Old and new. The best of both.

Republic's world headquarters in New

York exemplifies the bank's dual character

and strengths. A risk-averse, conservative

tradition. An enviable reputation for new

ideas and fast response.

This best of both worlds is yours for the

asking. At Republic National Bank of New

York, Fifth Avenue at 40th Street, New

York, NY 10018. (212) 221-6056.

REPUBLIC NATIONAL BANK

OF NEW YORK

$ WHERE YOU GET PERFORMANCE, NOT PROMISES.

BRANCHES: MANHATTAN· BRONX• BROOKLYN· QUEENS• ROCKLAND• WESTCHESTER MEMBER FDIC

You are cordially invited to attend the

1st ANNUAL DINNER of

MIFAL HASHAS R 'Yechezkel Besser GUEST OF HONOR

Hagaon Harav Malkiel Kotler GUEST SPEAKER

Sunday evening June 5, 1988 - 20 Sivan, 57 48 at the Menorah Ballroom 5000 14th AVE.

1 11Ul

PARTICIPATE IN THIS GALA TRIBUTE TO OVER 2,000 DEVELOPING TORAH LEADERS'!

For dinner reseNations and journal ad information call 718-436-7790

MIFAL HASHAS 4209 13TH Ave. Brooklyn, NY 11219

Moshe Neiman, Esq. Leibel Lederman DINNER CHAIRMAN JOURNAL CHAIRMAN

Couvert $150 per couple or $I BO in Journal Ads

•;!.·i'i' . ·/ ~fr.i-r· 1~r7 .. uv.,,,~w ,,.,:i ·l+a~l*KAF-AI+ PUBLICATIONS

i.ct~~ ~tll./iti.~f~Ef)fExcelle11ce inHashkafah Literature·

Introduces

l:fyrtabbi Zechariah Fendel Wel~~know.n author and-Torah educator

''~r~rii~itk~;~~t~nal r!!SJ>on.sibil.iti~~ of the Torah Jew

. e:' '.'bei!I aaain la-t;havero". -lndudin!J·.the·<'Etf,kal·Bequest (If theRambam~'wlt.h

• ~af1slatiol'I and e11tensive comrrlentarY, as well as ~ sel(!Ction of f!hital,M~sar Nljrratives, spanning.almtlst .2so years .fl7 4071982)

(9 thtpf!!l't(416,•i>•ll"'lf ........ • S_an-ctHyi_ng--,he-_Sodal,Ethlc' ,. :'fht:! co:i:n,_~u_hal -£thif'

Ndm_etout, -,dirett d!~iont

•- _:rhe' e __ mpa_t~Y-- _tact()r_, •--- -c~-ampion of'JuStlce -~---_yhe_N_e_~ati~_e~Et_h_ica_l-:t::am-mandmef!_ts •,:--S_par-k_-~-rer~d_l!n~ss -, __ :

, •- >:--- _Hetp\ng Hand 'f()r th~_ N-fJedy _• -w_orld_ :tJ:_f:Kl __ n_dness

• Concht> 't:haptt>t Stmtmat~

• i:labor.ilt' ~f.lotn· .ind sUbje.:f indic~

• Cle-u, liidd h'ld -a delight to tt.ld

.- J:thlcal~M11~'s,i,_, tl;irt•fiffs

•,: ''-EthicaLBe<iuest--'ol-_-th~ R~-in_bam" HASHKAFAH LIBRARY SHUES

SPECIALP~·~~ ~~'l,-~sq1~.3s list)

A ·Gift.oJEa$ting Jlf!IUe.; Hashkafah Pub ications, 68-61 Se fridge St., Forest Hills, NY 11375 I (718) 261-6076

Please send me the following boob, at your pre­publication discount price: (limited Offer)

D Entire 7-vol. set @ 580 set D 3-Boolc Special @ s35,95 (indicate titles) D The Torah Ethic 0 Anvil of Sinai 0 Challenge of Sinai 0 The Ethical Personality 0 Halacha and Beyond 0 legacy of Sinai 0 Torah Faith: The 13 Principles, hardbound 0 Torah Faith: The 13 Principles, softbound Single vol., hardbound, '12.55 each; Tor.th faith, soft. ''1.00 Enclosed please find check for I

Name

Addre"

C<1y/~1att'/Z1p

4u..ideal tax-deduclible gift for your school library!

Add 11 postage, plus 50( ea. add'I. vol.; 12 o;et.

/j n ongoing adventure ill HashkOjah literature

SPECIAL LIMITED OFFl:IU All books in beautiful hard-<o\ier.blnding

ENTIRE 7 VOLUME SET ---'IHJ(ia%discount)t Any 3 titles of your choke ..., SJS.95 (14% disc,)!

Single Vol. s.12:ss (S1~.95 listf110%.disc.J! ANVIL OF SINAI (320 pp.):

An , in-depth analysis of fUndam-en_tal Torah concepts: Torah min _haShiln_itl}'ini'; science-and Judaism; the-Oral Law:

CHALLENGE OF SINAI i384 pp.J A Torah -approach -t __ o a wide_ ran8_e of· _ton1emporary problems: To~<t_h morality; self-mastery; lahara.~ hanipi$hpachah

THEUHICAL PERSONALITY (352 pp.) A comprehensive anafysis of the --rorah approach-to ethics: "Jggere_s -haMussar'_'; ''lggeres'haRamban"; :Ethical NarratiVP~

THE. HAtACHA AN!) B~YOf"ID )~52 pp.) Clarjfying_ the __ ffac~l-e_th_ical -Te:SJ>onsl~fli'.' 1ies-:of -t_he -l orahJe:~·- £tnd_--_a -co°1prehen­sive study_of,the-Bitach_tin Col)iepl

LEGACY OFSINAI J352 pp.):• A:: -tHsto'ry' -,6f ,,Tofah- _- transi-nts's!On, With wodd _:_ba~kgrounds; --_-from ---c:reation through_~l~Se _of G_~_il'ni~_Er~ __ [1~4796]

TORAH FAITti:.lHE.13PRINCIPlES 1352.pp., An_ it)ci_slv_f:'. analy_s:Js -_o_f_ th_e _Thirteen fundamental -Prin_ci-ples_--_of -Judai_sm. With relevant Holot-.iust -narratives

Alf.Hashkafah Pub6cations contain approhiltions of Gedolei Torah,

THEniSH BSERVER

THE JEWISH OBSERVER [ISSN) 0021-6615 is published monthly ex­ceptJuly and August. by the Agudath Israel of America. 84 William Street, New York. NY 10038. Second class postage paid at New York, NY Subscrip­tion $18.00 per year: two years. $30.00; three years, $40.00. Outside of the United States {US funds only) $10 sur­charge per year. Single copy: $2.50: foreign: $3.00. Send address changes to The Jewish Observer, 84 William St., N.Y .. N.Y. 10038. Thi.' [212) 797-9000., Printed in the U.S.A.

RABBI NISSON WOLPIN. Editoc

Editorial Board

DR. ERNST BODENHEIMER Chairman

RABBI JOSEPH ELIAS JOSEPH FRIEDENSON RABBINOSSONSCHERMAN RABBI MOSHE SHERER

Management Board NAFTOLI HIRSCH ISAAC KIRZNER RABBI SHLOMO LESIN NACHUM STEIN

RABBI YOSEF C. GOLDING Business Manager

THE JEWISH OBSERVER does not assume responsibility for the Kashrus of any product or service advertised in its pages.

© Copyright 1988

SIVAN 5748/MAY 1988 VOLUME XXI/NUMBER 4

In This Issue 8 Rebbe and Father, a Spiritual Partnership Rabbi Shmuel Dishon

12 School and Home: Partners or Adversaries? Rabbi Yaakov Reisman

17 Shavuos: Harbinger of Immortality A Scheinman

23 A Little "Mamme Loshon" About ... Yiddish Dr. Bernard Fryshman

26 A Meaning-Centered Approach to Reading Rabbi Yitzchok Kasnett

31 You Can't Sell a Book By Its Cover (But It's a Good Place to Start) YaffaGanz

37 " ." (With and Without Comment) Emet Ve-Emunah, Conservative Style

Perhaps you should consider adoption!

We at Chinuch Atzmai-Torah Schools for Israel did, and we believe "adoptions" can play an important role in reshaping the future of Israel.

How does it work .... Communities throughout Israel have been

targeted for "adoption". The schools within each community will become the special responsibil­ity of Jewish communities throughout America. This project's goal is a vast expansion of exist­ing Torah schools, town by town, city by city, village by village, to give every Jewish boy and girl the chance to receive a Torah education.

How do you fit in .... By joining an Adoption Committee in your

area, and generously supporting this project, you can make a direct impact for Torah chinuch, and ultimately, you will see the fruits of your labors reflected in the faces of the youth in Eretz Yisroel.

"This is the only remedy that could change Israel into a Holy Land .. :'

Hagaon Harav Avrohom Pam N''\J>'.:>'<1

You are invited to join with the Gedolei Torah of our Board of Governors, our International Board of Trustees, and other deeply com­mitted individuals who are the backbone of Chinuch Atzmai-Torah Schools for Israel.

This plan of adoptions is larger than any individual or group of in­dividuals. To help make this a real­ity, the help of every person with the love of Torah and Kial Yisroel in their hearts is needed.

~ \S~~ ~ 35~

r----------------------------------------------------TORAH SCHOOLS FOK ISRAEL-CHll"IUCH ATZMAI "ADOPTIONS" 167 Madison Avenue/New York NY 10016 • (212) 889-0606

~ YEARS -t i _, m ~Jl teJ ~.

CHINUCH ATZMAI

0 I am interested in joining D Please send me infor-an adoption project mation about community committee in my area adoption projects

Address _________________ _

City/State/Zip ________________ _

'----------------------------------------------------'

INTRODUCTION

Shavuos, 5748 will mark precisely 3,300 years since that fateful encounter, in the year 2448,

between the Jewish People and the Creator, when He spoke to them at Sinai, presenting them with the Torah.

We refer to Shavuos as Zman Mattan Toraseinu-the Time of the Giving of the Torah, to say that one can expe­rience an immediate receiving of the Torah, on this very Shavuos, rather than using the festival as an oppor­

tunity to pause and recall the historic Mattan Torah. How does one experience Mattan Torah 3300 years after the event?

The obvious answer is to sit down with a sef er and learn though the night of Shavuos, as Jews have been doing for centuries.

There is also another way, almost as obvious. Teach Torah to your son. Better yet, teach Torah to your grandson. The Torah commands: "Bring to the knowledge of your children and your grandchildren, the Day that you stood before G-d ... at Horeb" (Devarim 4, 9-10). The Gemora derives from this passage that should a man teach Torah to his grandson, it is as if he received it as Sinai (Berachos 21 ). According to the Maharsha, "he" can refer to the teacher, who embodies the convic­tion of a Moshe Rabbeinu as he performs his task, as a transmitter of the Torah. Or it can refer to the child, who finds consonance between the Torah taught by his father and that taught by his father's father .. .in effect confirming the integrity of the Mesorah. the fidelity of the transmission of the Sinai experience, as passed from generation to generation. (See Rabbi Samson Raphael Hirsch, ad loc.)

Every day, a Jew is called upon to recall the Sinai experience, as recorded in the above passages in Devarim Every day, a Jew is enjoined to live the Sinai experience anew, as he "brings it to the knowledge of his children and grandchildren." The articles that follow examine the various ways in which the parent and the teacher, the school and the home, can make Mattan Torah a daily living phenomenon.

Rebbe and Father A SPIRITUAL PARTNERSHIP

THE BASIS OF THE PARTNERSHIP

T he goal of chinuch-Torah education-is, to put it simply, to prepare the Jewish

child for a life that exemplifies "Yisgadel Vyiskadesh Shmet Rab­ba"-the sanctification of G-d's Name. The Torah is quite specific in directing us in how to achieve this: "Vshinantom livanecha-and you shall teach them (i.e. the words of Torah) to your sons" (Devarim 6,7). The Talmud derives from this passage that It is incumbent upon every father to teach his son Torah. The mother's role Is to create an environment in the home that nurtures commitment to Torah. encouraging the child to maintain whatever Torah instruction he receives.

For generations this system worked, but during the time of the Mishna, it became apparent that

Rabbi Dishon, Masgiach of the Eels Mldrash of Yeshiva Karlin-Stolin, has been active in yeshiva education for over twenty~five years. This article and the one that follows are based on oral presentations by the authors at a symposium at the 65th National Convention of Agudath Israel of America.

8

some children were falling by the wayside: some who had no fathers, and others whose fathers were in­capable of teaching them Torah. To deal with such cases, Rabbi Yeho­shua ben Gamla established a cheder in each city. This became so accepted amongst Jewry, that a community that fails to establish a

Ir for some reason all the melamdim would

decide that they are no longer going to teach,

the halacha would demand that no father go to work, but instead

teach his son Thrah.

chederto Instruct the young Is sub­ject to cherem-excommunication.

If for some reason all the melam­dim would decide that they are no longer going to teach, the halacha would demand that no father go to work, but instead teach his son Torah. Today's system, then, is one of partnership-a partnership that

results from the father establishing the rebbe as his shaliach, his agent, to perform his task of educating his child.

PARENT BY PROXY

A friend and I were discussing issues in chinuch. In the course of the conversation,

I asked him (he Is in home construc­tion). "How do you go about building a house?"

He answered that first a contract must be drawn up, and for that purpose each party brings his own lawyer.

I interrupted him, 'Why do you need a lawyer? You know the owner-he's your friend! You both attended yeshiva and studied Torah together. Don't you trust each other?"

He answered, "Building a new house can be a matter of a half a million dollars. You must read all the fine print in the contract. You can't just sit down and sign an agreement."

I then returned to our earlier subject, and asked him, "Do you know how your son is doing in

The Jewish Observer, May 1988

yeshiva? Did you see your son's rebbe this year?"

He replied, "Well, PT A is next week."

This man has entrusted his son to a rebbe for six hours a day. every day of the week, and should they pass each other on the street. they may greet each other, without either realizing that the one is the other's shaliach-his emissary-to equip his son for a life of Torah and mitzvos. Never mind engaging a lawyer to read the fine print!

Now, a parent generally recognizes that he has neither the time, the energy. nor the expertise to perform his G-d-given task of educating his son the way the rebbe is doing It for him. He should also realize that a rebbe leads a different type of existence. in both his bein adam lechaveiro (affairs between man and his fellow). and his bein adam lamakom (service to G-d). His actions. hopefully, even in the inner­most chamber of his home, are elevated because he knows that he

is charged with carrying the Torah within him. and that he is serving as a modern-day counterpart to Moshe Rabbeinu. teaching Torah to his generation's children. As such. he should earn the father's trust, and if so, the father should be deeply indebted to him.

,.., .... ---- ..... , 1'/

t ... ----- \ ,' ... _______ , :,,-~··--·'"' ----[ \

', ~·. • I ) '\ •-t : I

\ I ' I ' . ' ' I, / l \", '-'/ .'\ " ~ " \ \ i ~ ' .. ,

\ ~-.. .... ...

Rabbi Shmuel Dishon

TROUBLE IN PARADISE

U nfortunately. real-life does not follow this idyllic scena­rio. First of all, we are all vic­

tims of World War Two, which has brutally cut us off from earlier generations and the immediacy of their experiences. So here we are, in a country with no Mesora (no precise tradition) of its own and yet a multitude of Mesaros. Each Mesora-real or perceived-pulls in a different direction. On the first day of school in a typical yeshiva ketana, a rebbe looks at the twenty­five children (If not more) in his classroom, assuming the role of shaliach for twenty five sets of parents, each with his (and her) own

\ ',, vision of how the talmid should ', develop. In the small shtetl of old, '\ regardless of any problems, at least

'. everyone-the father. the rebbe, the \ rav-were all adherents of the \ same derech. . a far cry from \ the standard American yeshiva, • where if the rebbe is serving ' , one set of parents faithfully, he

might well be "betraying" twenty-four others (and some­times twenty-four-and-a-half).

Moreover. most rebbes are also surrogate fathers, for it is in them that the children confide. sharing their problems and joys. Most parents do not really know their children. The pre­sures oflife today are so great that in more homes than ever

.. " before both parents are ~· :,. A, forced to work. and the first i!f ~F: to feel the pinch of the ffi ~;~{¥. demands on their time are

:.· ::.~[!;~jj the children. Some parents 'i~~~f~:~~f appreciate whatever the

: :i!J!;::,;;;y rebbe does for their child. ' -.. ~· .... : ./::!.···.-.~:·/: and recognize when he is ' ·:,'!it':·;•.-' . . J '

~:!£r~~·-~·. doing even more than is re­...... ?.?~~'i' quired of him. It is he (or

'cT;. she) who is melamed 1brah. t~ and often it is he (or she)

· .. ,,.,.,..·:'~: who is creating the environ-:.;:.;: . ..:~·-1·;;·

;fJ_;~'.([:~~57 ment to foster Thrah growth ..., .,':~·i.~ ... ~ .... .: both assignments that de-

. ~""~ .. - .... :~· ~::;.-:~\~. valved originally upon the

'~;}Jf lf ;;~~j;~('/t~~~ l;{ef:f!'/!J:;':t'c'''"f': - '"""ffi ' ' : ,. .. . . ~~/. : '·. '·''· .. ' ',.. .. :~:;_' ..

Consequentally, something quite normal will often take place. The father who has such high hopes for his son suddenly realizes that he is slowly losing control over him. He states an opinion, or a psha~ and the son protests, "But that's not what my rebbe said ......

The father thinks, What do you mean "yourrebbesaid"?Wheream I in this scene? An air of competition sets in, for the parent feels that the rebbe has usurped his control over the child. His feelings are under­standable. But so is the situation. Compare the father who spends (at most) an hour a day with his son, with the rebbe who is with the talmid six hours a day, teaching him, guiding him, and-if he has a touch of charisma-exciting him over his own derech--his own approach to serving G-d! This can breed tension and trigger serious problems. Instead of permitting this potentially adversarial relationship to fester, it should be defused, and cooperation should be fostered.

For starters, parents should become more involved with their children, discuss the day's events and share their opinions with them. Some homes, even with but few children, can suffer from a lack of communication. Staggering under the pressures of daily life, many parents cannot muster the patience to listen to their children .... All the more reason to appreciate that the rebbe does manage to cope with his twenty-five charges!

DEFUSING TENSION THROUGH COMMUNICATION

T he starting point in any coop­erative venture is communi­cation, and the relationship

between the parent and the rebbe (teacher) is no exception. As a matter of fact the rebbe's (or teacher's) specific task with each child could be more clearly defined to the benefit of all concerned, if the parents make a point of meeting the rebbe before the term starts, and maintain regular contact through­out the schoolyear. When the rebbe

10

This man has entrusted his son to a rebbe for six hours a day, every day of

the week, and should they pass each other on the street, they would

not even know each other!

is apprised of any special situations, problems can be avoided, or at least be dealt with successfully. When the father and the rebbe appreciate that they both are working for the same goal, the spirit of competition tends to fade away. In addition, the child will see their concern over his welfare, and will tiy to measure up to their expectations.

Since family backgrounds are so divergent nowadays, differences between the school and the home are almost inevitable. Through open channels between the home and the school, these differences will be better understood, and if not re­solved, they will at least be treated respectfully-after all, the father and the rebbe know each other as real people, not as phantom figures.

Open disagreement, then, will also surface: but often, not enough thought is given to how and where these opinions should be expressed. When the child comes home and says, "The rebbe said .. .," and the father takes exception to that approach, he should not state his opinion to the child. It would be far more proper and productive if he were to call up the rebbe and ask him what he had said, and discuss it with him personally. By the same

token, if a rebbe hears the child report, "My father said .. .," instead ofreacting then and there, he would be wise to contact the father and speak to him directly. The problem would thus be mitigated rather than blown up out of proportion, as is so often the case.

THE UNSPOKEN MESSAGES

A nother factor in promoting harmony between the school and the home is hash­

pa'ah-indirect influence, in con­trast to chinuch-teaching. Hash­pa 'ah comes from the word shipu'ah-slant. Just as rain falling on a slanted roof will then pour down on whoever is standing beneath its edge, so too do parents' attitudes rain down on those beneath their "eaves." In past years, fathers imbued their children with a sense that their life's goal was to be an ehrlicher Yid. Without hear­ing one word spoken on the topic, the child saw how his father was moser nefesh for Torah, how he worked heart and soul for the yeshiva he attended. In out-of-town communities, this type of devotion is still evident, for committed par­ents work with supreme sacrifice and dedication for their local yeshiva. Parents in larger commun­ities, however. tend to take their yeshivas for granted. Worse yet, a father may boast within earshot of his children how he was able to run circles around the tuition commit­tee and avoid its "outrageous demands." The child receives a host of spoken and unspoken messages, and will either follow his parents' lead and not take a serious interest in his school, or reject his parents' values and influence. It becomes a matter of either/or.

The school and the house are meant to be partners. Through ef­fective and open lines of commun­ication-talking to each other, understanding each other, and working together-they can be true shuifim in one of life's most impor­tant missions: raising a generation dedicated to Torah and mitzvos.•

The Jewish Observer, May 1988

A LANDMARK PUBLISHING EVENT!

The Collected Writings of Rabbi Samson Raphael Hirsch

Volume V: "ORIGIN Of THE ORAL LAW" During Rav Hirsch's lifetime, the historians Graetz

and Frankel published works that seriously distorted the truth about the divine origin of the Oral Law.

Hirsch, keenly aware of reform Judaism's advances through Europe, considered it a sacred duty to respond

to these devastating works, and he authored a series of articles clearly refuting their arguments.

Today these essays are more relevant than ever.

They explore a wide variety of events, personalities, and concepts relating to the era of the Mishna;

so for any student of Torah-scholar and layman alike­these articles provide essential information

toward a basic understanding of Torah·She'b'al-Peh.

And now for the first time ever, these essays have been translated into a lucid English, appearing

all together in one magnificent volume!

330 pp. $15.75 hardcover

They were both witnesses to destruction. They were both messengers of hope; though they lived more than 25 centuries apart!

The Book of Jeremiah is complex: full of tragedy and suffering, describing a nation under attack that would not

heed the repeated warnings of its prophet.

To make such difficult passages meaningful to a contemporary mind is not an easy undertaking,

but such is the accomplishment of Rav Dr. Joseph Breuer's profound commentary.

Rav Breuer witnessed the immeasurable losses Jewry suffered in Europe; yet he succeeded in transplanting both

the ideology and the Kehilla of his grandfather-Rabbi Samson Raphael Hirsch-from Frankfurt to New York.

Rav Breuer was indeed able to look into the text of Jeremiah and provide a moving, meaningful commentary, relevant to

each and every one of us today.

And now it is available for the first time in English translation.

Features the original Hebrew texf of Jeremiah with corresponding English franslation followed by Rav Breuer's full commentary. 440 pp. $19. 9 5 hardcover

(j FELDHEIM PUBLISHERS 200 Airport Executive Park, Spring Valley, New York 10977 r;; Tel. (914) 356-2282 I Out of State, call toll free: 800-237-7149 Visa & MasterCard accepted I-~ Send for your free copy of our new 48-page illustrated catalog.

SCHOOL HOME:

Partners or Adversaries?

CHOOSING . .. CONFORMING

T here are different types ofye­shivos. different types of homes, different communi­

ties with different people from different walks of life, each with a unique style, Its own strengths and weaknesses.

In most large metropolitan areas. parents have a choice as to which school to send their son or daughter. So they carefully question friends and neighbors about the schools their children attend. They speak to menahalim and rubbetm. princi­pals and teachers. generally select­ing a school that most closely reflects their goals and values, a school that will project and reinforce those values to their children, and

Rabbi Reisman serves as Rav of Agudath Israel of Long Island. He has been active in yeshiva education for over fifteen years. including servtng as a rebbe ln the Telshe Yeshiva's mechina. later as menahel In Cleveland's Mosdos Ohr HaTorah, and then as a founding rosh yeshiva In the Yeshiva of Telshe Alumni in Westwood, New Jerse)'~currently in Riverdale, New York.

12

shield them from corrosive influen­ces. For instance, some schools will not accept children from homes that have televisions. Some prohibit the student body from attending sports events or going to the movies. Some prohibit the student body from reading library books and popular magazines .... On the other hand, some schools do not screen appli­cants but seek to influence their students to be selective on their own .... But each school does set a standard that it seeks either to enforce or to imbue its students with.

Having carefully researched and then chosen the school that best reflects their commitment, parents expect the teachers to instill in their children the sensitivity and commit­ment that will guide them, and protect them from negative influen­ces. This is what parents expect and should get from the school. And if the school does not deliver, there are, generally. channels through which they can register their disappoint-

ment. But what about the home? The home could be a place of re­

inforcement, or it might be a source of conflict and confusion. For in­stance: What will the child think when his parents. or anyone else at home, violates restrictions he was taught to honor in school? What does a daughter think when she picks up the novel her mother is reading, which would make Mommy blush if she knew that it was found? What does a son think of his father who skips a shiur (Torah class) or fails to daven Mincha!Maariv in shul because he must watch an "important" program on television? ... The very things he was taught not to do.

A girl is taught a standard of tzntus (personal modesty) both in the physical sense-to dress prop­erly at home and away- and In the abstract sense-to be refined and subdued in both manner and dress. What does she think of her mother who seems oblivious to the rules she must abide by?

The Jewish Observer, May 1988

The son is taught zehirus b'mitz­vos-care in mitzva observance: not to talk during daventng, to have derech eretz for talmidei chacha­mim, awe for gedolim, rabbeim, menahalim What does he witness when goes to shul with his father? What are his father's topics of conversations enroute to and from shul-or in shul? How does he speak about his Rav or the "other" Rav. or about Roshei Yeshiva and Rebbes? Should there, indeed, be a sincere difference in shita (ideology) between different leaders and their groups. is the child mature enough to understand it as such? Does the father speak about his son's yeshiva, menahel and rebbewith deference?

Admittedly, parents may be aim­ing higher for their children than they do for themselves. But the question still must asked: In sum. do parents' actions reflect the stand­ards of the school. or do they chal­lenge them?-How do the children perceive the two, as partners or adversaries?

The Jewish Observer. May 1988

Parents may be aiming higher for their children

than they do for themselves. But do

parents' actions reflect the standards of the school. or do they challenge them?

BLACK STAINS, WHITEWASH

T he parents' mode of conduct can have even further rami­fications in terms of how it in­

fluences their children. Human nature is such that one never views himself as having done wrong. The yeitzer hora (evil inclination) some­how provides us with a rationale for everything we do. "In this situation," . . . "under such circumstances" -it's really permitted.

Parents may thus find easy jus­tification for the occasional trip to

Rabbi Yaakov Reisman

the movies, "selective" use ofV.C.R.s, a junket to Atlantic City (Glatt Kosher, of course), all sorts of books and magazines, missing tefillos in shul.

But what is the message the young. astute mind gets? Comprom­ise? Excuses? "I do what I like and don't do what I dislike"?-Attitudes like these can be carried further into kashrus, as well as other areas of issur and hetter, the prohibited and the permitted, and children will infer that not eveiy command is meant for all people at all times.

Furthermore, parents can teach children to be dishonest. without ever uttering a false word. This is a message implicit in a Gemora in Succa.

Reb Zeira said. one should not tell a child. "I will give you something," and in the end not give it to him for this will come to teach ... {the child] to lie. As the pasuk states, ''You will teach their tongues to speak lies."

13

On the surface. this Gemora seems puzzling. Is It only prohibited to break a promise to a child? Are broken promises to an adult per­mitted? In addition. why does the Gemora cite a pasuk in Tanach (Prophets) to prohibit teaching lies, Ignoring the pasuk in the Torah: "Midvar sheker tirchak-Distance yourself from falsehood"?

One might assume from this that the Gemora is not dealing with an outright lie. A promise spoken. but not fulfilled, is not yet a lie. Since no falsehood was said, or even implied. "Midvar sheker tirchak" does not apply. (Or perhaps we are dealing with a type of lie that is permitted.I Reb Zelra teaches us that even in such cases, it is possible to be teaching our children to lie, by not yet having delivered on a promise. And imparting this type of message, even through indirection, must always be avoided .... Yes, inconsistencies between implicit teachings and open behavior can teach a child dishonesty.

FROM THE SUBTLE TO THE OVERT-

ALL THAT MONEY CAN BUY

Until now we have mentioned subtle, passive ways that parents-by their actions or

by their lack of them-can set ex­amples for their children, contrary to what they have been taught by both the school and the home.

But there are other-more di­rect-influences.

As of late. Klal Yisroel has pros­pered and as a whole has become much more affluent than it has been within memory. This has brought with it a new set of lifestyles-and nisyonos (challenges): how we dress, how we live, what we eat. what we drive, and where we go on vacations.

Most of us would agree, at least in private, that these lifestyles have made tremendous Inroads into our Yiddishkeit. We gradually have become more occupied with our material status than with our spir­ituality. We would welcome the school's intervention to vend off

14

OOODO•••nnm D u u 11 ~

We would welcome the school's intervention to

fend off alien lifestyles, but often fail to realize that we

negate the school's teachings by the clothes

our children wear, the cars we drive, the homes we

live in.

these alien lifestyles, but often fail to realize that. at the same time, we negate the school's teachings by the clothes our children wear, the cars we drive. the homes we live in.

To focus on one aspect of this affluence and its consequence: A de­bate is now In progress as to whether two full months of vacation in the summer is necessary or even healthy for our children. (A similar debate is currently taking place in some public school systems.) The consensus among mechanchim (educators) is that summer vacation is In fact too long and even detri­mental to the children. But we are at the mercy of a host culture that designates July 4 to Labor Day as free time. The most we can do for our children is enroll them in summer camps, which is a stop-gap

measure at best. Economic condi­tions limit the amount of time and the number of campers accommo­dated In this limited summer edu­cational system.

We have yet to resolve this sum­mer problem, while slowly we find creeping upon us the mid-winter vacation. Spurred on by new-found affluence, people fly south for several weeks during the winter. and take their children with them. The direct impact on the child is missing school. The new things he will pick up there-Disney World ... mixed swimming (F1orida is not known for its separate beaches) ... a rich diet of happy hours in empty days-all will remain with the child for a long time. Even after he returns to the school physically, some time will pass before his mind will be there with him. These impressions, along with the message that school is expendable. will last a lifetime. At the same time, we have the distinction of introducing into Klal Yisroel a new trend and lifestyle, something we might be sorry for ever having started. . . . Comes December, are school and home partners or adversaries?

The problem of extra-curricular trips-whether or not approved by the school-is not confined to extended vacations trips, but includes all other expeditions and visits where parents directly violate school policy, regardless of their nature, whether entailing a visit to Bubby's house during schooltime, or a late-night tisch that results in a tardy arrival to school the next morning.

Unless the parent writes a note stating the truth, he has actively taught his child to be dishonest. And should he write the truth, he teaches his child that school policies are made to be broken. The only exception is when the school genuinely believes that at certain times, for certain children, some activities are more important than routine classroom.

One would hope that the parents view the school's policies and atti­tudes as expressing their own atti­tudes as well.

The Jewish Observer. May 1988

LESS REWARD THAN EFFORT

So far we have discussed important Issues of dayos and mtddos-attitudes and

character-but have not touched on the learning process. Here, too, much can be said about the parents helping or hindering their child's scholastic achievement.

Consider: A rebbe/teacher tiying his/her hardest. virtually giving of himself to teach your child. But your child is not responding either to your satisfaction or to that of his rebbe/teacher. The rebbe/teacher continues with his/her greatest effort. What is your reaction? Do you express your appreciation to him for his attempts at reaching your child? Are you being objective about your child? Or do you succumb to the subjectivity that parents tend to have for their offspring? What! My son/daughter ts not the best in the class? Can't be! Both I and my wife were at the top of our classes! Or, How could he be doing so poorly? All Qf his brothers and sisters were honor students! How could my nephew be doing better than my son? Or, How could my neighbor's son be better than my son? After all, I'm so much more intelligent than my neighbor-and a bigger talmid chacham, to boot! It must be the rebbe's/teacher'sfault!

It can take some parents quite a while before they finally recognize that perhaps nobody is at fault. Every child is different.

Consider, too, when a child is found to be learning disabled. Do parents realize how much mechan­chim and menahaltm research the child's capabilities and performance before arriving at such a conclu­sion? This is followed by the agony of facing parents and informing them. Once parents are told.their immediate reaction is, "Can't be­not my child! (Thafs not what I ordered!) How Will I tell Zeidy and Bubby?" etc. But once the truth has had time to sink in, do the parents see to it that the child is taught whatever he or she can and should be taught. or do parents tend to

The Jewish Observer, May 1988

ignore the stark facts (hoping they Will go way), ail this time putting their child through unnecessary hardships and difficulties to pre­serve their own endangered egos? Are they thankful for an honest evaluation, which can be helpful to their child, or are they quick to blame the school and staff for bumbling incompetence, and find­ing "an easy way out"?

When the parents and the school are partners, It is for every contin­gency.

MORE THAN MONEY CAN BUY

d then there is the Almighty ollar. We want the best for ur children. No comprom­

ises. That's how we were brought up

Boruch Hashem, You're Leaming . .. But Are You Remembering?

DO YOU forget the last daf almost as quickly as you learn the new one?

DO YOU find it difficult to stick to a schedule in your learning?

DO YOU feel as if you don't really know even what you've finished?

If you answered "Yes" to any of these questions, then maybe the

FOUNDATION ........ FOR ........

TORAH KNOWLEDGE can help YOU maximize your gains from YOUR learning time.

We have developed a progran1, endorsed by Rabbonim, that provides for in-hon1c monthly testing in four different areas of study, with manageable schedules, at no charge. It works like this:

WE send you a study schedule in your chosen field: c;cmara with Rashi, Mishnayos, Mishnah Berurah, or Kitzur Shulchan Aruch.

YOU study the material indicated for the current month.

WE send you a test at the end of the month.

YOU take the test at home at your convenience, and mail it back to us.

WE grade it, and return it to you with next 1nonth's test.

The testing system can help YOU in the following ways: -+It provides the incentive to finish a pre-allocated, manageable amount

of material every month. -It provides the incentive to learn the material more thoroughly, enhancing

your co1nprehension. - It provides the incentive to review 1nore, enhancing your recall. -The returned tests provide valuable feedback on what you misunderstood and

where your weak points arc.

Those currently enrolled in the program testify that our system has already begun to enable them to answer a resounding "NO!" to the questions at the top of this ad. Wouldn't YOU like to join them? After all, isn't YOUR hard-earned Torah knowledge too precious to lose??

For more information, write or call:

FOUNDATION FOR TORAH KNOWLEDGE 407 Yeshiva Lane, Baltimore, MD 21208 (301) 653-1064

15

and we wouldn't have it any other way with our children. The best of both worlds: The best Torah educa­tion along with the best secular education ... and the best teachers for both. The building should be a half-decent structure, maintained well, with clean bathrooms and uncluttered corridors. We recognize that all this costs money, and we are willing to pay our share. Or are we?

After we return from that mid­winter vacation. we decide to visit the school and make a reckoning. But on the way, we have to stop at the car dealer, because the old '84 doesn't look like it'll make it through another winter. And "I definitely have to keep my promise to my wife to redecorate. After all, it's already five years now with the old furniture. Besides, our older children will begin shidduchim soon, and the house must be presentable. Sure, I'll pay my share in tuitioB. But I just don't have the money, just rtght now."

Meanwhile. While you were away for two weeks, and then, on return deeply involved in the pains of shopping and redecorating, a crtsis developed in school. The cash flow got even tighter than before, and the yeshiva fell another month behind in payroll. Your son's rebbe, now two months behind on his meager salary, finds that he can't make ends meet. He exhausts all G'mach (free

Ideally, the home should be a makom mikdash­a veritable sanctuary,

and the school should be challenged to strive to

keep up with the standard set by the home. --

loan) connections and comes back to the hanhala (school administra­tion) for help. The hanhala assures him that they will rectify the situa­tion as soon as possible, but the prtme movers in the parent body have not returned from vacation ....

Your son's class isn't covered for two days and the grapevine has it that his rebbe could not hold out any longer, and left suddenly.

Now you really fume: 'What! This rebbeforwhom I've waited forthree years so my son will finally have him, gets up and leaves rtght in the middle of the year! Where is yoisher ljustice)? Where is mesiras nefesh (devotion)?"

You promise yourself, come what may, this Sunday you're going to visit the yeshiva to get to the bottom of this.

Sunday arrives, and you go to the yeshiva, directly into the menahel's

office. You sit down opposite the menahel and look him straight in the eye, and declare, "This place is falling apart! And do you know why this place is falling apart? Because you can't hold on to good talent even when you have it!"

And so the parent has leveled with the school. ...

* * * We have touched upon a number

of points, which are perhaps unique to a large city elementary school. High schools and out-of-town day schools and chadorim have their own peculiar challenges, which can be examined as parallels to those enumerated here, or can wait for their own day in the spotlight. In any case, successful education is based on a partnership. And to be worthy partners. our home must be a makom Torah, a place of Torah. The Torah says: "Make for me a mikdash-a sanctuary-and I will dwell in their midsf' (Shemos 25,8). Chazal point out that it does not say "in iis midst" referring to the building, but rather "in their midst"-in the midst of each and every one of us. Ideally, the home should be the makom mikdash­a veritable sanctuary, and the school should be challenged to strtve to keep up with the standard set by the home. Then the two will be partners, not adversaries.•

Not just a cheese,_ a tradition ...

I6

Hao lam, the most trusted name in Cholov Yisroel Kosher Cheese. A reputation earned through 25 years of scrupulous devotion to quality and kashruth. With 12 delicious varieties. Under the strict Rabbinical supervision of K'hal Adas Jeshurun. N.Y. Haolam, a tradition you'll enjoy keeping.

Kosher for Passover Cbolov Yisroel Hao lam.

THURM BROS. WORLD CHEESE CO., INC. NEW YORK. N.Y.

-

The Jewish Observer, May 1988

AScheinman

11 I

Harbinger qf Immortality

TRANSCENDING MORTAL LIMITATIONS

T he three Regalim (pilgrimage festivals)-Pesach, Shavtws and Succos-each mark an

important and seminal event in the formation of Klal Yisroel. Not only do they each commemorate a past event. but they also each reawaken and bring to the fore a national characteristic that is somehow as­sociated with those very historical events. Thus, our capacity for Geula, redemption, is heightened on Pe­sach; our bond with Torah is strength-

Rabbi A. Scheinman, who studies in a Kolk\ in JC'rusalem. is a frequent contributor to these pages-most recently. "f-\>sa('h: Rejuvenation and Rcnc\\'aL"' March '87.

The Jewish Observer, May 1988

ened on Shavuos; and we have an unrivaled opportunity to grow in emuna/bitachon (faith and trust in G-d) on Succos.

Our sacred literature discusses more traits and yet other pheno­mena in connection with these fes­tivals. each one echoing yet another aspect of the original core event that served to bring about the Yorn Tov. Many seforim, for example, draw parallels between the three festivals and the Patriarchs, and the pillars of Divine service that they represent, associating Pesach with Avraham and gemilas chassodim (hospital­ity), Succos with Yitzchak and avo­da!tefilla (prayer). Shavuos with Yaakov and Torah. Let us examine another set of three concepts and find their expression in the Yomim

Tovim, with a special emphasis on the festival of Shavuos.

ManyChassidicseforimdwellona concept mentioned in Chazal (Tal­mudic literature) called ''.Ashan"­an acronym for Olam, "world"­space; Shana. "year"-time; and Ne­fesh-"soul," being or essence. These represent three basic dimensions of existence by which anything in the world can be described. Let us clarify this concept and its application.

The Creator is boundless. limit­less. timeless; in short, infinite. We refer to Him as Ein Sof-without limit. There isnoplacewithoutHim, He is eternal and has always existed. and all else that exists is contained within His existence. By contrast, whatever has been created is limited and finite, and it is through their

17

limitations that they are defined. For example, by tracing the boundaries of a picture or an object, we describe the object. Thus, a line-drawing or a picture of an object is essentially a representation of its boundaries or physical limits. But there are differ­ent kinds of"boundaries," other de­finitions to employ in delineating different aspects of creation. Let us examine three basic dimensions of creation, beginning with the one just described.

• Place or space. Our most ele­mentaiy concept of boundaiy and definition is naturally the physical space that something occupies. De­scribe to me the length, width, height and depth of an object. its contours and topography, together with its coordinate position in the universe, and I have before me a clearly deli­neated physical reality. It is axio­matic to us that no two objects can exist In the same place, so by delimit­ing the space occupied, we know the

object contained within the space. Thus, we have Olam-a framework of creation known as space, or place.

• Time. Creations cannot be des­cribed exclusively In terms of space or place. Two objects can occupy the identical spot at different times. Therefore, we need a different co­ordinate-time-to define things that exist. Everything that is non­Divine-created, that is-is bound by the limits of time: It staried at a specific time, lasts for a period of time, and at some time will cease to exist. Time, then, is our second framework of coordinates of crea­tion, known as Shana.

• Soul. This is a more elusive. yet most critical definition of a "crea­ture," as contrasted to its Creator. The neshama is not a physical entity and consequently does not occupy space. The neshama of a Jew, as a 7~r.ir.i 'Pl7N p7n-a poriion of G-d, from Above, so to speak-is virtuallyeter-

TWO QUESTIONS

18

1. Would you like to know more about the laws concerning tying or untying knots on Shabbos?

2. Would you like to study a Responsa by the Rosh Ha­Yeshiva, Hagaon HaRav Moshe Feinstein, zt"l, on the subject of translating Torah lessons into the vernacular?) (The Responsa is in Hebrew.)

Send $3.00 for your copy to:

Yeshiva Fund Box 82 Staten Island, NY 10309

In Israel: Goldberger 27 Pines Street Jerusalem 94701

Or ask at your local Seforim store.

nal, at least from our perspective. How, then, do we define one ne­shamaand distinguish it from other neshamos?The answer is that each neshama ls endowed with becht­ra-free will to choose for itself­which distinguishes it. at least in its own understanding, from G-d. A person might be aware intellectually of the fact that he is "a portion of G-d," but emotionally and mentally he feels that he is a separate being, capable of acting independently of Divine dictate. He Is thus defined by his bechira as a creature limited and finite, rather than par! of the Infinite Divine.

It is also this consciousness of self that separates, defines and distin­guishes one neshamafrom another. While we are told that Kial Yisroel is in actuality one embracing, all-in­clusive neshama-elements of a great unity-our feelings are other­wise. "I" am "I." and "you" are "you," period. The Baal Hatanya explains that "love your neighbor as yourself' is not fulfilled simply by drawing closer to a fellow Jew, but rather through the realization that all of Kial Yisroel is "one"; yet. one need not go to great lengths in describing the difficulty encountered in incor­porating this concept into one's emotional makeup.

Thus we have an additional boun­daiy that separates and defines dif­ferent parls of creation. It is meta­physical and subtle rather than overt and concrete, but it is no less real. It is a boundaiy that contains man, separating him from his Creator, dividing man from fellow man. It is the element of bechira, the con­sciousness and awareness that one is an independent being ... the di­mension called Nefesh.

These three dimensions. then. represent limitations, barriers sep­aratingfinitemanfrom the spiritual absolute. Three times a year, how­ever, we are privileged to have our tethers loosened, and for a brief in­stant we have the singular good for­tune to overcome these barriers to some degree-to catch a glimpse of that which is beyond, giving us the means to transcend the limitations of Olam. Shana and Nefesh.

The Jewish Observer. May 1988

The soul of each and every member Qf Klal Yisroel was present at the giving Qf the Torah at Mount Sinai. It could not have been otherwise.for Torah is not an

additive to Nishmas Yisroel; it is its essence.

I. PESACH-RELEASE FROM THE SHACKLES OF TIME

P esach preparations and ritu­als focus on being rid of cho­metz and eating matzah.

Chometz is a product of the passing of time, for when dough of grain meal is left lying around for a suffi­ciently long period of time, the leav­ening process sets in. On the sym­bolic level, this represents the work­ing of the yeitzer hara, man's evil inclination, which tends to become activated whenever a person delays purposeful action. Limiting our diet to matzah, as opposed to chometz, we remove from ourselves the effects of time.

Pachad Yitzchak (the published works of Torah thought by Rabbi Yitzchak Hutner '"~') explains that the concept of zerizus (alacrity) in Pesach preparation and ritual is not meant to be understood merely in the conventional sense. Usually. ze­rizus is contrasted with atzlus (sloth), but on Pesach it refers to transcending the effects of time in our worship of G-d. There are many examples of this in Pesach:

• The exile in Egypt was decreed to be of four hundred years' duration. Yet when He decided it necessary, G-d began the count toward the redemption from an earlier starting point, and the Jewish people left Egypt in half the time decreed-after only 210 years.

• The mitzva of Kiddush Hacho­desh(the beisdin'sjurisdiction over declaring the start of each month, in accordance with its sighting of the new moon) was given in Egypt. Jurisdiction over the calendar is thus completely in the hands of man. But that is not all. Even the physical effects of time. such as levels of maturity, are often determined by

The Jewish Observer, May 1988

the passage of discreet units of time, and these in tum are controlled by the declarations of the terrestrial beis din. With the redemption from Egypt. man became master over time instead of its subject.*

II. SUCCOS-BEYOND SPACE

A s Pesach represents the mas­tery of man over time. Succos represents his mastery over

place. The mitzva of succa itself involves leaving one's regular place of dwelling for a temporary hut. On a

*See the author's article in the March "87 JO for further discussion on the topic.

deeper level, the succa represents Israel's 40 years' journey through the desert, an experience that trans­cended the conventional limitations of place.

• The desert itself represents an area beyond the specifics of place. It is not inhabitable and cannot sup­port people. Rather. people support themselves in a desert in spite of where they are.

• The Gemora (Eruvin). in a dis­cussion of the requirements for gaining the status of residency­usually a matterof thirty days-says that although nomads have no per­manency in any locale, members of

FREEDA® VITAMINS

since 1928

THE BEST IN THE VITAMIN WORLD ,-··

Over 250 Vitamins, Minerals and Amino Acids to cover all your vitamin needs. Our vitamins are made on the premises under strict pharmaceutical and kashrus standards. Freeda Vitamin-:; are parve and vegetarian and are under the Rabbinical Supervision of the Orthodox Union and Rabbi Mordechai Kohn from Nevv Square, N.Y

• No sugar • No sulfates • No coal tar dyl'-s • No starch • No salt filler • No animal stearates

0 FREE FREEDA BROCHURES

3H E. 41st St., Ne-iv York, NY 10017 (212) H85·4980

19

A person might be aware Qf the fact that he is "a portion Qf G-dfrom Above," but emotionally and

mentally he feels that he is a separate being, capable Qf acting independently Qf Divine dictate.

the "generation of the desert," fol· lowing the Exodus, were considered permanent residents wherever they happened to be because they tra· veled and rested in accordance with G-d's command. Rabbi Chaim Shmulevitz '""explained this with a parable: A child in the arms of a mother who has flown from Los Angeles to New York, does not feel as though it had traveled across the continent. It was in its mother's arms from the outset of the journey until its conclusion. It senses no change in location. Only its mother feels the toll of having traveled. The child relates to its mother, not to the places that she passes through.

• The pillar of cloud moved ahead of the Jews in the desert, smoothing out the way ahead of them, obliterat· Ing the specific characteristics and individual features of each place. All places of sojourn were "beyond place.''

•Mount Sinai did not remain holy after the giving of the Torah. Per·

haps this was because the genera· tions of the desert were above "place,'' and thus did not leave any imprint on any place.

ill. SHAVUOS-ALIGHTOF IMMORTALI1Y

T he soul is not encumbered by the physical limitations of space and time; nonetheless,

it also seems to come to an end.After a person's earthly existence is over, his soul returns to its Creator, ter· minating its existence, from our perspective. True, the soul does not disintegrate or vanish, but its capa· city for initiative and accomplish· ment is gone. Most important, its gift of bechira, its power of free choice, has gone and to a great degree it has become part of the great Unity.

For this, too, there is rectification: techiyas hameisim (resurrection of the dead), when each soul will be reunited with its physical self, as a free standing individual; but instead

ll/e have some ideas for you!!

20

Would you like to develop some unique methods of fulfilling the Mitzvah to honor your parents? Read:

"Dear Parents-How Can I Ever Thank You Enough?" Ask for it at your local Seforim store or send $5.00 to:

Yeshiva Fund Box 82, Staten Island, NY 10309 In Israel: Goldberger 27 Pines Street, Jerusalem 94701 Don't keep your parents waiting!!

of serving as a barrier to spirituality, the body will be illumined by the soul, extending beyond the limita· tions of life as we now know it, serv· ing as a vehicle for reaching up toward Ein Sqf. •Torah is the agent through which this is effected, as the Gemora says, "The dew of Torah revives a person." Indeed, this is alluded to in Tehillim 19,9 (the chapter read on Shavuos) that des· cribes the Torah as "'~' m>vn-re· storer of life.

• Rabbi Hutner once explained that from the fact that a talmid cha· cham who has forgotten his studies is still respected as a talmid cha· cham, we see that Torah leaves an indelible impression on that which once contains it long after the recep· tacle appears to have been emptied of its contents. Torah so permeates the soul of the person who studies it. that even after its wisdom has been forgotten on the conscious level, evading any semblance of having been retained. it is nonetheless present as part of the person's es· sence. One might say that Torah's eternity transcends the ephemeral nature of the vessel that holds it. The Gemora learns this from the place· ment of the broken Luchos along­side the complete ones in the Holy Ark, demonstrating that even after the first Tablets were broken, the Torah that impressed itself on them is still present. By the same token, the Torah absorbed by a person is also indestructible.

• Ghazal (the rabbis of the Tai· mud) tell us that upon hearing each of the first two of the Ten Com·

*In Derech Hashem Rabbi Moshe Chaim Luz­zatto elaborates on the deep, paradoxical ques­tion of how, after techfyas hameisim. on the one hand one \Vill regain a sense of self, while on the other hand, one will achieve a total harmony and con1plete unity with G-d. With our present limited capacities, we cannot comprehend such a state.

The Jewish Observer. May 1988

mandments. the soul of every Jew in Kial Yisroel left him. only to be res­tored to him again. From that time onward. the soul no longer is an entity separate from the Torah, but is melded with it. At that moment. the command of 01>< '1\UYJ-"Let us make a man"-as the force that animates man was supplanted by 1P''" tJIUil »J><-"l am the L-rd your G·d"-and Torah became the inner essence of the Jewish soul. Thus, Torah is the very dew of life and serves as its means of resurrection.

The Talmud teaches that the soul of each and every member of Kial Yisroel was present at the giving of the Torah at Mount Sinai. It could not have been otherwise, forTorah is not an additive to Nishmas Yisroel; it is its essence.

•We know that Moshe Rabbeinu, the Giver of the Torah, died on Adar 7, but his place of burial is hidden from us, as if to indicate that in some ways he is not gone. The Zohar explains that Moshe's spirtt retains

THE

a presence in all generations, so as to guide and teach the Jews. While his body had to leave the world. as the giverofTorah and paradigm ofTorah knowledge. he gained an immortal­ity of spirtt possible only through Torah.

• David Hamelech, who died on Shavuos, is destined to usher in the era of techiyas hameisim.* His own demise is actually related to the Yomtov of Shavuos; According to Chazal, David never sank into deep slumber-for sleep is a taste of death. and David was not sullied by death or its associate expertences. Indeed. we declare "'i'' >n '"""'' 1'.?l'.l 111 "David King of Israel lives!" It is most ap­propriate that on the night of Sha­vuos-the occasion of his Yahr­zeit-we, too. avoid the "taste of death," and stay awake the entire night to study Torah, the essence of eternity.

*While the actual techiyas hameisim will be per­formed by Eliyahu Hanavi, the era will be ushered in by Moshiach.

Chazal also tell us that when the angel of death came to kill David Hamelech, it had no power over him ... for he was immersed in Torah study. It was only through a ruse that he succeeded in distracting him and. taking advantage of his mo­mentary vulnerability, that he was able to overpower him.

I t is the thick of night. A world lies in slumber. Some have gone to their eternal sleep. while oth·

ers in their own way sleep away those few years called life. There is but one person who does not sleep; he seems to drift off for a few min­utes at a time, napping yet remain­ing alert. At the head of his bed hangs a harp ready to catch the slightest hint of a breeze. A soft whisper of a northern wind caresses the harp strtngs and David Harne· lech is up, taking the harp in his hands to play the melody that will awaken the entirety of creation.

David, King of Israel. lives!•

Subscribe, Renew or Give The Jewish Observer

now and save.

U.S.A. ONLY

JEWISH OBSERVER

OUTSIDE U.S.A. 0$28 0$50 0$70

OOne Year/$18.00 (for ten issues) OTwo Years/$30.00 (a $50 value) OThree Years/$40.00 (a $75 value)

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

•Analyzes. •Evaluates •Comments. •Inspires.

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

Wedo more than just observe.

The Jewish Observer. May 1988

Send magazine to:

Name Address _______________ _

City ______ State ____ Zip. ____ _

OEnclose gift card OMasterCard OVisa A r··rr. ·r·}il.lJT -r-J i'fJ-11 cct. No. [ ___ _, ____ .. m •• ,L~ _____ L--~.L. ------'---.-. _.~L_L_ --·--·--·-· __ _j ___ _j

Expiration date DD (month) DD (year) DD

Signature

21

l,,

YourKosherFamilg Will love

Our Kosher Family

@Kosher

There's a Kosher POST® cereal for everyone in your family -From the kinderlach to the bubbehs and the zaydes.

Both POST" Grape-Nuts' cereal and Grape-Nuts' Flakes have an extraordinary taste that comes from nature's own wheat and barley. Grape-Nuts' is hearty and crunchy; Grape-Nuts' Flakes is light and delicious.

Fruit lovers have a delightful choice. Theres POST' Natural Raisin Bran with its plump, juicy raisins and the tempting varieties of POST® Fruit & Fibre' cereal: Peach; Dates, Raisins & Walnuts; Tropical Fruit; and Raisins, Apples & Almonds.

Of course, there's greattasting, high-fiber POST® Natural Bran Flakes.

All Kosher POST® cereals are fortified with at least 10 essential vitamins and minerals. Plus POST® Natural Raisin Bran, POST® Natural Bran Flakes and POST" Fruit & Fibre" have Zip-Pak'" resealable packaging.

So always keep all 5 Kosher POST® cereals on hand. ,-,:;; Your family will love our 'iJ/ family. GENERAL

'°°OS ©1968 General Foods Corporn11on USA

Dr. Bemard Fryshman

A Little Mamme Lashon About . ..

A LANGUAGE THAT'S LIKEALL THE OTHERS

T his is not a paean to Yiddish. Too much harm has come to the Jewish people through

the efforts of Yiddish-speaking "nationalistic" Jews for anyone to claim that teaching children to speak Yiddish is an end in itself. Nor do I intend to describe the beauty of the language, its poetry, and its Ii terature. A language with a close kinship to German, and a literature exemplified by Peretz and Asch has no call on a Jew's loyalties.

Yiddish divorced from Torah doesn't call for this piece to be written. Like the FDRWARD, which used it to help assimilate millions of American Jews, it will ultimately vanish in the scrap heap of history, unremembered and unmourned.

Dr. Fryshman. assistant professor at the New York Institute of Technology, also serves as executive director of MRTS (Association of Advanced Rabbinical and Talmudic Schools). He ls active in a wide range of Jewish community activities.

The Jewish Observer, May 1988

A PEOPLE UNLIKE ALL THE OTHERS

N ot so the Yiddish that is the lingua franca of the majority of the world's Orthodox Jews.

This is the Yiddish in which Jews learned Torah for the better part of a millennium, the language in which Jewish mothers through the ages spoke and prayed to the Crea­tor. Should our sons and daughters be cut off from their heritage? Should they be unable to speak to the last of the gedolim of Europe who, in their very persons. carry the Mesorah of the Jewish people?

I want my children to be able to hear stories of previous rebbes and tzaddikim in the language that these gedolim themselves spoke. I want my children to be able to listen to a tape of Reh Moshe Feinstein, J"'1-without a translation. I want them to experience the flavor, the taam of the world which shaped and created Ashkenazic Jewry. Is there an English work that can

capture an insight, or a knaitch of the Chofetz Chaim, as well as a Yiddish description? There are people who witnessed events involv­ing European Torah Giants and relate stories, in Yiddish, in a man­ner that envelops their audience with them into the event. Will my children be an integral part of the group, or will they be onlookers?

A trivial difference? I claim not. Young Arabs are ready to die for the Palestinian cause because they have learned from birth about "their" land, their language, their heritage. Two generations after their fore­bears left Israel, young Palestinians can describe every detail of "their land."

An extreme example, even dis­tasteful. But graphic. And instruc­tive. More than any other. we are a people with a heritage. This heritage includes a thousand years of Jewish life in Europe; every aspect centered around Torah, and tightly woven in every respect by a common lan­guage; Yiddish.

23

Our forebears spoke nothing else. Not Polish, not Russian, and l'hav­di~ not Lashon Kodesh. Can we transmit our heritage in a different tongue?

ANOTHER UNIQUE HERITAGE

G ranted, not all Torah Jews share our Yiddish heritage. The Sephardim, too, built a

life centered around Torah, but with societal influences, language, min­hagim, and history quite different. A noble heritage, equally worth preserving.

Only, far too often our response has been to preserve neither herit­age. Educational programs have been designed to eliminate both the Ashkenazi and Sephardi influences and retain only that which is com­mon to both. Do we become a stronger people when the medium of instruction of Limudei Kodesh is neither Yiddish nor Hebrew, but English? Surely we are large and wealthy enough a community to ensure that our children receive an education that reinforces their M(?sorah rather than mongrolizes it.

More. The fact that some Jews don't view Yiddish as pari of their heritage doesn't change the fact: Yiddish is part of mine. Should

"Farvoss redst du Ainglish vi a gass yingel?''

J want my children to be able to hear stories of previous rebbes and

tzaddikim in the language that these gedolim themselves spoke.

I GOT MY JOB THROUGH

24

p1ojcrctCOPE JOIN THE MANY YUNGELEIT WHO HAVE FOUND CAREERS THROUGH

OUR FREE PLACEMENT CENTER

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

children be denied contact with an important pari of their past, simply because others don't share that past?

Nu, vos macht a Yid? How many thousands of conversations across the world-and across the centur­ies-have been staried this way? How many shidduchim, business deals, and chassodim can trace their genesis to these five simple words? Even now a young man from Lakewood can learn Gemora with a contemporary in France only because both know Yiddish. Admit­tedly, Yiddin are not as familiar with Yiddish as they used to be. Nonethe­less, American Jews succeed in befriending Russian immigrants, understanding an Israeli Rosh Yeshiva, moving around in Argen­tina, and establishing a close rela­tionship with Hungarian Jews (in 1956), only because of Yiddish. A knowledge of the language enables a Torah Jew to establish an almost instant kinship with so many con­freres across the world. What a patrimony to leave for our children!

TORAH AND TONGUE!

T he argument is sometimes made that a child's under­standing of Torah can be ad­

versely affected because he cannot appreciate concepts in an unfamil­iar tongue. This is a serious indict­ment, and in some cases, undoubt­edly true. Especially if doting parents support a child's natural reluctance to stretch its mind.

Haven't we lived through a prime example of the consequences of not forcing children to exercise their faculties? A whole generation of "minority" children was lost as sympathetic liberals tied themselves into knots justifying the failure of Black children to learn. And as the excuses became more imaginative, the failures became more profound!

Haven't others had the experience of teaching immigrants who arrived knowing virtually no English, and who by dint of hard work, advanced to the top of the class? Are our children any less capable?

The Jewish Observer, May 1988

In Montreal a Yeshiva boy could very well be learning French and English, Lashon Kodesh and Gemora Lashon. While in Brooklyn his aunt and uncle will come storm­ing into the school office to protest their daughters having to learn Chumash in Yiddish. Interestingly, the children are from the same back­ground, with the same abilities. Only the parental attitudes are different.

Children learn languages in con­text. and at young ages will absorb as much as we offer. Watching Iranian refugees learning Talmud in Yiddish pretty much puts to rest the argument that Torah can only be effectively studied by American children in English.

IT CAN BE DONE . ..

Some of the problems children experience probably stem from the fact that many me­

chanchim are themselves uncom­fortable with the language; this discomfort is easily detected by children. and their adaptation inev­itably suffers. But this is far from a fatal flaw. especially if Yiddish is introduced at ages five and six. Sometimes. it is the yeshiva caught in the middle of conflicting pres­sures that causes the problem. Compromise solutions often result in the language being taught in a manner that is at variance with the way children learn.

Is learning Yiddish a hopeless task? Consider that the average person speaking a language prob­ably has a working vocabulary of about 2500 words. A less educated person functions flawlessly. if uni­maginatively, with !500.Achild will usually make do with fewer than 1000. Far from a daunting task, we will agree. given that Yiddish con­tains a large number of Hebrew words, and a surprtsing number of terms and expressions straight out of the Talmud. There is more than a touch of irony to hear people talk of not being able to teach Gemora in Yiddish ....

The Jewish Observer, May 1988

,, ~.'.liiw,, J.'.l,\?,DO ,:::i

I~ i',,, w,;J.'.l,~ "?,,:::i ll'i',il'~~-'~

... AND IT SHOULD BE

I began this piece by noting that Yiddish (as a tongue divorced from Torah) has nothing special

to recommend it. Not so the Yiddish spoken by the Torah Jew. Yiddish

separates the child from a good part of the "street"; the Anglo-Saxon expletives. which punctuate every fifth word of some conversations, are simply unknown to the Yiddish­speaking child. Even adults whose daily affairs are carried out in Yiddish will not have at their dis­posal the filth. the imprecations and the harsh expressions which flavor colloquial English. The language exerts a civilizing effect on its speakers; it provides a mental framework that is softer. more sedate. and, yes. Torah-dik.

A merchant and customer were going at it: in Yiddish. The scene was noisy, nasty and harsh. And yet the limitations of the language did its bit: there were no swear words, and no curses. Finally the customer, driven almost to distrac­tion, released an emotional. cutting 'Zolt ihr gezunt zein," and stamped away. None of the onlookers thought for an instant that this party had interrupted his torrent qf arguments to wish his antagonist good health. We knew what words would have come to mind had they been arguing in English. But a language that is st![fused with the strictures of Torah held fast And both people were the better for it•

25

26

Rabbi Yitzchok Kasnett

A Meaning-Centered Approach to Reading

AN ASSESSMENT OF JUDAICA IN LIGHT OF RECENT EDUCATIONAL RESEARCH

WHY DID THEY RESPOND SOWELL?

pproached by a student four years ago to clarify an obs­

ure passage from a reading assignment, I found myself forced to delve into the passions of idol worship and witchcraft. After dis­cussing the concepts with the stu­dent. I became rather upset; his comment ('Why do I have to read such stuff'?") left me with a feeling of despair. That experience promp­ted a decision to revamp the reading program entirely to include only Judaica literature. The results of that decision are documented in the article. "Rebbe. That Was Great!" published in The Jewish Obseroer (Oct.. 1986).

As mentioned In the article. the switch was a smashing success. yet I was left questioning how to inter­pret the pleasing results. With diminished focus on phonics. why did the boys do so well with the decoding of unfamiliar words? Why

Rabbi Kasnett is coordinator for the P'TACH program in Yeshiva Rabbi Chaim Berlin Elemen­tary School and High School.

The Jewish Observer. May 1988

did the fluent, but monotone, apa· thetic reader begin to read with emphasis and empathy, and why did the disfluent reader begin to read with greater fluency? Why were two of the boys, noted for their quiet, withdrawn natures, so suddenly and without prompting drawn into the classroom discussions? Finally, why did the boys only now appre­ciate the importance of a dictionary, precise vocabulary and correct spell­ing, as they strove to improve their writing lest they distort an insight· ful answer? There was a factor that I was not grasping, though the impact of what had happened was quite easy to grasp. Thus began my project to classify the available Judaica literature by readability levels. (The present list and latest update are available upon request­see end of article for information.)

The next course of events, promp­ted by Rabbi Yehuda Pollack from the Yeshiva Zichron Moshe in South Fallsburg, NY, involved several meet­ings in America and Israel with Feldheim Publishers concerning the need to make Judaica more suitable for the classroom. The result of those meetings was the newly edited Student Edition of the novel, The Twins, which incorporated a com­prehensive study guide, and is now available for classroom use.

WHAT THE EXPERTS SAY

Last spring I spent two months discussing the state of the Basal Reader with a great

many reading specialists from across the countiy. They included heads of university and college read­ing departments, private consul· tants, the educational advisor for the Rand Corporation, and, of most importance, experts at The Center for the Study of Reading at the University of Illinois. The latter group had prepared the landmark publication, BECOMING A NATION OF READERS: THE REPORT OF THE COM­MISSION ON READING, for the United States Department of Education. Later presented to Congress, the report aimed to identify the reasons

The Jewish Observer. May 1988

Why were two of the boys, noted for their quiet,

withdrawn natures, so suddenly and without

prompting drawn into the classroom discussion?

for the decline in student reading abilities from 1970 through the early 80's. Its first great impact was the remodeling of the English· Language Arts Curriculum for the State of California. a framework that has become the model for the rest of the country. Robert Honig, Super­intendent of Public Instruction for the State of California, has pres­ented the following guidelines in his foreword to the new curriculum:

The goals of our educational reform movement are to prepare all students to function as informed and effective citizens In a democratic society, to

function effectively In the world of work, and to realize personal fulfill· ment. The main features of an English­language arts curriculum that reinfor­ces the goals of our reform movement Include: (among other things)

•A systematic literature program with a meaning-centered approach based on intensive reading, writing, speaking. and listening; and .••

• A clearly communicated sense of common values and common goals . ...

He continues:

Language is the medium of the mind. It forces us to find the words that most persuasively express our point of view, and In the process, forces us to clarify ourpolntofvlew. Writing, lnparticular, exercises the intellect. The habit of good writing-the organization of ideas, the marshalling of evidence, and the choosing of the most appropriate words to express an idea-is virtually indistinguishable from clear thln!ring. To use language effectively, we must want (emphasis mine) to communicate and we must be equally skilled In all aspects of language. To this end, English-language arts require the inte­gration of all the elements of lan­guage-listening, spea!ring, reading, and writing.

THE Yfl"l'Y LEIBEL HELP-LINE A Free Service of the

Yitty Leibel Chesed Fund

• Marital problems? • Fear of break-down? • Overpowering stress? • Parent-child friction?

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

Some of the Torah community's highly skilled psychologists, social workers, and therapists are ready to help. Your consultation will be treated with the utmost discretion. You may remain anonymous if you prefer. They under­stand. They're trai11ed. They have Ahavas Yisrael.

Hours: Monday through Friday Sunday through Thursday Sunday morning

8:00-12:00 a.m. 9:00-11:00 p.m. 9:00-12:00 noon

Dial (718) HELP-NOW (435· 7669) This project has been approved by leading Turah authorities. For information only call (118)435·7706.

27

Mr. Honig insist that reading programs incorporate the following essential and effective features for improved reading skills (as em­phasized in ""BECOMING A NATION OF READERS""):

•Attention to values in the literature that reflect real life dilemmas .... • Instructional programs that emphas­ize the integration of listening, speak­ing, reading, and writing, and the teaching of language In meaningful contests. o An oral language program in which all students experience a variety of speaking and listening activities, indi­vidual and group, integrated with resdlng and writing; and. ... • A phonics program tsught in mean­ingful context, kept simple, and com­pleted in the early grades (since the goal of phonics Is to teach approximate pronunciations, leading the cblld to continue to decode by analogy).

A SPECIAL ED CLASS'S CONTRIBUTION TO

MAINSTREAM EDUCATION

I t has become clear that the very elements that are stressed in these publications are identical

with the synthesis of educational technique that was prompted by the

Much of the Orthodox. learning-disabled

students' potential to achieve in reading and language is squandered

because we present them with skill-oriented,

but content-shallow workbooks.

AN URGENT REMINDER

28

FROM CHEVRA DOR YESHORIM

YOUNG PEOPLE OF MARRIAGEABLE AGE MUST BE TESTEO in order to prevent the scourge of Tay-Sachs disease from striking the next

generation, in accordance with the directives of the Gedolei Hador.

SCHOOLS and YESHIVOS: Please call 718-384-2332 if you are

interested in having testing done for students. Genetic counseling is also available.

Call for an appointment: (718) 384-6060 or (914) 783-1370

Confidentiality assured.

CHEVRA DOR YESHORIM, INC. 198 Keap Street, Brooklyn, NY 11211

use of Judaica: a meaning-based. culturally rich text that encouraged careful reading. which in turn generated hours of animated dis­cussion, as content aided and rein~ forced decoding skills. The intrinsic desire to know and be accurate is stimulated far more effectively when the student is presented with mate­rial relevant to self. This frees (as was true in my classroom with the Learning Disabled student and certainly for the mainstream stu­dent, as well) the disenchanted learner from his or her veil of apathy, which exists not because of a pre­vious lack of desire to achieve. but because the material offers no motivation, no reflection of self. and thus no impetus to maximize poten­tial or arouse any sense of empathy.

It becomes evident that much of the Orthodox. learning-disabled students' potential to achieve in reading and language is squandered because we present them with skill­oriented, but content-shallow work­books. and texts alien to their values and sensibilities. We lead them to comprehend morals and values that often conflict with what they learn in their limudei kodesh classes and in their homes. and so. in addition to compromising ethics. we are also compromising the vital element of motivation. We must ask ourselves: how anxious are these students to read about Christian culture? Most of the recent research shows that it is essential for children to learn to construct meaning based on background knowledge. as well as on information in the text. Hence comprehension, the most impor­tant pipeline to skill acquisition. is being withheld from Orthodox children suffering from language and reading disabilities. Raised in one culture and bearing learning deficits, they are offered as stimu­lation material that is colorful and inane at best. and culturally foreign and confusing at worst. Is it any wonder that progress is so slow and painful in so many cases? If we are really interested in motivation and learning, why don't we apply what research has taught us. and moti­vate through learning? That is, why

The Jewish Observer. May 1988

don't we let the desire for reward be itself an intrinsic pari of the learn­ing experience? Instead, we are attempting to impari an intrinsic desire for learning as a paired be­havior acquisition because of prim­ary and secondary reinforcement extemal to the learning experience, and thus less effective and lasting. Can we realistically expect our learning disabled students to expand adequately their critical thinking and problem-solving skills when much of what they read is not only irrelevant. but even prevents the reader from identifying with and projecting himself into the person­ality of the characters and their struggles?

It is possible, in fact, that we are causing the religious students to become confused, since the content of much of what they have to read is foreign to them, and does not therefore support the reading pro­cess. Further, this may be one of the cogent factors that causes language­fluency problems to exacerbate with time, and dampens the appeal of writing as a spontaneous and enjoy­able exercise. Would we ourselves enjoy learning to read Chinese from a history book on Buddha and his customs at one extreme, or a sen­seless tale about cows and frogs and their petty arguments by the pond, at the other?

HUCK FINN IN THE P.M.

I would expect that a literature program including Judaica would prove atttractive to more

parents than those whose children are Learning Disabled. It seems evi­dent that the cause of language would be served, as would that of writing, if Judaica were introduced into the mainstream curriculum in a meaningful, systematic manner. Certainly, few parents would dis­pute this evaluation of the literature presently used in the classrooms (quoted here from the California Framework): "Superficial treatment of values in safe {for whom?-Y.K.], diluted or sterile texts, dealing with trivial subjects or condescending

The Jewish Observer. May 1988

"Review and Grow Smart" Presents

AWARDS on the first Perek of Mesechtas Makos.

We will send you a 33 Question Exam on the first Perek of Makos. If you answer all 33 questions you will receive a $10 award.

• Offer limited to a supply of Awards.

• A Rebbe who teaches Makos may enter and arrange for his class to enter. (We have review notes available on the first Perek for $3.00.) • Our 'Eilu Metzios' review guide is available for $5.00.

If you are interested in sponsoring awards please contact us.

To enter: Send a large self addressed envelope to: Makos Review, Box 82, Staten Island, NY 10309

ARE YOU MOVING? IS YOUR NAME AND ADDRESS PRINTED

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

ADDRESS CHANGE FORM (Affix label here)

Name--·---------------------

Address

City, State, Zip __

Date Effective Plea~P dllow 6~8 \\.{::'l'b ior dll ch,mge~ to be retlpcteJ on your m,i1ling labd \VE \l\llll_ NOT [{[

RESPONSIBLF FOR BACK ISSUES Ml'>SED unless you not1ty us fl weeb prior 10 your move

29

themes (in concert with) a writing program in which students are merely assigned low-level tasks and papers are read only for correction, (where) instructional prograros ... focus on only one of the language arts at a time, such as reading with­out purposeful writing, discussing and listening."

How many mainstream parents have really considered the spiritual, emotional and behavioral influen­ces that impact upon their children who in the morning are taught to appreciate and integrate the eternal and holy teachings of the Torah, as embodied by our saintly forefathers, only to find themselves challenged to appreciate and empathize with such noble role-models as Huck Finn, Tom Sawyer, Pip, Mr. Higgins and Emily in the afternoon? I wonder how many parents were

comfortable explaining the passage in a novel about the Old West. taught in one of the major girls' schools. describing how the cowboys were riding eagerly back to town after a long winter on the range because they had been without women for so long a time! If it makes an adult uncomfortable to read such base and corrupt ambitions that so directly challenge the dignity of Jewish married life, how does a ninth grader relate to her own sense of dignity and purpose as a Jewish woman? ls anyone so foolish as to believe that there is no impact? And yet one educator objected to use of The Twins, because it depicted the heroic scene of Kiddush Hashem wherein Esther inspired her stu­dents to repent fully before taking their own lives in purity, rather than submit to violation by the Nazis!

PINCHAS MANDEL

30

Over 35 Years Experience in Kvura in Eretz Yisrael

•Dedicated to Kavod Haniftar with personal responsibility throughout service

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

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

Honesty - Integrity - Reliability CHESED SHEL FMES a~ understood and practiced by one active 1n the industry more th;m hdlf a century

Taharas Haniftar Should Never Be Commercialized

INSURANCE BROKERS & CONSULTANTS Commercial, Industrial, Residential, Life & Health

718-851-7000

• PROFESSIONAL SERVICE • • QUALITY INSURANCE CARRIERS •

• COMPETITIVE PREMIUMS •

BARBARA GOLDGRABEN/HESHY SCHWEBEL/EZRA HES

KIDDUSH HASHEM IN THE YESHIVA CURRICULUM

W:hy shouldn't this concept be taught in the yeshivas. for if not in the yeshivas,

where will such understandings of Jewish greatness be learned? The usual rejoinder is that yeshivas do not employ 'Jrum" English teachers: however, in this particular yeshiva only 'Jrum" women taught English. And even if there are none, why shouldn't the yeshivas retain a Rebbe or Morah to teach Judaic literature? ls it because they have no formal training? While ideally significant training is needed. shouldn't adequate supervision be available for such a purpose? Is this not one of the defined responsibil­ities of the school administration?

Such an excuse should not exon­erate us from meeting this chal­lenge. especially when the afternoon lessons often transmlt to our child­ren subtle messages of spiritual compromise. The high school class that studies Moby Dick, truly an American classic, should know that they have ingested a parable of the life of the founder of Christianity, with all its Christian symbolism. But even disregarding such extreme examples. most books nonetheless subject our children to a parade of characters that exhibit insidious traits of personality that stand in opposition to the vei:y ideals that sanctify our lives. We must stop and consider who authored these books-what were their moral and religious convictions? I do not think that you will find the great person­alities of our people numbered among them: that being the case. just whose culture is being pres­ented? If one were to trace the lineage of these great purveyors of world culture, I am sure the trail would lead back to Mount Seir, the vei:ydestination that YaakovAvinu left for Eisav when the two brothers parted so many years ago.

Copies of the Scaled List of Judaica: Readability Levels may be obtained from the author by sending a seif­addressed envelope to 1314 Avenue S, Brooklyn, NY 11229.•

The Jewish Observer. May 1988

Yajfa Ganz

You Can't Sell A Book

T he printed word is a major source of knowledge for hu­manity in general, and for

Jews in particular. It is therefore no surprise that the publishing of religious Judaica in the English language is a matter of vital concern to the Orthodox Jewish community in the United States.

When Jewish life in Europe was all but wiped out some fifty years ago, Siddurim, Machzorim and other sifrei kodesh were already

Yaffa Ganz, a frequent contrtbutor to Jewish publications, Including The Jewtsh Observer, senred as editor for the juvenile division at a large Jewish publishing firm for several years. She is the author of a number of juvenile books and stories. including the Savta. Simcha books and From Head to Toe-A Book About You.

The Jewtsh Observer. May 1988

By Its Cover (But It's A Good Place To Start) The Complexities of Religious Juvenile Publishing

rolling off the presses in the New World. But it is only in the past twenty years or so, together with the astonishing reestablishment of the Orthodox community, that an entire literature consisting of religious, English-language Judaica has emerged.

Today there are scores of religious publishers in the United States and England. While many of them are only private individuals putting out a few titles, the constant appearance of new publishing ventures points to a community need which has not yet been adequately fulfilled. If this is true for adult literature, it is doubly true for religious, juvenile literature, which is still in its infancy, so to speak.

RELIGIOUS BOOKS AND JEWISH CHILDREN

A nyone entering a Hebrew book store, especially before a Yam Tov, cannot but be

impressed with the vast selection of children's books on the shelves. But a closer look often proves to be disappointing. Some of the books are poorly done; some are definitely uninspiring. Many attractive books, on the other hand, although osten­sibly "Jewish," are nonetheless not "kosher." Or not kosher enough. The upshot is that the religious parent who wishes to buy a good Jewish book for his child is often at a loss.

And the loss is real, for books are important. They are, and have always been, a potent means of educating, of forming opinions, of bonding loyalties. A good story can often accomplish what hours­maybe even weeks or months-of direct education cannot do. Who doesn't remember a well-loved book,

31

read over and over again, the pic­tures and images and ideas it evoked still fresh in our minds many years later?

Today, when our Jewish educa­tionai system Is trying valiantly to expound a way of life far different from what we see around us. on the television screen, in the movies, in the newspapers, we are desperately in need of extra-curricular material to help our children grow up as observant Jews. Why should our children's heroes be Tom Sawyer. Little Women, or Judy Blume's highly contemporary (and contro­versial) characters struggling to find a little sanity in a frightening world devoid of all Torah values? Wouldn't it be far better for the Jews if our kids read about, were inspired by, and tried to emulate people with our own values? Shouldn't they derive some, if not all, of their after-school enjoyment from Torah-related sources?

Theoretically. a Torah-oriented book should be able to tell any story and deal with any issue. It should be able to address itself to any age, to every boy or girl. It should provide good, engrossing reading that will stimulate the reader to think and, hopefully, to formulate Torah-based concepts and solutions without didactically spelling out everything clearly for him. For the Torah has guidelines for every possible circum-

Anyone entering a Hebrew book store,

especially before a Yom Thv, cannot but be

impressed with the vast collection of children's books on the shelves.

But a closer look often proves to be

disappointing.

stance we may encounter in life, and a "religious" story can deal with a pair of lost shoes, a broken friend­ship, or a crazy canary, as well as with Shabbos preparations. The possibilities are endless; the only requirement is that a religious book must somehow-each book in its own distinctive way-point to a Torah way of thinking, acting, or being. The only limitation is the author's imagination.

However, since mostJewish child­ren are exposed to non-Jewish books, our books must able to compete if they are to capture young hearts and minds. They must be as interesting, as exciting, as attractive as the other books in libraries, schools and stores. And why

NOW AVAILABLE TO AGUDATH ISRAEL MEMBERS

32

COMPREHENSIVE MAJOR MEDICAL

HEALTH INSURANCE PROGRAM

For Information Call: 212-797-7388

Between 9:30 AM and 12:30 PM

shouldn't they be? Just as we have a concept of hiddur (beautification) in performing mitzvos and in the religious items we use, why shouldn't books that contain Torah concepts for our children be beau­tiful as well-"housed" on good paper with attractive covers and strong bindings; phrased in fine, rich language, and illustrated with aesthetically appealing pictures? Most parents would be delighted to find such books. The difficulty lies in writing and publishing them.

ORTHODOX PROBLEMS

A ssuming it is a good thing for Jewish children to read and enjoy Torah-oriented books,

the Orthodox writer is immediately confronted with a list of problems, challenges and difficulties. Here are just a few.

A If the purpose of an Orthodox book is to somehow impart a Jewish "message," even in an indirect form, just how didactic should the book be? Most people, including children, don't particularly like to be lectured at. But if you rule out didactics. how can you be sure your message will come across clearly?

B. How do we keep the heroes in religious books from being "goody goody"? Because if they are not basically good, we don't really want them as heroes, do we? But if they are too good, we don't particularly like them, either!

C. What about fantasy? What role does it play in Jewish books? Are talking Torahs, mitzva-performing animals, Jewish fairies and a host of other unreal characters in keep­ing with the Jewish message? Do they somehow demean, or make ridiculous, the performance of mitz­vos? Or are they harmless, cute ideas to capture the interest of the younger set? If performance of a mitzva is the human embodiment of G-d's wili, if it is our way of joining forces with the Divine, then these are important educational ques­tions, which deserve our thoughtful attention.

The Jewish Observer, May 1988

D. When dealing with teen novels, how much of the adult, contempor· ary world and its attendant prob· !ems do we want to bring into the pages of our books? Should mar· riage, divorce, sickness, death, and other difficult subjects be given an airing?

E. Another highly problematic area is illustrating. In a Torah· oriented book, one assumes that everything will look right: that is, mezuzos on doorposts (on the correct side!), people dressed accord· ing to halachic requirements, hol· iday tables properly set. etcetera. It's easy to write "etcetera," and quite difficult to find good, professional illustrators who are familiar with our particular needs.

F. And whom should the people in our books look like? Which religious image or life style are we illustrating when we write about "religious" Jews? One Israeli pub· lisher tried to solve this problem by putting out two versions of an illustrated Siddur for very young children. One portrayed only Chas· sidic Jews, complete with beards, shtreim 'lach, long peyos, and no pictures whatsoever of females. The other Siddur portrayed "modem" religious Jews-clean shaven, wear· ing knitted kipot and with mothers

and girls. Of course that still left the many children from quite jrum families who. while not Chassidic are also not clean shaven, or who, although bearded, do wear knitted kipot! And don't all families have mothers or daughters?

The moral of this story is, it's almost impossible to make everyone happy, even with two separate versions of a single book!

ORTHODOX AUTHORS

W: ithout authors, there are no books. Yet this glaringly obvious fact is often forgot·

ten. But who are our authors? Where do they come from? How good are they? With the limited Jewish population, and the still further limited number ofreligious Jews, an author of religious Judaica cannot look forward to supporting him/ herself from the sale of his or her books. How, then, can we expect them to write for us?

Being a religious author is, there· fore, not a profession today. It is a hobby: part ·time, not particularly serious, and as a result not very professional, either. If we are seri· ously interested in Jewish juvenile literature, the religious community

BENNY'S

Lowest Prices! Big Savings! COME IN AND SAVE

. WE CARRY A FULL LINE OF CAMERAS • RADIOS • TVs • STEREOS • VIDEOS • TELEPHONES

GIFTS• WATCHES• WALL CLOCKS• RECORDS• TAPES Authorized Seiko, Pulsar, Bulova Dealer

WE HAVE A FULL LIHE OF ELECTRICAL APPLIAHCES FOR EXPORT 220 V

DEVELOPING SERVICE 503 OFF

The Jewish Observer, May 1988

CHALLENGING JOB OPPORTUNITIES If you have organizational skills, ad­ministrative experience and enjoy working with people, a Residence Manager position may be the job for you. This key administrative position is available in a Flatbush residence serving Developmentally/Emotionally Disabled Adults. Work in a !rum at­mosphere for a professional Chesed Agency and receive competitive salary & benefits. If you think you qualify or would like further information, call Marjorie Seaberg; 718-972-8982.

11N? O'N'~1~ 0)1~ 11)1

i~un nN

j)j ''l:l.i

1)11010')11l ?ll

) 11il1il 11NY.l

'"~l UN?llN1p 111 ,,

?N1'tl' ii n:i>'tl'1 'lnn ?nm1 P",

D',~U >i:im ?~N l''tln? i'tlnN

(718) 692-2731. ?~N 1N

Cholov Yisroel • Shomer Shabbos Under the Supervision of

Kha! Adath Jeshurun

Open for Breakfast Luncheon and Dinner

Catering • Parties • Meetings 222 West 72nd Street

(212) 595·8487

33

'

1i'T':1N n:i~:i LOST & FOUND

To announce an object found Please Call: (718) 436-4999

To find out if your object was found Please Call: 718 438-0592

must find ways to encourage reli­gious authors to write, and to make writing a profitable activity.

THE RELIGIOUS SPECTRUM: WRITING FOR WHOM?

A Public Service of Torah Communications Producers of Olal-A-Daf

Dlal-A-Shlur. Mlshnah-On-The-Phone & Sponsors of Chevra Mlshnayos Bal-Peh Observant Jews have always

shared a strong sense of identification. Today, how­

ever, with the proliferation of the religious community, there are many stripes and colors to obser­vance, and the feeling of communal homogeneity Is no longer as pre­dominant as it once was. So when one is writing a child's book, whom exactly is one writing for? The yeshiva community? The Religious Zionist community? Ashkenazim, or Sefardim? Baalei Teshuva­professionals, or kollel families? Chassidim or misnagdim? Each of these groups has Its own distinctive nuances and needs, which they would like to see portrayed in the books they buy for their children.

34

MATANA GALLERY

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

Jewish books, Judaica, Taleisim Mezuzos, personalized Talis bag;, Teftlinbag;, Yamwlkasandchalah covers, records and tapes, lucite, saver, semi-precious stones and gold jewelry.

ALL AT SUPER DISCOUNf PRICES!

And what about the non­observant Jew? Or those who are

:tn aCtfnitWn,ef twmf(y-jivtrytart f training jukre:- UaMr1 gf .?//al ']j i,rr(I(,(

;irn l"r~ ))J)'~i'\1 Ut)"jl1 l>"i'H"WI 111>

tbe Ja.col5 sa.ytiuTern.., ~~4i1"btc,, ~i,# 5.ch:tr..crl for hoy

:Ffu61av .YcctUkmg f Cfu?elarul--, 4hlzdif ,a,ktjdt-~

£&7 Ldf bdnzt~,/(r~,hr/~

25th ~nnive~~-~unictL n'bti)I Tl p•ti rS- ;{, n1:iw Ji Jl)W-Jumr 10-1z.,

5'Uc.JiVta, :iigk SclwoC CanjlM <· IJ!J{jndway ·:{ynJ!Wrst,OIM RaJ.ic A.11: Tried. l?a.b~i '.N.W. Deuler Rabbi fu. Baron. ~d.ucUiton.U Directer De.ut JWsh, MeutV'ta...

affiliated with the Conservative or Reform movement? Can one write a book that will capture the interest of an as-yet non-observant Jewish child or teenager, but that will still be fitting material for Orthodox children to read as well? We have an obligation to worry about these non-observant children. They too are "ours," and we must address ourselves to their particular situa­tion and needs.

These questions about the "market" are particularly trouble­some for the Orthodox author and publisher. Religious Jewry repres­ents only a small percentage of the general Jewish population, and each of the various sections within Orthodoxy is smaller still. A pub­lisher, however, must have at least a minimum population base to work with to stay solvent let alone make a profit.

An important factor on the reli­gious publisher's priority list is, therefore, the non-proportionally large number of juvenile books bought by the more "yeshivish" section of the community. Generally much more stringent in the reading matter they allow their children, they are loyal supporters of religious juvenile books. And since they discourage their children from watching television or going to the movies, and because they tend to use the public libraries sparsely, if at all, they are highly dependent on "kosher" books. And they have, baruch Hashem, large families. So they are looked upon as the "bread and butter" of the religious publish­ing industry, and religious publish­ers are highly sensitive to their particular standards, values and cultural needs.

There is, however, a difficult spin­off from this positive development. The understandable emphasis on ')rummer' books for our children often means that religious juvenile literature is not accessible to "less ]rum" children. What we need, then, are many more Torah-oriented books. of yet wider variety, that all types of Jewish children-no matter how ')rum" they may or may not be-can relate to.

The Jewish Observer. May 1988

The possibilities are endless; the only

requirement is that a religious book must somehow point to a

Torah way of thinking, noting, acting, or being. The only limitation is

the author's imagination.

SEALS OF APPROVAL

I n a recent issue of The Jewish Observer (Jan. '88). a reader suggested that some reputable

Orthodox body act as censor, giving its "seal of approval" to books so that parents need not worry about the kashrus of a book. As long as the required "seal'' was there, they would know they were on safe ground.

While at first glance, this might seem beautifully simple. it is not. In fact, it is probably a classic case of yatzah s'charo b'hefseido, wherein the loss exceeds the gains-for even if a book is deemed "kosher,'' what is "good" for one child might-or might not-be "good" for another. What a Litvishe family approves of might not be considered for a Chassidic child; one parent might want his child to read only about religious Jews living in a religious environment with religious friends, while another might think that there's value in exposing a child to other situations. I might think that details about the Inquisition or World War II, although "kosher," are too gruesome and therefore inap­propriate, while you might feel that "realism" is educational and as long as nothing is "unkosher," the seal of approval should not be withheld. You might insist that all characters in a story be respectful and well behaved and that all stories have happy endings; I might think this is unreasonable and dull.

The Jewish Observer. May 1988

Another interesting question arises; Should the "seal of approval" be given to poor books, to dull books, to unintelligent books, which are nonetheless kosher?

And what will happen to good books that were not approved for one valid reason or another (i.e., because they were not fitting enough for all children, only for some)? Would the lack of the seal automatically brand them as not kosher?

Who shall decide what is really fitting and proper for any Jewish child to read?

Parents are responsible for their children, and it is the parents, with their detailed and intuitive knowl­edge, who should decide what their children can or cannot read. We need a hechsher on food because there is no way for each individual Jew to know what goes on in a food­processing plant. But each parent can and should know what is on the pages of the books he is bringing home for his children. If, on a rare occasion, a parent is unable to decide as to the suitability of a particular book, he can always discuss it with someone more knowledgeable before purchasing it. And if, on occasion, a child reads something slightly questionable, perhaps that too is not a tragedy. Children are capable of understand­ing, weighing, judging, and making decision; if we never give them the chance to do so, can we reasonably expect them to deal with the much more complex challenges they will inevitably encounter as time goes on?

THE ECONOMICS OF RELIGIOUS PUBLISHING

rtunately, despite its small ize and heterogeneous char­

acter, the Orthodox commu­nity is an active book-buying com-munity. Much of this buying poten­tial, however, lies untapped because, strange as it may seem, it is difficult to reach the customer.

There is, for example, no one national religious publication that

. KATZ FAMILY HOTEL

LAKE HOOSE We are open Passover thru Succos

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

LAKE HOUSE HOT£L WOODBRIDGE, .N.Y. 12789 (914) 434-3802 or (212) 740-8686

NOW BOOKING GROUP PACKAGES

MON.-WED. 4-6 PM TUES.-THURS. 7-9 P.M.

AGUDATH ISRAEL HALACHA INQUIRY

TELEPHONE LINE

(212) 363-8133 SPONSORED BY THE CONFERENCE OF AGUDATH ISRAEL BRANCH RABBONIM

FOR MORE INFORMATION CALL THE AGUDATH ISRAEL DEPARTMENT

OF TORAH PROJECTS

DIGEST OF MEFORSHIM •

,~ip7 in::i. ,~ip7 . ?"irl ,llu?x ?x1r.iw l"n,nr.i •

Available at

LEKUTEI cfo Yitzchok Rosenberg

10 West47th Street, Room503 New York, NY 10036

(212) 719·1717

20 Volumes on 'furah, Perek, Medrash, Megilos and 'litlmud,

Proceeds of sales distributed among Yeshivas and used for

reprinting of vo'1umes out-of-print

PRICE: $8.00 PER VOLUME

35

enters the majority of religious households in the United States. Nor is there any one national Jewish publication that reaches a majority of non-observant homes. This means that in order to reach larger numbers of potential book buyers, a publisher must advertise in many different papers and magazines. But advertising is expensive, especially when sales potential is so limited. (A Jewish book that sells five thou­sand copies is doing well: ten thou­sand is a best seller. A general (non· Jewish) publisher, on the other hand, can easily print and sell anywhere from fifteen to fifty thou-

1"t7J

CLINICAL PSYCHOLOGIST

36

DR.BENZION SOROfZKIN N.Y. STATE LICENSED

ADULTS AND

CHILDREN (718) 266-7151

SECLUDED OCEANFRONT

VILLA ON TROPICAL ISLAND

• 3 Bedrooms • Private Pool • Fully Stocked Pantry with

Kosher Groceries • Fulltime Staff of Two • Car with driver

IDEAL FOR FRUM COUPLE OR FAMILY

Call For Free Brochure (718) 336·2760

sand copies of a good-selling book. And bona-fide best sellers may reach Into the hundreds of thousands.)

So less population means Jess sales: Jess sales means less profit. means less advertising, means ... less sales. It's somewhat of a vicious cycle, which calls for creative mar­keting and planning on the part of Jewish publishers, few of whom have Iisen to the challenge. It also explains why most Jewish publish­ers are, by and large, small affairs. And ""small affairs"" cannot produce large selections of attractive, high quality books. for like everything else, quality has a price.

SOLUTIONS: ORTHODOX AND OTHERWISE

So there you have it-a sizeable assortment of difficulties Inherent in Jewish religious

publishing. and especially in juve­nile religious publishing. Is the prognosis. then. so bleak? Not necessarily. There is much that can be done on both the individual and the local level to help and support the religious publishing industry, to encourage writers, and to obtain the type of Jewish books you would like your children to have.

I. Scores of Orthodox institutional publications are printed in the United States. If each one contained a single juvenile book review per issue. juvenile book sales would soar. Parents would be more aware of what books are available and they would be better informed as to what was in the books. Magazines and papers could also print a list of new Orthodox (and other acceptable) juvenile books several times a year. Most publishers are happy to supply copies of their books for reviews. And perhaps a national Jewish organization like Torah Umesorah, or local bodies such as day-schools. could put together suggested new­book lists and reading lists. II. An entire network of book-related institutions and activities, funded by communal Jewish money, exists to help disseminate information

about Jewish books. The American Jewish Library Association, the Jewish Book Council, and Jewish Book Month are the best known. While Orthodox Jews are much less dependent on these institutions for information. they are nonetheless important for other parts of the Jewish community. Many of these organizations publish monthly or quarterly magazines full of book information, and librarians use them extensively to decide on pur­chases for Jewish schools and librartes. It is therefore important that Orthodox juvenile books be given equal billing in these publi­cations. This can. to a great degree, help offset the Jack of sufficient advertising by religious publishers to the wider Jewish public, and can help bling Torah-oriented books to a Jess-observant, Jewish audience.

III. The granting ofawards to writers and publishers of particularly good juvenile books once a year. perhaps during a special Torah-Book Month, is a wonderful way of saying ""thank you."" Recognition. besides upping sales, is a great source of encour­agement, and may sometimes help fuel another good book for your kids! IV. Write to publishers and authors with your requests and comments. Descrtbe your needs and express your gratitude. They aren't getting rich: Jet them at least kvell a little. And remember. publishers are highly sensitive to public opinion. They pay attention when you write, and they listen when you call. Don't forget to ask to be put on their catalog mailing lists. They'll be delighted to comply. (That's also the simplest, most direct way to find out what is new and around.)

V. Last of all, buy Jewish books for your children. Buy them as gifts for birthdays and Yomim Tovim and for no special reason at all. And when your shelves are full, move some­thing over to a side and make room for more. A Jewish book is one of the most exciting gifts you can give a child. It makes both of you partners in a wonderful, joint ven­ture-helping to build a more ""Jew­ish"" world.•

The Jewish Observer. May 1988

.s_ i_·~.-.·.: ·.··_:•_•.•_•,._ .. ·_.· ···.•·.·• ' < < ,)':'"''\ J';

Emet Ve-Emunah, Conservative Style

S ince its founding, a hundred and forty three years ago, the Conservative Movement has

attempted to be "traditional" enough to appeal to the suburban refugee from inner-city Orthodox shuls, while being sufficiently inno­vative to attract those ofliberal bent: all things to all men, nothing to thinking men, hollow at the core. In an attempt to declare once and for all what Conservative Judaism actually is, a blue ribbon committee produced a slim pamphlet entitled Emet Ve-Emunah, "truth and faith."

The American press (notedly The

FE IVEL KIRSHENBA.UM

Ph.D.

Registered Investment Adviser

MON£YMANAG£M£NT AND

FINANCIAL ADVISING

Fees only. No sales

or commissions.

(914) 352~1919

The Jewish Observer, May 1988

New York Times) as well as the Jewish media took note of this publication. The Long Island Jew­ish World, for instance, commented:

"The document reaffirms the plural­istic stance that is the pride of the movement but has often been confused with ambivalence and lack of direction ....

"'From now on, it will be impossible to say that no one knows what Conser~ vative Judaism is," explained Dr. Robert Gordis, chairman of the tbirty­fi.ve member commission that worked for two-and-a-halfyeus to produce the document. "I hope this pamphlet will become part and parcel of the con­sciousness of American Jews, offering

SINGLE & DOUBLE BREASTED MEN'S SUITS

SILBIGER'S •Slacks

• Rainwear • All Wool Coats • Sports Jackets

Unbelievable Prices

1769 51 St.. Brooklyn. NY

(718) 854-1196

Daily 4:oo p.m. -9:oo p.m. Sunday All Day

Silbiger Suits You Best

a way of life for the Jew today to live in loyalty to the tradition without resigning from the twentieth century." (March25-31, '88)

Examining the pamphlet, one finds all sorts of "ambivalence and lack of direction"-declarations of faith like 'We believe in G-d," offset by the dignification of denial, encou­raging statements of doubt like. "Does G-d exist? If so. what sort of being is G-d? Does G-d have a plan for the universe? Does G-d care about me? Does He hear prayer?

FROM FACTORY REPRESENTATIVE

SAVE!!! M:ltu .,1liW

, . .,,, nr.i7\\I nl'{1!l1? ??!lnn~n i1r.i7? Nl

T.iin 1)1J

f1 'JH'I, ~N!> 't '") ~n., n~i:i i:i

O>r.l\\I >r.ln"l 1'1::1'11

B "H

SEEWALD'S ALL MAKES &MODELS

Everybody Drives A Used Car!

(718) 604-CARS

37

.

KIRUV RECHOKIM ORGANIZATION

SEEKING FULL-TIME FUND RAISER IN THE BALTIMORE AREA

CONTACT: RABBI SHLOMO PORTER (301) 764-1SS3

MAGAZINES Paramount Subscriptions al~ carries ltwiJlt~rt & Magazines

• 1,000 to choose from • Ne-..., subsCriPtio'ns and renewalS at large DISCOUNTS

38

CALL CHAVA NOW (718) 851 9698

ASK ABOUT OUR SUPER SPECIAL PRICES FOR RECEPTION ROOMS & BUSINl':SS

SHOMER SHAh(IS

Rabbi Aryeh Schechter

SOFER S''TAM 1235 49th Street

Brooklyn, NY 112 l 9

(718) 972-4003

We make "house calls"

BIG APPLE COPY & ~INTING

CENTER

87 NASSAU ST. NEWYORK, NY 10038

{212) 962-4282 {212) 267,9478

WOKING for a religious Jewish per­son to teach secular studies in a one room school in Santa Fe, New Mexico. Please send resume to: Tzivia Jesmer, TORAH BAMIDBAR, PO Box 383, sante Fe .• NM 87504. Or call (505) 471-3037.

Does G-d allow the suffering of the innocent? . .. "

And: "Conservative Judaism affirms the critical importance of belief in G-d, but does not specify all the particulars of that belief .... G-d's elusive nature has always given us many options in deciding how we shall conceive of Him and how that will affect our lives."

One could go on In searching for specific guidelines under such chapter headings as "Halakhah." "The Election of Israel," and "Social Justice," and come up with yet more examples of waffling. Instead, we elected to quote a letter to the editor of the Long Island Jewish World that summarizes Conservative "Truth and Faith" in a much more cogent fashion:

Dear Editor: While I am sure that the review

of "the new Conservative theology" was done with good faith. the doc-

'

4916 13th Ave., B'klyn, N.Y. 11219 (718) 854-2911

. .

The Outst,anding All-Inclusive Thshiva and Kollel

YESHIVAS BAIS YISROEL

Bayit Vegan, Jerusalem Israel

Under the dynamic leadership of the exceptional &s_h Hayeshiva

HARAV HAGAON DONIEL LEHRFIELD

Is n<>W conducting special Bechinos for admission of serious talmidim for the New 574911988-89 Zeman

For all infotmatioh,-ple::ise 'phone Rarav S. Shlomo Nulman, President

(212) 5334993

ument that was presented to the Conservative rabbinate and laity is grounded In bad faith.

At one time. I served as a member of the committee that produced this statement of Conservative ideology. I have resigned from that commit­tee, the Rabbinical Assembly. and I serve an Orthodox congregation In Springfield, New Jersey.

The document talks "Orthodox" or traditional Judaism when nothing is at stake, but when the tradition is "difficult" (egalitarian­ism) or unpopular (that the Torah makes a statement that cannot serve as a theological buffet). the tradition is rejected.

On one hand, the doctrine of the Conservative statement on ideology claims that "the sanctity and authority of Halakhah attaches to the body of the law, not to each law separately." This doctrine can be read to mean that some laws, made by local communities, or minhagim, are not universally binding. But it is read to justify the selective com­mitment to rules of the Torah Itself. Family purity is subject to "rekindled Interest," but curiosity is not commitment.

Unheralded is another document which testifies to the fact that over seventy-five percent of Conservative rabbis are willing, when push comes to shove, to accept conversion of other liberal rabbis without Immer­sion or circumcision. When the Conservative movement claims that It is bound by Jewish law, according to its own lights, and when It claims. as does the Committee on Jewish Law and Standards, which Is the supreme authority on Jewish usage in Conservative Judaism. that immersion and circumcision can­not be waived, the credibility of the mainstream of Conservative Juda­ism must be reconsidered by fair­minded, thinking Jews.

There was a time when the dues paying clients of Conservative syn­agogues wanted to feel traditional without the obligations of the Torah bearing heavily upon them. The Conservative movement created an ideology of accommodation. This pragmatic ideology works for those

The Jewish Observer. May 1988

who remember the orthodoxy of their youth, and who crave the smells. traditions, and nostalgia of yesteryear. But this client commun­ity was unwilling to teach commit­ments. serious devotion, and the willingness to live a sacred life ....

Sociologist are finding that Amer­ican Judaism is becoming more traditional and more assimilated. If one wishes to be a liberal Jew, one does not need traditional rhetoric. If one wishes to keep the Torah in sanctity and purity, there is now a real support in the Torah com­munity.

Statements of deed speak more eloquently than creeds of ideology, especially when those creeds are not really accepted even by their authors. Let the Buyer Beware. Kosher style is not only treyf, it will not nourish you spiritually, it will bore your children, and it will betray your grandchildren.

RABBI ALAN J. YUTER Congregation Israel Springfield, NJ •

You'reReadyto Leave New York Cify ••• BlJT •••

You want to continue to have a choice of sch.oo.Is which offer a high quality of Orthodox and secular education .. -. Youwantyourfamilytoexperiencea close knit~ warm community_ dedi~ cated to Torab,Avodah and Ge mill us Chassodim. You want to be close lo your job or business in Midtovvn or lower Man~ hauan ... You want excellent home value with the lowest real estate taxes in Bergen County ...

THEN ••• K'haIAdathjeshurunol'Paramus, under the leadershipofRabhiYechez.. kel Zweig, may be a solution you should consider.

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

HOTLINE TO JERUSALEM

In lime of illness. surgery or crisis, special prayers will be

recited at the Western Wall and at our Yeshiva in Jerusalem.

CALL 24 HOURS (718) 871-4111

A FREE PUBLIC SERVICE OF The American Rabbi Meir

Baal Haness Charity KOLEL AMERICA

KADDISH Mishnayoth, Yizkor & Yortzeit observed with a minyon in our

Yeshiva Heichal Rabbi Meir Baal Haness in Jerusalem.

CALL

(718) 871-4111 132 Nassau St., N.Y., N.Y.10038

Most banks offer low rates on short term certificates.

WE'VE GOT THE BEST Bl NATION

But, at Community National Bank, we care about the small investor. We know you want the security of liquid money. That's why we offer the best combination of the highest rates on short term certificates, all with a minimum deposit of just $500.

Maturity 3 months 6 months 1 year

Interest Annual Rate Yield

6.25% 6.75% 7.30%

6.45% 6.98% 7.57%

Minimum Deposit $500 $500 $500

Ask about our special high interest certificates such as our Higher-Rate Money Market N.0.W and our Super Money Market Plus accounts.

C.N.B. - More interest for your dollar ... More interest in you.

Shortest terms, highest rates,

lowest minimum deposits.

MemberfDIC

BROOKLYN MANHATIAN STATEN ISlAND 1270 Clove Road 30 Nt'lson Aw 'iOfl'> lhirtPenlh Avt> 489 f1f1h Ave 3155 Amboy Road Sunnysidr Cn-at Kills lloro Park Manh;itt<1n Oakwood (7j8J 273·7300 1718) 984·8300 17181 4lb.f.'l()O 121211>87·1700 17181 351·8000

~im_.1.--'i:Q!J Corpora/e 155 Vand<'rbilt Ave. 282 Pat:" Ave. Headquarters fo~ H•lls Sou1h Richmond

!718) 273·8400 17161 984·1746

Ra1~;:,~.:.,~~~~ Pa•~ ~~~~~~~~h'!:'...e:1 :.::.~~.r't~ 'S'!:~ ~;.~,t~~,:·~a,:1.:•es1 ~ aulO•rnrncalty upon maM•ly t1Nlml

Torah Comm.unicationsNetwork is proud to invite you to jobt a variety of Torah programming

Available in English or Yiddish, beginning every hour-on-the-hour. The shiurim are given by a group of expert Maggidei Shiur. The program, which follows the Dal Yomi schedule, has gained the enthusiastic support of thousands of listeners around the world. It provides an almost unprecedented opportunity to study and know even the less familiar mesechtos in Shas and has made Torah conveniently available to the Jewish masses.

A comprehensive study of the ruwr.i l'TitJ n'llw, especially geared to students of 7th grade and up, as well as adults. The shiur, taught in English, begins every half hour and changes every second day. The Magid Shiur is the noted author and lecturer Rabbi Nosson Scherman, editor of Art Scroll Publications. An excellent opportunity to study the entire mYJt.l l,Wn'OW

and acquaint yourself even with the less familiar mesechtos.

Every day, a 2 hour program including five lectures comes to you over your telephone. Talented, expert, interesting teachers from America and Israel bring you a variety of fascinating Torah subjects, in Yiddish and English. Let your fingertips dial the broad world of Torah into your home or office any time of the day or night. 26 different segments are available to you as follows:

ENGLISH PROGRAMMING YIDDISH PROGRAMMING --On The Hour 20 Min. After The Hour 40 Min. Aller The Hour On~JUllHwr On The Hour

P"~'ll:I EIN YAACOV NACH HALACHA :ro'U '"' &SUN. Rabbi Fishel Sha<:hter Rabbi Chaim [)Qv Altusky Rabbi Noa<:h L Oelbaum

,., n1,lt11» .UC:Ul1T 'W:l7'T 'i::i•ll :IT! -w:i..,.,, ',:,'T.I :l,i"I

MON. lfWISH HISTORY THfllOS STORIES ·:i. ,,,..., m,.,u1n:i ,i:i., ')I ilVlll' nMi1srnn ,.,:a., 1MUlJCJ!I Rabbi Berel Wein Rabbi Yeh0$hua Kaganoff as read by Shlomo Hill -WY'!nl o.,n om:ll< ::nn !fl,'11<."IW o'l':>v ::rii"I

T\JfS. HASHkOfAH l'IRSONAUTIES IN NACH STORIES n:a"r.I n1,l11» 1JCUDl,., Rabbi Chaim D. Ketler Rabbi Moshe Eisemann Rabbi M_ ftnke!man iYY'!JtV D"M DlT'Oft ::l.Tl ~.,.,,i,:,'T.l::i.,n

WED. Wf£Kl\' SBlRA SEFER TEHIWM HOLOCAUST STUDY Rabbi Moshe Tuvia lief! Rabbi Pinchus Tzvi Singer Rabbi Nosson Scherman

, :a .,,,,," n:a., 11''1.,D ·x '11l''ll' M2'1 '1.,.,1' -µcnu'IJ:t ~.,.,,i,:,'ll::l'm "Ur.).,.,., 'i:i'T.I ::l"VT

THUR. HASHKOfAH CHO\'AS HAUVOVOS HAlACHA "'~., ·m nlW 1"''1n nl'lll'D lMUV"ISflM., ,Y::l.,.,I ',:,•l) ::1"11'1 'iJl::i'Y>! 'i::i'lfl ::i.,,,

Rabbi Yaakov fei!man Rabbi Menachem Zupnkk Rabbi Noach L Oelbaum \MTMJ/lilr.l'X D""IU/'111 "))lill.7'T.I 1MU,,,b

FRI. REPEAT OF WEDNESDAr5 rstOGRAM (l'TWI lr.l'ifli"I :irur• O"l!Mlll -QT::l•ICJ D'i"'"':.' .j,1b n1'1W1'3 i'"t11rl1'

ill<"Q ,11!1 .,,Xll ::l"VT

For a free trial of Dial-A-Shiur English programming call (718) 436-5166

BASIC COSTS $6 per month plus a one· time registration fttof$36, Subscription to.1 second

progtam is only $18 (haif price registration) and $6 per month Pl.EASE N()tf; In tong Island, Eliubetb. Edison an'd Pasnk N.I, Dial-A-Dalin Ensli~his hl!ard On eYeii hOufS •nd the ota!·1'·Shiur E1tglish program on odd hour!. The mon1hly

lee is 512,-:M,ishnah·On•The-Phone is not available locally in-rhese areaS,

BRANCH OFFICES For availability of our programs in your city, eaU the closest branch to you. BAlTIMORf £LIZABETH MONUV StAHN ISLAND j301) 578-814( (7111) .416"""9 !™) 42$.,$.45 j718) ct.-4999 BOSTON £0tSON MONTRfAt SILVER SPRING (617) 56&>71U {718) 436-4'199 (514) 735"6611 WASHINGTON CHICAGO lAkfWOOO N£W YORk l»'l) 656·5~ {312) 5118.50711 !l01) 170-1700 (718) 06·4999 TORONTO CUVUANO LONC ISi.ANO OTTAWA ('4'16) 783-'43'4 {216) 585-'0505 {7111) 4:i6-49'i') (61l! 72!1.<J2Sb Y£RUSHAlAVIM Of.NVER LOS ANCfUS f>ASSAIC (02) lM-1-45 {](13) 620-8:!00 (213) 931•376) (118) 06 . .f999 0£TROIT MIAMI BEACH ST. tOUIS (Jtlj SS7·e657 (lOS) 672:-1156 (314) 02..0020

Retum to: T.C.N,. 1_618~43 Street Brooklyn, N.Y, 11204 (718) 436-4999

,.,me Tel,

Address

Ciry Stiite ------Zip ____ _

Name of Business Sus. Tel.

Bu5ines.s Address

City State _____ lip ___ _

I'm enclosing the $36 registration fee and $18 for the firs! three months. Please enroll me ln: o Dial-A-Oaf (Yiddish) o Dial·A-Daf (English} o Mishnah-On-The-Phone o Dial-A-Shiur