Lift Magazine - Adar 5781 - Issue 6

‫בס”ד‬

L I F T

Issue

06

Lift Magaz i n e

Adar 5781 -

‫אדר ‘תשפ”א‬

From The Editors

M A G A Z I N E

EDITORS Rabbi Shlomo Barber Rabbi Mendel Gurkov Rabbi Yosi Wolf Rivka Gurkov Chaya Centner Mrs. Raizel Gorelik Mrs. Ella Blesofsky

CONTRIBUTORS Rabbi Yonason Johnson Rabbi Naphtaly Abenaim Rabbi Shlomo Barber Rabbi Yossi Gopin

Dear Readers, We are delighted to present to you our Adar edition of Lift. We hope that you enjoy our festive themed ‘Aleph’ cover and our uplifting content, bringing you increased Simcha in this joyous month. May we continue to celebrate happy occasions as a community and merit the ultimate Simcha with the coming of Moshiach!

Best wishes, The Editorial team of LIFT

Rabbi Yossi Moshel Rabbi Michoel Stern Rabbi Reuven Centner Rabbi Boruch M Broh Rabbi Shimon Cowen

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CO N TACT US Address 88 Hotham St, St Kilda East VIC 3183, Melbourne Australia Contact P : 9522 8222 E : kollel@yeshivahcentre.org W : www.kollelmenachem.com.au

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ABOUT THE COVER

‘Aleph’ by Hendel Art ‘Aleph’ belongs to my series ‘Word Energy’, which explores the spiritual forces at work in the Hebrew language.

I use the dance between colour and language to bring to life the nuances of each letter.

To view my full range of work including portraiture and sculpture visit www. hendelfuterfas.com Find me on: Facebook: @hendelart Instagram: @H_E_N_D_E_L Instagram: @Sculptureby_hendel

If you would like to submit cover art please contact us at liftdownunder@gmail.com

Letters to the Editor

For any questions, comments, suggestions, or corrections, please contact the editors at liftdownunder@gmail.com Photo & Art Credits Thank you to the following creators for allowing us to use their content: Hendel Futerfas - Cover art. Jerry Dantzic, Photo of Farbrengen 1973, Kollel Menachem Archives, Other images and photo effects liscenced to Creative Chinuch. Lift branding - Reuven Centner, Loch in Kop pop art illustration- Koketso LetlapeCreative Chinuch. Freepik.com, Story section illustrations - Shoshana Centner.

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Reuven & the team at CREATIVE CHINUCH.

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Visit www.creativechinuch.com for more info Or scan the code to get in touch →

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Table Of Feature Article Conjoined Twins: The Lakewood Case

06 PAGE

Speaking from Experience Be Careful With Your Words

A Story for the Soul And He Was Transformed

14 PAGE

Iyun Torah MEGILLAH ON SHABBOS IN THE BEIS HAMIKDASH

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12 PAGE

18 PAGE

Contents 06 24

12 36

24 PAGE

36 PAGE

Humans of Melbourne Interview with Rabbi Dr Shimon Cowen

Spotlight The Maharsham, Rav Sholom Mordechai HaKohen Schwadron ‫זצ”ל‬

38 PAGE

A Loch in kop Riddles & Games

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F E A T U R E

A R T I C L E

Conjoined Twins The Lakewood Case 6

B y R abbi Yossi Mosh el

I

n 1977, a young Charedi couple residing in Lakewood, New Jersey gave birth to conjoined twin girls in Philadelphia Children’s Hospital.

The twins were joined at their chest and liver. They shared one and a half hearts comprising six chambers, where a regular heart only has four.

Dr Everet Koop was, at the time, head doctor at Philadelphia Children’s Hospital. He later became the Surgeon General of America and was colloquially known as the father of modern paediatric surgery.

single fertilised egg but it completely divides, forming two separate, individual beings. ▶ Conjoined twins occur once every 200,000 live births, according to the University of Minnesota ▶ About 70% of conjoined twins are female ▶ Conjoined twins are identical - they are the same gender ▶ The term ‘Siamese twins’ derives from Chang and Eng Bunker (1811–1874) who were a pair of conjoined twin brothers born in Siam (today known as Thailand).

They were widely exhibited as curiosities on the circus scene, thus their fame propelled the expression ‘Siamese twins’ to become synonymous with conjoined twins in general.

Is it justified to take the life of one

At the time, no conjoined twins had survived longer than nine months.

Dr Koop told the twins’ parents that without surgery to separate them, it would be medically impossible to survive longer than a few months. In sharing one and a half hearts, the hearts would be unable to sustain both children.

However, if surgery was to be performed, only one child would survive.

Dr Koop was a devout Christian who valued life deeply (he strongly pushed for the anti-abortion bill that was passed in the United States in 1984). He refused to operate until he received a psak (halachic ruling) from a well-regarded Rabbi.

Although his medical team was anxious to perform the surgery as soon as possible, Dr Koop informed them: “The ethics and morals involved in this decision are too complex for me. I believe they are too complex for you as well. Therefore, I referred it to an old rabbi on the Lower East Side of New York. He is a great scholar, a saintly individual.

in order to

Thus, a critical ethical and halachic dilemma arose:

He knows how to answer such questions. When he tells me, I too will know.”

is done,

Is it justified to take the life of one in order to save the life of another, when if nothing is done, both will inevitably die?

both will

This question has far-reaching halachic ramifications.

Thus Reb Moshe Feinstein, the world renowned posek of his time, was contacted. Supported by a small team of Rabbonim, after 11 days of serious deliberation and intermittent fasting, Reb Moshe gave his ruling that it was in fact permitted for the surgery to proceed.

Some background on conjoined twins

However, Reb Moshe did not provide his reasoning for his ruling.

Scientists believe that conjoined twins develop from a single fertilised egg that fails to separate completely as it divides, thereby creating two bodies whose organs are fused at some point on their body. This is in contrast to identical twins who also develop from a

❦ Thereafter, although many tried, no one was able to provide sufficient halachic reasoning for Reb Moshe’s psak. Some poskim such as Reb Yaakov Kaminetzky disagreed with the ruling.

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save the life of another, when if nothing

inevitably die?

This question has farreaching halachic ramifications.

Some 20 years after the event, in an article published in the Tradition Journal, Rabbi David J. Bleich provided a convincing explanation of this ruling based on another ruling of Reb Moshe Feinstein that appears in Teshuvos Igros Moshe Y.D. 2:60. ❦ While deliberating his psak, Reb Moshe was purported to have asked Dr Koop: “You say that if surgery is performed, Baby A will die and Baby B may survive; is the reverse scenario a possibility (that Baby B will die during surgery while Baby A has a chance for survival)?”

He was informed that the reverse scenario was not medically possible as Baby B was physically stronger and had the majority of the heart on its side of the chest. ❦

Are conjoined twins one or two Halachic identities?

If the twins are considered as one halachic identity, the second twin is like

Rabbi Moshe Feinstein

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a ‘parasite’ and therefore surgery could be performed. This is similar to an example of a person who has a life-threatening leg injury, in which case halacha mandates the leg to be amputated. If, however, the twins are considered to be two halachic identities, the question asked is why should one twin’s life be given precedence over the other; perhaps surgery shouldn’t be performed at all.

Maseches Menochos in the Talmud relates the story of a certain individual named Palemo who approaches Rabbi Yehuda haNassi (Rebbi) and asks him: “If someone is born with two heads, which head do they put tefillin on?”

Rebbi, thinking that he was being mocked, as no two-headed person would live long enough to don tefillin, replies: “Either get up and go to exile or you will be excommunicated.”

The Seder Hadoros (a Sefer that devotes a large portion narrating different tanoim and amaroim and their backgrounds) explains that when Palemo was told by Rebbi to go to exile, he was implying the same exile

mentioned in the Zohar in regards to Kayin. After Kayin (Cain) killed Hevel (Abel) he was sent into exile, to a place where everyone was born with two heads. This, says the Seder Hadoros, is what Rebbi meant when he told Palemo to go into ‘exile’: In the exile of Kayin they can tell you the answer, but not here where people do not have two heads. ❦ In the above Gemara, Tosafos brings a fascinating Midrash relating how Ashmidai, known as the King of the Sheidim (demons), approaches Shlomo Hamelech (King Solomon) to seek advice.

He relates: “I have brought to you two children, Master. They are the sons of a demonic man born with two heads who married a non-demonic (human) lady (with one head). The eldest was born with two heads like his father and, since he is the eldest, is demanding double portions of inheritance.

However, his younger one-headed brother believes that since he is really one person but with two heads, he should be treated like a regular b’chor (eldest). How should we split the yerusha?”

According to Ben Ish Chai’s version of the Midrash, Shlomo Hamelech calls out to his servant: “Pass me a linen cloth, some boiling water and a glass of aged wine. I know just what to do.”

Shlomo places the cloth on one head, while on the other he pours the boiling water and aged wine.

The double-headed son cries out, “Ouch! You’re burning my heads! Please stop. It’s true, I am one person, not two!” Shlomo Hamelech therefore ruled: “It can be deduced from this experiment that both heads have a single source and (the twins) should be deemed a single person.”

From here we see, says Rav Bleich, that it is the sense of touch that determines whether conjoined twins should be regarded as one or two people; consequently, in a case where conjoined twins have separate nervous systems and would therefore respond differently to pain stimuli applied to their shared head, they should be regarded as two distinct people - which was the case with the Lakewood twins. ❦ The Gemara in Menachos continues that soon after Palemo exited the Beis Hamedrash, a certain man approached Rebbi and asked: “A child with two heads was recently born to me. How much money should I give to the Kohen to redeem my firstborn child?”

(The Gemara in Bechoros says that when a mother gives birth to twin boys, the father pays only five selaim to the Kohen. This is because it is impossible for both children to emerge out of the womb simultaneously, hence there is only ‘one true firstborn’.)

Rebbi replied: “You must pay 10 selaim to the Kohen, since both heads may have emerged simultaneously as they are part of one body.”

This does not mean that we regard the twin-headed child as two people; the laws of pidyan haben make the price of five selaim dependent on the emergence of the head. In this case, however, two heads may have emerged at once; therefore, the father has to pay 10 selaim.

Another place where we see that conjoined twins may be regarded as separate individuals is in a Gemara in Eiruvin. It states that according to an opinion, when Adam and Chava were first created, they were created together, conjoined, as a man and woman in one body

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with two separate facial figures.

Only later on was the back of Adam separated and used to form Chava. According to the Shevus Yaakov, this opinion shows that twins that are conjoined in such a manner should be regarded as separate individuals. The posuk that refers to Adam and Chava in their conjoined state is written in plural: “Zochar Unkevah Borah Osom”, meaning Hashem created them as a male and female.

Conjoined Twins in Rabbinic sources There is a midrash that allegorically calls Hashem the twin of the Jewish people. Like twins, if one feels a pain in its head, its twin feels it, too. So too, if the Jewish people are in pain, Hashem feels it. As stated in Tehillim: “I am with him in distress - Imi Anochi Betzarah.” ❦ Reb Yisroel Yehoshua Trunk of Kutna (1820–1893) writes that the reason Yaakov and Eisav were ‘running around’ within their mother Rivkah’s womb was actually a miracle performed by Hashem.

The reason is, says Reb Yisroel, that since Yaakov and Eisav were both gestating within the same amniotic sac (as we see when Yaakov came out holding onto Eisav’s heel), there was a high risk that their heads would attach and they would be born as conjoined twins. Hashem performed a miracle whereby each twin ran around inside the womb, not allowing their heads to attach.

Reb Moshe’s reasoning for the Lakewood case In regards to the case of the Jewish conjoined twins in 1977, who we consider to be two different people since they had separate nervous systems but shared one and a half hearts, why did Reb Moshe allow

Supported by a small team of Rabbonim, after 11 days of serious deliberation and intermittent fasting, Reb Moshe gave his ruling that it was in fact permitted for the surgery to proceed.

one child to be spared over the other? As the Gemara asks: “Was one of the [children’s] lives sweeter than the other?”

The Philadelphia Inquirer, which was the newspaper that reported the Lakewood case, brought an ethical analogy that it claims Reb Moshe had used to help reach his decision: Two men jump from a burning aeroplane both wearing parachutes.

Man A’s parachute opens while Man B’s parachute does not. As Man B is falling, he grabs hold of Man A’s legs. Can Man A, whose parachute isn’t strong enough to support both of them, shake off Man B in order to save his own life?

The answer is yes, since Man B is considered a roidef (pursuer) whose actions will result in killing Man A, and, according to halacha, a pursuer can be killed.

What is a roidef - pursuer?

There is a well known Tosefta (in Ohalos 7) in regards to a woman who is in advanced labour and her life is in danger. The mishna states that if the fetus is still in her womb, the mother’s life is given precedence to her fetus because ‘her life comes before her child’s’; since the child has not yet been born, it is not considered fully alive.

The mother is considered as if she is pursuing someone who has the potentiality for life, whereas the child is considered to be pursuing its mother who is ‘ truly alive’.

However, once the majority of

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the child(‘s head) emerges from its mother’s womb, it is considered just as alive as its mother; therefore, the mother cannot be spared over her child, nor vice versa, since they are both ‘truly alive’ and are considered ‘mutual and equal pursuers’.

Another case, this time brought in a Tosefta (Trumos Perek Zayin), will also help understand Reb Moshe’s reasoning in allowing the Lakewood twins’ surgery to be halachically sanctioned: If bandits surround a group of friends and demand that ‘Shmuel’ should be handed over to them to be killed or they will kill everyone, it is acceptable for Shmuel’s friends to hand him over; otherwise, they will all be killed and Shmuel will die regardless.

Reb Moshe explains in a responsa (Teshuvos Igros Moshe 2:60): Shmuel dying is a matter of ‘when’ and not ‘if ’, whereas his friends dying is a question of ‘if ’ and not necessarily ‘when’. In other words, the difference is when he will die after being handed over and not if he will die, whereas if Shmuel is not handed over, the bandits will kill the entire group, including Shmuel, regardless. Therefore, says Reb Moshe, we do not regard Shmuel and his friends as mutual and equal pursuers (his friends acting as pursuers by handing him over), but rather as ‘unequal pursuers’ with Shmuel as the qualitatively greater pursuer and his friends as the qualitatively smaller pursuers, much like the fetus while still in the mother’s womb.

Taking these two points into account, Rav Bleich explains Reb Moshe’s psak to allow the surgery of the Lakewood twins to mean that we regard the case of the conjoined twins as one of unequal pursuers. This is because it was deemed medically impossible for Baby A to live more than 12 months, similar to an animal that is a tereifa (one that is deemed impossible to live longer than one year). Baby B had a reasonable chance of survival if surgery was to be performed, while Baby A would inevitably die during surgery. However, if surgery was not performed, they would both die very soon after their birth.

Therefore, similarly to both Shmuel and the fetus being deemed as qualitatively greater and therefore unequal pursuers, Baby A should also be regarded as qualitatively greater and unequal in its pursuit of Baby B, and so, concludes Rav Bleich, Reb Moshe allowed the surgery.

Postscript Dr Koop, having received the ‘all clear’ from Reb Moshe, received a court order exempting him of any liability should there be a pre-meditated murder charge brought against him.

The surgery was successful. Baby B survived the surgery, with the doctors having positioned all six chambers in her chest. Unfortunately, she then contracted an unrelated Hepatitis B infection and passed away 47 days after the operation.

Dr C. Everett Koop

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Be Careful With Your Words Rabbi Naphtaly Abenaim is a highly regarded educator in Yeshivah College. He was a member of Kollel Menachem Lubavitch from 2005 – 2007.

Avtalion used to say: Sages be careful with your words Wr it t e n b y

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Ra b b i N a p hta ly A bena im

‫ הִ ָז ּהֲר ּו בְ ִדבְ ֵריכֶם‬,‫ ֲחכָמִ ים‬,‫אַ בְ טַ לְ יוֹן אוֹמֵ ר‬ (Avos 1;11)

Make sure you yourself do that which you tell others to do. (Medrash Shmuel) “Who spilled the milk on the kitchen floor? It wasn’t me, it wasn’t me! ‘Never tell a lie’” you scold your child, quoting Dr Middos.

“Look inside your siddur! Let me hear the words you are saying!

Did you already daven???”

“Until you bentch, you can’t leave the table!”

It’s imperative that our children are educated to follow the Torah and are thought to be truthful, kind and respectful.

Now imagine that your child picks up the phone and It’s that annoying friend to whom you’re not in the mood to talk to. You whisper to your kid “tell him I’m not home.”

Imagine however if you make sure to look inside your Siddur while Davening with Chayus. You make sure to bentch with the appropriate attire and with fervour.

What message have you given your child in both of these examples? As the saying goes: “Children learn more from what you are than what you teach.”

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In the Megila

•

When reading the Megila, there are 2 episodes in Chapter 4 that come to mind that bring home the idea of “practice what you preach”: 1. ‫א וּמָ ְרדֳּ כַי יָדַ ע אֶ ת־כָּל־אֲשֶׁ ר ַנעֲשָׂ ה ַויִּקְ ַרע מָ ְרדֳּ כַי‬ ...‫אֶ ת־בְּ גָדָ יו ַויִּלְ בַּ שׁ שַׂ ק וָאֵ פֶר‬ When Mordecai learned all that had happened, Mordechai tore his clothes and put on sackcloth and ashes…

2. ‫ְהוּדים הַ נִּמְ צְ אִ ים בְּ שׁוּשָׁ ן וְצ‬ ִ ‫טז ל ְֵך כְּ נוֹס אֶ ת־כָּל־הַ יּ‬ ‫ל־תּשְׁ תּוּ שְׁ לשֶׁ ת יָמִ ים ַל ְילָה וָיוֹם גַּם־‬ ִ ַ‫וּמוּ עָ לַי וְאַ ל־תּ ֹאכְ לוּ וְא‬ ...‫ֲאנִי ְו ַנ ֲער ֹתַ י אָ צוּם כֵּן‬ “Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast…

•

Hashem appears to Moshe specifically in a thornbush.

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As the saying goes: “Children • In Tehillim we read: ‫מַ גִּיד ְדּב ָ​ָריו‬ ‫ לְ ַי ֲעק ֹב חֻ קָּ יו וּמִ שְׁ פָּטָ יו לְ יִשְׂ ָראֵ ל‬He issued His commands to Yakov, His statutes and rules to Yisroel.

The Medrash comments on this Posuk that Hashem does that which he commands us to do.

• In Bosi Legani 5711 the Rebbe relates stories of each of the Rebbeim where they themselves did that which they asked others to do.

Why does the Megila emphasis that Mordechai and Esther did the same as they are asking others to do?

Why do we find so many sources that emphasis the importance of feeling the pain of the other and of practising what you preach?

Perhaps the lesson we can learn from this is that what influences a child more than anything else, is the role model they see, rather than the instructions they hear.

This does not mean that we should not be instructing our children on how to behave according to Torah. The Torah expects us to teach our children and guide them by verbal instruction.

What this does mean however, is that what is most important is to ensure that we are the best “children” we can be and with the help of Hashem, our children will then follow our example.

What influences a child

learn more from what you are

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than what you teach.”

The Gemara in Tanis says: ‫משנכנס אדר מרבין‬ ‫בשמחה‬. Let us all put extra emphasis on being happy and enthusiastic while learning and fulfilling Torah and Mitzvos, and in that merit may we all merit to see only Nachas from our children.

I would like to conclude with a story from Gemara Bava Basra Daf 60b.

Rabbi Yannai had a tree that was leaning into the public domain.

There was a certain man who also had a tree that was leaning into the public domain, and the general public was preventing him from leaving it there, insisting he cut it down, as required by the mishna (27b). He came before Rabbi Yannai, who said to him: “Go now, and come tomorrow.” At night, Rabbi Yannai sent and had someone cut down that tree that belonged to him.

The next day, that man came before Rabbi Yannai, who said to him: “Go, cut down your tree.” The man said to him: But the Master also has a tree that leans into the public domain. Rabbi Yannai said to him: “Go and see: If mine is cut down, then cut yours down. If mine is not cut down, you do not have to cut yours down, either.”

May we merit the ultimate joy with the coming of Moshiach now!

more than anything else, is the role model they see, rather than the instructions they hear.

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A Story for the Soul ‫המע שה הוא הע יקר‬

And He Was Transformed “And It (He!) Was Transformed, That the Judeans Ruled Over Their Enemies” Esther 9:1 ”‫ אשר ישלטו היהודים המה בשונאיהם‬,‫“ונהפוך הוא‬ ‫א‬,‫מגילת אסתר ט‬

To l d by R a bb i Yossi G o p in

Torah had been the dinner table discussion and their Shabbos table treat.

B

oruch was born to a respected family in the city of Jerusalem.

His father was a humble and noteworthy Torah scholar, who spent all the years of his life immersed in the study of Torah.

Although their family lived in impoverished conditions, there was a special G-dly radiance that reverberated throughout the small apartment they called home. The spirit of Torah and the joy in service of G-d was the tune with which Boruch and his many siblings had been raised. It was the food they ate; the

14

water they drank; the very air that they breathed.

As they would arrive home from school each day, they would find their father deeply engrossed in his learning, their mother with that perpetual, familiar smile on her face hustling and bustling around the house, all the while listening in to her husband’s learning with loving admiration. And, as their weary heads would hit the pillow at the end of the day, they could usually just make out their father’s soft voice, as he continued studying far into the night.

For as long as he could remember, Torah had been the dinner table discussion and their Shabbos table treat. Boruch and his brothers would always look forward to sharing what they had learned at Yeshiva with their parents and siblings, endeavouring to never come home empty handed.

Not surprisingly Boruch was a

diligent student and excelled in his studies. His parents and teachers derived much Nachas, pride and satisfaction from his achievements in, and application to his learning.

Boruch had been blessed with a good head and great resilience, and he put both to good use in the world of Torah. He relished studying hard to clearly understand the Torah topics. Above all, Boruch was a Yiras Shamayim, a truly G-d fearing young man, and when the time came for him to commence Shidduchim, offers poured in from all sides.

By profession, Boruch’s aunt who lived in America was a Shadchan, and she persuaded his parents that the American girl she had in mind was just perfect for their precious son. Soon enough, Boruch found himself boarding a ship and bidding farewell (somewhat tearfully) to his loving family. It was the year 1949, and America was distant. Obtaining papers to travel there had been difficult enough, forget about the long and tiresome journey. Boruch wondered when he would next see his family.

All homesickness aside, Baruch was looking forward to starting the next chapter in his mission in this world - to find his predestined partner in life and raise a family together, on the bedrock of values upon which he had been raised and had come to appreciate so.

After some meetings Boruch and the young woman soon agreed to be married. Chanukah of that year they made a small Vort and a date was set for the wedding at the end of the summer. The bride’s parents wanted them to live in Jerusalem and Boruch couldn’t have been happier.

Alas, “Many are the thoughts of man”, and it is G-d Himself who is the only real matchmaker - and

apparently this match wasn’t meant to be. Much to Boruch’s pain and chagrin, just before Pesach the Shidduch was dissolved. Boruch was broken by the unexpected turn of events, as were his parents who had invested so much time and resources into both the preparations and the expensive journey. Boruch’s parents begged him to return home, but Boruch refused. He had befriended a boy his age who also came from a Yerushalmi background, and had offered him a job in Cleveland.

Boruch accepted the job offer.

For the first few months that he lived in Cleveland, Boruch stayed true to the person he was and the religious identity and life he had so loved. But he soon found friends who were not a good influence, and it became increasingly difficult for Boruch to hold onto the heritage of his fathers. His long coat was soon traded in for a short jacket and his Yerushalmi haircut developed into a well groomed hairstyle. His only just blossoming beard soon disappeared as well.

As Boruch’s religious commitment lessened and the peer pressure from his new friends increased, Boruch eventually abandoned his old religious life entirely. There was no Tefillin. No more Shabbos. Not Kosher either. Nothing. Boruch had forsaken it all.

Boruch kept the changes in his life from his parents. The pain he knew it would cause them was too much for him to bear, so he kept them in the dark. All they heard from him

15

The bride’s parents wanted them to live in Jerusalem and Boruch couldn’t have been happier.

Boruch’s soft spot for music, especially music not dissimilar to that of this youth held him in his place, Boruch closed his eyes, enraptured by the sweet melody being sung.

was that he was happy in Cleveland, working and studying.

When he visited his aunt and uncle in New York over a year later, they were surprised and saddened by the way he looked. Boruch was careful to wear a Yarmulka and appear religious in front of them, but even the way he dressed and his removal of his beard and Peyos (side locks) were enough for them to realise that Boruch wasn’t in the greatest of places. They encouraged him to look for a Shidduch if he planned to remain in America, but Boruch told them he was too hurt from his experience. Moreover, here in America unlike Jerusalem, it was only standard that a boy his age was single. He still had time to enjoy life, and to think about settling down in a few years’ time... His uncle and aunt were heartbroken.

Boruch’s visit happened to be over the week of Purim, and after a big Seudas Purim at the house of his Uncle and Aunt, Boruch went outside for some fresh air and hopefully a nice quiet walk.

Crown Heights, where his uncle and aunt lived, couldn’t have been busier. People were coming from all directions, all seemingly headed for the same place. His curiosity piqued, Boruch stopped a father and son and asked them where everyone was running to.

They answered him that they were running to a Farbrengen of the Lubavitcher Rebbe. He requested their permission to come along and soon Boruch had joined the rush.

Boruch wasn’t quite sure what was drawing him there, and after a few minutes of empathising with all the sardines he had ever eaten (it was really packed in there!), and not

16

really listening to the “uninteresting” Divrei Torah being shared, Boruch started heading for the door. Just then, the speaking stopped and everyone said Lchaim and started singing a soulful Niggun. Boruch’s soft spot for music, especially music not dissimilar to that of this youth held him in his place, Boruch closed his eyes, enraptured by the sweet melody being sung.

As the singing died down, Boruch leaned in to hear what the Rebbe was saying. The Rebbe’s exposition on the concept of Purim being the sole festival that would remain when Moshiach comes reminded Boruch of his time in Yeshiva, the good old days when he lived and breathed Torah and Mitzvos. Purim - the Rebbe was saying - revealed the essence of the Neshomo in a way even Yom Kippur, the holiest day of the year, could not match.

Boruch started feeling a prickly sensation on his neck, his cheeks flushed and his hair stood on end.

The Rebbe.. was the Rebbe talking to him? Goosebumps crept down his back as he listened, sure that no one else realised to whom the Rebbe was speaking, but somehow still self conscious about being the center of attention in front of so many people.

“The Evil Inclination” the Rebbe was saying, “is a professional at his art.

First, he comes to a young Bochur and pulls him out of Yeshiva for a ‘holy reason’, as it were. Then, he convinces the Bochur to enter the world and look for work. After all, Torah must be accompanied by Derech Eretz - working and earning a Parnassa.

Next he says that one must follow the custom of the place he lives in, and he should dress and behave in that manner. Then he argues that “Time is money” and instead of Davvening the

Boruch was stunned out of his reverie by the person next to him shaking him, notifying him the Rebbe wanted him to say Lchaim!

whole Shacharis, he can just put on Tefillin.”

In this vein the Rebbe continued describing the success of the Yetzer Hara (and Boruch’s own journey), until ”... he pulls the Bochur so far down that even Yom Kippur cannot bring him to Shul. But comes Purim and the Neshomo is aroused to no longer submit or bow, just like Mordechai HaTzaddik who would not bow to Haman.”

Boruch felt like the whole room was looking at him, even though he knew that no one actually was.

His only comfort was that no one, not even the Rebbe, knew who he was. Until, that is, that he heard the Rebbe concluding, “..especially when the Bochur comes from the holy land of Eretz Yisroel and from Yerushalayim the holy city, which is close to the Beis HaMikdash.. it could even be that he’s here in this room, very close, but he thinks he’s not seen..”. Well that sealed it.

As the next Niggun commenced, Boruch was stunned out of his reverie by the person next to him shaking him, notifying him the Rebbe wanted him to say Lchaim!

A small cup was quickly poured for him, but the Rebbe insisted on a big cup. Boruch looked at the cup.. and quickly realised he didn’t really

have a choice in the matter. He said Lchaim to the Rebbe and drank it down, only to discover that the Rebbe had sent him a second big cup.. and more than that, Boruch could not remember.

It wasn’t until late the next morning that Boruch woke up with a pounding headache.. on a bench in the Beis Midrash. A few others were sleeping on scattered benches around the room. It took him a while to come to... but he did make it to his Aunt and Uncle’s home, bleary eyed and still not walking quite straight. As he walked in, Boruch mumbled something about Lubavitchers and a little more to drink than he expected.. The rest of the story was private, and would stay between Boruch and the Rebbe.

Later, while davening Shacharis crowned in his Tefillin, Boruch cried like he never had before.

A month later, a changed man was sitting at the Seder table with his family, in that familiar small apartment he still called home. Boruch eventually did a full Teshuvah and married.

Today he has grandchildren and great grandchildren, full of Yiras Shemayim and sincere of conviction.

All thanks to that fateful Purim

17

I MPO RTANT PE R SO NALI TI E S

The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson Seventh Lubavitcher Rebbe

F E ATUR E D SHTE TLAC H IN THI S STO RY

Crown Heights, Booklyn Crown Heights is a neighborhood in the central portion of t h e N e w Yo r k C i t y borough of Brooklyn

Wr it t e n by R ab b i Yon ason Joh nson

MEGILLAH ON SHABBOS IN THE BEIS HAMIKDOSH

By Rabbi Yonason Johnson In a rare calendar feature, this year Purim falls on Friday. Since Shushan Purim falls on Shabbos and we do not read the Megillah on Shabbos, the residents of Yerushalaim and other ‘walled cities’ will read the Megillah on Friday instead[1]. This is similar to the Halacha that the Shofar is not blown when Rosh Hashana falls on Shabbos.

When Rosh Hashana fell on Shabbos, they would still blow the Shofar in the Beis Hamikdash[2]. Would they likewise read the Megillah in the Beis Hamikdash on Shabbos in such a Kvius?

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The festival of Purim is celebrated on the 14th of Adar. Cities that were walled in the times of the conquest of Yehoshua (such as Yerushalaim), observe Purim on the following day, the 15th of Adar.

The Mishna teaches that in certain circumstances, the residents of small villages may read the Megillah earlier on the market day, even on the 11th, 12th or 13th of Adar[3].

The opening Mishna of Mesechta Megillah teaches that if Purim falls on a Friday, the residents of the walled cities read the Megillah a day earlier, on the 14th of Adar.

If Purim falls on a Shabbos, the Mishna rules that the villages and large unwalled cities read the Megillah on the market day (Thursday) which would be the 12th of Adar. The walled cities will read on their regular day, the 15th of Adar which is Sunday.

According to our fixed calendar, Purim cannot fall out on Shabbos.

However, when Rosh Chodesh

used to be declared by the Beis Din based on the sighting of the new moon by witnesses, this was a possibility. In our fixed calendar, Purim can fall on a Friday, as it does this year, resulting in Shushan Purim falling out on Shabbos.

No Megillah on Shabbos According to all of the opinions of the sages and the rulings in the Mishna quoted above, it is clear that the Megillah is not read on Shabbos.

The Gemara presents two reasons for this.

Rabbah teaches that it is because every person is obligated in the Mitzvah of reading (or hearing) the Megillah, but not everyone is proficiently expert to read it themselves. The sages were

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concerned that someone may come to carry the Megillah to an expert to read it for them and thereby violate Shabbos by carrying 4 Amos in the public domain[4].

Because of this concern, the sages enacted a Gezeira that if Purim falls out on Shabbos the Megillah is not read. In Halachic literature, this Gezeira is known as the Gezeira of Rabbah[5].

It is for this same reason that we do not blow the Shofar when Rosh Hashana falls on Shabbos and why we do not

shake the Lulav when Sukkos falls on Shabbos[6].

Rav Yosef offers a different reason for not reading the Megillah on Shabbos. He explains that it is because the poor people wait anxiously for the Megillah reading (literally their eyes are lifted up to the Megillah reading).

One of the Mitzvos of Purim is to give Matanos L’evyonim – gifts to the poor. Rav Yosef teaches that these gifts were given at the time of the Megillah reading[7] (presumably because that is when people would gather and these gifts could be distributed).

Rav Yosef teaches that because the Matanos L’evyonim cannot be given on Shabbos, the reading of the Megillah is brought earlier to a weekday. This is so these gifts can be distributed and the poor will not be deprived of them.

The Gemara supports Rav Yosef ’s ruling with a Tosefta[8] which teaches that when the residents of small villages would read the Megillah on one of the earlier dates, they would give Matanos L’evyonim on that same day because of the principle that the eyes of the poor await the reading of the Megillah. The Mitzvah of the festive meal would be observed in its regular time (i.e. the 14th of Adar).

[Rav Yosef ’s argument is relevant in the Halachos of Purim this year. When Shushan Purim falls on Shabbos, the Mitzvos of Purim are spread over the 3 days for the residents of the walled cities – hence the name Purim Meshulash.

The Megillah (as per the Mishna) is read on Friday. According to the Shulchan Aruch[9], the Seudas Purim and Mishloach Manos are observed on Sunday. Matanos L’evyonim is given on Friday when the Megillah is read because of the ‘eyes of the poor’.

Even though the Matanos L’evyonim could be given on Sunday (like the Mishloach Manos), the Poskim explain that after hearing the Megillah and the miracle, people will be more generous with their Matanos L’evyonim].

Do Rabbah and Rav Yosef agree?

Tosfos[10] explains that we must assume that Rav Yosef also agrees with Rabbah – that the reason for not reading the Megillah on Shabbos is also due to the concern that someone may come to carry the Megillah.

Rav Yosef ’s reason – that the poor anticipate the reading of the Megillah – would not be applicable in the case of Shofar and Lulav.

Yet everyone agrees that the Shofar is not blown and the Lulav is not taken on Shabbos. This must be due to the concern of carrying, which would equally apply to the Megillah.

Rav Yosef is coming to add an additional reason to forbid reading the Megillah on Shabbos.

Megillah in the Beis Hamikdash - Tosfos What is the need for Rav Yosef ’s additional reason? If the Megillah

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reading would be suspended on Shabbos anyways due to the concern of carrying, why is his additional reason necessary?

Tosfos explains that there is still a practical difference between these reasons (Nafka Mina), making them both necessary. The Nafka Mina would be whether the Megillah could be read in the Beis Hamikdash on Shabbos.

Even though the Shofar is not blown when Rosh Hashana falls on Shabbos, in the Beis Hamikdash the Shofar was blown[11]. Similarly, the Lulav would be taken on the first day of Sukkos in the Beis Hamikdash.

This is because of the principle Ein Shevus Bamikdash, that the protective Rabbinic laws of Shabbos do not appy in the Beis Hamikdash. Being one of these protective laws, the Gezeira of Rabbah did not apply in the Beis Hamikdash.

According to Rabbah’s view that the only reason for not reading Megillah on Shabbos is the Gezeira of Rabbah, reading the Megillah would be observed in the Beis Hamikdash on Shabbos just like the blowing of the Shofar.

However according to the additional reason of Rav Yosef, the Megillah would not be read in the Beis Hamikdash on Shabbos.

The requirement of reading the Megillah must be read at a time when Matanos L’evyonim could be given, applies equally in the Beis

Hamikdash.

On Shabbos one would not be able to give Matanos L’evyonim since money (the typical form of Matanos L’evyonim) is Muktzah and cannot be handled on Shabbos. Even though one may give Matanos L’evyonim with food and other goods, these cannot be carried to the Beis Hamikdash on Shabbos.

Therefore, even though the Gezeira of Rabbah would not be applied in the Beis Hamikdash, Rav Yosef ’s concern for the ‘eyes of the poor’ would remain in effect and the Megillah would not be read.

The Rambam[12] writes that the Megillah is not read on Shabbos because of the Gezeira that one may come to carry the Megillah in the Reshus Harabim. He only brings the reason of Rabbah.

The Hagahos Maimonios points out that the Rambam specifically brings this reason and not that of Rav Yosef.

According to the conclusion of Tosfos, by accepting the reason of Rabbah, the Rambam would permit the reading of Megillah in the Beis Hamikdash on Shabbos.

In contrast to Tosfos, the Pnei Yehoshua[13] explains that Rav Yosef disagrees with the reason of Rabbah. Whilst the reason for not blowing Shofar or taking the Lulav on Shabbos is certainly because of the concern that it may lead to carrying, he explains that Rav Yosef does not share that concern in the case of the Megillah.

Shofar and Lulav are both Biblical Mitzvos. Due to their stringency, there is a concern that some may think that these Mitzvos override Shabbos, making the Gezeira necessary. Since the Mitzvah of Megillah is only Rabbinic, no one would think that it should override Shabbos that would warrant making a Gezeira.

The Turei Even[14] makes a similar distinction. He writes that for a Biblical Mitzvah (Shofar and Lulav), people are preoccupied and ‘in-a-rush’ to perform them and may come to carry. Since this is a likely scenario, Chaza”l made a Gezeira. It is less likely that people will be so urgent and hurried to fulfil a Rabbinic Mitzvah and the concern of coming to carry is less likely, making a Gezeira unnecessary.

This would explain why Rav Yosef requires a different reason for not reading the Megillah on Shabbos.

Rabbah maintains the concern of carrying even for Rabbinic Mitzvos[15].

Other Authorities The Sfas Emes challenges Tosfos’ assertion, suggesting that even according to Rabbah, it is possible that the Megillah would not be read in the Beis Hamikdash on Shabbos.

The reason why the Shofar is sounded in the Beis Hamikdash on Shabbos is because this would be the only place where this important Mitzvah would be fulfilled. If the Gezeira of Rabbah was applied in the Beis Hamikdash, then the Shofar would not be blown anywhere in the world that year. Since the Shofar raises the

21

remembrance of the Jewish people before Hashem, Chaza”l did not want to suspend it entirely.

In the case of the Megillah, the rest of the Jewish world would have read the Megillah on the preceding day and the Mitzvah would still be observed. Therefore, there would not be sufficient grounds to suspend the Gezeira of Rabbah in the Beis Hamikdash to allow the Megillah to be read there on Shabbos.

The Chasam Sofer[16] also makes a distinction between Shofar and Lulav and the reading of the Megillah.

According to one view, the principle Ein Shevus Bamikdash only applies to those “Shevus” laws that pertain to the Beis Hamikdash and the Avodah (Temple service) itself. However, “Shevus” laws that relate to outside of the Beis Hamikdash, do apply in the Beis Hamikdash (‫דשבות דמדינה לא התירו‬ ‫)במקדש‬.

The Shofar and Lulav could be considered to be related to the Avodah. As such, not blowing Shofar or shaking Lulav lest one come to carry it on Shabbos would be a ‫ שבות דמקדש‬which does not apply in the Beis Hamikdash.

The Megillah is not related to the Avodah. Therefore, the “Shevus” of not reading the Megillah on Shabbos is a ‫שבות מדינה‬, which would apply in the Beis Hamikdash as well. If so, even Rabbah would concur that the Megillah would not be read in the Beis Hamikdash.

The Cheshek Shlomo (Rabbi Shlomo Hakohen of Vilna) wrote

to Rabbi Chaim Oizer Gordzinsky, questioning the reasoning of Rav Yosef and the suggestion of Tosfos that he would not permit the Megillah to be read in the Beis Hamikdash on Shabbos.

The halacha is that one may not enter Har Habayis with their money pouch[17]. If so, one would never be able to give Matanos L’evyonim at the time of reading the Megillah in the Beis Hamikdash, even on a weekday. This would render Rav Yosef ’s rationale irrelevant. If so, he too should allow the reading of the Megillah on Shabbos in the Beis Hamikdash.

Rabbi Chaim Oizer responded[18] that Rav Yosef did not mean that in the place where they read the Megillah they would collect the money for the poor. ‫אטו המקום‬ ‫ ?גורם‬When Rav Yosef (and the Tosefta) taught that the eyes of the poor await the reading of the Megillah, it is because those reading the Megillah will give Matanos L’evyonim on that day (but not necessarily at that place).

Further, the prohibition of ascending Har Habayis with one’s money pouch only applies if the pouch is on the outside of their garments, because this looks like one has come to do business, which would be a disgrace to the Beis Hamikdash. Carrying money in one’s pocket and giving Tzedaka would not be a disgrace as it is clear that one is giving Matanos L’evyonim[19].

The concern of Rav Yosef would therefore remain in affect and warrant pushing back the Megillah

reading in the Beis Hamikdash as well.

Another Rationale The Gemara[20] teaches that from the words in the Megillah ‫משפחה‬ ‫ומשפחה‬, we derive that even the families of the Kohanim and Leviim cancel their Temple service to come to hear the Megillah.

Some Rishonim[21] learn that this only applies where there will be time after the Megillah to complete the Avodah. If there would not be time, then the Avodah (being a Biblical requirement) takes precedence over the Megillah (which is only Rabbinic).

Other Rishonim (22) learn that the megillah reading completely overrides the avodah, even if there will not be time left in the day to complete the avodah after the megillah.

According to this view, the megillah overrides the avodah The avodah of the beis hamikdash overrides the laws of Shabbos (for example, the korbanos may be slaughtered and fires may be lit as part of the avodah).

Therefore, by logical deduction, if the Avodah overrides Shabbos and the megillah overrides the avodah, certainly reading the megillah in the Beis hamikdash should override the concern of carrying on Shabbos.

Summary According to Tosfos, whether

22

the Megillah is read in the Beis Hamkidash on Shabbos is dependent on the reasons of Rabbah and Rav Yosef. According to Rabbah the Megillah would be read, but not according to Rav Yosef.

The Rambam rules like Rabbah, suggesting that he would permit the Megillah to be read on Shabbos in the Beis Hamikdash.

According to the Sfas Emes and Chasam Sofer, even Rabbah would not necessarily permit the reading of the Megillah in the Beis Hamikdash on Shabbos.

According to the Cheshek Shlomo, it is possible that even Rav Yosef would allow the reading of the Megillah in the Beis Hamikdash on Shabbos.

Hilchesa Lemeshicha There is a concept in the Gemara of “Hilchesa Lemeshicha”[23]. It is used to negate a ruling on the basis that it is not relevant nowadays and will only be relevant in the times of Moshiach and is therefore somewhat theoretical.

However, the Rebbe teaches that in our times, when we stand on the threshold of the Geulah, “Hilchesa Lemeshicha” is very relevant.

Concerning the study of Hilchos Beis Habechira (the laws of the Temple design) the Rebbe said[24] “now as we stand on the threshold of the Geulah we learn these halachos with the knowledge and certainty that they are not “hilchesa

Lemeshicha”, but rather are ‫הלכה‬ ‫ – למעשה בפועל‬actual and relevant halachos.”

With Hashem’s help, Moshiach will come before Purim this year.

Together with the reinstated Sanhedrin, they will resolve all unresolved disputes and questions and determine whether the Megillah will be read in the Third Beis Hamikdosh. ...

[1] Shulchan Aruch Orach Chaim 688:6 [2] See Lift Tishrei edition Iyun Torah [3] This is no longer practised.

[4] One would also violate Shabbos by carrying the Megillah from a private to a public domain. However, this concern is less likely because when transferring from one domain to another one is likely to remember that it is Shabbos. See Tosfos Megillah 4b.

[5] Even though this Gezeira was made by the early Tannaim (sages of the Mishna) many years before Rabbah (who was a Babylonian Amora) was born, the Gezeira is named after him as he is the one who teaches this as the reason.

[6] Gemara ibid [7] This must refer to the daytime Megillah reading, because the Mitzvah

of Matano L’evyonim cannot be fulfilled at night.

[8] Megillah 1:4 [9] OC 688 [10] Megillah 4b DH Verav Yosef [11] See Lift Tishrei 5781 edition, Iyun Torah [12] Hilchos Megillah 1:13-14 [13] Megillah 4b [14] Megillah 4b [15] See there, that Rabbah is also concerned for carrying in non-Mitzvah matters and forbids immersing vessels on Shabbos due to the same concern (Beitza 18a). Rav Yosef disagrees with this reasoning, teaching that it is because of a concern that a person immersing clothing may come to squeeze out the liquid and thereby violate Shabbos.

[16] Teshuvos Even Haezer 2:64. See also Shu”t Achiezer 3:73 [17] Yerushalmi Brachos 9:5 [18] Achiezer 3:73 [19] One would also carry money to the Beis Hamikdash to buy the Nesachim and Menachos for their Korban

[20] Megillah 3a and Arachin 4a [21] Ran, Tosfos [22] Rambam. See also Ritva Megillah 3a, Piskei Tosfos Arachin. See Ta”z OC 687:2 [23] See for example Sanhedrin 51 with Rashi and Tosfos [24] Balak 5751

Humans Of Melbourne:

Rabbi Dr Shimon Cowen

Cowen Family at swearing in ceremony December 1977

Int e r v i e w ed & Tra n s c r i b ed by Rab b i Bor u ch M os h e Broh

R

abbi Dr Shimon Cowen is a Chabad Chosid, a native Australian and son of former Governor General Sir Zelman Cowen. Rabbi Cowen recounts his fascinating journey through his formative years and finding his way to Chabad. In this first instalment, he discusses how his family, his journey through academia and his drive for further study has shaped his life.

Tell us a bit about your family background.

Both sets of my grandparents were involved in building and supporting Jewish activity in Australia. My paternal grandfather, Bernard (Dov) Cowen, immigrated permanently to Australia when he was a teenager. My paternal grandmother, Sarah Granat, was born in Australia to immigrant parents who settled initially in Melbourne and then moved to Ballarat. My father’s father came from an orthodox childhood, though in Australia, on his own, he later drifted somewhat from rigorous practice but his Jewish identity was always strong. After his son, my father, won a full scholarship to one of the great private schools in Australia, Geelong Grammar. Bernard refused the scholarship offered to my father, when the school made clear that it would not waive the mandatory attendance at the morning chapel services and (non-

Jewish) religious instruction in the school. My father was sent instead to Scotch College, which did not have these compulsory requirements. My grandfather was communally involved in many ways and particularly in charity work for Israel. In 1919, my grandmother gave birth to my father, Zelman, of blessed memory. He was the eldest of three siblings.

My maternal grandfather, Hyman Joseph (Hymie) Wittner, was born in Australia to immigrant parents. He met and married my grandmother, Dora Melwit, who was born in Russia and came with her parents, in the aftermath of pogroms, to Australia. She was musically gifted, and my grandfather first spied her at a gathering at which she had been engaged to play the piano. Hymie’s father had launched him into business with a box of shoes, which he then made in 1912 into shoe retailing business “Wittners”, which continued in family hands for over 100 years. My maternal grandparents were also involved in Jewish communal affairs. They financially supported the development of the Shepparton settlement and were closely involved with the Montefiore homes. In 1925, my grandmother gave birth to my mother, Anna, may she be gezunt un shtark. My mother was also the eldest of three siblings.

Your father was a highly influential public figure, how did he manage to become the first ever Jewish Governor General of Australia?

In fact, my father was the second Jewish Governor General of Australia. It happened that in 1967, seven years before his own appointment to that role, he published a biography of the first Jewish Governor General of Australia, Sir Isaac Isaacs.

My father grew up in St. Kilda, where he attended an Orthodox Shul and prepared for his Bar Mitzvah under the tutelage of Rabbi Danglow.

Upon reaching High School, my father proved to be a brilliant academic, and in his graduating year was the highest scorer in the Matriculation examinations (the equivalent of modern day VCE) in Victoria. One of the matriculation subjects my father chose was Hebrew, in which he also excelled. Now, in those days, the top scorers in each matriculation subject received an award, called the “exhibition”, from the State of Victoria. My father excelled in this subject too and his father “went out to bat” for him, arguing with the authorities that he should be awarded the exhibition in Hebrew – even though he was the only matriculation candidate in Hebrew in the State! Other

Shortly thereafter, my father received a letter from the Rebbe, in which the Rebbe gave a mazal tov for my engagement, as well as brochos for the conduct of my father’s office in advancement of the welfare of the Australian and Jewish

than going to shul Friday nights and his Hebrew, my father had little formal Jewish education, but his Jewish identity was always fundamental to him.

My father continued to excel academically at the University of Melbourne, even becoming a lecturer at the age of nineteen. Before the Second World War he was awarded a Rhodes Scholarship to Oxford, which would launch him in his academic career, but when the

communities

war broke out, he enlisted in the Australian Navy to fight Hitler (may his name be erased).

Years later, he recounted how he experienced, up close, the horrors of war, including his personal experience of the bombing of Darwin by the Japanese.

After their marriage in 1945, my parents moved to the University of Oxford, England. My father continued his studies whilst simultaneously being appointed a Don (lecturer) at Oxford.

Upon returning to Melbourne six years later, my father became a professor and dean of the Melbourne Law School, at the young age of thirty one.

My father modernized the law school, dedicating fifteen years of service to the school. My father’s name, both through his academic position and his many public involvements including that of an invited commentator in the media, was becoming nationally recognized. His next career step was to take up the position of Vice Chancellor of the University of New England (in Armidale, NSW) in 1967, following that up in 1971 with the same position at the University of Queensland, which was Australia’s largest university at the time.

Australia experienced an especially tumultuous period in its history following the dismissal by the Governor General, Sir John Kerr, of a Labor Government and dissolution of Parliament following a constitutional crisis

26

Aside from his academic brilliance, my father had always been in all the phases of his career, a man of peace, who heard and recognized individuals and brought

Kollel Menachem L-R back, M Groner, J Pinczower, S Cowen,

them together.

rozow, Y Gestetner

in 1975. With the impending departure from office of Sir John Kerr, the Prime Minister invited my father to take up the Governor Generalship. He may have intuited that my father had what he would call the “touch of healing” needed to calm the divisions which had grown in the country. Aside from his academic brilliance, my father had always been in all the phases of his career, a man of peace, who heard and recognized individuals and brought them together. He was a much loved person, as was my mother who assisted him at every stage.

Although he worked in secular circles, he was deeply conscious and concerned that his efforts and their outcomes would reflect upon the Jewish people.

Perhaps that consciousness was symbolized by the obviously

C Groner, M Szmerling L-R Front S Sabbah, S Gurewicz, L Mo-

Jewish name that he proudly bore, Zelman (Zalman).

In 2011, my father passed away in Melbourne, may his memory be blessed.

What was it like growing up in such an academically driven household?

I was born in Melbourne, 1951. I am the eldest of what were four siblings: myself, two brothers and a sister. The youngest, Ben, passed away tragically at the age of 50 in an accident, several years ago.

Over 1967-1968, I spent my last two years of high school in Armidale, NSW, to which my family had relocated when my father became Vice Chancellor of the University

27

of New England. Though it was a country town, it was also a university town, and a number of my classmates were children of college professors.

My brother and I were, I think, the only Jewish students. It was in my last years of school in Armidale that I developed an interest in academics. I remember worrying my history teacher when I came into the classroom with a pile of books from the University library, to which I have privileged access.

I began taking my studies seriously and after scoring highly in the final Matriculation exams (Higher School Certificate), in 1968, was awarded a scholarship to the Australian National University (ANU) in Canberra.

My time at the ANU was filled with intense intellectual searching for meaning in life, in

Reflecting on my time in Germany, I see that, unbeknownst to me, I was gaining tools which would help me later on in life as a frum yid. My knowledge of German would enable me later to translate psychological works of Viktor Frankl (of whom the Rebbe thought highly) and it also gave the way into Yiddish (which is basically loose German syntax, with a mix of predominantly German and Hebrew words) . When the time came, I was able with this German language background to go straight into the Yiddish of the Rebbe’s sichos. (I cannot say how important the Rebbe’s sichos have been for me in my own work into trying to bridge Torah and the secular worlds, for they contain vital constructs for this bridging work in every domain of knowledge.)

Apart from the language, the understanding of German philosophy, which I got in Germany, gave me tools later to explore how the Torah relates to secular thought.

When did you start exploring your Jewish roots?

which I felt something of a deficit.

I suspect it was a spiritual hunger of which I was not yet fully aware.

At the end of my undergraduate degree, I was awarded another scholarship, enabling me to study abroad in Germany. I spent two and a half years, mostly in Munich, delving into the neo-Marxist philosophy of three distinguished

contemporary thinkers, Theodor Ardorno, Herbert Marcuse and Juergen Habermas (Marcuse was Jewish and Adorno had a Jewish father). These were heirs to a great, though utterly secular, philosophical tradition and their teachings were influential in the global, radical “student revolt” of the late “sixties”

28

After my studies in Germany I returned to Australia, in 1975 to begin a PhD in Canberra. A year or so into it, I had now already spent ten years reading, thinking and building my ideas about the world. I was what you would call a ‘philosophical searcher’. One day, my “system”, my intellectual view of the world, disintegrated.

The intellectual edifice I had “built” tumbled like a house of cards. As I scrambled to rebuild it, it hit me that the world does

I found myself living not depend on me to make sense of it.

I had made a great discovery, namely, that I was not the centre and meaning-giver of the universe. I began to realize that I’m just a nivrah (creature) and that there is a boirah (Creator).

It knocked me off my pedestal.

I had experienced my first true moment of bitul (humility) and at the age of twenty six, I was on my journey to discovering my Yiddishkeit.

Providentially and crucially at this point, the small Jewish community, on whose lists I and other Jewish students in Canberra were, reached out to me to help with their Shabbos minyanim. I got involved with the small Jewish community in Canberra. I started attending monthly minyanim. This was the beginning of my performance of mitzvos. My life was filled with light and a great deal of peace and inner happiness which my earlier years of intellectual searching had not found. As if on cue, a mitzvamobile, forerunner of Chabad of Rural and Regional Australia (RARA) came to Canberra for a visit.

I laid tefillin for the first time inside the RARA truck, with the help of the dedicated bochurim who manned it, Hershel Herbst, Sauly Spigler and Yossi Loebenstien. There was also a visit to Canberra by Rabbi Sholom Mendel Kluwgant and a bochur in Yeshivah Gedolah, I think Aharon Chitrik, and I remember being issued invitations to Melbourne. I was starting to gain direction in my Yiddishkeit, and, particularly with my transfer to Melbourne, I

soon became Shomer Shabbos.

While my observance of Yiddishkeit grew in leaps and bounds, I knew that I couldn’t suppress my academic background, and that I had to deal with my newly found heritage on an intellectual level.

It was important to me that my understanding of Yiddishkeit be integrated with my academic mindset from the secular, academic world. I would have to immerse myself in Jewish life as I continued my PhD. So in 1976, I interrupted my PhD enrolment at the ANU and around that time transferred it to Monash University in Melbourne.

Melbourne was home to a large Jewish community and here I could live truly as a yid.

How was your initial experience in Melbourne?

I came to Melbourne in 1977 during the month of Tishrei, right after the passing of Rabbi Perlow on Yom Kippur. I was welcomed warmly into R’ Leibel Wolf ’s sukka. I was invited into many heimish Chassidishe homes, resulting in a wonderful experience. The overwhelming spirit of hospitality and the richness of its Yiddishkeit convinced me that Melbourne (actually my birthplace, but which I had left in 1967) was the place where I should settle. So shortly after Yom Tov, I went to a real estate agent and asked for a flat. The agent produced a flat in Elwood. I quickly realised it was quite a long walk from the Yeshivah Centre. But it was also an extraordinary stroke of hashgacha pratis, because I

29

right next door to Reb Chaim Gutnick, of blessed memory. Reb Chaim and his wife opened their home to me and I became a ben bayis. Rabbi Gutnick taught me so much, sharing with me his special relationship with the Rebbe. found myself living right next door to Reb Chaim Gutnick, of blessed memory. Reb Chaim and his wife opened their home to me and I became a ben bayis. Rabbi Gutnick taught me so much, sharing with me his special relationship with the Rebbe.

During those early days I had the privilege of getting to know the many outstanding chassidim in Melbourne. Rabbi Groner came over to help kasher my flat, while Reb Arel Serebryanski gave me a pair of Tefillin and tremendous kiruv. I would observe Yiddishkeit at close quarters – at the Farbrengens and in the homes of the Avos of Chassidus in Melbourne: the Gurewicz, Serebryanski, Kluwgant and Althaus families. For years before I married I would attend a Melava Malka at Reb Chaim Serebryanski’s house on Motzei

I would observe Yiddishkeit at close quarters – at the

Being in 770 was a powerful experience. I remember vividly Farbrengens and how the crowd assembled, facing the Rebbe with intense in the homes of the focus. I stood with the Australians high up on one of Avos of Chassidus in the bleachers, almost halfway to Melbourne: the Gurewicz, the ceiling! Although I wasn’t fluent enough in Yiddish to understand the Rebbe’s sichos, Serebryanski, Kluwgant the whole atmosphere was life changing. I couldn’t pull myself and Althaus families. away from the scene. Then came Simchas Torah. Watching the Shabbos. Reb Chaim and his warm Rebbe’s Hakofos was something family were living examples of true out of this world. Just Chassidim and had an open door staggering. I was in the presence policy for all. Reb Sholom Mendel of a G-dly man. A great light, Kluwgant and Reb Shmuel Broner with a huge spiritual magnetism OBM would have me over for a through which I and thousands midweek meals. I started a chavrusa were being pulled. After with Yisroel Reicher, which we Hakofos, the dancing lasted till continue till today – over forty the next morning. When we years later. finally went home to our hosts, Living amongst such chassidim it was around four or maybe showed me the practice of even six in the morning, and Chassidus, as I learnt its “theory” yet, everyone was still dressed in sichos and maamorim. I was in their Yom Tov clothes ready taking taking in Yiddishkeit, not for the seudah. It was as if time only through learning, but also didn’t exist. I felt like I was in a through my pores! different world.

When did you first visit the Rebbe?

During Tishrei, 1979, I travelled to the Rebbe. I arrived from Eretz Yisroel in Crown Heights, New York, during Chol Hamoed Sukkos. Rabbi Chaim Gutnick had arranged that I stay at the home of Rabbi Binyomin Klien, may his memory be blessed.

Soon after Yom Tov I merited to have Yechidus with the Rebbe. As soon as I walked into the Rebbe’s room, I felt an intense pachad (fear). On later visits, at dollars, the Rebbe’s eyes would penetrate me like blue lazer beams. I did not register anything else in that first Yechidus in the room aside for a greenish lamp shade beside the Rebbe. I could hardly utter

30

a word. Thank G-d, I had a written tzetzel (note) with me, which I gave to the Rebbe. I had written a request for a blessing for my father, and a blessing for a shidduch. The Rebbe read my tzetel and I received his holy blessings.

Two years later, when I became a chosson, Rabbi Yitzchok Dovid Groner of blessed memory asked me about the proper way to address my father as Governor General. It turned out he was asking on behalf of his brother, Rabbi Leibel Groner OBM who in turn was asking on behalf of the Rebbe. Shortly thereafter, my father received a letter from the Rebbe, in which the Rebbe gave a mazal tov for my engagement, as well as brochos for the conduct of my father’s office in advancement of the welfare of the Australian and Jewish communities, and the Rebbe added, “especially as you are privileged to be a Kohen”.

My father was pleasantly surprised, as he had never corresponded with the Rebbe before and he immediately responded.

Did your parents react positively to your spiritual journey?

In 1977, my father was preparing for his swearing-in ceremony as Governor General of Australia.

My father was resolved to take the oath of office on a Jewish

bible, and he was provided with a Tanach by the philanthropist Hans Bachrach OBM. Yet, he was a little nervous that the nationally televised ceremony would include me, amongst the family, wearing a yarmulke.

He was afraid it would unnecessarily emphasize our differentness. Not knowing what to do, I discussed the matter with mentors and Reb Arel Serebryanski came up with the solution, that I wear a toupee, a man’s hairpiece. I am largely bald now and was significantly balding then, but someone fitted me with the toupee and the ceremony went ahead with photographs of the family on the lawn of Government House with myself sporting a magnificent head of hair. That night in Government House I couldn’t sleep comfortably with the toupee, with its irritating hooks, and did not know how I would get it back on if I took it off. So I appealed to my father.

I think my father must have smiled and said, “Okay take it off ”. That morning I appeared to the staff of Government House with massive hair loss, back to a balding head and yarmulke! As time wound on, my parents had nachas, I think, from me and my family. I have always called, in my activities, on the tremendous zchuyios of my father, who was greatly loved for his service of the “community and the individual”,

Sir Zelman and Lady Cowen with Queen Elizabeth II & the Duke of Edinburgh as well as Australian Prime Minister Malcolm Fraser & Mrs Fraser

as his Matzeivah states. To their eternal credit, I have always had my parents’ support.

I remember as a young child, how my family heard Kiddush every Friday night. We attended Shul on the High Holidays and we always had a Seder on Pesach. My parents, who themselves had not been raised in long-term orthodox homes, were not in a position to give much more example in observance to us, their children.

Nevertheless, they were never embarrassed about their Jewish identity and in fact, whilst in the office of the Governor Generalship, even stepped up their Jewish observance. Ben

31

had his bar mitzvah in the Shul in Canberra and the bar mitzvah meal afterwards in Government House, for which some seventy relatives and friends had come to Canberra. I was there, already a member of the Melbourne Yeshivah community at that stage, and in fact that occasion was a turning point for my brother Yosef Zvi, who then decided also to embrace orthodoxy and shortly thereafter travelled to Eretz Yisroel to begin a life of learning and teaching in Jerusalem.

To be continued...

‫ס"ו ע"ב( אילת אהבים ויעלת חן‬

‫ד‬

‫ר ח"ג ק‬ ‫מר )זוה‬ ‫עון וא‬ ‫חכמה מפוארה ליהודים היתה או‬ ‫רה אורה זו‬ ‫בי שמ‬ ‫גנוזה ויקרה‬ ‫תורה לעובדה ו ‪ :‬בפתח ר‬ ‫חילנו חמדה‬ ‫נפקא‪ .‬אורייתא אורייתא מה אימא לגבך‬ ‫לשומרה‬ ‫ר אשר הנ‬ ‫אה מנך‬ ‫פאר היוצ‬ ‫ירו על‬ ‫הקדמה אישתבח הבורא וית‬ ‫ן‬ ‫י‬ ‫מ‬ ‫ע‬ ‫ת‬ ‫ו‬ ‫ב‬ ‫פ‬ ‫מ‬ ‫ש‬ ‫אין נה‬ ‫ו‬ ‫ן‬ ‫ט‬ ‫י‬ ‫י‬ ‫ר‬ ‫ן‬ ‫ו‬ ‫ק‬ ‫מ‬ ‫מ‬ ‫נ‬ ‫ו‬ ‫ך‬ ‫ן‬ ‫י‬ ‫ל‬ ‫ל‬ ‫ח‬ ‫כ‬ ‫נ‬ ‫ו‬ ‫ל‬ ‫ן‬ ‫י‬ ‫אין ותת‬ ‫מ‬ ‫ס‬ ‫י‬ ‫מך למיהב חילא ותוקפא לי‬ ‫עלמין כמה‬ ‫רעוא ק‬ ‫טרא‪ .‬מנך כלא עלך קיימי על‬ ‫נהירו דכל‬ ‫די‬ ‫א אור יתא‬ ‫א יהא‬ ‫ה ירוו‬ ‫ש‬ ‫ע‬ ‫ו‬ ‫ש‬ ‫ון עלמ‬ ‫ע‬ ‫י‬ ‫א‬ ‫ת‬ ‫ם‬ ‫ך‬ ‫ת‬ ‫ד‬ ‫י‬ ‫י‬ ‫מ‬ ‫ר‬ ‫י‬ ‫א‬ ‫ו‬ ‫א‬ ‫ר‬ ‫ר‬ ‫ב‬ ‫א‬ ‫ך‬ ‫ו‬ ‫ת‬ ‫א‬ ‫כ‬ ‫מ‬ ‫י‬ ‫א יאות‪ .‬אורי‬ ‫ל עת באהבתה תשגה תמיד‬ ‫ך‪ :‬גרב‬ ‫אן יכ‬ ‫א מינך כדק‬ ‫יל לגל‬ ‫גניזין דיל‬ ‫ל‬ ‫ק‬ ‫נ‬ ‫י‬ ‫ל‬ ‫י‬ ‫כ‬ ‫אה ולמימר סתרין ו‬ ‫ז‬ ‫דילך מאן י‬ ‫בלא כיסופא קמך וק‬ ‫ת אה‬ ‫מ‬ ‫י‬ ‫מ‬ ‫ב‬ ‫י‬ ‫ט‬ ‫ר‬ ‫ו‬ ‫ם‬ ‫נ‬ ‫ן‬ ‫י‬ ‫תתא רחימי‬ ‫וניעול‬ ‫תא‬ ‫ועלה אתמר רבות בנות עשו חיל ואת עלית‬ ‫אנת ויעלת חן עילא ו‬ ‫שראל‬ ‫עלאה ד‬ ‫פנימה‬ ‫א‬ ‫ת‬ ‫מ‬ ‫ר‬ ‫י‬ ‫ב‬ ‫ולכל‬ ‫מלך‬ ‫ה אם‬ ‫ה בת‬ ‫הבנים שמ‬ ‫ח‬ ‫ה‬ ‫‪.‬‬ ‫ו‬ ‫כל כבוד‬ ‫ל‬ ‫א‬ ‫נ‬ ‫י‬ ‫הוי בכיסופא קמי ברתא דמלכא דאתמר בה‬ ‫בברכות התורה ברא‬ ‫שית ספרו הנור‬ ‫שפתח‬ ‫דו‬ ‫א‬ ‫"‬ ‫ג‬ ‫ם‬ ‫א‬ ‫כות גדולות‬ ‫להיות כי‬ ‫נכי‬ ‫ע‬ ‫ורה"‪:‬‬ ‫ה‬ ‫ר‬ ‫ב‬ ‫צ‬ ‫ל‬ ‫ע‬ ‫י‬ ‫י‬ ‫מ‬ ‫ל‬ ‫א‬ ‫ד דרך הקודש של הגאון בעל ה‬ ‫ר‬ ‫ות הת‬ ‫ת דברי תורתך בפינו ובפיו‬ ‫לה בברכ‬ ‫אעבור‬ ‫אלהינו א‬ ‫ת עמך בי‬ ‫ת‬ ‫י‬ ‫ה" בדרך זו הישרה "ואברך תח‬ ‫וך‬ ‫ש‬ ‫רב נא ה'‬ ‫אתה‬ ‫ראל ונ‬ ‫ה‬ ‫'‬ ‫ה‬ ‫ע‬ ‫י‬ ‫ה‬ ‫א‬ ‫ה‬ ‫ו‬ ‫י תורה‬ ‫להי‬ ‫אנחנ‬ ‫על דבר‬ ‫לשמה ברוך אתה ה' המלמד תור‬ ‫נו מלך‬ ‫ראל‪ :‬וברוך אתה‬ ‫ה‬ ‫'‬ ‫ה‬ ‫א‬ ‫ו‬ ‫ע‬ ‫נ‬ ‫ו‬ ‫ו‬ ‫ל‬ ‫י‬ ‫צ‬ ‫ל‬ ‫ו‬ ‫ה‬ ‫ם‬ ‫ו‬ ‫י‬ ‫ה לעמו‬ ‫י‬ ‫די תורתך‬ ‫אשר קדשנו במצות‬ ‫יש‬ ‫נו מ‬ ‫ל העמניום ונצתאןצלנאויאתצאצאי לנו יודעי שמך ולומ‬ ‫נו כו‬ ‫נו מכ‬ ‫ם אש ר ב ח ר ב‬ ‫חכמה מפיו דעת ות‬ ‫וך‬ ‫עיני ואביטה נפלאות מת‬ ‫ו‬ ‫א‬ ‫ת‬ ‫בונה‪ .‬גל‬ ‫ה‬ ‫ה' יתן‬ ‫ה' נותן התורה‪ :‬זכי‬ ‫חאוריית‬ ‫ה‬ ‫ה ה' יןלדמשדנליהוחובקאיך‪:‬דליבא א אור ית‬ ‫א‬ ‫כ‬ ‫מ‬ ‫ה‬ ‫ומטיב למדני חוקיך ברוך את‬ ‫יה קליפין‪ .‬ואית ביה מוחא‪.‬‬ ‫חבי‬ ‫ו‬ ‫א‬ ‫ב‬ ‫י‬ ‫י‬ ‫ת‬ ‫ן‬ ‫ב‬ ‫י‬ ‫א‬ ‫י‬ ‫ה‬ ‫נ‬ ‫ו‬ ‫ע‬ ‫ן‬ ‫אית ב‬ ‫נפין‬ ‫רחבה אנת מני ים לית‬ ‫שרשין ו‬ ‫תא‪ .‬הא‬ ‫מילין דילך‬ ‫בך קץ ות‬ ‫מילין דילך אית בהו פשטי דקר‬ ‫כ‬ ‫א‬ ‫ל‬ ‫י‬ ‫‪.‬‬ ‫י‬ ‫מה אילנא אית ביה‬ ‫י‬ ‫י‬ ‫ר‬ ‫ד‬ ‫ת‬ ‫ו‬ ‫‪:‬‬ ‫א‬ ‫ר‬ ‫טאורייתא‬ ‫אינון‬ ‫שה‬ ‫ואית‬ ‫ף הכי‬ ‫ין ענפ‬ ‫רמז דק‬ ‫ביה טרפ‬ ‫י‬ ‫ין על אלין‪ .‬כשר ופסול‪ .‬טמא‬ ‫ן‬ ‫‪.‬‬ ‫א‬ ‫ו‬ ‫ו‬ ‫א‬ ‫ט‬ ‫י‬ ‫ו‬ ‫ת‬ ‫א‬ ‫ומות‬ ‫ה‬ ‫לאה מתפשט‬ ‫ו‬ ‫ב‬ ‫י‬ ‫‪.‬‬ ‫ה‬ ‫ה‬ ‫ר‬ ‫פרחין‪ .‬ואית ביה איב‬ ‫ן‪ .‬אל‬ ‫ר‪ .‬חייב וזכ‬ ‫א‬ ‫י‬ ‫ו‬ ‫ה‬ ‫מ‬ ‫כ‬ ‫ל‬ ‫א‬ ‫ו‬ ‫ן‬ ‫אסור‬ ‫כ‬ ‫סתימי‬ ‫מ‬ ‫תא‪ .‬גמטרייאות רזין טמירין‪ .‬רזין‬ ‫אי‬

‫הבר‬

‫אצאי‬ ‫ו וצ‬

‫העול‬ ‫לך‬

‫תו בר‬ ‫תור‬

‫וב את‬ ‫רתיך‪ .‬ט‬

‫ין‬

‫לכ‬ ‫ל סטר‪.‬‬

‫א‬

‫הב‬ ‫ה ורשפ‬

‫רמיז ח‬

‫‪Spotlight‬‬ ‫‪The Maharsham, Rav Sholom‬‬ ‫זצ”ל ‪Mordechai HaKohen Schwadron‬‬ ‫‪Rav Sholom Mordechai HaKohen Schwadron,‬‬ ‫‪otherwise known as the Maharsham, was born‬‬ ‫‪on the 27th of Nissan, 1835 in Zlotchov,‬‬ ‫‪Western Galicia. Even as a young child his great‬‬ ‫‪scholarship was apparent to all. During his early‬‬ ‫‪life, he was a chossid of the Sar Sholom of Belz.‬‬ ‫‪After the Sar Sholom passed away in 1855, he‬‬ ‫‪became a Chossid of Reb Yitzchok Isaac of‬‬ ‫‪Ziditchov and after Reb Yitzchok Isaac’s passing‬‬ ‫‪in 1873, he became a Chossid of the Chortkover‬‬

‫‪Wr it t e n by‬‬ ‫‪Rab b i M ich oel St er n‬‬

‫‪32‬‬

Early Years As a young child he studied Torah with great diligence.

Already at the tender age of 6 he had memorized all the Simanim of the first 2 sections of the Shulchan Aruch (code of law). It occurred once that a Talmid Chochom saw him flipping through the pages of a sefer and rebuked him for disrespecting the sefer. Imagine his amazement when he realised the young boy knew all the chapter headings by heart.

In 1864, the Maharsham’s wife was unwell, resulting in a trip to L’vov for a number of weeks. After she recovered, she went to bid farewell to the Shoel UMeishiv’s wife (who was a relative). The Shoel Umeishiv himself told her,

When he was offered the Rabbinic post in the city of Lishnev, Maharsham opened up a sefer and saw the verse “Lo L’Ezer V’Lo Ho’il” (it will be of no help) so he declined the offer. Then, when offered the position in the city of Potik, he opened a Chumash to the verse, “Ata V’Chol Adascha Heyu Lifnei Hashem” (you and your congregation will be before Hashem) but because this verse is spoken in the context text of Korach’s dispute with Moshe Rabbeinu, he opened a Chumash a second time. When he saw first the verse, “L’Shaken Shemo Shom, U’Vasa El Hakohen” (to make His name dwell there, and you will come before the Kohen), he agreed to accept the Rabbonus (as mentioned, Maharsham was a Kohen).

Before the Maharsham was appointed as a Rov, he went to see his Rebbe, the Sar Sholom of Belz to ask him for a blessing.

The blessing he received was that his learning ‫ ע"ב( אילת אהבים וי‬not ‫עלת חן‬should ‫ו‬

be merely “Munach B’Kufsa” (stored in a box, well retained) but rather used, “Oistzunutzin Tzu Der Halacha” - for application in practical Halacha.

The Maharsham was very happy with this , and a few hours later he entered into his Rebbe’s office again, answering the Rebbe’s query as to his quick return by explaining that he wanted the Rebbe to repeat the blessing, which he did.

When Maharsham was still early in his Rabbinic career he travelled again to the Sar Sholom of Belz to receive a blessing, this time journeying in the company of two other young men. The Minhag (custom) was that the Sar Sholom would put on a special Gartel (belt) before accepting Kevitelach (notes from people requesting blessings). As the three young men entered the room, the Sar Sholom stood up and as he donned his Gartel he lamented, “What will be - everyone (all the Rabbinic authorities) add stringencies upon stringencies!

If only a Talmid Chomom would come and begin to render true Halachic rulings without

"‫ח"ג קס‬ ‫ר )זוהר‬ ‫ון ואמ‬ ‫קרה חכמה מפוארה ליהודים היתה אורה או‬ ‫י שמע‬ ‫רה זו תו‬ ‫מדה גנוזה וי‬ ‫פתח רב‬ ‫ אורייתא אורייתא מה אימא לגבך‬.‫נפקא‬ ‫רה לעו‬ ‫הנחילנו ח‬ ‫ב‬ ‫ד‬ ‫ב‬ ‫ה‬ : ‫ו‬ ‫ה‬ ‫ל‬ ‫ר‬ ‫מ‬ ‫ו‬ ‫ש‬ ‫אה מנך‬ ‫יוצר אשר‬ ‫ויתפאר ה‬ ‫ירו על‬ ‫ן‬ ‫י‬ ‫מ‬ ‫ע‬ ‫הקדמה אישתבח הבורא‬ ‫ת‬ ‫ו‬ ‫ב‬ ‫פ‬ ‫מ‬ ‫ש‬ ‫אין נה‬ ‫ו‬ ‫ן‬ ‫ט‬ ‫י‬ ‫י‬ ‫ר‬ ‫ן‬ ‫ו‬ ‫ק‬ ‫מ‬ ‫מ‬ ‫נ‬ ‫ו‬ ‫ך‬ ‫ן‬ ‫י‬ ‫ל‬ ‫ל‬ ‫ח‬ ‫כ‬ ‫נ‬ ‫ו‬ ‫ל‬ ‫ן‬ ‫י‬ ‫אין ותת‬ ‫מ‬ ‫ס‬ ‫י‬ ‫מך למיהב חילא ותוקפא לי‬ ‫ה‬ ‫ט‬ ‫מ‬ ‫ר‬ ‫כ‬ ‫א‬ ‫ן‬ . ‫י‬ ‫מ‬ ‫ל‬ ‫מ‬ ‫ע‬ ‫נ‬ ‫רעוא ק‬ ‫ך כלא עלך קיימי על‬ ‫נהירו דכל‬ ‫די‬ ‫א אור יתא‬ ‫א יהא‬ ‫ה ירו‬ ‫ון עלמ‬ ‫יד אור ית‬ ‫וך בכ‬ ‫ אורייתא אורייתא שעשועים דמארך מא‬.‫קא יאות‬ ‫ל‬ ‫ן‬ ‫י‬ ‫מ‬ ‫ע‬ ‫ גרב‬:‫ך‬ ‫כ‬ ‫ת‬ ‫י‬ ‫ת‬ ‫ל‬ ‫ה‬ ‫ב‬ ‫אהבתה תשג‬ ‫קא מינך כד‬ ‫לגל‬ ‫גניזין דיל‬ ‫מאן יזכי לינ‬ ‫אה ולמימר סתרין ו‬ ‫לת א‬ ‫חימין דילך‬ ‫יעול בלא כיסופא קמך וקמי מטרו‬ ‫הבים‬ ‫נ‬ ‫י‬ ‫ע‬ ‫ת‬ ‫ש‬ ‫ו‬ ‫ו‬ ‫נ‬ ‫ח‬ ‫ב‬ ‫י‬ ‫ל‬ ‫ת‬ ‫ת‬ ‫ו‬ ‫ו‬ ‫ב‬ ‫א‬ ‫ר‬ ‫ת‬ ‫א‬ ‫ע‬ ‫ר‬ ‫ר‬ ‫ל‬ ‫מ‬ ‫י‬ ‫ת‬ ‫ת‬ ‫א‬ ‫ע‬ ‫אנת וי‬ ‫ה ועלה א‬ ‫אל ונ‬ ‫ת‬ ‫ע‬ ‫ל‬ ‫ת‬ ‫ל‬ ‫ו‬ ‫ת‬ ‫א‬ ‫א‬ ‫ח‬ ‫ן‬ ‫ל‬ ‫י‬ ‫ע‬ ‫ה‬ :‫על כלנה‬ ‫ד‬ ‫ל ישר‬ ‫ך פנימ‬ ‫את‬ ‫כ‬ ‫מר בה א‬

33

‫ד‬

After his marriage he moved to Bilkmin where his wife’s family lived, and opened a few businesses dabbling in the wine, cattle and timber industries.

When his business ventures fell apart and Maharsham went bankrupt, and at the age of 31 he was forced to accept a rabbinical position, eventually becoming one of the greatest Poskim (Rabbinic authorities) of his generation. Later in life he returned to live in his hometown of Zlotchov. He passed away on the 16th day of Shevat, 1911 at the age of seventy-five. Many of his seforim were later published by his grandson, the well-known Maggid of Yerushalayim, Rabbi Sholom Schwadron.

“You should know, although your husband is still young, he is an Av B’Chochma (a father in wisdom) and a tremendous Talmid Chochom. I ask of you to please not trouble him with Tirdas HaParnossa (concerns of making a living), and instead enable him to learn with Harchovas Hadaas (undisturbed “breadth of mind”), for he will become one of the Gedolei Yisroel (Greats of the Jewish People). I do not see in our generation any Talmid Chochom as great as him.” He concluded by asking that she support him with all her ability to enable her husband to continue learning.

‫אי‬

Rebbe. He received his Semicha (Rabbinic ordination) from the Shoel UMeishiv, Rabbi Yosef Shaul Nathanson at a young age and was married at 16.

excessive stringencies”.

Afterwards, the Sar Sholom sat down to receive the Kevitelach, and upon receiving his blessing, the three left his office. Later, the Maharsham asked his acquaintances what field of expertise they worked in. When the first fellow answered that he was a timber merchant and the second replied that he worked with wheat, the Maharsham realized that it was he, who was serving in the position of a Moreh Tzedek (Halachic authority) and Rov, to whom his Rebbe’s initial words were directed. From then on, he took upon himself to toil and work in his learning until he was able to come up with acceptable halachic leniencies.

Already at the tender age of 6 he had memorized all the Simanim of the first 2 sections of the Shulchan Aruch

Generations later, the Mahari”d of Belz (the Sar Sholom’s grandson and the third Belzer Rov) once showed Reb Baruch of Seret (his sonin-law), a handwritten Kuntres (pamphlet) in which the Maharsham reconciles all of the questions asked of him by the Darkei Teshuva (see later in the article). At the end of the Kuntres he writes the special reasons for all his leniencies, clearly inspired by those fateful instructions he had received from the Sar Shalom right at the onset of his joining the Rabbinate.

34

Diligence in Learning and Reviewing The Maharsham’s grandson writes: ‘When it was written in the Tana Devei Eliyahu, “Kol Hashoneh Halachos…” it was particular to use the term “Hashoneh” and not “Halomed”, translating more precisely as “anyone who ‘repeats’ Halachos”, not just who ‘learns’ Halachos (is guaranteed to be a recipient of a part in the World to Come). The key to learning, understanding and retaining Halacha is to constantly review. In this matter, my grandfather was “Norah V’Niflah” (amazing).

My grandfather had the tenacity and steadfastness to persistently review Halachos, even those that he had already committed to his phenomenal memory.

My mother related that my grandfather would review Hilchos Netilas Yadayim (the Laws of Washing the Hands) by heart before eating, during the meal he would review Hilchos Birkas Hamotzi (the Laws of the Blessing made on Bread), and before benching - Hilchos Birkas Hamazon (the Laws of the After Grace Blessing).

On Shabbos, he would review tractates Shabbos and Eruvin plus Hilchos Shabbos (the Laws of Shabbos). During the Melave Malka (the meal bidding farewell to the Shabbos) he would finish Eruvin.

‫ם אש ר ב ח ר‬

‫ביטה נפ‬ ‫עיני וא לאות מתו‬

‫וב את‬ ‫ ט‬.‫רתיך‬

‫מכל‬ ‫בנו‬

‫ול‬

‫צאינו כולנו יודע‬ ‫ו‬ ‫ך אתה‬ ‫ זכי‬:‫ה' נותן התורה‬

‫תו בר‬ ‫ור‬

‫חכמה מפיו דעת ות‬ ‫ גל‬.‫בונה‬ ‫ה' יתן‬

‫ חאור יתא אור‬:‫חוקיך‬ ‫ה ומטיב למדני חוקיך ברוך אתה ה' יןלדמשדנליהובא דליבא יתא כמ‬ ‫ה‬ ‫ח‬ ‫ב‬ ‫י‬ ‫ב‬ ‫ין‬ ‫אינון מיל‬ ‫רחבה אנת מני ים לית בך ק‬ ‫ הא‬.‫תא‬ ‫ילין דילך אית בהו פשטי‬ ‫ין דילך מה אילנא אית ביה שרשין‬ ‫ טאורייתא אוריי‬:‫ץ ותכלית‬ ‫ ד‬.‫דקראי‬ ‫נון מ‬ ‫ר‬ ‫ש‬ ‫ה‬ ‫כי אי‬ ‫ר‬ ‫ואית ב‬ ‫ין ענפ‬ ‫אוף ה‬ .‫יה טרפין‬ ‫מז דקא‬ ‫ טמא ו‬.‫ כשר ופסול‬.‫לין על אלין‬ ‫ו‬ ‫א‬ ‫ט‬ ‫י‬ ‫ת‬ ‫ומות‬ ‫ה‬ ‫אה מתפשט‬ ‫ו‬ ‫ב‬ ‫י‬ . ‫ה‬ ‫ה‬ ‫ר‬ ‫ב‬ ‫פ‬ ‫ר‬ ‫י‬ ‫א‬ ‫ח‬ ‫י‬ ‫ ואית ביה‬.‫ן‬ ‫ א‬.‫מין‬ ‫ חייב וזכאי ומכאן ולהל‬.‫ר‬ ‫אסור‬ ‫כ‬ ‫מ‬ ‫ת‬ ‫רזין סתי‬ ‫א‬ . .‫גמטרייאות רזין טמירין‬

‫א הב‬ ‫ה ורשפ‬

‫ ואית‬.‫ ואית ביה מוחא‬.‫ביה קליפין‬ ‫ביה ענפין‬ ‫ואית‬

‫ל‬ .‫כל סטר‬

‫רמיז ח‬

‫ין‬

As mentioned, the Maharsham tried earlier in his life to avoid becoming a Rov, and at the age of 29, he opened up a wine shop to be his source of Parnosso.

He once commented that during the two years that he owned that wine shop, he reviewed the entire four sections of Shulchan Aruch four hundred times (my brother doesn’t remember if it was with Be’er Heitev - one of the basic commentaries - or just Shulchan Aruch).’ Unfortunately, after those two years he was forced to close it after it burned to the ground - which is also what forced him to join the Rabbinate.

Maharshan once wrote in a letter, “They say about me that I ate “Belzam” (a Segula for good memory). It is not so; however, I did keep the wise statement of our sages, “Review, review, and you will not need belzam”.

Rabbi Meir Shapiro lived with the Maharsham for several months (the Maharsham’s second wife was Rabbi Shapiro’s grandmother). At one point, the Maharsham became unwell and was confined to bed rest.

There were a few Talmidei Chachamim studying under the Maharsham at that time, and due to the Maharsham’s health, they learned right outside his room. As they were learning, they came across one particular difficulty in their learning, and of course a noisy argument soon ensued. Hearing the great din through the door, Maharsham asked what the issue being so heatedly argued was. After hearing the difficulty, Rav

Sholom Mordechai dispelled all confusion, informing them that the Halachic answer to their dispute was written explicitly in the Darkei Moishe in Hilchos Mezuzah (Laws of Mezuzah), specifying the particular chapter and exact location of the source for his answer. He asked Reb Meir to bring him a Tur and showed him the ruling. When he saw his grandson’s amazement that he knew by heart a ruling of the Darkei Moishe in Even Ha’ezer (another section of the Shulchan Oruch) buried somewhere in Hilchos Mezuzah, he turned to the end of his Tur saying, “Today I completed the Tur for the hundred and first time. There is no need to be surprised that I knew this Halocho by heart, if you can learn the Tur a hundred and one times, you can remember a Darkei Moishe”. His grandson concludes from this story that it is no surprise that he merited such honour and was zoche that the Halacha follows him.

on condition that the words “Lo L’Halacha and Lo L’Maaseh” (“not for Halachic acceptance or conduct”) is written in the sefer, to which the Maharsham agreed.

In the end, the printer made a mistake and forgot to print it in the sefer. When Maharsham saw this, he printed separate papers and placed them inside every sefer.

The Chebiner Rov concluded that eventually all of the papers fell out of the seforim and the Sefer remains accepted L’Halacha and L’Maaseh.

After the passing of Rav Yitchok Elchonon Spector of Kovna (the accepted Halachic authority of the entire Europe during his time), the ‘Aderes’ - a contemporary of the Maharsham - turned to Rav Sholom Mordechai and told him that from now on he would accept the latter’s rulings as authoritative.

Incidentally, the first Teshuva (responsum) printed in the Maharsham (Warsaw, 1905) is to a question posed by the ‘Aderes’.

Acceptance of his Darkei Teshuva Halachic Authority The Cherbiner Rov (one of the great Rabbinic personalities after the war) related that when the Maharsham was young, he went to the Beis Yitzchok - a leading Halachic authority in his generation - to receive an approbation for his Sefer. The Beis Yitzchok was already an older Rov and after looking into the sefer was very impressed.

However, seeing how lenient the Maharsham was, he only agreed to give an approbation

35

A number of the Maharsham’s contemporaries felt he was too extreme with his Kocha D’Heteira (leniencies). One of the most outspoken of them was Rav Tzvi Hirsch Spira of Munkatch, author of the Darkei Teshuva, as well as his son Reb Chaim Elazar Spira, the author of the Minchas Elazar.

In the front of Darkei Teshuva, which is an anthology of Poskim on Shulchan Aruch Yoreh Deah commonly used by Poskim and Morei Hora’ah, he warns: ‘In my work I have not refrained

from bringing the “Divrei Hamekilim” (lenient opinions) such as “Daas Torah and Giluyi Daas” (by the Maharsham). He is too lenient and goes against great rabbinic leaders, ruling leniently on matters accepted to be prohibited. Places where he is too lenient I write, “Chalila (Heaven forfend) to rely upon this L’Maase”, or I bring the Machmirim (stringent opinions) afterwards so it is clear that his (the Maharsham’s) words are rejected. I only bring his opinion to negate it, so no one will come to follow his lenient rulings, as is written in the Mishna in Tractate Eduyos 1:5, “Why is it that we mention the minority opinion amongst the majority despite our general rule of following

the majority? It is in order that nobody will mistakenly think the minority opinion was unseen and therefore come to be rely upon it.”’

In one particular instance, when using a leniency of the Maharsham in a Teshuva (responsum) permitting the use of a Mikvah that is losing water daily through an undetectable leak, Rav Ovadia Yosef refers to the warning of the Darkei Teshuva, but then says, “.. with great respect to the Darkei Teshuva, one need not be concerned at all with his words.

When I was young I heard from Magidei Emes (reliable sources) who heard directly from Rav Isser Zalman Meltzer, that the Gedolei Hador of the previous

36

generation were upset with what the Darkei Teshuva wrote and gathered together to protest the Darkei Teshuva’s audacity in disputing the Maharsham in such broad and general terms, Maharsham was the Gaon Hahora’ah (Genius of Halachic Ruling) and no secret was kept from him!

He would never adjudicate a Torah ruling without two others joining him. If the other dayonim delayed and the litigants asked him to judge the case himself, he would respond that he was no stomach on himself and that a din Torah comprises of three judges.

He was very self-assured in his rulings, following his

‫א ש ר ב ח ר בנו‬

‫ זכי‬:‫ה' נותן התורה‬

‫יטה נ‬ ‫עיני ואב פלאות מתו‬

‫וב את‬ ‫ ט‬.‫רתיך‬

‫ו‬ ‫ך אתה‬

‫בר‬

‫חכמה מפיו דעת ות‬ ‫ גל‬.‫בונה‬ ‫ה' יתן‬

‫ חאורייתא‬:‫יך‬ ‫הו‬ ‫אתה ה' יןלדמשדנליהוחובקא דליבא אור יתא‬ ‫כמה ח‬ ‫מטיב למדני חוקיך ברוך‬ ‫ב‬ ‫י‬ ‫ב‬ ‫י‬ ‫ן‬ ‫א‬ ‫י‬ ‫נ‬ ‫ו‬ ‫ן‬ ‫מ‬ ‫י‬ ‫ל‬ ‫י‬ ‫ן‬ ‫רחבה אנת מני ים לית בך ק‬ ‫ הא‬.‫תא‬ ‫דילך מה אילנא אית ביה שרשין‬ ‫מילין דילך אית בהו פשטי ד‬ ‫ טאורייתא אוריי‬:‫ץ ותכלית‬ ‫ דר‬.‫קראי‬ ‫ו‬ ‫ש‬ ‫ן‬ ‫ו‬ ‫ה‬ ‫נ‬ ‫י‬ ‫ר‬ ‫א‬ ‫מ‬ ‫אית ביה‬ ‫ף הכי‬ .‫ כשר ופסול‬.‫על אלין‬ ‫ין ענפ‬ ‫ז דקא‬ ‫ או‬.‫ ואית ביה איבה‬.‫ ואית ביה פרחין‬.‫טרפין‬ ‫ומות‬ ‫לאה מתפשט‬ ‫טמא וטהו‬ ‫אלין‬ ‫ חייב וזכאי ומכאן ולה‬.‫ר‬ ‫ר אסור‬ .‫תימין‬ ‫כ‬ ‫מ‬ ‫ת‬ ‫א‬ . ‫ס‬ ‫ג‬ ‫ רזין‬.‫ מטרייאות רזין טמירין‬from asked the rebbitzin “what do you chicken. I understood

‫הב‬ ‫ה ורשפ‬

‫ ואי‬.‫ ואית ביה מוחא‬.‫ביה קליפין‬ ‫ת ביה ענפין‬ ‫ואית‬

‫א‬

‫לכ‬ .‫ל סטר‬

Rabbi Yochanan Ben Zakai blessed his students before he passed away “may it be Hashem’s will that the fear of Heaven should be upon you like fear of man”.

Is it surprising that students the caliber of Rabbi Yochanan Ben Zakai, full of Torah and yiras shomayim, would be given such a blessing? The explanation is that some things can be permitted halachically based upon proofs from Shas and poskim, however the rov is afraid of others that are more strict. Therefore he was blessing his students that when they experience such a nisayon, they will have “morah shomayim” (fear of heaven) at least as much as their “morah basar v’dom” (fear or man) and adjudicate according to the fear of heaven.

The Maharsham wrote a very lengthy teshuva in hilchos treifos about a chicken of dubious kashrus. After much pilpul and numerous and varied proofs to find a heter, he reached the conclusion that the chicken was kosher and permissible to eat.

The teshuva made its way to a moreh tzedek in Chust, Shmuel Dovid Freedman, who felt that the Maharsham had been too lenient. He wrote back a teshuva refuting all the Maharsham’s proofs. He concluded that it was a “pele” that the Maharsham was too meikel in this case.

The Maharsham responded “know my friend that I am commanded by the Sar Sholom to enter into a “pirtza dechuka” to find a halachik heter for this

‫רמיז ח‬

‫ין‬

understanding of the sugya if he felt something was permitted even if others were machmir.

He explained this as a “gemara mifurshes” (clear reading of the Talmud).

his words that there was a tikkun and aliyah of a nefesh reincarnated as the chicken.

Therefore, the Tzadik asked me to delve into the depths of the Talmud and poskim to find a heter in order to save this neshama. I am aware that there are questions on the proofs I have brought. Nonetheless there is room to be lenient. Because of the necessity of the matter, as the Rebbe of Belz has seen things that are concealed from us, I decided to rely upon the lenient opinions. However, in a different situation I agree with you that one should be machmir.

The Maharsham once wrote in a teshuva that he follows the principle: just as it is prohibited to permit that which is ossur so to it is ossur to prohibit that which is permitted. The Torah “chasa al mamonom shel Yisroel” (concerned not to waist Jewish money). The Shinever Rebbe Rabbi Yechezkal Shraga was very upset with the Maharsham and felt he had gone too far in his leniencies. Once the Maharsham told a Shiniver chosid to deliver the following message to his Rebbe: tell him in my name that my holy teachers the Mara’’sh of Belz and Y.I. of Ziditchov have commanded me to be maikel in piskei halacha.

When the Shiniver heard this, he responded “azoi, the Sar Sholom of Belz?”. He stopped complaining.

Once while learning he heard shouting from the kitchen.

He asked someone to see what happened. The maid had broken a dish and the Rebbetzin got angry and said she would not pay her for the day. The maid broke out in tears. The Maharsham got up from his table went to the kitchen and

37

want from her? Did she brake it on purpose? Give her a break and I will pay you for the loss.”

The Rebbitzin laughed and said “first give me money to pay her for her work. Everyone laughed and the maid left happy. This is a small example of the Maharsham’s refined middos.

May we all learn from the Maharsham’s diligence in Torah learning and compassion for others and apply it to our own lives.

May we all learn from the Maharsham’s diligence in Torah learning and compassion for others and apply it to our own lives.

P r e s e nted by Ra bbi Yossi Mos h el

Ri dd le m e th is Q. Question (posed by the Ibn Ezra): This is a country without a land, its kings and dignitaries are lifeless. If the king is annihilated, no one is left alive.

Q. Which four names from the Chumash are mentioned in Megillas Esther?(can also be a name of a place) Q. What Hebrew date requires the most space to spell out in a Ketubah?

Q. Where in davening is a grandfather and his grandson mentioned without the father?

Answers: Chess Yair (Mordechai’s father, Menashes son) Yehuda (Yaakov’s son,name of the South Kingdom of Israel) Kush (descendant of Noach, ‘hodu ad kush’) Tarshish(descendant of Noach, advisor to Achashveirosh) ‫השני‬ ‫םישולש‬ ‫חודש םוי‬ ‫ראששדוחל‬ ‫שהוארדא‬ ‫ןושארה‬ ‫אדראוהש‬ ‫לחודששאר‬ ‫יום שדוח‬ ‫רדאל‬ ‫ ינשה‬In Shemonah ‫לאדר‬ ‫הראשון‬ ‫שלושים‬ Esrei we say: Attah chonein l’adam daas, u’melamed l’enosh binah.

38

WORD FIND

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PURIM (Medium/Hard) Print Puzzle

THE MONTH OF TISHREI Show Answer

Across 2. Achashverosh unsuccesfully attempted to use this famous king’s throne 6. Vashti’s grandfather, also a king 9. Haman was a descendant of this nation 10. Mordechai put these on his head Down 1. The ‘lot’ Haman made fell on this day in Adar 3. Shushan was a ______city 4. Now called Iran 5. The advisor to ‘6 across’of Torah 7. A famous Navi that appeared to Mordechai informing him of Haman’s evil plans 8. Hebrew for fast

ACROSS 2. Achashverosh unsuccesfully attempted to use this famous king's throne 6. Vashti's grandfather, also a king 9. Haman was a descendant of this nation 10. Mordechai put these on his head DOWN 1. The 'lot' Haman made fell on this day in Adar 3. Shushan was a ______city 4. Now called Iran 5. The advisor to '6 across' 7. A famous Navi that appeared to Mordechai informing him of Haman's evil plans 8. Hebrew for fast

39

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