their cause and contri)utes to
their needsM )ut re%uses to lin$ himsel% #ith the s*iritual destiny o% the nation as mani%ested
through Torah and &it/vos is *racticing an incom*lete and %alse 7udaism. 8n the other
hand the 7e# #ho does not %eel %or the *light o% his )rethren? #ho does not su%%er #ith the
su%%ering o% the distant communities? even though he does &it/vos is *ro%aning the sanctity
o% 7udaism.
"he Gentile #ho comes to join the nation must acce*t u*on himsel% the yo$e o% )oth
covenants. 0e must lin$ himsel% to )oth the %ate o% the 7e# as sym)oli(ed )y 7ris
&it/rayi5 and to the destiny o% the 7e# as sym)oli(ed )y 7ris Si%ai. "here is a #ell $no#n
*rinci*le concerning :erus 99 #i% :erus lCchat/ai%M one may not %orgo even the smallest
detail o% either o% the t#o covenants i% he #ishes to join the 7e#ish *eo*le. "he 0alacha is
clear 44 A convert #ho is circumcised )ut does not immerse in a &ikveh or #ho immerses
)ut does not circumcise himsel% is not a convert until he )oth immerses and circumcises.
'ot Just (peeches )a!e HL
Cir$u"$ision #as given to #vraha5 0a-vri? the %ather o% the 7e#ish Co.enant of Fate. 9t
#as again %ul%illed in 3gy*t just *rior to the o%%ering o% the Gor(a% >essach and the
3&odus. 9t sym)oli(es the uniFue %ate o% the 7e# 44 it isolates him #ith an everlasting
*hysical sign %rom all those around him. 9% the Gentile %ails to undergo &ilah? %ails to
acce*t the sign and the %ate o% those #ho #ere chosen )y .lokai ha-vri5? he remains
outside the )oundaries o% 7ris 0a:oral and hence outside the )oundaries o% Glal Eisroel.
*""ersion on the other hand sym)oli(es the s(iritual !estin# o% the 7e# and his entering
into the covenant o% Sinai. "he 7e#s #ere commanded #ith Tevila *rior to &ata% Torah on
Sinai. Tevila re*resents the elevation o% Chol to Godesh? o% an ordinary e&istence to an
e&istence )ound u* #ith a sancti%ied vision. 2hen the convert arises %rom the #aters o% the
&ikveh he arises #ith a ne# s*iritual identity. 'or this reason the time o% the Ga(alas "l
&it/vos is lin$ed according to most Iisho%i5 #ith the time o% the Tevila o% the :er.
"he com)ination o% acce*ting the "l &it/vos 44 the s*iritual identity o% Glal Eisrael
together #ith the :oral #5 Eisrael com*letes the *rocess o% coming #ithin the con%ines o%
the 7e#ish covenant.
"his morning my son has undergone &ila and has )een given a name in 9srael? that o% my
grand%ather o% )lessed memory? Moshe vi "#ers$y. "hrough the &ilah he has entered into
the Covenant o% #vraha5 #vi%u #hich #as in %act the 7ris &it/rayi5 44 the covenant #hich
sym)oli(es and lin$s him to the %ate o% the 7e# and to the .lokai ha-vri5? %or the rest o% his
li%e. "he name Moshe vi "#ers$y in my mind and 9=m sure in the minds o% all those #ho
$ne# my grand%ather sym)oli(es the 7ris Si%ai? it sym)oli(es the covenant o% s*iritual
*ur*ose and destiny? o% Ga(alas "l &it/vos and o% yearning %or Gedusha and %or .lokai
Eisroel.
9 ho*e and *ray that my #i%e and 9 as *arents #ill )e a)le to raise our son in such a #ay that
he lives a li%e sym)oli(ed )y )oth 7ris &it/rayi5 and 7ris Si%ai and may the %ate and
destiny o% #5 Eisroel merge together s*eedily in our days #ith a hischadshus Ea5e%u
kCkede5 and may #e soon see the %ul%illment o% the #ords o% the *ro*hets? uCva lCT/io%
:oel.
'ot Just (peeches )a!e HC
8cto)er BC@L A1E=AN7E/ 8*S:*N7'S -/*S
'or BA days? t#ice a day #e #ere *raying :#vi%u &alkei%u &aleh Eade%u 5<(irchasecha1
(8ur 'ather? our 6ing? %ill our hands #ith your )lessings)M 7aruch 0ashe5 #ithin CA
minutes o% the last recitation o% this #vi%u &alke%u at the conclusion o% ,eila on Eo5
Gippur? our *rayers #ere ans#ered. 0akodosh 7aruch 0u has indeed )een '&e5aleh
Eade%u' #ith his 7rochos and 7li ayi% hara? #e've got our hands %ullS
9 thin$ %or a #hile? at least? my #i%e and 9 #ill )e a)le to #ell a**reciate the Drosha o% our
Sages on the >asuk in &alachai :D<harikoti lache5 7rocha ad (li dai: (9 #ill o*en my
treasure houses in heaven and *our out to you a )lessing :ad (li dai: 4u*on #hich Cha(al
interject :ad sheyivlu si2toteche5 5<lo5ar dai: (until your li*s #ear out %rom saying?
:enough? alreadyS:)
"he conce*t o% :#d sheyivlu si2toteche5 5<lo5ar dai: has al#ays )een a *u((ling one to
me. 'irst there is the Fuestion 9 heard raised #hen learning the Gemara in TaCa%is #hich
)rings this Drosha 44 namely? ho# can li*s ever #ear out saying :dai:? the 0e)re# letters
#hich are *ronounced #ith the li*s are 7eis6 &e56 >ay 44 )ut to say the letter Daled all you
need is your tongue and the roo% o% your mouth. 0o# do you #ear out your li*s )y saying
:dai:. "his is not a serious *ro)lem? ho#ever? as 9 *ointed out at the time. 9t's *ossi)le that
the pshat is the *eo*le #ill use the #ord :&aspik:? #hich means the same thing and
certainly can cha* the li*s i% you say it enoughS
But o% course? the main di%%iculty o% the conce*t is ho# can there )e too much 7rocho<
"he *o*ular notion is that 7rocho is something o% #hich there can never )e too much. "o
an e&tent this is easy to understand! 2e see around us in this #orld so much *ain? trou)le?
and curse that any res*ite? es*ecially in the %orm o% a *ositive 7rocho 44 is something over
#hich #e naturally rejoice S
2hat #e must )e cogni(ant o%? ho#ever? is that %or the *erson #ho has %aith in G4d? %or one
#ho )elieves that all in this #orld 44 )oth #hat #e call 7rocha and #hat #e call Gellala 44
comes %rom G4d? a )lessing is never a one4sided gi%t. A 7rocha %rom 0ashe5 is a ,isayo%
44 a challenge to man. A 7rocha %rom G4d to man reFuires a reci*rocal action %rom man? an
a**ro*riate res*onse. Man is challenged to acce*t the G4d granted 7rocho in the *ro*er
s*irit and res*ond ver)ally as #ell as in deed to the receiving o% this gi%tS
2e read in tomorro#'s Parsha? :Gi She5 0ashe5 ekraF havu godel 1<.lokei%u: (2hen 9
call the 5ame o% G4d? )ring greatness to our L4rd). 8ur Sages say :%rom here #e see a
Bi)lical o)ligation to recite a 7rocha )e%ore )eginning to learn "orah. And %rom #here do
#e learn a Chiyuv to ma$e a 7rocho a%ter learning "orah< 44 Gal D<cho5er %rom 7rocho
Iisho%a. By 7irkas 0a5a/o% #e learn the o)ligation to say Grace %rom :D<achalta
v<savata u<veirachta: and ho# do #e learn out the chiyuv to say a 7rocha Iisho%a4 99 Gal
D<cho5er %rom the 7rocha #chro%a. (See 2ells*rings o% "orah on this posuk)
'ot Just (peeches )a!e DA
"he conce*t o% a 7rocha %rom Man to G4d is thus #ell documentedM #e %ind it )oth on the
DCoraita and the D<ra((a%a% levels. "oo o%ten? ho#ever? our recitation o% 7rochos is
misunderstood. "he *ractice is seen as no more than a ty*e o% oral "han$4you card
e&*ressing one's *ersonal a**reciation to 8ne #hom #e recogni(e as our )ene%actor. 9%
that #ere the case ho#ever? the te&t o% the 7rochos should )e di%%erent (See Se%er
0aChinuch! 2hen 9 call out? you )ring greatness to our L4rd).
"he 7rocha #hich G4d is &<chayev man )y 0is 6indness is one #hich is not a *ersonal
"han$4you? )ut a general *roclamation announcing to the #orld the Greatness o% 0akodosh
7aruch 0u. He is (Drd *erson) >okeach -vri56 &al(ish #ru5i56 &ot/i leche5 5i%
ha<aret/6 &ekadesh 0asha((os? etc.
2ords alone #ill not su%%iceM man must res*ond to )lessing %rom G4d #ith more than just
ver)al *roclamations. 0e is challenged and in %act o)ligated to utili(e that )lessing %rom G4
d in 0is service. "o nurture and develo* that ra# material o% 7rocha he is granted so that it
may )e recycled as it #ere )ac$ into a 7rocha vi( a vi( 0eaven.
9% 0ashe5 allo#s man to )e /oche to have )rains? he must use those )rains to acFuire "orah
$no#ledgeM i% he has )een /oche to acFuire "orah $no#ledge? he must share it #ith othersS
9% 0ashe5 allo#s man to )e /oche to #ealth? to a large home? to )e granted leisure time 44
these )lessings o)ligate man to give T/edaka? to )e &ach%is "rchi5? and to s*end his time
in the *er%ormance o% acts o% Chessed %ar )eyond the o)ligations o% the less %ortunate
individualS
Children are *erha*s the greatest ,isayo% (test) o% allM the greatest 7rocha... and yet (or
*erha*s *recisely %or this reason) the greatest ,isayo%.
A %ather al#ays tends to see himsel% in his children 44 to see unreali(ed ho*es and un%ul%illed
dreams #hich may )e )eyond his gras* in his o#n li%e come to )e reali(ed 44 at least
*otentially 44 in the *erson o% his childrenS
2e leave 1om 6i**ur? as the sun sets on our des*erate *leas at the time o% the Pclosing o%
the gates:? #ith a sense o% con%idence and %aith that our *rayers %or Selicha6 &echila? and
Gapara have )een ans#ered and that #e can *roceed cheer%ully %rom the e&*eriences o%
-%ui ,e2esh to the e&*eriences o% -vdu et 0ashe5 7CSi5cha. And yet? dee* do#n man
must $no# that he is still not *er%ect. 3ven i% G4d granted him Selicha6 &echila? and
Gappara 44 total %orgiveness 44 on Eo5 Gippur? ho# many *eo*le can truly say they %eel
con%ident they have reached the 5adrega o% Tahara 44 o% *urity o% soulM o% a s*irit #i*ed
com*letely clean o% corru*tion , )lemish to the *oint o% total innocence and total *urity<
'ot Just (peeches )a!e DB
"his sense o% com*lete *urity , innocence o% s*irit is something a %ather can only %eel )y
holding a young ne#)orn son in his armsM a mother can only %eel )y holding a young
ne#)orn daughter in her arms and there)y mirror one's o#n as*irations and unreali(ed
dreams o% *urity o% s*irit in the image o% the ti%ok she%olad.
2e have )een given a great 7rochaM and #e must no# %ace a great challenge. 2e must %ind
the *atience and the #isdom and the Siyata d<sh5aya to raise our t#ins in the Derech
0ashe5? to res*ond to this dou)ling o% our %amily #ith a dou)ling o% our e%%orts to )e good
*arents? good mem)ers o% the community? and good mem)ers o% Glal Eisroel.
"he :e5ara in ,idah tell us :GesheHachar 7a l<ola5 shalo5 (a l<ola5:. 2hen a son is
)orn into the #orld? *eace comes into the #orld. My son #as )orn :"r l<yud9ale2 Tishrei:
44 on the eve o% the historic negotiations to %inali(e a *eace treaty )et#een 3gy*t and 9srael
)ased on the Cam* +avid accords.
Eehi Iat/o% that 7<ya5av6 u<(<ye5ei achoto6 u<(<karov (<ya5ei%u? #e )e /oche not only to
see the %ul%illment o% the *romise o% Cam* +avidM )ut more im*ortant may #e )e Hoche to
see the %ul%illment o% the coming o% &oshiach 7e% David ... (<5ehera (<ya5e%u.
'ot Just (peeches )a!e DH
7uly BCL@ +6 F*/ST -O/N SON *S -A/ +*T83AH (Pinchas)
-a))i Soloveitchi$? shlit1a? has *ointed out on several occasions? that 7udaism vie#s
:youth: and :old age: not only as successive *hysiological *eriods in a *erson's li%e? #hich
are )asically mutually e&clusiveM 7udaism understands them in s*iritual terms as #ell 44 in
#hich :youth: and :old age: descri)e t#o e&istential moods. "hese di%%erent moods? he
says? are determined )y di%%erent time a#arenesses. "he time4a#areness o% youth is %uture
oriented? #hile the time a#areness o% the old centers on the *ast.
"he -av goes on to ela)orate and develo* this hy*othesis in order to )eauti%ully e&*lain
#hat he calls the +octrine o% 3&*eriential Memory and the +octrine o% 3&*eriential
Antici*ation and their res*ective roles in the li%e style o% a 0alachik 7e#.
9 re%lect today on this o)servation o% the -av and %ind it has *articular meaning to me on
this occasion. 7e%i6 7echori? my %irst4)orn son Moshe is today 7ar &it/vah. 0e?
re*resenting the time4a#areness o% youth? loo$s to#ards the %uture? eagerly antici*ating
#hat is yet to come? eager to )egin travelling do#n the road he has no# ste**ed out on? %or
the very %irst time. 0e has the %reshness? the enthusiasm and %uture4orientation?
characteristic o% youth.
My #i%e and 9? on the other hand? certainly his grand*arents? his Q aunts and t#o uncles? his
@ great4aunts? and G great4uncles #ho are here #ith us today 44 %or all o% us the occasion o%
Moshe's Bar Mit(vah signi%ies an event? not only characteri(ed )y a ho*e%ul antici*ation o%
the %uture? )ut *erha*s more signi%icantly? it is characteri(ed )y a nostalgic? meditative?
re%lection o% the *ast.
9 loo$ )ac$ just BD years ago? to this very room #here #e cele)rated Moshe's 7ris together
#ith asher yesh%o po ee5a%u o5ed hayo5 ... v<es asher ei%%e%u po i5a%u hayo5 (those
#ho are standing #ith us here today... and those #ho are not #ith us here today). 9 loo$
)ac$? just HG years ago to this very congregation #here 9 cele)rated my o#n 7ar &it/vah.
9'm sure? %or my mother? my /ncle 5orman? and Aunt 3vie %or other mem)ers o% the
Stein)erg %amily and o% the congregation at large #ho remem)er my great4grand*arents
#ho #ere among the early mem)ers o% Bi$ur Cholim? this Bar Mit(vah o% a %i%th generation
mem)er o% that %amily is a *articularly re%lective and *articularly nostalgic e&*erience. 'or
my %ather? his sister 7ean? and )rother +ave? %or my aunts Lea and Chavie? and %or my /ncle
3c$ie #ho are here #ith us 44 9 $no# this event )rings )ac$ memories o% my saintly
grand%ather? the Tal%er Ie((e o% Philadel*hia? #hose name? Moshe vi? my son carries.
And *erha*s? it )rings )ac$? vicariously? %or them? as it does %or me? memories o% other 7ar
&it/vahs? stretching )ac$ some HGA years along the :Shalsheles hayuchsi%:? the Chain o%
the +ynasty o% the Ie((es o% Cherno)le? #hich is traced on the ice )uc$ets at each o% your
ta)les.
'or my mother4in4la#? Mrs. Adele 1udin? %or my )rothers and sisters in la#? -a))i A)raham
and 3velyn 6u*chi$ and -a))i Benjamin and Shevy 1udin? %or my #i%e's maternal aunt and
uncle A)e and Shirley Bernstein? and %or her *aternal aunt and uncle 1ossel and Lillian
1udin 9 $no# this event )rings )ac$ memories o% the three *revious Bar Mit(vah's in the
%amily that 9 #as *rivileged to attend? that o% 7oshua and 5isanel #ho are #ith us today and
that o% +ovie #ho could not )e #ith us today.
'ot Just (peeches )a!e DD
Moshe $no#s he has high standards to live u* to in order to %ollo# in the %ootste*s o% his
cousins? let alone his uncles? and 9 only ho*e and *ray that the %amily #ill al#ays )e *roud
o% him. 9 li$e#ise $no# this event )rings )ac$ %or mysel%? and %or the mem)ers o% the 1udin
%amily? very %ond and nostalgic memories o% my dear %ather4in4la#? (t:B? Ale&ander is$ind?
#ho #as here %or Moshe's 7ris and his >idyo% ha(e% and #ho #ould have )een very *roud
o% Moshe on this occasion? as he #ould )e 7aruch 0ashe5 o% all his other *rogeny.
As *arents? "(i**y , 9? certainly have many nostalgic recollections o% the many *hases o%
gro#th and develo*ment o% our %irst )orn. 9 $no# Moshe's *ast teachers in the room? Mrs.
Shirley 'o& his %irst grade teacher? Mrs. "(i**y Londins$i his Drd grade teacher? Mrs. Leah
Mos$o#it( his Qth grade teacher? and certainly -a))i Le%$o#it( his @th grade teacher all
have their memories o% their e&*eriences and their challenges #ith Moshe. But #e #on't
em)arrass the 7ar &it/vah (ochur )y going into details o% any o% these recollections.
9 have many other thoughts and memories on this occasion. 9 remem)er the %irst Bar
Mit(vah *resent Moshe got. 9t #as not %rom Cha(an Gottlie)? #ho *ersonally delivered a
generous gi%t? the day a%ter he received our invitation in the mail? it #as not %rom my
mother4in4la#? #ho *urchased Moshe's )eauti%ul "e%ilin %or him? some L months ago? it #as
%rom an individual #ho *erha*s *ro*hetically sa# that he #ould not live to )e at Moshe's
Bar Mit(vah. A**ro&imately G or > years ago? Sol 6lein gave me a *resent he *urchased
s*eci%ically %or Moshe? #hile in .ret/ Eisroel. 0e told me he didn't e&*ect to )e around at
Moshe's Bar Mit(vah? )ut he #anted to ma$e sure Moshe had a *resent to al#ays
remem)er him )y. Moshe has used the miniature set o% Chu5ashi5 Sol gave him on many
occasions in the *ast and 9:10 #ill continue to remem)er Sol )y this gi%t in the %uture.
"hose o% you #ho do remem)er my Bar Mit(vah? may recall that 9 did something #hich
#as %airly common )ac$ then? )ut #hich in recent years seems to )e Fuite a )it less common
in this Congregation. 5amely 44 giving *art o% one's 7ar &it/vah drasha in 0e)re#. 9
discussed the *ossi)ility #ith Moshe o% having him give a 0e)re# drasha. 2e #eighed the
*ros and cons? )ac$ and %orth and %inally let the outcome hinge on one Fuestion 44 #ill
-a))i Le%$ovit( )e there or not< 'or a #hile? it loo$ed li$e Moshe's Ie((e at the Seattle
0e)re# Academy #ould )e )ac$ home in 9srael %or the summer? and Moshe )egan
*re*aring his pilpul in 3nglish. 0o#ever? a)out a month ago? #e learned that -a))i
Le%$ovit( #ould indeed )e here and #e are ha**y to have )oth he? his #i%e? ne*he# and
*arents all %rom .ret/ Eisroel here #ith us today. 2ith that introduction? 9 #ould li$e to call
on Moshe #ho #ill give a )rie% pilpul in 0e)re#? %ollo#ed )y an even )rie%er summary in
3nglish.
'ot Just (peeches )a!e DQ
3arlier this year? 9 had the *rivilege o% attending the Bar Mit(vah o% Levi 6a*lan? o% the
Cha)ad community. "he Bar Mit(vah (ochur? not only treated the guests to a cou*le o%
pilpuls 44 )oth his o#n and one the 8u(ovitcher Ie((i said at his o#n Bar Mit(vah? )ut he
treated his guests to a medley o% Cha/a%us? as #ell. Moshe has already *ut on his
*er%ormance %or today and he doesn't have a voice com*ara)le to Levi 6a*lan's that 9
#ould as$ him to sing Cha/a%us %or you at this time. 0o#ever? i% he #ould )e a Cha/a%
there is one song 9 #ould as$ him to sing? at this *oint to introduce each o% our ne&t t#o
s*ea$ers? and that #ould )e the song made u* o% the %amous #ords %rom Shir 0ashiri5?
:Gol Dodi 0i%ei Heh 7ah:? #hich can also )e translated? :"he .oice o% my /ncle? )ehold it
is coming:. As #e no# *re*are to have the *rivilege o% listening to Divrei Torah %rom
Moshe's t#o uncles #ho are #ith us here %or this occasion.
As Moshe alluded to this morning? #e )egan a *eriod? this *ast "uesday? *o*ularly $no#n
as the :D #ee$s:. "he "almudic term %or this *eriod? )ased on a verse in &egillas .icha is
:7ei% 0a&et/ari5:? Bet#een the Straits. Moshe's %irst uncle is an individual #ho is in his
o#n *rivate *eriod o% Bet#een the Straits 44 he married o%% one daughter in #dar? and -1E0
#ill )e marrying o%% a second daughter in .lul. 0e is the -a))i o% the Long Beach 7e#ish
Center in 5e# 1or$? the hus)and o% "(i**y's eldest sister. 2e are very *leased to have him
#ith us %or our Si5cha and #ould at this time li$e to im*ose on -a))i A)raham 6u*chi$ to
ta$e a :)us man's holiday: and share #ith us some thoughts on the occasionT
Several #ee$s ago? 9 #as listening to Moshe *ractice one o% the most di%%icult aliyahs o% the
>arsha? the reading o% the LG names mentioned in the genealogy o% the BH tri)es? )et#een
she%i and shlishi o% >i%chas. A%ter he %inished? reading all LG names #ithout any mista$es?
9 didn't #ant him to get too sure o% himsel% so 9 said? 86 no# 9'm going to give you a real
tough test 44 2hat are the names o% 7u((ie<s HQ grandchildren<
My sister4in4la# Sara and her eight children are here only in s*irit. "he *resence o% her
hus)and? my dear )rother4in4la# -a))i 1ose% 2i$ler? editor o% Gashrus Maga(ine? #as %elt
this morning )y the a)sence o% certain $inds o% s*irits %rom our Giddush.
My )rother4in4la#? -a))i Benjamin 1udin #as in Seattle %or Ale&'s (ris and more recently
%or Mordechai's (ris (not to mention a certain in%amous visit in #hich he came in a #heel
chair? under heavy sedation o% *ain $illers to s*ea$ at an "hr 0aHa2o% dinner)? ho#ever
until this #ee$? he had o#ed Moshe a visit so to s*ea$. 9 thin$ it %air to say? that his de)t
has )een *aid :seven %old:? he has come #ith his #i%e Shevy and their @ children. 2e are
very ha**y to have them #ith us and although #e miss 3llen and 7ohn? #e are very ha**y
that 7enni%er has visiting day at Cam* Morasha tomorro# and that the 0ellman's graciously
o%%ered their home to house the 1udins %rom 'airla#n? 5e# 7ersey. My )rother4in4la# is a
%ormer Ie((i at 1eshiva /niversity 0igh School? he currently is the +irector o% 1/'s 7ames
Striar School and the -a))i o% Congregation Sho5rei Torah in 'airla#n. 9t is a great honor
to call on -a))i 1udin to s*ea$ to us in honor o% the Bar Mit(vahT
'ot Just (peeches )a!e DG
SHA1O+ 8ACHO/ of +O/7ECHA* +*CHAE1 T&E/S:6
A*ril G BCL> Shmini
2hen "(i**y and 9 #ere )lessed #ith our %irst son? Moshe? some BB4B;H years ago? #e
e&*ressed our joy to 0aGadosh 7aruch 0u #ith a than$%ul *rayer %or #hat 0e )rought us
44 :ut Tsu Da%k and a nervous )ut ho*e%ul *rayer that 0e hel* us meet the challenges o%
*arenthood 44 :ut Tsu 0el2e%.
2hen our child *o*ulation dou)led some t#o years later #ith the )irth o% my eldest
daughter? Sara? again #e e&*ressed )oth the than$%ul *rayer o% :ut Tsu Da%k and the
ho*e%ul *rayer o% :ut Tsu 0el2e%. And in BC@L #hen our child *o*ulation dou)led again
#ith the arrival o% the t#ins 44 +ena , Ale&ander? #e again o%%ered a dou)le dose o% this
dou)le *rayer 44 :ut tsu da%ke% %or #hat 1ou have granted us and :ut Tsu 0el2e%? may
1ou grant us the strength and #isdom to meet the challenge o% *arenting a Q child %amily.
And so it is again tonight? @ B;H years later #e again o%%er the same *rayer #ith the dual
moti%! A sincere and hear%elt :ut Tsu Da%k %or #hat #e have )een )lessed #ith and a
nervous )ut ho*e%ul *rayer o% :ut Tsu 0el2e% that #e should )e /oche to see this and all our
children go 7<Derech hayeshara? #ith the hel* o% the Almighty.
A%ter BH years o% saying :ut Tsu Da%k and :ut Tsu 0el2e% 9 $no# #hat *eo*le mean #hen
they tell me it ta$es a lot o% 3utts to have G $idsS
Cha/al o% course remind us that #e have :i5el Shut2i5 (<yit/iras havlad 44 three *artners
in the %ormation o% a child 44 the %ather? the mother? , 0akadosh 7aruch 0u. 9 )elieve 9
can testi%y that at least in the case o% my children? there have )een not only D *artners in the
%ormation o% the children? )ut D *artners in the raising o% the children! 0aGadosh 7aruch
0u? the *arents? and the grand*arents.
9 can honestly say in )ehal% o% my #i%e and mysel% and 9 say it *erha*s #ith a sense o%
em)arrassment )ecause it *erha*s re%lects *oorly on our role as *arents 44 that #ithout the
ever4ready al#ays de*enda)le hel* *rovided )y my mother4in4la# and )y my *arents 9 don't
$no# ho# #e #ould )e a)le to manage. 9've $idded my #i%e and said that #ith the BB B;H
year di%%erence in age )et#een Moshe and his younger )rother? its almost li$e #e're raising a
second generation. My mother4in4la#? (<li ayi% hara? #ith this visit to Seattle is not only
coming to shep the %achas o% a HAth grandchild 44 %achas a grand*arent deserves 44 )ut? she
is going through %or the t#entieth time something grand*arents do not deserve ... she goes
li2%i5 &<shuras 0adi% in *roviding coo$ing services? nursing services? house$ee*ing
services? stress management and catering services 44 all o% #hich she does #ith a stamina?
enthusiasm and energy that 9 can only marvel at.
My o#n *arents 44 day in day out? year in year out 44 *rovide in so many #ays? (<gu2a5
u<(a5a5o%o5? %or my children? my #i%e and mysel% that again #e do not $no# ho# to
)egin to e&*ress our a**reciation. May they )e /oche to many more years o% %achas %rom
children? grandchildren? and 9:10 great4grandchildren.
'ot Just (peeches )a!e D>
"he sense o% gratitude and a**reciation my #i%e and 9 %eel to#ards our *arents goes not
only %or the t#o o% usM )ut in a very s*ecial #ay it is evident in the loving relationshi* our
children have #ith their grand*arents as #ell.
9n some #ays 44 and 9 say this generically 44 not just in our situation? )ut in that o% the
general *o*ulation o% grandchildren and grand*arentsM 9 )elieve the relationshi* )et#een
grand*arents and grandchildren is even stronger than that )et#een *arents and children.
0ave you ever seen a grand*arent ignore their grandchild? de*rive their grandchild? deny or
say no to a grandchild< "he *arents don't even notice the $ids sometimes. 2hat is the
reason %or the di%%erence<
9 thin$ #e can understand this *henomenon )etter )y re%erence to a Cha/al in connection
#ith the &egilla.
"he "almud (&egilla 19a) *oints out &egilla ,ikrais igeres6 v<%ikreis se2er... "he Scroll o%
3sther internally re%ers to itsel% as t#o di%%erent $inds o% literary genre 44 it re%ers to itsel% as
an -geres? a letter? as it is #ritten #l kol divrei halgeres 0aHos... and it re%ers to itsel% as a
Se2er 44 a )oo$ 4as it is #ritten DC%ichtav (ase2er (And it #as recorded in the )oo$).
2hat is the di%%erence )et#een -geres , Se2er< -av Shlomo 1ose% evin in his 8aTorah
D<8a&oadi5 ans#ers that a letter is tem*orary in natureM its %unction is to )e read and its
utility lasts %or the duration o% its reading? no longer. A )oo$? on the other hand? has
*ermanent value. 9t is $e*t on the shel% and ta$en do#n to )e reread? over and over.
"he story o% the &egilla is to )e understood on a dual level. "here is the level o% the *alace
intrigue? o% the e&*loits o% a lust%ul? drun$en MonarchM a sinister and mean Prime MinisterM a
%oreign Eueen torn )et#een %ear %or her throne and %ear %or her *eo*leM o% a *ious
clergyman %irst a *u)lic enemy and then a royal advisorM o% #ild %luctuations o% *u)lic
mood...D<ha-r Shusha% ,avocha ... v<hair Shusha% Tsahala v<sa5echa? etc.
"he s*eci%ics ho#ever? the *olitics? the drama? the s#ing in *u)lic mood and in *lot ... all
these )elong to the realm o% the -geres. "hey #ere tem*orary? a %leeting event on the
historic *anoramaM no more or less momentous *erha*s than thousands o% other such
dramas that have ta$en *lace throughout history? throughout the #orld. All that )elongs to
the category o% #l Gol Divrei halgeres 0a/os.
But there is a second level o% understanding the &egilla as #ell 44 the level o% D<,ichtav
(aSe2er? such that it )ecame an everlasting *art o% Ta%ach a)out #hich #e say... D<ye5ei
ha>uri5 haelu lo ya<avru 5itoch hEehudi56 v</ichra5 lo yasu2 5<Haru5.
"his is the story o% the 0a&elech? #ith the ca*ital 0ey. "he story o% the +ivine direction o%
the +estiny o% the 7e#ish Peo*le? the a)ility o% 0akadosh 7aruch 0u to *er%orm hidden
miracles (,es ,istar) #ithin the course o% human events to de%end and *reserve the integrity
and 3ternity o% the 7e#ish Peo*le. "hese are the $inds o% miracles re%erred to )y Cha(al
#hen they as$ B.sther &i% hatorah 5i%ayi%4J and res*ond 1She%e<e5ar6 0astir #stir
>a%ai (ayo5 ha0u1... the $ind o% miracles #e have #itnessed throughout our :alus to
*reserve the ,it/chiyus o% Glal Eisroel to this very day.
'ot Just (peeches )a!e D@
9 sometimes %eel? that *arents in the course o% raising their children? %orget to loo$ )eyond
the *assing? tem*orary as*ects o% child4raising. "o )e sure? there is a lot o% #l Gol Divrei
ha-geres 0aHos that goes along #ith )ringing u* children! +ia*ering? midnight %eedings?
%inding )a)y4sitters? mediating si)ling rivalries? car *ools? tuition *ayments? )races? egos?
*ho)ias? and on and on ... But in the %inal analysis? all these are really *assing *henomenon.
"hey are the means? not the ends o% raising a %amilyM the -geres? not the Se2erM the letter? not
the )oo$.
9 sus*ect that grand*arents? *erha*s a )it removed %rom the day to day trivia o% child4
raising? have a )etter *ers*ective o% the Shalsheles hadorot? the *er*etuation o% the
generations that is )eing created )y the raising o% a ne# generation. "hey are )etter a)le to
a**reciate the %orest )y standing )ac$ %rom amidst the trees and there%ore see a clearer
*icture o% the *ermanent Se2er that is )eing #ritten. 9n short? *arents tend to see the
dia*ersM grand*arents see the ,it/chiyus? the 3ternity.
Peo*le have )een as$ing me ho# it %eels to )ecome a %ather again? %or the %i%th time. 9've
only some#hat tongue in chee$ )een saying that 9 %eel li$e a grand%ather. 0aving )een on
anti)iotics all #ee$? having lo#er )ac$ *ain? a )ad cough? and other aches and *ains? 9've
jo$ingly said that my older $ids can say a)out themselves? that #hich Eose2<s )rothers said?
Eesh la%u #v Hake%6 D<Eeled Heku%i5 kata% 44 #e have an old %ather and a little )oy? )orn to
him in his old age.
But in truth? there is a dee*er vort to my comment that at this *oint 9 %eel li$e a grand%ather.
9 said it not as a com*laint or l<:%ai? )ut on the contrary? 9 said it l<Shvach? as an e&*ression
o% ho# good and ha**y 9 %eel? 7aruch 0ashe5? a)out the arrival this #ee$ o% a %i%th child
and a third son. At this *oint? )e%ore 9 have changed his dia*er? )e%ore he has distur)ed my
slee*? )e%ore he has trou)led me to %ind a )a)y sitter? etc.? etc. 9 can relate to my young son
not as a *arent usually relates to his children ... under the parsha o% #l kol divrei ha-geres
ha/os? )ut 9 am 7aruch 0ashe5 a)le to relate to him as a grand*arent? under the parsha o%
D<,ichtav 7aSe2er. 9 can a**reciate the ,it/chiyus? the /echus o% *artici*ating in the
raising o% another ,e2esh #chas 7<Eisroel and the /echus o% guiding and training? (<./ras
0ashe56 another %aith%ul mem)er o% Glal Eisroel.
9 close #ith the *rayer? Eehi Iat/o% that all my children? and in *articular my youngest ...
#ho has a much longer #ay to go ... continue to receive the loving care and assistance o%
the D great shut2i5 9 mentioned )e%ore! 0aGadosh 7aruch 0u? the *arents? and
grand*arents. May their lives )ecome glorious cha*ters in the long , no)le Se2er o% the
-ighteous and Pious o% 9srael.
'ot Just (peeches )a!e DL
SEU7AS -/*S +*1A of +O/7ECHA* +*CHAE1 T&E/S:6
A*ril BCL>
9 had the o**ortunity this *ast 'riday night? at the Sholo5 Hachor? to e&*ress? no dou)t?
inadeFuately? in )ehal% o% my #i%e and mysel%? our dee* sense o% de)t and gratitude to#ards
my mother4in4la# and my *arents %or the role they have *layed over the *ast BB4B;H years in
hel*ing us manage and co*e #ith some o% the trials and tri)ulations o% raising a %amily. 9n
*articular during the current hectic time o% our lives? the unsel%ish? unceasing su**ort they
have *rovided has )een most a**reciated. As #e say in Te2ilas #%ei%u on a 'ast +ay
:D<0aya Tere5 Eikra<u v<a%i a9a%eh: (And it #ill )e? )e%ore even they call out in need?
already 9 #ill ans#er them)? this is the ty*e o% aid and assistance that our *arents have
*rovidedM and #e shall %orever )e inde)ted to them? as indeed #e are %or everything else
they've done %or us throughout our lives.
0o#ever? this morning? 9 #ould li$e to *ay s*ecial tri)ute to Q individuals #ho also have
given us s*ecial Chi/uk and s*ecial encouragement in arriving at this joyous occasion #e
are no# cele)rating. "hose individuals are Moshe? Sara? +ena , Ale& "#ers$y. "he desire
they have e&*ressed )y their #ords and actions to have another mem)er added to the %amily
and their enthusiasm and e&citement at the ne#s and more recently the arrival o% our
youngest son? are truly heart4#arming.
"he &ish%e (Iosh 0asha%a 1$a) descri)es %our *eriods in #hich the #orld is judged. 8n
>essach there is judgement over the grain cro*sM on Shavuot there is judgement over %ruit
cro*sM on Iosh 0asha%a all Man$ind *asses )e%ore 0im %or 7udgementM and on Succos
there is 7udgement %or the rain%all. "he "almud analy(es the judgement o% the cro*s?
s*eci%ically the cro*s that are already gro#ing on >essach and concludes that actually %or
any given cro* there #ould usually )e t#o judgements! "he %ate o% the *lants *rior to
Passover #ere *re4determined during the 7udgement o% the *revious yearM #hile the %ate o%
the same *lant a%ter Passover are determined )y the judgement that ta$es *lace on the
current year's Passover.
'ollo#ing this analysis #(aye adds the %ollo#ing astute #ords o% advice :Gi Cha/i -%ish
d<5at/lach /arah a2lahF likdi5 v<li/rah char2a6 d<ad d5ati l<5iday%ei6 kadi5 salik: ... 9% a
man notices his early #inter cro* is *ros*ering he should hasten to *lant a second cro*?
#hich #ill gro# s*eedily and )e *ic$ed )e%ore the ne&t year's judgement (#hich may )e %or
a less success%ul harvest).
Many times *arents thin$ they #ould li$e to have a small %amilyM *erha*s have an easier li%eM
later on values change? they may )ecome lonely in their old age and regret that they didn't
have a larger %amily.
9n the *eriod )et#een @4BB years ago my #i%e and 9 *lanted an early #inter cro*. 7<li ayi%
hara #e have seen D<5it/lach Hara #2la 4that our early *lantings sho# *romiseM they are
giving us ,achas and that 7<li ayi% hara our marriage is one #hich is ca*a)le? (<./ras
0ashe5? o% raising good cro*s. 2ith the con%idence o% that $no#ledge #e have ta$en the
advice o% #(aye? and #hile #e're still a)le #e have decided 8ikdi5 v<8i/ra Char2a 44 to
hasten and *lant another cro*.
'ot Just (peeches )a!e DC
9t is %or this reason? that 9 say 9 #ish to *ay s*ecial tri)ute to our older children? the #ay
they are turning out? 7li #yi% 0ara? has given us s*ecial chi/uk to go vaytir in the holy
challenge o% )uilding a (ayis %e<e5a% (<Eisroel.
2e have given our son the name &ordechai &ichel. Bi)lically s*ea$ing? o% course
&ordechai is the dominant male *ersonality in the Purim story #hose im*act is %elt
throughout the month o% #dar in #hich my son #as )orn.
"he &edrash and "almud tell us many )eauti%ul things a)out the name and *ersonality o%
&ordechai! -a))i 1ochanan states on the #ord '0aya' in the verse :-sh Eehudi haya
(<shusha% ha7ira:...Gol &i she%e5ar (o <haya< hu techilato hu so2oF K<&ordechai haya
&esuka% 8<:eula:. 'rom his very in%ancy &ordechai #as destined to *lay a role in the
redem*tion o% 9srael.
8n the *hrase :K<sh5o &ordechai:? the &edrash states :7echol 5ako5 hatsadiki5
sh5o5 kode5 lahe56 v<che% hacha <Ksh5o &ordechaiF v<lo &ordechai sh5oF vla5a ke%4
li2i shedo5i% l<(ora% dictiv (ay Ksh5i 09ashe5 lo %odaiti lahe51 (ush5o Gish6 ush5o
Eishai6 ush5o 7oa/6 ush5o .lka%aF :olyas sh5o6 %aval sh5o6 sheva (e% 7ichri sh5o).
&a &or Iosh 8echol ha(eso5i56 a2 &ordechai Iosh lechol hat/adiki5 (Cdoro.
(She5e% 0a&ishcha) D<ata kach lecha (eso5i5 Iosh &or Deror (&ora Dachya).
0istorically? o% course? it #as the stead%astness and the courage o% &ordechai? in going
against the trend in standing u* to 0a5a% literally and %iguratively 44 PK<&ordechai lo
yichra v<lo yishtachavehN 44 that sym)oli(ed the 7e#ish commitment in each and every
generation to a%%irm and die %or? i% necessary? the )elie% in a single G4d.
As the &edrash states ... 8a5a ,ikra sh5o Eehudi6 Da0alo Ee5i%i hu4 8e2i sheyiched
sh5o shel 0aGadosh 7aruch 0u Ge%eged kol 7aey "la56 8e2ichach %ikra Eehudi lo5ar
Eechidi.
But i% the name &ordechai has s*ecial meaning %or the 7e#ish *eo*le in general? es*ecially
during the month o% #dar? it has an even more s*ecial meaning %or mem)ers o% the "#ers$y
&ishpacha? in *articular.
&ordechai &<Tcher%o(le #hose BGAth Eart/heit #ill )e coming u* ne&t year? #as in a sense
the %ounder o% the "#ers$y;Cherno)le dynasty o% Chasidis5. A son o% &e%ache5 ,ochu5
o% Cherno)le? the disci*le o% the 7aal She5 Tov? it #as &ordechai #ho re*laced his %ather
a%ter his death as &aggid in Cherno)le and #hose L sons? #ho #ere $no#n as the Peight
lights o% the &e%ora o% ChasidusN ultimately esta)lished the dynasty. 3ach son moved to a
di%%erent to#n in 2estern -ussia and s*read the teachings o% Chassidus throughout the
region. 'or this reason? the name &ordechai is *ro)a)ly the most *o*ular name in the
"#ers$y &ishpacha. 'rom the generation o% the grandchildren o% &uttel &<Cher%o(le
on#ard the name &ordechai a**ears over and over again among the descendants.
9n my )ranch o% the %amily? descended %rom the cele)rated Ie( Dovid o2 Tal%e? the name
&ordechai #as given to Ie( Dovidl<s o#n son? it #as carried )y my great uncle Ie( Dovid
&ordechai? and most recently )y my %ather's youngest )rother? &uttel? the )rother #ho
'ot Just (peeches )a!e QA
everyone said in a**earance and in mannerism? among my %ather's %our )rothers? most
closely resem)led my %ather and mysel%.
+ue to the closeness in a**earance? and the relative closeness in age? 9 al#ays %elt a s*ecial
a%%inity #ith my /ncle &uttel? and %eel honored to )e a)le to give my son his name.
"he middle name #e have chosen %or our son is Michel. "his #as the middle name o% my
maternal grand%ather? (t:B? -e) 1ichiel Michel 6et(lach. 9t #as the name he #as $no#n )y
in this community %or more than a hal% century in #hich he acFuired a Shem "ov %or his
sel%less #or$ %or Glal Eisroel and %or .ret/ Eisroel. 0e #as an "hev Hio% #hose e%%orts on
)ehal% o% 75'? the Land o% 9srael and the State o% 9srael are legendary. 0e had a great
in%luence on me and 9 %eel it most a**ro*riate to )e a)le to give my child his name on this
#ee$? that o% >arshas Ta/ria. Aside %rom the *oetic a**ro*riateness o% having a 7ris
7</5a%a6 7<Eo5 0aSh5i%i during the #ee$ in #hich #e read >arshas Ta/ria6 #hich )egins
P-sha Gi Ta/ria D<Ealda HacharN? parshas Ta/ria %or me al#ays )rings to mind my
grand%ather. 'or it #as >arshas Ta/ria HL years ago in BCGL that 9 started )eing &a<vir the
sedra each Sha((os %or a %our year *eriod until my 7ar &it/vah. 9t #as an e&*erience
#hich had a tremendous )onding e%%ect )et#een grand%ather and grandson. And as 9 say? 9
%eel there is an element o% 7asherte in )eing a)le to cement this )ond as it #ere )y naming
my son %or my grand%ather? s*eci%ically during the #ee$ o% >arshas Ta/ria.
&ichel o% course? is a 1iddish %orm o% the 0e)re# name o% the Angel Michael #ho is
mentioned in the )oo$ o% +aniel and #ho is %eatured *rominently in the &edrash and
#gadda. Michael? one o% the %our Angels that surrounds the throne o% the Almighty is the
Angelic re*resentation o% the 7e#ish *eo*le )e%ore G4d and 0is 0eavenly Court.
9t #as Michael #ho a**eared in 0uman 'orm to A)raham and #as entrusted #ith the
mission o% in%orming A)raham and Sara o% the im*ending )irth o% a son? 1it(cha$. 9t #as
Michael #ho at the #keda called out to #vraha5 and instructed him to su)stitute the ram
%or his sonM it #as Michael #ho rescued #vra5 %rom the %iery %urnace in Kr Gasdi5? and it
#as Michael #ho *ushed 0a5a% against .sther to ma$e it a**ear to #chashverosh as i%
0a5a% intended to ca*ture the Eueen.
"he name &ordechai re*resents &alchus? 6ingshi*. Both in terms o% the Bi)lical character
a)out #hom it is #ritten :K<&ordechai Eat/a &<8i2%ei ha5elech (C8vush &alchus
Techeiles v<chur6 v<ateres Hahav :edola D<Tachrich 7ut/ D<arga5a%: ... as #ell as in terms
o% the ancestor #ho %ounded the majestic dynasty o% Cherno)le? #hose o#n son Ie(
Dovidl? %rom #hom #e descend? re*ortedly sat on a silver throne on #hich #as inscri)ed in
gold letters the #ords PDovid &elech Eisroel Chai v<Gaya5.N
"he name &ichael? )oth in terms o% the 6a))alistic descri*tion o% the Angel and in terms o%
the #ell4$no#n characteri(ation o% my grand%ather? re*resents Chesed? $indness. 9n
Ga((ala? the Angel &ichael is allotted the role o% Grace in the &erkava? the +ivine
ChariotM he is the Angel o% the right as #e say :&i 5i%i &ichael: 44on my right hand stands
&ichael? the right al#ays re*resents in Ga((ala? :edula or Chesed #hereas &iCs5oli
:avriel? on my le%t hand stands Ga)riel? the Angel #ho re*resents :evura or Di%?
re*resented )y the le%t hand. As 9 mentioned )e%ore? #hether in%luenced )y his name or )y
'ot Just (peeches )a!e QB
his o#n *ure ,esha5a? my grand%ather ? Michel 6et(lach #as a model o% Chesed and
6indness to all #ho $ne# him.
9t is my ho*e and *rayer that in his li%e my son &ordechai &ichel #ill com)ine the
con%idence? *ride and majesty sym)oli(ed )y the name &ordechai #ith the $indness? grace
and care4%or4others sym)oli(ed )y the name &ichael. May #e )e /oche to raise him
8<Torah6 8<Chupah6 K 8<&asi5 Tovi5.
'ot Just (peeches )a!e QH
SHA--OS SEU7AH P/*O/ TO SA/A'S CHASSUNAH
7une BL? BCCQ
"he si&th &ish%eh o% the %ourth >erek o% &aseches Taa%is lists H tragic days during #hich
BA tragedies )e%ell our %ore%athers! "he B@th o% Ta55u/ and the Cth o% #v.
"he %inal &ish%eh o% that >erek contrasts the t#o days o% tragedy mentioned earlier #ith
t#o other days on the 7e#ish calendar a)out #hich the &ish%eh states :8o 0ayu Ea5i5
Tovi5 8<Eisroel...: ."here #ere no ha**ier days on the 7e#ish calendar than these t#o days!
"hese days #ere the occasions #hen the +aughters o% 7erusalem #ould go out in )orro#ed
#hite dresses and dance in the vineyards and )e sought out %or *ur*oses o% Shidduchi5? )y
the eligi)le )achelors o% the day.
"hese t#o days #ere the BGth o% #v and Eo5 Gippur. 9've al#ays ta$en great com%ort %rom
this &ish%eh as a Si5a% and Segulah that my daughters #ould not have di%%iculty %inding
a**ro*riate Shiduchi5? )ecause Sara and +ena #ere )orn on none other than those t#o
days. Sara's middle name? Tova is in %act an allusion to the e&*ression o% the &ish%eh a)out
the BGth o% #v as a Eo5 Tov and the name De%a 7racha is also an allusion to the %act that
she #as )orn moments a%ter the conclusion o% Eo5 0aDi%? Eo5 Gippur and #e too$ her
arrival at that time as a sign o% great 7racha.
'or Sara the Segulah has come true Fuic$er than 9 e&*ected. She #ill )e dancing? in a
)orro#ed #hite dress? -1E0 tomorro# just over 9 month short o% the BLth anniversary o%
the T1u 7<#v on #hich she #as )orn. 9% 9 may *ara*hrase #hat the #%i &aa5i% says a)out
the &oshiach and a**ly it to Sara's Chosso% 44 #2 al pi shelo 0is5ahe5eya 44 3ven though
he has not tarried in coming? -5 Gol Heh ... nevertheless #e are *roud and ha**y to
#elcome -e) Chaim +aniel 2eiss into our %amily and to tell him that he has chosen #ell.
A 7raita in the :e5ara there in Taa%is discusses the various attri)utes #hich the young
men #ere advised to see$ out in a Shidduch. +e*ending on the strengths o% the
&eshudeches? the young lady 44 either Beauty? 'amily? or Eiras 0ashe5. -e) Chaim +aniel
2eiss in Sara has %ound all threeM and the converse is also true 44 Sara in -e) Chaim +aniel
has %ound all three? li$e#ise.
2hy the BGth o% #v #as a day o% Great -ejoicing and #as a**ro*riate to choose %or
Shidduchi5 %estivities? is something Sara discussed in a s*eech she delivered at her 7at
&it/vah? some > years ago. 2hy Eo5 Gippur is such a day? is something 9 #ould li$e to
s*end a %e# minutes discussing this a%ternoon.
"he "almud in Taa%is ela)orates on the seFuence o% the giving? the )rea$ing? and the second
giving o% the BA commandments. 8n @ Siva%? %ollo#ing the -evelation at 0ar Si%ai?
&oshe ascended the Mountain and s*ent QA days there )eing taught the "orah )y G4dM QA
days later (B@ Ta55u/) he descended #ith the ta)lets containing the BA commandments?
and 44 #itnessing the Sin o% the Golden Cal% 44 he )ro$e the ta)lets. 8n BL Ta55u/? &oshe
ground do#n the Golden Cal% and returned to 0ar Si%ai %or another LA days 44 the %irst QA
#ere s*ent in Prayer? )eseeching %or %orgiveness %or the Sin o% the 7e#ish Peo*le? the last QA
#ere %or receiving the second set o% "a)lets #hich #ere )rought do#n at the conclusion o%
these LA days 44 on BA Tishrei. Eo5 Gippur there%ore re*resents a day o% Selicha u<&echila
'ot Just (peeches )a!e QD
inasmuch as it signi%ied the re*lacement o% the %irst )ro$en 8uchos? and G4d's %orgiving the
sin #hich caused that )rea$age.
"he &ish%eh Darshe%s the verse in Shir 0aShiri5! :T/e<e%a K<Ie<e%ah 7%ot T/io%
7a&elech Shlo5o6 7a<#tara shettra lo -5o 7<Eo5 Chasu%ato6 u<7<Eo5 Si5chat 8i(o: (Go
out and see? daughters o% ion the 6ing Sholo5o (G4d? She0ashalo5 Shelo)? #ith the
Cro#n that his Mother ("he 7e#ish Peo*le) has cro#ned 0im on 0is 2edding +ay? the
+ay o% 0is 0eart's rejoice. And the &ish%eh Darshe%s P0is 2edding +ay re%ers to &atta%
TorahN (the day o% 1om 6i**ur #hen the Second "a)lets #ere given)? #hich re*resents the
2edding )et#een G4d and the 7e#ish Peo*le and Pthe +ay o% the -ejoicing o% 0is 0eart 44
this re%ers to the 7eis 0a5ikdashN? #hich again #as dedicated on 1om 6i**ur? in the +ays
o% 6ing Solomon.
7ust as 1om 6i**ur is seen as the 2edding +ay o% G4d and the 7e#ish *eo*le? so too
everyone's individual 2edding +ay is seen as a *rivate 1om 6i**ur 44 a day o% atonement
and a day )eginning a %resh ne# start.
9% tomorro# is Sara's Eo5 Gippur? then today is .rev Eo5 Gippur. .rev Eo5 Gippur? as #e
all $no# is a time %or as$ing &echilla. 9n a sense? this is our %amily's Seudah 0a&a2sekes
#ith Sara! 9t is our last Sha((os meal #ith Sara "ova "#ers$y. Sara? as you $no#? every
year at the Seudah 0a&a2sekes on .rev Eo5 Gippur 9 go around the ta)le and as$
&echilla %rom all o% my children? %or any shortcomings 9 may have e&hi)ited as a %ather
during the *receding year. +ear Sara? tomorro# you have a *rivate 1om 6i**urM this is
our Seudah 0a&a2sekesM the time has come %or me to as$ you %or &echilla.
Sara? 9 #ant you to $no# that i% you thin$ that over the course o% your childhood and
adolescence 44 )rie% as it #as 44 9 have had occasion to yell at you more than at your si)lings
... *erha*s you are right. 1our strength o% s*irit? inde*endence? and *o#er o% determination
44 %rom the time you #ere a toddler 44 at times *ut you on a collision course #ith your
*arents. "here #ere no dou)t occasions #hen 9 might have shouted more than necessary?
or )een less sym*athetic to your needs than 9 should have )een? %or that 9 as$ your
&echilla. Perha*s 9 may have )een more tolerant and less demanding o% your si)lings than
9 #as o% you. 0o#ever 9 #ould li$e to call to your attention? that a %ather's singling out one
child )y yelling at him or her more than their si)lings is not necessarily a *utdo#n.
9% a %ather #ith G $ids including Q teenagers in the house e&*eriences stress and tension at
times? you can imagine #hat it's li$e to have a do(en $ids in the house #ith BB teenagers.
"hat's e&actly #hat Eakov #vi%u had. +es*ite numerous incidents o% tension and stress?
des*ite numerous occasions #here he lost *atience or #as u*set #ith one o% his #ives or
children? #e %ind only one child #ho #as singled out to )e yelled at )y 1a$ov Avinu!...
:DaEigar 7o #viv6 DaEo5er 8o &ah 0aChalo5 0aHeh #sher Chala5ta...: (And his %ather
yelled at him and said '2hat is this dream that you have dreamt'...)
8% course? the son is none other than his %avorite and most )eloved son? 7ose*h. "he yelling
indicates not lac$ o% love? )ut on the contrary 44 an #hava Eeteira 44 an e&tra degree o% love.
Precisely )ecause Eakov #as so concerned a)out the #el%are o% Eose2? that he %ound it
necessary to raise his voice and chastise him %or #hat Eakov *erceived to )e his unrealistic
+reams.
'ot Just (peeches )a!e QQ
But the "orah tells us that dee* do#n? Eakov %elt that Eose2 might )e right. "he %ather's
)oundless con%idence in the talents and uniFueness o% his )eloved son )elied his o#n
e&ternal shoutingsM D<#viv (hamar es 0aDavar. 44 And 0is 'ather loo$ed %or#ard %or the
%ul%illment o% these dreams. (8asho% (homrim 8a7oker).
Sara? 9 ho*e you #ill )e 5ochel me %or any cases there may have )een o% DaEigar 7ah
#viha. 9 assure you they #ere only directed at a )eloved daughter #hom 9 recogni(e has
)oundless talents and is )lessed #ith many #onder%ul and uniFue Fualities. 1our %ather
loo$s %or#ard an&iously? 7<./ras 0ashe5 Eis(arach? to the %ul%illment o% all your dreams.
'ot Just (peeches )a!e QG
SHE3A -/OCHOT FO/ CHA*+ 7AN*E1 > SA/A TO3A
7une BCCQ
>oschi% (<Cvod #chsa%ia! 9 #ant to e&*ress my sincerest than$s in )ehal% o% mysel% and my
#i%e? in )ehal% o% the Chosso% L Gallah? in )ehal% o% my &echuta%i5 and all the %riends and
relatives *resent 44 to the gracious and generous hosts o% this evening's Sheva 7rochos! Li(
A(ose , +avid Balint and to their Shuta2i5 in this Mit(vah 3sther , 3ugene 5ormand. 9
$no# the t#o %amilies %eel very close to the Chosso% and GallahM over the *ast %e# years
Sara has s*ent many *leasant hours in this house. 9 could almost al#ays assume i% she #as
not at home some evening she'd either )e )a)ysitting? tutoring? or at Micol's.
9% Li( A(ose's house could )e called over the last cou*le o% years Sara's home a#ay %rom
home? then 9 thin$ it can li$e#ise )e said that during the t#o years that -e) Chaim +aniel
lived #ith the "#ers$y 'amily that the 5ormand house #as his home a#ay %rom home a#ay
%rom home.
But #hile 9 thin$ tonight's hosts have a *ersonal connection to the Si5cha in terms o% their
relationshi* to Sara , C+? 9 thin$ that *erha*s their connection to this Shidduch goes %ar
)eyond that.
Cha/a1l s*ea$ o% three *artners in the creation o% a child 44 the %ather? the mother? and G4d.
"here are also multi*le *artners in the creation o% a Shidduch. 8% course? G4d is also the
*rimary *artner there? as #ell? ('orty days )e%ore the creation o% the child? the 0eavenly
.oice goes %orth and *roclaims '"he +aughter o% So4and4so to So4and4so'). But li$e the
creation o% a child? the creation o% a Shidduch also needs earthly *artners. 9n the olden
days? and in some circles even today? those *artners #ere any or all o% the %ollo#ing! the
Parents o% the Choso%? the *arents o% the Gallah? and the Shadcha% (*ro%essional or
other#ise). Sara and -e) Chaim did not have any o% these classical *arties #ho hel*ed
:ma$e: their Shidduch that had already )een *re4*roclaimed in 0eaven. But #hile the
Shidduch may have )een made in 0eaven? 9 thin$ that credit can )e given to certain earthly
*artners as #ell 44 and those are #ithout a dou)t the *eo*le res*onsi)le %or the e&istence o%
and %or the *rogram at the 5orth#est 1eshiva 0igh School.
"he -av (t:B? once darshe%ed the verse in 7ereishis :#l Ge% Eaa/ov -sh et aviv v<es -5o6
v<Davak (<-shto D<0ayu 8<7asar .chad: ("here%ore #ill a man leave his %ather and his
mother and cling to his #i%e 44 and they #ill )ecome one %lesh). Parenthetically? 9 must tell
you that 9 only recently )ecame a#are o% the %act that there is not only a *henomenon o% a
man leaving his *arentsM there is also a *henomenon o% #l Ge% Taa/av -sha et aviha v<et
.5eha 4)ut that is a distraction %rom the *oint 9 #ish to ma$e. Iashi on the *hrase
:D<0ayu l<7asar .chad:? comments :0avlad ,ot/ar al yedei Sh%eihe56 vsha5 ,aaseh
7esara5 .chad: 44 the unity o% hus)and and #i%e )ecoming a single %lesh re%ers to the
creation o% the child 44 the mingling o% their genes and %lesh so to s*ea$ in the creation o% a
ne# individual.
"he -av e&*lained that the ultimate closeness )et#een t#o individuals comes not through
the love o% each other? )ut through the love o% a common o)ject or individual #hich is
e&ternal to )oth o% them. :"o *ut it mathematically: he stated? :9% A %eels as one #ith C?
and B %eels as one #ith C? then the result #ill )e that A #ill %eel as one #ith B.
'ot Just (peeches )a!e Q>
'ather Loves and %eels as one #ith the childM Mother Loves and %eels as one #ith the ChildM
0ence %ather and mother #ill %eel as 7asar .chad 44 and )ecome united #ith each other?
through the child. "he -av e&tended this idea mystically to the relationshi* o% G4d? the
7e#ish Peo*le? and the "orah. G4d Loves the "orah? the 7e#ish Peo*le Love the "orahM
there)y G4d )ecomes united #ith the 7e#ish *eo*le through the "orah.
9 thin$ this drasha is very a**ro*riate in e&*laining the earthly *artners in the Shidduch
)e%ore us. Chaim +aniel came to Seattle? and under the tutelage o% -a))is 'o& and
Mos$o#it( at Eeshivat "r 0a/a2o% develo*ed a love %or learning and %or s*reading "orah 44
a love #hich has %urther develo*ed and )lossomed under the tutelage o% -a))is Chait and
Mann in 'ar -oc$a#ay. Sara "ova too has develo*ed this same love %or "orah 44 under the
same teachers? at the same institution? the same a**roach? and the same 0itlahavut? the
same intensity and enthusiasm. "o e&*ress it mathematically? C+ loved 180? S" loved
180? conseFuently C+ and S" love each other.
8% course? 9'd li$e to than$ the teachers o% my daughter and son4in4la# at the 5orth#est
1eshiva 0igh School %or their e%%orts 44 )oth inside and outside the classroom 44 and %or the
*ositive in%luence they've had on Sara , Chaim. My than$s to -a))i Mao( #ho is here and
to -a))i 6a*lan #ho is not %or their e%%orts in )ehal% o% the school. My dee*est
a**reciation to Mrs. Blaut %or the s*ecial role and ins*iration she has )een %or Sara. And
my sincerest (rocha to -a))i 'o& and -a))i Mos$o#it( that they may in the %uture see the
same ,achas in Sara and C+ that -a))i Chait sees in them 44 to have Tal5idi5 that #ill
%ollo# in the %ootste*s o% their re((ei5 as 7aalei &idot Tovot and as &ar(it/ei Torah
7<Eisroel.
#charo%6 acharo%6 chaviv 9 #ant to conclude %rom the *oint 9 started #ith? 6evod Achsania
44 a**reciation %or the hosts. -5 .i% Ge5ach .i% TorahM +avid Balint and Li( A(ose 44
individually and together 44 have *layed a crucial role in the creation and continued
e&istence o% the 5orth#est 1eshiva 0igh School in our community. 3very *arent in the
school o#es them and other mem)ers o% the Lay Leadershi* o% the school 44 such as +r.
3ugene 5ormand #ho is currently the Chairman o% the School's 3ducation committee 44 a
tremendous de)t o% gratitude. "he jo) they do is many times very %rustrating and
aggravating. 8% course they have the satis%action o% $no#ing that they are doing something
%or their childrenM and they have all )een )lessed #ith seeing the %ruits o% their la)ors %or the
school *ay o%% in the education o% their o#n childrenM )ut anyone #ho $no#s the dedication
o% these individuals to "orah and to 7e#ish 3ducation and community 44 $no#s they are not
dedicating themselves to this institution *urely %or sel%ish motives.
"hat is #hy 9 say? that the hosts o% the Sheva 7rochos %eel a very close connection to this
Shidduch? )ecause it is %or them? no dou)t a source o% great ,achas 44 as it is %or the
*arents 44 to see the %ruit o% their la)orsM graduates o% the 5orth#est 1eshiva 0igh School 44
dedicated to each other and dedicated to "orah and s*reading the )eauty and the teachings
o% the "orah to their *eers and to the ne&t generation.
Eehi Iat/o% that the 5orth#est 1eshiva 0igh School go %rom Strength to Strength and
continue to )e %ruit%ul and multi*ly to *roduce students in the image o% their teachers and
may #e all have the ,achas in the not too distant %uture 44 o% seeing the 1eshiva 0igh
'ot Just (peeches )a!e Q@
School attain the ultimate status sym)ol o% a "orah institution 44 the a)ility to regenerate
itsel% )y *roviding its o#n %uture teachers and )y having its o#n alumni serve on the %aculty.
Chaim and Sara 44 #e love you very much. 2e're going to miss you very muchM )ut #e're
very *roud o% you. Eehi Iat/o% sheti/ku liv%ot 7ayit ,e<5a% 7<Eisroel? and i% not 7<Eisroel
44 then at least Eehi Iat/o% sheti/ku liv%ot 7ayit ,e<5a% 7<Seattle.
'ot Just (peeches )a!e QL
SHA--OS -EFO/E &E77*N% OF +A/6A T&E/S:6
7une BCC>
8n )ehal% o% my mother and the entire "#ers$y %amily 9 #ant to #elcome all the %riends and
relatives %rom near and %ar #ho are s*ending the Sha((os meals #ith us on the momentous
occassion o% the Sha((os )e%ore Marya and Michael's #edding.
"hose o% you #ho are %amiliar #ith the te&t o% the Sheva 7rochos #hich are recited under
the Chupah and during the #ee$ o% %estivities %ollo#ing a #edding? $no# that there is a
change in %ormulation o% the te&t o% the )lessings )et#een the si&th and seventh (rocha.
"he si&th )lessing concludes 7oruch #ta 0ashe5 &esa5each Chossa% 4Gallah (Blessed
are 1ou? 0ashe5? #ho gladdens the Groom an! the Bride). "he seventh )lessing
concludes 7oruch #ta 0ashe5 &esa5each Chossa% "m ha<Gallah (Blessed are 1ou
0ashe5? #ho gladdens the Groom ith the Bride). "here are many )eauti%ul droshas
given a)out the di%%erence in te&t )et#een these t#o )lessings. 'or our *ur*oses here
tonight? su%%ice it to say that this Sha))os )e%ore the #edding #e are still holding at the
level o% rejoincing Chosso% 4Gallah 44 the Groom and Bride se*arately. 0ere #e are
rejoicing #ith Michael 'riedman? the Chosson? and do#n at my mothers? a se*arate
contingent is rejoicing #ith the Gallah 44 Marya "#ers$y. "omorro# %or lunch it #ill still
)e Chosso% v<Gallah 44 se*arately 44 )ut Marya #ill )e here #ith most o% you and Michael
#ill )e having Seudas Sha((os #ith my immediate %amily at my house. By Sunday? -E10?
#e #ill )e a)le to rejoice :Chosso% v<Gallah:
'or me? this Sha((os is %ull o% nostalgia. 9 loo$ around the room and 9 see -a))i and Mrs.
Sholom -iv$in. -a))i -iv$in #as the -a))i o% Congregation Bi$ur Cholim #hen 9 #as Bar
Mit(vah in BC>B. 5o #ords can e&*ress my de*t o% gratitude to -a))i -iv$in. 2hen 9
#as going to Gar%ield 0igh School? -a))i -iv$in *ersonally too$ me under his #ings and
gave me *rivate tutoring in Gemara? at a time in my li%e long )e%ore 9 reali(ed #hat a
valuea)le o**ortunity he #as *roviding me. 2hen 9 #as learning #ith -a))i -iv$in in
BC>Q 9 did not %ully a**reciate ho# im*ortant that Gemara learning #ould )ecome to me
later in my li%e. 9 certainly did not reali(e ho# relevant the very Gemara #e #ere learning 44
the %irst >erek o% Giddushi% 44 #ould )e in terms o% my li%elong relationshi* to -a))i -iv$in
#ho #as my o#n &esader Giddushi% less than a decade later? )y #hich time he had
)ecome a Iav in 'ar -oc$a#ay.
And s*ea$ing o% 'ar -oc$a#ay and s*ea$ing o% nostalgia 9 am delighted to see my dear
cousins Bernie and Miriam Selt(er here. 9 actually remem)er #hen Bernie and Mer$a came
to Seattle as Chosso% and Gallah themselves. 9 ha(ily remem)er the commotion o% either a
Seudas Sha((os or an "%eg Sha((os in honor o% their %orthcoming #edding at the home o%
my grand*arents? Mitchell and 3sther 6et(lach o):m? on DQth Ave. More clearly? 9
remem)er the many many Sha((osi5 9 stayed in 'ar -oc$a#ay at their home during the >
years 9 s*ent in 5e# 1or$.
8% course? 9 am delighted to see my /ncle and Aunt 5orman and 3sther 6et(lach and
mem)ers o% their %amily here. 9 nostalgically remem)er the many visits o% their %amily to
Seattle #hen my grand*arents #ere alive and #hen their children #ere gro#ing u*. 9
remem)er my visits to their home in Cali%ornia during the summer o% >H and to their home
in Silver S*ring %or a most *leasant Sha))os during the LAs. 9 am *articularly glad to see
'ot Just (peeches )a!e QC
5orman at this %amily Simcha here? a%ter last seeing him in a hos*ital )ed in Los Angeles
just a %e# months ago.
But clearest in my mind in terms o% nostalgia? is that 'riday night almost e&actly H years
ago? the Sha))os )e%ore my daughter Sara's #edding #hen many o% us #ere seated in this
same room 44 again #ith the Chosso% *resent? )ut #ithout the Gallah. At that time 9
#elcomed my then %uture4son4in4la#? -e) Chaim +aniel? #ho #as a)out to marry my B@
year old daughter into the %amily #ith the #ords .v<a2 al pi shelo his-ma-hemeya6 i5 kol
/eh....(even though he !i! not tarry in coming? even so) #e #elcome youS "onight? 9
#elcome my %uture )rother4in4la#? Michael? #ho is a)out to marry my sister Marya into the
%amily #ith the #ords v<a2 al pi she4his-ma-hemeya6 i5 kol /eh. ... (even though he !i!
tarry in coming? even so) #e #elcome you.
Michael? 9 come %rom a long line o% *eo*le #ho dis*ensed (rochos. My *aternal
grand%ather? the "olner -e))e o% Philadel*hia? /1tl? and several generations )e%ore him )ac$
to -e) 5ochum o% Cherno)le #ere Chassidic Ie((ei5 44 men vie#ed )y hundreds i% not )y
thousands o% Chassidim as individuals o% great s*iritual *o#ers #hose )lessings #ere
sought )y countless individuals during times o% joy as #ell as times o% stress. My maternal
grand%ather? Mr. M.5. 6et(lach #as a Gohe%. 0e and hundreds o% generations )e%ore him
)ac$ to #haro% 0aGohe% #ere the +ivinely Chosen re*resentatives o% G4d to the 7e#ish
*eo*le to deliver G4d's Blessing to them? as stated in tomorro#'s "orah reading.
Although *erha*s 9 should have it in the genes to dis*ense )rochos %reely? 9 am neither a
Chassidic Ie((e nor a Gohe%. Com*aring myesl% to my ancestors? 9 do not %eel #orthy o%
invo$ing %rom 0eaven %or you and %or Marya all the #onder%ul )lessings and *rayers that
are in my heart %or you.
"here%ore? rather than sharing #ith you and #ith everyone else? all the (rochos 9 #ish %or
you? 9 #ill instead share #ith you a )rie% "orah thought on the su)ject o% (rochos? #hich
a**ears in the #ee$ly >arsha and #hich 9 %eel is a**ro*riate to the events o% the day.
2hen the Goha%i5 *er%orm the ritual o% ,esias Gapayi5? literally the :li%ting o% the *alms:?
to )less the 7e#ish *eo*le as outlined in >arshas ,aso? their hands are *ur*osely hidden
under their Tallesi5? out o% the vie# o% the Blessing reci*ients. 9ndeed during the time o%
the Blessing in the "em*le? our Sages tell us that the +ivine Presence o% G4d? rested on the
%ingerti*s o% the Goha%i5 during the Priestly Blessing. 'or this reason? most non4Goha%i5
are una#are o% the s*ecial con%iguration in #hich the %ingers o% the Goha%i5 are held
throughout the *riestly )lessing. Based on the Hohar and on various &idrashi5? the
Goha%i5 have come to *osition their hands and %ingers in a *articular mode. "he %ingers o%
the t#o hands are held together in such a #ay as to %orm G a*ertures? to invo$e the imagery
o% the +ivine Presence o% G4d? standing )ehind the Goha%i5 and *eering at the 7e#ish
*eo*le through a lattice #or$ %ormed )y the s*aces )et#een the 6ohanim's %ingers. "he
&edrash relates this imagery to the verse in Shir 0aShiri5.
9srael #as li$e a #oman resigned to living a li%e o% loneliness and des*air. Suddenly out o%
no#here she hears the voice o% her )eloved coming to redeem her 44 lea*ing over the
mountains? s$i**ing over the hills. Gol Dodi 0i%ei /eh (ah6 5edaleg el he9hari56
5ekapet/ al ha9gevaos.. 9srael states? :My Beloved is li$e a ga(elle or a young hart. 9
'ot Just (peeches )a!e GA
thought 9 #ould )e %orever alone? )ut )eholdS 0e #as standing )ehind our #all? o)serving
through the #indo#s? *eering through the lattices. My Beloved called out and said to me!
'Arise My love? My %air one and go %orth? %or the #inter o% )ondage has *assed? the deluge
o% su%%ering is over and gone'.:
"here are times #hen 9srael in her national li%e? or #e in our *ersonal lives? have Fuestions
and do not %eel the imminent *resence o% G4d? the imminent *otential o% deliverance. But
G4d is al#ays in reality not %ar %rom us. 0e is o5ed achar koslei%u 44 hiding just out o%
sight? )ehind our #all. 0e is 5ashgiach 5i% ha9chalo%os 44 0is 0ashgocha 44 his +ivine
Su*ervision o% all our a%%airs is )eing carried out #hile 0e o)serves unseen? through the
#indo#. 0e is even 5eit/it/ 5i% ha9charaki5 44 0e is intently *eering through the lattices?
im*lying an even greater mani%estation o% 0is interest in our #el%are.
9t is this idea that the Goha%i5 invo$e )y holding their %ingers raised lattice4li$e to indicate
that #hile they are the ones ver)ali(ing the Blessings? the real Blessings comes %rom the
8ne 2ho is )ehind them? standing )ehind the #all? loo$ing through the #indo# and *eering
through the lattices.
9 cannot resist %rom closing this +var "orah? #ith the %ollo#ing o)servation!
My %ather? Meyer "#ers$y? (:l? %elt no dou)t the Chassidic )lood in him? %ar stronger than 9
%eel it in me. 0e loved to sing (emiros and one o% his %avorite songs (and one o% my %avorite
songs o% his) #as the verse %rom Shir 0ashiri5 #hich 9 just Fuoted. Gol Dodi 0i%ei /eh
(ah. 9 can still hear him singing it in my mind? and 9 $no# Marya and 7udy and my mother
can as #ell. My %ather #ould have loved to )e here %or this Sha))os. And in a sense? 9
)elieve he is.
2e are sitting here in the Beis Medrash o% the congregation to #hich my %ather? Meyer
"#ers$y? o):m? devoted many years o% his li%e in a variety o% roles. 9n commemoration o%
his contri)utions to this shul? many o% his %riends got together and donated the >aroches
#hich hangs on the #ro% Godesh o% this 7eis &edrash and #hich is hidden )ehind the
lattice4#or$ o% the 5echit/a. Although #e cannot see the name o% Meyer "#ers$y? #hich
is hidden today )ehind that lattice #or$? 9 %eel very con%ident that the s*irit o% my %ather is
*eering out at us %rom )ehind this lattice4#or$? and that it is very very ha**y )y all that it
sees. And i% my %ather's s*irit is here #ith us today? as -a))i -iv$in mentioned at my 7ar
&it/vah 44 9'm sure the s*irit o% all the other holy Heidas are here #ith us today as #ell.
May they )e melit(ei 1osher in 0eaven %or Michael and Marya and may they see to it that
0aGadosh 7aruch 0u sends do#n 0is Blessing on this cou*le and may they )e /oche to
)uild a (ayis %e<e5a% (<Eisrael.
'ot Just (peeches )a!e GB
SHE3A -/OCHOS OF +*CHAE1 > +A/6A F/*E7+AN
7une BCC>
9 mentioned on Sha((os? the di%%erence )et#een the conclusion o% the si&th and seventh o%
the Sheva 7rochos. 7aruch 0ashe5? #e are no# *artici*ating in the Si5cha o% Michael
and Marya's #edding at the level o% &esa5each Chosso% "m haGallah. "onight? 9 #ant to
)ac$ u* in the te&t o% the si&th )lessing? and discuss some thoughts 9 once heard %rom -av
Soloveitchi$? /t1l? on the language that a**ears in that (rocho. "he (rocha reads!
Sa5each t<sa5ach reyi5 ahuvi5 k<sa5eychacha yet/ircha (<:a% .de% 5<kede5. 7aruch
#ta 0ashe5 5esa5each Chosso% v<Gallah. 1ou should grant great joy to the loving
%riends the #ay 1ou made 1our creation (Adam) rejoice in the Garden o% 3den. Blessed are
1ou #ho ma$es the Groom and Bride rejoice.
"he language o% the (rocha is rather unclear. 2hat e&actly is the re%erence to :the #ay you
made 1our creation rejoice in the Garden o% 3den:. 3veryone inter*rets that the meaning is
44 just as %or #da5 there #as no other #oman in the #orld and %or Chava there #as no
other man in the #orld and they #ere totally a)le to rejoice in their Shiduch 44 $no#ing that
they could not *ossi)ly have %ound a )etter matchM just as #da5 and Chava did not have
any in4la#s or %riends %rom )e%ore their marriage to mi& in and com*licate or s*oil a loving
relationshi*? so too may this Chosso% and Gallah )e%ore us consider that their s*ouse is the
)est *ossi)le s*ouse %or them in the #orld and so rejoice in that $no#ledge. So too may
this Chassan and 6allah not have anyone or anything mi& in to s*oil their rejoicing in each
other. "his is a very cute and very romantic peshat. 9'm sure there is )oth )eauty and truth
to this inter*retation. 0o#ever the -av? k<darko (aGodesh6 had a totally di%%erent
intere*retation 44 that 9 %eel also has )oth )eauty and truth #ithin it.
0e )egan )y analy(ing the #ell4$no#n story in 7ereshis o% the creation o% Adam and 3ve.
0e *ointed out that #e come across a very strange detail in the seFuence o% the story! 9n
7ereshis H!C #e read that 0ashe5 created a Garden in 3den including all $inds o% trees that
#ere *leasing to the sight and good %or %oodM and included in the Garden #as the "ree o%
Li%e in the midst o% the garden and the "ree o% 6no#ledge o% Good and Bad. "hen #e read
in verse BG that 0ashe5 too$ #da5 and *laced him in the Garden. 9n verse B> #e read that
0e commanded him that #hile he #as allo#ed to eat %rom all the trees #hich gre# in the
garden? he #as %or)idden to eat %rom the .it/ 0a9Da<as 44 "ree o% 6no#ledge. "hen in
verses HB4HH G4d created Chava out o% the ri) o% #da5? and )rought him to Man #ho
*roclaimed 44 :"his time it is )one o% my )one and %lesh o% my %lesh...: And then the "orah
goes on to tell us the story a)out the ser*ent trying to *ersuade Chava and so %orth.
Basically? the #oman? Chava? #as never directly *rohi)ited %rom eating %rom the tree o%
6no#ledge. "he one #ho #as enjoined #as #da5? )ecause the injunction #as issued )y
G4d? *rior to the creation o% Chava. 8% course the *rohi)ition o% :on the day you eat %rom
it you #ill surely die: a**lied not just to #da5? it a**lied to every human )eing. 2hen
#da5 #as alone it #as addressed to him? ho#ever #hen Chava a**eared on the scene the
injunction #as a**lica)le to her as #ell.
"he Fuestion is? ho#ever? #hy did G4d enjoin #da5 )e%ore he created Chava . 2hy didn't
G4d #ait in the %ormulation o% that la# %or the a**earance o% Chava . 0e could have
addressed 0imsel% to )oth o% them and have said in the *lural 8o Tochlu... ki (<yo5
'ot Just (peeches )a!e GH
achalchem... 5os t<5usun (*lural) rather than 8o Tochal.. ki (<yo5 tochal ... 5os ta5us
(singular) (:1ou shall not eat %rom that tree? %or in the day that you eat %rom it you #ill
surely die:.)
G4d a**arently arranged the seFuence di%%erently. Man #as )orn alone? he #as )urdened
#ith the injunction? the moral la# (this injunction )eing the %irst moral la#)? and then only
a%ter the moral la# #as given did G4d create Chava . "he moral la# a**lied to Chava
indirectly 44 she #as not directly enjoined )y the Almighty? )ut indirectly as *art o%
humanity. 2hy did it ha**en this #ay and not the other #ay around< "he -av said? he
)elieved that this seFuence o% events contains #ithin it the *hiloso*hy o% marriage in
7udaism.
8% course the instituion o% marriage? #ithout a dou)t? has )een a mainstay o% 7udaism and
has contri)uted to the survival o% the 7e# against great adversity throughout the millenia.
Cha/a1l com*are the %amily home #ith the Sanctuary 44 and they don't e&agerate its
im*ortance. 0o#ever there are many *hiloso*hical as*ects that can )e develo*ed a)out the
institution o% marriage. 9t is socially im*ortant 44 %irst o% all %or *hysiological reasons?
secondly to alleviate the sense o% loneliness #hich is one o% li%e's most e&cruciating
e&*eriences. (Loneliness in the meta*hysical sense is to )e inter*reted not only in terms o%
*hysical isolation 44 man can )e *hysically isolated and not )e lonely and he can )e in a )ig
cro#d and )e e&tremely lonely). Marriage does resolve these *ro)lems.
All these considerations are correctM )ut there is another as*ect to marriage as #ell. "he
merger o% t#o *ersonalities into a single unit 44 v<hayu l<(asar echad 44 is )ased on a moral
goal. 9% the marriage has a moral goal then they can )ecome united.
"here are many cohesive %actors that unite *eo*le. +anger unites *eo*le. Sometimes
*ros*ects o% *ro%it unite *eo*le. Sometimes *eo*le are united )y the need to con%ide in one
another. 9t is very hard i% a *erson has no one to con%ide in. Sharing unites *eo*le 44
sharing o% e&*eriences? sharing o% destiny. All this is true. But the genuine uniting %orce?
the major cohesive %actor in a marriage? has to )e common dedication and commitment to
something.
Maimonides says there are three $inds o% %riendshi*. "he %irst $ind is )ased on utilitarianism
44 9 loo$ %or a %riend )ecause o% a utilitarian need. Goheles descri)es such a %riend 44 tovi5
ha<sh%ayi5 5i% ha.chad 44 t#o are )etter than one. 0e descri)es this in very utilitarian
terms :i% one %alls the other #ill *ic$ him u*? and so %orth:. "his is very im*ortant. 'riends
hel* each other. Since man is al#ays in need o% hel* 44 at least %rom time to time 44 he
cannot solve his *ro)lems )y himsel% the #ay he #ants toM that *ro)lem resolves itsel% in the
%ormation o% %riendshi*s.
"he second $ind o% %riend the Ia5(a15 calls a Chaver l<vidui (a %riend %or con%ession).
Peo*le con%ide in each other. 8ne con%ides his inner thoughts? his *ro)lems. Strangers may
laugh at himM they may )etray him. 0e needs a *erson he can trust? a *erson he loves? so he
creates :%riendshi* %or con%ession:.
'ot Just (peeches )a!e GD
"he highest ty*e o% %riendshi*? Maimonides says is a Chaver l<Deyah #hen there is a
common goal? not a material goal )ut a s*iritual goal 44 #ith common determination and
common commitment.
"his is the uni%ication envisioned )y the "orah in the institution o% marriage 44 a cou*le
united )y a great moral? religious? commitment. 9n 7udaism? o% course? the great moral?
religious? commitment is the 7e#ish La#. "here cannot )e marriage unless hus)and and
#i%e are committed to a common s*iritual goal.
Modern marriages Fuite o%ten %ail )ecause there is no common moral commitment. 2hat is
the union o% marriage su**osed to accom*lish that each one singly could not have
accom*lished< 5othing. "o )uild a )eauti%ul home and to ta$e tri*s and to enjoy li%e? this is
not a commitment. 9% hus)and and #i%e are )oth dedicated to great moral *rinci*les? then
the marriage can )e strong.
"hat is #hy G4d did not create #da5 and Chava as marrigea)le *artners? until a%ter he
created the moral la#. Be%ore the creation o% the Moral La#? there #ould )e no *ur*ose to
get married. 2hat did #da5 have to accom*lish that he couldn't have accom*lished
#ithout the hel* o% Chava< ./er G<%egdo (a hel*er o**osite him) #as not a matter o%
coo$ing. "hey #ere in Paradise? there #as no need to coo$. All the house chores #ere
com*letely su*er%luous 44 #hat did he need Chava %or<
A**arently #da5 could not meet a certain challenge #ithout Chava. 0e could not reali(e
his dreams? his as*irations and ho*es #ithout her. 9t #as the challenge o% %ull%illing the
moral la#. Cha/a1l say #hen #da5 #as %or)idden %rom eating %rom the tree o% $no#ledge?
that #as not the only commandment 44 all @ 5oachide la#s are alluded to )y that verse?
according to the :e5ara in Sa%hedri%. 8nce he received a moral code? he reali(ed he
could not accom*lish it #ithout Chava. 8nly a%ter the moral la# #as %irst given does G4d
say :9t is not good %or man to remain alone:. 0e needs someone #ho #ill )e eFually
committed to the same goal as he? so that together they can %orm a unity o% the highest
order to carry out together this moral code.
"he goal is the reali(ation o% Gedusha? o% sanctity in li%e? and %or that goal it is )oth
#orth#hile and necessary to )e married.
"his is #hat #e say in the (rocha 44 :1ou should ma$e this cou*le rejoiceT: 9n #hat<
5ot in )eauti%ul homes and )eauti%ul %urniture and so %orth ? )ut they should have the same
joy that G4d *rovided to #da5 #hen he met Chava . "he joy o% the $no#ledge that he is
no# ca*a)le to %ight %or the reali(ation o% a great ultimate? su)lime? goal.
"he joy o% Choso% and Gallah is only *ossi)le i% they )oth coo*erate? i% )oth are
committed? and i% )oth are determined to accom*lish the reali(ation o% the Code o%
Gedusha and the Moral La#.
'ot Just (peeches )a!e GQ
7anuary BCCL /E+A/:S AT +OSHE'S 3O/T 07E1*3E/E7 -6 A1E=2
Although 9 #as not a)le to )e :(+5T/+: at the 8echai5? *erha*s 9 can )e a 1&eda(er
v<#i%o Sho5eah: I-+/6/(+J at the vort. Allo# me 44 through my son Ale& 44 to say
:1*T5'ti &<Gol 0aChossadi5...: 9 %eel over#helmed )y the good %ortune that G4d has
)esto#ed u*on me on this joyous occasion.
"here are many emotions that 9 have this evening regarding the engagement o% 7e%i6
7echori Moshe vi to my dear %uture daughter4in4la# "(i**orah #eig.
Cha/al tell us? ho#ever? there is a hierarchy and *riority o% ho# to relate to such emotions
at times li$e this. Be%ore #e can get to the 7rochos o% &esa5each Chassa% v<Gallah and
&esa5each Chassa% i5 haGallah? there is another )lessing that needs to )e recited %irst.
9n %ul%illment o% the *rinci*le o% :-5 8o #9aleh es Eerushalayi5 al Iosh Si5chasi:? )e%ore
#e can mention the joy o% the Bride and GroomM there is another joy #hich needs to )e
made mention o%...Sos Tasis v<Tagel 0a<#kara6 (<Gi((ut/ 7a%e9ha l<Tocha (<Si5cha.
7arcuh #ta 0ashe5 &esa5each Hio% 7<Da%eha.
9 am dee*ly dee*ly moved )y the %act that 9 have D children this year studying in 9srael and
that my 7echor Moshe vi has no# )ecome engaged to an eighth generation Eerushal5it
and #ill 44 at least 44 )egin his married li%e in .ret/ Eisroel.
My maternal Grand%ather? Ie( Eechiel &ichel (e% &e%ache5 ,achu5 0aGohe% 6et(lach
#as the )iggest "hev T/io% 9 have ever $no#n. /*on his death? in BC@> (at age LG)? his
%amily %ound in his #allet a cancelled chec$ %or UGA dated 8cto)er BCHB to the Gere%
0aEesod? the %ledgling arm o% the 2orld ionist 8rgani(ation 44 that at the time #as less
than > months old. "his at a time #hen his %amily could not )e sure #here ne&t #ee$'s %ood
#ould )e coming %rom. My grand%ather considered himsel% %ortunate that his credit #as
good enough? that he could )orro# money to give %or #orthy causes 44 o% #hich those
related to .ret/ Eisroel al#ays too$ *riority. 0is love %or .ret/ Eisroel #as $no#n even )y
the /S Postal Service. 0e #ould receive mail at his house addressed only to :Mr. 7e#ish
5ational 'und (75'):M Seattle? 2ashington (#ith no street address or num)er). 9 am very
con%ident that my grand%ather? Mr. 6et(lach? is smiling %rom :a% .de% at the ne#s that
:there #ill yet )e heard... in the streets o% 7erusalem the voice o% joy and o% gladness:... o%
his %irst great grandson cele)rating his Chassu%ah... (<sha9ah tova u<5ut/lachas.
But 9 share today not only the generic Simcha o% my grand%ather Mr. 6et(lach rejoicing
%rom :a% .de% at the engagement o% Moshe vi to an anonymous mem)er o% :7%os
Eerushalayi5:. 9 share also in the rejoicing o% my second grand%ather as #ell? %or #hom
Moshe vi is named.
/n%ortunately? due to a severe language )arrier 44 9 s*o$e little 1iddish and he s*o$e little
3nglish 44 9 #as never a)le to have long conversations #ith my Heida? the Tol%er Ie((e o%
Philadel*hia? /t1l. 0o#ever there #as one su)ject a)out #hich he s*o$e #here 9 needed
neither dictionary nor translator. 2hen he #ould tal$ a)out the very s*ecial sterling
character and Fualities o% his 7a<al Goreh and 7a<al Tokeah? +r. Al)ert Schild? 9 could see
the *ride and joy in his eyes and 9 could hear it in his voice. 0e? too? 9 am sure is she**ing
'ot Just (peeches )a!e GG
great ,achas %rom :a% .de% at the engagement o% his great4grandson and namesa$e to +r.
Schild's grand4daughter? "(i**orah.
My dear %uture daughter4in4la# than$ed me over the *hone yesterday %or raising such an
e&ce*tionally %ine young man as Moshe. She #as right that he is an e&ce*tionally %ine
young man? )ut as 9 told her 44 9 o%ten %eel that he raised himsel%.
9n seeing #hat my son has develo*ed into over the *ast BA years since he %irst le%t home? at
age BQ? 9 am o%ten reminded o% the develo*ment o% another &oshe. 9 associate Fuite
readily #ith the %eeling that &iria5 must have had 44 DaTesat/av #choto &e<Iachok6
l<Deah 5ah ya<aseh lo (Sh5os +?!). &oshe #as *ic$ed u* and nurtured )y -a))i 2ein? )y
-a))i Meiselman? )y many %ine Ie((ei5 and &ashpi<i5 at Eeshivas Shaarei Torah?
Eeshivas Toras &oshe? and no# the &ir Eeshiva. 9 stood )y at a distance and #atched him
gro# in learning? in Eiras Sho5ayi5 and in &idos Tovos. 0e has sur*assed his %ather in all
these areas.. 9 not only Shep ,achas %rom him? 9 Shep Hechusi5 %rom himS 9t is a *rivilege
%or me to have such a son.
'rom #hat 9 $no# o% "(i**orah's %amily and %rom #hat 9 have heard a)out her? 9 am sure
she is %ully deserving o% having such a #onder%ul Chosso%. 7e<sha9ah Tova K<&ut/lachas?
may they )e Hoche to )uild a 7ayis ,e<e5a% 7<Eisroel.
'ot Just (peeches )a!e G>
+AN6 A/E THE THOU%HTS444 +AN6 A/E THE PATHS
March BQ? BCCL
"his Sha((os is a very very s*ecial Sha((os %or my #i%e and me. 'irst o% all? it is a very
rare *leasure that #e are together around the same Sha((os ta)le #ith all %ive o% our
children. Secondly? #e are s*ending the holy Sha((os in the holy city o% 7erusalem. All o%
this ta$en together #ith the very emotional e&*erience o% returning to 9srael %or the %irst
time in DA years to attend the #edding o% my %irst )orn son &oshe Hvi leaves me totally
s*eechless and una)le to %ormulate in a coherent manner the thoughts that 9 have on this
occasion.
'ortunately? 9 li$e to *lan ahead. 9 $ne# that 9 #ould )e s*eechless on this occassion... so
several #ee$s ago in the calm and Fuiet o% my home in Seattle? sitting at my #ord *rocessor
9 #as a)le to %ormulate in #riting a %e# thoughts that 9 #ould li$e to say over on this
occasion... and 9 #ill share them #ith you at this time!
&a%y are the thoughts i% the heart o2 5a%... (ut :9d<s pla% is what will co5e to 2uitio%.
9t #asn't long ago that my #i%e "(i**y $e*t saying to hersel% 44 and to everyone #ho #ould
as$ 44 that Moshe #ould )e coming home this year %or >essach and #ould therea%ter remain
in the States? a%ter having s*ent some > years learning in Eeshiva in 9srael. 9t #asn't long
ago that 9 $e*t saying to mysel% 44 and to everyone #ho #ould as$ 44 that 9 #ould not )e
returning to 9srael until 9 #as ready to go on a one4#ay )asis.
&a%y are the thoughts i% the hearts o2 5a%6 (ut the pla% o2 0ashe5 will co5e to 2ruitio%.
9n the case o% my son Moshe? the *lan o% 0ashem #as :si& years he #ill learn and in the
seventh year he #ill not go out:? although :he came in a single *erson ((<gapo hu (a)? he
#ill not go out a single *erson ((<gapo lo yeit/ei):
9n my case? the *lan o% 0ashe5 #as that during my GAth year and during the GAth year o%
&edi%as Eisroel? 9 #ould %ul%ill the verse :And you #ill sancti%y the GAth year... a 7u)ilee
year it #ill )e %or you and every man #ill return to his inheritance and )e reunited #ith his
%amily.:
"he verses #hich #e %ind in >arshas &ishpati5? in >arshas 7ehar? and else#here in the
"orah a)out the emergence o% an eved ivri %rom a status o% avdus to a status o% cherus may
seem at %irst )lush a )it ina**ro*riate to Fuote at the time o% a Chasa%ah. Perha*s it can
)e argued v<%ahapoch hu 44 just the o**osite is the case. "he single individual #as a %ree
agentM the married individual is the one #ho no# has the shee(udi5 on him or hersel%.
-ather than re*resenting an esca*e %rom servitude? in a sense it can )e argued? marriage is
the )eginning o% servitude. 0us)and must serve #i%e and #i%e must serve hus)and.
"his o)jection? ho#ever? #ill only trou)le one #ho is not %amiliar #ith the *arado&
*resented to us )y our Sages in the si&th perek o% #vot 99 &ai dichtiv Charus al ha8uchos<
#l tikra Charus elah Cheyrus l<2i she9ay% lecha (e% chori% eleah /eh she<osek (<Torah.
'ot Just (peeches )a!e G@
9t is *ossi)le to have a *henomenon that on the sur%ace seems to reFuire servitude?
o)edience? disci*line? and restriction 44 )ut on a dee*er level o*ens u* ne# vistas? )roadens
ones sco*e and o**ortunities? and removes one %rom the shac$les to #hich he #ould
other#ise )e chained. Such a *henomenon is %ound in one #ho occu*ies himsel% #ith
"orah. Gol ha5eka(el al at/5o ol haTorah 5a<viri% 5<5e%u ol derech eret/. "he
disci*line and yo$e o% "orah removes %rom one many other more demanding and more
consuming ty*es o% yo$es. So too it is #ith marriage. "he re#ards? the de*th o% %eeling?
and the higher level o% e&istence that one attains through marriage 44 rather than restri$ting
an individual? liberates him or her to achieve their %ull *otential.
9 am not just using homiletic license here? to eFuate one's relationshi* to "orah #ith a
relationshi* to a Gallah. Cha/a1l themselves ma$e this com*arison. Torah t/eeva la%u
&oshe6 5orasha Gehillas Eaakov. #l tikra morasha elah me4orasa4 2hat the -a))is are
saying here is in marriage an individual esta)lishes a very *ersonal relationshi*? so too each
mem)er o% Glal Eisroel must esta)lish a very (ersonal relationshi* #ith "orah.
9t does not su%%ice to )e o)servant or committed to a religion )ecause that's #hat one's
%ather did and that's #hat one's grand%ather did. "hat #ould )e a "orasha 44 an
inheritance. 8ne needs to esta)lish his o#n (ersonal relationshi* #ith "orah and relate to
it not just as something *assed do#n %rom a *revious generation 44 )ut relate to it in a very
*ersonally meaning%ul #ay 44 li$e he #ould to an *rusa.
"he story is told that #hen -av 5achum o% Cherno)le #ho lived a very hum)le and very
*overty4stric$en e&istence sa# the #ealth and grandeur o% the Court o% his son? -av
Mordechai o% Cherno)le he #as ta$en a)ac$. 0e as$ed the son to sho# him all his silver
and all his *ossessions? to #hich the son o)ligedM and the %ather #as very u*set. :2hy do
you need all this material #ealth:? he admonished.
-e) Mordechai told his %ather 44 according to %amily tradition 44 that the :e5ara s*ea$s o%
the e&ceedingly great #ealth o% Ie((i? -a))i 1ehudah 0a5asi. 1et the "almud states?
(Getuvot 1)!a) that at the time o% Ie((i<s death he *ointed his ten %ingers heaven#ard and
said :Master o% the /niverse? it is $no#n and revealed to1ou that my ten %ingers la)ored in
"orah study and 9 did not ta$e *leasure (%rom this #orld) even #ith my little %inger:.
9% Ie((i did not even ta$e a little %inger's #orth o% *leasure %rom all his *ossessions in this
#orld? )ut devoted all his strength to "orah 44 #hy in %act #as it necessary %or him to have
all those *ossessions< 2e see? said -e) Mordechai? that a**arently there is a *ath in
Avodas 0ashem that reFuires one to have lu&uries? even though he does not ta$e *ersonal
*leasure %rom them. Ie((i chose that *ath? and 9 too 44 he told his %ather 44 have chosen
that *ath in #vodas 0ashe5 %or mysel%.
2hen -e) 5ochum heard these #ords? he #as greatly relieved? and le%t his son's home
reassured that although -e) Muttel #as not going e&actly in the %ootste*s o% his %ather? 44
he too #as a Great T/addik #ho had chosen his o#n *ath and #as esta)lishing an #rusa
rather than a strict Eerusha relationshi* #ith "orah.
-av Mordechai's sons? too? #ere not mere clones o% their %ather 44 indeed each o% the L
)rothers carved out their o#n niche in #vodas 0ashe5 . "here #as mutual res*ect and
'ot Just (peeches )a!e GL
mutual admiration %or each other? )ut there #as mutual recognition 44 among themselves
and among their dis*arate Chassidi5 44 that each )rother had chosen %or themselves a
distinct and *ersonally a**ro*riate *ath %rom among the Seventy 'aces o% "orah.
My grand%ather? -a))i Moshe vi "#ers$y? the Tal%er Ie((e o% Philadel*hia himsel% served
)rie%ly in the very city o% "alna #here his %ather and great4grand%ather had served )e%ore
him. But he did not merely ta$e the title o% "alner -e))e as a cloned 5orasha o% that #hich
had )een *assed do#n to him %rom his %ore%athers. 0is relationshi* to his Chassidi5 in
Philadel*hia and 9 dare say? even his relationshi* to G4d #as not a car)on co*y o% that o%
-e) +ovid or even o% his %ather -e) Menachem 5ochum o% "alne.
2e say it daily in Dave%i%g 44 G4d is a 5esha%eh iti5 u<5achli2 es haHe5a%i5. 3ach
generation 44 )ased on the historical times and the geogra*hical *lace 44 esta)lished his o#n
*ersonal &eorasa relationshi* #ith #vodas 0ashe5 and #ith Toras 0ashe5 and #as a)le
to *roclaim #ith love and conviction 44 /eh 1eli v<a%veyhu ("his is +6 G4d) And even i%
the son's /eh 1eli v<a%veyhu relationshi* #as not e&actly a du*licate o% the /lokai *i
v<aro5e5e%hu relationshi* o% their %ather M )oth %ather and son ultimately #ere com%orted
and united )y the %act that the older generation #as a)le to *ass do#n to the ne&t
generation the "orah she9t/eeva la%u &oshe not as a mere 0erusha )ut as something #hich
could )e related to #ith the enthusiasm and *ersonal attachement that one relates to an
*rusa.
And so it #as )et#een my grand%ather and my %atherM and so it #as )et#een my %ather and
meM and so it is )et#een me and my children. Moshe vi's a**roach to Torah v<#vodah is
not e&actly that o% his %ather. My a**roach #as not e&actly that o% my %atherM nor #as his
a**roach e&actly that o% his %ather. But %or all the nuances o% di%%erence )et#een -e)
5ochum and -e) Muttel o% Cherno)leM )et#een the various si)lings and )et#een the
various descendants o% -e) +ovid o% "alne? 9 )elieve #e can say *roudly that #e have all 44
each in our o#n #ays and each in our o#n times and *lace 44 made "orah our Betrothed?
made "orah our Beloved? and have demonstrated the )eauty o% the *ersonali(ed /eh 1eli
v<a%veyhu relationshi* in a #ay #hich Sancti%ied G4d's name and dre# others closer to
"orah.
9t is my sincerest *rayer that Moshe together #ith his #rusa "(i**y continue to develo* and
dee*en their o#n relationshi* #ith each other... and a)ove all that they continue to develo*
and dee*en their joint and *ersonal relationshi* #ith the 5e<orasa o2 Gehillas Eaakov. May
they )e /oche liv%os (ayis %e<e5a% (<Eisrael.
'ot Just (peeches )a!e GC
March HB? BCCL THEN +OSHE SAN% 0A8 6ASH*/ +OSHE2
8ur -a))is tell us that i% the 7e#ish *eo*le #ould *ro*erly o)serve t#o Sha((atot? the
:eulah #ould come. 9 mentioned last #ee$? on the Sha((os o% Moshe's K2ru2? ho# s*ecial
an occasion it #as %or my #i%e and me to )e cele)rating Sha))os in 7erusalem together #ith
all our children. "his #ee$ #e again have this s*ecial o**ortunity 44 and it is :t#o Sa))aths
that are o)served correctly: 44 #e are cele)rating a second consecutive Sha((os the #ay it
#as meant to )e o)served 44 in 7erusalem? together #ith our entire %amily. And this #ee$? 9
indeed %eel 44 at least on a *ersonal level 44 that the :eulah is closer. 2e are cele)rating not
only #ith our %ive children and son4in4la# and mothers? as last #ee$. "his #ee$ #e have
the added *rivilege o% cele)rating also #ith our ne# daughter4in4la#? as #ell? and on )ehal%
o% my entire %amily 9 #ish to than$ the #eig %amily %or ma$ing all o% this *ossi)le.
My dear 5echuta% Fuoted at the vort the saying o% our Sages com*aring the ma$ing o%
Shidduchi5 to the s*litting o% the Ea5 Su2.. 7aruch 0aShe5? the Shidduch has )een made?
the #edding has ta$en *lace? and no# #e are moving into the *eriod %ollo#ing the Geriyas
Ea5 Su2 #hich in the Chu5ash o% course? is the >arsha o% #/ Eashir &oshe . 9 thin$ that it
is a state o% Shira that #e all %ind ourselves in on this occasion. Shira is an over%lo#ing o%
emotion? an over%lo#ing o% %eeling and s*iritual arousal that cannot )e contained in the mere
voca)ulary or sentence structure that characteri(e our normal conversations. "he very *itch
and tem*o o% the sound #aves emanating %rom our throats and mouths in the course o%
Shira (song) is very di%%erent %rom that #hich emanates in the course o% normal +i)ur
(s*eech).
8% course? as a descendant o% Chassideshe Ie((ei5 %rom the great dynasties o% Cherno)le
and "olna the idea o% Shira has s*ecial resonance? 9'm sure? #ithin my Moshe's ,esha5a.
"he Chassidic movement in general and the Court o% "olna in *articular #ere $no#n %or
their many ,iggu%i5 and their ca*acity to reach out and attract the masses o% 7e#ry #ith
song and #ith music #here sometimes sermonic e&*osition and intellectual
accom*lishments could not *enetrate.
-av 6oo$? /t1l? #rites in his "rot haGodesh? a)out G ty*es o% Shirah. 0e says the %irst
level o% Shirah reaches out and touches one's o#n ,esha5a. "he second level reaches out
and touches the ,esha5a o% one's nation. "he third level is even more encom*assing and is
a Shira that reaches all humanity. "he %ourth level o% Shira? according to -av 6oo$? goes
even %urther. 9t reaches out not only to all o% humanity? )ut it encom*asses all o% creation 44
even the )irds and the animals? the %lo#ers and the trees are included in this level o% Shirah.
But? says -av 6oo$? the greatest level o% Shirah is the %i%th level. 9n the %i%th level the
Shirah reaches and encom*asses all o% the *revious levels 44 one's o#n ,esha5a? one's
5ation? all o% humanity? and all o% creation 44 and it does it simultaneously.
Cha/a1l s*ea$ o% the many )ene%its o% marriage %or a *erson. Certainly not least among
them is the %act that marriage ena)les a *erson to )roaden his sco*e? to see a #ider #orld
than just the narro# #orld o% his o#n needs and as*irations. "he "e )ecomes e ...
eventually #ith G4d's hel*? the e )ecomes three? etc. as the Shira that one sings has an
ever #idening chorus o% *artici*ation..
'ot Just (peeches )a!e >A
So during this e&citing *eriod o% Sheva 7rochos? #hen #e are still hearing the
rever)erations o% the joyous songs o% Gol Saso% v<Gol Si5cha? 9 loo$ %or#ard very much to
the *eriod o% #/ Eashir &oshe 44 (in %uture tense) and 9 ho*e and *ray that the Shirah that
#ill emerge %rom the house o% Moshe and "(i**y? #ill )e li$e the Shiros that emerged %rom
the house o% his holy ancestors and li$e the Shirah at the highest level s*o$en o% )y -av
6oo$? /t1l. May it )e a Shirah #hich encom*asses not only the needs o% their o#n
%esha5os )ut also #hich encom*asses simultaneously the needs o% an ever #idening circle
o% in%luence and concern including the 5ation? humanity? and all o% creation. May you )e
/oche liv%os 7ayis ,e<e5a% (<Eisrael.
'ot Just (peeches )a!e >B
+OSHE > T8*PP6'S SHE3A -/OCHOS
AT 1EAH HESCHE1'S HO+E
March BC? BCCL
2ith the *ermission o% the Chosso% and Gallah? #ith the *ermission o% the %riends and
relatives? allo# me to )egin )y Fuoting the language o% the Iash(a15 on the verse in
>arshas Sh5os :And Moshe said to 0ashe5? *lease my Master? 9 am not a man o% #ords 44
neither yesterday nor the day )e%ore nor %rom #hen 1ou )egan s*ea$ing to 1our servant?
%or 9 am heavy o% mouth and heavy o% tongue (k<vad peh u<k<vad lasho%).
As #e all $no# Iash1i inter*rets the #ords k<vad peh u<k<vad lasho% as some ty*e o%
s*eech de%ect. "he Iash(a15 disagrees #ith his grand%ather and as$s :9s it *ossi)le that
the *ro*het #ho $ne# G4d %ace to %ace and received the "orah %rom 0is 0and #ould have a
s*eech de%ect< "his idea is not %ound among the Ta%ai5 or #5orai5 (o% the "almud) and
#e need not )e trou)led )y e&ternal sources.: "here%ore Iash(a15 gives his o#n
inter*retation to the #ords k<vad peh u<k<vad lasho% 44 :9 am not %luent in the 3gy*tian
language %or 9 %led the land #hen 9 #as young and no# 9 am eighty years old.: Iash(a15
goes on to *rove %rom a verse in Eeche/kel that the Bi)le re%ers to someone #ho is not
%luent in a language as a k<vad lasho%.
Although 9 am not yet LA and not even GA? it is almost DA years since 9 le%t 9srael. 9 no
longer s*ea$ 44 acce*t %or dave%i%g 44 in 0e)re# on a regular )asis so it is *ossi)le to say
a)out me (at least according to the Iash(a5<s o*inion) that in 0e)re# 9 am a k<vad peh
and k<vad lasho%. "here%ore #ith the *ermission o% everyone *resent 9 #ill s*ea$ in the
'%oreign' tongue in #hich 44 due to my sins 44 9 am more com%orta)le.
"his evening is a very emotional e&*erience %or me. 'or DA years the image 9 have had in
my mind o% the classic 7ayis ,e<e5a% (<Eisrael? the classic 9sraeli %amily? %aith%ul to our
heritage and %aith%ul to the ideals o% #hat a 7e#ish %amily should )e? has )een the %amily o%
1ose% and Ayala Borenstein. 9t #as #ith this %amily? in Bayit .egan? that 9 s*ent many
enjoya)le Sha((atot and Eo5i5 Tovi5 during the year 9 s*ent in 9srael studying in Eeshivat
Gere5 7<Eav%eh many years ago. 9t #as the cleverness and charm o% their children 44
1ehudit? -euven? and Leah 44 that ty*i%ied in my mind all these decades the pikchut shel
yaldei Eerushalayi5 as s*o$en o% )y the "almud. And so it is very meaning%ul to me that on
this occasion #hen 9 have no# esta)lished a relationshi* #ith a ne#? 7ayis ,e<e5a%
(<Eisrael? the %amily o% 0anoch and Channa #eig 44 and #hen indeed my o#n son Moshe
vi and his Gallah? "(i**y? are )eginning their o#n 7ayis ,e<e5a% (<Eisrael that my
cousins? the children o% 1ose% , Ayala Borenstein have ta$en it u*on themselves to ma$e
this very )eauti%ul and s*ecial Sheva 7rochos? and %rom the )ottom o% my heart 9 than$
them %or this.
9 mentioned? that 9 am almost GA. My mother 44 she should remain #ell and continue to
have much ,achas %rom all her children and grandchildren %or many years to come 44 has
)een saying %or a num)er o% years no# that %or my GAth )irthday she #ants me to gather all
the various s*eeches 9 have given over the years and she #ill *u)lish several co*ies to
distri)ute to %amily mem)ers.
'ot Just (peeches )a!e >H
"his is no sim*le matter 44 and as the time started a**roaching my GAth )irthday? 9 )egan to
loo$ through my various %iles and *a*ers and see #hat 9 could *ut together. 8ne day
several #ee$s ago? 9 #as loo$ing at the Dvar Torah 9 said almost BH years ago to the date
on the occasion o% Mordechai Michel's Shalo5 Hachor. 9 sho#ed it to Mordechai? #ho did
get Fuite a $ic$ out o% reading it? some BH years later.
9 )egan that +var "orah )y ma$ing the %ollo#ing remar$s!
2hen "(i**y and 9 #ere )lessed #ith our %irst son? Moshe? some BB4B;H years ago? #e e&*ressed
our joy to 0aGadosh 7aruch 0u #ith a than$%ul *rayer %or #hat 0e )rought us 44 ::ut Tsu Da%k:
and a nervous )ut ho*e%ul *rayer that 0e hel* us meet the challenges o% *arenthood 44 ::ut Tsu
0el2e%:.
2hen our child *o*ulation dou)led some t#o years later #ith the )irth o% my eldest daughter? Sara?
again #e e&*ressed )oth the than$%ul *rayer o% ::ut Tsu Da%k: and the ho*e%ul *rayer o% ::ut Tsu
0el2e%:. And in BC@L #hen our child *o*ulation dou)led again #ith the arrival o% the t#ins 44
+ena , Ale&ander? #e again o%%ered a dou)le dose o% this dou)le *rayer 44 ::ut tsu da%ke%: %or
#hat 1ou have granted us and ::ut Tsu 0el2e%:? may 1ou grant us the strength and #isdom to
meet the challenge o% *arenting a Q child %amily.
And so it is again tonight? @ B;H years later #e again o%%er the same *rayer #ith the dual moti%! A
sincere and hear%elt ::ut Tsu Da%k: %or #hat #e have )een )lessed #ith and a nervous )ut ho*e%ul
*rayer o% ::ut Tsu 0el2e%: that #e should )e /oche to see this and all our children go 7<Derech
hayeshara? #ith the hel* o% the Almighty.
A%ter BH years o% saying ::ut Tsu Da%k: and ::ut Tsu 0el2e%: 9 $no# #hat *eo*le mean #hen
they tell me it ta$es a lot o% ::utts: to have G $idsS
Mordechai's comment #hen he read this +var "orah just a %e# #ee$s ago #as 44 :Boy
"(i**y #eig's *arents really had a lot o% Gutts to have BA $idsS:
"he re%rain o% ::utt /su Da%ke% L :utt /su 0el2e%: #hich is a**ro*riate at the )irth o% a
child? is certainly a**ro*riate also at the start o% a marriage and 9 #ill echo my sentiments o%
BH years ago on this occasion. But there are other remar$s 9 made at that time? #hich are
li$e#ise #orth re*eating here tonight....
"he "almud (&aseches &egilla 19a) *oints out :&egilla ,ikrais igeres6 v<%ikreis se2er:... "he
Scroll o% 3sther internally re%ers to itsel% as t#o di%%erent $inds o% literary genre 44 it re%ers to itsel%
as an "!eres? a letter? as it is #ritten 'al kol divrei ha"!eres ha/os' and it re%ers to itsel% as a (efer 44
a )oo$ 4as it is #ritten 'v9%ictav (a(efer' (And it #as recorded in the )oo$).
2hat is the di%%erence )et#een -geres , Se2er< -av Shlomo 1ose% evin in his 8aTorah
D<8a&oadi5 ans#ers that a letter is tem*orary in natureM its %unction is to )e read and its utility
lasts %or the duration o% its reading? no longer. A )oo$ on the other hand? has *ermanent value. 9t
is $e*t on the shel% and ta$en do#n to )e reread? over and over.
"he story o% the &egilla is to )e understood on a dual level. "here is the level o% the *alace
intrigue? o% the e&*loits o% a lust%ul? drun$en MonarchM a sinister and mean Prime MinisterM a
%oreign Eueen torn )et#een %ear %or her throne and %ear %or her *eo*leM o% a *ious clergyman %irst a
*u)lic enemy and then a royal advisorM o% #ild %luctuations o% *u)lic mood...:D<ha-r Shusha%
,avocha ... v<hair Shusha% Tsahala v<sa5echa:? etc.
'ot Just (peeches )a!e >D
"he s*eci%ics? ho#ever? the *olitics? the drama? the s#ing in *u)lic mood and in *lot ... all these
)elong to the realm o% the "!eres. "hey #ere tem*orary? a %leeting event on the historic *anoramaM
no more or less momentous *erha*s than thousands o% other such dramas that have ta$en *lace
throughout history? throughout the #orld. All that )elongs to the category o% :#l Gol Divrei
halgeres 0a/os:.
But there is a second level o% understanding the Megilla as #ell 44 the level o% :D<,ichtav (aSe2er:?
such that it )ecame an everlasting *art o% Ta%ach a)out #hich #e say... :D<ye5ei ha>uri5 haelu lo
ya<avru 5itoch hEehudi56 v</ichra5 lo yasu2 5<Haru5:. "his is the story o% the 0a&elech? #ith
the ca*ital :0ey:. "he story o% the +ivine direction o% the +estiny o% the 7e#ish Peo*le? the a)ility
o% 0akadosh 7aruch 0u to *er%orm hidden miracles (,es ,istar) #ithin the course o% human
events to de%end and *reserve the integrity and 3ternity o% the 7e#ish Peo*le. "hese are the $inds
o% miracles re%erred to )y Cha/a1l #hen they as$ :.sther &i% hatorah 5i%ayi%: and they res*ond
:She%e<e5ar6 0astir #stir >a%ai (ayo5 ha0u:... the $ind o% miracles #e have #itnessed
throughout our :alus to *reserve the ,it/chiyus o% Glal Eisroel to this very day.
Many times #e encounter events in li%e that can )e vie#ed and e&*erienced on t#o
di%%erent levels o% reality 44 that o% "!eres and that o% (efer? that o% the tem*orary and the
%leeting and that o% the *ermanent and everlasting.
A Chassu%ah is certainly such an event. "here is much in the *re*arations? the stress? and
the hectic atmos*here surrounding an engagement and #edding that is all very transitory
44 that %all in the category o% 'al kol divrei ha"!eres ha/os'. 8n the other hand? marriage
certainly has an as*ect #hich is lasting and *ermanent 44 it %orms a (i%ya% adei ad 44 a
)uilding %or eternity.
"he last several #ee$s have certainly )een a tumultuous time in all o% our lives? non4sto*
activity? e&citement? decisions? and commotion. 9 can sa%ely say on )ehal% o% the
generation o% the *arents o% the cou*le 44 :D<ye5ei ha.rusi% haelu lo ya<avru 5itoch
hEehudi5: M and 9 imagine that it can li$e#ise )e said in re%erence to our children? the
Chosso% and Gallah themselves? a)out this e&citing *eriod 44 ? v</ichra5 lo yasu2
5<Haru5:
And yet %or all the e&citement and %or all the memories? this is only the transitory? the
"!!eres as*ect o% marriage. "he (i%ya% adei ad? the %ichtav (a(efer *ortion is only no#
)eginning.
May it )e G4d's #ill that this cou*le )e inscri)ed and sealed in the (efer o% Li%e? Blessing?
Peace? and Pros*erity. May #e merit to see %ul%illment o% that #hich is #ritten in the )oo$
o% "ehillim :And you shall see the children o% your children? *eace on 9srael:.
'ot Just (peeches )a!e >Q
7une BC@B PA/ENT5S S*13E/ ANN*3E/SA/6
"here=s a radio station in 51 that )roadcasts %rom time to time certain editorials over the
radio? re%lecting the o*inion o% the station=s management. "hey al#ays conclude the
editorials )y saying P2CBS recogni(es its res*onsi)ility to )roadcast o*inions e&*ressed )y
res*onsi)le s*o$esmen o% o**osing *oints o% vie# so that our listeners #ill get a %air
)alance o% o*inionsN. Peo*le #ho heard my drasha last #ee$ a)out *aying -a))is enough
so that they can #ear stylish clothing and drive %ancy cars may have gotten the erroneous
im*ression that 7udaism is a materialistic? money4loving religion #hose main o)jective is to
amass #ealth.
"his evening 9 #ish to give a cou*le o% e&am*les #hich 9 ho*e #ill clear u* this
misconce*tion and in this #ay my listeners #ill )e a)le to get a %air )alance o% o*inions.
"he %irst is related to this morning=s parsha (Chukos) O the la# o% the >ara #du5a. "he
:e5ara in Giddushi% relates the degree o% RGi((ud #v= that a certain Gentile in Ash$elon )y
the name o% Da5a (e% ,esi%a had %or his %ather. "he Sages came to him and #ished to
*urchase a certain *recious stone that he o#ned. "hey #ere #illing to give him >AA?AAA
golden di%ars *ro%it i% he #ould sell it to them. 0o#ever? the $ey to the sa%e #as lying
under his %ather=s *illo# and he did not #ish to a#a$en him? even though on account o% this
he lost the chance to ma$e a huge *ro%it. "he :e5ara goes on to relate ho# this %ello#
#as re#arded. "he very ne&t year a >ara #du5a #as )orn to his herd. 2hen the Sages
came to )uy it he sold it to them %or e&actly the sum he had lost )y not selling the je#els the
*revious year. "his is the end o% the story in the :e5ara.
"he Chidushei 0aCIi5 as$s a Fuestion O #hy did this Gentile s*eci%ically have to get his
re#ard in this #ay? )y having a >ara #du5a )orn in his herd and having the Sages come to
)uy it. 2hy couldn=t he get )ac$ his money some other #ay li$e stri$ing oil or ma$ing a
)ig *ro%it in the stoc$ mar$et (e&am*les are my o#n). 2hy s*eci%ically through a >ara
#du5a<
0e gives a )eauti%ul ans#er. 0e says that #hen this Gentile 44 #ho #as not even
commanded in Gi(ud #v 44 so dramatically %ul%illed the mit(vah? it caused a great
commotion in the 0eavenly Court and the leveling o% much criticism against Glal Eisroel )y
the Angels #ho *ointed out that the 7e#s #ere not as #illing to sacri%ice such large sums o%
money to %ul%ill 5it/vos as #as this Gentile. 2hereu*on G4d said? 9 #ill sho# you the real
di%%erence )et#een Glal Eisroel and other nations. "hat is #hy Da5a (e% ,esi%a got his
re#ard s*eci%ically in this #ay O the Sages came and *urchased %rom him a >ara #du5a at
many times its %ace value. G4d told the Angels? it is true that certain Gentiles sacri%ice to
%ul%ill some commands. But #hich commands are these< "hey are commands li$e Gi(ud
#v O a mit(vah #hich is very logical and clear to everyone? a mit(vah %or #hose %ul%illment
one $no#s he #ill receive the *raise o% others.
'ot Just (peeches )a!e >G
But Glal Eisroel sacri%ices their #ealth even to %ul%ill a command such as >ara #du5a O a
5it/vah #hose reason is un$no#n O P9t is a decree %rom )e%ore MeN. 9t is a mit(vah %or
#hich they are taunted and teased )y the nations o% the #orld. I"he Satan and 5ations o%
the #orld tease 9srael saying P2hat is this command and #hat is the reason %or itN 44
-ashiJ. "he 7e#s even sacri%ice great #ealth to %ul%ill such a mit(vah since they $no# it is
the 2ill o% G4d.
9 just #ant to conclude P5C-%ya% lC-%ya% (Coto -%ya%N )y mentioning something in
connection #ith the Si5cha #e are cele)rating this evening. 9n an attem*t to )e relevant? 9
#as trying to %ind a vort that had something to do #ith my *arents= HG
th
#edding
anniversary. Although 7udaism does most certainly recogni(e the commemoration and
remem)ering o% events that too$ *lace on a certain date O the idea o% P(aEo5i5 ha0e5
(aH5a% haHehN O %or the most *art this seems to )e only %or events o% national signi%icance
O those #hich a%%ect all o% Glal Eisroel. Cele)rating a *ersonal anniversary? a day o%
*ersonal signi%icance does not seem to *lay as central a role in 7udaism. "o my $no#ledge?
the only mention o% such an occasion in Ta%ach is in connection #ith a :oy O PAnd it #as
on the third day? the )irthday o% >haroh? that he made a *arty %or all his servantsN.
8% course there is one *ersonal anniversary #hich is o% signi%icance to the 7e# O the
Eart/heit O the anniversary o% one=s death. 0o#ever 9 ho*e 9 am right in thin$ing that this is
not an a**ro*riate tsu9shtel %or a #edding anniversary. 9n short? it is not easy %inding an
a**ro*riate vort %or a #edding anniversary. 0o#ever? allo#ing %or some stretching o% the
imagination? 9 did %ind one very #ell hidden allusion to a HG
th
2edding Anniversary in a
verse in Goheles. Coincidentally it also has to do #ith the amassing o% #ealth? #hich is
#hat 9 started tal$ing a)out.
6ing Solomon says in Goheles P"hev Gese2 lo yis(ah Gese2N. "he man #ho ma$es the
acFuisition o% money his li%e=s *ur*ose is never satis%ied #ith #hat he has and longs to
increase his #ealth. 3very *erson? no matter ho# rich or *oor? i% you as$ him ho# much
money he #ill )e satis%ied #ith? #ill )e a)le to give you a %igure. "he *oor man may say
that he #ould )e satis%ied and all his #orries #ill )e over i% only he had UBAA. "he rich man
may say he #ould )e satis%ied #hen he had a million dollars. But chances are that #hen
each achieves his goal O #hen the *oor man gets his UBAA or #hen the rich man gets his
million? they #ill not )e satis%ied. "he *oor man #ill #ant a second hundred and the rich
man #ill #ant a second million. "hev Gese2 lo yis(ah Gese2.
"he HG
th
anniversary is o% course the silver anniversary? the anniversary o% Gese2. And today
#ith the high divorce rate and #ith the )rea$ do#n o% traditional moral values leading to the
)rea$ do#n o% the %amily structure #hen one gets married the odds are against his marriage
lasting HG years. 0o#ever? once he has reached that goal and has enjoyed HG years o%
marriage? then "hev Gese2 lo yis(ah Gese2. 0e #ill not )e satis%ied #ith having only those
HG years? )ut #ill #ant another HG as #ell. 9 am sure everyone joins me in #ishing my
*arents at least another ha**y HG years together. And on the %i%tieth anniversary? -EJ0?
#e=ll try to %ind a pasuk a)out goldS
'ot Just (peeches )a!e >>
Se*tem)er BCLQ FATHE/'S SE3ENT*ETH -*/TH7A6
9 #ould li$e to #ish all o% you a good Sha((os this a%ternoon and than$ you on )ehal% o%
the other mem)ers o% my %amily %or coming to join us this Sha((os in cele)rating the @Ath
)irthday o% my %ather? shlit1a. My sisters? 7udy and Marya are not #ith us this morning ...
)ut they have *artici*ated #ith us in ma$ing this Seuda and indeed *rovided us #ith the
idea and ins*iration to cele)rate this occasion in the manner in #hich #e are doing.
"o tell you the truth? #hen my sister 7udy #rote us last month suggesting the idea o% a )ig
sur*rise )irthday *arty to mar$ +ad's @Ath )irthday? my %irst reaction #as? +addy's not
going to )e @A yetS 7li ayi% hara ... and 9 might add ... (li gu/5a ... my %ather is more
*hysically active than 9 am? he's more organi(ationally active than 9 am? and 9 dare say in
s*irit he's younger? more dynamic and more active than 9 am.
Be that as it may? 7udy #as rightS 9 loo$ed u* our record o% %amily )irthdates and sure
enough? just as sure as my 7echor? Moshe has just turned BA? and just as sure? *lease G4d
this 5ovem)er 9'll turn D>? tomorro#? -E10? my %ather #ill enter the category a)out #hich
they s*ea$ in the %i%th perek o% >irkei #vot? 7e% Shivii5 8<Seivah (At @A one enters the age
o% the 'hoary head'). '0oary head' im*lies #hite or gray hair due to age. "his means?
according to this de%inition? -onald -egan #hose hair remains jet )lac$ although he has
*assed the age o% @A? #ould not )e in the category o% 'Seivah'M )ut my %ather? shlit1a? can
certainly )e included in this category.
Seventy is not just another )irthday. "he category o% 'Seivah' )rings #ith it 0alachic
rami%ications. "he Iosh paske%s ()ased on the &ish%eh in #vot? 9 have just Fuoted and on
a :e5arah in Gidushi%) that once an individual has turned @A? he o)ligates those around
him in the &it/vah o% :&ip%ei Seivah Taku5: (1ou shall arise )e%ore the elderly)? #hich -si
(e% Eehuda *oints out in the :e5ara is clearly di%%erent %rom the general Mit(vah o%
:D<hadarta p%ei /ake%:? #hich re%ers *rimarily to giving res*ect to the sages o% the "orah.
9n honor o% the occasion and in honor o% the audience 44 many o% #hom are already or #ill
soon )e in the category o% Seivah themselves 44 9 #ould li$e to ta$e this o**ortunity to call
your attention to a very rich and meaning%ul &edrash at the )eginning o% >arshas Chayei
Sarah on the verse? :And #vraha5 #as old? coming o% days? and the L4rd )lessed #vraha5
#ith all things.:
"he same )asic &edrash a**ears in 7ava &et/iah (0asocher et 0apoali5)? in the &edrash
Ta%chu5a6 and in the Ealkut Shi5o%i...
A)raham as$ed %or '/ik%a'. 0e said? :Master o% the /niverse? a man and his son
come to a to#n and the *eo*le don't $no# #hom to honor ()ecause %ather and son
loo$ eFually youth%ul). 9% you #ould cro#n him #ith an elderly a**earance? *eo*le
#ould $no# to #hom to give the *ro*er honor. "he 0oly 8ne Blessed Be 0e
res*onded! By your li%e? you have as$ed %or something *ro*er? and it #ill )egin %rom
you. 'rom the start o% the )oo$ (7ereishis) #e %ind no mention o% 'Hik%a'M ho#ever
#ith A)raham #e do %ind 'Hik%a'? as it is #ritten :And A)raham #as old ...
(D<#vraha5 Hake%):.
'ot Just (peeches )a!e >@
"he &aharsha as$s on the a)ove Fuoted &edrash 44 #hat do you mean that %rom the
)eginning o% the )oo$ until this *oint 'Hik%a' is not %ound< 2e %ind the term and the
*henomenon o% /ik%us mentioned in several *laces! 2hen the *eo*le o% Sodom
surrounded the house o% Lot? #e %ind they gathered :&<,aar v<ad Hake%:M again #hen
Lot's eldest daughter #as discussing #ith her sister their situation a%ter esca*ing %rom
Sodom? she comments :#vi%u Hake%:. Similarly? )y #vraha5 himsel%? it says > peraki5
*reviously... :D<#vraha5 v<Sarah Hekei%i5 ... v<ado%i Hake% 2hat is the &edrash tal$ing
a)out #hen it says this is the %irst time #e %ind Hik%a mentioned in the "orah<
"he &aharsha ans#ers as %ollo#s! 9t is clear that Hik%a as it clinically re%lected advanced
age and decreased *hysical a)ilities did e&ist in the #orld )e%ore #vraha5<s timeM #hat did
not e&ist #as Hik%a that #as recogni(a)le to the casual o)server? the #hite haired Fuality
o% Seivah that #e mentioned )e%ore. 9t is regarding this? that #vraha5 *etitioned the
Almighty that he might )e granted a sign o% distinction 44 #hiteness o% hair and )eard? so
that *eo*le not mista$e him %or his son Eit/chakS
"he Se2er 1"hel Eaakov:? goes on to e&*lain this reFuest %urther. 0e *oints out that it
seems rather out o% character %or a T/adik li$e #vraha5 to reFuest a cro#n o% honor and
distinction #here)y *eo*le might $no# to *ay him the res*ect and honor due a man o% his
age. 0e ans#ers very )eauti%ully as %ollo#s ...
2hen it comes to *hysical matters and endeavors *eo*le a**reciate youth and )lac$ness
o% hair more than age and #hiteness o% hair. 1outh has the strength? vigor? and a**eal
#hich o%ten ena)les a younger individual to emerge victorious over a senior com*etitor 44
)e it in athletic com*etition? in jo) a**lications? or in *olitical maneuvering. Hik%a?
elderliness is o%ten a dra#4)ac$? a handica* in the eyes o% a *otential em*loyer? an
electorate? or a )ase)all coach.
"here is just one area? #here age? the Fuality o% )eing elderly? has a s*ecial mystiFue #hich
ma$es it es*ecially advantageous %or one to have such an a**earance 44 that is in the area
o% giving guidance and direction to others. Be it due to the s*ecial maturity that comes
only through having lived a long time and seeing many events in one's li%etime? or )e it due
to the s*ecial *rivilege o% )eing a)le to )ear *ersonal testimony o% the heritage o% a
*revious generation that only he 44 among his contem*oraries 44 has #itnessed? the elderly
44 es*ecially in 7udaism 44 has a s*ecial claim to distinction. "he 2ise 6ing Solomon
summed it u* #ell in &ishlei ... She9al avich v<yagedchaF /ekei%ech v<yo5ru lach. (As$
your %ather and he #ill relate it to you? your elders and they #ill tell you). 7o) echos the
same theme ... 7<Esisi5 choch5a6 u<(<orech ya5i5 Tevu%ah (2ith the elderly is #isdom
and #ith long li%e comes understanding).
/ntil #vraha5? *eo*le #ere only interested in *hysical matters? in the here and no#? in
matters o% this #orld. 3ven i% there #ere occasional righteous *eo*le 44 such as ,oach 44
they #ere )asically interested? as Cha/al say a)out ,oach? only in doing righteousness
themselves? not in giving advice? guidance and counsel to the %ello# mem)ers o% their
generation.
'ot Just (peeches )a!e >L
"here%ore? until #vraha5 there #as no a**earance o% the distinctively elderly #hite hair
)ecause there #as no need %or such 44 on the contrary it #ould have )een a handica* %or
anyone #ho #as so distinguished.
9t #as only #hen #vraha5 )egan to in%luence? )egan to counsel? )egan to advise others in
the *ro*er *ath o% li%e? that he needed a sign o% s*ecial distinction that #ould cause *eo*le
to *ay him notice and give him honor so that the im*ort o% his #ise advice #ould )e even
more im*ressive in their eyes ... only then did 0ashe5 )ring Seiva into the #orld and tell
#vraha56 :1ou have as$ed #ell? and the *henomenon #ill )egin %rom youS:
9 thin$ this &edrash is es*ecially a**ro*riate on the occasion o% my %ather? shlitaJs )irthday
today? )ecause 9 %eel 44 and 9 thin$ 9 can say this o)jectively 44 that my %ather is an individual
#ho is a)le to and does *rovide guidance? counsel? and leadershi* to many mem)ers o% our
community. "here are *ro)a)ly %e# mem)ers o% the community #hose :shikul hadaas:?
#hose deli)erated o*inion? on an issue is as res*ected as my %ather's #hen it comes to
matters o% common sense? o% *ractical e&*erience? and o% inter4*ersonal relationshi*s.
My %ather's name is &eir #hich means in 3nglish one #ho sheds light and clari%ication. "he
:e5ara in 7erachos says that :Sh5a :ara5: 44 there is a mystical conce*t that someho# a
*erson's name can determine his *ersonality and his character. 9t is disres*ect%ul %or a son to
call or thin$ o% his *arent )y their %irst nameM )ut 9'm an :anus:? %or me my %ather has al#ays
)een a :&eir:44 one #ho enlighten in times o% dou)t? in times o% #orry? in times o%
indecision? and in times o% trou)le. 0is *resence? his counsel? his advice and his
understanding have al#ays )een a source o% 3nlightenment %or me 44 and 9 dare say %or
many other mem)ers o% this community as #ell.
9 ho*e and *ray that 9 #ill )e /oche %or many more years to have the *rivilege o% receiving
the #ise counsel and advice o% my %ather in the sense o% :Sheal avicha v<yagedcha:. 9
%urther ho*e and *ray that my %ather )e )lessed #ith the )lessing o% the T/adik? as e&*ressed
so )eauti%ully )y 6ing +avid in Tehilli5... :"d ye%uvu% (<seivah6 deshai%i5 v<ra%a%i5
yihiyu6 lehagid ki yashar 0ashe5: ("hey shall yield %ruit even in their old ageM vigorous and
%resh they shall )e to *roclaim that the L4rd is 7ust).
'ot Just (peeches )a!e >C
May BC@D +6 +OTHE/5S SE3ENT*ETH -*/TH7A6
My mother had the %ortune 44 or mis%ortune 44 o% )eing )orn very close to Mother's +ay.
9t may )e considered a %ortune )ecause it is no dou)t a Segulah 44 a *ositive omen %or
)eing a success%ul Mother? to have )een )orn on or near Mother's day. 8n the other hand
it has its do#nside in that it ma$es it very convenient %or a child such as mysel% to sho#
his s*ecial a**reciation to his mother )y #ay o% a card or gi%t? once a year instead o% t#ice
a year. "he *rover)ial :$illing t#o )irds #ith one stone:.
9'm not sure ho# %ar Mother's +ay goes )ac$? )ut i% they had it @A years ago? 9'm sure my
mother's )irth #as a very nice Mother's +ay *resent %or my Grandmother? Mrs. 3sther
6et(lach. 'or my mother? #hile this is her @Ath )irthday it is actually only her QQth
Mother's day 4 at least %rom a reci*ient's end. 9% you tal$ a)out actually getting Mother's
day cards she's even younger. 9t's *ro)a)ly only her D>th or D@th Mother's +ay. 9% any
)ody is interested e&actly ho# many years it is? my mother #ill )e a)le to tell you e&actly
44 at home she has %iled a#ay Mother's day cards %rom me going )ac$ to the BCGAs.
2hen #e decided #e #anted to do a little something %or my mother on her Birthday this
year? #e decided to divide u* the %amily s$ill's and everyone #ould *itch in at #hat they
#ere )est at. "(i**y )ecame chairman o% the +inner Committee? Sara #as chairman o%
the "ele*hone committee? 9 a**ointed Ale& in charge o% the Mo# the La#n committee?
+ena and Mordy #ere in charge o% the decorations committee? and my sisters 7udy and
Marya volunteered to )e on the 'inance committee. "hat le%t me to in charge o% the
:ra55i% Committee. A%ter giving it some thought ho#ever? 9 decided 44 much to the
relie% o% the other mem)ers o% my %amily 44 that :ra55i% #ere not Fuite Sha((osdik. So
in lieu o% the :ra55i% committee? 9 volunteered %or the Dvar Torah committee and #ould
li$e to say a %e# #ords no# relating to something in today's >arsha and relating to
something 9 mentioned )e%ore.
9n the *ortion o% .5or? #e %ind the %amous >arshas 0a&oados 44 the section dealing #ith
the various 7e#ish holidays. &oed comes %rom the #ord Da<ad meaning :meeting *lace:.
8ur Sages tell us that the Sa))ath and 0olidays are called &oados )ecause they are a
meeting *lace )et#een man and G4d. A *lace? or more acurately a time? #hen Man can
rise a)ove the tumult and distraction o% his everyday li%e and concentrate on and rein%orce
his relationshi* #ith 0akodosh 7aruch 0u. Man can contem*late #hat he o#es his
'ather in 0eaven and can %urther develo* the *otential sanctity and )eauty that lies in that
relationshi*. 2hile Sha((os and Eo5 Tov are )oth called &oados ()oth are included in
the >arshas 0a5oados in .5or ) each has a uniFue character and has a uniFue #ay o%
rein%orcing that relationshi*. "hey are #hat the "almud calls Shtei Gedushot 4 t#o
di%%erent ty*es o% sanctity.
9n an analogus #ay? Mother's +ay and a Mother's Birthday are )oth days in #hich a child
can concentrate on and rein%orce his relationshi* #ith his mother. 0e can contem*late
#hat he o#es his mother and can *erha*s ma$e some e%%ort to %urther develo* and
rein%orce that relationshi*. 0ere? too? the nature o% the character o% the days are di%%erent.
"hey are Shtei Gedushot. "he PGedushaJ o% Mother's +ay and the BGedushaJ o% a
Mother's Birthday.
'ot Just (peeches )a!e @A
9 #ould li$e to s*end a %e# moments trying to e&*lain the nature o% the Shtei Gedushot o%
Sha((os and Eo5 Tov and attem*t to dra# a %e# *arallels to the Shtei BGedushotJ o% a
Birthday and Mother's day.
"he *rimary distinction our Sages ma$e )et#een Gedushat Sha((os and Gedushas Eo5
Tov is re%lected in the (rocha o% Giddush and Te2ilah. 8n Sha((os #e say P&ekadesh
+a(habbosJ? on Eo5 Tov #e say &ekadesh 0isroel 2,+a7manim. Sha((os is sacred
inde*endent o% 9srael. G4d sancti%ied the @th day long )c%ore 9srael came into e&istence.
9t is a universal day o% holiness that has signi%icance even to the nations o% the #orld. Eo5
Tov on the other hand has Gedusha only )ecause o% 9srael. G4d sancti%ied the 7e#ish
*eo*le as a Chosen nation and the 7e#ish Peo*le are the ones #ho sancti%y the Eo5 Tov.
G4d determines #hen Sha((os isM 7eis Di% determines #hen Eo5 Tov is? )ased on their
sighting and *roclaiming o% Iosh Chodesh.
A similar distinction e&ists )et#een Birthdays and Mother's +ay. A )irthday? l<havdil? is
li$e Sha((os! 9t is universal? everyone has a )irthday? and they have it regardless o%
#hether they *roclaim it or not. Mother's day is li$e Eo5 Tov 44 it needs a s*ecial $ind o%
a *erson (a mother) and it needs a s*ecial relationshi* to e&ist (mother4child). 7ust li$e
there cannot )e a Eo5 Tov #ithout the 7e#ish Peo*le? there cannot )e a Mother's +ay
#ithout loving children. "he day )ecomes sancti%ied as it #ere 44 through the love o% the
children.
Sha((os and Birthdays )oth mar$ the *assage o% time. "hey re%lect the %act that another
#ee$ or another year has come and gone. "hey )oth commemorate CreationM Creation o%
the #orld in the case o% Sha((os? creation o% the *erson in the case o% a )irthday.
Eo5 Tov and Mother's +ay do not so much mar$ the *assage o% time as they are times set
aside to reesta)lish relationshi*s that once e&isted. "hey reesta)lish the relationshi*
sym)oli(ed )y 'reedom in the case o% >essachM the relationshi* sym)oli(ed )y Giving o%
the "orah in the case o% ShavuotM the relationshi* sym)oli(ed )y 7oy , 0a**iness in the
case o% SuccotM the relationshi* sym)oli(ed )y the )lo#ing o% the Sho2ar in the case o%
Iosh 0asha%%a? and the relationshi* sym)oli(ed )y Motherhood in the case o% Mother's
+ay.
9t has )een *ointed out that certain la#s in the "orah strengthen man's )onds to G4d
(Te2illi%6 T/itit6 &e/u/a)? and certain la#s strengthen man's )onds to his %ello# man
(Teru5a6 T/edaka6 :e5illas Chessed). 9t has )een said that Sha))at is in the %ormer
category and Eo5 Tov is in the latter category. "he 0alachot o% Sha((os (can't coo$ or
carry) tend to internali(e man #hile the 0alachot o% Eo5 Tov tend to )ond man #ith his
%riends and neigh)ors (&it/vas Si5chas Eo5 Tov and 0ach%osas "rchi5).
'ot Just (peeches )a!e @B
Again the same dichotomy can )e suggested else#here! A )irthday can )e cele)rated
aloneM it can )e a time %or internal re%lection a)out #hat stage in li%e a *erson is? #hat he
or she has accom*lished? #hat they #ant yet to accom*lish? ho# much time they have to
accom*lish this? etc. Mother's +ay is? )y de%inition? a day to )e cele)rated only in a unity
o% togetherness and )y )onding a mother #ith her children.
May #e merit to share many more Mother=s +ays and Birthdays #ith my Mother until BHA
years.
'ot Just (peeches )a!e @H
August BCCL SHA--OS -EFO/E AN76 6U7*N's &E77*N%
"he Chosso% and 9 share something very )asic and very im*ortant. 2e are )oth named
a%ter a great individual #ho many in the %amily #ished their children to emulate. "he
Chosso% is named a%ter my dear %ather4in4la#? /tJl? Ale&ander is$ind 1udin 44 and he is one
o% many such Ale&ander is$inds in the 1udin %amily. 9 am named a%ter Ie( DovidCl o%
"alne 44 and 9? too? am one o% many +avid "#ers$ys in my %amily.
-a))i 1udin s*o$e this morning a)out the conce*t in 7udaism o% P"he Place 0as an
9m*actN. "here is also a "almudic conce*t that PA 5ame has an 9m*actN. 2hen you are
named a%ter an ins*irational %igure? it has many e%%ects 44 )oth conscious and unconscious 44
on your develo*ment and your o#n as*irations.
8%ten #hen 9 #ish to give a Dvar Torah 44 es*ecially on the occasion o% a %amily Si5cha 44 9
chec$ the #or$s o% my namesa$e 44 "he &age% Dovid or the 7irkas Dovid 44 to see i% 9 can
%ind something a**ro*riate. 2hen 9 #as the Chosso%=s age and loo$ed into the &oge%
Dovid it #as strictly over my head. But 9 %igured then that since it #as heavily laden #ith
matters o% Ga((alah and Sod? 9 might just have to #ait until 9 reached the age o% QA to
understand #hat he #as tal$ing a)out.
5o# that 9 have *assed that milestone )y almost a decade? 9 must lament 44 li$e 6ing
Solomon 44 9 said 9 #ould achieve understanding? )ut it is yet distant %rom me (#5arti ech9
ka5a6 vChi rechoka 5iC5e%i).
Ie( Dovid<l s*ea$s in >arshas Sho2ti5 o% the lin$age )et#een the parsha at the end o%
IeCeh relating to rejoicing on the 'estivals #ith that at the )eginning o% our *ortion 44
relating to the a**ointment o% Policemen and 7udges. 0e says this alludes to a )alancing o%
#orshi**ing 0ashe5 %rom Love (-ejoicing on Eo5 Tov) and #orshi**ing 0ashe5 %rom
'ear (7udges and Policement). 0e has many Chassidic and mystical allusions that 9 do not
%ully com*rehend mysel% and could certainly not say over %or others.
But as 9 indicated )e%ore? one=s connection to a namesa$e has )oth conscious and
unconscious dimensions. 9n the nature o% P1ou shall see My Bac$? )ut not see My 'aceN....
loo$ing at the &oge% Dovid this #ee$ did give me a signi%icant thought that 9 #ould li$e to
share #ith you on this occasion. Ie( Dovid<l called my attention to the *ortion o% Si5chas
Eo5 Tov at the end o% last #ee$=s parsha and it is here that 9 #ould li$e to %ocus.
"here are almost identical verses that #e %ind )y the Eo5 Tov o% Shavuous and Succoth
relating to the mit(vah o% Si5cha on Eo5 Tov. By Shavuous it says PDCSa5achta li2%ei
0ashe5 .lokecha #ta6 uC7i%cha6 uC7itecha6 vC#vdecha6 vC#5asechaF vC0a8evi asher
(ish9arecha6 vCha:er6 vChaEaso56 vCha#l5a%a asher 7Ckir(echa.
8n Succos #e li$e#ise %ind the %amous verse PDCSa5achta (Cchagecha #ta6 uC7i%cha6
uC7itecha6 vC#vdecha6 vC#5asechaF vCha8evi6 vCha:er6 vChaEaso56 vCha#l5a%a asher
(ish9arecha.N
'ot Just (peeches )a!e @D
IashJi? )ased on the &edrash says a)out the listing Pyour son? daughter? servant? hand4
maidenM Levi? stranger? or*han? #ido#N as %ollo#s! P1our %our corres*onding to my %our 44
i% you gladden my %our? 9 #ill gladden your %our.N
9 %ind this &edrash very meaning%ul %or this occasion. 8n a *ersonal level? /ncle Benjy has
traveled to Seattle %our di%%erent times to *artici*ate in Si5chas o% my children. 0e #as at
Moshe=s Bar Mit(vah (#ith his #hole %amily)M he #as at Sara=s #eddingM and on short
notice 44 #ithout )eing a)le to stay over Saturday night 44 he #as at )oth my o#n Ale&ander
is$ind=s (ris? as #ell as at Mordechai Michel=s (ris. 9 have come to 5e# 1or$ ; 5e#
7ersey to *artici*ate in ,esa%elCs Bar Mit(vah? ChavivaCs #edding? earlier this summer
#ryehCs #edding? and no# 99 leCkaye5 5ah she9%eC5ar B-5 ata 5eSa5each #r(a sheli6
a%i 5esa5each #r(a shelcha 44 9 am here to *artici*ate in Andy=s #edding.
But? on a more serious note? 9 )elieve this verse has a much dee*er meaning %or this
occasion. 3veryone #ho $no#s Benjy and Shevi $no# ho# dedicated they are to caring
%or the #el%are o% the 8evi6 :er6 Easo56 DC#l5a%ah 44 everyone #ith s*ecial needs and
s*ecial circumstances. "hey literally ado*t each and every mem)er o% their community and
sho#er them #ith the time and concern that most *eo*le reserve %or their o#n children.
Euite %ran$ly? #hen 9 used to visit 'airla#n and #itness %irst4hand their legendary activities
and caring %or the s*ecial needs o% everyone 44 #ho are not just P7iCShe9arechaN? )ut as #e
say in Grias She5a PBeBeisecha6 uC7iCShe9arechaN 44 literally in their home and
throughout the community? 9 #ould )e concerned that their children #ere getting short4
changed.
9 #asn=t so #orried a)out ,esa%el #ho a%ter all #as a 7echor and a 7echor is never short
o% attention. 'or many years he #as a (e%9yachid? and his %ormative years #ere *erha*s
s*ent in a time #hen the community #as not as large and his *arents res*onsi)ilities #ere
not as over#helming. But the younger children came one a%ter the other and they gre# u*
in a time #hen the community #as already vi)rant and the demands on their *arents time
#as already signi%icant. 9 used to #onder 44 #ho #ill have time to raise these $ids? tell them
)ed time stories? learn #ith them? ta$e them on %amily outingsT
Someho#? ho#ever? #hile their *arents #ere )usy raising and gladdening the hearts o% and
#orrying a)out the 8evi? the :er? the Easo5 and #l5a%ah o% the community? G4d #as
%ul%illing 0is end o% the )argain. 0e ensured that 7aruch 0ashe5 each o% the children has
gro#n u* and develo*ed in #ays in #hich any *arent #ould )e *roud o% 44 )oth in terms o%
#ho they have )ecome themselves and #ho they have chosen %or their li%e=s *artner? they
have received tremendous SCEata DCish5aya #hich 9 %eel is a literal %ul%illment o% the
&edrash 9 have *reviously Fuoted.
'ot Just (peeches )a!e @Q
9n a larger sense? each o% my )rothers and sisters in la# have achieved this success #ith
their o#n children and 7aruch 0ashe5? my #i%e "(i**y and 9 have achieved it #ith our
children as #ell. 9 %eel that to a large e&tent the success that #e have? "han$ G4d? had is
also a %ul%illment o% this same &edrash. "he Chasso%Cs namesa$e? my dear %ather4in4la#?
also #as one #ho 44 on his level? according to his a)ilities 44 too$ care o% and sho#ed
unusual concern %or the 8evi? the :er? the Easo5 and the #l5a%a. 2ith his children and
grand children too? 0ashe5 has )een %aith%ul to 0is *romise P9% you #ill ta$e care o% my
%ourM 9 #ill ta$e care o% your %ourN. My #e continue to see the %ul%illment o% this *romise
and continue to share Si5chas and ,achas %rom children #ith each other %or many years to
come.
'ot Just (peeches )a!e @G
Not Just
Saying Goodbye
* * *
My Eulogies
&
Farewells
EU1O%6 FO/ +E6E/ T&E/S:6? (tNl (+ied H> Shevat G@GA)
"he Chu5ash tells us :Dayavo #vraha5 8ispod 8<Sara v9livkota: (And A)raham came to
3ulogi(e Sarah and to #ee* %or her). "#o distinct actions are e&*ressed here! 0esped and
7echi 44 3ulogy and Crying. +esped is a *u)lic mani%estation o% mourningM it is directed
to#ards the deceased. Bechi is a *rivate? inner4directed emotion re%lecting the grie% o% the
mourner. "hat's #hy the #ord Sara a**ears )et#een the t#o ver)s 44 A)raham #as
eulogi(ing Sara? )ut he #as crying %or himsel%. 0esped di%%ers greatly %rom 7echi. 3ulogy
reFuires emotion? )ut *rimarily it reFuires %orethought? organi(ation? analysis? and
eloFuence. Crying? on the other hand? is *ure emotion 44 s*ontaneous? uncontrolled?
out*ouring o% %eeling on the *art o% the mourner. A)raham #as the great :Govesh et
Iacha5av:. 0e had the sel%4control to master his emotions to the e&tent that he could )e
*re*ared to sacri%ice his o#n son. A)raham had the uniFue a)ility to se*arate the t#o? to
)egin #ith a *ro*er eulogy? eloFuent and organi(ed? %or his )eloved li%e *artner and only
then to engage in *rivate grieving! 'irst 8ispod 8<Sara (to 3ulogi(e Sarah) and only then
8ivkota (to #ee* %or her).
"here are t#o traditions in 7udaism concerning the relationshi* )et#een one=s emotions
and one's actions. "here is the tradition o% the disci*les o% the Baal Shem "ov and there is
the tradition o% the disci*les o% the .ilna Gaon. According to the %ormer? the Chassidic
tradition? one's emotions drive one's actions. According to the latter? the tradition o% the
&it%agdi5? one's actions must drive one's emotions.
9% 9 am a)le to stand )e%ore you this a%ternoon and say a 0esped %or my %ather? (:B? it is
only )ecause 9 have )een e&*osed %or a num)er o% years to great teachers %rom the
tradition o% 3lijah o% .ilna and -av Chaim o% Bris$ #ho %ro#ned on *u)lic dis*lay o%
emotion and insisted that one=s actions should control his emotions? rather than vice versa.
9% on the other hand? 9 am una)le to eulogi(e my %ather #ith the *ro*er amount o%
organi(ation and eloFuence that such a man and such an occasion deserves? it is )ecause
genetically 9 descend %rom the tradition o% the Ba'al Shem "ov. 9t is )ecause my emotions
at this time *reclude the *resence o% mind necessary to *ro*erly analy(e? organi(e? and
e&*ress my %eelings on this occasion. +uring my %ather's li%e 9 #as never a)le to
adeFuately e&*ress to him ho# much he meant to meM ho# much 9 valued his guidance?
concern? advice? and $indness. #l achas ka5a v<ka5a (ho# much more so) 44 in my
current unsettled state o% mind? in the *resence o% other mem)ers o% the %amily and the
many %riends and admirers 44 9 am una)le to adeFuately eulogi(e my %ather and *ut in
*ro*er *ers*ective the im*act o% his li%e on the many individuals and institutions that
)ene%ited %rom his *resence.
My %ather #as %or over GA years an accountant and a )oo$$ee*er. 0e #as $no#n as a
%inancial #i(ard and had a re*utation %or great com*etence and e%%iciency.
'ot Just (peeches )a!e @L
"he +ay o% +eath is $no#n as a Eo5 0aDi% 44 a day o% /ltimate Personal 7udgement. 9t
is the %inal reconciliation o% one's )oo$s? the Last Audit. "he Great Account 6ee*er in
0eaven revie#s the )oo$ o% man's li%e a)out #hich >irkei #vot says D<chol &aasecha
(<se2er ,ichtavi5 (And all your actions are #ritten in a Boo$).
2hat Fuestions are as$ed in the 0eavenly Audit o% man's li%e< "he "almud tells us
(Sha((at 1a) that the %irst Fuestion as$ed is :,iseita v<%asata (<.5u%ah: 44 2ere you
%aith%ul in your )usiness dealings< My %ather #as a man o% unsur*assed )usiness integrity.
0e had an unusual relationshi* #ith the man #ho #as his )oss %or over D decades 44
5athan 'ein)erg. 5ate #rote in his *ersonal diary? :Meyer is li$e the )rother 9 never had:.
5ate had com*lete %aith in my %ather as did everyone #ho came to him %or %inancial advice
or *ersonal consultations on )usiness or *ersonal matters.
5ot only did my %ather's )usiness ethics and manners im*ress his )oss and colleagues? he
in%luenced those #ho #or$ed %or him as #ell. 2hen he retired %rom %ull time #or$ in
BCLD? the secretaries and o%%ice hel* #ho #or$ed %or him gave him a *rivate 6osher *arty
at #hich time they *resented him #ith a *laFue that read as %ollo#s!
A man leaves all $inds o% %oot*rints #hen he #al$s through li%e. Some you can see?
li$e his children and his house. 8thers are invisi)le? li$e the *rints he leaves across
other *eo*les lives? the hel* he gives them and #hat he has said. A man doesn't
thin$ a)out it? )ut every#here he *asses? he leaves some $ind o% mar$. All these
mar$s added together are #hat man means.
"he %oot*rints you le%t on our lives are the most s*ecial mar$s that any one single
man can leave. 1ou have made a very *ermanent indentation on our lives and #e
are slightly )etter *eo*le %or it. 2e shall thin$ o% you o%ten and remem)er you
al#ays. May the Almighty $ee* you in 0is care #hile you are a)sent %rom us. 2e
shall miss you very much...."he Girls %rom Bu%%alo.
9 $no# these hauntingly )eauti%ul sentiments %rom my %ather's o%%ice sta%% #ill )e an
eloFuent character re%erence %or him in the 0eavenly Court #hen he is Fuestioned a)out
the %aith%ulness o% his )usiness dealings.
"he ne&t Fuestion as$ed in man's 'inal Audit is :Gavaata -ti5 8<Torah: (did you set %i&ed
times %or learning "orah)< My %ather #as a %aith%ul student o% Ben Genauer's #ee$ly
"almud shiur %or #ell over %orty years. 9t #as the s*iritual highlight o% his #ee$. Ben and
7ean #ere not only my *arents' shadcho%i5? my %ather considered Ben to )e his Ie((i
&uvhak (teacher *ar e&cellence) and there's no one he held in higher esteemM and 9 $no#
the %eeling #as mutual.
8ne o% my %ather's %irst *urchases made a%ter his :semi4retirement: several years ago #as a
set o% Se2ori5 #hich he also studied on a #ee$ly )asis to gain ne# insights into the
>arsha o% the #ee$.
My %ather #as also a great admirer o% -a))i Berel 2ein's 7e#ish 0istory ta*es. 0e #ould
enjoy listening to them over and over. 9n %act it #as #hile listening to one o% -a))i 2ein's
'ot Just (peeches )a!e @C
ta*es this *ast Monday night (the dramatic story o% the Birth o% the State o% 9srael) that he
#ent into the coma %rom #hich he #as never to regain consciousness.
Although my %ather #as *roud o% the %act that his son *erha*s achieved a greater level o%
:e5ara learning than he did himsel%? in %act 44 as #ith every single other as*ect o% my li%e?
any accom*lishments 9 have in learning are due to my %ather! Be it through his
administrative leadershi* during the %ormative years o% the Seattle 0e)re# AcademyM )e it
through his %inancial su**ort o% tuition and )eyondM )e it through motivation 4as #hen he
tal$ed me out o% :dro**ing out: o% :e5ara class in @th gradeM )e it in the encouragement
he gave me #hen 9 decided to study in 1eshiva /niversity? Eeshivat Gere5 7<Eav%eh? and
eventually in the 1/ Se5icha *rogram.
"he very moment my %ather su%%ered his %atal heart attac$ #hich called him u* to the
Eeshiva Shel &a<alah? 9 #as studying in our #ee$ly 7eis &edrash *rogram at Se*hardic
Bi$ur 0olim. 2e #ere learning a :e5ara (7rochot +7() a)out another ty*e o% ascension?
in another ty*e o% Eeshiva 44 the %amous story o% the ascension o% Ia((i .la/ar 7e% #/aria
to the leadershi* o% the Sa%hedri%? a%ter the removal %rom o%%ice o% Ia((a% :a5liel. "he
-a))is #ere *ondering #hom to elect to that *osition. Ia((i #kiva<s name #as suggested.
0o#ever that great sage o% 9srael #as *assed over %or a young teen4ager! .la/ar 7e%
#/aria. 2hy< "he :e5ara says )ecause Ia((i #kiva lac$ed Hechut #vot (no)le ancestry).
0e #as a sel%4made man? originating %rom non4distinguished stoc$. .la/ar (e% #/aria? on
the other hand? #as a BAth generation descendant o% ./ra 0aSo2er. So #hat< "he :e5ara
says that Hechut #vot #ould )e needed to *rotect the ne# leader %rom *unishment that
might ensue due to the resentment o% Ia((a% :a5liel at )eing removed %rom o%%ice.
My %ather had Hechut #vot? )eing a @th generation descendant o% the Cher%o(le M Tol%er
dynasties. "he story is told 44 at least in my %amily 44 that the *atriarch o% our %amily?
,ochu5 &<Cher%o(le once visited the house o% the 7a<al She5 Tov. Be%ore the guest
entered? the 7esh1t told his #i%e? :2atch out %or our guest 44 he's a :a%ev (thie%):. "he
Ie((et/i% $e*t a close #atch on the visitor? and #as im*ressed )y his manners and
gentleness. A%ter he le%t? she as$ed her hus)and? #hat he could have *ossi)ly meant? )y
calling him a :a%ev. :0e's trying to steal all the )est ,esho5os (souls) in :a% .de% %or his
.i%eklach (grandchildren):? #as the res*onse.
9 don't #ant to )ela)or this *oint )ecause #hatever Hechut #vot my %ather had? 9 have even
greater Hechut #vot? )eing a)le to include my %ather in my chain o% Eichus (lineage).
0o#ever? 9 am convinced that just as the sages %elt .la/ar 7e% #/aria #ould )e *rotected
%rom o%esh (*unishment) )y his Hechut #vot? so too my %ather #as *rotected %rom the
o%esh he %eared most? a slo# *ain%ul death %rom his cancer. 0e #anted to go Fuic$ly and
*ainlessly and )e s*ared %rom *rolonged su%%ering. 9n his merit and in the merit o% his holy
ancestors his *rayers #ere ans#ered.
-a))i Avigdor Miller e&*resses in one o% his )oo$s an idea )asically mentioned )y the
Chu5ash commentaries in discussing 7aco)'s death )ed instructions to his children!
5amely? that illness #hich comes u*on an individual in the months and years *receding
death is a %orm o% $indness G4d )esto#s on man$ind.
'ot Just (peeches )a!e LA
9% all men #ould live %ull and vigorous lives u* to their last moment? the shoc$ o% their
death? the crushing e&*erience o% the loss #ould )e un)eara)le %or the %amily and %or society
in general. 9llness and the de)ilities o% old age %orce a gradual #ithdra#al %rom society?
serve as a %orm o% an adjustment *eriod %or the many *eo*le so de*endent on the individual
%ated to )e ta$en %rom them.
As %ull o% anguish and trauma as the *ast BG months have )een 44 and 9 $no# the anguish
and trauma my mother has undergone in this connection #ith her legendary devotion and
service to my %ather as nurse and social #or$er *ar e&cellence? %ar e&ceeded my o#n.
5evertheless? as %ull o% anguish and trauma as they have )een? 9 thin$ #e can a**reciate -av
Miller's *oint in that this *eriod has *re*ared us some#hat %or today's ultimate trauma.
S*ea$ing %or mysel%? and 9 $no# it a**lies to many other individuals and institutions? 9 too$
my %ather %or granted. 0e #as al#ays such a to#er o% strength? #isdom? and devotion that
li%e #ithout him #as totally unthin$a)le. "he cancer %orced us to thin$ the unthin$a)le and
to )egin to a**reciate the grandeur o% his *resence even as he #as %orced to curtail
activities and *artially #ithdra# %rom his accustomed role.
"hat role #as de%ined %or him? )y the name given to him at his 7ris. 9t is interesting? my
grand%ather #anted to name my %ather Dovid. /n%ortunately he #as out o% to#n #hen my
%ather #as )orn. 0e sent a telegram? instructing my grandmother to name the )a)y a%ter his
great4grand%ather +avid o% "alne. 0o#ever? the telegram arrived late and my grandmother
named the )a)y a%ter an ancestor on her side o% the %amily! Eit/chok &eir.
As 9 mentioned at my %ather's @Ath )irthday *arty? the name &eir suited him #ell. &eir is
one #ho sheds light? #ho illuminates? #ho )rightens #hat is dar$ and clari%ies #hat is ha(y.
"hat #as my %ather's role as a hus)and? a %ather? a )rother? and a community leader. 0e #as
constantly &eir.
But my %ather had another name as #ell 44 at least in 0e)re#. 0is %ull name #as Eit/chok
&eir. "he name Eit/chok? as Samson -a*hael 0irsch *oints out? carries #ith it the
connotation o% a sur*rised 44 even moc$ing 44 laughter. Eit/chak re*resents? 0irsch says? an
individual #hose success in li%e 44 indeed #hose e&istence in general 44 is une&*ected and
against all odds. "his is *erha*s analogous to the e&*ression %ound in Psalms in connection
#ith the return o% the 7e#ish *eo*le to their homeland a%ter many long years o% e&ile 44 "/
Ei5aleh (echok pi%u (then #ill laughter %ill our mouth).
My %ather #as the %irst in seven generations in his %amily?not to )e groomed and not to )e
cro#ned as a Chassidic Ie((e in the Cher%o(leMTol%er dynasty. My grand%ather? at the age
o% C #as sent to a s*ecial Cheder in Tol%a? #hich #as e&clusively devoted to training %uture
Chassidic Ie((ei5. "here #as no such Cheder in Philadel*hia #hen my %ather #as
gro#ing u* in the BCHAs.
Many in my Heida<s generation? indeed a num)er o% his o#n si)lings never le%t the ancestral
home. "hey and their children #ere #i*ed out *hysically )y 0itler or annihilated s*iritually
)y the communists. Most o% those #ho did ma$e it )ac$ to America #ere #atered do#n
s*iritually )y the ne# environment o% the ado*ted home. Certainly #ithin a generation or
t#o s*iritual annihilation #as to )ecome the norm in this country as #ell.
'ot Just (peeches )a!e LB
My %ather had the natural #isdom? the outgoing nature? and the $indness o% *ersonality to
have )ecome a great Chassidic Ie((e. "he %act that he never #as groomed %or such a role
is no dou)t a *henomenon o% history? geogra*hy? and sociology. 0o#ever? against the
*revailing trend? de%eating the odds? my %ather did maintain his commitment to the #ays o%
his ancestors and #as a)le to *ass that commitment on to his children. 9n his o#n #ay 44.
#ith his a)undant gi%t o% :Sechel.: and leadershi* a)ility 44 in his o#n milieu? my %ather did
rise to roles o% communal res*ect and leadershi* no less distinguished than those o% his holy
ancestors.
+eath in the Bi)le is termed :Lying do#n #ith one's %athers:. Many times #e %ind this
e&*ression used even #hen it is clear that the son is not )uried geogra*hically close to his
ancestors. "he idea )eing e&*ressed )y the Bi)le is rather a uni%ication in 0eaven? %ollo#ing
death o% the soul o% the deceased #ith the souls o% his ancestors.
9n this era o% Generation Ga*s and tumultuous disru*tions in li%e styles )y ra*idly changing
society? many times 44 9 %ear 44 the souls o% the ancestors do not recogni(e the souls o% their
descendants. Many times the goals? values? and li%e style o% the generations are so %ar
removed %rom one another? that it is hard to conceive o% a :Lying do#n #ith one's %athers:
44 even in 0eaven.
9'm sure? ho#ever? that -av +ovid o% "alne and -av Mordechai o% Cherno)le and all o% my
%ather's other distinguished grand*arents are #elcoming their grandson today not #ith the
disdain o% one #ho has )ro$en the chain o% a Chassidic dynasty. "hey are #elcoming him as
one #ho has carried on the chain o% leadershi*? o% s*reading the love o% G4d and the love o%
"orah through his li%e and through his interaction #ith others? to his children and to all those
#ho $ne# him.
As 9 said at the outset 9 could not ho*e to adeFuately touch on the %ull range o% my %ather's
li%e and the role model he has )een %or me *ersonally.
9 did not touch on my %ather's many other contri)utions? his service to his country in the /S
Army during 2orld 2ar 99? his landmar$ *residencies o% the Seattle 0e)re# Academy and
Congregation Bi$ur Cholim? his roles o% e&ecutive leadershi* at the 6line Galland 0ome
and the 7e#ish 'ederation? and his su**ort o% numerous causes associated #ith the Land
and State o% 9srael.
'ot Just (peeches )a!e LH
9 cannot ho*e to s*ea$ %or my Aunt 7ean and /ncles +ave and 5at? #hose loss o% my %ather
comes )arely a #ee$ a%ter having %inished Shiva %or an older sister? 'rances. 2hen there are
L children in a %amily it is inevita)le that certain cliFues and si)ling rivalries #ill develo*.
Perha*s it #as )ecause o% his distance %rom the rest o% the %amily? or *erha*s it #as )ecause
o% his natural talents and leadershi* a)ility 44 )ut virtually all o% my aunts and uncles have
indicated to me at one time or another that my %ather #as each one's *ersonal %avorite
among the L si)lings.
9 cannot ho*e to s*ea$ %or my sisters 7udy and Marya #ho idoli(ed my %ather and #ere very
devoted to him. 9 certainly cannot s*ea$ %or my mother in terms o% the dee* role my %ather
*layed in her li%e. 9 cannot ho*e to s*ea$ %or them on this and 9 #on't. But 9 do thin$ my
%ather #ould #ant me to at least mention on this occasion 44 on his )ehal% 44 the dee* love
and concern he had %or each one o% them.
9n my o#n )ehal% as #ell as in )ehal% o% my %ather 9 can not hel* )ut e&*ress love and
admiration %or the ama(ing strength and s*irit o% my mother during the *ast BG months and
her unmatched sel%lessness in her devotion to my %ather. 9'm sure my %ather #ould li$e#ise
#ant me to mention the :8i2%i5 5<shurat ha9di%: (over and )eyond the call o% duty)
devotion and concern o% +rs. -iv$in and 6atsman as #ell as the Chi/uk (encouragement)
*rovided )y the numerous calls? visits? and e&*ressions o% concern he has received %rom
scores o% %riends and relatives in the months since the cancer diagnosis.
'inally? the Boo$$ee*er in 0eaven as$s in that 'inal Audit :T/ipita 8<Eeshua<: (+id you
loo$ %or#ard to salvation<) My %ather not only loo$ed %or#ard to salvation? he #as
convinced that his li%e ... )eginning in BCBQ in -ussia? moving to America? and seeing the
rise o% the State o% 9srael and the un%olding drama o% Gi(ut/ :aluyot (the ingathering o% the
e&iles) ... #as a #itness to salvation 44 at least to the start o% salvation.
At this *ain%ul moment? #e all des*erately loo$ %or#ard not just to the start o% salvation?
)ut to the com*letion o% salvation as #ell. May the G4d #ho has allo#ed us a%ter thousands
o% years to #itness in the s*an o% my %ather's li%etime the %ul%illment o% so many Bi)lical
*ro*hecies? allo# us to s*eedily see the %ul%illment o% the Bi)lical *ro*hecy s*elling out
com*lete salvation... the days o% :7ila ha5aves la%et/ach6 u9&acha 0ashe5 .loki5 Di5a
5<al Gol >a%i56 v<Cherpat a5o yasir 5e9al kol 0a#ret/6 ki 0ashe5 Di(er: (0e #ill
destroy death %orever? the L4rd G4d #ill #i*e a#ay tears %rom all %aces? and 0e #ill remove
%rom all the earth the re)u$e o% 0is *eo*le? %or the L4rd hath s*o$en it). I9saiah HG!LBJ.
'ot Just (peeches )a!e LD
'e)ruary BCCB 1*FE AFTE/ 7EATH
"hose o% you #ho sa# my advertised to*ic o% :Li%e A%ter +eath: and came this morning
e&*ecting a lecture o% the su)ject o% :Techiyat 0a&eti5:? -esurrection o% the +ead? #ill )e
disa**ointed. "he Belie% in Techiyat 0a5eti5 is indeed one o% 7udaism's )asic )elie%s? it is
one o% Maimonides' BD cardinal *rinci*als o% 'aithM )ut -esurrection is not the only
connotation? *erha*s it is not even the most signi%icant connotation? o% the idea :Li%e A%ter
+eath: in 7udaism. -esurrection #ill ta$e *lace in the %uture? *erha*s in the distant %uture.
"he idea o% :Li%e A%ter +eath: 9 #ish to discuss #ith you this morning? is a conce*t #hich is
relevant today. 9t is relevant to me on my %ather? /1lCs? %irst Eahrt/eitM it has )een relevant to
me during the *ast BH months o% #veilut? o% mourningM and it is a conce*t that should )e
relevant to anyone #ho has ever lost a *arent. 9t is a conce*t that e&*lains many o% our
*ractices during the mourning *eriod and it is *articularly relevant in relation to the Siyu5
&ish%ayot #e have made this morning.
"he commentaries to Chu5ash *oint out the irony o% the %act that >arshat Dayechi #hich
)egins #ith the *hrase .ayechi 1a$ov :And 1a$ov lived: is actually a)out the +eath and
)urial o% the *atriarch 7aco). Li$e#ise the >arsha named :Chayei Sara: (the Li%e o% Sarah)
is a)out the +eath o% the Matriarch Sarah. -a))i 3lie Mun$ e&*lains )ased on a :e5ara in
7erachot that the -ighteous continue to live on a%ter death. "hey do this through the
e&am*le #hich they have given and the s*iritural heritage #hich they have )eFueathed to
*osterity. 9t is in this vein that Iash1i says :Eakov #vi%u 8o &eit: (7aco) our Patriarch did
not die)M although *hysically he is no longer #ith us? his *resence continues to )e %elt
amongst us eternally. 9% this sense o% continued *resence is %elt on a national level? %or a
national *atriarch? it is certainly %elt on a *ersonal level? %or one's o#n %ather as #ell.
2e study the )oo$ o% 7ereishis? so #e can learn %rom the values o% our Patriarchs and
Matriarchs? %ollo# their e&am*les? and )e ins*ired )y their Fualities. 5o less? on an
individual )asis? #e must re%lect on the values and e&am*les set )y our immediate and
distant ancestors? and *articularly on a Eahrt/eit see them as Living 3&am*les o% the $ind o%
li%e #e should try to emulate.
"here are other conce*ts in 7udaism #hich give meaning to the *hrase :Li%e A%ter +eath:?
and 9 #ould li$e to touch on some o% them )y o%%ering certain e&*ressions o% than$s to a
num)er o% *eo*le #hom 9 #ill mention )y category? i% not )y name.
'irst? 9 #ant to than$ those %amily mem)ers and %riends #ho have contri)uted to the Shul
Li)rary in my %ather's memory allo#ing %or the *urchase o% several im*ortant volumes and
mainly allo#ing %or the *urchase o% the classic set o% 7e#ish 0istory "a*es )y -a))i Berel
2ein. IAs 9 mentioned at the 8evaya? my %ather #as a very )ig %an o% these ta*es? and 9'm
sure he #ould )e very grati%ied to $no# o% the large num)er o% *eo*le #ho have had the
o**ortunity to learn more a)out their heritage and history? as a result o% this donation in his
memory.J 9% there is one theme that recurs throughout the 0istory "a*es it is the theme o%
the 3ternity o% the 7e#ish Peo*le. 9n country a%ter country and era a%ter era? our enemies
have tried to *ut an end to our *eo*le and our "orah? )ut +ivine Providence has? against all
odds? th#arted those goals.
'ot Just (peeches )a!e LQ
7e#s as individuals do die 44 either *hysically or s*iritually? or )othM ho#ever %or the 7e#ish
*eo*le collectively there is Li%e A%ter individual +eath. #5 Eisroel Chai 44 "he 5ation o%
9srael Lives on 3ternally.
Secondly? 9 #ish to than$ all those #ho *artici*ated in the *urchase o% the )eauti%ul
>aroches and Shulcha% Cover in the +aily 7eis &edrash in my %ather's memory. "he
>aroches has a *icture o% the BA Commandments #ith a tree gro#ing out o% themM on to* o%
that is the #ord "orah. 8% course the tree is sym)olic o% the verse :.t/ Chai5 0i
8a&acha/ki5 7a: (9t is a "ree o% Li%e to them that su**ort it). 2hen #e tal$ a)out the
"orah as )eing a "ree o% Li%e? #e are not just s*ea$ing o% Li%e in the Physical Sense 44 the
>A or @A or LA years o% li%e that #e have here on this earth. 2e are again tal$ing a)out Li%e
A%ter +eath ... the 3ternal li%e o% the Soul that is enriched and %orti%ied to the degree that
one holds onto and su**orts "orah during those years it resides on 3arth? )e%ore returning
to the Creator.
"hirdly? 9 #ish to than$ all those #ho during the *ast year have come on a regular or even
occasional )asis to the daily 5i%ya% to insure that mysel% and the other aveilu5 or
yahrt/eits #ould al#ays have the necessary *rayer Fuorum to )e a)le to recite the Gaddish.
3ven in the shortest and sno#iest #inter days there #as al#ays a 5i%ya% %or 5i%cha. "his
is a %act that BCM0 can and should )e very *roud o%. "he &i%ya% 44 BA 7e#ish men on a
#inter a%ternoon 44 re*resents the 3ternal T/i(ur? the Congregation o% 9srael. 0ere? too? #e
have the conce*t o% Li%e A%ter +eath. "he -a))is tell us that T/i(ur 8o &et 44 the
Congregation as an entity does not die. My %ather #as %or many years a mem)er o% the
daily 5i%ya%? a%ter his retirement he made it a *oint to hel* out also #ith the a%ternoon
5i%ya%. 0e no longer attends the 5i%ya% ... )ut the T/i(ur o% #hich he #as and is a *art
:lo &et: 44 the Congregation to #hich he devoted so much o% his talents and e%%orts is still
very much alive? and to the e&tent that his contri)utions live on in that congregation? he too
lives on through the Congregation.
'inally? acharo%9acharo%9chaviv? 9 #ant to than$ all those #ho signed u* and learned
&ish%eh during the year? l</echer %ish5at avi. My recollection o% this congregation goes
)ac$ a long #ay? and to the )est o% my memory? my %ather is only the %ourth individual #ho
has had the /echut o% having the congregation *artici*ate in a Siyu5 &ish%ayot in his
memory. 9'm sure he #ould )e very *roud o% this honor.
9t is in the area o% &ish%eh study in memory o% the de*arted? that the conce*t Li%e A%ter
+eath has *erha*s the most meaning %or me as 9 ho*e to e&*lain in a %e# moments.
Perha*s one o% the most de*ressing as*ects o% con%ronting the loss o% one=s *arent?
es*ecially during that initial BH month *eriod o% aveilut is co*ing #ith the sadness and guilt
%eelings associated #ith the thought? that you can no longer *ay )ac$ the great de)t that
you o#e that *arent? that you so inadeFuately *aid )ac$ during their li%etime. 1ou are
over#helmed )y the thought that :it is too lateN. 1ou cry over lost o**ortunities %or visits
never made that *erha*s should have )een made? o% e&*ressions never e&*ressed that
*erha*s should have )een e&*ressed? and so %orth. Pro*er understanding o% the conce*t o%
Li%e A%ter +eath is a #ay o% handling this guilt and %rustration.
'ot Just (peeches )a!e LG
According to Cha/a11? there are meaning%ul things a child can do %or a *arent? even a%ter 44
es*ecially a%ter 44 the *arent's death. "his is the *erha*s some#hat mystical conce*t o%
:7erah &e/akeh #(a:? literally :"he Son Brings Merit to the 'ather:.
9 mentioned at the 8evayah last year? the conce*t o% Hechut #vot the Merit o% 8ne=s *arents
in *roviding one #ith +ivine Protection during one=s li%e. "he conce*t o% Hechut #vot is a
)asic 0ashka2a (religious )elie%) o% 7udaism and is e&*licitly mentioned in the %irst 7rocha
o% Sh5o%eh .srei #hich #e recite three times daily.
7erah &e/akeh #(a can in some #ays )e thought o% as the inverse o% Hechut #vot. 2hile
Hechut #vot means! "he good deeds the ancestor accom*lished during his li%etime )rings
merit to his descendants even a%ter the ancestor's death? :7erah &e/akeh #(a: means the
children )y their good deeds? can )ring Merit to their ancestors in 0eaven? even a%ter the
latters= death.
"his conce*t is less #ell $no#n than the conce*t o% :Hechut #vot: in that the term 7erah
&e/akeh #(a is one #hich is *erha*s not %amiliar to most *eo*le and the idea itsel% is not
s*elled out e&*licitly in the dave%i%g as is the idea o% Hechut #vot. 5evertheless? the
conce*t is #ell documented in -a))inic sources. Moreover? the -a))inic recommendations
#hich are )ased on this conce*t are almost universally *racticed? *erha*s #ithout %ull
a#areness o% the s*iritual rami%ications in 0eaven o% such *ractices.
Certainly the most universal *ractice is the giving o% Charity in memory o% the deceased.
"he -a))inic vie# o% the im*ort o% such charity is not so that the deceased shall have his or
her name on a )uilding or a *laFue or an institution? and )e remem)ered there)y on earth.
"he true -a))inic im*ort o% such charity has nothing to do #ith *laFuesM it is %or the
*ur*ose o% the deceased )eing remem)ered not on 3arth? )ut in 0eaven.
Such too? is the *ur*ose o% another #idely acce*ted *ractice 44 that o% reciting Gaddish :in
memory: o% the deceased. "he )asis o% this custom is the story o% the mystical vision o%
Ia((i #kiva. Ia((i #kiva had a vision o% a #ell4$no#n sinner #ho had died and #as
condemned to intolera)le *unishment. "he sinner in%ormed Ia((i #kiva in the vision that
only i% his surviving son #ould recite the 7orchu and Gaddish #ould he )e redeemed.
Ia((i #kiva *roceeded to teach the youngster these *rayers. 2hen the youngster recited
the Gaddish? Ia((i #kiva had a second vision that the youngster had saved his %ather %rom
:ehe%%i5.
2hile giving Charity and reciting Gaddish are the most #idely *racticed -a))inic
recommendations %or memoriali(ing the deceased? there is a third recommendation as #ell.
'ot Just (peeches )a!e L>
Shi5eo% 0aT/adik teaches in the %irst >erek o% &aseches #vot that the 2orld Stands on
three *illars! 8n the study o% "orah? on the +ivine Service (no#adays Prayer)? and on acts
o% 6indness. "hese D *henomenon? are the raiso% d<etra o% the #orld ... the reason it
continues to e&ist. 8ne involved in these activities? is involved in sustaining the #orld 44 an
activity #e are each duty4)ound to ta$e *art in. 8ur ultimate -e#ard in 0eaven is
de*endent on our %ul%illing this duty. 2hen #e are dead? #e no longer have that
o**ortunity? )ut via the device o% :7erah &e/akeh #(a:? #e may yet get credit %or these
activities? )y the *artici*ation in them o% our children or o% others #e have in%luenced during
our li%e.
9% Gaddish can )e seen to re*resent #vodah? and Acts o% Charity can )e seen to re*resent
:e5ilut Chassadi5? then clearly the third #ay o% )ringing merit to the deceased through
*roviding %or the continued e&istence o% the #orld is engaging in the study o% "orah. "his is
in %act the third recommended *ractice %or memoriali(ing the deceased mentioned )y the
-a))is? and the one most directly related to the Siyu5 &ish%ayos #e have cele)rated this
morning.
0o# does :7erah &e/akeh #(a: #or$< 2hy does G4d allo# the acts o% the son to )e
credited to the account o% the %ather? so to s*ea$< "he reason #hy contri)uting to Charities
or *roclaiming G4d's greatness )y saying Gaddish or learning "orah )y mourners hel*s
those )eing mourned? is )ecause *eo*le are judged )y G4d not only %or #hat they did during
their lives? they are also judged %or #hat they caused during their lives.
9n s*ea$ing o% damages? the :e5ara teaches in many *laces? that the 3arthly courts (7eit
Di% shel &ata) do not hold an individual res*onsi)le %or a ::era5a:? an action he did not
directly do? )ut only caused indirectly. 0o#ever? i% one #ishes to %ul%ill his o)ligation vis a
vis the 0eavenly Court? :8aT/eit Eedei Sha5ayi5:? a *erson must ma$e amends even %or
damages he caused in an indirect manner. "he 0eavenly Court loo$s not only at the direct
actions o% a *erson? )ut also at the ri**le e%%ect 44 the indirect actions? the conseFuences.
"his is true not only #hen it comes to actions involving damage? it holds true %or
*raise#orthy actions as #ell.
"he *erson #ho contri)uted money? energy or ins*iration to a +ay School? to a
Congregation? or to a community is re#arded %or his generosity. 0e has given o% his
resources and o% himsel% to do the #ill o% G4d and hel* others. "hat is true? yet it is only
*art o% the story. "he institution he hel*ed #ill go on to sha*e *eo*le and hel* %orm a
generation? *erha*s many generations. "he contri)utor to a #orthy cause continues to earn
re#ard %or as long as his gesture )ears %ruit. G4d never closes the )oo$s on a li%e as long as
the ri**les o% that li%e are still moving and churning. "his is the e&*lanation o% :7erah
&e/akeh #(a: 44 o% the a)ility o% the living to )ring merit to the dead? )ecause in %ar more
than a sym)olic sense the deeds o% the living 44 )e they deeds o% Torah? o% #vodah? or o%
:e5ilut Chassadi5 44 are the deeds o% the de*arted. "hey #ere ins*ired )y him? they #ere
motivated )y him ... and they are credited (to an e&tent) to him.
'ot Just (peeches )a!e L@
2e have discussed until no#? the conce*t o% :7erah &e/akeh #(a: in general. 9 #ould
no# li$e to %ocus in on the s*eci%ic *ractice o% &ish%eh study in memory o% the de*arted.
2hile "orah study at any level is certainly an a**ro*riate activity to underta$e in memory o%
the deceased and certainly %its in #ithin the a)ove mentioned %rame#or$ o% the "hree Pillars
o% the 2orld? #ithout a dou)t the study o% &ish%eh in *articular has )een singled out as
"03 most a**ro*riate ty*e o% "orah study in memory o% the deceasd. "here are s*ecial
sections in the )ac$ o% Sidduru5 detailing #hich &asechtot and #hich &ish%ayot are most
a**ro*riate to learn. "here are s*ecial Te2ilot at the )ac$ o% Sidduri5 and at the )ac$ o%
&ish%ayot to say )e%ore learning &ish%eh and a%ter learning &ish%eh in memory o% the
deceased. "he #ri /1l and Sh1lah *oint out that the letters o% the very #ord &ish%eh (&e5
Shi% ,u% 0ay) can )e rearranged to %orm the #ord ,esha5a (,u% Shi% &e5 0ay)
meaning Soul.
"here are various customs as to the *ro*er times to learn &ish%eh ... )e it during Shiva )y
those coming to the house to )e &e%ache5 #vel? )e it )y the #vel himsel% or others during
Shloshi5 or Eud 7eis Chodesh? or in *articular? on the Eahrt/eit. Any or all o% &ish%eh is
a**ro*riate to study? ho#ever there have li$e#ise develo*ed various customs o% #hich
&ish%ehs have *riority. "#o *rimary customs have develo*ed. 8ne custom is to study a
grou* o% cha*ters? the initial letters o% #hich %orm the name o% the deceased. (Many sets o%
&ish%eh have an al*ha)etical listing o% the cha*ters to %acilitate such study). Another
tradition calls %or the study o% Seder Taharot (the 8rder o% Purity). 2ithin Taharot t#o
cha*ters are *re%erred! (a) cha*ter HQ o% Geli5? )ecause each &ish%eh in it concludes #ith
the #ord Tahor (*ure)M and ()) cha*ter @ o% &ikvaot )ecause the initial letters o% the %inal
%our &ish%ayot s*ell out the #ord ,esha5a.
2ithout a dou)t there are dee* 6a))alistic reasons %or the -a))inic recommendation to
study &ish%eh in memory o% the deceased ... such reasons and ho# e&actly they a%%ect the
soul o% the ,i2tar are %or the most *art )eyond our understanding? and certainly )eyond the
sco*e o% our comments this morning.
But 9 thin$ there are other reasons #hy &ish%eh study in memory o% a lost loved one is
most a**ro*riate. "hese reasons ho#ever are *erha*s not directed so much at the im*act
o% &ish%eh study to#ards the 'iftar? the deceasedM rather they may hel* us understand the
eFually signi%icant im*act o% &ish%eh study on the 'ishaar? the ones #ho remainM the ones
#ho study the &ish%eh.
9 thin$ it goes #ithout saying? that &ish%eh study 44 certainly e&tensive &ish%eh study
#here one com*letes an entire Seder or more o% &ish%ayos 44 on a *ractical level greatly
enhances one's Eedias 0aTorah 44 it e&*ands one's )readth o% "orah 6no#ledge and #ill )e
an invalua)le aid in any %urther advanced "almudic study. 0o#ever? 9 thin$ that there is
also a *sychological? *erha*s meta*hysical? value that ma$es &ish%eh study *articularly
meaning%ul #hen it is done in memory o% a deceased *arent or loved one.
'ot Just (peeches )a!e LL
"he %ather4son relationshi* is a multi4%aceted one. 9t goes through many stages as the son
moves %rom )irth through in%ancy and childhood to adolescence? maturity? and
inde*endence. Perha*s it even moves into a *hase #here the %ather )ecomes de*endent on
the son. +uring some o% these *hases the %ather and son are )onded together )y close
*hysical *ro&imityM there are times #hen the %ather #ill %eed the child daily? tuc$ him in at
night? hold him and caress him %reFuently. "here are other times #hen the relationshi* is
more s*iritual in nature. 9 don't mean s*iritual necessarily in terms o% Geduhsa (holiness)?
)ut s*iritual in terms o% a non4*hysical relationshi*. "o )e sure this s*iritual relationshi* is
*resent at all timesM ho#ever so long as *hysical *ro&imity is maintained? it is ta$en %or
granted and o%ten given little consideration.
8nly #hen the time comes %or the son to leave home? to study? to see$ his %ortune? or to
%ul%ill the verse :#l ke% Ea<a/ov -sh et #viv v<et i5o: (there%ore a man #ill leave his %ather
and his mother) ? only then is that s*iritual dimension o% the relationshi* really %elt. At such
times? #hen the *hysical relationshi* )ecomes diminished? %ather and son? each %eel a s*ecial
relationshi* %or the other that needs to )e e&*ressed in ne# #ays and through ne# avenues.
"hey each have a s*ecial need %or some device? some techniFue? to maintain and *reserve
their relationshi*? des*ite the *hysical se*aration.
"he device may )e *hotos or corres*ondence? it may )e *hone4calls? e&change o% *resents
or )irthday cards? *erha*s occasional visits. Something is needed )y )oth the %ather and the
son? to remind each one that although they do not maintain the *hysical closeness and
*ro&imity they once hadM the dee* mutual %eeling o% love and devotion is still there 44
*erha*s stronger than ever.
+eath is the ultimate *hysical se*aration. 9t changes dramatically the relationshi* )et#een
the %i2tar and the %ishaar? the de*arted and those #ho remain. 2hat had )een )e%ore )oth
a *hysical and a s*iritual relationshi* is no# *urely s*iritual. But it is a s*iritual relationshi*
#hich can not )e nurtured )y *hone calls or )y letters? )y gi%ts or )y greeting cards. 9t is a
more *urely s*iritual relationshi* than the son has ever %elt.
9t is to *reserve and nurture this relationshi*? that the -a))is recommend "orah study in
memory o% the de*arted. "he relationshi* )et#een the son and his %ather? )ecomes eFuated
#ith the relationshi* )et#een the 7e# and his G4d. 7ust as in the latter a *hysical
relationshi* is im*ossi)le? indeed )las*hemousM so too in the %ormer. And just as in the
latter? G4d *rescri)ed "orah study as a #ay to relate to 0im and to )ridge the un)ridgea)le
ga* )et#een %inite Man and 9n%inite G4d? so too "orah study )ecomes the vehicle? the
)ridge? to maintain and nurture the relationshi* #ith the deceased's soul? #hich has )ecome
44 in 6a)allistic terms 44 a :Chelek .loka &<5aal:.
-a))i Soloveitchi$ once e&*lained very )eauti%ully the end o% the verse 9 alluded to earlier!
#l ke% Eaa/ov -sh6 et aviv v<et i5o6 v<davak (<ishto v<hayu l<7asar .chod. .(:Tand man
#ill cling to his #i%e and )ecome one %lesh #ith her:). Iashi there as$s? :2hat does it
mean the hus)and and the #i%e #ill )ecome one %lesh<: 440e ans#ers? :A child #ill )e
%ormed through the man and the #oman? and through the )ody o% the ne#)orn child? the
hus)and and #i%e #ill )ecome one %lesh.:
'ot Just (peeches )a!e LC
"he -av e&*lained that 'ather? Mother? and child %orm a triangular relationshi*. "he
Mother loves the childM the %ather loves the childM and through their mutual love o% the child?
their love %or each other )ecomes greater... "hrough the child they )ecome uni%ied? v<0ayu
8<(asar echod.
"he -av used this analogy to e&*lain the triangular relationshi* )et#een G4d? the 7e#ish
Peo*le? and "orah. G4d? kavyochol? loves the "orah. "he 7e#ish Peo*le love the "orah.
"he mutual love o% G4d and the 7e#ish *eo*le %or "orah? strengthens the relationshi*
)et#een G4d and the 7e#ish *eo*le themselves. Mathematically? i% A is )ound u* #ith B?
and C is )ound u* #ith B? then it is a&iomatic that A is )ound u* #ith C.
"he same eFuation? 9 %eel? hel*s e&*lain the signi%icance and the im*ortance o% "orah study
in memory o% the deceased. 9n the 2orld a%ter +eath? there are no *hotos? there are no
Greeting Cards? there are no *hone calls. "he only thing meaning%ul to the Soul is matters
o% the s*irit. "he only #ay the Mourner can :connect: so to s*ea$ #ith the soul o% the
de*arted is to engage in matters o% the s*irit? and lin$4u* via the triangular relationshi*? 9
have just outlined! "he de*arted ,esha5a is )ound u* #ith matters o% the s*iritM mourner
is )ound u* #ith matters o% the s*iritM hence mourner is )ound u* #ith the de*arted
,esha5a.
9 have not yet e&*lained #hy s*eci%ically &ish%eh. 2hat is so uniFue a)out that ty*e o%
involvement #ith matters o% the s*irit? that ma$es it the *re%erred ty*e o% "orah study<
"o ans#er that Fuestion? 9 #ould li$e to call to your attention to the :e5ara in Giddushi%
()a) #hich s*eci%ies the a**ro*riate "orah curriculum %or each o% us to *ursue! :8<ola5
Eeshalesh #do5 Sh%otov? Shlish 7<5ikra6 shlish (<&ish%eh6 shlish 7<Tal5ud: 44 A *erson
should al#ays divide u* his learning into three eFual *ortions 44 a third o% the time s*ent
#ith study o% Scri*turesM a third o% the time s*ent #ith &ish%eh? and a third o% the time
s*ent #ith "almud.
3&actly ho# to *ractically im*lement the :e5ara's advice is an interesting discussion
among the commentaries? )ut #hat is relevant %or our discussion this morning is that the
:e5ara recogni(es three distinct and eFually im*ortant courses o% study #ithin the "orah
curriculum? #ith &ish%eh )eing one o% them. &ish%eh alone #as singled out as )eing most
a**ro*riate %or study in memory o% the deceased. 2hy<
9t a**ears to me that the ans#er )ecomes clear #hen one analy(es the di%%erence )et#een
the three su)jects in Fuestion. &ikra re*resents -evelation! G4d's #ord to man. &ish%eh
re*resents the &assorah 44 the %aith%ul transmission o% G4d's #ord )y Man to Man? %rom
one generation to the ne&t. "almud re*resents the analysis o% the &assorah and the attem*t
to a**ly the &assorah to ne# cases and situations.
Clearly? the genre that is most relevant to the attem*t to maintain a lin$ #ith the just
de*arted Generation? is that genre #hose very essence is the *reservation o% the -evealed
"eachings %rom one generation to the ne&t ... namely? &ish%eh.
Scri*tures )y themselves are incom*rehensi)le? misleading? and contradictory. "almud is
s$e*tical? ram)ling? and disorgani(ed. &ish%eh is orderly? direct and concise. "he &ish%eh
'ot Just (peeches )a!e CA
44 unli$e either the Bi)le or the "almud 44 al#ays s*ea$s in the *resent tense! Ia((i &eir
"5er6 Ia((i Eehudah "5er? T. "hey are not characters o% antiFuity #ho s*o$e only in the
*ast. "he Ta%ai5 still tal$ to me this very day. "hey are still alive? )ecause their teachings
and values are still alive. "hey are meaning%ul %or me and im*ortant to me. 9 converse #ith
them and analy(e their #ords in the *resent tense ... as i% 9 #ere tal$ing directly to them? as
i% they #ere alive.
9% Ia((i #kiva and the Scholars o% the 0ouse o% 0illel and the Scholars o% the 0ouse o%
Sha5ai can still tal$ to me today? )ecause %or me their values and their teachings are still
im*ortant and alive ... then my %ather and my grand%athers can surely tal$ to me today?
)ecause 9 still treasure their teachings? 9 still value their ins*iration to me. "here is Li%e a%ter
+eath? as long as the values and *ractices one esta)lishes in li%e live on in those he ins*ired.
2hen 9 study &ish%eh 9 am lin$ed to my %ather %irstly )ecause 9 %rom my *ers*ective and he
%rom his *ers*ective 44 across o**osite ends o% 3ternity 44 are jointly )ound to the same
s*iritual entity? the entity o% "orah. And secondly #hen 9 study &ish%eh 9 am lin$ed to my
%ather )ecause it )ecomes clear that #e are chained together as *art o% the &assorah
community? the community o% "orah transmission %rom generation to generation. "his is a
chain that goes )ac$ to Sinai and continues on through the -a))is o% the &ish%eh and the
"almud? through my great ancestors %rom Cher%o(le and Tol%a? through my %ather and
mysel% to my children and G4d #illing though my children onto the Great 3schatological
%uture? may #e come u*on it s*eedily #ith the coming o% the &oshiach 7i5hera (iyo5e%u
#5e%.
'ot Just (peeches )a!e CB
+ecem)er BC@> SH1OSH*+ OF +6 FATHE/;*N;1A&
0/e$or!e! on Ta(e2
My )eloved %ather4in4la# o% )lessed memory #as a most generous man 44 al#ays giving o%
himsel% to others )e it to children? grandchildren? acFuaintances or com*lete strangers.
Aside %rom the many )eauti%ul memories 9 #ill al#ays cherish o% his e&em*lary character
and *ersonality? 9 have acFuired in %our short years numerous tangi)le items as #ell? #hich
as the years go )y #ill )e %reFuent reminders o% the ty*e o% individual he #as? the ty*e o%
li%e he led and the ty*e o% li%e4style he #ished to *ass on to his %amily.
"he )eauti%ul Giddush cu* #hich 9 use every Sha((os and Eo5 Tov #ill remind me o% the
uniFue #ay R+ad= #ould al#ays sancti%y even the secular as*ect o% his day4to4day
e&*eriences. 7ust as the Giddush cu* trans%orms a )everage ca*a)le o% )ringing out the
#orst in man into a su)stance #hich is an integral *art o% a most s*iritual and elevating
ritual? so too my )eloved %ather4in4la#? /Jl? #as a)le and determined to )esto# u*on
situations and individuals a s*iritual Fuality? they #ould not have other#ise *ossessed.
My Tallis 44 #hich 9 remem)er as i% it #ere yesterday traveling to the lo#er 3ast side #ith
R+ad= and *ic$ing it out 44 #ill remind me sym)olically o% the #ay he surrounded himsel%
#ith the *resence and *er%ormance o% 5it/vot? 7Cshivto (eveiso uvelecto vaderech
uvshoc(o uC(ku5o 44 #hether sitting at home or traveling on the road #hen he #ould lie
do#n and #hen he arose. R+ad= o%%ered to get me a silver #tara to go #ith the Tallis? )ut 9
told him 9 *re%erred one #ithout the #tara. Although this certainly #asn=t a consideration
at the time? 9 %eel such a Tallis 44 sim*le and sincere #ithout any %rills or ostentation #ill
more accurately re*resent in my memory the manner in #hich R+ad= #ould go a)out in the
*er%ormance o% his 5it/vos. Kreise5 oto u/echarte5 44 9 #ill loo$ at my Tallis and 9 #ill
remem)er my %ather4in4la#? /Jl.
But o% all the tangi)le items given to me )y R+ad= that 9 have in my *ossession? the one
#hich 9 thin$ #ill sym)olically )e most meaning%ul to me as the years go )y in terms o%
ca*turing his nature and his very essence is one #hich 9=m sure is among the least e&*ensive
o% all the gi%ts. 9t is one #hich is unli$e the others. R+ad= did not even give me directly? )ut
sent it )ac$ #ith "(i**y %or me on the occasion o% her %irst visit to 5e# 1or$ a%ter our
marriage? in 'e)ruary o% BC@Q. "he gi%t #hich as 9 said )e%ore ca*tures in )oth its title and
its contents the very essence o% my %ather4in4la# and the heritage he le%t %or his %amily? is a
small volume including te&t and commentaries o% >irke #vot 44 3thics o% our 'athers.
8e/echer ,ish5as my )eloved %ather4in4la#? /Jl? in accordance #ith the most a**ro*riate
suggestion o% my dear )rother4in4la#? 9 have dedicated the study o% @ peraki5 o%
5ish%ayos? corres*onding to the letters #leph6 8a5ed6 Ca26 Sa5ech6 ,u%6 Daled6 Iesh
s*elling out the name Ale&ander. 'or the %inal >erek? the one )eginning #ith the letter Iesh?
9 %elt it #ould )e most a**ro*riate to study a cha*ter %rom this very volume #hich so
vividly )rings R+ad= o% Blessed Memory to mind.
'ot Just (peeches )a!e CH
"he %irst &ish%eh o% the second cha*ter o% >irkei #vot reads as %ollo#s!
PIe((i says! ... Loo$ at three things and you #ill not come to sin. 6no# #hat is a)ove
you! An 3ye that sees? an 3ar that hears? and all your actions are #ritten in a )oo$.N
"he meta*hor o% DCchol &aCasech (Cse2er %ichtavi5 used )y Cha/a1l here and also
else#here is a *o#er%ul one. 9t dramati(es the %act that in the 0eavenly )o& score that is
$e*t o% our earthly *er%ormance there is no such thing as a Rtime4out= 44 the cloc$ is al#ays
running? everything is recorded. -ight this very minute in ma$ing this ta*e? 9 can *ause
every %e# seconds to gather my thoughtsM 9 can re#ind the cassette to listen to #hat 9=ve
already said and erase over anything that is not to my li$ing. 5ot so #ith the recording o%
our actions in that 0eavenly se2er. 2e cannot erase a li%etime or even a single evening or
even a single moment. 2e are o)liged )y the a&iom o% RGol 5aCasecha (Cse2er %ichtavi5=
to insure that all our actions 44 every cha*ter *aragra*h and line o% the auto4)iogra*hy are
such that #e #ill )e *roud to have them *ermanently recorded in the 0eavenly register.
9n traditional literary circles a )oo$ is designated as )eing truly in a class )y itsel% i% it merits
a 5o)el Pri(e. 2hen it comes to distinction in the 0eavenly se2er? the se2er o% man=s daily
actions throughout his li%e? the *ri(e is s*elled not 5V8VBV3VL )ut rather 5V8VBVLV3.
"he se2er o% my )eloved %ather4in4la# #hich came to such an a)ru*t end just DA days ago
#as truly in a class )y itsel%? in terms o% no)ility. 2e #ould have all li$ed the se2er to have
)een longer 44 many more glorious *ages and cha*ters? )ut such #as not to )e the case.
"he *rint o% the e&isting *ages is very small? indicating a li%e crammed %ull o% rCdi2as Tov
vaChessed? as Benjy )eauti%ully e&*ressed it in his eloFuent eulogy at the %uneral.
"here is no %inal cha*ter to R+ad=s= no)le se2er. "here is no 3*ilogue or P9n conclusion 9
#ould li$e to state...N +ad al#ays hated good4)yes. 0e could not stand %inal cha*ters or
%are#ells. 9 distinctly remem)er our last Sheva 7rochos at the 6u*chi$s and %our tear%ul
air*ort scenes. +ad #as never one %or good4)yes.
And so it remains %or us to add the additional *ages and cha*ters to +ad=s Se2er. May my
)eloved mother4in4la#? my dear )rothers and sisters4in4la#? nieces and ne*he#s and the
entire %amily %ind consolation in the memories o% the many )eauti%ul cha*ters o% +ad=s li%e
and may you join us in the Seattle )ranch o% the %amily in *ledging to #rite the seFuels and
the seFuels to the seFuels o% +ad=s se2er? al#ays carrying on his e&em*lary tradition.
'ot Just (peeches )a!e CD
A %/AN7SON /E+E+-E/S +4N4 :ET81ACH! 7anuary BC@>
?An! the Prin$i(al /e"ains For Hi"444?
'or a great many *eo*le in the city o% Seattle the #ord association )et#een Gere%
Gaye5eth and my grand%ather? Mr. M.5. 6et(lach? o% )lessed memory? has )ecome almost
automatic. "his is due to the %act that %or the *ast si& decades? Mr. 6et(lach served the
7e#ish 5ational 'und (Gere% Gaye5eth 8<Eisroel) #ith legendary devotion. 0e #as a
mem)er o% the Board? secretary? treasurer? and *resident. But he #as more 44 since its
ince*tion in Seattle in BCB>? M.5. 6et(lach #as Mr. 75'. 'or almost >A years my
grand%ather and his :*late: #ere a %i&ture o% Congregation Bi$ur Cholim. 2hether it )e
#ith the gaiety o% a &egilla reading or #ith the sadness o% a Tisha 7<#vM #hether it
accom*any the solemnity o% an .rev Eo5 Gippur or the joy o% a 0osha%%a Ia((ah
4someho# my grand%ather and his 75' *late seemed to %it in *er%ectlyM someho# the
service #ould )e lac$ing something #ithout him.
'or mysel%? ho#ever? the #ord association )et#een Gere% Gaye5eth and M.5. 6et(lach o%
)lessed memory? is not limited to any single organi(ation. 9 associate my grand%ather #ith
the :Gere% Gaye5eth: mentioned in the %irst &ish%eh in tractate >eah!
"hese are the things the %ruit o% #hich a man enjoys in this #orld? #hile the
*rinci*al remains %or him (D<ha Gere% Gaye5eth lo) in the #orld to come! ...
and acts o% $indness ...
"he -a))is comment on the di%%erence )et#een :acts o% $indness: (ge5ilas chessed) and
:charity: (T/edakah)! :Charity is limited to the living? the *oor? and moneyM $indness a**lies
also to the dead? the rich? and *ersonal service.:
Giving #as a #ay o% li%e? in %act it #as the meaning o% li%e? %or my grand%ather. 0is son?
5orman? recalls ho# during the +e*ression he #ould )orro# money so that he could a%%ord
to give charity 44 and ho# he #as grate%ul that his credit #as good enough so that *eo*le
#ould lend him money %or this *ur*ose. 9n his #allet his %amily %ound a cancelled chec$ %or
UGA to the Gere% 0aEesod dated 8cto)er BCHB #hen the %ledgling %inancial arm o% the
2orld ionist 8rgani(ation #as less than > months old 44 this at a time #hen his %amily
could not )e sure #here ne&t #ee$'s %ood #ould )e coming %romS 9n his #ill he mentions
over QA charities and %ree loan societies he actively su**orted or %ounded in his li%etime.
But my grand%ather's e%%orts #ere not limited sim*ly to charity4giving or chec$4#riting. 0is
li%e #as devoted to the much higher %orm o% giving 44 :e5ilas Chessed? giving o% one's sel%.
'ot Just (peeches )a!e CQ
My mother recalls her resentment as a child 44 #hich only later turned to admiration 44 at
the #ay my grand%ather #ould s*end his Sundays. 2hile other %athers #ould go on outings
or *icnics #ith their %amily on their :day o%%:? my grand%ather #ould )e )usy raising money
%or .ret/ Eisroel. 3ven #hen the %amily did go on an occasional Sunday drive? it #ould
al#ays )e characteri(ed )y one or t#o interru*tions #here my grand%ather #ould ma$e
sto*s to see *eo*le %or the good o% the Land o% 9srael.
0o#ever? M.5. 6et(lach's yearning to do good and to im*rove the lot o% his %ello# man
#as not limited to the Land or Peo*le o% 9srael 44 it e&tended to all o% humanity. 2hile
*assing through Manchuria on his #ay to the /.S. in BCBG? my grand%ather #as a**alled at
the sight o% ric$sha#s )eing dra#n )y Chinese la)or. -ather than allo# another human
)eing to :do the jo) o% a horse: and *ull him along? he #ould *lace his )ags on the ric$sha#
and run along in %ront o% it together #ith the China4man.
My grand%ather #as a #or$er 44 indeed a *ioneer %or a great many 9srael and "orah related
organi(ations in the city. 0e *ossessed the card )earing num)er AAB %or 9srael Bond
solicitors in the State o% 2ashington. A veteran o% the &i/rachi movement %rom the days o%
-a))i Berlin? he hel*ed organi(e a &i/rachi cha*ter in Seattle immediately u*on his arrival
in BCBG and later )ecame its *resident. 0e #as an o%%icer and later an honorary li%etime
Board Mem)er o% Congregation Bi$ur Cholim. 0e served as chairman o% the Seattle 7e#ish
Cha*el? #as on the Board o% +irectors o% the Seattle 0e)re# Academy? and had )een an
active solicitor %or the 7e#ish 'ederated 'und o% Seattle.
2hatever he did? my grand%ather loo$ed not %or recognition or a**reciation. 0e did not
see$ 'kavod' (honor)? rather he sought '/echus' (merit). 0is greatest re#ard %or his good
deeds #as not testimonial dinners )ut rather the con%ident ha**iness that came #ith the
$no#ledge that he had the '/echus' to accom*lish something truly im*ortant.
My grand%ather had the '/echus' to merit a %ull li%e o% LG years and a devoted and dedicated
#i%e %or over G@ years o% marriage. 0e had the merit to live to get %ull %achas %rom his D
children and C grandchildrenM and #as )lessed #ith the rare privilege o% )eing the Gohe% to
o%%iciate at the >idyo% 0a(e% o% his great4grandson. Perha*s most re#arding o% all? he had
the merit to see the %ruits o% his la)ors 44 to #itness the )eginnings o% the %ul%illment o% the
ancient *ro*hecies o% 9saiah and 3(e$iel concerning the Land o% 9srael and the return to
ion. 'inally he merited the %ul%illment o% the reFuest o% 7aco) to his son 7ose*h? and o% the
great sages o% 9srael %rom time immemorial 44 that his remains )e carried u* and laid to
eternal rest in the 0oly soil o% the Land o% 9srael.
'or my grand%ather? ho#ever? 9 am convinced that all these re#ards he has )een )lessed
#ith )y the Almighty are only the %ruits o% his good deeds that he has )een allo#ed to enjoy
in this #orld. 0o#ever? :hakere% Gaye5eth lo 99 l<ola5 ha7a:... the *rinci*al remains? %or
him? untouched? in the #orld to come.
'ot Just (peeches )a!e CG
8cto)er BCLA EU1O%6 FO/ ESTHE/ STE*N-E/% :ET81ACH
Prover)s! DB!BA4DB
"he BA days )et#een Iosh 0asho%%ah and Eo5 Gippur are a time %or return to G4d. 'rom
the earliest days o% our history? it has )een a time %or the 7e# to come closer to his Creator.
/n%ortunately %or many o% us? the return to G4d during this time is a very tem*orary
e&*erienceM the Teshuva mood ca*tures us %or an hour? a day? *erha*s BA days at )estM and
then #e sli* )ac$ to our mundane e&istence. My grandmother? Si5a .sther 6et(lach? may
she rest in *eace? has returned to her Creator %or the %inal time? this #ee$. "he 3ternal
return to G4d. As #e all )race ourselves %or the a**roach o% the holy +ay o% AtonementM
my grandmother has achieved the universal atonement )rought a)out )y death.
As a grandson loo$ing )ac$ on the DH years 9 have )een *rivileged to have )een in the
*resence o% my grandmother? 9 have many recollections and many emotions o% a very
*ersonal nature. 9 remem)er the %irst *air o% #r(a Ga%2os 9 ever o#ned? $nitted #ith love
and care )y my grandmother %or her G4year4old grandsonM as she $nitted %or me scarves?
gloves? s#eaters? and even an overcoat. 9 remem)er the #ee$ly "%eg Sha((os *arties at
her homes?44%irst on DQth and later on DGth Avenues449 #ould #al$ over to )e 5a<ver/ei%
the sedra #ith my grand%ather? /t11? a%ter #hich 9 #ould join my grandmother and the
#omen o% the neigh)orhood %or chocolate chi* coo$ies and ca$e. My %irst recollections o%
a religious e&*erience date )ac$ to the Sedari5 my grandmother #ould *re*are on DQth
Ave. Many a year she #ould su%%er great *hysical *ain %or her e%%orts in *re*aring the Seder
and getting the house ready %or >essachM )ut there #as no sto**ing her. /ntil this very last
>essach? at LL years o% age? she #ould insist on ma$ing the Charoses hersel% and #ashing
the dishes a%ter the conclusion o% the Seder at night.
As 9 said )e%ore? these memories are o% a *ersonal natureM *erha*s they are even sel%ish
memories in that they relate to #hat my grandmother did %or me. But she #as a #oman
#hom 9 #ould %eel o)liged to eulogi(e even i% she #ere not my grandmotherM she #as a
very uniFue and ins*irational individual %or all #ho $ne# her.
'or some? those *erha*s #ho did not $no# her that #ell? my grandmother #ill only )e
remem)ered as an .ishes T/adik? the #i%e o% a righteous man. 2hile this is certainly not
her only claim to *raise? it is not a %act to )e treated lightly. Strictly s*ea$ing? 7udaism does
not )elieve in the la#s o% Community Pro*erty. "he state la# automatically dividing GAW
o% a cou*le's *ro*erty )et#een hus)and and #i%e contradicts the 0alachic la#s o%
inheritance and monetary jurisdiction. "his rejection? ho#ever? o% the conce*t o% eFually
shared resources is only true inso%ar as monetary matters and earthly *ossessions are
concerned. 2hen it comes to s*iritual re#ard? to heavenly *ossessions? there 0alacha
vie#s marriage very much more as a true 'shut2us'44as a %ull legal *artnershi* reFuiring a
division o% the #ealth.
"he "orah tells us that #hen G4d created 3ve %or the lonely Adam? he #as ma$ing an ./er
G<%egdo? :A hel*mate? o**osite him.: 8n #hich the Sages comment! 9% man #ill merit it44
./er94she #ill )e a hel*mateM i% he #ill not merit it44G<%egdo44she #ill o**ose him. My
'ot Just (peeches )a!e C>
grand%ather? as everyone $no#s? merited a hel*mate? and in my grandmother? %or over GG
years? he had a most a**ro*riate one. "he re#ards o% )uilding a 7ayis ,e<e5a% 7<Eisroel?
o% raising and giving money %or the land o% 9srael and %or institutions o% "orah and Chessed
throughout the #orld44these re#ards are shared eFually )y )oth mem)ers o% the *artnershi*
#ho made it *ossi)le.
9nterestingly? it is sometimes the #oman #ho receives the greater share in the re#ard than
her hus)and. "he &edrash in .icha relates that #hen G4d destroyed the "em*le and e&iled
the 7e#s %rom their land? A)raham? 9saac? 7aco)? and Moses came )e%ore G4d *leading %or
mercy. 3ach recounted his acts o% dedication and devotion to G4d? and )eseeched G4d to
intercede on )ehal% o% their children as re#ard %or their actionsM each #as re%used. 'inally
-achel came *leading )e%ore G4d and recounted ho# she had saved her sister Leah %rom
em)arrassment )y *assing her the secret code #hich 7aco) had set u* to *revent a deceit%ul
s#itch o% girls )y 8a(a%. "his act o% sel%lessness? o% *assing u* something very much
desired and very dear to the li%e o% young -achel? in order to s*are her sister *ain? #as
a**reciated )y the Almighty! :Sto* your voice %rom crying and your eyes %rom shedding
tears? there is re#ard %or your actions? saith the L4rd? your children #ill return to their
)orders.: 9n 0eaven? thus? the Fuiet sel%less acts o% the matriarchs? in some cases #ere given
even greater re#ard than the heroic earth4shattering acts o% Moses and the *atriarchs.
9t is not easy to )e an .ishes T/adikM it ta$es a very s*ecial ty*e o% #oman to )e a hel*mate
%or the ty*e o% *erson my grand%ather #as. 2hile other hus)ands too$ their %amilies on
outings and *icnics Sunday a%ternoons? my grand%ather #ould )e out soliciting %unds %or
75'? 9srael Bonds? the 7e#ish 'ederation? or %or a host o% other charities he #as intimately
involved #ith. 9n the years #hen #ives #ere #orried a)out having enough money to
minimally %eed and clothe their %amilies? my grand%ather #as )orro#ing money to give a#ay
to t/edaka? grate%ul that his credit #as good enough to allo# him to do this. "he good
times and *retty clothing that an .ishes T/adik %oregoes is not the ty*e o% sacri%ice that
organi(ations #ill ma$e a testimonial dinner to honorM %or acts o% humility and modesty
there is never much recognition. 5evertheless? as the &edrash #ith Iachel indicates? in the
0eavenly Court? these sacri%ices are much a**reciated and do earn a ma&imum re#ard.
'or those? o% course? #ho $ne# her #ell? my grandmother #as more than just an .ishes
T/adikM she #as a distinguished 2oman o% .alor in her o#n right. 9 #ill al#ays remem)er
her as a very :Li)erated 2oman. She #as not li)erated in the crude modern sense o% the
term. 8n the contrary? she never o#ned a *air o% *antsM she never *u%%ed on a cigarette.
2hen 9 say my grandmother #as li)erated 9 use a totally di%%erent de%inition o% the #ord.
She #as li)erated %rom the clutches o% materialism and hedonism that gri*s our modern
society. She #as a totally sel%less individual. 9n a #orld inundated #ith tem*tation to
s*end? to indulge? to see$ *leasure? my grandmother not only overcame these tem*tations?
she #as li)erated %rom them. 9n her value system the tem*tation to ta$e %or onesel% #as not
there44only the tem*tation to give to others.
My grandmother #as a %irm )eliever in the #or$ ethic44as Solomon said in descri)ing the
.ishes Chail? &<8eche5 #t/lus 8o Tochel 44 she #ill not eat o% the )read o% la(iness. My
grandmother #ould al#ays )e the last one on the )loc$ to *urchase any ne# la)or4saving
device. She #ould )e very critical o% those she %elt #ould overindulge or %reeload on the
'ot Just (peeches )a!e C@
toil o% others. She #ould never let anyone do anything %or herM she #as a very inde*endent
#oman.
My grand*arents used to have a motto! #l 0aTorah v<al 0a#vodah44/*on Learning and
u*on 2or$. 'or them nothing #ould ta$e a higher *riority than learning and academic
accom*lishment. -a))i Soloveitchi$ once said that #hen he gre# u* in Bris$ in Lithuania?
mothers in retelling the story o% Sno# 2hite to their children #ould have the #ic$ed Fueen
say? instead o% :Mirror? mirror on the #all? #ho's the %airest o% them all?: Mirror? mirror on
the #all? #ho's the 2isest o% them all<: "he value to )e nurtured and im*lanted in the
youngsters #as not the value o% %airness4Sheker 0achai% D<0evel hayo2i 44 Beauty is vanity.
"he value to )e im*lanted in youngsters is one o% #isdom and learning. Someho#? 9 have
the %eeling that they had the same ,ussach in Sa5ke that they had in Bris$. "his is the
value my grandmother transmitted to her children as they #ere gro#ing u* and going to
school. 0er greatest *ride #as the Academic achievements? the degrees? the phi (eta
kappas? and honors that her children received. -a))is and +octors #ere highest on her
*edestal o% *eo*le to )e honored? %or the educational achievements they had attained.
0aving to hel* out on the %amily %arm in -ussia %rom age > and never having )een a)le to
receive a %ormal education hersel%? my grandmother considered it the greatest o% tragedies i%
anyone #ho had the o**ortunity to study #ould voluntarily dro* out o% school or even
decide not to go on to college.
6ing Solomon says that one o% the Fuali%ications o% an .ishes Chail is to )e a good
seamstress. Darsha T/e5er K<>ishti56 DaTaas 7<Che2et/ Gapeha! She see$s out %la& and
#ool and ma$es according to her desires #ith her hands. 9n this Fuality also my
grandmother e&celled. As the oldest o% G children? she out%itted her )rothers and sisters
#ith clothing #hile yet in Sa5ke? -ussia. She #as later to do the same %or her o#n %amily
in Seattle. +uring 2299 she s*ent countless hours se#ing clothing %or servicemen in a
voluntary -ed Cross *rogram at the Seattle "almud "orah.
My grandmother once told me a)out her %irst jo) in Seattle. She #as a seamstress in one o%
the clothing %actories in the do#nto#n area. 7o)s #ere not easy to %ind? )ut she $ne# ho#
to se# and #as %ortunate to have %ound a jo). 0er %irst 'riday a%ternoon on the jo)? she
closed her machine and told her )oss she #ould not )e in the %ollo#ing day or on any
Saturday therea%ter. 0e #as astounded. 0e told her it #as a >4day4a4#ee$ jo) and i% she
didn't come in Saturday? she shouldn't come in the %ollo#ing Monday either. My
grandmother then )egan to gather u* her )elongings? saying she #ould in that case not )e
coming )ac$. At this *oint the )oss )egan to count the *ieces o% stitch4#or$ that she had
com*leted that #ee$. By the time he %inished counting? he told her it #ould )e o$ i% she
#anted to #or$ a %ive4day #ee$.
9n the seven decades that have *assed since this story occurred? my grandmother's diligence
as a s$illed #or$er did not diminishM nor did her value system )ecome corru*ted. Money
#ould never re*lace her commitment to Sha((os? to Eo5 Tov? and to "orah and &it/vot.
Money #ould al#ays )e a means to a s*iritual end? never an end in itsel%? or even a means
to a materialistic end.
My grandmother #as granted a long li%e. 9t #as a li%e that included much *hysical su%%ering.
'or as long as 9 can remem)er? she had *ain%ul arthritis in her )ac$ that caused her? at times?
'ot Just (peeches )a!e CL
e&cruciating *ain. 9 )elieve 9 #as a)out L years old #hen she told me that she did not
e&*ect to live until my Bar Mit(vah. She #as grate%ul %or each year o% li%e and #as
determined to live on as long as she had strength. 3ach additional grandchild? great
grandchild? each moment o% ,achas %rom three generations o% descendants )rought than$s
to G4d to her li*s %or )eing allo#ed to )e alive to see yet another moment o% ,achas.
"han$ G4d and G4d Bless you #ere never %ar %rom her li*s. She uttered the Shecheya%u
7rocha? the )lessing in #hich #e than$ G4d %or $ee*ing us alive and %or allo#ing us to
reach today's milestone? o%ten in her li%e. She recited it %or the last time on Iosh
0asho%%ah. 9 #ent #ith my son Moshe to )lo# sho2ar %or her at the 6line Galland 0ome.
She already #as e&tremely #ea$ and at moments unsure o% hersel%. 5evertheless %or
Sho2ar )lo#ing she strengthened hersel%. She as$ed %or a #ashcloth to clean her hands.
She insisted in getting o%% the )ed and 9 had to *hysically restrain her %rom attem*ting to
stand u*. "he %irst 7rocha o% 8ish5oa Gol Sho2ar? came haltingly and slurred. 0o#ever at
the *ros*ect o% hearing sho2ar %rom her grandson and great4grandson? the She9hechiya%u
7rocha %lo#ed smoothly. Causing tears in the eyes o% all *resent? she sincerely e&*ressed
a**reciation to G4d %or the o**ortunity to *er%orm this meaning%ul mit(vah %or the last time.
"he commentaries tell us that old age is a )lessing not only %or the elderly )ut also %or those
)lessed #ith the o**ortunity o% sharing this #orld #ith someone %rom a *revious
generation. "he "almud notes that 7aco)'s granddaughter? Sarach (as #sher? #as one o%
the Eot/ei &it/rai5. 2hat is the signi%icance o% this %act< 2ho cares< -a))i Soloveitchi$
once e&*lained! 3ach generation needs to )e lin$ed #ith the *ast. 'or the transmission o%
7e#ish tradition %rom one generation to the ne&t to )e via)le? G4d must $ee* alive in each
generation a %e# individuals #ho )elong to a totally di%%erent era. "he old #oman #ho
remem)ers )ouncing as a tot on the $nee o% the *atriarch 7aco) can add a dimension o%
understanding o% 7e#ish tradition? even to the generation that stood at SinaiS As Moses
himsel% said! Heh Geli D<#%vehu6 .lokai #vi D<aro5<5e%hu. 9t is not enough? even %or
Moses? to relate to G4d only as Heh Geli44"his is my G4d? the #ay 9 understand 0im in my
generationM one must al#ays $ee* in mind the %act that 0e needs also to )e related to as
.lokai #vi44the G4d o% my %athers? as they $ne# him in their generation. 9% this #as needed
in the generation o% Moses #hen H million 7e#s encam*ed together in the #ilderness? ho#
much more so in an era o% %light to the su)ur)s and ravaging assimilation #here
grandchildren literally have no conce*tion o% the ty*e o% li%e their ancestors led just t#o
generations ago. 9n such an era? ho# grate%ul must #e )e %or an individual ca*a)le o%
remem)ering and conveying the li%e style and system o% values o% a BC
th
century Sa5ke? or
even o% a BCBB Seattle.
My grandmother lived in Sa5keh the %irst BC years o% her li%e. 9t made a lasting im*ression
on her and she #as a %aith%ul #itness )earing testimony o% this rich tradition to those never
*rivileged #ith $no#ing anything other than the American 2ay o% 7udaism.
"his *ast Monday #as the last time my grandmother s*o$e to me. She had )y then around4
the4cloc$ nursesM she hadn't eaten %or days and she $ne# she #as dying. She #ould
%reFuently *rotest that 9 shouldn't s*end so much time #ith her? that my #i%e and %amily
needed me more. ConseFuently? 9 #ould at times visit her out o% sight? sitting in her
)edroom at a s*ot #here she #ouldn't see me. At one *oint she seemed in *ain and 9
'ot Just (peeches )a!e CC
moved to the )edside. 9 had )een there only a %e# moments #hen she loo$ed at me and
said? :+avid? 9'm %ine. 9 have everything 9 need. 1ou go home.:
"hese are the last #ords she s*o$e to me and 9 #ill al#ays remem)er her )y them! 0akol
Gol Eakov44the voice #as the voice o% 7aco). 7aco)'s res*onse to 3sav o% :yesh 8i Gol:44l
have everything44is contrasted )y our Sages #ith the res*onse o% 3sav to 7aco)! :yesh li
rav:49 have much. 0o#ever much an .sav has? it is only much44he al#ays #ants moreM
ho#ever little a Eakov has? it is al#ays Gol44all that he needs. My grandmother le%t this
#orld as she lived in it! satis%ied that %or hersel%? she had all that she needed and concerned
that others #ere in need! :9'm %ine? 9 have everything. 1ou go home.:
9 reali(e there are many in this audience #ho $ne# my grandmother %ar longer than 9 mysel%
44many #ho $no# o% acts o% charity? $indness? and sel%lessness that too$ *lace long )e%ore 9
#as around. My grandmother #as the surviving Matriarch Eueen o% the entire Stein)erg
%amily? noted %or %our generations in this city %or acts o% $indness? charity? and communal
leadershi*. She #as elder sister to my Great /ncle Sam Stein)erg and my Great Aunt -ose
"reiger? #ho maintained a )eauti%ul mutual admiration relationshi* #ith their sister
throughout her li%e? as did )rother -eu)en Stein)erg and Sister Golda 3lyn? #ho are no
longer #ith us. She #as mother to three loving children #hose devotion to their *arents
throughout their lives should serve as a model %or children every#here and #ho
demonstrate in their o#n lives many o% the )eauti%ul &iddos and character traits transmitted
to them %rom their *arents. She #as a )eloved grandmother to mysel% and to my #i%e
"(i**y and to her )eloved granddaughter Marcia? #hose tri* to Seattle three #ee$s ago
#ith her Chosso% meant so much to my grandmother. As Marcia *ut it so )eauti%ully? she
came not only so that Ba)a could meet 7erry? )ut that so 7erry #ould )e a)le to meet Ba)a.
And she #as a )eloved grandmother to the grandchildren in Cali%ornia? 5e# 1or$? 5e#
7ersey and 9srael.
All o% those individuals and the many others #ho are gathered here today 9 $no# have many
more memories they #ill al#ays treasure o% Si5a .sther 6et(lach. May the mourners )e
com%orted together #ith all the mourners %or ion and 7erusalem and may my
grandmother=s death )e an atonement %or her sins and may her %ate )e sealed in the )oo$ o%
3ternal Li%e in the 2orld to come.
'ot Just (peeches )a!e BAA
S*6U+ +*SHNA6OS AT -C+H *N +E+O/6 OF SO1 :1E*N
7une BCLG
"here is a time honored tradition in 9srael o% learning &ish%ayos as a source o% merit %or the
soul o% a de*arted )eloved one. "he #ri /Jl and Sh1lah *oint out that the letters o% the
#ord &ish%eh can )e rearranged to s*ell ,esha5a6 soul. /nder the ins*iration and *rimary
organi(ation o% +r. Moshe -oth? Sol 6lein=s son4in4la#? some DG4QA mem)ers o% this
community and )eyond had underta$en to com*lete )y the %irst Eahrt/eit the learning o% all
&ish%ayos in the Si& 8rders o% the &ish%eh.
"he majority o% the siyu5 *artici*ants #ere Sol=s close %riends %rom BCM0 and it seemed
most a**ro*riate #hen the General Meeting #as scheduled %or 7une B>
th
? the day o% the %irst
Eahrt/eit anniversary? to hold the siyu5 as an agenda item at this meeting. Scheduling
con%licts #ith other community events reFuired the readjustment o% the date o% the General
Meeting to tonight. "he Eahrt/eit itsel% #as commemorated )y mem)ers #ho *artici*ated
in the &ish%eh learning #ith a )eauti%ul QG minute learning session led )y @ individuals?
re*resenting D generations o% Sol=s %riends and admirers. 3ach learned a &ish%e %rom a
>erek )eginning #ith one o% the letters o% Sol=s 0e)re# name O Shlo5o Dovid. And yet 9
%eel that it #as a**ro*riate leaving the %ormal siyu5 itsel% until tonight %or t#o reasons.
'irst 9 %eel it is a**ro*riate %or Sol? alav haShalo5? #ho #as a multi4decade mem)er o% this
shul and *ast *resident o% the Men=s Clu)? #ho #as at the time o% his death a mem)er o% the
Board o% +irectors? and #ho s*ent several o% his retirement years as a dedicated and
valua)le mem)er o% the o%%ice sta%%? that #e *ay him this honor o% holding a Siyu5
&ish%ayos6 lCHecher ,ish5ato as *art o% the Congregation=s Annual General Meeting.
Second 9 %eel it is sym)olically a**ro*riate to hold a Siyu5 &ish%ayos as the last o%%icial
event o% my %ather=s administration. 2hat a Siyu5 &ish%ayos re*resents is a monumental
achievement? #hose accom*lishment alludes the gras* o% all )ut a %e# individuals. 9t is
unrealistic to as$ any one *erson to learn all &ish%ayos in Shas? certainly not in one year=s
time. "he device o% a communal siyu5 allo#s the achievement to )e divided u* )et#een
many *eo*leM ena)ling many to share in the &it/vah and to divide the la)or? so to s*ea$? in
order to accom*lish #hat no one individual could accom*lish on his o#n.
9n addition to all the many *ersonal talents and Fuali%ications my %ather has )rought to the
shul *residency these *ast D years? 9 %eel that the hallmar$ o% his administration has )een his
a)ility and #illingness to divide the la)or O to get others to share in the mit(vah o% running
this diverse and com*le& entity and there)y accom*lish as a community o% individuals and
committees #hat no one individual could accom*lish )y himsel%.
And so? it gives me great honor tonight? lC/echer %ish5as Shlo5o Dovid (e% .phrai5
'ischel and O lChavdil (ei% 0a&eisi5 uC(ei% haChayi5? in honor o% the com*letion o% the
Presidential term o% my %ather? shlitJa? to learn the last &ish%eh o% &aseches Kkt/i% O the
last tractate in Shas.
Kkt/i% itsel%? is a little studied tractate? most o%ten? i% not e&clusively? learned )y *eo*le #ho
are ma$ing a siyu5 on &ish%ayos? in order to say they com*leted all o% &ish%ayos. 3ven
'ot Just (peeches )a!e BAB
in the time o% the Ta%ai5 themselves? a**arently Kkt/i% #as not a *o*ular &asechtaM the
:e5ara in 0oriyos relates that #hen Ia((i &eir and Ia((i ,asa% #anted to anger the
,asi6 Ia((a% Shi5o% (e% :a5liel they #ould as$ him to teach them the la#s o% Kkt/i%?
#hich #ere evidently not #ell $no#n to him.
"he tractate in general deals #ith the intricacies o% the la#s o% Tu5as "chli5? -itual
9m*urity o% %ood su)stances and analy(es #hich *arts o% the %ruits or other %ood su)stances
are considered a Ead (handle) to a %ood or a Sho5er (shell) to the %ood vis a vis the la#s o%
contracting or transmitting Tu5ah.? etc. "he #ord Kkt/i% itsel% means *ric$les or thorns
and the 5ish%ayos there indeed contain many thorny and com*le& *ro)lems.
'ortunately? in their #isdom? the -a))inic com*ilers o% the &ish%eh sa# %it to end the
tractate #ith a &ish%eh that has nothing to do #ith the su)ject matter o% the &asechta )ut
#ith a &ish%eh that is an a**ro*riate Siyu5 to the entire Si& 8rders o% the &ish%eh!
#5ar I. Eehoshua (e% 8evi A #sid 0aGadosh 7aruch 0u lCha%chil lechol t/adik
vCt/adik shalosh 5eyos vCeser ola5os.
-a))i. 1ehoshua the son o% Levi says! 9n the %uture? the 0oly 8ne? Blessed )e 0e
#ill *rovide an inheritance o% DBA #orlds to each and every righteous individual.
"he Ti2ereth Eisroel says this num)er corres*onds #ith e&actly hal% the sum total o% Bi)lical
and Classic -a))inic Commandments (>BDX@Y>HA). Since the 0el* o% 0eaven (siyata
dCSh5aya) is needed in the %ul%illment o% each command? man is entitled to only a GAW
re#ard ratio O there)y earning DBA #orlds %or himsel%. As it is #ritten (&ishlei 8?+1)
P8eha%chil ohavay yesh6 vCot/roseihe5 a5alehN. ("o give inheritance to those #ho love
me o% Sustenance (Eesh Y DBA in Gematria) and their storehouses 9 #ill %ill.
Ia((i Si5eo% (e% Chala2ta says "he 0oly 8ne Blessed )e 0e %ound no vessel to hold
Blessing %or 9srael that #as as good as Shalom O PeaceM as it states! PG4d gives strength to
0is nationM G4d Blesses 0is nation #ith Peace.N Tos2os Eo5 Tov *oints out that the Ta%%a
concludes #ith this o)servation? since the entire &ish%eh is %ull o% &achlokes and
disagreement? #e #ouldn=t #ant one to )e le%t #ith the mista$en im*ression that the -a))is
only Fuarreled so he stresses in conclusion that the Strength o% "orah is a vessel %illed #ith
the Blessing o% G4d #hich is the Blessing o% Peace.
'ot Just (peeches )a!e BAH
9n conclusion? 9 just #ant to *oint out something in connection #ith the >asuk %rom
&ishlei A 8eha%chil lC"havay yeshN ("o )ring inheritance to those #ho love Me o%
Sustenance) #hich the &ish%eh inter*rets as re#ard in the 2orld to Come %or those #ho
constitute the "havai 0aShe5. "he :e5ara (Eo5a 8$a) Fuotes #(aye as inter*reting the
command o% DC#havta es 0ashe5 .lokecha (And you shall love the L4rd your G4d) O
sheyehei She5 Sha5ayi5 5isahev al yadecha) O that the 5ame o% G4d shall )ecome
)eloved through your actions.
"his %or me sums u* the li%e and *ersonality o% Sol 6lein. "hrough his actions he made
*eo*le #ant to %eel close to the 7eis 0aGe%esset and ultimately close to 0ashe5. Be it in
the case o% the countless youngsters o% our community #ho came to shul in their %irst
%ormative years? only to receive the s#eets the PCandy man o% the cornerN? Sol 6lein? #ould
dis*erse to themM or )e it in the case o% the adult mem)ers o% the Congregation #ho #ere
in%luenced )y Sol=s gentle *ersuasion to ta$e a more active *art in shul li%e O #hether
socially? religiously? or %inanciallyM or )e it in the case o% all those #ho $ne# him O #hether
8rthodo& or notM #hether 7e#ish or not. 0is &idos and his love o% %ello# man #ere such
that all those #ho $ne# him #ere *rom*ted to res*ond #ith the reaction elicited )y those
coming into contact #ith the true "hev 0ashe5 as recorded in the "almud in Eo5a 44
>elo%i shela5ad Torah re9u ka5ah %ai5 derachavF ka5ah 5esuka%i5 5aCsavF alav
haGasuv o5er BvC"5ar li avdi ata6 Eisroel asher (echa espaer1.
May it )e 0is #ill? that in the merit o% our Siyu5 &ish%ayos and in the merit o% his many
o#n acts #hich engendered a %eeling in his %ello# man o% Love %or G4d? may Sol merit the
%ull re#ard o% 8eha%chil "havei Eesh6 vC"t/roseihe5 a5aleh
0adra%N.
'ot Just (peeches )a!e BAD
UN3E*1*N% OF TO+-STONE FO/ 7O/OTH6 :1E*N
+ecem)er BCCD
7oyce as$ed me to say a %e# #ords this a%ternoon? on the occasion o% the unveiling o% the
tom)stone o% her mother? +orothy 6lein? #leha hashalo5. -emem)ering? 7oyce's learned
and moving eulogy %or her mother last year? 9 told 7oyce that really she could *ro)a)ly do a
much )etter jo) than me. But 9 thin$ that 7oyce %elt she #ould not )e a)le to to* her
eloFuent remar$s o% last year and there%ore as$ed me to say a %e# #ords on her )ehal%
today. My %riendshi* #ith 7oyce goes )ac$ a long time and it's not too o%ten that she's given
me the o**ortunity to get in the last #ord? so 9 could not re%use the o%%er.
Actually 9 am Fuite honored )y this o**ortunity. 2hen 7oyce's %ather? Sol 6lein? *assed
a#ay a**ro&imately BA years ago? his son4in4la# Moshe -oth organi(ed a Siyu5 &ish%ayot
in his memory and gave me the o**ortunity to ma$e the 0adra% 44 to learn the concluding
&ish%eh and to say a )rie% Dvar Torah at the *u)lic Seudas &it/vah mar$ing the Siyu5.
Gro#ing u* as a young )oy? 9 remem)er +orothy and Sol )eing the closest %riends o% my
*arents! 9 did not have any /ncles and Aunts living in Seattle and +orothy and Sol #ere
*ro)a)ly the closest and $indest adults that 9 remem)er as a child? other than my *arents
and grand*arents. So 9 #as very honored to )e as$ed to say a %e# #ords o% Divrei Torah at
the Siyu5 held on Sol's %irst Eahrt/eit and to again )e as$ed to say a %e# #ords o% Divrei
Torah no# that #e are gathered to unveil the &at/evah? the tom)stone? on +orothy's
Gever.
"he &at/evah? (literally a standing stone) actually *lays a very $ey sym)olic role in this
#ee$'s Sedra. 9n the very second verse o% the >arsha #e read PAnd 7aco) too$ %rom the
stones o% the *lace? and *laced them around his headN. 0e then %ell aslee* and had the
%amous dream o% the ladder #ith the Angels going u* to 0eaven and then descending. And
G4d calling out to him %rom the "o* o% the Ladder *romising him that the Land u*on #hich
he #as slee*ing #ould eventually )elong to him and his descendants. 0e *romised him that
the descendants #ould )e as numerous as the dust o% the 3arthM they #ould s*read out in
great num)ers #est#ard? east#ard? north#ard? and south#ard. 7aco) #as told that G4d
#ould )e #ith him and guard him #herever he #ent in 3&ile? and 0e #ould return him to
this land ''or 9 #ill not %orsa$e you until 9 have done #hat 9 have s*o$en a)out you.')
'inally in the morning 7aco) a#o$e and too$ the roc$ that he *laced around his head? and
the verse tells us :DaEase5 "tah &aT/evah: 0e set it u* as a standing stone 44 a &at/evah.
And he called the name o% the *lace 7et9.l 44 "he 0ouse o% G4d.
At the end o% the *ortion 44 again Stones *lay a $ey sym)olic role! A%ter HA years in Lavan's
0ouse? 7aco) %lees #ith his #ives and children #ithout telling his %ather4in4la#. Lavan
chases a%ter him and there is a hostile con%rontation. "#enty years o% mutual resentment
and hostility are unleashed as Lavan and 7aco) con%ront each other #ith long simmering
grievances. 9n the end Lavan reali(es the %utility o% going to #ar against his daughters and
grandchildren and enters into a non4aggression *act #ith 7aco). Again the verse tells us
:DaEikach Eakov .ve%6 va<Eeri5eha &at/evah:. ("hen 7aco) too$ a Stone and raised it u*
as a monument). "he monument #as to mar$ an 3ternal se*aration )et#een 7aco) and
Lavan. As Lavan said? :0i%ei ha5at/evah asher Eariti 7ei%i u<vei%echa.: (0ere is the
monument #hich 9 have cast )et#een me and you:.) :"his monument shall )e a #itness that
'ot Just (peeches )a!e BAQ
9 may not cross over to you *ast these *ile o% stones and that you may not cross over to me
*ass this monument #ith hostile *ur*oses.:
2e see in short? in the >arsha? t#o ty*es o% &at/evah! A &at/evah? a monument? #hich
commemorates a memora)le event 44 a vision %ull o% action and drama and *romise and
destinyM and #e see a &at/evah #hich mar$s 3ternal se*aration and distancing )et#een t#o
*arties. "he tom)stone? #e unveil this a%ternoon? li$e all tom)stones serves as )oth ty*es
o% a &at/evah! 9t serves as a &at/evah #hich commemorates a li%e #hich #as %ull o% action
and drama? o% *romise and destiny. "he &at/evah )rings to mind the Ladder o% Li%e 44 a
ladder #hich has its u*s and do#ns? its high *oints and lo# *oints. "here #as constantly
movement on +orothy's ladder? running u* and do#n here and there to do a &it/vah? to do
a Chessed? to hel* a neigh)or or %riend? or cause or organi(ation. 9t can truly )e said that
the Ladder o% +orothy's Li%e stood %irmly on the Ground o% 7eis .l 44 "he 0ouse o% G4d.
"he "om)stone also re*resents a %inal se*aration )et#een the Living and the +e*arted. 9t
mar$s a Boundary over #hich #e shall not cross. 9t mar$s our %inal %are#ell and de*arture
%rom someone #e $no# #e #ill see no more. 8ur gathering here this a%ternoon %or the
unveiling o% +orothy's tom)stone? mar$s our %inal %are#ell to +orothy. 2e de*art not as
7aco) de*arted %rom Lavan #ith resentment and ill4#ill? )ut on the contrary #e de*art #ith
sorro# at the se*aration and %ond memories o% the many years s*ent together. T<hei
,is5ata T/erura (<tror 0aChayi5.
'ot Just (peeches )a!e BAG
SH1OSH*+ FO/ CHA8AN CHA*+ %OTT1E*- JU16 @A< BCCA
:ol Hashe" -a:oa$h
Several years ago 9 received a call at #or$ %rom Louis "reiger #ho #as then President o%
the shul. 0e said? :+avid? #e are *utting u* a *ermanent *laFue in the lo))y o% the shul
honoring the Cha/a%. 9t is to contain the names o% all the *eo*le #ho #ere *atrons at the
shul dinner honoring him and #e need a pasuk to *ut on to* o% the *laFue. Can you hel*
me out<:
/sually #hen 9 receive such reFuests? 9 turn to the Concordance? or more recently? to one o%
the com*uteri(ed Ta%ach Search engines. 9t is usually a rather e&tensive *rocess to come
u* #ith a pasuk that *er%ectly %its an individual or an occasion. 9n this instance ho#ever?
the *er%ect pasuk %or the Cha/a%'s *laFue came to mind almost immediately. Louis agreed
that the pasuk 9 suggested ca*tured the uniFueness o% our Cha/a% and it remains
*ermanently engraved in the *laFue u*stairs that commemorates his retirement dinner.
"he pasuk is the verse %rom Tehilli5 (HC!Q) that )oth )rings the Cha/a% to mind as #ell as
ca*tures his most o)vious talent! 1ol +ashem Ba1oach8 1ol +ashem Be+adar! "he
.oice o% the L4rd in StrengthM the .oice o% the L4rd in S*lendor.
2ho can ever %orget Cha(an Gottlei) in his *rime? *arading around the shul every Sha((os
in his long Cantorial ro)e and his s*ecial Cantorial Ear5ulka. 9 can *icture him no#
carrying the Se2er Torah lovingly and *roudly in his arms as his voice #ould )oom out in
melodious %orce the drama o% the RSeven .oices o% Po#er= o% 0ashe5 s*o$en o% in this
marvelous Psalm.
'or many o% us? the Cha/a% #ill al#ays )e remem)ered )y his 1ol shel 1oach, ,1ol shel
+adar O his .oice o% Strength and his .oice o% S*lendor.
:ol 7e"a"a 7aka
But the Cha/a% had another voice as #ell. 9t #as not the .oice o% #hich he sang on
Sha((os 44 the Majestic .oice o% 1ol +a(hem Ba1oach? )ut rather it #as the .oice o%
#hich he sang on the 0amim 'oraim during his un%orgetta)le renditions o% the a#esome
*rayer o% 94'essaneh Tokef.
:"he (efer +a:ichronos is o*ened? it #ill read itsel%. 3veryone's signature is in it. "he
great sho2ar #ill )e sounded? and a thin silent .oice #ill )e heardT 4kol demama daka
0ishama 44 N
'ot Just (peeches )a!e BA>
5ot everyone has the mighty voice o% 1ol +a(hem Ba1oach. But just as everyone has
their signature in the (efer +a:ichronos? so too everyone has #ithin himsel% a P1ol
Demama dakaN O a silent voice that de%ines his essence. 9t is the voice that s*ea$s to a
*erson and instructs him ho# to conduct his li%e? )e it in relationshi* #ith G4d or in
relationshi* #ith his %ello# man.
2hat #as the sound o% the Cha/a%=s :1ol Demama daka:< 2hat did it say< 2hat did one
hear emerging %rom the dee*est recesses o% his soul #hen the Cha/a% #as not #earing his
Cantorial Ear5ulka or ro)e<
6isroel 35Oraisa 35:u!sha -eri$h Hu Cha! Hu
9=ll tell you #hat 9 heard. 9 heard a thin silent voice crying out the message o% Cha/aJl O
Eisroel6 DC"raisa6 DCGudsha 7erich 0u Chad 0uS "he 5ation o% 9srael? "he "orah? and
"he 0oly 8ne Blessed Be 0e are all 8ne. 9t is the 7e#ish +ogma o% "rinity!
9% one loves G4d? one must love 0is "orah and his Peo*le.
9% one loves the "orah he must love G4d and 0is Peo*le.
9% one loves the Peo*le o% G4d? he must love G4d 0imsel% and 0is "orah.
"he Cha/a% loved the 7e#ish Peo*le? he loved the "orahM and he loved 0aGodosh 7aruch
0u.
The Cha,an 1o.e! the Jeish Peo(le
0e #as al#ays e&cited #hen there #as a 7ris or Chasa%ah or any Si5cha in shul. 5ot just
)ecause there #ould )e an e&cuse to s$i* Tacha%u%? )ut *rimarily? he #as truly e&cited that
another ne# ,esha5a #as )rought into Glal Eisroel or that the *otential #as created %or
the )ringing o% ne# ,esha5as into Glal Eisroel.
0e loved children. 9 remem)er #hen he used to )ounce my Moshe on his $nee and
entertain %irst Moshe and later my other children #ith his He5iros and the s*ecial vocal
tric$s that he used to *er%orm? in my Succah or around my Sha((os ta)le. But indeed he
had a s*ecial relationshi* #ill all the children o% the shul.
9n %act? the Cha/a%'s love #as not limited to children. 0e #as an "hev Eisroel o% *eo*le o%
all ages. 0e #as a &eka(el Gol #da5 7<sever >a%i5 Ea2os 44 he greeted everyone #ith a
smile. 0e sim*ly had a genuine interest and res*ect %or each individual #ho ever #al$ed
into this shul. "he Cha/a% #ould )e the %irst to greet any ne#comer. "o %ind out #here
they came %rom? and '#here they came %rom )e%ore that.'M to see i% they needed hel* *utting
on Te2illi% or reciting the Gaddish. "he Cha/a% genuinely res*ected *eo*le %rom all #al$s
o% li%e and he #as res*ected in return? des*ite vast di%%erences in )ac$ground? *iety? and
*ersonal circumstance.
'ot Just (peeches )a!e BA@
The Cha,an 1o.e! the Torah
2e all $no# o% *eo*le #ho have a one4trac$4mind. "he Cha/a% #as )asically such a
*erson. 0e had a one trac$ mind that #as %ocused on Torah L Eiddishkeit. 0is humor? his
nic$names? his everyday conversation #as re*lete #ith allusions to Bi)lical and "almudic
idioms. My t#ins #ere not Ale& and +ena 44 they #ere :#leOa%der &ukda% and De%a
d<&alchusa De%a:. My Mordechai #as al#ays called &ordechai 0aT/adik. "he Cha/a%=s
annual visits to my Succah #ere al#ays to :Succas Dovid:.
"he Cha/a% #as a %aith%ul disci*le o% each o% the Q -a))onim #ho served this Congregation
during his QAX years in Seattle. 0e #as at virtually every shiur given #ithin the shul and
invaria)ly he #as sitting in the %ront ro#. But his real loyalty #ere to the Ie((ei5 o% the
great Chassidic dynasties o% 3uro*e. "hey al#ays remained vi)rantly alive %or him. 0e
associated intimately #ith their modern4day descendants in 5e# 1or$ and 9srael and via his
uncanny memory %or names? details? *laces? and events that ha**ened long ago and %ar a#ay
he associated #ith those great men o% the *ast themselves.
Most im*ortant a)out the Cha/a%=s love %or "orah #as that he not only learned "orah.44
many *eo*le learn "orah 44 0e a)sor)ed "orah. 0is *ersonality )ecame in%used #ith the
values o% "orah. 0e #as the em)odiment o% the dictim PTorah T/iva 8a%u &oshe &orasha
Gehlas Eakov A al tikrah &orasha ela &CorasahN +o not consider the "orah your
9nheritance? consider it your Betrothed? your Beloved.
The Cha,an 1o.e! Ha:o!osh -aru$h Hu
6ing +avid made a reFuest o% G4d. *chas (ha,alti Me,es +a(hem oso *akesh, shiti
b,eis +ashem 1ol 0emei -hayay. "he reFuest #as to s*end all his days d#elling in the
0ouse o% the 0ashe5.
"he Cha/a% more that anyone 9 have ever $no#n #as a *erson #ho could say a)out
himsel% Pshiti b,eis +ashem 1ol 0emei -hayayN. 9t is an understatement to say the
Cha/a% #as the %irst one in shul every morning? D>G days o% the year %or decades. 0e
o*ened the doors long )e%ore the %irst &ispalel #ould sho# u* %or services. 0e #ould
recite Tehilli5 or learn the >arsha long )e%ore the start o% Shachris and &i%cha. 0e #ould
)e the last to leave a%ter &aCariv.
9 mentioned last night in the shiur in TaCa%is? the Cha/a%=s love %or reciting the *rayer
Sancti%ying the ne# moon. But 9 )elieve the Cha/a% #ould ta$e issue #ith the statement o%
the Ta%%a o% the Academy o% Ia((i Eish5ael! 0ad 9srael )een *rivileged to greet the
countenance o% their 'ather in 0eaven )ut once a month ? it #ould have su%%iced them.
8nce a month #ould not su%%ice the Cha/a%. 0e had a *ersonal love %or 0aGadosh 7aruch
0u and relished his daily communication #ith 0im.
'ot Just (peeches )a!e BAL
:oa$h an! %e.urah
"here are many? many other as*ects o% the Cha/a%<s 1ol Demama Daka 44 the inner voice
that constitutes the essence o% man's *ersonality 44 that 9 could share #ith you this evening.
0o#ever in truth my goal is not to tell *eo*le a)out the Cha/a%. 3veryone #ho is here
tonight? $no#s just as #ell as 9 do #hat a terri)ly uniFue T/adik he #as.
9 do #ant to close? ho#ever? #ith the )rie%est o% re%erences to a very %amous &edrash
#hich is o%ten Fuoted at this time o% year.
2e )egan )y s*ea$ing o% the 1ol +a(hem Ba1oach, the Mighty .oice o% Strength that
the Cha/a% *ossessed. -a))i Soloveitchi$? (:tl? )eauti%ully *ointed out on many occasions
that there is a di%%erence )et#een the 0e)re# #ord 1oach and its closely related counter4
*art 3eurah? )oth o% #hich are translated as strength. 1oach denotes *rimarily *hysical
strength? the ca*a)ility o% *er%orming #or$ #hich reFuires an unusual amount o% vigor.
3eurah is heroism.
:ol -5/a"ah Nish"a
"he classic e&am*le o% 3eurah in -a))inic thought is the &ish%eh in #vos; /i7ehu
3ibur, +a1oesh es 0it7ro. 2ho is the strong man< "he one #ho conFuers his evil
inclination. Strength is mani%ested )y )eing *re*ared to give u* that #hich one desires? that
#hich is *leasura)le? that #hich one longs %or 44 to achieve a higher *ur*ose.
"he &edrash in .icha Ia((a s*ea$s o% the mighty actions o% the Patriarchs? o% Moses? o%
the men o% might in 7e#ish history. All o% their *leas? ho#ever? #ere insu%%icient to *ersuade
G4d to have mercy on the 3&iles and return them to ion. 8nly the heroic action o% Iachel
#ho #as *re*ared to give u* #hat #as the most )eloved thing in the #orld to her 44 her
%uture li%e #ith Eakov 44 so that her sister 8eah not su%%er em)arrassment 44 only %or Iachel's
sa$e? %or her act o% :evurah? #ould G4d have Mercy on the 3&iles and )ring them )ac$ to
their land.
"he Cha/a% had a 3oi$e of 1oach? )ut he lived a 1ife of 3eurah. 0e %orsoo$ the easy
#ay and the *o*ular #ay to cling? des*ite hardshi* and sacri%ice? to the %aith%ul *ath )la(ed
%or him )y the :edolei Eisroel #ho's values and li%e4style he treasured so dearly and
emulated so closely.
1ol B46amah 'ishma 44 A .oice is 0eard u*on 0igh... -e) Chaim )en Moshe 3*hraim
has ta$en his *lace at the #5ud in :a% .de%. May 0aGadosh 7aruch 0u listen to his
voice and may he )e a Melit7 0osher %or his entire %amily and %or his entire Gehilla.
'ot Just (peeches )a!e BAC
August? BCCG %OO7-6E TO THE +A:O3O8 FA+*16
9=d li$e to say a %e# #ords tonight in )ehal% o% my o#n %amily and in )ehal% o% the
community on the occasion o% our communal %are#ell to +avid and Marina Ma$ovo( and
their children.
9 %eel 9 have a num)er o% connections to the Ma$ovo( %amily... +avid and 9 have )een
#ee$ly study *artners every Sunday %or a num)er o% years no#. "ogether #e=ve covered
most o% &aseches 7rochos. Aside %rom my t#o sons? Moshe and Ale&? +avid is the only
*erson 9=ve had the echus to teach the chanting o% the 0a%torah %rom his Bar Mit(vah
*ortionM again aside %rom my immediate %amily 44 the Ma$ovo(= are the only %amily in to#n
that 9=ve had the *rivilege to have )oth in my Succah and at my Seder "a)le. 9 )elieve
Misha is the only *erson in to#n other than my o#n children to have stolen my
#2iko5e%....But more than these connections #hich have develo*ed over the course o% the
last %e# years since the Ma$ovo(= have joined our community 44 9 immediately %elt a
connection #ith +avid and Marina as soon as they arrived in our community... "hat
connection #as one o% common origin.
9=m not just s*ea$ing o% P2e are all children o% Avrohom? 1it(cha$? and 1a$ovN? although
that certainly #as the case and that certainly is #hat #as the driving %orce %or many in our
community to so no)ly go out o% their #ay to #elcome these and other ne#comers into our
community. 'or me ho#ever? (and *erha*s %or others as #ell) ? the connection #as a more
recent one? as #ell. My grand*arents on )oth sides had come %rom -ussia to these shores.
Li$e +avid , Marina they came to esca*e *ersecution? to see$ ne# o**ortunities %or
themselves and their %amilies. "hey came not long a%ter the turn o% the century 44 li$e
+avid , Marina 44 to *laces they had never heard o%? to *laces #here they *erha*s $ne#
no one in *articularM )ut they made the courageous move #ith the ho*e and conviction that
des*ite inevita)le hardshi*s in adjusting it #as the right choice %or them and their %amilies.
Much has changed in the #orld 44 in the /nited States and in -ussia 44 %rom the time my
grand*arents came some LA or CA years agoM to the time the Ma$ovo(= came some G or >
years ago. "he -ussia they le%t #as totally di%%erent and the /nited States they came to #as
totally di%%erent. But 7aruch 0ashe5? much has not changed as #ell. 7ust as then? there
#ere 7e#s #aiting here %or the Ma$ovo(= to *rovide them #ith encouragement and hel*? to
ho*e%ully minimi(e the traumas o% the ne# e&*erience.
6ent S#igard 44 #ho together #ith 5ancy and their #onder%ul %amily 44 #e all $no# *layed
such a heroic e%%ort in organi(ing and mo)ili(ing and *ersonally involving themselves in the
-ussian resettlement e%%orts in our community... 6ent Fuoted then and he Fuoted again
recently the story o% the girl thro#ing a %e# star%ish )ac$ into the #ater a%ter thousands had
#ashed u* on shore. "he *unchline o% the story is that she tells a s$e*tic #ho as$s #hat
di%%erence can her slight e%%orts *ossi)ly matter P9t matters to this oneN.
9 must say? a%ter o)serving the e%%orts that 6ent and 5ancy and the community as a #hole
have invested in hel*ing integrate the Ma$ovo( %amily into the 7e#ish community at large
and into the Se#ard Par$ 7e#ish community in *articular 9 have another *unch4line to that
story. 9t doesn=t only matter to the star4%ish #ho gets thro#n )ac$ into the #ater... it
matters to the little girl #ho does the thro#ing as #ell.
'ot Just (peeches )a!e BBA
9t has immeasura)ly enriched our lives and the strength o% our community to )e a)le to have
had a role in the virtually miraculous and historic o**ortunity o% reuniting mem)ers o% the
7e#ish *eo*le 44 cut o%% )y circumstances )eyond their control and the control o% their
*arents and grand*arents 44 #ith their tradition and #ith their heritage. 9t has )een our
nachas and our gro#th and our ins*iration to have #itnessed and *layed some small *art in
the integration o% the Ma$ovo( %amily into the %ree #orld and into Glal Eisroel.
Sure it has made a di%%erence to +avid and Marina and their children... )ut it has made a
di%%erence to 6ent and 5ancy and to all o% us as #ell.
9=d just li$e to close )y Fuoting a Gemara in 1oma (DG)!). "he Gemara says that the Poor
man? the -ich Man and the 2ic$ed Man come )e%ore 7udgment in the ne&t #orld 44 and
each has e&cuses. "he Poor man says he had no time to occu*y himsel% #ith "orah )ecause
he #as too )usy #orrying a)out his )asic needsM "he -ich man says he had no time to
occu*y himsel% #ith "orah )ecause he #as too )usy #atching over all his investmentsM and
the 2ic$ed man says he had no time to occu*y himsel% #ith "orah )ecause he #as too
handsome and got distracted )y his evil inclination. "he Gemara goes on to relate that the
0eavenly Court )rings %orth the e&am*les o% 0illel #ho #as e&ceedingly *oor and yet
occu*ied himsel% #ith "orah? o% -a))i .la/ar (e% Chirsu5 #ho #as e&ceedingly #ealthy
and yet occu*ied himsel% #ith "orah? and o% Eose2 haT/adik #ho #as e&ceedingly
handsome and yet overcame the tem*tations o% his 3vil 9nclinations. "he Gemara concludes
P,i5t/a 0illel &echayev es ha#%iyi5F Ia((i .la/ar 7e% Chirsu5 5echayev es
0a#shiri56 a%d Eose2 &echayev es ha Ieshai5.N 9t comes out that 0illel convicts the
*oorM -a))i .la/ar (e% Chirsu5 convicts the rich and Eose2 convicts the 2ic$ed.
"he idea is that the e&cuses o% the Poor man? the -ich man? and the 2ic$ed man are *roven
lame )y individuals #ho *roved that the handica*s enumerated are not insurmounta)le i%
one is sincere and one is honest and one is dedicated to the idea o% see$ing "ruth and doing
#hat is right.
Many #ho came over %rom -ussia and else#here in 3uro*e together #ith my grand*arents
and in the intervening years %ound e&cuses %or dro**ing out or minimi(ing their 7e#ishness
and their commitment to "orah once they reached these shores. 9t #as something o% the
*astM it #as something #hich #ould handica* them and their children in the ne# #orldM it
#as something that #ould )e an em)arrassment and a detriment to their integration into
American society.
"he Ma$ovo(= story can )e )rought as the P5echayevN 44 as the counter e&am*le to *rove
lame such e&cuses. 8n the contrary 44 they have %ound that just the o**osite is true. A
ne#4%ound a#areness o% their 7e#ishness? an increase in their commitment to "orah is *art
o% their %uture. 9t is in %act just this increase identity #ith the 7e#ish *eo*le and the 7e#ish
heritage #hich has? )li ayin harah? guaranteed and 9N10 #ill continue to guarantee the
integration o% them and their children into this country.
Eehi Iat/o%? that in the Hechus o% the Ma$ovo( success%ul a)sor*tion into this community
and the role o% each o% us in that a)sor*tion 44 may #e all merit that each o% us )e Hoche to
have a success%ul klitah? a)sor*tion? into our PrealN country #ith the coming o% the
&oshiach6 (i5hera (Cya5e%u.
'ot Just (peeches )a!e BBB
'ot Just (peeches )a!e BBH
Not Just
Thats All Folks
* * *
My Speeches at
Graduations
SA1UTATO/*AN5S A77/ESS AT N*NTH %/A7E %/A7UAT*ON
7une BC>D
"onight on our graduation? a%ter BA years o% acFuiring learning at the Seattle 0e)re#
School? our class o%%icially )ecomes a class o% alumni. +uring the *ast ten years #e have
learned many things? )ut *erha*s the thing that is the most im*ortant to every 7e#ish )oy
and girl is learning the duties o% 7udaism.
7udaism is a uniFue religion )ecause o% the %act that it consists o% duties rather than merely
Pnice things to doN and duties rather than %ear o% *unishment. 2e do not $ee* the Sha((os
)ecause the doctor tells us that #e need a day o% rest? and #e do not have t#o sets o% dishes
to im*ress com*any. 2e $ee* the &it/vos or commandments )ecause it is our duty to $ee*
them #hether at the moment they seem logical or not? and #hether #e $no# the reasons or
not.
2e as 7e#s are duty )ound to#ard three di%%erent *arties! G4d? our %ello# man? and
ourselves.
8ur duties to#ards 0ashe5 are many. 8ne must glori%y 0is name and $ee* 0is la#s. 8ne
*articular e&am*le o% a duty to 0ashe5 is dave%i%g or *raying. 2e are o)ligated to than$
0ashe5 three times every day %or everything 0e has done %or us and continues to do %or us.
0o#ever? G4d %earing 7e#s do not $ee* the commandments only )ecause they are a%raid o%
)eing *unished. "here are many &it/vos and 0idur &it/ovs that are not *unisha)le. "hese
&it/vos are $e*t )ecause G4d %earing 7e#s %eel that it is their duty to glori%y their creator in
every #ay *ossi)le and i% 0e tells them to do something even i% 0e #on=t *unish them %or
not doing it? it is their duty to o)lige 0is reFuests.
8ur duties to#ards our %ello# man are li$e#ise many. A good e&am*le o% a duty to#ard
our %ello# man is T/edakah? Charity. 5o G4d %earing 7e# gives T/edakah thin$ing #hat a
good thing he has done? nor does he give it to acFuire *raise. 0e gives it )ecause PvCChai
achicha i5achN 44 all 9sraelites are res*onsi)le %or su**orting one another. A G4d %earing
7e# %eels that a%ter giving T/edakah he has *aid a de)t to his %ello#man and that it #as his
o)ligation to give it to the *oor one just as it #ould have )een i% he had o#ed him money.
7udaism also teaches that #e are o)ligated to#ards ourselves and that #e must *reserve our
o#n health. "his is reFuired to such a degree that he #ho su)jects himsel% to needless
%asting or even denies himsel% the enjoyment o% #ine may? under certain circumstances? )e
called a sinner.
"he duties o% 7udaism can )e divided into t#o $inds 44 P)odyN and PsoulN &it/vos. Man
consists o% a )ody and a soul? )oth o% #hich reveal the Creator=s goodness. 8ne is seen? the
other is unseen. 0ence the %ul%illment o% our duties to#ard 0ashe5 must li$e#ise )e visi)le
as #ell as invisi)le.
"he out#ard o)ligations include such visi)le &it/vos as *raying? T/edakah? learning and
teaching the "orah? etc. "he in#ard o)ligations consist o% ac$no#ledging the 8neness o%
G4d in our hearts? )elieving in 0im? o)eying 0is la#s? revering 0im? loving 0im? trusting
'ot Just (peeches )a!e BBQ
0im? and even i% necessary? sacri%icing our very lives %or 0im in order to *ro*erly %ul%ill our
duties as 7e#s.
0o#ever? )e%ore #e are a)le to %ul%ill all o% these duties? #e must learn the %acts )ehind
them. 9n every day li%e? as all o% us $no#? tradition alone #ithout the su**ort o% scienti%ic
*roo% is su%%icient only %or those #ho are not a)le to study. "his is also the case in 7udaism.
Any 7e# o% intellect and understanding a)le to analy(e #hat he has learned %rom the Sages
#ith regard to )asic *rinci*les o% religion? is duty )ound to do so 44 using his o#n %aculties
to gain clear and de%inite $no#ledge o% the truth. 9n this #ay his %aith and conduct may rest
on a %oundation o% tradition? reason? and *ersonal understanding. 0e #ho ignores this duty
%ails in his o)ligation to#ard his Creator.
"here%ore it is #ith a great sense o% duty that 9 no#? on )ehal% o% all my classmates than$
our *arents %or sending us to the Seattle 0e)re# School #here B) #e have learned to o)tain
clear and de%inite $no#ledge o% the "ruth? ena)ling our %aith and conduct also to rest on a
%oundation o% tradition? reason? and *ersonal understanding and H) #here #e have )een
ena)led to %ul%ill one o% 7udaism=s most )asic duties.
'ot Just (peeches )a!e BBG
7une BCLL SEATT1E HE-/E& ACA7E+6 %/A7UAT*ON
"his evening has very s*ecial meaning to me %or D reasons! 'irst it is my son=s graduation.
Second it is a graduation %or me? o% sorts! a%ter many years o% )eing o%%ered the jo) o%
Master o% Ceremonies? 9 have %inally graduated to )eing o%%ered the roll o% guest s*ea$er.
'inally tonight is the HGth anniversary o% my o#n graduation %rom the Seattle 0e)re#
Academy? #hich #as the last time 9 delivered an address (other than )eing MC) at these
signi%icant ceremonies.
Anyone #ho has )een at very many commencement e&ercises $no#s that there is a
tendency among guest s*ea$ers to o%%er lo%ty thoughts #hich o%ten #ind u* in the clouds
and leave the students in a %og. 9 can=t *romise 9 #on=t do the same thing tonight? )ut 9 do
have one consolation to o%%er! Given the %act that it is the HGth anniversary o% my last
graduation address 44 the cloud 9 #ind u* in should have a Psilver liningN.
V V V V
2e have )een hearing a lot lately a)out Astrology? the )elie% that the relative *ositions o% the
stars at the time o% one's )irth can %oreshado# one=s destiny. 5ormative 7e#ish la# %or)ids
us %rom guiding our actions )ased u*on astrological *redictions. "his halachic consensus is
)y no means to )e ta$en as a universal -a))inic dismissal o% the theory that stars
%oreshado# human activity. 8n the contrary? most o% the Iisho%i5? 44 #ith the nota)le
e&ce*tion o% Maimonidies 44 #ere o% the o*inion that astrology has validity. But this
validity not#ithstanding? the 7e#s #ere commanded to )e :Ta5i5: 44 com*letely %aith%ul in
their )elie% in G4d? and thus overcome? #hat #ould have )een their destiny? as determined
)y the stars.
"he &edrash states that #hen G4d told #vra5 to ste* outside and loo$ at the stars? he #as
really telling him? to ste* outside the in%luence o% his astrological destiny! Because o%
#vra5<s merit he #as deserving o% a +ivine relationshi*? #hich su*erceded *lanetary
in%luence. 9n short? +ivine Providence? :0ashgocha:? #ould *rotect him and )e the
antidote %or any %ate the *lanets might have in store %or him.
2hether in truth the *osition o% the stars at the time o% one's )irth e&erts an in%luence over
one's li%e ... 9 don't $no#. But one thing 9 do )elieve? is that the major events going on in
the #orld at the time o% one's )irth do have an e%%ect on one's li%e 44 on one=s attitudes? one's
values? and one's sense o% direction. "here is nothing mystical a)out this *henomenon.
Psychologists have long told us? that one's environment as a young child can leave *ro%ound
and lasting im*ressions. 9% one gro#s u* in an environment o% sharing and caring? one #ill
)e an individual #ho shares and caresM i% one gro#s u* in an environment o% %ighting and
hostility? one #ill )e hostile and aggressive.
9 )elieve it is only a short e&tra*olation to recogni(ing that the larger environment into
#hich one is )orn? also a%%ects his *syche? his outloo$? and his *ersonality. 8ne #ho is )orn
in time o% #ar? de*ression? and #orld tension? #ill gro# u* #ith one outloo$ on li%e. 8ne
#ho is )orn in a time o% *eace? *ros*erity? and good %ortune #ill have a Fuite di%%erent
outloo$ on li%e.
'ot Just (peeches )a!e BB>
9 #ould? thus? li$e to ta$e a %e# moments this evening to analy(e #ith our graduates? the
environment into #hich they #ere )orn. 9=m not going to #orry a)out the *ositions o% the
stars BQ years agoM rather? 9'm going to recall #ith you the headlines and the issues o% that
*eriod and try to analy(e )rie%ly ho# those events might have tended to *redis*ose the
attitudes and *ersonalities o% the mem)ers o% our graduating class. 'rom an a#areness o%
such tendencies? #e may come to suggest #hat ty*es o% situations may most challenge them
and see$ to %ind #ays to )etter hel* them deal #ith such challenges.
As 9 remem)er it? the #orld o% BC@D;@Q into #hich our graduates #ere )orn 44 #as a #orld
o% disillusionment? %rustration? and retreat. 8n the national scene? it #as a #orld roc$ed )y
the un*recedented resignation under scandals o% a vice President and later President o% the
/nited States. 9t #as a country traumati(ed )y the need? %or the %irst time in its history? to
retreat in a time o% #ar. 9nternationally? it #as a time o% great economic turmoil? o% energy
shortages? gas lines? and ram*ant in%lation. 9n the 7e#ish #orld the *eriod #as mar$ed )y
the great change o% mood in 9srael and the #orld 7e#ish community in the a%termath o% the
1om 6i**ur 2arM the *ost Si& +ay 2ar eu*horia? gave #ay to dee* *essimism? soul4
searching and re4evaluation. 9n short? to use the language our $ids understand )est? the era
o% their )irths #as :a real )ummer:S
9n each instance 9've mentioned? *art o% the reason %or the great emotional turmoil
engendered )y the events #as the lac$ o% *sychological *re*aredness %or these
develo*ments. "#o years earlier 5i&on and Agne# had )een reelected )y one o% the largest
landslides in American historyM throughout the *ost 2orld 2ar 99 era gasoline #as chea*
and *lenti%ulM %rom the days o% "eddy -oosevelt America %elt they had a Mani%est +estiny 44
they never lost a #arM )ecause )oth right and might #ere on their side. 9n 9srael? too? the
%eeling a%ter BC>@ #as :Gol hakovod 8<T/ahal:? com*lete trust and com*lete con%idence in
the Army.
2hen *eriods o% su*er con%idence? o% long un)ro$en strings o% victory and *rogress are
suddenly sha$en )y set)ac$ and de%eat? the natural tendency is to )ecome disillusioned?
de*ressed? or even #orse. Such #as the mood? in this country and in the 7e#ish #orld in
the era in #hich our graduates #ere )orn.
2hat is the meaning o% all this< 0o# might these events and moods o% BC@D4@Q
%oreshado# events and moods in the li%e o% our graduates< 9t seems to me that the mem)ers
o% our graduating class must )e *re*ared? in the very near %uture? to %orti%y themselves
against the disa**ointment and let4do#n? that the #orld at large #as e&*eriencing at the
time o% their )irths.
+uring the *ast BA years? these young men and #omen have :)een on a roll:. Beginning
#ith 3C3C? moving onto $indergarten? and then the *rimary grades they have )een in #hat
the "almud calls a mode o% :&osi2 D<0olech: 44constant and continuous gro#th44in terms
o% *osition and stature in the school. As they moved u* through the grades they gained in
sel%4 con%idence? in a)ility? in achievement? and in res*ect. As eighth graders they are loo$ed
u* to )y the entire school )ody. "hese are the leaders o% the school 444 in s*orts? in
academics? in student activity? and in all #al$s o% school li%e.
'ot Just (peeches )a!e BB@
2hat a#aits you my dear graduates? ne&t year? ne&t %all? even ne&t #ee$ can )e very
traumatic. 5o longer #ill you )e on to* o% the school hea*. 8n the contrary? you #ill )e
on the )ottom. Perha*s? not since )eing called 6indergarten )a)ies a decade ago have you
e&*erienced the %rustration o% )eing underclassman? in a hierarchical structure #hich to#ers
a)ove you. 'or many? this e&*erience? a%ter BA years in the Seattle 0e)re# Academy
cocoon can )e a most %rightening one. 9t is one #hich #ill )e re*eated? G44d #illing? in
another %our years #hen you graduate high school and again many more times in various li%e
transitions.
2hat can )e done a)out this< 2hat can )e done to so%ten the %eeling o% let4do#nM to
*rovide an antidote? so to s*ea$? %or the de*ression so characteristic o% unaccustomed
reversal and de%eat<
9n my o*inion? the "orah has a message that is relevant to the threshold over #hich you are
a)out to ste*M that is relevant? indeed? to all those #ho are %rustrated )y the disa**ointments
and set)ac$s they encounter on the road o% li%e. 9t is a *ers*ective? #hich may totally
change our understanding o% the conce*ts o% victory and de%eatM o% *rogress and set)ac$.
9n our morning *rayers? #e %ind t#o )lessings? #hich on the sur%ace a**ear redundant.
Blessed Art "hou? Ah L4rd? our G4d? 6ing o% the /niverse #ho Girds 9srael #ith might?
"/er Eisroel 7<:vurahF %ollo#ed t#o )lessings later )y a second 44 almost identical 44
7rocha!... 2ho gives strength to the tired? ha%ote% la<yae2 Goach.
8ur Sages #ere very hesitant a)out the recitation o% 7rochot 8<vatalah? )lessings in vain. 9%
they enacted t#o se*arate )lessings here? a**arently #e are tal$ing a)out t#o se*arate
conce*ts. My revered teacher? -a))i 1ose% +ov Soloveitchi$? shlit1a? has e&*lained that
there e&ists a %undamental di%%erence )et#een the 0e)re# #ords 1oach and 3eurah? )oth
meaning strength.
1oach is a universal category a**lica)le to man and )east ali$e. 9t denotes *rimarily )rute
%orce? strength in the sense o% *hysical *o#er.
3eurah, on the other hand? is an e&clusive grant o% G4d to man. :evurah denotes inner
strength? the ca*acity o% attaining victory in an heroic manner. "he victory #ith #hich
:evurah is identi%ied? ho#ever? is not military victory alone. 8n the contrary? at times the
com)atant #ho is de%eated on the %ield o% )attle is the one #ho emerges as the :i(or? as the
victor in a higher historical sense. :evurah is sometimes inversely related to Goach. "he
greater the %orce one #ields? the less :evurah one needs to dis*lay. Conversely? the #ea$er
one is? the tougher the odds? the more the attri)ute o% :evurah is reFuired to emerge as the
ultimate victor.
9n our times #e understand this dichotomy only too #ell 44 the "hird -eich had Goach on
their sideM )ut ultimately they #ere not a)le to achieve their aims? )ecause their :victims:
had :evurah on their side. 9n BCQL the BAA million Ara)s surrounding Palestine had the
Goach to *revent the )irth o% a 7e#ish State? )ut Glal Eisroel? #ith the hel* o% the "/er
Eisroel 7<:evura? had the :evurah? #hich ena)led them to )ring this a)out. 8ne o% the
#orld's su*er*o#ers had the Goach to snu%% out any %eeling %or Toras Eisroel a%d .ret/
'ot Just (peeches )a!e BBL
Eisroel )ehind the 9ron Curtain? )ut 1ose% Mendolevich? Anatoly Scharans$y? 1ose% Begin
and do(ens li$e them had the :evurah to nulli%y their e%%orts.
"here is a *arado&? an a)surdity to the Fuality o% :evurah 44 in that :evurah is sometimes
achieved not through victory? )ut through de%eat. .i/ehu gi(or< 2ho is the :i(or? the
strong one< >irkei #vot as$s. :0akovesh et Eit/roM the one #ho su)dues his inclination.
:evurah mani%ests itsel%? o%ten not in additional conFuestM )ut on the contrary in the
acce*tance o% de%eat.
"he -av goes on to e&*lain that the acce*tance o% de%eat and limitation is a *uri%ying and
redem*tive e&*erience? #hich is rein%orced )y many o% the )asic commandments o% our
"orah. "he la#s o% Gashrus teach us to acce*t limitations in our gluttonous drives %or %oodM
the la#s o% #rayot teach us to #ithdra# and acce*t restrictions on our desire %or se&ual
conFuest and grati%icationM the la#s o% Sha((os teach us the lesson o% acce*ting de%eat and
%rustration in our ca*italistic drives to accumulate #ealth and riches. "he %rustration?
de%eat? and set)ac$ e&*erienced )y one #ho is a Govesh et Eit/ro? )y one #ho acce*ts
0alachic direction and su)dues his natural inclination? is the ultimate e&*erience o%
:evurah.
0alacha teaches? over and over? in numerous #ays that li%e is not su**osed to )e a
continuous journey o% :&osi2 D<holech:? o% constant *rogress? conFuest? and %or#ard
movement. 9t is essential? as disa**ointing and as %rustrating as it may sometimes )ecome?
to acce*t 44 and even to see$ out 44 occasions o% *ause? #ithdra#al? and even set)ac$.
"hese occasions should )e used as an o**ortunity %or re%lection? %or reevaluation? and %or
re*entance.
"his then is the antidote %or de*ression in the %ace o% inevita)le set)ac$ 44 the *arado&ical
lesson o% :evurah? o% heroics that comes not %rom *hysical strength and *ro#ess? )ut %rom
an inner strength and conviction.
9% the *arado&ical lesson o% :evurah is remem)ered )y the graduates? the tem*orary
set)ac$s they e&*erience %rom time to time in the course o% li%e #ill not disillusion them? it
#ill not %righten or de*ress them. "hey #ill recogni(e that acce*tance o% limitations?
acce*tance o% *eriods o% de%eat a%ter great victory? o% *ause a%ter dramatic *rogress? are all
*art o% G4d's *lan %or manM and ultimately are the greatest stimulants to %uture gro#th?
develo*ment? and *rogress.
May it )e G4d's #ill that they learn to a**reciate this lesson and use it to go &<chayil el
chayil? %rom strength to strength? to al#ays remain a source o% ,achas to their *arents?
teachers? and community.
'ot Just (peeches )a!e BBC
SHA--OS 1UNCHEON ON OCCAS*ON OF
7une BCC> 7ENA T&E/S:65S %/A7UAT*ON
Mr. Gallard came around to our ta)le a short #hile ago and as$ed i% there #as enough %ood.
My mother res*onded that there #as Ptoo muchN. "o #hich Mr. Gallard re*lied Ptoo much
is )etter than too littleN.
2hen it comes to s*eeches my %eeling has al#ays )een that the reverse is true 44 Ptoo little
is )etter than too muchN. "hat )eing the case? 9 am not inclined to )urden the audience #ith
a long drasha at this *oint in the a%ternoon. 9n %act -a))i Melamed just mentioned that one
should al#ays *ay attention to a s*ea$er #hen he gets u* to give a Dvar Torah? )ecause he
just may have the message that can ma$e a di%%erence in your li%e? the message that you have
)een #aiting to hear. 9 )elieve that 9 have the message that many o% you have )een #aiting
to hear 44 P9 do not intend to deliver a s*eech here this a%ternoon 44 your na* time is at
handSN
But 9 can not leave this *odium #ith out ta$ing just a %e# moments to e&*ress great
a**reciation and 0akaras 0atov to the Administration and %aculty o% the 7eis Eakov and the
entire +enver community 44 on my )ehal% and on )ehal% o% all the *arents here 44 %or all they
have done %or our daughters during their years in 7eis Eakov.
9t #as mentioned )e%ore that this is the HGth anniversary o% the %irst graduating class o% the
7eis Eakov o% +enver. 9n the secular #orld the HGth anniversary is $no#n as the PSilver
AnniversaryN. 8ur Sages tell us that P"hev Gese2 lo yis(a Gesse2N (one #ho loves silver
#ill never )e satis%ied #ith silver). 5o# that -a))i Sch#a) has reached this s*ecial silver
anniversary o% the school? 9 $no# he #ill not )e satis%ied #ith just the many? many
accom*lishments o% the *ast HG years? )ut he #ill #ant to go on %rom strength to strength 44
and may he )e granted %rom 0eaven. the great merit to continue to )uild on the great
accom*lishments o% the *ast? going P5eCchayil el chayilN.
-a))i Gallard Fuoted a :e5ara in 7ava 7asra and he Fuoted -a))i 1issochar 'rand. .ery
)rie%ly? 9 #ould li$e to do the same.
"he :e5ara in 7ava 7asra (+*() states in the name o% I. Eit/chak! P9% one #ishes to
)ecome #ise? he should %ace SouthM i% one #ishes to )ecome rich he should %ace 5orthN.
2e all $no# that #hen #e stand Sh5o%eh .srei? addressing G4d and *etitioning 0im %or
our needs #e %ace .ret/ Eisroel. "y*ically #e assume that the *ro*er *ositioning o% our
)odies at this *oint in the *rayer should )e due 3ast. "he :e5ara in 7ava 7asra ho#ever?
indicates that it is *ossi)le to add certain nuances to our *rayers )y slightly adjusting the
*osture o% our )odies. 9n addition to %acing 3ast? one #ho #ishes to )e granted #isdom
should slightly turn his )ody to#ards the South as #ell. Li$e#ise one #ho #ishes to )e
granted #ealth should slightly turn his )ody 44 in addition to 3ast 44 to#ards the 5orth as
#ell. "he allusion is to the arrangement o% the %urniture in the &ishka%. "he "a)le #hich
re*resented Sustenance #as *ositioned along the 5orthern #all o% the &ishka%M the
&e%orah #hich re*resented 2isdom and "orah #as *ositioned along the Southern #all.
'ot Just (peeches )a!e BHA
'rom the *ers*ective o% *arents #ho searched out %rom Seattle? 2ashington a *lace %or our
daughter to acFuire 2isdom at the 0igh School level 44 #e too$ the advice o% the :e5ara
in 7ava 7asra and %aced South 4 3ast ... to#ards the 7eis Eakov in +enver. 9 #as )orn in
BCQL. 9 remem)er gro#ing u* in the GAs and >As in Seattle #hen the only direction one
could %ace in see$ing advanced "orah education %or girls #as due 3ast. 3veryone used to
say P%or "orah learning? #e have to send the girls 3astN. 7aruch 0ashe56 since the early
@A=s #hen the 7ais Eakov o% +enver #as esta)lished? *eo*le in Seattle have )een a)le to say
a)out their daughters' "orah education? P8ne #ho #ishes to gain #isdom should %ace
South(east)N.
'inally? 9 #ant to Fuote -a))i 'rand. Many o% you may $no# that %or the *ast year 9 have
had the Hechus o% *re*aring the 0ashka2a *ortion o% -a))i 'rand=s >arsha lectures %or
distri)ution on the 9nternet. 7Cli ayi% 0ara #e no# have #ell over DAAA su)scri)ers #ho
#ee$ly receive e4mail transcri*tions o% these divrei Torah to their accounts. 9n this #ee$=s
>arsha -a))i 'rand Fuotes a very a**ro*riate drasha %rom the Se2er 0a&edrash
vC0a&aaseh 44 #hich 9 #ould li$e to )orro# %or my o#n *ur*oses here this a%ternoon.
Many commentaries comment on the name Eehoshua 7i% ,u%. .irtually every#here else in
Ta%ach? the son o% someone is re%erred to as ben so4and4so? using the Segol under the R7et=.
2hy here all o% a sudden do #e %ind the term Rson o%= #ritten as RBin=. "he Se2er
0a&edrash vC0a&aaseh says that the Segol under the R7et=? consisting o% D dots alludes to
the "almudic re%erence that there are D *artners in the creation o% man 44 his %ather? his
mother? and G4d. Eehoshua ho#ever s*ent so much time under the in%luence o% his Ie((i6
&oshe Ia((ei%u? that the *arents? so to s*ea$? relinFuished their role as *artners in his
creation. "hey gave #ay to another ty*e o% *artner? a)out #hom the "almud says P0e #ho
has taught "orah to the son o% his %riend? is as i% he gave )irth to himN. 'rom the time
Eehoshua #as a ,aar (young )oy) he le%t home and s*ent all his time under the in%luence
and tutelage o% &osheM to indicate the relinFuished role o% his *arents in his gro#th? t#o
dots #ere removed %rom the Segol? leaving only a chirik 99 Bin (,u%).
"his !rasha hits very close to home %or me and my #i%e? on the occasion o% +ena=s
graduation. 2hen one sends a young child o% BD or BQ a#ay %rom home %or schooling 44
one=s role as a *arent in their u*)ringing )ecomes greatly diminished. 9t ta$es a lot o%
&esiras ,e2esh on the *arents= *art to relinFuish their Prights o% directionN over their young
child. 0o#ever? li$e 9=m sure EehoshuaCs *arentsM #e are not com*laining. 2e are very
satis%ied #ith the results
'inally 9 just #ant to say a #ord a)out the +enver community. +enver is $no#n as the
PMile 0igh CityN. 2e %ind in Se2er Shu5uel that Saul? the %irst 6ing o% 9srael #as descri)ed
as )eing P0ead and Shoulders? taller than the rest o% the *o*ulationN. 7ust reading the ,avi?
#e might thin$ that the re%erence is strictly to *hysical height. 0o#ever? one #ho is
%amiliar #ith the descri*tion o% Saul=s great s*iritual traits? the attri)utes o% his soul? as
descri)ed in the "almud and &edrash? $no#s that it #as *rimarily %or this reason rather
than just his *hysical stature that he #as *raised as )eing Phead and shoulders a)ove the rest
o% the nationN. 9t #as %or this reason? he #as chosen as 6ing.
"he secular #orld $no#s only o% +enver=s *hysical elevation 44 a mile high. 0o#ever?
*eo*le in the 7e#ish community $no# o% +enver=s re*utation as )eing the P7erusalem o% the
'ot Just (peeches )a!e BHB
2estN? $no#n to )e uniFue among the cities #est o% the Mississi**i in terms o% the
institutions o% Chi%uch and Community needs that they have )uilt? $no#n %or their Chessed
and 0ach%osas "rchi5. 2e have heard o% these #onder%ul attri)utes %or many years. 5o#
that #e are visiting the city %or the %irst time? 9 can testi%y that everything #e have heard is
true.
"he only thing? #e are *ossi)ly disa**ointed a)out this #ee$end is the #eather. But even
the clouds have a Silver lining. "hat is? as 9 mentioned )e%ore? the cele)ration o% the HGth
anniversary o% the %irst 7eis Eakov Graduation. May the school and the community go %rom
strength4to4strength.
Good Sha((os..
'ot Just (peeches )a!e BHH
Not Just
Vybeshe Talk
* * *

My Speeches To
Womens Groups
and About
Womens Issues
'ot Just (peeches )a!e BHD
'ot Just (peeches )a!e BHQ
'e)ruary BC@C -C+H9 SHA--AT SH*/AH ;; A+& SHA--OS
8ne o% the most stri$ing %eatures o% >arshas 7<Shalach is the lac$ o% %aith and con%idence in
G4d dis*layed )y 7<%ai Eisroel. "he nation #hich had just #itnessed un*recedented
miracles and had lived to see the dramatic %ul%illment o% G4d's *romise to the #vot 44 that he
#ould )ring their descendants out o% 3gy*tian slavery? sho#s a remar$a)le tendency to give
u* home and %eel that their condition is a hel*less one. 8ver and over again #e hear the
re%rain :9t #as )etter in 3gy*tM #hy must #e die in the #ildernessM etc.? etc.:
2here is the courage and sel%4con%idence o% those #ho had just #itnessed G4d's
intervention in 3gy*t to *rotect and deliver 0is chosen *eo*le<
Loo$ing )ac$ on the Bi)lical narrative? it is easy %or us to )e stern judges? to *oint accusing
%ingers and critici(e the lac$ o% %aith )y those #ho more than anyone else ought to have had
com*lete con%idence and trust in G4d. A more honest analysis o% the situation may lead us
to see these events in a more generous light.
"he natural instinct o% man is to vie# events and situations as they a**ear on the sur%ace.
"he harsh realities o% li%e? as they a**ear to a man #ho sees only their %ace value? o%ten
generate *anic and des*air. "o )e surrounded )y enemies on three sides and tra**ed )y a
tur)ulent Sea on the %ourthM to %ind onesel% located in the middle o% an unending #ilderness
#ith no visi)le means o% %inding %ood and drin$M to consider #aging #ar against *o#er%ul
and #ell trained armies are all %rightening thoughts. 3ven i% one? on an intellectual and
s*iritual level is convinced o% G4d's concern %or 0is *eo*le? and even i% one )elieves
(<.5u%ah shlei5ah in G4d's *romises and G4d's a)ility to act and *er%orm miracles? the
natural tendency o% man is to #or$ #ith the assum*tion that miracles #ill not ha**en and to
vie# critical situations #ith concern and %ear.
Although a religious individual should strive to see the )roader *icture 44 to have .5u%ah
that :a5 Hu 8<tova and that ultimately G4d #ho has delivered us %rom so many di%%icult and
critical situations in the *ast #ill continue to mani%est his concern %or us 44 this is an ideal
#hich is not easily achieved and one #hich )ecomes more and more di%%icult to hold onto in
the %ace o% increasingly di%%icult circumstances.
9t is interesting to *oint out that #omen seem to )e )etter eFui**ed s*iritually to loo$
)eyond the narro# vie# o% a**arent reality and to see events and circumstances #ith
greater .5u%as 0aShe5 and #ith greater con%idence that des*ite the )lea$ a**earances o%
the current situation? things #ill get )etterM there is no need to des*air 44 #e #ill )e a)le to
manage.
2hen #5ra5 heard the decree that every male child #ould )e thro#n into the 5ile? he #as
in des*air. 0e sa# as the only solution? com*lete se*aration %rom his #i%e Eocheved thus
insuring that the 3gy*tians #ould not )e a)le to $ill any *otential sons. 9t too$ his daughter
&iria5 to see the )roader im*lications o% such a *essimistic attitude and to *oint out to her
%ather that his decree #as harsher than >haroh<s. 'or #hile >haroh decreed only that there
#ould )e no 7e#ish males? #5ra5 #as in e%%ect decreeing that there #ould )e no 7e#ish
children at all. &iria5's %aith and counsel in the %ace o% cruel and harsh reality resulted o%
course in overcoming the a**arent reality o% >haroh's decree.
'ot Just (peeches )a!e BHG
"he :e5ara in Sotah e&*lains the "orah's re%erence in today's parsha to :&iria5 the
*ro*hetess? the sister o% #haro%: as indicating that Miriam had *ro*hesi(ed #hile she #as
only Aaron's sister? i.e. 44 )e%ore the )irth o% &oshe. She *ro*hesi(ed? the :e5ara relates
that her mother #ould give )irth to the +eliverer o% 9srael. 2hen &oshe #as )orn? the
room miraculously %illed #ith light. #5ro5? ta$ing this as an omen that the *ro*hesy #as
coming true? #ent over and $issed his daughter.
A %e# #ee$s later #hen the harsh reality o% the 3gy*tian decree %orced #5ra5 and
Eocheved to a)andon their in%ant in a small )as$et on the 5ile river? #5ra5 in a %it o%
de*ression sla**ed his daughter and sarcastically as$ed? :2here no# are your *ro*hesies
my daughter<: 0o#ever again &iria5 remains o*timistic in the %ace o% a**arently grave
circumstances 44 again the %emale #as a)le to see )eyond the dar$ crises o% the moment and
loo$ ahead to a )righter %uture. :And his sister stood )y the )an$s to see #hat #ould
)ecome o% him: 44 the :e5ara adds she stood )y to #atch ho*e%ully %or the %ul%illment o%
her *ro*hesy.
A similar *henomenon is *ointed out )y another &edrash on this #ee$'s Sedrah. 9n
connection #ith the verse :And 7eis Eisroel called the item #hich descended %rom 0eaven
Manna: the &edrash *oints out that 7eis Eisroel al#ays re%ers to the #omen o% 9srael.
2hile the men o% 9srael #ere in dou)t as to the nature o% this strange commodity? #hile they
#ere still in a state o% *anic as to ho# they #ould %ind %ood? it #as the #omen #ho %irst
recogni(ed the Manna as the gi%t %rom G4d that it #as. 9t #as they #ho sa# )eyond its
strange e&ternal a**earance and had the %aith to reali(e that? #ith this? they #ould )e a)le to
receive the sustenance necessary to carry them through the di%%icult days in the #ilderness.
'inally? as #e read in the 0a2torah o% 7<Shalach? it #as not the mighty s#ord o% 7arak
#hich *roved to )e the deciding %actor in the )attle #ith Sisera. Something more
signi%icant than soldiers and military eFui*ment is necessary to #in #ars and trium*h in
des*erate situations. "he in%lamed s*irit and religious enthusiasm o% Devorah *ut men to
shame. 0er courage and ins*iration singled her out? a)ove her male counter*arts as the one
ca*a)le o% leading 9srael to glory.
8ur sages tell us! :9t #as through the merit o% righteous #omen that our %ore%athers #ere
redeemed %rom 3gy*t and it is #omen #ho #ill )ring a)out the %inal redem*tion.:
As #e no# stand in the #tchalta D<:eulah #ith the rise o% &edi%at Eisroel 44 as #e no#
#itness the %irst stages o% the %inal redem*tion? #e again %ind ourselves a generation #ho
has #itnessed miraculous events 44 one #hich has )een /ocheh to see the %ul%illment o% age
old *ro*hesies in its time. Again? ho#ever? #e %ind ourselves trou)led? #orried and
concerned a)out the harsh realities o% the every day needs o% our ne# national e&istence.
Again #e have dou)ts and )ecome *essimistic? given to des*air? at times.
Again it is o%ten the #omen #ho have singularly sho#n the #ay #ith an o*timism and %aith
in the %ace o% over#helming odds? #ith a dedication and commitment to organi(ations and
institutions dedicated to insuring a )right %uture %or the young &edi%ah. Certainly to )e
singled out in this area is the #or$ that has )een done and is )eing done )y the #omen o%
AM2! American Mi(rachi 2omen? )oth locally as #ell as nation4#ide.
'ot Just (peeches )a!e BH>
"here is no dou)t that these dedicated ladies are %ollo#ing in the %ootste*s o% &iria5 and
Devorah )e%ore them? in the *ath o% the righteous #omen o% the 3&odus era 44 leading the
#ay #ith a con%ident o*timism in *roviding %or the *hysical and s*iritual #el%are o% #5
Eisroel.
8n this Sha((at Shirah #hich has )een o%%icially designated AM2 Sha((os across the
country? 9 ta$e *ride in )eing a)le to *ay tri)ute here this morning to the #or$ o% this
organi(ation and the individuals #ho su**ort it.
9 #ould just li$e to conclude #ith the )lessing #e just recited )e%ore &ussa2 as #e do every
#ee$! :And to all #ho occu*y themselves #ith matters o% the congregation %aith%ully? may
0aShe5 *ro*erly re#ard them? and remove %rom them all sic$ness? and heal their entire
)ody and %orgive all their sins? and send )lessing and success to all their endeavors? together
#ith all 9srael their )rethren? and let us say Amen.:
'ot Just (peeches )a!e BH@
-OO: /E3*E&9 ON &O+EN AN7 JU7A*S+
August BCLH b# -1U %/EEN-E/%
"he last time 9 had the *rivilege to s*ea$ to ,Cshei Eeshivat "r 0aHa2o% #as close to t#o
years ago at the %irst annual Leah Sch#art( Memorial Luncheon. 8n that occasion 9 chose
a to*ic #hich O as 9 said then O 9 %elt #as most a**ro*riate to the memory o% Mrs. Sch#art(
and to the goals and ideals o% ,Cshei "r 0aHa2o% as an organi(ation! 9 s*o$e on the to*ic O
"orah study %or #omen in 7udaism. 9 traced then the various o*inions that have e&isted
since "almudic times concerning the advisa)ility and *ermissi)ility o% #omen studying "orah
and 9 sho#ed ho# in the HA
th
century there has )een a dramatic shi%t in 8rthodo& circles re4
em*hasi(ing the *ermissi)ility and even necessity o% teaching #omen "orah. "hus
demonstrating that? at least in certain areas? there does e&ist a great deal o% 0alachic
%le&i)ility and room %or change in attitude in the %ace o% changing social situations.
"his evening our to*ic moves? to use a "almudic *hrase O 5eCi%ya% lCi%ya% (Coto i%ya% O
%rom one su)ject to another su)ject? #hile still )eing *art o% the same su)ject. 9 have )een
invited to give a critiFue o% Blu Green)erg=s 8n 2omen and 7udaism *u)lished in BCLB )y
the 7e#ish Pu)lication Society o% America.
As 9=m sure many o% you $no#? Blue Green)erg has roots in this community. She #as )orn
in Seattle and as 9 mentioned to someone recently? she #as *ro)a)ly the %irst version o%
Seattle Blues to )e *roduced )y the Genauer %amily. 9n recent years? she and her hus)and?
9rving Green)erg? have risen to national *rominence #ithin the 7e#ish community s*ea$ing
and #riting on a num)er o% social4religious issues in national 7e#ish *u)lications and )e%ore
a variety o% communal %orums. 8n 2omen and 7udaism )asically gre# out o% a series o%
essays on the to*ic o% 7udaism and 'eminism #hich Mrs. Green)erg has *u)lished over the
last BA years.
2hat emerges in this volume is the O to my mind O %rightening story o% a 1eshiva girl #ho
gre# u* in the Garden o% 3den o% a traditional 7e#ish home? nourished %rom youth )y a to*4
notch environment o% 1eshiva education #ho has )een seduced into tasting o% the "ree o%
6no#ledge o% %eminist literature and #ho no# %inds hersel% in sel%4e&ile %rom that Garden o%
3den? *lagued )y the *ain o% s*iritual turmoil and disFuiet? cursed )y an all encom*assing
*reoccu*ation #ith the ineFuities o% 0alacha as *erceived through the eyes that have )een
o*ened u* )y tasting o% this %or)idden %ruit. "o *ara*hrase the pasuk in Bereishis? PAnd
thy desire shall )e to 2omen=s Li)erationM and it shall rule over thee.N (see *ages HG4H@).
Although 9 ta$e issue #ith many o% the ideas *ut %orth )y the author? 9 did ta$e satis%action
at her de%ense o% traditional 7e#ish values and halacha against the attac$ o% her more
radical %eminist sisters. 9 a**laud her courage and admire her style #hen she de%ends the
institutions o% Marriage? 'amily? and Children against the *o*ular ideologies o% Career? Sel%?
and PG ((ero *o*ulation gro#th). 9 have no dou)t that her Phaska5aN to the *ractices o%
Taharat 0a5ishpacha6 &ikveh? and &echit/a O ho#ever Fuali%ied they may )e O #ill carry
more #eight #ith many young #omen readers than that o% a hundred ra((o%i5. Another
signi%icant *oint she ma$es O one o% *articular relevance to organi(ations such as your o#n
O is her comments on the materialistic )ias o% the %eminist movement (see *ages BL4BC).
'ot Just (peeches )a!e BHL
/n%ortunately? it is in a relatively small *ortion o% the volume that the author )others to
seriously critiFue the %eminist movement. 9n the majority o% the )oo$ she directs her #riting
s$ills and rhetorical talents at many o% the )asic issues? conce*ts? and *ersonalities o%
traditional 7udaism. 9t is this *ortion o% the )oo$ 9 #ish to analy(e and critiFue.
9 should say at the outset? that those #ho es*ouse the *hiloso*hy o% Blu Green)erg are
)ound to ta$e my remar$s this evening #ith a grain o% salt. A%ter all? in her vie#? Salvation
#ill only come to the 8rthodo& #oman #hen 7udaism has succeeded in raising a generation
o% >oskot? *roducts o% P*re%era)lyN co4ed Gollels #ho #ill )e a)le to sensitively and
astutely deal #ith the 0alachic *ro)lems that their male counter*arts O going )ac$ to the
days o% the com*ilers o% the Mishneh and )eyond O #ere too *rejudiced or too callous to
a**ro*riately deal #ith. Men? she claims? have their o#n a& to grind and have )een $no#n
to hide )ehind the halacha as it #ere? to *rotect their vested interest in the su**osed male
su*eriority cult granted to them )y status Fuo.
"his charge? in my o*inion? #hile certainly slanderously e&aggerated O is not #ithout
%oundation. "o )e certain? in the non48rthodo& community much hy*ocrisy has e&isted
concerning the role o% 2omen in 7udaism. "he -e%orm movement? %or e&am*le? has had no
halachic com*unction a)out radically altering the most %undamental o% 7e#ish *ractices. 1et
#hile long using the )anner o% s*iritual eFuality %or #omen as a smo$e4screen %or u*rooting
the esta)lished halachic order? they did not until very recently allo# even to$en admission
o% #omen into the ran$s o% their clergy.
A)raham Geiger? one o% the leading -e%orm ra))is in BC
th
century Germany? #rote in BLD@?
in language reminiscent o% the rhetoric used )y Blu Green)erg in BCLB? as %ollo#s! PLet
there )e %rom no# on no distinction )et#een duties %or men and #omen unless %lo#ing
%rom the natural la#s governing se&esM no assum*tion o% the s*iritual minority o% #omenN.
And yet it too$ his %ollo#ers O #ho mind you had no com*unction a)out radically changing
halacha O over BDA years )e%ore they #ould let a #oman into their ra))inical seminary.
9n Conservative 7e#ry a similar *attern can )e traced. 3ven a%ter the Conservative
-a))inate *ermitted counting #omen %or a 5i%ya%? and *ermitted calling #omen to the
"orah? not to mention a host o% other more %lagrant violations o% 7e#ish tradition and
halacha O the male dominated Conservative ra))inate? to #ithin the last H years have )al$ed
at sharing the *ro%essional action #ith their sister PclergypeopleN? #ho have )een trained at
the 7e#ish "heological Seminary.
3ven #ith the 8rthodo& cam*? 9 #ould not deny that misuse has )een made O and continues
to )e made )y some O o% the )anner o% halacha and tradition to the disadvantage and
discrimination o% #omen. "he ran$ and %ile o% 8rthodo& men O and this may include some
#ho have gone to 1eshiva and earned the title P-a))iN O are not in all cases immune to the
tem*tation o% citing halachic *recedent? shelo lCshe5 sho5ayi5? not %or the sa$e o%
0eaven? and shelo al pi a5ito shel Torah? not according to the truth%ul reFuirements o%
"orah? %or ulterior motives.
"o argue? %or e&am*le? that #omen must )e the ones? )y 7e#ish la# and tradition? #ith the
sole res*onsi)ility %or #ashing dishes and changing dia*ers? needs to )e e&amined in the
'ot Just (peeches )a!e BHC
light o% the larger social and religious conte&t! 2hen a #oman occu*ies hersel% #ith
domestic chores so that her hus)and can occu*y himsel% in learning "orah? )oth share in
s*iritual accom*lishment and )oth share in +ivine re#ard. "here is nothing discriminatory
in the arrangement? just as there #as nothing discriminatory in the classic arrangement
)et#een the "ri)es o% Hevulu% and Eissachor #here)y the %ormer traded and su**orted the
latter in their learning endeavors. 2hen? on the other hand? a #oman occu*ies hersel% #ith
domestic chores so that her hus)and can #atch ". or go )o#ling #ith the )oys? he is )eing
a male chauvinist *ig and she is on her #ay to )ecoming an em)ittered %eminist.
"o )e sure there has )een some a)use o% the so4called se&ual hierarchy esta)lished )y
0alacha. "o )e sure certain individuals dis*lay lac$ o% sensitivity and religious %eeling in
con%ronting the emotional issues that are so trou)ling to the modern %eminist. 0o#ever? to
generali(e this *henomenon against all 0alacha? against all the :edolai Torah 99 the
outstanding "orah sages o% this and *ast generations 44 is nothing short o% a )las*hemous
charge #hich stri$es at the very heart o% the 7e#ish religion.
"here is a %amous "almudic e&*ression! Ta2asta 5uat ta2astaF ta2asta 5eru(a6 lo ta2asta.
(9% you gras* %or a little )it you may )e a)le to hold onto it and $ee* itM )ut i% you gra) %or
too much you are ris$ing not )eing a)le to hold onto anything.) "his e&*ression comes very
much to mind in reading 8n 2omen and 7udaism. Mrs. Green)erg has done some
scholarly research. She documents some real and *ressing *ro)lems that con%ronts
8rthodo&y in the HA
th
century and )eyond. /n%ortunately? in the suggestions she ma$es and
the solutions she *ro*oses? she %or%eits any ho*e o% )eing ta$en seriously )y the community
she is attem*ting to in%luence.
"he "orah commands us concerning the teachings o% our -a))is O 8o Tasur 5i% haCdavar
sheCyagidu lecha6 ya5i% uCs5ol O 1ou shall not deviate %rom the teachings #hich they #ill
e&*ound to you? right or le%t. /*on this Iashi comments! P3ven i% they tell you something
#hich seems as a)surd as saying your right hand is your le%t hand and vice versa.N
'rom here #e see that the halachic %ormulations? e&*ositions? and derivations o% Cha/al?
our Sages o% Blessed Memory? )ecome an integral *art o% the Bi)lical4"orah reFuirements.
"o charge that the hierarchy o% the se&es is a Ptime4)ound human inter*retation o% G4d=s
#ill? %rom #hich #omen ought no# to )e e&em*tN as does Blu Green)erg? is to
misre*resent the entire *rocess o% the develo*ment o% 0alacha. "o claim 44 as does Blu
Green)erg 44 the *ossi)ility e&ists %or ree&amination? re4evaluation? reinter*retation?
halachic ada*tation? ne# a**roaches #ithin 0alacha? and a host o% other such eu*hemisms
%or -e%orm o% 7udaism? across a #ide range o% areas? )ac$ed )y thousands o% years o%
ra))inic o*inion and general *ractice undermines the integrity o% the halachic system.
9% one may suggest that contem*orary social sensitivities allo# us to re4evaluate la#s
relating to #omen initiating marriage and divorce *roceedings! to re4inter*ret restrictions
#hich *rohi)it #omen leading the congregation as cha/a%iyot? ra((a%ot? and poskotM re4
e&amine #omen=s o)ligation to *er%orm &it/vot aseh sheCha/5a% gra5a on an o)ligatory
)asisM come u* #ith the ne# a**roaches in 0alacha to count #omen %or &i%ya% and
reFuire them to #ear Tallit and Tephilli%M ... i% #e can do all that? as Blu Green)erg
'ot Just (peeches )a!e BDA
suggests? #e can certainly reinter*ret? chas vCsholo5? Sha((at6 Gashrut6 T/edaka6 Gi((ud
#v vC.5? or anything else #hich should )ecome incongruent #ith our current *olitical or
social sensitivities.
Some o% the ideas suggested are so *re*osterous 44 #ithin the %rame#or$ o% 8rthodo&
7udaism 44 that one almost has to conclude that a #oman #ith Blu=s )ac$ground and
$no#ledge does not seriously e&*ect them to occur. But even suggesting them? raising the
*ossi)ility that such latitude is granted to human inter*retation in tam*ering #ith +ivine
La#s? raises %alse ho*es and e&*ectations among her less in%ormed readershi* and certainly
does a disservice to 8rthodo& 7udaism.
8ne o% the underlying and recurrent themes throughout 8n 2omen and 7udaism is that the
7e%%ersonian conce*t o% eFuality should )e a**lica)le to 7udaism. 9n%luenced *erha*s more
)y Betty 'rieden than )y "homas 7e%%erson? she #rites? PCould it )e that G4d #ho loves all
o% 0is Creatures? *re%ers and esteems the devotion o% one #hole class more than the
other< ... 9ntuitively and #ith a ne# a#areness o% the ethics o% male4%emale eFuality? 9 %ind
it hard to acce*t any notion that assigns to G4d a *lan %or hierarchy o% the se&es! role
division? yes 44 to some e&tent? )ut su*eriority? noN (*ages QG4Q>). PMy )elie% in the *er%ect
G4d does not allo# me to )elieve that G4d %avors one se& over the other in constituting a
holy congregationN (*ages CH4CD).
2ith *ro%ound a*ologies to the signers o% the +eclaration o% 9nde*endence? the "ruth #hich
7udaism holds to )e Psel%4evidentN is the conce*t o% Chosenness? rather than the notion o%
universal eFuality. Acce*tance o% the conce*t o% Choseness is the #leph 7eis o% 7e#ish
theology. Choseness is o*erative on many levels! G4d? #ho no dou)t loves all 0is
creatures? has chosen the 7e#ish *eo*leM 0e loves us more than the other nations and has in
%act raised us u* and made us su*erior to all the other tongues. 2e say it in davening! #ta
(Ccharta%u 5Ckol haCa5i56 ahavta ota%u6 vCrati/ita (a%u6 vCro5a5ta%u 5Ckol halsho%ot.
G4d similarly chose the Land o% 9srael and 7erusalem #ithin 9srael and Mount Moriah #ithin
7erusalem and the "em*le Area #ithin the mountain and the 0oly o% 0olies #ithin the
"em*le as *art o% an undenia)le s*iritual hierarchy that e&ists #ithin the Geogra*hy 0e
created during the Si& +ays o% Creation.
Li$e#ise? individuals have )een chosen? )oth male and %emale? o%ten against their #ill and to
the sur*rise o% their *eers? to )e the *ro*hets o% 0is message to 0is Chosen *eo*le. "he
"ri)e o% Levi #as chosen %rom amongst all the other tri)es and the descendants o% Aaron
%rom #ithin the "ri)e o% Levi %or hierarchical religious res*onsi)ilities and o)ligations 44 %or
acts o% +ivine service uniFuely assigned to them. So #here then is there room %or this
Pintuitive ne# a#arenessN )ased on the secular *hiloso*hy o% a landsca*e o% creation devoid
o% any s*iritual *ea$s and valleys<
9 do not cite any *roo% that man is s*iritually su*erior to #oman. 9ndeed there have )een
*rominent -a))inic authorities that have e&*lained the di%%erence o% reFuirements in
halacha )et#een male and %emale )y arguing just the reverse 44 that %emale is s*iritually
su*erior to male and does not need as many 5it/vot to *rotect and *er%ect her soul. 2hat=s
clear ho#ever is the %act that the idea o% s*iritual dichotomy and religious hierarchy is )y no
means #ithout *recedent. "o construct a halachic system that a *riori rejects such a
'ot Just (peeches )a!e BDB
*ossi)ility in de%ining religious o)ligations %or #omen? is totally %oreign to classic 7e#ish
theology.
9n general? this intuitive a**roach o% trying to come u* #ith the de%inition o% #hat the
0alacha should )e? rather than the o)jective study o% #hat the halacha really is 44 is a
%allacy #hich runs throughout 8n 2omen and 7udaism and runs throughout all
contem*orary attem*ts to construct a *o*ularly acce*ted and aesthetically *leasing version
o% 7udaism.
Blu Green)erg o)jects that those #ho )rand her suggestions that 0alacha )e reinter*reted
as nothing more than a ne# %orm o% Conservative 7udaism Pare engaging in the game o%
la)els and name4callingN. Sha$es*eare? ho#ever? said it )est! PA rose )y any other name is
still a roseN... and the same holds true %or Conservative 7udaism.
9n the %ormal *ronouncement )y the Committee on 7e#ish La# and Standards o% the
-a))inical Assem)ly (the -a))inical grou* o% the Conservative movement)? #hich declared
that men and #omen may )e counted eFually %or a 5i%ya%? the chairman o% the grou*
e&*licitly %ormulated their theology! P"he a**roach to 7e#ish la# in Conservative 7udaism
has al#ays )een to change e&isting norms #here they do not %urther ethical and s*iritual
values. 2hen an e&isting norm re%lects a #orld4vie# or social situation #hich no longer
e&ists? then the 0alacha is modi%iedN.
-a))i 7. +avid Bleich in a res*onse originally *u)lished in "radition maga(ine and re*rinted
in his )oo$ Contem*orary 0alachic Pro)lems comments as %ollo#s! P"hese sentiments
)elie a lac$ o% recognition o% the %act that 0alacha *ossesses an enduring validity #hich?
#hile a**lica)le to changing circumstances? is not su)ject to change )y lo))ying or )y the
e&ertion o% *ressure in any guise or %orm. 5or may inde*endently held convictions?
ho#ever sincere? )e allo#ed to in%luence our inter*retation o% 0alacha. 5ormative
7udaism teaches that 0alacha is not derived %rom any tem*oral P#orld4vie#N or Psocial
situationN )ut e&*resses the transcendental #orld4vie# o% the +ivine La#giver.
-a))i Soloveitchi$ once commented that the di%%erence )et#een the Conservative and
8rthodo& a**roach to 7udaism is their res*ective models %or religious ritual. "he
Conservative a**roach uses the esthetic model. 9n esthetics the overall con%iguration? the
gestalt? is im*ortant 44 not the detail. 9ndeed? one ste*s )ac$ to vie# a *ainting so the detail
disa**ears. 9% the detail is too com*elling it disru*ts the overall e%%ect.
Conservative 7udaism? the -av said? has re%ashioned 7udaism into an esthetic e&*erience 44
the #hole is im*ortant? not the detail! 9 #ould rather light the Sha((at candles one hour
a%ter sunset to *reserve the *ro*er Sha((at atmos*here than to conduct the Sa))ath meal in
the dar$ )ecause 9 %orgot to light the candles or )ecause 9 didn=t get home early enough to
ma$e the *ro*er arrangements )e%ore sun set. "his is the artistic? esthetic a**roach? not the
0alachic one.
9n contrast? 8rthodo&y %ollo#s the mathematical model? the characteristic o% #hich is detail
and *recision. 8n one #ould not dare cross a )ridge #hich #as not )uild #ith *recision.
9n mathematics #e do not say &
H
X y
H
Y (
H
give or ta$e a little )it o% R(=. 3Fuations are
'ot Just (peeches )a!e BDH
*recise. So? too? the religious ceremony de*ends on e&actness and detail. 9t is not that #e
lac$ a**reciation o% the esthetic e&*erience. 2e do enjoy the )eauti%ul? )ut much )eauty is
%alse? Sheker haCchay% vChevel hayo2i... and 7udaism demands truth. .5es is more
im*ortant to us than Eo2i.
8n 2omen and 7udaism envisions an esthetically )eauti%ul 7udaism 44 one that #ill %ully
address all the sensitivities and esthetic needs o% the modern #oman! She #ill have
meaning%ul rituals that cele)rate )iological events uniFue to #omen such as child)irth and
the onset o% menstruationM she #ill have her contem*orary needs gra%ted onto the la#s o%
,iddah #ith 0alachik reFuirements %or monthly )reast chec$s and annual Pa* smears
incor*orated into the monthly &ikvah ritualM she #ill have 44 yet to )e %ormulated 44 %emale
counter4*arts to Tallis and Tephilli% to allo# her to start each day #ith s*iritual meaningM
she #ill )e a)le to o)tain halachically *ermitted a)ortions i% she needs to su**ort hersel%
(or s*ouse) through school? or i% she needs time %or her marriage to sta)ili(e? or i% she has
over#helming res*onsi)ilities to other childrenM and so %orth and so %orth... All this is very
creative? very artistic? and? *erha*s %or some? very esthetically *leasing. Mathematically and
halachically? ho#ever? it is %alse and deceiving. 9t chea*ens authentic halachic ritual and
reFuirement and arrogantly eFuates the human concoction #ith the +ivine commandment.
Blu Green)erg is %ond o% *ointing out in her )oo$ that halacha regarding #omen and other
matters has evolved over the years? and that there has al#ays )een 5achlokes and
di%%erences o% o*inion over many technical *oints o% halachic inter*retation. "his is a %act
#hich cannot )e denied. 9ndeed 5achlokes and challenging analysis o% halachic o*inion
may )e said to )e an integral *art o% "orah study. 0o#ever #e must )e Fuic$ to *oint out
that there is &achlokes and then there is &achlokes. >irkei #vot clari%ies! P3very
controversy that is *ursued in a 0eavenly cause is destined to )e *er*etuated and that is not
*ursued in a heavenly cause is not destined to )e *er*etuated. 2hich can )e considered a
controversy *ursued in a 0eavenly cause< "his is the controversy o% 0illel and Sha55ai.
And that not *ursued in a 0eavenly cause? this is the controversy o% Gorach and his
congregation.
2hat #as the 5achlokes o% Gorach and his %ollo#ers that )ecame? in the #ords o% the
&ish%eh? the *rototy*e o% the controversy shelo lCshe5 sha5ayi5< 2hat #ere its
characteristics? #hat #ere the motives )ehind the 5achlokes< 2hat tactics #ere used<
"he #ay our commentaries e&*lain it? 6orach=s cons*iracy 44 unli$e *revious com*laints in
the dessert %or #ater? meat? %ood? etc. 44 had as its goal the esta)lishment o% a ne#
ideological order amongst the 7e#ish *eo*le 44 an ideology )ased on the *resum*tion o%
greater democracy and on more logical halacha. According to -am)an? GorachCs enmity
)egan #hen Aaron #as elevated to the 0igh Priesthood and the Levites #ere denigrated to
)eing assistants o% the Goha%i5. Gorach could not stand the injustice and indignity Moses=
inter*retations o% +ivine La# #as hea*ed u*on his %ello# 8evii5.

Gorach cried out! Iav lache56 ki kol haCeidah kula5 kedoshi5F uCvtocha5 0ashe56
uC5aduah tis%asu al kChal 0ashe5? 1ou have inter*reted +ivine La# in too sel%4serving a
manner? the entire congregation is eFually holy. 2hy do you raise yourselves as rulers?
judges? and leaders a)ove the Congregation o% G4d< 5o# let me see? #here have 9 heard
these #ords )e%ore<...
'ot Just (peeches )a!e BDD
Let me clari%y something. 9 am not Fuestioning the sincerity o% Blue Green)erg or others
#ho hold a similar *oint o% vie#M )e they male or %emale. But in the %inal analysis an
argument o% sincerity? emotion and *assionate conviction is not automatically a R5achlokes
lCshe5 sha5ayi5=. 8Cshe5 Sha5ayi5 means %or the Sa$e o% 0eaven. 2hen the thrust o%
one=s argument is that it #ill give "e greater sel%4%ul%illment? give "e greater s*iritual
develo*ment? give "e greater eFuality or greater *artici*ation in religion 44 then )e it an
argument %or Levi=s rights or #omen=s rights or Sa))ath +esecrator=s rights? it is a
5achlokes shelo lCshe5 sha5ayi5.
'inally? let me say 9 thin$ it is *ossi)le %or #omen to ta$e issue #ith some o% the religious
status Fuo in 8rthodo&y today on a lCshe5 sho5ayi5 (asis. As 9 said at the outset? there
are some elements o% this $ind o% argument to )e %ound in 8n 2omen , 7udaism.
/n%ortunately? the author succum)ed to the tem*tation o% ta2asta 5eru(ah6 lo ta2asta.
S*eci%ically? 9 thin$ that #here contem*orary reality indicates that %emale *ractice or
$no#ledge %alls short o% #hat is halachically reFuired o% them 44 such as the area o% daily
dave%i%g and such as the area o% 8i5ud Torah %or the sa$e o% $no#ing halachic
reFuirements and %or the sa$e o% )eing a)le to hold their o#n intellectually and religiously in
the modern secular #orld ... 9 thin$ in these areas there is room %or change and %or
res*ect%ul lo))ying o% the religious esta)lishment.
9 thin$ there can )e arguments made %or greater sensitivity in the inter*ersonal relationshi*
)et#een the se&es? in the construction o% ./rot ,ashi5 in the synagogues? and in the use o%
language and idiom )y ra))inic and other male leadershi* in the community. "hese
arguments do not have to )e sel%ish 44 #atch out %or "# dignity ty*e o% arguments. "hey
can )e advanced lehagdil Torah uClehaCadira? )ecause sim*ly such greater sensitivity #ill
serve to enhance the honor and glory o% "orah.
9 #ould li$e to close )y #ishing the ne# administration success in your holy e%%orts. "he
role you *lay in su**ort o% the 1eshiva ty*i%ies? in my o*inion? the highest mani%estation o%
a**ro*riate activist trends among modern 8rthodo& #omen. 1ou have ta$en the leadershi*
role in the community in dedication and su**ort o% this most #orthy "orah institution. May
#e all continue to see it gro# 5Cchayil el chayil.
'ot Just (peeches )a!e BDQ
/OSH CHO7ESH THE /A--* 7*7 H*S O&N 1AUN7/6
+ecem)er BC@C
"he advertised title o% my tal$ this evening? PIosh Chodesh the -a))i +id 0is 8#n
LaundryN #as no dou)t something o% a mystery to many #ho received the announcement o%
this event. 5o dou)t there #ere several? my son Moshe included? #ho %igured that this had
something to do #ith -e))et(in Londins$i=s )ac$ ailments. Based on the accom*anying
su)4title? some may have %elt that my #i%e? "(i**y? #ould )e a more authoritative s*ea$er
on the su)ject 44 the rolls o% #omen in 7udaism.
Actually? the rather teasing title %or tonight=s *resentation alludes to an ancient custom
originating in early -a))inic sources and codi%ied e&*licitly in the Shulcha% #ruch.
9=m sure you are all %amiliar #ith the su**osed se&ist attitude o% 8rthodo& 7udaism. 9n
recent years it has )ecome %ashiona)le to slanderously *ortray the Bi)le? "almud? and all
%orms o% traditional religious *ractices as )eing anti4#omen? insensitive and una**reciative
o% the role o% #omen in 7e#ish society. 3veryone has heard over and over again o% the
7racha Shelo #sa%i -sha6 that #omen are not counted %or a 5i%ya%? that #omen cannot )e
#itnesses in court? that #omen cannot )e Shlichei T/i((ur? etc.? etc.
2ell Ladies and Gentlemen? under the s*onsorshi* o% the BCM0 Adult Activities
Committee? at the reFuest o% Chairmen Michael and 3sther 'riend 44 to )orro# a *hrase
%rom Paul 0arvey 44 tonight you are a)out to hear... the rest o% the story.
Shulcha% #ruch "rach Chai5 Cha*ter QB@ is an e&cellent e&am*le o% a 0alacha #hich
discriminates )et#een men and #omenM )ut it is one #hich you #ill never %ind Fuoted in
the shrill recitation o% la#s documenting this su**osed discrimination. -av 1ose% 6aro
o*ens his cha*ter on the la#s o% Iosh Chodesh #ith the %ollo#ing #ords! P8n the 5e#
Moon it is *ermitted to do #or$N (the &ish%eh 7erura ela)orates... i% a man #ould claim
he has a custom not to do #or$ on Iosh Chodesh #e #ould tell him 44 this custom has no
halachic status 44 he is )eing la(y and should get to #or$). "he Shulcha% #ruch continues?
P2omen #ho have the custom not to #or$ on -osh Chodesh are %ollo#ing a commenda)le
and halachically authoritative custom.N -av Moshe 9sserles? the Ia5Jo agrees and
clari%ies? PAnd i% their custom is to do certain ty*es o% la)or on Iosh Chodesh and to re%rain
%rom other ty*es o% la)or? #e allo# them to %ollo# this custom.N
Several years ago? -a))i 5orman Lamm? ne# *resident o% 1eshiva /niversity? suggested a
uniFuely 7e#ish solution to the economic4religious4social *ro)lem %aced )y the modern day
9sraeli in connection #ith the > day #or$ #ee$. Given the %act that Sha((at is the only day
o% vacation in the #or$4#ee$ cycle? there is tremendous *ressure to have all ty*es o%
PSunday outingsN? s*orts events? etc. on Sha((at 44 causing much *u)lic and *rivate Chillul
Sha((at.
"he Lamm *lan? as it )ecame $no#n? #ould ma$e every Iosh Chodesh a 5ational 0oliday
in #hich *eo*le #ould )e o%% %rom #or$ and #ould %unction as the P9sraeli SundayN? so to
s*ea$. "he *ros and cons o% this *ro*osal are not the to*ic here this eveningM )ut it is
interesting to note that at least %or the %emale mem)ers o% Glal Eisrael? the Shulcha% #ruch
did endorse just such a Lamm *lan? some GAA years ago.
'ot Just (peeches )a!e BDG
8% course? the source o% the &i%ahg ,ashi5 to a)stain %rom #or$ on Iosh Chodesh goes
)ac$ much %urther than GAA years. -a))inic re%erence to Iosh Chodesh as a 2omen=s
holiday is %ound in t#o *arallel *assages 44 one in the 7erusalem "almud and the second?
more e&*licit *assage? in Cha*ter QG o% >irkei DCIe(i .lie/er. 9n the name o% the Ta%a I.
Shi5o% 7ar Eochai? >irkei DCIe(i .lie/er *ortrays the %ollo#ing scenario o% the events
*receding the construction o% the Golden Cal%!
Aaron argued #ith himsel% saying! 9% 9 say to 9srael PGive me your gold and silver? they #ill
)ring it immediatelyM )ut )ehold 9 #ill say to them? Give me the earrings o% your #ives and
o% your daughters? and %orth#ith the matter #ill %ailN as it is #ritten ...
"he #omen heard this )ut they #ere un#illing to give their earrings to their hus)andsM )ut
they said to them! 1ou desire to ma$e a graven image and a molten image #ithout any
*o#er in it to deliver. "he 0oly 8ne Blessed )e 0e gave the #omen their re#ard in this
#orld and in the #orld to come. 2hat re#ard did 0e give them in this #orld< "hey should
o)serve the 5e# Moons more stringently than the men. 2hat re#ard #ill 0e give them in
the 2orld to Come< "hey are to )e rene#ed li$e the 5e# Moons? as it is said (Tehlili5
1)?*) P2ho satis%ieth thy years #ith good things? so that thy youth is rene#ed li$e the
eagleN.
Philoso*hers have long argued 44 at #hat *oint in man=s chronology #ill he come )ac$ to
li%e a%ter Techiyat 0a5eti5. 2ill he arise %rom the dead as a child? a young man? an old
man? etc. 'or #omen at least? the ans#er a**ears to )e alluded to )y >irkei DCIe(i .lie/er
here. 9n the #orld to come they #ill )e rene#ed to the )eauty o% their youth 44 just as the
5e# Moon is monthly rene#ed to its ne#ness %ollo#ing the cycle o% ne#4old4ne# moon.
And in this #orld too 44 #omen #ill )e re#arded )y a sym)olic association #ith Iosh
Chodesh 44 the day #ill )e set aside %or them as a *seudo 0oliday? a day #hich they #ill
o)serve more stringently than their male counter4*arts.
"he Tur alludes to a slightly di%%erent sym)olism here. "he D Pilgrimage 'estivals o%
>essach6 Shavuoth6 and Succot? he says? #ere esta)lished in commemoration o% the "hree
Patriarchs 44 #vraha56 Eit/chak6 a%d Eakov.
Pessach re*resents the verse )y Avraham P8ushi6 DCasi KgotN? #hich the -a))is tell us #as
a reFuest to Sarah to )a$e Mat(ot. Shavuot re*resents 1i(cha$ %or the -a))is tell us the
dea%ening Sho%ar )last on Mt. Sinai at -evelation #as #ith the Sho%ar o% the -am
slaughtered at the #keda in *lace o% 1it(cha$. By 7aco) it is #ritten PKClC5ik%eihu assa
SuccotN and hence the 'estival o% Booths commemorates 1a$ov.
"he BH 5e# Moons o% the calendar year? the "ur says? #ere destined to )e %estivals
commemorating and corres*onding to the BH tri)es o% 9srael 44 the Shivtei Gah. 0o#ever?
#hen they sinned #ith the Golden Cal%? the *rivilege #as ta$en %rom the men and given
over to their #ives #ho did not *artici*ate in the sin. More a)out this sym)olism? later on.
"he distinction o% the #omen o% that generation and the re#ard they #ere given should
*erha*s not )e seen as due solely to their )ehavior in the events leading u* to the creation
'ot Just (peeches )a!e BD>
o% the Golden Cal%. "hroughout the Bi)lical narration o% the 3&odus? -evelation? Dor
0a&id(ar era and the -a))inic commentaries thereon? the #omen are *ortrayed as the
ones *ossessing the moral strength and determination necessary %or the %ormation o% the
7e#ish *eo*le.
9t #as the moral courage o% the mid#ives #ho stood u* to >harohM it #as the convincing
arguments o% young &iria5 that convinced her %ather that his action o% se*arating himsel%
%rom his #i%e #as a crueler decree than >harohCsM it #as the o*timistic %aith in redem*tion
#hich the #omen $e*t alive in %ace o% their hus)and's des*airM it #as the strength o%
character o% the ,ashi5 T/idko%iyos shC(oto dor 44 the righteous #omen o% that generation
#hich *rom*ted the -a))is to *roclaim that )ecause o% their merit? the 7e#s #ere redeemed
%rom 3gy*t.
"his %eminine source o% s*iritual strength at the time o% the %ounding o% our nation #as so
im*ortant that our -a))is *oint out it #as actually the #omen #ho #ere %irst consulted )y
Moses 44 )ased on +ivine direction 44 concerning the acce*tance o% the "orah.
P"hus shall thou say to the 0ouse o% 7aco)N 44 these are the #omen PAnd tell the children
o% 9sraelN 44 these are the men. Iav >i%chas in >irke DCIe(i .lie/er Cha*ter QB as$s P2hy
#here the #omen as$ed %irst<N "he ans#er is P)ecause it is the #ay o% men to %ollo# the
o*inion o% #omenN.
Parenthetically? on this *oint? the command given *rior to &ata% Torah 44 PBe ready %or the
third day? come not near a #omanN is o%ten misunderstood as a command *rimarily
%ormulated %or the )ene%it o% the men 44 they should *uri%y their thoughts and )odies %or D
days *rior to receiving the "orah )y a)staining %rom se&ual relations #ith their #ives.
An analysis o% *rimary "almudic and 0alachic sources ho#ever indicates that the D day
se*aration *eriod #as *rimarily %or the )ene%it o% the #omen 44 that they should )e in a state
o% *urity at the time o% -evelation? rather than %or the )ene%it o% the men #ho could have
achieved tahara #ith only B day=s se*aration.
"he same sense o% s*iritual leadershi* )y #omen #hich mani%ests itsel% in 3gy*t? at the time
o% -evelation? and at the time o% the Golden Cal%? carried through to their love %or .ret/
Eisroel and their reaction to the &eragli5=s re*ort. 2hen the s*ies re*orted that an
attem*t to conFuer Canaan #ould result in disaster? the determination o% the men colla*sed
again at a moment o% crisis. "he ra))is tell us? ho#ever? that the %aith o% the #omen again
held %irm and the #omen #ere not included in the decree sentencing the entire generation o%
the 3&odus to die in the #ilderness.
"he *icture o% the 7e#ish #oman held u* %or %uture generations as a model o% moral
strength and determination that survives *eriods o% crises and *rovides the %oundation u*on
#hich the 7e#ish home can )e )uilt is uni%orm throughout Ta%ach. 9t continues %or#ard
%rom the Dor 0a&id(ar to the great %emale *ersonalities o% the ,evii5 and the Getuvi5!
"o Cha%%a and Devorah? to ,ao5i and IuthM and to .sther ha&alka. And on through the
illustrious %emale *ersonalities o% this century 44 Sarah Schenirer and Anne 'ran$? 0anna
Sennash? and Golda Meir? to name just a %e#.
'ot Just (peeches )a!e BD@
9t can )e traced )ac$#ards? o% course? %rom the heroines o% 3gy*t and the 2ilderness to the
*rototy*es o% 7e#ish strength and s*iritual determination? the 'our Bi)lical Matriarchs.
"hese #omen? each in her o#n #ay? more than their hus)ands #ere res*onsi)le %or the
nurturing o% the s*iritual develo*ment and survival o% the %uture generations o% Glal Eisroel.
9n a dramatic and uncommon instance o% domestic discord in the 0ouse o% #vraha5 and
Sarah? #e are told in Dayera o% the %ollo#ing argument #hich ta$es *lace )et#een Sarah
and #vraha5! PAnd Sarah sa# the son o% 0agar the 3gy*tian? #hom she )ore to
#vraha5? moc$ing. And she said to #vraha5 RChase out this handmaiden and her son? %or
the handmaiden=s son #ill not inherit #ith my son? #ith 1it(cha$=. And the matter #as very
evil in #vraha5Cs eyes? concerning his son.N
"he +ivine Marriage Counselor %ound in %avor o% the #i%e! PAnd the L4rd said to #vraha5
RLet it not )e evil in your eyes concerning the lad and your handmaiden. All that Sarah tells
you? listen to her voice=.N #vraha5 had @ other sons. 8nly Eit/chak? raised under the
guidance o% Sarah gre# to )e a s*iritual heir to #vraha5.
IivkaCs role in recogni(ing the nature o% Eakov and .sav and *ointing this out to her
hus)and is stri$ingly *arallel to the story o% #vraha5 and Sarah vis a vis Eit/chak and
Eish5ael.
"he moral challenges #hich #ere %aced and overcome )y 7aco)=s #ives in raising the BH
Shivtei Gah #ithin the negative environment o% 8ava%Cs home is li$e#ise not to )e
underestimated. "heir day4to4day e%%orts? )ehind the scenes? in )uilding the home
atmos*here so crucial to the %oundation and %uture o% the 7e#ish nation %oreshado#ed the
e%%orts and successes o% countless generations o% daughters #ith a similar mission.
-ea%%irmation o% the role o% #omen as the soul and ins*iration o% the 7e#ish 0ome? as
*ortrayed )y the Bi)lical heroines is %ound throughout the "almud and &edrash. "he
success o% I. Eehoshua (e% 0a%a%iah #as due to his motherM the success o% I. #kiva #as
due to his #i%e? and on and on. "he *henomenon o% the #omen=s a)ility to determine her
%amily=s s*iritual direction 44 %or )etter or #orse 44 is *erha*s )est illustrated in the
%ollo#ing #ell4$no#n &idrash %rom 7ereishis Ia(a!
9t is told that a *ious man #as married to a *ious #oman and they #ere childless.
"hey said our li%e together does not )ene%it the Almighty 8ne? and they divorced.
0e married a #ic$ed #oman and she made him #ic$ed. She married a #ic$ed man
and made him righteous. 9t %ollo#s that all de*ends on the #oman.
9deally o% course the #oman=s role in the raising and nurturing o% s*iritual values in her
%amily should not )e one she %ul%ills single4handedly. +es*ite the crucial role the Matriarchs
*layed in the s*iritual gro#th o% Eit/chak? Eakov? and the BH "ri)es? as #e alluded to )e%ore?
it #ould )e a)surd to argue that the %ather %igures 44 #vraha5? Eit/chak? and Eakov did not
leave their mold on the character o% their children. 9deally? and in %act? the transmission o%
s*iritual values? o% the 5ational 0eritage? has al#ays )een *assed do#n the chain o%
generations as a team e%%ort )et#een mother , %ather. "he nature o% the maternal
transmission ho#ever is uniFue and distinct %rom that o% the *aternal transmission. "his is
'ot Just (peeches )a!e BDL
)eauti%ully descri)ed )y -av Soloveichi$ in his *u)lished eulogy o% the Tal%er Ie((et/i% 44
#ho #as my great Aunt and his &echute%es? Ie((et/i% Iivka "#ers$y o% Boston? (Nl!
Peo*le are mista$en in thin$ing that there is only one Massorah and one Massorah
communityM the community o% the %athers. 9t is not true. 2e have t#o massorot?
t#o traditions? t#o communities? t#o shalshalot ha4$a))alah 44 the massorah
community o% the %athers and that o% the mothers. P"hus shalt thou say to the house
o% 7aco) (Y the #omen) and tell the children o% 9srael (Y the men)N (3&odus BC!D)?
P0ear my son the instruction o% thy %ather (5ussar avikha) and %orsa$e not the
teaching o% thy mother (torat i5ekha)N (Prover)s B!L)? counseled the old $ing.
2hat is the di%%erence )et#een those t#o massorot? traditions< 2hat is the
distinction )et#een 5ussar avikha and torat i5ekha< Let us e&*lore #hat one
learns %rom the %ather and #hat one learns %rom the mother.
8ne learns much %rom %ather! ho# to read a te&t 44 the Bi)le or the "almud 44 ho#
to com*rehend? ho# to analy(e? ho# to conce*tuali(e? ho# to classi%y? ho# to in%er?
ho# to a**ly? etc. ... 8ne also learns %rom %ather #hat to do and #hat not to do?
#hat is morally right and #hat is morally #rong. 'ather teaches the son the
disci*line o% thought as #ell as the disci*line o% action. 'ather=s tradition is an
intellectual4moral one. "hat is #hat is identi%ied #ith 5ussar? #hich is the Bi)lical
term %or disci*line.
2hat is torat i5ekha< 2hat $ind o% a "orah does the mother *ass on< 9 admit that
9 am not a)le to de%ine *recisely the 5asoretic role o% the 7e#ish mother. 8nly )y
circumscri*tion 9 ho*e to )e a)le to e&*lain it. Permit me to dra# u*on my o#n
e&*eriences. 9 used to have long conversations #ith my mother. 9n %act? it #as a
monologue rather than a dialogue. She tal$ed and 9 Pha**enedN to overhear. 2hat
did she tal$ a)out< 9 must use an halakhic term in order to ans#er this Fuestion!
she tal$ed 5e9i%ya%a de9yo5a. 9 used to #atch her arranging the house in honor o%
a holiday. 9 used to see her recite *rayersM 9 used to #atch her recite the sidra every
'riday night and 9 still remem)er the nostalgic tune. 9 learned %rom her very much.
Most o% all 9 learned that 7udaism e&*resses itsel% not only in %ormal com*liance #ith
the la# )ut also in a living e&*erience. She taught me that there is a %lavor? a scent
and #armth to 5it/vot. 9 learned %rom her the most im*ortant thing in li%e 44 to %eel
the *resence o% the Almighty and the gentle *ressure o% 0is hand resting u*on my
%rail shoulders. 2ithout her teachings? #hich Fuite o%ten #ere transmitted to me in
silence? 9 #ould have gro#n u* a soulless )eing? dry and insensitive.
"he la#s o% Sha((at? %or instance? #ere *assed on to me )y my %atherM they are *art
o% 5ussar avikha. "he Sha))at as a living entity? as a Fueen? #as revealed to me )y
my motherM it is a *art o% torat i5ekha. "he %athers $ne# much a)out the Sha((atM
the mothers lived the Sha((at? e&*erienced her *resence? and *erceived her )eauty
and s*lendor.
"he %athers taught generations ho# to o)serve the Sha((atM mothers taught
generations ho# to greet the Sha((at and ho# to enjoy her t#enty4%our hour
*resence.
'ot Just (peeches )a!e BDC
V V V
2ell then? #ith this im*ressive assem)lage o% heroic %emale historical *ersonalities? #ith
these %reFuent testimonials in ra))inic #riting to the contri)utions and s*iritual aristocracy
o% the %emale se& 44 #hy is there the #idely held *erce*tions? )y many men as #ell as
#omen? that 7e#ish la# treats #omen as second class citi(ens<
0o# are #e to understand? %or e&am*le? the ironical situation #here)y on the one hand
0alacha derives many o% the la#s o% Te2illa sheC(Cyachid (*rivate *rayer meditation) %rom
the *rayer o% Cha%a as related in the %irst cha*ter o% Sh5uel? and yet on the other hand?
Cha%a hersel% could not serve as a Shaliach T/i(ur 44 as a *rayer re*resentative o% the
congregation< 8n the one hand the 0alachic *rototy*e o% *u)lic *rayer and %asting is the
directive o% .sther to &ordechai 44 PGo gather all the 7e#s to )e %ound in Shusha% and %ast
%or me? do not eat or drin$ %or three days? day and nightM also 9 and my handmaidens #ill
%ast li$e thisN 44 and yet on the other hand? 3sther hersel% could not )e counted in a &i%ya%
%or a *rayer Fuorum.
"he ans#er to this riddle has nothing to do #ith denigrating the value o% #omen=s *rayer or
minimi(ing a #oman=s o)ligation to *artici*ate in *rayer. 9n %act a #oman=s *rayer is every
)it as *otent as that o% her male counter*art 44 in many situations it is even more *otent. 9n
%act also? the over#helming )ody o% halachic o*inion is that a #oman is o)ligated to *ray
on a daily )asis? according to many authorities t#o or three times daily.
"he ans#er to the riddle o% the mis*erce*tion o% the #oman=s role in 7udaism is a conce*t
#hich is itsel% terri)ly mis*erceived 44 that is the conce*t o% Ts%ius. 9 say Ts%ius is
mis*erceived )ecause too o%ten Ts%ius is measured today only )y the length or tightness or
te&ture o% one=s garment. Ts%ius in dress is certainly *art o% an overall conce*t )ut in truth
it is a relatively small *art o% a much larger conce*t.
"he term Ts%ius is o% Bi)lical origin. 9t comes %rom a *hrase used in the *ro*het &icha?
one o% the BH Minor Pro*hets. 0e as$s...
2here#ith shall 9 come )e%ore the L4rd
and )o# mysel% do#n )e%ore G4d on 0igh<
Shall 9 come )e%ore 0im #ith )urn o%%erings?
2ith calves o% a year old<
2ill the L4rd )e *leased #ith thousands o% rams?
#ith ten thousands o% rivers o% oil<
Shall 9 give my %irst4)orn %or my transgression?
"he %ruit o% my )ody %or the sin o% my soul<
9t hath )een told thee? 8 man #hat is good?
And #hat the L4rd loo$s %or %rom you
8nly to do justly and to love mercy
And to #al$ hum)ly )e%ore G4d (haTsneah leches i5 .lokecha)
'ot Just (peeches )a!e BQA
"he im*ortance o% the idea o% haTs%eah leches i5 .lokecha ? o% #al$ing hum)ly )e%ore
your G4d? can )e a**reciated )y statements in Cha/al to the e%%ect that PA small act done
modestly is a thousand4%old more acce*ta)le to G4d than a )ig act done in *rideN? or
similarly? P5othing is more *recious to the 0oly 8ne than modesty.N "he clear conclusion
to )e derived %rom such statements is that the im*ortance o% a mit(vah in the eyes o% G4d is
)y no means to )e measured )y the %an%are or the *u)licity surrounding the act. 8n the
contrary? #ith the e&ce*tion o% a cou*le 5it/vot dCra((a%a% #hich reFuire >irsu5ei ,isa
(*u)lici(ing a miracle through *u)lic demonstration o% the mit(vah=s *er%ormance)? Micha
im*lies to us that the o%%ering o% the thousand rams and the BA?AAAs o% rivers o% oil is not the
most *leasing ty*e o% service to the Almighty. "he im*ortance o% the &it/vah? &icha tells
us? is measured )y the sincerity and humility #ith #hich it is *er%ormed.
'rom the days o% Sarah our Matriarch? the 7e#ish #oman has )een charged #ith guarding
the conce*t o% Ts%ius %or our *eo*le. 2hen #vraha5 #as outside on the *u)lic high#ay
#aiting to greet and converse #ith the strangers *assing )y? his #i%e #as modestly hidden
a#ay in the tent.
PAnd the Angels as$ed him! R2here is Sarah your #i%e<= and he res*onded! RBehold she is
in the tent.=N
"he charge 44 o% *reserving the honor o% the +aughter o% the 6ing )y remaining #ithdra#n
and )ehind the scenes is a charge #hich has many halachic rami%ications and many ritual as
#ell as socio*olitical im*lications %or the role o% the 7e#ish #oman? vis a vis the headline4
gra))ing ty*e o% activities o% 7e#ish society. 'or one #ho covets the limelight? )anners? and
glory these im*lications #ill seem negative. 0o#ever? %or one #ho a**reciates the
*ro%undity o% the conce*t o% 0aT/%eah leches i5 .lokecha? these im*lications #ill )e seen
in the *ositive light in #hich they #ere intended.
9n my o*inion this is the real secret o% the connection )et#een #omen and Iosh Chodesh.
9n a *u)lished 0e)re# essay? 7CSeiser KCva:alui? -av Soloveichi$ descri)es t#o ty*es o%
s*ecial days on the 7e#ish calendar? t#o ty*es o% days #hich reFuire us to ma$e s*ecial
mention o% them in Sh5o%eh .srei and 7irkat 0a5o/o%.
8n the one hand #e have the red4letter days on the 0e)re# calendar? the Sha(osos6 Ea5i5
Tovi56 and Ea5i5 ,orai5. "hese days stand out %rom the rest o% the calendar #ith a
Gedusha :eluya 44 an o)vious sanctity #hich mani%ests itsel% in many #ays. "hese are days
characteri(ed )y -sur &elacha? )y &itsvat Si5cha or &it/vat Gi(ud vC"%eg. "hese are
days #hich thro# o%% entirely their secular nature and ta$e on a ne# identity #hich
thoroughly *ervades their atmos*here.
"he Gedushat 0ayo5 o% Sha))at and 1om "ov is delimited )y Giddush , 0avdala and is
distinguished )y *rayers? meals? dress and actions #hich *roclaim to all the holiness and
s*ecialness o% these days.
'ot Just (peeches )a!e BQB
8n the other hand #e have a second ty*e o% s*ecial day on the calendar #hich reFuires the
inclusion o% Eaaleh DCyavo in Sh5o%eh .srei and 7irkat 0a5a/o%? and the recitation o% a
s*ecial &ussa2 service. "hese are the Ioshei Chodoshi5 44 the 5e# Moons.
/nli$e Sha((os and Eo5 Tov? ho#ever? the Gedusha o% Iosh Chodesh does not e&*ress
itsel% in its out#ard %orm. 3&ternally? Iosh Chodesh gives no *retensions o% )eing a s*ecial
or *articularly holy day. 9t is announced #ith the standard )lac$ letters on the calendar?
there is no s*ecial &it/vah o% Si5cha or Gi(ud vC"%eg associated #ith the ne# moon. 8n
Iosh Chodesh? the 7e#? dressed in his #ee$day clothing heads o%% to his daily jo) #ith his
daily #orries and concerns. 0is *rayers )eseech as they do every day PIeCey %ah
vCo%yay%uN 44 see our su%%ering PIe2ai%u 0ashe5 vC,era2ehN 44 cure our diseases? etc.? etc.
"hus? e&ternally? the im*ort o% Iosh Chodesh #ould seem to )e minimal.
And yet? that not #ithstanding? our -a))is have codi%ied that one #ho neglects to mention
Iosh Chodesh in the 7irkas 0a#vodah 44 the B@th )lessing o% Sh5o%eh .srei 44 i% he has
already )egun to ste* )ac$ at the conclusion o% the *rayer? he must return to the )eginning
and re4recite the entire Sh5o%eh .srei. 0alachically? there is no di%%erence )et#een one
#ho %orgets to mention 1om 6i**ur in the Sh5o%eh .srei o% the +ay o% Atonement and one
#ho %orgets to ma$e mention o% Iosh Chodesh on the +ay o% the 5e# Moon.
2hile it is true? that the Gedusha o% Iosh Chodesh is not one #hich is readily a**arent to
the eye? it too has a Gedusha. 9t is one ho#ever #hich e&*resses itsel% through Ts%ius and
through intrinsic di%%erences #hich se*arate it %rom the other days o% the calendar. "he term
Gedusha means to )e se*arated. A Eo5 Gadosh is a day #hich is se*arated and
distinguished %rom the normal days on the calendar. Sha((os and Eo5 Tov distinguish
themselves #ith e&ternal mani%estations. Iosh Chodesh distinguishes itsel% #ith more
hidden and internal di%%erences.
"he "orah in many *laces eFuates the hidden Gedusha o% Iosh Chodesh #ith the revealed?
i% you #ill? Gedusha o% Sha((os and Eo5 Tov. >arshas >i%chas? in enumerating the &ussa2
o%%erings o% the s*ecial days o% the year? %ormulates the Iosh Chodesh sacri%ice in the e&act
same terms and language as that used %or all the other days o% Gedusha. 9n &elachi5 99?
the Shunnamite=s hus)and as$s 44 #hy do you go to see .lisha today 44 it is neither the 5e#
Moon nor the Sa))ath< 8n the contrary? the mee$ and modest Iosh Chodesh merits the
category o% a Eo5 Hikaro% 44 a day o% +ivine remem)rance? a title not merited )y Sha((os
and Eo5 Tov and shared in common only #ith Iosh 0asha%a.
9t is as i%? said -a))i Soloveitchi$? in a certain sense? the 0alacha is sho#ing a *re%erence
%or the hidden and aloo% holiness o% Iosh Chodesh? over the more dramatic and a**arent
holiness o% the other Eo5i5 Tovi5.
9n %act? the -av continues 44 in the name o% his %ather? -av Moshe Soloveitchi$? (Nl? 44 in the
7eis 0a&ikdash itsel% there #as a &it/vat Si5cha on Iosh Chodesh as #ell. 0e dra#s
su**ort %or this theory %rom the verse PAnd in the days o% your rejoicing and on your
%estivals? and on your ne# months? you shall )lo# the trum*ets...N
"he -av e&*lained? the outside #orld #hich a**reciates only the e&ternals? the chit/o%ius
o% a day and is not a)le to )ecome emotionally aroused to a state o% Si5cha #hen
'ot Just (peeches )a!e BQH
encountering a *henomenon such as Iosh Chodesh? #hich mani%ests its kedusha only
internally. 'or man sees #ith his eyes and one=s eyes can see nothing that s*ecial a)out
Iosh Chodesh.
9n the &ikdash? ho#ever? )e%ore 0ashem? #ho sees not only #ith the eyes )ut PG4d
*erceives into the heart o% the matterN? there the e&ternal holiness o% a 1om "ov is not
su*erior to that o% Iosh Chodesh #hich mani%ests its Gedusha through more hidden and
modest #ays. "here in the &ikdash the very same trum*ets used on Succot %or the joyous
,isuch 0a5ayi5 ceremony and the ceremonial o%%ering o% the @A )ulloc$ o%%erings o%
Gor(a% &ussa2 are )lo#n on Iosh Chodesh as 7eis Di% *roclaims the day &ekudash
&ekudash 44 0oly? 0oly.
-a))i Soloveitchi$ goes on to develo* this conce*t in another connectionM )ut the thought
occurred to me that this very character o% Iosh Chodesh 44 the %act that it is the holiday
#hich sym)oli(es an internal Gedusha mani%est in a %ashion o% unassuming Ts%ius? )ut a
Gedusha eFual in many #ays and su*erior in some #ays to that o% the other holidays... this
very %act ma$es Iosh Chodesh the *er%ect holiday to re#ard #omen #ith %or s*ecial
dis*ensations.
As 9 mentioned )e%ore? the Tur says >essach6 Shavuos? and Succos re*resent #vraha5?
Eit/chak and Eakov and Iosh Chodesh #as le%t over %or the "ri)es and the #omen *ic$ed it
u* )y de%ault.
2hy don=t #e say the reverse 44 Let >essach )e %or the #omen. A%ter all Pa2 he% hayu
(Coto ha%esJ 44 they *layed a major role in the deliverance %rom 3gy*t. As #e mentioned
)e%ore 44 )ecause o% the righteous #omen o% that generation our ancestors #ere redeemed.
Let Shavuot )e %or the #omen. "hey #ere the %irst ones consulted a)out receiving the
"orah. PGo toC5ar lC7eis EaakovJ. As #e said )e%ore? the men %ollo#ed their #ive=s
advice in acce*ting the "orah.
Let the 'estival o% "a)ernacles )e %or the #omen. "hey sym)olically are the $ee*ers o% the
tents o% 9srael! 2here is Sarah your #i%e< Behold? she is in the tent.
But according to #hat 9 am saying? it all %its in %ine. "he out#ardly mani%ested Gedusha o%
a >essach6 Shavuot6 and Succot is more a**ro*riately related to an #vroho56 Eit/chak? and
Eaakov #ho mani%est their Gedusha out#ardly.
Iosh Chodesh 44 the holiday o% Gedusha gar)ed in Ts%ius is a**ro*riately reserved %or
#omen #ho are the guardians o% the *rinci*le o% 0at/%eah leches i5 .lokecha.
2e are cele)rating here tonight? the %irst day o% Iosh Chodesh Gislev? the month o%
Chanu$ah? the month #hich commemorates the victory o% the Iuach? s*irit over the Chayil
vCGoach? the might and the strengthM the month #hich commemorates the *lacing o%
:i(ori5 (Cyad chaloshi5 44 the stronger into the hands o% the #ea$er. 9 %eel that it has
)een a most o**ortune time to engage in a )it o% >irsu5ei ,issa 44 in s*reading the #ord
s*eci%ically o% the s*ecial *rivileges that have )een granted to #omen in terms o% a)staining
'ot Just (peeches )a!e BQD
%rom #or$ on Iosh Chodesh? and more generally o% ela)orating u*on the uniFue and
e&alted role #omen have *layed in our history.
9 than$ you %or your indulgence.
'ot Just (peeches )a!e BQQ
A*ril BCLB +AOT CH*TT*+ ;; TA1: FO/ A+&
"here are many &it/vos in 7udaism that must )e *er%ormed at a certain halachically
s*eci%ied date or time. A%ter the s*eci%ied time %or *er%ormance *asses 44 it is too late 44
&eCuvos lo yuchal lit<ko%. 9t is an omission #hich can not )e corrected. Along these lines?
9 am told that -av 0utner? (Ntl? the %ormer Iosh Eeshiva at Chaim Berlin in 5e# 1or$ City
used to say P9% the )ochrim #ho slee* late in the morning #ould only reali(e that saying
Grias Sh5a and Te2ila a%ter So2 He5a% Shachris is li$e ta$ing a lulav and esrog on
Chanu$ah 44 they #ould #a$e u* earlier.
2ith the o%%ering o% sacri%ices in the 7eis 0a&ikdash #e %ind a similar *henomenon! "hat
o% #var He5a%o6 (otel kor(o%o 44 i% the time s*eci%ied %or )ringing or consuming the
Gor(a% is *assed 44 it is too late 44 the Gor(a% has )ecome invalid. And yet in connection
#ith Gor(o%os? #e %ind also that at times another *rinci*le is a**lica)le 44 that o%
Tashlu5i5! a ma$e u* Gor(o%M a second chance to o%%er your sacri%ice a%ter having missed
or unintentionally *assed u* an earlier o**ortunity to %ul%ill the &it/vah. S*eci%ically in
connection #ith Gor(a% >essach #e %ind the "orah ma$es allo#ances %or someone #ho is
ta5eh or (Cderech rechoka on the BQth o% 5issan? the day assigned %or the )ringing o% the
Paschal o%%ering 44 a second o**ortunity is *rovided. >essach She%i a month later? on the
BQth o% 9yar? gives a second chance %or those *eo*le #ho #ere im*ure or at a remote
distance %rom 7erusalem the %irst time around and una)le to o%%er their Gor(a% >essach on
the BQth o% 5issan.
9 mention this %act? )y #ay o% introduction this evening? )ecause in a sense my s*eech here
tonight is li$e a >essach She%i %or me. A**ro&imately one month ago? Mrs. Celia Genauer
called me to as$ i% 9 #ould )e a)le to s*ea$ to her &i/rachi Cha*ter. At the time? 9 #as
(Cderech rechoka 44 9 #as out o% to#n on )usiness and thus missed the o**ortunity o% )eing
a)le to s*ea$ to this grou*. 0o#ever? it is a month later and -a))i Londins$i? )y having to
cancel his s*ea$ing engagement )e%ore this grou*? has given me a second chance 44 an
o**ortunity to ma$e u* %or the Drasha 9 could not give last month )ecause 9 #as out4o%4
to#n? (Cderech rechoka.
"he to*ic 9 #ill )e discussing tonight is the Mit(vah o% &aot Chitti5 (Money %or 2heat)
#hich 9=m sure you are all %amiliar #ith 44 )ut *erha*s you may not )e a#are o% all o% the
history and signi%icance? at a dee*er level? o% this custom.
Basically &aot Chitti5 is not a custom at all )ut originated as an annual community ta&
im*osed u*on all residents o% a to#n %rom early "almudic times. "he %irst &ish%eh in the
last cha*ter o% &aseches >esachi5 states P3ven the *oorest man in 9srael? must not eat
until he reclines and they should give him not less than Q cu*s o% #ine and (this is so) even i%
he receives relie% %rom the Charity *late.N
Iash(a5 and Tos2os *oint out that the Mishnaic instructions are directed not so much at the
*oor as at the collectors o% charity #hose duty it #as to see that enough charity #as
collected to ena)le distri)ution to all the needy such that each #ould have the #here4#ith4
all to have a *ro*er Seder o% their o#n #ith Gor(a% >essach? &at/ah6 &arror L Daled
Gosos. ("he &ish%eh mentions Daled Gosos #hich is a -a))inic reFuirement? %rom #hich
'ot Just (peeches )a!e BQG
#e can derive )y Gal vCCho5er that the Bi)lical reFuirements o% >essach6 &at/ah? and
&arror must )e *rovided %or.)
"he "almud Eerushal5i in 7ava 7atra states that anyone #ho has )een a resident in a city
%or BH months is automatically included in the *u)lic ta& collected o% all residents %or the
&aot Chitti5 %und. "his a**lies only i% he comes to to#n as a visitor. 9% he comes #ith the
intention o% settling in the city? he )ecomes li$e a city resident immediately and *artici*ates
in the ta& his %irst >essach in to#n.
"his *ractice is codi%ied in the Shulcha% #ruch )y the Ia5a in Cha*ter QHC? the very %irst
cha*ter o% the la#s o% >essach and the #ee$s *rior! PAnd the custom is to )uy #heat and
distri)ute to the *oor %or the needs o% >essach and #hoever lives in the city BH months
needs to give to this %und.N "o #hich the Cho2et/ Chai5 adds in his &ish%eh 7erura
Commentary 44 PAnd in our countries? the custom is to distri)ute to them %lour? in this #ay
the *leasure is more immediate. "he amount o% the gi%t must cover the needs o% the *oor
%or all the days o% >essach. 9t is o)vious that i% he is e&tremely *oor and can=t a%%ord the
cost o% )a$ing the &at/ah? it is necessary to give him also money to cover the cost o%
)a$ing 44 this is included in *roviding %or his needs.N
9n other #ords? the *re%era)le #ay o% giving T/edaka is in such a %orm that it #ill )e most
readily usea)le )y the *oor *erson. 8riginally #heat #as given? later the custom #as to
give %lour? and the o*timum *ractice #ould o% course )e to give the &at/a and #ine
themselves? thus saving the *oor the trou)le o% grinding #heat into %lour? o% )a$ing %lour
into 5at/a? and even o% *urchasing the 5at/ahs or #ine 44 it is totally ready %or
consum*tion.
"he classic illustration o% this idea is the story o% &ar Kkva and his #i%e (Gsu(os $7()? #ho
not #ishing to )e discovered )y the )ene%iciary o% their T/edaka ran and hid in a large oven
that had not com*letely cooled %rom its last )a$ing. &ar Kkva su%%ered great discom%ort
%rom the heat? )ut his #i%e did not. She later e&*lained to her hus)and #hy her merits #ere
greater than his! P9 give *oor *eo*le coo$ed %ood #hich they can enjoy immediately. 1ou
give them money #ith #hich they must go out and *urchase %ood? thus delaying their
enjoyment o% your )enevolence.N
Perha*s the ultimate in *roviding the needy #ith immediate )ene%it o% one=s )enevolence vis
a vis >essach needs is to have them as guests in your home. "here)y saving them not only
the need to grind #heat? )a$e %lour? )uy &at/a 44 )ut all the other associated trou)le and
toil o% ma$ing one=s o#n >essach and Sedari5.
9t is a )arometer o% the im*ortance o% the &it/vah and the general &it/vah o% seeing to it
that the needy have #hat they need %or their Seder service 44 that #e %ind a stri$ing %ormula
recited at the very )eginning o% the Seder Service. At the start o% &aggid? right a%ter the
)rea$ing o% the #2iko5e%? even )e%ore the recitation o% &ah ,ishta%a? the Seder Leader
ma$es a dramatic *ronouncement! P"his is the )read o% a%%liction that our %ore%athers ate in
the land o% 3gy*t. 2hoever is hungry? let him come and eatM #hoever is in need let him
come and join in cele)rating the >essach 'estival.N
'ot Just (peeches )a!e BQ>
"he commentaries *oint out that this declaration is a %urther %ul%illment o% the o)ligation to
ensure that all 7e#s are a)le to *artici*ate in the Seder service. 9t is in %act )rought do#n
that one is %or)idden to )egin his Seder Service #ithout having *ersonally done something
to ensure the needs o% the less %ortunate are )eing met so that they too #ill )e a)le to
*artici*ate in a Seder Service.
A**arently there is something uniFue a)out the Seder? a)out the &it/vah o% Sippur Eet/ias
&it/rayi5 that has as a *rereFuisite this o)ligation to *rovide %or the needs o% others. "he
Fuestion 9 #ish to e&amine this evening is #hy< 2hy is this night singled out %rom all the
other nights<
2e $no#? %or e&am*le? that )esides the general #el%are structure that #as *rovided in all
7e#ish communities %or the needs o% the *oor 44 that o% Gupah to su**ly the #ee$ly needs
and Ta5chuy to su**ly the daily needs? there is a s*ecial Mit(vah on 1om "ov to invite the
less %ortunate into one=s home and allo# them to join #ith us in our e&*erience o% Si5chas
Eo5 Tov. "he Ia5(a5 in 0ilchos Eo5 Tov >!B@ #rites!
And #hen he eats and drin$s he is o)ligated to %eed the stranger? the or*han and #ido#
#ith other *oor and un%ortunate individuals. 0o#ever one #ho closes the doors o% his
courtyard and eats and drin$s #ith his #i%e and children and does not %eed the *oor and the
em)ittered o% soul? this is not rejoicing #ith a &it/vah? )ut rejoicing #ith his stomach.
Concerning this it is #ritten P"heir sacri%ices shall )e li$e the )read o% ro))ery to them? all
that eat thereo% shall )ecome im*ure? %or their )read is to satis%y their o#n a**etite ... And 9
#ill s*read dung u*on your %aces? even the dung o% your sacri%ices.N
9s not such an e&hortation )y all Eo5i5 Tovi5 su%%icient moral #arning to ma$e us ta$e
cogni(ance o% the needs o% the *oor< 2hy did >essach have to )e singled out #ith the
&it/vah o% &aot Chitti5? #ith the recitation o% Gol Dich2i% Eesei vCEeichel<
"he ans#er in my o*inion lies in understanding the %undamental nature o% the >essach
holiday! "hat nature is one o% Chessed 44 o% $indness and o% 9nterde*endence (#rvut) o%
one 7e# #ith another. "his can )e understood and illustrated on many levels.
2hat #as it a)out &oshe Ia((ei%u that Fuali%ied him to )e the leader #ho #ould ta$e the
7e#s out o% 3gy*t< 2hat *ersonal merit did he have #hich caused G4d to see$ him and no
other as the man to *lay the $ey historical role in the un%olding drama o% the 3&odus< 2e
$no# very little o% Moshe=s early li%e. 3ighty years are ca*sulated in a %e# terse pasuki5 44
)ut #hat #e do $no# is very instructive!
Dayehi (aEo5i5 ha0e56 vaEigdal &oshe vaEet/ei el echav 44 And it came to *ass in those
days? that Moshe? the young Prince #ho gre# u* in the Palace o% the >haroah? #ho had all
the lu&uries? the #ealth? and *o#er that Ancient 3gy*t could o%%er at his %ingerti*s 44 in the
Palace o% the 6ing ... this young lad le%t all this )ehind to go out and visit his )rethren.
Dayar (Csivlosu56 vayar ish &it/ri 5akeh ish -vri 5eCechav6 vayi2e% koh vCchoh vaCyar ki
ei% ish... And he sa# an 3gy*tian man stri$ing a 0e)re# man o% his )rethren.. And he
loo$ed this #ay and that #ay and sa# that there #as no man... And the rest is history. 0e
jeo*ardi(ed his o#n #el%are? his o#n security? his o#n lu&ury and com%ort %or the sa$e o% a
'ot Just (peeches )a!e BQ@
%ello# 7e# he didn=t even $no#. And %or the merit o% this act? #as chosen to )e G4d=s
instrument o% :eulah.
Along similar lines our Sages %urther attri)ute the :eulah earned )y the 7e#s themselves to
acts o% mutual Chessed that e&isted among Glal Eisroel in 3gy*t. Cha/al say that even in
the dar$est times o% )ondage? #hen they had %allen to the lo#est s*iritual state? no 7e# ever
denounced another to the 3gy*tians. 9n %act they made a covenant among themselves to
*reserve #hatever they had learned %rom the Patriarchs and to render $indness to each other
(Ta%%a DC7ey .liayhu).
"he conce*ts o% Chessed M T/edaka on the one hand and :eulah ; -edem*tion on the other
hand %ind joint e&*ression throughout our history and throughout our literature Hio%
(C&ishpat Ti2deh6 vCShaveha (Ct/edakah. ion shall )e redeemed #ith justice and her
ca*tives through T/edakah.
"he #orld stands? our Sages say on three *illars... that o% "orah? o% #vodah (#orshi*) and
that o% :e5ilut Chassadi5 (Acts o% 6indness). 3ach o% our D *atriarchs. s*eciali(ed in and
ty*i%ied one o% these %orms o% +ivine Service. 1a$ov Avinu s*eciali(ed in "orah study.
1it(cha$ s*eciali(ed in #vodahM and #vraha5 #vi%u s*eciali(ed in Chessed.
3ach o% the D Iegali5 'estivals is said to re*resent one o% the Patriarchs. >essach #hich
#as %oretold to #vraha5 in the 7rit 7e% 0a7etari5 is called the 'estival o% #vraha5
)ecause o% the $ey role the *henomenon o% Chessed *lays in the :eulah e&*erience.
9t no# )ecomes clear #hy a)ove all on >essach? )e%ore #e sit do#n to the Seder #e must
loo$ around? as Moses did... %rom the midst o% our #ealth and com%ort to see the su%%ering
o% our )rethren and to insure that they too have #hat they need s*iritually and materially %or
the u*coming holiday o% >essach. Li$e Moses? #e should )e una)le to enjoy our o#n
situation? until that o% our )rethren is alleviated.
"he -a))is tell us that 7C,issa% ,igalu Eisrael uC7C,issa% #sidi% 8e0igael.... May it )e
G4d=s 2ill? that in the merit o% the acts o% Chessed #e do %or our %ello# 7e#s through &aos
Chitti5? through inviting the needy to our o#n Sedorim? and through various other acts o%
:e5ilas Chassadi5? #e )e /oche 7Ci5hera (Cya5e%u to the :eulah Shlei5ah.
'ot Just (peeches )a!e BQL
&*TH F/*EN7S 1*:E THESE9 THE JE&*SH C/*T*CS OF *S/AE1
+ecem)er BCCQ Boo$ -evie# %or Amit 2omen
"(ivia 6atsman told me she as$ed +r. Ale&ander to revie# his o#n )oo$ %or Amit )ut he
turned her do#n saying that the cause %or #hich he #rote this )oo$ #as already lost and he
didn't )elieve in )eating a dead horse. "(ivia has al#ays had a lot o% %aith in me? and
a**arently she %elt that 9 could )e &echaye &eiti5 44 and )ring )ac$ to li%e some o% the
vitality o% the )oo$? that even the author %elt has )een mooted )y historical develo*ments. 9
don't $no# it 9 #ill )e success%ul in that? )ut 9 do #ish to *resent the arguments raised in
this volume %rom my o#n *ers*ective.
9n this )oo$? +r. 3d#ard Ale&ander has gathered BH or BD essays )y a num)er o% li$e4
thin$ing intellectuals #ho have authored various attac$s and e&*oses on the :7e#ish Critics
o% 9srael:. Several o% the essays have *reviously a**eared in #idely4circulated *u)lications
such as 3sFuire? Midstream? Commentary? and Congress Monthly. A**ro&imately B;Q o%
the )oo$ has )een #ritten )y 3d Ale&ander himsel%.
9 #ill read the %ollo#ing e&cer*t %rom the )ac$ cover o% the )oo$ #hich goes a long #ay in
ca*turing the theme? the %lavor and the tone o% the entire DAA *ages...
5o# there is a #ell $no#n adage that one should not judge a )oo$ )y its cover. 9n %act this
saying is most li$ely derived as a variation o% the &ish%eh in >irkey #voth! +o not loo$ at
the )arrel )ut at #hat is inside o% it. At any rate? 9 su)scri)e to the theory that one should
not judge a )oo$ )y its cover. My total judgment o% P2ith 'riends Li$e "hese ...N is not
)ased on just reading the cover 44 9 read the #hole )oo$.
But 9 must say? that having read the #hole )oo$? the cover con%irms my judgment! 9 can in
%act 44 %or the *ur*ose o% this )oo$ revie# 44 summari(e the #hole )oo$ )y t#o #ords on
the )ac$ cover and one #ord on the s*ine o% the jac$et.
"here is an interesting classi%ication on the to* o% the )oo$ jac$et? *resuma)ly to indicate to
)oo$ stores and li)raries the a**ro*riate section in #hich to shelve co*ies o% this )oo$. "he
classi%ication reads! PPolitics ; 7udaicaN. "he s*ine o% the jac$et? #hich is less than one inch
#ide did not have room %or such a long classi%ication and shortened it to one #ord! Politics.
7udging %rom )oth the %act that the seFuence PPolitics;7udaicN is in non4al*ha)etical order
and on the %act that the a))reviated categori(ation lists only one #ord? it #ould )e a %air
statement to say that this )oo$ is %ar more PPoliticsN than P7udaicaN. 2hat do 9 mean )y
this<
Politics? certainly in the modern sense o% the #ord 44 i% not in its classic sense 44 indicates
certain methods and tactics used to advance a *articular agenda. Euite o%ten *olitics gets
dirty 44 there is negative cam*aigning? there is %ocusing on *ersonalities rather than issues?
there is ma$ing coalitions and alignments #ith *eo*le and grou*s that one really cannot
stand (as indicated in the e&*ression PPolitics ma$es strange )ed%ello#sN). Politics 44
certainly in today's climate 44 has come to )e synonymous #ith *ettiness? #ith *ersonal
attac$M #ith ego ta$ing *riority over )enevolenceM and #ith short4term interests ta$ing
*riority over long4term vision.
'ot Just (peeches )a!e BQC
7udaica 44 in my mind ;; are #or$s containing the 3ternal "ruths o% 7udaismM #or$s that are
timelessM #or$s that s*ea$ to the Ages. "he classic #or$s o% 7udaica lin$ the generations.
As -av Soloveitchi$? (Ntl? used to say? P"hey ena)le us to carry on a dialogue directly #ith
our great4great grand%athers and )eyond them? #ith our heroes o% ancient antiFuity.'P
9n a #ord? *olitics tends to )e transitory and %leetingM 7udaica tends to )e lasting and
3ternal.
As the second listing on the )ac$ cover indicates? there are $ernels o% P7udaicaN in 2ith
'riends Li$e "his. "he )oo$ eloFuently documents the e&istence among the 7e#ish *eo*le
o% sel%4hating 7e#s. "he e&istence o% 7e#s #ho hate their 7udaism and any mani%estation o%
7e#ish 9dentity in the #orld has un%ortunately 44 long ago 44 ceased to )e a novelty. 2hile it
should never sto* giving us a sense o% anguish to have such 7e#s? it should certainly no
longer sur*rise us. "his *henomenon is? to our great regret? neither transitory nor %leeting.
Another $ernel o% 3ternal "ruth? contained #ithin the *ages o% +r. Ale&ander=s )oo$? is the
corro)oration o% the :e5ara in 5aseches 7rochos? #here the "almud lists D great gi%ts that
G4d gave the 7e#ish *eo*le and declares that each one o% them is P,ik%is 7<Eesuri%J 44 is
only acFuired through su%%ering. 8ne o% these gi%ts is .ret/ Eisroel. Certainly? reading the
arguments o% our P'riendsN and P3nemiesN collected in this volume? it is *ain%ully clear that
the "almud is unerringly accurate in this matter! "he Land o% 9srael #as not and #ill not )e
handed to us on a silver *latter. 9t is acFuired only through su%%ering! through *ain?
)loodshed? sacri%ice? %rustration? and internal arguments and stri%e.
But #hile the in%rastructure o% the )oo$ is in %act )ased on *henomenon and truths that can
classi%y it as a #or$ o% :7udaica:? 9 must con%ess that the )ul$ o% the arguments and de)ating
*oints scored in the essays contained in this )oo$? 9 #ould have to categori(e *rimarily as
:Politics:.
"he )est *roo% that they are transitory *olitical arguments? rather than 3ternal "ruths or
7udaica is ho# dated and *olitically incorrect the attac$s made )y the authors o% the essays
in this volume are in light o% the La)or Government's *olicy o% *eace negotiations #ith
1asser Ara%at and the PL8. 9t is a )it a#$#ard to tar and %eather the various P'riends Li$e
"heseN vili%ied in this volume? #hen the Prime Minister and 'oreign Minister o% the State o%
9srael have acce*ted many o% the various *remises #hich have )een cited )y 3d Ale&ander
and his co4authors as *roo% o% the moral and *olitical )an$ru*tcy o% these various Le%t4#ing
sel%4hating 7e#s.
5o# 9 hasten to add? that the %act that -a)in and Peres may )e using some o% the same
arguments and P,ussachJ o% the 5e# 7e#ish Agenda and Michael Lerner? does not at all
mean the t#o motivations or *ositions are to )e eFuated.
"his can )e illustrated )y the %ollo#ing. 9n >arshas 7alak #e %ind that the o%%icers o% 7alak
#ere sent to 7ila5 as$ing him to curse the 7e#ish Peo*le. 7ila5 initially re%used stating
:3ven i% 7alak gives me his entire treasure house o% Silver and Gold? 9 cannot transgress the
#ord o% 0ashe5? my G4d to do anything )e it small or large:. IashJi Fuoting Cha/al on
this verse says P"his teaches us that 7ila5 #as greedy and very desirous o% other *eo*le's
'ot Just (peeches )a!e BGA
money. 0e %elt that really he should )e entitled to all o% 7alak<s silver and gold %or his
services.N
Contrast this reaction o% Cha/al #ith the &ish%eh in >irkei #vot (>!C) #here #e have a
similar statement made )y a Ta%%a. Ia((i Eossi (e% Gis5a #as o%%ered to leave his city o%
scholars and sages and to come live in the to#n o% a certain man in e&change %or great
#ealth. 0e res*onded :3ven it you #ere to give me all the silver and gold? *recious stones
and *earls in the #orld? 9 #ould d#ell no#here )ut in a *lace o% "orah. 0ere #e %ind
a)solutely no criticism o% Ia((i Eossi (e% Gis5a? #ho uses almost e&actly the same
*hraseology as 7ila5? #ho #as so roundly castigated )y Cha/al %or his 3vil 3ye.
Clearly? many times it is not the *articular #ords that are s*o$en 44 )ut out o% #hose
mouths those #ords come that determine Cha/alCs attitude to#ards the #ords. Li$e#ise a
Peace Plan endorsed )y men #ho have )een &oser ,e2esh their entire lives %or the 7e#ish
Peo*le and the Land o% 9srael has to )e treated #ith a little more Derech .ret/ than the
e&act same *lan that comes out o% the mouths o% 7e#s #ho have a long record o% sel%4hatred
and callousness to#ards the needs and as*irations o% the 7e#ish *eo*le.
9'd li$e to ma$e another *oint. 9 do not necessarily disagree #ith the *olitical arguments
made )y the authors included in 2ith 'riends Li$e "hese. 9'm not a *olitical scientist and
the arguments are all %rom that *ers*ectiveM most do seem Fuite cogent and sound. But 9
am reminded o% a distinction *ointed out )y a Language Arts teacher that 9 had at Gar%ield
0igh School some DA years ago. 0e #as contrasting the Communist *ro*aganda that
Soviet citi(ens heard %rom Pravda and "ass versus the P"ruthsN that #ere )eing )roadcast
)ehind the 9ron Curtain %rom .oice o% America. 0e said actually )oth sources contained
e&aggeration and selected *resentation or the %acts. Because #e disagree #ith the
Communists #e call their ne#s PPro*agandaN and our ne#s P'actsN. 0e said? rather than
eFuate them? calling them )oth *ro*aganda? he #ould rather invent a ne# #ord. "he .oice
o% America )roadcasts could accurately )e la)eled as (ro(aganda? and the "ass ne#s
re*orts #ould )e called i"(ro(a;ganda 44 meaning *ro*aganda #e %eel is im*ro*er.
"hat's *retty much the %eeling 9 got a%ter reading the )oo$. Both sides e&aggerate? )oth
sides use *ersonal attac$ #hich con%use the issues? and )oth sides use selective *resentation
o% the %acts. +r. Ale&ander's *osition 9 tend to agree #ith? so 9 can la)el 9t *ro*agandaM the
other one 9'll la)el im*ro*a4ganda.
9n my o*inion? the "ruth in terms o% the situation #ith the Peace negotiations and the Ara)4
9sraeli dis*ute is not to )e %ound #ith 3d Ale&ander's arguments and it is not to )e %ound
#ith the 7e#ish Critics o% 9srael's arguments. "he "ruth is sim*ly not to )e %ound in the
realm o% Politics or o% Political Science. 9t #ill not )e %ound in the *ages o% the 5e# 1or$
"imes and it #ill not )e %ound in the *ages o% the 7erusalem Post. "he "ruth is to )e %ound?
in my o*inion? in the )oo$ o% &ishlei (+1?1). Solomon #rites :Li$e coursing streams o%
#ater is a $ing's heart in the hand o% 0ashem? 0e turns it #herever 0e #ishes:. "he
&al(i5 comments? P/nli$e an ordinary man? a $ing's #ill is not entirely his o#n? since the
#el%are o% his #hole country de*ends on it. Because he is a *u)lic %igure? his heart is
directed )y the Almighty to the ends 0e #ills %or the nation 44 good ends i% they are
deserving? )ad i% notN.
'ot Just (peeches )a!e BGB
-a)in? Peres? 0ussein? even Ara%at and Assad 44 li$e Pharaoh and 5e)uchadne((ar )e%ore
them 44 are not %ree agents in negotiating the Peace Process. "he /ltimate Partner in the
*rocess gives no intervie#s and needs no Pu)lic -elations agentM )ut 0e de%initely has a
Game Plan and 0e de%initely has a 0idden Agenda.
9n my li%etime? even in the li%etime o% my children? #e have stood )reathless #atching the
ama(ing develo*ments that are un%olding in terms o% the re)irth o% the Land o% 9srael? the
re)irth o% the Peo*le or 9srael? and the re)irth o% the commitment to the "orah o% 9srael.
Ia((os &achshavos (Clev ish (Many are the thoughts in the 0earts o% Man). 'or the last
H@ years #e assumed that the road to the +ays o% the &oshiach led through Chevro% and
7eis 8eche5. 'or many in &i/rachi in *articular this has )een an article o% 'aith. 9t #ill no
dou)t )e a very )itter *ill %or many o% us to s#allo# i% it turns out that %or the time )eing?
the #t/at 0ashe5 (the +ivine Plan) is other#ise.
9n some #ays? 9 sus*ect it #ill )e harder %or certain ty*es o% :-eligious ionists: to acce*t
loss o% sovereignty over Eehudah and Sho5ro%? than it #as %or the 8u(ovitcher Chassidi5
to acce*t the death o% the -e))e? /tJl. Both grou*s had Messianic ho*es *inned to these
*henomenonM and )oth grou*s have had to reevaluate ideas that they had long )een
inculcated #ith.
9 thin$ that #hatever develo*s in the critical coming #ee$s and months? it #ill )e easier to
handle i% #e vie# it %rom the *ers*ective o% 7udaica 44 o% that #hich is "rue and 3ternal 44
than %rom the *ers*ective o% Politics 44 that #hich is %leeting and transitory.
'rom the *ers*ective o% #hat is "rue and 3ternal? clearly #e #ill come to a time o%
&oshiach and clearly #e #ill have *eace #ith all our neigh)ors? and sovereignty over the
entire Land o% 9srael. Let us ho*e and *ray that #e merit to #itness these times? s*eedily in
our day.
'ot Just (peeches )a!e BGH
Not Just A
Free Meal
* * *
My Speeches to
BCMH Men's
Club
And Other
Organizations
'ot Just (peeches )a!e BGQ
+ENO/AH SOC*ET6 -/UNCH9 *F * FO/%ET THEE JE/USA1E+
7uly BC@>
"he title o% my *resentation today as it a**eared in the "ranscri*t is :9% 9 %orget thee 8h
7erusalem:. Actually this is only one o% several titles 9 *ro*osed to 7oshua a num)er o%
#ee$s ago #hen he as$ed me to s*ea$ to the Menorah Society at the 7uly )runch. 9 %elt
that the timing o% the )runch lent itsel% in *articular to t#o to*ics 44 each o% #hich #ould )e
o% a very timely nature.
'irst is the )icentennial month o% 7uly BC@> commemorating the HAAth anniversary o% the
country and o% course there is a great deal to )e said a)out the signi%icance o% that event and
the de)t o% gratitude o#ed to the /nited States )y the 7e#ish community here and vice
versa. Second is the *eriod o% the :D 2ee$s:? the HB days )et#een the B@th o% "amu( and
the Cth day o% Av in #hich #e currently %ind ourselves. "his is the saddest *eriod in the
7e#ish calendar? a time #hich commemorates many sad events in our history and
*articularly the destruction o% the "em*les in 7erusalem and the e&ile %rom the Land o%
9srael. "here is much to )e said in connection #ith these events as #ell.
9% one sto*s to re%lect on these t#o *otential to*ics one can readily see that they are not at
all inde*endent 44 )ut indeed need to )e discussed jointly. 0o# do #e as American 7e#s
relate to the cele)ration o% the )icentennial< 0o# do #e as 7e#s in America relate to the
mourning %or the destruction o% the "em*le and the e&ile %orced u*on us )y the -omans
almost H?AAA years ago< And ho# do these events relate to each other<
2ith this general theme in mind many *ossi)le titles *assed through my mind? many o%
#hich #ere too su)tle or too long to )e used in the *u)licity. Among them #ere! :A
)icentennial in America? a )imillennial in 3&ile:M :"isha B'Av in the )icentennial year:M
:Should #e cele)rate or should #e mourn<:M etc.? etc.? in that vein. 8% all the titles 9
*ro*osed? the one 7osh *ic$ed 44 and 9 thin$ he made a good choice 44 #as :9% 9 %orget thee
8h 7erusalem:.
"his *hrase is o% course ta$en %rom the %amous verse in cha*ter BD@ o% "ehillim in #hich the
author o% the Psalms longingly recalls ion #hile sitting on the )an$s o% the rivers o%
Ba)ylon. "heir ca*tives moc$ingly called on the 7e# to :sing to us the songs o% ion: to
#hich the Psalmist res*onds! :0ow ca% we si%g the so%gs o2 :9d o% the la%d o2 the
stra%gerF -2 - 2orget thee "h Jerusale5 let 5y right ha%d 2orget its cu%%i%gF let 5y
to%gue cleave to the roo2 o2 5y 5outh i2 - will %ot 5e%tio% you... -2 - will %ot cause
Jerusale5 to (e raised up over all 5y other ;oys.: "his Psalm then? sets the stage and the
emotional *ull on the one hand %or a *sychological e&*erience in e&ile )ased on a longing to
return to 7erusalem? on a conviction that #e cannot have a satis%actory s*iritual or *hysical
e&istence on the land o% a stranger.
8n the other hand #e have the verse in Cha*ter HC o% 7eremiah! :Thus saith the 89rd o2
0osts6 the :9d o2 -srael6 u%to all the captivity who - have caused to (e carried away
captive 2ro5 Jerusale5 u%to 7a(ylo%? 7uild ye houses6 a%d dwell i% the56 a%d pla%t
garde%s6 a%d eat the 2ruit o2 the5. Take ye wives a%d (eget so%s a%d daughters a%d take
wives 2or your so%s a%d give your daughters to hus(a%ds6 that they 5ay (ear so%s a%d
daughters a%d 5ultiply there6 a%d (e %ot di5i%ished. #%d seek the peace o2 the city
'ot Just (peeches )a!e BGG
whither - have caused you to (e carried away captive a%d pray u%to the 89rd 2or itF 2or i%
the peace thereo2 shall ye have peace.:
0ere #e see a totally di%%erent *icture o% li%e in the e&ile 44 one #hich a**arently em*hasi(es
identi%ication #ith and esta)lishment o% roots in the *lace :wither - have caused you to (e
carried away captive:.
2e )asically have a con%lict o% emotions 44 on the one hand #e are attached to a land %rom
#hich #e #ere e&iled HAAA years ago? on the other hand #e are loyal to the country in
#hich #e %ind ourselves. "his )rings us to an ironical dilemma 44 that o% cele)rating the
)i$entennial #hile simultaneously sincerely mourning the )i"illennial o% the destruction o%
the "em*le. "o a great e&tent this *ro)lem is *art o% a much larger Fuestion #hich %aces the
American 7e# in a multitude o% mani%estations 44 namely ho# do 9 relate to a dual heritage<
0o# do 9 stri$e a )alance )et#een my 7e#ishness? my commitment to a 7e#ish heritage and
)et#een my Americanism 44 my commitment to the American heritage<
"his is a *ro)lem #hich should and *ro)a)ly does )other every individual in this room in
di%%erent #ays at di%%erent times. "his is a *ro)lem #hich should and *ro)a)ly does )other
men such as 0enry 6issenger? Attorney General Levy? Senators 7avit( and -i)oco%% and a
host o% other 7e#s #ho have distinguished themselves on the American *olitical scene. "his
is a *ro)lem #hich no dou)t con%ronts and )others the leading ra))is o% this community and
country )e they 8rthodo&? Conservative? or -e%orm. 9t is a *ro)lem %or #hich many
a**roaches have )een ado*ted or tried? and yet as ne# situations and circumstances arise? it
is a *ro)lem #hich #e %ind has never )een com*letely resolved.
Getting )ac$ to the more s*eci%ic issue at hand? the :con%lict: )et#een the *eriod o% 7uly
BC@> and the "hree 2ee$s o% the 7e#ish calendar? 9 )elieve it #ould )e #orth#hile to
e&amine each a )it closer in order to )etter understand ho# #e must relate to them.
"he normal cycle o% 7e#ish mourning %or an individual #ho has lost a close relative is %rom
a greater degree o% mourning to a lesser degree. 'irst is the *eriod o% Shiva #ith its very
strict restrictions? %ollo#ed )y the *eriod o% Shloshim? %ollo#ed )y the more mild mourning
restrictions o% the remainder o% the year o% mourning. +uring the *eriod #e are no#
commemorating? this cycle o% intensity is reversed. 2e start #ith the mild restrictions o% the
D #ee$s? %ollo#ed )y the stricter restrictions o% the C days? culminating in the high intensity
mourning o% "isha B'Av itsel%. "he D #ee$s are surrounded )y %ast days on each side 44 the
B@th o% "amu( and the Cth o% Av. "hese days o% %asting as #ell as the sad days in )et#een
remind us o% a series o% sad events #hich too$ *lace in our ancient history? mostly
connected #ith the destruction o% our holy "em*le.
'ive sad events too$ *lace on the B@th o% "amu(!
2hen Moses descended %rom Mt. Sinai #ith the ta)lets o% stone containing the "en Commandments? to
see the 7e#s #orshi**ing the Golden cal%? he thre# the ta)lets to the ground and they )ro$e.
At the end o% the 'irst Common#ealth? #hen 5e)uchadne((ar )esieged the city o% 7erusalem? it #as on
the B@th o% "amu( that the su**ly o% animals used %or the daily sacri%ices in the Beis 0aMi$dosh
)ecame e&hausted? thus terminating those sacri%ices and %oreshado#ing the "em*le's destruction.
'ot Just (peeches )a!e BG>
"o#ards the end o% the Second Common#ealth over >AA years later? under the onslaught o% the -omans
#ith %amine raging in the city? the #alls o% 7erusalem #ere %inally )reached )y the enemy on the B@th
day o% "amu(.
8n this date also a certain A*ustomus? ca*tain o% the occu*ation %orces *u)licly )urnt the "orah scroll.
Similarly on the B@th o% "amu( an idol #as *laced in the 0oly "em*le.
'ive sad events also too$ *lace on the Cth o% Av.
8n the night o% the ninth o% Av the 7e#s cried at the re*ort the s*ies )rought )ac$ a%ter s*ying the land
o% 9srael and re*orting it #as too di%%icult to conFuer. G4d decreed that they #ould conseFuently have to
#ander QA years in the desert )e%ore they could enter the land o% 9srael. 0e told them? :Since you have
#e*t #ithout cause on this date? there%ore 9 #ill set it aside as a day %or justi%ied #ee*ing throughout
the generations to come.
8n this date 5evuchadne((ar 6ing o% Ba)ylon )urnt the %irst Beis 0aMi$dosh.
1ears later on the e&act date "itus? son o% 3m*eror .es*asian in -ome )urnt the Second "em*le? on
each occasion carrying o%% the 7e#s to the land o% their ca*tors.
"he Bar 6och)a re)ellion and the tem*orarily regained inde*endence o% 9srael came to an end in the
year BDG on "isha B'Av #ith the %all o% the stronghold o% Betar and the death o% Bar 6och)a.
8n this date 3m*eror 0adrian in an attem*t to eradicate the name and memory o% 7erusalem %orever
more? *lo#ed over the entire locality and laid the %oundation %or the -oman City Aelia Ca*itolina?
dedicated to the chie% -oman god.
9t #as also on "isha B'Av BQCH that the %amous 'erdinand and 9sa)ella o% S*ain ended the 7e#ish
Golden 3ra o% that country )y e&*elling the 7e#s at the height o% the 9nFuisition.
"hese? then? are the events o% the three #ee$s that #e are currently commemorating.
0o#ever? 7udaism demands that in commemorating events o% our history? #e do not merely
ta$e note o% the date 44 )ut #e actually relive the event. 8n Pessach it is not su%%icient to
read the 0agaddah 44 #e must actually eat the Mat(ah and MarorM on Succcos #e actually
go out into )ooths and live the same #ay the 7e#s lived %or QA years in the desertM on
Chanu$ah #e do not just mention that the Macca)ees lit a Menorah? #e? too? light a
menorahM on Purim #e actually cele)rate the do#n%all o% 0aman as i% #e #ere there. And
so? too? it is on "isha B'Av #e do not just commemorate the destruction o% the "em*le? #e
relive it. 8ur Sages tell us #hoever does not live to see the "em*le re)uilt in his days? is as
i% the "em*le #ere destroyed in his days. "he *eriod o% the "hree 2ee$s )uilds to the
clima& o% "isha B'Av as #e remove our shoes? sit on the ground and read Lamentations
)emoaning our e&ile.
"he e&ile has )een a long and o%ten e&tremely )itter one. 9t has ta$en us through many
continents and many countries. 3m*ires have risen and %allen #hile the 7e#s #andered and
o%ten #ere *ursued through the %our corners o% the earth.
By any standards? the American e&ile has )een a uniFue one in the annals o% our #anderings.
0ere is a country in #hich %reedom o% religion has )een the la# o% the land %or over HAA
yearsM here is a country #hich has o*ened its doors to the *ersecuted and im*overished o%
'ot Just (peeches )a!e BG@
other nationsM here is a country in #hich discrimination and anti4Semitism is as minimal an
annoyance as it has ever )een in the history o% our e&ile. 9ndeed the 7e#ish community has
*ros*ered in America 44 *hysically? materially? and s*iritually.
"hus the commemoration o% the esta)lishment o% this country? certainly as signi%icant a
milestone as the HAAth anniversary o% that esta)lishment? is an event #orthy o% 7e#ish
a**reciation and cele)ration.
"he Fuestion is? ho#ever 44 and here #e come to the resolution o% our dilemma 44 #hat do
#e cele)rate< +o #e cele)rate the end o% our e&ile< +o #e a)andon all thoughts o%
7erusalem and 9srael in our attachment to AmericaM or do #e see it in a di%%erent light<
/.S. Su*reme Court 7ustice Brandeis once said? :9% one is a 7e#? he can't )e a good
American unless he is also a good 7e#:. "here is much merit to this statement. "he 7e#
should not )e e&*ected to identi%y #ith America in e&actly the same #ay as his Gentile
neigh)or. 'or a 7e# America must mean more than just )ase)all? hot dogs? a**le *ie and
Chevrolet. 2e o#e America a lot in terms o% *roviding a *lace o% re%uge? a sa%e haven
#hich has allo#ed 7udaism to gro# and %lourish. 0o#ever? it is not our ultimate home.
8ur ultimate %ore%athers #ere not Ben 'ran$lin? George 2ashington? and "homas 7e%%erson
)ut Avraham? 1it(cho$? and 1a$ov. So? too? #e must see our ultimate destiny and
redem*tion tied u* not #ith any *olitical %igure or *hiloso*hy in this country )ut rather #ith
the Messianic 6ing in the land o% 9srael.
"he American 7e# can and should sincerely cele)rate the )icentennial. 0e should rejoice
and give than$s to G4d that #e have someho# merited such a com%orta)le and gracious
resting *lace in com*arison to many o% the other resting *laces throughout our e&ile
#anderings. 8n the other hand? the American 7e# also can and should sincerely
commemorate? even in the midst o% the )icentennial rejoicing? the %act that our e&ile is not
over. Although #ith the rise o% the state o% 9srael #e have )egun to see the %ul%illment 44
#ith G4d's hel* 44 o% many o% the Bi)lical *ro*hecies concerning the redem*tion? the
majority o% the 7e#ish nation is still dis*ersed throughout the #orld. "he nations o% the
#orld still loo$ u*on us #ith hatred and scorn. "he over#helming majority o% our *eo*le's
e&istence is still threatened? i% not )y overt anti4Semitism then )y the threat o% assimilation.
"he 0oly "em*le still lies in ruin. 1es? in the )icentennial year o% BC@> mourning on "isha
B'Av is still Fuite a**ro*riate. May it soon )ecome ina**ro*riate #ith the coming o% the
&oshiach6 s*eedily in our days. #5e%
'ot Just (peeches )a!e BGL
+ecem)er BC@G 7/U%S *N JU7A*S+
9t is reasona)le to e&*ect that a s*ea$er addressing the Men=s Clu) #ill chose a to*ic #hich
he is 44 i% not an e&*ert in then 44 at least intimately %amiliar. Levis 6ochin can s*ea$ on
economics? 3d 0eavy on criminal justice? 7osh Gortler on the Aged? -a))i Samuels on
Chassidism? Arnold 'eder on the 7e#ish community? etc.
2ith this in mind? many o% you might )e #ondering #hat +avid "#ers$y is doing tal$ing
a)out marijuana. 1ou may have jum*ed to one o% t#o o**osite conclusions! 1ou may
have concluded that 9 chose a to*ic a)out #hich 9 have no $no#ledge? no %irst4hand
e&*erience and #hich 9 am totally incom*etent to s*ea$ a)out. 8r? at the other e&treme?
*erha*s there are those o% you e&*ecting me to reveal this morning a hereto%ore secret li%e4
style 9 have )een leading on the E" #hich gives me a %irst hand e&*ertise into the drug cult
o% *ot? marijuana? LS+? etc.
"he truth? as usual? lies some#here in )et#een. 9 #ould say that 9 $no# less a)out
marijuana and drugs than the average college student )ut more a)out them than the average
Eeshiva 7ochur and *ro)a)ly more a)out them than the average Men=s Clu) mem)er.
2hile 9 #as studying %or Se5icha at 1/? 9 s*ent D years as a dormitory counselor %or
undergraduates at 1eshiva /niversity. 9 certainly don=t #ant to )e &ot/i She5 Ia against
1/ here this morning. 9 can sa%ely say that it is one o% the PsFuarestN college cam*uses in
the country and i% you are interested in sending your son or daughter to a cam*us in #hich
the in%luence o% drugs and the drug culture #ill )e minimal 44 1/ or Stern College is the
*lace. (Although there is a jo$e a)out a drug *ro)lem at Stern College 44 that o% marriage4
#anna? that is a se*arate issue.)
But? nevertheless? the student )ody o% 1/ is not totally isolated %rom the in%luences and
*ressures o% their %ello# students on other 51C cam*uses. "he administration #as and is
concerned a)out the *otential *ro)lem that could develo* in the dormitories and all dorm
counselors 44 most o% #hom? li$e mysel% #ere very naive Eeshiva (achur ty*es 44 #ere
trained to )ecome %amiliar #ith the di%%erent ty*es o% drugs and the sym*toms to loo$ %or to
s*ot some)ody under the in%luence o% drugs. 2e #ere taught the di%%erence )et#een u**ers
and do#ners? )et#een stu%% you s#allo#? stu%% you smo$e? stu%% you sni%%? and all $inds o%
other means o% getting high or turned on? as they say. 2e even had a meeting #ith a
mem)er o% the 51C *olice #ho )urnt %or us some synthetic marijuana so #e #ould )e a)le
to recogni(e the smell.
My main source o% in%ormation? ho#ever? and actually the reason 9 decided to s*ea$ on this
to*ic is a )oo$ 9 recently read entitled 7udaism and +rugs. "his is a most uniFue )oo$ in
that it loo$s at the drug *ro)lem %rom a 7e#ish *oint o% vie#? as a *ro)lem #hich con%ronts
7e#s as #ell as 7udaism. "he )oo$? co*yrighted in BC@D and *u)lished )y the Commission
on Synagogue -elations o% the 'ederation o% 7e#ish Philanthro*ies o% 51C? is a collection
o% articles )y a num)er o% -a))is? +octors? and -a))i +octors #ho *resent the to*ic %rom
various *oints o% vie#.
9t is divided into Q sections! 0istory? 0alacha? Philoso*hy? and Psychology ; Sociology.
"he history section traces the use o% drugs %rom Bi)lical and "almudic times through the
'ot Just (peeches )a!e BGC
rise o% a drug culture in recent times and the s*read o% the *henomenon to the 7e#ish
community. "he 0alacha section e&amines the Fuestion o% #hat i% any issur 44 halachik
transgression 44 is the drug user violating and in #hat #ay 44 i% any 44 the smo$er o% *ot
di%%ers %rom the smo$er o% cigarettes. "he *hiloso*hy section e&amines? among other
things. the 7e#ish attitude to#ard Psychedelic -eligion? i.e. 44 it analy(es the mystical
religious e&*erience claimed )y the drug user #hile on a tri* or a high in relationshi* to
7udaism=s vie# o% a religious e&*erience 44 mystical or other#ise. "he Sociology section o%
the )oo$ #hich is the largest o% the %our deals #ith the *sychological and sociological
as*ects o% the drug *ro)lem and details some o% the di%%erent *rograms and a**roaches that
are )eing used to com)at and counter4act the use and s*read o% drugs in the 7e#ish
community.
8)viously? 9 am not going to attem*t to give a %ull or even a *artial survey o% all the to*ics
discussed in the )oo$. 9% anyone is interested they are Fuite #elcome to )orro# the )oo$
%rom me.
9 #ould li$e to limit my discussion to e&amining the Fuestion o% a halachik res*onse to the
drug Fuestion and s*eci%ically to the use o% marijuana. 9t is no chidush to say that "orah
morality *recludes the use o% heroin or hard drugs? or that )ecoming a drug addict is
inconsistent #ith "orah values. "he Fuestion o% marijuana? ho#ever? is more *ressing in
that the dangers inherent in its use is a more de)ata)le issue and in that this is the drug that
is the most *o*ular on cam*us and else#here in the drug user=s society. 9n addition? 9 ho*e
my analysis this morning #ill )e a)le to shed some light onto the #ay a -av must a**roach
a com*le& modern shailah and onto the di%%iculty involved in reaching any ty*e o% clear4cut
psak halacha in these matters. 9t is one thing to loo$ u* in a Shulcha% #ruch the la# i% one
inadvertently uses a 5ilchig s*oon to stir a 2leishik sou* or #hether one has to re*eat
Sh5o%eh .srei i% he %orgot to say EaCleh vPEavoh on Iosh Chodesh. 9t is Fuite a di%%erent
story to come u* #ith a psak on the *ermissi)ility o% smo$ing marijuana.
9n analy(ing this Fuestion? 9 #ill )e %ollo#ing an outline used )y -a))i Moshe "endler in an
article he #rote %or this volume. "here are %our relevant areas #hich must )e analy(ed in a
halachik a**roach to the Fuestion!
B. "he motivation o% the drug usersM
H. "he *hysical a%%ects o% the drug on the users )odyM
D. "he secular legality o% the drug=s useM
Q. Grou* association resulting %rom marijuana=s use.
"he %irst Fuestion to analy(e is the Fuestion o% motivation. 2hy is the drug user ta$ing
drugs 44 #hat does he ho*e to accom*lishM and is that a #orth#hile? halachically
acce*ta)le? goal< 9n addressing such a Fuestion one must )e a#are o% the %act that in BC@H
a**ro&imately HGA million *rescri*tions %or mood4modi%ying drugs #ere %illed )y
*harmacists in this country. 3stimates are that B;D o% the adult *o*ulation had such
*rescri*tions #ritten %or them. "o this staggering total must )e added the #ides*read use
o% non4*rescri*tion drugs %or treatment o% nervous tensions? tension headaches? nervous
stomach? etc
Po#er%ul *sychoactive drugs are recommended %or college %reshmen to mitigate the an&iety
that con%ronts them in their ne# environment? %or ne#ly#eds to assist them in their
inter*ersonal adjustments? %or the ne#ly )ereaved to )lunt the im*act o% their tragic loss? or
'ot Just (peeches )a!e B>A
%or children moving to a ne# neigh)orhood #here social adjustments #ill im*ose ne#
tensions and ne# an&ieties.
"hus? modern man? )y years o% training? has )een taught to turn to#ard the medicine
ca)inet? in search o% chemical relie% at the %irst sign o% stress or *sychological discom%ort.
"he motivation to turn to drugs? is the same %or the smo$er o% marijuana as it is %or the
tranFuili(ed or energi(ed res*ecta)le citi(en 44 the desire to esca*e un*leasant realities. 9s
this desire morally justi%ia)le< 9n the "orah ethical system? %reedom %rom stress is not an
a)solute good. 'reedom %rom an&iety? %ear or su)jugation to a 0igher Authority is o%ten
eFuated #ith moral decay 44 the descent o% man into the muc$ and mire o% his animal
*assions.
An&iety? guilt4%eelings? and a sense o% shame are? 7udaism %eels? the de%ense mechanism
*rotecting man=s ethical )eing. "hese de%ense mechanisms are activated during times o%
stress to energi(e man into initiating corrective )ehavior. Soul4searching? honest sel%4
evaluation? and ultimately Teshuva come only %rom a )ro$en s*irit? one #ho has %aced his
*ro)lems and has there)y )een a)le to #or$ them outM rather than %rom one #ho short4
circuits these #arning systems )y s#allo#ing a ca*sule? smo$ing a cigarette? or using
alcohol to douse the %ire o% his soul.
2hat 9 have mentioned thus %ar is not enough to #arrant an issur 44 a halachic *rohi)ition
44 against any one act o% ta$ing *ills? mind4modi%ying drugs? or smo$ing *ot? grass? or
#hatever. 2hat it does caution against is a certain hashka2a 44 a #ay o% li%e )ased on an
arti%icially induced esca*e %rom one=s *ro)lems. Such a course o% actions as a consistent li%e
*hiloso*hy is certainly alien to "orah morality.
"he second *oint o% crucial interest one must e&amine in %ormulating a halachik res*onse to
the challenge o% drugs is the *hysical e%%ect on man=s )ody. Man is not master o% his )ody.
0e is guardian o% )oth )ody and soul. Suicide is no less murder )ecause it is a victimless
crime. Man is %or)idden to victimi(e himsel%. Good health *ractices and hygienic standards
are ethical im*eratives. "he incontroverti)le %act that the use o% LS+ or hard drugs? the
over4indulgence in alcoholic )everages to the *oint o% acute chronic alcoholism? or the
e&cessive inhalation o% to)acco smo$e does damage to one or more o% the )odies organs
ma$es these conducts ethically and morally a)horrent. "he o)vious Fuestion then )ecomes
44 %orget marijuana and *ot 44 let=s assur L,M and 2inston. "he medical evidence *roving
that *lain cigarettes are health ha(ards %ar sur*asses #hat is $no#n a)out the e%%ects o%
marijuana.
"his is o)viously not just an a)stract halachic Fuestion meant %or de)ate in a 7eis &edrash
44 this is the U>Q?AAA Fuestion o% every *ot smo$ing college student to his *arents. PAren=t
you )eing *honies in this matter< Marijuana is no #orse than cigarette smo$ing and
certainly healthier than alcohol? yet you and mom smo$e and drin$ and ta$e tranFuili(ers? so
#hy #hen it comes to marijuana etc. are you all o% a sudden )ecoming so 2ru5? so to
s*ea$<N.
"here is )y no means a unanimous or monolithic halachik res*onse to this Fuestion. "here
are indeed those #ho say 44 the $ids are rightS. "here is a mit(vah o% DC,ish5arte5 5eod
lC,a2shoseiche5 44 you should )e care%ul to *rotect the *hysical #el%are o% your )odiesM
'ot Just (peeches )a!e B>B
cigarettes are de%initely harm%ul to your )odiesM there%ore cigarettes are assur. #i 44
-a))onim don=t ma$e a )ig %uss to their congregants a)out cigarette smo$ing li$e they do
a)out Sha((os and Gashrus 44 either )ecause they=re co#ards? or )ecause li$e so many
+octors #ho should $no# )etter? they themselves are hoo$ed and una)le to give u* the
ha)it? or sim*ly as in the case #ith so many other mit(vos? they say to themselves 44 &utav
sheCyeehiyu shoggigi56 vCal yCiho 5e/idi5. "hey $no# their congregants #on=t listen
any#ay so they might as #ell $ee* Fuiet.
"here is? ho#ever? another a**roach to this Fuestion #hich 9 once heard -a))i "endler
develo* in a lecture and #hich he alludes to in his article in this )oo$. 8ne must care%ully
analy(e #hat is involved in the Mit(vah o% vC,ish5arte5 &eod 8C,a2shoseiche5. 2here
do #e dra# the line in determining the e&tent o% danger one may e&*ose himsel% to )e%ore
he is transgressing an #veira<
8ne thing is clear! 9% #e try to )e 5ach5ir too much on vC,ish5arte5 &eod
8C,a2shoseiche5? #e #ill )e in dee* trou)le... Statistics clearly sho# that more *eo*le are
run over crossing the street than sitting in their living room. "his does not ma$e crossing
the street an ethical issue demanding *rior soul4searching evaluation. "he same a**lies to
riding in a car? or air*lane. "here is a criterion our Sages #or$ #ith in several *laces in the
"almud #hich a**lies itsel% to these and similar situations. 9t is $no#n as the criterion o%
Giva% sheDashu (ei ra((i56 Sho5er pesai5 0aShe5 #hich means Psince the masses are
accustomed to it? the L4rd #atches over the %oolsN. 2hat this is saying is that there are
certain actions and *ractices #hich are in %act *otentially dangerous )ut *eo*le do them
nevertheless. 5ot only do certain dare4devils and anti4social elements on the %ringe o%
society ta$e *art in these activities? )ut literally almost everyone does. "he *artici*ants o%
such activities come under the +ivine *rotection o% Sho5er >esai5 0aShe5. -a))i
"endler and in %act also his %ather4in4la#? -av Moshe 'einstein? a**ly the *rinci*le o% Giva%
SheDashu (ei ra((i5 to cigarette smo$ers in our generation. Marijuana? ho#ever? it may
)e argued? although certainly much more *revalent than it #as in the *ast and continuing to
gro#? is )y no means yet in the category o% Giva% SheDashu (ei ra((i5 #hich #ould im*ly
that it is truly an esta)lished )ehavior o% the masses.
"here is another relevant *oint here #here)y one can di%%erentiate L,M %rom marijuana.
Bridge construction? coal mining? or #or$ing #ith high s*eed machinery are all %raught #ith
danger. 9t is sa%er to )e a com*uter *rogrammer or an accountant. 1et no one has ever
suggested that an individual #ho ma$es his living in one o% the danger4%raught *ro%essions is
transgressing vC,ish5arte5 5eod lC%a2shoseiche5. 9% an action or )ehavior *attern is a
*roductive one? halacha is #illing to allo# greater ris$s than that allo#ed %or a non4
*roductive action. 9% a man must ris$ his li%e to earn a living then )y all means it is #orth
the ris$. As #e say in .icha 99 (C%a2shei%u %avi lach5ei%u 99 at the ris$ o% our lives #e
)ring home our )read. 9% the Fuestion is PMay 9 clim) out onto the rim o% the S*ace 5eedle
to ta$e a dare<N 44 the ans#er is no? de%initely assur. But i% the Fuestion is PMay 9 clim) out
there )ecause 9=m a *ainter )y *ro%ession and 9=ve )een hired to *aint the 5eedle<N the
ans#er is yes? de%initely 5utar.
2ith smo$ing? too? it is *ossi)le to argue as %ollo#s! 0ad 9 not smo$ed to calm my nerves 9
#ould have never gotten good enough grades to get into graduate school? 9 #ould never
have had the *oise and social grace 9 no# *ossess )ecause o% the %act that smo$ing relieves
'ot Just (peeches )a!e B>H
my tension and an&iety? and there%ore 9 o#e my a)ility to %unction and to earn a livelihood
%or my %amily to the %act that 9 smo$e. 9% one esta)lishes such an a**roach it #ould )e
*ossi)le to distinguish )et#een L,M #hich relieves ones an&iety so he can %unction )etter
in society and marijuana #hich allo#s one to esca*e %rom the *ro)lems o% his environment
in a #ay in #hich he is una)le to %unction actively in society. Clearly then? even i% one could
justi%y the *otential health ha(ard o% cigarettes )y their socially *roductive ends? no such
justi%ication can )e %ound %or marijuana.
All this? ho#ever? is *remised on the %act that marijuana is indeed dangerous. "his ho#ever
is something %or doctors rather than ra))is to paske% on? and the evidence currently
availa)le is to the )est o% my $no#ledge )y no means conclusive. 3s*ecially i% #e are
s*ea$ing o% in%reFuent use o% marijuana? 9 don=t thin$ one could honestly assur it on the
)asis o% vC,ish5arte5 5eod lC%a2shoseiche5.
"he third criterion %or paske%i%g on marijuana? unli$e the %irst t#o 9 mentioned? is one )y
#hich it is not *ossi)le to distinguish )et#een a little marijuana and a lot. "o Fuali%y and to
hedge and say Ptheoretically a little #ould )e 86? )ut i% you get too used to it? you #ill )e
in trou)le.N "he third criterion is the *rinci*le o% Di%a De&alchusa Di%a. "he *rinci*le o%
Di%a De&alchusa Di%a states that )y "orah la#? the 7e# is ordered to res*ect and o)ey the
alien legal system o% the land in #hich he is living. 9% the secular legal code o% the land says
something is illegal? halacha comes along and says )y the *o#er o% Di%a De&alchusa
Di%a 44 this thing is not only illegal? it is assur as #ell (assuming the State la# does not
contradict "orah la#). According to the current statutes o% the /S? *ossession o% certain
drugs including marijuana is in violation o% the la# o% the land. "his %act im*oses a religious
o)ligation on the 7e# to heed the la# o% the land and not *ossess or use such drugs.
"he %ourth and %inal criterion is one #hich is admittedly not intrinsically related to the
Fuestion o% ta$ing drugsM )ut on a *ractical level it is something #hich de%initely has to )e
considered. "his is the Fuestion o% grou* association and identi%ication )y the user o% drugs.
Man is a social animal. 0is *ersonality and %ull maturation is develo*ed through his
interactions #ith a social grou*. "he great concern in 7e#ish ethical literature #ith *ro*er
choice o% %riends? neigh)ors? and even casual associates is the recognition o% this reality.
"he morally re*ugnant act #hen seen re*etitively )ecomes less re*ugnant and ultimately
even desira)le.
"he %act that *rocurement o% illegal drugs necessitates contact #ith the morally degraded
elements o% our society renders such *rocurement %raught #ith uniFue ethical dangers.
"orah ethics acce*ts a domino theory o% ethical )ehavior 44 #veira goreres #veira 44
transgression %osters transgression. "o )ecome a mem)er o% the society o% illegal drug users
*uts one in a certain social grou*. As in any grou* #ith #hich a *erson associates himsel%
44 one is )ound to )e in%luenced )y the grou*. Since the in%luence o% such an illegal drug
users grou* is )ound to )e alien to "orah and ethical values? one is morally )ound to
disassociate himsel% %rom such a grou* in the %irst *lace.
9n conclusion 9 just #ant to ma$e one %inal *oint. 9t may )e argued that )ased on the
criterion 9=ve outlined? should a drug such as marijuana )ecome legali(ed? as just might
ha**en in the ne&t decade 44 there #ould remain no halachik o)jections to its occasional
use! Di%a De&alchusa Di%a #ould not %or)id itM it #ould *resuma)ly )e acFuired %rom
'ot Just (peeches )a!e B>D
and ta$en )y res*ecta)le mem)ers o% societyM the health ha(ard involved in moderate use
may eventually )e sho#n to )e non4e&istentM and the esca*ing one=s *ro)lems criteria could
)e minimi(ed as long as the *erson didn=t )ecome overly de*endent u*on it.
"o this 9 #ould li$e to res*ond that su*erim*osed on all 9=ve mentioned until no#? is one
other consideration that over and a)ove any technical issuri5 that one can %ind? is a most
crucial %actor in deli)erating on the *ermissi)ility o% a (e% Torah to use marijuana? and
indeed this consideration is a crucial conce*t in the entire 7e#ish outloo$ on li%e. "his is the
conce*t o% ,aval 7irshus haTorah.
"he Ia5(a% on the #ords Gedoshi5 Teehiyu at the )eginning o% >arshas Gedoshi5 ma$es
the %ollo#ing comments! "he "orah has %or)idden to man certain se&ual relationshi*s?
certain ty*es o% %ood and drin$M )ut on the other hand he is *ermitted to have relations #ith
his #i%e or #ives? eat $osher meat and drin$ $osher #ine. 9t comes out that a man could
literally immerse himsel% in a li%e o% sensuousness 44 o% #ine? #omen? and song. As long as
the #omen #ere his #ives and the #ine #as Carmel? he could )e the most gluttonous
vulgar ty*e o% *erson and still not transgress any technical "orah commandment. Literally a
,aval 7irshus haTorah 44 a glutton #ithin the %rame#or$ o% that #hich is *ermitted )y
"orah la#.
"here%ore? the Ia5(a% continues? the "orah came along and su*erim*osed on all the
s*eci%ic transgressions she #arned against? a general e&hortation o% Gedoshi5 Tiheyu 44
Pyou shall )e holyN? #hich reFuires o% man to a)stain %rom and limit his *reoccu*ation #ith
even those *hysical *leasures #hich the "orah has *ermitted to him. "he 7e# is
commanded to )e holy and to #al$ in the #ays o% his Creator 44 just as G4d is alive? active?
and creative? so too must )e the #orld o% man.
Marijuana leads a *erson to #ithdra#al? *assivity? and la(iness. Concentration )ecomes
di%%icult? the study o% "orah and the %ul%illment o% 5it/vos )ecome )urdensome. "he "orah=s
call to holiness over and a)ove any other technical or theoretical *ro)lems involved in drug
use? is in my o*inion? the ultimate and %inal *recluder o% drug use )y a 7e% Torah.
'ot Just (peeches )a!e B>Q
+ec. BCLQ SHA--OS .s4 CHANU:AH CAN71ES
Mr. .an Gelderen called me last Sunday and *resented me #ith a )lan$ chec$ 44 he told me
9 could s*ea$ to the Men=s Clu) on any to*ic o% my choosing. "here is a #ell $no#n
-a))inic dictum %ound in the "almud in >esachi5 that DA days *rior to the onset o% a
holiday one )egins to e&*ound u*on and analy(e the la#s o% the u*coming holiday to
%amiliari(e the community #ith the details o% the la#s o% the u*coming holiday. "here is
discussion among later authorities as to #hether this *rinci*le a**lies e&clusively to
>essach #ith its multi*licity o% la#s and com*le&ity o% 0alachos? or #hether it a**lies to
other holidays as #ell. "he majority o*inion seems to limit strict a**lication o% this
*rinci*le to the #ee$s *receding the Eo5 Tov o% >essach.
5evertheless? even i% there is no s*eci%ic enactment o% studying the la#s o% Chanu$ah %or a
month )e%ore the start o% the holiday? it is certainly a**ro*riate %or any Mit(vah or any
Davar She7ikdusha to *re*are onesel% mentally and s*iritually %or the u*coming
*er%ormance o% the ritual act. 2hat #e #ould? in the colloFuial? term :Getting Psyched /*
to do something: is a very real com*onent o% the 0alachic reFuirement %or Gava%ah in the
*er%ormance o% &it/vos. "he goal is to achieve a level o% *er%ormance #hich can only )e
reached )y *ro*er contem*lation? meditation? and re%lection in the moments ... or some
times days *rior to the *er%ormance o% s*eci%ic &it/vot. 2ith this %act in mind? and #ith the
u*coming )eauti%ul %estival o% Chanu$ah u*on us? -EJ0? this "uesday night? 9 %elt it #as
a**ro*riate to cash in the )lan$ chec$ Mr. .an Gelderen gave me? )y s*ending a %e#
moments #ith you this morning discussing a thought concerning the u*coming holiday.
9 am inde)ted to -a))i Mordechai 'eurstein o% Sharei T/edek congregation in .ancouver?
BC %or the su)stance o% this thought. -a))i 'eurstein #as my house guest one night earlier
this #ee$ and he told me the %ollo#ing thought in the name o% -a))i Soloveitchi$? ShlitNa.
9 thin$ it is a )eauti%ul vort? and my only regret is that 9 am not a)le to tell it over #ith the
%ull )eauty and im*act that it had #hen -a))i 'eurstein told it to me? and certainly not 44
9=m sure 44 #ith a %raction o% the )eauty and im*act it had #hen the -av said it over?
originally.
-a))i Soloveitchi$ *ointed out that #e %ind t#o instances #ithin our halachik %rame#or$
reFuiring us to light candles in %ul%illment o% a s*eci%ic -a))inic commandment! "he
0adlakat ,eirot o% ,er Sha((os (vCEo5 Tov) on the one hand and the 0adlakat ,eirot o%
,er Cha%ukah on the other. "hese t#o -a))inic commands have several %eatures in
common. 9n terms o% the act o% lighting? in terms o% the ,ussach ha7rochot? and in terms
o% the language used )y our Sages to descri)e their im*ortance... they are almost identical.
And yet? #hile on the sur%ace? the act o% lighting Sha((os candles and the act o% lighting
Chanu$ah candles a**ears very similar? a clear analysis o% the 0alachot o% the t#o #ill
indicate they invo$e t#o totally di%%erent moti%s. "hey re%lect t#o totally di%%erent as*ects
o% our relationshi* #ith G4d.
"he Mit(vah o% ,er Sha((os is given to enhance the mood o% "%eg Sha((os. "he candles
are to serve a very utilitarian *ur*ose 44 they are reFuired to )righten u* the room? enhance
the illumination and #arm u* the atmos*here o% our Sha((os "a)le. 9n short? they are an
5r +aMeir 44 a light #hose *ur*ose is to illuminate.
'ot Just (peeches )a!e B>G
Chanu$ah lights? on the other hand? are to serve no utilitarian %unction. 8n the contrary?
one is not allo#ed to ma$e use o% the Chanu$ah candles. 0a,eiros halalu Godesh he56
vCei% la%u reshut lehista5esh (ahe56 ela lirota5 (ilvad. "hese candles are holy and #e
have no *ermission to ma$e use o% them 44 only to loo$ at themS 9n a #ord? they are not "r
0a&eir (Light #hose *ur*ose is to illuminate) )ut 5r +a'ireh Me,rachok (Light #hose
*ur*ose is to )e seen... %rom a distance).
"here is? -av Soloveitchi$ e&*lains? in vintage tradition o% the 0alachik Man? a *arallel in
nature to this dichotomy )et#een Sha((os candles and Chanu$ah candles 44 that o% the sun
and the stars. "he sun clearly *rovides "r 0a&eir 44 a utilitarian light #hich #arms )y its
rays and illuminates our *ath #herever #e go? through its )rightness. Stars? on the other
hand? t#in$le at us in the dar$ness o% the nights. "hey *rovide neither #armth nor do they
*rovide signi%icant illumination )y #hich it might )e *ossi)le to read or travel. "hey are
seen %rom a distance )ut do not %unction in a readily usea)le %ashion 44 they are "r 0a,ireh
&eCrachok? #hile the sun is an "r 0a&eir.
9n di%%erent *eriods o% history? G4d mani%ests 0imsel% to man in di%%erent #ays. 9n some eras
he is the Gadosh Gadosh Gadosh6 &aleh Gol 0a#ret/ GCvodo 44 the 0oly 0oly 0oly 8ne
#hose Presence %ills the entire #orld? #hose Presence *rovides rays o% #armth and
illumination that are o*enly %elt and a**reciated throughout the #orld. 9n short there are
eras in history #ho are %ortunate enough to %eel the Ii(o%o shel "la5 as an "r 0a&eir 44 a
Light that #arms and illuminates.
"here are other eras in 0istory? ho#ever? #here G4d is not sensed )y man in terms o%
Gadosh6 Gadosh6 Gadosh &aleh Gol 0a#ret/ GCvodo. 0e rather mani%ests 0imsel% in
terms o% 7aruch Gavod 0ashe5 &i59ko5o.... Blessed )e the Glory o% G4d %rom 0is Place.
5ot the 9mmanent &aleh Gol 0a#ret/ GvodoM )ut &i5ko5o 44 %rom 0is +istant Place to
#hich he has retracted or #ithdra#n. "he #ord &ako5? as a 5ame o% G4d al#ays re%lects
trou)le or tragedy 44 al#ays re%lects the a**arent distance o% G4d %rom man... 0a&ako5 E9
,ache5F 0a&ako5 E9Iache5F 0a&ako5 E9Iapeh... may the G4d #ho no# a**ears so
distant in 0is remote *lace ... may 0e com%ort? may 0e have com*assion? may 0e heal? etc.
"he name &ako5? re%lects not the G4d #ho shines %orth li$e the Sun in )road daylight and
#hose Glory %ills the #orld. 9t re%lects? rather? the G4d #ho t#in$les at us? as it #ere? %rom
a distance.. reminding us %rom a%ar that 0e is still *resent? still #atching over us %rom a %ar
removed distance? hidden as it #ere? )ehind many layers o% dar$ness.
"#o *ro*hets arose in 9srael #ho s*o$e o% G4d in radically di%%erent imagery. 9saiah (>!H4D)
#as given a glim*se o% the 0eavenly Court o% Angels? o% Seraphi5? o% 0eavenly Bodies.
0e s*o$e o% a G4d #hose Glory %illed the entire universe. 9t #as 9saiah #ho *roclaimed
Gadosh6 Gadosh6 Gadosh6 09she5 T/ivakos6 &aleh kol ha#ret/ Givodo. 0e #as *rivileged
to $no# the G4d #ho #as an "r 0a&eir.
1eche($el (D!BB4BH) #as led into 3&ile #ith his *eo*le and *erceived a totally di%%erent
.ision o% the Almighty. DaTisaei%i Iuach vC.sh5a #charay Gol Iaash :adol? 7aruch
Gevod 0aShe5 &i5ko5o. 0e %ound himsel% )eing carried a#ay against his #ill )y a
*o#er%ul #ind? and only %rom )ehind him could he hear in the distance the loud noise o% the
'ot Just (peeches )a!e B>>
Angels *roclaiming PBlessed )e the Glory o% the L4rd... %rom 0is PlaceN. Eeche/kel
*erceived the G4d #ho #as an "r 0a,ireh &eCrachok.
0istorically? this di%%erence o% *erce*tion )et#een 9saiah , Eeche/kel is very easy to
understand. 9saiah s*o$e in the time o% the 'irst "em*le. 0e #as an o*timistic *ro*het in
an o*timistic time 44 the #armth and illumination o% G4d=s Presence #as &aleh Gol
0a#ret/. Eeche/kel *ro*hesi(ed a%ter the Chur(a%. 9t #as a time o% *essimism? a time o%
de%eat? a time #hen G4d=s *resence #as only to )e %elt )y the %aith%ul 44 &i5ko5o... %rom
the *ers*ective o% an "r 0a,ireh &eCrachok.
"he dichotomy )et#een ,er Sha((os and ,er Cha%ukah no# )ecomes clear...
Sha((os is a day &aCay% "la5 0a7a ... a day #hich gives us a %oretaste o% the 2orld to
Come. "he He5iros and Liturgy o% Sha((os are re*lete #ith o*timistic allusions to the
Messianic 3ra and the *eriod o% the 2orld4to4Come #here G4d=s Presence #ill truly )e %elt
$eenly throughout the #orld... even as 9saiah %oresa#! &oleh Gol 0a#ret/ GCvodoS 9t #as
only natural? there%ore? that Cha/al instituted on Sha((os the &it/vah o% 0adlakat ,eiros
#ith a light #hich #ould )e an "r 0a&eir 44 a utilitarian light #hich can )e used and
a**reciated )y all %rom u* close.
Chanu$ah? on the other hand? came at a *eriod o% history 44 and *erha*s not coincidentally a
time o% the year 44 #hen the 7e#s #ho #ere %aith%ul to G4d and 0is "orah #ere su)merged
in an atmos*here o% gloom and dar$ness. "hey #ere dar$ days in terms o% the e&ternal
military and *olitical situation and they #ere dar$ days in terms o% the internal s*iritual
situation. Syrian Gree$s maintained the military and *olitical u**er hand %rom #ithout and
the 7e#ish 0ellinists continued their attem*ts to corru*t the s*irit o% the nation and the
"em*le %rom #ithin. 3ven the dramatic conFuest )y the &acca(ees o% the 0ar 0a7ayis in
B>G BC3 #hich is so gloriously *ortrayed in the #l 0a,isi5.... even that signi%icant victory
#as )y no means a %inal or decisive victory %or the sons o% &atisyahu. 3ven as they
rededicated the "em*le and lit the &e%orah? the 0ash5o%ea%s remained in a *recarious
*osition militarily and *olitically 44 greatly outnum)ered and #ith the majority o% .ret/
Eisroel still under control o% the enemy. "heir enemies? )oth %rom #ithin and %rom #ithout?
#ere constantly threatening and constantly attem*ting to snu%% out any light o% victory the
&acca(ees might attem*t to ignite.
'rom the time o% the reca*ture o% the 0ar 0a(ayis and the accom*anying miracle #ith the
oil? HG years #ould *ass... HG years %illed #ith #ar and )loodshed? #ith the death o% Eehuda
&acca(ee and D o% his )rothers at the hands o% the enemy? )e%ore true 9nde*endence #ould
)e regained )y 7udea and )e%ore Shi5o%? the last surviving son o% &atisyahu #ould )e
made Gohe% :adol and given the *olitical *o#er im*lied )y his title 44 Prince o% the 7e#s.
"he Chanu$ah Miracle itsel%? then? ha**ened not at a time #hen G4d #as mani%esting
0imsel% as the G4d #hose Glory %ills the #orld. 9t ha**ened at a time #hen G4d #as yet
mani%esting 0is Providence &i5Go5o 44 %rom 0is +istant Place... reminding us that 0e
didn=t leave us entirely? as des*erate and as ho*eless as the situation might at times a**ear...
0e only retracted? as it #ere? %rom the mani%estation o% Gadosh Gadosh Gadosh &aleh Gol
0a#ret/ Gvodo to the mani%estation o% 7aruch Gavod 0ashe5 &i5ko5o. 2e can thus see
very clearly #hy the ,eiros Cha%ukah must )e a ,er 0a,ireh &eIachok 44 a candle only
'ot Just (peeches )a!e B>@
seen %rom the distance? li$e the stars t#in$ling at us %rom the dar$ened s$y? rather than a
,er 0a&eir? a light *roviding illumination and #armth li$e the sun in the s$y on a )right
summer day.
Cha/al instituted that ,eiros Sha((os )e lit every #ee$ to give us a constant reminder o%
the *o#er o% G4d to serve as a &eir 44 an 9lluminator 2ho )rightens our *ath and 2ho can
)e seen and sensed in all the good that occurs to us throughout our li%e. But once a year?
during the dar$ days o% the #inter solstice? Cha/al said it is also necessary %or us to strive to
a**reciate G4d in 0is remoteness as #ell. 3ven Chas vCShalo5 in times o% trou)le and
des*air and tragedy #hen G4d seems to have made 0imsel% remote? even then #e must
*er%orm a Mit(vah #hich #ill remind us that no# also 44 in these trou)led times 44
0aGadosh 7aruch 0u is still out there ... 7i&ko5o... #atching over us and t#in$ling star4
li$e u*on us %rom a distance? as a reminder that #e are not com*letely a)andoned. "his
Mit(vah is the ,er 0a,ireh &Crachok that #e light during the L days o% Chanu$ah.
9% 9 may )e so )old as to e&tend this drasha a )it %urther 44 9 thin$ *erha*s this dichotomy
#e have develo*ed )et#een ,er Sha((os , ,er Cha%ukah? )et#een the sun and the stars?
)et#een the G4d o% 9saiah #ho is &aleh Gol 0a#ret/ Gvodo and the G4d o% Eeche/kel #ho
is 7aruch Gavod 0aShe5 &i&ko5o.... 9 thin$ *erha*s this dichotomy can a**ly also to a
di%%erence that e&ists in this community )et#een the Gehilla here in Se#ard Par$ and our
Branch Minyan on Ca*itol 0ill.
7aruch 0ashe56 the community here in Se#ard Par$ sho#s signs o% vi)rancy and vitality.
2e have a -a))i? #e have a Cha//a%? #e have a youth director? #e have o%%ice sta%%? #e
have active committees? daily minyanim? %reFuent *rograms? #e have *ro*erty #ith a
Sanctuary? a Beis Medrash? a Social 0all? a Li)rary? #e have a 1outh Center? a &ikveh? #e
have other 8rthodo& shuls near)y? #e have a concentration o% mem)ers in the
neigh)orhood #ith Succot on their *atios? &e//u/os on their door *osts? and &e%orahs on
their #indo# sills. 9n short? #e can "han$ G4d sense here P&aleh Gol 0a#ret/ GCvodoN 44
the glory and vi)rancy o% 8rthodo& 7udaism %ills the #orld around us.
8ur )rethren #ho strive to maintain our )ranch &i%ya% on Ca*itol 0ill? in *articular the
t#o gentlemen #ho are )eing singled out %or recognition this morning 44 con%ront a totally
di%%erent set o% circumstances and challenges. "here is no ra))i? no youth director? no o%%ice
sta%%? no net#or$ o% committees? o% Congregational Board Mem)ers and 8%%icers to oversee
the running and smooth %unctioning o% the &i%ya%. "here is no neigh)oring 8rthodo&
synagogue to share comradeshi* and chi/uk o% num)ers #ith on a Si5chas Torah or other
occasions o% joy. Much li$e the Macca)ees on the 0ar 0a(ayis in B>G BC3? the Ca*itol
0ill &i%ya% is a s*iritual enclave? isolated geogra*hically %rom the 7e#ish *o*ulation
centers o% the city and removed historically %rom the more glorious s*iritual era o% the
Central 5eigh)orhood #hen the CLBHH (i* code area #as the home o% Iov &i%ya% L Iov
7i%ya% o% Glal Eisroel in the city o% Seattle.
"he e%%orts o% Berel Stein)erg and 3d Barons$y 44 each according to his o#n talents and his
o#n ca*acity to contri)ute? are heroic? no less than the heroism o% Eehuda 0a&acca(ee
and his )rothers in their day 44 in demonstrating the *henomenon o% Ia(i5 7CEad &eati5?
the *o#er o% the %e# in num)er to *roduce a small amount o% light #hich #ill *ush a#ay a
great amount o% dar$ness? the *o#er o% the dedicated and committed P"skei TorasechaN to
'ot Just (peeches )a!e B>L
*reserve the Presence o% the 7aruch Gavod 0aShe5 &i&ko5o in the dar$ness o% the 3&ile
and in the most trying o% circumstances and eras.
"he individuals #ho maintain and insure the continuity o% the Ca*itol 0ill Minyan have a
s*ecial *lace in my heart and get a s*ecial Easher Goach %rom me %or H reasons. 'irst? 9 #ill
never %orget the Eo5 Gippur 9 s*ent #ith them > years ago? during the hours immediately
*receding the )irth o% my t#ins at the Grou* 0ealth 0os*ital. "he ins*irational *rayers and
memories o% that service #ill al#ays )e #ith me. Second? 9 give them Easher Goach
)ecause their &i%ya%i56 their 7orchus6 their #5e% Ee0ei Sh5ei Ia((ahs and their Te2illot
(CT/i((ur serve to )ring re#ard to the %esha5a o% my grand%ather? Michel 6et(lach? /tJl?
in :a% .de%. 9t is a %undamental a&iom o% 7udaism that the children? the institutions? and
the good deeds a man leaves )ehind him in this #orld #hen he *asses on to the ne&t
#orld... are the &elit/ei Eosher (righteous interceders) on his )ehal% even a%ter he leaves
this #orld. "he *eo*le? institutions? and *ractices he has set in motion in his li%e #hich
continue their good e%%ects a%ter he has *assed on #ill continue to )uild merit %or his
,esha5a even a%ter death.
"his is the *rimary idea )ehind a son=s saying Gaddish and leading the congregation in
*rayer during the year a%ter a *arent=s death and on the su)seFuent anniversaries o% that
death . 9t is li$e#ise the idea o% a child donating money to charity in memory o% or in the
name o% a de*arted *arent or loved one.
Some BG years ago my grand%ather #as one o% the (i% not the) *rime mover in assuring that
#hen Bi$ur Cholim moved %rom B@th , 1esler in the Central 5eigh)orhood to its current
location in Se#ard Par$? there #ould still )e a regular #ee$ly 8rthodo& 5i%ya% on Ca*itol
0ill to serve the 7e#ish *o*ulation that remained in that neigh)orhood.
Bert Stein)erg and 3d Barons$y have )een associated #ith that e%%ort since that time. "hey
#or$ed in close *artnershi* #ith my grand%ather on the *roject and he $ne# and #e all
$no# that it #ould never have gotten o%% the ground and #ould certainly not have
continued %or BG years #ithout their hel*.
9 #ill just end #ith a Te2illa that 9 $no# #ould have )een very close to the heart o% my
grand%ather? (tNl.
Eehi Iat/o% in the merit o% our lighting o% the Chanu$ah candles this coming #ee$ to
strengthen our identi%ication #ith the G4d #ho is called and #ho mani%ests 0imsel% to us as
Ma$om... and in the merit o% the e%%orts o% men such as Bert Stein)erg and 3d Barons$y
#ho strive to $ee* alive the s*ar$ o% 1iddish$eit as t#in$ling stars in the various s*iritually
and geogra*hically isolated enclaves o% Eahadus throughout the :alus... May #e soon )e
Hoche to see the %ul%illment o% our *rayers to the G4d #ho has retracted to 0is distant
&ako5 in the 0eavens...
'rom 1our Place our 6ing May you a**ear
and reign over us? %or #e #ait %or 1ou.
2hen #ill 1ou reign in ion<
'ot Just (peeches )a!e B>C
Soon? in our days 44 %orever and ever 44
may 1ou d#ell there.
May 1ou )e e&alted and sancti%ied #ithin
7erusalem? 1our city %rom generation to
generation and %or all 3ternity.
May our eyes see 1our 6ingdom as it is
e&*ressed in the songs o% 1our might?
#ritten )y +avid? 1our -ighteous anointed.
0aShe5 shall reign %orever 44 your G4d 8 ion
%rom generation to generation. 0allelu9yahS
I'rom &ussa2 GedushaJ
'ot Just (peeches )a!e B@A
A*ril BCLG &A/SA& %HETTO +E+O/*A1 D -C+H +EN5S C1U-
More than any occasion during the 7e#ish calendar? the night o% the BG
th
o% 5issan is a night
o% sym)olism? a night #hen seemingly trivial o)jects and actions ta$e on dee* meta*hysical?
historical? and theological overtones... A %e# slices o% unleavened )read? a *iece o% -omaine
lettuce? a shan$ )one? a )o#l o% salt #ater? a strange mi&ture o% nuts? #ine? s*ices and other
ingredientsM Q cu*s o% #ine? BA dro*s s*ilt over the side o% the cu* ... these and other
seemingly mundane com*onents all %orm *art o% the great sym)olic enactment o% slavery
and 3&odus reenacted and commemorated annually each year %or QAAA years on the night o%
the BG
th
o% 5issan.
'orty4t#o years ago in the 7e#ish Ghetto o% 2arsa# Poland on the night o% the BG
th
o%
5issan a ne# element o% sym)olism #as added to our long re*ertoire o% sym)olic acts %or
that evening. 9t #as not the sym)olism o% di**ing? it #as not the sym)olism o% reclining?
and it #as not the sym)olism o% o*ening the door %or .liyahu 0a,avi O it #as the
sym)olism o% %ighting )ac$ O o% armed resistance against the enemy. Politically it #as the
sym)olism #hich %oreshado#ed cries in later years o% 5ever AgainS Militarily it #as the
sym)olism #hich %oreshado#ed heroism in later years )y Hva 0aga%a 8CEisroelM and
theologically it #as the sym)olism #hich %oreshado#ed the movement )y the 7e#ish *eo*le
%rom a reliance totally on *assive *rayer o% #%a 0ashe5 0oshiya ,a (2e im*lore "hee 8
L4rd Save us) to one #hich incor*orated also the *rayer %or *artnershi* #ith the
Almighty ... #%a 0ashe5 0at/licha ,a (2e im*lore "hee 8 L4rd assist us in our e%%ortsS).
"he 2arsa# Ghetto u*rising #hich )egan A*ril BC? BCQD on the night o% the %irst Seder and
continued on %or some > #ee$s su)seFuently can in many #ays )e com*ared to the
sym)olic acts o% the Seder. 8n one level the e%%ort #as %utile. "he %ate o% 2arsa#=s 7e#ish
*o*ulation in the short term and the %ate o% millions o% other 3uro*ean 7e#s in the longer
term may not have changed )y their doomed e%%orts at resistance. Com*ared to the
com)ined e%%orts o% -oosevelt? Churchill? and Stalin=s armies? the e%%orts o% a %e# thousand
starving 7e#s #ith home4made #ea*ons surely must )e considered trivial and seemingly
insigni%icant. But on the other hand? the same might )e said %or our o*ening the door %or
3lijah. 0is a)sence year a%ter year? may )e said to render our e%%orts at o*ening the door
%utile? a #orthless and meaningless gesture. And yet o% course #e do not consider it to )e
that at allS 1ear a%ter year? #e o*en the door? %ull o% sym)olism and %ull o% ho*e that #ill
surely %ind him there this year and that ne&t year #e #ill )e in 7erusalem the -e)uilt.
"he 2arsa# Ghetto /*rising too? carried out against im*ossi)le odds and under im*ossi)le
conditions? had sym)olic value %ar )eyond its *ragmatic results. Both in terms o% the
enormous moral )oost it gave to the 7e#s during the #ar years and in terms o% #hat it came
to re*resent %or 7e#ry and %or 9srael *olitically and theologically O the events o% these >
#ee$s in BCQD have sym)olic im*act #hich itsel% is *erha*s the )est memorial to those #ho
too$ *art in the u*rising.
And yet? in commemorating this event? and in noting the sym)olism it re*resents %or us? #e
must not lose sight o% the larger historical )ac$dro* o% #hich it #as a *art. "o do so #ould
)e a slight to the memory o% the millions #ho met their deaths in a more *assive manner.
'ot Just (peeches )a!e B@B
And so? this year in *articular O #hen #e are mar$ing the QA
th
anniversary o% the li)eration
o% the concentration cam*s? the end o% the #ar? and the end o% that era? #ith the *ermission
o% the s*onsors o% this annual *rogram? 9 #ill address the )alance o% my remar$s to the
larger commemoration at hand O that o% the end o% the 0olocaust era as a #hole.
9n the secular #orld? certain anniversaries are seen as )eing o% *articular signi%icance O the
HA
th
? HG
th
? DA
th
? QA
th
? and GA
th
anniversaries o% *ersonal or historical events are o%ten
commemorated #ith s*ecial *arties? ceremonies? or commemorations? as the nature o% the
event commemorated dictates. 9n this connection? the QA
th
anniversary o% the li)eration o%
the 5a(i concentration cam*s )y Allied %orces at the end o% 2orld 2ar 99? #hich is )eing
commemorated this month deserves s*ecial recognition and indeed has )een receiving
s*ecial *u)licity and s*ecial commemoration %rom a variety o% sources these *ast #ee$s?
including this event.
"here is ho#ever? %rom a 7e#ish ; Bi)lical *oint4o%4vie#? s*ecial signi%icance to the *assage
o% QA years o% time that gives the QA
th
anniversary a uniFue characteristic? not shared )y the
HG
th
? DA
th
? or even GA
th
anniversaries. 'orty years in the Bi)le de%ines a generation and an
3ra. "he classic e&am*le o% this? o% course? is the Dor 0a&id(ar O the Generation o% the
2ilderness #hom 6ing +avid s*ea$s o% in Psalms #hen he says P#r(ai5 sha%a akut (CdorN
O QA years 9 have )een angry #ith the generation. 0e is re%erring to the %act that su)seFuent
to the sin o% the &eragli5? G4d #aited QA years O %or the *assage o% an entire generation O
)e%ore 0e #ould *roceed to %ul%ill 0is *romise o% )ringing them into .ret/ Eisroel.
"his is the classic source o% the QA year Y B generation eFuation. 0o#ever anyone
$no#ledgea)le in Ta%ach reali(es that this num)er occurs over and over again throughout
,evii5 as re*resenting a com*lete *eriod or 3ra... "s%iel (e% Ge%a/6 Devora6 :ideo%6 .li6
Dovid6 and Shlo5o all held s#ay over the *eo*le %or a *eriod #hich the ,avi records as
)eing *recisely QA years in length... DaTishkot 0aC#ret/ ar(ai5 sha%aF #r(ai5 sha%a
5alach? ... are recurrent re%rains throughout the )oo$s o% Sho2ti56 Sh5uel? and &elochi5.
2ith very rare e&ce*tion do #e ever %ind a 7udge or any ruler o% the *eo*le to *reside over
Glal Eisroel %or more than a QA year *eriod. And yet? no %e#er than @ o% our greatest
leaders including &oshe6 Dovid? and Shlo5o #ere leaders o% 9srael %or e&actly QA years.
2hy< 2as it a strange mathematical coincidence or #as it +ivine Providence< 9% the latter?
#hat is the signi%icance o% the QA year *eriod #hich caused the 0ashgocha to no %e#er than
@ times O during @ crucial *hases o% the develo*ment o% the 7e#ish nation O *resent them
#ith a ruler #hose in%luence lasted QA years<
9 )elieve a :e5ara in #voda Hara ans#ers this Fuestion and in addition gives us ne# insight
to the signi%icance o% the QA year mar$ vis a vis the end o% the 0olocaust *eriod as #ell.
Moses at the end o% >arshas Gi Tavo calls the 7e#ish Peo*le together and tells them as
%ollo#s!
'ot Just (peeches )a!e B@H
#te5 reise5 es kol asher asa 0ashe5 lCei%eiche5 (Ceret/ &it/rayi5 lC>aro u9
lechol avadav u9lechol art/oF haC5asos haCgedolos asher ra9oo ei%echa6 haCosos
vChaC5o2si5 haCgedoli5 hahe5. DClo %asa% 0ashe5 lache5 lev lCda9as vCei%ayi5
lir9os vCo/%ayi5 lish5oa ad hayo5 haC/eh. Da"lech esche5 ar(ai5 sha%a
(a5id(ar..
/*on these verses? Ia((a in #voda Hara *( comments O PSh5a 5i%a? lo kaee i%ish
aCdaCetah dCra((ei ad ar(ai% sh%i%N 44 'rom here #e may deduce that a *erson does not
%ully gras* the intent o% his master until he has studied %rom him %or QA years. A**arently?
years O even decades O can *ass #ithout the %ull reality? the %ull message o% a teacher=s
lesson or li%estyle )eing %ully im*ressed u*on the consciousness o% his disci*les. Perha*s the
reason is that it ta$es a %ull QA years %or any given generation to go through a com*lete
cycle 4Othis allo#s time %or the old to *ass onM the middle age to move on into their senior
years? the young to move on into middle age? and a ne# generation to )e )orn. 8nly i% a
leader=s message and *ersonality are re*eated consistently on the consciousness o% a #hole
generation O the young? the middle age? and the old O only then #ill that message and
*ersonality ultimately )e a)sor)ed and integrated into the *ersonalities o% the disci*les.
"his *henomenon #as uncovered )y Moses? #hen he told the 7e#s that it #as not until QA
years had *assed that G4d gave them the heart to understand? the eyes to see and the ears to
hear his message. "he *henomenon #as to )e re*eated again through the centuries and
#hen G4d sa# the need %or a *articular individual=s *resence to ma$e a %ull and total im*act
on the 7e#ish *eo*le? the 0ashgocha sa# to it that this individual #ould hold s#ay over an
entire generation )y remaining Rin o%%ice=? as it #ere? %or a QA year *eriod.
And so #e come to the QA
th
Anniversary o% the conclusion o% the 0olocaust 3ra. "he tragic
events have )een $no#n %or a long time. "he grim statistics? the uns*ea$a)le atrocities? the
)ar)arism? the sadism o% the 5a(is and their colla)orators has )een #ell4documented %or
some time no#. And yet? in line #ith the teaching o% Ia((a? *erha*s it is only no#... a%ter
QA years... that the %ull sco*e o% the tragedy O its lessons? its meanings? and its unans#ered
Fuestions O has )een a)le to leave its im*act on a #hole su)seFuent generation that #e can
%irst )egin to achieve the level o% PGaee i%ish adaCta dCShoahN... o% %ully coming to gri*s
#ith the memories and e&*eriences o% that *ain%ul *eriod.
9 )elieve this *henomenon O o% reFuiring decades to *ass )e%ore the %ull im*act o% the
0olocaust has settled into the consciousness o% the HA
th
century 7e# is Fuite evident i% #e
loo$ around us. "rue? the num)er o% Rsurvivors= o% the 0olocaust itsel% )ecomes %e#er as
time goes )yM the num)er o% 7e#s #ho can tell their children (as indeed they should) the
story o% Eit/ias Ausch#it( or Eit/ias Bergen Belsen? the story o% the 3&odus %rom +achau?
"re)lin$a and all the other +eath Cam*s... the num)er o% 7e#s #ho can tell this story in the
%irst *erson O that num)er continues to d#indle... to )e R>oches v90olech=? to )orro# the
"almudic idiom? as time goes )y.
And yet? the num)er o% )oo$s? the num)er o% %ilms? the num)er o% courses? the num)er o%
memorials? the num)er o% institutions dealing #ith or dedicated to analy(ing or *reserving
the memory o% the events o% that tragedy... these num)ers continue to increase to )e R&osi2
vC0olech=. "he %urther #e move a#ay %rom the 2ar 1ears themselves? the more these
'ot Just (peeches )a!e B@D
reminders *roli%erate. "his is certainly not due to reasons o% nostalgiaM this is certainly not
just the result o% detached historical interestM this is due to a gro#ing a#areness... among
all segments o% the 7e#ish community... that the magnitude o% the tragedy o% the 0olocaustM
the un*recedented dimensions o% the horrors that )e%ell our *eo*le during those years ma$e
it an event that cries out %or memorial? %or meditation? and %or understanding. "his
a#areness #as? %or some? a long time in comingM %or some the memory #as just too *ain%ul
to con%ront until a certain time had *assed %rom the event. But a%ter QA years... the
collective consciousness o% the nation has %inally come to the reali(ation that #hile the
0olocaust may )e too *ain%ul to remem)er all the time. 9t is too im*ortant to )e totally
%orgotten or ignored.
2hen >haroh restored the chie% )utler to his *osition as %oretold )y 7ose*h in his
inter*retation o% the )utler=s dream? he %orgot 7ose*h. P1et did not the chie% )utler
remem)er 7ose*h? )ut %orgot himN (Genesis QA!HD). 2hy does the Bi)le use this re*etitive
language< 9t is o)vious that i% the )utler %orgot 7ose*h he did not remem)er him. 1et )oth
ver)s are used! R-emem)ering= , R'orgetting=. "he Bi)le in using this language is teaching
us a very im*ortant lesson? said the 7lu/hove Ie((e? -a))i 9srael S*ira? to his 0assidim.
P"here are events o% such over)earing magnitude that one ought not to remem)er them all
the time?... )ut one must not %orget them either. Such an event is the 0olocaust.N
"he search %or meaning %or the senseless atrocities that )e%ell our *eo*le at the hands o% the
5a(is is %raught #ith %rustration and dou)t. "rue? #e must learn %rom 0istory? and true #e
must maintain our %aith in G4d=s ultimate 7ustice? )ut that does not justi%y our giving
sim*listic solutions to unans#era)le Fuestions. 9 am very im*ressed )y the #ords my
teacher? -a))i 7.B. Soloveitchi$? delivered in a Eart/eit shiur in memory o% his %ather?
shortly a%ter the end o% the #ar. "he -av stated as %ollo#s!
"he error o% modern re*resentatives o% religion is that they *romise their
congregations the solution to all the *ro)lems o% li%e O an e&*ectation #hich religion
does not %ul%ill. -eligion? on the contrary? dee*ens the *ro)lems )ut never intends to
solve them. "he grandeur o% religion lies in its Rmysterium tremendum=? its
magnitude and its incom*rehensi)ility. "o cite one e&am*le? #e may adduce the
*ro)lem o% theodicy? the justi%ication o% evil in the #orld? that has tantali(ed the
inFuiring mind %rom time immemorial till this last tragic decade. "he acuteness o%
this *ro)lem has gro#n %or the religious *erson in essence and dimensions. 2hen a
minister? ra))i? or *riest attem*ts to solve the ancient Fuestion o% 7o)=s su%%ering?
through a sermon or lecture? he does not *romote religious ends? )ut on the
contrary? does them a disservice. "he )eauty o% religion #ith its grandiose vistas
reveals itsel% to men? not in solutions )ut in *ro)lems? not in harmony )ut in the
constant con%lict o% diversi%ied %orces and trends.
And so #ith these #ords in mind? 9 do not attem*t this morning to o%%er any ans#ers to the
Fuestions raised )y the 0olocaust 44 the *ain%ul Fuestions that have trou)led so many? and
have un%ortunately driven so many %rom %aith in 0aGodosh 7aruch 0u? %or lac$ o%
satis%actory ans#ers. "his is not? Chas vCShalo5? to say that on some ultimate level these
ans#ers do not e&ist. 9t does ho#ever concede that %rom our hum)le vantage *oint...
lac$ing *ro*hetic communication and *ro*hetic direction %or these HAAAX millennia... and
'ot Just (peeches )a!e B@Q
lac$ing the %ull historical ; eschatological *ers*ective at this time... #e are una)le to *rovide
satis%actory ans#ers.
5o less a *ersonality than the Glause%(erger Ie((e? -a))i 1e$utiel 1ehuda 0al)erstam?
himsel% a s survivor o% the concentration cam*s 44 #ho lost there a #i%e and BB children 44
alluded to this *ro)lem in descri)ing %or his Chassidim the *henomenon o% Belie% in the
Almighty a%ter the 0olocaust!
"he )iggest miracle o% all is the one that #e? the survivors o% the 0olocaust? a%ter all that #e
#itnessed and lived through? still )elieve and have %aith in the Almighty G4d? may his 5ame
)e Blessed. "his? my %riends? is the miracle o% miracles? the greatest miracle ever to have
ta$en *lace.
Someho#? miraculously? 7e#ish %aith? 7e#ish conviction that might does not ma$e right?
that a )righter day #ould )e in store %or the 7e#ish *eo*le? and that ultimately evil #ould )e
*unished...someho# this %aith remained alive and survived the dar$est moments o% our long
3&ile. 9 #ould li$e to read t#o )rie% stories that illustrate this *oint. "he %irst is %rom 1a%%a
3liach=s very moving )oo$ 0assidic "ales o% the 0olocaust (Page BGC)....
"he second is %rom Art Scroll=s "he /nconFuera)le S*irit (Page BDD)....
And i% it #as to )e that not in all cases did the miracle re%erred to )y the Glause%(erger
Ie((e occur ... i% the %aith and enthusiasm o% one=s youth did not esca*e unscathed %rom the
0ell4%ire o% the concentration cam*s? then #e can only vie# this %act #ith *ain and
sym*athy? rather than #ith scorn or criticism? ever mind%ul o% the *o#er%ul e&hortation o%
our Sages 44 #l Tadi% es chavercha ad shetagiah liC5ko5o. (7udge not your %riend until you
reach his *lace).
-a))i 'a)ian Schon%eld? -a))i o% the 1oung 9srael o% 6e# Garden 0ills in 5e# 1or$ City
*oignantly descri)es the last #ish o% one o% his mem)ers? a 0olocaust survivor named
A)raham Bachner!
9 #ill share #ith you a conversation 9 had #ith A)raham Bachner during one o% my visits to
the hos*ital. :-a))i:? he said to me? :9 have )een a mem)er o% your congregation %or the
*ast thirty years. 9 tried to )e an honest? o)servant 7e#. 9 attended services regularly on
Saturdays and #ee$days? no matter #hat the #eather. 9 $no# my time is u* and 9 #ill soon
)e summoned )e%ore the 0eavenly Court. 9 #ant to )e )uried not in tachrichi5 as reFuired
)y 7e#ish la# )ut rather in my concentration cam* uni%orm? the one 9 #ore in Ausch#it(?
the one in #hich 9 #as li)erated.:
9 could not understand his strange reFuest and as$ed %or an e&*lanation. A)e said to me?
:1ou see? -a))i? #hen 9 reach the seat o% 7ustice on high? the heavenly *rosecutors
*ro)a)ly have a list o% grievances against me u*on #hich they #ill )ase my guilty verdict.
2hen they *lace my transgressions on one side o% the scales o% the 0eavenly Court? 9 #ill
*lace on the other side my concentration cam* uni%orm. "he hunger? the %ear? the
humiliation 9 su%%ered each minute %or years #hile 9 #as an inmate #ill surely ti* the scales
o% justice in my %avor. 9 ho*e? -a))i? that you understand. 9 must )e )uried in my uni%orm.
9t is my de%ense case? my 5elit/ yosher.:
'ot Just (peeches )a!e B@G
2hat #as true a)out a concentration cam* uni%orm %or A)e Bachner and #hat may )e true
a)out other #ar e&*eriences %or other survivors o% the 0olocaust in terms o% )eing &elit/
Eosher 44 o% justi%ying claim to #hat might other#ise )e undeserved re#ard %rom the
0eavenly Courts... this same *henomenon can )e said to )e true %or the *ersoni%ied entity o%
Glal Eisroel as #ell.
Again Fuoting %rom the Boo$ o% Tehilli5? 6ing +avid says in Cha*ter BHD PCha%e%u
0ashe5 Cha%e%u6 ki rav saCva%u (u/N (+eal %avora)ly #ith us 8 L4rd? deal %avora)ly #ith
us 44 %or #e have already undergone much humiliation).
Glal Eisroel is an entity #hich on this earth re*resents G4d=s Chosen Peo*le and is an entity
#hose collective %ortunes are lin$ed #ith the Giddush 0ashe5 or 44 Chas DCSholo5 44 the
Chilul 0ashe5 o% G4d=s +ivine 5ame. Glal Eisroel too can turn to the Almighty #ith its
collective 0olocaust 3&*erience and indeed #ith the collective e&*erience o% HAAA years o%
:alus as a &elit/ Eosher on their )ehal%. 2e can *rotest? as it #ere? to G4d that 0is 5ame
has already )een degraded enough )y the su%%ering o% 0is *eo*le... Gi Iav SaCva%u (u/... 9t
is time to ho*e %or the sancti%ication o% 0is 5ame through the success and ascendance o%
0is 5ation.
Eehi Iat/o%? May it )e 0is 2ill that this *rayer #hich has )egun to )e ans#ered in our time
#ith the re4esta)lishment o% the State o% 9srael #hose D@th anniversary #e cele)rated this
#ee$ and #ith the re4esta)lishment o% 7e#ish sovereignty over the united city o% 7erusalem?
#hose BLth anniversary #e #ill cele)rate? *lease G4d later this month?... may this *rayer o%
Cha%e%u 0aShe5 cha%e%u ki rav saCva%u (u/ continue to )e ans#ered so that #e see the
:eulah Shlei5ah 7i5hera (CEa5e%u.
'ot Just (peeches )a!e B@>
+ecem)er BCL@ :NO& HO& TO /ESPON7 TO AN AP*:O/US
9 recently chec$ed out a )oo$ %rom the Boeing "echnical Li)rary on a su)ject relating to a
%ield 9 #as involved in #ith my #or$. "he )oo$ #as in a s*ecial section reserved %or Pne#
acFuisitionsN? and #as in %act *u)lished in BCL@. 9t consisted o% a num)er o% *a*ers that had
)een *u)lished during the *ast H or D years in a certain %ield relating to microcom*uter
a**lications. 2hat ama(ed me in reading the )oo$? #as ho# out4o%4date much o% the
in%ormation #as. "hings are changing so Fuic$ly in the com*uter %ield? in the areas o%
so%t#are and hard#are and system design 44 that )oo$s literally )ecome o)solete )e%ore you
can crac$ the )inding on them. 9 #ould not )e sur*rised i% the same is true 44 *erha*s to a
lesser degree 44 in many other %ields? in this high4tech #orld.
Com*are this *henomenon #ith the to*ic 9 #ill s*ea$ a)out today and you #ill note a
stri$ing contrast. "he issue raised )y -a))i 3la(ar in the BQth Mishneh o% the second perek
o% >irkei #vot! Da &a sheTashiv lC#pikorus ($no# #hat to ans#er the heretic) is one that
is as old as the 7e#ish religion itsel%. "he circumstances? the techniFues? the arguments? and
the *arties involved might have varied some#hat over the centuries and across the
continents. 0o#ever? some things have not changed. "he "orah 7e# has al#ays )een
con%ronted 44 li$e it or not? ready or not 44 #ith the need to stand u* and de%end his religion
and his theology against the *hiloso*hies and religions o% alien cultures.
According to the :e5ara this tradition goes )ac$ to #vra5 in Kr Gasdi5 #ho engaged in
theological arguments #ith 5imrod and #ith his %ather? Terach. According to the Ia5(a56
#vraha5 authored theological #or$s and s*ent a great deal o% time in Pdis*utationsN? as it
#ere? #ith the idolaters o% his time? trying to convince them o% the truth o% monotheism.
9n the time o% the Mishna? #e have numerous instances o% Ta%aii5 engaging in discussions
#ith *agans and idolaters? under the ru)ric o% Da &a Shetashiv. Many o% these discussion
a**ear in &aseches #voda Hara #hich -a))i Londins$i is learning Sha((os a%ternoons
)et#een &i%cha and &aCariv. 8ne such %amous discussion is Fuoted in the seventh
&ish%eh o% the %ourth perek! "he elders o% 9srael #ere as$ed the %ollo#ing Fuestion in
-ome! 9% G4d does not desire idolatry? #hy does 0e not destroy it< "hey ans#ered! 9%
men had )een #orshi**ing o)jects unnecessary %or the cosmos 0e #ould have destroyed
them? )ut they #orshi* the sun and the moon and the stars and the *lanets. Should 0e
destroy 0is #orld )ecause o% %ools< "hey then said to them! "hen let 0im destroy those
o)jects o% *agan #orshi* o% #hich the cosmos has no need? and leave only those necessary
%or the cosmos. "hey ans#ered 44 then the arguments o% the #orshi**ers o% those necessary
o)jects #ould have )een strengthened %or they #ould say! P"hese are divinities %or they
have not )een destroyed.N
"he #pikorus or heretic? re%erred to in Ie((i .lea/arCs dictum? has over the years )een
ta$en to re%er to many ty*es o% individuals and many ty*es o% sects... idolaters? *agans?
6araritesM in 1/ the Ioshei Eeshiva use to a**ly it to the college *ro%essors? and so on.
"he %ocus o% my tal$ this morning? ho#ever? #ill )e a s*ecial su)set o% #pikorsi5 44 namely
the Christian missionaries. 9 #ill %ocus on a s*ecial su)set o% their apikorsus? namely the
misinter*retations o% certain verses and cha*ters o% Ta%ach to su**osedly *rove the
PvalidityN o% their religion.
'ot Just (peeches )a!e B@@
As 9 said at the start? there is nothing Phot o%% the *ressN a)out this to*ic. 9 recall that -a))i
-iv$in s*o$e )e%ore the Mens Clu) on the same to*ic in the >As. 9 recall -a))i Blau once
discussed it here on a Sunday morning in the @As. 9 #ouldn=t )e sur*rised i% -a))i A**el
discussed it in the GAs and -a))i 2ohlgelernter in the QAs. "he reason 9 %eel it is some#hat
timely this *articular Sunday is D %old!
'irst? and *erha*s most o)viously? is the *ro&imity to the Christmas45e# 1ear season #hen
the environment is %ull o% re%erences to the majority religion? its sources? and its %ounderM a
time #hen *erha*s the discussions o% the di%%erences )et#een theologies and Bi)lical
inter*retations among 7e#s and Christians is a more common occurrence than the rest o%
the year.
Second? this *ast "uesday? the Lth day o% Teves commemorates an event in our history
#hich Cha/al descri)e as tragic. 9t #as an event eFuated in &aseches So2ri5 #ith the
creation o% the Golden Cal%M an event descri)ed in &egillas Taa%is as one that caused the
#orld to )e shrouded in dar$ness %or D days. "he event #as the com*letion o% the %irst
translation o% the "orah into a %oreign language 44 Gree$. "he Tirgu5 0aShivi5 ($no#n as
the Se*tuagint) directed )y 3m*eror Ptolemy Philadel*hus o% 3gy*t #as the %irst time the
"orah o% 9srael #as made availa)le to the outside #orld in their native tongue. "his event?
some HHDD years ago? %oreshado#ed many %uture translations o% our Bi)le? many o% #hich
#ould corru*t the original te&t and )e used as P*roo%sN that our inter*retation o% the "orah
#as no longer valid.
'inally? 9 %eel this to*ic is timely? )ecause one o% the *o*ular verses Fuoted )y the
missionaries comes %rom yesterday=s parsha. And it is %rom this *oint 9 #ill )egin to
mention some o% their P*roo%N te&ts.
9n his )lessing to Eehudah? Eakov states! 8o Easur Shevet &CEehuda (the sce*ter 44 o%
6ingshi* 44 #ill not de*art %rom 7udah) uC&echokek 5C7ei% raglav (nor the la# giver?
%rom )et#een his %eet) #d ki yavo Shilo (until the Messiah comes)? vClo yikhas a5i5 (and
to him the nations #ill gather). "he *hrase 44 #d ki yavo Shilo 44 literally Puntil the coming
o% ShilohN is Fuite am)iguous and is inter*reted )y the 7e#ish commentators in a num)er o%
#ays. "he translation 9 gave? inter*reting Shilo as the &oshiach is the inter*retation o%
Iashi and "%kelos? among others. 9t is )ased on a Gemara in Sanhedrin #hich indicates
that this is the intent o% the verse. 9t is also the inter*retation o% the Christian missionaries
#ho go one ste* %urther and say that the verse *roves that 7esus is the &oshiach. "hey
argue that the *atriarch 7aco) is *ro*hesi(ing in the verse that the 6ingshi* #ill stay #ith
7udah and his descendants until &oshiach comes. Since today #e have no 6ing nor ruler? it
is o)vious 44 they claim 44 that &oshiach has already come.
"here is a long give and ta$e over this *oint in Ia5(a%Cs %amous dis*utation #ith Pa)lo
Christiani? the 7e#ish a*ostate? that too$ *lace in Barcelona in BH>D in the *resence o% 6ing
7ames 9 o% Aragon as #ell as the leaders o% the Church and the 7e#ish community. Ia5(a%
argues that i% the Christian inter*retation #as correct it #ould )e *roo% that 7esus #as not
the &oshiach? )ased on the time 7esus lived in com*arison to the sus*ension o% the +avidic
monarchy. 0o#ever? he argues there? as he does in his commentary on Chu5ash? that the
verse does not *romise continuous 6ingshi* to the tri)e o% 7udah. 6ingshi* #ill not de*art
*ermanently %rom the tri)e o% 7udah? even though there may )e *eriods o% sus*ension.
'ot Just (peeches )a!e B@L
9n the a)ove e&am*le? there #as at least )asic congruence )et#een the Christian translation
o% the verse and the *redominant 7e#ish inter*retation. 2ith many o% their P*roo%sN this is
not the case. 9n these latter e&am*les they ta$e advantage o% a mistranslation o% an
am)iguous 0e)re# #ord or *hrase to read into the Psim*le peshatN a non4e&istent
Christological inter*retation. 8ne such e&am*le is the last verse o% the second cha*ter o%
Tehilli5. "he verse )egins ,ashku (ar pe% yeCa%a2 #hich the Church translates as P6iss
the Son? lest 0e )ecome angryN? translating ,ashku %rom the #ord ,eshika? $iss? and )ar as
in the #ord 7ar &it/vah? son o% the commandment.
"he 7e#ish inter*retation is that 7ar is to )e inter*reted as it is else#here in "ehillim 44 in
the *hrase (arei leivav (@D!B)? meaning P*ure o% heartN. ,ashku? according to some? comes
%rom the root Teshuka 44 to long or yearn 44 and the *hrase means P1earn %or *urityN. 3ven
i% ,ashku comes %rom the root o% ,eshika? it is translated as P+oing homageN or arousing
onesel% to do the Service o% G4d in *urity.
A more )latant misinter*retation o% the 0e)re# te&t is the %amous mistranslation o% Eeshaya
@!BQ 0i%%ei ha#l5a hara vCyoledes (ei% vCkaras sh5o .5a%u9el in #hich they translate
the #ord ha#l5a? meaning the young #oman? as Pthe virginN? to su**ort their doctrine that
7esus #as )orn o% a virgin. "his is an e&tremely #ea$ argument %or a num)er o% reasons.
'irst? the 0e)re# #ord %or virgin is (esulah not al5aM second there is a)solutely no
evidence that this *ro*hecy s*ea$s o% the Messiah at all. 9t #as directed at 6ing #cha/ and
according to most Bi)lical commentators s*ea$s o% the )irth o% 6ing 0e($iah rather than o%
the &oshiach. Aside %rom the *atent mistranslation o% this verse? it is note#orthy to
mention that no#here is there any indication that there #ill )e anything su*ernatural a)out
the )irth o% the &oshiach. "he idea o% gods and demigods )eing )orn o% virgins is *revalent
in many *laces in *agan and Gree$ mythology and #as an o)vious attem*t )y the Church to
*o*ulari(e their theology among the *agan masses. Parenthetically? assuming a virgin )irth?
7esus #ould )e disFuali%ied %rom )eing the &oshiach )ecause #e $no# that &oshiach #ill
)e a descendant o% 6ing +avid? and descent o% "ri)e and %amily is only Patrilineal 44 through
the %ather=s side. "here%ore i% G4d #as 7esus= %ather? as the Church claims? he #ould not )e
a descendant o% +avid.
Another *o*ular verse missionaries li$e to Fuote is %rom the %i%th cha*ter o% Michah? #ho
#as one o% the Trei #sar? the BH Minor *ro*hets. "he *ro*hetic message o% Cha*ter G o%
Michah is clearly Messianic. "he %irst pasuk reads vCata 7eis 8eche5 .phrata6 tsair lee9
hiyos (Cal2ei Eehuda6 5i5cha li yet/e leeheyos 5oshel (CEisrael. (But you? Bethlehem
3*hrata? #hich are little among the thousands o% 7udah. 8ut o% you shall one come %orth
unto Me? to )e a ruler in 9srael).
Both Matthe# and 7ohn attem*t to use this as *roo% that 7esus #as the Messiah. 8% course?
this does not *rove anything? since thousands o% children #ere )orn in Bethlehem.
'urthermore? according to the traditional 7e#ish inter*retation? the verse is not stating at all
that the Messiah #ill )e )orn in Bethlehem. 9t is alluding to the %act that 1ishai? 6ing
+avid=s %ather #as a 7eis ha8ach5i? i.e. 44 he #as %rom 7eis 8eche5? and that the
&oshiach #ill )e a descendant o% +avid? thus he #ill trace his roots )ac$ to 7eis 8eche5.
'ot Just (peeches )a!e B@C
Perha*s the %avorite? and su*er%icially the P)estN citation the missionaries Fuote is the
cha*ter o% the Su%%ering Servant in 9saiah GH?GD. "here is a BQ verse section )eginning #ith
the #ords 0i%%ei Easkil #vdi (Behold My Servant shall *ros*er) #hich descri)es the
martyrdom and ultimate trium*h o% a %aith%ul and su%%ering servant o% G4d. "he cha*ter has
)een the %ocus o% many a 7udeo4Christian dis*utation. As 9 mentioned )e%ore the sim*le
translation? su*er%icially seems to )e a *ro*hetic corro)oration o% some o% the )asic tenets
o% the Christian descri*tion o% and theology a)out 7esus.
Among other things? the cha*ter states!
B-sh &achovos vCyedua choliJ A man o% *ains? and acFuainted #ith diseaseM
B#che% cholyei%u hu %asa Surely our diseases he did )ear and our *ains
uC5achovei%u sevala5J he carriedM
BDCa%ach%u chashav%u %agua6 2hereas #e did esteem him stric$en?
5ucai .loki56 uC&Cu%ehJ Smitten o% G4d and a%%lictedM
BDChu 5echolal 5iC>eshai%u6 But he #as #ounded )ecause o% our
5Cduka 5ei9avo%osei%u6 transgressions? 0e #as crushed )ecause o%
5usar shlo5ei%u alavF our iniFuitiesM the chastisement o% our
uvachvurato %irpah la%uJ #el%are #as u*on him? and #ith his stri*es
#e #ere healed.
"he section concludes...
Blache% achalek lo (ara(i5 "here%ore #ill 9 divide him a *ortion among
vCes atu5i5 yechalek shalal the great? and he shall divide the s*oil #ith
tachat asher he9era la5aves %a2sho? the mightyM )ecause he )ared his soul unto
vCes poshi5 %i5%ah. death and #as num)ered #ith the
vChu cheit ra(i5 %asa? transgressorsM 1et he )ore the sin o% many
vClaposhi5 ya2gia. and made intercession %or the transgressors.
"o ans#er the Christian use o% this cha*ter? there are several *oints to )e made. 'irst is the
signi%icant *oint that it is indeed no coincidence that this cha*ter sounds stri$ingly li$e the
li%e o% 7esus as *ortrayed )y the Gos*els. "he authors o% the Gos*el #ere #ell a#are o%
Cha*ters GH? GD o% 9saiah )e%ore they )egan to concoct their theology a)out 7esus. "hey
#ere #ell a#are o% the &idrashic o*inion that the PSu%%ering ServantN cha*ter re%ers to the
&oshiach. ConseFuently it )ehooved them to descri)e their descri*tion o% the li%e and
theology o% 7esus to match as closely as *ossi)le the verses in this cha*ter? #hich is #hat
they did. 9n other #ords you can ma$e the shoe %it the mold or you can ma$e the mold %it
the shoe. Cha*ter GH? GD o% 9saiah #as the shoe that the &oshiach had to %it into and so
they molded the descri*tion o% 7esus= li%e to %it it? as closely as they could.
"he second *oint is made )y the Ia5(a% in his dis*utation in Barcelona 44 although he
claims that the cha*ter is not re%erring to the &oshiach at all 44 )ut he argues lCshitasche5
(according to your o*inion that it does re%er to &oshiach)! no#here does it say that the
Messiah #ill )e $illed or that he #ill )e handed over to his enemies.
'ot Just (peeches )a!e BLA
"his %act is illustrated )y a clever incident told over in the name o% -e) Chaim Soloveitchi$.
"hey say that -e) Chaim #as riding on a train and overheard a cou*le o% a*ostates trying to
convince a 7e#ish traveler that 7esus #as the &oshiach? )ringing P*roo%sN %rom several
"almudic and Midrashic sources. "he 7e#? a sim*le Eid? res*onded #ith one o% the classic
7e#ish re)uttals to such arguments. 5amely? the authors o% these sources that #ere Fuoted
$ne# 7esus )ut they rejected his claims and rejected him. PSo ho# can you Fuote me their
#ords to *rove someone they did not acce*t %ul%illed the verses they are re%erring to<N "o
#hich? the a*ostates countered 44 P1ou thin$ the -a))is could not ma$e a mista$e a)out
#ho the &oshiach #as 44 loo$ at the Great -a))i A$iva. 0e )elieved that Bar 6och)a #as
the &oshiach? a %act testi%ied to )y the "almud and the -am)am. 9% -a))i A$iva could
ma$e a mista$e a)out Bar 6och)a? he could ma$e a mista$e a)out 7esus as #ell.N
"o this argument? the sim*le 7e# had no res*onse. 0e remained silent. At this *oint? -e)
Chaim entered the conversation and slyly as$ed the 5eshu5adi5? PAnd #hat ma$es you so
sure that Ia((i #kiva #as #rong a)out 7ar Goch(a<N. "he 5eshu5ad ans#ered? P"he
Ia5(a5 himsel% says that a%ter Bar 6och)a=s de%eat and death in )attle? -a))i A$iva
reali(ed he had erred.N PAha?N said -e) Chaim? Pso you admit 44 a dead &oshiach? is no
&oshiachSN
Getting )ac$ to 9saiah GH4GD? the o*inion o% the over#helming num)er o% classic 7e#ish
commentaries is that the Su%%ering Servant is a *ersoni%ication o% the nation o% 9srael? #ho
are else#here *ersoni%ied as G4d=s servant? as in the verse #l Tirah #vdi Eaakov. "he
su%%ering re%ers to their *ersecution at the hands o% the nations and their ultimate trium*h
re%ers to the lo%ty *osition o% 9srael in the Messianic era.
'inally? the missionaries Fuote 44 out o% conte&t 44 the verse ,avi aki5 lahe5 5Ckerev
acheihe5 G#&"C0# (9 #ill raise them u* a *ro*het %rom among their )rethren? li$e unto
you I+evorim BL!BLJ) to say that the verse re%ers to 7esus and it gives him the right to
contradict the "orah o% Moses. "his is an o)vious distortion? since the Bi)le o*enly states
that there #ould never )e another *ro*het li$e Moses 44 vClo ka5 ,avi od (CEisroel
kC&oshe I+evorim DQ!BAJ. "his verse means? among other things? that no su)seFuent
*ro*het #ill ever )e a)le to change anything in the "orah delivered to us %rom G4d )y the
hand o% Moshe -a))einu. "he verse ,avi aki5 lahe5 5Ckerev acheihe5 ka5ocha means
44 in conte&t 44 that any *ro*het must )e similar in Fuali%ications to Moses? i.e. 44 7e#ish? a
scholar? righteous? and o% the highest *ersonal character. 'urthermore? there is no evidence
that this verse is re%erring to the &oshiach at all.
More signi%icant than the verses the missionaries Fuote are the many verses they do not
Fuote detailing the ty*e o% society that is su**osed to )e created in the *ost Messianic era.
"his is an era o% *eace and harmony? an era #hen 9srael #ill have a res*ected and lo%ty
*osition among the nations o% the #orld? an era #hich #e clearly are still #aiting %or today
and #hich #e ho*e to achieve s*eedily? (C5hera (Cya5e%u #ith the coming o% the true
&oshiach.
'ot Just (peeches )a!e BLB
&HAT OU/ NON;O/THO7O= -/ETH/EN 7ON'T :NO& A-OUT
+ecem)er BCLL ?THE 1A& OF /ETU/N?
AN UNO/THO7O= APP/OACH TO AN ?U1T/A;O/THO7O=? *SSUE
9t is a sign o% the increased acce*tance and indeed resurgence o% 8rthodo& 7udaism in the
latter *art o% this century that our enemies )oth #ithin and #ithout the con%ines o% the
7e#ish community need to resort to la)els such as Pultra4orthodo&N in order to discredit
issues or *olicies #hich advocate a "orah *osition. 9t #as not so long ago that the mere
title :8rthodo&: #as enough to conjure u* images o% antiFuated relics le%t over %rom a )y4
gone era. -a))i +r. Samson -. 2eiss? 3&ecutive .ice President 3meritus o% the /87CA?
#rites in a recent issue o% 7e#ish Action that he remem)ers the time #hen an American
#ould have to a*ologetically identi%y himsel% as Pstill 8rthodo&N? conceiving himsel% as a
mem)er o% a disa**earing s*ecies .
"oday? 7aruch 0ashe5? 8rthodo& is not a title to )e )orn #ith an in%eriority com*le&. 9t is
a )adge o% honor 44 and -e%orm 7e#ry $no#s it? Conservative 7e#ry $no#s it? and even
many secular 9sraelis $no# itS "here%ore they are no longer a)le to dismiss halachic
*ositions )y merely saying :"hat's 8rthodo&:. "hey had to construct a ne# :monster: to
%righten the masses? a ne# la)el to ca*ture the imagination o% the #orld via the mass media?
and that la)el is :/ltra 8rthodo&:. "he strategy is that any "orah *osition? no matter ho#
reasona)le? no matter ho# )asic to the survival o% 7udaism can )e discredited in the eyes o%
the masses )y tracing it to &eah Sheari5? )y *utting dangling payos and a long Gappota on
the issue. 2e must admit that they have had a %air amount o% success #ith these scare
tactics. 2ith the hel* o% a vast net#or$ o% #illing Anglo47e#ish as #ell as eFually #illing
Anglo4goyish ne#*a*ers and journalists? they made tremendous strides in *ortraying the
recent electoral successes o% the 9sraeli religious *arties as the greatest threat to the survival
o% 9srael since the early hours o% the 1om 6i**ur 2ar.
Most nota)le? #as the hysterical reaction they #ere a)le to create in the 2orld 7e#ish
community to the *ro*osed amendment o% 9srael's :La# o% -eturn:. 2ith un*recedented
threats and un*recedented chut(*ah non4orthodo& s*o$esmen succeeded in intimidating not
only *olitical leaders in 9srael? )ut even some 8rthodo& ra))is in the +ias*ora. 9t a**ears
that even i% #e've managed to esca*e the :2e're still 8rthodo&: mentality? #hen it comes to
de%ending 8rthodo& *ositions #ithin the 9sraeli legislative *rocess? some o% our leaders have
not yet esca*ed the mentality that :the 8rthodo& should remain still? and not stir u* the
$ettle:.
9n my title? 9 *romised an /n8rthodo& a**roach to the issue o% the La# o% -eturn. Be%ore
9 deliver on that *romise? 9 just #ould li$e to read one letter to the editor #hich a**eared in
the +ecem)er BH? BCLL issue o% the 5e# 1or$ "imes? #hich 9 %eel re*resents a valid
8rthodo& res*onse to the issue. ...
'undamentally? 9 agree #ith -a))i Bloom in his letter? and 9 %eel that it #ould )e in
8rthodo& interests and ultimately in 9srael's interest to amend the La# o% -eturn as
*ro*osed )y the :/ltra: 8rthodo& *arties.
'ot Just (peeches )a!e BLH
0o#ever? this morning 9 am going to ta$e an /northodo& a**roach to the issue and argue?
as do our non48rthodo& )rethren? that the La# o% -eturn should not )e amended. 9ndeed?
it is my conviction that the La# o% -eturn can not )e amended. 0o#ever 9 #ill tell you
something that our non48rthodo& )rethren don't $no# a)out the La# o% -eturn ... 5amely?
9 am re%erring to a di%%erent La# o% -eturn than the one #hich has )een advertised in the
'ederation's *etitions and #hich has made all the ne#s since the G%esset elections. 9 am
re%erring to the Ia5(a5<s La# o% -eturn 44 namely his la# concerning Teshuva? the -eturn
o% the 7e# to his Ma$er and to his "raditions? and more s*eci%ically the -eturn o% the 7e#ish
Peo*le as a national entity to their "raditions and to their Ma$er.
"here is a &achlokes in the "almud (Sanhedrin C@)) )et#een Ia((i Eehoshua a%d Ia((i
.lie/er. Ia((i .lie/er holds? :-5 Eisroel osi5 Teshuva %igali56 v<i5 lav .i% ,igali%: 9%
9srael #ill do Teshuva? #ill re*ent? then the Messiah #ill come and they #ill )e redeemedM
)ut i% not? they #ill not )e redeemed. Ia((i Eehoshua argues #ith him and is o% the o*inion
that 9srael's redem*tion is not de*endent u*on their %irst doing Teshuva.
"he Shulcha% #ruch #hose sco*e is limited to those *ractical halachic Fuestions #hich are
relevant to our time does not attem*t to paske% this Fuestion. 0o#ever the great codi%ier
Maimonides? the Ia5(a5? #hose Code addresses all area o% 0alacha does address the
issue. "he -am)am seems to side #ith Ia((i .lie/er and says in 0ilchos Teshuva 7?* .i%
Eisroel ,igali% ela (<Tshuva 9srael's redem*tion #ill come? only through -e*entance.
0o#ever? -a))i Soloveitchi$? shlit:a? *oints out that this psak raises grave Fuestions 44 it
a**ears to undermine our #hole )elie% in the coming o% the Messiah? #hich is one o% the
cornerstone o% our %aith according to virtually all 7e#ish *hiloso*hers and is the clima& o%
the Ia5(a5<s o#n BD *rinci*les o% %aith.
9%? the -av says? #e #ould paske% li$e I. Eehoshua? that 9srael #ill )e redeemed #hether or
not they re*ent and do Teshuva? then 9 can understand ho# 9 can say #%i &aa5i% (<vias
ha5ashiach6 vCa2 al pi she9yit5ah95eah6 i5 kol /eh achakeh lo (<chol yo5 sheyavo. But i%
#e paske%? li$e the Ia5(a5 seems to say? that the coming o% the &oshiach is de*endent on
-e*entance and that i% the 7e#ish *eo*le don't re*ent there #ill )e no redem*tion then
*erha*s Chas D<sholo5 the &oshiach #ill tarry ad in%initum? #aiting %or a re*entance that
never ta$es *lace.
"he -av solves the riddle )y *ointing out? that the Ia5(a5 himsel% #as not o)livious to
this contradiction. "he Ia5(a5 goes on to say in that very halacha :the "orah has already
*romised that 9srael is destined to re*ent at the end o% the e&ile and they #ill )e immediately
redeemed:.
"his means? the -av concludes? that our 'aith in the coming o% the Messiah is ine&ora)ly
lin$ed #ith our 'aith in the /ltimate re*entance o% the 7e#ish *eo*le. "here is no dou)t
that Messiah #ill come ... #hy< )ecause there is no dou)t (k<var hivteecha Torah) that the
7e#ish *eo*le #ill ultimately deserve the coming o% the Messiah )y virtue o% their
-e*entance.
2e #atch the events un%olding )e%ore our eyes in this century in 9srael? 8<havdil ele2 al2ei
havdolos? as one #atches a Perry Mason sho# on ". ... #e $no# ho# it's going to turn
outS At times it loo$s )lea$? at times it loo$s ho*eless? at times even -aymond Burr
'ot Just (peeches )a!e BLD
himsel% has his dou)ts? )ut in the end (k<var hivteecha Torah) #e $no# ho# it's going to
turn outS 7ust as #e $no#? Perry Mason #ill 44 in the end 44 #in his case? so too? 8<havdil?
#e $no#... sheCso2 Eisroel 8a<asos Teshuva (<so2 galuta56 u95C yad he5 %igali5.
9n the summer o% BC>>? as an BL year old high4school graduate? my *arents gave me the
o**ortunity to visit 9srael. Although 9 #as to return t#o years later to s*end a much longer
*eriod o% time there? and to see and e&*erience the country at greater length? 9 *articularly
value those %e# #ee$s in the *re4BC>@ 9srael )ecause it gave me a uniFue *ers*ective o% the
conce*t o% #tchalta d<:eulah 44 the )eginning o% redem*tion. 2al$ing do#n the streets o%
7erusalem? seeing the )ar)ed #ire? the )ullet holes on the a*artments %acing the 8ld City?
and seeing the Mandel)aum gate )loc$ing the #ay to 3ast 7erusalem and to the &ako5
0a&ikdosh? anyone #ith )elie% in the *rocess o% :eulah? $ne# that he #as (kavyachol) in
the middle o% a Perry Mason sho#. As threatening as those 7ordanian tan$s and soldiers
loo$ed? someho# 9 $ne# that #e did not yet e&*erience :... the rest o% the Story:.
8ur Sages com*are +eliverance to the morning da#n! 7ust as the night is at its dar$est just
)e%ore the )rea$ o% day? so too sometimes things loo$ the )lea$est right )e%ore the greatest
victory. Anyone #ho remem)ers the dar$ and gloomy days o% May BC>@? $no#s this to )e
true. 5o less than the Prime Minister o% 9srael )ro$e do#n and started #ee*ing in a
televised s*eech to his countrymen intended to give them encouragement in the %ace o% the
terri)le an&iety they #ere e&*eriencing during that trou)led time. And yet although #e did
not %oresee? #e could not have antici*ated ho# it #ould come 44 the very #ar that the
Ara)s *lanned to #i*e out the State o% 9srael #as the source o% our greatest victory. As #e
%ind in &egillas .sther... (ayo5 asher si(ru oyevei hayehudi5 lishlot (ahe56 v<%ahapoch
hu asher yishlitu hayehudi5 he5ah (<so%eihe5.
Loo$ing across the )ar)ed #ire in BC>>? B didn't $no# ho# the Bi)lical *ro*hecies o% the
return o% the 7e#s to the Land o% 9srael #ould )e %ul%illed in terms o% 7erusalem? Eehuda?
and Sho5ro% .... )ut 9 #as con%ident they #ould )e %ul%illed. Again today? loo$ing across
the )ar)s o% our non4orthodo& )rethren? and loo$ing at the stories coming across the #ires
o% the hostilities )et#een the religious and non4religious in 9srael? 9 again am not sure
e&actly ho# the "orah's *romises o% the eventual Teshuva o% Glal Eisroel #ill come to *ass.
But 9 am con%ident that one #ay or another 44 k<var hivteecha Torah 44 there #ill )e a /nity
in the 7e#ish Peo*le and it #ill )e a /nity #ith our G4d? and #ith 0is "orah? and #ith 0is
0alacha.
2hether this /to*ian situation #ill come a)out )y )uilding )ridges and good4#ill )et#een
the -eligious and Secular or )y civil4#ar or )y a democratic ta$e4over o% the State o% 9srael
)y a religious majority or )y a com)ination o% all o% the a)ove or none o% the a)ove... a)out
all these *ossi)ilites 9 say Ia(os &achshavos (<lev ishF v<atsas 0ashe5 hi taku5.
But a)out one thing 9 do %eel certain! "he enemies o% "orah #ho are tal$ing a)out election
re%orm to insure that :the -eligious *arties never again )e a)le to hold such *o#er over the
legislative *rocess as they almost came to #ield in this last election:? 9 am sure that they
#ill not )e success%ul! Kt/u eit/ah v<su2ar6 da(ru davar v<lo yaku5 ... ki i5a%u Gel. 9n
%act 9 %eel in the long term the religious do not need to %ear election re%orm. 9 %eel con%ident
that their gro#ing strength as mani%ested in this *ast election #as not a %lu$e? )ut is the
#ave o% the %uture in 9srael. 9% the Li$ud and La)or #ant to *ass a la# that 9srael can )e
'ot Just (peeches )a!e BLQ
ruled )y a Party or candidate re*resenting only QAW o% the electorate or DAW o% the
electorate? #ithout need to negotiate #ith other *arties? (<vakasha! "hey #ill not )e the %irst
o% our o**onents to )e hanged )y the very noose they *re*ared %or usS
'inally? 9 %eel con%ident? that the La# o% -eturn? as %ormulated )y Maimonides? #ill come to
*ass ... that So2 Eisroel 8<asos Teshuva! that the end #ill )e that 9srael as a nation #ill return
to G4d? #ill return to his "orah? and that &<yad he5 ,igali5 44 immediately therea%ter they
#ill )e redeemed ... May #e )e (ocheh to see this trans*ire? s*eedily in our days.
'ot Just (peeches )a!e BLG
+ecem)er BCCH N*NTH 7A6 OF CHANU:AH )
BCM0 Men=s Clu)
8ne o% the most %amous Fuestions in all o% -a))inic literature is a Fuestion %irst *osed )y
Iav Eose2 Garo in his encyclo*edic #or$? the 7eis Eose2 concerning the reason #hy
Chanu$ah is cele)rated %or L days. "he :e5ara in "ractate Sha((os states that the reason
the -a))is instituted the L day holiday has to do #ith the story o% the oil 44 a small jug o%
*ure oil #as %ound #ith only enough %uel to $indle the Menorah %or B day? )ut a miracle
occurred and it )urned %or L days. 9n commemoration o% the miracle? in %uture years the
-a))is instituted the L day 0oliday o% Chanu$ah.
"he 7eis Eose2 as$s? i% there #as enough oil to )urn %or one day and in %act it )urned %or L
days? then the miracle #as not an L day miracle? it #as a @ day miracle and Chanu$ah
should only )e @ days in length. "he 7eis Eose2 himsel% gives D *ossi)le ans#ers to this
Fuestion. Literally hundreds o% ans#ers have )een given over the years.
3very darsha% #orth his salt comes u* #ith at least one or t#o ne# ans#ers every year.
Many o% the ans#ers to this Fuestion remind me o% the story o% the &aggid #ho )egan a
drosho )y as$ing? P2hy is it that the #ords 8ech98echa are #ritten #ith H chesses<N
Someone interru*ts and says P)ut Ie((e? 8ech98echa is #ritten #ith t#o cha2s? not t#o
chessesN. 2hereu*on the &aggid re*lies? P"hat is one ans#er? )ut 9 have a )etter ans#erSN
"he Fuestion 9 #ould li$e to address this morning is less #ell $no#n? )ut *erha*s a )it more
serious. 9t is the inverse o% the Beis 1ose%=s Fuestion 44 namely? granted that %or #hatever
reason? the -a))is instituted Chanu$ah as an L day 0oliday... that=s %ine %or .ret/ Eisroel?
)ut #hy in Chut/ 8C#ret/ don=t #e cele)rate a Cth day o% Chanu$ah 44 just li$e #e have an
e&tra day o% >essach? Shavuos? and Succos 44 )ased on the *rinci*al o% Se2eika dCEo5a<
Se2eika DCEo5a means Pa dou)t in dateN. 9n the days )e%ore C55 and MC9 and S*rint and
'a& machines? #hen #ord did not travel as %ast as it does today? #hen the Court in
7erusalem #ould acce*t testimony %rom #itnesses that they had seen the 5e# Moon and
there)y *roclaim it as -osh Chodesh? many times #ord could not get out to the distant
7e#ish communities in time %or them to have a de%inite a#areness o% the calendar date )y
the time o% the holiday. ConseFuently? the distant communities $e*t t#o days o% holiday
)ecause o% this PSe2eika dCEo5aN.
"he same Fuestion #e as$ a)out Chanu$ah? can )e as$ed a)out Purim! 2hy don=t #e have
t#o days o% Purim in Chut/ 8C#ret/<. 9n %act many o% the ans#ers given to the Fuestion
a**ly only to Purim? namely in the %orm o% Purim "orah... including *erha*s some o% #hat 9
#ill )e discussing.
"he #rvei ,achal and Toldos Eakov Eose2 discuss the Fuestion o% a Cth day o% Chanu$ah in
connection #ith the Fuestion o% the 7eis Eose2 44 #hy Chanu$ah shouldn=t )e @ days. "hey
come u* #ith the clever )ut rather startling conclusion that yes? in %act? Chanu$ah should
)e @ days )ut )ecause o% Se2eika dCEo5a? #e cele)rate it %or L days. "al$ a)out a :alus
Mentality.... the o)vious Fuestion to #hich they do not re*ly is that in .ret/ Eisroel #e also
cele)rate Chanu$ah %or L daysS
'ot Just (peeches )a!e BL>
8ther #chro%i5 *ro*ose the %ollo#ing ans#er #hich #ould again ans#er )oth the Fuestion
#hy Chanu$ah is not @ days and #hy Chanu$ah is not C days! "hey say there must )e an
e.en num)er o% days in Chanu$ah so that every night it #ill )e clear %rom the num)er o%
candles lit that #e paske% li$e 7eis 0illel over 7eis Sha55ai in the Euestion o% &osi2
vCholech or >oches vCholech. "here=s a %amous dis*ute )et#een these t#o schools o%
Ta%ai5? #hether #e start #ith B candle the %irst night and add an additional one each night
44 7eis 0illelCs o*inion? or #hether #e start #ith L candles the %irst night and light one
%e#er each night 44 7eis Sha55aiCs o*inion. 9% Chanu$ah #ould )e an odd num)er o% days
44 either @ or C 44 then on the middle night the t#o o*inions #ould coincide and it #ouldn=t
)e clear that the 0alacha is li$e 7eis 0illel. "his ingenious e&*lanation? o% course? leaves
unsolved the *ro)lem o% ho# the &acca(ees $ne# DAA years in advance that there #ould
)e such a dis*ute )et#een 7eis Sha55ai and 7eis 0illel #hen they decided ho# long to
ma$e the holiday.
"he most straight %or#ard ans#er to the Fuestion #hy #e don=t have an e&tra day o%
Chanu$ah in Chut/ 8C#ret/ a**ears to )e that o% the 7aal 0a-tur and the #vudraha5. "hey
say that Chanu$ah itsel% is a -a))inic commandment? a 5it/vah dCra((a%a%? and )y
-a))inic commandments #e have a *rinci*le 44 Se2eika dCra((a%a% 99 lCkula.
ConseFuently? unli$e the Bi)lical %estivals o% >essach Shavuot and Succot #here #e have a
se2eika d,oratia and must go lCchu5ra to $ee* an e&tra day out o% dou)t? in the case o%
-a))inic Chanu$ah? #e can )e lenient and only $ee* the reFuired L days.
"he &i%chas Chi%uch? ho#ever? has a *ro)lem #ith this e&*lanation. 9n Mit(vah BB
concerning the @th day o% >essach he discusses the Fuestion at length. 0e says? i% the
*rinci*le o% Sa2ek dCIa((a%a% lCkula #ould )e a**lied to Chanu$ah in Chut/ 8C#ret/ not
only #ould #e not $ee* a ninth day o% Chanu$ah... #e #ould actually only have @ days. 0e
*oints out that #hen #e say #e are in dou)t a)out the calendar? it is not just the Cth day
#hich might really still )e the Lth day? it is also that the %irst day may)e isn=t really the HGth
o% Gislev yet? it=s only the HQth. 9% #e say Sa2ek dCIa((a%a% lCkula #e shouldn=t $ee*
Chanu$ah either the %irst or the ninth day? %or the ninth day is no more o% a Psa2ekN than the
%irst day.
0e com*ares the situation to a halacha )rought do#n )y the IJa% in "ractate >essachi5
concerning the Daled Gosos. "he :e5ara says that only t#o o% the %our Gosos reFuire
recliningM ho#ever there is a dis*ute #hich t#o that is. 8ne o*inion holds the %irst t#o
Gosos reFuire 0esei(ah? the last t#o do notM the other o*inion is the reverse 44 the last t#o
reFuire 0esei(ah? the %irst t#o do not. "he IJa% concludes that since the "almud does not
de%initively resolve the matter and tell us #hich o*inion is right? #e have to )e strict and
drin$ all %our Gosos #hile reclining? out o% dou)t.
"he Fuestion is that 0assei(ah %or the Daled Gosos is a -a))inic la#? so #hy does the
-Nan say Se2eika lCchu5ra< "he ans#er is that #ere #e to #or$ #ith the normal *rinci*le
o% Se2eika dCIa((a%a% lCkula #e #ould a**ly it to )oth the %irst t#o Gosos and the last
t#o Gosos and #e #ould have a Tarti DCSasra? entirely u*rooting the enactment o%
reclining %or t#o Gosos. ConseFuently? #e have to go lCchu5ra? ta$e the strict a**roach in
)oth directions? and drin$ all %our Gosos #hile reclining.
'ot Just (peeches )a!e BL@
0ere too? )y Chanu$ah? since i% #e #ould a**ly Se2eika 8CGula on )oth the %irst and ninth
day #e #ould u*root the )asic enactment o% an L day Chanu$ah? #e there%ore have to say
lCchu5ra )oth #ays and theoretically should cele)rate a Cth day o% Chanu$ah in Chut/
8C#ret/. "he &i%chas Chi%uch ta$es 44 in %act 44 the novel *osition? that #hen the "em*le
#as standing and the 5e# Moon #as sancti%ied )ased on the sighting o% #itnesses and in
the distant *laces there #as a real dou)t as to the date? they in %act cele)rated Chanu$ah %or
nine days. 0o#ever? no#adays? #hen #e have a %i&ed calendar and there is no dou)t a)out
#hen the HGth o% Gislev really is? and the only reason #e o)serve an e&tra day o% 1om "ov
)y the Shalosh Iegali5 is )ecause o% &i%hag #votei%u (CEade%u? (#e are %ollo#ing the
custom o% our ancestors to o)serve an e&tra day in Chut/ 8C#ret/ even though the original
reason %or the custom no longer a**lies) )y Chanu$ah since it is only a -a))inic enactment?
the -a))is #ere not strict to insist on o)servance o% this custom and %orce us to $ee* a
ninth day.
9t is *ossi)le to ta$e issue ho#ever #ith the &i%chas Chi%uch and argue that Chanu$ah
could never have )een o)served %or C days in Chut/ 8C#ret/ and #e could not a**ly the
*rinci*le o% Se2eika dCEo5a to Chanu$ah %or a di%%erent reason! #chro%i5 as$? #hy is it
that )y Se2iras 0a"5er? #e do not account %or the Se2eika dCEo5a #hen #e count in
Chut/ 8C#ret/ and say Ptoday is the DB
st
day or the DH
nd
dayN etc.< 8ne o% the ans#ers
given is that in counting you can not have a dou)t. 9% you say today is either this or that
num)er then you haven=t counted. Similarly? 9 thin$ one could say Chanu$ah is a holiday
#hich reFuires counting (at least according to the custom o% the &ehadri% 5i% ha&ehadri%
#hich is universally *racticed? to light an additional candle each night) 44 it is e&actly li$e
Se2iras 0a"5er 44 ho# can #e light either D candles or Q candles )ecause o% Sa2ek<
ConseFuently? li$e Se2iras 0a"5er #e ignore the dou)t.
'ot Just (peeches )a!e BLL
&H6 * -E1*E3E *N THE +*/AC1E OF THE O*1
"his concludes my discussion o% the Fuestion o% the Cth day o% Chanu$ah. Since ho#ever? 9
#as given the honor )y the Men=s Clu) and )y the Ca*itol 0ill )ranch o% s*ea$ing this
morning? 9 #ould just li$e to ta$e a %e# minutes to res*ond to something that #as said last
year at the Men=s Clu) Chanu$ah )rea$%ast #hich #as held at the Council 0ouse? )y the
s*ea$er at that time.
"he s*ea$er gave a very interesting lecture on the history o% Chanu$ah? )ut he le%t an
im*ression 44 at least to me 44 #hich Fuestioned the veracity? Chas vCSholo5 o% the
"almudic tradition o% the very reason %or the holiday 44 namely the story )rought do#n in
the second perek o% "ractate Sha((os #hich 9 )egan my s*eech #ith this morning... the
miracle o% the small jar o% oil #hich )urnt %or L days. Because the contem*oraneous
sources mention the military ; *olitical victories as )eing the reason %or the holiday and the
"almudic source is o% a signi%icantly later *eriod? the *ro%essor categori(ed it as merely
P-a))inic legendN. 9t is this *oint 9 #ish to ta$e issue #ith.
2e #ho have #itnessed PMiraclesN in our o#n time 44 the rise o% the State o% 9srael? the Si&
+ay 2ar? the great salvation that too$ *lace during +esert Storm 44 to name just a %e#
)reathta$ing events.... 2e #ho have seen these events through the *ers*ective o% 'aith and
Belie%? $no# all too #ell that the #ay the events are recorded in the Chronicles o% the time
are %ar di%%erent than the #ay they are *erceived )y the Men o% 'aith in that same
generation. Sure there #ere contem*oraneous sources that didn=t mention su*ernatural
miracles recording the 2ars o% the &acca(ees. "he 5e#s#ee$s and 5e# 1or$ "imes o%
the day told a)out military strategies and *olitical negotiations? o% #arriors and )attles. "he
-a))is too ac$no#ledge the 0and o% G4d in the military victoryM clearly this is the major
thrust o% the #l 0a,issi5.
But they sensed... and they *assed do#n )y 8ral "radition (as they *assed do#n %or over a
millennia )y 8ral "radition the entire e&*lanation o% the "orah received )y Moses %rom G4d
at Sinai) the sense that there are greater miracles than une&*ected military victories. "he
continued )urning o% the Light o% "orah? sym)oli(ed )y the Menorah in the %ace o% the
*o#er%ul attraction o% 0ellenist culture 44 that too #as a miracle. "he -a))is sensed that
the Military .ictory #as not the *rime mani%estation o% the 0and o% G4d in the events
7ayo5i5 ha0e5 7i/5a% 0a/eh. 9t #ould not? *erha*s )e *olitically correct? at the time o%
the Macca)ean 6ings to do#n*lay their conFuests? )ut the tradition o% the -a))is #as
*reserved ish 5Cpi ish? %rom one generation to the ne&t that the 3ternal message o%
Chanu$ah had to do #ith the 1ight not the "ight.
9t is silly to argue #hat is a greater miracle 44 a small jar o% oil that )urns %or one #ee$ or
Ia(i5 (Cyad 5eati56 v:i(ori5 (Cyad Chalashi5. 5either #ould )e *ossi)le #ithout the
direct intervention o% an All Po#er%ul G4d. 0o#ever? a%ter the "em*le #as destroyed? and
the *olitical gains that #ere tem*orarily enjoyed #ere reversed? the -a))is revealed %or all
time in the "almud their tradition and their o*inion that the main Miracle o% Chanu$ah #as
one involving Purity and Light and +ivine Service? rather than one involving Strength and
Muscle and ConFuest. 2e acce*t it on 'aith )ecause the -a))is have said it? and #e acce*t
it )ecause history has )orne out the %act that G4d does miraculous #onders to ensure that
'ot Just (peeches )a!e BLC
the light o% 0is "orah? sym)oli(ed )y the light o% the Menorah? $ee*s on )urning ever
)righter against all odds.
0o# can one Fuestion the Miracle o% the 8il< 9s it any more ama(ing than the e&istence
today in our city and in 9srael o% %ormer citi(ens o% the Soviet /nion #ho gre# u*? together
#ith their *arents and grand*arents under the most vicious ty*e o% atheism %or D
generations.... #ho are no# "orah o)servant and "orah $no#ledgea)le< 9s it more ama(ing
than the 7aCal Teshuva movement? than the re)irth o% "orah Scholarshi* in this country in
the *ast D decades< 9 remem)er #hen *eo*le #ere ama(ed that Seattle could )e the site o%
a 7e#ish +ay School. 5o# #e have a 1eshiva 0igh School and a 6ollel. "hese are ,issi5
vC,i2laos.
May it )e G4d=s 2ill that just as in those days at this time 0is Presence )ecame mani%estly
clear to all? so too may 0is Presence again )ecome clearly mani%est to all? #ith the coming
o% the %inal -edeemer? s*eedily in our days.
'ot Just (peeches )a!e BCA
THE UNCON7*T*ONA1 *f ;; The +*T83AH OF 1EN7*N%
7anuary BCCG
'our years ago? on the occasion o% my %ather? (Nl? %irst Eahrt/eit 9 s*o$e at a Men=s Clu)
Brea$%ast my mother s*onsored in honor o% the Eahrt/eit. At the time 9 s*o$e on the to*ic
o% P7erah &e/akeh #(aN 44 the conce*t that children can )ring merit to the ,esha5a o%
their deceased *arents )y their o#n good deeds a%ter the *arent=s death. 9 mentioned that
traditional *ractice has %ocused on the P"hree Pillars on #hich the 2orld StandsN 44 the
Shelosha Devori5 shealeyeh5 "5ed ha"la5? Torah6 #vodah? and :e5illat Chassodi5.
"he mourner increases his learning o% "orah? his leading o% the Services? and his acts o%
charity and $indness in the ho*e that these acts #ill )ring merit in 0eaven to his deceased
*arent.
8n that morning? %our years ago? #e made a Siyu5 &ish%ayos in memory o% my %ather and
my remar$s that day #ere *rimarily directed to the %irst o% those three *illars 44 the study o%
"orah. "his morning? lC/echer %ish5as avi 5ori? 9 #ould li$e to s*end a %e# minutes #ith
you discussing another one o% the P"hree PillarsN 44 that o% :e5illas Chessed.
5o# :e5illas Chessed (literally Causing Acts o% 6indness) is a very )road to*ic. "he
"almud *oints out that the )roader &it/vah o% :e5illas Chessed can )e )ro$en do#n into
t#o su)4categories! :e5illas Chessed (C:u2o u9:e5illas Chessed (C5o5o%o. Acts o%
6indness that one does #ith his )ody and acts o% $indness that one does #ith his money.
"he %irst category o% :e5illas Chessed 9 actually already discussed at a Men=s Clu)
Brea$%ast in BCCB. 9t can in a sense )e said that it #as the most %amous Men=s Clu)
Brea$%ast in history 44 in that it #as the only Brea$%ast in the history o% the Men=s clu) that
has )een immortali(ed on the #alls o% the Congregation? #ith a series o% *hotogra*hs
commemorating the occasion #hich #as *art o% the ShulCs Centennial cele)ration. 8n that
occasion 9 s*o$e on the &it/vah o% 7ikur Choli5 #hich is *erha*s one o% the classic
e&am*les o% :e5ilas Chassadi5 (C:u2o 44 acts o% $indness that one does #ith his )ody.
"his morning 9 #ould li$e to tal$ a)out the classic e&am*le o% :e5illas Chessed
(C5o5o%o! "he e&am*le *ar e&cellence o% +oing an Act o% 6indness #ith one=s money.
"his is a &it/vah #e have in the coming #ee$=s parsha o% &ishpati5! "he Mit(vah o%
Giving 'ree Loans. 2hat #e call in 3nglish P0e)re# 'ree Loan AssociationsN is in 0e)re#
called a :.&#JC0? #hich is the 0e)re# acronym %or :e5illat Chessed.
9 suggested in my BCCB address to the Men=s Clu) the *ossi)ility that the Congregation got
its start and name %rom a )rie% cha*ter on 7ikur Choli5 that the Cho2et/ Chai5 included at
the end o% his Se2er #havas Chessed #hich he #rote shortly )e%ore the time o% the
%ormation o% our Congregation. 9n this cha*ter the Cho2et/ Chai5 stressed the &it/vah o%
7ikur Choli5 and urged the %ormation o% 7ikur Choli5 societies in all communities #here
7e#s %ound themselves. Be that as it may? the main to*ic o% the Se2er #havas Chessed is the
to*ic o% 'ree Loans and 'ree Loan societies.
2e #ill read in this coming #ee$=s parsha (Shmos HH!HQ)! -5 Gese2 Talveh es a5i6 es
he#%i i5achF lo siheye kC%osheF lo sesi5oo% alav %eshech (9% you lend My *eo*le
money? the *oor man #ith you? you shall not )ehave to#ards him as a creditor? you shall
not charge him interest). -5 Chavol tach(ol sal5as reyacha6 ad (o haShe5esh Teshive%u
'ot Just (peeches )a!e BCB
lo. Gi hi kesuso levadah6 hi si5slaso lCoro6 (a5eh Eishkav6 vChaya ki Eit/ak elay6 vCsha5ati
ki cha%u% o%i (9% you #ill ta$e your %ello#=s garment as security? until the sun sets you shall
have returned it to him. 'or it alone is his covering. 9t is his garment %or his s$in 44 in #hat
#ill he lie do#n< So it #ill )e that i% he cries out to Me? 9 shall listen? %or 9 am
com*assionate).
5o# i% you loo$ u* the la#s o% Loans in the 0alachic literature 44 in 0ilchos &alveh
vC8oveh o% the Ia5(aJ5 or in 0ilchos 0alvaah o% Choshe% &ishpat in the Tur and
Shulcha% #ruch you #ill %ind that the *re*onderance o% discussion is on t#o to*ics raised
)y these verses! "he %irst is the de%inition and nature o% interest #hich one is %or)idden to
charge. /nder #hat circumstances interest is )i)lically *rohi)ited? under #hat
circumstances there is a -a))inical *rohi)ition? #hat other transactions )esides loans
engender *rohi)itions o% interest? etc. "he second to*ic #hich receives considera)le
discussion in the halachic literature is the de%inition and nature o% &ashko%? securities %or
loans. 2hen they are *ermitted? #hen %or)idden? #hen they can )e ta$en ho# they can )e
ta$en? etc. "hese are com*le& issues #hich 9 thin$ neither the s*ea$er nor the audience is
*re*ared to go into in detail this morning.
"he as*ect o% these verses that 9 ho*e to %ocus on this morning? although %ound in the
0alachic Literature? is treated at more length )y the &e2orshei 0a&ikra 44 the e&*ositors
o% Scri*ture. 9n %act it centers around one #ord? the %irst #ord o% .erse HQ! "m. 5o#
virtually throughout Scri*ture the #ord Rim= is to )e translated as PifN. "he most ready
e&am*le o% such usage is the %irst #ord o% the very ne&t verse! "m cha(ol tach(ol? #hich
means if you see$ to ta$e security. Clearly the ta$ing o% security is a conditional o*tion. 9%
you do it these are the la#s? i% you don=t do it that=s %ine too. 9% #e #ould translate the Ri5=
at the )eginning o% .erse HQ in the same %ashion? the thrust #ould )e Pi% you lend money...N
then the %ollo#ing la#s (such as not charging interest) a**ly to you? i% you don=t lend
money? that=s %ine too.
IashJi? Fuoting -a))i 1ishmael in the &echilta? em*hasi(es? that this is not the correct
#ay to inter*ret the #ord "m in our verse. Ia((i Eish5ael o5er6 PGol -5 vCi5 she(aTorah
reshus6 chut/ 5Cgi5el6 veHeh echad 5ehe5=. Any use o% the #ord im in the "orah im*lies a
voluntary act e&ce*t %or three *laces and this is one o% them. IashJi ela)orates on Ia((i
Eish5aelCs source %or this uniFue translation at the end o% >arshas Eisro on the verse vC"m
5i/(each ava%i5 taCaseh li (and if ; hen you #ill ma$e an Altar o% Stones %or Me).
"here IashJi *roves that the im in that verse must mean P#henN and similarly the im in our
verse must mean P#henN. "he %act that the im in our verse must mean P#henN he *roves
%rom a *arallel set o% verses in >arshas IeCeh. "here in Devori5 the verse e&*licitly states
concerning one #ho is con%ronted #ith a *oor *erson! 1ou shall not close u* your hand
%rom your *oor )rother? rather you shall surely o*en your hand to him? vha9avet Tavite%u
and you shall surely loan him that #hich he needs.
IashJi is not alone in stressing that lending money is not an o*tion )ut a command.
Maimonidies counts lending money as one o% the >BD commandments (&alveh v8oveh B!B
and #seh BC@ in Se2er 0a&it/vot) as does the Se2er 0aChi%uch (Z>>). 9t should )e noted?
that although lending is counted as one o% the >BD Mit(vos no (rocho is recited u*on
transacting a loan either )ecause it is de*endent on a second *arty or )ecause it does not
have a %i&ed time or )ecause it is a logical mit(vah (5it/vah sichli).
'ot Just (peeches )a!e BCH
5ot only is the lending o% money a *ositive command? )ut according to )oth the Ia5(aJ5
and the Chi%uch? it is a greater o)ligation than giving charity. Maimonides %ormulates an
interesting *sychological *henomenon? that is echoed )y the Chi%uch. 0e says in Se2er
0a&it/vot! P2e are commanded to lend the *oor man to alleviate his su%%ering and this
duty is *rior to that o% giving charity? since the su%%ering o% the one #ho is reduced to the
humiliation o% o*enly )egging is not to )e com*ared #ith the su%%ering o% the one #ho is too
*roud to do so )ut #aits %or a hel*ing hand.N 9n other #ords? the antici*ation that one #ho
is not on #el%are has that he #ill need to go on #el%are causes greater *ain and
consternation and em)arrassment than does the actual ta$ing o% #el%are %or one #ho is
already on that level. ConseFuently the :e5ilas Chessed o% granting a loan to one so that
he may hel* himsel% is actually greater than the :e5ilas Chessed o% an outright gi%t.
"he Fuestion )ecomes? i% it is so clear that the granting o% loans is in %act a Chiyuv 44 a
religious o)ligationM ho# is it that the "orah introduces it #ith the #ord im #hich virtually
every #here else introduces an o*tion. "o this Fuestion #e have several a**roaches %ound
in the commentaries!
"bn /7ra inter*rets that the condition a**lies to the %inancial a)ility o% the lender to ma$e
the loan. 0e renders the sense o% the verse! P9% the L4rd has given you the #ealth ena)ling
you to lend to the *oor man...N.
(forno? on the other hand attaches the condition not on the lender )ut on the )orro#er. 0e
e&*lains that i% the 7e#ish *eo*le $ee* the "orah? they are *romised in Devori5 Pthere #ill
)e no needy amongst youN 44 i.e. there may )e a time in history #hen loans are unnecessary
conseFuently the "orah introduces the cha*ter o% loans #ith the #ord Pi%N 44 i% it should
ha**en that the converse *ro*hecy )ecomes %ul%illed? namely Pthe *oor shall not cease %rom
the landN? then you #ill )e o)ligated to loan them money.
According to )oth the -(% ./ra and the S2or%o? the Fuestion still is >Cshita< 8)viously i%
you can=t a%%ord to loan money? you are not o)ligated to do soM li$e#ise it is o)vious that i%
no one needs money you don=t have to lend.
(efer +asidim *ro*oses that the verse is suggesting that there might )e situations #here
the #here#ithal to lend e&ists? the need to )orro# e&ists and still one may not )e o)ligated
to lend.
P9% you are dealing #ith a rouge #ho never *ays his de)tsM or one #ho has *lenty o% money
)ut *retends to )e *oorM or one #ho has no money )ut has %ood? )ut he #ould rather do
)usiness and $ee* his children short o% %oodM or one #ho drin$s )ut leaves his children
#ithout %oodM or one #ho $ee*s a *rostitute or a married #oman... 9n such cases )etter to
give him the %ood and not lend him even i% you *ut him to shame )y *roviding him %ood as
charity every #ee$. Since he is dishonest he deserves to )e shamed. 9% you lend or give
money to such a ty*e o% *erson he #ill sFuander it and it #ill never )e used to $ee* the
home going. 0e should give directly to his #i%e and children i% they are decent *eo*le....
P9% you lend moneyN 44 i% you $no# that he #ill not re*ay you even #hen he has the money?
you are not o)ligated to lend him. 9% you $no# that you only recover it )y Fuarreling #ith
him and running a%ter him then a**ly the ra))inic dictum? Pdo not a good turn to a dishonest
'ot Just (peeches )a!e BCD
man? and you #ill not come to a )ad end.N IEuoted )y I. Eehuda 0aChassid in the DaCas
Hekei%i5 5C7aalei 0aTos2osJ.
So #hereas the -(% ./ra made the im conditional on the %inancial circumstances o% the
lender and the S2or%o made the im conditional on the %inancial state o% society? the Se2er
Chassidi5 ma$es the im conditional on the moral character o% the )orro#er.
/nli$e the %orgoing? the author o% 3ur *ryeh does not restrict the a**lication o% the *rece*t
in any #ay. 'or him it remains an a)solute demand. 0e inter*rets the *assage in terms o%
the educational aims o% the "orah #hich transcend the mere *hysical act o% lending and
enter the s*here o% the s*iritual sha*ing o% the lender=s *ersonality. "he lender=s s*iritual
involvement #ith his deed is called %or!
"he "orah did not #ish the 7e# to %ul%ill the command as i% he #ere merely carrying out the
decree o% the 6ing? )ut though o)ligatory? he should carry it out in a s*irit o% good#ill as a
matter o% choice? not necessity. "rue service is that *er%ormed %reely and not under duress.
0e has not entered into the %ull s*irit o% the *rece*t o% lending the needy i% he does it as i%
under duress 44 solely )ecause G4d has commanded it. But he should lend him #ith a good
heart and out o% his o#n %ree #ill as it is stated P1ou shall #holeheartedly give him and not
#ith an ill grace... 2e are to %ul%ill this command as i% it #ere a matter o% choice 44 in the
s*irit o% %ree choice.
"o summari(e? the te&t is not outlining a conditional line o% action )ut is re%erring to a hard
and %ast o)ligation. 9t uses the conditional #ording to im*ress u*on us the voluntary
#holehearted s*irit #e have to ado*t in %ul%illment o% #hat is a%ter all a %ull %ledged duty.
"he 2ilna 3aon? in an inter*retation #hich is *erha*s too ingenious to )e the sim*le pshat
in the pasuk notes that there is a di%%erence )et#een the #ay a *erson is su**osed to give a
loan and the #ay he is su**osed to give charity. 9% he gives a loan it is halachically
su**osed to )e only in the *resence o% #itnesses (so as not to give the )orro#er an
o**ortunity to lie and suggest he never received the loan)? #hereas #hen one gives charity
44 it should *re%era)ly )e a 5ata%a (Cseser 44 a *rivate gi%t? in the *resence o% no one. "he
Dil%a :ao% there%ore inter*rets! P-5 kese2 Talveh6 es amiN 44 i% you loan money 44 it should
)e in the *resence o% Pmy nationN 44 that is #ith #itnessesM #hereas es ha#%i? (i% you give
charity to the *oor) imach 44 it should only )e #ith you *resent? no one else.
9=d just li$e to conclude )y mentioning the *lshich=s comment on the verse. 0e says on the
*hrase -5 kese2 Talveh es a5i6 es ha#%i i5ach! 2hen you lend to my nation? remem)er
that the money o% the *oor is #ith you. G4d gave you the *oor *erson=s money not to
s*end on yoursel% )ut as a Guardian %or the *oor. 1ou must loan it to him? )ecause really it
is his money #ith you.
9n a similar vein all the )lessings and talents that G4d gives us should not )e vie#ed as a
means to accom*lish sel%ish goals. 2e are given #ealth? talents? and other )lessings to
share #ith those in need and #ith the community at large.
My %ather #as a man o% many talents. 0e al#ays taught me )y #ord and more im*ortantly
)y deed that every individual 44 according to his o#n gi%ts and talents 44 needs to share
'ot Just (peeches )a!e BCQ
those talents #ith the community at large and es*ecially #ith those individuals and
institutions in need o% these talents. May he )e a &elit/ Eosher in 0eaven %or me? %or my
entire %amily? and %or our entire community.
'ot Just (peeches )a!e BCG
PANE1 7*SCUSS*ON ON CHOOS*N% A CON%/E%AT*ON
August BCL> 7.C.C.
9'm really not sure #hat 9'm doing here tonight. 9'm not a *ul*it -a))i and 9 have no
*ersonal e&*erience in choosing a Congregation. 9'm a mem)er o% Co%gregatio% 7ikur
Choli5 &ach/ikay 0adath in the Se#ard Par$ neigh)orhood o% Seattle? )ecause my
*arents #ere mem)ers in 7ikur Choli5? my maternal grand*arents #ere mem)ers in 7ikur
Choli5 and my maternal grandmother's *arents #ere mem)ers in 7ikur Choli5. 9'm an
8rthodo& 7e#? not )ecause 9 *ersonally made a choice to )ecome 8rthodo&? )ut )ecause
my %amily has )een orthodo&M indeed? my %amily has )een ra))inic since the days )e%ore the
noun 7e# reFuired adjectives such as 8rthodo&? Conservative? and -e%orm to modi%y it.
ConseFuently 9'm at a tri*le disadvantage? a**earing )e%ore you this evening. 'irst? not
)eing a congregational -a))i? 9 don't have a :canned: sales *itch ready to *ull out o% my
*oc$et to e&*lain to you #hy you should join my ty*e o% congregation. Secondly? 9 do not
have the advantage o% a *ersonal decision 9 have made at any *oint in my li%e that 9 could
share #ith you? e&*laining on an intellectual and rational )asis #hy 9 chose to dave% in an
8rthodo& Congregation. 'inally? having just )een in%ormed this morning that my *resence
#as reFuired on this *anel? 9 have not had the time 9 #ould have li$ed to organi(e my
thoughts and *re*are my #ords on such a serious to*ic.
But as 9 told Cindy this morning? Fuoting the &ish%eh in >irkei #vot! :7<&ako5 shCei% ish6
hishtadel li9heyos ish: 9n a *lace #here they can %ind no one to )e a man? try to )e a man.
Cindy told me that at the last minute she couldn't %ind an 8rthodo& *ul*it ra))i availa)le
this evening? so )ased on the instructions o% the &ish%eh! 9'll try to )e one? even though 9'm
not.
'or me? the Fuestion? :0o# do 9 choose a congregation<:? #hen the inter*retation is :0o#
do 9 choose #hether to attend an 8rthodo&? Conservative? or -e%orm Congregation? is a
)it o% a loaded Fuestion... and it is loaded against 8rthodo&y.
2hat do 9 mean )y this< "o understand #hat 9 mean? 9 )elieve it is necessary to %ocus in on
#hat 9 see as the %undamental di%%erence )et#een 8rthodo&y and non48rthodo&y. "he
%undamental di%%erence )et#een 8rthodo&y and non8rthodo&y is not #hether #omen are
-a))is or Cha//a%iyot? #hether they sit ne&t to the men and get #liyot or sit )ehind a
&echit/a and do not get #liyot. "he %undamental di%%erence is not #hether their shuls
*rovide *ar$ing lots #ith adeFuate *ar$ing s*ace %or Sha((ath or Eo5 Tov. And it is not
#hether they su**ort the se*aration o% Church and State in the State o% 9srael or not.
"he %undamental di%%erence )et#een 8rthodo&y and non48rthodo&y can )e summed u* in D
#ords! :Torah &i% 0aSha5ayi5:! "he +ivinity 44 and conseFuently the immuta)ility 44 o%
"orah? )oth the 2ritten "orah and the 8ral "orah as *reserved in the &ish%eh;"almud; and
Codes is the litmus test #hich se*arates 8rthodo&y %rom non48rthodo&y. All other
disagreements are derivatives o% this %undamental Fuestion.
9% "orah is not &i% 0aSha5ayi5 i% #e disregard one o% the most )asic 'undamentals o%
7e#ish theology as %ormulated )y all the great medieval 7e#ish Philoso*hers? and argue that
all or *arts o% "orah are not +ivine? are not :the same "orah that #as given to us )y
'ot Just (peeches )a!e BC>
Moses:? to use Maimonides' %ormulation in his BD Princi*les o% 'aith? i% #e say that man
can change "orah? can com*romise "orah? can ignore "orah? then indeed there is room %or
choosing congregations )ased on religious denomination.
9ndeed once man )egins to choose? he may choose a lot o% things. 0e may choose not to go
to shul at all? he may chose to s*end his Sha((os *laying gol%? his Iosh 0asha%ah %ishing
and his 1om 6i**ur at the o%%ice.
Man's license to choose ho# to *ractice his religion 44 #ith #omen ra))is or #ithout
#omen ra))is? #ith *atrilineal descent or #ithout *atrilineal descent 44 this is the domain o%
the Conservative and the -e%orm.
9n 8rthodo&y man has one ty*e o% choice! the choice to con%orm to G4d's #ill? as de%ined )y
0alacha or not to con%orm to that #ill. 8nce he has made that choice? all %uture choices
are circumscri)ed )y 0alacha and )y QAAA years o% 7e#ish tradition and scholarshi*.
My revered teacher? -a))i 7ose*h B. Soloveitchi$? shlit1a? once succinctly e&*lained this
conce*t )y #ay o% analogy. 0e e&*lained the di%%erence )et#een the theology o%
Conservative 7udaism and that o% 8rthodo& 7udaism as %ollo#s! Conservative 7udaism? he
said? )ases religion on the aesthetic modelM 8rthodo& 7udaism )ases religion on the
mathematical model.
9n aesthetics? in loo$ing at a *ainting %or e&am*le? detail is not im*ortant. 8n the contrary?
you ste* )ac$ %rom the *ainting to get the total *icture 44 )y overloo$ing the detail and
seeing the com*osite e%%ect. "he detail #ill )lur the e%%ect and o)scure the )eauty.
ConseFuently there is much em*hasis in Conservative 7udaism on the :Sha((at
3&*erience:? the :Beauty o% the Synagogue Service:? etc.
Mathematics is not )ased on )eauty? it is )ased on truth. "ruth de*ends on *recision? on
meticulous detail. 1ou can not )uild a )ridge )ased on an eFuations #hich say [
H
Y 1
H
X
H

give or ta$e a little [. 9t's either *recise or its %alse. Beauty and truth do not necessarily
contradict each other. 5othing is more )eauti%ul that the 'amily relationshi* that e&ists in a
home %ounded on meticulous o)servance o% the details o% "orah la#. 5othing is more
im*ressive than a 0igh 0oliday Service carried out in the s*irit and the aura o% the service
o% the 0oly 7eis 0a&ikdash. 0o#ever? i% there does e&ist a contradiction? i% there is a
con%lict )et#een "ruth and Beauty? then 8rthodo&y must say! :Sheker haC0#-,6 v<0.D.8
hayo2i (Beauty is 'alse and vain is that #hich a**eals to the senses).
2hen choosing a Congregation )ased on religious denomination? there%ore? you are not
merely choosing another %lavor o% ice cream? or another ". sho# to #atch or a movie to
attend. 1ou are ma$ing a statement a)out ho# you *erceive religion? ho# you *erceive
Man's relationshi* to G4d. +oes Man do the Choosing or does G4d do the Choosing< 2ill
my religion )e one )ased on truth? or one )ased on Beauty? even i% that )eauty has to
com*romise "ruth.
9 #ould just li$e to close #ith an insight %rom -a))i Samson -a*hael 0irsh? the %amous
BLth century -av o% the 'ran$%urt Gehillah in Germany. 9t is a comment #hich 9 %eel is
'ot Just (peeches )a!e BC@
a**ro*riate to this time o% year and to the Fuestion )e%ore us this evening. -av 0irsch
*oints out in his commentary to Chu5ash that in the Bi)le #e %ind re%erence to t#o ty*es o%
horns that #ere used in the +essert! "he Chatot/rot and the Sho2arot! "he "rum*ets and
the -ams' 0orns. "he di%%erence? 0irsch *oints out? is that the Chat/o/trot #ere man4made.
Man could %orm them? sha*e them? control the dimension? the *itch? and everything a)out
them. "he Sho2arot #ere made )y G4d. Man had nothing to do #ith the dimension? the
sha*e? the %orm? or the sound that emerges %rom them. Although the Chat/o/rot? the
"rum*ets? did have a role in 7e#ish li%e (in their societal organi(ation in the +esert and in
their going out to do military )attle)? #hen it came to the call to -e*entance? the only
instrument to )e used on Iosh 0asha%%ah? on the +ay o% -emem)rance is the -am's 0orn
44 the *rimitive? unadulterated? sound that re*resents Man's returning and su)mitting himsel%
to the 2ill and the La# o% his G4d.
9 ho*e the +ays o% 7udgment? #hich are %ast a**roaching #ill )e a time %or all o% us %or
serious re%lection? ins*iration? and re*entance? #herever #e ha**en to dave%. 9 #ish a
Good and 0a**y 5e# 1ear to you all? and to all o% Glal Eisroel.
'ot Just (peeches )a!e BCL
'e)ruary BC@C THE C/OO:E7 PATH TO /E7E+PT*ON 5.C.S.1.
9 #ould li$e to than$ -yan 0ileman and 5CS1 %or inviting me to s*ea$ at their "%eg
Sha((at this evening. 9 must tell you that 9 am al#ays *articularly *leased #hen 9 am as$ed
to s*ea$ on Parshat B=Shalach )ecause it gives me an o**ortunity to relate a cute story
%rom my great4great grand%ather 44 -e) 5ochum M=Cherno)le? a disci*le o% the Baal Shem
"ov and %ounder o% the "#ers$y dynasty o% Chassidic -e))es. "he story is told that
5ochum #ould go %rom to#n to to#n as a &aggid and a Darsha%. 0e #ould *u)licly
s*ea$ on the *ortion o% the #ee$ and use the *arsha to teach the *hiloso*hy o% Chassidis5.
9t so ha**ened that on >arshat 7CShalach he %ound himsel% in a to#n #here the majority o%
the 7e#s #ere &it%agdi5? those o**osed to the teachings o% Chassidis5. 2hen 5ochum
m=Cherno)le got u* to )egin his drasha )y e&*ounding o% the o*ening *hrase o% the
*ortion! Dayehi6 7CShalach >aroah es haCa5...? he #as immediately interru*ted )y a
hec$ler #ho jum*ed in and yelled DClo ,acha5 .loki5 44 (5achum is not a G4d)M
#hereu*on my ancestor Fuic$ly rejoined )y the su)seFuent *hrase in the verse! Derech
.ret/ >lishti5 44 you have the Derech .ret/ (manners) o% the Phillistines.
Actually? -yan told me that the to*ic this evening is su**osed to )e 9srael 44 the Land o% or
the State o% 44 rather than the *ortion o% the #ee$. 9n %act 9 %eel this to*ic o% 9srael at this
*articular "%eg Sha((at is *articularly a**ro*riate %or t#o reasons! 'irst? )ecause o% this
#ee$=s *ortion #hich gives us the clima& o% the story o% the %irst :eulah 44 redem*tion o%
the 7e#ish *eo*le? namely the :eulah %rom :alut &it/rai5? the 3gy*tian 3&ile? and the
insight #e may )e a)le to gain %rom e&amination o% that :eulah *rocess in com*arison to
#hat #e are #itnessing in 9srael today? as *art o% the #tchalta dC:eulah 44 the )eginning o%
the ultimate redem*tion. Secondly? 9 %eel the to*ic o% 9srael is es*ecially a**ro*riate on this
Sha((at )ecause #e are almost on the eve o% Tu 7CShvat 44 the 5e# 1ear %or "rees #hich
again has s*ecial meaning and can give us s*ecial insight into the *resent day develo*ments
in .ret/ Eisroel.
Starting #ith the second *oint %irst? #hat is it a)out Tu 7CShvat 44 the 5e# 1ear o% "rees 44
that is so signi%icant %or the modern day State o% 9srael. 2hat has )een the mystiFue o% the
75' in ca*turing the imagination o% #orld 7e#ry #ith the conce*t o% *lanting trees? o%
creating %orests? o% irrigating land and o% ma$ing the desert )loom in 9srael< 9srael is not the
only under4develo*ed country to emerge in the HAth century. 9srael #as not the only )arren
land in the Middle 3ast at the start o% the BCAAs. 2hy in 9srael 44 more than any #here else
in the #orld 44 is the em*hasis on re)uilding the land? on agricultural rejuvenation. 2hy is it
only the 7e#ish religion that has a 5e# 1ear %or "rees? as i% they #ere some ho# human
entities<
"he ans#er is that %or 9srael? the re)irth and rejuvenation o% the land? o% .ret/ Eisroel? is
intimately tied to the re)irth o% the *eo*le and intimately tied #ith the *ro*hesi(ed :eulah
44 redem*tion o% 9srael? #hich the *ro*hets *romised #ill occur 7C#chrit 0aEa5i5? at the
end o% days.
2hen G4d told us in the Tochacha in DaEikra! DChashi5oti a%i et haCaret/ (And 9 #ill
cause the land to lay desolate)? the commentators tell us that this harsh )it o% ne#s #as
actually a )lessing in disguise. 5o conFuerors or usur*ers #ill )e a)le to cultivate the land
'ot Just (peeches )a!e BCC
in the a)sence o% the 7e#s. 5o nation #ill )e a)le to esta)lish *ermanent residence in the
country #hich 3ternally )elongs to the descendants o% #vraha56 Eit/chak6 L Eakov.
And as #e have seen in the BCAA years o% e&ile? the %ul%illment o% this *ro*hecy? so too #e
are seeing the %ul%illment o% another set o% *ro*hecies and another set o% traditions #ith
res*ect to the re)irth o% the Land. -. A)a in the :e5arah Sa%hedri% states that the %ruits
o% the Land o% 9srael #ill announce? as it #ere? the Get/ 44 the end o% the 3&ile and the
coming o% the &oshiach. "he verse in Eeche/kel states #te5 0arei Eisroel6 a%a2che5
titei%u6 uCpriche5 tisaCu lCa5i Eisroel ki karvu lavo 44 (And you mountains o% 9srael? #ill
give %orth )ranches and carry %ruit to my nation 9srael #hose arrival is near).
-ashi says there #ill )e no more e&*licit sign o% the end o% the e&ile and the imminent
redem*tion than the %act that the Land o% 9srael #ill )egin to once again give %orth
generously her %ruit. "his then is the dee*er signi%icance o% Tu 7CShvat to our generation.
"he 5e# 1ear %or "rees 44 the %act that #e ta$e note o% the start o% a ne# cycle o%
agricultural gro#th and develo*ment in 9srael 44 is our #ay o% reminding ourselves o% the
*ro*hecies o% the early *ro*hets that the rejuvenation o% the %ruit trees o% the Land o% 9srael
%oreshado#s the rejuvenation o% the 7e#ish *eo*le? and ultimately? the coming o% &oshiach.
"he *ro)lem #e %ace? ho#ever? in #itnessing this dramatic %ul%illment o% Bi)lical *ro*hecy
in our time? the reali(ation o% omens %oretold hundreds o% years ago )y our most res*ected
ra))is and teachers? is that they give rise to rising e&*ectations. 2e e&*ect *er%ection. 2e
e&*ect instantaneous results. 2e can=t tolerate disa**ointment? %ailure? or %rustration %rom
the un%olding events o% our day vi( a vi( our rising e&*ectations. ConseFuently? des*ite the
re)irth o% the land? des*ite 9srael=s miraculous survival? her heroic accom*lishments 44
militarily? technologically? and agriculturally? over the *ast %e# decades? #hen #e loo$ at
9srael today 44 through the eyes *erha*s o% the secular *ress 44 #e see economic di%%iculties?
#e see social *ro)lems? #e see *olitical *ro)lems? #e see isolation and antagonism %rom
#ithin and #ithout. 2e )ecome con%used and disillusioned. 9s this the redem*tion< Are
#e indeed *ointed in the right direction< 9s this *erha*s 44 chas vCSholo5 44 not the
#tchalta DC:eulah 44 not the start o% our redem*tion< 0o*e and e&*ectation give #ay to
%rustration and des*air.
0ere #e need to come )ac$ to *arshas 7CShalach %or insight and instruction. 2e must loo$
at the %irst redem*tion? to try to %ind *arallels? to our *resent day situation. 2e are told a
very strange thing a)out the *ath the 7e#s too$ u*on their 3&odus %rom 3gy*t. 2hat $ind
o% *ath did the ta$e< 2as it a direct one< 2as it a linear one 44 %ollo#ing the geometric
*rinci*le that the shortest distance )et#een t#o *oints is a straight line< 5oS
"he "orah teaches us vClo %acha5 .loki5 derech eret/ >lishti5 ki karuv hu. G4d did not
lead the 7e#ish *eo*le to the Land o% 9srael )y #ay o% the land o% the Philistines? *recisely
)ecause it #as the closest route. 8ur destiny and history is unli$e that o% other nations.
"he destiny o% other nations may )e gra*hed more or less along a straight course? %rom the
ince*tion o% nationhood to eminence? u*on occasion? and to su)seFuent decline.
8urs is a *rocess o% historical detours. 7e#ish history has al#ays moved ahead in a
circuitous and indirect *ath. 2e (ig (ag 44 at times #e seem to )e a**roaching our destiny
'ot Just (peeches )a!e HAA
44 almost #ithin reachM and suddenly it seems li$e %evuchi5 he5 (C#ret/6 sagar aleihe5
ha&id(ar. "hey are entangled in the land? the #ilderness has shut them in.
"his is the #ay it #as in 3gy*t at the end o% Parshas Shmos! 7ust #hen the 7e#s thought
Moshe had arrived to grant them their imminent deliverance? Pharoah tightened the noose?
#ithholding even stra# %rom the enslaved 7e#ish la)orers? *rom*ting even Moses to
*rotest...2hy did 1ou send me< 'rom the time 9 came to Pharoah to s*ea$ in 1our 5ame
the situation has deteriorated %or this nation and 1ou have not saved 1our nationS
And this is the #ay it is again today? in the situation #e %ace vi( a vi( the modern State o%
9srael. 7ust #hen #e have #itnessed such miraculous events? such dramatic %ul%illment o%
Bi)lical *ro*hecies? just #hen #e have accom*lished so much? #e again %ind ourselves
threatened? con%ronted #ith *ro)lems? dangers? and crises #hich *rom*t some to Fuestion
the very destiny o% the historical *rocess in #hich #e %ind ourselves. Borro#ing again a
meta*hor %rom Tu 7CShvat 44 #e are so close to the trees o% crises that #e cannot see the
%orest o% deliverance in #hich they gro#.
9t is the lesson o% vClo ,acha5 .loki5 derech .ret/ >lishti5 99 ki karov hu? that #e must
ta$e to heart. 2e cannot let the (ig4(ags o% the :eulah *rocess let us come to des*air and
dou)t over the ultimate direction in #hich G4d is leading 0is nation. As 0e *romised and
%ul%illed 0is *romise to ta$e the 7e#s out o% 3gy*t? (ig4(ags not #ithstanding? so too 0e
has *romised and is %ul%illing 0is *romise to )ring the 7e#s out o% their current 3&ile and re4
esta)lish the 7eis 0a&ikdosh in Eerushalayi56 7C&eheira (Cya5e%u6 (ig4(ags not
#ithstanding.
'ot Just (peeches )a!e HAB
*NSTA11AT*ON OF OFF*CE/S ;; HE-/E& F/EE 1OAN SOC*ET6
'e)ruary BCC>
9 #ould li$e to than$ Mr. 7ac$ Butnic$ %or inviting me to s*ea$ to the annual dinner o% the
0e)re# 'ree Loan Society. 9 have over the *ast HG or so years )een as$ed to s*ea$ or )e
MC or say Divrei Torah at events o% Congregation Bi$ur Cholim M0? the Mens Clu) o%
BCM0? the Seattle 0e)re# Academy? the 5orth#est 1eshiva 0igh School? the Seattle
6ollel? Cha)ad? Amit 2omen? the Association o% 8rthodo& 7e#ish Scientists? 5CS1? and
the South 9sland 7e#ish Center. But this is the %irst time 9've )een as$ed to s*ea$ to the
0e)re# 'ree Loan Society and 9 am delighted to )e a)le to *ut this most #orth#hile
organi(ation on my resume %or "la5 0a(a.
Actually? 9 have another %irst that 9 am e&*eriencing this evening. "his is the %irst time in HG
years o% *u)lic s*ea$ing? that 9 am sharing the *rogram #ith a ventriloFuist. "his? too? is
Fuite a thrill %or me? )ecause #hen 9 #as a young )oy 44 )e%ore 9 even $ne# #ho Iash1i or
the Ia5(a15 #as? 9 #as very %amiliar #ith Paul 2inchell and 3dgar Bergan 44 t#o %amous
ventriloFuists %rom the BCGAs. 9 certainly #as more interested in 7erry Mahoney and
6nuc$lehead Smith and Charlie McCarthy and Mortimer Snerd than 9 #as in #(ayee and
Iava and 7eis 0illel and 7eis Sha55ai.
But actually? there is another reason 9 am *leased to )e on the *rogram #ith a ventriloFuist
in the audience. 2henever you get u* to s*ea$ 44 *articularly so close to Purim 44 there's
al#ays the chance you'll say something that o%%ends someone. "here's al#ays the chance
you'll ma$e a %au& *as and say something you shouldn't. 7aruch 0ashe56 #henever there's
a ventriloFuist in the audience? i% you say something that dra#s a negative res*onse 44 you
can deny you ever said it and *oint the %inger o% )lame at that %ello# #ith the t#isted li*s.
So again? 9'm very glad to )e here %or a num)er o% reasons.
Actually? 9 )elieve the seed o% my invitation to s*ea$ here tonight #as *lanted in 7ac$'s mind
e&actly B year ago today. Precisely BH months ago? on the occasion o% a )rea$%ast my
mother s*onsored %or the BCM0 Mens' clu)? in honour o% the %i%th 1ahrt(heit o% my %ather?
/1l? 9 gave a s*eech entitled :"he /nconditional '9%' : #hich #as largely devoted to the
Mit(vah o% :e5illas Chessed 44 'ree Loans. 7ac$ indicated at the time? that the material
covered #ould )e #orth#hile to share in the conte&t o% a gathering o% the 0e)re# 'ree
Loan Society and 9 su**ose it #as then that my invitation to s*ea$ tonight #as %irst
conceived.
9 #ill not )e re*eating tonight #hat 9 said then #hich centered around the "orah's strange
use o% the conditional #ord :9%: to descri)e the o)ligatory command o% granting 'ree
Loans. "onight 9 #ould li$e to share #ith you a %e# general thoughts on the s*eci%ic nature
o% the mit(vah o% :e5illas Chessed.
Ia((i 7achya -(% >akuda in his classical treatise +uties o% the 0eart (Chovos 0alevovos)
has a num)er o% interesting #ays o% su)dividing the >BD commandments. At a high level? he
says? all the commandments can )e divided into H grou*s #hich he calls Chovos ha.vari5
and Chovos ha8evovos? the duties o% the lim)s? that is &it/vos o% Conduct (mit(vos that
involve actions on the *art o% man) and duties o% the 0eart? that is matters o% )elie%? o%
'ot Just (peeches )a!e HAH
sentiment and thought? #hat he calls Choch5a haT/e2u%ah (the hidden science o% the
in#ard li%e).
"he +uties o% the Lim)s? he then su)divides into t#o %urther categories 44 &it/vos
Sechliyos and &it/vos Shee5iyos. "he %ormer category? he says? constitute those
commands #hich man #ould have legislated himsel%? had the "orah not commanded it? they
are literally :the logical 5it/vos:. "he latter category are those duties #hich are de*endent
%or their sanction on the authority o% -evelation. "hey are 5it/vos #hich reason neither
a**roves nor disa**roves. 0e gives as e&am*les the *rohi)ition against coo$ing mil$ and
meat together? #earing garments #oven o% #ool and %la&? so#ing diverse seed together? and
many other commandments? the *ur*ose o% #hich is un$no#n to us.
.arious medieval 7e#ish Philoso*hers had di%%erent )rea$4do#ns and di%%erent #ays o%
categori(ing the Tarya1g 5it/vos. 9 just #ant to )orro# the terminology o% Ia((i 7achya
-(% >akuda and analy(e #hich category the Mit(vah o% 8%%ering 'ree Loans %alls into.
Certainly? #e #ould say that :e5illas Chessed is one o% the Chovos ha.vari5. 9t is a
:+uty o% the Lim)s: in that it reFuires action and deed. Most *ro)a)ly #e #ould also argue
that it is a &it/vah Sichlis 44 it is a :logical: command. "he reason )ehind the mit(vah and
its )ene%it to society is clearly evident. 9n %act according to some o*inions? the reason #e
do not say a 7eracha )e%ore #e %ul%ill the Mit(vah o% Loaning money? the reason #e do not
recite the %ormula #sher kidsha%u (<5it/votov v<t/eeva%u is *recisely %or this reason?
)ecause #e never ma$e a 7racha on a &it/vah Siclis 44 a logical mit(vah #hich had it not
)een decreed )y the "orah #ould have )een legislated )y society.
And yet #e can as$? is esta)lishing 'ree Loan Societies 44 a hallmar$ o% 7e#ish communities
%rom the earliest times in their history 44 something that #e #ould really have underta$en on
our o#n? had it not )een decreed )y the "orah<
9t seems to me that certainly? %rom the *ers*ective o% a Ca*italistic society? the attitude
might very #ell have )een 44 money lending is a )usiness 44 it's a good )usiness. 9% someone
needs charity? 9 can understand #el%are. 9% someone needs lo#4interest loans? 9 can
understand lo#4interest loans. But 'ree4Loans< "hat is something that 44 in the general
society at large 44 is unheard o%.
9 dare say even in 7e#ish Society it #ould )e unheard o%? had it not )een so legislated in
yesterdays *arsha... -5 kese2 talveh es a%i es ha<a%ee e5ach6 lo tiheyeh lo k<%oshe6 lo
t<si5u% alav %eshech. (2hen you loan money to my nation? to the *oor among you? you
shall not )e to him li$e a creditor 44 do not *lace u*on him interest).
"he 2estern mentality is to see and value things and *eo*le in terms o% dollar signs.
Lending a valua)le commodity li$e money #ithout getting any -89 44 return on investment?
is not something that #ould )e oleh al ha<daas? it's not something that #ould )e considered?
#ithout the -evelation o% +ivine "ruth 44 that this is ho# G4d #ants the 7e#ish society to
)e run.
9 recall a telling incident? %rom a num)er o% years ago? that #as #ritten u* in "ime
maga(ine. A 0olly#ood *roduction com*any #as in 9srael? %ilming a movie on site at a
'ot Just (peeches )a!e HAD
certain 6i))ut(. "he *roducer #anted to sho# the change o% season at the 6i))ut( in the
%ilm? so a%ter the %irst scene he reFuested that the 6i))ut( *rematurely cut do#n their entire
cro* o% "omato *lants so that the )ac$ground #ould loo$ li$e it #as D months later. 0e
assured the 6i))ut( management that they #ould )e %ully com*ensated %or the tomatoes.
0e #as *olitely told? :you don't understand 44 #e're not here to ma$e money? #e're here to
gro# tomatoes. 2e are not *rematurely cutting do#n the cro*? no matter ho# much you
*ay us.:
Perha*s? in a 6i))ut( community the sense o% duty to the #el%are o% society is much
stronger. Perha*s there? the Mit(vah o% 'ree Loans to those mem)ers o% society #ho are in
need could )e categori(ed as a Mit(vah #hich #e #ould have thought u* on our o#n. As 9
said )e%ore? ho#ever? 9'm a%raid in the conte&t o% 2estern Society 44 had #e not )een given
this command as a -eligious +uty? it #ould have )een )eyond the *ale o% #hat might )e
considered :logical: use o% our resources.
2hether #e categori(e our *ro*ensity to organi(e into 'ree Loan Societies in terms o% a
&it/vah Sichli (logical) or a &it/vah Shi5ee (revealed)? 9 thin$ that it can sa%ely )e said
that the enthusiasm and dedication #ith #hich this Mit(vah is em)raced )y 7e#ish
communities throughout the #orld and )y 7e#ish communities throughout the generations?
stems not only %rom the +uties o% the Lim)s? the +uties o% Action that the "orah #ay o%
Li%e commands us? )ut even more so it re%lects the +uties o% the 0eart? the Chovos
0a8evovos #hich the "orah 2ay o% Li%e instills u*on us. 9t is the "orah4ordained
*ersonality o% v<halachta (<Derachav? 1ou shall #al$ in 0is 2ays.... that )rings us to the
*oint #here #e are ready to understand and ready to *ractice &it/vot such as granting 'ree
Loans.
9 #ant to read a )eauti%ul story %rom the )oo$ Around the Maggid's "a)le (*ages QA4QH) )y
-a))i Paysach 6rohn #hich 9 %eel ty*i%ies the )eauty o% the &it/vah o% :e5illas Chessed
and #hich demonstrates the no)ility o% the &iddos #hich are to )e %ound in a 7e#ish 0eart
#hich has )een trained and accustomed to the Chovos 0alevovs 44 the +uties o% the 0eart
44 that are im*licitly and e&*licitly commanded )y our "orah.
9 #ish to conclude )y congratulating the ne# o%%icers o% the 0e)re# 'ree Loan #ho are
)eing installed here this evening. May the merit o% their *artici*ation in carrying out this
great mit(vah in our community *rotect them and ins*ire them as #ell as others to go %rom
strength to strength in the s*irit o% &it/vah :oreres &it/vah6 one good deed leads to
another.
'ot Just (peeches )a!e HAQ
Not Just
Fountain Pens
* * *
My Speeches at
Bar Mitvahs and
Related
Occasions
Parshas Bo BC@H JOE1 T&E/S:65S -A/ +*T83AH
My dear Eochi? to *ara*hrase a pasuk %rom this morning=s sedra? 0aSha((os 0aHos lecha6
Iosh Sha(asosF Iisho% hu lecha lCSha(sosei ChayechaS "his Sha((os %or you #ill mar$ a
)eginning. 9t is the %irst Sha((os o% your li%e in #hich you are considered an adult mem)er
o% Glal Eisroel O the 7e#ish *eo*le.
1ou read %rom the "orah this morning the #ell4$no#n clima& o% Sippur Eet/ias &it/rayi5.
"he details o% the story o% the redem*tion %rom 3gy*t are very %amiliar to you. 3very year
on the night o% the Seder #e ela)orate u*on the various *lagues #hich G4d delivered u*on
the 3gy*tians and relate the entire *rocess o% the )eginning o% the 7e#ish nation O the
deliverance 5C#vdus lCCherus? %rom slavery to %reedom. 0o#ever? #hile our $no#ledge o%
this story is something that can )e ta$en %or granted? our understanding o% its signi%icance O
our relationshi* to it O is a crucial %actor #hich is o%ten overloo$ed. 'or a Bar Mit(vah )oy
es*ecially it is im*ortant that he understand %rom the outset his relationshi* to 7e#ish
0istory? as a )ona4%ide mem)er o% the 7e#ish *eo*le.
'or the 7e#? retelling the story o% the 3&odus is not merely a recalling o% actions and events
o% )y4gone days. 2e are called u*on to relive and re4e&*erience the *ast. As Cha/al say? a
*erson is o)ligated to see himsel% as i% he *ersonally had gone out %rom 3gy*t. 2e cannot
study 7e#ish 0istory or Ta%ach the same #ay #e study American or #orld history. 8ur
ancestors? the heroes o% 7e#ish 0istory should not )e thought o% as *eo*le o% antiFuity?
individuals #ho lived hundreds and thousands o% years ago. "hey should )e *art o% our sel%4
a#areness as 7e#s. "heir teachings should )e integrated into our o#n *ersonality. "he
tragedy o% the last t#o generations o% American 7e#ry is that they have %orgotten their *ast.
Many do not even $no# their grand%ather=s name? $no#ing only that he died a long time
ago? and lived a very di%%erent li%e style %rom that o% his descendants.
And even %or the *rivileged %e# #ho are a#are o% their *ast? #ho have )een )lessed #ith
the o**ortunity to o)serve and )e ins*ired )y righteous *arents and grand*arents? all too
o%ten this is no guarantee that they #ill dra# the *ro*er lessons and a**ly these inherited
values to their o#n li%e4styles.
"he verse in Hos 0a7racha states! Torah t/iva la%u &oshe? 5orasha Gehilas EaCakov.
&oshe commanded us #ith the "orah? an inheritance %or the congregation o% 7aco). "he
:e5ara in 7rochos says? al pi derush6 Bal tikrah 5orasha ela 5eCorasahN. -ead not
inheritan$e? rather read betrothe!. "he :e5ara is teaching us here a *ro%ound lesson in
ho# #e should vie# our relationshi* to "orah. 2e should see it not as a Eerusha O an
inheritance? )ut rather as an #rusa. #rusa comes %rom the #ord .irusi% meaning
engagement. 2e should see our relationshi* to "orah as that o% a groom to the one to
#hom he is engaged.
'ot Just (peeches )a!e HA>
2hat is the di%%erence )et#een a Eerusha and an #rusa< A Eerusha has sentimental value.
9ts im*ortance to us stems not so much out o% its o#n intrinsic #orth or value? rather out o%
its im*ortance to someone else O a %ather? grand%ather? or great4grand%ather. A Eerusha is a
%amily tradition? an heirloom? an item through #hich #e give res*ect to our *arents or
grand*arents O through #hich #e %ul%ill the *rece*t o% Gi(ud #v vC.5. 2e can remain
ignorant o% the reason #hy this o)ject #as im*ortant to our ancestors and yet %or *urely
sentimental reasons? #e #ill have a certain degree o% attachment to it.
An #rusa on the other hand has *ersonal value. 0er im*ortance stems not out o% an
im*ortance to someone else? rather out o% a direct im*ortance to the #rus himsel%. "he
)ond to an Arusa goes a)ove and )eyond the )ond to a %amily tradition and *arental
attachment. P"here%ore a man #ill leave his mother and %atherTN 2e cannot )e ignorant
o% the reason #hy an #rusa is im*ortant to us. "he attachment is o% *ersonal signi%icance?
one not hidden in the mysteries o% the *ast.
"he drosha o2 BTorah t/iva la%u &oshe 5orasha Gehilas Eakov A al tikrah 5orasha ela
5CorasahN is s*ea$ing directly to our generation. "here #as a time #hen attachment to the
ideals o% "orah could )e *assed on as a Eerusha. Children could gro# u* and receive
religious instruction entirely on the )asis o% #hat they sa# at home. -eligious instruction
could )e %ounded on the unFuestiona)le re%rain o% P"radition? "raditionN and a son #ould
gro# u* to give the same *athetic res*onse given )y Tevya! P1ou may as$ O ho# did this
"radition get started< 9=ll tell you. 9 don=t $no# O )ut it=s a "raditionSN
At least %or Tevye? #hether he understood it or not? "radition #as sacred. 9n today=s
society? "radition has )ecome almost a dirty #ord. "o the modern generation Eerushos are
no longer sacred. "he %act that *arents and grand*arents cherished a certain item is more
reason to reject it than to acce*t it. 9t is a)surd to tell a Bar Mit(vah )oy today he must
$ee* his heritage out o% res*ect? sentimentality? ha)it or tradition. 0e #ill soon %ind out O i%
he has not done so already O that today=s youth Pdoes their o#n thingN. "hey #ant
something *ersonal? something meaning%ul to themselves O an #rusa? not a Eerusha.
"orah )ecomes an #rusa not )y mimic$ing the ceremonies and traditions o% one=s *arents
and grand*arents #ithout understanding their origin or their )eauti%ul inner signi%icance.
"orah )ecomes an #rusa O )ecomes one=s o#n thing O )y learning Torah? )y searching out
the TaCa5ei 0a&it/vos? the reasons )ehind the commandments? and more im*ortantly )y
learning #hy #e must acce*t the commandments even i% #e can %ind no o)vious reason %or
them? even i% they seem at times harsh and di%%icult to o)serve. 8nly )y the study o% "orah O
Gemara and Me%orshim on an advanced and intensive level O can this Arusa relationshi* )e
attained.
'ot Just (peeches )a!e HA@
Eochi? you are the descendant o% an a#e4ins*iring grou* o% T/adiki5 and Torah
*ersonalities. Someday? 9 ho*e you #ill )e a)le to *ro*erly a**reciate this and %ully
integrate their &idos and teachings into your o#n *ersonality. 0o#ever? %or the *resent?
my advice to you and my ho*e %or you is that you #ill not rely on your yichus and acce*t
your heritage as merely a Eerusha? rather you #ill go on to learn a)out your heritage and
ma$e it %or yoursel% as an #rusa.
9n this #ay may all your ancestors and relatives )e *roud o% you and may #e all merit to see
the %ul%illment o% G4d=s *ledge #hich you mention everyday #hen you *ut on Tephilli% that
0e should ta$e us %orever as 0is Arusa!
DC.rastich 8i lCola5.
9 #ill )etroth you to Mysel% %oreverM
DC.rastich 8i (Ct/edek uC(C5ishpat uCvCchessed uCvCracha5i5.
9 #ill )etroth you to Mysel% in righteousness and in justice? in $indness and in mercyM
DC.rastich 8i (C.5u%ah.
9 #ill )etroth you to Mysel% in %aith%ulnessM
DCEadaata es 0ashe5.
And you shall $no# the L4rd.
'ot Just (peeches )a!e HAL
May BC@L NESANE1 6U7*N5S -A/ +*T83AH
"here is a certain drosha o% the Gemarah on this #ee$=s *ortion that 9 %eel is *articularly
relevant to 5esanel=s Bar Mit(vah. "he Gemarah in Eeva5oth #hich is also a Toras
Goha%i5 and is Fuoted )y the %irst -ashi in the Sedrah comments on the uniFue re*etition
o% the ver) R#5ar= O Pto say or s*ea$N in the %irst *asu$! Dayo5er 0aShe5 el &oshe .5or
el haGoha%i5 (%ei #haro% vC#5arta aleihe5. "his o)servation? that the "orah here
re*etitiously uses the ver) %or s*ea$ing is a**ro*riate to 5esanel=s 7ar &it/vah %or t#o
reasons! 'irst )ecause at this 7ar &it/vah #ith all the -a))onim in the %amily? one $no#s
there are )ound to )e a lot o% s*eeches. Secondly O *erha*s more to the *oint O is )ecause
o% the e&*lanation the Gemara gives %or the Rri(ui lasho%= O %or the e&tra #ording! 5amely
O R8eha/hir gedoli5 al ha9keta%i5= O to e&hort the elders %or the sins o% the minors.
"here are three *laces in DaEikra? all )rought do#n )y the same :e5ara in Eeva5oth
(BBQa) in #hich there are *arallel droshas o% 8eha/hir gedoli5 al ha9keta%i5 )ased on e&tra
#ording in a Pasu$ O one in She5i%i )y the *rohi)ition to eat Sheret/ ha9shoret/ al ha9
erte/M one in #chrei &ot )y the *rohi)ition o% eating )loodM and one here in .5or )y the
*rohi)ition o% a Gohe% coming in contact #ith a dead )ody. "he Gemara in Eeva5oth
ma$es a PT/ricuhutahN O e&*laining #hy it #as necessary to re*eat the same *rinci*le D
times and #hy #e could not have learned it out %rom one or a com)ination o% t#o o% the
three cases. At any rate? the Ia5(aJ% in his commentary on Chu5ash and others state that
once #e have the three *laces #here the *rinci*le o% 8eha/hir :edoli5 al ha9keta%i5 is
stated #e learn out %rom here to all other Raveiros= in the "orah O 8eha/hir :edoli5 al
haGeta%i5! A #arning to the elders %or the sins o% the minors.
9 say this drasha is a**ro*riate to a 7ar &it/vah %or the %ollo#ing reason O usually #e see
7ar &it/vah as the )eginning o% a ne# *hase in a )oy=s li%e! "oday 9 am a man? today 9 start
doing this? today 9 start doing that? etc. But in addition to )eing a start? a ne# )eginning?
7ar &it/vah in a sense also mar$s an end? a graduation i% you #ill %rom a very s*ecial
educational institution that the 0alacha has set u* O namely the Chi%uch institution o%
8eha/hir :edoli5 al ha9keta%i5. "he halachic o)ligation o% a *arent to *re*are a child
during his years as a minor? %or his later role as a mem)er o% Glal Eisroel is in %act a
rigorously de%ined curriculum involving all as*ects o% Torah and &it/vos. "here%ore? using
the occasion o% this #ee$=s *ortion and the occasion o% the 7ar &it/vah? 9 #ould li$e to
ta$e this o**ortunity to )rie%ly analy(e the nature o% this curriculum as de%ined )y Cha/al
and e&*lore? i% only su*er%icially? the sco*e o% a *arent=s o)ligation to train their young
children in the *er%ormance o% &it/vot.
Actually the Fuestion o% a Gata%Cs o)ligations vis a vis &it/vot needs to )e studied %rom
t#o *ers*ectives! %rom that o% the negative commandments? the &it/vot 8o TaCaseh such as
#e have #ith the *rohi)itions o% Da5? Sheret/? and Tu5ahM and %rom that o% the *ositive
commandments? namely the &it/vot #seh.
-egarding the &it/vot #seh you have a )asic disagreement among the Iisho%i5 )rought
do#n )y the IaJ% on the Mishneh in Megilla #hich teaches! 0aGol Gesheri5 8ikro es
ha&egillah6 chut/ 5CCheresh Shoteh6 vCkata%M I. Eehudah 5achshir (Ckata%. "he IaJ%
)rings do#n a %undamental 5achlokes )et#een Ia5(aJ% and Tos2os as to the nature o% the
o)ligation o% a minor to do a &it/vat #sseh! According to the Ia5(aJ%? a kata%? even a
'ot Just (peeches )a!e HAC
kata% she9higiyah lCydei chi%uch has no o)ligation #hat4so4ever to do Mit(votM it=s just
that there=s a chiyuv dCra(o%o% on the %ather o% Cha%och la%aCar al pi darco to teach the
kata% to do &it/vot. Tos2os on the other hand learns that a Gata% shehigiyah lCydei
chi%uch has a chiyuv dCra(o%o% o% his o#n to *er%orm mit(vot.
"here=s a very cute Fuestion #chro%i5 as$ on this o*inion o% Tos2os that a kata% has his
o#n chiyuv dCra((o%o% to do 5it/vot! "he #hole source o% our o)ligation to o)serve
-a))inic commandments is %rom the verse o% 8o Tasur (1ou shall not deviate %rom the
matters the -a))is #ill teach you)M )ut the Gata% is not o)ligated to %ul%ill the Mit(vah o%
8o Tasur just li$e he=s not o)ligated to %ul%ill other &it/vot dCoraytah O so ho# can the
-a))is im*ose any o)ligations u*on him< "here are a num)er o% *ossi)le ans#ers to this
Fuestion? )ut 9 #on=t go into them? )ecause 9 thin$ the Fuestion is shar*er than the ans#ers.
At any rate #hether according to Tos2os or according to the Ia5(aJ%? on a Bi)lical level
all agree that a Gata% is >atur %rom &it/vot #seh? even i% he has reached the age o%
education. 2hen it comes to 5egative Commandments? ho#ever? you have a disagreement
O at least in theory O as to the nature o% the Bi)lical e&clusion o% a minor %rom the 5egative
Commandments. According to the >ri &egadi5? a minor is %undamentally o)ligated in
5egative Commandments? even #ithout the Ii(ui o% 8eha/hir :edoli5 al haGeta%i5. 9t is
just li$e a Cheresh and Shoteh O he=s a 8av 7ar DaCas so conseFuently he=s a 8av 7ar
"%shi5. According to the &i%chas Chi%uch ho#ever? a Gata% is not li$e a Cheresh and a
Shoteh? )ut he=s an ay%o 5et/uveh in general O even on 5egative Commandments. 9t=s
just that there is a :e/eras 0aGasuv on the elders 8e0a/hir :edoli5 al ha9keta%i5.
"o re*eat! 2e have one disagreement )et#een the Tos2os and Ia5(aJ% #hether the
-a))inic o)ligation o% a Gata% to do Positive Commands is his o#n o)ligation or his
%ather=s o)ligation. 2e have a second disagreement )et#een the &i%chas Chi%uch and the
>ri &egadi5 #hether the Bi)lical e&clusion o% a Gata% %rom 5egative Commands is
)ecause %undamentally he is an ay%o 5Ct/uveh or )ecause although %undamentally he is
5Ct/uveh? he=s an ay%o (ar daCas.
"here is one other critical 5achlokes Iisho%i5 in the area o% &it/vot 8o TaCaseh o% a kata%
that relates to the o)ligation mentioned )y the :e5ara in Eeva5oth o% 8eha/hir :edoli5 al
ha9keta%i5! 3&actly #hat is the res*onsi)ility o% the :adol< 9s he o)ligated to see that the
kata% under no circumstances violates the *rohi)ition in Fuestion? or is his o)ligation
limited to not causing or *erha*s not %orcing the kata% to violate the *rohi)ition in
Fuestion<
"his is a very involved Fuestion. 9n *ractice #e distinguish )et#een D sets o% varia)les! (B)
#hether the sin in Fuestion is -a))inic or Bi)licalM (H) 2hether #e are tal$ing a)out the
o)ligation o% the %ather to educate his child or that o% 7eis Di% (in the a)sence o% the %ather)
to educate the childM (D) 2hether #e=re s*ea$ing a)out a Gata% that has reached the age
o% education or a Gata% that has not reached the age o% education.
"he relevant cha*ter in Shulcha% #ruch is "rach Chayi5 DQD 44 the la#s o% a Gata% on
Sha))os. 2ithout getting into 0alacha lC5aaseh? 9 #ould just li$e to )ring do#n a %e#
relevant o*inions o% the Iisho%i5 on the Fuestion? s*eci%ically as they relate to the Mit(vah
in .5or.
'ot Just (peeches )a!e HBA
IashJi here in Chu5ash is very non4committal in Fuoting the :e5ara o% 8eha/hir
:edoli5 al 0aGeta%i5. 2e have no #ay o% telling #hether he holds a :adol can=t %orce a
Gata% to )ecome Ta5eh or he holds that a :adol must actually see to it that a Gata%? even
on his o#n? does not go and )ecome Ta5eh.
"he Ia5(aJ% on our Parsha and the Ia5(aJ5 in 0ilchos #veilos are more e&*licit. "hey
say s*eci%ically that the *rohi)ition is limited to causing the Gata% to )ecome Ta5eh? )ut in
the case #here the Gata% goes and )ecomes Ta5eh himsel%? the :adol is under no
e&hortation to sto* him.
"he Tur and the ,i5ukei Eose2 ta$e issue #ith this *osition and they hold that at least as %ar
as the *rohi)ition o% a Gohe% )ecoming Ta5eh is concerned? the e&hortation to the
:edoli5 e&tends )eyond $ausing a Gata% to )ecome Ta5eh 44 they are actually #arned not
to allo a Gohe% Gata% to )ecome Ta5eh 44 )ecause o% Gedusha DCGehu%ah. "his
5it/vah is more stringent than other *rohi)itions? #here 7eis Di% might not have to #orry
a)out #hat a Gata% does on his o#n.
'inally? one last 5achlokes #hich #ill ho*e%ully relate to all the a)ove 44 the Fuestion o%
#hether a Gohe% Gata% can or should )e &CTa5eh to his relatives. By an adult Gohe% the
la# is that %or the si& relatives mentioned in the )eginning o% the Sedrah he is not only
allo#ed to )ecome Ta5eh? he is o)ligated )y a *ositive command to )ecome Ta5eh. "he
:e5arah in Hevachi5 relates a case #ith Eose2 0aGohe% #hose #i%e died .rev >essach
and he didn=t #ant to )ecome Ta5eh. "he Chacho5i5 %orci)ly too$ hold o% him and
*ushed him to#ards the )ody so that he #ould )ecome Ta5eh. "he Fuestion is #hat i% a
Gohe% Gata% loses one o% the si& relatives! Can or should he )e 5CTa5eh to them<
"he situation is you have a Positive Command 44 "o )ecome Ta5eh to a relative? #hich )y
%ul%illing it? you violate the *rohi)ition o% Tu5as Goha%i5. 5o# i% the 6ohen had )een an
adult? clearly the &it/vat #sseh #ould ta$e *recedence. But since he=s still a Gata% and can
not %ul%ill the &it/vat #sseh? *erha*s the &it/vat 8o TaCaseh #ins out. 8)viously the
resolution o% this Fuestion #ill de*end u*on the various o*inions #e mentioned )e%ore in
relation to the nature o% the Gata%Cs o)ligation in Positive and 5egative commands.
Parado&ically? it is Fuite *ossi)le that in this case the la# o% a child Gohe% #ould )e more
strict than that o% an adult Gohe%. An adult Gohe% can and must )ecome Ta5eh to his
relatives. A Gohe% Gata% *erha*s cannot )ecome "ameh to any dead )odies 44 even to a
relative.
3ven i% #e learn li$e most Iisho%i5? that a Gohe% Gata% can o% his o#n volition go ahead
and )ecome Ta5eh to a dead )ody? the Fuestion #ould still )e relevant as to #hether a
:adol can %orce a Gohe% Gata% to )e 5CTa5eh to a relative. -egarding this Fuestion there
is a 5achlokes )et#een the &i%chas Chi%uch and the #chie/er.
"he &i%chas Chi%uch says that since a Gohe% Gata% does not have a &it/vat #seh &i%
0aTorah? it is eFuivalent to the :adol %orcing him to transgress a *rohi)ition? #hich
everyone holds is %or)idden. "he #chie/er holds that since #hen the Gata% gro#s u*? in a
similar circumstance he #ould )e allo#ed to )e 5CTa5eh 8C&es? there is no *ro)lem here
'ot Just (peeches )a!e HBB
o% asi lC5israch 44 namely teaching the Gata% a )ehaviour *attern #hich #ould lead him to
violate the "orah in his later li%e and conseFuently a :adol could even %orce a Gata% to
)ecome Ta5eh.
8ne third o*tion here? mid#ay )et#een the &i%chas Chi%uch and the #chie/er #ould ma$e
the Fuestion de*endent on #hich relative died! 9% it is a relative that ma$es )oth the Gohe%
Gata% and his %ather "%e%i5 and i% you learn li$e the Ia5(aJ% #e mentioned )e%ore that
the #hole -a))inic o)ligation o% a Gata% to do Mit(vot is a &it/vas Chi%uch on the %atherM
then it could very #ell )e that i% his %ather is an o%e% #ho is e&em*t %rom all Mit(vot? he is
not allo#ed to have his son )ecome Ta5eh &eis 44 )ecause in this case there is no &it/vas
#seh. 9%? ho#ever? just the son #as an o%e%? )ut not the %ather? conceiva)ly according to
this o*inion? the %ather could *er%orm his &it/vas #seh o% Chi%uch and %orce the son to
)ecome Ta5eh.
9n conclusion? 9 just #ant to say that 5esanel is a very luc$y )oy to have had during his
years o% Chi%uch as a Gata% )een under such e&*ert tutelage as that o% his *arents? t#o
e&*ert &echa%chi5 in the Derech 0aTorah )oth in terms o% classroom chi%uch as #ell as
in terms o% out4o%4classroom teach4)y4e&am*le Chi%uch. 9 ho*e and *ray that the #hole
%amily #ill continue to have much %achas %rom 5esanel and %rom all the other children.
'ot Just (peeches )a!e HBH
7une BCLA -A/ +*T83AH OF 7A3*7 :UPCH*:
"here is a great deal o% discussion among the commentaries as to the e&act nature o% the sin
o% the s*ies and the Dor 0a&id(ar in relationshi* to the events o% this #ee$=s *ortion. "he
Fuestion o% #hether the ill4%ated mission initially had G4d=s a**roval and ; or Moshe=s
a**roval is dealt #ith at length )y the commentaries. 2hat interests me ho#ever this
morning? is not #hat the sin o% the &eragli5 #asM not #here they #ent #rong )ut #hy
they #ent #rong. 2hat motivated them and corres*ondingly #hat motivated 7%ei Eisroel
to reject +ivine assurances that it #as in their o#n )est interest to *roceed on to enter the
Land o% 9srael.
2e actually %ind no *recedent in the events *rior to and su)seFuent to the 3&odus that
*arallels the rejection o% G4d=s desire to %ul%ill an age4old *romise to the #vot. 9n Shmos #e
have several instances o% 7%ei Eisroel in situations o% des*air? Fuestioning G4d and
a**arently dou)ting 0is a)ility to PdeliverN on a *romise to rescue them %rom a des*erate
circumstance 44 )e it enslavement? hunger? thirst? etc. 0ere #e have a rejection o% a totally
di%%erent nature! "he 7e#s are not saying #e don=t )elieve G4d can hel* usM rather they are
saying P2e don=t #ant 0im to hel* us. 2e Fuestion 0is 7udgment? as it #ere? in terms o%
#hat is )est %or us. "he charge that .ret/ Eisroel is an .ret/ "cheles Eoshveha im*lies 44
even aside %rom the military com*le&ities o% conFuering .ret/ Eisroel 44 #e don=t #ant .ret/
Eisroel.
2hat caused this heresy 44 #hat #as the reason %or this irrational rejection o% the Land< 9n
order to understand their motivation 9 )elieve #e must *ut ourselves in the shoes 44 or the
sandals 44 o% the 7e#s in the desert. 9t #asn=t such a )ad li%e they led! "he Manna? the 2ell
o% Miriam? the Clouds? Moshe -a))einu? daily miracles? daily testimony o% G4d=s
Providence and nearness? a closeness and unity o% the entire 7e#ish *eo*le? no #orries
a)out *hysical or s*iritual attac$. "hey #ere living in a #orld in #hich the curse given to
Adam o% (C/eas apecha tochal leche5 #as actually sus*ended. 2hat more could one as$
%or<
8n the other hand? #hat a#aited them i% they entered the Land o% 9srael< P2hen you #ill
come to the Land you #ill *lant...N "here is every reason to )elieve 44 as Samson -a*hael
0irsch says e&*licitly in e&*laining #hy the 7e#s sent out s*ies in the %irst *lace 44 that the
7e#s $ne# that once in 9srael? li%e #ould return very much to normal. "here #ould )e
military )attles? there #ould )e concerns o% o)taining %ood and shelter? etc. "he closeness
o% the nation #ould certainly dissi*ate as they s*read a*art Ea5a6 vCGed5a6 T/a2o%a6
vC,eg(a to inherit the land. Li$e#ise the intimacy o% their relationshi* #ith G4d #ould
dissi*ate as #ell.
'ot Just (peeches )a!e HBD
2hat seems to emerge is a very stri$ing contrast )et#een a #orld o% com%ort? security? and
certainty in the &id(ar on the one hand? versus a #orld o% trials and tri)ulations? dou)t and
uncertainty once they entered the Land o% 9srael on the other. "his )eing the case? is it any
#onder that the 7e#s #ere hesitant at the *ros*ect o% cutting the um)ilical cord as it #ere
o% G4d=s *rotection in the desert to move on to the uncertainties that a#aited them across
the 7ordan.
"his o)servation can actually )e loo$ed at %rom a slightly di%%erent *ers*ective and )e
%ormed as a Fuestion! 9% indeed the li%e4style o% the 7e#s in the desert #as su*erior to #hat
#as in store %or them in .ret/ Eisroel 44 #hat #as the great *unishment they #ere given!
'orty more years in the desert 44 that=s #onder%ulS 'orty more years o% Manna? o% the
miracles o% the 2ell and the CloudsM QA more years o% intimate +ivine *rotectionM o%
national unity and security under Moshe and Aharon. Let=s contrast the &id(ar setting #ith
the #ars and con%licts o% Se2er Eehoshua and the anarchy? *ersecutions? and s*iritual
)ac$sliding in Se2er Sho2ti5. 2hy not enjoy that *eace%ul serenity o% li%e in the &id(ar a
little longer<
'rom )oth a Iuch%iyus as #ell as a :ash5iyus *oint o% vie#? the QA years in the desert
seems almost more o% a re#ard than a *unishmentS 2hat then #as the *unishment<
9 )elieve #e can )etter understand this *u((le? )y ta$ing a loo$ at the *henomenon o% Bar
Mit(vah and s*eci%ically the contrast )et#een li%e as a Gata% and li%e as a :adol.
0aving Q Geta%i5 in the house and having )een a Gata% once mysel%? 9 can tell you #ith
con%idence? that the li%e o% a Gata% is not all that )adS 9t is very similar to the li%e o% the
7e#s in the &id(ar. "heir %ood is *rovided #ithout su%%ering the curse o% 7C/eas apecha
tochal leche5M their clothing is *rovidedM their shelter is *rovidedM 7C./ras 0ashe5 there
is %amily togetherness and their *hysical as #ell as s*iritual needs are *rovided %or.
:adlus6 sym)oli(ed )y Bar Mit(vah? )rings an eventual 44 i% not a)ru*t 44 end to much o%
this ideali(ed e&istence. 2ith :adlus man #ill enter into a #orld *arallel to that
encountered )y the 7e#s in the days o% Eehoshua and Sho2ti5. 9t #ill )e a #orld o% dou)ts
and uncertaintiesM o% ne# challenges and *ro)lems. "here #ill )e ne# tem*tations and ne#
Eet/er 0aIa. 'amily mem)ers and %riends #ill dri%t a*art Ea5a vCGed5a6 T/o2o%o
vC,eg(a. Gone %orever #ill )e the sim*licity and serenity o% the earlier years.
2hy then the )ig cele)ration o% Bar Mit(vah< 2hy then the sense o% joy and
accom*lishment u*on reaching :adlus<
'ot Just (peeches )a!e HBQ
9 thin$ #e all $no# the ans#er intuitively. "he ans#er #ill )e the same %or the Dor
0a&id(ar as it is %or the Choso% ha7ar &it/vah6 in each and every generation. 5amely?
that as %ar as "la5 haHeh is concerned? the "orah does not vie# the non4challenging? :a%
.de% ty*e environment as the o*timum. >irkey #vot says it )est! 8C2u5 t/aara6 agra 44
According to the *ain is the re#ard.
"he "orah #ants man to )e challenged materially as #ell as s*iritually. "his is #hy #e have
a Eet/er 0ara? this is #hy #e %ind the "en "rials #ith #hich G4d tested Avrohom.
"he Gemara in .ruvi% states P,oach lo lC#da5 shelo %ivrah6 5CsheC%ivrahN. "his #as a
*oint o% dis*ute )et#een 7eis Sha55ai and 7eis 0illel %or H
B
;
H
years until everyone agreed
that in %act it #ould have )een easier %or man had he not )een created than had he )een
created. -av Aharon Lichtenstein once *ointed out that the Gemara is not ma$ing a value
judgment here! 9t does not say Muta lo lC#da5 Pit #ould have )een better %or manNM
rather it says 'oach lo 44 it #ould have )een easier %or him. "his is a statement o% %act?
#hich in the end everyone agreed to. 0o#ever in terms o% &utav lo 44 in terms o% #hat is
)etter %or man? there on the contrary? des*ite the inherent hardshi*s in man=s e&istence?
everyone #ould agree it is )etter %or man that he #as created and in %act )etter that he gro#
u* and mature to %ace li%e=s realities.
And so my dear ne*he#? my message to you on your Bar Mit(vah is the %ollo#ing! 9% some
time in the %uture? the *ressure or *ro)lems o% adult li%e tend to get you do#n and cause
you to yearn once more %or these care%ree days o% youth? remem)er your Bar Mit(vah
>arsha. -emem)er that G4d does not #ant man %orever to stay a Gata%M G4d does not
#ant man %orever to stay in the &id(ar. "he tas$ o% %acing challenges and overcoming
them is *art o% gro#ing u* and *art o% G4d=s +ivine *lan %or man in this #orld.
'ot Just (peeches )a!e HBG
THE :ATS+AN -A/ +*T83AH T/*1O%6
March BCLD -A/ +*T83AH OF AA/ON :ATS+AN
Good evening Ladies and Gentlemen. 9n )ehal% o% 5a%tali and -iv$a 6atsman 9 #ould li$e
to cordially #elcome you to the Bar Mit(vah rece*tion in honor o% their son #aro% Eisroel
#ho #as Bar Mit(vah in our shul last #ee$ on >arshas Te/aveh.
A Bar Mit(vah such as this is certainly a milestone and a si5cha %or the immediate %amily?
the *roud *arents? )rothers ; sisters as #ell as %or the e&tended &ishpacha and circle o%
%riends. 9n a larger sense this is a congregational milestone and si5cha as #ell. G4d #illing
this coming month on the %irst day o% >essach #hen Aharon ascends the (i5ah to
*artici*ate in 7irkas Goha%i5 #ith his %ather and the other mem)ers o% &ishpachas
Gehu%ah? he #ill )e a third generation 6atsman to *artici*ate in this meaning%ul and
mystical ritual #ithin the #alls o% Congregation Bi$ur Cholim. "he Priestly Blessing?
7irkat Goha%i5? is $no#n as the 7eracha 0aC&eshuleshes (aCTorah 44 the )lessing #hich
is tre)led in the "orah. 9t is recited on the Shalosh Iegali5 44 the D Pilgrim 'estivalsM and
Aaron is the Drd mem)er (%ollo#ing cousins +aniel and Avrohom 1it(cho$) o% the Drd
generation o% the 6atsman %amily to )ecome eligi)le %or *artici*ating in this )lessing in our
shul.
Solomon in his #isdom told us 0aChut haC5eshulosh lo (i5Chera yi%atek 44 the three4
t#ined thread #ill not Fuic$ly )e )ro$en. 9 %eel con%ident that the segula involved in the
signi%icant re*etition o% the num)er D in connection #ith this si5cha %oreshado#s a strong
)ond )et#een the Bar Mit(vah )oy? this congregation o% assem)led %amily and %riends? and
the associated Blessing o% each? #hich #ill )e rendered? G4d #illing? %or many years to
come in a s*irit o% Gedushato shel #haro% and a s*irit o% 8evarech et a5o Eisroel 7C#hava
44 a s*irit o% ever4increasing holiness o% the *ersonality o% Aaron and a s*irit o% ever
increasing love )et#een Aaron and the mem)ers o% 6lal 1isroel.
9 am sure that many o% you this evening are *re*aring to settle in %or a long night o%
s*eeches and Divrei Torah. 9ndeed loo$ing across the head ta)le? there are certainly many
relatives and other individuals out in the audience #ho #e all $no# are Fuite ca*a)le o%
giving learned discourses? o% delivering enlightening messages o% )lessing and ins*iration to
the Bar Mit(vah (ochur and his guests on this occasion.
9t is my sad duty to in%orm you that this #ill not )e the case. 1ou #ill not )e hearing a lot
o% s*eeches this evening. "here are t#o reasons %or this and each reason #ill %oreshado#
one o% the t#o s*ea$ers #hich have )een as$ed )y the %amily to say a %e# #ords o%
ins*iration to the Bar Mit(vah (ochur.
"he %irst reason is in the s*irit o% our recently com*leted 0oliday. "he "almud teaches us in
%our o% the most %amous #ords in all o% Shas! &ishe%ich%as #dar &ar(i5 7eSi5cha 44
2hen the month o% Adar )egins #e increase our joy and gladness. 8ur course it is a #ell
$no#n rule o% ra))inical e&egesis that #henever the "almud s*ea$s o% si5cha? gladness? it
is re%erring to a dinner #ithout a lot o% a%ter4dinner s*ea$ers. 5o# there are some #ho
'ot Just (peeches )a!e HB>
erroneously inter*ret the license o% &ishe%ich%as #dar &ar(i5 7eSi5cha to a**ly only to
the t#o #ee$s )et#een -osh Chodesh , Purim. "his is not so.
"here is an o*erative *rinci*le in halacha! Gol Davar she(i5i%ya%6 t/orich 5i%ya% acher
leChatiro. "his )asically means that any halachically authoritative edict #hich #as issued
needs an eFually authoritative edict to )e rescinded. "he Gemara in 7eit/a G) learns this
out %rom the %act that %ollo#ing the command to the 7e#ish *eo*le in *re*aration o% the
giving o% the "orah that the hus)ands had to se*arate %rom their #ives %or D days? it #as
necessary to re*eat *ermission to return to their #ives.
0ad #e not had this second command? the %irst command 44 though its a**arent reason #as
over 44 #ould still )e o*erative. "he same a**lies? 9 maintain? to &ishe%ich%as #dar. 8nce
the "almud teaches us that #e increase our level o% gladness #ith the arrival o% Adar? #e
must maintain this level o% si5cha until #e have an eFually authoritative statement?
rescinding the *rior directive.
2e have such a statement in Shulcha% #ruch Cha*ter GGB 44 &ishe%ich%as #v &eC5ati5
(eSi5cha. 'rom here #e see that %or the ne&t %our and a hal% months #e have to maintain
the joy and s*irit o% the month o% #dar? and that means #e must go easy on the s*eeches.
8n a more serious note? 9 thin$ there=s another reason the 6atsman=s have #aived the right?
as it #ere? o% having a lot o% s*eeches %rom Fuali%ied mem)ers o% their o#n %amily. "his
relates to the nature o% the 6atsman men in *articular 44 and to the ideal nature o% all
6ohanim in general.
"he 6atsman men? i% any o% you have not noticed? are men o% %e# #ords. "hey don=t tal$
%or the sa$e o% hearing their voices. 9% they have something to say they say it and that=s it.
"his 9 sus*ect is not just a *eculiarity o% *ersonality? )ut re%lects? 9 )elieve an in)red and
*raise#orthy characteristic o% all mem)ers %aith%ul to the traditions o% &ishpachat Gehu%a.
"he license given )y G4d to the descendants o% Aharon to con%er )lessing u*on the 7e#ish
*eo*le is a very restrictive license! 1oh Tevarchu es 7%ei Eisroel #5or lahe5! Thus must
you )less the 7e#ish *eo*le... and no other #ay. /nli$e the 5avi? the 6ohen has no latitude
o% *ersonal style or rhetorical %lourish in delivering his message to the 7e#ish *eo*le. Go
Tevarchu 44 "hus must you )less them lC5aet a2ilu tirgu5 44 to e&clude even the translation
or *ara*hrasing o% the #ords o% 7irkat Gehu%a to sim*ler %orms o% e&*ression. A Gohe%
#ho on the (i5a adds #ords o% )lessings o% his o#n to the D verses s*eci%ied in the Bi)le
#ill )e in violation o% 7aCal Tosi2 44 the *rohi)ition o% adding his o#n PenhancementsN to
the "orah.
Samson -a*hael 0irsch ma$es this *oint e&*licitly in e&*laining the strange ceremony
associated #ith 7irkat Gehu%a. "he Goha%i5 can not even )egin to ma$e the 7irkat
0a&it/vah until they get the cue %rom the Shliach T/i(ur! P:OHAN*+. "hen a%ter
having recited their )lessing they do not even have the %le&i)ility to recite the three verses
on their o#n. "hey must )e *rom*ted 44 #ord %or #ord 44 )y the Shliach T/i(ur 44 a
Eisroel? )e%ore they can *ronounce the Priestly Blessing )e%ore the congregation. All this
0irsch says is to dis*el any im*ression that the Goha%i5 are inde*endent agents #ith *o#er
'ot Just (peeches )a!e HB@
o% their o#n to e&*ress or deliver )lessings to the 7e#ish *eo*le. "hey are merely *assive
tools through #hich G4d chooses to )less 9srael.
9t is against the )ac$ground o% this *hiloso*hy? 9 sus*ect? that the distinguished Goha%i5 #e
see )e%ore us tonight hesitate to ste* )e%ore the micro*hone and o%%er #ords o% their o#n.
As 9 said )e%ore? each o% the t#o terut/i5 to the Fuestion? #hy aren=t there more s*eeches
tonight? %oreshado#s one o% our s*ea$ers. "he %irst e&*lanation #as )ased on
&ishe%ich%as #dar &ar(i5 7eSi5cha 44 2hen #dar comes in #e raise u* our level o%
Si5cha. 9 no# call on -a))i 1it(cha$ Mer$in #ho s*ends a great deal o% his time raising
the level o% Si5cha and o% his Q other lovely children? not to mention that o% some HAA other
children o% yours and mine including the Bar Mit(vah )ochur himsel%? as 0eadmaster o% the
Seattle 0e)re# Academy.....
My second teret/ to the Fuestion #hy there #ould not )e a lot o% s*eeches this evening is
that the 6atsmans hesitate to deviate %rom the te&t o% 7irkas Goha%i5. "he te&t o% 7irkas
Goha%i5 concludes DCEase5 8echa Shalo5... (May 0e give )e%ore you Shalom). 2e
conclude our *rogram o% #ords o% ins*iration )y giving )e%ore you a man #ho in his o#n
right has succeeded in raising the level o% the Bar Mit(vah? the Bar Mit(vah=s %amily? and the
entire community. DCEase5 8echa Shalo5... 9 give you the regional director o% Cha(ad
activities? -a))i Shalom Baer Levitin.
'ot Just (peeches )a!e HBL
5ovem)er BCLG -A/ +*T83AH OF /APHAE1 :ATS+AN
"he &ish%ayot in the second perek o% &aseches Eo5a discuss the #ay the various #vodot
0a&ikdosh? or Gi((udi5 4 i% you #ill 4 #ere distri)uted among the Goha%i5. Basically the
Priestly "ri)e #ere divided into HQ divisions or &ish5arot? as they #ere called. 3ach
&ish5or served on a #ee$ly rotation o% &ish5arot? #hich changed every Sha))at. 3ach
&ish5or #as in turn su)dividied into si& 7atei #vot. 3ach 7eis #v #ould serve one day a
#ee$ and all BH 4 si& %rom the incoming and si& %rom the outgoing #ould serve jointly on
Sha))os. 2ithin a 7eis #v the duties #ould )e s*lit u* )ased on a daily >ayis 4 a lottery.
"here #ere %our daily lotteries %or the allotment o% the various services among the Priests.
"he %irst >ayis #as %or the honor o% removing the ashes %rom the outer Altar? the Teru5as
0aDeshe%. "he second >ayis had BD #inners among #hom #ere distri)uted that num)er
o% miscellaneous duties 4 #ho #ould slaughter? #ho #ould s*rin$le the )lood? #ho #ould
clean the inner Altar? #ho #ould clean the Menorah? and #ho #ould carry the various lim)s
o% the slaughtered Gor(a% Ta5id u* the ram* o% the Altar. "he third >ayis #as %or
*artici*ation in the o%%ering o% the Getores? the daily incense o%%eringM and the %ourth >ayis
#as to determine #ho #ould carry the lim)s %rom the ram* to the to* o% the Altar.
Concerning the third >ayis? the &ish%eh relates an interesting and uniFue *rocedure! "he
one a**ointed to su*ervise the lottery #ould *roclaim Chadoshi5 l<ktores (o9u v<ha2isu 44
Priests #ho have never had the o**ortunity to o%%er the Getores? come and *artici*ate in the
lottery. A (raita in the Germara relates that in %act there #ere so many 6ohanim vying %or
the chance to o%%er the Getores? that in the history o% the 7eis 0a&ikdosh there #ere al#ays
6ohanim sho#ing u* %or this >ayis #ho never had this honor )e%ore. "his means no 6ohen
ever had the honor o% o%%ering the Getores t#ice.
2hat #as so s*ecial a)out the Getores that in e%%ect *rohi)ited someone %rom having this
honor t#ice< -av Chanina e&*lains in the Gemara 4 )ecause there is a Segula? a s*ecial
*ro*erty attached to the )ringing o% the Getores? #hich enriches the one #ho )rings it #ith
#ealth. "he "almud derives this %rom the ju&ta*osition in the 7ercha to Levi )y Moshe
-a))einu in >arshas Hos 0a7racha o% Easi5u Getora (<#pecha (they shall *ut incense
)e%ore "hee) #ith 7arech 0aShe5 Cheilo (Bless? 8 L4rd? his su)stance).
9n general #e %ind in a num)er o% *laces that great honors should )e s*read around?
allo#ing the ma&imum num)er o% *eo*le to share the #ealth 44 so to s*ea$ 44 o% a great
kavod. Another e&am*le o% this #ould )e the custom )rought do#n )y some not to give the
same individual the honor o% )eing Sa%dek to t#o o% your sons 44 it is such a great honor
and /echut that it should )e shared )y more individuals.
2ith this conce*t in mind? 9 #as honestly hesitant to agree to 5a%tali and -iv$a 6atsman=s
reFuest that 9 )e Master o% Ceremonies at the Seudat &it/vah o% their son -a*hael=s Bar
Mit(vah. A%ter all? 9 had the great /echut just H and one hal% years ago o% )eing Master o%
Ceremonies at -a*hael=s older )rother Aharon=s Bar Mit(vah. Chodoshi5 lC7ar &it/vah
(o9oo vCha2isu. 9 thought to mysel% 44 let someone #ho has never had this honor come and
)e Master o% Ceremonies. 9 #as a)out to suggest someone else #hen all o% a sudden 9
stum)led across a -am)am. "he -am)am says in 0ilchos ,achlos >!BD P"he Sages
commanded that a *erson should not distinguish )et#een his children during his li%etime 44
'ot Just (peeches )a!e HBC
even in a minor matter 44 so that they not come to com*etition and jealousy li$e 1ose%=s
)rothers? #ith 1ose%.
9 said to mysel%? 5iC5ah %a2shach 44 i% 5a%tali and -iv$a %ind a )etter MC than mysel%? they
#ould )e sho#ing %avoritism to -a*hael and Aharon #ould )e jealous. 9% they %ound
someone not as good as me they #ould have )een %avoring Aharon and -a*hael #ould )e
jealous. "he only #ay to *revent %amily discord? in $ee*ing #ith the halacha )rought do#n
)y the -am)am #as %or me to acce*t the jo). So here 9 am.
Actually? it is )rought do#n in Shulcha% #ruch... in 0ilchos Master o% Ceremonies Si5a%
T/adee Chess Gu2 (t/choJk) that an MC #ho #ill )e introducing -a))inic s*ea$ers should
not say a Dvar Torah or Fuote %rom the >arsha o% the #ee$? *rior to introducing the
s*ea$ers. "he reason %or this? the commentaries e&*lain is PShe5a yig%ov ha7arak
shelahe5N 44 lest he come to steal their thunder. "here are just so many vorts that can )e
said at a Bar Mit(vah or on the >arsha o% the #ee$. 9t #ould )e highly im*ro*er and most
em)arrassing %or an MC to give a little Dvar Torah o% his o#n and then call u* a red4%aced
-a))i #ho just had the thought he #as *re*aring to deliver s*o$en out )e%ore he has a
chance to reach the micro*hone.
2ithout %urther ado? there%ore? 9 #ill call on the %irst o% our t#o s*ea$ers this evening to
o%%er #ords o% 7rocha to the Bar Mit(vah and his %amily. 9 am *leased to introduce a man
#ho hardly ever has had the o**ortunity to )e a Sa%dek 44 he=s al#ays on the other end o%
the action. A long time %riend o% the 6atsman %amily? -a))i 3meritus o% Congregation
Se*hardic Bi$ur 0olim... -a))i Solomon Maimon.
/sually Bar Mit(vah )oys are @th graders or Lth graders. 9t is not o%ten that one sees a Bar
Mit(vah )oy #ho is already in 0igh School. 9 am reminded? though? o% another youngster
#ho s$i**ed several years o% school and #as already in a 7eis &edrash level shiur in
1eshiva? just a %e# years a%ter his Bar Mit(vah. 5ot only #as he one o% the youngest )oys
in the shiur? he #as one o% the )rightest. "he older )oys used to marvel at his shar*ness and
9? )eing one o% those older )oys? remem)er commenting to him? a%ter he hel*ed me
understand a di%%icult *iece o% :e5ara 44 Eeche/kel? you are a :adol. 9=ll never %orget his
modest and unassuming res*onse. P8h no. "he level o% :adol you don=t reach until much
later... 9 am still in the -llui stage no#SN 9t gives me great *leasure to introduce as our ne&t
s*ea$er? that -llui o% t#enty years agoM one o% the mainstays o% the multi4%aceted Cha(ad
activities in the 5orth#est? -a))i 1eche($el 6orn%eld.
'ot Just (peeches )a!e HHA
5ovem)er BCL@ -A/ +*T83AH OF S*+CHA :ATS+AN
As 9 mentioned at the Bar Mit(vah o% Simcha=s )rother -a*hael just a cou*le o% years ago?
once 9 #as as$ed )y 5a%tali and -iv$a 6atsman to )e Master o% Ceremonies at the Bar
Mit(vah o% their Bechor? Aharon? they really had no choice )ut to as$ me )ac$ to do the
honors %or all three )oys. "he -am)aNm codi%ies in 0ilchos 5achalos G!BD 44 PT/ivu
Chacho5i5 shelo yesha%eh (ei% ha(a%i5 (eCchayav a2ilu (edavar 5uat6 shelo yavou
lCyidei techores vCki%ah kCachei Eose2 i5 Eose2N. "o get a )etter MC %or the younger )oys
#ould not )e %air to the BechorM to get a #orse MC #ould not )e %air to the younger )oys
44 so 5eC5ah %a2shecha they #ere stuc$ #ith me. Although then? the 6atsman=s really had
no o*tion o% not as$ing me to )e the MCM %rom my *ers*ective? 9 am *articularly *leased
to have this honor %or three reasons.
'irst is that 9 %eel a s*ecial closeness to Simcha. Aharon and -a*hael #ere )orn #hen 9
#as still )ac$ east in 1eshiva? )ut Simcha #as )orn a%ter 9 married and returned to Seattle.
0e has )een a classmate o% my son Moshe %or many years and 9 can truly say that 9=ve
$no#n Simcha his entire li%e. As 5a%tali *ointed out to me last night? our connection
actually goes )ac$ much %urther than that. 9ndeed my grand%ather? himsel% a 6ohain? Mr.
Michael 6et(lach and Simcha=s grand%ather? Mr. Aharon 6atsman? )oth o% Blessed Memory?
#ere %rom the same to#n o% Ma(ir in Soviet -ussia? as is Simcha=s cousin? Ei(adel
leCChayi56 Mr. Lei(er 6atsman #ho #e are honored to have #ith us this evening.
Second? 9 am es*ecially ha**y to )e cele)rating this Simcha #ith 5a%tali and -iv$a 6atsman
on this *articular date? )ecause tonight? 9 %eel 9 really have something in common #ith them.
"hey tonight are cele)rating a son=s Bar Mit(vah %or the third time and 9 tonight am
cele)rating "# Bar Mit(vah %or the third time. "#enty4si& years ago tonight? the Sunday
a%ter Parshas Lech4lecha? #as my %irst Bar Mit(vah. "hirteen years ago? at age H>? 9
com*leted the cycle %or the second time? and )=3(ras 0ashem? tonight at age DC 9 am
cele)rating my o#n Pthird Bar Mit(vahN. As many o% you $no#? Simcha #as actually )orn
on He5a% Si5chasei%u6 during the holiday o% Succos and 9 *articularly a**reciate the
*ost*onement o% his rece*tion until a%ter >arshas 8ech 8echa so 9=d )e a)le to *ro*erly
share my o#n Pthird Bar Mit(vah cele)rationN #ith the Pthird Bar Mit(vah cele)rationN o%
the 6atsmans.
'inally? 9=m ha**y to have this o**ortunity to )e MC this evening )ecause 9 have a lot o%
Bar Mit(vah MC material le%t over %rom my son Moshe=s Bar Mit(vah. A%ter as$ing my
t#o )rothers4in4la#? )oth o% #hom are *ul*it ra))is to say a %e# #ords o% Beracha to my
son? there #as no time le%t %or the material 9 had *re*ared to say last 7uly. -ather than
thro# it out #ith the le%t over soda and *otato chi*s? 9 %iled it a#ay ho*ing that 9 #ould )e
as$ed to )e MC at Simcha=s Bar Mit(vah #hen 9 could use it.
'or all o% these reasons? 9 am very ha**y to )e your Master o% Ceremonies tonight.
"here are t#o #ords in 0e)re# #hich are sometimes used interchangea)ly )y *eo*le not
%amiliar #ith the su)tleties o% the language? ho#ever they each have a distinct meaning and
translation. "he Bi)le sometimes uses one #ord? sometimes the other? and at times uses the
)oth in conjunction #ith one another. "he #ords are &elacha and #voda? each o% #hich is
commonly translated as #or$? toil? or la)or. 2e %ind the "orah sometimes uses the term
'ot Just (peeches )a!e HHB
#voda such as in the e&*ression (Breishis H!G) DC#da5 ayi% lCavod es haCada5ah (and
there #as not a man to #or$ the ground). Sometimes #e %ind #or$ e&*ressed as &elacha
as in PDayechal .loki5 (ayo5 haShevii &elachto asher asaN (Bereshis H!B). 'inally #e
%ind the t#o terms used together as in the e&*ression PGol &eleches #voda lo taCasuN
(.ayi$ra HD!@) #hich #e %ind in connection #ith the *rohi)ition to do #or$ on 1om "ov.
"he commentaries too$ note o% these distinctions and give us insight into their distinctive
use. 0irsch? *receded )y the -am)aNn? notes that #vodah comes %rom the #ord .ved? a
servant. "he #ord indicates service to someone or something else. 9n its lo%tiest
connotation? #e are %amiliar #ith the e&*ression #vodas 0ashe56 meaning Service o% G4d.
9n a similar vein is the #voda *er%ormed )y the Goha%i5 in the 7eis 0a&ikdash. "here the
#ord has almost a dou)le entendre? the 6ohanim are in the service o% the nation #hile at the
same time doing the Service o% 0aShem.
&elacha? on the other hand? is used to re%er to #or$ done or accom*lished. G4d=s
handicra%t is al#ays re%erred to as &elachto. "he %or)idden la)ors on Sha))os are re%erred
to as the DC &elachos. /nli$e the 3nglish #ord P#or$N? #hich %ocuses on the *rocess? the
la)or involved? the 0e)re# #ord &elacha %ocuses on the result? the *roduct o% the activity.
0irsch actually relates the #ord to &alach? a messenger. "he messenger? or &alach? is the
)earer and e&ecutor o% the thought and intention o% anotherM so too &elacha is an act
#hich has )ecome the )earer and e&ecutor o% the thought and intention o% the *erson doing
the &elacha.
"he %amily #e %ind seated )e%ore us here this evening re*resents #ithout a dou)t? the %inest
com)ination o% the attri)utes o% &elacha and #voda in a single %amily that #e have in the
entire city. 9n terms o% )eing 7aalei &elacha? the Fuality and *er%ection o% the #or$ o% the
6atsman men are #ell $no#n 44 )e it the )uilding &elachos o% 7i%yo% and Stirah as
*racticed )y the mem)ers o% the 6atsman Construction Com*any or )e it the Agricultural
&elachos o% Get/ira6 Cha2ira6 He5ira? etc. *racticed )y the 6atsman 7unior Gardening
Com*any. Many o% us in the audience have used and a**reciated the talents o% their
&elachos.
But at the same time that they ty*i%y the %inest Fualities o% 7aCalei &elacha? they
simultaneously re*resent the %inest Fualities in terms o% 7aCalei #voda.
&ip%ei Chatosei%u gali%u 5eCart/ei%u vCei% a%ach%u yecholi5 laCsos chovosei%u (Cveis
7echirasecha. 2e no longer have the #voda? as it once #as *racticed and as #e ho*e it
#ill )e *racticed once again? (i5heira (CEa5e%u. "here is one remnant ho#ever o% the
Avoda in the 7eis 0a&ikdash? #hich is still *racticed today. 9n clinging to this last
remaining *ractice #e )eseech 0ashem 0ashev Shechi%ascha leHio% -recha6 vCSeder
ha#voda lCEerushalyai5F DCSeche/e%a ei%ei%u (Cshuvcha leHio%6 7eracha5i5. DCSha5
,aCDodcha 7eEirah GCE5ei "la56 uCkCsha%i5 Gad5o%iyus.
"he 6atsmans? ever since the days #hen the three immigrant 6ohanim %rom Ma(ir -ussia
used to Ducha% together at Bi$ur Cholim have )een a dominant %orce on the Ducha% o% our
Congregation 44 carrying out the service o% #voda #ith the dignity and the no)leness o% the
T/i%ui5 she(CGehu%ah? as mentioned in the Gemarah in 6iddushin @Ba.
'ot Just (peeches )a!e HHH
9n the &ussa2 re*etition o% Eo5 Gippur there is a very moving section descri)ing the
radiance and majesty o% the a**earance o% the Gohe% :adol as he le%t the 0oly o% 0olies on
1om 6i**ur 7CShalo56 7Cli pega. "here is an BB line al*ha)etic listing o% this image PLi$e
the graciousness granted to a )ridegroom=s %ace? li$e the image o% the rain)o# amid the
cloud? li$e the morning star on the eastern )order? etc.? etc. to #hich the Congregation
res*onds a%ter each line &areh Gohe%Q (...#as the a**earance o% the Gohe% :adol).
"his *oem came to mind during the moments *receding 7irkas Goha%i5? this *ast Iosh
0asho%a6 loo$ing at the *ride in 5a%tali 6atsman=s %ace at )eing accom*anied %or the %irst
time )y all three o% his sons to the #voda le%t over %rom the 7eis 0a&ikdash? that o%
Blessing the 7e#ish Peo*le. 9% you=ll e&cuse a *un? 9 %elt he #as no# %ul%illing the "orah=s
directive... -vdu es 0aShe5 (CSi5cha... +o the Service o% the L4rd together #ith Si5cha.
At this *oint? it gives me great *leasure to introduce a *erson #ho re*resents a movement
#hich *o*ulari(ed among the masses the conce*t o% -vdu es 0aShe5 7CSi5cha. Being
mysel%? a descendant o% -e) Mottel o% Cherno)yl? 9 %eel 9 deserve *art o% the action #hen it
comes to Si5cha? so 9 stand u* here and tell the jo$es. 2hen it comes to #ords o% #isdom?
ho#ever? 9 must call on an individual #ho re*resents the )ranch o% Chassidus that
*o*ulari(ed Chach5a 7i%a a%d Daas. 9t gives me great *leasure to call on someone 9=ve
$no#n and loo$ed u* to %or even more years than 9 $no# the Bar Mit(vah )ochur? -a))i
1eche($el 6orn%eld o% Cha)ad Lu)ovitch in Seattle.
0aving )een Bar Mit(vah on Lech4lecha? mysel%? 9=ve al#ays considered it Pmy ParshaN and
have al#ays )een *articularly %ond o% Dertlach and divrei Torah having to do #ith this
Sedra. Last year on >arshas 8ech98echa? 9 had the *leasure o% attending the Bar Mit(vah
o% 5eal 5ormand at Se*hardic Bi$ur 0olim. 8% all *laces? there? 9 heard %or the %irst time a
vort in the name o% the .ilna Gaon that 9 got such *leasure %rom? that 9 still remem)er it a
year laterS
"he man that said over that .ort is the ne&t s*ea$er and 9=m an&ious to see i% he can re*eat
this ama(ing %eat and say something 9=ll still remem)er a year %rom no#. "o *ara*hrase the
#ords o% 6ol 5idre &e>arshas 8ech 8echa sheavar ad >arshas 8ech 8echa /eF
uC5i>arshas 8ech 8echa Heh ad >arshas 8ech 8echa ha7a #lei%u leTova. 9t gives me
great *leasure to call on the -a))i o% Se*hardic Bi$ur 0olim? -a))i Simon Ben(aFuen to
say a Dvar Torah.
'ot Just (peeches )a!e HHD
August BCCD -A/ +*T83AH OF A3/AHA+ 8EE3 7/E-*N
9'd li$e to #elcome everyone to the Bar Mit(vah o% Avraham eev +re)in o% Baltimore?
Maryland. Avraham is the Great Great grandson o% 1a$ov Ber$man? #ho #as one o% the
%ounders o% Bi$ur Cholim in BLCB. Shortly a%ter BLCB? Ber$man le%t the Congregation and
)ecame one o% the charter mem)ers o% "em*le de 0irsch. 0is %amily remained in Seattle
and some LA years a%ter 1a$ov Ber$man le%t 8rthodo&y? his great grandson 1a$ov +re)in
returned. 9 had the *rivilege o% learning on a #ee$ly )asis #ith -e) 1a$ov some BL years
ago? 9 corres*onded #ith him #hen he #ant o%% to learn in "hr Sa5each in 9srael? and my
#i%e and 9 #ere delighted to )e%riend another :2ru5 young cou*le: #hen he and his #i%e
Chava came to Seattle shortly a%ter they #ere married. 9n a**reciation o% the s*ecial role
this Congregation and many o% its mem)ers *layed in the li%e o% his %amily? es*ecially during
the %irst years o% 1a$ov's return to a "orah o)servant li%e4style? the +re)ins decided to
return to BCM0 to cele)rate this major li%e4cycle milestone in the li%e o% their son?
Avrohom? #ho #as )orn in this community BD years ago this #ee$.
2e #ish a hearty &a/al Tov to the +re)ins %rom Baltimore and their si& children. 2e #ish
&a/al Tov to 1a$ov's *arents? 0arold , Priscilla +re)in %rom Seattle? and to Chava's %ather
Mr. 7oe Masian %rom 6ansas City as #ell as to all the other %riends and relatives #ho are
visiting here #ith us this morning.
"o the )est o% my recollection? the last time 9 s*o$e %rom the *ul*it in this congregation on
the occasion o% a Bar Mit(vah #as more than DA years ago 44 at my o#n Bar Mit(vah 44
>arshas 8ech98echa? G@HH. . 9n light o% the nostalgia? o% the moment? you #ill e&cuse me i%
9 cannot resist the tem*tation to comment? to Avraham ev? that in choosing to ma$e his
Bar Mit(vah here in 7ikur Choli5 44 he is no dou)t %ollo#ing a 0eavenly .oice 44 #hich
directed him :8ech 8echa /. art/ech6 /. 5oladetecha6 /. 7eis #vicha: (Go A#ay TO
your land? TO your Birth Place? TO your %ather's 0ouse).
As 9 mentioned )e%ore? the +re)ins= *rimary motive in ma$ing the Bar Mit(vah in BCM0
relates to 0akaras 0atov? to a**reciation %or the role many mem)ers o% this synagogue
*layed in 1a$ov's o#n )ecoming a :Son o% the Commandments:. But no dou)t? there #ere
other motives as #ell. Perha*s not *rimary on this list? )ut 9'm sure some#here in the
calculations #as a desire #hich *erha*s is alluded to in the end o% the >asuk 9 just
misFuoted? namely the +re)ins #ished to come... :.l 0a#ret/ #sher #recha 44 to the
)eauti%ul Paci%ic 5orth#est summer 44 to esca*e the heat and humidity o% Baltimore? to
sho# their children? and to see once again %or themselves the Beauti%ul Blue S$ies and
majestic mountains that are *art o% the Land that G4d sho#s us here in Seattle ... at least
occasionally.
9 say occasionally? )ecause the truth o% the matter is 44 as no one #ho has s*ent this summer
in Seattle has to )e reminded 44 that it is not everyday that G4d sho#s us the )eauty o% the
:Bluest s$ies you've ever seen: or the majesty o% Mount -ainier. "here are many tourists
%rom throughout the country and throughout the #orld #ho have come and gone this
summer and have not seen the s$y or the mountain. "here are those? no dou)t? #ho )elieve
:the mountain: does not e&ist. "hey sus*ect? it is a Fuaint local )elie% that has )een handed
do#n %rom generation to generation? #ith no )asis in reality.
'ot Just (peeches )a!e HHQ
9t ta$es one o% those s*ecial Seattle days 44 #hen the s$y is *er%ectly )lue? the la$e is
shimmering and Mount -ainier is out in all her glory to really a**reciate :0a#ret/ asher
#recha: 44 the Land that G4d is ca*a)le o% sho#ing us.
2hat's true in :ash5iyut? in *hysical and material matters? is true in Iuch%iyut? in s*iritual
matters as #ell. 2e are in the %irst Sha((os o% the month o% .lul? the month #hose name
our -a))is *oint out is an Acronym %or #%i 8<Dodi D<Dodi 8i44 9 am dedicated to my
Beloved? to G4d? and my Beloved? G4d? is dedicated to me. Many *eo*le thin$ that one
*re*ares %or the 0igh 0olidays )y )uying tic$ets %or seats in the synagogue? )y sending out
a suit or dress to the cleaners? )y sending 5e# 1ear's cards to %riends and relatives or )y
)uying a ne# *air o% shoes.
"raditionally? *re*aration %or the 0igh 0olidays is a s*iritual *re*aration 44 one considers
not his s4o4l4e4s )ut his s4o4u4B. 8ur )rethren the Sephardi5 recite the Selichot already
since Iosh Chodesh. 2e? #shke%a/i5? have )een )lo#ing Sho2ar and reciting *salm H@?
8<Dovid 0ashe5 "ri? since this *ast 2ednesday. But? more than just ritual or recitation?
.lul is to )e a time o% re%lection and contem*lation.
+uring the long calendar year? there are many days #hich un%ortunately are cloudy 44 #e do
not clearly see the majesty o% G4d? the 7oy o% :#shrei%u &ah Tov Chelke%u6 u5ah ya2a
Eerushate%u (0o# %ortunate are #e? ho# goodly is our *ortion? and ho# )eauti%ul is our
inheritance). 2e are s*iritually de*ressed )y the rain%all $no#n not as :eshe5? )ut as
:ash5iyut 44 the *ursuit o% material and *hysical #ealth and ha**iness. 2e need the
Sho2ar sound? to )lo# a#ay the clouds that hide our .ision o% G4d and the relationshi* that
#e should have to 0im. "his is #hat .lul is all a)out.
2hat's true a)out the cycle o% the 7e#ish calendar? is true a)out the cycle o% 7e#ish history
as #ell. "here are times in our national history? #hen our relationshi* as a *eo*le to G4d?
has )een clouded. 9t's #hat our -a))is call *eriods o% :0ester >a%i5: (the hiding o% G4d's
'ace). "here have )een lengthy *eriods o% dar$ sinister clouds causing s$e*tics to Fuestion
#hether in %act :the mountain e&ists:? #hether the traditions that have )een handed do#n
%rom generation to generation are just? Chas v<sholo5? Fuaint )elie%s? #ith no )asis in
reality. But 7aruch 0ashe5 there have )een *eriods in our national e&istence 4*eriods in my
li%e time and *eriods in 1aa$ov and Chava +re)ins li%e times and *eriods even in our Bar
Mit(vah )oy's li%etime 44 #hen the clouds have *arted and #e could see the Majesty o% the
0ashgocha Gelalis 44 the +ivine Providence o% G4d #hich guarantees the survival and the
ultimate +estiny o% the 7e#ish *eo*le.
2e have #itnessed in our li%etime the %ul%illment o% 9saiah's #ords in this #ee$'s 0a2torah!
0it%ari 5eCa2ar Gu5i6 shvi Eerushalayi56 0ispatchi &osrei Havarech6 shviya (as T/io%
(Sha$e yoursel% %rom dust? arise? and sit do#n? 8h 7erusalem? 'ree yoursel% %rom the )onds
around your nec$? 8h ca*tive daughter o% ion). 9n my li%etime? the 7e#ish *eo*le have
#itnessed the miracles o% the 9sraeli 2ar o% lnde*enedence. 9n 1a$ov , Chava=s li%etime? the
7e#ish *eo*le have e&*erienced the clarity o% G4d's Providence in the events surrounding
the Si& +ay 2ar. And in Avrohom ev's li%etime the 7e#ish *eo*le have again clearly
#itnessed the *arting o% the clouds and the Blue s$ies o% +ivine Protection in the events
surrounding the Persian Gul% 2ar.
'ot Just (peeches )a!e HHG
2hat's true %or the *arting o% the clouds and the -evelation o% G4d as our Military
*rotector? as 0ashe5 -sh &ilcha5a? is also true %or the *arting o% the clouds and the
-evelation o% G4d as our S*iritual Protector as 0ashe5 ,ote% 0aTorah.
9n my li%etime? in 1a$ov , Chava's li%etime and in Avraham ev's li%etime #e have #itnessed
an a#esome rea#a$ening o% thirst %or the 2ord o% G4d? o% thirst %or the 6no#ledge o%
"orah? and o% thirst %or the desire to *ro*erly o)serve the &it/vot. 2e have seen it locally?
the +re)ins have seen it in Baltimore and in .ret/ Eisroel? and the 7e#ish *eo*le are
e&*eriencing it internationally 44 the *arting o% the clouds o% "orah ignorance and a*athy
and the )as$ing in the #armth and majesty o% "orah Study and "orah 8)servance.
'inally? #hat's true in terms o% the 7e#ish Calendar? and #hat's true in terms o% the 7e#ish
Peo*le on a 5ational Level? the level o% 0ashgocha Gelalis is also true %or the individual
%amily unit? at the level o% 0ashgocha >eratis6 *ersonal +ivine Providence.
Sometimes in raising children? in )uilding a %amily? one must deal #ith cloudy s$ies 44 #ith
%rustration and disa**ointment? #ith injury and illness? #ith si)ling rivalry and jealousy? not
to mention dirty dia*ers? u**ity )a)y sitters? and a variety o% other *ro%essional ha(ards o%
*arenting. 9t is *ossi)le at times to %orget that )ehind these clouds hide a )eauti%ul )lue s$y
and a majestic mountain.
Major li%e4cycle events such as a Bar Mit(vah are the %amilial eFuivalent to 3lul's Sho%ar
)lasts 44 they a#a$en us? *ut things in their *ro*er *ers*ective? convince us that our e%%orts
have not )een in vain. 2e are succeeding? des*ite all our trials and tri)ulations 44 #ith G4d's
0el* 44 to )uild a lin$ #ith 3ternity? to accom*lish something #orth#hile %or ourselves and
%or %uture generations.
"he Pro*het &icha said 1Tite% .5es 8<Eakov? Chessed 8<#vroho5:! 1ou Shall give "ruth to
1a$ovM and Loving 6indness to Avraham. 1a$ov and Chava? 9 #ant you to $no#? that
%rom the time 9 %irst met each o% you? your sincerity and *ursuit o% .5es? o% "ruth? have
al#ays )een an ins*iration to me. 1ou have sought the "ruth and 44 #ith G4d=s hel* 44 you
have %ound itM you have )een )lessed #ith a %ul%illment o% Micha's #ords? 1Tite% .5es
8<Eakov:? may "ruth )e given over to 1a$ov. 9t is a sincere honor to )e a)le to *u)licly
#ish you Ma(al "ov on this occassion and to o%%er on )ehal% o% the Congregation that #as
%ounded )y your childrens= Great Great Grand%ather the Brocha that the Bar Mit(vah )oy
should )e ocheh to receive the continuation o% Micha's words 1Chessed 8<#vroho5: 44
May he al#ays Merit the Besto#ing o% Loving 6indness on Avraham? %rom his %amily? his
%riends? and %rom 0aGadosh 7aruch 0u.
May it )e G4d's #ill that all the clouds should soon *art and #e #ill all merit the %ul%illment
o% the #ords o% 9saiah #hich Avrohom so )eauti%ully read! &ah ,avu al 0ehari5 raglei
5evaserF 5ash5ia shalo56 &evaser Tov6 5ash5ia Eeshua6 "5er -<T/io% &alach .lo9
Gayich.
(0o# Beauti%ul u*on the mountains are the %eet o% the messenger o% good ne#s? #ho
announces *eace? the har)inger o% good ne#s? #ho announces salvationM #ho says to ion!
P1our G4d reignsS:)
'ot Just (peeches )a!e HH>
A*ril BCCQ -A/ +*T83AH OF -EN S*SCO3*C:
9n as$ing me to s*ea$ this morning? +avid and 3ileen Siscovic$? have given me a very
tough act to %ollo#. 8ver the *ast month the Congregation has gotten used to the Best o%
the Best. 2e have had the *leasure and *rivilege o% hearing one o% the most outstanding
s*ea$ers and scholars in the -a))inic #orld today s*ea$ on three consecutive #ee$s.
9nevita)ly? there #ill )e com*arisons? inevita)ly my sermon #ill )e %ound in%erior? inevita)ly
9 #ill come out second )est.
"he truth o% the matter is? ho#ever? that 9 have a long history o% coming out second )est to
-a))i 1issocher 'rand. 9t doesn=t )other me any more. 9=m honored i% 9 can )e considered
his runner4u*S 9 used to come out second )est to -a))i 'rand #hen he #as yet $no#n as
Allan 'rand and #e #ere classmates at the Seattle 0e)re# Academy #hich #as yet $no#n
as the Seattle 0e)re# +ay School.
-emem)ering the Allan 'rand o% the BCGAs and the early BC>As and seeing #hat he has
gro#n into today? 9 must tell you... 9=m not sur*rised. 0e had 44 even )ac$ then 44 an
un)eata)le com)ination o% natural talent? drive and love %or learning #hich ins*ired his
classmates and carried him %or#ard %rom strength to strength to )ecome #hat he has
)ecome.
9 am very *roud and ha**y to re*ort to the Congregation? that this com)ination o% young
talent? drive? and love o% learning that 9 %irst #itnessed in Allan 'rand o% the Seattle 0e)re#
+ay School DG years ago? is alive and #ell and %lourishing in today=s @th grade at the Seattle
0e)re# Academy.
A)out B> months ago? -a))i Binyomin Gins)erg invited me to *artici*ate in an All 7udaic
Studies +ay that #as ta$ing *lace at the Academy. 9 #as as$ed to teach our Bar Mit(vah
)oy=s class. 9t #as an e&hilarating e&*erience. As 9 mentioned to a num)er o% *eo*le at the
time? that class is dynamite. .irtually everyone o% the students sits on the edge o% their seats
#aiting to jum* u* #ith the ans#ers or #ith *ro)ing Fuestions %or their teachers. 9 loo$ed
around and could see in their eyes the same drive and intensity? the same love %or "orah and
%or learning? that 9 remem)er in Allan 'rand=s eyes DG years ago. "he -a))inic dictum o%
Gi%as So2eri5 Tar(eh Choch5a (the rivalry o% scholars increases #isdom) is o*erative in
this grou* o% youngsters. 3ach challenges and shar*ens the other to ever greater goals and
accom*lishment.
9 )elieve it is un*recedented %or our community to see Bar Mit(vah a%ter Bar Mit(vah in the
"ri)une and the "ranscri*t list "almud Study as one o% their %avorite ho))iesS 2hat a
Giddush 0ashe5S 2hat a tri)ute to their "eachers and SchoolS 0a**y are the students
#ho have such classmatesM 0a**y are the "eachers that have such studentsM 0a**y are the
Parents #ho have such childrenM and ha**y is the community that can loo$ %or#ard to such
%uture leaders.
0o#ever? as *roud as #e are 44 as *arents? as teachers? as a community 44 o% our children=s
*otential 44 this morning=s *ortion is a so)ering reminder that one should never ta$e %or
'ot Just (peeches )a!e HH@
granted the outcome o% one=s as*irations and e&*ectations %or one=s children? disci*les? or
%uture leaders.
5o *arent #as ever *rouder o% his t#o eldest children than #as #haro%M no teacher ever
had higher e&*ectations %or his disci*les than did Moses concerning ,adav and #vihuM no
community could %eel more con%ident that they had a guarantee %or a solid line o% leadershi*
succession than could the 7e#ish Peo*le on that 3ighth +ay o% Consecration #hen they sa#
Aaron=s t#o mature sons? #al$ing )ehind the elderly Moses and Aaron.
And then? at the height o% cele)ration o% the most aus*icious day o% their li%e 44 tragedy
struc$S
PAnd ,adav and #vihu? the sons o% Aaron too$ each o% them his censer and *ut %ire therein
and laid incense thereon and o%%ered strange %ire )e%ore the L4rd #hich 0e had not
commanded them. And there came %orth %ire %rom )e%ore the L4rd and devoured them? and
they died )e%ore the L4rd.N
"he sim*le pshat in this story 44 the most straight %or#ard lesson to )e dra#n %rom this
event 44 is certainly a**lica)le to a Bar Mit(vah! As )rilliant as you are? as much love and
admiration? and adoration that is )esto#ed u*on you )y your *arents and teachers and
%riends 44 don=t let it go to your head. +on=t )elieve everything you hear a)out yoursel% and
)egin to thin$ you $no# it all... that you are in a *osition to ma$e u* the rules... to
determine %or yourselves the ty*e o% Service G4d #ants. 9% you %all into that tra*? it is all
too li$ely that you #ill #ind u* o%%ering a PStrange 'ireN #hich G4d has not commanded...
and #hich G4d does not desire.
0o#ever? 9 #ould li$e to develo* another thought derived %rom this story #hich 9 %eel is
also a**lica)le to i%ya%ei DCyo5a 44 the matters o% the day.
"he Ealkut Shi5o%i? a collection o% &edrash? Fuotes the o*inions o% #(a Cha%a% and
Ia((i 8evi that the reason ,adav and #vihu #ere $illed #as )ecause they remained
)achelors. 9n the #ords o% the Ealkut Shi5o%i! PMany #omen remained single? just #aiting
%or themM )ut #hat did they say R8ur %ather=s )rother is 6ing? our mother=s )rother is
Prince? our %ather is 0igh Priest? #e are +e*uty 0igh Priests? #hich #oman is #orthy o%
us<= P
"he o*inion o% #(a Cha%a% and Ia((i 8evi as Fuoted in the Ealkut a**ears revolutionaryS
0o# can they claim the sin o% ,adav and #vihu #as that they #ere unmarried 44 the "orah
e&*licitly *oints the %inger in another direction 44 Pthey o%%ered a strange %ire )e%ore G4dN.
-a))i 1ehudah Lei) Gins)erg in his commentary on Chu5ash? gives a )eauti%ul e&*lanation
to this Ealkut Shi5o%i. 0e says? o% course #(a Cha%a% and Ia((i 8evi admit that the sin o%
,adav and #vihu #as that they o%%ered a strange %ire? )ut they are commenting that had they
)een married? their #ives #ould have saved them %rom this %ate... )ecause a #i%e can save
her hus)and %rom *unishment.
"he reason %or this is that #hen a hus)and is *unished )y death? o)viously the #i%e 44 #ho
may )e totally innocent o% the hus)and=s crime 44 #ill also su%%er. "he 0eavenly Court
recogni(es that this judgment is *atently un%air and conseFuently has clemency on the
'ot Just (peeches )a!e HHL
hus)and %or his #i%e=s sa$e. ,adav and #vihu 44 )eing single 44 #ould not )e leaving )ehind
any #ido#s to su%%er #ithout )lame? there%ore 0eaven could mete out the *unishment they
%ully deserved. -a))i Gins)erg )rings an analogous case %rom Se2er 7ereshis #hen Eehuda
argues #ith Eose2 that Benjamin should )e given clemency )y saying P2hen his %ather sees
that the lad is not #ith us? he #ill dieN. -a))i Gins)erg e&*lains Eehuda=s argument! 3ven
i% you grant that Benjamin is deserving o% *unishment %or stealing your go)let? )ut his %ather
is innocent 44 it is not %air to cause the death o% his innocent %atherS
"his is an intriguing inter*retationS An innocent relative can s*are the %ate o% a guilty
relative )ecause o% their mutual de*endence u*on one another. 9t seems to me? ho#ever?
that this inter*retation %lies in the %ace o% another *ractice? that is very relevant to Bar
Mit(vah! 5amely the %act that on the day a )oy )ecomes Bar Mit(vah? the custom is that his
%ather recites a Blessing! 7aruch sheptara%i 5Co%sho shel /u (Blessed is the one #ho has
e&em*ted me in the %uture %rom the Punishment o% this one).
9 #as *roud to )e *resent #hen +avid Siscovic$ recited this )lessing )y his son=s side? this
*ast #ee$ in Shul. "here is actually a di%%erence o% o*inion )et#een the &age% #vraha5
and the 8evush as to #hether the intent o% the 7rocha is that %rom no# on the %ather #ill
not )e *unished %or the sins o% the son or that %rom no# on the son #ill not )e *unished %or
the sins o% the %ather. At any rate? the 7rocha clearly em*hasi(es an inde*endence in
judgment )et#een relatives! )oth the son and the %ather #ill )e *unished inde*endently %or
their o#n sins? not li$e -a))i 1ehuda Lei) Gins)erg=s inter*retation o% the Ealkut Shi5o%i
#hich im*lies that 7udgment in %act al#ays remains de*endent on the various %amily
relationshi*s.
As in many things in 7udaism? and many things in li%e? this contradiction does not need to )e
resolved. "here is room %or acce*tance o% an unresolved *arado&? in #hich contradictory
ideas can )oth )e rightS .lu vCelu divrei .loki5 Chai5. ("hese and "hese are "rue 2ords
o% the Living G4d).
9 )elieve that this contradiction? the *arado& o% simultaneous inde*endence and de*endence
goes to the very essence o% #hat Bar Mit(vah is all a)out.
8n the one hand? Bar Mit(vah is certainly a)out inde*endence! "oday 9 am a man? 9 can
ma$e my o#n Gi%ya%i5 and ,edari5M my contracts and vo#s are legally )inding )y
7e#ish La#. 9 can 0alachically trans%er and acFuire *ro*erty and su)ject mysel% to
o)ligations and de)ts #ithout my *arents *ermission or signature. 9 can ma$e my o#n
inde*endent decisions and #ill have to live )y the conseFuences o% these actions.
And yet Bar Mit(vah is also a)out de*endence! 8thers need me %or their Prayer Fuorums 44
to ma$e a &i%ya%M to ma$e a &e/u5a%? to )e &ot/i them in the "orah -eading or to serve
as their Shliach T/i((ur. 9 am needed to share my talents? my #ealth? my %ood and living
Fuarters? my ideas and my "orah $no#ledge.
A Bar Mit(vah Boy on the day o% his BDth )irthday and a 7e# %or the rest o% his li%e? needs
to al#ays )e a#are o% and cogni(ant o% this dichotomy. "he need to recogni(e his o#n
inde*endence and res*onsi)ility %or his actionsM #hile at the same time recogni(ing his
o)ligation to and mutual de*endence #ith others.
'ot Just (peeches )a!e HHC
"he Great Sage 0illel ca*tured this dichotomy in a &ish%eh #e #ill recite this a%ternoon in
the 'irst cha*ter o% >irkei #vos? -5 .i% #%i 8i6 &i 8i< (9% 9 am not %or mysel% #ho #ill )e
%or me<) "his is the idea o% inde*endence? o% 7aruch Sheptara%i 5e"%sho shel /eh? o%
ta$ing res*onsi)ility %or my o#n %ate and destiny. But 0illel goes on PKCGsha%i lCat/5i 5a
a%i<N (9% 9 am only %or mysel% #hat am 9<) "his is the idea o% +e*endence? o% ,a2sho
Geshurah (C%a2sho 44 his soul is )ound u* #ith someone else=s soul? o% $ee*ing in mind that
9 am *art o% a larger community and that #e are all res*onsi)le %or each others actions and
destinies.
Benjamin? as you stand )e%ore this great dichotomy o% a Bar Mit(vah 44 o% 9nde*endence
versus +e*endence 44 o% -5 #i% #%i 8i verses KCGsha%i 8Cat/5i 44 as you stand )e%ore this
great *arado& *lease $no# that you have great role models to %ollo#. 1our *arents? 9 %eel?
re*resent the )est o% #hat 0illel is trying to tell us. 8n the one hand they are )oth
inde*endent4minded individuals. +avid in his #ay and 3ileen in her #ay are each highly
creative? highly individualistic? and highly inde*endent. And yet )oth +avid and 3ileen are
highly devoted to others 44 to their children? to the community as a #hole? its institutions?
and es*ecially its youth? and to man$ind in general. May they see and may #e all see much
,achas %rom you? %rom the rest o% your si)lings? and %rom all the children o% our community.
And no# 9 #ill call on Benjamin to give him his o**ortunity to address the Congregation.
-5 lo achshav? Benjamin? .i5asai< (9% not no#? #hen<)
'ot Just (peeches )a!e HDA
'e)ruary BCCQ -A/ +*T83AH OF A3/AHA+ 0/A+*2 %ENAUE/
Shortly )e%ore Iosh 0asha%a? the Congregation=s erst#hile :a((ai? 3li Genauer
a**roached me #ith an o%%er 9 could not re%use. 0e said? P+avid? i% you agree to s*ea$ on
the 'irst +ay o% Succos and on She5i%i #t/eres? 9 #on=t as$ you again to s*ea$ %or the rest
o% the year.N "hose o% you #ho #ere here this *ast Succos? may remem)er that 9 $e*t my
*art o% the )argain.
9 $no# 3li is *ro)a)ly thin$ing to himsel% that he $e*t his *art o% the )argain too! 2e made
the deal )e%ore Iosh 0asha%%a and that #as the last time in G@GD he ever as$ed me to
s*ea$M no# it is G@GQ so the term o% our agreement has e&*ired. "hat=s one ans#er 44 )ut
9=ve got a )etter ans#er.
"here are t#o ty*es o% 8%%erings that #ere )rought in the "em*le! "here #ere the Gor(a%ot
T/i(ur? the communal o%%erings )rought )y the Gohe% in )ehal% o% the entire 7e#ish *eo*le
44 these include the Gor(a% Ta5id6 the Gor(a% &ussa2? the Shtei 0a8eche5? etc. "hen
there #ere the Gor(a%ot Eachid? the Personal o%%erings )rought )y the Gohe% in )ehal% o% an
individual. "hese include o%%erings such as Gor(a% >essach6 7echor? Gor(a% #sha5? etc.
2hat 3li reFuested on Succos and Sh5i%i #t/eres #as in the category o% a Gor(a% T/i((ur
44 a Communal 8%%ering. 3li made the reFuest in )ehal% o% the T/i((ur? the community? and
9 delivered my messages as an 8%%ering to and %or the T/i((ur? the congregation. 0e
*romised me that #ould )e the last Communal 8%%ering o% that nature he #ould call on me
to o%%er this year? and he has $e*t his *romise.
3li=s reFuest that 9 s*ea$ this morning? ho#ever? is in the category o% a Gor(a% Eachid 44 a
Private 8%%ering! 0e reFuested not as :a((ai? )ut as a *rivate citi(en and a li%e long %riend
that 9 s*ea$ at his son=s Bar Mit(vah. 9 am honored to res*ond in that vein #ith my o#n
Private 8%%ering to the 7ar &it/vah 7ochur and his %amily.
9ndeed? #e go )ac$ along #ay together! 9t seems li$e just yesterday that 9 #al$ed across
0olly Street on a 'riday evening a)out t#o #ee$s )e%ore >essach to )e *resent at -ami=s
Sholo5 Hachor. 9 remem)er it vividly. Mrs. 8%%en)acher #as going around %rom *erson to
*erson telling them to eat their ca$e over the ta)le? so as not to get any Cho5et/ scattered
around the house #hich #as virtually com*letely >esechdik. 3li and Michael #ere
s*eculating on the mar$eta)ility o% an in%ant si(e version o% Seattle Blues #here the jeans
#ould sna* in *lace over the dia*er. And -a))i Londins$i related ho# he #ent to visit 3va
in the hos*ital hours a%ter she gave )irth and %ound her )usy ma$ing *hone calls %or the
0e)re# Academy Auction.
Last Summer 9 s*o$e at the Bar Mit(vah o% Avrohom +re)in #ho returned to his native
Seattle to cele)rate his Bar Mit(vah #ith %amily and %riends. 9 e&*ounded %or the Bar
Mit(vah )oy an a**ro*riate pasuk %rom my o#n >arsha? )y a**lying the verse P8ech 8echa
5eCart/echa uC5i5oladetecha uC5e(eis avicha el ha#ret/ asher ar.chaN to his journey
%rom Baltimore to Seattle to cele)rate his Si5cha.
"his morning 9 am again given the *rivilege o% s*ea$ing to a Bar Mit(vah )oy? and again 9
#ill *ara*hrase an a**ro*riate verse %rom my o#n Parsha! PDClo Eikarei od es shi5cha
'ot Just (peeches )a!e HDB
Ia5i6 va0aya shi5cha #vraha5.N #vraha56 "oday you are a man. 9 am no longer going
to call you )y the name you=ve )een $no#n )y since shortly a%ter your Sholo5 Hachor?
P-amiN? 9 #ill )e addressing you )y the %ormal name given to you #hen you entered the
covenant o% #vraha5 #vi%u? namely Avraham Genauer.
Avraham Genauer has the rare distinction o% )eing as %ar as 9 $no# only the third *erson in
the history o% this Congregation to )e a (e% achar (e% achar (e% Bar Mit(vah in Bi$ur
Cholim. "his means his %ather #as Bar Mit(vah in this shul and his %ather=s %ather #as Bar
Mit(vah in this shul. "he only other *eo*le #ho share this distinction 44 to the )est o% my
$no#ledge 44 are his cousin .t/io% and his )rother ./ra? although 9=m still trying to %igure
out #ho got Levi at the Bar Mit(vah o% 6o**el and Mendel.
"he %act o% a third generation Bar Mit(vah is not just an historical anomaly. 9t s*ea$s to the
essence o% #hat a Bar Mit(vah Si5cha is all a)out 44 %or the %amily and %or our
Congregation! Bar Mit(vah is a)out the continuity o% "orah transmission %rom one
generation to the ne&t. "his shul no# has D mem)ers #ho can say P9 #as Bar Mit(vah in
Bi$ur Cholim? my %ather #as Bar Mit(vah in Bi$ur Cholim? and my %ather=s %ather #as Bar
Mit(vah in Bi$ur Cholim.N "his is a Cha/akah %or the %amily and it is a cha/akah %or the
congregation that #e are success%ul in transmitting the res*ect %or and commitment to the
"orah #ay o% Li%e %rom one generation to the ne&t. "here is no more a**ro*riate %amily to
have the Hechut? the merit? o% having this distinction than the Genauer %amily #ho %or %our
generations have *rovided this city and this Congregation #ith role models o% "orah
commitment and "orah leadershi*.
3va=s *arents as #ell? the 8%%en)achers? (li #yi% 0ara? are #itnessing the #ell4deserved
%ul%illment o% the *romise PGol 5i sheCoski5 (Ct/orchei t/i((ur (eCe5u%ah6 haGadosh
7aruch 0u Eeshale5 Sechara5N (all #ho are involved %aith%ully in the needs o% the
community? may the 0oly 8ne Blessed )e 0e *ay their re#ard) in the ,achas and *ride
they have in Avrohom and their other grandchildren. 'or my generation in *articular? 3li
and 3va have )een sources o% great dedication and ins*iration %or not only their %amily? )ut
%or the entire congregation and 9 am *roud to )e as$ed to say a )rie% Dvar Torah on this
occasion.
Bar Mit(vah is a day and a time mar$ing change. Change can )e de%ined as the end o% one
*hase and the )eginning o% another. 2hat could )etter sym)oli(e this de%inition o% change 44
the idea o% an ending %ollo#ed )y a ne# )eginning than this morning=s dou)le "orah
reading. 8ur reading %rom the 'irst Se2er Torah mar$s an ending. 2e say Cha/ak6 Cha/ak6
vC,ischa/ekM having concluded the second o% the %ive )oo$s o% the "orah? Se2er She5os.
5achmanides ma$es a )eauti%ul comment in his introduction to Se2er Sh5os. 0e says the
sco*e o% the story #hich is contained in Sh5os is the 'irst 3&ile o% the 7e#ish Peo*le %rom
their land 44 and the redem*tion %rom that 3&ile. 0o#ever? he e&*lains the redem*tion %rom
the e&ile did not end #ith the "en Plagues or even #ith the S*litting o% the -ed Sea or even
#ith -eceiving the "orah on 0ar Si%ai.
"he story o% the 3&ile )egun in >arshas Sh5os? ends only #ith the consummation o% the
)uilding o% the "a)ernacle? as descri)ed in >arshas >ekudei. 8nly then did 0aGodosh
7aruch 0u cause his +ivine Presence to d#ell again amongst the 7e#ish *eo*le. 8nly then
'ot Just (peeches )a!e HDH
#ere they returned to the Status o% the Patriarchs 44 #ho constantly could rely on the
Presence o% G4d #ithin their o#n tents.
But i% >ekudei mar$s an ending? >arshas 0aChodesh 44 #hich #e read %rom the second
Se2er Torah? certainly mar$s a )eginning. P"his month %or 1ou shall )e the 0ead o% all
Months. 'irst shall it )e among the months o% the year.N ,issa%? the month #hose arrival
#e herald #ith the reading o% >arshas 0aChodesh is a time o% )oth *hysical and
meta*hysical rene#al and re)irth. "he Bris$er -av used to say that 5issan did not )ecome
the season o% %reedom )ecause the events o% >essach %ell into it? )ut on the contrary the
events o% deliverance occurred during ,issa% )ecause it #as the time +ivinely ordained %or
the mani%estation o% %reedom. +uring ,issa%? nature undergoes rene#al? thro#ing o%% the
chains o% #inter and )ursting out in ne# )loom. ,issa% is the Chodesh 0a#viv? the month
o% s*ring? o% ne# )eginnings? o% rene#al? and o% ne# %reedom 44 o% change %or the )etter.
But >arshas 0aChodesh mar$s more than just another )eginning? >arshas 0aChodesh
reveals to us the secret o% Giddush 0aChodesh! 8% )eing a)le to sancti%y the )eginning and
there)y sancti%y everything that %ollo#s. 8n that historic Iosh Chodesh ,issa% some D B;H
millennia ago? the 7e#ish *eo*le received their %irst commandment as a nation? the
commandment o% Sancti%ying the 5e# Moon. Commentators e&*lain that )y virtue o% this
command? G4d gave the 7e#ish *eo*le mastery over time. 8nly )y )eginning a month #ith
a *rocess o% Giddush? #ith a declaration *roclaiming the Sancti%ication o% time? #ere the
7e#s a)le to ensure that the cycle o% %estivals could go on. 9n order to insure that >essach
#ould )e >essach? Eo5 Gippur #ould )e Eo5 Gippur? and Succos #ould )e Succos? and so
%orth? it #as essential that the )eginning o% each month )e *ro*erly *roclaimed and *ro*erly
sancti%ied. 8nce the )eginning #as %irmly esta)lished #ith Gedusha? the sanctity o% the rest
o% the calendar #ould %ollo# virtually automatically.
Avraham? today mar$s an end and a )eginning %or you in your li%e. 0alachically? you have
ended the *eriod o% childhood. 1ou are no longer a Gata%? you no longer get a %ree
s*iritual ride on your *arents= and grand*arents= coat4tails. Concerning that *eriod o% your
li%e you can say Cha/ak Cha/ak vC,itcha/ek.
1ou are? ho#ever? )eginning a ne# era! 7ust as the 7e#s in 3gy*t received their initiation
as a 5ation into the commandments 7aya5i5 ha0e5 (a/5a% haHeh? so too you today are
receiving your initiation into the commandments. 7ust as in those days at this time? the
*roclamation o% Sancti%ication o% the 5e# Moon? in %act sancti%ied not only one day 44 )ut
sancti%ied the entire calendar? it is my ho*e and *rayer that your *roclamations and
sancti%ication o% this day o% your Bar Mit(vah e&tend throughout your li%e? and you have a
li%e saturated #ith Gedusha and sanctity? a li%e that #ill )e #orthy o% the sterling Cha/aka
#hich e&ists in your %amily and a li%e #hich #ill al#ays %ind the +ivine Presence o% G4d
d#elling in the tents o% the Genauer and 8%%en)acher %amilies.
'ot Just (peeches )a!e HDD
7anuary BCC@ SHE3A -/OCHOS9 AHU3A +A/: -ON7*
2hen 9 #as told that 3li and 3va as$ed that 9 say a Dvar Torah this evening on the
occasion o% Mar$ and Ahuva's Sheva 7rochos? 9 #as reminded immediately o% the &edrash
in 7ereishis Ia((a a)out the Eud that came to 0aGadosh 7aruch 0u #ith a com*laint
#hen G4d changed the name o% our %irst Matriarch %rom Sarai to Sarah? dro**ing the Eud at
the end o% her name and changing it to a 0ay. 5o# according to one version o% the
&edrash G4d actually cho**ed the Eud #hich eFuals BA into t#o 0ays #hich are G a*iece
and gave one to #vra5? so he )ecame #vraha5 and one to Sarai so she )ecame Sarah. But
the &edrash that came to my mind #as the one #here the Eud #as just removed %rom
Sarai<s name and re*laced #ith a 0ay. So the Eud had com*laints to G4d 44 here 9 #as *art
o% the name o% a great T/adekes and no# you changed her name? so 9'm a no)ody. G4d told
the Eud that 0e #ould ma$e it u* to him? to hold his *iece and eventually he #ould )e
added to the name o% 0oshea (i% ,u%. 9n the #ords o% the &edrash 44 )e%ore you #ere at
the end o% the name o% a #oman? and in the %uture you #ill )e at the )eginning o% the name
o% a manS
2hat )rought this &edrash to mind #hen 9 #as as$ed to s*ea$ here tonight< 2ell
a**ro&imately three years ago? 3li and 3va as$ed me to s*ea$ at another %amily Si5cha 44 9
#as to have the /echus o% s*ea$ing %rom the Pul*it on the occasion o% Ia5i<s 7ar &it/vah.
At the last minute? the %amily )rought in some guest s*ea$er %rom Pitts)urgh? and 3li told
me he #ould have to ma$e it u* to me someday.
2ell? li$e that little Eud? 9've )een )iding my time and can truly say that the o**ortunity 9
have )een given tonight? is %ar greater than that 9 #as given three years ago. "hree years
ago? 9 #as scheduled to s*ea$ a%ter Purim? %rom the Pul*it o% the shul 444 that certainly
limits the amount o% humor 9 #ould have )een a)le to use in my s*eech. "onight #e are still
gearing u* %or Purim? #e are outside the Daled #5os o% the 7eis 0aTe2illah? and other
than *utting a %e# restrictions on the num)er o% jo$es 9 ma$e a)out Eekkes? 9 %eel 9 have
)een given a *retty o*en %orum.
Seriously? 9 am delighted to have )een as$ed to s*ea$ on this occasion. 3li and 9 go )ac$ a
long? long #ay. Marty and 3li (and 7oyce 6lein) and 9 used to #al$ )ac$ and %orth to Bi$ur
Cholim in the old neigh)orhood #ith our %athersM #e used to s*end Sha((os a%ternoons at
each others' houses. 3li's mother used to drive me and her )oys around in various car
*ools. 9 even remem)er Ahuva's Great Grand%ather? -a))i. -osen #ho used to visit in
Seattle during summers. 8% course in recent years 9 have gotten to $no# 3va and her
*arents. All in all? 9 am just delighted to )e a)le to #itness and *artici*ate in this Si5cha.
9 am also serious? #hen 9 say that 9 %eel it is a much )igger honor to s*ea$ at a Sheva
7rochos than a 7ar &it/vah. But 9 #ill e&*lain the reason %or that at the end o% my Dvar
Torah.
"he te&t o% the 7irkas 0a.rusi% #hich is recited under the Chupah is 7aruch #ta 0ashe5
.lokei%u &elech 0a"la56 #sher Gidsha%u (<5it/votav v<t/iva%u al ha9#rayos6 v<#sar la%u
es 0a9#rusos6 v<hitir la%u es ha,esuos la%u al yedei Chuaph v<Giddushi%. 7aruch #ta
0ashe56 &ekadesh #5o Eisroel al yedei Chupah v<Giddushi%.
'ot Just (peeches )a!e HDQ
Iisho%i5 have already as$ed a)out the *eculiar seFuence o% the t#ice mentioned e&*ression
:Chupah v<Gidushi%: 44 #hy does Chupah come )e%ore Gidushi%4 Chupah? #hich is the
culmination o% the marriage ceremony al#ays %ollo#s Giddushi%Q
Actually? according to some o% the :ao%i5? and this o*inion is also )rought do#n in the
Shitah &eku(et/es in Getu(ot? the correct ,ussach is Chupah (<Giddushi% 44 meaning
Chuppah #hich %ollo#s Giddushi%. 9n other #ords a Chupah #hich is )ased on a *rior
6iddushin.
But according to our 5i%hag o% saying Chupah v<Giddushi%? #e still need to understand the
order. -av Chaim Soloveichik6 /1tl once gave an ans#er )ased on the Ia5(a1m in the
)eginning o% 0ilchos -shus. "he Ia5(a15 there #rites :Gode5 5ata% Torah ada5
pogeah -sha 7<shukF -5 Iot/eh hu v<hi lisah ota6 5ach%isa l<toch (eiso u<(oalah (i%o
l<(ei% ats5o v<tiheye lo lisha. Giva% she%as%a Torah6 %it/tavu Eisroel shei5 Eirt/eh ha-sh
lisah -sha6 yik%eh "tah techila (i2%ei eidi5 v<achar cach tiheyeh lo lisha....
So it comes out according to the Ia5(a15 that in terms o% the institution o% marriage
historically 44 the %irst as*ect #as the ta$ing o% the #oman into one's house. "his is #hat is
re*resented )y Chupah? and this in %act is the totality o% the 0alachic de%inition o% marriage
%or a 7e% ,oach even today. 8nly later #hen the "orah #as given? #ere the 7e#s
commanded to institute the *hase o% .rusi% that a #oman %irst had to undergo the stage o%
Giddushi%? )e%ore she could )ecome married.
ConseFuently? the 7irkas .rusi% #hich s*ea$s o% 9srael having )een sancti%ied through the
commandments and given the additional la# o% .rusi%? in addition to the la# o% Chupah
#hich already e&isted )e%ore &atta% Torah *resents these t#o *hases o% marriage in their
historical seFuence! Chuppah (#hich a**lies %or the entire #orld) and then Giddushi%
#hich #as given solely to the 7e#ish *eo*le.
"he Iav (-av 1ose% +ov 0aLevi Soloveichi$? (t:l)? said he had a sim*ler ans#er to the
Fuestion than his grand%ather? Ie( Chai5. "he Iav said that it is #ell $no#n that the
relationshi* o% G4d to the 7e#ish *eo*le is that o% a Chassa% to a Gallah. As it is #ritten
(D<.rastich 8i 8<"la5). 9n %act? he said? the ,ussach 0a7racha could very #ell )e
re%erring not to the marriage that is a)out to ta$e *lace? )ut to the original marriage o% G4d
#ith the 7e#ish *eo*le on Mount Sinai. 2e *raise G4d #ho has sancti%ied the 7e#ish
*eo*le :al yedei the Chupah and Giddushi%: that too$ *lace at the time o% &atta% Torah.
"he #ord Chupah re%ers to the idea o% Ga2ah #leihe5 0ar G<:igis. "he #ord Giddushi%
re%ers to the "orah #hich they acce*ted and through #hich they #ere sancti%ied. 9t #as o%
course? as a result o% that Chupah? that they acce*ted the "orah #hich #as the Giddushi%.
8% course according to this %amous descri*tion o% the &edrash that Ga2ah #leihe5 0ar
G<:igis 44 the 7e#ish *eo*le could in later years com*lain that it #as a :shot4gun: #edding?
#hich they #ere %orced into against their #ills. "his is e&actly the Fuestion as$ed )y Iav
#cha (e% Eakov in the :e5ara in Sha((os 88a :&ika% 5odah9ra((ah l<oraiysa:< "o
#hich -ava res*onded :#2 al pi ke%6 hadar Ga(luha (<y5ei #chashverosh6 dictiv?
<Giyi5u6 v<ki(lu haEehudi5< 99 Giyi5u 5ah sheki(lu kvarS
'ot Just (peeches )a!e HDG
And #ith this 9 #ill return to my original *oint. "here is a Ga(alas 0aTorah that ta$es
*lace on the occasion o% the 7ar &it/vah or a 7as &it/vah o% a young )oy or girl. But very
o%ten? 9 thin$ that it is 7<:eder the Ga(alas 0aTorah o% 0ar Si%ai 99 Ga2ah #leihe5 0ar
k<:igis. 9n all honesty the little $id doesn't have much o% a choice. 1ou'll ma$e Mommy
and +addy *roud or >o Tehei GevursechaS
"here is another Ga(alas 0aTorah that ta$es *lace #hen a young man or #oman chooses a
li%e4*artner #ith #hom to )uild a 7ayis ,e<e5a% 7<Eisrael. "his Ga(alas 0aTorah is li$e
the 8ne in the +ays o% #chashverosh 44 something that is the young *erson's o#n choice?
something that he or she is going into #ith their o#n %ree #ill and #ith their eyes o*en.
"he day o% one's #edding is o%ten s*o$en o% as a *ersonal Eo5 Gippuri5. And o% course
there are many #onder%ul Drashas on the connection o% the +ay o% Atonement #ith the +ay
o% Purim 44 Eo5 G<>uri5. 9t seems that this may )e another connection. 8n one's
Chassu%ah #hen one chooses a li%e *artner to share the "l 0aTorah 44 and it is an "l that
can only )e com*letely acce*ted in the conte&t o% a marriage relationshi*? on that day one is
very much reenacting the acce*tance o% "orah that too$ *lace on >uri5. Giy<5u on their
#edding +ay? 5a she<Gi(lu Gvar at the time o% their 7ar or 7at &it/vah.
&a/al Tov to Mar$ and Ahuva? &a/al Tov to all the Genauers and 8%%en)achers and
Bondis. &a/al Tov to all o% Glal Eisroel.
'ot Just (peeches )a!e HD>
'e) CQ /E+A/:S AT +EET*N% E1ECT*N% A NE& /A--*
8ne o% the most emotional moments in the li%e o% a 7e#ish %ather? is the moment he comes
u* to the "orah at his son's Bar Mit(vah and recites the )lessing :7aruch Sheptara%i
5<o%sho shel /uQN (Blessed is the 8ne #ho no# e&em*ts me? %rom the Punishment o% this
one). 9t's a strange 7rocha and the moment evo$es strange emotions.
"he idea )ehind the )lessing is that a %ather has an a#esome res*onsi)ility vested in him.
9t is a great *rivilege and a source o% great res*onsi)ility to have the tas$ o% raising a child.
9t can )e a source o% great enjoyment. 8n the other hand? it can )e an e&*erience %raught
#ith tension and things #hich ha**en totally )eyond your control to %rustrate your *lans
and as*irations. 1ou a**roach the Se2er Torah on the day o% your son=s 7ar &it/vah?
$no#ing that des*ite the %act that you've tried as hard as you could to raise the *er%ect
child? you've made mista$es along the #ay and ultimately you're not even BAAW sure ho#
your son #ill turn out in D? G? or BA years. More o%ten than not? ho#ever? you're very
*roud o% your accom*lishments and you're con%ident that your e%%orts #ill not have )een in
vain. 1ou than$ 0ashe5? ho#ever? that the *rocess o% raising him is over and that you
can no# )egin to enjoy the %ruits o% your la)ors.
"#ice in my li%e so %ar? 9've had this %eeling. "onight? in a sense 9 am e&*eriencing it %or
the third time. Personally? the e&*erience o% co4chairing this congregation=s -a))i Search
Committee has )een a great *rivilege. 9 have throughout %elt the a#esome res*onsi)ility.
"here have )een moments o% great enjoyment and *leasure associated #ith this search. 9t
has )een re#arding to have the o**ortunity during these *ast BB months to s*ea$ and
corres*ond #ith distinguished -a))is and community leaders %rom across the country? %irst
to solicit candidates? then to chec$ out re%erences o% *otential or actual candidates. 9t has
)een a great honor to host in my home three o%%icial candidates and one uno%%icial
candidate. And it has )een an educational and generally *ositive e&*erience
communicating on an ongoing )asis #ith my %ello# Search committee mem)ers and the
mem)ers o% the Congregation at large? on this issue. But #hile the *rivilege has )een
great and the enjoyment has )een signi%icant? 9 do not hesitate to recite the 7aruch
Sheptara%i on this occasion. "here have )een %rustrations? there have )een tensions? and
there have )een mista$es made. "he Search Process has at times ta$en on a li%e o% its o#n
44 #hich esca*ed the chairmen? esca*ed the Search committee? and even esca*ed the
congregation. 5evertheless? 9 %eel *roud and con%ident o% the #or$ that has )een
accom*lished. 9 thin$ BCM0 #ill have an outstanding -a))i? #hoever is elected tonight.
3ven i% the outcome turns out to )e )eyond the control o% anyone's *ersonal *lans and
as*irations %or the synagogue? 9 am con%ident that the Congregation #ill rally )ehind our
ne&t s*iritual leader and go #ith him &e<chayil el Chayil 44 %rom strength to strength.
9t is my sincere Te2illa that the -a))i #e choose tonight 4#hoever he may )e 44 #ill stay
#ith the Congregation %or many years to come. 2e should )e ha**y #ith him and he #ith
us? and that this Search Process need not )e re*eated %or many decades to come. 7aruch
Sheptara%i 5<"%sho shel Hu. 9'm ready to )egin to enjoy the %ruits o% my la)or.
'ot Just (peeches )a!e HD@
+ecem)er BCC> SHA6A :1ETEN*:5S -A/ +*T83AH
Parshas .ayechi G@G@
Be%ore 9 start the shiur? 9'd li$e to ta$e this o**ortunity o% standing u* in %ront o% the
T/i(ur? to ma$e a cou*le o% *re*ared remar$s.
'irst and %oremost? in )ehal% o% mysel% and in )ehal% o% the entire congregation 9'd li$e to
#ish a &a/al Tov to -a))i 6leteni$ and the entire %amily on the occasion o% Shaya<s 7ar
&it/vah.
2hen 9 #as in shul "hursday morning %or Shaya<s %irst aliyah to the "orah and 9 heard
-a))i 6leteni$ ma$e the 7racha <7aruch Sheptara%i 5e<o%sho shel /u<? 9 couldn't hel* )ut
thin$ )ac$ to those meaning%ul and *recious moments in my li%e? #hen 9 too recited that
)lessing. "here #as the occasion in BCL@ #hen my son Moshe #as Bar Mit(vahM there #as
the occasion in BCCB #hen my son Ale& #as Bar Mit(vahM and some o% you may remem)er
there #as a third occasion #hen 9 *u)licly recited that )lessing 44 that #as on a certain day
in 'e)ruary BCCQ #hen the Congregation held a general meeting %or the *ur*ose o%
choosing a ne# -a))i? and 9 concluded my BA month stint as co4chairman o% the BCM0
-a))inic Search committee.
At that time 9 shared my thoughts #ith the Congregation that the sentiments o% a %ather as
he ma$es the (rocha :7aruch Sheptara%i: are rather *eculiar in nature. 8n the one hand?
he seems to ta$e note o% the %act that he has lost control 44 to a certain e&tent 44 o% the
*rocess o% develo*ing and molding his son in the #ay he #ould li$e to see him develo*. 8n
the other hand he $no#s %ull #ell that at BD? his son has a lot o% gro#ing and develo*ing
ahead o% him. At that *oint in time? there is certainly no guarantee o% ho# the son #ill really
turn out as the critical months and years immediately a%ter Bar Mit(vah un%old.
"he %ather is in e%%ect saying? #ith this 7rocha? that he has done the )est he could in the
*rocess o% raising his son and 44 #ith some degree o% tre*idation 44 he ho*es %or Seyata
D<Sh5aya that his e%%orts thus %ar #ill *ay dividends in the %uture in terms o% seeing a son
gro# u* that #ill )ring %achas and satis%action to the %amily and the 7e#ish *eo*le.
9 noted at that time? a *arallel sense o% am)ivalence at concluding the *rocess o% choosing a
ra))i. 9 could say as co4chairman o% the search committee? and #e could say as a
Congregation? that #e did the )est #e could in the *rocess o% choosing a s*iritual leader.
But #e all $ne# that there #as no guarantee o% ho# our choice #ould really turn out
during the critical months and years immediately a%ter that *rocess.
9 e&*ressed the ho*e then? that just as 9 #as a)le to loo$ )ac$ in hindsight several years
a%ter my sons' 7ar &it/vahs and ta$e great satis%action that the e%%orts 9 had e&*ended on
them during their years o% )eing Geta%i5? #ere really *aying o%% and 9 #as getting much
%achas in seeing the road they #ere ta$ing in li%e? so #e? too? #ould )e a)le to loo$ )ac$
several years a%ter that election? and %eel great satis%action at $no#ing that #e as a
Congregation #ould %eel the same ty*e o% %achas %rom our -a))i.
0odu 8<0ashe5 Gi Tov6 Gi 8<"la5 Chasdo.
'ot Just (peeches )a!e HDL
7aruch 0ashe5? almost D years later? 9 can say that more than ever 9 am receiving
continued %achas %rom my adult childrenM and 7aruch 0ashe5 almost D years later 9 can
say 44 and here 9'm sure 9 s*ea$ %or the entire congregation 44 that #e are receiving
tremendous ,achas and tremendous Chi/uk and ins*iration %rom the choice #e made at
that election.
8ne is only allo#ed to say :5ikt/as shevacho: in a *erson's *resence and in a #ay 9 %eel at a
loss to e&*ress *ro*erly the a**reciation 9 %eel to -a))i 6leteni$? %or all he has done %or me
*ersonally and all he has done %or our congregation and our community in the H B;H years he
has )een #ith us.
A%ter thin$ing a)out it? 9 %eel the )est #ay to e&*ress my %eeling to#ard the -a))i on the
occasion o% Shaya's 7ar &it/vah? is to relearn a %e# lines o% :e5ara that the -a))i taught
us last #ee$.... P#2 ata (a5eh avarcheka4 -5 7<Torah harei yesh lecha TorahF -5
7<"sher6 harei yesh lecha "sher6 -5 7<7a%i5 harei yesh lecha (a%i5F .lah Eehi Iat/o%
she<yehu t/e9e9t/ai 5e<echa k<5oscha: (1ou too? ho# can 9 )less you< 9% #ith "orah? you
have "orahM i% #ith #ealth you have #ealthM i% #ith children you have children. -ather
may it )e 0is #ill that your children #ill )e li$e you.)
'inally? 9 #ould li$e to ta$e note o% the %act that tonight mar$s the HAth yahrt/eit o% my
%ather4in4la#? Ale&ander is$ind 1udin? Hicrhro%o 8<vrocho. At this very hour in my
mother4in4la#'s home in Broo$lyn the %amily is gathered as they have every Eahrt/eit %or the
*ast t#enty years to ma$e a Siyu5 on a Seder o% the &ish%eh #hich has )een divided u*
and learned )y the children and grandchildren o% the %amily. "onight the %amily is ma$ing a
Siyu5 on Seder &oed? and it is my ho*e that my saying the shiur tonight on Ta<a%is Da2
$( should )e joined #ith that Siyu5 and )e :l<ilui %ish5ato: o% my %ather4in4la#? /1l.
'ot Just (peeches )a!e HDC
March BCC@ -A/ +*T83AH OF +*SHA +A:O3O8
9 #ant to than$ -a))i 3ngles)erg %or giving me the o**ortunity to say a %e# #ords on the
occasion o% this Seudas &it/vah and this Si5chas &it/vah #e are cele)rating #ith Misha
Ma$ovo( and his %amily this morning. 9 usually li$e to have more notice to *re*are #hen 9
am called u*on to o%%er *u)lic remar$s and -a))i 3ngles)erg only called me last night #hen
9 already had a num)er o% other activities going not leaving me much time to organi(e the
thoughts 9 #ould li$e to say on this occasion. But 9 did eagerly acce*t his o%%er )ecause it
gives me the o**ortunity to *u)licly *artici*ate in a Si5cha #hich has great meaning %or me
and it gives me the o**ortunity to say over a %e# thoughts 9 had on another recent
occasion.
7ust a %e# short #ee$s ago? 9 #as at the 8evaya o% Mrs. Alla Ma$ovo(? Misha's
grandmother? aleha haShalo5. Moments )e%ore the start o% the grave4side service? 5ancy
S#igard came over to me and told me that 6ent #ould )e saying a %e# #ords? )ut that i% 9
#ould li$e to say a %e# #ords in addition to 6ent? 9 #as certainly #elcome to do so. 6ent
s*o$e most movingly and eloFuently on that occasion. Bet#een that %act? and the %act that
it #as raining? and the %act that it #as "u B'Shvat #here e&tended %uneral services are not
a**ro*riate? and the %act that 9 don't li$e to s*ea$ e&tem*oraneously? 9 chose not to say
anything at that time. But 9 certainly did have a num)er o% thoughts on that occasion 44
some o% #hich 9 #ould li$e to share this morning.
'unerals are al#ays a sad timeM they are a time o% closureM they )ring one to a sense o% end
and o% conclusion. Be it the conclusion o% a long )attle #ith illness or )e it the conclusion
o% one's o#n li%e4s*an? regardless o% ho# good it #as. 'or many o% Mrs. Alla Ma$ovo('s
*eers ho#ever 44 *eo*le o% her generation and her )ac$ground 44 their %unerals tragically
mar$ed a much greater sense o% closure 44 they mar$ed the end o% *erha*s HAA generations
o% un)ro$en 7e#ish continuity and 7e#ish identity. 'amily chains #hich may very #ell have
contained great luminaries %rom *ast centuries 44 indeed #hich may even have contained
great 7e#ish heroes %rom Bi)lical times 44 have )een laid to rest in our time #ith no one to
say 6addish and no one to o)serve 1ahrt(eit and no one to carry on their name or their
values or their heritage and the heritage o% their ancestors. 2hether it )e as a result o%
voluntary assimilation such as has ta$en *lace in 2estern countries or #hether it )e as a
result o% coerced assimilation such as has ta$en *lace #ith those tra**ed 44 through no %ault
o% their o#n 44 )ehind the 9ron CurtainM too many mothers4in49srael o% Alla Ma$ovo('
generation #ent to their 3ternal rest? $no#ing that DGAA years o% 7e#ish history and
tradition ended #ith them.
9'm sure it #as a great source o% com%ort to Mrs. Ma$ovo(? aleha haShalo5? and it should
)e a great source o% com%ort to the entire %amily that she #as one o% the luc$y %e# o% her
generation 44 certainly amongst those #ho #ere tra**ed %or most o% their lives )ehind the
9ron Curtain 44 %or #hom death? %inal and *ain%ul as it may )e on a *ersonal level? #as not
and is not a closure or conclusion to the chain o% transmission o% the 7e#ish 0eritage that
has )een *assed do#n %rom generation to generation %or more than D millennia.
9t is not only a com%ort )ut a s*ecial /echut %or the de*arted to have such an outstanding
grandson as Misha 44 literally in a class )y himsel% 44 in terms o% accom*lishments? in terms
o% seriousness? and dedication %or someone o% his age and o% his )eginnings.
'ot Just (peeches )a!e HQA
S*ea$ing o% )eginnings? and s*ea$ing o% Misha's accom*lishments? 9 just #ant to mention a
)rie% thought that comes %rom this coming #ee$'s >arsha.
2e read :D<a%i hi%ei %asati ito et "haliav (e% achisa5ach l<&ateh Da%F u<(lev kol
Chacah5 8ev ,asati Choch5a6 v<#su es kol asher t/iviticha:. "his idea o% u<(lev kol
Chacha5 8ev ,asati Choch5a 44 that G4d *laces #isdom into the hearts o% the #ise? is
actually re*eated in the )oo$ o% +aniel (H!HB) :Eahev Choch5isa 8<Chaki5i%6 u<5a%da<ah
l<yodei (i%ah: (Gives #isdom to #ise and $no#ledge to those #ho $no# ho# to reason).
9t is said that -a))i Aharon o% Bel(? (the %ourth 7el/er Ie((e? #ho died in BCG@)? as a little
)oy as$ed his %ather 44 the *revious 7el/er Ie((e 44 that this idea seems to contain a logical
*ro)lem! :9% G4d gives #isdom only to the #ise? then one must )e #ise )e%ore he can
receive #isdom. But #e have #hat #e #ould call in mathematics a recursive call< 1ou
need #isdom to )e granted #isdom. 2here #ill one get his %irst #isdom %rom<:
"he 7el/er Ie((e re*lied? )ased on the verse in Tehilli5 1Ieishis Choch5ah Eiras
0ashe5: "he )eginning o% #isdom is the 'ear o% G4d. "he "almud says that everything is
in the hand o% 0eaven e&ce*t the 'ear o% 0eaven? #hich man must reach on his o#n. 3very
*erson has the ca*acity to achieve at least a rudimentary reverence o% G4d? and this initial
#isdom su%%ices to Fuali%y one %or the +ivine gi%t o% additional #isdom.
9 can say %rom *ersonal o)servation o% Misha 44 and it is really true a)out his *arents as #ell
44 that they all have outstanding intellectsM this is no dou)t *art o% 0aGol 7<ydei Sho5ayi5
(All is in the 0ands o% 0eaven)M it is something they #ere )orn #ith.
But intellect is di%%erent than Choch5ah 44 #isdomM certainly #hen it comes to Choch5as
0aTorah intellect can )e Fuite di%%erent than Choch5ah. But +avid and Marina and
certainly &isha have gone on to ma$e great strides in acFuiring Choch5ah and s*eci%ically
Choch5as 0aTorah? )ecause they )egan #ith Eiras 0ashe5 44 A#e and -everence %or a G4
d they had not )een introduced to %rom )irth )ut a G4d they had come to $no# and %eel in
the conduct o% their o#n lives. Misha has ta$en not )a)y ste*s 44 )ut giant ste*s 44 already
in his *ath to acFuire this Choch5a. May his continued e%%orts in this direction meet #ith
success and )e a source o% merit to the ,esha5a o% his de*arted grandmother and a source
o% ,achas to all the mem)ers o% his %amily and indeed to all the mem)ers o% our community.
"han$ you again -a))i , Mrs. 3ngles)erg %or hosting this Siyu5 and %or inviting me to say
a %e# #ords. &a/al Tov to us all.
'ot Just (peeches )a!e HQB
Not Just
Acting Rabbi
* * *
My Speeches
from the Pulpit
7une BC@B &HE/E HA3E A11 THE /A--*5S %ONEE
"he story related in today=s parsha? that o% the Fuarrel o% Gorach and his %ollo#ers #ith
Moshe and #haro%? is one #hich )egs %or sermonic e&*osition. Gorach? Datha%? and
#vira5? and their grou* #ere individuals #ho thrived on communal stri%e and )ic$ering and
their names )ecame synonymous #ith *etty %euding and dissension %or the sa$e o% sel%4
glori%ication. 9n the #ords o% the &ish%ah? B#i/o hi 5achlokes sChi lCshe5 sha5ayi5 /u
5achlokes 0illel vCSha5aiF vCsheay%o lCshe5 sha5ayi56 /u 5achlokes Gorach vCchol
adatho.J 2hich controversy #as that #hich #as in the name o% 0eaven< Such #as the
controversy o% Gorach and all his com*any.
0o#ever? #hen 9 #as considering s*ea$ing on this su)ject? a :e5ara in Giddushi% came to
mind O Iav Heira e&*ounded in the city o% &echo/a the la# that a convert is allo#ed to
marry a 5a5/eres? #hereu*on he #as *elted %rom all directions #ith .srogi5. Iava
commented O is this a *ro*er su)ject to e&*ound u*on in a *lace #here there are so many
converts<
2hat 9 am going to s*ea$ a)out this morning is *erha*s as much in the #ay o% a con%ession
as a sermon )ut it is something that #as )rought to mind )y today=s sedrah and ha2torah?
and something that has )een in the )ac$ o% my mind %or Fuite a #hile.
9t seems rather strange that the %irst thing Moshe tells G4d in his o#n de%ense against the
challengers to his authority is P9 have never ta$en one don$ey %rom themN. 0e does not say
it #as through me that 1ou *er%ormed miracles in 3gy*t? through me 1ou too$ them out o%
slavery? through me 1ou gave them the "orah. 0is *roudest achievement? the one on #hich
he )ases his claim to continue in his *osition o% leadershi* is? as the commentaries inter*ret
here? that he never too$ money %rom the nation %or his *u)lic services.
"his theme is re*eated in the ha2torah. 9n Samuel=s %are#ell address to the nation he
*rotests the integrity o% his leadershi* and demands to $no# %rom the *eo*le P2hose o&
have 9 ta$en or #hose don$ey have 9 ta$en or #hom have 9 de%rauded or #hom have 9
o**ressed or o% #hose hand have 9 ta$en a ransom to )lind my eyes there#ith and 9 #ill
restore it to you.N Again the *ro*het is concerned #ith esta)lishing the %act that his
leadershi* o% and service to Glal Eisroel #as not in the remotest #ay connected #ith any
monetary consideration or e&*ectation o% material )ene%it. 9t #as *urely lish5a O a duty4
)ound res*onse to the +ivine calling. "his then #as the situation in the days o% the "anach
O this #as the *olicy o% the leaders o% the nation during the early Bi)lical *eriod.
9 needn=t tell anyone #ho has )een at all involved in the *rocess o% loo$ing %or a ne# -a))i
O and 9 ho*e that there are still some individuals involved in that *rocess O that this is not
Fuite the #ay it #or$s anymore. "oday in all )ranches o% la)or4management relations #e
%ind ourselves in an era o% contract negotiations? %ringe )ene%its? and *ension *lans. And i%
this is true %or gar)age men and %or %iremen? and %or auto4#or$ers? then lChavdil? #e must
e&*ect this to )e true %or -a))is as #ell.
"he Fuestion is? ho#ever? #here is the s*irit o% P#hose o& or don$ey have 9 ta$enN among
today=s s*iritual leaders< "he ans#er is sim*le? although *erha*s a )it *ain%ul. "he leaders
o% today sim*ly do not have the dedication or commitment o% &oshe Ia((ei%u or Sh5uel
'ot Just (peeches )a!e HQQ
ha,avi. But his should not )e sur*rising. 9% you=ll e&cuse the *un? 9 #ould say that #hen
you are a ,avi you don=t have to #orry a)out ma$ing a *ro%it. "he hard %acts o% li%e are
that a -a))i today must #orry a)out su**orting a %amily? )eing a)le to live in a com%orta)le
home? #ear stylish clothing? and drive a modern car just as much as anyone else. "hus
#hether #e li$e it or not? #hether on an idealistic level it is as it should )e or not? a s*iritual
leader today? has every right to )e concerned a)out his material security.
Peo*le com*lain that it is hard %inding a -a))i to suit Seattle=s needs. "hey can=t
understand #hat ha**ened to all the )right young -a))is #ith college degrees that have
emerged %rom the various Eeshivos during the *ast BG or HA years. And this is not only a
*ro)lem #ith res*ect to congregational ra))is alone. 'inding Fuali%ied *ersonnel on the
teaching and administrative level %or +ay Schools and Eeshivos can )e eFually di%%icult. "his
is true throughout the country? not just in Seattle.
2here then? one may as$? have all the -a))is gone< "he ans#er is Fuite sim*le. 9=ll s*ea$
%rom my o#n o)servations at 1eshiva /niversity? although 9=m sure this is true else#here as
#ell. 2hen students at 1/ ma$e career decisions O and 9=m s*ea$ing no# a)out the to*
students O those #ith talents? commitment? and the greatest ca*acity %or ma$ing strong
*ositive contri)utions to the 7e#ish community as s*iritual leaders? #hen these students are
con%ronted #ith career decisions? it is only natural that they e&amine the various o*tions
o*en to them. 9t is ta$en %or granted that the anguish? ingratitude? and *lain chut(*ah that a
-a))i or teacher must %ace and *ut u* #ith is %ar greater than that o% a chemist or a
mathematician. So %or all this su%%ering and added )urden? the -a))i should at least )e a)le
to e&*ect commensurate monetary re#ard.
But the sad truth o% the matter is that in today=s society? a higher *remium is *ut on
technology than on "orah. "he 8rthodo& 7e#ish scientist can live in a su)ur) and drive a
Cadillac #hile the -a))i or teacher must hold side jo)s and struggle to ma$e ends meet. 9t
is scandalous that at 1eshiva /niversity right no#? the Puerto -icans #ho s#ee* the %loors
and #ash the #indo#s are dra#ing the same salary as the Ioshei Eeshiva #ho say shiuri5.
5e&t year i% their union leaders get their #ay? the #indo# #ashers #ill )e ma$ing more than
the Ioshei Eeshiva. 9=m not )laming 1/=s administration O they have a %air *olicy that they
don=t *ay anyone a *enny more than they have to.
"he %ault lies #ith the American 7e#ish community that values scholarshi* so little? and
allo#s Tal5idei Chacho5i5 to )e considered so lightly. "his then is #hat con%ronts the
*otential ra))is and teachers o% the %uture as they ma$e their career decisions. 8ne almost
has to have the idealism o% a &oshe Ia((ei%u or o% a Sh5uel 0a,avi to decide in %avor o%
service to the 7e#ish community #hen the seductive salaries o% %ar easier *ro%essions are so
much greater.
9 just #ant to conclude #ith a little drush o% my o#n in connection #ith this Fuestion. "he
"orah says in Devori5 that #hen one has a shayloh he should inFuire o2 BhaSho2et asher
yiheyeh (aEa5i5 hahe5N O the judge that shall )e in those days. "he :e5ara in Iosh
0asha%a as$s the o)vious Fuestion O #ould 9 thin$ that one #ould go to a judge #ho #as
not in his days< But the verse comes to teach us that #e should acce*t the leaders o% our
day #hoever they may )e? irres*ective o% #hether or not they measure u* to *revious
leaders. "he :e5ara %urther states that Ei2tach (a judge #ith a some#hat s*urious
'ot Just (peeches )a!e HQG
)ac$ground) #as %or his generation? as Samuel (#hose #hole li%e %rom his earliest youth
#as dedicated to G4d) #as %or his generation.
9 #ould li$e to e&tra*olate and say that i% in Sh5uelCs generation the #ay to gain res*ect
and admiration %rom the nation #as )y living hum)ly and )y not ta$ing anything %rom
anyone? then that #as ho# Sh5uel should gain the res*ect o% the *eo*le. 0o#ever? i% the
generation o% today res*ects men not )ecause they live hum)ly and manage to get )y on a
meager )udget? )ut 44 )ecause o% our sins 44 today res*ect is given to one #ho dresses
stylishly? drives a %ancy car? and gives an a**earance o% *ros*erity? then this is ho# our
judges O our -a))is and educators O should )e given the a)ility to live. 9n this #ay they #ill
)e ena)led to command the res*ect o% our generation. Ei2tach (Cdoro kCSh5uel (Cdoro.
'ot Just (peeches )a!e HQ>
+ecem)er BC@C CHA11EN%ES OF /A*S*N% CH*17/EN
9n the a)sence o% the -a))i and our President and vice4*resident? 9 #as as$ed )y the
ran$ing o%%icer o% the shul to say a %e# #ords this morning in honor o% a num)er o% Si5chas
#hich have ta$en *lace #ithin the Congregational %amily this *ast #ee$. 9 understand that
-a))i Londins$i s*o$e last #ee$ a)out the need %or increased su**ort %rom the 8rthodo&
community %or the Seattle 0e)re# Academy. Certainly? no less im*ortant than %inancial
su**ort %or the continued survival o% an educational institution is the su**ort *rovided
through su**lying the school #ith a continued %lo# o% dedicated and high cali)er students.
2e can have the %inest %acilities and the most dedicated %aculty? )oth o% #hich #e have? )ut
#ithout the students all our e%%orts on )ehal% o% the Academy #ould )e a 7rocho 8Cvatolah.
9n this connection? 9 am ha**y to re*ort that res*onse %rom this congregation to last #ee$=s
sermon has )een immediate and over#helming. 9n the *ast #ee$ no less than si& children or
grandchildren have )een )orn to mem)ers o% our congregation? locally as #ell as around the
glo)e.
"his )eing the case? 9 %eel it is a**ro*riate to share #ith you this morning? a %e# thoughts
and insights %rom the Chu5ash on the tas$ that con%ronts *arents o% all times and o% all
ages. "here is *erha*s no more a**ro*riate Sedrah o% the #ee$ %or see$ing out such
insight? than the one #e have just read! R.leh Toldos= ("hese are the descendants). 8ur
*ortion is re*lete #ith lessons? morals? and nuances that i% *ro*erly analy(ed may shed
much light on the trials and tri)ulations? the challenges and duties o% *arenting. 9n the %e#
minutes 9 have here this morning? #e can not ho*e to ma$e an e&haustive study o% the
su)jectM ho#ever? allo# me to share just a %e# thoughts #ith you this morning.
"he %irst thought is that Parenting is not all %un and games. 9t is a serious res*onsi)ility that
)oth emotionally and *hysically may constitute the most demanding o% all human
e&*eriences! 'or HA long years Eit/chak and Iivkah dreamt? ho*ed? and *rayed %or
children. And yet #hen their *rayers #ere %inally ans#ered it )ecame readily a**arent that
the %achas? *leasure and enjoyment o% raising children is not #ithout a )itter s#eet elementM
along #ith it o%ten comes *ain? an&iety? and even heart)rea$M not in%reFuently the e&*erience
o% *arenting can drive one to des*air? to conclude O i% only %or a moment O P-56 ke%6 la5ah
/eh a%ochiN 44 9% this )e the #ay it is? #hy do 9 continue livingN.
"he second thought 9 #ish to e&*ress is that *arents are o%ten con%ounded in their
as*irations %or their children? in the transmission o% the ty*e o% values they #ould #ish to
convey to their o%%s*ring )y *o#er%ul environmental %orces that are diametrically o**osed to
the *arents= o#n value system. +ra#ing on the &edrash6 Iashi comments on the verse
PAnd the children moved hastily inside herN? that #hen Iivkah *assed a house o% idolatry?
.sav #ould *ush to get outM #hen she #ould *ass the Eeshiva o% She5 vC.ver6 Eakov #ould
*ush to get out. A Fuestion is raised )ased on the :e5ara #hich states that )e%ore a child
is )orn? #hile still in the #om)? an Angel comes and teaches him the entire "orah. 9% this is
the case? #hile #e can understand the desire o% .sav to *ush out #hile *assing the house o%
idolatry? ho# can #e e&*lain EakovCs rush to leave the tutoring o% an Angel? in the #om)?
%or the 0ouse o% Study o% She5 vCever<
"he Chach5ei 5ussar tells us? %rom here #e see... 1ou can )e in the )est 1eshiva in the
#orld? and you can have a 5alach %or a Ie((e? )ut i% your roommate is .sav? you have to
'ot Just (peeches )a!e HQ@
get out o% there. "he *arental corollary o% this is the %ollo#ing! 1ou can come %rom the
%inest %amily in the #orldM you can have a Eit/chok and a Iivkah %or *arents? )ut i% the
society you gro# u* in is %illed #ith the corru*tion o% Canaan? you=re as$ing %or trou)le.
+r. Arano%% made a very im*ortant *oint last Sunday in discussing the im*ortance o% living
in 9srael. 0e made the %ollo#ing very sim*le o)servation! 0e has %ive children? i% he #ould
decide to stay in American and not return to 9srael? he #ould have to acce*t as %act O li$e it
or not O that one o% his children #ould marry out o% the %aith and that he #ould have
grandchildren #ho #ould )e Americans )ut not 7e#s. As a scientist? as a student o%
statistics and o% cause and e%%ect? he cannot hel* )ut arrive at this rather dramatic
conclusion. "he environmental *ressures here at every stage o% one=s develo*ment and
maturation *rocess are so over#helming #ith tem*tations and enticements %or one to leave
the derech hayashar and a)andon the demands o% "orah li%e? that to truly e&*ect %ive
children to gro# u* and mature? #ithout some#here in the %amily e&*eriencing
disa**ointment or heart)rea$ can only )e categori(ed under the ru)ric o% Sho5er >esai5
0aShe5.
"he truth o% the matter is? #e don=t need a Ph.+. in "heoretical Physics to tell us this
Chidush. 2e don=t even need to loo$ around us and see it ha**ening over and over again
among our %riends? and even among our o#n %amilies. All #e have to do to )ecome
convinced o% this *henomenon is to o*en u* the Chu5ash. 9% it can ha**en to a grandson
o% #vraha5 and SarahM i% it can ha**en to a son o% Eit/chak and Iivkah? i% it can ha**en to
a t#in )rother o% Eakov #vi%u? it can ha**en to any one o% our children or grandchildren.
"he %inal thought 9 #ish to share #ith you is that des*ite the odds? des*ite the di%%iculties?
*arents can and must try to sha*e and direct the lives o% their children. "here is no child4
raising %ormula that is the right one? guaranteed to #or$ in all cases and %or all children.
3ach child has to )e dealt #ith in a customi(ed tailor4made %ashion de*ending on his o#n
tem*erament and his o#n *ersonality. Parents need to )e %le&i)le? not necessarily lenient?
)ut %le&i)le. 2hat succeeds #ith one child may not succeed #ith another.
Eakov and .sav #ere t#ins? according to some commentaries? identical t#ins. 5o dou)t in
their %ormative years they #ere e&*osed to the same surroundings and e&*eriences? given
the same toys and the same schooling. Iashi states e&*licitly! PAs long as they #ere
children it #as not recogni(a)le )y their deeds and no one too$ note o% their (di%%ering)
*ersonalitiesN. And nevertheless #hen they entered adolescence? #hen they )ecame
teenagers? Pone de*arted o%% %or the houses o% study and one de*arted o%% %or idolatry.N
9ndeed? i% #e are to have control over the direction our children=s lives #ill ta$e during the
years o% adolescence and )eyond? it )ehooves us to *ay care%ul attention to these su)tle
di%%erences o% *ersonalities )et#een children? even at the most tender o% ages.
Samson -a*hael 0irsch goes so %ar as to e&*ress criticism o% Eit/chak and Iivkah %or not
*aying closer attention to the uniFue tendencies and inclinations o% .sav? #hile he #as still
young enough to )e molded. 0irsch accuses them o% neglecting the *rinci*le o2 BCha%och
lC%aar al pi darkoN O )ring u* each child in accordance #ith his o#n #ays? in the raising o%
their eldest son.
'ot Just (peeches )a!e HQL
0e claims that had Eit/chak and Iivkah studied .savCs nature and character early enough
and as$ed themselves ho# this son 44 #ith all his strength and energy? agility and courage 44
could )e #on over to use his G4d given resources in the services o% G4d? then the %uture
:i(or? #ould have turned not into a :i(or T/ayid? )ut a :i(or 8i2%ei 0aShe5. 7aco) and
3sav #ith their totally di%%erent natures could still have remained t#in )rothers in s*irit and
li%e.
"his is o% course easier said than done. 8ne is reminded o% the saying o% Ie( Eisroel
Sala%ter? -aising children is li$e holding a little )ird in your hand O i% you hold too tight
the )ird #ill su%%ocate and dieM i% you o*en too #ide the )ird #ill %ly a#ay and never come
)ac$.
"his then is #hat raising children is all a)out. As #ith so many other o% li%e=s )asic
challenges #e can only heed the rule o% >irkei #vot? 8o alecha ha&elacha lig5or6 vClo ata
(e% chori% lChee(adel 5C5e%a. "he challenge is not one #e can ho*e to )e BAAW
success%ul atM )ut it is one #hich #e may nevertheless not e&cuse ourselves %rom.
9n )ehal% o% the congregation 9 #ant to #ish a 5a/al tov to ....
'ot Just (peeches )a!e HQC
August BC@@ %OO7-6E /A--* TE11E/
"here are a #ide variety o% to*ics Ia((o%i5 throughout the #orld #ill )e giving droshas
on this Sha((os morning! Sha((os ,ach5u? Cha5isha9assar 7C#v? the "en
Commandments? and Sh5a Eisroel are just a %e# o% the many to*ics #hich #ill )e e&*lored
%rom *ul*its throughout the glo)e. "he comments 9 #ish to ma$e this morning? ho#ever?
are o% a much more *ersonal nature. "hey Fuali%y as P-%ya%ei dCEo5aN only right here in
the city o% Seattle.
9 #ould li$e to use the o**ortunity given to me this morning to *ay tri)ute and )id %are#ell
on my o#n )ehal% and on )ehal% o% the congregation to a man #ho has in the *ast D years
revolutioni(ed the de%inition o% the term P"orah educationN in this city and to #hom #e all
o#e a great de)t o% gratitude.
-a))i "eller=s name is T/vi &e%ache5 and Rkish5o6 ke% hu= O his name indicates the ty*e o%
*erson he is. "he :e5atria? the numerical value o% T/vi &e%ache5 is eFual to HQA? IJa5
(Iesh9&e5). IJa5 is the #ell $no#n roshei teivos 44 a))reviation 44 o% the Aramaic title
Ieish &esivta? meaning head o% the Academy? or as #e more *o*ularly re%er to it in
0e)re#? Iosh Eeshiva.
Less than t#o months ago? on the occasion o% a major historical event? the accom*lishments
and contri)utions o% -av "eller to this community #ere enunciated %rom this very *ul*it )y
si& young men in an eloFuence 9 could not ho*e to du*licate. 9t is the very *arallelism o%
that event to a #ell $no#n Bi)lical story that 9 #ish to discuss this morning.
"he event o% course #as the %irst graduation ceremony o% Eeshivat "r 0aT/a2o%. "he
Bi)lical story is that told in the &egilla o% -uth #hich #e read on Shavuos only H #ee$s
)e%ore the graduation.
"he *arallelism? as 9 see it? is as %ollo#s! -a))i "eller #as 7oa/6 the young men and the
1eshiva 0igh School they re*resented *layed the *art o% -uthM the 7aCale 7ati5 and
leaders o% the community *resent #ere cast in the role o% 5aomiM and the graduation
ceremony re*resented the #edding scene in the climactic %ourth cha*ter o% the &egilla o%
-uth.
-uth? u*on her return #ith 5aomi to .ret/ Eisroel #as a tragic %igure. She had %orsa$en
her Moa)ite tradition and em)raced 7udaism? )ut she #as still considered )y many as an
outcast. 'ull acce*tance into the mainstream o% 7udaism signi%ied )y marriage #ould )e
im*ossi)le as long as the stigma o% P8o Eavo &oavi (CGhal 0ashe5N hung over her head.
"he *rohi)ition o% a Moa)ite entering the 7e#ish nation had never )een clari%ied to
s*eci%ically e&clude Moa)ite #omen. "rue? -uth #as given credit %or converting? )ut she
#as still shunned )y the masses *ending the arrival o% an heroic individual ready to *ut his
re*utation on the line and set the *recedent %or all time that P&oavi6 vClo &oavitN? that
Moa)ite #omen #ere indeed %ully #orthy o% entering the Congregation o% G4d.
7oa/ #as such an heroic individual. A leader in 9srael? a man #ith an im*ecca)le re*utation
as a "orah scholar? and a man also #illing to )e a *ioneer O )old enough to ignore the
'ot Just (peeches )a!e HGA
cynicism and s$e*ticism o% his colleagues and *ersonally acce*t the %ormer Moa)itess as his
#i%e.
'or years #e in Seattle had )een taunted )y a certain cynicism and s$e*ticism. "rue? Seattle
deserves credit %or *roducing a %ine junior4high4school graduateM true the alumni o% the
Seattle 0e)re# Academy have distinguished themselves in the %inest Eeshivot in the country.
But O it used to )e said O Plo yavo Seattle (CGehillos sheyesh (a0e5 Eeshivos Ticho%J O
Seattle is not a *lace #hich can *rovide locally a 1eshiva 0igh School education %or its
youth. "heir inha)itants are %orever damned to the *hysical galus o% out4o%4to#n 1eshiva
0igh Schools or the s*iritual galus o% Pu)lic 0igh Schools. /nder the ins*iration o% a %e#
%ar4sighted community leaders? *laying the Shadcha%Cs role held )y 5aomi in the &egilla?
there #as )rought onto the stage o% local events in August o% BC@Q? an heroic individualM a
man #ith an im*ecca)le re*utation as a "orah scholar? and a man #illing to )e a *ioneer O
one #illing to ignore cynicism and s$e*ticism and to *ersonally demonstrate that 7%ei
Torah can )e trained and nurtured right here in Seattle.
Most *eo*le are not a#are that 7oa/C marriage to -uth lasted only a very short time. 8ur
Sages tell us that on the morro# o% their marriage? 7oa/ #as already ta$en to his 3ternal
rest. 5evertheless? the )revity o% the marriage? %rom an historical *ers*ective did not matter
in the least. 9t lasted long enough %or 7oa/ to set the everlasting *recedent that a Moa)itess
is indeed #elcome in the Congregation o% G4d and? more signi%icantly? it lasted long enough
%or 7oa/ to %ather the little child "ved %rom #hom emerged the glorious +avidic +ynasty.
A%ter a too )rie% *eriod? -a))i "eller is no# leaving Seattle. 2e sincerely #ish him and his
%amily all the )est and #e are sure that they #ill go 5CChayil el Chayil? %rom
accom*lishment to accom*lishment. 0o#ever? des*ite the )revity o% the marriage? the
historic im*lications o% -a))i "eller=s union #ith Eeshivat "r 0at/a2o% are o% %ar reaching
signi%icance. 0e has )la(ed the trail and set the *recedent to %orever *roclaim that Seattle is
indeed #elcome in the Congregation o% Cities *roviding local as #ell as regional youth #ith
a 1eshiva 0igh School education. 'urthermore? he has %athered? in a s*iritual sense? more
than a do(en young men #ho #ill gro# u* to )ecome %uture dynasties o% Seattle=s
communal leadershi*. 0e has im*lanted in these )oys #ho have come to $no# and love
him as a re((e and a %riend? a love o% learning and a sense o% commitment to "orah? to
mit(voth? and 44 at the same time 44 to the #el%are and %uture o% Seattle=s 7e#ish
community.
"he *ioneering %ather leaves the scene and the duty o% raising and nurturing the )a)y le%t
)ehind %alls to 5aomi! DaTikach ,ao5i es haEeled6 vatashiveyhu (Ccheykah6 vatehi lo
lCo5e%es. PAnd 5aomi too$ the child and laid it in her )osom and )ecame nurse unto itN.
3ach o% us must no# *lay the role o% 5aomi. Eeshivas "r 0aT/a2o% is our )a)y.
'ot Just (peeches )a!e HGB
March BC@B /A35S 7ESC/*PT*ON OF S1A3E +ENTA1*T6
(Pul(it of /abbi Jero"e Fish"an ;; 1ong *slan! Cit#< Fueens2
9n the month o% ,isa% 9srael #as redeemed and in 5issan #ill come their %uture redem*tion.
9 #ould li$e to com)ine this saying o% our Sages #ith another saying %rom the "almud!
2hoever says something in the name o% its original author hel*s )ring redem*tion to the
#orld. 2ith this introduction? 9 #ould li$e to say that my entire *resentation this Sha((os
is )ased on an e&*osition o% the 0agadah given )y -a))i Soloveitchi$. last year *rior to
>essach.
"he central theme o% the Passover story is the deliverance %rom Slavery to 'reedom. 9n
order to a**reciate this change o% status and ho# #e sym)oli(e it on the night o% the Seder?
it is necessary to e&amine the nature o% slavery and the nature o% the slave *ersonality.
-a))i Soloveitchi$ stated that the slave *ersonality is re%lected )y the uniFue 0alachos
#hich a**ly to a slave.
"here are %undamentally three such halachos! B) A slave is e&cluded %rom Te2isas
Gedushi% 44 he cannot esta)lish a matrimonial communityM H) A slave is >asul lC.idus 44
un%it to )e a #itness in )oth civil and criminal casesM D) A slave is relieved o% the &it/vos
#sei shCha/5a% gera5a. 44 o% *ositive commandments #hose *er%ormance is in some #ay
tied u* #ith time. "hese 0alachos are not just o% a technical legalistic nature? )ut are
dee*ly rooted in the slave *ersonality 44 re%lecting the #ay a slave acts and reacts to events.
"he Iav analy(ed each o% the three halachos.
'irst is the Fuestion? #hy can=t a slave e%%ectuate a marriage< 7udaism considers marriage as
not only a sociological institution? )ut also as a meta*hysical and e&istential community.
5ot only as an economic and social *artnershi*? )ut as a *ersonalistic union? the )rea$ing
do#n o% )arriers #hich se*arate individuals %rom each other. Marriage re*resents
meta*hysical? e&istential change %rom individual to community. Some individuals are
inca*a)le o% this change. "hey al#ays remain in meta*hysical isolation and e&istential
aloneness.
Such an individual is the slave. 0is humanity is reduced )y the %act that he is %orced to o)ey
every #him o% his master. 0e does not relate to others on a %raternal or eFual )asis. 0e is
im*risoned #ithin himsel%? una)le to share his e&istential e&*erience #ith others. Such a
*erson can never %orm the ideal covenental community #hich matrimony is.
"he sym)ol o% :eulah? o% redem*tion? in the "orah is the Gor(a% >essach? the Paschal
Sacri%ice. "he conce*t o% Cha(urah? o% community is entirely non4e&istent in other
Gor(o%os. 8n the contrary? many sacri%ice o%%erings can only )e )rought )y an individual.
But the Gor(a% >essach #as o%%ered and eaten as a Cha(urah? a community. 8ne o*inion
in the Gemarah is that an individual may not )ring a Gor(a% >essach alone. "he %irst
com*onent o% Cherus? %reedom and redem*tion %rom slavery is the a#areness o% Cha(ura?
o% a communal relationshi* and the a)ility to share one=s e&*eriences #ith others.
"he second halacho enumerated in connection #ith a slave is .ved >asul 8C.idus. 2e
don=t acce*t a slave=s testimony. 2hy not< A**arently #e don=t )elieve the slave is telling
44 or *erha*s #e don=t %eel he is ca*a)le o% telling 44 the truth. "he reason %or this is that a
'ot Just (peeches )a!e HGH
slave lives in %ear. 0e is a%raid not only o% those stronger than him or those #ho have
jurisdiction over him. A slave is a%raid to contradict *eo*le even though contradiction
#ould not result in any harm to him. /njusti%ied %ear is the motivating %orce in his li%e. 0is
natural instinct is to agree to any statement even %rom a child? no matter ho# a)surd it is.
0e has a neurotic? non4sensical %ear. "elling the truth in Court results in antagoni(ing
someone? #hich the slave cannot do. "here%ore his testimony is not acce*ted.
"hus the second characteristic o% a slave is a %rightened individual? one #ho has not the
courage to state the %acts as they are. "his is #hy our Sages introduced as the sym)ol o%
%reedom 0ase(a 44 reclining throughout the Seder service. 0ase(a is a com*lete *hysical
rela&ation #hich mani%ests itsel% in relie% %rom tensions and emotional an&ieties. 9t is the
o**osite o% direct *osture #hich sym)oli(es o)edience and readiness to o)ey. 0ase(a is a
rela&ed *osture? re*resentative o% diso)edience 44 a courageous sense o% re%usal to ta$e
orders? rejecting outside authority? thus it sym)oli(es the status o% a %ree man? the antithesis
o% a slave.
"he %inal 0alacha #hich is characteristic o% the .ved is the %act that he is e&cluded %rom
those *ositive commandments #hich are de*endent on time. "he reason %or this is that the
slave lac$s the time e&*erience.
"o the %ree man time is something %or creativity? gro#th? accom*lishment? and achievement.
"he %ree man doesn=t #ant time to *ass? )ecause to him time is a treasure. 0e #ants to
slo# it do#n. "o the slave time is a curse. 0is time is the *ro*erty o% his master. 5o
matter ho# hard he tries to )e *roductive in time? he #ill not rea* the harvest o% his #or$.
"o the slave? li%e is a drag. 2hat he neglected to do yesterday he can do today and #hat he
neglects to do today he can do tomorro#. "hus #hile a slave e&ists in time? he does not
e&*erience time and he is insensitive to it. ConseFuently? any &it/vah #hich is inse*ara)ly
)ound u* #ith time is ina**lica)le to a slave.
"he 0agada is very concerned #ith the time e&*erience. "he time e&*erience is made u* o%
three com*onent *arts! B) retros*ection into the *astM H) *ros*ection and antici*ation o%
the %utureM and D) a**reciation o% the *resent moment as the most *recious *ossession one
has. "he 0agada ta$es note o% all three com*onents.
"he entire conce*t o% retelling the story o% the 3&odus is characteristic o% the historical time
e&*erience. 0o#ever %or the retros*ective time e&*erience to )e meaning%ul? this can not
)e merely retelling o% actions and events o% )ygone days. -ather one must e&*erience and
relive the *ast 44 to see himsel% as i% he himsel% #ere esca*ing the slavery o% 3gy*t.
"he Iav stated that the tragedy o% the last t#o generations o% American 7e#ry is that they
have %orgotten their *ast. -etros*ection o% the historical %lo# o% events didn=t )ecome *art
o% their 94a#areness. 8ne cannot study Ta%ach or 7e#ish history the #ay one studies
American or 2orld history. Ia((i #kiva should not )e thought o% as a %igure #ho lived
BLGA years ago. 0e is a *art o% my a#areness? his teaching is integrated into my
*ersonality. "he Ia5(a5 is not a *erson o% antiFuity or someone %rom the Middle Ages? he
is a *art o% my 94a#areness.
'ot Just (peeches )a!e HGD
'or the most *art? American 7e#s are 7e#s #ithout a *ast. Many do not even $no# their
grand%ather=s name? $no#ing only that he died a long time ago? and lived a Fuite di%%erent
li%e %rom that o% his descendants.
"he #orld o% a human )eing doesn=t commence #ith his )irth. 0e is )orn into a #orld
#hich has *receded him )y many years? and #ithout )eing a#are o% this *ast #orld? his
humanity is incom*lete.
8n the other hand? to live in time? to move #ith the rhythm o% time? one must )e a)le to
move %rom memories o% the *ast to the unreality o% the %uture 44 to things that are as yet
un$no#n and unreal. "hat is #hy the 0agada #hich )egins #ith the da#n o% our creation
44 #vodi5 0ayee%u concludes #ith the eschatological vision o% redeemed creation 44
,ish5as kol chai tevarech es Shi5cha 44 "he soul o% every living creature #ill )less the
name o% their Creator.
'inally? in order to connect memory #ith antici*ation? one must cherish the *resent %leeting
moments? as i% each re*resented 3ternity. 'or the %ree man? unli$e the slave? time is a
treasure? each moment is a chance %or creativity? gro#th? accom*lishment? and achievement.
"his is the im*ortance o% the idea o% Chipa/o%? haste? em*hasi(ed throughout the story o%
the 3&odus. Chipa/o% stresses the *reciousness o% the time consciousness.
At another level #e see this conce*t illustrated in the %irst cu* o% the Daled Gosos #hich is
lin$ed u* #ith Giddush. 2hat is Giddush< "he *lain te&t o% Giddush is the #hole
*hiloso*hy o% time. "he sanctity o% time? Gedushas haEo5? sho#s that time is not just a
Fuanti%ied *henomenon )ut a living entity. 9t is something endo#ed #ith creativity and
dynamics. "ime is a )lessed entity charged #ith content? mood? and sanctity.
8)viously there is a lot more #hich can )e said a)out the 0agadah in general and a)out
slavery and %reedom in *articular. 0o#ever? since 9 am s*ea$ing to %ree men and #omen
#ho are a#are o% the time consciousness? 9 )elieve that it is )est to say Daye%u no#.
'ot Just (peeches )a!e HGQ
TH*S *S +6 %;7 AN7 * &*11 %1O/*F6 H*+
@
th
+ay o% Pessach BC@H
/nli$e She5i%i #t/eres #hich comes at the conclusion o% chag 0aSuccos? Shevii shel
>essach 44 the @th day o% Passover? is not a uniFue %estival in and o% itsel%. 'or this reason
#e do not say Shehechiya%u in the Giddush o% the last days o% >essach as #e do on the
Plast daysN o% Succos. "he seventh day o% >essach has s*ecial signi%icance over chol
0a&oed in that it commemorates the dramatic and miraculous Grias Ea5 Su2 44 the
salvation o% 7%ei Eisroel as they *assed through dry land to sa%ety #hile the *ursuing
3gy*tians #ere dro#ned together #ith their horses and chariots as the -ed Sea=s #aters
returned to their normal *osition. Prior to these miraculous occurrences? o% course? there
#ere some an&ious moments on the *art o% 7%ei Eisroel. "hey sa# themselves #ith their
)ac$s against the #all. "ra**ed )et#een the %ore)oding sea and the charging 3gy*tian
%orces? many #ere in a state o% *anic and *re*ared to commit suicide or return to slavery.
'inally Moshe #as a)le to calm them )y saying PStand and see the Salvation that the L4rd
#ill do %or you )ecause that #hich you see the 3gy*tians today? you #ill never see them
again %orever. G4d #ill %ight on your )ehal% and you #ill remain silent.N 0ashe5 Eilache5
8ache56 vC#te5 Tacharishu%.
9 once heard %rom -a))i Pelcovit( o% 'ar -oc$a#ay a very cute comment on this last verse
and 9 thin$ it is most a**ro*riate to re*eat it here today. 0e said that every day the Satan
comes )e%ore G4d #ith slander (8asho% 0ara) a)out the 7e#ish *eo*le. "he Satan tells G4
d? PLoo$ at those 7e#s. See #hat liars they are? see ho# stingy they are? see #hat )ig
thieves they are? etc.? etc.N But no matter #hat the Satan tells 0im? G4d al#ays is a)le to
ans#er him #ith a standard de%ense! 2hatever %aults you sho# me that the 7e#s have?
#hatever shortcomings you can *oint out concerning their )ehavior? 9 can al#ays sho# you
that their )ehavior and conduct in that area is still %ar su*erior to that o% the :oyi5. "hus
Satan is thus de%eated.
0o#ever? there is one area #here #e are vulnera)le. 8ne area #here the Satan may
succeed in inciting G4d=s #rath against the 7e#s 44 )ecause in this area the :oyi5 do *ut us
to shame. "he Satan can come )e%ore G4d and say :Loo$ at the 0ouses o% Prayer o% the
:oyi5 44 see ho# Fuiet and reverent the #orshi**ers are during the services. 5otice the
order and dignity and sense o% holiness that *revails there during *rayer services. 8n the
other hand? loo$ at ho# 7e#s )ehave in shul. Loo$ at the %rivolity and sociali(ing that goes
on during the middle o% dave%i%g. Listen to the conversations o% )usiness matters and
gossi* that goes on during the "orah -eading. See ho# disres*ect%ul the 7e#s are to 1ou
even in com*arison to the :oyi5.:
'or this charge? G4d has no de%ense %or us against the Satan. "hat is #hy the "orah tells us
P0ashe5 Ei8ache5 lache56 vCate5 Tacharishu%N. G4d #ill do )attle %or you against the
Satan in all circumstances on one condition 44 as long as #te5 Tacharishu% 44 you $ee*
silent in shul.
"here is a lot o% room %or ela)oration u*on this little story. 0o#ever? inasmuch as 9 am
only a guest s*ea$er? 9=m a%raid 9 )etter not get too s*eci%ic or else 9 may su%%er the %ate o%
the *revious pasuk 44 P%or as you s*ea$ to this congregation today? you shall never s*ea$ to
'ot Just (peeches )a!e HGG
them again? %oreverN IGi asher ata %o9e5 li2%ei haGahal haEo56 lo Tosi2 li%Co5 li2%eihe5
od ad ola5J.
Besides? there is one other interesting? although less controversial thought? 9 #ould li$e to
comment u*on this morning.
9mmediately %ollo#ing the narration o2 Grias Ea5 Su2? #e read this morning the #/ Eashir?
the grate%ul and *oetic res*onse o% Moshe and the Children o% 9srael to the events they had
just #itnessed. As is true #ith much *oetry? )oth o% Bi)lical as #ell as o% secular origin?
there is a great deal o% re*etition and *ara*hrasing o% *reviously mentioned ideas. 'irst #e
have PPharoah=s chariots and %orces 0e cast into the SeaN (&arkvos >aroah vCcheylo yara
(aEa5) and then the same thought e&*ressed )y PAnd his chosen ca*tains are sun$ in the
-ed SeaN (uC5ivchar shalishav tu(Cu (CEa5 Su2). 'irst #e have Pthe de*ths covered themN
(Teho5os yechasyu5u) and then the eFuivalent Pthey #ent do#n in the de*ths li$e a stoneN
(yardu (C5et/ulos kC5o eve%). And so on throughout.
2ithout a dou)t there are %ine distinctions )et#een the various alternative #ays o%
e&*ressing these same thoughts. Euite *ossi)ly it #ould )e #orth #hile to go through #/
Eashir verse )y verse and analy(e these various di%%erences. 'or no#? ho#ever? 9 am not so
much interested in the various ela)orations u*on the %eats o% G4d at the -ed Sea )ut rather
#ith the relationshi* e&*ressed )y one o% these cou*lets? )et#een 7%ei Eisroel and G4d.
9n the second verse 44 as *art o% the introduction to the )alance o% the Shira? #e are given a
glim*se into the nature o% the relationshi* )et#een the 7e#s o% the 3&odus and their G4d.
Heh Geli DC#%vehu 44 "his is My G4d and 9 #ill glori%y 0im. .lokei #vi DC#ro5e5e%hu 44
My %ather=s G4d and 9 #ill e&alt 0im.
9 thin$ that #hat is revealed in this >asuk can give us a *ro%ound insight into #hat should
)e our *ro*er relationshi* as 7e#s to G4d. "he relationshi* must )e o% a dual nature. 2e
must see G4d as )oth PHeh GeliN "his is My G4d and as P.lokei #viN? the G4d o% my %athers.
IashJi says on the #ords Heh Geli 99 7Ckvodo %iglah aleihe5 vChayu 5ari% oso (Cet/(a 44
raCasa shi2chaa al haEa5 5ah shelo ra9ooh %evii5. G4d=s glory #as so clearly revealed to
even the lo#liest maid servant on the -ed Sea that the 7e#s #ere a)le to *oint #ith their
%ingers and say Heh Geli 44 "his is My G4d.
"he 7el/er Ie((i6 /tJl6 commented that although the level o% PHeh GeliN is a very high one?
even higher is the level o% P.lokai #viN. 9t is no )ig tric$ (ku%t/) to #itness the *lagues
)rought u*on 3gy*t and then #itness the s*litting o% the -ed Sea and say 9 )elieve in G4d 44
Heh Geli vC#%veyhu.
"he greater challenge is to )elieve in and #orshi* G4d in a time o% 0ester >a%i5 44 a time
#hen #e do not #itness su*ernatural events 44 to then maintain our %aith and trust in the G4
d o% our %athers (.lokai #vi) and still say 9 #ill e&alt 0im (vC#%veyhu).
"he reason %or the massive #ave o% atheism that has s#e*t modern civili(ation? )oth in
3astern societies #here G4d has )een re*laced )y the State as #ell as in 2estern societies
#here G4d has )een re*laced )y sel%ish sel%4grati%ication 44 in )oth cultures the reason and
'ot Just (peeches )a!e HG>
justi%ication %or the a)andonment o% religious values is the same. "he cry is that religion is
not relevant. 'or the religiously insensitive masses this is true. 9% they are una)le to *oint
their %inger at a ,es %igleh 44 an indis*uta)le miracle 44 then they cannot )elieve in G4d.
-elevance %or them is only #hat they can see #ith their eyes and %eel #ith their o#n senses.
Something they can *oint their %ingers at and say 44 P:ehN.
'aith%ul declaration to 3ternal values 44 )elie% in an .lokei #vi 44 the transcendent G4d o% my
%athers 44 is not a conce*t #hich a shallo# thin$ing *erson can easily *ut his %inger on. 9t
ta$es *enetrating thought and sincere re%lection to reali(e the *ossi)ility or even necessity o%
e&alting an .lokei #vi? hidden mysteriously in the *ast? intimately revealed to only
generations o% years gone )y.
0o#ever? even %or the small minority o% *enetrating thin$ers 44 that ra*idly vanishing )reed
#hich you don=t hear the ecologists #orrying a)out? namely the &a9a5i%ei 0ashe5 44 the
)elievers in G4d? even %or us? #e #ould )e mista$en to let our relationshi* #ith 0aGadosh
7aruch 0u? rest solely on a %oundation o% .lokei #vi vC#ro5e5e%hu. 9t is not enough to
rely on an historical G4d %rom #hich #e may dra# ins*iration and to #hom #e may *ledge
allegiance. 2e must still strive %or the *ersonal relationshi* o% Heh Geli. 2e are called
u*on as 7e#s to )e a)le to e&alt not only the G4d #ho did miracles %or our %athers )ut also
My G4d #ho has done and continues to do miracles %or me.
"his is the command #e are commanded on the night o% the Seder 44 Chayav kol ada5
liroCs es at/5o kCilu hu yat/a 5i5it/rayi5. A *erson is o)ligated to see himsel% as i% he
*ersonally had gone out %rom 3gy*t. 2e must *icture the miracles *er%ormed )y G4d
thousands o% years ago as i% they #ere *er%ormed s*eci%ically %or us right no# in BC@H. And
yet the o)vious Fuestion is 44 #hat i% one doesn=t have a good imagination 44 #hat i% one
#ho has not lived in the generation o% a S*litting o% the -ed Sea cannot *icture himsel%
going out %rom 3gy*t< 0o# can he reach the level o% PHeh GeliN< 0o# is it *ossi)le to
ma$e our )elie% in G4d relevant to our e&istence to a *oint #here #e can *oint and say
P"his is +# G4d.N<
"he ans#er is that it is *ossi)le. 2hat=s necessary is not an imagination )ut an a#areness
and acce*tance o% a conce*t #hich the Ia5(aJ% calls one o% the PEesodei .5u%ahN 44 one
o% the a&ioms o% 7e#ish )elie% 44 the conce*t o% ,es ,istar 44 the hidden miracle.
Ia5(aJ% *oints out that %or G4d it is no more di%%icult to cause the sun to rise and set daily
than it is to cause the s*litting o% the -ed Sea. "he reason one is considered a great miracle
and one is not considered a miracle at all is )ecause the %irst ha**ens everyday #hile the
second is something #e never see. "his hy*othesis can )e veri%ied )y com*aring the great
e&citement and ama(ement generated )y man=s %irst landing on the moon #ith su)seFuent
moon missions. Although the intrinsic di%%iculty or genius necessary to land a man on the
moon did not decrease #ith su)seFuent tri*s? and indeed increased com*le&ity and daring
#ere added to later missions? the very %act that #e have gotten used to something? the %act
that #e have come to e&*ect its *rogress and develo*ment? have led us to )e nonchalant 44
to calmly acce*t miraculous? stu*endous events #ithout a**reciating them. "his is #hat the
Ia5(aJ% calls a ,es ,istar (a hidden miracle).
'ot Just (peeches )a!e HG@
A )elieving 7e#? the Ia5(aJ% maintains? should )e a)le to *oint to G4d in a ,es ,istar as
#ell as in a ,es ,igleh (revealed miracle). 0e should )e a)le to analy(e events #hich to the
non4)eliever #ould a**ear to )e natural *henomenon? o)eying all the la#s o% nature? and in
those events to clearly see the 0and o% G4d.
But ho# do #e $no# the rising o% the sun is indeed an act o% G4d< May)e it ha**ens )y
itsel% due to some scienti%ic *rinci*le or la# o% nature as the atheistic scientists )elieve.
"his? the Ia5(aJ% says? is the %unction o% a ,es ,igleh such as the s*litting o% the -ed Sea.
"hrough a nature4de%ying act? G4d demonstrated that all o% #hat #e call PLa#s o% 5atureN
are only carried out through 0is 2ill. "hus even in our o#n day #ithout any imagination
#hatsoever? as long as one has a sincere )elie% in .lokei #vi 44 the %act that miracles #ere
*er%ormed )y G4d thousands o% years ago %or our ancestors? then #ith that )elie% today=s
7e# #ill )e a)le to analy(e the seemingly natural events he sees a)out himsel% and through
this a#areness he #ill achieve a *ersonal? not just a historical? relationshi* to G4d.
"he 7e# #ho )elieves that .lokei #vi *er%ormed miracles to ta$e the 7e#s out o% 3gy*t
Q?AAA years ago to lead them to 0ar Si%ai and into .ret/ Eisroel? sees also in the
esta)lishment o% the modern State o% 9srael not merely a natural develo*ment? not merely
the result o% years o% hard #or$ )y devoted ionist idealists? not merely the outcome o% a
momentous /5 resolution. 0e sees a ,es ,istar o% #hich he can *oint his %inger and say
PHeh GeliN 44 "his is my G4d.
"he 7e# #ho )elieves that .lokei #vi *er%ormed miracles to *rovide %or the sustenance and
#ell4)eing o% the 7e#s %or QA years in the &id(ar sees also in the %act that 7ikur Choli5
%ound a customer #ho #as interested in *aying a reasona)le sum o% money %or their old
)uilding and use it %or something other than a church? not merely a luc$y )rea$? not merely
the result o% a *articular *roject o% the Model Cities Program. 0e sees a ,es ,istar to
#hich he can *oint his %inger and say PHeh GeliN 44 "his is my G4d.
And so? too? each o% us in our o#n *rivate lives can analy(e signi%icant *ersonal events 44
success%ul )usiness ventures? narro# esca*es %rom danger? a**arent chance occurrences.
And i% #e have the *ro*er relationshi* to G4d and the *ro*er %aith in .lokei #vi 44 the
miracles G4d *er%ormed o*enly %or our %athers 44 then #e #ill )e a)le to see these
occurrences as ,isi5 ,istari5 and #e too #ill )e a)le to *oint our %ingers and say Heh Geli
DC#%vehu. "his is my G4d and 9 #ill glor%iy 0im. May it )e G4d=s #ill that #e #ill soon
merit to #itness ,isi5 :eluyi56 the re)uilding o% the 7eis 0a&ikdash and the :eulah
Shle5ah6 (i5hera6 (Cya5e%u.
'ot Just (peeches )a!e HGL
'irst +ay Succoth 44 BCCD TO=*CO1O%6 AN7 EP*7E+*O1O%6
9'm going to $ee* it :Short and S#eet: this morning. 9'm going? to $ee* it short )ased on a
:e5ara. in the second perek o% &eseches Succah and s#eet )ased on a :e5ara in the
%ourth perek o% &eseches Giddushi%.
9'm $ee*ing it short )ased on the :e5ara in Succah #hich states 1#chilas #rai 5utar chut/
l<SuccahF Shei%as #rai asar chut/ l<Succah: (A light snac$ is *ermitted outside the Succah?
a short na* is %or)idden outside the Succah). 9 don't #ant to )e res*onsi)le %or *utting a
stum)ling )loc$ in %ront o% any one? conseFuently 9'll $ee* it short.
9'm $ee*ing it s#eet )ased on the :e5ara in Giddushi% #hich 5e%tio%s 1Darash Iava
7<&echo/a .... Iog5uhu kuli al5a (<esrogayhu: (-ava gave a controversial drasha in
&echo/a on Succoth and everyone *elted him #ith their .srogs). 8n Succos an
in%lammatory s*ea$er can get instant %eed)ac$ %rom the audience? #hich may )e more than
he )argained %or? so li$e 9 said? 9'll )e $ee*ing it Short , S#eet.
Some *eo*le came over to me a%ter my last s*eech %rom this *ul*it? several #ee$s ago and
said :+avid. that #as a great s*eech? you should a**ly %or the *osition o% -a))i:.
Personally? o% course? it is nice to hear that *eo*le enjoy a s*eech you have #or$ed hard in
*re*aring. As co4chair o% the -a))i Search committee? ho#ever?4. 9 must tell you that 9 am
a )it %rightened )y such comments.
9 #as reminded o% an intervie# 9 once heard on the radio #ith -o)ert 1oung? during the
height o% *o*ularity o% the Marcus 2el)y "\; series? #here -o)ert 1oung *layed the. role o%
an outstanding +octor #ho al#ays #as a)le to *er%ectly diagnose the most o)scure
illnesses. 0e said? that *eo*le $e*t coming over to him in the street or on social occasions?
telling him their medical sym*toms. Peo*le could sim*ly not distinguish in their minds
)et#een a real doctor 9who has gone to Medical School? served internshi*? residency. and
had years o% e&*erience and an actor #ho memori(ed some lines #ritten )y someone else
and delivered them #ith emotion. Several drug com*anies caught on? and actually hired
1oung? to endorse their *roducts? #ith Fuite im*ressive mar$eting results.
"his is scary #hen it comes to the medical *ro%essionM it is certainly scary #hen it comes to
the ra))inate. Congregants ta$e heed! +on't allo# yoursel% to judge a ra))inical candidate?
solely )y the #ay he delivers a sermon.
"o ma$e sure? that today no one #ill mista$e me %or a ra))inic candidate? 9 am not going to
give a. -a))inic Drasha at all. 9'm going to s*ea$ a)out something 9 am Fuali%ied
*ro%essionally to tell you a)out 44 namely my #or$ at Boeing.
9 #or$ in a. grou* called "o&icology and 3*idemiology. 2hat is "o&icology and
3*idemiology<
"o&icology investigates the *otential to&icity o% chemicals and materials used )y Boeing
em*loyees. Peo*le #ith children in a certain unnamed local +ay School? have gotten a
Fuic$ lesson this *ast month a)out the *otential ha(ards o% Lead. Several years ago? these
same *eo*le had a Fuic$ lesson a)out the *otential ha(ards o% as)estos. Lead and as)estos
'ot Just (peeches )a!e HGC
are just t#o o% do(ens o% chemicals that the Government has issued #arnings a)out
concerning the long4term e%%ects o% e&*osure. "he #arnings state that such chemicals may
cause harm%ul long term )uildu* #ithin our )odies #hich corru*t the integrity o% our lungs?
our )lood? or other internal organs. 2e may not %eel it or reali(e it at the time? )ut
Iach5a%a l</la% the *oison remains #ithin us.
Lead *aints and as)estos insulation are no longer used today. "here are sa%er su)stitutes.
Many to&ic su)stitutes? ho#ever? have no su)stitutes 44 *articularly #hen you are tal$ing
a)out the manu%acture o% air*lanes. "here is something ho#ever called a P.3.L. 44 a
Permitted 3&*osure Level? #hich re*resents the Government=s )est guess at #hat is a :sa%e:
level o% e&*osure. "o&icology #or$s #ith other )ranches o% Boeing to guarantee that i%
em*loyees need to #or$ #ith "o&ic su)stances 444 and they sometimes do 44 that at least
they have the *ro*er ventilation? s$in covering? res*irators? etc. to ensure that they #ill not
)e e&*osed )eyond the P.3.L? 44 the Permitted 3&*osure Level.
3*idemiology studies clusters o% injuries and illnesses that )rea$ out %rom time to time?
among su)sets o% the Boeing *o*ulation. 8ne o% the most intriguing as*ects o% this %ield is
something $no#n as a Sic$ Building Syndrome. "his is a *henomenon? $no#n in Boeing
and else#here? #hich has )een #idely studied and #ritten u*. 'or no a**arent cause? large
num)ers o% #or$ers in a single )uilding? come do#n #ith similar sym*toms 44 it can )e a
rash? headaches? allergies? #hatever. A #hole team is assem)led to determine the cause and
%igure out a remedy.
2hy am 9 telling you all this< 2hat's the *unch line<
"he *unch line is that Succos comes to address the ultimate Sic$ Building Syndrome. "he
Mit(vah o% Succah attem*ts to insure that Gol 0a./rach 7<EisroelM 44 every citi(en o% 9srael
44 #ill not )e e&*osed )eyond the "orah's P.3.L. (*ermitted e&*osure level) to certain
*oisonous ideas and thought *atterns that inevita)ly cree* into our mind? so long as #e
d#ell in the lu&ury and security o% our normal homes.
"he imagined *rotection #e are *rovided )y the #alls and the roo%s o% our home is illusory.
9n these very homes #e are e&*osed to to&ic conce*ts? to attitudes? to ideas #hich corru*t
the integrity o% the )asic 0ashka2as o% 7udaism. 2hat $ind o% to&ic conce*ts are #e tal$ing
a)out< 2hat $ind o% *oisonous attitudes< 2e are tal$ing a)out the to&ic conce*t o%
Pkochi vCot/e5 Eadi asa li es hachayil haHeh...N (My strength and the might o% my hand
has made me this great #ealth)M o% the *oisonous attitude o% :Sholo5 yi<heye li6 ki
(Cshrirus lee(i elech: (9 shall have *eace? though 9 #al$ in the stu))ornness o% my heart).
2e are tal$ing a)out the out)rea$ o% the sym*toms o% :Dayish5a% Eeshuru% vaEivatN (and
9srael #a&ed %at and $ic$ed in re)ellion).
"he Iash(a5? in his commentary to Chu5ash in >arshas .5or says this is the very reason
%or the &it/vah o% Succah. IashiCs grandson gives the %ollo#ing e&*lanation!
"he 0oliday o% Succoth is cele)rated at the time o% year #hen you have com*leted the
ingathering o% the cro*s o% grain and #ine? your houses are )ulging #ith *roduce o%
#heat? gra*es? and oil. 9t is then? more than ever? that you need to )e reminded that 9
*rovided huts %or the Children o% 9srael %or QA years in the #ilderness? a#ay %rom all
'ot Just (peeches )a!e H>A
civili(ation and ha)itation. By considering this? you #ill come to give than$s to the
8ne #ho )rought you to your inheritance and #ho has no# *rovided you #ith houses
)ulging #ith all that 9s good and you #ill not come to erroneously say in your hearts
'My strength and the Po#er o% my hand has made me this great #ealth'.
"he message o% Succos is that the lu&uries? and com%orts? and security o% our homes are
natural )reeding grounds %or in%ectious attitudes #hich are harm%ul to our s*iritual #ell
)eing? harm%ul to our ,esha5as. 2e may not reali(e or %eel it? at the time? )ut le%t
unchec$ed? these attitudes can )uild u* and Iach5a%a lCt/la% destroy a *erson's .5u%ah in
0ashe5<s 0ashgocha? his %aith in +ivine Providence.
2e dou)le loc$ our doors and have state o% the art )urglar alarm systemsM #e have smo$e
detectors in every room and com*rehensive home o#ners insurance *oliciesM ho# can #e
not )e in%ected #ith the to&ic attitude o% Shalo5 yiheye li6 o% P9 have le%t nothing to chance?
all #ill )e #ell #ith meN<
8ur closets are *ac$ed tight #ith out%its %or every occasionM our cu*)oards and %ree(ers are
%illed #ith every imagina)le delicacyM ho# can #e inoculate ourselves %rom the disease o%
Dayish5a% Eeshuru% va<Eivat? o% :9srael #a&ed %at and re)elled:<
"here are many sym*toms o% this S*iritual Sic$ Building Syndrome 44 9t can mani%est itsel%
#ith a *reoccu*ation #ith materialism. 9t can mani%est itsel% #ith a *reoccu*ation #ith
controlling one's o#n destiny. 9t can mani%est itsel% #ith a *reoccu*ation #ith all $inds o%
calculations and considerations that e&*lain all as*ects o% li%e and the #orld around us
#ithout any thought o% 0ashgocha? o% +ivine Providence.
"he holiday o% Succos tells us? true #e have le%t the #ilderness. 2e are no# living in times
and #e are o*erating on a level #here #e must )e *reoccu*ied to some e&tent #ith our
)asic material needs. 2e are not to rely on miracles and #e should ma$e calculations and
considerations in areas relating to our *hysical and %inancial security.
But? the holiday o% Succos tells us 44 #hen #e ma$e these calculations? #hen #e have this
mind set? #e. must )e a#are that #e are #or$ing #ith s*iritually to&ic su)stances. 2e need
res*irators? #e need gloves? #e need *ro*er ventilation. Succos *rovides us #ith these
tools. 9t *rovides the *rotection to see to it that #e do not e&ceed the P.3.L. 44 the
*ermitted e&*osure level 44 o% such corru*ting thoughts.
8ne #ee$ out o% the year #e are told to get out o% our Sic$ Buildings and rid ourselves o%
our sic$ attitudes. 2e *lace ourselves in the *rotection o% the Almighty. 2e recreate the
3nvironment o% the QA years in the 2ilderness. A time #hen there #ere no closets and no
#ardro)esM no %ree(ers and no cu*)oards. "here #ere clouds o% Protection? there #as daily
%alling o% Manna? and there #as 0ashgocha 44 +ivine Providence 44 #herever one turned.
"he "orah ma$es an 3nvironmental 9m*act Statement! 'or one #ee$? *ut yoursel% in the
3nvironment o% the schach #hich leaves you vulnera)le to the elements? )ut allo#s you to
see the 0eavens. 9t #ill have an im*act on the rest o% your year and the rest o% your li%e.
May #e )e /ocheh that )y the ne&t Iegel #e should have a *ermanent -a))i #ho #ill )e
addressing our congregation in 7erusalem not a)out Sic$ Buildings )ut a)out -e)uilt
'ot Just (peeches )a!e H>B
Buildings! 0aracha5a% hu Eaki5 8a%u es Succas Dovid 0a,o2eles?. the All Merci%ul 0e
#ill re4esta)lish %or us the %allen Succah o% 6ing +avid.
Good Eo5 Tov everyone.
'ot Just (peeches )a!e H>H
She5i%i #t/eres BCCD %O*N% A/OUN7 *N C*/C1ES
8n the %irst day o% Eo5 Tov? 9 made it clear that 9 #as intent on delivering Drashas #hich
#ould not em*hasi(e any -a))inic training or as*irations 9 might have. 9 em*hasi(ed?
instead? my recent *ro%essional e&*erience in Boeing in the +e*artment o% "o&icology and
3*idemiology. 9% truth )e told? ho#ever? )y training and )ac$ground 9 am not really a
"o&icologist or an 3*idemiologist either? 9n actuality? my inclination? my training? and my
degrees are in Math. 0ad 9 )een as$ed to s*ea$ on Iosh 0aSha%%ah? 9 could have given a
scholarly mathematical e&*osition on ho# #e come to the num)er G@GQ %or the current
year. 0ad 9 )een as$ed to s*ea$ on 1om 6i**ur? 9 #ould have )een a)le to delve into the
intricacies o% the system o% counting em*loyed )y the Gohe% :adol? #chas6 #chas
vC#chas6 achas vCshtayi5? etc. 0aving )een as$ed to s*ea$ on this %inal day o% the Succoth
0oliday? Sh5i%i #t/eret? 9've decided to give a Geometry Lesson. "oday=s to*ic #ill )e
Circles.
5o Geometric sha*e )etter ty*i%ies the #hole season o% Succoth6 0osha%%a Ia((a6
She5i%i #t/eret6 and Si5chas Torah than the Circle 44 the 0aka2a! 9% 9 thin$ )ac$ to my
earliest memories o% the holiday o% Succoth at 7ikur Choli5? 9 associate them #ith 0aka2os.
9'll tell you %ran$ly ho#ever? it #as not the 0aka2os o% the 8ulav and .srog made during the
0oSha%os. My earliest memories o% Succoth at 7ikur Choli5 go )ac$ some DG4QA years.
"he circular *arade #ith the 'our S*ecies #as not the im*ressive march )ac$ then? that it is
today. Pro)a)ly less than H do(en %amilies *urchased their o#n 8ulav and .srog at that
time? and o% those #ho did *urchase it? most #ere too a%raid o% attracting. attention to #al$
do#n Cherry St. and 1esler 2ay carrying the #r(a &i%i5 to shul? so they made their
(rocho on their Daled &i%i5 and le%t them at home.
.s Chatai a%i 5a/kir haEo56 (My shortcomings 9 #ill con%ess )e%ore you today). "he
0aka2os 9 associate #ith Succos at the 7ikur Choli5 o% my youth #ere actually #atched
not in Shul )ut across the street ... at 7immy 'uller? the Cleaners. "he 0aka2as #ere made
not )y the -a))i and the cha/a%? )y the #vrhe5eles and the Ea%kelesM )ut )y Mantle and
Marris? )y the +odgers and the 1an$eesM they #ere made not )y circling the #5ud? )ut )y
circling the )ases.
9nevita)ly? the 2orld Series #ould )e *layed during Succoth? the games #ere al#ays on the
3ast Coast? and they #ere al#ays day games. 7immy 'uller #as a nice )lac$ %ello# #ho
had a '9. set in his Cleaners sho*? and he didn't mind i% the $ids o% 7ikur Choli5 came and
#atched the games #ith him. ConseFuently? )et#een 0allel and Adon 8lam on any day o%
the Eo5 Tov o% Succoth? you could invaria)ly %ind the cream o% the youth o% this
congregation 44 all @ or L o% us 44 across the street at 7immy 'ullers.
"he Congregation has come along #ay )a)yS 0o# much has changed in DG yearsS 9nstead
o% long lines at the 7i5ah o% *eo*le #aiting their turn to ma$e a 7rocha on the ShulCs
communal 8ulavi5 and .srogi5? #e no# have long lines o% *eo*le trying to circle the
7i5ah #ith their o#n 8ulavi5 , .srogi5 %or the 0asha%osM instead o% a hand%ul o%
Succoth in to#n? #e no# have do(ensM instead o% $ids #ho made the rounds on Eo5 Tov
%rom store %ront to store %ront to catch the latest )all scores? scores o% today=s BCM0 youth
ma$e the rounds %rom Succah to Succah? #ith Songs? Divrei Torah and "rue Si5chas Eo5
Tov at each sto*.
'ot Just (peeches )a!e H>D
But i% many things have changed? many things remain the same. Succos is still the holiday
o% 0aka2ot. More than any time in the 7e#ish Calendar? this 0oliday Season is the time
#hen #e :+o the Loo*: (to use a Se#ard Par$ism)M 2e ma$e circles #ith the 8ulavi5? #e
ma$e circles #ith the #ravot? and #e ma$e circles #ith the Se2er Torahs.
"he %irst time #e are introduced to this holiday in the "orah? in Sh5os DQ!HH #e %ind it
descri)ed in terms o% a 0aka2a! PDCChag 0a#si26 Teku2as 0aSha%ahN ("he 'eat o%
9ngathering? at the turn o% the 1ear). IashJi there comments that the #ord Teku2a is
P8asho% &esi(ah6 vChaka2aN? it denotes Pturning aroundN and Pencom*assingN.
"he name Chag 0a#si2? itsel%? (the 'estival o% ingathering)? recalls the Agricultural Cycle
and the reading o% the )oo$ o% Goheles #ith its re%rain o2 BvCHarach 0aShe5esh K<7ah
0aShe5esh: (the Sun rises and the Sun Sets) and :Dor 0olech D<Dor 7ah: (A generation
goes and a generation comes) recalls the *lanetary cycles and the cycle o% li%e.
2hat message is this recurrent theme o% circles and cycles trying to drive home< -a))i
1osse% +ov Soloveitchi$? (tNl? once )rilliantly suggested D conce*ts #hich the circular
movement o% the 0aka2ot may )e trying to teach us.
Conce*t B is that All 7e#s Count. 7ust as in a. Geometric Circle all *oints are eFuidistant
%rom the center? so too during 0aka2ot? all marchers are eFuidistant %rom the center? %rom
G4d. 5o *oint in a circle is more im*ortant than any other. At one *oint o% our 0aka2a #e
have a #ealthy )usinessman? at the ne&t *oint #e have an unem*loyed la)orerM at one *oint
a scholar and teacher? at the ne&t *oint one #ho is uneducated and illiterateM at one *oint
#e have a *erson o% distinguished lineage? at the ne&t *oint a *erson o% hum)le origins. All
have eFual access to G4d. 5o *erson needs the intercession o% others to a**roach
0aGadosh 7aruch 0u. Garov 0ashe56 lchol Gorav6 l<chol asher Eikra9u9hu6 (C.5es. (G4
d is close to all #ho call 0im? to all #ho call u*on 0im in truth). As Larry -ussa$ *ointed
out %rom this *ul*it on 1om 6i**ur? the heritage and the strength o% this congregation is?
and has al#ays )een? that our circle is o*en #ide to acce*t and #elcome all $inds o% 7e#s?
regardless o% $no#ledge? regardless o% )ac$ground.... D<Easu Chula5 #guda #chas6 8<#sos
Iet/o%ech (Clevav shale5 (Let them all )ecome a single society? to do 1our #ill
#holeheartedly.)
"he second conce*t o% the 0aka2a #hich the -av suggested has to do #ith the la#s o%
*hysics. "here are t#o o**osing %orces acting on a )ody rotating in a circular *ath. "here
is #hat is called centri%ugal %orce and there is #hat is called centri*etal %orce. Centri%ugal
%orce is the tendency o% a )ody in motion to move in a straight line a#ay %rom a given *oint.
Centri*etal %orce is the %orce that com*els the )ody to stay in a circular *ath. 9n laymen's
terms? centri*etal %orce is the %orce to#ards the center? centri%ugal %orce is the %orce a#ay
%rom the center. 2hen #e circle around a *oint? #e simultaneously are dra#n to the center
even as #e maintain a velocity that *ulls us a#ay %rom it. "he journey %or#ard is not.
th#arted? )ut it is de%lected and inclined as )y a magnetic *ull in de%erence to an irresisti)le
attraction.
"he -av e&*lained that the "orah #as not given to Angels. and asceticism is not a 7e#ish
#ay o% li%e. Man is a natural )eing #ith desires #hich may legitimately )e satis%ied. But in
'ot Just (peeches )a!e H>Q
his journey through li%e? he is as$ed to )end his course )y relinFuishing some small *art o%
li%e's many o*tions. "here)y? he #ill ac$no#ledge the Source o% all? 2ho is at the center o%
all e&istence. All mit(voth *rescri)e and circumscri)eM they do not sti%le )ut de%lect us to
the altar? even as #e move %or#ard on our chosen *ath o% li%e.
0o# many times in li%e do #e %eel a *ull to move o%% on our o#n? to see$ out ne# *leasures
and ne# thrills? ne# e&*eriences and ne# challenges. "his %orce 44 a natural and at times
*ositive drive 44 must al#ays )e counter )alanced )y a second %orce 44 the %orce o%
attraction to G4d and 0is "orah? the %orce #hich #ill $ee* us in or)it? together #ith the
other mem)ers o% the 7e#ish *eo*le around the Altar o% G4d and around the La#s and
"eachings o% 0is "orah.
"he %inal conce*t #hich the -av indicated is suggested )y the 0aka2a6 is the conce*t o%
Arrival and +e*arture. 9n a circle? the *oint o% de*arture is the *oint o% arrival. 2e are
al#ays returning to the same *lace des*ite all our motion.
5ormally? #e see ourselves on a linear *ath 44 #e thin$ #e are traveling along a straight line
44 al#ays ma$ing *rogress? al#ays covering distance? moving a#ay %rom #here #e #ere at
the )eginning o% our journey. "o some e&tent this is true. "here is another #ay to vie# our
motion as #ell. "o travel in a straight line means to constantly move %urther a#ay %rom
one's *ast. "o 7e#s? ho#ever? the *ast remains ine&trica)ly )ound to our *oint o% arrival
%rom the *ast. 2e live in )oth #orlds simultaneously.
"he &ussa2 *rayers %or 'estivals are re*lete #ith illustrations o% this rende(vous o% *ast and
*resent in the lives o% the 7e#ish Peo*le. 2e cannot cele)rate our 0oliday #ithout
con%essing that in#ardly #e still mourn that :Because o% our sins #e have )een e&iled %rom
our land and sent %ar a#ay %rom our soil.N As distant as the events o% the +estruction o% the
"em*le chronologically )ecome? #e still grieve )ecause :#e cannot ascend to a**ear and to
*rostrate ourselves )e%ore 1ou.N And as distant as the modern society seems %rom the days
o% yesteryear? #e an&iously a#ait the time #hen #e #ill again :Per%orm )e%ore 1ou the
continual o%%erings according to their order and the additional o%%erings according to their
la#. (Te5idi5 k<sidra56 u<&ussa2i5 k<hilchasa5).
"he &ussa2 *rayer reminds us that on a 5ational Level our *oint o% de*arture %rom the *ast
coincides #ith our *oint o% arrival in the *resent. "he Ei/kor *rayer ma$es this same *oint
on a Personal level.
"he idea o% Ei/kor is that as time goes on since the *assing o% our *arents or other loved
ones? #e are not moving %arther and %arther a#ay %rom them. "he charity #e *ledge today?
the good deeds #e do today can still have an e%%ect and an im*act on their ,esha5as.
"he *rayer )egins :Ei/kor .l9ki5: (May G4d -emem)er). "his is a very strange language.
9t is a&iomatic that the *ossi)ility o% %orgetting does not e&ist )e%ore the All46no#ing 8ne.
-ather? the commentaries say? #e *ray that in return %or our devotion and generosity? G4d
should ta$e cogni(ance o% the ne# sources o% merit %or the soul #hose memory is no#
in%luencing our conduct. As long as that long de*arted individual can still in%luence us 44 )e
it %rom the other side o% 3ternity 44 to give charity and to do good deeds? his or her soul
continues to earn merit. and continues to get re#ard.
'ot Just (peeches )a!e H>G
"his idea %lies in the %ace o% conventional #isdom. "he )elie% o% the secular #orld is that
a%ter time? the )ody decays? the memory %ades? and li%e moves on. "he secret o% the 0aka2a
and the message o% Ei/kor is that as long as our li%e continues to revolve around the Altar o%
G4dM as long as our ste*s move in sync #ith the "orah? #e #ill al#ays )e near to the *ast as
#e move into the %utureM #e #ill al#ays have the s*irit o% our ancestors #ith us in our
Succahs? )oth the s*irit o% the Kshpi/i% o% long ago and the s*irit o% Parents #hom #e so
vividly recall %rom #hat seems li$e yesterday.
3veryone al#ays as$s 44 ho# can you have Memorial Prayers on H<&a% Si5chate%u (the
time o% our rejoicing)< 9n 9srael Ei/kor is actually recited on the day o% Si5chas Torah itsel%.
"he ans#er is... that a**reciating the circular unity o% 7e#ish 0istory and the lin$ )et#een
generations is not de*ressingS? 44 it is a joyous recognition.
2hen 9 sit in my Succah and teach my children to sing P8a5a Succah Hu6 #(a Tov SheliN
(2hy do #e sit in this Succah? my dear %ather) 9 inevita)ly thin$ )ac$ to the years on DDrd
and S*ring St? #hen my o#n %ather taught me this same song 44 in #hat #as then one o% the
%e# %amily Succahs in Seattle.. 2hen 9 )end over my son Mordechai=s shoulder and hel*
him sha$e the 8ulav and .srog? 9 inevita)ly thin$ )ac$? to my grand%ather Mr. 6et(lach
)ending over my shoulder hel*ing me sha$e 8ulav , .srog 44 #hich #as then one o% the
%e# *rivately o#ned 8ulavi5 , .srogi5 in Seattle. 2hen 9 recall my %ather? and
grand%ather #leihe5 0aShalo5 on these occasions 9 am not grieved. 9 am e&hilarated?
$no#ing that the Succah 9 )uild %or my %amily and the 'our S*ecies 9 *urchase %or my
children? )inds me to my %ather and grand%ather? and $no#ing that the merit o% these acts
)inds their souls 7CHror 0aChayi5? to the Bond o% 3ternal Li%e in :a% .de%.
"he ne&t time #e P+o the Loo*: 44 )e it around the 7i5ah? or around the Par$? 9 ho*e each
o% us #ill re%lect on the message the -av? (t:l 4sa# in the 0aka2a! "he message that All
7e#s Count and may eFually reach out to G4d and have their *rayers ans#eredM the
message that as #e travel our chosen *ath on the road o% li%e #e need at times to )end our
direction? to incline ourselves to the center around #hich #e must rotate? even as #e
continue on our %or#ard *athM and %inally on the message o% &ussa2? the message o% Ei/kor?
that as #e travel %arther and %arther along the *ath o% li%e 44 )oth on a 5ational and a
Personal level 44 #e are really al#ays returning to our *oint o% de*arture.
Eehi Iat/o%? that through the merits o% our charity and good deeds? through the merits o%
our *rayers and our identi%ication #ith the Cycle o% 7e#ish 0istory as re*resented )y our
0aka2os here this #ee$? all our de*arted loved ones should )e Bound #ith the Bond o%
3ternal Li%e.
'ot Just (peeches )a!e H>>
?M*+ "'0*' /*CHA/7 N*=ON /"T:/. +*6 ("'*"E?
Second +ay Shavuos BCCQ
9 must con%ess that due to a miscommunication #ith the shul administration? 9 #as not
a#are that 9 #as e&*ected to s*ea$ this morning until less than HQ hours ago. "his is
un%ortunate in that it ta$es me at least QL hours to *re*are a sermon. 9 #as very hesitant to
agree to s*ea$? under the circumstances? )ut as usual my #i%e gave me Chi/uk and
ins*iration. She said? :+avid? #hat is the #orst *ossi)le thing that can ha**en< "he #orst
thing that can ha**en is that you #ill )om) and the shul #ill never as$ you to give another
sermon on Sha((os or Eo5 TovS: So #ith those #ords o% encouragement? 9 decided to give
it a try. But 9 must #arn you in advance that 9 did not have time to *re*are a com*lete
sermon. 9 #ill deliver %or you #hatever 9 have *re*ared? and the rest #ill )e a home#or$
assignment %or you to com*lete on your o#n.
9 #ould li$e to share #ith you this morning? a column )y 3ric Lacitus o% the Seattle "imes
that 9 recently read. "he column #as a)out -ichard 5i&on. 5o#? not #ithstanding the
traditional Ash$ena(ic custom? that at this *oint in the service on the Second +ay o%
Shavuot #e *ause to ma$e mention o% our )eloved de*arted ones? 9'm sure many o% you are
as$ing yoursel% a)out no#? :&ah i%ya% -ichard 5i&on .it/el 0ar Si%ai4: 2hat does
-ichard 5i&on have to do #ith Shavuot< 2ith &atta% Torah< 2ith the -evelation at 0ar
Si%ai< Please )ear #ith me.
Lacitus #rites that he #as given the assignment )y the 3ditor o% the Seattle "imes to #rite a
column %or contem*orary readers descri)ing #ho 5i&on #as and #hat he re*resented. 0e
con%esses to the %rustration he had in carrying out this assignment. 'or himsel%? he states?
5i&on #as a major %orce in his li%e. Gro#ing u* as an activist college student during the
.ietnam ; Cam)odia ; 2atergate eras? his #hole li%e revolved around 5i&on. 0e #as at the
center o% his *olitical? social? and emotional e&istence. But? he #rites? there #as no #ay he
could convey the intensity and the *assion o% that e&*erience to today's readershi*? QAW o%
#hom don't remem)er 2atergate? >AW o% #hom don't remem)er the 5i&on46ennedy
+e)ates? and CGW o% #hom can't %ocus on any event that ha**ened more than D #ee$s
ago? #ho couldn't tell you (and couldn't care less) a)out major events that occurred in
August CD? let alone in August @D.
9 %ully sym*athi(e #ith Lacitus. 9 $no# that %or me 44 at the time it occurred 44 5i&on and
2atergate #ere major eventsM )ut #ith the *assage o% time? they don't seem all that earth4
shattering. "hat's %or mysel%? #ho lived through it. But %or my children? 5i&on and
2atergate are li$e 2ashington and the Cherry "ree. May)e they ha**ened? may)e they
didn't and a%ter all? #hat di%%erence does it ma$e i% they ha**ened or not.
"hen it occurred to me. 9% Lacitus? #ith all his eloFuence and journalistic talents is not a)le
to e%%ectively convey this *o#er%ul and intense *ersonal e&*erience 44 #hich he *ersonally
e&*erienced? only t#o decades agoT ho# can #e ho*e to convey to ourselves ? let alone to
our %amilies and children the e&*erience o% -evelation and &ata% Torah6 #hich #e did not
e&*erience and our *arents did not e&*erience? )ut only our distant ancestors 44 some D?DAA
years ago<
'ot Just (peeches )a!e H>@
"his is not just a *ro)lem o% )eing an e%%ective history teacher. .irtually all the major
-a))inic sources stress the cruciality o% a**reciating -evelation and &ata% Torah as a )asic
%irst ste* in understanding #ho #e are as a Peo*le? and #hat #e have as a religion.
-a))i 1ehuda 0aLevi in the Gu/ari? echoed )y many others )e%ore and a%ter him? #rites
that &atta% Torah is the *henomenon #hich se*arates 7udaism %rom all other religions on
the %ace o% the 3arth. 3very other religion )egins #ith one individual telling another
individual 44 or grou* o% individuals 44 G4d s*o$e to me. 7udaism )egins #ith H?AAA?AAA
individuals telling their children and grandchildren? :G4d s*o$e to us.:
9 thought a)out the *ro)lem %or Fuite a #hile and came to the conclusion? that Lacitus is
right. "here just is no #ay to convey a historical event to another generation? #ith the same
intensity and *assion as #as %elt initially )y those #ho e&*erienced it %irst hand 44 at the time
o% the event.
2e have only one eit/ah? one *lan that can #or$. And that is to %ollo# the #ords o% the
Grias She5a as inter*reted )y our -a))is. :D<0aya 0aDevori5 ha.leh asher a%ochi
5eT/aveh esche5 hayom al 8evavecha: (And these matters that 9 command you to!a#
shall )e *laced on your hearts). "he em*hasis is on to!a#. 3ach day? the -a))is tell us? the
matters should )e considered and e&*erienced as a ne# one? as i% it #ere commanded
to!a#. "o )e *ro*erly e&*erienced? &ata% Torah can not )e vie#ed as ancient historical
eventM -evelation must )e %elt as a *ersonal? contem*orary event.
8ur -a))is tell us :Torah t/ivah la%u &oshe6 morasha Gehillas EakovF al tikra morasha
ela m4orasa.: (+on't read :as an inheritan$e: 44 as something %rom antiFuity? an heirloom
*assed do#n )y distant ancestors that you didn't $no#M read :as a betrothe!: 44 as one you
*ersonally *ic$ed? as one you intensely and emotionally relate to).
0o# does one e&*erience -evelation in their o#n li%e and in the lives o% their %amily and
children? on an ongoing )asis< 0o# can one ma$e it ha**en<
"his is the *art 9 am leaving you as home#or$. 9t is something 9 ho*e each o% you #ill
consider and )e thin$ing a)out in the u*coming hours and days.
But 9 am going to %ollo# the e&am*le o% my old college math teacher. 2henever he #ould
assign a *articularly di%%icult home#or$ assignment? #hich he %elt the students may have
di%%iculty #or$ing out on their o#n? he #ould %irst #or$ a sam*le *ro)lem at the )lac$
)oard. 0e did not #ant to give the students the ans#er to the home#or$ *ro)lem? )ut he
#anted to sho# them an e&am*le? *rovide them #ith a methodology? in the ho*e that this
#ould give them a clue and an insight into ho# to solve the actual home#or$.
9 cannot give you the ans#er to the home#or$ assignment 9 have given. 9t is a *ersonal
Fuestion #hich reFuires a *ersonal ans#er. "he #ay you determine to ma$e -evelation and
&ata% Torah an o*erative *henomenon in your lives and the lives o% your %amily may not
#or$ %or me and my %amilyM and the #ay it #or$s %or my %amily may not #or$ %or your
%amily. "his is something that needs to )e #or$ed out on a *ersonal ; %amily level.
'ot Just (peeches )a!e H>L
2hat 9 *ro*ose to do is to #or$ out this *ro)lem %or you? on a community level. 2e can
e&amine the solution in a setting that is common to all o% us? and then try to a**ly this
lesson to our o#n lives.
Be%ore *roceeding to analy(e ho# -evelation ; &ata% Torah can or does ta$e *lace in the
contem*orary communal scene? 9 #ould li$e to share #ith you a story 9 heard %rom a
distinguished guest 9 had yesterday at my Eo5 Tov Seudah. My guest recalled his youth in
Bucharest? -omania at the turn o% the century. "hey had a 'air or Circus *ass through to#n
#ith tra*e(e and high #ire acts. And then? to generate added e&citement and interest? they
had a *romotion #hich 9 guess #as the eFuivalent o% the 5BA's *romotion #here they have
%ans shoot )as$ets %rom the o**osite side o% the Court #ith a *ri(e o% a lu&ury car or a large
sum o% money to #hoever ma$es a )as$et. "he *romotion in -omania involved an
e&tremely tall *ole? at the to* o% #hich #as a *lat%orm #ith a large sum o% money.
Anyone #ho could clim) to the *lat%orm #ould get the money. Many *eo*le tried. Some
got B;Q the #ay u*? some B;D? one even got B;H #ay u*? )ut all gave u* and slid )ac$ do#n.
'inally a Charedi? a young religious man #ith >eos and T/it/is said he #anted to try. 0e
started going u* the *ole. 0e made it B;Q the #ay u*? B;H the #ay u*? D;Q o% the #ay u*?
until %inally he made it all the #ay u* the *ole and reached the money. 0e )ecame a local
hero and attracted a great deal o% attention. "he media as$ed him? ho# he #as a)le to
succeed #hen stronger? more muscular? healthier individuals %ailed. 0e e&*lained that he
#as #atching the other *eo*le's attem*ts and he noticed everyone al#ays had their eyes on
the money. "hey $e*t loo$ing u*. 2hen they got B;D or hal% #ay u* the *ole they #ere
e&hausted. "hey sa# ho# %ar they had to go? and they gave u*. 0e said? he never once
loo$ed u*. 0e al#ays $e*t his eyes on the ground. "he higher he got? the more convinced
he #as that he #as almost there and so he just $e*t trying harder and harderM all the time
noticing his *rogress and con%ident that the goal must )e #ithin reach. 3ventually it #as.
"his story is %ull o% lessons and homiletics. 0ere? too? 9 did not have time to %ully develo*
the )eauti%ul lessons o% the storyT and #ill leave that? too? to the audience as a home#or$
assignment. "he reason 9 mentioned the story is to em*hasi(e the im*ortance o%
a**reciating ho# %ar #e have come? and ho# much *rogress #e have made? to reali(e
e&actly :#here #e are holding:. 9t is easy to )e over#helmed #ith the *ro)lems o% the
*resent and %uture and it is o%ten enlightening to loo$ )ac$ at the *ast and see just ho# %ar
#e've come.
9 )egan this *rocess #hen 9 s*o$e here on Succos and mentioned the large 0aka2ot #ith
8ulavi5 and .srogi5 that #e have today com*ared to #hat 9 remem)er as a youth in 7ikur
Choli5. "his is very im*ressive #ithout a dou)t. But 9 thin$ there is a greater and more
signi%icant measurement o% the gro#th and maturity o% this congregation over the last D
decades than the Succot 0aka2ot. 9 %eel that more im*ressive than the Succot com*arison
)et#een the >As and the CAs is the Shavuot com*arison )et#een those t#o eras.
-a))i Londins$i used to mention that he $e*t statistics on the num)er o% #r(a &i%i5 sets
sold )y the shul #hen he %irst arrived in Seattle and the num)er sold in his later years here.
"he gra*h $e*t going u* and u*. -a))i Londins$i #as right a)out that 44 the gain #as very
im*ressive.
'ot Just (peeches )a!e H>C
9 don't $no# i% anyone has )een $ee*ing statistics on the num)er o% )ro#nies or cans o%
soda consumed at the Shavuot &ish5ar over the years? )ut 9 can tell you that the slo*e o%
that gra*h #ould )e every )it as im*ressive.
"here is one statistic that 9 do $no#. 2hen -a))i -iv$in #as the Iav o% the shul in the
BC>As? the 7aale 7ati5 and 8%%icers o% the Congregation told him that i% he #anted to
maintain his custom and conviction o% staying u* all night Shavuot? that #as *er%ectly %ine
#ith themT. But he had darn #ell )etter )e in Shul the ne&t morning to deliver a Sermon
the %irst day o% Eo5 Tov. "hat's #hat he #as )eing *aid %orT and the ro Minyan and the
ro Binyan o% the Congregation #ould )e in shul at C!AA am (or later) on the %irst day o%
Eo5 Tov.
9n recent years? and G4d #illing 9'm sure in the %uture? the 7aale 7ati5 $no# %ull #ell? that
they don't dare tell the -a))i he must )e in Shul the %irst day o% Shavuot to give a sermonT
)ecause today the ro Minyan and the ro Binyan o% the Congregation 44 the cream o% the
cro* in Fuality and in Fuantity 44 is not here at C!AA am. "hey are here at B!AA am and H!AA
am and D!AA am and Q!AA am 44 learning #ith their children? and their Chavrusas? and their
teachers. "he ranges o% ages *resent and the *resence o% #omen as #ell as men 44 eagerly
learning "orah at advanced levels o% study 44 is something that clearly tells us that
-evelation and &ata% Torah is occurring in our community 44 not just D?DAA years ago )ut
everyday 44 #ith ever gro#ing intensity and *assion.
8)viously this gro#th did not ha**en in a vacuum. "he develo*ment has )een *aralleled )y
astounding gro#th in the communal institutions dedicated to 0ar(ot/at haTorah. "he
gro#th and even the e&istence o% institutions such as the Seattle 0e)re# Academy? the
5orth#est 1eshiva 0igh School? and the Seattle 6ollel #as something that #as not even a
t#in$le in our eyes and the eyes o% the 7aale 7ati5 o% this community DA years ago. "he
%aculty? the %acilities? the enrollment? and the su**ort that each o% these institutions can no#
)oast o% is clearly a sign that &atta% Torah is ta$ing *lace in our community )e%ore our
very eyes. 0ashe5<s -evelation to us through 0is "orah is something #e can all %eel and all
a**reciate i% #e just loo$ around ourselves in our very o#n community.
"he home#or$ assignment? then? is to %igure out ho# to )ring this communal -evelation
and e&*erience o% Ga((alas 0aTorah do#n to the *ersonal level o% yourselves and your
%amilies. 9 leave it to each o% you to %igure out the )est #ay on an individual level to
*rovide the su**ort %or and *artici*ation #ith these &atta% Torah institutions in our midst?
so that you? too? #ill e&*erience Ga((alas 0aTorah on a *ersonal level #ithin your o#n
%amilies.
Good Eo5 Tov to you all.
'ot Just (peeches )a!e H@A
Not Just
Ed Sullivan
* * *
My
Presentations as
Master of
Ceremonies
'ot Just (peeches )a!e H@B
'ot Just (peeches )a!e H@H
7une BC@L E+CEE AT SHA %/A7UAT*ON
2elcome to the Graduation ceremonies o% the ninth grade? class o% BC@L o% the Seattle
0e)re# Academy. "he year BC>D #as a very signi%icant one in the lives o% our BQ graduates
%or it #as in that year the over#helming majority o% them #ere )orn. BC>D #as also a very
signi%icant year in my o#n li%e. 'or it #as in 7une o% that year 44 e&actly BG years ago
tonight? that 9 #as a mem)er o% another grou* o% BQ graduates 44 the ninth grade class o%
BC>D o% #hat #as then called the Seattle 0e)re# +ay School.
9 #as delighted #hen -a))i -osenthal as$ed me to )e Master o% Ceremonies tonight?
)ecause 9 still have BG minutes o% a HA minute Salutatorian=s address #hich has never )een
delivered and #hich is BAAW a**ro*riate %or just such an occasion. My *rinci*al? -a))i
Grauden(? insisted 9 eliminate D;Q o% my s*eech )ecause the graduation #as under a tight
time schedule. At the time 9 #as very disa**ointed )ecause 9 didn=t $no# i% 9=d ever have
the o**ortunity to get u* and s*ea$ at a ninth grade graduation again. /n%ortunately some
things don=t change and -a))i -osenthal tells me #e are under a tight schedule again
tonight. 9=m a%raid 9=ll have to $ee* the s*eech %iled a#ay until my son Moshe might have
use %or it? 91N0 in a)out BB years.
"he *resident o% the school and P"A in BC>D #hen 9 graduated #ere my *arents? Meyer and
-eva "#ers$y. 9 *oint this out not to *ut in a *lug %or the %amily )ut to illustrate a
*henomenon. Bac$ in the slo#4*aced days o% the %i%ties and early si&ties? it too$ individuals
a %ull BA years o% )eing *arents in the 0e)re# School )e%ore they #ere a)le to #or$ their
#ay u* to the to* leadershi* *ositions in the institution. 9=m not sure i% its the %act that no#
there=s less com*etition or leaders just mature Fuic$er? )ut the average school4age o% the
%irst4)orn children o% this year=s school and P"A *residents is second year 3C3C.
9 #ould li$e to call on these *ersonalities 44 sym)olic o% young leadershi* in the Academy
and in the community? to o%%er #ords o% greetings. 'irst? the President o% the P"A? a
#oman #ho came along in mid4year to %ul%ill Fuite ca*a)ly the "almudic dictum 44 P9n a
*lace #here there is no P"A *resident? Be a P"A PresidentN 44 Mrs. Michelle 6au%man.
8ne can al#ays recogni(e the President o% the 0e)re# Academy. 0e=s the one #ith his
head )uried in )udget *rojections and )an$ notes? sitting )ehind the des$ #ith the *laFue in
)old letters! The bu$ks !on5t sto( here. 9 $no# all #or$ers and su**orters o% the school
dra# much ins*iration %rom the %irst *resident to commute to Board o% +irectors meetings
%rom Portland. 9 no# call on +avid Sterno%% to o%%er greetings.
"he Academy is one o% many local and #orld4#ide organi(ations receiving much needed
%inancial shots in the arm %rom the 7e#ish 'ederation o% Greater Seattle. "he 'ederation
President this year is a man #ho oversees not only the institutional shots4in4the4arm our
students receive? )ut in many cases the various other ty*es o% shots4in4the4arm as #ell. 9
no# call on +r. Charles 6a*lan to deliver greetings.
8ur guest s*ea$er this evening is no stranger to 7e#ish education or to the Seattle 0e)re#
Academy. An 3nglish *ro%essor at the /niversity o% 2ashington? he is the initiator o% the
very success%ul and *o*ular 7e#ish Studies *rogram at the /2. 9% anyone has handy an
al*ha)etical listing o% the *arent )ody o% the Academy? 9 call your attention to the %irst name
'ot Just (peeches )a!e H@D
on the list and call u*on our Guest S*ea$er? +r. 3d#ard Ale&ander? #hose to*ic is
P3ducation and the 7e#ish 'uture.N
At this *oint in the *rogram? 9 #ould li$e to call your attention to the #ired head4*hones in
%ront o% your seats. Please adjust them a**ro*riately as #e listen to graduates Aimee
A(ose? Charles 0arthol(? and Avrohom 6atsman s*ea$ res*ectively in 'rench? 0e)re#? and
3nglish.
Many o% us #ho attend Board o% 3ducation meetings conducted )y +r. Saul -iv$in have
gotten used to the shrill )ee*ing sound #hich interru*ts the meetings and has Saul rushing
o%% %or the nearest tele*hone. /ntil recently 9 #as under the im*ression that +r. -iv$in only
used his Bell Boy to )e alerted to medical emergencies o% his *atients. -ecently? ho#ever? 9
ran into one o% his *atients #ho told me that during a recent e&amination +r. -iv$in=s Bell
Boy #ent o%% three times alerting him to calls %rom +avid Sterno%%? -a))i -osenthal? and
-a))i Mer$in on Academy )usiness. "o *resent the 5athan Anches Memorial A#ards? 9 call
on the Chairman o% the Board o% 3ducation? +r. Saul -iv$in.
A living e&am*le o% a Torah KC&adah *hiloso*hy? -a))i 2illiam Green)erg is eFually a)le
to *rovide the graduates #ith either an electrical or s*iritual charge. 9=m not sure #hich he
intends this evening? )ut to *lay it sa%e? 9 #ould advise anyone #ho has not already done so?
to remove his head *hone at this time. 9 call on the S*iritual Leader o% Congregation ./ra
7essaroth 44 -a))i 2illiam Green)erg? to deliver a charge to the graduates.
9t is customary to tell the graduating ninth graders that their *resence has made a lasting
im*ression on the school? to tell them that they #ill )e truly missed and not soon %orgotten.
9t is li$e#ise customary to #ish them )est o% luc$ in the ne# challenges that a#ait them in
0igh School and )eyond and to e&*ress the ho*e that their accom*lishments in 7e#ish
studies at the Seattle 0e)re# Academy #ill mar$ only the )eginning o% a continuing *rocess
o% ever greater accom*lishments in "orah a#areness and "orah commitment.
"hese sentiments are *articularly a**ro*riate tonight vis a vis our PBGth GraduateN. -a))i
-osenthal has )een at the Academy almost as long as our ninth gradersM he has made a
lasting im*ression on the school and the community and no# as he is a)out to move on to
the challenges o% 0igh School and *ost40igh School "orah education in our city? #e #ish
him 44 and intend to *artici*ate #ith him 44 in the achievement o% ever greater
accom*lishments in the area o% "orah learning %or the city o% Seattle. -a))i -osenthal #ill
no# introduce the %aculty and sta%% and *resent the di*lomas.
'ot Just (peeches )a!e H@Q
7une BCLH E+CEE AT A+*T 7*NNE/ HONO/*N% THE :ATS+AN5S
As #e are all a#are? the State o% 9srael is currently involved in a historic )attle. 9t is a )attle
in many #ays similar to *revious #ars %ought )y the 7e#ish state? )ut in many #ays
di%%erent. 9t is a #ar #hich has )rought us stunning victories? )ut one #hich also drags on
and leaves us unsure and an&ious a)out the %uture. "he greater our accom*lishments? the
more it )ecomes a**arent that our tas$ is not com*lete and that the #ar is %ar %rom over.
/n%ortunately? the P- in this #ar has )een *oor. 9t is not a universally *o*ular #ar 44 even
among our %ello# 7e#s 44 the tactics )eing used in )attle and even the )asic righteousness o%
the cause #e are %ighting %or is )eing )rought into Fuestion. 5evertheless? it is a )attle
#hich needs to continue 44 and to continue #ith ever greater intensity and #ith ever greater
*ersonal sacri%ice. At sta$e is the very essence o% the 7e#ish state and everything the 7e#ish
state should stand %or.
"he #ar 9 am re%erring to is not the )attle o% the 9sraeli +e%ense 'orces against the PL8 and
Syrians in Le)anon. 2ithout minimi(ing in any #ay the seriousness or signi%icance o% this
historic e*isode in the history o% the modern state? 9 am re%erring to another )attle #hose
transcendent signi%icance 9 %eel can li$e#ise not )e overem*hasi(ed. "his is the )attle o% the
religious ionists 44 #orld #ide and *articularly in 3ret( 1isroel 44 to ca*ture the %esha5a
and to sha*e the character o% the modern 7e#ish state. 9t is the )attle to ensure that the
esta)lishment o% the State o% 9srael mar$ not the %inal clima& o% the %ul%illment o% a H?AAA
year old dream )ut only the )eginning o% that clima& 44 the #tchalta DC:eulah.
"his is a )attle? as 9=ve said )e%ore? in #hich #e have achieved stunning victories. "han$s
almost solely to the e%%orts o% &i/rachi during the %irst D decades o% the state=s e&istence
and in the %irst hal% o% this century 44 )e%ore statehood 44 major accom*lishments #ere made
in the esta)lishment o% *olicies and institutions that have molded the religious character o%
the state and that have sa%eguarded the o)servance o% Sha((at? Eo5 Tov? and Gashrut
#ithin the *u)lic li%e o% the 7e#ish community and #ithin the 9sraeli Army. "he system o%
7atei Di%i5 44 -a))inical Courts 44 and the religious educational net#or$s set u* in those
early years 44 again through Mi(rachi e%%orts 44 #ere truly historic develo*ments and one
shudders to thin$ #hat the &edi%a #ould )e li$e #ithout those institutions.
But the #ar is %ar %rom over. "he gains achieved 44 *articularly those achieved in recent
years under the Begin Government=s coalition #ith the religious *arties 44 are )y no means
secure. /n%ortunately? as 9 said? it is an un*o*ular #ar. P- has o%ten )een )ad. "he tactics
used have )een Fuestioned? sometimes rightly so? )y our critics. 9n general? the )asic
*remise o% our )attle is one #hich is not shared )y *erha*s the majority o% our 7e#ish
)rethren.
5evertheless? as 9 said )e%ore? it is a )attle #hich needs to continue 44 and to continue #ith
ever greater intensity and #ith ever greater *ersonal sacri%ice.
'ot Just (peeches )a!e H@G
"o )e singled out %or *articular commendation %or *er%ormance on this s*iritual )attle%ield
are the e%%orts o% the American Mi(rachi 2omen=s organi(ation. 5o# in its si&th decade o%
e&istence? #ith do(ens o% *rojects serving tens o% thousands o% 7e#ish children and adults?
the contri)ution made )y this organi(ation to the reali(ation and %ul%illment o% the religious
ionist dream is immeasura)le.
"he tactics used )y AM2 in achieving these victories are )eyond re*roach. "hey don=t
stone Sa))ath desecratorsM they don=t *ic$et archeological *rojectsM they don=t organi(e
ha2ga%ot against auto*sies? or s*orts stadiums? or airlines %lying on Sha((at. "hey )uild
schools? they )uild 1outh Centers? Children=s .illages? and Settlement 0ouses. "hey run
summer cam*s? and +ay Care Centers. "hey s*onsor classes %or ne# re%ugees? counseling
*rograms %or adolescents? clu)s? lectures? handicra%t *rograms? medical care re%errals? and
vocational training *rograms. Although *rimarily youth oriented? some o% AM2=s
*rograms are aimed at Golden Agers as the organi(ation=s e%%orts s*ans the gamut o% social?
#el%are? educational? and religious needs.
9 a**reciate your coming to sho# su**ort %or the e%%orts o% AM2 and to *ay tri)ute to the
#orthy cou*le )eing honored here tonight (-a))i Phil and "(ivia 6atsman). 2ithout
%urther ado? 9 #ould li$e to call on -osalie Stein)recher to announce the ne&t *art o% the
*rogram.
"ractate 7rachot concludes #ith the %amous homiletic comment o% -a))i 3la(ar in the
name o% -a))i Chaninah! Tal5idei Chacho5i5 5ar(i5 Shalo5 (aCola5 44 +isci*les o% the
scholars increase *eace throughout the #orld as it is #ritten vCchol (o%ayich li5udei
0ashe56 vCrav sholo5 (o%ayich 44 All your children shall )e taught o% the L4rd and great
shall )e the *eace o% your children... #l Tikrah (a%ayich ela 7o%ayich 44 read not (a%ayich
44 your children? read (o%ayich your )uilders. "hat is to say? the scholars re%erred to in the
%irst hal% o% the verse are the true )uilders o% the idea o% *eace.
9=ve al#ays said that the drasha o2 al tikra (a%ayich elah (o%ayich read not your children?
)ut your )uilders is a *articularly a*t one %or the 6atsman children? in more #ays than one.
3ach has a re*utation o% his or her o#n as a Bi)le cham*ion? a scholar? and a lover o% "orah
and 9srael. 9t gives me *leasure to call on the (echor o% the %amily? +aniel 6atsman to say a
%e# remar$s on )ehal% o% all the children.
2e read yesterday ho# certain mem)ers o% the tri)e o% Levi #ere disgruntled at al#ays
)eing *assed over %or roles o% leadershi* in the 7e#ish community. 2e have #ith us this
evening a mem)er o% the tri)e o% Levi? #ho? on the contrary? is al#ays called u*on %or roles
o% leadershi* in our community. 0e is a 7e% 8evi #ho currently serves as President o% )oth
Congregation BCM0 and Eeshivat "r 0at/a2o% and #ho? at one time or another? has )een
a%%iliated in leadershi* roles #ith every major 7e#ish institution in this city. 9 no# turn over
the *rogram to Mr. Ben Genauer #ho #ill conduct the a**eal %or AM2=s #orthy *rojects
in 9srael.
'ot Just (peeches )a!e H@>
7une BCLQ +ASTE/ OF CE/E+ON*ES AT 6OH %/A7UAT*ON
2elcome to the BBth annual graduation ceremony o% Eeshivat "r 0aT/a2o% and the %irst
graduation ceremony o% a %our year 1eshiva 0igh School Program? in the history o% Seattle.
2e have just com*leted the 0oliday o% Shavuoth. "he -a))is have %reFuently commented
on the lac$ o% s*eci%ic ritual associated #ith this %estival. 2hile the other t#o o% the three
PIegali5N %estivals are rich in their o#n sym)olism and la#s? Shavuoth lac$s a &it/vah
Sym)ol o% its o#n to rival Succah4Lulav43srog o% eman Simchateinu or Pessach4Mat(ah4
&orror o% He5a% Cherutei%u. 9ndeed? it has )een suggested that the "almudic name %or the
holiday? #t/eret (meaning PCeasingN) #as given to the holiday %or just this reason! 9t is
characteri(ed )y #t/ira &C5elacha? cessation o% #or$? and nothing else.
9t recently occurred to me that in modern times #e have develo*ed? *erha*s un#ittingly? a
remedy %or Shavuoth=s lac$ o% characteristic ritual. "hat is )y holding graduation
ceremonies in the #ee$s or 44 as it turns out this year 44 days immediately %ollo#ing the
Shavuoth %estival.
9% a 8ulav , .srog immediately )ring to mind Succoth and a Seder immediately )rings to
mind >essach? 9 %eel it is not at all %ar %etched to argue that a Commencement e&ercise
)rings to mind the holiday o% Shavuoth.
Shavuoth has many names? re%lecting its many as*ects. 3ach as*ect has relevance to a
graduation.
"he name Shavuoth re%lects a culmination o% #ee$s counted during the "5er. 2e have
reached a day #hich has )een our goal %or many #ee$s? a day #e loo$ed %or#ard to #ith
antici*ation and e&citement. Su)stituting PyearsN %or P#ee$sN? this is a *er%ect descri*tion
o% a graduation.
PHe5a% &ata% Toratei%uN is also a most a*t descri*tion o% a 1eshiva graduation. 9t is a
time #hen #e can ta$e *ride in our s*ecial curriculum? a time #hen #e can truly cele)rate
the accom*lishments and the cali)er o% our graduates. A time #hen #e can truly note
P#shrei%u 5ah tov chelkei%u uC5ah ya2a Eerushatei%uN 0o# ha**y are #eM ho# good is
our *ortionM and ho# )eauti%ul is our inheritanceN.
As 9 said )e%ore? the "almudic name o% the holiday is P#t/eretN? alluding to the %act that it is
a day o% cessation o% #or$. 9 #ill let our graduates and teachers %ill in the a**ro*riateness
o% this name to the occasion.
'inally? the holiday is Chag 0a7ikuri5? the day commemorating the rea*ing o% the %irst
harvest. 9t is this name? 9 %eel? #hich is the most a**ro*riate to the ritual o% graduation.
"he %armer #ho has tilled and *lanted? #atered and #eeded %or many long days and #ee$s
has a s*ecial sense o% satis%action and joy #hen he is %inally a)le to rea* the %irst %ruits o% his
e%%orts.
'ot Just (peeches )a!e H@@
So? too? it is tonight. "he graduates? the *arents o% the graduates? the teachers and
administrators o% the school? and the #or$ers and su**orters o% the institution have all 44
each in their o#n #ay 44 tilled and *lanted? #atered and #eeded 44 again su)stitute years %or
#ee$s. 3ach o% us here? each in our o#n #ay has s*ecial satis%action at #hat #e are
#itnessing 44 the %irst harvest o% %ruits o% a %our year 1eshiva 0igh School Program in our
city. 9t is a time %or ac$no#ledgment PDC0ishtachavita li2%ei 0ashe5 .lokechaN (And you
shall )o# do#n )e%ore the L4rd? your G4d) and it is a time %or rejoicing PDCsa5achta (Cchol
haTov asher ,ata% lecha 0ashe5 .lokecha uClevetechaN (and you shall rejoice in all the
good #hich the L4rd your G4d has given you and your household.)
2ithout %urther ado 9 #ould li$e to )egin the *rogram )y calling on t#o individuals #ho
)oth re*resent and sym)oli(e the lay leadershi* o% Eeshivat "r 0aHa2o%. "hey have )een in
the %ore%ront o% organi(ational activity and su**ort %or 180 %rom +ay 8ne and continue to
)e sources o% ins*iration and e&am*les %or all o% us to emulate.
'irst 9 call on Al)ert Maimon? #ho has just com*leted his %irst %ull year as President o% the
9nstitution. 0is steady hand has guided us through some tur)ulent times. 2e all o#e him a
tremendous de)t o% gratitude and a great deal o% admiration.
9 never cease to )e ama(ed )y the num)er o% #orthy causes on the local? national? and
international level that 7udy Balint is a%%iliated #ith in leadershi* roles. 0a**y is the
organi(ation that has the )ene%it o% her energies. 2e at "r 0aHa2o% are indeed %ortunate to
have the )ene%it o% many long years o% her dedicated and devoted service. 9 call on 7udy
Balint %or #ords o% greeting %rom ,CShei "r 0aHa2o%.
"he 7e#ish 'ederation o% Greater Seattle is the largest single donor to Eeshivat "r
0aHa2o%. "he school is most grate%ul %or the major su**ort received %rom 'ederation and
is ha**y to have #or$ed closely #ith 'ederation to %urther our common educational goals
%or the 7e#ish youth o% this city. 2e are *rivileged to have #ith us tonight the 3&ecutive
+irector o% the 7e#ish 'ederation? a man *ersonally committed to the %urtherance o% 7e#ish
educational *rograms in this city. 9 am *leased to introduce %or #ords o% greetings? -a))i
Mel Li)man.
2e have heard %rom *eo*le #ho made it *ossi)le... no# #e=ll hear %rom the *eo*le #ho do
it.
'ot Just (peeches )a!e H@L
"o descri)e the 7udaic studies *rogram at Eeshivat "r 0aHa2o%? 9 am *roud to introduce a
man #ho ta$es not only an academic interest in the *rogram at 180? )ut one #ho ta$es a
*ersonal interest in the lives and concerns o% each o% the students 44 a man #ho is )oth a
teacher and role4model? the Iosh Eeshiva and Acting +ean o% 180? -a))i Morton
Mos$o#it(.
"o *resent the charge to the graduates? #e have a veteran o% many graduation ceremonies
and many graduation charges. "he senior mem)er o% the Seattle -a))inical Council? -a))i
3meritus o% Sephardic 7ikur 0oli5? -a))i Solomon Maimon.
-a))i Sol uc$er is a man o% many talents. 0e is an innovative administrator and a dynamic
educator. 0e is serving as Princi*al o% the General Studies +e*artment o% 180. -a))i
uc$er #ill discuss the secular *rogram? *resent the senior a#ards? and call on selected
students %or the valedictory addresses.
"he clima& o% any graduation ceremony is the *resentation o% di*lomas. -a))i uc$er #ill
no# return to the *odium to *resent the graduates #ith their di*lomas.
2e #ill conclude the *rogram #ith the singing o% the 0ati$vah. 'ollo#ing the recessional
re%reshments #ill )e served in the Social 0all. "han$ you all %or coming.
'ot Just (peeches )a!e H@C
7une BCLG 6OH 7*NNE/ HONO/*N% THE /OSENTHA1S
7ust as every year on Iosh 0asha%a? the 7e#ish 5e# 1ear? one must see himsel% as starting
a%resh #ith ne# commitments and ne# resolutions? vi( a vi( his conduct during the coming
year.... and just as every year on Passover #e must see ourselves as i% #e no# #ent out 44
%or the %irst time 44 %rom 3gy*t? determined to start a ne# li%e o% 'reedom? %ull o%
commitment and %ull o% resolve %or the %uture.... so too it is on Shavuot? the holiday #e just
cele)rated commemorating the receiving o% the "orah %rom G4d on Mt. Sinai 44 #e must
ma$e ne# resolutions concerning our acce*tance o% the "orah and ne# commitments
concerning our determination to insure the transmission o% that $no#ledge and those values
to the ne&t generation. 9t is there%ore most a**ro*riate that this year=s ,CShei "r 0at/a2o%
dinner is )eing held right a%ter Shavuos? %or this year more than ever )e%ore? it is a time %or
the community to ma$e ne# resolutions and ne# commitments vi( a vi( the 1eshiva.
My revered teacher? -av Soloveitchi$? shlitJa once analy(ed a su)tle liturgical change #e
%ind in the D Sa))ath Amidah *rayers. 8n 'riday night? in the )eauti%ul *aragra*h in #hich
#e )eseech G4d to allo# us to inherit the 0oly Sa))ath e&*erience? #e say vCEa%uchu bah
Eisrael 44 that 9srael may rest on it using the %eminine *ronoun )ah %or Ron it=. "he same
*aragra*h is re*eated in the Saturday morning Shachris Amidah e&ce*t %or the %act that #e
su)stitute the masculine %or the %eminine *ronoun and #e say vCEa%uchu bo Eisrael. "he
same *aragra*h is recited again in the a%ternoon Mincha Amidah and #e su)stitute the
*lural *ronoun and say vCEa%uchu bam Eisrael.
"he -av e&*lained the change %rom the %eminine to the masculine to the *lural )y saying
they re%lect D distinct as*ects and moods o% the Sa))ath e&*erience. 3ach is assigned its
o#n time and is indicated )y the )alance o% the Amidah *rayer %or that time4slot.
'riday night? the 7e# e&*eriences the cosmic Sa))ath in a *assive role. 2e recite
*aragra*hs relating to the creation o% the /niverseM to the com*letion o% the #or$s o%
0eaven and 3arth. G4d=s role is stressed. Man is not mentioned. 2e relate to Sha((at
solely in the %eminine ; *assive role o% vCEa%uchu bah Eisrael.
Saturday morning #e e&*erience Sha((at as an active *artici*ant... RMoses rejoices in his
allotted *ortion=? RAnd the Children o% 9srael Shall o)serve the Sa))ath=. Man=s role? not
G4d=s role in the Sa))ath *henomenon is stressed. 2e relate to it in the masculine role o%
vCEa%uchu bo Eisrael.
'inally? on Saturday a%ternoon? #e e&*erience the Sa))ath in *artnershi* #ith the Alm4ghty.
R1ou are 8ne? and your 5ame is 8ne... and #ho is li$e 1our *eo*le? 9srael=M R1our children
recogni(e and $no# %ull #ell that theirs is %rom 1ou and in return %or such rest do they
hallo# 1our 5ameN. "he %ull *artnershi* relationshi* is stressed! vCEa%uchu bam Eisrael.
9t seems to me that 1eshivat 8r 0at(a%on is *assing through the same *hases as those
descri)ed )y -av Soloveitchi$ in connection #ith the Sa))ath... +uring the %irst do(en years
o% its e&istence? the 7aalei 7ati5 o% this community have related to the 1eshiva *assively?
much in the role o% vCEa%uchu bah Eisrael.
'ot Just (peeches )a!e HLA
8ur dedicated honoree in his role as +ean and 'ounding 'ather o% the institution has )een
the cosmic %orce in running and raising %unds %or the institution... #ta GidashtaF ata
yet/arta.... he has e&erted su*ernatural %orce and strength o% conviction in moving 0eaven
and 3arth? as it #ere? to see miraculously 44 at times 44 to the sustenance and maintenance
o% an ever gro#ing institutions? #ith an ever gro#ing )udget.
2e are no# entering an era? ho#ever #hen Eisroel 44 the community mem)ers at large 44
must ta$e the active role o% vCEa%uchu bo Eisroel. 2e can no longer *assively #ait to )e
solicited %or %unds or assistance. 9% #e are to ensure the survival o% the 1eshiva? #e must
rejoice in our *ortion 44 Eis5ach Seattle (C5at%as chelko and ta$e the active role o%
vCsha5ru (%ei haCir es haEeshiva in ensuring that %unds are *rovided %or the *ro*er
maintenance o% this institution.
9t is my sincere ho*e that this *hase too #ill give #ay to a mature *artnershi* o% vCEa%uchu
bam Eisrael #ith the return %rom Sa))atical o% a re%reshed and reinvigorated -a))i
-osenthal.
At this time 9 #ould li$e to call on the Presidential re*resentatives o% the vCya%uchu bo and
vCya%uchu bah organi(ations o% the 1eshiva? individuals #ho in their o#n right are
deserving o% recognition and certainly our %ull )ac$ing and su**ort.
'or #ords o% greeting? 9 call %irst on the ne#ly elected 1eshiva President? Mr. Al)ert
Maimon? %ollo#ed )y the President o% 5=Shei 1eshivat 8r 0at(a%on? Mrs. 7udy Balint....
9n the DL year history o% 1eshiva ; +ay School education in Seattle? no educators have )een
in the city as long as -a))i and Mrs. -osenthal. 'or a *ro%ession mar$ed )y sarcastic
slogans such as R3nter chi%uch and see the #orld= and R0ave chal$ #ill travel=? this is a
remar$a)le achievement #hich s*ea$s %or itsel%. 9n addition to all the other )ene%its their
stay has *rovided Seattle? their longevity here has given us the un*recedented o**ortunity
o% )eing a)le to #atch the gro#th and develo*ment? %rom cri) to college o% the o%%s*ring o%
outstanding 7e#ish *edagogues. 2e have #itnessed such develo*ment over the *ast B>
years in the lives o% our ne&t t#o s*ea$ers. 7aruch 0ashe5? #e see that the *edagogical
talents o% the -osenthals have )orn %ruit not only in the Midrashic sense o% vCShi%a%ta5
lCva%echa 99 elu tal5idecha (1ou shall teach your children 44 these are your disci*les) as the
-a))is inter*ret? )ut very much too in the literal sense o% vCShi%a%ta5 lCva%echa 99
(a%echa 5a5ash 44 your children literally.
7aruch 0ashe5 #e see the -osenthal children gro#ing u* in the image o% their *arents. 9
had great *leasure at the Shavuot &ish5ar? D nights ago? seeing -a))i -osenthal sitting at
one end o% the Beis Medrash surrounded )y a grou* o% students? teaching them :e5araM
and seeing Pinney -osenthal sitting at the other end o% the 7eis &edrash? surrounded )y
another grou* o% students? teaching them :e5ara. Chana? too? in her #or$ #ith the youth
o% our Synagogue and in her other activities? demonstrates an inherited commitment to
"almud "orah and to the &asora o% "radition to the ne&t generation. #shrei haCayi%
sheCrata /ot (0a**y is the eye that sees the transmission o% such dedication to the teaching
o% "orah %rom one generation to the ne&t.)
'ot Just (peeches )a!e HLB
9t gives me great *leasure to call on %irst Pinney and then Chana -osenthal to say Divrei
Torah in honor o% their %ather....
8n Mt. Sinai HDAA years ago? the agenda #as ,aCaseh vC,ish5a 44 'irst the Presentation?
then the s*eeches. "onight #e have reversed the seFuence. 1ou have )een treated to the
s*eeches? no# #e come to the *resentations.
"he %irst *resentation is to )e made )y Mr. Al)ert S. Maimon to Mr. Ben Genauer? outgoing
President o% the 1eshiva....
8ur ne&t *resentation? *erha*s the emotional highlight o% the evening? #ill )e made )y
-a))i 2illiam Green)erg.
9n )ehal% o% ,shei "r 0at/a2o%? 9 #ould li$e to than$ you all %or coming and remind you
once again 44 that this coming year is a crucial 44 ma$e it or )rea$ it year %or "r 0at/a2o%.
"he 1eshiva=s survival literally de*ends on un*recedented commitments o% time and money
%rom each and every one o% us 44 throughout the year. 0ave a good evening and Ti/ku
8C&it/vot.
'ot Just (peeches )a!e HLH
7anuary BCCH E+CEE AT F*/ST :O11E1 7*NNE/
Ladies , Gentlemen
My name is +avid "#ers$y and 9'd li$e to #elcome you to this historic occasion 44 the
dinner commemorating the com*letion o% the %irst year o% e&istence o% the Seattle 6ollel.
9 can thin$ o% no more a**ro*riate verse to )egin the evening #ith than the #ords o% the
Pro*het Amos! P-ehol! !a#s are $o"ing sa#eth the 1;r!G an! * ill sen! a fa"ine to
the lan!G *t on't be a fa"ine of brea! or a thirsting for aterG but a fa"ine an! a
thirsting for hearing the or!s of %;!.N
0aving just concluded the 'ast day o% the "enth o% Teves? #e have in our audience tonight?
)oth ty*es o% hunger and )oth ty*es o% thirst ... %or %ood and drin$ and also 44 ho*e%ully 44
%or hearing #ords o% "orah and #ords o% ins*iration.
2e are going to try to )egin satis%ying )oth these hungers immediately. 2e are going to
)egin *rom*tly #ith 0a5ot/i %ollo#ed )y your %irst course. 9mmediately %ollo#ing
0a5ot/i? #e #ill )egin the %irst *art o% the *rogram and encourage you throughout the
evening to continue eating #hile you listen to the *rogram.
"o lead us in 0a&ot/i? 9'd li$e to call u*on the .ice President o% the Board o% the Seattle
6ollel? Mr. Steve 'ast.
6ing Solomon *oints out that li%e is not al#ays %air... :2hat gain then has the #or$er )y his
toil?: Goheles says. 8ne *erson can #or$ and #or$ and #or$? and another luc$y )um
ha**ens to )e in the right *lace at the right time and gets all the %ruit o% the %irst *erson's
la)ors. "hat=s sort o% ho# 9 got the jo) o% )eing MC here tonight. Certain individuals? their
names you=ll %ind in the 7ournal? have )een #or$ing their kishkas out %or the 6ollel %or the
*ast H or more years. 8thers have )een #or$ing %ull time on this +inner %or the last t#o
months. 2hat honor do they get out o% all this< 5othing. 2ho gets the honor o% )as$ing
in the s*otlight on this historic occasion< "he luc$y )um you're listening to right no#. 2hy
me< Because 9 ha**ened to )e in the right *lace at the right time. 9t is my &a/al that %or
the *ast BQ years 9 have )een ne&t door neigh)or to our #orthy honorees? +r. , Mrs. -ene
Levy. 9t is my good %ortune that my son graduated %rom 0igh School last 7une %rom
Eeshivas Shaarei Torah o% Monsey? 51 #here our Guest s*ea$er -a))i Berel 2ein is -osh
1eshivaM and it is my distinct *leasure to )e counted among the most regular *artici*ants o%
the 6ollel=s nightly learning *rograms. "o *ara*hrase Goheles? this time? P"he tri*le t#ined
thread #ill not s*eedily )e dislodged %rom the *osition o% MC:.
"o the *eo*le #ho really deserve the s*otlight? 44 the 8%%icers? the Board Mem)ers? the
+inner Committee? the +inner Chair*erson (#ho couldn=t even )e here this evening?
)ecause she is in #veilut) my 7rocha to them is that they should have the Hechut to receive
%rom 0eaven the same re#ard in %uture years %or their e%%orts %or the 6ollel? that Mr. Al)ert
, -osie Maimon have received %or the many years o% e%%ort? %rustration? and dedication that
Al *ut in as o%%icer and President o% Eeshivat "r 0at/a2o%! 5amely they should have
children li$e our -osh 6ollel? -a))i 1a$ov Maimon #ho are Tal5idei Chacha5i5 in their
'ot Just (peeches )a!e HLD
o#n right and #ho are &ar(it/ Torah 44 #ho s*read the teaching and *ractice o% "orah in
our o#n city. 2hat more just and )eauti%ul re#ard can one ho*e %or<
Seriously 44 %or each o% the reasons enumerated a)ove! My connection to the Levy's? my
connection to -a))i 2ein? and my connection to the 6ollel Learning *rograms 44 9 %eel very
honored to )e given the *rivilege o% )eing Master o% Ceremonies? this evening.
At this time? 9 #ould li$e to introduce to the audience a %e# o% our distinguished guests.
Seated at the dais is our distinguished Guest s*ea$er? %or the evening? -a))i Berel 2ein
#hom 9 #ill %ormally introduce later.
Also on the dais is our -osh 6ollel -a))i 1a$ov Maimon #hom 9 #ill also introduce in a
%e# moments and his #i%e 5aomi.
9n the audience #e have the D other 6ollel cou*les! -a))i 1a$ov , Mrs. Susan -ich? -a))i
Shmuel , Mrs. 0adassah 3*stein? and -a))i Avraham , Mrs. -oo$sie +avid. 9n
mentioning? the 6ollel -a))is 9 must share #ith you a ohar on yesterday's Parsha that #ith
miraculous siyata d<sh5aya6 9 recently came across... 2e %ind in yesterday's "orah *ortion
that G4d a**ears to 7aco) and calls to him ... Eakov6 Eakov. "he consecutive #ords Eakov
Eakov are se*arated )y a vertical line called a Psi$. "he ohar *oints out that in only t#o
other *laces in the Bi)le do #e %ind a similar *henomenon ... 2hen G4d addresses the
*ro*het Samuel? in his early days in the 0ouse o% 3li? #e %ind he is called Sh5uel6 Sh5uel
and the t#o #ords are se*arated )y a >sik. and earlier in 7ereishis? #hen the Angel see$s to
halt the #keida he calls #vraha56 #vraha5 and again the names are se*arated )y a Psi$.
"he ohar states that the vertical line? the Psi$? re*resents a s*iritual change that too$ *lace
in the individual? a greatly increased degree o% *er%ection. "here #ere t#o *ersonalities
involved 44 there #as the #vraha5? Eakov? and Sh5uel )e%ore acce*ting the Calling? )e%ore
the >sikM and there #as a greatly enhanced #vraha5? Eakov? and Sh5uel a%ter the Calling?
a%ter the >sik. "he names o% our #vreichi5? our young 6ollel scholars are none other than
#vraha56 Eakov? and Sh5uel. "hey have acce*ted u*on themselves a. great calling )y
coming to Seattle to dedicate themselves to learning and to teaching "orah in this
communityM they have there)y undergone their o#n s*iritual trans%ormation as they have
)een succeeding in s*iritually trans%orming this community.
'inally? on the dais #e have our 0onorees %or this evening? +r. -ene , Beloria Levy. Also
in the audience? #e have the Levy children? +r. 3li? 8rlee? and +anielle Levy. Also here
#ith the Levy's are a %e# other s*ecial guests? #e are *leased to have #ith us Mrs. A(i(a
3l$aim? Mrs. Liliane Shalom? and +r. Milo Gira)aldi? the +ean o% the /2 School o%
Pharmacy and his #i%e 'lorence.
2e also have guests %rom )oth 5orth and South o% the /.S. )orders. 2e have a contingent
o% > individuals #ho came do#n %rom .ancouver? BC s*ecially to hear -a))i 2einM and #e
are *leased to note the *resence %rom Me&ico City o% Mr. , Mrs. Moshe "orshia #ho came
s*ecially to )e at the %irst dinner o% the Seattle 6ollel. Mr. "orshia #as very instrumental in
starting L 6ollels in Me&ico City and )oth %inancially and ins*irationally *layed a $ey role in
the genesis o% the Seattle 6ollel.
'ot Just (peeches )a!e HLQ
7aruch 0ashe5 in recent years? Seattle has had many dinners commemorating the longevity
o% critical communal institutions. "onight=s dinner? ho#ever? is not a)out the histor# o%
Seattle=s "orah community... it is a)out its !estin#. 9t #as not too long ago that the very
#ords the :Seattle 6ollel: seemed a 5al a propos. 9 remem)er the communal gathering #e
had discussing the issue in the s*ring o% BCCB (9t #asn't so long ago? )ut )ac$ then most
*eo*le thought Monsey #as a 0ydro*lane +river and a Learning Seder #as #hat you did
)et#een the &ah ,ishta%a and the &ot/i &at/ah). 8ur honoree? +r. Levy? #as the
chairman o% the evening at the time? and the conce*t #as so radical and controversial that
he $e*t re%erring to the *ro*osed institution as P"he 6 2ord:. -a))i 2ein *oints out in
numerous *laces on his 0istory ta*es that no ne# *henomenon? ho#ever *ositive it
ultimately turned out to )e? has ever )een introduced into the 7e#ish community #ithout
controversy? s$e*ticism? and nay4sayers. "hat's the #ay it #as #ith Chassidus? #ith the
1eshiva movement? the &ussar movement? "orah education %or girls? and on and on. "hat's
the #ay it #as in Seattle in the QAs #hen the +ay School #as started? that's the #ay it #as
here in the @As #hen the 1eshiva 0igh School #as started and that certainly #as the #ay it's
)een in the CA's #ith the Seattle 6ollel. But #e've come a long #ay )a)yS
Many *eo*le deserve a lot or credit %or the road #e've traveled thus %ar and %or the *otential
accom*lishments #e 44 #ith G4d's hel* and #ith the hel* o% each o% us 44 can accom*lish in
the %uture. Certainly? ho#ever? the )ottom line o% the 6ollel=s success is the *ersonalities?
talents and the Fuiet charisma o% the L young individuals 9 have *reviously mentioned. "o
Fuote %rom -a))i 2ein's Biogra*hy "a*e o% -a))i +ovid "(vi 0o%%man! :3very 7e#=s Li%e
should )e a Commentary to the "orah:. 3ven i% there are individuals in this audience #ho
%or #hatever reason have never had the *leasure o% attending a *u)lic lecture or a one4on4
one learning session #ith our 6ollel -a))is or their #ives? anyone #ho is a#are o% the
e&istence o% or has had the slightest contact #ith any o% them has )een e&*osed to an
eloFuent and )eauti%ul commentary o% the "orah #hich is )oth ins*iring and challenging.
As 9 said )e%ore? introducing a 6ollel to Seattle #as a very )old move. Some #ere #orried
that it #ould )e a very %oreign ty*e o% institution 44 one totally out o% sync #ith the
as*irations and needs o% Seattle=s 8rthodo& community. "hat %ear has not at all materiali(ed.
"here are a. num)er? o% reasons that it has not? )ut in my o*inion? the *rimary reason is the
*ersona o% our Iosh Gollel. 5ot only is the 6ollel not out o% touch #ith the *ulse o%
Seattle=s 8rthodo& community? it is today the only "orah institution 44 synagogue or school
4in the city #hose s*iritual head is a native o% Seattle .... one #ho is a#are o% Seattle's
7e#ish 0istory? and one #ho has returned to hel* sha*e its +estiny.
9t gives me great *leasure to introduce? a graduate o% the Seattle 0e)re# Academy? a
mem)er o% the %irst graduating class o% Eeshivat "r 0aHa2o%? a 5us5ach o% -a))i Berrel
2ein's Eeshiva Shaarei Torah ... our o#n Iosh Gollel6 -av 1a$ov Maimon.
9've alluded a cou*le o% times this evening to the distinction )et#een the history and the
+estiny o% Seattle's "orah community. 2e are very honored to have here tonight the man
#ho has made an art o% ta$ing the dry %acts o% 7e#ish 0istory and eloFuently e&*ounding
them as lessons in 7e#ish +estiny. 9n my o*ening remar$s? 9've already Fuoted -a))i 2ein
a num)er o% times. 5ormally? *rotocol #ould say that it is ina**ro*riate %or a Master o%
Ceremonies to *lagiari(e or )orro# Fuotations %rom the Guest S*ea$er 44 he might )e
'ot Just (peeches )a!e HLG
stealing his thunder. 9 #as not #orried a)out thatM 9 $no# -a))i 2ein has more thunder in
his #eather )ag than any BA Guest S*ea$ers *ut together.
9 also %eel con%ident that our honoree? +r. -ene Levy? has *lenty to say? and conseFuently? 9
am going to continue my ina**ro*riateness and introduce -a))i 2ein )y )orro#ing a story
%rom my good neigh)or? -ene. "his is a story? -ene told #hen he #as MC at a 180
graduation a num)er o% years ago. 9t involves? a cousin o% mine? -a))i 5orman "#ers$y?
(Nl #ho #as the -a))i o% the synagogue in San 'rancisco #here -ene and Beloria #ere
mem)ers #hen they %irst came to the States. -ene=s %ather? on his %irst visit %rom Morocco?
to his son's ne# home #as introduced to -a))i "#ers$y? %ollo#ing the 'riday night service.
:'ather?: -ene said? :"his is our -a))i? -a))i "#ers$y:. -ene's %ather instinctively too$
my cousin's hand and $issed it 44 the traditional sign o% res*ect %or a Chacha5 in Morocco.
-ene #as some#hat em)arrassed and told his %ather? that in his congregation in the states?
they didn't $iss the -a))i=s hand. P2hat the matter<N? his %ather as$ed? P9sn=t he a real
-a))i<N
Ladies and Gentlemen? there are those #ho argue that the -eal -a))is are the Ioshei
Eeshiva 44 the heads o% -a))inic schools o% learningM there are those #ho argue that the
-eal -a))is are the Pul*it -a))is. 8ur guest s*ea$er is a -eal -a))i ? lCchol haCdayot. 0e
is one o% those rare individuals #ho is )oth an accom*lished *ul*it -a))i and a res*ected
-osh 1eshiva? a real -a))is= -a))i 44 one #hose insight? #isdom? and great common sense
is in constant demand )y -a))is and admirers across the country and across the glo)e. 0e
is the author o% a )est selling )oo$? :"rium*h o% Survival: and he is no# the subHe$t o% a
)est selling )oo$? :.intage 2einN.
As great as these )oo$s are? they only re%lect a small *ortion o% the -a))i 2ein's talents and
accom*lishments. Anyone #ho has read his )oo$s? has heard his lectures? or has heard
a)out his and accom*lishments can only stand in a#e. 2e are greatly inde)ted to him to
have ta$en time %rom his )usy schedule to come to Seattle and to greatly strengthen the
6ollel )y his *resence. 9t gives me great *leasure to #elcome to Seattle a great *ersonal
ins*iration? -a))i Berel 2ein. -a))i 2ein #ill s*ea$ to us on the to*ic :GAA 1ears %rom the
S*anish 3&*ulsion! "he 7e#ish -eaction to +isasterN.
9'd just li$e to *oint out? that %or many years +anielle (and )e%ore that 8rlee) used to ride in
my car*ool #ith me and my $ids to school everyday. Euite o%ten #e #ould listen to -a))i
2ein=s outstanding 7e#ish 0istory ta*es in the car. As +anielle loo$s around the audience
he sees me and my $ids? he=s just heard -a))i 2ein? 9 thin$ he gets the %eeling that he's )een
here )e%ore.... "hey have a #ord %or that. in 'rench? don't they +anielle<
9 #ant you to $no# that #hen the Levys moved in ne&t door to us +anielle #as a)out t#o
or D years old and he s*o$e 'rench to his mother. My daughter Sara #ho has $no#n
+anielle since the t#o o% them #ere ne#)orns together in the Grou* 0ealth 5ursery came
home one day %rom *laying ne&t door and said? :-5a? +anielle tal$s 0e)re# to his
mother .... )ut he tal$s a di%%erent $ind o% 0e)re#:.
9 )egan #ith a Fuote %rom Goheles and 9'm going to end #ith a Fuote %rom Goheles9 P*n
the "orning so #our see! an! in the e.ening !o not be i!le< for #ou $annot kno
hi$h ill su$$ee!9 this or thatG or hether both are eIuall# goo!.N
'ot Just (peeches )a!e HL>
5o #ords can e&*ress the de)t o% gratitude this community o#es -a))i Solomon
Maimon ...in the morning o% his service to our community he so#ed his seed and created
the Seattle 0e)re# Academy and in the evening he has not )een idle. 0e has t#isted arms?
he has cajoled? he has argued? he has con%ronted s$e*tics... and he has *revailed 44 he has
*lanted and nurtured and seen the %ruit o% a Seattle 6ollel.
2hen -a))i Maimon started tal$ing a)out a 6ollel in Seattle? G or more years ago? many
recogni(ed that they #ere #atching a man driven )y the great s*irits o% his glorious
Se*hardic heritage. 'ran$ly? ho#ever? many *eo*le #ondered #hether to attri)ute these
visions o% his to the s*irit o% Maimonides or to that o% +on Eui&oteS "hose #ho *ut their
money on the Ia5(a5 #ere rightS -a))i Solomon Maimon has dreamed the im*ossi)le
dream and he has %ought the im*ossi)le %ight. 9t gives me great *leasure to introduce the
man #ho has made his dream our dream? -a))i Solomon Maimon. -a))i Maimon #ill
ma$e the *resentation to our honorees.
'ot Just (peeches )a!e HL@
7anuary BQ? BCC>! E+CEE AT FOU/TH :O11E1 7*NNE/
Good 3vening? Ladies and Gentleman. 9'd li$e to #elcome you to the 'ourth Annual
+inner o% the Seattle 6ollel. 8ur +inner's theme this evening is the statement o% Ia((i.
.lie/er in the second cha*ter o% >irkei #vot! :And 2arm 1oursel% )y the Light o% 8ur
"eachers:.
2e are here to cele)rate the %ourth year o% e&istence and o% community service o% the
Seattle 6ollel. 2e are here to su**ort and honour the sta%% o% the 6ollel? the %ull time and
the *art time -a))is? the %ull4%ledged -a))is and the -a))is4in4training. 2e are here to
learn %rom and )e ins*ired )y our $eynote s*ea$er? -a))i Sholom "endler. And last )ut not
least #e are here to *ay tri)ute to our Master "eachers #ho are seated #ith me at the dais?
-a))i Morton , Leah Mos$o#it( and Mrs. 3sther Morhaime..
9 #ould li$e to call your attention to a Fuote %rom a recently *u)lished )oo$? "he
Soloveitchi$ 0eritage! A +aughter's Memoir )y Shulamith Soloveitchi$ Meiselman.
S*ea$ing a)out her )rother? -av 1ose% +ov Soloveitchi$? /1tl? and his e%%orts in )ehal% o%
the Maimonides +ay School #hich he %ounded in Boston in the BCDAs? as one o% the %irst
+ay Schools in the country outside o% 5e# 1or$ City? she #rites the %ollo#ing!
'reFuently -a))i Soloveitchi$ #ould descri)e the struggles #hich the school
encountered in the Boston 7e#ish community. :2hen a ne# idea is thrust u*on the
#orld? it generally *asses through three stages. 'irst it is scorned? then it is %ought?
and %inally it is acce*ted as sel%4evident... "he scorn has long since )een overcome...
"he struggle %or survival has )een gloriously #on?... and the conce*t o% the 0e)re#
+ay School as a vital %orce on the American 7e#ish scene has )ecome dramatically
sel%4evident:.
9 recently had the o**ortunity to hear Mr. Ben Genauer *u)licly reminisce a)out @AX years
in the Seattle 7e#ish Community. As one #ho *layed a $ey role in the %ounding o% the
institution no# $no#n as the Seattle 0e)re# Academy? Ben could authoritatively
corro)orate the -av's three stages in our o#n local historical e&*erience #ith the Academy.
My recollections o% the Seattle 7e#ish Community only goes )ac$ some QAX years? )ut 9
only hal% to go )ac$ hal% that %ar to clearly remem)er the same D stages that -a))i +aniel
-osenthal had to go through #ith the esta)lishment o% the institution #hich is no# $no#n
as the 5orth#est 1eshiva 0igh School. 9n )oth cases there #as scorn? and there #as
struggle? and %inally there develo*ed a sel%4evident recognition o% the centrality and
indis*ensa)ility o% these t#o institutions to 7e#ish communal li%e in our city.
"he 6ollel is a much younger institution. But it? too? has %ollo#ed the same scenario
descri)ed )y -a))i Soloveichi$? (:tl. Certainly G years ago? it #as a ne# idea thrust u*on
the #orld o% Seattle 7e#ish Communal entities and certainly there #ere those #ho scorned
at the %easi)ility and even the desira)ility o% having such an institution in our midst.
Certainly there have )een struggles over the intervening years. But 9 dare say? that i% #e
com*are the 6ollel o% 7anuary BCC>? and #hat it has accom*lished %or our community in
less than %our years o% e&istence? #ith say the im*act o% the Seattle 0e)re# +ay School as
'ot Just (peeches )a!e HLL
o% BCGD or o% the Eeshivat "r 0a/a2o% as o% BC@L? no one can say that the value o% this
institution to our community is anything less than astoundingly sel%4evident.
2hen 9 s*ea$ o% the value to a community? 9 am s*ea$ing )oth o% the community as a single
entity? as in the sentence :+o 9 #ant to live and raise my children in the 7e#ish Community
o% Seattle<: and 9'm also s*ea$ing o% the community as the com*osite o% many individuals
#hose lives and the lives o% their %amilies have )een directly a%%ected )y the 6ollel in general
and )y the 6ollel sta%% mem)ers? in *articular.
Be%ore 9 call on -a))i 6enneth isoo$? a ne# *art4time mem)er o% the Seattle 6ollel? and
%ormer cha*lain in the /.S. Army to ma$e 0a5ot/i 9 #ish to call your attention to the
lovely centre*ieces that a**ear in the middle o% your ta)les. "he centre*ieces may )e
*urchased at the end o% the evening %or UBL a *iece. "hey can )e *aid %or at the registration
ta)le outside the social hall in the %oyer. 9'd also li$e to call your attention to the %act that
later on in the *rogram #e #ill )e ra%%ling o%% several #onder%ul *ri(esM ra%%le tic$ets are on
sale this evening %or UBA %or BA chances. 9 no# call on a %ormer school4mate at 1eshiva
/niversity some HG years ago? -a))i 6enneth isoo$ to lead us in 0a5ot/i.
President Bush #as once re*uted to have admitted a)out himsel% that :9'm not too strong
#hen it comes to this vision thing:. As President o% the 6ollel? 7aruch 0ashe5? #e have a
man #ho is very strong #hen it comes to :this vision thing:. Al Maimon has )een a source
o% strength and continuity since the ince*tion o% the 6ollel. "o use a s*orts meta*hor? he
has ta$en the )all *assed to him? )y his uncle? -a))i Solomon Maimon? and 44 #ith -a))i
Maimon's ongoing hel* 44 he has run #ith it. 9t gives me great *leasure to call on Mr. Al
Maimon? to e&*lain to us all a)out :this vision thing:.
9'd li$e to no# call on a %ormer study *artner and a #onder%ul %riend o% the 6ollel and %riend
o% mysel%? 6en S#igard? to tell us a)out the 6ollel -a%%le.
Although? 9 #as not originally scheduled to )e the Master o% Ceremonies this evening? 9'm
very delighted to *artici*ate in this dinner honouring -a))i , Mrs. Mos$o#it( and Mrs.
3sther Morhaime. 9 %eel 9 have a *ersonal connection to each o% them. 3ach o% our three
Master "eachers have taught and ins*ired my o#n childrenM Leah Mos$o#it( 9 )elieve is
the only teacher *ast or *resent in Seattle to have had all G "#ers$y children at one time or
another in her classroomM -a))i Mos$o#it( #as the Shadchan 44 although #e didn't $no#
it at the time 44 o% my daughter and son4in4la#M and 3sther Morhaime in addition to )eing
the %irst teacher o% my %irst4)orn? #as a school4mate #ith me at the Seattle 0e)re# +ay
School a)out BG4HA years )e%ore -a))i isoo$ #as a school4mate #ith me at 1/.
At this *oint? there are a num)er o% individuals #ho #ould li$e to say a %e# #ords a)out
s*eci%ic honourees this evening and the role they have *layed in their o#n lives or in the
lives o% their children. 8ur %irst grou* o% s*ea$ers are +avid and 7oy Maimon and +r.
Minette Almoslino #ho #ill )e tal$ing a)out -a))i Mos$o#it(.
"he ne&t grou* o% s*ea$ers are Sharon Adatto? Leah 7aco)son? and -a))i Shmuel
Mos$o#it( #ho #ill )e tal$ing a)out Mrs. Leya Mos$o#it(.
'ot Just (peeches )a!e HLC
8ur %inal grou* o% s*ea$ers are Lisa Almo? Carol A(ose? and "erry -o)inson. "hey #ill )e
tal$ing a)out 3sther Morhaime.
9'd no# li$e to call u*on Li( -osen? our very hard4#or$ing and ca*a)le dinner chair4*erson
to *resent the Master "eacher A#ards.
As al#ays? there are a num)er o% *eo*le that deserve a great deal o% credit %or their o%%icial
or uno%%icial hel* #hich made this dinner *ossi)le. 9've already mentioned the dinner
chairman Mrs. Li( -osen. 0er o%%icial dinner committee is listed in the 7ournal. A)out
them? it can truly )e said? 2ho 6no#s Q 44 'our are the mothers! Sharon Adatto? Minette
Almoslino? Carol A(ose? and Linda i%%. 9nvitations #ho $no#s< -oo$sie +avidM
Catering Coordination #ho $no#s< Arthur LevinM Advertising 2ho 6no#s< 6ent
S#igardM "a)le Seating #ho $no#s< 7eannie MaimonM Ad 7ournal 2ho 6no#s< Bruce
SternM Catering #ho $no#s< Che% "hierry Adam! 'acilities hel* a)ove and )eyond the call
o% duty #ho $no#s< Archady 9sralo%M and %inally Su**ort and 3ncouragement throughout
the entire *lanning *rocessM #ithout his su**ort this dinner #ould not have )een *ossi)le
#ho $no#s< S$i* -osen. Let's give Li( and her #hole committee a )ig round o% a**lause.
And no# let's have our second round o% ra%%le dra#ings.
'or me? *ersonally? one o% the reasons that the 6ollel dinner al#ays mar$s a highlight o% the
calendar year? is their tradition o% )ringing outstanding *ersonalities to Seattle to address the
dinner? *roviding true :"orah 3ntertainment: in an evening dedicated to *romoting "orah
learning. 2e are this evening %ollo#ing in the tradition o% great dinner s*ea$ers o% *ast
years as #ell as %ollo#ing in the tradition o% great "endler s*ea$ers o% this *ast #ee$. "o
the )est o% my recollection? this is the %ourth time that -a))i Sholom "endler is visiting our
community as a scholar in residence or guest s*ea$er in recent years. 9 $no# that on each
o% the *revious three occasions? he le%t everyone an&iously #aiting %or his ne&t visit.
-a))i "endler is Iosh 0aEeshiva (+irector o% Academic Programs) at 1eshiva o% Los
Angeles and 1eshiva /niversity 0igh School o% LA. 0e is also the s*iritual leader o% the
1oung 9srael o% 5orth Beverly 0ills. 0e serves as Chairman o% the 7eis Di% Committee o%
the -a))inical Council o% Cali%ornia and Chairman o% the 0alachic Advisory Committee %or
the 8rthodo& Mental 0ealth +ivision o% the 7e#ish 'amily Service. A reno#ned "almudic
authority and educator? he has lectured #idely on medical and )usiness ethics and 7e#ish
Philoso*hy. 2ith over HA years o% e&*erience in 7e#ish education in 9srael and the /nited
States? -a))i "endler has touched the lives o% thousands #ith his ins*iring lectures and #ise
counselling. Let us #elcome -a))i Sholom "endler.
9'd no# li$e to call on -a))i Mordechai 'ar$ash? another ne# *art4time mem)er o% the
6ollel and %ull4time son4in4la# o% -a))i Sholom Ber Levitin? to lead us in (e%tchi%g.
'ot Just (peeches )a!e HCA
7uly HD? BCCG FA/E&E11 TO /A--* 6A:O3 AN7 SUSAN /*CH
"his event has )een advertised as a P*artyN to say good)ye to -a))i 1aa$ov and Susan
-ich. "he "hree 2ee$s is not the usual time to )e having *arties? )ut under the
circumstances? 9 thin$ *erha*s this is not an ina**ro*riate time to commemorate the
occasion #e are ta$ing note o% this evening.
"here are PPartiesN and then there are PPartiesN. 9 remem)er my *arents once *romising me
a great P"onsil PartyN #ith ice cream and mil$ sha$es and all $ind o% e&citing things. 9t
turned out to )e less an occasion %or cele)rating than 9 had antici*ated.
"he D 2ee$s is a time #hen #e remem)er our loss? #hen #e commemorate #hat #e once
had. "his *erha*s is the nature o% the P*artyN #e are having tonight.
8n the other hand? 9 #ant to *oint out at the outset that #hen #e=ve mourned the
Chur(a%? %or over BCAA years no#? #e=ve never )een mourning an irrevoca)le loss %or
#hich there #ill not one day )e a return? a re)uilding? and a redem*tion. 9ndeed our
generation has )een )lessed to see its )eginning. 8ur Sages tell us that Tisha 7C#v is the
Birthday o% &oshiach and even during 44 *erha*s es*ecially during 44 these D 2ee$s o%
Mourning %or the +estruction o% our Land and our &ikdash #e loo$ %or#ard to the time
#hen 0u Eosheia%u6 vCEigale%u shei%is (0e #ill save us and -edeem us a Second time....)
#chris GCIeishis 44 the %uture Glory )eing as great (i% not greater) than the *ast Glory.
'or us in Seattle today too? saying good)ye4 to our Drd o% the original Q 6ollel cou*les 44
#e are sad? )ut #e are not totally des*ondent. 2e mourn our loss? )ut #e treasure yet
ho*es %or a )righter %uture. "he President o% the 6ollel? Al Maimon #ill have an
o**ortunity later in this *rogram to )ring every one u* to date on the status o% the 6ollel 44
*resent and %uture.
"he "orah tells us that #hen Eakov %irst met Iachel he li%ted his voice and cried (Dayisa es
Golo6 vaEevch). Iashi says? the reason he cried #as that he sa# 7CIuach 0aGodesh that
they #ere not destined to )e )uried together.
9 mentioned this -ashi to -a))i -ich? #hen he told me several #ee$s ago o% his acce*tance
o% the #onder%ul *osition he had )een o%%ered on the 3ast Coast. #ith the "hr Sa5each
Eeshiva. 9 con%ided to him then that &aCaseh #vot Si5a% 8C7a%i5 (the actions o% the
Patriarchs %oreshado#ed the actions o% their descendants). 9 too e&*erienced this same
mi&ed emotion in %irst meeting -a))i 1aa$ov , Susan -ich that Eakov #vi%u e&*erienced in
meeting -achel.
8n the one hand it #as Love At 'irst Sight. "hey #ere the *er%ect PGiruv Cou*leN to
im*lement the goals and as*irations that 9 had %or a 6ollel Presence in Seattle. "hey #ere
t#o individuals #ho had themselves sought the ans#ers and %ought the )attles and
overcome the odds to not only enrich their o#n lives? )ut to have gained the $no#ledge and
the s$ills to )ecome )econs o% light %or others #ho #ould see$ this same *ath. "his
$no#ledge and s$ill? cou*led #ith their o#n #armth and sincerity? 9 $ne# immediately?
#ould light the %ires o% many ,esha5os and %urther #arm the %lames o% many 7e#ish 0earts
and Minds in Seattle.
'ot Just (peeches )a!e HCB
8n the other hand? li$e our Patriarch 7aco)? 9 too sensed 44 almost %rom the start 44 that the
-iches #ere not destined to %ind anything close to 3ternal -esidence #ith us in this city.
"here #as just too )ig a ga* )et#een #hat they have to o%%er others and #hat #e had to
o%%er them.
9 remem)er that %irst year? hearing and )eing ama(ed )y those master%ul 'riday night or
&ot/ai 9 Sha((os *resentations #ee$ a%ter #ee$ )y -a))i 1a$ov -ich. 9 couldn=t hel* )ut
thin$? this is ho# it must have )een %or the Boston community >A years earlier 44 to have a
young -a))i 1ose% +ov Soloveitchi$ in their midst? teaching "orah classes to audiences
#ho could not %ully a**reciate the %ull greatness o% their teacher.
/n%ortunately Boston had one advantage over Seattle that allo#ed them to $ee* their
*rodigious teacher %or more than hal% a century? #hereas #e are losing the -iches a%ter only
Q years. 9t #as *ossi)le to commute )et#een a home in Boston and a 1eshiva in 5e# 1or$.
2ith all due res*ect to my em*loyer? the Boeing Com*any? the same cannot reasona)ly )e
said a)out Seattle and 5e# 1or$.
But #hile the num)er o% calendar years #e had the Hechus to hold on to these -iches (*un
intended) #ere not many in num)er? the num)er o% *erson4years the -iches *ut into the
service o% s*reading the light and teaching o% "orah in our community #ere many times the
num)er o% calendar years. 'rom early early in the morning to late late at night? @ days a
#ee$ 44 including Sha((os 44 -a))i -ich 44 9 dare say 44 *ut in more man4hours *er #ee$
at his jo) than? lChavdil ele2 havdolos? any D em*loyees at Boeing *ut in? in their jo).
9 mysel% have many other things 9=d li$e to say a)out the -iches? )ut as Master o%
Ceremonies 9=ve allotted mysel% D minutes %or this introduction and 9=ve already used u* my
time. "he rule %or tonight=s *rogram? is that i% you=ve )een invited to s*ea$ you can come
u* to s*ea$ %or a ma&imum o% G minutesM all remar$s that run over G minutes have to )e
sent o%%line on 34mail to -a))i -ich care o% Sea6ol]aol.com.
2ith that introduction out4o%4the4#ay ? #e #ill get on #ith the *rogram.
"here is a conce*t in 0alacha o% >eh SheRasar6 >eh She90ittir. 8nly the Mouth that
caused a certain status to come into e&istence can allo# that status to revert )ac$ to the
status Fuo ante. "o the *revious state o% )eing. -a))i Solomon Maimon #as the >eh
SheRassar 44 the dynamic %orce that #as %irst res*onsi)le %or )ringing -a))i 1a$ov and
Susan -ich to Seattle and only )y -a))i Maimon=s 7racha and *ermission #ill they )e
allo#ed to return to Monsey. 9 no# call on the Senior mem)er o% the Seattle -a))inate to
come u* and tell us #hether he is going to allo# the -iches to leave us.
"hey say a)out the -am)aNm P&C&oshe ad &oshe 8o Ga5 G5o &osheN. 44 'rom Moshe
-a))einu until Moshe Maimon? there arose none li$e Moshe. 2ith your *ermission? 9=m
going to *ara*hrase that e&*ression to sum u* my jo) %or the rest o% this *rogram!
P&C&ai5o% ad &ai5o% lo ka5 k5o &.C.N 'rom the remar$s o% -a))i Solomon Maimon
at the )eginning o% this *rogram to the remar$s o% Al)ert Maimon at the end o% this *rogram
the Master o% Ceremonies #ill not arise to interru*t the *rogram.
'ot Just (peeches )a!e HCH
9 no# #ill call on si& students o% -a))i -ich? re*resenting the Shisha Sidrei &ish%eh? 44 the
Si& 8rders o% "eaching that -a))i -ich has conducted %or all levels o% learning %or the
community. "hese si& individuals literally re*resent a small %raction o% those #ho #ould li$e
to s*ea$ and share their e&*ressions o% 0akaros 0atov #ith the -iches. 9n order they #ill
)e +on /slan? 7esse S#igard? 0er) 2eis)erg? 6ent S#igard? Steve 'ast? and 7ed +avis.
9% -a))i Solomon Maimon can )e characti(ed as the G4d%ather o% the 6ollel? the 0u
.lokei%u6 0u #vi%uM his ne*he# Al Maimon certainly has earned the title o% 0u &alke%u.
0e holds the 3&ecutive o%%ice o% President. And #e certainly ho*e that #e can loo$
%or#ard to the time #hen 0u Eash5ie%u 7CGishro%otov Shei%is 44 0e #ill let us hear #ith
his great management s$ills and talents o% a rejuvenated Second Generation 6ollel? to )uild
on the %oundation laid )y the *ioneering %irst generation team? o% #hom no# only -a))i
Avrohom and -oo$sie +avid remain.
9 call on Al Maimon to ma$e a *resentation to the -iches on )ehal% o% the community.
As #e all $no#? Eakov #vi%u=s *remonition a)out not )eing )uried #ith -achel came true.
0e )uried her )y the #ayside? just outside o% 7eis 8eche5? #hen she died in child4)irth a%ter
having given )irth to a son she called 7e%9"%i? #hich -ashi translates as the Son o% my
Su%%ering (7e% tsaCari). 1a=$ov did not #ant the name 7e%9"%i %or his son and changed it
as #e $no#? to 7i%ya5i%. 9ronically? ho#ever? although 1a=$ov never re%ers to his
youngest son )y the term 7e%9"%i? #e %ind he does use that very same e&*ression in
regards to his oldest son. 9n the )lessings he gives to the Shvati5 i% >arshas DaEechi6
Ieuvai% is called Gochi6 vCreishis "%i (My strength and the )eginning o% my Manhood).
-a))i and Susan? it is my #ish to you as you #ill soon ta$e leave o% us? that you loo$ )ac$
BA or HA years %rom no# on your years in Seattle and vie# them not as 7e%9"%i? as years
o% hardshi*? disa**ointment? or %rustration 44 )ut rather you #ill vie# them as Gochi
vCIeishis "%i 44 years #hich #ere the 1ears o% 1our 'irst Strength and Maturity on the road
to a glorious %uture o% leadershi* and ins*iration %or all o% Glal Eisroel.
'ot Just (peeches )a!e HCD
ACA7E+6 Tea$her's A&A/7S ;; June BCCA
I"he "almud relates that 5aomi's t#o daughters in4la# each had a %amous descendant.
'rom 8r*ah #ho $issed her mother4in4la# and said good4)ye? Goliath descended.
'rom -uth #ho clung on to 5aomi and re%used to leave her side? +avid descended.
-a))i Gins)erg needed t#o s*ea$ers %or this year's closing events. 'or the graduation
#here #e #ere $issing our graduates good)ye? he *ic$ed a Goliath. 'or the *resentation o%
the service a#ards to our sta%% he is going #ith a +avid. 0o*e%ully this is sym)olic o% the
ha**y %act that the over#helming *ercentage o% our teachers and sta%% #ill )e )ac$ at the
Academy ne&t year.
Seriously? 9 am very honored to have )een chosen to re*resent the *arent )ody and the
school Administration in recogni(ing some very dedicated sta%% mem)ers.J
9 am very honored to have )een chosen to re*resent the *arent )ody and the school
Administration in recogni(ing this evening some very dedicated sta%% mem)ers.
2e read in this #ee$'s >arsha a)out the $indling o% the &e%orah. According to traditional
commentaries? the &e%orah re*resents the various )ranches o% man's intellectual
acFuisition. 9t is there%ore very a**ro*riate that #e are tonight honoring > %aculty mem)ers
44 corres*onding to the > )ranches that emerged %rom the central sha%t o% the Menorah.
7ust as our -a))is tell us that each o% the )ranches re*resented a di%%erent )ranch o%
$no#ledge and intellectual achievement? so too each o% the > sta%% mem)ers re*resents a
uniFue contri)ution to the intellectual gro#th and develo*ment o% the Academy student
)ody. 7ust as each o% the )ranches had their candles lit %acing the central sha%t #hich
re*resented the $no#ledge o% "orah? so too? each sta%% mem)er has directed her e%%ort
to#ard %ul%illing the central mission o% the Seattle 0e)re# Academy 44 #hich is to *roduce
#ell4rounded students that have achieved )oth an emotional and an intellectual a%%inity to
the values and *rinci*les o% our "orah.
"here is a #ell $no#n legend a)out one o% the greatest teachers in our history. A QA year
old she*herd? #ho never had the o**ortunity to learn even the 0e)re# al*ha)et sat )y the
edge o% a #ell and #as %ascinated )y the e%%ect o% #ater dri**ing onto the sur%ace o% a roc$.
A hollo# area had %ormed on the roc$'s sur%ace over many years? as a result o% the constant
dri**ing. "he she*herd reasoned to himsel%? :9% so%t #ater can he# out an indentation in
hard stoneM certainly the #ords o% "orah #hich are %irm li$e iron can *enetrate my heart
#hich is mere %lesh and )lood.: 0e #ent o%% to study the Ale*h Bet? and the rest is history.
9've o%ten thought a)out this legend o% -a))i A$iva and the dri**ing #ater? in connection
#ith the contri)ution made to society in general and to the "orah community in *articular
)y career teachers #ho dedicate their lives to their *ro%ession.
9t is these individuals #ho see? s*end time #ith? and o%ten in%luence our children more than
#e do as *arents. School Boards and 0eadmasters thin$ that they are determining school
*olicy. But in the long run it is the classroom teacher that #or$s #ith the child day in and
day out? that is dro**ing those dro*lets o% in%luence on the minds and souls o% our children.
'ot Just (peeches )a!e HCQ
2hen service to a school is measured in terms o% years and decades as is the case #ith
tonight's honorees? clearly they #e are dealing #ith individuals #ho have molded not only
hundreds o% minds and souls? they have indeed molded the soul o% the entire institution as
#ell.
3ach o% tonight's honorees has )een at the Academy? longer than any mem)er o% our
graduating class. "hey have seen Administrators and School Boards come and go. "hey
have )een loyal %aculty mem)ers? devoted to the school and its student )ody through good
times and )ad. 9t is my *leasure to no# recogni(e each o% them individually.
Mrs. 5edra Sch#am)erg (Drd grade general studies teacher) is the junior mem)er o% the
teachers )eing honored tonight in terms o% her years #ith S0A. She? ho#ever? has )een
#ith the school no# %or BD continuous years. Mrs. Sch#am)erg? )y 7e#ish la#? you have
thus more than reached the age o% 'maturity' and #ith the *o#ers that have )een )esto#ed
u*on me? it is a *leasure to o%%icially *ronounce you a :Senior Mem)er o% the S0A sta%%:.
Betsy Ba)ani and -iv$ah 6atsman are the only t#o sta%% mem)ers )eing honored tonight?
that have not directly taught any o% my G children #ho have collectively s*ent some QL
years in S0A over the *ast t#o decades. 5evertheless #hen it comes to 8*en 0ouse night?
"(i**y and 9 have s*ent as much time #ith -iv$ah and Betsy as #ith any other teacher.
Betsy's son Shlomo and -iv$ah's son Simcha #ere classmates #ith our son Moshe %or BA
continuous years.
Betsy has )een involved #ith the S0A li)rary %or at least the *ast BQ consecutive years and
-iv$ah #ho is currently involved in )oth the S0Avach *rogram as #ell as the -vrit *rogram
at S0A has )een teaching in our school? although not continuously? all the #ay )ac$ to
BC@D. Congratulations to )oth o% you. May #e see each other at our Grandchildren's
Siddur *arties in S0AS? (<sha9ah Tova K<5ut/lachat.
9 $no# that my son Mordechai? has long had a s*ecial relationshi* #ith Lori Peha 6e(ner?
our 6indergarten General Studies teacher. She #as his :%irst true love:. So 9 as$ed Mordy?
#hat 9 should say a)out :Miss Peha:? as she used to )e $no#n. 0e immediately said? :Say
44 3verything 9 needed to $no#? 9 learned in $indergarten:. "hen a%ter noticing #ho else
#as )eing honored tonight? he amended the *roclamation and told me :Better add? 'e&ce*t
#hat 9 #as taught in %irst and second grades )y &orah 3sther and Mrs. Mos$o#it('. :
9n the dedication o% this year's school year)oo$? the graduating class o% BCC@ #rote as
%ollo#s! :Mrs. Peha 6e(ner has )een teaching at S0A %or BG years? #atching numerous
generations o% the student )ody gro# %rom )eing shorter than her? to taller than her. 2e
love you? than$ you? and the school #ill miss you dearly ne&t year and in the years to come.
2e #ish you much success and ha**iness in your *lans %or the %uture...: "o #hich 9 can
only add? :D<,o5ar #5e%:.
S*ea$ing o% year)oo$s? there is only one sta%% mem)er a**earing in the BCC@ year)oo$ #ho
also a**eared in the BCLB year)oo$ 44 and in every year)oo$ in )et#een. Some *eo*le
have an ear %or music. 9t can )e said? that Mrs. Leah Mos$o#it( has an ear %or teaching.
She teaches #ith her earrings? #ith her #ardro)e and #ith every %i)er o% her )ody. Al#ays
'ot Just (peeches )a!e HCG
#ith tremendous enthusiasm and creativity. She is the only teacher in the history o% the
Academy to have taught all G "#ers$y children and it #as al#ays as )ig a treat %or me to )e
in her class %or 8*en 0ouse as it #as %or my children to )e in her class on a daily )asis.
Mrs. Mos$o#it( currently teaches second grade 7udaic studies as #ell as #or$ing in the
S0Avach *rogram.
"he Seder "la5 tells us that Sarach (as #sher )oth entered 3gy*t and entered the Land o%
9srael. 9t #as she #ho %irst told 7aco) that 7ose*h #as alive and it #as she more than HAA
years later #ho told Moses #here to %ind 7ose*h's co%%in. "he -av? (:tl? commented many
times on the signi%icance o% having a *ersonality #ho s*ans the generations 44 #ho
remem)ers )ouncing on 7aco)'s $nee as a child and also *artici*ates in the reentry into the
homeland centuries later. 0er very longevity *rovided her #ith an insight into 7e#ish
history and destiny that even a Moses could not *rovide.
9% S0A has a Sarach 7as #sher in their midst? it has to )e 3sther Morhaime. &orah 3sther
#as my son Moshe's 3C3C teacher t#enty years ago in BC@@M )ut that #as %ar %rom the
starting *oint o% her a%%iliation #ith the Academy. 2hen 9 arrived at the Seattle 0e)re#
School as a :6indergarten )a)y: mysel% in BCGD? 3sther #as already here? although )e it as
only a %irst4grader hersel%.
9% Sarach had memories o% )ouncing on 7aco)'s $nee #hich she could convey to su)seFuent
generations? 3sther can share her memories o% -a))i Grauden( and Sara 'riedman. -a))i
Grauden( #as )oth 0e)re# Princi*al? 3nglish Princi*al? 'irst Grade "eacher? School
Li)rarian? Music +irector? and S*orts +irector.o% )oth the +ay School and the a%ternoon
"almud "orah. Sara 'riedman single4handedly ran all the )illing? administrative? and o%%ice
%unctions o% the school out o% a small o%%ice? )e%ore the days o% com*uters? )e%ore the days
o% *ost4dated tuition *ayments? and )e%ore the days o% .olunteer Service 0ours )y *arents.
3sther? in addition to have :seen it all: and :done it all: is a master o% teaching
*ro%essionalism and organi(ation. She currently teaches Bst grade 7udaic studies as #ell as
#or$ing in the S0Avach *rogram.
9 a*ologi(e %or s*ea$ing a little longer than 9 #as allotted. 9 #as BH minutes short o% my
.olunteer hour Fuota %or the year and had to ma$e sure 9 #ould get those minutes in )e%ore
the end o% the %iscal year %or volunteering #hich is midnight this evening.
'ot Just (peeches )a!e HC>
Not Just
Research
* * *
My Speeches On
a Variety of
Researched
Topics
'ot Just (peeches )a!e HCL
Se*tem)er BC@> -C+H 6O+ *6UN P/ESENTAT*ON ON SHOFA/
9n our society? dominated to the e&tent it is )y Madison Avenue and the *o#er%ul media
messages coming at us %rom all directions? the im*act o% sym)ols and jingles as the
re*resentation o% com*anies? conce*ts or *roducts is a *henomenon #e are all %amiliar #ith.
Com*anies s*end literally millions o% dollars to come u* #ith catchy tunes and em)lems to
re*resent themselves in the *u)lic eye. 9n this *olitical year? %or e&am*le the image o%
ele*hants and don$eys goes %ar )eyond the (oological s*ecie they normally re*resent. Both
our sense o% sight as #ell as our sense o% hearing have )ecome very attuned to certain
constantly re*eated stimuli to the e&tent that one=s mouth may already )egin to #ater #hen
he hears the Cam)ell sou* jingle or one=s %ingers may already )egin to itch #hen he hears a
%e# notes %rom the 1ello#4*ages commercials. "his is e&actly #hat the originators o% the
sym)ols and jingles have ho*ed %or in designing their seven %igure advertising )udgets. "he
association o% an idea #ith a stimuli is not something that can )e e&*ected to occur
overnight O the Pavlovian association must )e re*eated over and over. "here is nothing
intrinsically mouth #atering a)out :mm4mm4good:. 9t is only )ecause one is a#are o% the
connection o% the jingle #ith a %amous sou* com*any that it moves him to a *hysiological
res*onse.
So? too? it is #ith the Sho2ar O the classic sym)ol o% 7udaism and 7e#ish destiny! 9% #e are
to )e a%%ected )y sight and es*ecially )y the sound o% the Sho2ar? i% the Tekiah M Truah M
Shevari5 )lasts are to move us to a s*iritual res*onse? #e need to )ecome %amiliar #ith the
associations that go #ith those )lasts O #hat memories? #hat thoughts are to )e invo$ed in
our minds #hen #e hear those ancient sounds< 9t is this that 9 #ish to e&*lore this morning
in the ho*e that the Sho2arCs )last this year on Iosh 0asho%%a might )e more meaning%ul
and ins*iring %or us all.
Actually 9=m sure that i% 9 #ere to as$ the average *erson #hat the one sym)ol that %irst
comes to mind in connection #ith 7udaism 44 #hat visual image is the %irst one conjured u*
as a re*resentation o% the 7e#ish religion 44 9 have the %eeling that the Sho2ar #ould not )e
at the to* o% the list. Perha*s not even in the to* D. 0aving already announced my to*ic %or
this morning it #ould )e un%air to ta$e a *oll in this roomM ho#ever 9 )elieve that in a
random audience o% 7e#s and certainly in a random audience o% Gentiles? the most common
ans#er )y %ar to this Fuestion #ould )e a &oge% Dovid O a star o% +avid. Second #ould
*ro)a)ly )e a Menorah. "hird might )e a Sho2ar or it might )e an image o% the "en
Commandments? or O de*ending on the num)er o% cynics and anti4Semites in the grou* O
*erha*s a )agel or a Cadillac #ould %inish in third *lace.
"here are *ro)a)ly a num)er o% reasons %or the some#hat ironic association o% the &oge%
Dovid #ith its minimal historical signi%icance and o)scure historical origin #ith 7udaism.
Certainly not the least o% #hich is O in my o*inion O its geometric corres*ondence #ith the
o)vious sym)ol o% Christianity? the cross? lChavdil. 'urthermore? *articularly in the modern
era? the choice o% the &oge% Dovid on the 9sraeli %lag is another o)vious reason %or
associating it #ith 7udaism. "he R9sraeli connection= so to s*ea$ #ould also account %or the
*o*ularity o% the Menorah as a cartoonist=s Madison Avenue re*resentation o% 7udaism. "he
Menorah? o% course? is *rominently dis*layed on 9srael=s national em)lem.
0o#ever? as 9 said earlier? %rom a classical *oint o% vie# O certainly one )ased u*on
e&amination o% Bi)lical and "almudic te&ts O the o)ject #hich evo$es the most sym)olism
'ot Just (peeches )a!e HCC
and meaning in the mind and heart o% a 7e# is the Sho2ar. 'rom the earliest days o% our
Patriarchal 0istory on#ard to the great eschatological moments o% the *ro*hetically
descri)ed %uture? the Sho%ar has al#ays )een *resent at the moments o% greatest national
drama? o% greatest national signi%icance.
2hether it )e #ith A)raham on &ou%t &oriah #ho o%%ered O at the last instant? )y the
command o% G4d 44 a ram instead o% his son 9saac? #hether it )e at the great and
un%orgetta)le scene on Sinai as G4d descended u*on the Mountain to give 0is "orah to 0is
Chosen Peo*le? or on that %ate%ul day in Jericho #hen the #alls stood no more? or #hether
it )e that longed %or :DC0aya (yo5 hahu Eitaka (CSho2ar gadol: O the *romised day #hen
the Messiah #ill signal the reuni%ication o% the dis*ersed o% our Peo*le %rom the %our
corners o% the earth #ith its call O in these and scores o% other turning *oints in our national
lives? the *rimitive? eerie sound o% the Sho%ar has al#ays )een there.
As the *ro*het Amos so )eauti%ully illustrates the inevita)le dramatic im*act o% the Sho2arCs
)last O :Shall the Sho2ar )e )lo#n in a city and the *eo*le not trem)le<:
"he *hrase :turning *oint: is a $ey to the sounding o% the Sho2ar O it is )lo#n at turning
*oints in our national and *ersonal e&istence. 9% #e e&amine the various Bi)lical and
"almudic sources #e %ind the )lo#ing o% the Sho2ar as a signal to go out to #ar? as an
announcement o% death? at %unerals? on %ast days? as *art o% e&communication? and as a
means o% mar$ing the )eginning o% the Sa))ath. 9n the modern State o% 9srael the Sho2ar is
)lo#n at the inauguration ceremonies o% ne# Presidents and? o% course? there are the
%amous *ictures o% -av Goren )lo#ing the Sho2ar at the Gotel in BC>@ and on Mt. Sinai in
BCG>. Last? )ut certainly not least? is the annual )lo#ing o% the Sho%ar on -osh 0ashana.
"here is one thing all these events have in common? one :t/ad haCshaveh: O all re*resent or
at least should re*resent major turning *oints in our individual or collective e&istence. All
signi%y O or at least should signi%y O major change o% )oth a material and s*iritual nature.
2hat is it a)out the Sho2ar? #hat are the characteristics o% the ram=s horn that grant it such
a s*ecial status in our religion that ma$es it the su*reme herald o% dramatic changes and
momentous events< "he Sho2ar? together #ith *erha*s the reed? are the t#o oldest musical
instruments $no#n to man #hich are still in use today. 9n an age o% so*histicated electronic
audio eFui*ment? stereo*honic and Fuadra*honic sounds? the ageless Sho2ar may seem a )it
out o% *lace O out o% tune O so to s*ea$? #ith the sights and sounds o% the modern #orld.
And yet it may )e that it is *recisely in its !ifferen$e %rom the modern musical instruments O
*recisely in its uniIueness that #e may discover the reason #hy the "orah has s*eci%ically
chosen it to )e the s*ecial herald o% great eventsM the s*ecial arouser o% man to s*iritual
action and re*entance.
2e should not )e so naive as to thin$ that in the :olden days: o% Bi)lical times the Sho2ar
#as the only musical instrument availa)le to them. 8n the contrary? Moses himsel% and the
7e#s o% the generation o% the 3&odus *ossessed silver trum*ets ca*a)le o% *roducing the
identical sounds as the Sho2ar. 9n 7a5id(ar BA #e have the la#s o% the Chat/otrot? the
trum*ets #hich #ere used on a num)er o% occasions as ela)orated there #ith the same
notes o% Tekiah and Teruah used in a variety o% com)inations to signi%y various events.
'ot Just (peeches )a!e DAA
"hus although more so*histicated and elegant instruments #ere availa)le even then? #e
$no# that on certain occasions these Chat/otrot #ere not to )e used. S*eci%ically in the
sounding o% the TekiahMTeruah )lasts during the month o% Tishrei O only the Sho2ar? the
ram=s horn #as to )e used. 8ur Sages deduce this in the "almud as %ollo#s! 9t says in
Dayikra HD!HQ in connection #ith Iosh 0aSha%ah :8n the seventh month in the %irst day o%
the month shall )e %or you a day o% solemn rest? a (Hichro% Teruah) memorial *roclaimed )y
the sounds o% Teruah:. 'rom this verse alone it is not clear #hat instrument is to )e used in
ma$ing the Teruah )lasts. 'or this #e need the verse in Tehilli5! :Blo# at the ne# moon
the Sho2ar? at the time the moon is covered to cele)rate the +ay o% our 'estival:. 2hich
'estival is it that comes out during the day o% the ne# moon O our Sages rhetorically as$<
'rom here #e see that it is s*eci%ically the Sho2ar O the ram=s horn #hich must )e )lo#n on
Iosh 0aSha%ah.
-a))i Samson -a*hael 0irsh gives a )eauti%ul inter*retation as to #hy it is that the Sho2ar
and not the Chat/otrot are to )e )lo#n on Iosh 0aSha%ah? one that sheds much light onto
the nature and signi%icance o% Sho2ar in general. Chat/otrot? the silver trum*ets? 0irsh
*oints out? are arti%icial man4made instruments. "hese are adeFuate and *ro*er? he says %or
the social and *olitical %unctions %or #hich they are commissioned in the tenth cha*ter o%
7a5id(ar O the summoning o% the congregations or the *rinces to a**ear )e%ore Moses? )y
a dou)le trum*eted or a single trum*eted Tekiah sound res*ectively? and the signal to )rea$
cam* and )egin to travel as indicated )y a Tekiah? Truah? Tekiah on the Sho2ar.
"he )lasts o% -osh 0ashanah on the other hand are not o% a socio4*olitical nature. "hey? on
the contrary? are intended as a call to return to G4d? to divorce onesel% %rom the arti%icial and
man4made activities and distractions sym)oli(ed )y the care%ully carved and cra%ted silver
trum*ets. 8n Iosh 0asho%%ah #hat #e need is just the o**osite O the calling instrument
should )e a Sho2ar? made )y G4d? *rimitive and sim*le and yet *recisely )ecause o% its
closeness to nature it is a)le to sym)oli(e %ar )etter than any human invention? that indeed
all o% man=s talents and destiny lies in the hands o% G4d.
2hen the "orah #as given on Sinai it #asn=t to the accom*animent o% the Philadel*hia
Philharmonic #ith all the )eauty and rhythm o% the greatest com*ositions man has ever
com*osedM #hen JerichoCs #alls %ell it #asn=t )ecause o% the *o#er%ul )lasts o% a cannon or
o% any laser4guided smart )om)M #hen the great Sho2ar #ill )e sounded heralding the
coming o% the Messiah? and #henever the Sho%ar is used to signi%y a turning *oint in the li%e
o% the 7e# or the 7e#ish *eo*le? it is a reminder that the +irector o% our destiny? the Master
)ehind this event is the 8ne #ho created the Sho2ar? the 8ne #ho created the -am and the
one #ho is continuously rene#ing each day acts o% creation A ha&echadesh (echol Eo5
ta5id 5aCaseh (ereishis? the 0oly 8ne Blessed )e 0e.
9ndeed as our Sages *oint out? the signi%icance o% the Sho2ar goes %ar )eyond the %act that it
once )elonged to an animal and #as not man4made. "he ty*e o% animal #hose horn it #as?
the sha*e? and structure o% the Sho2ar? the #ay it is )lo#n? and almost everything connected
#ith it are %ull o% sym)olism and have )een dealt #ith at length )y our Sages and -a))is.
A co#=s horn may not )e used as :#y% Gategor ,aCaseh Sa%eigor: O the *rosecuting
attorney can not s#itch hats and serve as a de%ense attorney. 9nasmuch as the co# evo$es
memories o% the sin o% the Golden Cal% its use as the agent %or the strengthening o% )onds
'ot Just (peeches )a!e DAB
)et#een G4d and 0is *eo*le is *recluded. Conversely? the most *re%era)le #ay o%
*er%orming the Mit(vah o% Sho2ar is #ith a Sho2ar that )elonged to a ram. 9nasmuch as it
#as a ram #hich A)raham used in *lace o% his son at the #keida? the ram=s horn evo$es in
)oth our minds and more im*ortantly (meta*horically s*ea$ing) in the mind o% G4d?
memories o% the devotion and merit o% our ancestors to the Almighty.
&edrashic and "almudic te&ts discuss at length the sha*e and structure o% the Sho2ar. 8ne
&edrash states just as the Sho2ar has a hole into #hich #e )lo# air in one end and it
esca*es out the other? so too in the merit o% our )lo#ing the Sho2ar? G4d allo#s the re*orts
)rought to 0im o% our evil doings to enter one ear and go out the other? as it #ere? #ithout
leaving a lasting im*ression.
"he "almud in the third cha*ter o% Iosh 0asho%a comments that the Sho2ar used on Iosh
0asho%a should )e Ga2u2 O )ent to sym)oli(e that #e are su)missive and )ent over )e%ore
the 2ill o% G4d.
An additional? *ro)a)ly more *ro%ound comment on the sha*e o% the Sho2ar notes that it is
an em*ty instrument that )ecomes im*ortant only #hen man=s )reath enters it 44 then it
)ecomes su*remely im*ortant? a)le even to move #orlds. "hus man should see himsel%?
es*ecially on Iosh 0asho%a? as a Sho2ar O an em*ty vessel that is #orthless )y itsel%? )ut
*otentially ca*a)le o% divinity.
As 9 have )een indicating )y in%erence? %rom some o% the things 9 have )een mentioning?
Cha/al s*ea$ o% the Sho2ar as having a dual e%%ect O an e%%ect on man and an e%%ect? so to
s*ea$ on G4d. "he Sho2ar actually #or$s in t#o #ays O it arouses man to -e*entance and
through re*entance to )ecome closer to G4dM and it arouses #ithin G4d memories o%
:vCHocher chasdei #vot6.../acharti lach chessed %eCurayich: O the %ond remem)rances o%
the early days o% our historyM the dedication o% our Patriarchs as sym)oli(ed )y the )lo#ing
o% the ram=s horn at the #kedahM the %aith%ulness o% our ancestors as they said :,aCaseh
vC,ish5a: O 2e #ill do and #e #ill listen to the )ac$ground o% (:DaEehi Gol 0aSho2ar
0olech vCcha/ak 5eodF Gol gadol vClo Ease2:) the unremitting sound o% the Sho2ar at the
time o% the -evelation on Sinai. "hese memories and others %rom the *roud moments o% our
history %ill? as it #ere? the Su*reme 7udge #ith com*assion as 0e gets u* %rom the "hrone
o% 0arsh 7udgment (Gisei shel Di%) and resumes 0is deli)eration o% our %uture on the
"hrone o% Com*assion (Gisei shel Iacha5i5).
As #e read seven times %rom Cha*ter Q@ in the )oo$ o% Psalms *rior to the )lo#ing o% the
Sho2ar A 1#la .loki5 (CTeruah6 0ashe5 (Ckol Sho2ar:. "he name :.loki5: #hich denotes
G4d=s attri)ute o% 7udgment according to the &idas 0aDi% (the strict uncom*assionate la#)
arises and de*arts. 0ashe5 O the name Eud9kay9vav9kay #hich denotes G4d=s attri)ute o%
Mercy according to the &idas 0aIacha5i5 arrives #ith the sound o% the Sho2ar and ta$es
over deli)eration.
9t is not only in the realm o% ins*iring emotions o% Love and Com*assion that the Sho2ar
#or$s on )oth man and 0eavenM )ut in the area o% generating %ear and an&iety as #ell the
Sho2arCs sounds have a dual e%%ect. 0ere the 0eavenly e%%ect is not directly aimed at G4d=s
7udgment? )ut indirectly e%%ects that 7udgment )y con%using and %rightening the Satan.
'ot Just (peeches )a!e DAH
"he variety o% stories and sayings o% our Sages in connection #ith ho# man and Satan try
to out#it each other as it #ere #ith Sho2ar )lasts and the various e&*lanations as to ho#
and #hy the Satan )ecomes %rightened )y them are e&tensive. Among the thoughts
mentioned is that Satan is mislead into )elieving that the Sho2ar heralds the coming o% the
Messiah and the *ro*hesied time in #hich :7ila ha&aves la,et/ach: O death #ill no longer
e&ist. "his thought causes Satan so much anguish that he is too )usy to argue #ith G4d as a
*rosecutor against the 7e#s.
Another version has the Sho2ar )last contradicting Satan=s *rime argument O Man argues
)e%ore G4d that he #ould li$e to have the *ro*er religious devotion and dedication to 0im?
ho#ever the distractions and %inancial *ressures caused )y the day4to4day toil o% trying to
earn a living detract %rom? and are detrimental to this level o% devotion he strives %or. Satan
argues that earthly distractions are no e&cuse %or the interru*tion o% +ivine Service. Comes
the Sho%ar )lasts #hich con%use and )e#ilder the Satan to the e&tent that he is not a)le to
carry out his o#n Service o% G4d O there)y corro)orating man=s claim.
"he %ear #hich the Sho2ar is to generate in the hearts o% man )y the very nature o% the eerie
)lasts O es*ecially the )ro$en #ailing sound o% the Teruah? is one #hich is meant to )rea$
the haughty s*irit o% man? to tear a#ay at his egotistical *ride and cause him to mend his
#ays and return hum)ly to the #ays o% G4d. As Ia5(a5 *uts it in 0ilchos Teshuva D!Q....
"here is much more to )e said a)out the sym)olism o% the sho2ar than time allo#s us.
6a)alistic and Chasidic mystical thought? usually classi%ied in the category o% :Sod: O
hidden secrets o% "orah O have a great deal to say a)out the sym)olism o% the three ty*es o%
Sho2ar sounds? the Tekiah6 Shevari56 Teruah. According to one e&*lanation they re*resent
the D Patriarchs O #vraha56 Eit/chak? and Eaakov. A di%%erent e&*lanation associates the
three sounds #ith the three )oo$s that are o*en )e%ore the 0eavenly Court on Iosh
0asho%a O the Boo$ o% the -ighteous? the Boo$ o% the 2ic$ed? and the Boo$ o% the
9ntermediate.
"he Tekiah :edola? the long )last mar$ing the conclusion o% the Sho2ar service is also
related? according to Cha/al to another Tekiah :edola O that at the conclusion o% the
-evelation u*on Sinai O :7i5shoch 0aEovel 0ey5a EaCalu (a0ar: (2hen the ram=s horn
soundeth long? the masses may again go u*on the mountain). Both )lasts re*resent a
termination o% communication #ith G4d and a de*arture o% the +ivine Presence.
9 just #ish to conclude #ith a %inal insight into the Sho2ar )lo#ing %rom Samson -a*hael
0irsch. 0irsch? in his uniFue and unmatcha)le style e&*ands u*on the halachic connection
the :e5ara in Iosh 0asha%a !( esta)lishes )et#een the Tekias sho2ar in Leviticus HG!C
on the occasion o% the 1ovel? the 7u)ilee year #hich #as )lo#n on 1om 6i**ur o% that year
and the Tekias sho2ar in Leviticus HD!HQ on the annual occasion o% :"he Seventh Month on
the 'irst o% the Month: (Iosh 0asha%a). "he :e5ara there states that #e learn out %rom
Eovel many o% the halachic details concerning the sho%ar )lasts o% Iosh 0aSha%ah.
S*eci%ically :all the )lasts o% the seventh month ()oth those on Iosh 0asha%a and those on
the 7u)ilee Eo5 Gippur) are to )e eFuivalent.:
0irsch e&*ands this halachik eFuation to a sym)olic eFuation! "he Teruah o% Eovel is a
signal %or the return o% all men (slaves) and *ossessions (*urchased lands) out o% strange and
estranging attachments )ac$ to the %reedom and *ur*ose originally destined %or them )y G4
'ot Just (peeches )a!e DAD
d. 9t is a call %or dee* reaching change in the e&isting social relations o% men and
*ossessions? to re4esta)lish them in their original conditions as had )een ordained )y G4d.
"hat #hich the )lasts o% the 7u)ilee mean %or the material relation o% men and *ossessions?
the )lasts o% Iosh 0asha%a mean %or the s*iritual relation o% men to G4d. 2ith the )lasts o%
Iosh 0asha%a G4d enters our s*here o% li%e as the one real Master and +irector a)ove us
and our *ossessions? and calls us a#ay %rom and out o% any estrangement (non4o)servance
or transgression o% 0is 2ill)? )y #hich #e may have yielded to any other than to 0im. "he
yearly Truah on Iosh 0asha%a calls us to s*iritual Eovel just as that o% the 'i%tieth year
does to social Eovel. 7ust li$e that one? it calls us to G4d and there)y to moral %reedom and
the re*ossession o% those s*iritual treasures #hich #ere originally our very o#n and #hich
#e have *arted %rom.
May it )e the 2ill o% G4d? that #e as a grou* should )e /oche to %ind in ourselves the
%ul%illment o% the verse in Tehilli5! :0a**y is the *eo*le #ho $no# the Truah4)lastM "hey
#al$? 8 L4rd in the Light o% "hy Countenance.
'ot Just (peeches )a!e DAQ
+ecem)er BC@L -C+H 6O+ *6UN9 O3E/3*E& OF CHASS*7*S+
"he to*ic 9 #ill )e discussing this a%ternoon is Chassidism. Classically? the term Chasid
re%ers to one #ho is *ious? as used in the &ish%eh in >irkei #vot? :8o a5 ha#ret/ Chasid 44
the ignoramus cannot )e *ious.: 0istorically? there have al#ays )een grou*s o% *ietists
#ithin the 7e#ish community #ho in one #ay or another distinguished themselves as
e&ce*tionally *ious 44 li2%i5 5Cshuras hadi% 44 %ul%illing more than the strict letter o% the la#
#ould reFuire. "hese individuals #ere called )y their contem*oraries? and in some cases )y
historians? Chassidi5.
"he modern use o% the term Chassidis56 ho#ever? the *henomenon to #hich 9 #ill address
mysel% this a%ternoon? re%ers not to a grou* o% isolated individuals )ut to a mass movement?
)egun in Poland4Lithuania in the mid4eighteenth century. "he Chassidic movement? as #e
no# re%er to it? #as )egun )y -a))i 9srael Baal Shem "ov 44 the Master o% the Good 5ame?
more *o*ularly $no#n as the 7esh1t? #ho lived %rom a**ro&imately B@AA4B@>A.
"he movement #as re%ined and %urther develo*ed )y his successor +ov Baer o% Me(irich
(the 0oly &aggid) #ho died in B@@H. 'ollo#ing the death o% the &aggid? 0asidism
remained #ithout a single leader commanding the same authority and general su**ort %rom
all 0asidim? and the leadershi* #as assumed )y a num)er o% his disci*les. 9t #as in the third
generation o% the movement (a**ro&imately B@@D4BLBG) that the )asic *attern o% 0asidic
leadershi* and succession emerged. 'rom this generation on#ard there #ere al#ays a
num)er o% contem*oraneous leaders? each claiming the allegiance o% his %ollo#ers. 'or the
most *art? )oth leadershi* and allegiance #ere handed do#n %rom generation to generation
and thus arose )oth the dynasties o% 0asidic Haddiki5 and their hereditary cam*s o%
%ollo#ers.
"here is a %amous %a)le o% a grou* o% )lind men trying to descri)e an ele*hant. 3ach had %elt
a di%%erent *art o% the ele*hant=s )ody 44 one the tail? one the leg? one the tus$? one the ear?
etc. 8)viously? each one=s descri*tion #as totally di%%erent %rom and seemingly
irreconcila)le #ith that o% his %ello# )lind man. "his %a)le comes to mind in revie#ing the
accounts %rom various historians o% the Chassidic movement. +iscussion o% its origin? its
develo*ment? *hiloso*hy? strengths and #ea$nesses are very much a %unction o% #ho is
telling the story. Chasid? &it%agid? 8rthodo&? &askil? rationalist? mystic 44 each one=s
*ers*ective o% Chassidis5? the Baal Shem "ov and succeeding generations o% Chassidic
leaders and %ollo#ers 44 #ill )e totally di%%erent.
"he Chassidic movement is one #hich? among other things? has sought to instill an
emotional %ervor into 7udaism 44 into *rayer? learning? and the *er%ormance o% &it/vot. "hey
have historically )een success%ul not only in arousing the emotions o% their o#n adherents?
)ut also the emotions o% many adversaries as #ell. Chassidism 44 es*ecially in its early days
44 s*ar$ed highly emotional reactions %rom the traditional orthodo& on the one hand? #ho
)ecame $no#n as the &it%agdi5 44 those o**osed to Chassidism 44 as #ell as %rom the
assimilationist &askili5.
Chassidic Ie((es #ere victims o% %alse in%ormants to Governmental authorities and #ere
o%ten im*risoned under harsh conditions. Given the o**osition %rom #ithin the 7e#ish
cam*? su*erim*osed on a variety o% e&ternal *ersecutions and hardshi*s? the ama(ing thing
'ot Just (peeches )a!e DAG
a)out Chassidism is that it did indeed catch on. 9t caught on to a *oint #here )y BLDA it
)ecame a #ay o% li%e o% the majority o% 7e#s in the /$raine? Galicia? and central Poland as
#ell as having si(a)le grou*s o% %ollo#ers in Lithuania and 0ungary.
2ith the great #aves o% emigration to the 2est )eginning in BLLB? 0assidism #as carried to
2estern 3uro*e and eventually to the /nited States. 3ventually? the &it%agdi56 %acing the
common enemy o% -e%orm and assimilation? closed ran$s #ith the Chassidi5? thus giving it
the distinction o% )ecoming the %irst religious trend in 7udaism since the days o% the Second
"em*le #hich had a sel%4de%ined #ay o% li%e and a distinctive rite o% #orshi*? )ut yet #as
ac$no#ledged 44 al)eit some#hat grudgingly 44 )y those #ho di%%ered %rom it? as a
legitimate 7e#ish *henomenon.
"oday? even non4o)servant 7e#ish historians and intellectuals are )eginning to have *ositive
things to say a)out certain as*ects o% the Chassidic movement. 9ronically? the situation is
such today that the greatest attac$s against Chassidi5 or Chassidic Ie((es come not %rom
the &it%agdi5 or the non48rthodo& cam*? )ut %rom their %ello# Chassidi5. 3ach rival
%action claims to )e the authentic heirs to the traditions and *hiloso*hy o% the 7esh1t.
2hat 9 #ould li$e to do this a%ternoon? in the short time allotted to me? is to revie# )rie%ly a
%e# o% the major *ersonalities? )elie%s and *ractices o% the Chassidic movement. 9% any one
is interested in a more in4de*th treatment o% the su)ject 9 #ill )e ha**y to re%er them to a
num)er o% very good sources on the su)ject.
More legends have )een #oven around -a))i 9srael 7aal She5 Tov? than around &oshe
Ia((ei%u. Barely t#o hundred years a%ter his death? %acts and %a)le are so intert#ined that
)iogra*hers %ind it di%%icult to distinguish )et#een them. +es*ite the lac$ o% authentic data
regarding his *arentage and *ersonal li%e? the *icture o% the 7esh1t is )oth color%ul and
convincing. 2e see him clearly through the eyes o% his disci*les.
"here is no evidence that the 7esh1t ever received -a))inical 8rdination 44 Se5icha. 2e
$no# he served #hile a young man as a school teacher? a sha5ash? and as a shochet. 0e
s*ent a num)er o% years in seclusion in mystical study and meditation. "he vast and solitary
grandeur o% the Car*athian mountains re%lect the *o#er and glory o% the Creator. "he
7esh1t #as a student o% the Ga(ala. /ntil his time? Ga(ala had )een the jealously guarded
*rovince o% an intellectual elite #ho reveled in its mind4into&icating and illuminating
*ro%undities. "his #as the rich inheritance the 7esh1t #ished to share #ith the masses. 2hat
codi%iers such as Maimonides and 1ose% 6aro did %or the Torah She(aCal peh? systemati(ing
it and ma$ing it easily accessi)le to the masses? the 7esh1t did %or Ga(ala 44 sim*li%ying it
and constructing a road along #hich all could sa%ely travel.
:9 have come into this #orld?: maintained the 7esh1t6 :to sho# man ho# to live )y three
*rece*ts! Love o% G4d? Love o% 9srael? and Love o% the "orah:. "he 7esh1t? some#hat
controversially? held there are no divisions )et#een the sacred and the secular. G4d is
every#here. 5o *lace is %ree o% 0im. "he Shechi%ah *ermeates all %our orders! inanimate
things? *lants? and living creatures? as #ell as man. G4d revealed himsel% to Moses in a )ush
o% thorns as *roo% that 0is -adiance might )e glim*sed any#here and every#here. G4d is
called 0a&ako5 (the Place) )ecause 0e is the Place o% the #orld and the #orld is *art o%
0is essence.
'ot Just (peeches )a!e DA>
"he 7esh1t rejected the asceticism o% the Ga(ala and o% *revious Chasidic movements. 9n
his eyes? sel%4morti%ication #as devised )y Satan to a%%lict man )oth *hysically and
s*iritually. :"he )ody must )e strong %or the #orshi* o% the L4rd. "here%ore one must not
#ea$en the )ody.: "he 7esh1t ordered disci*les to desist %rom e&cessive %asting. :"hat *ath
is dar$ and )itter and leads to de*ression and melancholy. "he glory o% G4d does not d#ell
#here there is sadnessM only #here there is joy in the *er%ormance o% 0is &it/vot.:
7oy? in %act? #as the $eynote o% the 7esh1t=s *hiloso*hy. "he immediate? #orldly joy?
associated #ith the *er%ormance o% &it/vot #as the true re#ard %or their %ul%illment.
-e#ards to )e received in the 2orld to Come? are only incidental. Because o% this goal o%
attaining joy in the *er%ormance o% 5it/vot? music? song and dance )ecame very im*ortant
#ithin the Chassidic movement.
8n one occasion? the 7esh1t re%used to enter a house o% #orshi*. :9 cannot go in? the
sanctuary is cro#ded #ith *rayers:? the 7esh1t announced? standing on the threshold o% the
shul. 0e then *roceeded to e&*lain to his *u((led listeners! :"he *rayers had )een recited in
a li%eless and mechanical manner. "hey had no #ings #ith #hich to %ly u*#ards to the
higher s*heres. "hose *oor *rayers? li%eless? %ill every corner o% this 0ouse o% G4d? so there
is no room %or me to enter.:
2orshi**ing #ith s*ontaneity #as more im*ortant than #orshi**ing at *rescri)ed times.
0itlahavut (enthusiasm) and ecstasy re*laced %ormalism. "he verse in Psalms? Gol #t/5otai
to5ar%ah6 5i ka5ocha 0ashe5 (All my )ones say :L4rd #ho is li$e unto "hee:) #as ta$en
literally? giving rise to the o%ten #ild shuckli%g and movement during the course o% *rayer?
characteristic o% Chassidic shti(lech.
9n every single 9sraelite? the 7esh1t *erceived a s*ar$? sometimes dormant? o% holiness. 0e
had )oundless love and com*assion %or his *eo*le and once sincerely told a %riend! :9
)elieve that 9 love the most sin%ul mem)er o% the 0ouse o% 9srael more than you love your
only son.: "his love %or %ello# 7e#? characteristic o% the 7esh1t? )ecame legendary in one o%
the third generation o% Chassidic leaders! -e) Levi 1it(cha$ o% Berditchev (B@QA4BLAC).
Levi 1it(cha$ #as the &elit/ Eosher (de%ender) *ar e&cellance o% the 7e#ish *eo*le. 0e
regarded every mem)er o% the 0ouse o% 9srael as a letter in a Se2er Torah? sacred and a)ove
re*roach! 8o hi(eet ave% (CEakov6 vClo a5al (CEisroel 44 he could not )ehold iniFuity in
7aco) nor *erverseness in 9srael.
"he tale is told that he met a young man eating in *u)lic on Tisha 7C#v and mildly as$ed
him! :0ave you %orgotten that today is the 5inth o% #v< 8r are you *erha*s not a#are that
it is %or)idden to eat on the 5inth o% #v<: :9 have not %orgotten #hat day it is and 9 am #ell
a#are o% the *rohi)ition:? ans#ered the young man. :Possi)ly? my son? you are not in good
health and have )een advised )y your doctor to eat:? the -a))i o% Berdichev as$ed. :5o? 9
am in e&cellent health:? #as the re*ly. :See? 8 L4rd:? e&claimed the sage #ith joy? :0o#
admira)le 1our children areS 3ven #hen transgressing 1our Commandments? they do not
stoo* to %alsehood.:
0e #as once #al$ing #ith a disci*le #hen they noticed a coachman clad in Tallis and
Tephilli% reciting Tehilli5 #hile oiling the #heels o% his #agon. "he disci*le critici(ed the
'ot Just (peeches )a!e DA@
coachman %or having such audacity! :3ven #hile #earing Tallis and Tephilli% and saying
Tehilli5 he occu*ies himsel% #ith his #agon=s #heels.: -e) Levi sa# it in a di%%erent light!
:3ven #hile )usy #ith his #agon=s #heels he occu*ies himsel% #ith communion #ith G4d.:
0e once heard a thie% )ragging to his com*anions o% a *articularly *ro%ita)le haul. 0e
murmured 44 :9t is still a long time to Selichot? yet this man has already )egun to con%ess his
sins.:
8nly on )ehal% o% the 0ouse o% 9srael #as his anger $indled. 'iercely he de%ended the *eo*le
against the itinerant &aggidi5 #ho harangued and harro#ed them %or their im*ro*er
)ehavior. 1et even this #rath #as muted )y com*assion. :L4rd o% the /niverse:? he once
*rayed? :"his *oor &aggid reviles and re)u$es 1our *eo*le )ecause that is ho# he earns
his livelihood. Give him? 9 )eg o% 1ou his daily )read? so that it #ill no longer )e necessary
%or him to de%ame 1our holy *eo*le.
8n Iosh 0aSha%%ah and Eo5 Gippur? #hen the 0ouse o% 9srael #as on trial )e%ore the
0eavenly Court? -a))i Levi 1it(cha$ *re*ared his case and *resented it #ith the s$ill o% an
e&*erienced la#yer. A rare ra**ort seemed to e&ist )et#een -a))i Levi 1it(cha$ and his G4
d? #ith 2hom he communed in terms o% remar$a)le intimacy and #armth. Sometimes he
#ould call #itnesses to hel* *resent his case to the Almighty. 0e once urged? on Eo5
Gippur? the to#n=s hum)le tailor to s*ea$ u* in %ront o% the #hole congregationM and
*u)licly the man made his con%ession :9? 1an$el? as a *oor tailor #ho to tell the truth? have
not )een too honest in my #or$. 9 have occasionally $e*t remnants o% cloth that have )een
le%t over and 9 have occasionally missed the a%ternoon service. But 1ou? 8 L4rd? have ta$en
a#ay in%ants %rom their mothers? and mothers %rom their in%ants. Let us on the +ay o% +ays
ma$e a deal. 9% you %orgive me? then 9 #ill %orgive 1ou.: At this the -a))i )enevolently
sighed! :8 1an$el? 1an$el? #hy did you let G4d o%% so lightly<:
As 9 *reviously mentioned? )y the third generation o% Chassidis5 there #as already a
considera)le diversity o% em*hasis and *hiloso*hy? de*ending u*on #hich grou* o%
Chassidi5 and #hich Ie((e one #as tal$ing a)out. Perha*s at the other end o% the
s*ectrum %rom -e) Levi 1it(cha$ o% Berditchev #as the %iery Menahem Mendel o% 6ot($
(B@L@4BLGC)? one o% the most original Chassidic leaders? a re)el and an enigma.
0is teachings? although *art o% Chassidis5 and in some #ays continuing its classical lines o%
thought? are in other res*ects diametrically o**osed to those o% the 7aCal She5 Tov. 2hile
the Besh:t em*hasi(ed love? joy? and com*assion %or this #orld? Menachem Mendel
demanded constant tension and an unmitigated militancy in the service o% G4d. "he %urious
(eal o% the *ro*hets o% old came )ac$ to li%e in 6ot($. 8ther Ie((es soothed? the 6ot($er
scathed. :0e #ho learns the "orah? and is not trou)led )y it? #ho sins and %orgives himsel%?
#ho *rays today )ecause he *rayed yesterday 44 a very scoundrel is )etter than he.: 8nly
)y utterly des*ising the concerns o% this #orld could man ho*e to serve G4d *ro*erly.
/sually im*atient? o%ten cruelly candid? -a))i Mendel sa# himsel% as a general deserted )y
his army in the heat o% )attle. 0e seemed to )e %ighting single4handed %or truth and )asic
values. A rich %ollo#er once as$ed him? :+o you thin$ that 9 shall enjoy the #orld to
come<: :1ou do not enjoy this #orld %or #hich you have toiled so incessantly?: came the
'ot Just (peeches )a!e DAL
%orthright re*ly? :so ho# can you e&*ect to enjoy the #orld to come 44 %or #hich you have
made no *re*arations at all<:
9deologically in )et#een the 6ot($er and the Berditchever #as -a))i Shneur alman o%
Liady? %ounder o% the Lu)avitch dynasty. Li$e Levi 1it(cha$? he #as a disci*le o% the
&aggid o% Me(irich? successor to the 7aal She5 Tov. Although at the age o% t#enty? he #as
one o% the youngest and ne#est disci*les o% the &aggid? it #as he the &aggid encouraged
to com*ile a ne# Shulcha% #ruch. "he youth%ul codi%ier marshaled ancient authorities and
masterly s$ill and thoroughness and the IavCs Shulkha% #ruch? as his magnum o*us #as
called? #on high *raise %rom his contem*oraries? #ho called him :Prince o% the "orah: and
:uniFue in his generation:.
9n general? Shneur alman %ollo#ed #shke%a/i scholars rather than the Sephardic school?
just as he o*ted %or 0alachic authorities in *re%erence to mystics. 9n addition to his
Shulcha% #ruch? the #lter Ie((e? as he #as re%erred to )y his Chassidi5 le%t a vast literary
treasure house including homilies on the "orah? a commentary on the Hohar? and a
Ga((alistic commentary on the Siddur. 0is most im*ortant contri)ution to 7e#ish
*hiloso*hy #as the %ive sectioned #or$ $no#n as Ta%ya on #hich he #or$ed %or over HA
years. "he Ta%ya is a mystical ; Ga((alistic #or$ #hich e&amines the role o% man in the
cosmic order? the *ur*ose o% human e&istence? the conce*t o% Messiah? resurrection? Love
and 'ear o% G4d and the Lurian doctrine o% T/i5/u5. Shneur alman introduced into
Chassidis5 the conce*t that G4d desires not only the heart )ut the mind as #ell. 9n the
Cha(ad *hiloso*hy? reason is elevated a)ove emotion.
Besides ideological di%%erences re*resented )y the various *hiloso*hical a**roaches o% the
three Chassidic leaders mentioned )e%ore? there #ere also di%%erences in li%e styles. Some
times these di%%erences mani%ested themselves not only %rom dynasty to dynasty )ut even
%rom %ather to son? #ithin dynasty.
"he "#ers$y %amily comes %rom the Cherno)le dynasty %ounded )y -a))i 5ahum o%
Cherno)le (B@DA4B@CL). Although in many #ays diametrically o**osed in their *hiloso*hy?
Cherno)le and Lu)avitch #ere the t#o dynasties *rimarily res*onsi)le %or the e&*ansion o%
0asidism in -ussia during the %irst hal% o% the nineteenth century. -av 5ahum o% Cherno)le?
a disci*le o% the 7esh1t? *racticed sel%4denial to an almost unhassidic degree. 0e lived a li%e
o% asceticism and sel%4de*rivation? his estate consisting o% innumera)le acts o% charity and
*iety. 0o#ever? #ith his son? Mordechai? a disci*le o% the &aggid o% Me(irich? the
*endulum s#ung in the other direction.
-a))i Mordechai o% Cherno)le )ecame one o% the %irst Chassidic ra))is to live a li%e o%
lu&ury. 0is li%e style #as %inanced )y regular contri)utions %rom his 0asidim (&aCa5odot)
and it #as a #ay o% li%e that his sons continued. 0e had eight sons? each o% #hom
esta)lished courts in di%%erent localities 44 they )ecame $no#n as the :eight candles o% the
Menorah: 44 s*reading the light o% Chassidut to -ussian 7e#ry. "he most cele)rated o% the
sons #as my ancestor and namesa$e 44 -e) +ovid o% "alne. +avid o% "alne lived on a grand
and almost regal scale. Legend has it that he sat on a silver throne engraved #ith the #ords
:+avid 6ing o% 9srael Lives 'orever:.
'ot Just (peeches )a!e DAC
8ne thing 9 received %rom my ancestor? +avid o% "alne? )esides a name #as a %iggu%. "here
is a Tal%er %iggu% #hich is the su)ject o% a %amous short story )y 1.L. Peret(. "he %iggu%
#as com*osed )y -e) +ovidle and is *layed at the #eddings o% each o% his descendants? my
o#n included. 3very dynasty had its o#n %avorite tunes? #hich )ecame almost :signature
tunes:. 'rom the melody a 0asid hummed? it #as o%ten *ossi)le to identi%y the school to
#hich he )elonged.
0asidic songs and %igu%i5 #ere handed do#n as an oral tradition %rom %ather to son. 8%ten
sim*le %ol$ melodies )ecame vehicles %or a#esome conce*ts. 9n many cases #ords #ere
su*er%luous. Shneur alman once said to one o% his %ollo#ers! :9 reali(e that you have not
Fuite gras*ed the im*ort o% my discourse. So 9 #ill sing you a song.: "he Chassidim
listened as he sang and #hen he %inished one res*onded #ith #armth and intelligence :5o#
9 understand #hat you #ish to teach 44 9 %eel an intense longing to )e united #ith the L4rd.:
"he hour is late and the to*ic is vast. 9 just #ould li$e to close #ith the %ollo#ing thought.
8ne o% the interesting *henomenon a)out Chassidism? as it develo*ed in the BLth and BCth
centuries is the uniFue im*rint each dynasty #ithin Chassidism made on the movement as a
#hole.
Little hamlets and to#ns throughout eastern 3uro*e and -ussia? #hich #ould have
other#ise )een totally #ithout signi%icance in the history o% man$ind? achieved everlasting
%ame and re*utation )ecause o% a %e# charismatic individuals and dedicated %ollo#ers that
resided in those to#ns and made the di%%erence. "he names Ger? Modit(? Bo)ov? Bel(?
-i(hyn? and on and on #ill gloriously live in history )ecause o% a %e# $ey individuals.
"his? o% course? is the theme o% Chanu$ah 44 Ia(i5 7Cyad &Cati5 44 the %e# dedicated can
ma$e the di%%erence. Sometimes #e here in Seattle? %ar removed in geogra*hy and in
num)ers %rom the great 7e#ish *o*ulation centers? can o%ten %eel a sense o% Eiush caused )y
our si(e and our remoteness. "he history o% Chanu$ah? and the history o% Chassidsi56
teaches that greatness comes %rom Fuality? not Fuantity.
'ot Just (peeches )a!e DBA
March BC@L AOJS9 THE +ACH*NE +AT8A CONT/O3E/S6
9n $ee*ing #ith the dictum o% the :e5ara in >esachi5 that DA days )e%ore the 'estival #e
should inFuire and e&*ound u*on the la#s o% the 'estival? 9 have chosen a to*ic %or this
evening #hich relates to the u*coming holiday o% Pessach. "he PMachine Mat(a
controversyN in all honesty is not one o% the )urning halachic issues o% our time.
Contem*orary poski5 have not )een called u*on to )rea$ ne# ground in the area o%
machine Mat(as as they have )een in a variety o% other shaylos arising %rom ever changing
technology and every increasing scienti%ic advances.
5evertheless? 9 thin$ the machine Mat(a controversy #hich )egan close to BGA years ago?
#hich s*anned D continents geogra*hically? several generations o% poski5? and several
evolutionary stages o% Mat(a )a$ing technology is a most a**ro*riate one %or A87S
(Association o% 8rthodo& 7e#ish Scientists) discussion and analysis. 9t is a**ro*riate
)ecause it is a drama #hich has )een *layed out over and over again #ith the arrival o% the
industrial revolution and #ith constantly changing technological discoveries and techniFues.
"he arguments advanced %or and against the use o% machine Mat(as 44 the *assions that
#ere aroused and the rhetoric #hich #ere used 44 clearly indicate that the controversy
involved %ar more than sim*le narro# halachic dis*utes over inter*retations o% sugyos in
:e5ara or di%%ering o*inions o% Iisho%i5 on Fuestions o% Cho5et/ and &at/a. "he
machine Mat(a controversy encom*assed )asic matters o% hashka2a and gives us an insight
into the *olitical? economical? and social conditions o% mid BCth century 3uro*ean 7e#ry?
#here the center o% the drama o% the machine Mat(a controversy #as *layed out.
'irst let us )egin #ith a revie# o% some o% the relevant sources and la#s relating to the
mit(vah o% ma$ing Mat(a and the Mat(a manu%acturing *rocess...
"he %irst ste* to#ard automation o% the Mat(a )a$ing *rocess came #ith the institution o%
mills to grind the #heat into %lour 44 the techi%a *rocess. "he various generations o% #ind
mills? #ater mills? steam mills? animal driven mills? #kuJ5 driven mills? etc. are discussed as
%ar )ac$ as the early B@AAs in the Gor(a% ,esa%el on the Iosh (>erek Gol Shaah). "#o
)asic *ro)lems are raised #hich %oreshado# the later more heated controversies #hen
su)seFuent stages o% the Mat(a )a$ing *rocess )ecame automated. "he t#o *ro)lems
#ere! (B) 9s there a *ro)lem o% Cho5et/ caused )y contact o% the ground %lour #ith
moisture *resent in the various ty*es o% grinding machinesM and (H) is there a lac$ o% the
element o% Pshi5ur lish5aN #hen the grinding is not done )y a 7e# )ut )y a Gentile? an
animal? or a machine.
8n the second Fuestion 44 that o% lish5a? most authorities #ere #illing to concede that
#hile there may )e a hiddur in insisting that a 7e# do the grinding o% the %lour )y hand? it
certainly #as 86 (Cdieved 44 either )ecause in general #e only reFuire PKCsh5arte5 es
haC5at/aotN %rom the time o% $neading %or#ard (5Clisha vCeilach)M or even i% #e reFuire
PuCsh5arte5 es haC&at/atN %rom techi%a or earlier? #e can accom*lish this uCsh5arte5 )y
su*ervising the grinding o% the %lour )y machine or )y Gentile #ithout actually doing it
ourselves.
'ot Just (peeches )a!e DBB
As %ar as the %irst Fuestion 44 that o% cho5et/ %rom moisture? that #as something that
de*ended on the s*eci%ics o% the machine and had to )e su*ervised on a case )y case )asis.
9n general? there #as a tendency to )e lenient vis a vis the Fuestion o% grinding )y machine.
"he real Mat(a controversy arose #ith develo*ment o% technology #hich )egan to
automate the )a$ing *rocess itsel% (mi&ing? $neading? *ressing? sha*ing? )a$ing). "he %irst
PMat(a machineN #as develo*ed in BLDL;GGCL )y a Mr. 9saac Singer o% -o)s*ierre in the
Alsace4Lorraine *rovince o% 'rance? near Straus)erg. By later standards it #as a very crude
device! 9t #as used neither %or the $neading or )a$ing *rocess 44 only %or the *ressing and
sha*ing o% the dough. 9 *icture it something li$e the early HAth century #ringer4ty*e
#ashing machines. 9t #as *o#ered )y a hand cran$ #hich turned *arallel rollers. 'rom one
side o% the machine the $neaded dough #as *ushed in and %rom the other side? came out
thin long rectangular stri*s o% dough #hich #ere cut u* )y hand into a**ro&imately BAA
circular Mat(as and *laced )y hand into the oven.
2hile a %ar cry %rom today=s totally automated conveyer driven systems? com*lete #ith
"e%lon coated machinery and so*histicated )lo#er? vacuum and air4conditioning devices?
#here %rom the time the %lour is added to the #ater until the time the cut u* Mat(a comes
out o% the oven? there is no human intervention? this hum)le invention revolutioni(ed the
Mat(a )a$ing industry o% its day and raised ho#ls o% *rotests %rom many leading Ia((o%i5
and #d5ori5 throughout 3uro*e.
9n the %irst HA years o% its develo*ment? the Mat(a machine seems to have gained gradual
acce*tance in many o% the 7e#ish communities in 2estern 3uro*e 44 including 'rance?
Germany? and 3ngland #ith local -a))onim giving 0asko5os to s*eci%ic machines in their
various Gehillos. 9n BLGL? t#enty years a%ter its invention? the %irst Mat(a machine #as
)rought to the city o% Craco#? Galicia in 3astern 3uro*e #ith the a**roval o% -av 1ose%
Shaul 5athenson (#v 7et Di% o% Luvov). A certain -e) Chaim 5atan +em)et(er? one o% the
Daya%i5 o% Craco#? got #ind o% the innovation and vie#ing it as a sinister deviation %rom
long standing traditional *ractice? he rallied the leading -a))is o% Galicia and Poland to ta$e
action to *revent the s*read o% this %iendish machine among 3ast43uro*ean 7e#ry. "he
result o% his e%%ort #as the *u)lication in BLGL o% a thin volume entitled! &odaah 8C7eit
Eisroel containing the te&ts o% res*onsa %rom leading 3ast43uro*ean -a))onim assuri%g %or
one reason or another the use o% such a machine.
'irst and %oremost among those %or)idding its use #as -av Shlomo 6lugar 44 the Maggid o%
Brody. A disci*le o% the &aggid o% +u)no? -av Shlomo as a youth had the re*utation o%
)eing an illui and as the -av o% Brody gained res*ect as a leading Pose$ o% the generation?
authoring literally hundreds o% Se2ori5. Among the o)jections raised to machine Mat(as )y
-av Shlomo 6lugar are the %ollo#ing!
. "here is a lac$ o% lish5a here. /nli$e the am)iguity o% the la# )y grinding? the
Shulchan Aruch s*eci%ically states that the *rocess o% lisha ($neading) and on cannot )e
done )y a Cheresh? Shoteh? or Gata%. Machine Mat(as? he argues? are no )etter than
those made )y a Cheresh? Shoteh? or Gata%? vis a vis the halacha o% lish5a.
'ot Just (peeches )a!e DBH
. 2e only %ind in >oski5 that P.sek (Cyadayi5N 44 $neading dough )y hand inhi)its the
chi5ut/ *rocess. 2e have no traditional source to assume mechanical mani*ulation also
inhi)its the chi5ut/.
. 2hile #or$ing the dough #ith one=s hand? one can %eel $ernels o% unmi&ed %lour? i%
*resent and as$ a shayla. 0o#ever a machine #ill never )e a)le to detect the *resence
o% such $ernels? and even i% it could? #ouldn=t )e a)le to as$ a shayla.
. "he dough le%t in the machine a%ter each )atch o% Mat(a is *rocessed #ill ma$e the
%ollo#ing )atch cha5et/. (0e has several other technicalities relating to the Cho5et/
and &at/a 0alachos).
. 8ne is *rohi)ited to a)andon the customs o% his ancestors. PLet the #shke%a/i5
(German 7e#s) do as their hearts desire 44 as is their custom 44 and #e #ill #al$ in the
%ootste*s o% our %ore%athers. 'rom them #e #ill not deviate right or le%t.N
. 'irst and %oremost? it is ethically and morally #rong to de*rive the *oor 44 #ho count on
em*loyment %rom Mat(a manu%acture %or their %amilies e&*enses 44 )y re*lacing them
#ith machines. Proo%! Cha/al canceled the &egilla reading on Sha))os4Purim )ecause
the Peyes o% the *oor are li%ted u* )y the &egilla readingN (i.e. 44 they associate it #ith
receiving &ata%os 8C.vyo%i5 on Purim) even though &egilla is a 5it/vah 5Cdivrei
Ga(ala? )ut there is no mit(vah as*ect #hatsoever in using a machine to )a$e Mat(as.
I"he economic im*act o% the automation o% Mat(a )a$ing can )e gauged )y statistics
Fuoted in the Sdei Che5ed! 9t too$ BH *eo*le BH hours to )a$e BA *ounds o% Mat(a in
a hand Mat(a %actory. 'our *eo*le )a$ed BL *ounds o% Mat(a in L hours in a %actory
#ith a machine 44 L to B ratio.J
Among the other halachic reasons e&*ress in &odaah lC7eit Eisroel (Proclamation to the
0ouse o% 9srael) #ere the %ollo#ing!
"he %riction o% the rollers causes heat #hich s*eeds u* the chi5ut/ *rocess.
By automating the *rocess? the element o% *ersonal toil? endeavor? and *artici*ation in
the Mat(a )a$ing *rocess is removed.
Several -a))onim )randed the machine as *rohi)ited #ithout s*eci%ic re%erence to 0ilchos
Cho5et/ L &at/a? vie#ing it as a deviation %rom traditional 7e#ish *ractice? ty*ical o% the
re%orm in%luences in 2estern 3uro*e. -e*resentative comments are the %ollo#ing!
-av 1ehoshua 0eschel 3sh$ena(i! 3very man #hose heart is touched )y the 'ear o% G4d
#ill a)stain %rom ma$ing Mat(as )y machine. 2e should not invent ne# things that our
%ore%athers did not antici*ate nor devise mechanical #ays to allo# us to avoid ma$ing
Mat(as )y hand.
-a))i 1it(cha$ Meir o% 2arsa#! Concerning the ma$ing o% Mat(as %or >essach )y
machine? even though 9 have never seen such a machine? according to #hat 9 understand
%rom the letter o% .... 9 agree to *rohi)it its use. And may 0ashem save 0is nation %rom
those messengers o% the 3vil inclination? the disci*les o% Eerova5 (e% ,evat? #ho %igure out
'ot Just (peeches )a!e DBD
ho# to su)tract )it )y )it? a little %rom each Mit(vah? and their intention is to u*root
everything? as )ecomes clear %rom the *attern o% their actions. May the L4rd nulli%y their
thoughts and may the 2ill o% 0ashe5 )e esta)lished.
-e) Chaim 0al)erstam! "here are many valid halachic reasons to *rohi)it. But 9 am
$ee*ing them secret? %or 9 have a tradition %rom my %ather4in4la# that in such matters one
shouldn=t reveal the reasons? rather he should just state the >sak Di% de%initively and those
#ho #ill listen #ill listen. "here%ore 9 de%initively state to you that Mat(as made )y such a
utensil are com*lete cho5et/S
"he Ia((o%i5 #ho *ermitted the Mat(a machine did not sit idly )y #ith the *u)lication o%
&odaah lC7eit Eisroel. 2ithin several months o% its *u)lication? an a*tly named res*onse
entitled 7itul &odaah (5ulli%ication o% the Announcement) #as *u)lished )y the machine
Mat(a *ro*onents. Mind you these #ere not second rate Tal5idei Chacho5i5? )ut again
they included some o% the most res*ected names o% BCth century 3uro*e? including -av
1ose% Shaul 5athenson? author o% Shoel KC&aishivM -a))i 1isroel Li%shut(? author o%
Ti2eres Eisroel on &ish%ayos and -a))i Avrohom Binyomin So%er? author o% GCtav So2er as
#ell as numerous other Ia((o%i5 and Daya%i5. "he 5atiri5 dealt #ith the halachic
criticism o% the &odaah on a *oint )y *oint )asis as #ell as ma$ing use o% the adage Pthe
)est de%ense is a good o%%enseN.
"hey contrasted the *otential *ro)lems o% the machine Mat(as #ith the actual *ro)lems o%
hand Mat(a *re*aration as it e&isted at the time? causing many to conclude that the machine
Mat(as #ere %ar su*erior and more 5ehudar than those made )y hand. 9n the #ords o% one
5attir! P'rom the days o% the destruction o% the "em*le? there have never )een such
&at/ot &ehudarot as those )a$ed no#adays )y machine.N
"he %irst *oint made )y the 7itul &odaah 44 not an insigni%icant one 44 #as that almost
#ithout e&ce*tion? the Ia((o%i5 #ho *rohi)ited machines in the &odaah? *re%aced their
remar$s #ith PAlthough it is true 9 have never seen a Mat(a machine...N "he Ia((o%i5 in
the 7itul &odaah #ere all *ersonally %amiliar #ith the mechanics and 5et/iut o% at least
s*eci%ic Mat(a machines and *ersonally testi%ied to their s*eed? cleanliness? and coolness.
"he entire *rocess %rom $neading o% the dough to *lacement in the oven too$ #ell under BA
minutes. "he rollers #ere made o% smooth metal #ithout holes or crac$s #here dough
could accumulate. "hey #ere very easy to clean )et#een runs 44 every BG minutes #ith a
#et cloth 44 no disassem)ly or tircha #as involved. 0eat generation %rom the machine #as
also discounted as negligi)le. -e) Mordechai Lando #rites he measured )y thermometer
the #ater *roduced %rom the metal rollers and %ound it to )e BA degrees cooler than one
*roduced )y the standard #ooden rolling *in. Similarly? -a))i Avraham 1air )rought *roo%
%rom the &age% #vroho5? that in *revious generations? metal rolling *ins had indeed )een
used )y some to *ress and %orm the mat(as #ith no o)jections.
"he %ear that P#e #ill not )e a)le to detect unmi&ed $ernels o% %lourN #as rejected %or t#o
reasons! 'irst it #as still *ossi)le to detect such $ernels #hen the Mat(a #as handled later
%or *ur*oses o% *uncturing and trans%er to the ovens. 'urther it #as argued! P2ho has ever
heard o% such a shaylah )eing as$ed even in the hand Mat(a %actories<N "he assum*tion
'ot Just (peeches )a!e DBQ
that a human #ould detect such a situation and as$ a shaylah any more %reFuently than a
machine is itsel% un#arranted.
"his argument 44 that o% human *er%ormance )eing some#hat less than the ideal 44 #as
actually *art o% a general attac$ on the mode o% o*eration in hand Mat(a %actories in
general. Many res*ondents gra*hically descri)e halachic horror stories o% the e&isting
situation in the *u)lic hand Mat(a %actories in terms o% the religious la&ity? ignorance? and
negligence o% the tem*orary la)or hired to )a$e in the *u)lic Mat(a %actories. 'rom the
descri*tion o% these situations? the im*lication is clear that %or Mat(a )a$ing %or the masses
to *roceed in a halachically satis%actory manner? major changes #ould have to )e made in
the entire Mat(a )a$ing industry.
9n terms o% the argument that al pi ka(alah there is an i%ya% o% *ersonal e&ertion and
involvement in Mat(a )a$ing? -a))i Mordecahi Lando *oints out that this too is *ossi)le
#ith machine Mat(as? inasmuch as the cran$ #hich *o#ers the machine had to )e turned )y
hand.
-av Shlomo 6luger=s concern %or loss o% jo)s o% the *oor #as dismissed li$e#ise on t#o
counts! 'irst? it #as argued? don=t mi& u* the mit(vah o% t/edaka #ith that o% eating Mat(a.
2e must %irst #orry a)out the )est #ay to )a$e mat(as? irres*ective o% economic or social
concerns 44 anyone #ho is generous can give t/edaka on his o#n. "he *roo% %rom the
&egilla reading is no *roo% 44 there the essence o% the reading o% the &egilla involves
reminding us o% the commandment o% &ata%ot 8C#%iyi5? so it is im*ro*er to read #hen
money can=t )e given? )ut there is a)solutely no connection )et#een )a$ing Mat(a and
giving t/edaka. Second? in an a**lication o% -egan=s to*4do#n theory o% economics it #as
argued that in the long run? the *oor are )etter o%% not having their jo)s at the hand4Mat(a
%actory. "his #ay the *rice o% Mat(a #ill )e lo#er? and their e&*enses %or >essach #ill )e
corres*ondingly reduced.
Pro)a)ly the $ey halachic *oint raised )y -av Shlomo 6luger and the *rohi)iting -a))is in
the &odaah dealt #ith the lac$ o% Gava%ah lish5a in the Mat(a )a$ing *rocess and the
com*arison o% machine Mat(as #ith those )a$ed )y a Cheresh Shoteh vCGata% #hich the
Shulcha% #ruch e&*licitly invalidates. 0ere #e have t#o a**roaches ta$en in the 7itul
&odaah. Some concede the )asic *oint that there is a lac$ o% lish5a in machine mat(as )ut
argue that the )a$ing o% mat(as lish5a only a**lies to the %irst Ge/ayis mat(a eaten on the
night o% the Seder 44 all other mat(as %or the rest o% >essach do not need the s*ecial lCshe5
&it/vas &at/a #hich cannot )e accom*lished through a Cheresh9Shoteh9DCGata% or a
Mat(a machine. "he rest o% >essach &at/ah only reFuires a she5irah such that there is no
chi5ut/. "his can )e accom*lished )y a Cheresh Shoteh vCGata% or )y a machine. 0ence
they argue a middle4o%4the4road *osition! 0and Mat(a %or the SederCs Ge/ayis o% Chiyuv
and machine Mat(a %or the rest o% the #ee$.
8thers go %urther? endorsing machine Mat(a even %or the &at/as &it/vah o% the Seder.
"hey argue that the Mat(a machine is )etter than a Cheresh9Shoteh9vCGata% since )y
turning the cran$ o% the machine? the o*erator is actually ma$ing the Mat(ah himsel% (the
others argue no 44 this is not a Goach :avrah #hich can )e considered a &aaseh &it/vah 44
it is Goach9Gocho? indirect action? not directly attri)uta)le to the o*erator).
'ot Just (peeches )a!e DBG
"he Mat(a controversy did not end #ith the *u)lication o% the &odaah and 7itul &odah in
BLGL. Su)seFuent generations sa# signi%icant changes in the nature o% the Mat(a machine
itsel%. "he hand *o#ered devices #ere re*laced %irst )y steam and then )y electrically
driven machines. "he sco*e o% the automated activity e&*anded %rom just the *ressing and
sha*ing o% Mat(as to encom*ass the entire *rocess %rom mi&ing;$neading through )a$ing.
Still the controversy continued. A ne# generation o% "sri5 arose #ho contended that even
those -a))onim #ho #ere &atir the original machines #ould assur those used in the
current generation (other osri5 argued that once the Ia((o%i5 o% the *revious generation
%or)ade the mat(a machine #ith such vehemence? it is not our *lace to come along and
contradict them).
Conversely there arose a ne# generation o% &atiri5 #ho argued that even those Ia((o%i5
#ho %or)ade the %irst generation o% machines #ould *ermit the *resent ty*e.
8% course as the *rocess )ecame more and more automated? #ith less and less o% the
activity directly attri)uta)le to a human )eing? the Fuestion o% 8ish5a )ecame more and
more relevant. 8ne o% the chakiras tossed around here hinges on the nature o% the mit(vah
o% KCSh5arte5 es haC&at/os! 2hat ty*e o% Sh5ira is reFuired< +oes the mit(vah reFuire
*ersonal *artici*ation in the )a$ing *rocess to the e&clusion o% a machine? or could it )e
%ul%illed via su*ervision o% an automated *rocess. According to the osri5 you need lish5a
in the &aCaseh #2iyas ha&at/a 44 a Goach :avra involved in the )a$ing *rocess #here the
Goach :avra is %rom a Eisroel :adol.
"he &atiri5 argue 44 noS Goach :avra is a totally di%%erent conce*t 44 it a**lies to
Shechitah? ,etilas Eadayi5? etc. 44 certain *laces #here a *articular ty*e o% action is
reFuired. 0ere you don=t need an action? you need a result. "he result must )e
accom*lished lish5aM )ut the lish5a can )e done via su*ervision (e.g. 44 o% a machine)
rather than )y Goach :avrah. "he reason mat(a )a$ed or $neaded )y a Cheresh Shoteh
vCGata% is no good 44 they argue 44 is that there you can=t su*ervise *ro*erly )ecause you
have another human )eing #ith a mind o% his o#n intervening )et#een you and the mat(a
)a$ing *rocess. A machine ho#ever can )e su*ervised.
Some Ia((o%i5? even though in theory #ere #illing to *ermit mat(a machines? %or
*ractical reasons a)stained %rom doing so! 9% #ord gets out that mat(a machines have )een
*ermitted under certain conditions? *eo*le #ill remem)er the heter? )ut %orget the
conditions and come to allo# all $inds o% mat(a machines under all circumstances? even
#here *ro)lems do e&ist.
8ne interesting sidelight to the controversy 44 some *rohi)ited machine Mat(as )ecause o%
their sha*e 44 sFuare rather than round. Mat(as )y tradition? they argued had to )e round.
"he Teshuvos &ahari #sad goes so %ar as to give D reasons #hy mat(as must )e round! (B)
8eche5 "%i 44 Poverty is a cyclical *henomenon in the #orldM (H) Hecher lC#veilut (li$e
the 3gg on the Seder *late)M (D) 3gy*tians had sFuare )read or triangular )read #ith
multi*le *oints? sym)oli(ing multi*licity o% deities. -oundness is sym)olic o% unity o% G4d
44 no )eginning or end. "he term Kgos &at/as is related to #gulos (round) &at/as. 8thers
dismiss the argument? and Fuote te&tual *roo% citing variant customs regarding the sha*e o%
even hand Mat(ot.
'ot Just (peeches )a!e DB>
August BCLG T/(+92* AN7 1*)*6*
9 #ant to than$ the organi(ers o% this Eo5 -yu% *rogram %or as$ing me to *artici*ate
together #ith such a distinguished list o% session leaders. 9t is an honor to )e included in
this com*any o% Ia((a%i5 and )y nature 9 #ould have re%used the honor and )een content
to listen to the sessions %rom the audience and learn together #ith you %rom the other
distinguished mem)ers o% the ra))inate. 0o#ever? 9 $e*t in mind the #ords o% -e) 1isroel
Salanter? (tNl? #ho said! P9t is #orth delivering a drasha even i% it ma$es just one *erson
say &aCariv #ith greater kava%ah 44 even i% that one *erson ha**ens to )e the darsha%
himsel%.N
My *resentation this morning is not necessarily a &ussar drosha intended to get us to
daven #ith greater kavo%ah. 9 do not %eel #orthy to give that ty*e o% a drasha. 0o#ever? 9
can say that it is al#ays a challenge and a *rivilege to revie# and *re*are a sugyah %or
*u)lic *resentation and in this sense 9 %eel? *ara*hrasing -e) 1isroel? that the *re*aration o%
a drosha is a #orth #hile e%%ort i% it allo#s the darsha% to discover %or himsel% ne# insight
and ne# clarity in a matter? #hich 9 %eel is something 9 have achieved %or mysel% #ith this
*resentation.
9 must admit? that in *re*aring a session this morning on the to*ic o% Teshuva? 9 initially %elt
mysel% to have some#hat o% an advantage over the other ra))inical mem)ers on the
*rogram. 'or *ul*it ra))is and ra))is a%%iliated #ith educational institutions this *rogram is
*ro)a)ly some#hat li$e a P*re4seasonN game to )orro# a %oot)all analogy. "he regular
season %or the ra))is )egins #ith Selichos? continues on through Iosh 0asha%a6 Sha((os
Shuva6 Gol ,idre? and Eo5 Gippur. 7ust as the coaches don=t #ant to sho# o%% their *lays
or e&haust the talents o% their )est *layers during the *re4season games? 9 can imagine that i%
9 #ere a *ul*it ra))i as$ed to s*ea$ on the to*ic o% Teshuva D #ee$s )e%ore -osh 0ashana?
9 #ould )e tem*ted to Psave my thunderN? and *erha*s hold )ac$ my )est material %or a Gol
,idre Sermon? or a Sha((os Shuva Drosha.
'ortunately? as a *rogrammer %or Boeing? 9 can o*erate #ithout any such considerations.
'or me this is PSu*er SundayN. Iosh 0asha%a6 Sha((os Shuva6 and Eo5 Gippur 9 ho*e to
)e on the other side o% the lectern and there%ore 9 am in a *osition this morning o% )eing a)le
to *ut all my eggs in one )as$et so to s*ea$? #ith my )est material.
/*on re%lections? ho#ever? 9 came to the reali(ation that 9 #as in %act at a severe
disadvantage... 9 #as *erha*s the only one on the *rogram #ithout any *re*ared material.
All the ra))is on the *rogram no dou)t have %iles o% Teshuva material they have used in *ast
years? going )ac$ in some cases decadesS 9t #ould )e easy %or them to *ull out a Sha((os
Shuva or Gol ,idre Sermon %rom %ive years ago? and deliver it to an im*ressed audience.
'or me? Su*er Sunday or not? 9=m a roo$ie starting %rom scratch? #ondering #hat to tal$
a)out. 'ortunately? #hile 9 have no *ersonal %iles o% Teshuva material o% my o#n? as
Li)rarian o% the BCM0 Li)rary? 9 do have access to an a)undance o% Teshuva material
com*iled )y other *eo*le.
"o cite just a %e# e&am*les o% classic 3nglish language source material availa)le on the
to*ic o% -e*entance? #e have the %ollo#ing! Gates o% -e*entance (Sharei Teshuva) )y -.
7onah o% Gerona? devoted entirely to TeshuvaM #e have sections on Teshuva )y -a))einu
'ot Just (peeches )a!e DB@
Bechaye in -a))i +r. Chavel=s translation o% Gad 0aGe5ach 3ncyclo*edia o% "orah
"houghts and )y -a))i Moshe )en 5achman in -a))i Chavel=s translations o% Gitvei
0aIa5(a%. Also #e have 3nglish e&cer*ts %rom -a))einu 1it(cha$ A)ohav=s &e%oras
0a&ao r? %rom Light o% -e*entance. All these are classic #or$s o% Iisho%i5 on Teshuva.
"here are also many )eauti%ul articles on the to*ic %rom later #riters in Art Scroll=s PSeasons
o% the SoulNM there is Pinchas Peli=s com*ilation o% -av Soloveitchi$=s classic Teshuva
Drashas entitled 8n -e*entanceM there are many volumes o% Teshuva thoughts and 5ussar
)y the Cho%et( Chaim? )y Aryeh 6a*lanM and on and on. 9 mention these sources just as a
sam*ling to indicate the ready availa)ility 44 in an 3nglish easily understanda)le )y lay men
and #omen 44 o% classic and moving material on the to*ic o% Teshuva. 'or those ins*ired
enough or intrigued enough )y this Eo5 -yu% *rogram to #ish to see$ out %urther
in%ormation on the same su)ject? 9 can assure you it is readily availa)le. See me a%ter the
*rogram and 9=ll )e ha**y to %i& you u* #ith an a**ro*riate )oo$.
A%ter having said all that? the material 9=ve *re*ared %or this session did not come %rom any
)oo$.... in the shul li)rary or else#here. 9 #as *u((led %or a long time )y the to*ic
PTeshuva in the BCLAsN. 2hat? 9 thought to mysel%? #as di%%erent a)out Teshuva in the
BCLAs than Teshuva in the BCGAs or >As or @As. Suddenly it hit me. 1ears ago? i% you
#anted to *re*are a drasha a)out Teshuva? you had no choice )ut to go to Se2ori5? to see$
out your material. "oday in the high tech #orld o% the BCLAs? there is no need %or that.
7aruch 0ashe56 #ith modern technology? #e have come into the #orld o% P"orah "a*esN.
7eshivtecha (Cveitecha uCvelechtecha (aDerech 44 #hile jogging along La$e 2ashington or
#hile stuc$ in tra%%ic do#nto#nM there is no e&cuse %or 7itul Torah any more? you just *lug
in your head*hones and listen to %antastic shiurim )y dynamic and )rilliant Ioshei Eeshiva
%rom the %inest Eeshivot in the country.
"he analysis o% Teshuva 9 #ish to share #ith you today 9 heard on a ta*e availa)le in the
BCM0 li)rary. 9t #as *resented originally at a -a))inic Alumni Convention at 1eshiva
/niversity in 8cto)er BCLQ? delivered )y -a))i +r. Sid Leiman #ho is the director o% 1/=s
Bernard -evel Graduate School o% -a))inic Studies. "he to*ic o% his lecture #as entitled
PStreams o% 0alachic +evelo*ment! Teshuva and GaparaN.
"he theme o% the lecture #as to *oint out that it is o%ten #orth#hile to study 0alacha not
only %rom the end4*oint o% normative 0alachik *ractice as #e $no# it today? )ut to study it
vertically throughout the course o% its develo*ment and to reali(e that there are o%ten
various streams o% halachik em*hasis that *lay a greater or lesser role in various societies
and various *eriods o% history? each stream )eing authentic and *art o% the legacy o%
PDerech 0aTorahN.
'ot Just (peeches )a!e DBL
-a))i Leiman )egan )y *osing D sim*le Fuestions!
2hy is Se%er 1onah read on 1om 6i**ur<
"he -amoh states in 0ilchos 1om 0a6i**urim 44 8rach Chaim >AG!B P...%ohagi%
likach tar%egol /achor lC/achor6 uCli%ekeiva lokchi% tar%egoles6 vClokchi% lC5uu(eres
(eis tar%egoli5 99 ulay teled /achar.N I"he custom is ...%or a *regnant #oman t#o
roosters are ta$en...J "he Fuestion is #hy does a %etus need atonement (Gapara)<
Contrasting 0ilchos Teshuva o% the -am)am #ith 0ilchos Teshuva o% the -o$each 44
are they natural outgro#ths o% the 0alachic *rocess or must one *ostulate %oreign
in%luence in order to account %or the di%%erences<
"o do a *ro*er Pvertical analysisN o% Teshuva and Gapara (-e*entance and Atonement)?
-a))i Leiman suggested it is necessary to )egin #ith a study o% the Bi)lical evidence?
unenhanced )y su)seFuent classical or medieval inter*retation o% the te&t. 9n other #ords?
analysis o% the peshuto shel 5ikro? the sim*le inter*retation o% Scri*ture? #ithout reading
into them &edrashic )ac$ground or ela)oration. 9n this connection he raised the %ollo#ing
Fuestions...
2hat is the visi)ility o% the conce*t o% Teshuva in the Chu5ash. 'or the *ur*ose o% this
analysis #e=ll use the minimal de%inition o% Teshuva 44 contrition and resolve? i.e. 44
regret %or *ast (5it%ache5 al ha9avar) and resolve %or the %uture (ka(ala al ha(a).
2e=ll leave out %or the moment other com*onents o% Teshuva 44 such as vidui ,
(akashat Gapara.
+o any o% the "orah=s dramatis *ersonae *reach or teach Teshuva<
Are there any 7aalei Teshuva in the Chu5ash<
2e=ll loo$ at these Fuestions one )y one.
Fuestion B 44 .isi)ility o% the conce*t o% Teshuva in Chu5ash. "he uncertainty o% the
ans#er to this Fuestion is underscored )y the res*onse o% the Iisho%i5 to the Fuestion
#here do #e %ind the Mit(vah o% Teshuva in the "orah.
"he 7ehag and Iav Sadiah :ao% omit the Mit(vah o% Teshuva %rom their lists o% >BD
&it/vot entirely. Ia5(a5 *oints to >arshas ,aso? the parsha o% #sha5 :e/elah
(Bamid)ar G!@) vChitvadu et chatata5 asher asu 44 and they shall con%ess their sin that they
committed 44 as the source o% the Mit(vah o% Teshuva. 5ote the Bi)lical te&t mentions
vidui (con%ession)? not a #ord a)out Teshuva. "his %act #as not lost on the &i%chas
Chi%uch #ho goes so %ar as to say there is no Mit(vah o% Teshuva 44 even according to the
Ia5(a5. Teshuva is sim*ly a means to an end 44 the end is Gapara? atonement? #hich itsel%
is o*tionalM so the &i%chas Chi%uch understands the Ia5(a5. 1ou are to com*are
Teshuva and Gapara to Gerushin (divorce) 44 it is the a**ro*riate legal means to an
o*tional endM it is neither a &it/vah Chiyuvis nor even a &it/vah Giyu5is. 5achmanides
*oints at >arshas ,et/avi5 as the source %or the Mit(vah o% Teshuva DCShavta ad 09she5
.l9kecha (+evarim DA!H). 1et many other Iisho%i5 reject this claim )y arguing that the
*lain sense o% the verse is merely *ro*hetic? not o)ligatory or legally )inding.
8ther Iisho%i5 cite other verses. 2hat=s clear is that there is no single verse that everyone
can *oint to and say this o)ligates us to Teshuva.
'ot Just (peeches )a!e DBC
Fuestion @ 44 +o any o% the "orah=s +ramatis Personae *reach Teshuva< "he ans#er is an
uneFuivocal no. Punishments are announced %or the Sna$e? Chava? and %or #da5. 5o call
#as issued %or Teshuva. 2hen 5oach is in%ormed o% the a**roaching 'lood? nothing is said
a)out issuing a call %or Teshuva to the rest o% humanity. "he Dor 0a2laga #ho )uilt the
"o#er o% Ba)el is not *reached to. 2hen #vra5 )argains #ith G4d %or the Sodomites?
neither G4d nor #vra5 is de*icted as calling on them to re*ent. 2hen 7%ei Eisroel sin?
&oshe Ia((ei%u re*eatedly intercedes on their )ehal%? he *rays %or their sa%etyM )ut he
never issues a call %or them to )e cho/er (=Teshuva. 3ven the >arsha o% the .igel
0aHahav? in #hich you #ould e&*ect it *erha*s more than any#here else? the *asu$ reads
Dayehi 5i5acharas6 vayo5er &oshe el haCa5 ate5 chatate5 chataah gedolahF vCata e9e9
leh el 0ashe56 ulai achaprah (Cad chatatche5S &oshe #ill *erha*s achieve atonement %or
them 44 there is again no message to 7%ei Eisroel.
Fuestion J 44 Are there any 7alei Teshuva in the Chu5ash< "he ans#er is no. 5o one is
de*icted as )eing a 7aal Teshuva in the Cha5isha Chu5shei Torah.
So #hat #e can say is that Didui is mentioned clearly in the Chu5ashM it is legislated in the
"orah in the conte&t o% #sha5 :e/elah and else#here. Teshuva 44 *erha*s there are echoes
o% it? )ut it *lays no major role in the "orah=s #orld vie#? so long as #e just read the sim*le
pshat o% Cha5isha Chu5shei Torah.
'ar more signi%icant in the "orah is the conce*t o% Gapara. Gapara is every#here in the
Chu5ash. DCkipper (Cad a5oF DCkipper (Cad Eisroel... it is every#here. Sins need to )e
atoned %or and they are atoned %or )y various rites... Gor(o%os6 &itah6 &itat Gohe% :adol?
(sacri%ices? death? the death o% the 0igh Priest)? etc. "his is #hat #e %ind %rom the *lain te&t
o% the Chumash..
9% #e ta$e these same D Fuestions? just *osed a)out the Chu5ash and *ose them vis a vis
the Si2rei ,evii5? #e=ll get a totally di%%erent set o% ans#ers.
+o the Pro*hets ordain Teshuva< 3very#here. 9saiah GG 44 Ea/ov rasha darko vCish ave%
5achshevotov6 vC0ashu el 0ashe5M 7eremiah D 44 (huu (a%i5 shovivi5...N and one
could go on and on. As the -am)am states in Cha*ter @ o% 0ilchos Teshuva PGol
0a,ivii5 kula5 t/eevu al.haTeshuvaN. "he call %or -e*entence is the mar$ed characteristic
o% the ,evii5.
+o any o% the +ramatis Personae o% the 5eviim o% *reach Teshuva< 8% course.
+o #e %ind any 7aalei Teshuva in 5eviim< A)solutely. Dovid 0a&elech is very clearly
de*icted as a 7aal TeshuvaM #chav is a 7aal TeshuvaM Eoshiyahu is a 7aal TeshuvaM
&e%ashe is a 7aal Teshuva... and there are more.
Clearly there a**ears to )e a tension )et#een "orah , 5eviim. "he "orah calls %or Gapara.
"he 5eviim calls %or Teshuva. 5o #here is this tension more a**arent than in the Boo$ o%
1onah.
'ot Just (peeches )a!e DHA
All the Iisho%i5 raise the o)vious Fuestion 44 #hy #as 1onah so u*set #hen G4d in%orms
him that 0is decree #as canceled )ecause the 5invenites #ere Cho/er (=Teshuva.
Iashi e&*lains that Eo%ah #as u*set )ecause his re*utation #as ruined 44 he #ould no# )e
vie#ed as a ,ovi Sheker ('alse Pro*het). Iadak in line #ith the &edrash e&*lains that
7%ei Eisroel #ould loo$ )ad? )ecause they did not res*ond #ith -e*entance to the #arning
o% the Pro*hets and 5inveh did. -. 3lie(er )al Gan(i? a BHth century commentary? e&*lains
that 1onah #as u*set )ecause he hadn=t gotten the #ord that 5inveh #as Cho/er
7CTeshuva. 0e mista$enly thought G4d had %orgiven them #ithout Teshuva. A)ar)anel has
his o#n solution 44 Eo%ah #as u*set )ecause it is clear that the 5invenites #ere still
idolaters? they didn=t give u* their )elie% in Mardu$. "hey only re*ented #ith regard to
7ei% #da5 8CChaveiro (sins against their %ello# man)? not #ith regard to monotheism.
"his u*set Eo%ah that %or such a *artial Teshuva they #ere %orgiven.
9n light o% the tension mentioned )e%ore? -a))i Leiman? Fuoting other 7e#ish
commentators? suggested still another inter*retation o% #hat=s ha**ening in Se2er Eo%ah.
5amely that Eo%ah held there could )e no Teshuva #ithout Gapara 44 Gapara is the -kar?
%ollo#ing the Cha5isha Chu5shei Torah. Gapara has its various %orms? sometimes +eath
atones? sometimes 8%%erings atone? sometimes su%%ering atones...
But there #as no Gapara in 5invehM there #as sim*ly Teshuva. And Eo%ah %elt that
Teshuva alone does not su%%ice. But G4d came and paske%ed that Teshuva alone su%%ices.
And the lesson o% Se2er Eo%a is *recisely that 44 that #e paske% li$e 0aGadosh 7aruch 0u
and this is #hy it is read on 1om 6i**ur itsel%? #hen #e are concerned a)out the %act that
#e don=t have the Sair (sacri%icial goat) anymore and #e don=t have Gor(o%ot? and that
Gapara *erha*s #on=t ta$e e%%ect? so it is then that #e read Se2er Eo%ah #hich teaches us
that Teshuva alone su%%ices.
"his a**roach is )asically an idea #hich a**ears already in the "almud Eerushal5i...
ShaCalu lCchach5a haChoteh 5ah Taka%ta4
#5ra Choti5 tirdo2 Iaah (3vil *ursues the sinner)
ShaCalu lC%evii5 haChoteh 5ah Taka%ta4
#5ra 0a%e2esh 0aChotaat hi ta5ut (death to the soul that sins)
ShaCalu lCDovid 0aChoteh 5ah Taka%ta4
#5ar Eita5u chatai5 5i% haC#ret/
ShaCalu lCTorah 0aCChoteh 5ah teC0ay alav4
#5ra Eavi Gor(o% #sha5 vCEechaper lo (1ou need Gapara)
ShaCalu lCGadosh 7aruch 0u 0aChoteh 5at teC0ay alav4
#5ar EaCaseh Teshuva vCEechaper.
Leaving the realm o% the Bi)le and moving to the *eriod o% Cha/al... Cha/al #ere sensitive
to the di%%erent nuances o% Teshuva as #e %ind them in Chu5ash and in ,evii5. Cha/al
integrated and harmoni(ed the various strands o% Bi)lical teaching on Teshuva and Gapara.
2e have the %amous 7raita o% #r(a Chilukei Gapara 44 %our ty*es o% atonement. 0ere #e
%ind a *arceling out o% the various verses in "anach and deciding %or #hich sins Teshuva
alone su%%ices and %or #hich sins #e need Gapara. Moreover? Cha/al ma$e e&*licit #hat
Chu5ash le%t unsaid concerning the Bi)lical *ersonalities relationshi* to Teshuva. Adam
'ot Just (peeches )a!e DHB
#as a 7aal Teshuva? G4d #arns the Generation o% the 'lood %or BHA years to do TeshuvaM
#vraha5 #vi%u teaches and *reaches Teshuva to his generationM Moshe -a))einu *reaches
and teaches Teshuva? etc.
2e move to the Medieval *eriod. "#o great Medievalists gathered together the various
*assages stre#n throughout "almudic and &edrashic literature relating to Teshuva.
Moreover? they accorded these very collections o% material a very *rominent *osition in
their res*ective codes under the title o% 0ilchos Teshuva. "he %irst? o% course? is the
Ia5(a5. 9% you are una#are o% the signi%icance o% this? ta$e note that the Tur and the
Shulcha% #ruch o% -av 1ose% 6aro do not contain a 0ilchos Teshuva. "he Ia5(a5 #as
the %irst to introduce La#s o% Teshuva and the signi%icance o% this %act #as not lost on his
readers.
"he second com*endium o% 0ilchos Teshuva #as authored )y -a))i 3lie(er )en 7udah
-o$each o% 2orms (died BHDL). 9ndeed he included his 0ilchos Teshuva at the o*ening o%
his Se%er -o$each. Brie%ly? he introduces Q categories o% Teshuva 44 #hose titles? i% not the
categories themselves? are un*recedented in 7e#ish literature. 0e mentions %irst Teshuva
0a7aah? #hich is mentioned already in the Gemara in 1oma? #hich re%ers to the sinner
reliving the very scene and the very circumstances o% his original sin #ithout succum)ing to
the sin. "he second category is Teshuvas 0a:ader 44 #hich re%ers to additional restrictions
the 7aal Teshuva ta$es u*on himsel% #hich serve as %ences around the la# so that he #ill )e
*rotected %rom %uture sin. "he third category is Teshuvas 0a&ishkal #hich re%ers to a
mathematical4ty*e calculus used to measure the a**ro*riate level o% su%%ering necessary to
counter4)alance the *leasures derived %rom sin. 'inally Teshuvas 0aGatuv #hich is really a
su)4category o% Teshuvas 0a&ishkal #here)y legally *roscri)ed *unishments are translated
into various Medieval *enances? so that the various Bi)lical *unishments o% Sekila6 Serei2a6
0ereg6 Che%ek6 and so %orth each has its eFuivalent in the various $inds o% Medieval
*enance.
2hat #e have in the Iokeach is a vie# o% Teshuva and Gapara #hich is the vie# o%
Chassidei #shke%a/? also e&*ressed in Se2er Chassidi5. "he vie# is characteri(ed )y a
*ro%ound concern %or Gaparas and s*eci%ically? sel%4in%licted Gapara. "his contrasts shar*ly
#ith 0ilchos Teshuva o% the -am)am #hich s*ea$s only o% Eissuri5 5i% haSha5ayi5
(su%%ering in%licted )y 0eaven) and $no#s nothing o% sel%4in%licted su%%ering and also $no#s
nothing o% these various categories o% Teshuva mentioned )y the -o$each.
"his a**arent heavy4handed a**roach to Teshuva and Gapara #as uniFue to Germany and
it continued to %lourish #ell into the BLth century. "o underscore the reality o% this
a**roach to Teshuva? -a))i Leiman Fuoted a re*resentative res*onsa *enned )y the
&ahariveil? a leading posek in Germany in the BGth century ISi5a% BHJ.
An adulterous #oman #as a 7aalas Teshuva and she came to the -av see$ing the
a**ro*riate Gapara. "he &ahriveil )egins )y saying that in such instances one needs to )e
lenient? one can=t )e over)earing #ith a 7alaas Teshuva. And then goes on...
...Since the matter is #ell $no#n to all? she should s*eci%ically mention her sins in *u)lic as
it is #ritten Phe #ho hides his sin #ill not succeedN... and she should go to the #omen=s
section o% the synagogue and con%ess )e%ore all the #omen and say? in 1iddish P9 have
'ot Just (peeches )a!e DHH
sinned )e%ore G4d and have done such and such and 9 am em)arrassed and humiliated and
have re*ented #ith a com*lete re*entanceN. And she should do this in H or D communities?
in the *laces #here she has sinned. And she should remove all je#elry %rom hersel% and she
should *ut on no ma$eu* or nice clothing? only she should #ear )lac$ garments o%
mourning? covering her head #ith a #orn out scar%M she should gird hersel% only #ith an
3gy*tian ro*e? as #e %ind done )y a Sota6 an adulteress #i%e. And in the synagogue she
should sit li$e a mourner? %ar a#ay %rom the other #omen. She should not slee* on a
mattress? only on a )oard or on the ground? only #ith a *illo# under her head. And she
should con%ess #ith crying and groans? s*eci%ying her sins D times a day? once a%ter each
*rayer. All this she should do %or a com*lete year? at least. And she should %ast D>G
consecutive days? she should not drin$ #ine or eat meat all the days o% her %ast? during that
year. And on Sha((os and Eo5 Tov and Iosh Chodesh and the days o% ,issa%? she
shouldn=t %ast )ut she should nevertheless not *arta$e o% #ine or meatM only on Sha((os
and Eo5 Tov is she allo#ed to drin$ a little #ine and eat a little meat. +uring this year she
should not sham*oo hersel%? only once a monthM and she should )athe only a little )it?
)e%ore Eo5 Tov. And during the days o% #inter she should sit na$ed in cold #ater or in the
sno# %or BG minutes? t#ice a #ee$ on Mondays and "hursdays and in the summer she
should sit na$ed li$e this )e%ore the %lies or the )eesM during the BA days o% -e*entance she
should %ast D days and nights consecutively? and so too? a%ter the BAth o% Teves and so too
)et#een the B@th o% Ta5u/ and Tisha 7C#v? and he goes on and on...
2hat #e have in Germany is a reversion )ac$ to Gapara. Teshuva alone accom*lishes
nothing. 3very sin creates a de)t that needs to )e *aid. Teshuva is meaning%ul only in the
conte&t o% Gapara. 2hat emerges in #shke%a/ is the vie# o% Chumash 44 Eavi Gor(a%
#sha5 vCEiskaper lo.
S*ain #ould have none o% this *enitential system. Iav Sadiah :ao%6 Ia((ei%u (CChaya?
the Ia5(a56 Ia((ei%u Eo%a all stress the internali(ation o% Teshuva. Teshuva is a state o%
mind. 3&ternal %orms o% Gapara? cor*oral %orms o% *unishment are all matters that are
)etter le%t to G4d. 2hat emerges among the rationalists in S*ain is the vie# that Teshuva
alone su%%ices? the *osition o% 0aGodosh 7aruch 0u in Se2er Eo%a.
"he dichotomy o% Teshuva and Gapara as seen in S*ain and in Germany e&*resses itsel%
also #ith regard to the custom o% Gapporos. "he -am)an )anned Gapporos? calling them
Darkei 0a.5ori. "he Ia5(a% is cited in the Beis 1ose% and )rought do#n )y the
&echa(er in Shulcha% #ruch #ho calls it a 5i%hag shtus #hich should )e sto**ed. 9n a
very %amous Teshuva? the -ash)a ta$es *ride in having rid Barcelona o% all vestiges o%
PShluggi% GaporotN and the Iash(a adds P3ven though 9 heard %rom very relia)le sources
%rom Germany that sit #ith us in the 7eis &edrash that all the -a))is o% their country do
this on the 3ve o% 1om 6i**ur? that not #ithstanding 9 )anned this custom %rom our city.N
Contrast the language o% the Ia5oh in Shulcha% #ruch and his *redecessors? the
&ahareviel and so on? #ho cite this as a solemn ritual #hich must )e %aith%ully adhered to.
9n S*ain Gapara #as o% little signi%icance and o% little conseFuence. 9n Germany Gapara
#as an essential ingredient %or the #ell4)eing o% the religious 7e#. -egarding Gaparot? they
#ere initially %or the *rotection o% those lives most vulnera)le in the Medieval Ages? namely
the in%ants and %etal li%e. -emem)er that Sin reFuires Gapara and the "orah long ago taught
'ot Just (peeches )a!e DHD
>oked #vo% #vot al 7a%i5. "his is not uniFue to GermanyM this is a teaching the Ia5(a5
incor*orated in his o#n 0ilchos Teshuva in several *laces. 9n a #orld vie# *ermeated #ith
conce*ts o% sin and Gapara no li%e needed more *rotection than %etal li%e. 0ence vClokchi5
lC5eu(eres (eis tar%egoli5.. (t#o roosters are ta$en %or a *regnant #oman).
-a))i Leiman concluded #ith this rather *oetic summary o% his analysis... :"he creative
tension )et#een these t#o ty*es o% Teshuva #hich #e already sa# in the "orah and the
,evii5? sur%aced once again in the Medieval Period. 9ts not sim*ly Teshuva versus Gapara
nor #as it so in the Bi)lical *eriodM the "orah $no#s )oth Teshuva and Gapara )ut its
stress is clearly on Gapara. "he 5eviim? too? #ere %amiliar #ith )oth conce*ts? )ut they
stressed Teshuva. "hese dominant and recessive traits? nuances i% you li$e? #ere inherited
)y Cha/al? #ho $e*t them under #ra*s? as it #ere? )y harmoni(ing them? and )eFueathed
them to their Medieval successors. 9n the Medieval *eriod the t#o streams o% halachic
develo*ment #ould %lo# once again in all their %ormer gloryM each in its o#n distinctive
#ay. 'oreign in%luence no dou)t sha*ed? to some e&tent? some o% the contours o% these
meandering streams? )ut their energy? their very e)) and %lo# rise %rom a source that
*redates those %oreign in%luences and #ill long outlive them.:
'ot Just (peeches )a!e DHQ
THE HA1ACH*C 3*E& OF P/EE+PT*3E ST/*:ES<
TE//O/*S+< AN7 HO16 &A/S
+ecem)er BCLD
9 #ould li$e to )egin my *resentation this evening )y recalling a comment 9 heard #hile in
the Se5icha *rogram an 1/ %rom -a))i 2alter 2urt()urger? %ormer editor o% "radition
Maga(ine and one o% the nation=s leading *ul*it ra))is. 9t #as shortly a%ter the BC@H
*residential election )et#een -ichard 5i&on and George McGovern. -a))i 2urt()urger
said? PA good darsha% can *rove anything he #ants to %rom the >arshas 0aShavua. 9
could ta$e any #ee$ly "orah reading )et#een the August *arty conventions and the
5ovem)er elections and come u* #ith three convincing droshos 44 one arguing eloFuently
the halachic im*erative o% voting %or 5i&on? one arguing the halachic im*erative o% voting
%or McGovern? and one arguing the halachic im*erative #hy you shouldn=t vote at all.N
"here is some degree o% truth in -a))i 2urt()urger=s cynical comment. 0e #as *receded
)y Cha/al? #ho made the comment PShivi5 >a%i5 8CTorahN 44 there are meta*horically @A
#ays to validly inter*ret the "orah? among the #ays there are no dou)t nuances o%
contradiction and inconsistency... and yet ultimately? P3lu v=elu divrei 3l4$im ChayimN
("hese and these are the 2ords o% the Living G4d).
'or sure the nature o% the halachic vie# o% *reem*tive stri$es? terrorism? and 0oly 2ars
#ill de*end on #hose halachik vie# you are loo$ing at. 9 have no dou)t that i% one #ere to
hear -a))i 7aco)o#it(? the Chie% -a))i o% 3ngland? -a))i Goren? the %ormer Chie% -a))i o%
T/ahal and o% 9srael? and -a))i Meir 6ahane all discuss the matter you #ould hear D totally
di%%erent *resentations. All could no dou)t Fuote verses? Bi)lical *recedents? &edrash?
"almud? &aa5arei Cha/al? and >oski5 to su**ort their o*inions.
Certainly? one could argue %rom a sim*le reading o% the Bi)le and Commentaries that the
#hole conce*t o% Military Stri$es? "errorism? , 0oly 2ars is %oreign to the essence o% that
#hich 7udaism teaches. "o recall the comment o% a Ie((i o% mine a)out a lecture once
*resented on the to*ic o% PBi)lical CriticismN 44 the very title o% the lecture itsel% is Rtrie2eC.
8ne might argue the same a)out P"he 0alachic .ie# o% Preem*tive Stri$es? "errorism? and
0oly 2arsN. "here is a de%inite non4militaristic )ias in the 7e#ish soul? dating )ac$ *erha*s
to 1it(cha$=s %amous statement 44 the voice is the voice o% 7aco)? and the hands are the
hands o% .isav. Prayer and crying out to G4d are the tools o% 7aco)M the s#ord and other
military a**roaches are the tools o% .isav.
+avid #ho #as the Man o% 2ar? #as not allo#ed to )uild the 7eis 0a&ikdosh? )ecause his
hands #ere %ull o% )lood. "he "em*le o% G4d could only )e )uilt )y a man o% *eace.
"here%ore the jo) #as reserved %or his son? Solomon. "o Fuote another illustration o% this
same *oint %rom this *ast #ee$=s parsha! Ia((ei%u 7achaye *oints out that in 7aco)=s
)lessing to Eehuda 44 to #hom he gave Monarchy and the role o% leadershi* in Glal Eisroel?
#e %ind all the letters o% the #leph 7et? e&ce*t one 44 there is no Hayi%. "his is )ecause
ayin re*resents tools o% #ar PGeli Hayi%N! Eakov is telling his son? Ia((ei%u 7echaya
says? that the %uture 6ingdom o% 9srael is not to )e )ased on #ea*ons o% #ar 44 the Land
#ill )e inherited through "ruth and 7usticeM not through the s#ord! 8o 7eChayil6 vClo
'ot Just (peeches )a!e DHG
7eGoach Gi -5 7CIuchi a5ar 0aShe5 T/ivakos. (5ot )y Strength and not )y Po#er? )ut
)y My S*irit saith the L4rd o% 0osts).
"here are literally scores o% other teachings re%lecting this same attitude. 9ndeed it is one
#hich has )een in)red into the 7e#ish *syche during hundreds o% generations 44 certainly
during our long *eriod o% 3&ile? #ith no land and no army o% our o#n. Such an attitude
#as eloFuently %ormulated )y the late Golda Meir (i% 9 may Fuote a non4halachik source) in
her %amous statement? P9 can %orgive the Ara)s %or $illing my children? )ut 9 cannot %orgive
them %or ma$ing $illers o% my children.N
And yet this idyllic *icture is really only hal% the story. As -a))i Goren once *ut it? P2e
*ray %or *eace D times a day? in every single Sh5o%eh .srei #e say either Si5 Shalo5 or
Shalo5 Iav... and yet it is note#orthy that this is the last Beracha. Peace is only
meaning%ul a%ter all the other 7rochos have come to *ass 44 2hen our 7udges are
esta)lished as originally? #hen the slanderers have no ho*e? #hen 7erusalem #ill )e re)uilt
and esta)lished %or everlasting? #hen the horn o% Salvation #ill )e li%ted #ith the coming o%
T/e5ach Dovid? #hen our eyes #ill see the return o% G4d to ion #ith mercy? and #hen all
living creatures #ill ac$no#ledge and *raise the name o% G4d truth%ully.... then the Blessing
o% Peace #ill )e meaning%ul.N
"o *ara*hrase Paul 0arvey (i% 9 may again Fuote a non40alachik source)? you=ve all heard
a)out the .oice is the .oice o% 7aco) and PAll your *aths are *eace%ulN. "onight you are
going to hear... P"he rest o% the story.N
"he issues 9 #as as$ed to discuss this evening are very grave 44 li%e and death matters.
Classically? such issues in 7udaism #ould )e decided not )y a court o% D? not even )y a court
o% HD #hich normally has jurisdiction in Ca*ital matters? )ut only )y care%ul deli)eration o%
the @B judge Sa%hedri%? the highest court o% the land. 9n many instances? action #ould not
)e ta$en even a%ter deli)eration o% the Sa%hedri% themselves #ithout %irst see$ing *ro*hetic
guidance )y means o% the Kri5 vCTu5i5? #hich #ere #orn as *art o% the Choshe%? )reast4
*late o% the Gohe% :adol.
9 #ould certainly %eel mysel% inadeFuate and not )e #illing to discuss such matters in %ront
o% a grou* o% 9sraeli Generals or anyone #ho could *ossi)ly dra# *ractical conclusions
%rom the sources 9 #ill )e Fuoting or the issues 9 might raise. 9 do? ho#ever? %eel it is a valid
to*ic o% interest and have consented to share #hatever insight 9 might have in these matters
#ith this grou* o% the local A87S (Association o% 8rthodo& 7e#ish Scientists) cha*ter. 9 do
%eel ho#ever that a disclaimer is necessary u* %ront 44 that all o*inions cited here are (as
they say in "almudic *arlance) P8C0alacha6 vClo lC5aasehN. 5amely they re%lect valid
0alachick *ositions ta$en )y certain authorities? )ut they are not necessarily to )e acce*ted
as the %inal normative halachik *osition.
Preem*tive stri$es? "errorism? and 0oly42ars are to*ics #e %reFuently hear mentioned in
the ne#s and in *olitical discussions o% current events. "hey are #ords that are highly
charged #ith emotion and o%ten re*resent totally di%%erent things to di%%erent *eo*le. 8ne
man=s terrorist is another man=s %reedom4%ighter. 8ne man=s holy #ar is another man=s act
o% racist im*erialism. 8ne man=s *re4em*tive stri$e is another man=s snea$ attac$. And so
%orth.
'ot Just (peeches )a!e DH>
0alacha is a legal system that o*erates )y strict legal de%initions. 9t has its o#n
terminology? its o#n set o% rules? and its o#n set o% logic. Slight nuances o% de%inition
including those #hich might seem trivial and insigni%icant to one not trained in the halachik
system? can greatly im*act the ultimate conclusion on Fuestions in every area o% 0alacha...
%rom the Gashrus or invalidity o% a *air o% Tephilli% to the *ermissi)ility or non4
*ermissi)ility o% a *re4em*tive stri$eM %rom the nature o% &elacha on Sha((os to the nature
o% a terrorist act in time o% #ar.
My discussion tonight #ill not )e in the terminology o% the journalist and *olitical analyst? it
#ill )e in halachik terminology. 9 #ill )e Fuoting Ia5(a5 not -atherM Shas not Schult(?
and Torah not "ime. 5evertheless? 9 thin$ the to*ics 9 #ill discuss... i% not the s*eci%ic
jargon? #ill )e relevant to the advertised to*ic o% tonight=s lecture? namely P"he 0alachic
.ie# o% Pre43m*tive Stri$es? "errorism? and 0oly 2arsN.
9s "errorism mentioned in the "orah< 9% so #here and ho# is it de%ined<
Actually there are many re%erences to Pterrorist actsN in the Chu5ash and #e *roudly re%er
to them every day... PSha5u a5i5 Eirga/u%F Chil acha/ Eoshvei >elashes6 a/ %ivhalu
aluphei .do56 eilay &oav Eocha/e5o raCad6 %a5ogu kol Eoshvei Ca%aa%6 tipol aleihe5
.i5ata vaC>achad...N (Peo*les heard they #ere agitated? convulsive terror gri**ed the
d#ellers o% >hilistia? then the chie%tains o% .do5 #ere con%ounded? trem)ling gri**ed the
*o#ers o% &oa(? all the d#ellers o% Ca%aa% dissolved. May %ear and terror )e%all them...)
Basically? the *lagues )rought u*on 3gy*t #ere more than just *unishment 44 they had a
de%inite *sychological intent as #ell 44 vis a vis the 3gy*tians and indeed vis a vis BGol
Eoshvei Ca%aa%N. G4d engaged in *sychological #ar%are %or the )ene%it o% Glal Eisroel 44 he
intended to terrori(e the *o*ulation so that P"hey shall $no# that 9 am the L4rd in the midst
o% the 3arthN and so that they should )e terrori(ed )e%ore the invading armies o% 9srael in
Canaan. 9ndeed G4d succeeded as Iachav haHo%ah tells the s*ies sent )y Eehoshua?
B,a2la .i5atche5 alei%u... %a5ogu kol Eoshvei ha#ret/ 5ip%eiche5N (1our terror is %allen
u*on usM all the inha)itants o% the land? melt a#ay )e%ore you).
9s G4d the only one allo#ed to engage in P"errorist ActsN against enemies... or is this a valid
tactic %or a 7e#ish Army as #ell< 2e do %ind a num)er o% other *laces in Ta%ach #here
7e#ish armies? #ith the 0el* o% G4d? engage in *sychological #ar%are against their enemies
#ith the intent o% stri$ing %ear in their hearts more so than *erha*s in%licting direct military
damage 44 the ca*ture o% 7ericho )eing a *rime e&am*le.
"he one case in Ta%ach o% a**arently non4miraculous terrorism (i% 9 can coin such a *hrase)
*er%ormed )y a recogni(ed 7e#ish leader? #e %ind in Sho2ti5. IBG!Q4GJ. PAnd Samson #ent
and caught three hundred %o&es? and too$ torches? and turned tail to tail? and *ut a torch in
the midst )et#een every t#o tails. And #hen he had set the torches on %ire? he let them go
into the standing corn o% the Philistines? and )urnt u* )oth the shoc$s and the standing corn?
and also the olive yards.N "his is *erha*s the closest Bi)lical counter*art #e can %ind to a
Molotov coc$tail or a car )om) #hich might )e used )y a HAth century terrorist. 8)viously
#e cannot dra# de%initive halachik conclusions %rom an isolated act )y Shi5sho% (although
Cha/al treat him #ith %ar greater res*ect than a sim*le reading o% the verses in Sho2ti5
'ot Just (peeches )a!e DH@
might lead us to )elieve). 5evertheless the a)ove mentioned Bi)lical re%erences to terror or
acts o% terror? as #ell as many such re%erences #hich 9 have not mentioned might give us
%ood %or thought and may cause a tem*ering o% our P$nee4jer$ reactionN to the term.
2hat does the "orah say that might shed light on the Fuestion o% a *re4em*tive stri$e<
Devari5 IHB!BL4HBJ teaches us the la# o% the -e)ellious son. "he :e5ara in Sa%hedri% in
>erek 7e% Soror uC&oreh s*ea$s o% this P-e)ellious and 2ay#ard childN #ho sho#s anti4
social )ehavior. 3ven though he has not yet committed a ca*ital o%%ense 44 he has only
stolen %rom his *arents and sho#n gluttonous tendencies 44 nevertheless? the "almud tells
us? he is P,ido% al she5 so2oN 44 he is judged )ased on our %uture *rojection o% his
tendencies. Society is allo#ed to ma$e a P*re4em*tive stri$eN? as it #ere? against the 7e%
Sorer KC&oreh so that Pya5ut /akai6 vCal Ea5ut chayavN 44 he #ill die #hile he is still
innocent? so to s*ea$? rather than #ait until he actually commits a ca*ital o%%ense %or #hich
he #ould )e deserving o% death. "he legal conditions necessary to try and convict a Ben
Sorer KC&oreh are so unli$ely that the :e5ara concludes P7e% Sorer uC&oreh lo haya
vClo %ivraN 44 never could have ha**ened and never #ill ha**en. 2hy then #as it taught<
P8idrosh KCl9ka(el sacharN 44 So that it could )e studied and re#ard )e derived %rom that
study. 9n other #ords? even though *ractically the s*eci%ic case o% 7e% Soreh KC&oreh may
)e totally %ar4%etched? the lessons to )e derived %rom the analysis o% this theoretical set o%
conditions are #orth learning and may shed light on the "orah=s attitude in a num)er o%
im*ortant areas.
Perha*s more to the *oint is the continuation o% that :e5ara in Sa%hedri% (@Ha).
"his is )ased on the parsha in &ishpati5 o% P7a 7C&achteresN I3&odus HH!B4HJ . P9% a
thie% )e %ound )rea$ing in? and )e smitten so that he dies? there shall )e no )lood guiltiness
%or him. 9% the sun )e risen u*on him? there shall )e )lood guiltiness %or him.N
"he &ish%eh in Sa%hedri% states that the case o% 7a 7C&achteres is judged )ased on #hat
#ould )e (al she5 so2o). /*on #hich Iava e&*lains there is a *resum*tion that a *erson
#ill not stand idly )y and allo# his money to )e ta$en. "his thie% antici*ates a %ight and is
*re*ared to $ill the victim i% he tries to sto* him. "he "orah? thus? tells the victim that i% one
is coming to $ill you? rise u* early and $ill him. (-5 (o lChorgecha hashke5 lChorgo).
"his *rinci*le o% P-5 (o lChorgecha hashke5 lChorgoN 44 i% one is coming to $ill you? ta$e
measures to )eat him to the *unch... is an im*ortant rule that )oth *hiloso*hically and
legally has #ide rami%ications in 0alacha. "his is one o% the )asic sources o% the la# o%
Iode2 (the P*ursuerN) #ho )y virtue o% his act o% P*ursuitN %or%eits his li%e #hich 44 %or
e&am*le 44 is used to *ermit a)ortion in the case #here the %etus is threatening the li%e o% the
mother. "he %etus? in that case has a Di% o% Iode2? and there too #e ma$e a P*reem*tive
stri$eN on the li%e o% the %etus and say 0a(o lChorgecha hashke5 lChorgo.
"hus %ar #e have )een tal$ing a)out cases o% sel%4de%ense on an individual level. "he same
*rinci*le ho#ever is used on a national level as #ell to justi%y military action )y a 7e#ish
Army in de%ense o% the 7e#ish *o*ulation o% .ret/ Eisroel. "o #hat e&tent this a**lies
strictly to a de%ensive action and to #hat e&tent this a**lies to an 9sraeli initiated *re4
em*tive stri$e against *otential enemies is something #e need to analy(e in connection #ith
the conce*t o% 2ar in general in halacha. "his is the ne&t to*ic 9 #ish to get into.
'ot Just (peeches )a!e DHL
9n halacha #e do not %ind the term &ilche5es Godesh 44 A 0oly 2ar? as #e %ind in other
religions. 7udaism does not see$ to involve itsel% in #ars #hose *ur*ose is to %orce
conversion or to gain ne# souls %or their cause. Such #as o%ten the case in the classic
medieval 0oly 2ars o% the Christian and Moslem religions. 2hat #e do %ind in halacha are
the terms &ilche5es &it/vah6 &ilche5es Chova? and &ilche5es Ieshut 44 the #ar #hich
is a commandment? the #ar #hich is an o)ligation and the #ar #hich is o*tional. "he major
talmudic source %or these terms is the Gemara in Sota QQa4). My -osh 1eshiva in Gere5
(CEav%eh used to say a)out that :e5ara? P3veryone $no#s the :e5ara in Sotah QQ) 44
even the lo datii5 (non4religious) $no# a)out that :e5araN.
"he &ish%eh there discusses the various Bi)lical dra%t4de%erments 44 one #ho is recently
engaged? one #ho has recently )uilt a ne# house? one #ho has recently *lanted a ne#
vineyard? and %inally one #ho is a PEareh vCrach halevN 44 a Pchic$enN? a%raid o% )attle... all
these are sent )ac$? a#ay %rom the )attle %ield. And then the &ish%eh states! P2hen do all
these de%erments a**ly? in a &ilche5es Ieshut (o*tional #ar)? )ut in a &ilche5es &it/vah
(religiously mandated #ar) everyone goes out 44 even a groom %rom his #aiting room and a
)ride %rom her cano*y. Ia((i Eehuda says 44 #hen do the de%erments a**ly< 9n a
&ilche5es &it/vah? )ut in a &ilche5es Chova (o)ligatory #ar) everyone goes out.
I. Eocha%a% in the :e5ara states that in actuality the %irst Ta%%a and Ia((i Eehuda are not
arguing in halacha? they are arguing in terminology.... #hat the %irst Ta%%a calls a
&ilche5et Ieshut? is #hat I. Eehuda calls a &ilche5et &it/vah and #hat the %irst Ta%%a
calls a &ilche5et &it/vah is #hat Ia((i Eehuda calls a &ilche5et Chova.
Iava? ho#ever? gives e&am*les o% each and says there is indeed an argument in halacha
)et#een the %irst Ta%%a and I. Eehuda. 0e says P"he #ars o% Eehoshua to conFuer 9srael?
according to everyone is a &ilche5es ChovaM the 2ars o% +avid to e&*and his territory?
)eyond the limited Bi)lical )oundaries o% .ret/ Eisroel? is according to everyone a
&ilche5es Ieshut. A)out #hat do they argue< A)out the case #here the #ar is #aged
Pli5utei ovdei kochovi5 dClo leisi alayhuN (to *reclude Gentiles %rom attac$ing them) 44
one calls that a &ilche5et &it/vah and one calls it a &ilche5et Ieshut.
2hat e&actly is a #ar #hose *ur*ose is Pli5utei ovdei kochovi5 dClo leisi alayhuN<
According to some it means a de%ensive #arM according to others 44 and this is *ro)a)ly the
more logical inter*retation 44 it means a *reem*tive #ar 44 one #hose *ur*ose is not to
%ight )ac$ an immediate attac$? )ut to discourage or *revent a %uture attac$.
0o# do #e paske% in terms o% #hat e&actly constitutes a &ilche5es &it/vah and #hat
constitutes a &ilche5es Ieshus< "he Shulcha% #ruch does not have a section on 0ilchos
&ilcha5a. -av 1ose% 6aro=s code? #hich #as )ased on the earlier code o% the "ur? #as
#ritten strictly %or those Fuestions #hich he %elt #ere P%oheg (C/5a% ha/ehN (a**lica)le
no#adays). 0e has no section o% the la#s o% sacri%ices? o% Eovel? o% the 7eis 0a&ikdash? or
o% any o% those 0alachot #hich a**lied in the *ast and #ill a**ly again? -EJ06 in the time o%
&oshiach )ut do not a**ly no#.
"o %ind such areas o% 0alacha addressed? #e must turn to the %amous Code o% the Ia5(a5
44 &ish%eh Torah. 9n the La#s o% 2ar IG!BJ Maimonides #rites as %ollo#s! P"he 6ing
'ot Just (peeches )a!e DHC
does not #age #ar initially e&ce*t a &ilche5et &it/vah. 2hat is a &ilche5et &it/vah<
"his is the #ar against the Seven Canaanite 5ations and against #5alek? and against
enemies o% the 7e#s that attac$ them. A%ter#ards? he may %ight )attles #hich are
&ilche5et haIeshut #hich are #ars %ought #ith other nations in order to e&*and the
)orders o% 9srael and *romote his %ame and greatness.N
9n addition to Fuoting the "almud=s distinction )et#een &ilche5es &it/vah and &ilche5es
Ieshus in connection #ith the various dra%t de%erments 44 namely they only a**ly to a
&ilche5es Ieshus? the Ia5(a5 also ma$es a signi%icant other distinction ()ased on a
:e5ara in Sa%hedri%). 5amely? the reFuirement %or the 6ing to consult #ith the
Sa%hedri% *rior to engaging in such a #ar 44 this reFuirement only e&ists %or the o*tional
&ilche5et Ieshut. Concerning the &ilche5et &it/vah 44 there is nothing to as$ a)out? the
"orah tells you o% the commandment to do this &it/vah? and the 6ing can engage in such a
#ar #ithout consulting the Sa%hedri%.
2here does the "orah discuss the commandment to engage in &ilche5et &it/vah<
Concerning the command to #age #ar #ith #5alek? this is the verse #e read annually on
>arshas Hachor? at the end o% Gi Te/e... PDehaya (e0a%iach 0aShe5 .lokecha lecha
5ikol "yevecha 5isaviv (C#ret/ asher 0ashe5 .lokecha %ote% lecha %ahala lCrishta6
ti5che et /echer #5alek 5CTachat haSha5ayi56 lo Tishkach.N "hat=s as %ar as the Battle
#ith #5alek. 9n terms o% the )attle #ith the @ 5ations o% Canaan? the Bi)lical source is the
verses in >arshas Sho2ti5 IDevari5 +)?1$918J &eCarei ha#5i5 ha.leh asher 0ashe5
.lokecha %ote% lecha %achala 8" T.C0#E. G"8 ,.S0#&#. Gi 0achare5 tachri5e5
haChiti..... Gasher t/ivcha 0ashe5 .lokecha. 8e5aa% #sher lo Eela5du .tche5 laCasot
kechol toavoto5 asher asu lCeiloheihe56 vaCChatate5 lC0ashe5 .lokeiche5.N
9 might *oint out? that in connection #ith the @ nations? as in connection #ith #5alek? there
is no such thing as a Civilian Po*ulation. As Maimonides states in connection #ith the
Seven 5ations (&elachi5 *?!) BDCchol she(a lCyado echad 5eChe5 vClo harago6 over
(Clo TaCasehF she%eC5ar B8o Techaye Gol ,esha5aN. "he Ia5(a5 does go on to limit
the %orce o% such a Mit(vah? in the *ost Bi)lical era )y noting Pand there is no longer a trace
o% their memoryN. "he %inal *oints 9 #ish to discuss in connection #ith 2ar is the Fuestion
o% declaration o% 2ar? tactics o% )attle? and terms o% surrender. 0ere 9 #ish to study #ith
you? *aragra*h )y *aragra*h Cha*ter > o% Ia5(a5Cs 0ilchos &elachi5 (0alachos 199).
'ot Just (peeches )a!e DDA
Not Just
Ventriloquism
* * *
Speeches
Written With My
Help
'ot Just (peeches )a!e DDH
+OSHE T&E/S:6 -A/ +*T83A 7/ASHA9 P*NCHAS KALA
0onored -a))is? "eachers? Parents? -elatives and 'riends!
The ha2torah - read this 5or%i%g6 >erek aleph o% Eir5iyahu? is not the normal ha2torah %or
>arshas >i%chas. 9t is a s*ecial ha2torah since this is the %irst Sha))os o% the three #ee$s.
"his %act not#ithstanding? 9 %eel there is a thematic relationshi* )et#een the 0a2torah 9 read
this morning? >erek #leph o% Eir5iyahu? and >arshas >i%chas. 9 also %eel that there is?
collectively? a relationshi* )et#een the >arsha and 0a2torah on the one hand? and the %act
that this is my 7ar &it/vah Sha((os? on the other. 9 #ould li$e to share these thoughts
#ith you? this morning.
"a$ing together the >arsha o% >i%chas and the %irst cha*ter o% Eir5iyahu? #e have seen the
elevation o% three di%%erent individuals into ne# roles o% leadershi* and res*onsi)ility in their
res*ective lives! >i%chas? Eehoshua? and Eir5iyahu. 0o#ever? there #ere t#o very
di%%erent #ays that they achieved their ne# status or destiny.
Eir5iyahu #as called u*on )y G4d %or a mission. 0e #as chosen %or this role #ithout his
$no#ledge? and almost against his #ill. -eminiscent o% Moshe's %irst encounter #ith G4d )y
the Burning Bush? Eir5iyahu *rotests his unsuita)ility %or the jo) he is )eing given? and
reminiscent o% G4d's res*onse to Moshe? he is in%ormed that he is not )eing given the o*tion
o% re%using 44 G4d has chosen him and he #ill do as he is told ...
>i%chas and Eehoshua? on the other hand? came to their roles o% leadershi* not )ased on a
selection )y G4d? )ut as a result o% s*eci%ic and concrete acts o% :%ree choice: on their *art.
"hey #ere chosen to )e leaders )ecause they demonstrated acts o% leadershi* 44 the
initiative came %rom them? rather than %rom G4d.
9n the case o% >i%chas it #as an e&am*le o% :Eesh #da5 Go%eh "la5o (<shaah achas: 44
"here is a ty*e o% *erson? #ho acFuires his re#ard as a result o% a single moment's action
and in the case o% Eehoshua it #as an e&am*le o% :Eesh #da5 Go%eh "la5o (<ka5oh
sha%i5: 44 there is a ty*e o% *erson #ho acFuires his re#ard only a%ter many years o% hard
la)or.
>i%chas #as re#arded %or a single )old act o% (ealousness and courage. 1ehoshua? on the
other hand? #as re#arded %or years o% devotion and hum)le service to his Master? Moshe
Ia((ei%uM as #e read? in? Sh5ot DD!BB. :)ut his minister 7oshua the son o% 5un de*arted
not out o% the "ent:.
Both Eehoshua and >i%chas deserved the re#ard and leadershi* roles they #ere given )ased
on their %ree e&ercise o% :(echira Cho2shit:? %reedom o% Choice 44 to choose #hat is *ro*er
and #hat is e&*ected o% a %uture leader o% the 7e#ish Peo*le.
"he t#o *aths to leadershi* descri)ed in this morning=s "orah and 0a%torah reading? that o%
Eir5iyahu on the one hand? and that o% >i%chas and Eehoshua on the other are
re*resentative o% t#o covenants that G4d has made #ith the 7e#ish *eo*le! "hese have )een
'ot Just (peeches )a!e DDD
descri)ed )y 0aIav 1ose% +ov Soloveitchi$? shlit1a. as bris +a3oral and bris +a0iud 44
"he Covenant o% 'ate and the Covenant o% +estiny.
"he %irst Covenant that G4d made #ith the 7e#s #as in 3gy*t. "he second covenant that
G4d made #ith us #as at Mt. Sinai? as #e read at the end o% >arshat &ishpati5.
"he covenant made in 3gy*t? -a))i Soloveitchi$ descri)es? #as a Covenant o% 'ate 44
im*lying a )elonging )y %orce to the nation. "here is a level o% relationshi* )et#een the 7e#
and 0is G4d? the 7e# and his nation? #hich is involuntary. 3ven i% an individual 7e# tries to
esca*e %rom his identity as a 7e#? %rom his historical *ast? and %rom his relationshi* to the
G4d and Peo*le o% 9srael 4the (ris 0a:oral 44 the Covenant o% 'ate? does not allo# him to
accom*lish this.
/nli$e the Covenant o% 'ate #hich #as entered into involuntarily )y the 7e#s in 3gy*t )y
G4d's unilateral declaration :9 shall ta$e you to me as a *eo*le:? the Covenant at Sinai? #as
a mutual *act? discussed and agreed u*on )y )oth *arties. /nli$e the G4d o% the covenant
o% 'ate #hich see$s out the 7e# #hether he li$es it or not? the G4d o% the Covenant o%
+estiny must )e sought out )y the 7e#. 0e doesn't a**ear )y chance? rather he only ma$es
0imsel% visi)le to one #ho has gone through the *ro*er *re*aration and sel% dedication. 9n
the (ris 0aEiud? the Covenant o% +estiny? the 7e# %inds s*iritual meaning to his li%e. 0e
leads a li%e not at the mercy o% %ate? )ut a li%e o% destiny? a li%e o% direction? and a li%e o%
*ur*ose.
A Bar Mit(vah )oy? a**roaching acce*tance o% the ne# res*onsi)ilities o% 7e#ish manhood?
%inds himsel% #al$ing on the *ath? already *aved %or him )y his ancestors? Eir5iyahu on the
one hand... and >i%chas and Eehoshua on the other.
8n the one hand? he certainly can sym*athi(e #ith the nervousness and reluctance indicated
)y Eir5iyahu . At one level Bar Mit(vah is :thrust u*on him:? #ithout his having as$ed %or
it? #ithout his having sought it out. At that level? the Bar Mit(vah e&*erience is *art o% the
(ris 0a:oral? the Covenant o% 'ate #hich decrees that it is the 'ate o% every 7e#ish Boy at
the age o% BD? ready4or4not? li$e4it4or4not? to )e considered an adult #ith the duties and
o)ligations o% manhood.
8n the other hand? a Bar Mit(vah )oy also a**roaches this milestone #ith an e&citement
and an enthusiasm o% something he is entering into #illingly and enthusiastically. A )oy
a**roaching the age o% Bar4mit(vah can sho# he is entering #illingly into the (ris 0ayiud
)y studying to read the parshat hashavua? )y *re*aring to )e a shaleach t/i(ur? and )y
*utting on te2illi% every day. 9 can certainly say. li$e Eehoshua?:9 have not de*arted %rom
the tent o% )ar mit(vah lessons %or the *ast year:. Li$e >i%chas 9 (ealously loo$ %or#ard to
)eing a)le to ta$e the initiative in e&ercising my rights and *rivileges as a male mem)er o%
Glal Eisroel. 9 acce*t #illingly and *roudly my *art o% the (ris 0aEiud 44 the Covenant o%
+estiny #hich? *lease G4d? #ill sha*e my thoughts and deeds %or the rest o% my li%e.
"he Bar Mit(vah lesson 9 ho*e to learn %rom my >arsha and 0a2torah is the lesson o% the
"#o Covenants. "here are times #hen my status as a Bar Mit(vah? a :son o% the
Commandments:? #ill *lace u*on me duties and res*onsi)ilities that 9 did not see$ out? did
not as$ %or? and am *erha*s hesitant to acce*t. Li$e Eir5iyahu? ho#ever? 9 must reali(e
'ot Just (peeches )a!e DDQ
that this is *art o% every 7e#'s Covenant o% 'ate #ith G4d! &e have )een Chosen? * am *art
o% the &e? and there%ore * have )een chosen ... so ready4or4not? li$e it or not? 9 #ill acce*t
the res*onsi)ilities that G4d *laces u*on me. 'inally? my status as a Bar Mit(vah? grants me
mem)ershi* into the Covenant o% +estiny 44 li$e Eehoshua and >i%chas? 9 loo$ %or#ard to
not #ait to )e sought )y G4d? )ut to see$ 0im out? actively and enthusiastically? (<chol
levavi u<vchol %a2shi (#ith all my heart and all my soul).
9n conclusion? 9 #ould li$e to ta$e this o**ortunity to e&*ress my than$s to a num)er o%
*eo*le. 'irst o% all? 9 #ould li$e to than$ my #onder%ul *arents? #ithout #hom? none o%
this #ould have )een *ossi)le. S*eci%ically? 9 #ould li$e to than$ my dear mother #ho
#or$ed tirelessly? to ma$e my si5chah? the )est *ossi)leM and my %ather #ho too$ so much
time , e%%ort a#ay %rom his )usy schedule? to teach me? all that 9 needed to $no# %or my
)ar4mit(vah. "han$4you very much? .5a and #(a.
"here are also three other *eo*le? that #ithout them? none o% this could have )een *ossi)le!
7u((y? Grandma? , Grand*a. 9 #ould just li$e to say? than$ you very much 7u((y %or
)uying me my Te2illi%? and %or hel*ing out as much as you could. 9 #ould also li$e to than$
my grandma , grand*a %or al#ays )eing there #hen 9 needed you. "han$ you very much
7u((y? Grandma? , Grand*a? %or ma$ing my si5cha? the )est *ossi)le.
9 #ould also li$e to than$ the entire %aculty , sta%% o% the Seattle 0e)re# Academy? #ho %or
the last BA years? have given me a strong education? in )oth secular , 7udaic studies. But
there is one teacher? #ho un%ortunately #as not a)le to ma$e it here today? that 9 #ould li$e
to give a s*ecial than$s to. -a))i 6lest(ic$? #ho #as also the youth director here %or a
num)er o% years taught me and a grou* o% other )oys my age every #ee$ the dave%i%g %or
Sha((os and the s$ills needed in order to read %rom the "orah.
9 #ould also li$e to than$ my %riends and si)lings %or )asically *utting u* #ith me %or the
last cou*le o% months #hile 9 #as studying %or my Bar Mit(va.
9n conclusion? 9 #ould li$e to than$ all o% my %riends and relatives that came %rom out o%
to#n to enhance my si5chah )y )eing here today.
'ot Just (peeches )a!e DDG
August BCLL SA/A T&E/S:6 -AT +*T83AH SPEECH
1esterday? the BGth o% #v #as a very signi%icant and ha**y day %or me 44 it #as my BHth
0e)re# )irthday? the day %rom #hich 9 )egin to ta$e %ull res*onsi)ility %or carrying out my
duties as a *roud daughter o% 9srael.
"he day a 7e#ish girl )ecomes Bat Mit(vah is al#ays a ha**y and signi%icant one %or her?
*ersonally. 9 am luc$y in that the day 9 )ecame Bat Mit(vah is not only a s*ecial day %or me
*ersonally? it is a day #ith a long history o% signi%icance and ha**iness %or the 7e#ish *eo*le
in general? and %or 7e#ish #omen in *articular.
9n the last &ish%eh in &aseches Taa%it #e learn!
Ia((i Shi5eo% 7e% :a5liel teaches! "he ha**iest days on the calendar %or the
7e#ish *eo*le #ere the BGth o% #v and Eo5 Gippur. 8n those t#o days the
daughters o% 9srael #ould )orro# %ancy clothing and go out dancing in the
vineyards. 8n these occasions the young men o% 9srael #ould come out and *ic$ %or
themselves )rides to marry.
9t might seem strange that one o% the most joyous days o% the year #ould %all in the saddest
o% months? the month o% #v? less than a #ee$ a%ter the saddest o% days on the 7e#ish
calendar 44 the 5inth +ay o% #v. Actually there is a connection )et#een Tisha 7<#v? the Cth
o% #v and T1u 7<#v? the BGth o% #v? #hich is *art o% the reason #e are so ha**y on this day.
Although #e are most %amiliar #ith the Cth o% #v )eing the anniversaries o% the destruction
o% )oth the %irst and second 7atei &ikdash? originally this day #as a day o% mourning %or an
entirely di%%erent reason. 2hen the s*ies came )ac$ %rom their QA days o% travel in the land
o% 9srael? BA o% the BH re*orted that 9srael had no chance o% conFuering the mighty nations
that lived there and that any such attem*t #ould )e doomed. Although Eehoshua and Galev
tried to convince them to the contrary? the 7e#s listened to the majority o*inion and #ere
%rightened. "hey s*ent the %ollo#ing night crying. "hat night ha**ened to )e the 5inth o%
Av. G4d decreed? :Since you cried %or no reason on this night? 9 #ill give you something to
cry a)out on this date %or all generationsM rather than go immediately into the Land o% 9srael
as 9 had *lanned? you #ill #ander %or QA years in the dessert? until the entire generation dies
44 only then #ill your children enter the land.:
According to the &edrash? the deaths during the years o% #andering did not occur on a
random )asis? throughout the QA years. -ather? each year all the deaths %or that year
occurred on Tisha 7<#v? the anniversary o% the crying. "o save the trou)le o% )urying BA or
HA thousand *eo*le each year on Tisha 7<#v? the 7e#s had a system. 8n .rev Tisha 7<#v
everyone #ould dig graves %or themselves and go to slee* in those graves. "he ne&t
morning thousands #ould not #a$e u*? in %ul%illment o% G4d's *ro*hecy o% *unishment.
"his ha**ened each year until the QAth year. 8n the morning o% Tisha 7<#v o% the QAth year?
#hen everyone got u*? the 7e#s %igured they had miscalculated the date 44 so that night
they #ent )ac$ to slee* again in their :graves:? thin$ing they miscalculated the date. "his
$e*t on going until the BGth o% the month. 2hen they sa# the %ull moon they $ne# that
'ot Just (peeches )a!e DD>
Tisha 7<#v had de%initely *assed? and that 0ashe5 had already %orgiven them. "hey $ne#
that all o% them #ere destined to enter the land o% 9srael and they rejoiced on that day and
made it a *ermanent holiday on the 7e#ish calendar.
"he 7e#s #ho cele)rated that T1u 7<#v? their im*ending entrance into the Land o% 9srael?
$ne# they had something e&citing a#aiting them. "hey $ne# that going to the land o%
9srael )rought #ith it s*ecial o)ligations and s*ecial *rivileges? s*ecial challenges and
s*ecial re#ards. But they #ere no longer a%raid? )ecause they $ne# that G4d #ould )e #ith
them and they #ere determined to remain %aith%ul to G4d and 0is "orah.
As 9 cele)rate my 7at &it/vah? 9? too? e&*erience similar emotions. 9 am e&cited at the
*ros*ect o% entering a ne# *hase o% my li%e 44 a *hase o% maturity and adulthood. 9 $no#
that )ecoming an adult mem)er o% the 7e#ish *eo*le )rings #ith it s*ecial o)ligations and
s*ecial *rivileges? s*ecial challenges and s*ecial re#ards. But 9 am not a%raid )ecause 9
$no# that G4d #ill )e #ith me? and 9 am determined to remain %aith%ul to G4d and 0is
"orah.
9 #ould li$e to ta$e this o**ortunity to than$ my dear *arents? #(a and .5a? %or hel*ing
me through hard times and tough decisions? not only these *ast cou*le o% #ee$s? )ut
al#ays. "hey $no# ho# to give me encouragement #hen 9 need it and 9 really a**reciate
them %or it.
9 #ould also li$e to than$ Grandma and Grand*a %or everything they have done %or me and
%or )eing so generous and loving to me? al#ays. 5e&t 9 a**reciate very much the %act that
my 7u((y came s*ecial %rom 5e# 1or$ %or my 7at &it/va and she also hel*ed out so much
in its *re*aration. May she come here %or many more Si5chas. Also than$ you to my aunts
7udy and Marya and my cousin Chaviva #ho came to cele)rate my Si5cha #ith me.
"han$s Mordy? Ale&? +ena? and Moshe %or al#ays *utting u* #ith me and )eing there #hen
9 needed you.
9 #ould also li$e to than$ my teachers? Mrs. 'o&? -a))i , Mrs. Levine? Mrs. Adatto? Mrs.
Londins$i? and Mrs. Mos$o#it( %or hel*ing )ecome #hat 9 am today? %or in%luencing and
guiding me? as #ell as teaching me over these *ast years.
'inally? 9 #ould li$e to say good4)ye to the Levines #ho #ill )e leaving soon to .ret/
Eisroel. -5 Eirt/eh 0ashe56 #e ho*e to all see you soon in 9srael? #ith the coming o% the
&oshiach. "han$ you all againS And good Sha((osS
'ot Just (peeches )a!e DD@
8cto)er BCCB 7ENA T&E/S:6 -AT +*T83AH 7E/ASHA 44
0onored "eachers? Bu))y? Grandma? 'amily? and 'riends!
"oday? the eleventh day o% Tishrei? is a very s*ecial day %or me. 9t is the day o% my Bat
Mit(vah? the day 9 )egin to o)serve? as a %ull4%ledged mem)er o% the 7e#ish *eo*le those
commandments that the "orah has commanded to all daughters o% 9srael. 9t is %or me a ne#
)eginning? a ne# start? and a ne# challenge.
"he BBth o% Tishrei? in a sense? re*resents a ne# )eginning? a ne# start? and a ne# challenge
%or the 7e#ish *eo*le as a #hole? as #ell.
"he 7e#ish *eo*le o% course received the "orah on Shavuot? GA days a%ter their leaving
3gy*t on the BGth o% 5issan. 'ollo#ing :&ata% Torah:? Moshe s*ent QA days o% 0ar Si%ai
#hile G4d taught him the "orah. 0e descended carrying the "en Commandments on the
B@th +ay o% Ta55u/ to %ind 7%ai Eisroel #orshi**ing the Golden Cal%. -ather than *resent
them #ith ta)lets o% stone carrying a #arning against just such idolatry? Moshe )ro$e the
ta)lets. According to our -a))is he s*ent the ne&t QA days *leading #ith G4d to %orgive the
7e#ish *eo*le %or this terri)le sin. "hey #ere %inally %orgiven? and he returned to the
mountain %or a third QA day *eriod )eginning on Iosh Chodesh .lul. +uring this *eriod?
Moshe re#rote the BA commandments at G4d's dictation and *resented them to the 7e#ish
*eo*le #hen he descended %rom 0ar Si%ai %or the third and %inal time on 1om 6i**ur? the
tenth o% Tishrei. 9t is %or this reason? (namely that the sin o% the Golden Cal% #as %orgiven)
44 that the BAth o% Tishrei )ecame %or all generations the +ay o% Atonement %or the 7e#ish
*eo*le. 9t #as actually on the morro# o% that day that the 7e#ish *eo*le? )egan the *rocess
o% living u* to the challenges o% "orah living? as contained in their ne# code o% La# that
Moshe )egan teaching the *eo*le on that day.
3ach and every year the moments at the end o% 1om 6i**ur are *erha*s the most s*iritually
o*timistic moments on our calendar. 2e have )een %orgiven our sins? and )een given the
chance to start over #ith a clean slate to live u* to our roles as servants o% G4d. 2e usher
in this ho*e%ul *eriod #ith joyous recitation o% the *rayer :8<sha%a 0a(aah
7<Eerushalayi5:.
9srael's 5o)el Pri(e #inning author? Shmuel 1ose% Agnon relates a )eauti%ul *ara)le in this
connection in his classic #or$ :Eo5i5 ,orai5:! A 6ing once had a )eauti%ul daughter.
2hen she reached marriagea)le age he #anted to marry her o%%. Princes and no)lemen
came to *ro*ose? )ut she re%used them all saying :"his one eats too much? this one drin$s
too much? etc.: 0er %ather got %rustrated and s#ore? :"he ne&t *erson 9 meet #ill marry my
daughter.: 9t turned out the ne&t *erson to come along #as a sim*le villager. 0e #ent
ahead? married the *rincess? and too$ her )ac$ #ith him to his village? and treated her li$e
all villagers treat their #ives. "he %ace o% the 6ing's daughter )ecame dar$ened %rom soot
and the *eo*le o% the village teased her and treated her disres*ect%ully. She #rote
)eseeching letters to her %ather? e&*ressing her *ain. "he 6ing's mercy %or his )eloved
daughter overcame him? and he set a time %or a visit.
'ot Just (peeches )a!e DDL
2hen #ord got out that the 6ing #as a)out to come? *eo*le )ecame a%raid and cleaned u*
the daughters house? gave her all $inds o% je#elry? and %ine delicacies to eat. 9n a %e# days
runners came through announcing the imminent arrival o% the 6ing. "he villagers honored
the runners and invited them into their homes. A %e# days later #ord got out that the 6ing
had arrived. 9mmediately? the *eo*le dressed his daughter in )eauti%ul #hite ro)es and lit
candles all around? until the #hole village shone.
"he 6ing sa# the great honor given to his daughter and #as very ha**y4 0e s*ent a very
enjoya)le visit #ith her. 2hen the time came %or him to leave? his daughter %ell on his
shoulder and cried )itterly? :'ather? %ather? ho# can you leave your daughter li$e this<: 0e
said? :2hat are you tal$ing a)out my daughter< 9 see you surrounded )y great honor.: She
cried and said? :All this honor you see is only %or today? )ecause the *eo*le heard you #ere
coming? they )ecame %rightened %or themselves and made me this honor. 8nce you leave?
they #ill again treat me li$e dirt.:
"he 6ing said to her hus)and? :9s it *ossi)le you do such a thing to my daughter. +on't you
$no# she's the daughter o% a 6ing<: "he hus)and cried and said? :9 $no#. But #hat can 9
do. 9'm a *oor man and it's hard to ma$e a livingM 9 don't have the *eace o% mind to treat
your daughter *ro*erly. 5ot only that? )ut 9 live amongst *eo*le that don't a**reciate the
greatness o% your daughter. But you are a great 6ing. 5o# that you have )ecome my
%ather4in4la# and given me your daughter? )ring me u* to your *lace and give me a *ortion
o% your $ingdom. "here B? your daughter? and 1ou can live together and 9 #ill treat her
#ith the honor #hich is %itting %or the daughter o% a 6ing.
"he 6ing in the story is the 6ing o% 6ings? the 0oly 8ne Blessed )e 0e. 0e #ished to give
0is daughter 44 that is the "orah 44 to #da5. "he "orah said? :#da5 eats too much:?
()ecause he ate %rom the "ree o% 6no#ledge #hich he #asn't su**osed to). G4d then
#anted to give the "orah to ,oach? )ut the "orah said? :0e drin$s too much:? ()ecause he
got drun$ a%ter the 'lood). G4d decided to give the "orah to us (the 7e#ish *eo*le). But
#e treat the "orah chea*ly? and shame it. "he "orah #rites? as it #ere? daily letters o% *ain
to her 'ather. "he days o% .lul come. "hese are the runners #ho announce the
%orthcoming visit o% the 6ing. 2e *re*are )y increasing our amount o% *rayer? learning? and
good deeds until #e hear the sound o% the Sho2ar on Iosh 0asha%%a6 announcing the
arrival o% the 6ing. 2e go out to greet him and *roclaim the glories o% the 6ing. 0e d#ells
amongst us and #e )as$ in the light o% 0is *resence and do Teshuvah.
2hen 1om 6i**ur comes the 0oly 6ing d#ells amongst us and sees 9srael as s*otless? li$e
the 0eavenly angels? #earing #hite? standing %rom one night to the ne&t in holiness and
*urity and giving honor to the "orah. 0e? as it #ere? %inds delight %rom us and rejoices #ith
the "orah.
2hen the time %or G4d's de*arture arrives? a%ter ,eilah? the "orah cries out a )itter cry and
says :'ather? 'ather? ho# can you leave me< As soon as 1ou go? they #ill discard all my
honorS: G4d says to 9srael? :9s it *ossi)le that you treat My daughter li$e this<
+on't you $no# she is the daughter o% the 6ing.<
9srael res*onds? :Master o% the #orld #e $no#. But #hat can #e do< 2e are *oor *eo*le
and #e don't have a *lace o% our o#n that #e should live #ith 1our daughter in honor. 5ot
'ot Just (peeches )a!e DDC
only that? )ut #e d#ell amongst the :oyi5 that do not a**reciate the value o% "orah? and
#e can't give her the *ro*er honor. But 1ou are a great 6ing 44 )ring us u* to 1our land
and give us a *lace in your Country and #e #ill honor the "orah #ith all the 0onor that is
)e%itting her.: "his is #hy #e *ray at the time o% the de*arture o% the +ivine Presence o% G4
d :5e&t 1ear in 7erusalem:.
9 #as )orn in this moment o% o*timistic ho*e 44 the time #hen the 7e#ish *eo*le yearn to
ma$e *ermanent the relationshi* they have #ith G4d on 1om 6i**ur )y as$ing G4d to )ring
us to 7erusalem #here #e can d#ell in Security and #ith the a)ility to live a li%e dedicated
to the "orah values. 9 )egan my li%e as a 7at &it/vah #ith this same o*timism and same
ho*e.
'ot Just (peeches )a!e DQA
8cto)er BCCB -A/ +*T83AH 7/ASHA OF A1E= T&E/S:6
0onored -a))i? "eachers? Parents? -elatives? and 'riends!
"he Si2rei on this morning=s Parsha? >arshas 0aC#/i%u states! PGreat is this Song? %or there
is in it the *resent? the *ast? and the %utureM and there is in it this #orld and the 2orld to
ComeN.
"he *oetic verses o% 0aC#/i%u recall the *ast!
Ie5e5(er days lo%g go%e (y6
u%dersta%d the years o2 each ge%eratio%.
#sk it o2 your 2ather a%d let hi5 tell it to you6
ask your gra%d2ather who will eOplai% it...
"he song goes on to summari(e the *resent 44 the high status o% the 7e#ish *eo*le during
the era o% &oshe Ia((ei%u!
They 2ou%d 0i5 i% a desert regio%6
0e e%circled the5 a%d gra%ted the5 wisdo5...
0e >rotected the5 like the pupil o2 0is eye...
8ike a% eagle6 hoveri%g over its you%g...
0e spread 0is wi%gs a%d carried the5 upo% the5.
And accurately? the Song *redicts the %uture!
-srael (eca5e 2at a%d re(elled...
They sacri2iced to de5o%s that were %o%9gods6
3he% :9d saw this he was o22e%ded.
>rovoked (y 0is childre% 0e said?
- will hide &y 'ace 2ro5 the5...
They will (e (loated (y 2a5i%e...
Co%su5ed (y 2ever... cut dow% (y (itter plague...
"utside6 the sword shall (utcher...
-%side6 there shall (e terror...
"he great Chu5ash Commentary? 5achmanides? #rote @AA years ago? a)out this >arsha!
P5o# even i% this Song had )een #ritten )y an astrologer it #ould )e #orthy o% )elie% ...
)ecause o% its accurate *redictions o% the history and %ate o% the 7e#ish *eo*le that have
come true over the centuries since its com*osition. 5ot one thing has %ailed to ha**en.N
0o# much more so? continues the Ia5(aJ%? can #e continue to )elieve this Song since it
#as s*o$en )y the #ord o% G4d through the mouth o% 0is *ro*het? the most trusted in all
0is 0ouse. 0o# much? there%ore? can #e loo$ %or#ard #ith all our heart %or the %ul%illment
o% the end o% the Song #hich states....
'ot Just (peeches )a!e DQB
8et the ,atio%s si%g >raise to 0is >eople...
'or :9d will ave%ge his serva%ts (lood....
0e will (ri%g ve%gea%ce upo% 0is e%e5ies...
a%d 0is 8a%d will ato%e 2or 0is >eople.
As #ith much *oetry? the e&act inter*retation o% various *hrases and verses in the >arsha
are the su)ject o% disagreement among the commentaries. "here is even some argument as
to ho# to divide u* the *ortion. 2here does the descri*tion o% one time *eriod end? and
#here does that o% the ne&t time *eriod )egin. 3veryone ho#ever agrees #ith the Si2rei?
that there are great things told and %oretold in this Song #hich deals #ith the Past? the
Present? and the 'uture o% the 7e#ish *eo*le.
9 %eel it is es*ecially a**ro*riate to have this >arsha as my 7ar &it/vah *ortion. 9n a sense?
the Bar Mit(vah e&*erience can )e com*ared to the Song o% 0aC#/i%u! 9% 9 could
*ara*hrase the #ords o% the Si2rei? 9 #ould say! PGreat is Bar Mit(vah... %or there is in it
the *resent? the *ast? and the %uture. "here is in it this #orld? and the #orld to come.N
7ar &it/vah? o% course? has the e&citement o% the *resent... -eaching maturity? )eing the
Pstar o% the sho#N? doing many ne# things %or the %irst time? and doing many old things that
until no# #ere just done as *ractice )ut are no# done as Pthe real thingN %or the %irst time.
All this ma$es the *resent as*ect o% Bar Mit(vah very e&citing.
But an eFually im*ortant com*onent o% Bar Mit(vah is the *ast! "here is the *ast %e#
months o% *re*aration %or reading the "orahM there is the *ast %e# months studying #hat is
involved in *utting on Tephilli%M there is the *ast %e# years learning ho# to lead a service
and dave%i%g as a Shliach T/i(ur. But )eyond that. there is a larger *ast that goes into the
e&*erience o% )eing Bar Mit(vah. 9t is the *ast o% SheCal #vicha vCEagedcha6 Hekei%echa
vCEo5ru 8ach.
See$ out the #isdom o% your *arents and grand*arents and let their #ords and e&am*les
teach you #hat it means to )e a Bar Mit(vahM Let them instruct you in the meaning o% %ull
mem)ershi* in the 7e#ish *eo*le and commitment to )ecoming a PSon o% the
CommandmentsN.
9n this connection 9 #ould es*ecially li$e to ma$e mention o% my t#o grand%athers?
Hichro%o5 8ivracha! Meyer "#ers$y #ho 9 *ersonally $ne# and develo*ed a loving
relationshi* #ith %or the %irst BB years o% my li%e and Ale&ander is$ind 1udin #hose name 9
am *roud to carry. Both grand%athers served their communities in leadershi* roles. "he
e&am*le and legacy o% their actions stand )e%ore me an ins*irational challenge o% Hechor
Ee5ot "la5... -emem)er the accom*lishments o% those #ho lived in days gone )y.
1es Bar Mit(vah re*resents the *ast? and it re*resents the *resent? )ut most o% all? Bar
Mit(vah re*resents the %uture! Bar Mit(vah is the %irst day o% the rest o% my li%e. As such?
in a #ay it re*resents the #orld to come! A %uture 9 can hardly imagine. 9 ta$e an active
role in the reading o% the "orah and the leading o% the Dave%i%g on my Bar Mit(vah not to
*ut on a *er%ormance %or the *resentM and not to sho# o%% my *re*aration o% the recent
*ast. 9 ta$e this role to sym)oli(e my commitment to the %uture 44 to %uture *artici*ation
#ith and leadershi* o% the community into #hich 9 have no# entered.
'ot Just (peeches )a!e DQH
'or the %irst time 9 am a)le to )e 5ot/i other 7e#s #ith my davening and my "orah reading.
9 can do this )ased on the *rinci*les o% Gol Eisroel #reivi5 Heh 7aHeh 44 All 9srael is
res*onsi)le one %or another. By leading the service and hel*ing others %ul%ill their o)ligation
#ith my reading? 9 sho# my #illingness to share this res*onsi)ility.
Bar Mit(vah is the day 9 loo$ to the %uture and see mysel% joining the destiny o% the rest o%
the 7e#ish *eo*le. "ogether #e hel* and )e 5ot/i each other in the *er%ormance o% our
religious duties? and together #e #ait %or the %ul%illment o% G4d=s *romise in today=s Shira
#hen 0e #ill ta$e revenge against the enemies o% the 7e#ish *eo*le and #ill grant %inally
atonement %or 0is Land and %or 0is *eo*le.
At this time 9 #ould li$e to than$....
Good Sha((os every one and than$s %or coming to my 7ar &it/vah.
'ot Just (peeches )a!e DQD
8cto)er BCCB T8*PP6 T&E/S:6 ON -AT +*T83AH OF 7ENA
BB "ishrei G@GH
9n trying to %ormulate my thoughts this morning? 9 re*eatedly came u* #ith the e&*ression
'+ays o% A#e' and more e&*licitly '+ays o% 7udgement'. 8nly yesterday #e #ere in shul
*raying to 0akodosh 7aruch 0u to grant us a good healthy year , to judge us $indly )y
sealing us in the Boo$ o% Li%e. 2e stood in A#e o% 0aG710u 4reali(ing the magnitude o%
0is *o#ers and the graciousness o% 0is Being. 2e %elt totally inde)ted to him %or any good
thing that comes our #ay? $no#ing that #e are all 44 as the *rayer says :GCcho5er (<yad
0aEot/er:! Clay in the hands o% the *otter? to sha*e and to mold? as it #ere? according to
0is desires.
9t is %or this reason? that today 44 on the day o% my youngest daughter's Bat Mit(vah 44 9 %eel
es*ecially grate%ul to 0ashe5? %or having giving me the *rivilege o% giving )irth to +ena and
to her t#in )rother Ale& on the closing o% Eo5 0aGippuri5? e&actly BH years ago.
8n that occasion? 9 concluded the :+ays o% A#e:? #ith a %eeling o% a#e at the u*coming
*ros*ect o% raising t#o in%ants at once. But there #as also a %eeling o% a *ositive conclusion
to the :+ays o% 7udgement:. My hus)and? +avid? and 9 %elt #e concluded that *eriod #ith
a 7udgement o% Blessing %rom 0ashe5 44 #ho gave us a sign and reminder %orever o% 0is
great *o#er and generosity. 2e #ished to *er*etuate the %eeling o% that moment and did so
in the name #e chose %or our daughter! De%a 7racha 44 a 7udgement o% Blessing.
"he years since? have corro)orated that %eeling o% having received a s*ecial 7udgement o%
Blessing on that occasion. 9n this connection? 9 #ould li$e to relate the %ollo#ing story?
#hich a**ro*riately sums u* my %eelings %or my daughter? and my %eelings %or 0aG710u at
this moment.
A story is told o% .del? the daughter o% the 7aal She5 Tov? 44 a #oman o% legendary Fuality
in Chassidic lore. .del<s young child #as very sic$ one 1om 6i**ur. So sic$? that her
mother #as not a)le to go shul? )ut had to stay #ith the child throughout the holiday. 7ust
at the time o% ,eilah? the child's %ever su)sided and the youngster started %eeling )etter.
.del? got u* and started to go to the near)y synagogue to catch the 5eilah *rayer. /*on
seeing the mother a)out to leave? the child stretched out his arms and )egan clinging to his
mother. 3del li%ted her eyes to heaven and uttered the %olo#ing ,eilah *rayer! :#vi%u
She(asha5ayi56 Eehi Iat/ao% sheti5at/eh korat ruach &<(a%echa k<she5 she<a%i &ot/eh
Gorat Iuach &<(a%ai:. ('ather in 0eaven? May it )e "hy 2ill that 1ou %ind as much
satis%action and *leasure %rom 1our Children? as 9 %ind %rom my children).
9 can %ind no more a**ro*riate Story to relate or more a**ro*riate *rayer to utter? on this
&ot/ai Eo5 Gippur? on the occasion o% my daughter +ena's 7at &it/vah than this story and
*rayer o% .del? the daughter o% the 7aal She5 Tov. 9 %eel truly )lessed and am most
than$%ul %or the )lessings that 0ak710u has given +avid and mysel%.
8% all our G children? +ena is the only one that does not carry the name o% an ancestor. 0er
name is totally a %unction o% the season in #hich she #as )orn and the %eeling o% %ortune #e
had on the occasion o% her )irth? together #ith her t#in )rother? Ale&.
'ot Just (peeches )a!e DQQ
9n conclusion 9 #ould li$e to ta$e this o**ortunity to note ho# *leased 9 am that +ena is
a)le to $no# and to learn %rom the thoughts and deeds o% her t#o grandmothers #ho are
#ith us today. S*ecial than$s to my mother4in4la#? -eva "#ers$y %or hosting this luncheon
in her home and to my mother Adele 1udin #ho has come all the #ay %rom Broo$lyn to
cele)rate this Si5cha #ith us. "han$ you all %or coming.
'ot Just (peeches )a!e DQG
7une BCLL +OSHE T&E/S:6 AT SHA %/A7UAT*ON
"en years ago? this *ast Se*tem)er? my *arents got me ready %or school? #al$ed me do#n
to the )us sto*? and sent me o%% to a long e&*erience? that is only no# coming to an end. 9
am the oldest in my %amily? and at the time? 9 didn't have any %riends #ho #ent to school? so
9 really did not $no# #hat 9 #as getting mysel% into. 9t too$ me a #hile? )ut %inally 9
reali(ed that the Seattle 0e)re# Academy #as a *lace #here 9 #ould learn ... a)out mysel%?
my heritage? and my religion. "onight? having com*leted this BB year e&*erience in 7e#ish
3ducation at the Seattle 0e)re# Academy? 9 am in a *osition to loo$ )ac$ at #hat 9've
learned? accom*lished? and come a#ay #ith? during my years at the Seattle 0e)re#
Academy.
"o )egin #ith? Mrs. -o)inson? no# Mrs. Morhaime? taught us to sing Shalo5 Chaveri5 in
3.C.3.C.. 2e learned a)out the conce*t o% )eing? 5eka(el pa%ei kol9 ada5 (<sever pa%i5
ya2ot? to al#ays greet your class mate? or %ello#4man #ith a smileM and to al#ays ma$e the
)est o% any situation you may %ind yoursel% in.
9n 6indergarten? Mrs. Levine taught us the Ale*h4Bet and #e )egan to read 0e)re#. 9n
com*arison to our other accom*lishments? this may seem rather an insigni%icant event?
ho#ever this is not at all the case. "here is a %amous story told a)out the .ilna Gaon? one
o% the most revered ra))is in 3astern 3uro*e? in the B@th century. "he Gaon once said that
o% all the teachers that taught him? the teacher that taught him the Ale*h Bet #as the one he
res*ected the most. 0e e&*lained that #hen he gre# older and #iser? he #as a)le to %ind
%ault in #hat the other teachers had taught himM )ut the Ale*h Bet he $ne# he could never
%ind %ault #ith.
3very 'riday in Mrs. 'o&'s class? #e #ould have Sha((at *arties. 2e got a taste o%
Gedushat Sha((at? the holiness o% Sha((os? and got a good %eel %or "%eg Sha((at? the
*leasures o% Sha((os. 2e too$ turns *laying the *arts o% .5a? #(a? and "reachM mother?
%ather and guest. 2e learned the im*ortance o% 0ach%osat "rchi5? inviting guests into
one's home? among other things.
9n second grade -a))i Levine taught us Chu5ash. Most o% us had never learned Chu5ash
)e%ore? so #e had to start %rom scratch. 0e #rote every pasuk on the )oard? and gave us
%lashcards %or the commonly used #ords (QAA o% them). 0e didn't just teach us Chu5ash?
he taught us to learn Chu5ash. "hat is something 9 ho*e 9 #ill never %orget %or the rest o%
my li%e.
9n third grade Mrs. Londins$i introduced us to a ne# dimension in learning Chu5ash 44
Chu5ash #ith Iashi. Iashi is the main commentary on all o% Chu5ash and :e5ara.
2hile it is at %irst hard to get used to learning to read Iashi? #ith the uniFue Iashi scri*tM it
is much harder to try to learn Chu5ash or :e5ara #ithout Iashi.
Mrs. Mos$o#it( taught us pitga5i5 in %ourth grade. "hroughout the year #e learned
things li$e #%i 8<dodi v<dodi li? descri)ing the relationshi* )et#een man and G4dM
0asho5er #chi #%ochi<? reminding us al#ays to care %or our %ello# 7e#s? and our %avorite
song? :Li*s can move? )ut ho# a)out you<:? reminding us to dave% *ro*erly. 9'm sure #e
#ill al#ays remem)er them? or at least the earrings she #ore.
'ot Just (peeches )a!e DQ>
9n %i%th grade #e started to learn &ish%eh #ith -a))i 6lest(ic$. &ish%eh is the %oundation
o% all o% Torah She<(aal >eh? the 8ral La#. 8ur Sages tell us it is just as im*ortant to study
the 8ral La# as it is to study the 2ritten La#. "here are other religions? in %act? that acce*t
the Bi)le? the Torah She<(ictavF )ut the study o% &ish%eh? the Torah She<(a9al >eh is
something uniFuely 7e#ish.
2e )egan to study 7e#ish history in si&th grade #ith -a))i 1a)lo$. 7e#ish history? unli$e
#orld history? is more than events? names? dates? and *laces. 9t is the story o% the
0ashgocha? the +ivine Providence? and descri)es the %ul%illment o% Bi)lical *ro*hecies. 2e
have %or the *ast t#o years in seventh and eighth grade continued to learn 7e#ish history
#ith -a))i A**el.
9n seventh grade -a))i Lev$o#it( )rought us to a *oint #here #e #ere a)le to conduct our
studies at the level o% -vrit 7<-vrit 40e)re# classes in 0e)re# language? something #e
continued to do throughout this year... although 9 thin$ -a))i Lev$o#it( learned 3nglish a
little Fuic$er than #e learned 0e)re#.
"his year in eighth grade? #e learned something very im*ortant? although it #as not taught
to us e&*licitly )y any o% our teachers 44 namely? ho# to )e leaders. Being the oldest in the
school this year? #e have )een held to high standards and have )een e&*ected to *er%orm on
a high level. Many *eo*le thin$ its great to )e on the to*M )ut )elieve me there's nothing
e&citing? or %un a)out *eo*le e&*ecting you to *roduce high4Fuality #or$ or $no#ing that
you are the standard that others are tested )y. 9 can only ho*e that the rest o% the class o%
'LL and mysel% should only have to deal #ith such *ro)lems? the *ro)lem o% leadershi*.
9 #ould no# li$e to ta$e this o**ortunity? in )ehal% o% mysel% and my classmates? to than$ all
o% our teachers that #e have had throughout the years at the Seattle 0e)re# Academy? the
0e)re# teachers , the 3nglish teachers? those that 9 have mentioned? and those that 9
haven't ? many o% #hom are here tonight? #ho have made our e&*erience at S0A an
enjoya)le? and educational one. 9 #ill remem)er them al#ays. Also #e #ould li$e to than$
our *arents %or giving us the encouragement and #hen necessary *rodding? to get the most
out o% our years at the Seattle 0e)re# Academy. 9 ho*e that #e #ill one day )e a)le to *ay
)ac$ all the money? time? and love you have invested in us? )y gro#ing u* to )e young men
and #omen you can )e *roud o%.
'ot Just (peeches )a!e DQ@
7une BCCD 7ENA T&E/S:69 SHA %/A7UAT*ON
Loo$ing )ac$ over the *ast ten years at S0A? 9've reali(ed that there have )een a lot o%
%irsts here. "he %irst #ord read (in 0e)re# , 3nglish)? the %irst math *ro)lem done? the
%irst test ta$en? the %irst siyu5 cele)rated? , many more %irsts. A major %irst that stuc$ out
in my mind? though? #as the %irst >asuk o% Chu5ash #e learned. Starting %rom this >asuk
in Second grade? #e have continued on to more e&tensive Chu5ash learning? ,avi?
&ish%ayot? and even :e5ara. "hat %irst >asuk is still very clear in my mind. 9 can still see
our teacher? -a))i Levine? #riting it on the )oard. 9t is the %irst pasuk in Parshat 8ech
8echa #hen G4d is telling #vra5 to go to .ret/ Eisroel? the Land o% 9srael. "he >asuk is...
:And G4d said to #vra5? go %rom your land? %rom your )irth *lace? %rom you %ather's house
to the Land that 9 #ill sho# you.:
Many *eo*le as$ on this >asuk a very o)vious Fuestion! 2hy must it re*eat so many times
#here #vra5 is leaving %rom< 9t could have just said to go. 8ne ans#er given to this
Fuestion is that #hen you re*eat something li$e this so many times it ma$es the decision to
leave so much harder. 5ot only are you leaving your land? )ut you're leaving your
)irth*lace and your %ather's house. 1ou can't even com%ort yoursel% $no#ing that #here
you are going is a )etter *lace? )ecause you have no idea #here you are going.
"his >asuk is a very a**ro*riate >asuk to learn #hen you are %irst starting school. 9n this
case it's your *arents sending you o%% to a %oreign and distant *lace. 7ust as G4d $ne#
#here he #as sending #vroho5? and $ne# that the Land o% 9srael #as the right *lace %or
him? so too our *arents $ne# that S0A #ould )e a good *lace %or us. 2e #ere then
literally leaving our )irth*lace and our %ather's home 44 at least %or a %e# hours every day 44
to a *lace #e had not )een to )e%ore. 2e too $ne# not #hat to e&*ect. 'rom that *oint?
our very %irst ste*s in the school? and on? our teachers have guided us and sho#n us the
#ay. 8ut o% all the 7udaic studies teachers #e have had over the years? only %ive remain in
Seattle. Mrs. Londins$i? Mrs. Mos$o#it(? Mrs. Levy? -a))i Gins)erg? and -a))i Paul? on
)ehal% o% our #hole class 9 #ould li$e to than$ you. 1ou have all hel*ed trans%orm the %irst
days o% school %rom an a#$#ard atmos*here? one not $no#ing the other? to a very
com%orta)le? inviting environment #here #e have all )ene%ited greatly? %rom )eing #ith and
learning %rom you.
"his %irst >asuk that #e learned also relates very #ell to the situation o% our #hole class
right no#. 2hile 9 mentioned )e%ore? that at %irst school %or us #as a strange e&*erience?
a%ter BA years #e have )ecome Fuite used to it and S0A has in a #ay )ecome our home
a#ay %rom home. 2e are all going on ne&t year to high school. Many o% us #ill )e together
#ith %riends? #hile others #ill )e venturing out )y themselves. 2hether #e are )y ourselves
or #ith %riends? #e %ollo# the >asuk as it says ....ech .ech ? go out %or 1oursel%. 2e are
all acFuiring a slightly di%%erent identity and *osition as #e go onM Me4art7echa? %rom your
land? S0A a%ter BA years has )ecome? in a sense? our landM u4mi4moladetecha, %rom your
)irth*lace. 2hile S0A isn't necessarily our )irth*lace? it is the *lace #e gre# u* in %rom the
ages o% Q or G until age BQ. M4Beit *icha? %rom our %ather's house. "o relate it literally?
my %ather along #ith many other *arents o% $ids in this class? have attended this school as
students and #e are no# leaving their *ast tooM /l haaret7 asher arecha? to the Land 9 #ill
sho# you. As a clima& to our BA years at S0A? #e have just traced #vraha5<s ste*s and
had the Hechut? the *rivilege? to see %irst hand the Land *romised )y G4d to #vraha5.
'ot Just (peeches )a!e DQL
8ur years at S0A and in *articular our recent tri* to 9srael have made us identi%y #ith the
goals and li%estyle o% that %irst 7e#? #vraha5 #vi%u.
2hile #vraha5 #as )y himsel%? #ith no one to learn %rom? #e are very %ortunate to have
teachers and *arents such as our o#n to lead us on the *ro*er *ath#ay and %or al#ays )eing
there %or us. 2e ho*e to )ring much ,achas and *ride to them no# and in the %uture.
&ikol &<-a5dai 0iskalti
'rom all my teachers 9 gre# #ise
'ot Just (peeches )a!e DQC
6OUTH SHA--OS PA/SHAS 3AE*/A ;; +OSHE T&E/S:6
7anuary BCLL
9'd li$e to ta$e this o**ortunity to than$ the 8%%icers o% the Congregation and the Board o%
+irectors %or allo#ing the youth o% the shul to conduct the services this morning. 9n
*articular 9'd li$e to than$ -a))i Le%$o#it( and Larry -ussa$ %or o%%ering me the
o**ortunity to address the Congregation this morning.
9n truth 9 do have some e&*erience addressing Congregations Sha((os morning? in the %act
that 9 o%ten say a )rie% Dvar Torah %or the 7unior 5i%ya% at 1avneh. "here is a di%%erence?
ho#ever? in that #hen 9 address the 1avneh congregation? 9 am s*ea$ing )e%ore children
#ho are younger and *erha*s #ith less education than mysel%. 3ven? #ith this advantage?
they do not al#ays *ay attention to me. 9n antici*ation o% s*ea$ing )e%ore the :Big shul:?
%illed #ith *eo*le #ho are older and #iser than mysel% 9 have )een tem*ted to learn a :Gal
D<Cho5er:? similar to the one mentioned )y &oshe Ia(ei%u at the start o% this morning's
parsha ... 0ay% 7e%ei Eisroel lo sho5<u a9lie6 v<aich yish5ae%i >haroah< :Behold the
Children o% 9srael do not listen to me? ho# can 9 e&*ect Pharoah to listen:. 9 too? #as
tem*ted to say? :Behold the Children o% the 7unior &i%ya% do not listen to me? ho# can 9
e&*ect the *eo*le in the :Big Shul: to listen.:
5evertheless? $ee*ing in mind that &oshe Ia(ei%u did go on to s*ea$? Fuite success%ully?
)e%ore Pharoah? #ith G4d's hel*M 9 too #ill attem*t? #ith G4d's hel* to share a )rie% thought
#ith you this morning.
9n this #ee$s parsha? >arshas Dayera? #e have a )ul$ o% the Sippur Eet/eat &it/rayi5? the
story o% the 3&odus %rom 3gy*t. Although it may not seem li$e it? children #ere? and still
are? very involved in the Sippur Eit/eat &it/rayi5 .
'rom the very )eginning? Pharoah's *ersecution? #as aimed at the children. 9n %act? Pharoah
made seven decrees? concerning the children. "he %irst t#o #ere aimed at the in%ants.
Pharoah %irst ordered the 7e#ish mid#ives to $ill all )oys. 2hen that %ailed? he ordered that
they all )e thro#n into the 5ile. "he ne&t three? almost horri%ying? are )rought do#n )y
selected &idrashi5. "hey state that #hen Pharoah )ecame a le*er? he )athed in the )lood
o% 7e#ish childrenM also? #hen there #asn't enough #ood? children #ere )urned? and #hen
there #asn't enough mortar? children #ere *laced in the #all. 'amily li%e #as also disru*ted
to *revent %uture )irths. 3ven #hen Pharoah let the 7e#s go to #orshi* 0ashe5 %or three
days? he insisted that the children remain in 3gy*tM to #hich &oshe Ia(ei%u re*lied
7%a<are%u Kvi/ke%e%u ,ailech? meaning! #ith our young and our old #e #ill go. Pharoah
re%used to let the children leave though.
9t is also interesting to note? that the ritual surrounding the most im*ortant Mit(vah o%
>essach? the Sippur Eit/eat &it/rayi5? involves children? more then almost any other. 9n
%act #e have a mit(vah de<orisa? to tell Sippur Eit/eat &it/rayi5? to our children on that
day? re%erring to the night o% the seder. "he 0alacha also states that the night o% the seder
is the *ro*er time to relate to your children? as$ them Fuestions? and so on and so %ourth.
9n the 0agadah itsel% #e see that #e must e&*lain the 3&odus to all ty*es o% children? good
or )ad? #ise or sim*le? in the section dealing #ith the %our sons. 9t is %or these reasons that
'ot Just (peeches )a!e DGA
throughout the seder night #e have customs li$e having the youngest read the &ah
,ishta%a? and the hiding and %inding o% the #2iko5e%.
"here are those #ho )elieve? li$e Pharaoh? that religion should only )e *racticed )y the
adults. "oday? there are also those #ho )elieve that religion is good %or the children? )ut
#hen they gro# older they should loo$ more to#ards the :)etter: things in li%e. But as
7e#s #e must reali(e? that li$e &oshe Ia((ie%u said to Pharaoh? 7%a<are%u Kvi/kei%e%u
,ailech (#ith our young and our old #e must go)? to serve 0ashe5? our G4d. Pharoah
aimed his *ersecution to#ards the children? to demorali(e the *eo*le. 9nstead o% that? every
>essach? *arents and grand*arents all around the #orld? get much %achas %rom their
children and grandchildren? on the seder night.
9 #ould just li$e to end? )y Fuoting the >o%%evitcher Iav #ho said! an or*han is a child
#ithout *arentsM )ut an or*haned nation? is a nation #ithout children.
"he same might )e said a)out congregations. A congregation #hich is dominated )y *eo*le
reciting Gaddish %or their deceased ancestors? is an or*haned congregation. A congregation
#hich has a solid grou* o% youth that can lead the services? is a congregation #ith a long
and )right %uture. 9 am *roud to )e a *art o% 7ikur Choli5 &ach/ikay 0adath? #hich as
you can all see? is such a congregation.
'ot Just (peeches )a!e DGB
+OSHE T&E/S:6 AT %/AN7FATHE/5S AMTH -*/TH7A6
Se*. BCLQ
9 #ould li$e to say a short Dvar Torah this Sha((os in honor o% my grand%ather=s )irthday.
"he "orah tells us in this #ee$=s *ortion #hat #ill )e our re#ard i% #e o)serve the "orah
and $ee* the commandments o% 0ashe5! PKC(a9u alecha kol ha7rachos ha9.leh
vChisiguchaN ("hen all these )lessings #ill come u*on you and overta$e you).
Many o% the commentaries discuss the strange use o% the #ord vChisigucha Pand they #ill
overta$e youN in connection #ith Blessings. 9t sounds as i% someone #ere running a#ay
%rom the Blessings and the Blessings have to run a%ter him to catch u*. "his does not seem
to ma$e sense.
8ne inter*retation to this *ro)lem is given )y S2or%o. 0e says it is *ossi)le to #or$ hard
%or a goal and to %inally reach it a%ter much sacri%ice and e%%ortM on the other hand it is
*ossi)le to have a )lessing Pdro**ed on one=s la*N #ithout e&*ecting it or having to #or$
%or it. 2hen the "orah s*ea$s here o% 7rochos coming u*on you and overta$ing you? it is
tal$ing a)out this second $ind o% Blessing 44 the $ind that comes #ithout your having to
even #or$ %or it.
"he Got/ker Ie((e had a totally di%%erent pshat. 0e says the #ord vChisigucha in the verse
comes %rom the #ord hasaga #hich means criticism or challenge? such as #e %ind used in
connection #ith the IavadCs challenges to Ia5(a5? #hich are called hasagos. According
to the Got/ker? the inter*retation is li$e this!
All these )lessings #ill come u*on you and challenge you...
"he more #ealth you are )lessed #ith?
the more T/edaka you #ill )e e&*ected to giveM
"he more )rains you are )lessed #ith?
the more "orah you #ill )e e&*ected to learn.
"he more talents you are )lessed #ith?
the more you #ill )e e&*ected to use them to serve 0ashem
and to serve the 7e#ish *eo*le.
3ach Blessing a *erson is %ortunate enough to receive %rom G4d is a challenge to him
to ma$e a**ro*riate use o% this )lessing to *rove that he is #orthy o% this and %uture
)lessings.
8ld age is de%initely one o% the )lessings o% the "orah! Many times the #ords lC5aa% tichyu
or lC5aa% yir(u ye5eiche5 are used )y the "orah in connection #ith re#ard %or doing
certain &it/vos. "he :e5ara in &oed Gata% relates that Iav Eose2 made a )irthday *arty
%or himsel% and invited all the -a))is #hen he turned >A. 0e too$ it as a sign o% s*ecial
)lessing that he *assed the age #here)y it may )e said that one died as a young man.
"he :e5ara in Giddushi% relates that Ia((i Eocha%a% used to stand u* even #hen an
elderly Gentile #ould *ass )y. 0e #ould say P0o# many di%%erent situations and
adventures has this man e&*erienced in his li%etimeSN
'ot Just (peeches )a!e DGH
"he )lessings o% old age %its in #ith the %irst inter*retation o% vChisigucha as e&*lained )y
S2or%o! 9% one reaches old age? it is Fuite o%ten sim*ly a )lessing that is dro**ed into a la*
#ithout any real sacri%ice or e%%ort on his *art 44 it is to a large e&tent )eyond man=s control
ho# old he=ll live to )e. "he -a))is tell us 44 #e are )orn #ithout #ishing itM #e live
#ithout #ishing itM and #e die #ithout #ishing itS
"he )lessing o% old age %its in Fuite #ell also #ith the second inter*retation o% vChisigucha?
as e&*lained )y the Got/ker Ie((e. 2hen one reaches the age o% >A or >G? he is a)le to
retire %rom a )usiness or *ro%ession #hich has ta$en u* most o% his time %or the *revious DA
or QA years. "he )lessing o% all this %ree time )ecomes a hasaga 44 a challenge to the Senior
Citi(en. 2ill he use his time %or sel%ish and trivial matters or #ill he use it %or more
im*ortant and no)ler causes<
My grand%ather? since his retirement has used his time to learn more "orah? to serve the
community )y )eing President o% the shul? and last )ut not least to s*end more time #ith his
grandchildrenS 9n )ehal% o% my )rother and sisters? 9 #ant to #ish Grand*a a very 0a**y
Birthday and together #ith Grandma may you have many more years o% 0ealth and
7rocha... ad 5eah vCesri5 sha%aQ
'ot Just (peeches )a!e DGD
+O/7ECHA* T&E/S:6 AT +OSHE'S SHE3A -/OCHOS
March BCCL (Sha))os)
9 #ould li$e to say over a 7a<al 0aTuri5 %rom this #ee$'s >arsha in honor o% my )rother
and sister4in4la#.
"he >arsha )egins )y mentioning the *rohi)ition o% doing #or$ on Sha((os and then goes
on to descri)e the donations collected and the actual *rocess o% )uilding the &ishka% and
the associated vessels and 7igdei Gehu%a. 8ur -a))is tell us that the reason the >arsha o%
the &ishka% is introduced #ith the la#s o% Sha((os is to tell us that even though the
)uilding o% the &ishka% is im*ortant? #e must sto* all #or$ %or the &ishka% on Sha((os.
2e learn out that the DC ty*es o% %or)idden &elacha on Sha((os are e&actly those DC la)ors
#hich #ere done in the *rocess o% constructing the &ishka%. "he :e5ara in &aseches
Sha((os tells us that #e have a hint o% this num)er in the #ords :.leh haDevori5: #hich
a**ears at the start o% our >arsha. :.leh: in :e5atria is eFual to D>M :Devori5: is *lural
%or :davar: so that indicates H moreM and the 0ay at the start o% the #ord Ha+evorim is
also e&tra so that teaches us one more %or a total o% DC. "hat is the Drasha o% the :e5ara
Sha((os 7)a. "he 7aal 0aTuri5 here gives D other hints at the num)er DC.
'irst o% all? the letter 8a5ed in :e5atria eFuals DA and there are C 8a5eds in the command
a)out the Sha))os )eginning #ith the #ords .leh haDevori5 and ending #ith the #ords
(eEo5 0aSha((os. "his hints at the num)er DC.
Second? the #ord sheshes #hich )egins the verse :sheshes ya5i5 ta<aseh 5elacha: in
:e5atria is eFual to BAAA #hich is eFual in :e5atria to the #ords ar(ai5 chaser achas
#hich is the e&*ression the :e5ara uses to say the num)er DC.
"hird? he says that there are DC #ords in the three pesuki5 i% you start counting #ith
vaEakhel and go u* to )ut not including the #ord haSha((os at the end o% pasuk gi5el.
"hese last t#o Drashas teach that on the > days o% the #ee$ #e can do DC ty*es o% la)or
)ut on Sha))os #e can't.
"he num)er DC in 0e)re# is re*resented )y lamed-tes. Lamed4tes are the roshei teivos o%
the #ords lo tov #hich #e %ind in the pasuk in 7ereshis :9t is not good (lo tov) %or man to
)e )y himsel%? 9 #ill ma$e him a hel*mate? o**osite him:. "his is o% course a very
a**ro*riate verse to mention at a Sheva 7rochos and 9 ho*e that Moshe #ill have a long
and ha**y li%e #ith his hel*mate? "(i**y? #ho should )e his ./er k<%egdo %or the rest o% his
li%e.
'ot Just (peeches )a!e DGQ
+O/7ECHA* T&E/S:6 AT +OSHE'S SHE3A -/OCHOS
March BCCL ("hursday)
"his #ee$'s Parsha states? :Gechu 5<itche5 teru5ah la<0ashe5 kol nedi leebo yeieha es
teru5as 0ashe56 /ahav6 v<kese26 u<%echoshes:.
"he 7a<al 0aTuri5 says that really it should say kol %ediv lee(o yavi #ithout a 0ay at the
end o% the #ord Eavi #hich #ould mean :every generous *erson #ill )ring:. 2ith the 0ay
it is translated :every generous *erson #ill )ring it:? )ut it could also mean :every generous
*erson #ill )ring her:. "he 7a<al 0aTuri5 says that since the gi%ts %or the &ishka% #ould
include gold and silver and je#elry that #ould usually )elong to the #omen? it is im*ortant
that the hus)and not donate it unless his #i%e is in %ull agreement. 0e *oints out that the
:e5atria o% lee(o yevieha is eFual to the :e5atria o% 8ev hu v<hi meaning :his and her
heart together:.
9 thought that this #as an a**ro*riate vort to say over at a Sheva 7rochos and 9 ho*e that
Moshe and "(i**y's hearts #ill al#ays )e together in dedicating their lives to #vodas
0ashe5.
9 #ould li$e to mention one additional thought %rom the 7a<al 0aTuri5. "he "orah
mentions that 7e/alel made the #ro%. "he 7a<al 0aTuri5 says that 7e/alel made all the
%urniture and vessels o% the &ishka% 44 so #hy just )y the #ro% does it mention 7e/alel<.
0e says it is hinting that the #ro% #hich #as in the Godesh Godoshi5 #as (<t/el Gel (9n the
Shado# o% G4d)? )ecause the #ro% is the resting *lace o% 0ashe5<s 0oly Chariot and is
located directly underneath the "hrone o% G4d? the Gissei haGavod? that is to say in the
Shado# o% 0ashe5..
9 just #ant to conclude )y saying that the #ro% #as one o% the most s*ecial vessels in the
&ishka% and in the 7eis 0a&ikdash 44 it had the )eauti%ul Geruvi5 on to* and it contained
the most Sacred o)ject in the *ossession o% the 7e#ish *eo*le 44 the "en Commandments?
)ut nevertheless it #as hardly ever seen. 8nly once a year did the Gohe% :adol go into the
Godesh Godoshi5 to get a glim*se o% this s*ecial o)ject. And yet the memory o% that one
visit ins*ired him %or the #hole year.
My )rother Moshe le%t home to learn in 1eshiva almost BA years ago? #hen 9 #as just H and
a hal% years old. 9 sometimes %elt that 9 hardly $ne# MosheM es*ecially during the last %e#
years he has only come home %or >essach and 9 got to see him just once a year. But li$e the
Gohe% :adol? the once a year o**ortunity 9 have had to catch a glim*se o% my )rother
ins*ires me %or the #hole year. 9 $no# that he s*ends his time in the Shado# o% G4d and
li$e the #ro% hiding a#ay in the Godesh 0aGodoshi5? Moshe contains #ithin him the
"orahM and li$e the #ro% 44 he is never %ar %rom our thoughts.
&a/al Tov Moshe , "(i**y.
'ot Just (peeches )a!e DGG
7une BCC> -A/ +*T83AH SPEECH OF A/*E1 &E*SS-E/%
0onored -a))is? "eachers? 'amily? and 'riends? 8n this Sha((os o% my Bar Mit(vah 9
#ould li$e to share #ith you a )rie% dvar Torah %rom the >arshas 0aShavua6 >arshas
7eha<aloscha.
"he %irst Iashi in this #ee$'s parsha as$s the %ollo#ing Fuestion! 2hy #as the *ortion
dealing #ith the menorah 44 #hich #e have here at the )eginning o% 7eha<aloscha *ut right
ne&t to the *ortion dealing #ith the donations o% the Princes o% the "ri)es 44 #hich #e have
at the end o% last #ee$'s parsha 44 ,aso<
Iash1i ans#ers )ased on a &edrash Ta%chu5a! Because #hen #haro% sa# the role o% the
Princes in dedicating the &ishka%? he #as saddened at not )eing among them? re*resenting
his "ri)e. G4d said to him? :8n your li%e 44 your tas$ is greater than theirs? %or you light and
*re*are the candles:.
"he Ia5(a1% e&*resses sur*rise at the #ords o% the &edrash! 2hat reason could there
*ossi)ly )e %or #haro% to %eel saddened< A%ter all? he alone entered the Godesh Godashi5
on 1om 6i**ur? he alone )rought the meal o%%erings o% the Gohe% :adolM there #ere many
tas$s in the &ishka% that #ere his res*onsi)ility alone<
'urthermore #hat consolation did #haro% receive )y )eing told :your tas$ is greater than
theirs 44 %or you light and *re*are the candles:. Iash1i says this re%ers to the lighting o% the
&e%orah in the &ishka%. Ia5(a1% says this re%ers to the rededication o% the 7eis 0a9
&ikdash )y the 0ash5o%ai5? the descendants o% #haro%. But in either case? #e need to
understand 44 ho# #as this a consolation %or #haro%<
-av 1ehuda Amital? %ounder and -osh 1eshiva at Eeshivat 0ar .t/io% i% .ret/ Eisroel? gives
the %ollo#ing inter*retation! Aharon envied the %act that the Princes #ere the ones #ho
dedicated G4d's &ishka%. "hey #ere the %irst to )ring the sacri%ices on the 5i/(each.
#haro% envied the %act that they had ta$en the initiative. All %uture Service in the &ishka%
#ould )e )uilt on their actions.
8ehavdil? it's li$e thro#ing out the %irst *itch o% the )ase)all season or lighting the torch to
start the 8lym*ics.. "his is a very )ig honor )ecause it is this %irst act #hich sets in motion
all the later actions #hich are )uilt on that *rimary act.
"here is great im*ortance in a %irst ste*? )ecause it serves as the )asis and %oundation %or all
%uture ste*s.
#haro% #anted also to *artici*ate in a ty*e o% *rimary act? in an act o% initiation.. "he %act
that he did not saddened him. 9n res*onse to this sadness? G4d told him that he too #ould
)e a)le to *er%orm an act o% initiation. According to Iash1i it #as the lighting o% the
Menorah in the &ishka%M according to the Ia5(a1% it re%ers to the lighting o% the &e%ora
)y the Chash5o%ai5.
2hat is so s*ecial a)out lighting candles<
'ot Just (peeches )a!e DG>
9n general? every act or tas$ is an addition and rein%orcement to #hat already e&ists. But
lighting al#ays comes only #hen that #hich e&isted *reviously has already )een
e&tinguished. 3ach time a candle is lit? it is a se*arate act #hich does not derive its strength
%rom the acts #hich *receded it. 3ach lighting re*resents rene#al and a ne# start.
9% there is one day in a young 7e#ish )oy's li%e #hich re*resents the :thro#ing out o% the
%irst *itch:? #hich re*resents an act o% initiation and a ne# start it is the day o% his Bar
Mit(vah. 8n this day he lights not the 8lym*ic "orch? )ut he lights the 7e#ish "orch 44 the
torch o% ,er &it/vah6 v<Torah "r 44 "he candle is the &it/vah and the Torah is the light.
"he time o% Bar Mit(vah and the time just )eyond is the time o% one's youth. 9t is a time
%illed #ith great *otential and great meaning. 9t #as the *eriod o% time? during our nation's
youth that G4d gave us the "orah. "his is the *eriod re%erred to )y the *ro*het Eir5iyahu
as the *eriod o% Chessed ,e<urayich 44 the loving $indness o% youth? #hen the 7e#ish
*eo*le %ollo#ed G4d #ith )oundless yearning and longing lechtaych acharai (a<5id(ar6
(<.ret/ lo /eruah 44 2al$ing a%ter Me in the desert? in an un*lanted land. IEir5iyah H!HJ
"he time o% 1outh on the other hand can )e a time o% Chatot %e<urai ITehilli5 HG!@J? the
time o% the :sins o% one's youth:.
"he *ath and actions that one ta$es at the outset can initiate the *attern and lay the
%oundations %or all that %ollo#s.
9t is %or this reason that 9 am very grate%ul to my *arents and my teachers %or giving me the
education and u*)ringing that allo#s me to start my li%e as a 7e#ish adult on the right *ath.
9 than$ them %or ena)ling me to cele)rate this initiating event o% my li%e in the meaning%ul
#ay in #hich 9 am cele)rating it.
9 ho*e that li$e the lighting o% the Menorah? my actions #ill )e a source o% )rightness and
enlightenment to my %amily? and my *eo*le and that li$e #haro%? 9 should al#ays )e a)le to
%eel a sense o% rene#al and creativity #ith my *er%ormance o% 5it/vos.
'ot Just (peeches )a!e DG@
August BCCL -A/ +*T83AH SPEECH OF A:*3A F/*EN7
0onored -a))is? "eachers? Parents? -elatives? and 'riends? my >arsha )egins #ith a set o%
alternatives 44 PSee 9 have set )e%ore you this day a )lessing and a curse.N "his is a most
%itting o*ening %or a 7ar &it/vah parsha.
A child o%ten does not have the o**ortunity to choose )et#een alternatives. /sually
decisions are made %or him )y individuals #ho are Polder and #iserN.
As an adult (and according to 7e#ish la# that=s #hat a 7ar &it/vah )oy is)? the young
7e#ish man is %or the %irst time con%ronted #ith many choices. "here are alternatives he #ill
have to revie#. Some he #ill need to reject? others he #ill need to select. "he ty*es o%
choices he ma$es 44 es*ecially in the years immediately a%ter Bar Mit(vah 44 #ill )e critical
in determining #hat ty*e o% 7e#ish adult he #ill gro# u* to )e.
8ne o% the %irst choices (i% not one o% the most critical) that a 7ar &it/vah )oy needs to
ma$e is #hat to*ic he #ill s*ea$ a)out %or his Dvar Torah on the Sha((os morning o% his
7ar &it/vah.
9n this area? 9 had many alternatives to choose %rom? GG to )e e&act. "hat=s ho# many
5it/vot there are in my parsha? according to the count o% the Se2er 0aChi%uch. 9n
choosing )et#een di%%erent 5it/vot to say a Dvar Torah on? #e are not Chas DCSholo5
*ic$ing )e#t#een 7racha and Gelalah (Blessing and Curse)44 it is *ic$ing )et#een 7racha
and 7racha (one $ind o% Blessing and another). 9 chose to s*ea$ a)out the 5it/vah o%
Charity? #hich is a very im*ortant &it/vah %or )oth young and old ali$e. 9 #ould li$e to
share several thoughts #ith you a)out this &it/vah in my Dvar Torah.
9n %act the conce*t o% Charity is related not to just one o% the GG &it/vos in >arshas IeCeh?
)ut to several...Although #e usually thin$ o% Charity as )eing a &it/vat #seh 44 a *ositive
command 44 #e also have a related negative &it/vah! +o not )e stingy #hen it comes to
giving Charity. As the "orah teaches IDevori5 BG!@J P9% there #ill )e a *oor *erson among
you %rom any o% your )rothers in any o% your cities? in the Land that 0ashe5? your G4d?
gives you? #ou shall not harden your heart or close your hand against your *oor )rother.
'rom this immediately %ollo#s the *ositive command o% T/edakah #hich #e %ind in the ne&t
>asuk P-ather? you shall o*en your hand to him and also lend him su%%icient to *rovide %or
#hat he is lac$ingN. "he "orah uses the e&*ression P>asoach Ti2tachN to im*ly even i% you
have to give him many timesM li$e#ise PvCha9vet taCavite%u 44 even i% you have to lend him
many times.
"he Se2er 0aChi%uch *oints out that the *re%erred #ay o% giving T/edakah is through a
:a((ai so as to s*are em)arrassment o% the *erson in need and to *rotect his *rivacy.
Ia5(aJ5 #rites that giving a loan can )e an even higher %orm o% T/edakah than giving an
outright donation? )ecause this can hel* the *oor *erson maintain his dignity and not )e
reduced to the *oint #here he #ill need to as$ %or charity. Certain la#s o% loans are also
mentioned in my >arsha 44 li$e the %act that the She5itah year cancels all loans. "his too is
a *ositive and negative command on lenders! 44 A). "hey shall announce the de)t is
'ot Just (peeches )a!e DGL
cancelled (*ositive command)M and B). "hey shall not as$ %or the lent money )ac$ a%ter
She5ita (negative command).
Beyond the general mit(vah o% lending and giving to *oor *eo*le? this >arsha also contains
a se*arate 5it/vah o% &aCaser #%i 44 giving BAW o% one=s cro* to *oor *eo*le on the Drd
and >th years o% the Shemita Cycle. +uring the other Q years o% the cycle instead o%
&aCaser #%i there is &aCaser She%i 44 A *erson has to ta$e BAW o% his cro* and )ring it to
7erusalem to eat there.
"he A$eidat 1it(cha$ #rites that the la#s o% &aCaser She%i? %ollo#ed )y &aCaser #%i?
%ollo#ed )y the la#s o% Cancelling +e)ts a%ter the Sh5ita? %ollo#ed )y the la#s o% Charity
are listed in that *articular seFuence in the >arsha %or a s*eci%ic reason.
0e says it is very hard %or a *erson to *art #ith his *ro*erty. "he "orah tries to get him
used to this idea gradually. 'irst it limits his use o% his *ro*erty (&aCaser She%i). "hen it
tells him something even harder 44 every D years he is called u*on to *art #ithBAW o% his
*ro*erty. "hen it tells him that he has to lend money and may never get it )ac$. 'inally it
tells him he has to give a#ay money at the outset? #ithout e&*ecting to get it )ac$.
"he "orah introduces the la#s o% giving &aCaser #ith the #ords...N#ser TC#ser...N (1ou
shall surely give a tithe). "he :e5ara in TaCa%is ma$es a Drosha on this e&*ression )ased
on the %act that the 0e)re# #ord %or #ealth is s*elled the same #ay as the 0e)re# #ord
%or giving a tithe. "he "almud says P#ser (ishvil sheCTCasherN 44 Give a tithe in order that
you )ecome rich.
Most *eo*le inter*ret this :e5ara literally and )elieve that this is some $ind o% magical
guarantee 44 give &aCser and e&*ect to automatically )ecome rich. Iav T/adok
0aGohe% o% Lu)lin says that this is not the correct inter*retation. Iav T/adok says
:"ithe? give more money a#ay? ma$e *eo*le more de*endent on you? and you 44 as a
result o% that 44 #ill have to )ecome )igger. "he more your needs #ill )e? the more G4d
#ill have to give youM the more your s*heres o% in%luence #ill gro#? the )igger you
necessarily #ill have to )ecome.:
'or this is the nature o% things. "he more one ma$es himsel% indis*ensa)le to others? the
more one gro#s. "he more one gro#s? the more one is ca*a)le o% handling it. "his is a
lesson that 9 ho*e to ta$e #ith me as 9 no# )ecome a :adol! Gro#ing u* is something
that is not just a *hysical occurrence. According to the "orah? true gro#th is #hen you
gro# %rom )eing de*endent on others to hel*ing others #ho are in need so that they
may )ecome de*endent on you.
At this time 9 #ould li$e to "han$ a num)er o% *eo*le #ho 9 have )een de*endent on %or
many years no#? and #hom 9 #ill *ro)a)ly remain de*endent on %or several more years in
the %uture...
'ot Just (peeches )a!e DGC
-A/ +*T83AH 7/ASHA OF +O/7ECHA* +*CHE1 T&E/S:6
March BD? BCCC
According to )oth tradition and halacha the %irst )orn son is su**osed to have a num)er o%
s*ecial *rivileges. 2hile this is al#ays true in theory? in *ractice it has not )een the case.
Eit/chok6 Eakov6 Eose26 .phrai56 &oshe6 #5ra56 Dovid6 and Shlo5o? to name just a %e#
#ere not the oldest son o% their %ather. And on it goes throughout 7e#ish history. 9n each
case a younger )rother someho# #ound u* #ith rights or *rivileges that in theory )elonged
to an older si)ling.
So too has )een the case in my %amily. Being the youngest o% G children? and also the
youngest o% D )rothers? 9 am certainly not a %irst )orn. 5evertheless it is 9 #ho #ound u*
#ith the dou)le *ortion.
5ot only did 9 have the *rivilege to read Dayakhel and >ekudei? 9 also am Bar Mit(vah on
the Sha((os #hen #e ta$e out a second Se2er Torah and read the &a2tir o% >arshas
0aChodesh. "he last thing a Congregation #ants to hear a%ter the reading o% t#o long
>arshiyos? is t#o long Droshos. 9 #ill there%ore $ee* the "ime in mind and $ee* my
drosha this morning short. As 9 matter o% %act? not only #ill 9 $ee* "ime in mind? that #ill
)e the to*ic o% my s*eech.

9n Dayakhel9>ekudei #e have HBD pesuki5 #hich discuss in great detail the construction o%
the items used in the &ishka%. 0o#ever? )e%ore this long and com*rehensive discussion #e
have three short verses that discuss an entirely di%%erent su)ject!
And Moshe gathered the entire assem)ly o% the Children o% 9srael and said to them!
"hese are the things that 0ashe5 commanded to do! 8n si& days? #or$ may )e
done? )ut the seventh day shall )e holy %or you? a day o% com*lete rest %or 0ashe5M
#hoever does #or$ on it shall )e *ut to death. 1ou shall not $indle %ire in any o%
your d#ellings on the Sa))ath day.
Iash1i ? Fuoting the &echilta? e&*lains that the reason the la#s o% Sha((os *recede the
la#s o% )uilding the &ishka% is to teach us that )uilding the &ishka% is not doche Sha((os.
Sha((os ta$es *recedence and #e cease )uilding the &ishka% on that day.
#l pi dersush one can say the %ollo#ing! 7udaism recogni(es kedushas ha&ako56 sanctity
o% *lace. "he "orah recogni(es that there can )e s*ecial religious signi%icance to *articular
o)jects and *articular *laces. But this *henomenon is also recogni(ed )y other religions?
)oth ancient and modern. Many %orms o% idolatry are )ased on sancti%ying a *lace? a thing?
or an image.
2here the "orah revolutioni(ed religious thought #as to em*hasi(e the im*ortance and the
*rimacy o% Gedushas He5a%? the sanctity o% time. 2e are taught to sancti%y time? to )e
attached to sacred events and moments rather than sacred things. Sha((os6 Eo5 Gippur6
>essach )ecome our sanctuaries %ar more than any )uilding or grave. 8ur enemies #ere
a)le to destroy our "em*les. "hey #ere a)le to ta$e a#ay %rom us the vessels o% the 7eis
0a&ikdash. But they #ere not a)le to ta$e a#ay %rom us our Sha((osos and Eo5i5
Tovi5.
"he %act that )uilding the &ishka% must sto* on Sha((os sho#s that Gedushas haHe5a%
(the holiness o% time) is more im*ortant than Gedushas ha&ako5 and Gedushas haChe2et/
(the holiness o% *lace and thing). Building the &ishka% cannot #in out over $ee*ing
Sha((os. 7ust the o**osite. Sha((os is the &ekor ha7rocha 44 the *rimary source %rom
#hich )lessing %lo#s and %rom #hich %lo#s the a)ility to )ring holiness to the activities o%
our #ee$day #orld.
2e may have needed to resort to a )it o% Derush to see the idea o% the Sancti%ication o%
"ime %rom the )eginning o% this morning's "orah reading. "his idea ho#ever certainly
comes out loud and clear %rom the end o% this morning's "orah reading 44 namely >arshas
0aChodesh.
"he very %irst command the ne#ly %reed slaves #ere given? even )e%ore they le%t 3gy*t? #as
the 5it/vah o% Giddush 0aChodesh 44 sancti%ying the ne# month. "he slave has no conce*t
o% time. All his time )elongs to someone else? his master. -a))i 1ose% +ov Soloveitchi$?
(t:l? once e&*lained this is #hy a slave is e&cused %rom time de*endent 5it/vos 44 he sim*ly
lac$s any a#areness o% time. "he hallmar$ o% the %ree man? and the hallmar$ o% a %ree
*eo*le is their a)ility to ta$e control o% time 44 and ultimately to )e a)le to sancti%y time.
"his teaching has *o#er%ul meaning %or a Bar Mit(vah? %or a youth has just )ecome an
adult. "he teaching is that time is valua)le. "ime is *recious. "ime is to )e used #ith
caution? and ultimately time is to )e sancti%ied.
S*ea$ing o% time? 9 *romised that 9 #ould $ee* my drosha short and so 9 #ill. 9 #ould just
li$e to ta$e this o**ortunity to than$ a %e# *eo*le #ho are de%initely #orth the e&tra time.
'irst o% all? 9 #ould li$e to give my utmost than$s and a**reciation to my -e))eim in and
outside school. All o% them have sho#n great care desire as they lovingly shined the )right
light o% "orah and Mit(vos u*on me? and have dee*ly motivated me to continue my "orah
o)servance? #herever that may )e. 9 #ould also li$e to e&*ress my dee* gratitude and
than$s to my )rothers and sisters? #ho have )een e&cellent si)lings and even greater role
models to me? and to #hom 9 o#e much o% my $no#ledge and than$s. Last and de%initely
not least? my loving and caring *arents. 9 can't *ossi)ly %ind the correct #ords to e&*lain
the commitment and dedication my *arents have given to#ards me? as they have sho#ered
me #ith not just love over the *ast BD years o% my li%e. 'rom *utting me into e&istence? and
giving me the *recious gi%t o% li%e? to teaching me Middos and no# my Bar Mit(vah Parsha?
and )esto#ing to me an even more valua)le gi%t44 the gi%t o% $no#ledge44 my *arents have
truly su**orted me #ith everything. And not to leave anyone out? 9 #ould li$e to than$
everyone here today? including the %amily and %riends #ho are not *resent.
"han$ you and Good Sha))os.
'ot Just (peeches )a!e D>H
Not Just
Clippings
* * *
Published
Articles I Have
Written
'ot Just (peeches )a!e D>Q
SO &HAT *F -E%*N 7OESN'T &EA/ TS*TS*SE
BCM0 Synagogue "ri)une 7une BC@@
1Iav Chiyya a%d Iav Shi5o% (e% Chala2ta were o%ce walki%g i% the valley o2 #r(el i% the
early 5or%i%g6 a%d they saw the daw% co5i%g up. Iav Chiya said? <Si5ilarly will the
delivera%ce o2 -srael (reak 2orth. #t 2irst it co5es o% little (y little6 the% it (egi%s to
sparkle6 the% it gathers stre%gth6 a%d the% it spreads over the sky<. To what is this
co5para(le499To a 5a% who dwelt co%ti%uously i% dark%ess. 3he% o%e wa%ts to (ri%g
hi5 i%to the light6 it is %ecessary to 2irst let i% o%ly a ti%y ray o2 light6 the% a little 5ore6
a%d so o% u%til he is a(le to ad;ust to the 2ull i%te%sity o2 daylight.1 (&edrash6Hohar)
9n the vie# o% many? the dramatic change o% government in 9srael in recent #ee$s has given
religious 7e#ry in 9srael and a)road a )urst o% sunlight as )right as anything #hich has come
over the hori(on in many a century. 2ho #ould have )elieved? )ac$ in the days o% Ben
Gurion? #e'd one day have an 9sraeli Prime4Minister not ashamed to a**ear on international
television #earing a kippahM *roud to tell the #orld our claim to 9srael is %ounded in the
Bi)lical *romise to the PatriarchsM hum)ly invo$ing '0el* %rom A)ove' at the Gotel rather
than at a strategy session o% the 9sraeli Air 'orce commanders<
9ndeed #e have )een given indications that %undamental changes #ill )e made in the
government *olicy vis a vis issues #hich have )een a thorn in the side o% religious 7e#ry %or
D decades. :iyur G<halacha? %emale conscri*tion? universal "orah education? and o%%icial
Sh5iras Sha((os44 to mention nothing o% 7udea and Samaria44are just a %e# o% the
Fuestions on #hich #e have )een led to )elieve that *rogress is at hand.
"o )e sure? the ne# o**ortunity *laces ne# o)ligation on the religious community. "o
*ara*hrase )oth -a))i Londins$i and &ordechai? :9% our chec$4)oo$s #ill )e silent at this
time? relie% and salvation #ill come to the State o% 9srael %rom a di%%erent sourceM )ut our
right to critici(e and e&*ress o*inions #ill )e lost:.
5evertheless? a time #ill come #hen the initial eu*horia #ill su)side? the dust #ill settle and
#e'll come to the reali(ation that the 9sraeli religious situation is still %ar %rom ideal. "he
atheism o% +ovid Ben Gurion is still chai vC kaya5 in 9sraeli *olitics. 9t is at that *oint in
time at #hich #e must avoid )ecoming disillusioned? avoid reverting to our sel%4righteous
cynicism? and come to recogni(e the real lesson o% the recent 9sraeli elections.
"he real message #hich has )een hammered home )y the 9sraeli election is a *oint #hich
although the cornerstone o% religious ionist Philoso*hy and the religious ionist
relationshi* to#ards the state? is one #hich has )een )lurred in the eyes o% many )y DA years
o% single *arty domination o% the 9sraeli Government. "hat *oint is that there is and must )e
a %undamental distinction made )et#een &edi%as Eisroel (the State o% 9srael) and
&e5sheles Eisroel (the Government o% 9srael).
"he Government is an assortment o% individuals re*resenting a collection o% interests that
are chosen at least once every Q years. "hese individuals may )e atheists #ho deny the
"orah? the interests they re*resent may )e sacrilegious and )las*hemous. But individuals
'ot Just (peeches )a!e D>G
come and goM Governments rise and %all. 2e )ecome im*atient and thirty years seems li$e
a long timeM )ut it is a dro* in the )uc$et o% t#o millennia.
"he State? on the other hand? is the :%irst %lourishing o% our +eliverance:. "he esta)lishment
o% settlements? roads? )uildings? agriculture and industry in the Promised Land a%ter HAAA
years is nothing less than ver)atim %ul%illment o% Bi)lical *ro*hecy. "he State is? #ithout a
dou)t? the .ehicle (the klipah? i% you #ill) that the :-oc$ o% 9srael: in 0is 9n%inite 2isdom
has chosen to *re*are the #ay %or &oshiach. ("o deny this *remise is to %orecast? G4d
%or)id? 0olocaust and total destruction o% all accom*lishments o% the modern State).
:Many are the thoughts in the heart o% manM )ut the *lan o% G4d #ill )e accom*lished.: "he
*ersonalities o% the Government o% 9srael are )usy *re*aring %or the coming o% &oshiach
#hether they $no# it or not and #hether they li$e it or not. "he uni%ication o% 7erusalem
and the li)eration o% 7udea4Samaria #as the %urthest thing in the #orld %rom the mind o%
Levi 3sh$ol #hen on 9nde*endence +ay BC>@ he haughtily )oasted that %or hundreds o%
years 7e#s #aited %or G4d to )ring them )ac$ to 9srael until the :ionists: came and too$
destiny into their o#n hands. 5o more than three #ee$s later this great :controller o% his
o#n destiny: *resided over a Land o% 9srael o% #hich he never dreamt. 2hen 1it(cha$
-a)in last #inter e&*elled the 5.-.P. %rom his Government %or their insu)ordination over
the issue o% Sh5iras Sha((os? the %arthest thing %rom his mind #as the esta)lishment o% a
Government *ledged to im*rove the level o% Sa))ath o)servance in the country. 'inally?
#hen the *o*ulation o% 9srael voted to re*udiate the corru*tion and scandals o% the La)or
Government? during the #ee$ )e%ore Shavuos G@D@? it is %air to say that %e# reali(ed the
revolution they #ere )ringing a)out in the role o% religion in the modern State. But all these
thoughts #ere totally irrelevant? %or the (lan of %;! ill be a$$o"(lishe!4
"he La)or Government has #hether #ittingly or un#ittingly *aved the #ay %or &oshiach.
"he mass communication net#or$ #hich #ill %lash the ne#s o% his arrival is there? the %arms
#hich #ill *roduce the %lour and #ine %or the Gor(o%os &i%cha and the ,esachi5 in the
re)uilt 7eis 0a5ikdosh are there? the 7um)o 7ets to )ring )ac$ the e&iles %rom the %our
corners o% the earth are there? the territories on #hich to settle BA million more 7e#s are
there. "he Government has no# %allen %rom *o#er? )ut the State44#ith all its *otential and
readiness4remains and #ill continue to move in the direction o% G4d's +ivine *lan.
A ne# Government has arisen. Begin may not #ear tsitsis (although certainly there are
many #ho do #ho have a great deal to learn %rom this man in terms o% 'aith in G4d and the
+estiny o% the 7e#ish Peo*le)M his *olitical allies are certainly not the :Seventy 3lders:M the
time to ma$e Tisha 7<#v a Eo5 Tov has not yet arrivedM the %ull glory o% morning is not yet
u*on us. 0o#ever? the :eulah *rocess is entering a ne# *hase. "he dar$ ha(e o% the early
morning t#ilight is giving #ay to visions o% a )righter dayM &edi%as Eisroel has emerged
%rom the shado#s o% association #ith a *articular Government or set o% ruling individuals
and into the light o% recognition that the State is indeed G4d's vehicle to lead us to the
:eulah Shle5ah? s*eedily? in our days.
'ot Just (peeches )a!e D>>
/A--* F/AN7'S NE& SEFE/ FU1F*11S E=PECTAT*ON
BCM0 Synagogue "ri)une May BCL>
"he recent *assing o% -av 1a$ov 6aminets$y and -av Moshe 'einstein 44 Hecher T/adiki5
8<(racha 44 )oth o% #hom #ere in their nineties? drives home an inevita)le mathematical
%act! "he day is ra*idly a**roaching #hen the 7e#ish community #ill no longer )e a)le to
rely on the legacy o% *re4#ar 3uro*e %or their "orah leadershi*.
"hroughout the history o% the American 7e#ish community? and certainly throughout the
renaissance o% "orah learning and the gro#th o% American "orah institutions #e have
#itnessed during the latter *arts o% this century? leadershi* has al#ays come %rom the
immigrant 3uro*ean scholars.
'or )etter or #orse? that era is ra*idly dra#ing to a close. 9n this connection it is
com%orting to note the recent *u)lication )y a young American )orn Tal5id Chocho5 o% a
volume o% :Chiddushei Torah: #hich has #on him the acclaim o% noted Ioshei Eeshiva
%rom throughout the #orld.
'or us in Seattle this %act should )e not only com%orting? )ut richly re#arding and highly
satis%ying as #ell. 'or me? *ersonally? it is the a)ove as #ell as the %ul%illment o% a HG year
e&*ectationT"he young Tal5id Chocho5 9 am re%erring to is none other than a classmate
o% mine %or BA years at the Seattle 0e)re# Academy. 0e is a %riend #ho )e%ore he le%t
Seattle at age BG to attend 5er 9srael -a))inical College told me he intended some day to
#rite a volume o% :Chidushei Torah: and call it :"halei Eissachar:. 9 %elt then? as our
Patriarch 7aco) must have %elt hearing the visions o% grandeur his son 1ose% %oresa# %or
himsel% in his dreams! :And his %ather $e*t the saying in mind: IGenesis D@!BBJ. 'or this
reason? #hen -a))i (Allan) 1issachor 'rand? told me several #ee$s ago that he had just
com*leted an eight year *roject and #as a)out to *u)lish a se2er in memory o% his %ather?
+avid 'rand? (:l? 9 #aited #ith eager antici*ation %or its arrival. 9 #as not disa**ointed
#hen it came.
"he volume has three a**ro)ations 44 %rom -a))i 7aco) -uderman? Iosh Eeshiva and
%ounder o% ,er -sraelM -av Simcha issel Broide? Iosh Eeshiva o% the 0e(ro% Eeshiva in
7erusalemM and -av Mordechai Gi%ter? Iosh Eeshiva o% the Tel/ Eeshiva in 8hio.
-av -uderman #rites? :9 come to give a**roval to the )oo$ o% 0arav 0a:ao% 1Si%ai L
"ker 0ari51 (titles given res*ectively? to one #ith )road $no#ledge and one #ith shar*
insight)? very dear and *recious? a storehouse o% treasures? the outstanding -a))i 1issocher
+ov 'rand? shlit1a? #ho has studied diligently in our 1eshiva over HA years #ith great e%%ort
and clearness o% understanding and has ascended the staircase o% "orah to )ecome among
the )est students o% the 1eshivaM and no# he is one i% its most distinguished %aculty mem)ers
.... Behold 9 )less him that #herever he turns he shall %ind understanding and may G4d allo#
him the merit o% disseminating his #ells*rings out#ards and many shall #al$ and ta$e
*leasure %rom the light o% his "orah.: -a))is Broide and Gi%ter echo similar sentiments.
9've noted in *revious columns the )oom that has ta$en *lace in recent years in the :"orah
*u)lishing )usiness.: "he acce*tance and success o% each ne# #or$ has ins*ired other
'ot Just (peeches )a!e D>@
authors and other *u)lishing houses to get involved in the )usiness o% satis%ying the demand
%or Fuality "orah literature.
Most o% these volumes %all into one o% Q categories! (B) Bi)lical e&egesisM (H) 0alachic
(:0o#4to:) GuidesM (D) Philoso*hic #or$s (&ussar 0ashka2a)M and (Q) Sociological #or$s
(0istory? )iogra*hy? etc.). "he common denominators o% all these #or$s are that they are in
3nglish and a**eal to a )road audience ("orah ne#comer and 1eshiva veteran ali$e). -a))i
'rand's :"halei Eissocher: is not in this mold. 9t is in the mold o% classic "orah literature )y
:edolei Eisroel throughout the generations! Chidushei Torah (original e&*ositions on
"almudic su)jects).
S*eci%ically? the volume is divided into t#o sections! "he %irst consists o% HH cha*ters
treating various discussions %rom tractate &oed Gata% (dealing directly? or indirectly? #ith
the la#s o% mourning). "he second section consists o% BA cha*ters dealing #ith the
sacri%icial la#s %ound in tractate Te5ura. -a))i 'rand comments in his introduction that the
common lin$ )et#een the t#o are that they are in%reFuently studied. 9n this connection he
Fuotes Ia((i Eehuda 0aChassid that one #ho does occu*y himsel% #ith such unlearned
*ortions o% the "almud ta$es %or himsel% the great re#ard le%t over )y those #ho neglected
its study.
2hile the language is 0e)re#? and the style scholarly? one %amiliar #ith this genre o% "orah
literature #ill immediately a**reciate the clarity? structure? and content o% each cha*ter.
3ach is a magni%icent shiur unto itsel%. "o Fuote the a**ro)ation o% -a))i S.. Broide
(+ean o% Chevro% EeshivaM 7erusalem)M :...he s#ims in the ocean o% "almud? dives to its
de*ths and )rings u* *recious je#els...:
"he volume #as *re*ared over an eight year *eriod as a memorial to -a))i 'rand's %ather?
+avid 'rand? #ho is memoriali(ed in a %ull *age )iogra*hical s$etch? %ollo#ing the title
*age. "he section on Te5ura is dedicated to -a))i 'rand's late %ather4in4la#? -a))i 7aco)
Blumen$rant(. "he volume also contains a %ull *age memorial to -e) Moshe Lo$man
(Page HBA) as #ell as e&*ressions o% a**reciation to the author's mother? Mrs. Adele 'randM
to the %aculty and administration o% ,er -srael -a))inical CollegeM and a moving e&*ression
o% a**reciation to the author's #i%e? 5echama.
At the )ac$ o% the )oo$ is an outline o% the volume's DH cha*ters? #ith a H4G line ca*sule
summary o% each. Another %eature? #hich adds to the #or$'s reada)ility is the e%%ective use
o% )old %ace ty*e %or em*hasis 44 had "os%os )een a)le to ta$e advantage o% this ty*ogra*hic
techniFue? they #ould )e immeasura)ly easier to understand.
2hile not everyone may )e a)le to a**reciate the scholarshi* o% the #or$? many may #ish
their o#n co*y o% :"halei Eissocher: %or :sentimental reasons: or in order to say they o#n
a se2er o% Chidushei Torah )y an author they $no# *ersonally. Co*ies are availa)le %rom
-a))i 1issocher 'randM QA@ 1eshiva LaneM A*t. DAM Baltimore? M+ HBHAL.
'ot Just (peeches )a!e D>L
/EF1ECT*ONS ON THE ?/A3? 0BCMJ;BCCJ2
BCM0 "ri)une 7une BCCD
-a))i 7ose*h B. Soleveitchi$? o% Blessed Memory? had tens o% thousands o% students in the
more than GA years that he gave shiuri5 in America. Although? %ortunate enough to have
)een in his class %or D years? #hile studying %or Se5icha at the -a))i 9saac 3lchanan
"heological Seminary 4 9 #as never one o% his :inner circle:. 2hile 9 #as ins*ired )y the
radiance o% his )rilliance? it #as le%t to a select %e# to actually sto$e the %ires o% his genius
and to )e counted as his true students. 0o*e%ully in the coming months and years this
:inner circle: #ill #rite their o#n articles and )oo$s descri)ing the P-av'sN uniFueness as
they *erceived it. 2hile a#aiting these )oo$s to revie#? 9 #ill de*art %rom my custom o%
revie#ing materials #e actually have in the li)rary? to o%%er my o#n :-e%lections on the
-av:'.
9n the late BC>A's? 1eshiva /niversity P- de*artment ran a series o% %ull4*age ads in national
maga(ines #ith the ca*tion! PA "eacher that +oes 5ot "eachM A Preacher that +oes 5ot
PreachM A +r. that +oes 5ot CureN. /nder the ca*tion #as the *icture o% 1/'s *resident?
-a))i +r. Samuel Bel$in.
9n my mind ho#ever? the ultimate Man o% Mystery and Parado& at 1/ #as not the
*resident? )ut the Iosh Eeshiva. "he "eacher *ar e&cellence? the Preacher *ar e&cellence?
the Ph.+. #ho could come u* #ith the *rescri*tion to address the *er*le&ing *ro)lems
con%ronting American 8rthodo&y! haIavEose2 Dov (e% haIav &oshe Soloveitchik6 ha8evi6
/t11.
"he *arado&es o% the -av #ere many! 0e #as the S*iritual 0ead o% the Mi(rachi
movement? )ut he never ste**ed %oot in the State o% 9srael. 0e had thousands o% disci*lesM
his advice and counsel #ere constantly sought )y Chie% -a))is? Am)assadors? and Prime
Ministers 4 yet he sa# himsel% as :"he Lonely Man o% 'aith:. 0e #as a man #ho )y )irth
and training %it in #ith the traditions o% Bris$ and .olo(hin? yet he #ould gain res*ect and
reverence in the *arlors o% Boston and the halls o% 0arvard. 0e considered himsel% a Iosh
Eeshiva? rather than a >osek? and shied a#ay %rom issuing de%initive rulings on Fuestions o%
0alacha %or individuals 4yet his *ronouncements )ecame ultimate *olicy %or major national
and international 7e#ish organi(ations.
2hile others vie#ed their s*iritual leaders as a &oshiach (:Anointed: one)? 9 al#ays
vie#ed mine as a Sholiach (:+esignated: one). "hroughout our history? in every generation
o% transition? G4d has sent us great leaders to reveal ne# dimensions #ithin the :@A %aces o%
"orah: and to guide con%used %loc$s through the trou)led #aters o% changing cultures and
times.
9n no century have the 7e#ish *eo*le seen such dramatic and tur)ulent changes as in our
o#n. "he P-avN 4 li$e no other "orah authority in this century 4 con%ronted these changes
#ith )oldness? vision and creativity? #hile maintaining %ierce roots in and commitment to the
0alachic *rocess and classical "orah a**roaches to *ro)lem solving.
9n countless areas o% :religious *olicy:? the -av too$ *ositions 44 decades ago 44 #hich ran
counter to the esta)lished conventional #isdom o% other -a))inic authorities. Little )y
'ot Just (peeches )a!e D>C
little? many o% his :radical *ositions: have )een acce*ted in %act (i% not in theory) as
a**ro*riate *olicies %or the BCCAs #orld o% "orah 8rthodo&y. S*eci%ically? 9 re%er to such
:radical: *henomenon as advanced "orah lectures and *u)lications *resented in
so*histicated %ormat in high Fuality 3nglish? success%ul 8rthodo& outreach to the
uncommitted and unlearned? recognition o% the State o% 9srael as the s*iritual home and
destiny o% our *eo*le? gaining the res*ect o% society at large )y having "orah o)servant
individuals e&celling in all areas o% secular society? *roviding #omen #ith to* notch "orah
education o**ortunities? and the list goes on and on...
5ot everyone is licensed to ta$e *ositions that %ly in the %ace o% conventional -a))inic
#isdom. 9t ta$es )oldness? it ta$es greatness? ultimately it ta$es someone #ho has )een
given a :Shlichus: 4 a +ivine mission %rom the Almighty? to guide the *er*le&ed through
trou)led times and trou)ling issues.
2e #ill miss the -av's eloFuence? #e #ill miss his )rilliance? )ut most o% all #e #ill miss his
vision and his guidance.
'ot Just (peeches )a!e D@A
THE U1T*+ATE ?FUA1*T6 T*+E?
Seattle 6ollel /*date March BCCQ
A lot has )een said and a lot has )een #ritten )y t#entieth century *sychologists a)out the
im*ortance o% s*ending :Euality "ime: #ith one's children. 9n the *ost4television ; *ost4
5intendo era? in an era #here t#o #or$ing *arents is the norm (%or that d#indling
*ercentage o% children %ortunate enough to )elong to t#o *arent %amilies)? in an era o%
dramatically decreasing cross4generational interaction #ithin the %amily unit? lac$ o%
:Euality "ime: )et#een *arent and child has )ecome almost a cliche %or e&*laining many o%
the ills o% our youth and our society.
Social #or$ers? counselors? and *sychologists )eg *arents to try to s*end :Euality "ime:
#ith their children in those too short critical and %ormative years #hen the child is de%ining
his sel%4a#areness? sel%4esteem? values? and #orld4outloo$. "he suggestions are many!
Ma$e time to tal$ #ith your $idsM ta$e your children along #ith you #hen you go to your
%avorite hangoutsM go sailing #ith them? go hi$ing togetherM introduce them to your %riendsM
listen to them? let them as$ you Fuestions? challenge them #ith Fuestions that #ill teach
them to solve real li%e *ro)lems and situations.
Long )e%ore modern day social #or$ers? the "orah recogni(ed the im*ortance o% inter4
generational :Euality "ime:. "he conce*t #as not only %ormulated in the a)stract.
Concrete rules %or im*lementation #ere mandated. So im*ortant is this conce*t that
0alacha insisted #e ver)ali(e 4 loud enough that our ears hear #hat #e are saying 4 these
rules t#ice a day. So vital are the rules o% im*lementation that 0alacha insisted #e *ost
them on the entrance to every room in our homes. So critical is it that #e constantly
remem)er this o)ligation that every %ather is duty4)ound to )ind this advice on his arm and
$ee* it as a sign*ost )et#een his eyes.
"he "orah's mandate %or s*ending :Euality "ime: #ith one's children is? o% course?
contained in the #ords o% the She5a? D<shi%a%ta5 le<va%echa v<di(arta (a56 (<shivtecha
(<veisecha u<velechtecha (aderech... (and you shall teach Ithese #ordsJ to your son? and
you shall s*ea$ I#ith himJ a)out them? #hen you are sitting at home and #hen you are
traveling on the road).
'rom the days #hen our Patriarch A)raham? as an old man? transmitted +ivinely ins*ired
values and $no#ledge to his young son 9saac? PEuality timeN *arent4child interaction #ithin
the 7e#ish community #as %irst and %oremost de%ined in terms o% intergenerational "orah
transmission. "he *rocess o% %ather teaching son Torah and &ussar (ethics) and mother
*assing on to daughter $no#ledge and values has )een the cement that has $e*t strong and
vi)rant the 7e#ish %amily and the 7e#ish *eo*le %rom generation to generation.
/n%ortunately? all too o%ten? our homes today are not as conducive to "orah study and
transmission? as say the tents o% our Patriarchs. #vroho5 #as not interru*ted )y tele*hone
calls #hen he #as studying #ith Eit/chok. Eit/chok<s com*uter did not )ee* #ith incoming
%a&es #hile he #as studying #ith Eaakov. Eose2 #as not distracted )y the latest video games
or ca)le o%%erings #hen Eaakov #anted to learn #ith him.
'ot Just (peeches )a!e D@B
9n today's society? the )est advice %or a %ather #ishing to set aside :7e#ish Euality "ime: %or
"orah study #ith his son is the #ords o% the author o% the 0aggaddah! T/ai uC8e5ad (Go
out and LearnS)
"here is no# a *lace 44 right in the midst o% our Se#ard Par$ community 44 #here the holy
atmos*here o% the "ents o% our Patriarchs has )een recreated! 9t is the Seattle 6ollel4
s*onsored and directed 7eit &edrash (held nightly in the Sephardic 7ikur 0oli5
'ello#shi* -oom). 7eit &edrash literally means P0ouse o% StudyN. 2ithin the 7eit
&edrash #alls only one activity ta$es *lace! Study o% "orah. 9t ta$es *lace in grou*s? one
on one? or individually. 2hile in the 7eit &edrash one esca*es the distractions?
interru*tions? and 44 yes 44 corru*tions o% the hectic Modern Society and )ecomes involved
in the elevating and re#arding *ursuits o% the 3ternal Society 44 the society o% "orah
transmission and rece*tion %rom teacher to disci*le and %rom %ather to son.
My comments in this article are not #ritten in the a)stract. 'or the last t#o and a hal% years
9 have had the great *leasure o% ta$ing my son Ale& to Pmy %avorite hang4out:! "he 6ollel
7eit &edrash. 9 introduce him to my %riends 9 Ia((i #kiva and Ia((a% :a5liel? #(aye and
Iava? Ia5(aJ5 and Ia5(aJ%? Steinsalt( and 6ehati. 2e cha/er (revie#) #hat he has
learned in school? #e study %or an u*coming 8i5udei Godesh (7e#ish studies) test? or
sometimes #e just go sailing or hi$ing! 2e sail through the Sea o% "almud or #e hi$e
through the literature o% our Sages? *aragra*h )y *aragra*h and cha*ter )y cha*ter.
9 am thrilled to have this o**ortunity? and 9 )elieve Ale& is also thrilled to have this
o**ortunity. 2e re%er to each other as :our %avorite chavrusas (study *artners):. 9t has
immeasura)ly strengthened our relationshi* #ith each other 4 and #ith the %our thousand
year chain o% "orah transmission )et#een 7e#ish %ather and son. Ale&'s understanding o%
"orah has )een )roadened and enhanced )y our time together in the 7eit &edrash and so
has mine.
8ne does not have to )e an ordained -a))i to study #ith his son in 7eit &edrash. 8thers
are doing it? too. 9 see %ather4son chavrusas #here the %athers are *ro%essionals or
)usinessmen #ho study #ith their sons as eFual *artners in e&*loring the 2ords o% 8ur
Sages. 9 even see %ather4son chavrusas #here the son is the teacher and the %ather is the
student. 9n all cases? the Parent4child )ond is greatly enhanced? the son's sel%4esteem is
greatly enriched? and the %uture o% the 7e#ish *eo*le in general and Seattle=s 7e#ish
community in *articular are guaranteed.
0a**y are #e to have such an o**ortunity in our midst. Blessed Art "hou #ho has $e*t us
alive? and maintained our e&istence? to )ring all o% us 4 in Seattle 4 this #onder%ul
o**ortunity o% s*ending such marvelous Fuality time #ith our sons
'ot Just (peeches )a!e D@H
SEPTE+-E/ CO+ES OUT 1ATE TH*S 6EA/
Seattle 6ollel /*date Se*tem)er BCCQ
'rom a 7e#ish *oint4o%4vie#? the o%ten heard o)servation that :Iosh 0asha%ah comes out
early this year: is totally inaccurate. Iosh 0asha%ah #ill come out e&actly #hen it has )een
coming out %or the *ast G?@GG years 44 on the %irst day o% TishreiS
2hy do #e thin$ di%%erently< Because? more o%ten than not? #e thin$ a)out the calendar
%rom a secular? rather than %rom a 7e#ish *ers*ective. 8ur *oint o% re%erence is 7anuary?
'e)ruary? T rather than ,isa%6 -yarT
My great aunt Cho%ka? o% )lessed memory? did not vie# the calendar %rom a secular vie#
*oint. "he story is told in our %amily? that #hen Cho%ka a**eared )e%ore a judge to a**ly
%or /.S. citi(enshi*? the judge as$ed her #hen her )irthday #as. She *roudly re*lied?
:Sometimes it comes out in 7uly and sometimes it comes out in AugustS:
/n%ortunately it is %ar more than the calendar that #e vie# %rom a secular *ers*ective. 'or
the CCW o% us #ho are involved in the secular #orld? #ho get our ne#s %rom secular
sources? #hose daily schedules are driven )y a secular :)usiness #orld:? #ho are in%luenced
)y a secular media and advertising culture 44 virtually every signi%icant in*ut and cere)ral
stimulation comes into our )rain %rom secular sources. 0o# can #e not )e in%luenced<
0o# can #e not inevita)ly vie# every as*ect o% li%e and the #orld around us %rom a secular
*oint o% vie#<
9 am )eing very charita)le using the term :secular: to descri)e the multi*licity o% in%luences
on our li%e. 7anuary? 'e)ruary? T may )e a method o% mar$ing the calendar %rom a secular
*oint o% vie#. (Although? to )e sure? there are strong in%luences o% another religion in this
system). 0o#ever the stimulation that )om)ards us %rom the media? %rom Madison Avenue?
%rom the :)usiness #orld: is hardly :just: secular. 0alevai it should )e :just: secularS
Let us admit the truth? %ran$ly. "he stimulation that )om)ards us constantly? that tells us
ho# to ma$e our money? ho# to s*end our money? ho# to s*end our time? ho# to %ind
entertainment %or ourselves and %or our children? ho# to vie# #orld and national events?
and ho# to :get ahead: in li%eT these )om)ardments are %ar #orse than secular 44 they are?
more o%ten than not? corru*ting.
9s there anything #e can do a)out this< 9s it at all *ossi)le to salvage a 7e#ish *ers*ective
and outloo$ on li%e in the %ace o% this unrelenting onslaught o% seductive and corru*ting
counter4in%luences<
5o there isn'tT 5ot unless #e ma$e a dedicated and determined e%%ort to do something
a)out it. 5ot unless #e ta$e *ositive and concrete action to im*lant and strengthen and
rein%orce every o**ortunity %or traditional 7e#ish in*ut and cere)ral stimulation to counter
)alance the over#helming in%luences o% the outside #orld.
"raditional 7e#ish cere)ral stimulation has al#ays come %rom "orah study. "orah study has
al#ays )een seen not merely as a means to gain $no#ledge? )ut as a *rocess )y #hich one
'ot Just (peeches )a!e D@D
can cleanse his mind. Just as the (ro$ess of intera$ting ith a $orru(t so$iet#
ine.itabl# $orru(ts< so< too< the (ro$ess of intera$ting ith ?7i.ine :nole!ge?
ine.itabl# (urifies4
2e are indeed %ortunate to have in our midst a %e# select individuals #ho are not *art o% the
CCW #hose lives revolve around secular society. "hey can ins*ire us? they can teach us?
they can turn our thought *rocess around and sho# us ho# to thin$ %rom a 7e#ish
*ers*ective. "hese are individuals #ho s*end CCW o% their #a$ing hours receiving and
transmitting cere)ral stimulation in the time honored 7e#ish %ashion.
2e must attem*t to attach ourselves to these individuals and through them and the "orah
they teach? gain %or ourselves the $ind o% outloo$ on li%e and living that #e can )e *roud o%
as 7e#s. See you in the 7eis &edrash.
'ot Just (peeches )a!e D@Q
/A--* SEA/CH CO++*TTEE 7*SFUA1*F*ES A APP1*CANTS
BCM0 Synagogue "ri)une August BCCD
"he shul<s -a))i Search Committee currently has seven a**lications %or the *osition o%
BCM0 ra))i. 3ach comes to us highly recommended. /n%ortunately? a%ter care%ul
)ac$ground chec$s? the Search Committee has %ound o)jections to each? rendering each one
unsuita)le %or the *osition.
"he reasons %or disFuali%ication are varied!
8ne Candidate is a )ig 7a<al Chessed? )ut he's a 7a<al Teshuva and comes %rom a totally
irreligious %amily. 0is %ather is a #ell4$no#n #pikorus.
A second candidate is a %ine Tal5id Chocho5? )ut he's an 9sraeli #ho has never )een to
Chut/ 8<#ret/ and has no secular education.
A third candidate is a )ig &as5id? )ut the #omen #ouldn't acce*t him. 0e has had %our
#ives already.
A %ourth candidate has outstanding &idot? )ut he is a very *oor s*ea$er.
A %i%th candidate is a Gohe%F he couldn't do %unerals.
A si&th candidate couldn't get along #ith the other Ia((o%i5 in to#n.
A seventh candidate has had *ro)lems raising a num)er o% his children.
* $an't un!erstan! it. "hey all came highly recommended. And each has visited our
community o%ten in the *ast.
"hey are the Succoth Kshpi/i%N #vroho5 #vi%u6 Eit/chak #vi%u6 Eakov #vi%u6 &oshe
Ia((ei%u6 #haro% 0aGohe%6 Eose2 0aT/adik6 and Dovid 0a&elech.
+on't #orry? #e'll $ee* loo$ing %or the right *ersonS
'ot Just (peeches )a!e D@G
*N T/*-UTE TO TO/AH AN7 1EA7E/SH*P5S
+AN OF THE CENTU/6 *N SEATT1E ;; -EN %ENAUE/
BCM0 Synagogue "ri)une May BCCG
"% a rece%t Su%day 5or%i%g the Co%gregatio% had the pleasure o2 heari%g &r. 7e%
:e%auer re5i%isce a(out 7* years o2 eOperie%ce with Seattle<s "rthodoO Jewish
co55u%ity. 3e heard a(out the heroes a%d the characters that 5ade the Jewish
co55u%ity what it was P(ack whe%C a%d who helped shape the co55u%ity to (e the way
it is Pright %owC. "%e hero we heard 2ro5 99 (ut very little a(out 99 was 7e%6 hi5sel2.
"% the occasio% o2 7e%<s leavi%g Seattle6 to take up reside%ce i% .ret/ Eisroel6 a2ter
5ore that 8) years i% this co55u%ity6 - would like to take the li(erty o2 shari%g so5e
perso%al re5i%isces o2 &r. 7e% :e%auer.
"he "almud s*ea$s o% a very select grou* o% individuals throughout our long history a)out
#hom it can )e said :Torah u<:edulah (<&ako5 echad: I"orah Leadershi* and Communal
Leadershi* reside #ithin the same *ersonJ. 9% in the long and glorious history o% Seattle's
7e#ish community? it can )e said a)out one individual that Torah u<:edulah (<&ako5
echad? that individual #ould have to )e Ben Genauer.
9t ta$es a rare )lend o% talents and dedication to )e a "orah scholar and a "orah teacher? one
#ho ins*ires students #ith his diligence in learning and #ith a li%e4style #hich so clearly
mani%ests #hat he has learned. 9t ta$es another rare )lend o% talents to succeed in
communal leadershi* 44 to gain res*ect o% the masses? to im*lement one's *ersonal vision %or
a community? to )uild consensus and to ins*ire others to *artici*ate #ith their resources and
e%%orts in communal endeavors. 2hile? no dou)t? there is some overla* in the talents and
drives it ta$es to achieve greatness in each o% these areas? there is also no dou)t that it
sometimes seems that the s$ills? *ersonality ma$e4u*? and certainly the time4commitment
needed to e&cel in one area are mutually e&clusive #ith those needed in the other area.
"he uniFueness o% Ben Genauer's role in our community (%or #ell over the )etter *art o% the
HAth centuryS) #as that he e&em*li%ied )oth roles 44 "orah leadershi* , Communal
leadershi* 44 simultaneously.
Ben has )een %or as long as 9 can remem)er a "orah teacher %or young and old ali$e in our
community. My %ather? /11? #as a %aith%ul student at his #ee$ly Gemara shiur %or many
decades. Many are the young men #ho received a :"almudic su**lement: to their other
7udaic studies )y one4on4one or one4on4many classes #ith Ben. Countless o% our youth
#ere ins*ired to leave Seattle %or 1eshivas o% higher learning )y these contacts #ith Ben and
)y their e&*osure to the ty*e o% *rograms and institutions and *ersonalities that Ben
)rought to our city.
2hether it #as )y *romising to ta$e any )oy #ho counted Se2iras 0a"5er each night to a
Seattle -ainier=s )ase)all game a%ter Shavuos? #hether it )e )y the learning *rograms and
5i%ya%i5 he hosted in his o#n home? #hether it #ould )e his enthusiastic Fuestioning
:#hat are you learning these days<:? #hether it )e )y the s*ecial tri*s he #ould ma$e to
5e# 1or$ to *ersonally intervie# and *ic$ the teachers and s*iritual in%luences %or our
'ot Just (peeches )a!e D@>
community? or #hether it )e so many countless other e&am*le setting *ractices? Ben has le%t
a lasting s*iritual im*act that has s*anned the generations o% our city.
Besides his "orah leadershi*? Ben #as a :>ar%as: in the %inest sense o% the #orld 44 a
communal leader and su**orter o% any cause associated #ith "orah institutions. 9n s*orts
they s*ea$ o% a :"ri*le Cro#n:M >irkei #vot (l<havdil) also s*ea$s o% a :"ri*le Cro#n:. 9n
leadershi* o% the Seattle "orah community there is a "ri*le Cro#n? as #ell 44 Ben #ears it.
0e is the only man to have )een President o% BCM0? the Seattle 0e)re# Academy (+ay
School;"almud "orah)M and the 5orth#est 1eshiva 0igh School (180). 5ot only #as he a
leader o% the latter t#o *remier educational institutions o% our city? it can )e said that he #as
"03 lay leader res*onsi)le %or their creation.
'or many years Ben #as President o% the local 1eshivas Chaim 8(er. 3ndeavors and
activities #hich today's generation o% BCM0 has never heard o% or only read a)out in
historical accounts? #ere ins*ired and led )y this :Man o% the Century:. 9n short? any
institution or committee in our city? serving the Torah and Chessed needs o% our *eo*le?
%ound Ben at the helm o% their organi(ational and %inancial leadershi*.
9 can not )egin to ela)orate on the *ersonal Chessed o% Ben and his #i%e 7ean? aleha
haShalo5? in terms o% their 0ach%asas "rchi5 #hich is legendary #orld4#ide. 5ot only
#as their house al#ays o*en to out4o%4to#n guests? )ut li$e #vraha5 o% old? Ben #ould )e
'outside the tent' an&iously #aiting to )ring strangers into his home. 9 can not )egin to
ela)orate on the ins*iration Ben has *rovided to his o#n descendants and the larger
Genauer %amily. "heir ongoing #orld4#ide contri)utions to all the values and goals that
have )een so dear to Ben throughout his li%e? s*ea$ %or themselves. 9 can not )egin to
ela)orate on the *ersonal im*act Ben has *layed on my li%e and the li%e o% my *arents.
Su%%ice it to say? #e #ould not )e #ho #e are #ithout his direct and indirect in%luence on
us.
Ben has la)ored long and hard to )uild a strong "orah4oriented %amily and a "orah4oriented
community in Seattle. 7aruch 0ashe5? he has seen the %ruits o% that la)or. May he no#
continue to see and hear o% the continued %ruits o% that la)or %or many years #hile he tastes
and enjoys the 'ruits o% .ret/ Eisroel. 2e'll miss you? Ben.
'ot Just (peeches )a!e D@@
+6 BK TOP /EASONS FO/ 1EA/N*N% 7AF 6O+*
BCM0 Synagogue "ri)une August BCC@
"he Eet/er 0aIah has Fuite a re*ertoire o% e&cuses u* his sleeve. 9 have heard *eo*le say?
P9 can=t learn Da29Eo5i O * !on5t ha.e a Eeshiva )ac$groundN. "hat=s %unny. 9 used to
tell mysel% P9 can=t learn Da2 Eo5i O * ha.e a Eeshiva )ac$groundN.
9% anything? having a 1eshiva )ac$ground *rejudiced me against the PDa2 Eo5i a**roachN
(9% today is "uesday? this must )e 7ava Ga5a *!). 9 vividly remem)er my %irst year in
1eshiva. My Ie((i moc$ed those #ho as$ P0o# many (latt did you cover this year<N
P"his is P5a5ash #vodah HarahC (real idolatry)N he #ould tell us. 0e #ould go on to
e&*lainT
#vodah Harah came a)out )ecause *eo*le o% little intelligence #ho could not gras* the idea
o% an a)stract and in%inite G4d had to have something they could hold in their hands?
something they could *oint to #ith de%ined dimensions. "he "orah? li$e G4d? is a)stract
and in%inite. 9t is an insult to the greatness o% "orah to have to measure one=s "orah
$no#ledge in terms o% the num)er o% %olio o% "almud covered in a semester? or a year? or a
li%etimeS
9ndeed my im*ression is that the ty*ical 1eshiva curriculum #ith its em*hasis on Pin de*th
analysisN o% selected "almudic PsugyosN and its classic disdain %or su*er%icial P(aale9
(atisheN study? intellectually steers one a#ay %rom the PAll Da2i5 are created eFualN
a**roach es*oused )y -a))i Meir Sha*ira /tJlCs Da2 Eo5i *rogram.
8nce one has such a no)le moral argument at his dis*osal? it is e&tremely easy to avoid the
commitment? dedication? and 44 yes 44 inevita)le %rustration inherent in a decision to join a
Da2 Eo5i regimen.
0aving no# )een *artici*ating in a local Da2 Eo5i shiur %or over H years? having recently
made a Siyu5 on Seder Godshi5 (something 9 #ould have never dreamed o% just a %e#
years ago)? having )een caught u* in the #orld4#ide e&citement over the u*coming PSiyu5
0aShasN and the start o% a ne# Da2 Eo5i cycle? the thought came to me that 9 may not )e
the only one #ho had )een misled )y the many reasons the Eet/er 0ara has to o%%er %or not
learning Da2 Eo5i.
"o counter4act some o% his :logic:? 9 %elt it #as time to sit )ac$? re%lect? and share #ith
others my :BG "o* -easons For Learning Da2 Eo5i.:
"he listing )elo# may )e vie#ed as a ty*e o% PShir 0a&aalos o% Da2 Eo5iN O A Song o%
Ascents corres*onding to the BG Cha*ters in the Boo$ o% Psalms recited on the
corres*onding ste*s o% the "em*le. 5ot all ste*s are a**lica)le to every Da2 Eo5i
*artici*ant. Some may )y*ass certain ste*sM others #ill su)stitute ste*s o% their o#n.
As #ith Da2 Eo5i in general? #e #ill *roceed u* these ste*s 44 one at a time.
B4 :ee(s one out of trouble4
'ot Just (peeches )a!e D@L
9dleness )rings to immorality IGetuvot *?*J. 3ven i% one #ould s*end the HAAAX hours
(over a seven year *eriod) it ta$es to *artici*ate in a %ull da29yo5i cycle doing nothing )ut
vegetating in %ront o% an o*en :e5ara? thin$ ho# much 8asho% 0araw he avoided
s*ea$ingM thin$ ho# many morally corru*ting and degrading li%e e&*eriences he has avoided
during this time *eriod )ecause o% the Da2 Eo5i commitment.
@4 One learns the na"es< to(i$s< an! si,e of ea$h tra$tate in (has4
+o the names Gi%i5? &idos? &eilah mean anything to you< +id you ever thin$ that
someone learning tractate Shavuot #as studying a)out the Eo5 Tov that comes seven #ee$s
a%ter >essach< +id you ever hear someone say he memori(ed "ractate 0oriyos and #onder
i% that #as harder or easier to do than memori(ing 7ava 7atra< +id you ever %eel jealous o%
a %riend #ho came )ac$ %rom a D #ee$ 3uro*ean vacation and rattled o%% the names o% BG
di%%erent counties he visited. Learn Da2 Eo5i and #hen you hear the names o% the tractates
o% Shas you? too? #ill )e a)le to say P9 #as thereSN.
J4 Eas# Pur$hase Plan for Son$ino< Steinsalt,< or S$hottenstein Shas4
9n *rimary education they s*ea$ o% the PJ /sN. 'or Da2 Eo5i students the )asics )egin
#ith the PJ SsN O Soncino? Steinsalt(? and Schottenstein (Art Scroll) translations o% the
"almud. 'e# can a%%ord to )uy an entire set o% any o% these in one shot. "he Da2 Eo5i
o%%ers reasona)le terms 44 5o money do#n? ta$e @ years to *ay to %inance a critical *art o%
any res*ecta)le 7e#ish li)rary. /nli$e 3ncyclo*edias or technical manuals? a Shas #ith
good )inding is o% lasting value 44 it #ill never )ecome o)soleteS
L4 One sets a goo! eNa"(le for his $hil!ren4
8ne can *reach a)out the im*ortance o% learning to his children %rom morning until
night%all. 8ne can o%%er all $inds o% incentives and encouragement. 5othing comes close to
leading a child do#n the *ro*er *ath in li%e li$e *ersonally setting a *ro*er e&am*le o% ho#
one should )ehave. 2hat )etter illustration is there o% the im*ortance o% committing
onesel% to setting %i&ed times %or "orah learning than joining a Da2 Eo5i grou*.
K4 1earning Torah< e.en if soon forgotten< is a $leansing eN(erien$e4
Someone once com*lained to -a))i Soloveitchi$? that he attended "orah classes and tried
to learn )ut he $e*t %orgetting everything he studied and %inally he gave u* trying. "he Iav6
/tJl? gave him a *ara)le a)out t#o individuals #ho #ent to a #ell to Fuench their thirst.
3ach had a cu* #ith a crac$ in it. "he %irst lo#ered his cu* into the #ell and Fuic$ly
noticed that )y the time he )rought his cu* to his li*s all the #ater had run out. 0e
immediately gave u*. "he second %ello# tried #ith his cu* and the same thing ha**ened.
0o#ever he *ersisted and $e*t trying and trying. A%ter an hour? they #ere still )oth thirsty
and neither had #ater in the cu*. 0o#ever the %irst %ello# still had a dirty cu*M the second
one had a clean cu*. -a))i Soloveitchi$ e&*lained that engaging in the learning o% "orah is
a mentally and s*iritually cleansing e&ercise. 3ven i% all the learning ultimately see*s out o%
one=s )rain? it leaves one #ith a cleaner PkupN.
'ot Just (peeches )a!e D@C
O4 The Ulti"ate in being 1oeya "tim .aTorah A "orah study regimen #ith no days o%%S
Da2 Eo5i study )rings the conce*t o% %i&ing set times %or "orah study to ne# heights. "ime
and "orah study )ecome so ine&ora)ly intert#ined that one )egins to thin$ o% time duration
in terms o% "orah study. P"he -a))i #ill )e out o% to#n %or D (lattN. P9 have a )usiness tri*
that lasts Q (lattN. PMy $ids are a#ay at cam* %or DG (lattSN :0ave a nice vacation< 9
haven=t seen you since Da2 D@SNA4 7e.elo(s res(e$t for the hori,ontal *nfinit# of
Torah4
As 9 mentioned earlier? in Eeshiva one learns to a**reciate the Pvertical 9n%inityN o% "orah O
there is literally no end to the de*ths o% *enetration? one=s analysis o% a single sugyah o%
"almud can ta$e him. Da2 Eo5i e&*oses one to another dimension o% "orah=s in%inity O the
as*ect o% B0a2och (ah6 vCha2och (ah A vCkulah (ahN. "he sco*e o% to*ics and su)jects that
one comes across #hile sailing across the 8cean o% "almud O areas #here one #ould never
travel #ithout the disci*line o% the Da2 Eo5i curriculum? are truly mind4)oggling.
P4 7e.elo(s res(e$t for the Unit# of Torah4
"he P%li* sideN o% the a**reciation o% the Phori(ontal 9n%inityN o% "orah O the recognition
that "orah $no#ledge is not located in a single set o% &asechtos )ut is s*read out
throughout the vast e&*anses o% Shas is that e&*loration o% the in%reFuently visited %olio o%
Shas increases one=s understanding and a**reciation o% even those &asechtos that are
*o*ularly learned. /ltimately there is a unity )et#een all "orah $no#ledge O one=s
e&*osure to Godshi5 and Taharos im*roves one=s understanding o% ,ashi5 , &oedS
C4 7e.elo(s res(e$t for the Unit# of 1lal 0israel > .omdei Torah4
P2ho is li$e 1our 5ation 9srael? 8ne 5ation on the 3arthN. 8ne o% the most PromanticN
as*ects o% Da2 Eo5i study is the a)ility to #al$ into a 7eis &edrash or synagogue a
continent a#ay and discover that here are 7e#s not only o)serving the same Shulcha%
#ruch? not only reciting the same *rayers? )ut even learning the e&act same %olio o% "almud
you #ould )e studying )ac$ home. :8ne 5ation /nder G4d 2ith Li)erty (:8nly 0e #ho
occu*ies himsel% #ith "orah study has 'reedom: I#vot >!HJ ) and (the study o%) 7ustice %or
all:
BM4 7e.elo(s a sense of hu"ilit# at one5s relati.e ignoran$e of Torah.
2hen con%ronted #ith the vastness o% Shas? es*ecially #hen time *ressures dictate moving
on )e%ore one has )een a)le to satis%actorily PdigestN the day=s da2? one develo*s the
a**reciation o% ho# little o% "orah=s in%inite $no#ledge one really understands. 8ne
a**reciates ho# much there al#ays is le%t to learn.
BB4 7e.elo(s a sense of (ri!e at ha.ing ?gone through Shas4
+es*ite the (Fuite valua)le) humility gained through )eing con%ronted #ith the reality o%
ho# little one really understands o% "orah? there is *arado&ically another side o% this same
e&*erience. Simultaneous #ith the humility? comes a sense o% accom*lishment and sel%4
esteem at having *artici*ated in so many hours o% "orah study? in having ta$en *art in so
many Siyu5i5? in )eing a)le to say O even i% only on a su*er%icial level P9=ve gone through
Shas.N
'ot Just (peeches )a!e DLA
B@4 7e.elo(s a res(e$t an! a!"iration for one5s Daf 0omi Ma!!id (hiur2hen
develo*ing criteria %or the ty*e o% -a))i our congregation #as loo$ing %or? one o% the
reFuirements dra%ted )y the -a))inic Search Committee #as that our %uture -a))i :should
$no# Shas:. Such a reFuirement is usually #ish%ul thin$ing %rom a num)er o% *ers*ectives!
9t is unli$ely to %ind such a *ersonM it is even more unli$ely that a Lay Search Committee
#ould )e in a *osition to $no# i% a candidate they intervie#ed met this criteria. S*ea$ing
on )ehal% o% the G mem)ers o% our BCCQ Search Committee #ho are no# steady Da2 Eo5i
attendees? having marveled night a%ter night %or over H years at -a))i 6leteni$'s mastery o%
%olio a%ter %olio o% some o% these least studied areas o% "almud? #e are *roud to re*ort )ac$
to the Congregation that #e have a -a))i #ho deserves our greatest res*ect and
admiration. 7aruch 0a&ako5 7aruch 0u6 7aruch Se%asa% :adoli5 7<Torah 8<#5o
Eisroel. (Blessed is 0e #ho gave great "orah scholars to 0is 5ation? 9srael).
BJ4 EN(oses One to areas of (has he oul! ne.er learn otherise4
8ne can s*end years in the )est Eeshivos? have the )est chavrusas? and the )est Ie((ei5
and still miss some o% the most %ascinating areas o% "almud? sim*ly )ecause it is not *art o%
the standard curriculum. Most Eeshivos have a cycle o% tractates they study. 3ven #ithin
these tractates? ty*ically only certain cha*ters are singled out as )eing *art o% the %ormal
curriculum. 2ith Da2 Eo5i one has a virtual guarantee 44 i% it is *art o% a tractate in
"almud? it #ill )e covered.
BL4 Pres$ri(tion for -e$o"ing a Ser.ant of %;!4
'eeling s*iritually lethargic? de*ressed? out4o%4touch #ith your Ma$er< "ry -. Meir
Sha*ira's miracle cure 44 :"a$e t#o a5ud o% "almud daily and call me in @ years:. Shi5o%
(e% >a/i argues #ith Ia((i #kiva #ho says the most im*ortant verse in "orah is :Love
1our 5eigh)or as 1oursel%:. 0e argues #ith 7e% Ho5a #ho claims :0ear 8' 9srael? the L4
rd 8ur G4d? the L4rd is 8ne: is that verse. 0e claims the verse in >i%chas? :"he 8ne Lam)
shall )e made in the morning and the one Lam) shall )e made in the evening: su*ercedes
them )oth in im*ortance. "he disci*line o% constant service 44 des*ite rain? sleet? hail? and a
myriad o% other distractions 44 ma$es one into a true Servant o% G4d. Such #as the
disci*line o% the Ta5id 8%%ering. Such is the disci*line o% the Da2 Eo5i regimen.BK4 .,<um
T7arah *!rah./ltimately one gets out o% Da2 Eo5i 44 li$e everything else in li%e 44 #hat he
*uts into it. "he more one *re*ares? the more one revie#s? the more one concentrates? the
more one see$s out su**lementary sources and su**lementary materials (and there are Da2
Eo5i ta*es? Da2 Eo5i revie# sheets? Da2 Eo5 internet sites? Da2 Eo5i home4#or$
assignments? etc. etc.) the more one #ill gro# and gain %rom this e&*erience. As #ith
e%%ort e&*ended to#ard all 0eavenly goals? one can truly say 44 the S$y is the LimitS
"he ne&t Da2 Eo5i cycle is a)out to )egin. "he train leaves the station on the ne&t @ year
tour Se*tem)er HC. 2e are blesse! in Seattle #ith one o% the )est :conductors: on the
circuit. 2e are blesse! going into G@GL #ith more Da2 Eo5i study aids than at any time in
history. So ho* a)oard and count your 7rochosS !4)
'ot Just (peeches )a!e DLB