Jewish Life Spring 1980 by Jewish Action

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Nisan 5740/Spring 1980

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What Must a Jew Believe?/Is there dogma in Judaism? How can we legislate belief? Reb Simcha Zissel of Kelm /A portrait of one of the giants of Mussar who was somewhat off the beaten path.

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Jewish Life in Morocco /A first-hand report of how Jews cling to their belief and practice in a troubled African monarchy. The Torah and Secular Studies Dipping into the sources on the age-old tensions between Torah studies and the wisdom of the world. A Yiddish Library Reborn /An EastEuropean immigrant tailor and his dedication to a culture that is no more is it? A Poetic Debate

A publication of the Union of Orthodox Jewish Congregations of Arirerlca t Orthodox Union

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Volume IV, Number 1

Nisan 5740/Spring 1980

Mrs. Linore Ward and Family have established the

Editor Yaakov Jacobs Managing Editor David Merzel Associate Editor Yaakov Kornreich Editor Emeritus Saul Bernstein Editorial Board Julius Berman J. David Bleich Judith Bleich David Cohen Samuel Cohen Lawrence A. Kobrin David Kranzler George Rohr Sheldon Rudoff Pinchas Stolper Simon Wincelberg Production Assistants Miriam Langer Janet Levin Fayge Silverman

Jess Ward Mémorial Jewish Life Fund to help assure the continued publication of Jewish Life and to continue the dissemination o f Torah ideology to English-speaking Jewry A tribute to the sacred memory of

A publication of the Union of Orthodox Jewish Congregations of America Sheldon Rudoff, Chairman,¿Publications Commission

Jess Ward who in his lifetime gave of his talents and his means to his fellow Jews. We pray that these pages shall be a worthy memorial to his committed life.

Volume IV, Number I

Contents 5

What Must a Jew Believe? / J. David Bleich

Reb Simcha Zissel of Keim / Aaron Rakeffet-Rothkoff

Jewish Life in Morocco / Gilda Angel

Hashkofoh The Torah and Secular Studies/Leo Levi

Literature A Yiddish Library Reborn / Morris Brafman Poetry

58 59

"Debate With the Rabbi" / Howard Nemerov "Dialogue With the Rabbi" / Nahum L. Gordon

Because of the small staff producing Jewish Life, contributors are asked to send an inquiry before submitting manuscripts, and to be patient in waiting for a response. We regret any inconvenience we may have caused in this regard, and we trust we will be able to increase our efficiency in the future. ©Copyright 1980 by the Union of Orthodox Jewish Congregations of America. Material from JEWISH LIFE, including illustrations, may not be reproduced except by written permission from this magazine following written request. JEWISH LIFE (ISSN #00-2165-77) is published quarterly. Subscription: 1 year— $10.00, 2 years—$18.00, 3 years—$25.00. Foreign: Add $.50 per year. Single copy $2.50, Editorial and Publication Office: 116 East 27th Street, New York, N.Y. 10016. Second Class Postage Paid New York, N.V.

In This Issue This Issue is being prepared for the press shortly after the mailing of our special Teshuva Issue so that we can realize our goal of publishing four issues a year—as all good quarterlies should. We pray that in our Summer issue we may be able to share with you reader reaction to the Teshuva Issue. We did not set out to prepare this as a "theme" issue, but as we completed the selection of articles we found that one theme does indeed tie it together: Jewish Belief. While Teshuva is often manifest by a greater dedication to mitzvah observance, it must proceed to a new understanding of Jewish belief.— What of Jewish belief? Is Judaism, as some would have it, a dogma-less religion? Can anyone be commanded to believe? In What Must Jew Believe? Rabbi J. David Bleich deals with these questions and lays to rest the myth that there is no dogma in Judaism. The Mussar Movement caused a revolution in the great yeshivos of Eastern Europe during the nineteenth century. Mussar was an attempt to revitalize Jewish belief and to restore the centrality of ethical behavior and practice to Jewish living. In Reb Simcha Zissel of Kelm, Rabbi Aaron RakeffetRothkoff adds to his portraits of the giants of Mussar which have appeared in earlier issues. About a year ago, the government of Morocco asked a group of Jewish journalists to visit their country, and to see at first hand how Jews live in that ancient land. Gilda Angel represented us on that tour and in Jewish Life in Morocco she tells us what she saw. She visited with Jews who most of us would not recognize as Jews if we saw them on East Broadway and Canal Street, in the Chicago Loop, or in the streets of Los Angeles. But what makes people Jews is not the type of foods they eat or the clothing they wear. Jews are Jews because they believe what Jews believe. Leo Levi is a believing Jew and a Jewish scholar. He is also in descending order of importance as he would insist, a world reknowned physicist and expert in the field of optics. In Yerushalayim, where he now lives, he was a founder of Machon Lev, an institute for higher learning which combines Torah learning with technological study. He recently published together with the reknowned scholar Rabbi Aryeh Carmell of Yeshivat Dvar •Yerushalayim, who is also a prominent scientist, a major work on Mishna. In The Torah and Secular Studies, Dr. Levi brings to bear both his disciplines on the question of how a Jew must set priorities for Torah and secular studies.

While Yiddish literature of itself made little contribution to the advancement of Torah learning, it may one day prove to be a lone repository of the history of that significant period of Jewish life when Yiddish was mamloshon for millions of Jews. In A Yiddish Library Reborn, Morris Brafman tells us how he saved from oblivion a major Yiddish collection assembled by an East European immigrant tailor living in New York City. In this thrilling tale, he tells us a great deal too about those devotees of Yiddish who sought to confine their Jewishness and Jewish belief to literature, only to find it—with socialism, communism, and other alien ideologies—a god that failed. Plans are nearing completion for a literary section in Jewish Life. Toward that new beginning, we offer in this issue a poem by the distinguished American poet, Howard Nemerov, "Debate With the Rabbi," and a poetic response, "Dialogue With the Rabbi," by Nahum L. Gordon, a new contributor.

In Forthcoming Issues Our article (Fall 1976) called A Disappearing Community: Jewish Life on New York's Lower East Side drew some sharp criticism from leaders of the community. In our next issue we will present the other side of the coin: New York's Lower East Side: Nostalgia—or Reality?Also in the next issue: They Are Talking About Us, a survey of recent articles and studies on American orthodoxy — What Did They Know: The American Jewish The Jewish Publishing Explosion.... The Pomegranate: A Truly Jewish Symbol.... And in future issues: an examination of the growing polarization in Orthodoxy, by a leading social scientist.... an enlarged creative writing Section with short stores and poetry, and a new book review section. ... Synagogue Architecture and Five Hundred Years of Jewish History..■>. "Comments" on American and world Jewish affairs.

75th century poem, Yigdal From Jewish Life in Art and Tradition, Putnam, New York

J. David Bleich

What Must A Jew Believe? One widespread misconception concerning Judaism is the notion that Judaism is a religion which is not rooted in dogma. The view that Judaism has no dogmas originated with Moses Mendelsshohn and subsequently gained wide currency. In some circles, this idea has been maintained with such vigor that it has been somewhat jocularly described as itself constituting the "dogma of dogmalessness." Nevertheless, even a superficial acquaintance with the classical works of Jewish philosophy is sufficient to dispel this misconceived notion. To be sure, membership in the community of Israel is not contingent upon a formal creedal affirmation. This, however, does not imply that members of the community of Israel are free to accept or to reject specific articles of faith. Birth as a Jew carries with it unrenounceable obligations and responsibilities, intellectual as well as ritual. While great stress is placed upon fulfillment of commandments and performance of good deeds, it is a gross error to assume that this stress is accompanied by a diminution of obligations with regard to belief. It is certainly true that lessened concern with explication of the dogmas of Judaism was evidenced during certain periods of Jewish history. This, however, was the result of an unquestioning acceptance of basic principles of faith rather than of disparagement of the role of dogma. In some epochs, formulations of essential beliefs were composed by foremost thinkers as a corrective measure designed to rectify this lack of attention; in other ages endeavors designed to explicate the dogmas of Judaism constituted a reaction to creedal formulations on the part of other religions. In the introduction to his widely-acclaimed Chovos Ha'Levavos (properly translated as Duties of the Intellect rather than Duties of the Heart; the term lev is used, in this context, to signify intellect, in keeping with the usage of medieval philosophers who spoke of the heart as the seat of knowledge) Bachya Ibn Pakuda wrote that the Torah demands of man that he acquire the knowledge requisite for fulfillment of the obligations of the intellect, just as it makes demands of him with regard to fulfillment of the obligations of the physical organs. Nevertheless, he found that his predecessors had devoted clarification of "duties of the organs" but had neglected to set forth systematically the principles pertaining to the "duties of the intellect" and their ramifications. Chovos Ha'Levavos was composed to fill this lacuna.

Dr. Bleich is a frequent contributor to these pages; his latest contribution, "The A Priori Component of Bioethics" appeared in our issue of Summer/Pall 1978. "What Must a Jew Believe?" is the Introduction to his forthcoming book, With Perfect Faith, to be published by Hebrew Publishing Company/Sanhedrin Press.

The role of dogma as the fulcrum of Judaism was most dramatically highlighted by Maimonides. His magnum opus, the Mishneh Torah, is devoted to a codification of Jewish law. Yet the opening section of this work is entitled "Laws of the Foundations of the Torah" and includes a detailed presentation of Jewish belief together with unequivocal statements declaring acceptance of those beliefs to be binding upon all Jews. Dogma, then, does not stand apart from the normative demands of Judaism but is the swe qua non without which other values and practices are bereft of meaning. By incorporating this material in his Mishneh Torah, Maimonides demonstrated that basic philosophical beliefs are not simply matters of intellectual curiosity but constitute a branch of halacha. By placing them at the very beginning of this monumental work he demonstrated that they constitute the most fundamental area of Jewish law. In Judaism, profession of faith is certainly no less significant than overt actions. Contrary to the dictum of Moses Mendelssohn, Judaism imposes obligations not only with regard to action but with regard to religious belief as well. Obligations on the Basis of Reason

The Torah demands of man that he acquire the knowledge requisite for fulfillment of the obligations of the intellect.

Bachya demonstrates the existence and the binding nature of obligations incumbent upon the intellect not simply on the basis of Scripture and tradition but on the basis of reason as well. Reason dictates that the heart and mind, the choicest and most unique elements of human existence, should not be exempt from obligations imposed in the service of G-d.The manifold references in Scripture to man's duty to love G-d and, moreover, the very existence of a biblical code establishing rules of conduct for mankind implies the existence of a divine lawgiver. While, in his Sefer HaMitzvos, Maimonides cites the verse "I am the Lord your G-d who has brought you out of the land of Egypt" as constituting the first in his list of six hundred and thirteen commandments—that is, belief in the existence of a Deity—others among his predecessors failed to do so, not because they did not feel belief in G-d to be incumbent upon each Jew, but because they viewed such a belief to be already assumed by, and hence outside of, a system of commandments. There can be no commandment without one who commands. As Bachya puts it, there can be no fulfillment of physical duties without assent of the mind. Accordingly, acceptance of obligatory commandments presumes antecedent acceptance of the existence and authority of G-d. Nachmanides pursues this argument to its logical conclusion by declaring that a heretic need not anticipate reward even for meritorious deeds which he has performed. In the introduction to his commentary on the Book of Job, Nachmanides writes,

"There is no merit in the actions of the evil persons who deny G-d.. .Even if they comport themselves in accordance with beautiful and good traits all their days,^ and proceeds to query how it is possible for them to be recipients of any form of beneficence. Reb Elchanan Wasserman, although apparently unaware of Nachmanides' comments, categorizes the fulfillment of a commandment on the part of an unbeliever as misasek, an unmeditated thoughtless performance devoid of religious significance. Commandments, regardless of their intrinsic rationality, are binding and significant in the theological sense only because they constitute the fulfillment of a divine command. Thus, not only the existence of G-d but also the authenticity of revelation as a historical event and the divinity of the entire corpus of Torah are inherent even in those moments of Judaism which concern themselves with action and conduct rather than belief.

There can he no fulfillment of physical duties without assent of the mind.

Formal Creed of Faith Unknown in Judaism To be sure, the formal promulgation of a creed of faith is unknown in Judaism. By the same token, official synods for the comprehensive codification of the laws and regulations governing ceremonial obligations or other areas of human conduct are also virtually unknown to Judaism. Within Judaism, halacha is hardly monolithic in nature. "Judges and bailiffs shall you appoint for yourselves in all your gates" (Deuteronomy 16:18), commands the Torah. Each community possesses not only the authority but also the obligation to appoint ecclesiastical authorities In all matters of doubt or dispute their decisions are binding upon all who are subject to their authority. Only when local authorities were unable to resolve a complex question was the question referred to the Great Court, sitting in Yerushalayim, whose decision was binding upon all of Israel. Inevitably divergent practices arose in different locales. With the reaction of the Mishna, and later of the Gemara, binding decisions were promulgated with regard to many matters of halacha which served to establish normative practices in areas which previously had been marked by diversity born of dispute. This, of course, did not preclude subsequent disagreement with regard to other questions which had not been expressly resolved. Since matters of belief are inherently matters of halacha, it is not at all surprising that disagreements exist with regard to substantive matters of belief, just as is the case in other areas of Jewish law. Thus, while there is unanimity among all rabbinic authorities with regard to the binding nature of Jewish law with respect to matters of faith, there is considerable disagreement of opinion with regard to precisely 7

Within Judaism, halachah is hardly monolithic in nature... controversies did arise with regard to significant theological issues such as, for example, the nature of Providence and freedom of the will.

which beliefs are binding and which are not, as well as, in some instances, to substantive matters of faith. The concept of the Messiah is one example of a fundamental principle of belief concerning which, at one point in Jewish history, there existed a legitimate divergence of opinion, since resolved normatively. The Gemara, Sanhedrin 99a, cites the opinion of the Amora, Rav Hillel, who asserted, "There is no Messiah for Israel." Rashi modifies the literal reading of this dictum by explaining that Rav Hillel did not deny the ultimate redemption of Israel but asserted, rather, that the redemption will be the product of direct Divine intervention without the intermediacy of a human agent. Nevertheless, Rav Hillel certainly denied that re-establishment of the monarchy and restoration of the Davidic dynasty are essential components of the process of redemption. Rav Moshe Sofer quite cogently points out that were such views to beheld by a contemporary Jew he would be branded a heretic. Yet the advancement of this opinion by one of the sages of the Talmud carried with it no theological odium. The explanation is quite simple. Before the authoritative formulation of the halacha with regard to this belief, Rav HilleFs opinion could be entertained. Following the resolution of the conflict in a manner which negates this theory, normative halacha demands acceptance of the belief that the redemption will be effected through the agency of a mortal Messiah. As is true with regard to other aspects of Jewish law, the Torah "is not in Heaven" (Deuteronomy 30:12) and hence halachic disputes are resolved in accordance with canons of law which are themselves part of the Oral Law. Faith and Free Will Certainly, there remain many points regarding various articles of faith which have not been formally resolved by the Sages of the Talmud. Indeed, in subsequent periods controversies did arise with regard to significant theological issues such as, for example, the nature of Providence and freedom of the will. In the absence of a definitive ruling, the question which presents itself is: Would the exponent of a certain view with regard to any of these matters consider an opponent and his followers simply to be in error, or would he view one who upholds a contradictory view to be a heretic as well? The answer is itself a matter of halacha having many ramifications, and, as proves to be the case, is the subject of considerable dispute. The Mishna which forms the opening section of the last chapter of Sanhedrin posits that all Jews enjoy a share of the world to come, but proceeds to exclude from this ultimate reward those who espouse certain heretical doctrines which are then enumerated in the text of the Mishna. Maimonides7

understanding of the underlying principle is that denial of a share in the world to come is not in the nature of punishment for failure to discharge a religious duty, but rather that profession of certain creeds is a necessary condition of Attainment of a share in the world to come is more in the immortality. The reason which prompts an individual to deny nature of development of any specific article of faith is irrelevant. The person who has potential than of reward and been misled or who, through error in the syllogistic process, punishment. reaches false conclusions, fails to affirm the basic propositions of Jewish faith and hence cannot aspire to the ultimate intellectual reward. This is entirely consistent with Maimonides' view that development of the intellect in recognition of fundamental metaphysical truths culminates in the development and the perfection of the intellect and leads naturally to the ability of the soul to participate in the intellectual pleasures of the world to come. The nature of these pleasures is such that they simply cannot be apprehended by the totally undeveloped intellect. Thus, attainment of a share in the world to come is more in the nature of development of potential than, of reward and punishment. Accordingly, the causes and motivating forces which lead either to belief or to non-belief are irrelevant. Shimon ben Tzenjach Duran, who was followed in this matter by his pupil, Yoseph Albo, adopted an opposing view. Duran asserts that intellectual rejection of any doctrine of revelation constitutes heresy. Scripture must be accepted as divinely revealed and the contents of Scripture in their entirety must be acknowledged as absolute truth. Conscious denial of the veracity of any biblical statement constitutes heresy. Nevertheless, for Duran, one who is ignorant or fails to interpret the details of a revealed doctrine correctly may be an unwitting transgressor, but is not to be considered a heretic. For example: It is possible to interpret the biblical narrative concerning the creation of the universe in a manner which assumes the existence of a primordial hylic substance and thus contradicts the doctrine of creIn fact, there are midrashic statements which, at least on the basis of a superficial reading, seem to support this view; Albo declares that those Sages did indeed subscribe to a view akin to the Platonic doctrine of primordial substance. Such an interpretation, while in error, is not heretical, so long as it is not advanced as a knowing contradiction of the biblical account. Thus, man is free to engage in philosophical Man is free to engage in philosophical speculation and is speculation and is not held culpable as a heretic if as a result of not held culpable as a heretic if such endeavors he espouses a false doctrine. False beliefs, if as a result of such endeavors he sincerely held as the result of honest error, do not occasion loss espouses a false doctrine. of eternal bliss. This position is also assumed by Ravad in a gloss to Maimonides' Mishneh Torah and received wide circulation through Albo's exposition in his Sefer Ha'lkkarim. 9

Jewish philosophers have repeatedly stressed that G-d cannot command man to accept the illogical or the irrational. The human intellect, no matter how much it may desire to do so, simply cannot affirm the absurd. But how can intellectual certainty be commanded?

In his introduction to Chovos Ha'Levavos, Bachya seeks to establish, on the basis of reason, postulate that it is entirely logical that G-d should impose duties upon the intellect. Man is a composite of body and soul: corporeal substance and intellect. As was to be stressed by later thinkers, it is the intellectual component which is uniquely human and which constitutes the essence of man. The corporeal aspect of man is consecrated to the service of G-d by virtue of commandments imposed upon, and fulfilled by means of, the physical organs of man. It is to be anticipated that the intellect also be impressed into the service of G-d in a like manner through imposition of commandments specifically binding upon the mind. It is axiomatic that G-d does not impose obligations which cannot be fulfilled. Quite apart from questions of theodicy which would arise from the imposition of such obligations, it simply does not make sense to speak of an obligation which cannot under any circumstances be discharged. Jewish philosophers have repeatedly stressed that G-d cannot command man to accept the illogical or the irrational. The human intellect, no matter how much it may desire to do so, cannot affirm the absurd. Man may, if prompted by a sufficient ly compelling reason, postulate the existence of unicorns or mermaids, but he cannot affirm the existence of a geometric object which is at one and the same time endowed with the properties of both a square and a circle. He cannot fathom the concept of a square circle, much less affirm the ontological existence of such an object. Objects of Belief Must be Credible Propositions which constitute objects of belief must, then, first and foremost do no violence to human credulity. They must be readily apprehended and accepted by human thought. Yet belief implies more than hypothesization. Belief connotes unequivocal affirmation of that which is regarded as certain, rather than speculative postulation of the contingent. The latter is compatible with a state of doubt; the former is not. And herein lies a dilemma: the intellect need not be commanded to recognize the possible. An open, honest and inquiring mind must of necessity recognize the ontological contingency of that which is affirmed by any proposition which does not violate the canons of logic. Recognition of the contingent nature of such propositions need not at all be commanded and does not constitute belief. Belief, by virtue of its very nature, entails positive affirmation of the veracity of a proposition. But how can intellectual certainty be commanded? Certainty is a psychological state of mind. It would appear that such certainty is either present or it is

absent. If present, the commandment to believe is superfluous; if absent, the commandment to believe poses an obligation which cannot be fulfilled. This paradox is presented and discussed forthrightly in an essay by the late Reb Elchanan Wasserman. Rabbi Wasserman's thesis is that an unbiased and unimpeded mind cannot escape an awareness arid affirmation of the existence of a Creator. The Midrash presents what is probably the oldest, and certainly one of the most eloquent, formulations of the argument from design. A heretic approached Rabi Akiva and inquired of him, "Who created the universe?" Rabi Akiva answered, "The Holy One, blessed be He." Thereupon the heretic demanded a demonstrative proof that this is indeed so. Rabi Akiva responded by posing a question of his own: "Who wove your coat?" inquired Rabi Akiva of the heretic. "A weaver," replied the latter. "Present me a demonstrative proof!" demanded Rabi Akiva. The exchange concludes with Rabi Akiva's simple but forceful formulation of the teleogical argument. Addressing his students, Rabi Akiva declared: "Just as the garment testifies to [the existence of] the weaver, just as the door testifies to [the existence of] the carpenter, and just as the house testifies to [the existence of] the builder, so does the universe testify to [the existence of] the Holy One, blessed be He, who created it." Another Version A different version of the teleological argument is recorded by Bachya in his ChovosHa'levavos with the comment that experience teaches that intelligent writing never results from overturning an inkwell upon a piece of paper. To put it in a different idiom, the mathematical odds militating against the probability that a chimpanzee mightsit down at a typewriter and peck at the keys in a random manner and in the process produce the collected works of Shakespeare are so great as to render the prospect preposterous. Bachya categorizes one who seriously entertains such a belief as either a simpleton or a lunatic. Yet, on the cosmic level, there are many who find it Certainty is a psychological state possible to dismiss evidence of intelligence and design and to of mind. It would appear that attribute the ordered nature of the universe to random causes. such certainty is either present or Rav Wasserman endeavors to explain this denial by pointing it is absent. If present, the to the stated consideration underlying the prohibition against commandment to believe is superfluous; if absent, the bribery. The prohibition against bribery is not limited to commandment to believe poses an accepting a bribe for purposes of favoring one litigant over obligation which cannot be another. Such conduct is independently forbidden by the fulfilled. injunction "Thou shalt not bend judgment" (Deuteronomy 16:19). The prohibition against bribe-taking encompasses even instances in which the gift is presented on the express 11

A ll of mankind, points out Rav Wasserman, is subject to a subtle form of bribery.

condition that a lawful and just verdict be issued. It also applies to situations in which both the plaintiff and the defendant present the judge with gifts of equal value. And the prohibition stands no matter how upright and incorruptible the judge may be. The reason for this extreme and all-encompassing ban is spelled out clearly in Scripture: "For a bribe blinds those who have sight and perverts the words of the righteous" (Exodus 23:8). A judge, if he is to be entirely objective, must remain detached and emotionally uninvolved in the controversy between litigants who appear before him. Justice is assured only when evidence can be examined in a cool and dispassionate manner. Human emotions cloud judgment. No matter how honest and objective a person may strive to be, once personal interests are introduced objectivity is compromised. Receipt of a favor creates a bond of friendship. When a judge receives a gift from a litigant, the litigant's concern becomes, in a measure, that of the judge himself. When he accepts gifts from both parties, the concerns of both become his concerns, and he can no longer dispassionately adjudicate between competing claims solely on the basis of evidence and applicable law. The Torah testifies that all men are affected in this way at least to some extent. All of mankind, points out Rav Wasserman, is subject to a subtle form of bribery. With the pleasure experienced in imbibing mother's milk, we begin to enjoy sensual gratification. Pleasure is addictive in nature; our desire for pleasure is, in a very real sense, insatiable. The need for gratification is very real, very human, and very constant. Recognition of the existence of the Deity entails acknowledgment of His authority over us. Acceptance of other cardinal beliefs entails an awareness that our freedom to seek pleasure may be drastically curtailed. As beneficiaries of the gift of sensual gratification even before attaining the age of reason, human beings are never capable of entirely dispassionate analysis of the evidence substantiating basic religious beliefs. The Sages put it succinctly in stating, "Israel engaged in idol worship solely in order to permit themselves licentiousness." Worship of pagan gods surely involves an ideological commitment. Yet, psychologically speaking, the Sages testify, intellectual conviction did not serve as the impetus for idolatry. Rather, the acknowledgment of pagan gods on the part of the votaries of the golden calf was born of a desire for unbridled sexual gratification. Passion prevented a reasoned adjudication between the claims of idolatrous cults and monotheistic belief. Man is a logical animal; he finds it difficult to lead a life of self-contradiction. It is hard for man to

accept certain concepts intellectually and then to act in a manner inconsistent with those affirmed principles. Denial of basic theological principles prevents such contradictions from arising. Certainly man has strong, albeit unconscious, motives for such denial. It is Rav Wasserman's thesis that many non believers close themselves off from faith-commitments in order to avoid tension between a desire for untrammeled sensual gratification and acknowledgment of divinely imposed restraints. The notion of a commandment concerning belief can be understood in a different manner^on the basis of a statement contained in Kinas Soferim, one of the classic commentaries on Maimonides' Sefer Ha'Mitzvos. Channaniah Kazis, the author of Kinas Soferim, understands the commandment affirming the existence of G-d as bidding us to disseminate knowledge of G-d's existence and to impart the knowledge upon which this belief is predicated to future generations. Kinas Soferims argument is both conceptual and textual. The community of Israel experiencing a beatific vision of G-d at Mount Sinai did not need to be commanded to believe in Him; they knew Him. Moreover, the preamble to the Decalogue translated as, "And G-d spoke all these words, saying" (Exodus 20:1), employs the Hebrew term lemor. In rabbinic exegesis this term is customarily understood as meaning not simply "saying," but connoting that the person addressed is bidden "to say" or to convey the information which follows to others. Most frequently, this formula is employed in reporting that G-d addressed M oshe bidding him to convey divine commandments to the Children of Israel. In light of the tradition which teaches that the first two commandments of the Decalogue were not transmitted to the assembled populace by Moshe but were received by them directly from G-d, the use of the term lemor in this context seems incongruous. Kinas Soferim argues that the connotation of the phrase in this instance is that those to whom the commandment was addressed were instructed to convey this information to succeeding generations for all of eternity. The commandment, then, is to teach in order that belief be possible. Extending this concept, it certainly seems possible to understand that the commandment as formulated delineates the telos or goal to which man is commanded to aspire. Although belief itself, while obligatory, cannot be commanded, nevertheless, activities through which belief is acquired may properly constitute the object of divine commandment. Thus, in defining the commandment, "And you shall love the Lord, your G-d" (Deut. 6:5), Maimonides writes: "One only loves G-d with the knowledge with which one knows Him. According to the knowledge will be the love. If the former be

Those to whom the commandment was addressed were instructed to convey this information to succeeding generations for all of eternity. The commandment, then, is to teach in order that belief be possible.

Judaism does not teach that G-d requires of man a "leap of faith" in the Kierkegaardian sense, that is, blind faith to the extent of acceptance of the absurd.

little, the latter will be little; if the former be much, the latter will be much. Therefore, a person must devote himself to the understanding and comprehension of those sciences and studies which will inform him concerning his Master, as far as is the power within man to understand and comprehend, as indeed we have explained in the Laws of the Foundations of the Torah/' In his introduction to ChovosHa'Levavos, Bachya also posits an obligation to engage in philosophical investigation directed to the rational demonstration of the objects of belief: "... Scripture expressly bids you to reflect and exercise your intellect on such themes. After you have attained knowledge of them by the method of tradition which covers all the precepts of the law, their principles and details, you should investigate them with your reason, understanding and judgment, till the truth becomes clear to you and false actions dispelled; as it is written, Know this day and lay it to your heart that the Lord, He is G-d." (Deut. 4:39). Man is endowed with the capacity for knowledge and, hence, for belief. To state this is not at all to assume that the task is a facile one or that faith is immediately within the grasp of man. The Hasidic Sage, Rabbi Menachem Mendel of Kotzk, explained the matter by means of an allegory, G-d prepares a ladder by means of which souls descend from heaven to earth. The soul alights from the ladder and steps upon the ground. The ladder is immediately withdrawn and a voice calls out to the soul bidding it to return. Some souls do not even attempt what appears to be an impossible task. Others jump and fall; becoming disillusioned, they make no further attempt. Others try and try again, leaping time after time, refusing to become discouraged, until G-d Himself draws them nigh to Him, "You must understand," concluded the Rebbe of Kotzk, "that G-d does not extend mercy on the basis of a single leap!" Judaism does not teach that G-d requires of man a "leap of faith" in the Kierkegaardian sense, that is, blind faith to the extent of acceptance of the absurd; it teaches, rather, that G-d's beneficence assures man that his diligence and perseverance will ultimately lead to understanding and intellectual satisfaction. Belief and Doubt Every age has witnessed the presence of both believers and doubters. Intellectual doubt and the questioning of fundamental beliefs have always been present in one form or another, It is nevertheless axiomatic that man has the ability to rise above such inner conflict and to experience faith. A just and beneficent G-d could not demand belief without

bestowing upon man the capacity for faith. Abiding belief must, however, be firmly rooted in knowledge. Study has the unique effect of dispelling doubt. It is told that during the period of the Enlightenment there was a group of Jewish students in Berlin who, as a result of their encounter with secular society, began to experience religious doubts. They began to question the faith claims of Judaism and were on the verge of rejecting fundamental theological beliefs. But before making a final break with Judaism they resolved to send one of their company to the Yeshiva of Volozhin, which at the time was the foremost Torah center of the world, to determine whether or not there exist satisfactory answers to the questions which troubled them. The young man to whom they delegated this task spent a period of time as a student in the Yeshiva and immersed himself completely in that institution's program of studies. Upon his return to Berlin he was met by his friends who eagerly awaited his report. The young man described his experiences and related that he had never before experienced such intellectual delight. Finally they demanded, "Have you brought answers to the questions which we formulated?" "No," he replied. "I have brought no answers— but the questions no longer plague me." Centuries ago the Sages provided an explanation for this phenomenon. They depict the Almighty as declaring, "I have created an evil inclination but I have created the Torah as an antidote." With acquisition of Torah knowledge doubt recedes and ultimately dissipates. This is the essence of Jewish belief with regard to the dilemma of faith. Ve-idach gemor— "The rest is explanation; go and study!"

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Charcoal sketch by Mindy Blatt, from Musar Anthology.

Aaron Rakeffet-Rothkoff

Reb Simchah Zissel of Kelm Reb Simchah Zissel was the eldest of the three leading disciples of Reb Yisrael Salanter, the founder of the Lithuanian Mussar movement. His mentor often described him as the Chacham, since his innate keenness of discernment was the domi nant feature of his personality. He also was the most widely known of the master's disciples because of his many students. Reb Simchah Zissel was born into an established rabbinical family in Kelm in 1823. His father served as a dayyan and taught various Kelm study groups. His mother was particularly learned and was capable of resolving questions of halacha. She also devoted her time and efforts to various charitable causes. In such a home, the young Reb Simchah received his early education. He excelled in his studies and delivered a particu larly brilliant hadran on the Nezikim division of the Talmud at his Bar Mitzvah. He was also fond of pranks and children's games, and invariably was the leader -— and the winner. In accordance with the custom of his times, he married in his teens. His wife, Soroh Leah, a Kelm girl, undertook to provide their livelihood so he could continue to devote himself to full time Torah study. When the establishment of a Mussar klaus by Reb Yisrael Salanter in Kovno became known in Kelm, Reb Simchah Zissel decided to visit this new institution. While his inital reaction to the fledgling Mussar movement was negative, he was curious as to the exact nature of the innovations in the klaus. Once there, he was deeply impressed by a lecture deli vered by Reb Yisrael, and Reb Simchah Zissel resolved to remain in Kovno. He devoted the next year exclusively to Mussar study, enjoying the personal guidance of Reb Yisrael. Afterwards he returned to his Talmudic studies while continu ing in the pursuit of Mussar. When Reb Yisrael emigrated to Germany in 1857, Reb Sim chah Zissel returned to Kelm. He now adopted the study schedule of the Vilna Gaon, learning around the clock. He slept only about two and a half hours a day. While engaged in his studies, he would not allow himself to be interrupted by anyone. At times there were loud knocks on his door, but Reb Simchah Zissel ignored them — a practice he continued throughout his life. Years later, a prominent Lodz business man visited Reb Simchah's yeshivah in Grobin. He arrived in an ostentatious display of wealth. Stopping his four-horse carriage near the school, he enquired about the dean. The mashgiach, Reb Eliyahu Dov Leiserowitz, urged the guest to rush to Reb Simchah Zissel's room since it was eight-thirty. At nine, he would start his morning study session and his door would

He slept only about two and a half hours a day. While engaged in his studies, he would not allow himself to be interrupted by anyone.

Rabbi Ralceffet, a frequent contributor to these pages, offers here another of his profiles of Torah personalities.

Professionals, he argued, should not be interrupted while engaged . in their vocation—the study of Torah was no less important.

be locked. The visitor arrogantly declared: "l am not limited by schedules. In Lodz, government officials line up at my door every day to consult with me. I know the rabbi will receive me at any time." At nine o'clock he tried to enter Reb Simchah's room, knocking incessantly with his cane — but the door was not opened. It was only hours later that Reb Simchah Zissel asked about the noise. While some criticized Reb Simchah for this practice, he defended himself. Professionals, he argued, should not be interrupted while engaged in their vocation the study of Torah was no less important. Another custom he observed throughout his life was to sanctify each tenth day. Since Yom Kippur is the tenth day of Tishrei, Reb Simchah Zissel sanctified the tenth day of every month, which he dedicated, exclusively, to spiritual matters and self-improvement. He even dated letters to his friends by the count in his ten-day cycle in addition to the customary date. While continuing his Mussar and philosophic studies, Reb Simchah became interested in the classic non-Jewish philoso phic texts. However, these he only studied when too tired to continue his Torah learning. He apparently held that this was the sense of the rabbinic dictum that the study of Greek wisdom is only permitted at "a time that is neither day nor night." Even when he bought an expensive Hebrew translation of the work of a non-Jewish philosopher, Reb Simcha only read it in bed at night. Reb Simchah Zissel felt that his forte was education, but he was concerned with the chosen few capable of developing their abilities in accordance with the Mussar doctrine. Reb Yisrael sent him to strengthen the local Mussar klaus in Zager, where he also taught in the Zager Talmud Torah. There he met Kalonymus Zev Wissotzky, the Jewish philanthropist and founder of the tea firm which bears his name to this day. When the latter moved to Moscow, Reb Yisrael sent Reb Simchah Zissel to live there and continue to guide Wissotzky in Mussar. Reb Simchah was pleased with life in Moscow since the cleanliness of the streets enabled him to study Torah outdoors. He also appre ciated the clamor of the public thoroughfares which permitted him to study his Mussar out loud without attracting undue attention. Reb Simchah returned to Kelm after a few years, where he began to devote himself to the local Talmud Torah. He soon became responsible for both its educational program and monetary support. He raised the funds to build a spacious building to house the school. An attic apartment was especially constructed for Reb Simcha where he stayed during the week. Only on Shabbos and Yom Tov, did he return home.

At both locations, the Talmud Torah was unique for this period. The facilities were first-rate and tuition fees were high. Most of the students were from wealthy families: their parents would have sent them only to such a Talmud Torah. Had it not existed, they would not have been exposed to an intensive Torah education. Secular high school courses were also intro duced as a result of parental pressure and with the acquies cence of Reb Yisrael. These studies were under the supervision of the Russian government and it was the only such yeshivah granted formal governmental recognition. The mere mention of Kelm later became a byword among Mussar devotees. Here Reb Simchah Zissel spent most of his life and developed and taught his unique Mussar system. The stress was upon maximum development of the gifted individ ual. This was a constant on-going process and education was a lifelong affair. The K'roovim on the Ark were in the shape of children to indicate that a Jew should constantly resemble a young child in need of education. It was this Hosea meant when he said, "When Israel was a child, then I loved him." Reb Simchah taught that a Jew should constantly strive for new insights in his Torah study and in his understanding of mitzvos. Just as a person matures, so must his understanding of basic Torah concepts mature. An adult must have an adult's percep tion of Judaism. Reb Simchah Zissel said that the rabbis insti tuted b'rochos so that a Jew could pause and reflect upon his religious devotions.

The stress in his Mussar system was upon maximum development of the gifted individual.

The Concept of Order Reb Simchah held that an individual's major efforts must be exerted in perfecting his own character traits. He should con dition his thought process to function in an orderly and sedate fashion. His behavior must be conducted in a similar vein. Reb Simchah Zissel devised exercises to implant these ideas. He would check once again whether he properly locked a door. In a crowd, he was meticulous not to push other people. When walking in the street, he was careful not to stare into the windows of apartments. He carefully controlled his speech. When about to convey a new idea, he paused for a long while before beginning. When asked for advice, he paused for several minutes before responding. Reb Simchah Zissel placed great stress on orderliness and punctuality since he believed that the entire Torah is based upon these notions. One minute differentiates between Shahbos and chol. A single drop of water can be the determining factor in the status of a mikveh. Le'vi'im are enjoined from dis charging tasks assigned to Kohanim, and Kohanim likewise are restricted to their own responsibilities. The tribes in the desert

Reb Simcha held that an individual's major efforts must be exerted in perfecting his own character traits.

Students had to he proper at all times. They were not to digress while speaking. Their dress had to he neat, laces tied, buttons in place. Once the master of his outer appearance, the student would he inspired to perfect his inner capacities.

were commanded to encamp "every man with his own stand ard, according to the ensigns." In his Talmud Torah, Reb Simchah insisted upon this type of behavior. Students had to be proper at all times. They were not to digress while speaking. Their dress had to be neat, laces tied, buttons in place. Once the master of his outer appearance, the student would be inspired to perfect his inner capacities. The Talmud Torah's schedule was carefully adhered to by the students. Latecomers to ya w in m ere fined. Uniform ipation was stressed during tefilrose or sat Portions said aloud were recited in unison with one voice. The Talmud Torah was so quiet during the silent that outsiders thought the building was empty. Even on the Yomim No'raim, there was total silence during the He insisted on neatness and cleanliness in the school. He spoke words of rebuke when his standards were compromised: when he found the cup for washing not in its designated place; when there was a small puddle on the floor near the samovar; when he disco vered an inverted pair of overshoes. In all these instances Reb Simchah Zissel stressed that mundane daily actions strongly influence spiritual development. "Be a Jew and a person in your home; and a Jew and a person on the outside." The Jew and the person are inseparable. Reb Simchah achieved a great deal in his educational system in Grobin. Here, the entire school was housed in a large twostory house surrounded by a massive fence. With all their needs provided in this building, the students remained under constant supervision of the faculty. The program was planned over a five year period, and perspective students had to agree to remain for the entire course of study. Two record books were kept by the administration, one covered in white and the other in black. Proper behavior was recorded in the white one, and shortcomings were listed in the black. In addition to regu lar classes, the students were also divided into smaller units known as chavuros. These groups generally met after Shabbos when they discussed means to improve their character traits. They also followed Reb Simchah's practices of totally sanctify ing the tenth day, with each chavurah deciding how to make this day special. Reb Simchah introduced unique behavioral techniques to stress the importance of consideration for others. After each student washed before eating, he would fill the cup for the next person. The havdalah.candle was never put out in the room where havdalah was said, so that the smoke would not disturb the bystanders. To stress the importance of diligence in stu dies, there were periods when all the students rose at 3:30 A.M. After breakfast, they studied until was said at 7:30 A.M. There were also study sessions which lasted for only

five minutes to emphasize the need for immediate concentra tion in studies. Controversial Innovations There was some opposition to the innovations introduced by Reb Simchah in his school. The secular studies program was criticized as being contrary to tradition. In addition, some of the religious behavior was challenged, such as saying kiddush and eating before Massa/on Shabbos and Yom Tov, and before the blowing of Shofar on Rosh Ha-Shanah. Also censured were: the doing away with Tashlich, reciting havdalah and eating at the conclusion of Yom Kippur before Ma'ariv, and cutting down the amount of piyyul recited. Reb Simchah Zissel constantly defended his actions, explaining that for the sake of educa tional principles it was necessary to change some customs. While devoting all his efforts to his educational pursuits, Reb Simchah refused to accept a salary from his school. In his youth he had learned the art of book-binding in hope of supporting himself. However, when his involvement with chinuch made other work impossible, he had to depend upon his wife who ran a grocery and vegetable store. Despite her efforts, they could not make ends meet. Practically penniless, his wife bemoaned their financial straits. He then gave her twenty-five rubles — the money had come from the school's budget. Reb Simchah Zissel reassured her that the money was given to him by his colleague, Reb Yitzchak Blaser, for his aid in securing for him the rabbinic post in St. Petersburg. Her business ventures thrived after she invested this money and they became finan cially solvent. Reb Simchah's total involvement in education began to take its physical toll. During the last thirteen years of his life, his activities were greatly impaired due to heart illness. He now would only visit the Talmud Torah in Grobin, while the daily administration was in the hands of his son, Nachum Zev, and his student, Reuven Dov Dessler. Finally, in 1886 the school was closed when his physical state made it impossible to con tinue his work. He did this since he felt it was the wish of his mentor, Reb Yisrael Salanter, who had died in 1883. Reb Yisrael had refused to visit the school, lest this be interpreted as approving the curriculum which included secular study. He could depend upon Reb Simchah Zissel to keep the secular studies in proper proportion, however, under anyone else, he feared that these studies would eclipse the Torah studies.

Reb Simcha introduced unique behavioral techniques to stress the importance of consideration for others. After each student washed before eating, he would fill the cup for the next person.

A Living Example With the closing of the Grobin Talmud Torah, the original branch at Kelm again came to the fore. It was no longer a high school, having become a focal point for advanced yeshivah 21

students who completely immersed themselves in thè Mussar life-style. Particularly during the month of Ellul, the Kelm institution was filled with aspiring yeshivah students avidly observing Reb Simchah Zissel. Many later became prominent rabbonim. Among those influenced by Reb Simchah in Kelm and Grobin were Reb Nosson Zevi Finkel of Slobodka, Reb Yosef Yozel Horovitz of Novaredok, Reb Eliezer Gordon of Telz, Reb Naftali Trup of Radin, Reb Moshe Mordecai Epstein of Slobodka, Reb Isser Zalman Meltzer of Kletsk, Reb Aaron Bakst of Shavli, Reb Baruch Horowitz of Alkasut, and Reb Sheftel Kramer who later organized the New Haven Rabbini cal School in the United States. Reb Simchah constantly sought to improve his self-control. He would break a fast with a dish of small fish; the need to remove the many bones in the fish inhibited his appetite after the fast. He wouldn't recite his tefilos by heart, but read them from a siddur. He felt that this practice would intensify his concentration during worship. Once, in the midst of Shacharis at the yeshivah, Reb Simchah Zissel left his place and walked to the back of the hall. There he picked up a siddur, glanced at it, and put it back. He returned to his usual spot and continued praying from his siddur. After the conclusion of Shacharis, his students asked him to explain. Reb Simchah said that one word in his own siddur was illegible. Though he knew it by heart, he refused to deviate from his practice. Eretz Yisrael Reb Simchah Zissel was extremely attached to the Holy Land. He rejoiced when his students opened a Mussar klaus in Yerushalayim. It was located in the Old City near the Western Wall. Reb Simchah Zissel constantly sent Mussar missives, which were read in the klaus. Two of his disciples, Reb Baruch Marcus (later Haifa's Chief Rabbi) and Reb Shmuel Shenker established the Yeshivah Ohr Hadash in the Holy City. Reb Simchah Zissel's love for Yerushalayim was so great that he only wrote special matters on paper from the Holy City. He began a letter to Rav Marcus by stating, "\am writing to you on paper which comes from Yerushalayim because these thoughts are worthy of being expressed on such sheets." Reb Simchah would have joined his students in the Holy City if not for his poor health. He wrote to them: "How fortunate are you inhabitants of the Holy City, residing near the Gate to Heaven, the holy mountain. Blessed are you to be so privileged. Would that I had the wings of the dove! I would fly to dwell in your midst among the children of Israel being gathered together in joy. If I were only healthy, I would travel to your holy dwelling to join your fellowship." After struggling with the limitations placed upon him by his

heart ailment, Reb Simchah Zissel passed away on erev Tisha B'Av, 1898. Even his dying was characteristic of his life. Though very weak, he insisted on leaving his bed to daven. While getting back into bed, with only one shoe off, the end came. At the I'vayeh, on Tisha B'Av, hespeidim were delivered by colleagues and students. Among the former was Reb Yitzchak Blaser who came from Kovno, and among the latter was Reb Eliezer Gordon of Telz. The Kelm Bais Ha'Talmud continued to function after his death in total conformity with his ideals. Even during World War I, when Kelm was conquered by the Germans, the institu tion operated in the usual fashion. Only during World War II did the Nazi hordes end the saga of the Kelm school, which had been a center of Mussar teachings for close to seventy-five years.

RESERVE NOW 82nd Anniversary

National Biennial Convention of the

Orthodox Union Wednesday, November 25 — Sunday, November 30, 1980

Sheraton Boston Hotel Boston, Massachusetts Please send me more information about the National Convention Name __________________________________________ :----------------------------------Address --------------------------------------------------------------------- --------------------------Orthodox Union, 116 East 27th Street, New York, N Y 10016

Gilda Angel

Jewish Life In Morocco Today Morocco lies on the northwest corner of Africa and has coastlines along the Atlantic Ocean and the Mediterranean Sea. It is the closest of all African countries to Europe. One need only board the ferry crossing the narrow Strait of Gibralter to be in Spain. In the north are the jagged peaks of the Rif Mountains. In the northwest is a flat and agriculturally rich area. The coastal plains are cut off from the interior of the country by the High Atlas and Middle Atlas mountain ranges. Upon crossing these ranges to the south, the land gradually drops into the Sahara Desert. The population in this hot and arid area is sparse and is mostly concentrated in scattered oases along the Dra'a and Ziz rivers. In May of 1978, I travelled to Morocco with a group of American Jewish journalists at the invitation of the Moroccan government. On this trip, we were given the opportunity to meet the Jewish communities of the various cities in Morocco. We met with the leaders of the communities 0as well as with private individuals. We spoke to very wealthy Jews — and to very poor Jews. We visited active synagogues and synagogues which had been empty for years. In the two weeks that we spent in Morocco, we were able to get an accurate picture of Jewish life there today. To understand the Jewish community of today, it is necessary to look back about 2,000 years to when the first Jews are said to have come to what is now Morocco. Though there is no tangible historical evidence, according to legends which have been handed down for centuries, members of the Israelite tribes probably came with the earliest Phoenician traders. According to Andre Chouraqui in his book, Between East and West, it is generally accepted that the first communities of any importance date from the time of the destruction of the Bais HaMikdosh in Yerushalayim in 586 B.C.E. For centuries the Berber tribes dominated the area, but the Roman occupation in 146 B.C.E. put an end to the autonomy of the tribes. As a result of the Pax Romana, this area which had been in relative isolation now became subject to the forces which created unity in the Roman Empire. The Jewish community benefited from the Pax Romana as well since it opened communications with the other Jewish communities surrounding the Mediterranean. We visited the Roman ruins of the city of Volubilis outside of the city of Meknes where is found the first tangible proof of a Jewish presence in Morocco. There on a tombstone dating

Gilda Angel is a free-lance | journalist who lives in New York City, where her husband is the rabbi of the historic Spanish-?ortuguese Synagogue.

from the second century of the common era is a Hebrew inscription which translates simply, "Matrona, daughter of Rabbi Yehudah, rests." There are several other stones with Greek inscriptions which carry Jewish names. Following the fall of Rome, North Africa, then known as Maghreb, was dominated by a long succession of conquerors. In 642 C.E., when the wave of followers of Mohammed engulfed North Africa, the Moslem conquest of Morocco was met by a great deal of resistance by Jews and Berbers. However, the strength of the Islamic conquest was overwhelming, and the defeat of the Jewish warriors in North Africa began a very difficult period in Jewish history. As non-Moslems, the Jews were not allowed to dwell within the Moslem community. They were forced to wear distinctive black clothing and black shoes. In his book, Travels in North Africa, Nahum Blouschz describes the establishment of ghettos for the Jews: "With the death of every Sultan there was always a period of unrest consequent on the claims of usurpers to the throne. During such periods the Jews were naturally the greatest sufferers; their possessions were pillaged, their women outraged or led into captivity. Several families of Cohen declared themselves halalim or profaned because the husbands refused to divorce the wives led away by the Berbers. Frequent massacres crowned the misfortunes of these Jews. Thus, in the fourteenth century, after an uprising, fourteen Jews were killed, and the massacre would have taken on terrible proportions if the Sultan himself had not intervened in person, riding on his horse among the rioters and stopping them at the risk of his own life. The Sultan then decided to build a special quarter for the Jews near his castle in Fez el Jeded (the new Fez). The added name Mellah, which for some unknown reason, was given to this quarter, became general throughout Morocco, so that the meaning of the word came to be ghetto." Under Islamic rule, Jews were bound by Torah Law. From the Jewish point of view, this was the equivalent of being autonomous. Any legal disputes between Jews were settled by their own rabbinical courts. Jews had their own schools and officials. They had their own systems of taxation and welfare. The mellahs were really self-contained Jewish domains and fostered an intensely rich Jewish life. The judicial system of today also follows the rule that Jews are bound by "the laws of Moshe." In the court houses in Morocco, there is a Moslem section and a Jewish section. The chief rabbi of each community is paid by the government and hears civil cases involving Jews.

A curious ramification of this system was described to me by Ian (Yitzchak) Ben Gualid, great-grandson of the famous Rabbi Yitzchak Ben Gualid of Tetuan. A Jewish woman went to cash a check at a bank in Tangiers, and the teller refused to complete the transaction. When questioned by the woman as to the reason for his refusal, the clerk told her that her husband had not given the proper authorizing signature. According to Jewish law as interpreted by the rabbis of Morocco, a woman is not allowed to cash a check without the permission of her father, or her brother or her husband. If a Moslem woman had tried to cash the same check, she would have been successful. However the Jewish woman, being bound by Moroccan Jewish law, could not. The cultural and religious status of Moroccan Jewry changed significantly with the arrival of the Jews who were expelled from Spain in 1492. Even prior to that date, there had been a steady stream of Jews from Spain flowing into North Africa following the persecution in 1391. The Spanish Jews brought with them a high level of Jewish culture and savoir faire. Their influence was particularly noticeable in northern Morocco—especially in Tangiers and Tetuan—where to this day, Jews speak a form of JudeoSpanish known as Haketia. When we went to Tetuan, the President of the Jewish community there, Mr. Isaac Hayon Melul, was very emphatic when he pointed out the differences in the kesuba, the marriage contract of the Spanish Jews. There was a takanah from the rabbis of Castille, Spain, which allowed a wife to jointly own property with her husband. This concept was unheard of among the native Morrocan Jews. We visited the cemetery in Tetuan which is located on the side of a mountain. The day was overcast, and the colors of the clouds were repeated in the rows of gray and white tombstones. Some of the older graves had anthropomorphically-shaped stones, but the inscriptions were illegible. In a different area of the cemetery, we saw some white washed stones which were overgrown with wild flowers. These were the tombstones of the original Spanish exiles. One section was for those Spaniards from Castille; another was for the Jews who hailed from Arragon—the animosity of the two groups was so strong that they would not even be buried together! Still a third section of these ancient stones marked the dead of two generations later when the Arragonian and Castillian contingents overcame the tabus and "intermarried." There were other differences which led to various clashes. In some places, the native Moroccan Jewish population adopted the changes brought by the exiles and the communities

Under Islamic rule, Jews were bound by Torah law. From the Jewish point of view, this was the equivalent of being autonomous.

essentially became Sephardic. In the cities more to the south, the influence of the Sephardim was less noticeable or non existent. Morocco: Home Of Great Scholars

The cultural and religious status of Moroccan Jewry changed significantly with the arrival of the Jews who were expelled from Spain in 1 4 9 2 ... The Spanish Jews brought with them a high level of Jewish culture and

savoir faire.

Considering the importance attached to Jewish law, it should come as no surprise that Morocco was the home of many important Jewish scholars. Rav Yitzchak Alfasi, the Rif, was born in Algeria and studied at the yeshiva in Kairouan. He settled in Fez in the latter part of the eleventh century. Most of his responsa were written there in Arabic. The Rambam also spent some time in Fez between 1160 and 1165. It was an exciting moment when we saw the site of his home in the market place in the medina, or old section of Fez. ; Rav Chaim ben Attar was another very well-known Moroccan scholar. His work, Or Ha Chaim is studied in yeshivos all over the world. (In Israel, there is a yeshiva named Or Ha'Chaim for young men of Sephardic background.) It has been said that if Rav Chaim ben Attar and the Baal Shem Tov, who were contemporaries, had met, Moshiach would surely have come at that moment. Perhaps some of the most beloved and revered rabbis were those emissaries from Eretz Yisrael known as the Shadarim or Sheluchei D'Rabbanan. These men were sent by the communities of Jews in the Holy Land to raise funds from their brethren in the Gola. They brought with them precious news from the Land. If they happened to die on their journey while in the Maghreb, their graves became holy sites and Jews would go on pilgrimages to the burial site on the yahrtzeit. Pilgrimages and saints are not terms that we usually associate with Judaism. However, the Jews were influenced by their Berber and Moslem neighbors whose veneration of saints is quite a widespread custom. Among the Moslem and Berber population, the veneration of a holy man or marabout was a very important part of the faith. Almost every village or town had its own patron saint. If a family felt pressured by the world, or if a problem weighed heavily on them, they would pack up a few necessities and go to the tomb of the saint for meditation and prayer. It was felt that the best way to communicate with the spirit of the saint was to sleep all night next to the grave. Hiloula There are some saints whose greatness has attracted both Jews and Moslems to the same site. An example of this phenomenon is the cult of Sol Ha 'Tsaddilcah whose tomb is in the cemetery of Fez. On Lag L'Omer it is a common practice to visit the graves of certain rabbis. In Eretz Yisrael, the burial sites of

Rabi Meir and Rabi Shimon Bar Yochai are visited. In Morocco, the major pilgrimage is made to the grave of Rabi Amram Ben Diouane (though other tombs in other parts of the country are visited as well). This pilgrimage is known as a hiloula, which means festivity or celebration. Our group was very fortunate to have witnessed the hiloula of Rabi Amram, an experience comparable to none. We arrived at the Asjen cemetery in the foothills of the Rif mountains at dusk. Arab merchants had set up roadside stands outside of the graveyard and were selling fresh produce. Shepherds had come down from the mountains with their flocks. Lambs were being sold to provide meat for the pilgrims and the price haggling was frantic. There were shochetim on hand. The smell of roasting meat was everywhere. We passed through the entrance of the cemetery over which a huge picture of King Hassan II had been hung. Rows and rows of tents had been set up around the edges of the small cemetery. Inside the tents were wall-to-wall mattresses and pillows to accommodate the families who were planning to spend the night (and in some cases several nights) camping out. As we passed each tent, we would be offered a glass of mint tea and some pastries. The women were busy preparing meals for their families over open camp fires or with small portable stoves. The graveyard was a center for festivity, gaity, songs and picnicking. There was a huge bonfire burning over the grave of Rabi Amram. The leaves of the branches hanging directly over the bonfire never burned or blackened — they remained fresh and green! ,

On Lag L'Omer it is a common practice to visit the graves of certain rabbis. In Eretz Yisrael, the burial sites of Rabi M eir and Rabi Shimon Bar Yochai are visited. In Morocco, the major pilgrimage is made to the grave of Rabi Amram Ben Diouane.

Candles for Tzedakah We were approached by poor men and women who had come by bus from various parts of Morocco. They were selling candles provided by the community as a form of tzedakah. Money earned from the sale of these candles was theirs to keep. Once we bought a box, we were told to make a wish or prayer in honor of a member of our family and then throw one candle into the blazing bonfire for each wish. At midnight, the soul of the holy rabbi was supposed to have visited the hiloula site and granted the prayers. I spoke with Amram Dahan of Rabat, a young man in his twenties, who told me that he was living proof that miracles do indeed occur. Until the age of five, he had not uttered a word. His father took him to Rabi Amram's grave and made his wish. The next morning, the boy began to talk perfectly. (Not everyone is caught up in the occasion. M. Abraham Azencot, President of the Tangiers Jewish Community, cautioned his children before they went to the hiloula. He 29

The festivities went on all night. We left for our hotel about 2 :00 A .M . and many people were just sitting down to dinner!

Today in Morroco, there are about 18,000 Jew s... In 1948, prior to the establishment of the State of Israel, there were approximately 35 0 ,0 0 0 Jews in Morocco.

explained that a religious Jew may only direct his prayers directly to Ha'Kadosh Baruch Hu. To pray to the saint for miracles would be a form of idol worship.) Ma'ariv was read, followed by the counting of the thirtythird day of the Omer. As darkness cloaked the graveyard, we could almost feel the excitement in the air. Candles burned on each of the small gravestones. The bonfire over the grave of Rabi Amram was burning strongly and a large crowd was busy making wishes and throwing candles onto the flames. An orchestra began to play and the highlight of the evening was about to begin. Large twisted candles inscribed with the names of famous rabbis were being auctioned. After the final amount was decided upon, the auctioneer would say a mishebayrach for the purchaser of the candle. The revenues from this auction were distributed among the needy Jews of Morocco. The crowd clapped enthusiastically with each purchase. The women interrupted the songs with ululations. The festivities went on all night. We left for our hotel about 2:00 A.M. and many people were just sitting down to dinner! The next day we returned to the hiloula site to see the fire still smouldering. We were invited to a diffa, a Moroccan banquet in an enormous tent which had been set up for the occasion. The orchestra was still playing and the crowd had lost none of its enthusiasm. We were seated on floor cushions around large low tables. We feasted on bisteya (a phyllo-dough pie filled with ground meat, eggs, nuts and squab), mehshi (barbecued lamb) and tagine (chicken stew). Everything was eaten with the fingers. Speeches were given by Moroccan government officials as well as by Henri Cadoche, president of the Marrakesh community and organizer of this hiloula, and David Amar, president of the entire Moroccan Jewish community. The day was an exhausting one, but one which was truly unforgettable. Today in Morocco, there are about 18,000 Jews-^13,000 of whom live in Casablanca. In 1948, prior to the establishment of the State of Israel, there were approximately 350,000 Jews in Morocco. Vast numbers migrated to Israel because of a deep belief that this was the fulfillment of the messianic dream. The long awaited restoration of the Jewish nation in our ancient homeland had become a reality. The incredible role of Moroccan Jewry in building the land of Israel has yet to be fully appreciated and recognized. When the French left Morocco in the 1950's, this served as another impetus for Jewish departures. The Jewish exodus from Morocco has radically diminished the population in the major cities, and has almost completely obliterated all signs of Jewish presence in the villages of the Atlas Mountains and the south.

We travelled by bus over the peaks of the Atlas range where cave-dwelling Jews once lived. On our descent, the terrain of the land completely changed. We left behind the snow-capped peaks and entered the exotic area approaching the Sahara Desert. A thin strip of palm tree oases followed the path of the Dra'a River bed which, in spring and summer, is completely dry. On one side of the trees were great stretches of sand. On the other side was a range of barren, red, flat-topped mountains. It was difficult for us to accept the fact that we met Meir Hazzan, the butcher, who is one of the two remaining Jews in the village of Taorirte near Ouarzazate. Meir's family lives in Marrakesh (a drive of about four hours over treacherous mountain roads), and he goes there for the holidays. The rest of the time, he works in this tiny village of his birth where he also acts as caretaker of the Jewish cemetery. He took us to the Jewish graveyard where we visited the tomb of the patron saint of Taorirte, once the site of many hiloulas. Tombstones in the cemetery had been overturned and shattered by local vandals. It was a profound sadness that we all felt to see the end of a Jewish community. The southernmost portion of our trip took us to Zagora and its surrounding villages. Zagora was once the major rest stop for great caravans travelling from Marrakesh to Timbuktu. In these villages of the Dra'a valley, Jews once were craftsmen who turned out shoes, knives, harnesses, and jewelry. Our guide, Ahmed Souflan, recalled the times when Jews lived in the area. They were known as honest businessmen and brought prosperity to the area.

In Tangiers where 25 synagogues once flourished, there are now only three. In Tetuan, once known as the "Yerushalayim of the North", there are three active synagogues where there once were seventeen.

Fortress of the Jews

One of the most fascinating excursions from Zagora led us to the village of Amazrou, location of Casbahdes Juifs, Fortress of the Jews. We observed the citadel of a Kingdom of Jews who ruled over the Southern Dra'a area until the twelfth century. We arrived at dusk when the sky's magnificent purple hues cast mysterious colors onto the thick adobe walls. Berber women cloaked from head to toe in black veils and robes were drawing water from the well outside of the walls. They would not permit us to photograph their faces as this would bring them bad luck. As we entered the protective thick-walled portal, we were transported back to the twelfth century. There was a maze of passageways designed to foul any foe who might have attempted to lay siege on the fortress. The "streets" were no more than narrow alleys between the walls, and there were ledges on either side for walking as the center was a gutter f or waste and a mule path. At irregular intervals, there were openings in the wall which 31

Historically, there has been a great deal of poverty in Morocco, among Jews and non-Jews alike.

led to living quarters within the walls. These were lit with oil lamps. Countless children covered with flies followed us as we made our way through the maze. We were led to the site of the "synagogue" and the "apartment" next to it where the rabbi once lived. The Berbers knew that the synagogue was a holy spot and that no one could live there. In other cities in Morocco, empty synagogues are not treated with such respect. In the northern city of Tangiers on Rue <des Synagogues, the six synagogues are in a terrible state of disrepair. One of the empty synagogues has been converted into an Arab-owned antique shop. Interestingly, one of the items for sale in the shop was a large and very ancient menorah which may have been taken from one of the many abandoned houses of worship throughout the country. In Tangiers where 25 synagogues once flourished, there are now only three. In Tetuan, once known as the "Yerushalayim of the North," there are three active synagogues where there once were seventeen. Usually these synagogues occupied the downstairs of the rabbis' homes. One of the most famous, the ben Gualid Synagogue, has had its extensive library of holy books transferred to Yerushalayim. Fortunately, steps are now being taken to halt the further deterioration of Jewish houses of worship and cemeteries. M. Henri Cadoche, president of the Jewish community of Marrakesh, is the head of a commission to preserve and restore Jewish sites of interest. The Moroccan government is aiding this project and hopes that this will encourage more Jewish tourism to Morocco. Poverty in Morroco Historically, there has been a great deal of poverty in Morocco, among Jews and non-Jews alike. When George Orwell visited Marrakesh in the 1940's he described the pitiful condition of the Jews as follows: "When you go through the Jewish quarters you gather some idea of what the medieval ghettoes were probably like. Many of the streets are a good deal less than six feet wide, the houses are completely windowless, and sore-eyed children cluster everywhere in unbelievable numbers, like clouds of flies. Down the center of the street there is generally running a little river of urine. "In the bazaar huge families of Jews, all dressed in the long robe and little black skull-cap, are working in dark fly-infested booths that look like caves. A carpenter sits crosslegged at a prehistoric lathe with a bow in his right hand and guides the chisel with his left foot, and thanks to a lifetime of sitting in this position his left leg is warped out of shape. At his side his

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grandson, aged six, is already starting in the simpler parts of the job." While there are still many poor Jews in Morocco, conditions are improving thanks to the efforts of the Joint Distribution Committee. Approximately 40% of the Jewish population receives some sort of assistance from the "Joint/7This agency has managed to increase the welfare allowance of a family to liveable standards. When in Marrakesh, two of us visited the cemetery where we were greeted by many poor Jews, some sick or blind, but mostly young mothers with children. Upon dropping a dirham (coin) in the hand of an old blind man, we had a blessing recited in our honor. When we questioned the need for begging, Mark Samoil, head of the Joint Distribution Committee in Morocco told us that these people receive ample welfare. It is just that begging is a way of life for them. The "Joint" has established several institutions for the aged in Casablanca, Marrakesh, and Tangiers. We visited one of the homes in Tangiers and observed that the patients were well cared for and that the facility was well-maintained. There is a significant number of Jews who are wealthy. However, the backbone of the community is missing: there are young children and older men and women, but few between twenty and forty. A Tangiers businessman commented that it is hard to expect the youth to stay. They want to live in a modern society. He pointed out that in Morocco, if a television or refrigerator breaks down, there is no one to fix it. If you are wealthy, your house has all of the modern appliances, but when out of the house you realize you are still in a country only beginning to modernize. Not everyone is so pessimistic. We spoke to Serge Berdugo (whose family was a very prominent one in Meknes), Vice President of the Casablanca Jewish Community. He feels that the social climate in Morocco is changing with the trend toward more democracy. He believes that there is a future for Morocco's Jews. King Hassan II has extended an invitation to all Jews who left Morocco to return. Indeed, in Rabat, we met one young man who had lived in Israel for several years who did return. He told us that he knew of others who had done likewise. However, these cases are isolated instances. Though the population has stabilized, the trend is for the young to leave.

... the backbone of the community is missing: there are young children and older men and women, but few between twenty and forty.

Jewish Education in Morroco The Jewish school system reflects the drop in Jewish population. Many schools have had to close because of the lack of students. The Joint Distribution Committee subsidizes each 33

The Rebbe told Rabbi Matusof to go to Morocco and establish there a system of Lubavitch yeshivos throughout the country. .. We were told that jews in caves in the Atlas Mountains had pictures of the Rebbe on their walls.

of the Jewish schools in some measure. Today, there are four different Jewish school systems in operation. The first is the Ittahud Maroc, formerly known as the Alliance Israelite Universelle. The first Alliance school ever established was the one in Tetuan founded in 1862. M. Isaac Hayon Melul, president of the community, told us that when it came time to raise funds to make the school viable, the people of Tetuan felt that money for a school where their children could receive a good education was more important than money for food or clothing. Now, the building stands empty for there are no longer enough students in Tetuan to fill the classrooms. There are, however, 15 or 20 students in a small yeshiva in the Tetuan Jewish Center known as Yigdal Torah. The total enrollment of students in all of Morocco in the Ittahud system is estimated at 2,100. The Moroccan government partially subsidizes these schools. The second school system is the Otzar Ha'Torah system headed by Aron Monsenego, son of the Chief Rabbi of Moroco. These schools offer a heavier concentration of religious studies than the Ittahud Maroc. There are a total of 1,800 students in this system. The O.R.T. school in Casablanca is a vocational school headed by Joseph Amar and offers excellent training programs for both about eight hundred boys and girls of high school age. In Casablanca, there are three schools sponsored by the Lubavitch Chassidim catering to about 600 students. These three are the sole survivors of a whole network of Lubavitch schools throughout Morocco. Rabbi Yehudah Raskin is the principal. The story behind the founding of this system is a particularly fascinating one. In the 1950s a young rabbi, Shlomo Matusof, had just been released from a hard-labor camp in Siberia. He made his way to France, got married, and then received a message from the Lubavitcher Rebbe telling him what was to be his mission in life. The Rebbe told Rabbi Matusof to go to Morocco and establish there a system of Lubavitch yeshivos throughout the country. Not only did Rabbi Matusof establish schools in the large cities of Casablanca and the Agadir, he also travelled extensively through the Atlas Mountains and to the southern desert villages. In many cases, these places were only accessible by donkey. Rabbi Matusof and his new bride rode through the desert searching for Jews to educate. We were told that Jews in caves in the Atlas Mountains had pictures of the Rebbe on their walls. Rabbi Matusof's work was not destined to be of a permanent nature, however. When the Jewish populations of the villages

emigrated to Israel, the tiny yeshivos closed. In 1960, in Agadir, an earthquake destroyed the town and forty boys were killed when the roof of the Lubavitch Yeshiva collapsed. All of Rabbi Matusof's children have left Morocco, but he and his wife continue to remain in Casablanca at the request of the Lubavitcher Rebbe. There are no longer yeshivos in Morocco on a high enough level to train rabbis. Boys who wish to receive advanced learning usually attend yeshivos in France. Some religious girls go to a yeshiva high school in Strasbourg, France. French is the prime language in Moroccan Jewish schools (besides Hebrew), followed by Arabic. However, when students enter a Moroccan university, they find that with few exceptions, all classes are in Arabic. This "Arabization" now going on in Morocco is one key factor which is causing young Jewish men and women to look abroad for their professional training. Most will probably marry European schoolmates, follow their professions, and establish their homes in France, Canada, the United States, or Israel. The official government policy is that Jews are equal to Moslems in the eyes of the law. King Hassan II has shown as much respect for the Jewish community as did his father Mohammed V. When the French sought to carry out the Vichy laws of World War II against the Jews of Morocco, Mohammed V refused to cooperate. He insisted that if his Jews had to wear a distinctive badge, then he would force all his subjects to do likewise. While in the Imperial City of Rabat we were given an unusual honor. We were permitted to visit the tomb and mosque of Mohammed V-, friend of the Jews. In a moving ceremony, Rabbi Boruch Helman recited a prayer for this righteous non-Jew, and a Moslem member of the royal house said an appropriate prayer in Arabic. Throughout our trip, we heard the phrase "the Arab and the Jew are brothers." Yet Jews may not wear the Star of David openly in the streets. Officially, there is no direct mail or telephone calls to or from Israel. Usually, letters are sent via relatives in France or Canada. One cannot travel directly from Morocco to Israel, or vice versa. We spoke to one man who visits his children in Israel several times a year, but this must be done quietly. One Moroccan official told us that Morocco would probably be the first Arab nation to have direct flights to Israel once the tensions in the area reached a sufficiently low level. Some channels are opening. In seeking to make Morocco more desirable for the Jewish tourist, steps have been taken to preserve and restore synagogues and historic sites. The services of an Israeli rabbi have been obtained to establish

In seeking to make Morocco more desirable for the Jewish tourist, steps have been taken to preserve and restore synagogues and historic sites. .. It is hoped that increased contacts between Morocco and world Jewry will lead to a peaceful and mutually respectful relationship between Morocco and Israel.

kosher facilities in hotels in some of the larger cities in Morocco. Members of the Ministry of Agriculture from Morocco made a tour of Israeli farms with the hope of importing Israeli cattle. It is hoped that increased contacts between Morocco and world Jewry will lead to a peaceful and mutually respectful relationship between Morocco and Israel. The Jews of Morocco in every community we visited were lavish and sincere in their praises for the King and always pray for his well-being. Indeed, he has proved to be a good friend to the Jews of Morocco — although there is a P.L.O. headquarters in Morocco, and Moroccan forces have fought with Syrian forces in the Golan Heights against Israel. In a recent speech, Prime Minister Menachem Begin mentioned a statement made by Hassan II referring to "the combination of Arab power and Jewish genius which would lead to peace." Though King Hassan has invited Israelis of Moroccan origin to return, a mass influx is not expected. Though the situation of the Jews in Morocco is fairly stable now, one cannot predict what the future will bring. The hope of everyone is for peace and harmony throughout the entire Middle East.

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ILLUSTRATION

BY SHERYN G O LDENHERSH

Leo Levi

The Torah and Secular Studies We find in the Torah literature many expressions extolling the virtue of secular studies: 1. "Contemplate His creation, because thereby you will know the creator."1 2. "It is a mitzvah to make astronomical calculations... Anyone able to make astronomical calculations and refraining from it—of him Scripture says: They would not see G-d's work.. /"2 3. "When man contemplates all the creatures and sees G-d's wisdom in [them], his love for G-d will increase/'3 4. "We are duty-bound to study the creatures and to deduce from this G-d's wisdom."4 5. "All the sciences are necessary for Torah-study and constitute a ladder to ascend to divine wisdom."5,6 6. "Each one of the seven sciences is praiseworthy in the eyes of our sages, and they loved it totally. And you will never find in any aggadah—neither in the Babylonian nor in the Jerusalem Talmud, nor in any Medrash—that they criticized any science."7 7. "To the extent that a man lacks knowledge in any other wisdom he will lack a hundred-fold in the wisdom of Torah."8 8. "All the sciences are openings and gates to the Torah."9 On the other hand we find many expressions criticizing and decrying such studies: 1. He who reads in "other books" has no share in the world to come.10 Also the Book of Ben Sira is forbidden.11 2. "Cursed is he who teaches his son the wisdom of Greece."12 1. B a ra ith a cited in R am b am 's R esponsa (Jerusalem 5718) No. 150. 2. Shabbath 72a, Isaiah 5.12. 3. Rambam, Yesodei Torah 4.12. 4. C hovoth H a lev a v o th , Habechinah 2. 5. R. Bachyai, Avoth, end of Chapt. 3. 6. R. Yehudah Liwa ben B e tz a le l (M ah aral) Nethivoth Olam, Nethiv Torah 14.

7. R. Ya'akov Provent-

zali, "Responsum on the Study of the Wisdoms," in Divrei Chachamim, edited by • R. Eliezer Ashkenazi, p. 71.

8. R. Eliyahu, Gaon of Vilna, Cited in the introduction to Euclid, tr a n s la t e d by R. Baruch of Sklov. 9. R. M osheh S o fer, Derashot Chatham Sofer 112. 10. Sanhedrin 90a. 11. Sanhedrin 100b. 12. Sotah 49b.

Dr. Levi is a founder of the Jerusalem College of Technology which combines Torah learning with advance study of physical sciences. His writings on Hashkofoh have appeared in these pages and other journals over two decades. Professor Levi has also published definitive texts in optics and other areas of physics•

3. "Deter your sons from higayon (meditation?)."13 4. "To walk in [the words of Torah]: Make them primary, not secondary; that your discourse be only in them; that you mix not with them other matters; that you say not, I have learned Yisrael's wisdom, I will now study the wisdom of the nations/'14 5. "The repair of the body and the guide to human conduct is the study of Mishnah and Talmud... and he who deviates from this and occupies himself with [philosophy] will throw off the yoke of Torah and reverence... and will reject the Torah completely."15 6. " 'Why do you pay money for no bread and exert yourself to no satisfaction.. . ' this teaches us that we are not to occupy ourselves with other wisdoms—only with the' main one, which is our Torah."16 At first sight we seem to have here a subject for intense dispute among our sages and Torah authorities. However, strange as this may seem, of the above statements, each by itself stands essentially undisputed. Furthermore, a number of the authors cited seem to contradict sharply their own statements. For instance, Rav Hai Gaon (No. 5 in the second group) attacks secular studies very strongly; but in another context he writes:17 "Know mathematics and understand medicine." Also the Gaon of Vilna whose words of effusive praise of science study we cited above (No. 7 in the first group), writes elsewhere of Maimonides that "he was drawn after the accursed philosophy." Also Rabbenu Bachyai (No. 5 & No. 6 in the first and second group, respectively) seems to contradict himself. A strange situation indeed! It seems that the key to this puzzle may be found in the clear distinction our sages and later authorities made between natural sciences and the humanities, with the word chochma often covering both. They said19: "If you are told there is

13. B erackolh

2 8 b . (C f. Menorath Hamaor 267.

Rav Sa'adya Gaon & Rav Hai Gaon cited in Nimukei Yosef, Megillah 25b.) (Rashi's Com mentary is different.) 14. Sifra, Vayikra 18,4. 15. Rav Hai Gaon, cited in Igereih Ramban "Terem E'eneh" (R.C. Chavel's edition, p. 350) & Responsa Rivash No. 45.

16. R. Bachyai, Devarim 30,12. 17. Rav Hai Gaon in poem "M usar Haskel." 18. Shulchan Aruch, Yoreh D ea 179,13. The word "accursed" is omitted in the Vilna editionH cf. B. Landau, Hagaon Hachasid Mi v iln a, Chapt. 17, Note 10. 19. Medrash Rabba, Eichah 2,13.

chochma among the nations, believe it; Torah among the nations, do not believe it." Here they clearly wish to differentiate between natural science (chochma) and the area of ethics, morality, theology, etc., subsumed under the term "Torah." The same distinction is made in the practical halacha. When we see a non-Jewish sage, we must pronounce the blessing "Blessed is He Who gave of His wisdom to flesh and blood."20—"for the wisdom of the nations also comes from G-d."6 Concerning this halacha, the authorities specify that it applies only to the natural sciences.20,21 If we now look more closely at the passages cited above, we find that they are perfectly consistent with this distinction. Our sages viewed favorably, and even encouraged, the study of the natural sciences; whereas the study of the humanities from non-Jewish sources was frowned upon and occasionally even prohibited. Why this distinction? The sciences and the humanities differ in an essential way regarding their sources. The raw material from which the natural sciences are built are supplied by our senses and are verifiable by experiment. They may be quantified and tested. In other words, we were created with the ability to develop the sciences rigorously. The converse is true of the humanities. Here we have no way of confirming or disproving the foundations on which these are built. We have no innate sense which enables us to decide whether our ideal should be "the greatest happiness for the greatest number" or the development of the perfect man— Nietzsche's "superman". Both may appear equally attractive axioms; but experience has shown that the first may lead to a communist totalitarian society whereas the second leads to the Nazi horror. We simply lack the senses required to see what is good and evil, just or unjust. This fact of life implies that humanities are based on conjectures which may be more or less appealing, but are not testable—and this in issues which are far more fundamental and decisive to our lives than are the questions treated by the sciences. This may explain why G-d revealed His Torah to us and left the required science to our own efforts. He had provided us with the means to develop science on our own, and He relies on us to do so. Hence the important position of science in the Torah's point of view.

The key to this puzzle may be found in the clear distinction our sages and later authorities made between natural sciences and the humanities.

20. Shulchan Aruch, Orach Chayim 1224,7. Based on Berachoth 58a. 21. Semak 148 (151 in some Eds.).

Since Torah guides us in the matters of the humanities, anyone going to other systems is, at best, being foolish and risks the very purpose of his life.

Since Torah guides us in the matters of the humanities, anyone going to other systems, based on mere conjecture— conjecture which is intrinsically untestable—is, at best, being foolish and risks the very purpose of his life. He is like a man walking a road full of pitfalls, traps, and other deadly dangers—and does so with his eyes closed. Above all, he is not likely to reach his destination, as long as he does not keep his eyes on the sign posts and landmarks that guide him along the tortuous path. No wonder our sages opposed such studies unless they are based on divinely revealed principles. All this leads us to very concrete conclusions concerning the ideal program of studies for higher education. Academic institutions are always wrestling with the problem of "liberal education" vs. professional training. Decisions are made—and then the trends are reversed. The above analysis illuminates clearly the source of the confusion and points to the solution. The humanities are, on the one hand, far more fundamental and important than are the sciences. On the other hand, unless they are based on divinely revealed foundations, any system we study in this area is likely to be worthless. Hence the ambivalent attitudes prevalent in the secular world. The solution, too, is obvious: The humanities must be studied intensively—but their study must be based strictly on revealed sources—researched, developed and analyzed with the tools revealed to us. The sciences, too, are important, but must be seen as secondary to the humanities. The above discussion was obviously very general. We did not investigate exceptional circumstances which may require individuals to become familiar with the surrounding secular culture, nor did we go into temporary distortions which may be advisable in setting the allotment of time to humanities vs. science. Such distortions may be dictated by the demands of livelihood, military situations, etc. But the basic picture emerges clearly and may guide us at all times.

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JEWISH LIFE A Statement of Purposes ... In the pages of Jewish Life w e will share with you insights into the Jew ish past as they clarify the Jew ish present, and as they help us to see into the future. W e will exam ine the Jew ish presen t in the light of the past, and in the light of w hat m ust be our future aspirations. W e will look into the future, not with any m ystical pow ers— there are few Jews to d a y w h o lay cla im to su ch p o w e rs — b u t w ith th e techniques m ade available to us by the Jew ish mind and the Jew ish heart refined by Torah learning and historical Jewish experience ... ... Jewish Life will continue to be a platform for the expression of diverse points of view in the Am erican Torah com m u n ity. H ere these criteria alone will gain adm ittance to the minds of our readers: a com m itm ent to Jew ish values, and an articulate expression of a point of view on m atters of interest and deep concern to oth er com m itted Jew s. Surely not all read ers will agree w ith our application of these criteria— and w e earnestly look forw ard to hearing from them . W riting is a m ystique I hope to explore in these pages, particularly as it relates to the articulation and in terpretation of Torah values and concepts. A nd reading too is a m ystique: but the tw o can function only in u n ison ... ... M ost people w ho read are aw are of the difficulties of tran s lating from one language into another. W hen a judge an grily said to a Yiddish interpreter that there m ust be an English w ord that m eans " s h o f a r , " the reply w as "it's a h o rn ." W hen asked w hy he didn't say so to begin with, the interpreter shrugged his shoulders and said, "B ecau se it s n o t a h o rn !" But few readers realize that all writing is in a sense " t r a n s l a t i o n / ' particularly w hen we try to express Torah con cep ts in any language other than H ebrew . All such attem pts m ust, therefore, by definition, fall short of their m ark. It shall here be our objective to com e as close to the m ark as w e can in stretching the English language to accom m od ate Torah categories and Torah concepts as Jew s have in the past used other foreign tongues. In these difficult tasks w e solicit your help, your u n d er standing, your patience— and your prayers. Y a a k o v Ja c o b s

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Morris Brafman

A Yiddish Library Reborn It was eight or nine years ago; my Rabbi and I were staying in Belle Harbor. It was Friday right after Tisha B'Av. "A Yiddish library is up for sale, several thousand volumes/' my Rabbi said. "Would you be interested?" "How do you know about it?" "I'll tell you the whole story. "I have two friends, brothers about my age. One was a classmate of mine in college. Both are quite intelligent, working, I believe, in the textile field as sales managers. Their father died recently. That's how I met them again after so many years. He left behind a Yiddish library. They don't know what to do with it! They can't read Yiddish or even Hebrew. You know, all-American fellows. Their father, they told me, was a tailor* a good one. Worked all his life in a cloak-and-suit sweatshop; a fine man, but he had one craze, Yiddish books. Every Sunday he spent on the Lower East Side, mainly on East Broadway, browsing in bookstore after bookstore; looking, searching. He made a fine living, gave all his pay to his wife, except for a few dollars. That was his share. And that he spent on Yiddish books. He had no other pleasures; neither smoke nor drink. No movies, no shows; not even the daily papers. Only books, books, and more books. His wife often yelled: 'So many books? What for?—Where will you put them?' He only stared at her; never said a word. He was a quiet man. The more she fussed and fumed and shouted, the quieter he became. He just shrugged his shoulders and opened a book to read, all evening, half nights, never enough, with an intensity of concentration nothing could disturb. Everything around him ceased to exist. "Their apartment?S-primitive as they come: a walkup on Coney Island Avenue. A little hallway, a narrow kitchen, two rooms. Bedrooms: books all over, on the beds, under the beds, stacked up on chairs, on the nighttables, on the floor against the walls, wherever one looked—books. "The boys grew up by themselves. In their early years he tried to talk to them, to tell them about his interests, but he gave up. They were worlds apart from him. He tried also to reason with his wife. In the beginning, she listened to him; but after a while, it became too much for her. She couldn't take it. His Yiddish books had such a grip on him, stranger and stronger than anything else in his life. No complaints: he was conscientious. His job he considered important. He was an excellent worker, and diligently earned as much as possible to provide enough to keep them all going. He had no needs to

Morris Brafman is a wellknown community leader and philanthropistt and has done pioneer work for Soviet Jewry.

. . . a fine man, but he had one craze, Yiddish books... He had no other pleasures; neither smoke nor drink. No movies, no shows; not even the daily papers. Only books, books, and more books.

He filled it up to the top, shelf after shelf in orderly fashion... the tailor had his own castle... For this little world of his he lived.

speak of. Food?—not important. One had to eat to have strength to work. That was all. "Only one thing he had to have: one tenth of his earnings for his books. Libraries?—he hated them, despised them. The books he was interested in, they didn't have. Besides, he was driven by possessiveness: to own the books. "So he started his own library. When the boys went off to college, he dismantled their bedroom. He sold the two metal beds—that is, he swapped them. He negotiated with the buyer to receive in exchange enough lumber to build shelves all around the room. His wife yelled. The dealer nodded his head. The tailor beamed. For days on end he measured and measured and finally came up with an exact plan: so many planks, so many feet long. When the lumber was delivered, he built his shelves. Not by himself. A handyman from the shop came evenings and Sunday—and soon it was finished. "He filled it up to the top, shelf after shelf in orderly fashion. The other rooms now became orderly as well, to his wife's satisfaction, and the tailor had his own castle. "Every book he fondled like a treasure: with tenderness he placed them on the shelves. This was his—his little world, all to himself, and the books, his priceless possessions. For this little world of his he lived. More and more he retreated into his room. It had only a small table, a single wooden chair and a bare electric bulb hanging down from the ceiling over his table. When the boys came home from school on occasion, they had to sleep in the kitchen and the little hall. His room was holy, he kept it locked. By now his wife was convinced there was something wrong with him. How can a man be so much in love with books? Yiddish books? He behaved normally, of course, but how normal is a man who always says 'no'. A walk, 'no'. To the movies, 'no'. To a show, a Y id d ish sh ow , 'no'. To friends, 'no'. To a wedding, a bris, or even a funeral, 'no'. Always, 'no'. 'Please, you go; leave me here, that's my life.' His wife died a few years ago—heartbroken. The only source of happiness to her had been her two boys. They grew up, as she used to say, to be real m entschen. And they did all right for themselves,, found good jobs even in hard times, and they earned a living. "Now he was dead. The boys had to take over the apartment. There was really little of value left. Some old furniture they disposed of quickly. Only the man's library remained, thousands of books. They meaitt nothing to them. They didn't know a word of Yiddish; never had any desire to know. They were stuck with a Yiddish library. "They did not want to give it to a library. Dealers were not interested. Yiddish books?—who reads them? "In desperation," the Rabbi continued,"they called me for help. Rent is coming due, month after month. For what? On

top of that the landlord wants the apartment/' I asked my rabbi to arrange to meet the boys at the apartment. Off I went on a blind date with thousands of Yiddish books, left behind by a tailor in a walkup apartment on Coney Island Avenue. One of the boys was there. We walked up to the first floor. He opened the door and we stepped in. Everything was gone; the place was empty except for that one room. We hardly spoke. I looked at the books. All the shelves were full, most double-stocked. Every inch was taken up to the ceiling, yet the room was remarkably clean. One glance told me he was a man in love with books. "Do you read Yiddish?" "Yes, of course, that's why I'm here." "Then you should be able to appreciate what my father collected over so many years. I know they must have some value. Once my Dad told us a university out in Kentucky had offered him $700 for a certain set, Pa smiled and said 'no'. He corresponded a great deal about his books. We didn't find the letters. Maybe they're somewhere among the books. Dad was a good man. Never uttered a loud word. We didn't understand him. To us, it seemed he lived in the past; a dead world. He held on to it; didn't let it go, it drove mother into her grave. But, that doesn't interest you, I am sure. Do you know the authors?" "The rabbi told me about your Dad. I'm sure he was a remarkable man. He knew what he wanted. I'll need some time to give you a decision. I'm not a bookdealer, but the whole thing intrigues me. I know Yiddish and I would like to form an opinion of what your father assembled. I'd like to find the key to what your father was interested in." "All right then—I'll leave you alone. I haven't had lunch yet; I'll go for a bite. Can I bring you anything?" "No, thank you." He left. I looked at one shelf/ slowly, volume after volume, and suddenly I paled; chills ran down my spine. Here they were, all of them—my murdered "children". Every one of the books I had bought over the years in Vienna in German, that were thrown into the bonfire the Nazis started in our backyard after the Anschluss in 1938, every book, burned there, this little tailor had bought here and preserved for me in Yiddish. Could it be real? Was I dreaming? No! Here they were—here in this one double-stocked shelf, in orderly fashion, the entire literature of Marxism, Socialism, Communism, all the ideologists of the movements in Yiddish! First editions in many cases, printed 1902, 1905, 1910, 1915, 1920, 1930, 1940, in Warsaw, Berlin, Paris, Moscow, Petersburgh, Vilna, New York, Buenos Aires, Montevideo, Mexico City. I was frozen to the place—dumbfounded. Who was he? What was he? I had to find out. From books you can find out

Now he was dead. The hoys had to take over the apartment... Only the man's library remained, thousands of books... They were stuck with a Yiddish library.

I looked at one shelf, slowly, volume after volume, and suddenly 1 paled; chills ran down my spine. Here they were, all of them— my murdered "children".

everything about a man: his taste, his philosophy, his politics. Yes, he loved good literature too. All the classics were here, in Yiddish. Every Russian writer and poet we had to read in our student days—all here. German classics, English, French, all of them in Yiddish; complete sets. I found Heine in Yiddish!—I confess. I was in love with Heine. In our library we had three complete sets—in the original German, priceless editions, including his correspondence from exile. And my little tailor has Heine in Yiddish, a first-edition in Yiddish! I was impressed. The Nazis hated Heine. He was too much for them to stomach. He drove them up the wall. So they burned his books. Sorry bandits, my little tailor here triumphed over you. You cannot destroy Heine by throwing his books into fire! We had to watch as they did it. The flames leaping heavenward as, like wild animals, they threw volume after volume into the fire... 15,000 "children", German and Hebrew, secular and sacred books, saved and assembled over generations by many families. Nazi boys and girls danced around the fire, and we had to watch it. And here I was, thirty years later, after the Holocaust, in which the beasts burned six million, one-third of our people. Among them one and one half million children, whose shoes they collected, sorted, packed neatly in corrugated cartons, and sent back from the gas chambers to I. Topf and Son in Hamburg. Let me look more. What else did you buy and read and preserve for me, my beloved little tailor? Yiddish literature. No sense listing names. All here: from Mendele all the way to the present: to his present. Look here, this beats me: Yiddish literature from Russia before 1905; from 1905 to 1917—the revolution—and from the revolution the bitter end! This I didn't expect. This is a treasure. For me. All those who made the decision to remain in Russia after the revolution, and all those who believed so much in that new paradise that they left their places of residence and went there, or returned there, who met their end so bitterly at Stalin's murderous hands. Not one missing. August 12,1952 the monster murdered them, all Yiddish poets and writers, and between 1948 and 1952 several hundred of them (my friend, the late Joel Cang had cited the following figures: 217 writers and poets; 108 actors; 87 painters and sculptors; 19 musicians—431 creative artists), everyone whom his devilish mind considered capable of being a teacher, writer, leader. Among them, the giants of Yiddish literature: Moshe Kulbak, Izi Kharik, Peretz Markish, Leyb Kvitko, David Hofstein, Itzik Fefer, Der Nister, David Bergelson, Schmuel Halkin, Max Erick, Yisroel Zinberg, and many others. Dead?—No! Alive here in my tailor's collection.

Did he know? He must have. He must have been intelligent and informed. The next shelves revealed the secret: who he was and what he was. He was a Yiddishist, a Bundist, a social-democrat, a Menshevik, and later on probably even a full-fledged Bolshevik, never ready to give up the principles of a Bundist: Devotion to Yiddish! Autonomism! Nationalism! Jewish life as lived in Europe, sharply opposed to Zionism and other conceptions of a world-embracing Jewish national identity: "Doykeyt", poorly translated: Here-ness! Now-ness! I gathered all that from the collection of books on the Bundist movement. From beginning to end: 1897 to 1917. And all books on the Bundist movement in Poland and America... a priceless collection in a private library in a walkup on Coney Island Avenue. My tailor didn't believe in G-d: not one Siddur, not one T'nach—except for the classic Yiddish translation by Jehoash. G-d had been banned from this room. Not one volume on Zionism! Not one volume in Hebrew! Not one volume on Eretz Yisrael. Berlin, yes, Warsaw, yes. Moscow, yes. Yerushalayim— no... I was taken back more than thirty years to my student days in Vienna. How the ideological battle raged in those days! Out of every hundred Jewish students eighty-five were socialists, fifteen were Zionists. Ten of the fifteen worshipped two gods: socialism and Zionism. Two or three were religious, out of gear with the times. The rest?—two, three, perhaps were touched by Jabotinsky, Strieker, and Grossman, believing in "a Jewish State in the historic borders on both sides of the Jordan with a Jewish majority..." Their friends believed in the "One W orld" concept, studied Esperanto, were pacifists, vegetarians, and demonstrated in front of toy-manufacturers against toy soldiers. Back to the shelves. My tailor must have "known" about my deep interest in Russian Jews. He preserved all the literature in the original language of those who believed in the Bolshevik revolution and remained in Russia waiting for the Jewish problem to be solved. My tailor was a custodian of our history: the C hu rban literature; the post-War literature in Yiddish printed in Russia. I had to buy the library. The negotiations with his son were quick. He had to sell, I had to buy. One condition: the books must be out before the next month's rent comes due. The following Sunday a truck delivered the load. Both the tailor's sons had worked all week. They made bundles of ten or

The next shelves revealed the secret... He was a Yiddishist, a Bundist, a social-democrat, a Menshevik, and later on probably even a full-fledged Bolshevik.

M y tailor was a custodian of our history: the Churhan literature; the post-War literature in Yiddish printed in Russia.

twelve. A special room was furnished with hand-crafted bookcases—the books, and the tailor, deserved the best... The cabinetmaker, himself from Russia, did a marvelous job. During one summer, three yeshiva boys who read Yiddish put all the books in order and catalogued them. To conclude the story let me share something with you. One evening I picked up a volume, one of the Z am m el-B ich er (Anthologies) dated New York, 1952, edited by J. Opatoschu and H. Leiwick. The editors introduced the collection with the following words: /'Three years have passed since over the whole Jewish life in the Soviet Union darkness has descended. All our efforts to find out what happened to the two million Jews there—or more—have ended in a dead-end. Yiddish does not exist there anymore as a living creative language. Nor does Yiddish literature, or Yiddish theatre, or a Yiddish newspaper, or any kind of Yiddish school for children. The totality of Yiddish culture has been condemned to death... And what happened to all the Yiddish writers and artists? What happened to Bergelson, Markisch, Feffer, Halkin, Hoff stein, D er N ister , and everyone else who represented and created Yiddish literature? Are they free or behind bars, or exiled to labor camps? Are they alive somewhere or were they murdered?,/ The editors conclude: "In this collection only fragments of their creative work can find place... We believe a plan had to be formulated to create a great and all-embracing anthology of all their works. T he total Y iddish literature w hich was created an d produced from the beginning o f the revolution in 1917 until h er gruesom e destruction three years ago in 1948 should fin d its proper presentation h ere !... Because to usr the 4liqu idated ' poets and artists are not liquidated. T hey belong to us. T hey are part an d parcel o f our people's creative literatu rer a ll o f it, and they must rem ain alive.

They had no way of knowing that a tailor on Coney Island Avenue had done just that.

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FACE THE FUTURE W ORLD CONFERENCE O N TECHNOLOGY, SCIENCE AND HALACHA.

mm nnnu win 'imNbiy jrniNh pn rmjnn The First World Conference on Technology, Science & Halacha, w ill take place in Jerusalem, Israel, on July 23rd 1980, and w ill be headed by rabbis, leading scientists, engineers and community workers. The conference is sponsored by the Institute for Science and Halacha, Jerusalem, Israel, Association o f Orthodox Jewish Scientists in Israel, the US and Canada, Great Britain and Ireland, and the Associa tion of Orthodox Scientists in France. This conference w ill be followed by the Doctors World Conference on Medical Ethics. Suitable Hotel and Land arrangements have been made by the Conference Committee. For additional information write to: Face the Future —World Conference. 1 Hapisgast., Jerusalem, Israel.

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Howard Nemerov

Debate with the Rabbi You've lost your religion, the Rabbi said. It wasn't much to keep, said I. You should affirm the spirit, said he, And the communal solidarity. I don't feel so solid, I said. We are the people of the Book, the Rabbi said. Not of the phone book, said I. Ours is a great tradition, said he, And a wonderful history. But history's over, I said. We Jews are creative people, the Rabbi said. Make something, then, said I. In science and in art, said he, Violinists and physicists have we. Fiddle and physic indeed, I said. Stubborn and stiff-necked man! the Rabbi cried. The pain you give me, said I. Instead of bowing down, said he, You go on in your obstinacy. We Jews are that way, I replied.

Howard Nemerov is a distinguished American poet.

Nahum L. Gordon

Dialogue with the Rabbi A Response to Howard Nemerov Come, my son, the Rabbi said. Where are we going? asked I. I have some gifts to share with you, Come sit here by my side. What are these gifts you have to share, Where did you get them? asked I. It's not that simple, the Rabbi said. Sit close, he beckoned, then sighed. The gift of life our Father gave To his children, Souls Divine... But we're not G-d-like, I cut him short, We're small and mean and blind. So true my son, that's what we are, Not what we're meant to be Tis G-dlike having mind to choose With will unique and free. But we choose to war and thieve and whore, To plunder and rape and ignore, To shun our brothers' cries of pain How can we e'er be more? I know, he said, as he bowed his head, It is sad, what we are not, But there are some guides, some maps He left, Our paths on which to plot. Not so, I said and shook my head, Men write the laws, not G-d, Oft written with no care for truth With whim they do discard. That's true my son, men have done that, History records our lies, But our Father's guide can't be put aside Nor crimes to justify. Now it's time for you to try, my son, A Jew must lead the way, We've been chosen to choose the true from false, Not to bend the law our way. This is the gift that is Divine: Each day to grasp and hold With measured steps to walk with G-d, In the ways that He has told.

These measured steps, each one so small, While others stride and strut, Prepare us to love, we have been taught, Our G-d with all our heart. And when your measured steps, my son Will fall in step with mine, With leagues of other Jews we'll march To choose with Souls Divine— 1 The freedom to be free from greed F*om afflictions of mankind,1 All to be bound by laws Divine, Thus be free of laws unkind. These are the gifts I share with you Take them and pass them on, To a world, we pray, will seek them too— G-d's kingdom will be one. I'm not sure yet, dear Rabbi, That what you say is so, But what else is left for me to try, In a world so bleak and cold. All else has failed and I'm alone I'm lost and left behind, Tis better then, perhaps you're right, To believe my soul Divine. That's fine, my son, now take a step, On your new, our ancient, journey, Our Father waits to meet us all, Midway—-His sons returning. This is the gift He gave, His Image that is in us, With our choice, He'll rejoice, And send us our Redeemers. He did not send an only son, To die that we might live, He gave us life, that we might strive, What greater gift to give!

Nahum Gordon practices law in New York City.

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Sad as it may be, we’re losing our children. Yes, everything we cherish is in danger, our heritage, our synag synagogues, our traditions. And it’s all too easy to understand why it’s happening. The American way of life is too powerful, seems so much more attractive to youngsters than a life of commitment to Torah. That’s why traditional synagogue youth programs have failed, why parents are helpless, and Rabbis have thrown up their hands in despair. It’s why over 80% of American Jewish youth never attend a synagogue, not even on Yom Kippur. And the rate of intermarriage is almost 43%. NCSY The National Conference of Synagogue Youth

W hy would you read, an ad about Hi taking an ad in our 82 nd Anniversary Dinner Journal? Because you care about what’s happening to Jews in America!

But there isone program that’s working, one effort that’s stemming the tide of assimilation. A program that’s attracting thousands upon thousands of young Jewish people, and inspiring them to keep the Shabbos, live a life of commitment to Torah and Jewish tradition. This is NCSY, The National Conference of Synagogue Youth. Where everything else has failed, NCSY has worked. Using unique methods to teach traditional values, NCSY has inspired hundreds upon hundreds of young people to attend institutions of higher Jewish learning, to become Rabbis, teachers, youth leaders! In all over 22,000 young people are involved in the program. The 82nd Anniversary Dinner Journal That’s why the Union of Orthodox Jewish Congregations has decided to turn over to NCSY the entire proceeds from aas placed in the journal of the 82r»dAnniversary Dinner (to be held at the New York Hilton on Sunday May 18th) The contribution you make by placing an ad in the Dinner Journal will be used to support what is perhaps the most successful youth program in existence today. But for every youngster NCSY at tracts to its ranks, there are at least 10 others not being reached simply for a lack of funds. Yes, your help is needed desperately. Please, look over the NCSY programs then make your check for a Diamond Key Page, a Gold Key Page, or a Silver Key Page.

You Can Help These Vital NCSY Programs TORAH STUDY GROUPS conducted on a regular basis in all 467 NCSY Chapters throughout the U.S. and Israel. JEWISH IDENTITY SEMINARS, week long workshops in cluding drugs, sex and marriage and other issues of concern to young people. YOUTH PUBLICATIONS that instill Jewish insights and values in young minds. “ Keeping Posted,“ for example, is read by 22,000 young people. LEADERSHIP INSTITUTES, where naturally gifted youngsters are trained for service to the Jewish communities in which they live. FREE JEWISH HIGH SCHOOL, tuition free evening classes in Jewish studies for high school students with limited or no previous Jewish education in 12 cities. REGIONAL CONCLAVES held regularly in over 230 com munities reaching nearly 30,000 youngsters every year. COLLEGE ORIENTATION & YESHIVA PLACEMENT: which inspires over 800 students every year to enroll in Jewish in stitutions of higher learning. NCSY ISRAEL INSTITUTE OF JEWISH STUDIES: a univer sity level one year leadership program held in conjunction with two of Israel’s finest Jewish studies colleges. COMPREHENSIVE ISRAEL SEMINAR PROGRAM: separate programs geared to teenagers, pre-teens and college students offering touring, adventure and study in the holy land of Israel. SUMMER CAMPS AND INSTITUTES: a unique Torah program combining athletics and craft activities in a healthful outdoor setting.

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PROUDLY ANNOUNCES A BIGGER S. BETTER

ISRAEL Summer Seminar and an historic EXCLUSIVE

A FOUR DAY EGYPT EXCURSIONtt

(First American Jewish Youth Group to Visit Egypt!)

July 6-A u g ust 1 9 ,1 9 8 0 □ Ages 1 4 -1 8 □ $ 1 7 6 5 plus $30 (non refundable registration fee)

Egypt option: $ 2 40 additional C a ll o r W r it e T o d a y

N C S Y / U O J C A - IS R A E L P R O G R A M S 116 E. 27th Street, N.Y., N.Y. 10016 □ 1212) 725-3420

UNION OF ORTHODOX JEW ISH CONGREGATIONS O F AMERICA

President: JULIUS BERMAN

Chairman of the Board: HAROLD M. JACOBS

Honorary Presidents: JOSEPH KARASICK MOSES r, FEUERSTEIN M A XJ.ET R A DR. SAMUEL NIRENSTEIN

Honorary Chairmen of the Board: SAMUEL C. FEUERSTEIN SAMUEL L. BRENNGLASS

Senior Vice Presidents: DR. BERNARD LANDER DAVID POLITI BERNARD W. LEV MO RE

Vice Presidents: NATHAN K. GROSS SHELDON RUDOFF FRED EHRMAN SOLOMON T. SCHARF GEORGE B. FALK DAVID FUND MICHAEL C. WIMPFHEIMER MAX RICHLER DR. DAVID LUCHINS RONALD GREENWALD

Treasurer:

JOEL M. SCHREIBER

DR. JACOB B. UKELES

Metropolitan N. Y.

Secretary:

DR. HESCHEL RASKAS

MARCEL WEBER

Midwest

Financial Secretary:

JOSEPH MACY

SIDNEY KWESTEL

New England

National Associate Vice Presidents:

JOSEPH M. RUSSAK

HERMAN HERSKOVIC AL H. THOMAS EMANUEL REICH EARL KORCHAK SANFORD DEUTSCH HARRY BEARMAN

Vice Presidents for Regions: NATHANIEL FUTERAL

Atlantic Seaboard HY BERGEL

Central Canada DONALD B. BUTLER

Central East ALAN I. LAPPING

Chicago EDWARD B. WOLKOVE

Eastern Canada

Northwest JACK M. NAGEL

Pacific Coast LARRY BROWN

Southeast MARCUS ROSENBERG

Southwest E. DAVID SUBAR

Upper New'York JULIUS SAMSON

Israel • RABBI PINCHAS STOLPER

Executive Vice President

For over 100 delicious Passover delights look for only one name. KASHRUTAND QUALITY

Tuna Fish Sardines Salmon Fillet of Mackerel Mayonnaise Dried Fruit

Juices Vegetables Desserts Condiments Chocolate Syrup Pancake Syrup

Salad Dressing Preserves Honey Potato Chips Candy Catsup

Canned Fruits Packed In Heaver Syrup Or Water AND A FULL LINE OF DIETETIC CANNED FISH

GOOD TASTE IS ALWAYS IN SEASON Distributed nationally through Season Products Corp., Irvington, N.J.

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