A P U B L I C AT I O N O F T H E R A B B I N I C A L U M N I O F T H E R A B B I I S A A C E L C H A N A N T H E O L O G I C A L S E M I N A RY • A N A F F I L I AT E O F Y E S H I VA U N I V E R S I T YCHAVRUSA March 2012 • adar 5772 (:אין התורה נקנית אלא בחבורה )ברכות סג volume 46 • Number 1 In this Issue the 2011 rIets Dinner in review an Interview with rabbi aharon Lichtenstein Kupietsky scholars Program Day of Learning sponsorships at rIets Divrei Chizuk Rabbi Michael Rosensweig 4 7 9 10 12 16 19 20 Rabbi Menachem Rosenfeld Book reviews a Plea for Divorce ethics Lifecycles משנכנס אדר מרבים בשמחה editorial Policies • • • • CHAVRUSA will consider articles and letters for publication. Books authored by musmakhim that are reviewed by musmakhim will be considered for publication as well. Obituaries about and authored by musmakhim will be considered for publication. CHAVRUSA aims to maintain the hebrew pronunciation style of the author of the article. transliterations follow the author’s preference i.e. academic, ashkenazic, modern hebrew or the like. While we will remain consistent within articles, each author • • • will be afforded to transliterate within his comfort level. CHAVRUSA reserves the right to edit articles received for publication, and will make every effort to show a draft form to the author prior to publication. Contributions may be sent to
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[email protected] In Pictures 6th annual Fuld Family Medical ethics Conference In the Public eye: Jewish Perspectives on Public health November 6, 2011 the rebbetzin esther rosenblatt Yarchei Kallah for rebbetzins November 14-15, 2011 Program for Jewish Genetic health Conference Guiding Your Congregants through the Lifecycle: halachic, scientific, Clinical, Pastoral, and Counseling approaches to Genetic Issues December 5, 2011 C h av r u s a • s h e vat 57 71 2 In Pictures executive rabbinic seminar Legacy heritage Distinguished rabbinic Fellowship executive rabbinic seminar December 11-13, 2011 Machon Puah Course at Yeshiva university Joint Certificate Program on Medical and halachic Issues associated with Infertility December 18, 2011 rabbi Yaakov ariel visits Yeshiva university February 9-14, 2012 C h av r u s a • s h e vat 57 71 3 News a Jubilee Presentation: reflecting on 50 Years rIets honors rabbi aharon Lichtenstein, Julius and Dorothy Berman at Nov. 13 annual Dinner of tribute Rabbi Isaac Elchanan Theological Seminary (RIETS), an affiliate of Yeshiva University, held its Annual Dinner of Tribute on Sunday, November 13, 2011 at The Grand Hyatt in New York City. The dinner’s theme—“A Jubilee Celebration Honoring 50 Years of Torah and Community Leadership”—paid tribute to the guests of honor, Rabbi Aharon Lichtenstein and Julius and Dorothy Berman, who celebrated a half century of affiliation with Yeshiva University and Jewish communal service. Rabbi Aharon Lichtenstein Dorothy and Julius Berman Rabbi Lichtenstein serves as the Rabbi Henoch and Sarah D. Berman Professor of Talmud of RIETS and Rosh Kollel and director of the RIETS Caroline and Joseph S. Gruss Institute in Jerusalem. He embodies a lifetime of commitment to intensive and original Torah study that articulates a bold Jewish worldview, embracing elements of modernity within the framework of a Torah life, reflecting the tradition of his teacher and father-in-law, Rabbi Joseph B. Soloveitchik, the Rav zt”l. Rabbi Lichtenstein studied in Yeshiva Rabbi Chaim Berlin under Rabbi Yitzchok Hutner before earning a bachelor’s degree at Yeshiva College and semicha [rabbinic ordination] at RIETS, followed by a PhD in English literature at Harvard University. After serving as a rosh yeshiva at RIETS for several years, Rabbi Lichtenstein moved to Israel with his wife, Dr. Tovah (née Soloveitchik), in 1971 to lead Yeshivat Har Etzion. They have six children and numerous grandchildren. Rabbi Julius Berman, and his wife, Dorothy, are long-standing board members and supporters of Yeshiva University. Rabbi Berman currently serves as chairman of the Board of Trustees of RIETS and executive committee of YU. He serves as the chairman of the Conference on Jewish Material Claims against Germany, Inc. and as honorary president of the Union of Orthodox Jewish Congregations of America. He has headed many national Jewish organizations, including the Conference of Presidents of Major American Jewish Organizations, the Jewish Telegraphic Agency, and the American Zionist Youth Foundation. As a confidant of Rabbi Soloveitchik, Rabbi Berman was, and is, instrumental in publishing the Rav’s works. A partner in the law firm of Kaye Scholer LLP, he received his bachelor’s degree from YU in 1956, semichah from RIETS in 1959 and his JD from New York University. He received an honorary doctorate from YU in 1995. Dorothy Berman graduated magna cum laude from Stern College for Women in 1959 and received her master’s degree in education from YU’s Ferkauf Graduate School of Psychology in 1960. She is president of the Yeshivat Har Etzion Foundation and was national vice president of AMIT Women, among her many communal activities. She is a vice chair of the Board of Overseers of Stern College. The Bermans have three children and nine grandchildren. n C h av r u s a • s h e vat 57 71 4 News adapted text of rabbi aharon Lichtenstein’s speech at the 5772 rIets Dinner “President Joel, my esteemed colleagues, Roshei Yeshiva of our Yeshiva. Members of the various boards of the yeshiva, and finally, my wife, Tova, who has been such a tower of strength and relationship of support, and our six wonderful children, mevakshei Hashem, ovdei Hashem. First I want to give thanks, generally for the award which has been given to me, but beyond that, for some of the things said here this evening, exaggerated as I am sure they are, but the sentiments- the hearts from which they emerged- are very close to me and a source of great gratification. I have been asked to make some remarks in response to what we have heard. I do so, accepting the award on behalf of my colleagues, and all the talmidim that have been at the center of all the success I have been able to achieve. I want to focus on several points relating to harbazat haTorah, points which should be familiar to those present, but never the less should be reiterated and intensified. In doing so, I refer to the most familiar and primary of texts to a Jewish boy or a Jewish girl: the siddur. Specifically that part of the siddur, depending on which the siddur you have, that is at the very beginning or shortly thereafter: the brachot concerning talmud Torah, which we recite daily- men, women and children. Birchot haTorah enjoy a special status according to some Rishonim. The Rambam held that the chiuv to say birchot haTorah was dioraysa, and while according to the Ramban it is not clear that this applies on a daily basis- and rather only when one encounters talmud haTorah wherever one does so- but nevertheless, the special place of birchot haTorah within our daily tefillah is of great significance. I want to touch first on the content, and then the position and status of those brachot. We recite three brachot. The first starts with the standard formulation of baruch ata Hashem Elokeinu melech ha’olam, and then the concluding part of the bracha, as all birchot ha’mitzvah, asher kideshanu be’mitzvotav vetzivanu – our girsa is – la’asok bedivrei Torah. The second, veha’arev na, which according to some Rishonim is only an extension of the first, is a plea to the Rebono Shel Olam that he make our learningour teaching Torah- pleasant, gratifying. The third, asher bachar banu, relates not just to our involvement in talmud Torah, but also to our selection- our designation- in a series of covenants, negotiated between the Rebono Shel Olam and knesset Yisrael, and concludes thanking the Rebono Shel Olam for what he has given us. This trilogy is brought down in the Gemara in masechet Brachot. The Gemara cites all three brachot, and in conclusion says that hence, since we have these three brachot, -le’amrinan le’kulhu - let’s recite all of them. It does not explain, however, why this is to be so. Some Rishonim understood that inasmuch that the Gemara says we should say all of them, apparently there is some uncertainty, some ambivalence about saying just one. Parenthetically, there are not many places where a question of doubt is resolved by saying let’s clear the decks- say all of them. There are Rishonim who indeed explain that since we don’t know- there’s some doubt- let’s play it safe and say all three brachot, with the assumption that one of them will hit the mark. However, there is an alternative explanation, one which I think for us is most enriching, most comprehensive and most moving. What we have here in effect three brachot, each of which develops a certain theme, and relates to one of the families of brachot. The first, which is formulated asher kideshanu be’mitzvotav vetzivanu, is in effect a bracha which we recite over the duty- the normative obligation- to learn Torah. The focus there is the part of the obligation- the duty, the norm. We worship the Rebono Shel Olam and serve Him as commanded and demanded of us, but we don’t serve Him and don’t want to serve Him exclusively in that capacity. There’s no question that the concept of mitzvah is more central- more crucial- to our religious existence than, lehavdil, to other traditions. It is the critical term designating- definingthe relationship between ourselves and the Boreh Olam. Alongside the reference to the normative element, we want to speak in terms of praise and thanksgiving, shevach ve’hoda’ah, expressions of gratitude- how wonderful it is- how much we are in debt to Him, how meaningful He has been in our lives, personally, communally and collectively. This is the bracha of asher bachar banu. Despite the similarity, there is a difference between general praise, shevach, and what we have here which is hoda’ah, of gratitude. We can speak in praise about what the Rebono Shel Olam has done generally- not just for ourselves, but hoda’ah is thanking him for that which we have received, and received consistently. What we have here- taking all three brachot together- on the one hand we focus on our being commanded, on the element of duty (asher kideshanu), and on the other, the reference to how wonderful it is (asher bachar banu), and our plea to the Rebono Shel Olam to sweeten it ever further (veha’arev na). In addressing ourselves to Him with reference to all three elements we give the lie to what is for many in the general world is the appreciation- the acceptance- of Kant’s doctrine that somehow that which is enjoyable- which is gratifying- is not normative, because you’re doing it not out of duty, but because you like it. On the other hand, that which is normative is not pleasant. That duty and joy are antithetical. Nothing is further from the truth from our perception. A Jew lives a life suffused with joy, ashreinu ma tov chelkeinu u’mah na’im goraleinu, and committed- committed totally- to serving the Rebono Shel Olam, bringing the world that much closer to the model towards which He wants the entire world to move. Chas ve’shalom that a person would regard his avodat Hashem as an onus, when it is the greatest privilege, the greatest prerogative in the world. Chas ve’shalom one should think of it purely in terms of gratification, ignoring the profound duty which the word and reality of mitzvah entails. We lead a life of avodat Hashem, to a great extent that life can be viewed from a certain perspective. At any rate when reviewing my own personal life and that of my family this is, I hope, accurate and definitive. Surveying life in general, there are two ways to apprehend it. To many of the baalei ha’mussar, human life, even Jewish life, is a minefield- wherever you go you might slip here, break a leg there, fail to somehow circumvent and avoid various traps, and life is spent trying to avoid- to prevent. There is something to be said for that life, but it is not one which I am wont to lead, or that a Jew should want to lead. I think it is for us assembled here to view life in the way that I believe, Mori ve’Rabbi, Moreinu ve’ Rabbeinu the Rav thought- not as a minefield, but as a veil of soul-making. Soul-making is in reference to opportunity, and a Jewish life is one which entails, number one, being aware that there is opportunity, secondly energizing oneself, inspiring oneself, directing oneself, to seize those opportunities with readiness, to make sacrifices when necessary- for commitment calls for sacrificebut broadly speaking a life of opportunity- seizing it and being full with a sense of need to seize it when it presents itself. And it presents itself. It presents itself daily, weekly, monthly, annually over our lifespan. What greater opportunity than to be an oved Hashem. But then of course we need to divide it into smaller units, having a broad overview on the one hand, and a detailed encounter on the other. If I look back and review my own life, a sense of having received opportunity, which in some cases I felt I responded to properly and exploited the opportunities, in others I have been less responsive, and having failed to exploit all that I could have, but by and large it has been a life of opportunity. Some given by the Rebono Shel Olam- the home in which I was born, the people to whom I was exposed, models, examples, sources of inspiration and direction- and that characterizes what I feel to be my own existence, what I received from my Rabbeim, from my parents zichronam livracha, what I received from my children, from my own family, my wife. All of that has been a challenge, and one which I have found to be enriching and stimulating, in the hope that concurrently- simultaneously- in giving to others I am giving to myself, and vice versa. I have no illusions, despite the things that were said here previously, upon being that kind of model for what a person should be. I try to be that which I would be if I exerted myself. I would like to conclude with a bit of institutional and personal history. The terminus ad quo of the parameters, chronologically of this gathering, turns, as was mentioned previously, to the figure of fifty years. It takes us back to 1961. 1961 was a year, at the time which, looking back retrospectively, was a significant step forward in a number of respects for the Torah community and for our Yeshiva. 1961 was a year in which the Rav z”l had to a significant extant recovered from the catastrophic operation of the previous year. Reinvigorated, he returned in full force to say shiurim and start what was for him a remarkable decade, and Buchrim who were in the Yeshiva then know exactly what I am talking about. 1961 was the year, approximately, when Mori ve’Rabbi Tzaddik yesod olam, Rav Ahron Soloveichik zt”l came to Yeshiva as a full fledged maggid shiur in our Yeshiva, and as a person who introduced a fresh dimension into our Torah curriculum with those remarkable unforgettable shiuri hashkafa, which he would give once a week. 1961 was a year in which the Yeshiva’s kollel, which had begun shortly after the Shoah in the mid 40’s and had gone into abeyance and was in limbo for over a decade- was reopened with seven Buchrim and Yungerlight. I was given the keys and was asked to try to move it up- to develop it. It was an opportunity beyond my deserts- I was barely twenty-seven years old at the time, and probably had no business being the Rosh Kollel. I took it as a challenge, I took it as an opportunity, and it was a step upward for the Yeshiva community as a whole, and today we have a slew of kollelim in different areas, some of those kollelim headed by people who were in the kollel back in the years I was here, and hearing what is being done is a source of great gratification. 1961 was also the year, if I may speak here in a personal vein, shortly after our own marriage, and the year when our co-honorees this evening, Dottie and Julie Berman, near and dear friends, began prancing about as virtual tyros within the field of Jewish public service, representative if you will, of the talmidim, student population, and a new start for the Yeshiva at the time. For all of that shevach ve’hoda’ah to the Boreh Olam for the opportunity which he gave us collectively. Looking ahead, not just retrospectively, I turn to the President, and everyone who works together with him, all members of the board, all those who support the Yeshiva and its community, and all those which have a hand in helping to realize that remarkable phenomenon. People who lived in the fifties or read about the fifties know what I am talking about- the sense of despair, the sense that everything was going down the drain, that other forces and other denominations were taking everything- was dominant. Then, in the early 60s, came the extension and expansion of yeshivot- not only ours, but we were a very significant figure in that drama. A great many people were responsible for that, and have continued to be responsible for that. We have spoken of opportunity- there is an opportunity for those who build institutions, who develop them, who sustain them, who enable others to have opportunities. It’s the opportunity which beckons to people who have commitment to Torah and the ability and the largesse to maintain and sustain it, to build the facilities to bring the manpower, and above all to draw, to attract students, whether talmidim in the Yeshiva or women in Stern College- that is the beckon and call for the administration of the community as a whole. The Yeshiva has the good fortune to have many people committed to it. Talmidim have an opportunity to be mekabel Torah, to learn Torah, to be committed to it, and to translate what they learn into the existential experiential reality of who they are, who they can be, and who they should want to be. I opened my remarks by extracting several lines from the siddur: birchat haTorah. I want to conclude by extracting something from another text. After kriyat haTorah on shabbat we have the yikum porkuns in Aramiac, and then mi-she’berach in Hebrew. In it we ask the Rebono Shel Olam to bless two groups- mi she’miachdim batei kenessiot le’tefillah u’mi she’bayim le’tocham le’hitpallel - those who designate batei kenessiot for davening, and those who enter their portals in order to daven. In our context it’s those who designate, dedicate, build facilities, batei medrash for talmud Torah, and those who flock to them in order to develop themselves and develop the community. We all have collectively opportunity, and we all have a challenge. And to all those who dedicate facilities and sustain the batei medrash, and those who have come to them to learn Torah, we conclude with a plea to the Rebono Shel Olam that He should bless them with good health and that should be for them, ve’chol Yisrael achayhem ve’nomar Amen.” n In the News reflecting on 50 Years of torah Leadership an Interview with rabbi aharon Lichtenstein Interview by Yaffi spodek rabbi Lichtenstein’s answers transcribed by Dov Karoll Rabbi Aharon Lichtenstein serves as the Rabbi Henoch and Sarah D. Berman Professor of Talmud of Yeshiva University’s Rabbi Isaac Elchanan Theological Seminary (RIETS) and Rosh Kollel and director of the RIETS Caroline and Joseph S. Gruss Institute in Jerusalem. He graduated Yeshiva College and earned his semicha [rabbinic ordination] at RIETS, followed by a PhD in English literature from Harvard University. In l971, after serving as rosh yeshiva at RIETS for several years, he immigrated to Israel, answering a call by Rabbi Yehuda Amital to join him as joint Rosh Yeshiva of Yeshivat Har Etzion in Alon Shevut. Rabbi Lichtenstein embodies a lifetime of commitment to intensive and original Torah study that articulates a bold Jewish worldview, embracing elements of modernity within the framework of a Torah life, reflecting the tradition of his teacher and father-in-law, Rabbi Joseph B. Soloveitchik, the Rav zt”l. Rabbi Lichtenstein was honored at the RIETS Annual Dinner of Tribute on November 13, 2011 at The Grand Hyatt in New York City. What were your early affiliations with Yeshiva University and how did you eventually become Rosh Yeshiva at YU’s Rabbi Isaac Elchanan Theological Seminary? (RIETS) Rabbi Lichtenstein: I attended YU from the age of 16. I was there for four years, and then I was at Harvard for four years, but under the aegis of YU. I went with the encouragement and enablement of the Rav (Rabbi Joseph B. Soloveitchik), personally, and of the institution generally. When I came back from Harvard in 1957 and wanted to get a position within the Yeshiva, I ended up having the desire only partially fulfilled. Though there was no full-time position as a maggid shiur available, they needed someone as an instructor of English at Stern College, and I was asked to consider that. Secondly, I was appointed to what was to be a new part-time position as an assistant to the Rav, which meant reviewing the shiurim for bachurim, grading examinations, etc. Since the Rav was only in New York for about a day and a half or two days a week, I was also available for those who wanted to discuss an issue. This had not been my first choice but it did mean getting a foot in the door, and after consulting with the Rav and with Rav Ahron Soloveichik about taking this combination, both encouraged me to do it, which I did. The value of having a foot in the door turned out to be manifest, when in 1961, YU decided to reopen the Kollel, which had been in existence for a couple of years, staffed and manned by older Kollelnikim who had come over from Europe after the war, but was then shut down after about two to three years and was not really revived. This time it was, with younger people, American talmidim, and I was put in charge of that. I continued at Stern, while running the Kollel and assistantship. In 1963, my desire to get a shiur within the beis medrash was realized. From then, until we came to Eretz Yisrael in 1971 (I left Stern, with the exception of an occasional course), I devoted myself to the shiur—a first year shiur in the beis medrash, and to running the Kollel, which also required about four hours a day in the beis medrash. Why did you decide to move to Israel and join Yeshivat Har Etzion? RL: The idea of moving to Eretz Yisrael and getting a position there percolated for a number of years and was put on ice when my mother-in-law, a”h, took ill with cancer in about 1963, and we did not consider making an immediate move. Some people in Eretz Yisrael thought that I would be a correct choice to assume a position as a Rosh Yeshiva—with that term, in Eretz Yisrael, referring to the director of the yeshiva, not simply as one of the maggidei shiur. The founders of the yeshiva in Gush Etzion contacted me and wanted me to be involved. I explained that it was not immediately feasible, but we would keep in touch. The person who was put in charge of the yeshiva was Rav Yehuda Amital. At the same time, the initiative to have me on board remained active and my wife and I and our children came to Eretz Yisrael for pilot trips, including two full months in the summer of 1970, after which I weighed a number of different offers that had been received. We decided that we wanted to move to Eretz Yisrael and that of the offers made, Yeshivat Har Etzion would be most suitable. From a certain point of view, that decision was, to some people, surprising. It had recently been founded, it had no campus, it was “out in the sticks,” so to speak, and yet, I was very impressed, with the people who were involved C h av r u s a • s h e vat 57 71 7 In the News in it, first and foremost Rav Amital, and second, the various balebatim, who were very anxious to develop the Yeshiva. Rav Amital, for his part, made, to me, the most incredible offer—to join him as a co-Rosh Yeshiva. It was my first position in Eretz Yisrael and it continued since that day. How did you become involved with YU’s Gruss Kollel in Jerusalem? How has your leadership impacted the Jewish community? RL: Initially, when I came to Eretz Yisrael, I was associated with Yeshivat Har Etzion, with the exception of some minor projects which I undertook. At the same time, however, at YU, since the mid-60s, the prospect of opening a facility in Eretz Yisrael, particularly in Yerushalayim, was made feasible by the munificence of Mr. Joseph Gruss. Rabbi Lamm offered me a position in terms of directing the institution and we worked out an arrangement whereby I would continue at Yeshivat Har Etzion as my primary commitment but have a part-time position at the soon-to-be opened Gruss Institute in Yerushalayim. On a daily basis, Rav Dovid Miller was in charge of the beis medrash, as a regular maggid shiur, and I would give shiur once a week and we worked in partnership, which I enjoyed. What are your thoughts on being honored by Yeshiva University and RIETS? RL: In a world in which there are many people whom I respect and are certainly greater than myself, I don’t want to speak of a central leadership role. I have impacted upon certain circles in the Jewish religious world and certain communities, which I felt I could particularly service, because of their lifestyle and their hashkafa. All this, I’ve tried to do with humility, with commitment, and with a sense of how fortunate I have been to attain that position and the ability to be marbitz Torah in different countries. Part of this I received from my parents, z”l, from whom my initial religious personality, my initial striving for knowledge, I received from an early age. How do you think RIETS has evolved over the years? U’madda ideology and reality would be felt more powerfully than it is felt today. On the whole, the strengthening of Torah and talmud Torah, within so many kehillot, even as it has been accompanied by the decimation of other kehillot, has brought the total religious community in the States to an appreciably higher level. Reflecting on your 50 years of service to the Jewish community, can you point to one or more significant turning points? RL: I have been honored on a different occasion by YU; I expressed at the time my feeling that there were other people more qualified than myself, first and foremost, mori ve-rabbi, Rav Ahron Soloveichik, z”l. I consider having a post in the world of chinuch a remarkable privilege, one which both satisfies a personal and, if you will, egocentric need, and yet, enables one to transcend the egocentricity, in all humility, and with genuine religious fervor to the Ribono shel Olam. RL: There is no question that any observer of the beis medrash at RIETS, any observer of the composition of the student body, quantitatively, qualitatively, would be very impressed with the very positive development of a more Torahdig climate, as regards both to the ability to learn, the desire to learn, and the readiness to assume the mantle of responsibility within the Jewish world. In many respects, the institution itself has invested heavily—I speak not only of money, but manpower—to extend and expand the scope of learning. One need only remember what the beis medrash looked like at night when I was here in the early 50s, and the pulsating vibrancy which the beis medrash exudes at the wee hours of the morning today, to see how remarkable the change has been… Now, in certain respects, some things which I value have been lost in the process. Not totally lost, but reduced… I would hope that something of that spirit which animated some of us here, back in the 60s and 70s, would be reinvigorated, and that the Torah RL: Unquestionably there were two turning points. The first was in the completion of my general studies, getting a doctorate at Harvard and the move back from there to Yeshiva, to the beis medrash. In a sense, I ought not refer to that as a turning point; it was going back to what, all along, had been its direction and its motif. The second major turning point, was, of course, coming to Eretz Yisrael. That was not just a change of venue, it was a change of climate, both in terms of what I personally, and my family, received from my new environment, as Jews, as bnei Torah, as participants in the world of Jewish past, of future destiny, and of being involved and engaged, at the contemporary level, where the heart of the present action lay. What are you most proud of having accomplished during these years of service? RL: Looking back over the past 50 years, what I am proudest of is what some would regard as being a non-professional task. I’m proudest of having built, together with my wife, the wonderful family that we have. It is a personal accomplishment, a social accomplishment, and a contribution—through what they are giving and will give, each in his or her own way—in service of the Ribbono shel Olam in the future. n C h av r u s a • s h e vat 57 71 8 News the study of Kodoshim continues with Kupietzky scholars at rIets, thanks to generous gift of rabbi Jonah C. and Fran Kupietzky When Rabbi Jonah C. and Fran Kupietzky recently contributed $1 million to the Rabbi Isaac Elchanan Theological Seminary (RIETS) of Yeshiva University, it was specifically so that at least two RIETS students could devote their time to studying the tractates of Kodoshim, a vastly complex section of the Talmud that deals with the various sacrifices of the Temple. Rabbi Kupietzky’s father, Rabbi Jacob H. Kupietzky, made the tractates of Kodoshim one of his life’s missions to master, at the specific encouragement of none other than the legendary Chofetz Chaim, the 19th century Torah giant with whom the elder Rabbi Kupietzky studied at the Yeshiva in Radun. The Kupietzkys made this particular mission the focus of their generous gift to RIETS. Now, Kupietzky Scholars at RIETS can spend part of their time devoted to studying that fifth order of the six orders of Talmud, and all its Talmudic intricacies, in the Rabbi Jacob H. Kupietzky Memorial Program. While the Kupietzkys have given regularly to RIETS to ensure that there is study of Kodoshim occurring there, this $1 million gift will cover two or three Scholars each year for many, many years into the future. Rabbi Yona Reiss, the Max and Marion Grill Dean of RIETS, declared, “We at RIETS continue to be beneficiaries of the generosity and grand vision of Rabbi Jonah and Fran Kupietzky. In establishing the Rabbi Jacob H. Kupietzky Memorial Program for the Study of Kodoshim, the Kupietzkys pay tribute to Rabbi Kupietzky’s father, a Talmudic scholar in his own right, and pave the way for a new generation of scholars to acquire mastery of the rarified texts and esoteric concepts of the Talmudic order of Kodoshim.” He continued, “We are blessed this year with a remarkable cadre of three young men who received their Yeshiva College degrees in the fields of mathematics and philosophy, and are now proudly focusing their intellectual energies upon the study of Kodoshim as this year’s Kupietzky Scholars.” The Scholars are Raphael Stohl, Neal Rich, and Moshe Ariel Rosensweig. Each Scholar devotes a regular weekly seder (study period) towards the study of Kodoshim. Rabbi Reiss explained that the Scholars chosen are typically post-semicha (rabbinical ordination) students who are chosen on the basis of their scholarly erudition and proven record of excellence in rabbi Jonah C. and Fran Kupietzky Talmudic studies. Rabbi Jonah Kupietzky, ‘56YC, ‘59RIETS, stated, “We hope that the gift that we gave to RIETS will introduce a more intensive study of Kodoshim to the YU world, and to the yeshiva world in general, and we feel grateful to allow for the regular review of this crucial text that was so important to my father, a”h.” A special dedication will take place on April 3rd to celebrate the gift and new program. Rabbi Kupietzky will speak at the event, as will Moshe Ariel Rosensweig, who will deliver a special shiur for the occasion on behalf of the Kupietzky Scholars. “The Talmud teaches us that those who study Kodoshim are viewed as if they are actually performing the sacrificial order in the Holy Temple,” said Rabbi Reiss. “Through the munificence of the Kupietzky family, our students are able to bring the Jewish people closer to our eternal aspiration for ultimate redemption.” n C h av r u s a • s h e vat 57 71 9 News showing their appreciation, rIets alumni sponsor Day of Learning Every year, Rabbi Jonathan Gross and a few fellow graduates of the Rabbi Isaac Elchanan Theological Seminary (RIETS) get together to catch up, share their experiences as community leaders across the country and exchange ideas about how to best serve their congregations. At their last gathering, however, Gross started thinking. “That we were able to learn at RIETS for free, with world-class rabbis who I can still call up today—not to mention the network of relationships we built with other rabbis and colleagues while we were there—is truly incredible,” he said. “My degree is worth hundreds of thousands of dollars and I don’t owe a penny. I thought, ‘How can I in some way show my gratitude and acknowledge the value of my degree?’” When he learned about RIETS’ parnas hayom program, which offers the chance to sponsor a day, week or even a month of learning, Gross shared it with the group. He wanted to sponsor a day of learning in recognition of the education he’d received. Everyone wanted to pitch in. “There’s a lot about RIETS that I’m very appreciative of,” said Rabbi Yonah Gross (no relation). “The education and the background there really prepared me for the challenges I face in my daily work, and we covered a lot of things, like practical halachos (laws), which don’t get covered in many yeshivas.” Like Rabbi Jonathan Gross, he felt the friendships created in RIETS were critical, noting that it created a system of support for rabbis just starting out in communities across America. “Yesterday, a rabbi from South Carolina threw out a question about minyan, and I happened to have a book he didn’t have,” he said. “In some places, your library is the only thing you’ve got. But I could scan a couple pages and send it to him.” The group of alumni hopes the sponsorship will set a precedent for other students and alumni to follow. “It would be great if it inspired students in Yeshiva right now to see a bunch of rabbis, not much older than they are, so appreciative of the education they received,” said Rabbi Yonah Gross. Every RIETS student is provided with a full academic scholarship and many receive other benefits, such as living and housing stipends, which are made possible with the financial support of alumni and affiliates of the institution. This investment allows the Yeshiva to continue its tradition of providing tuition-free semikhah [rabbinic ordination] and post-semikhah kollel [advanced learning] study programs to attract quality candidates for rabbinical training. “The truth is that all of our supporters have a cherished chelek [share] in the constant and vibrant Torah learning that takes place at our Yeshiva,” said Rabbi Yonah Reiss, the Max and Marion Grill Dean of RIETS. “The notion of dedicating a day of learning has in its origins the famous statement of our Rabbis that the words of Torah should constantly be viewed as new and fresh each day, as if the Torah was given to us on that day (Rashi, Shemot 19:1). Likewise, the fire of Torah in our batei midrashot [study halls] is rekindled each day through the parnas hayon program and the committed benefactors who help sustain our students one day at a time.” To sponsor a day of learning, contact Genene Kay, associate director of institutional advancement at RIETS, at
[email protected]. n C h av r u s a • s h e vat 57 71 10 Divrei Chizuk Lilmod u-le-lamed: the Formula for Jewish Creativity and Leadership Rabbi Michael Rosensweig Rosh Yeshiva RIETS T he centrality and indispensability of talmud Torah in halakhic life, encapsulated by the maxim “ve-talmud Torah keneged kulam” (Peah 1:1), is axiomatic. In addition to its intrinsic axiological stature, talmud Torah also functions as a linchpin for other pivotal halakhic institutions. Yirat shamayim is inconceivable without Torah scholarship (“ein bur yerei heit; ve-ein am haaretz Hasid”). Torah study is perceived as an important mechanism in combating the temptation to sin (Kidushin 30b- “mashkhehu lebeit hamidrash”) and an important methodology for teshuvah (See Ramban Devarim 30:11 and Eruvin 55a). Teaching Torah to others is perceived as a transformative interaction that develops profound interrelationships that rival the parental-child bond (banekha= talmidekha). Yet the source and character of this pivotal mizvah are hardly self-evident. The uncertain relationship between study (lilmod) and teaching (le-lamed) is particularly noteworthy. The ambiguity stems not only from conflicting emphases in the various sources of this imperative (Yehoshua 1“vehagita bo yomam va-layla”, cited in Berakhot 35b and Menahot 99a accents study; The pesukim in Devarim – “ve-limadetam otam” and “ve-shenantam” emphasize teaching), but also from the intentional ambiguity inherent in the terminology(talmud Torah, limud ha-Torah) that equally conveys both of these components. The two components are equally reflected also in the birkhot ha-Torah, as well as in numerous discussions of the scope and implementation of this mizvah. The first of the birkhot ha-Torah (nusah Ashkenaz) relates the obligation to involve oneself in the study of Torah (“la-asok be-divrei Torah”), while the second celebrates Hashem as the quintessential teacher of Torah (“ha-melamed Torah le-amo yisrael”). Several Gemarot focus on the scope and curriculum of Torah study (Kidushin 30a – “shlish bemikra” etc., and “sheyehei mehudadin befikhah…”). Other sources underscore the obligation to share Torah knowledge with others (Sanhedrin 91b) and provide guidelines for salaries and other issues pertaining to the obligation to students (Kidushin; Nedarim ). On the surface, lilmod and le-lamed constitute two very different, even dichotomous perspectives. Lilmod focuses on personal spiritual growth. Le-lamed, in contrast, is a selfless, outer-directed pedagogic pursuit. It is evident that the two themes may also come into actual conflict. The Gemara in Kidushin (29b) discusses the competing rights and responsibilities of a father whose limited resources force him to choose between his own Torah education and the schooling of his son. Consistent with the view that lilmod and le-lamed fundamentally differ, the Behag and R’ Saadia Gaon counted learning and teaching as two independent mizvot in their count of 613. However, these positions contrast sharply with most of the traditional authorities (Rambam, Hinukh, Smag, etc.) who classify lilmod and le-lamed as a single integrated category. The Rambam’s diverse formulations in different contexts is particularly intriguing, as it likely reflects his nuanced view that lilmod and le-lamed contribute different dimensions to this single and singular mizvah. In Sefer ha-Mizvot (no. 11) and the Minyan haKazar introduction to the Yad ha-Hazakah, he mentions equally both “lilmod u-le-lamed.” However, in the koteret to hilkhot talmud Torah, he focuses exclusively on lilmod, even as the substantive discussion in the body of the text actually begins with le-lamed, based on the source of “ve-limadetam.” [Only later in the halakhah does the Rambam finally focus on “vehagita bo yomam va-layla.”] An analysis of the Gemara (Kidushin 29b) reveals that the interrelationship between lilmod and le-lamed is, indeed, complex. The Gemara formulates the obligation to study by referring to the imperative to instruct oneself“le-migmar nafshei”! Moreover, the obligation to study is linked to the obligation of others to teach him, which, seemingly, devolves upon oneself, as well. At the same time, we encounter the relationship between lilmod and le-lamed in the opposite direction. The Gemara excludes the notion that women might be obligated to teach their children precisely because women themselves are exempt from study. It is noteworthy that the Rambam saw fit not only to register these normative rulings, but to codify these nuanced interrelationships between lilmod and le-lamed, as well. This decision further reinforces the impression generated by his varied presentations of this mizvah and interrelationship, as previously noted. Further reflection demonstrates that the special interrelationship between these two components of learning and teaching, also conveyed by the intentionally ambiguous usage of the phrases “talmud Torah” and “limmud Torah”, really characterizes the singular quality, profound significance, and wide scope of this mizvah. Certainly study is not merely the means to acquire knowledge for implementing practice or in order to teach others. Study is the foundation of individual spiritual growth and a meaningful bond with Hashem despite and because of His C h av r u s a • s h e vat 57 7 2 11 Divrei Chizuk transcendence (by means of the “ahdut hamaskil ve-ha-muskal”, as the Rambam explains in the Moreh) which would make such a bond otherwise inaccessible. Undoubtedly, daily study dovetails with the kabalat ol malkhut shamayim of keriat shema (Menahot 99a; Nedarim 8a, Berakhot 11b) because it is the primary method of inculcating that motif of commitment. Study provides knowledge of Hashem (R. Yonah, Avot 1:2 – “hevu metunim ba-din – haskel ve-yadoa oti…”) and is the basis of internalizing ahavat Hashem (Sefer ha-Mizvot, no. 3). It is unsurprising that talmud Torah energizes and redefines many of the crucial halakhic categories of spiritual development and interaction, as we have noted. Minimally, the obligation to teach reflects the importance of providing others the tools and opportunity for spiritual growth. However, the sources previously cited reflect that the teaching component also constitutes an integral aspect of the singular mizvah of talmud Torah, contributing to its content, quality and scope. The Rambam (Sefer haMizvot, no. 3) explains that sharing Torah with others reflects the passion and enthusiasm of ahavat Hashem. Moreover, the Gemara (Kidushin 30a) links the personal obligation to cultivate a commanding knowledge of Torah with the verse “ve-shenantam le-vanekha” that establishes the obligation to teach others. Teaching insures a measure of rigor that enhances the quality of personal learning. The duality and dialectic of talmud Torah as lilmod u-le-lamed further accentuates that Torah is the defining legacy of the entire nation, the “keter Torah” that is the birthright of every Jew. It is surely no coincidence that the earliest Torah instruction revolves around the lesson and theme of “Torah zivah lanu moshe morashah kehillat Yaakov”(Sukkah 43b). This integration of teaching and learning underscores that Torah study and the internalization of Torah values is far from merely an intellectual exercise. The teaching component highlights the role of responsibility and impact on others, as well as the development of a learning community. Torat hesed, alongside Torat emet, owes much to the motif of le-lamed. The foundational principle of mesorah, both in the process of transmitting and equally in terms of the character of Torah study and observance, stems from the centrality of le-lamed within lilmod. The concept of talmud Torah de-rabim reflected in keriat ha-Torah and elsewhere also reinforces this theme. Rabbanim and Mehankhim in positions of community leadership are all too familiar with the personal and educational challenges involved in the delicate balance between lilmod and le-lamed. Their selfless commitment to congregants, students, and the wider community are the centerpiece of an effective system of Jewish education and community development and the linchpin of our community. While private individuals already committed to daily talmud Torah need to be encouraged to find a le-lamed outlet both to share and also to enhance their personal learning, it is especially crucial that we emphasize the indispensability of personal learning for time-pressured melamdei Torah. Without the vehicle for continuing personal growth and creativity, the capacity to inspire and impact others becomes jeopardized or at least compromised, as well. Moreover, the nuanced perspective of an integrated lilmod u-le-lamed approach decisively excludes the neglect of personal learning. Carving out time for personal learning ultimately constitutes the most effective investment in a life of halakhic communal leadership. This approach fulfils the vision articulated in massekhet Avot (4:6):”halomed al menat le-lamed maspikin beyado lilmod u-le-lamed. ” It is this formula that guarantees effective and creative Torah leadership. n Relive the Excitement of Being in your Rosh Yeshiva's Shiur לבוגרי הישיבה ליל החזקת התורה Inyanei Pesach עניני פסח Individual Shiurim by each Rosh Yeshiva to begin at 7:30pm Maariv will be held and refreshments will be served following shiur ursday, Mar 22, 2012 כח’ אדר תשע“ב Come back to YU, reconnect with your Rosh Yeshiva and catch up with old friends Yeshiva University’s Wilf Campus The Jacob and Dreizel Glueck Center for Jewish Study - 515 West 185th Street • New York, NY Please RSVP and reserve free parking by registering online at www.yu.edu/roshyeshivareunion, or contact Genene Kaye at 212.960.0137 or
[email protected] o o ru e 0 1 f u Jn 2 1 ga uts r rd a ae e poes nl rf i ay so l e p yd i m l e, o n ga ut sh o rd a co l e o b t. r oh 9% 4 T fido t oec nat u a msi s f e t 1 .6 .2 7o ya mt u d . o n u m r,o tc o r d i o ofi a 2 29 05 7 rud i . u sn c @y e JOIN US FOR CHOMER LIDRUSH RELATED TO CONFERENCE CALL ***EXCLUSIVELY FOR RABBIS*** Thursday, March 22, 2012 • 00:21 • כ”ח אדר תשע”בNoon EDT חג הפסח RABBI ELCHANAN ADLER Rabbi Adler is a Rosh Yeshiva at RIETS, Yeshiva University, and has served as Rabbi of Congregation Ohav Zedek of Bayonne and Congregation Mount Sinai in Jersey City. He has also has published numerous Torah articles, including a sefer on the evolution of the mitzvah of Shabbat. RABBI YOSEF ADLER Rabbi Adler is the morah d´atra of Congregation Rinat Yisrael and the Rosh HaYeshiva of TABC High School in Teaneck, NJ. He has also written a commentary on the Haggadah based on the teaching of the Rav, zt”l. RABBI SHALOM ROSNER Rabbi Rosner was a maggid shiur in YU’s Stone Beis Medrash Program and Rabbi of Congregation Bais Ephraim Yitzchok in Woodmere, NY before making aliyah in 2008. He now teaches in Reishit Yerushalayim and Shaalvim, and has a popular weekly parsha shiur online. Space is limited so register now at www.tinyurl.com/YUChomerLidrush Email
[email protected] with any questions recently Published Books Book review Al HaTefilah: Shiurav shel HaRav Yosef Dov HaLevi Soloveitchik by Rabbi Reuven Grodner reviewed by rabbi Daniel Landes R’ Reuven Grodner , who transcribed, translated, and edited these 13 of the Rav’s lectures, is captured in the famous photograph of the Rav - handsome and fiercely engaged - giving shiur and pointing his finger forward and up to make his point. The young Grodner is sitting up against the desk on the side, also dressed immaculately, pen in hand, with his eyes clearly alternating between the Rav and the Gemara in front of him. The trajectory of Grodner’s pen and the Rav’s finger meet at a perfect point. And that is the point of this book. Reuven Grodner’s transcription is exact, his translation into modern Hebrew is eloquent, and his editing is judicious, making an oral lesson understandable and useful. He is still sitting before his Rebbe with utter joy at being there, and not a little terror at not getting it right – creatively! Reuven Grodner’s translation is a major opportunity of offering the Rav’s Torah to the Hebrew-speaking public. It is completely accessible to the RIETS Musmach, to the RaMaZ graduate and to the hiloni businessman sitting next to you on the Jerusalem - Tel Aviv bus (I’ve tried out all three successfully). His editing divides the individual shiur into titled subsections which move the argument along and reward attention with comprehension. His footnotes (thankfully at the bottom of the page) are wonderful: He provides the obviously needed cites for quoted material, but also the ones that the Rav takes for granted that you know (in this Grodner is the helpful chavrutah, quietly pointing to the Rambam that you can’t find, as you strain to get the shiur). He also takes the Rav’s wondrous parenthetical remarks and places them in full in the footnote below. This forward-making editing allows one to climb the mountain with the Rav, moving upward and yes, stopping to gaze at the wonderful vistas each insight allows but without being so mesmerized that one forgets to continue to climb or worse – fall off the edge without making it to the summit. All this is of immeasurable worth, because Grodner’s work reminds us that with, and even despite, the page after page of monumental insights that each shiur provides – in Talmudic lamdanut, Biblical Peshat, the nature of the religious experience and other, just simple halakhah – the Rav’s public shiurim are made of whole cloth. The parts are not assemblages of arguments, but pieces of a meta-argument, with each piece contributing on its own but also impacting upon each other. Three of the shiurim I heard in English, and I almost swooned to read/hear them again; and four are from the Yiddish, and I was convinced I was there also. A beautiful example of the Rav’s artistry is the third shiur, “Chasidim Rishonim” (The Early Pietists), delivered in Yiddish in 5717 (1957). The shiur concerned, ostensibly, the strange practice of sitting meditatively directing one’s heart to God for one hour before, and one hour after, prayer itself (Berachot 30b). The Rav quickly dispatches those present-day worshippers who, having taken off their tefillin, are by the shul door ready to flee to work by disconnecting the issue of when tefillin can be removed (citing differences between the Mechaber, Remah, the Gra and Mishneh Berurah), from when one can leave the Beit Knesset. The Rav suddenly raises the stakes of what’s involved, making it a question of the difficult relation between the holy and the profane. Thus, the three articulated bases of this meditative custom are the principle of adding from the holy to the profane (Mosifim mai’chol al haKodesh) by expanding this notion to cover space as well as time; the principle of preparing for holiness (Hachanah leKedushah) as seen in the High Priests’ 7-day retreat before Yom HaKippurim as one precedent, and the call to, or yearning for, holiness (Hazmannah leKedushah) which he finds as an innate aspect of the religious state of man. All this is only 3 ½ pages into the article, and he still has us at the base of the mountain! You are compelled to learn the rest in order to climb to his glorious summit. But before we depart, consider one vista he offers: the shiur is given in the wake of the Suez conflict, which is evidenced in a lengthy reply of how David the prophet, Psalmist and master talmid chacham, reluctantly but resolutely, has to leave the holy sanctuary of learning to fight the wars of the Lord: “What end is there to holy Yiddishkeit with its rabbis, scholars, shuls and Batei Midrash, if the enemy will come and destroy it all. . . If I [only] sit in the Beis Midrash like a good Jew and study Torah – what will happen when Ammon and Moab and Amalek enter? All of the Rav’s talmidim – past and future – are in R. Grodner’s debt. n C h av r u s a • s h e vat 57 71 16 Book review The Oxford Handbook of Judaism and Economics Tribute to Rabbi Dr. Aaron Levine zt”l reviewed by rabbi Netanel Wiederblank Along with fellow talmidim, family, and friends I mourn the untimely passing of my beloved teacher Rabbi Dr. Aaron Levine. Like other great figures in Klal Yisrael, Rabbi Levine combined greatness with humility. His mastery in economics together with his brilliance in Torah allowed him to evaluate economics in light of Torah, and at the same time utilize his grasp of economics to further understand Torah. However, so great was his humility that when in his presence I was apt to forget his genius. Only later, when I would review what he said or what he wrote did I recollect the significance of his contribution. In many ways The Oxford Handbook of Judaism and Economics (New York: Oxford University Press, 2010) is the crowning achievement of Rabbi Levine’s prolific career. After 35 years of toiling in the vineyard of Economics and Jewish law, it is a milestone event that the most prestigious academic publisher made a major investment to show that an ancient system of law has something important to say for the modern world of economics. Rabbi Levine wrote me that he was particularly excited about this work, as its publication “is official recognition that Economics and Jewish law is a branch of the academic field of economics.” It is not just that Rabbi Levine toiled in the field of Economics and Jewish Law—to a large degree, he has created it. His greatest contribution, however, was in the field of ethics. His numerous books and essays in the field of business ethics provide a Torah perspective to the myriad of challenging quandaries that face almost anyone living in our complex world. They include: Moral Issues of the Marketplace in Jewish Law (New York: Yashar Books, 2005), Case Studies in Jewish Business Ethics (Hoboken NJ, Ktav Publishing House, Inc., Yeshiva University Press, 2000), and Business Ethics in Jewish Law (New York: Hebrew Publishing Co., 1987). I am told about the possibility of future publication of many additional manuscripts. Over the generations many have written treatises on ethics; however, few have lived up to the ideals that they preached. Rabbi Levine was undoubtedly among those few. One could not imagine his doing something unethical. His kindness, sincerity, enthusiasm, caring, and humility taught us as much as his actual lessons. May God grant his family consolation among mourners of Zion and Jerusalem. We will certainly miss Rabbi Levine; however, he remains alive through his many teachings. We hope to live up to his high standard. the essay that follows was written prior to rabbi Levine’s petira. Cataclysmic shifts instigated by the recent recession have rocked the world of macroeconomics. The financial meltdown has unmistakably demonstrated that those who triumphantly declared that prudent economic policies would spare the world of acute instability were dead wrong. In this light The Oxford Handbook of Judaism and Economics is extremely welcome. The work, edited by Rabbi Aaron Levine, Ph.D., examines the ever-fluctuating world of economics through the immutable prism of Torah. The diversity of this book ensures that not only economic scholars will find it interesting. The work aims to examine the interaction of Judaism and economics. Much of this interaction can be explored through the way in which Jewish law accommodates and even enhances commercial practice today and in past societies. From this context, The Oxford Handbook of Judaism and Economics explores how Judaism as a religion and Jews as a people relate to the economic sphere of life in modern society as well as in the past. Bringing together an astonishingly strong group of top scholars, the volume approaches the subject from a variety of angles, providing one of the most comprehensive, well-rounded, and authoritative accounts of the intersections of Judaism and economics yet produced. 17 Rabbi Levine first offers an insightful overview of the nature and development of Jewish law as a legal system, and then presents essays from a variety of angles and areas of expertise. The book offers contributions on economic theory in the Bible and in the Talmud; on the interaction between Jewish law, ethics, modern society, and public policy; and presents illuminating explorations of Judaism throughout economic history and the ways in which economics has influenced Jewish history. While this venue does not allow for a thorough review of the entire book, allow me to present Rabbi Levine’s assessment of the recent global meltdown. This analysis conveys important lessons for the layman, the rabbi, and the economist. Rabbi Levine first shows that the conduct of the players in the subprime mortgage sector violated specific moral principles. Moreover, no amount of wrongdoing by these players could have spiraled into an international financial meltdown without the financial innovation of the securitization process. Then Rabbi Levine attempts to demonstrate that Jewish law rejects the legal underpinning of this financial innovation. To prevent the recurrence of the current debacle, Jewish law’s imitatio Dei principle calls for the restructuring of the incentive system that economic actors face. It consists of replacing the current system of perverse incentives with sticks and carrots designed to tilt economic actors toward virtue and away from wrongdoing. Since imitatio Dei is no more than a guidepost for the form that acts of kindness should take, it does not mandate policies that entail significant per capita expenditure. But imitatio Dei applied to the subprime mortgage market is a much more robust principle because implementation of “carrots” and “sticks” in this sector prevents the economy from falling into an abyss. The “imitatio Dei program” hence fulfills the government’s anti-poverty mandate, which justifies greater expenditure. Aside from the incentive system, the current malaise indicates we are living in a society of broken promises. Improving the moral climate of society hence entails C h av r u s a • s h e vat 57 71 Book review reinforcing the values of integrity and taking responsibility seriously. Jewish religious thought puts the onus on parents and the educational system to accomplish this. It is unrealistic to expect all economists to turn to Torah, like Rabbi Levine has done, as a guidepost to determining economic policy. However, with the release of this volume by such a distinguished publisher we can reasonably hope that the broader economic world will recognize the wisdom of Torah insofar as it relates to the field of economics. Coming at a time when issues relating to the Torah’s perspective on matters of finance and morality are so frequently portrayed negatively in the news, this volume comes as a welcome addition to the other books and articles that relate to economics and halacha that the raven was expelled because he was one of three (the dog, the raven and Ham) who broke protocol on the ark and engaged in sexual relations. The agadda further describes that the raven refused to leave the ark and accused Noah of lusting for the raven’s spouse. A different Midrash cites G-d arguing with Noah and telling him to accept the raven back because the raven will be useful in the future. In the time of Eliyahu, the raven provides food for Eliyahu during the drought. Rabbi Kahn masterfully explains the deeper significance of these strange and outlandish Midrashim. He explains that the raven symbolized for Noah antediluvian immorality, and that Noah felt that in the post flood world G-d decided to deal with the world using strict justice. Noah therefore responded to his world with strict justice. He reacted to the raven’s licentiousness, by demanding expulsion, even at the potential risk of his extinction. Kahn explains that the raven argued with Noah, projecting onto him his own immorality but also highlighting the immorality of Noah’s son, Ham. Rabbi Kahn notes that there are other parallels between the raven who is black and the children of Ham – Kush - who are also black. This is in direct contrast to the dove that is white and whose name reflects the divine name. Noah initially saw the world as black and white, good or evil. Noah wanted to associate himself with the dove that represented purity, and not the depraved raven. However, the world is more complex. G-d’s kindness extends even to those who have some evil. The raven, Rabbi Kahn says, is “far more complex- reflecting the mixture of good and bad, a representation of Post Eden reality. … He (Noah) sees his own survival meant the eradication of evil and the triumph of good. God sees things differently.” C h av r u s a • s h e vat 57 71 written by Rabbi Levine. Through this book we hope to see a fulfillment of verse: “And you shall keep [the mitzvot] and do [the the mitzvot], for that is your wisdom and your understanding in the eyes of the peoples of the world, who will hear all these statutes and say, ‘Only this great nation is a wise and understanding people’” (Devarim 4.6). n Echoes of Eden - Sefer Bereishit by RabbiAri Kahn reviewed by rabbi Dr Meir ekstein Rabbi Ari Kahn has written a dazzling and enlightening book on Sefer Bereishit that throws new light on parshiot that we thought we thoroughly know. The book is a compilation of short essays on each parsha, which began as lectures that are meant to be read independently. The essays do not rely one on another in terms of content but share methodological and structural themes. There are primarily four characteristics that Rabbi Kahn’s essays share. Firstly, they are marked by sensitivity to the nuances and barely perceptible hints of the text from which he mines significant and sweeping meaning. Further, he interprets difficult, bizarre Midrashim, and places them into a broad conceptual context. Additionally he uses the entire corpus of Biblical commentary to help demonstrate and elaborate his points. Lastly, he develops his themes far and wide, persuasively weaving together disparate threads into a coherent and meaningful narrative. For example, Rabbi Kahn focuses on the significance of the raven being sent forth from the ark after the flood. Reading the text carefully, he notes that the Torah, gives no explanation as to why the raven was sent forth, as opposed to the explanation given for the sending forth of the dove. The Ohr Hachayim suggests that the raven was sent because Noah wanted to expel him. The Talmud recounts a conversation between Noah and the raven where the raven accuses G-d and Noah of hating him. The Talmud further describes Rabbi Kahn then links this theme to the story of Ninveh – who were also descendants of Ham. Yonah also refused to recognize the good in Ninveh and G-d’s mercy to the people of Nineveh. So the peculiar conversations and accusations between the raven and Noah, reflect a philosophical discussion on the nature of good and evil in the world, and on the virtue of mercy. Rabbi Kahn deciphers weird Midrashim into significant leitmotifs that are applied in multiple contexts. Rabbi Kahn cites the entire range of Jewish commentaries from the Talmud and Midrash, Rashi and other Medieval commentaries, Zohar and other esoteric commentaries, and Hassidic and modern commentaries. In the example just cited he quotes from three books in Tanach (Breishit, Melachim, Yonah), Sefer Beer Mayim Chayim, Chizkuni, Haamek Davar, Ohr Hachaiym, Ben Yehoyada, Talmud, Midrash, 18 Book review Rav Shimshon Raphael Hirsch, Rav Tzadok Hacohen, Sefer Kometz Mincha, Zohar Hachadash, and Noam Elimelech in a mere 10 pages. These sources are only a selection of the wide array of sources he mentions. The added benefit of the book, is the acquaintance with a wide range of traditional commentaries, that one would not normally be exposed too, in a readily accessible way. Future editions would be enhanced by an index and brief biographies of each commentator. Translations of all the commentaries would be useful for those people who will have difficulty with the original. Rabbi Kahn takes different strands and interlaces them into a magnificent, evocative and meaningful tale. An example is his development of the significance of clothing in the Yosef story. Rabbi Kahn points out that the leitmotif of clothing is intertwined into many different stories: Yosef and his brothers, Tamar and Yehuda, Yosef and Potiphar’s wife, Amnon and Tamar, Adam and Chava, the priestly worship, and the prohibition of shatnez. He notes that the origin of clothes is a result of shame for the sin of Adam and Chava. Many Hebrew words for clothes are related to words of betrayal such as meil – meila and begged- begida. He further explains that the proscription of shatnez is linked to the sin of Kayin and Hevel that was rooted in jealousy and divisiveness. Priests were allowed to wear shatnez because they were atoning for divisiveness and jealousy. Yaakov gave Yosef the Ketonot Pasim in order to defuse the jealousy of his brothers. The story of Amnon and Tamar, Yosef and Potiphar’s wife and Yehuda and Tamar all reflect the themes of jealousy and divisiveness. Rabbi Kahn extends his interpretation to relevant and significant themes for our daily lives. In this case he describes our need to fortify ourselves and wear clothes representing divinity rather than those of shame and jealousy. Rabbi Kahn utilizes a number of different modalities, extending the methodologies of earlier commentators, in his commentaries. In following the footsteps of Rav Soloveitchik he employs a sharp sensitivity to intimations in the text and he translates those hints to a modern idiom that is meaningful to our lives. He internalizes the tools of Midrash, and uses them to clarify and elaborate earlier Midrashim and commentators. He knits together disparate texts in the tradition of Modern Hassidic commentators such as Rav Zadok Hacohen and the Shem Meshmuel and produces a wide-ranging colorful and synthetic tapestry. He successfully extends their methodology by explaining a broad range of seemingly unrelated phenomena with one broad idea. He is also influenced by the Kabbalah, interpreting texts in an expansive symbolic way. Rav Kahn describes the interpretive abilities of Joseph, who reads a spiritual meaning into what seems to be a material dream. In a similar fashion, Rabbi Kahn interprets texts and successfully reads a deeper meaning into them that greatly enriches our understanding. He enables us to see the words of Torah in a new light. Anyone who wants to enrich his understanding of the weekly Parsha should read this book. n Feature Why Does Gittin Precede Kiddushin? A Plea for Divorce Ethics by Rabbi Menachem Rosenfeld When I was young I often heard mention of the fact that Gittin precedes Kiddushin in the Shas order. This is unusual as laws of marriage should actually precede the laws of divorce, not vice-versa. Why is this so? The so-called droll response is that the cure was developed before the illness. I never found this to be humorous and still fail to see how this is an entertaining comment. Divorce is not humorous, and as a Family Law attorney and divorce mediator, I can personally attest to the great pain and anguish that divorce has brought to American society. However, is there not some insight we can glean from the fact that Gittin does indeed precede Kiddushin, in the Talmudic order. I would like to propose a possible answer. It is reported that when the Netziv closed the Volozin yeshiva (due to undue interference by the Russian government) he stated that one who opens a yeshiva must also be prepared C h av r u s a • s h e vat 57 71 19 Feature to know when it is time to close the yeshiva. Perhaps the lesson of the Gittin/Kiddushin quandary is that one can only enter into a marriage governed by halachic norms and behaviors if he/she is likewise prepared to dissolve such a union, if need be, within the acceptable parameters of halachic behavior and practices. In light of the above, I pose the question as to whether such behavior is now taking place when our community’s couples, young and old alike, choose to end their marriages and enter into divorce. I will answer the question in the course of this article. I would first like to present two case studies from the mediation work I have done with divorcing couples. (Although both discussions are actual reports on the conclusion of mediation processes, neither discussion involves members of our community.) Mediation #1- I worked with a couple who had worked out many details of their divorce agreement in advance of our meeting. Good preparation makes any meeting go smoothly, and this was no exception. The agreements were presented methodically, they were well-thought out, and the dialogue was positive and quite productive. We accomplished in one session what I normally accomplish in 3 or 4 sessions. It was obvious that we might likely conclude the entire agreement in just one more session. (Often 4-6 sessions are needed.) At the conclusion of the session, I stated the following: “I have just one question for you.” One of the parties quickly provided the question I was pondering, i.e. “Why are we getting divorced?” I nodded in a manner that indicated this was indeed my question. The response was one I quote often: “We are really good friends. We are just a lousy husband and wife”. I cite this often because I see no contradiction between a couple being friends, choosing to remain as friends, and yet deciding that their marriage was no longer productive. Such a conclusion can be an indication of a couple which has chosen to close the door on their marriage, but yet refrains from slamming the door shut. This is especially important when the couple has a common child and will need to co-parent their child and to share in years of decision-making and joint effort. Mediation #1 clearly had a “happy ending”. Mediation#2- A couple had been referred to me by a judge. They had agreed on virtually nothing and were not able to utilize their legal representation towards a proper divorce agreement. The judge obviously recognized that mediation needs to be a voluntary process and was not about to order successful completion of mediation. He therefore issued a modest order. The couple needed to attempt mediation and would show compliance by spending no less than one hour in mediation. The husband, unlike the wife, came with a hostile attitude. In his opening statement he informed me that I was not to believe anything his wife said as she was a deep-seated liar and a scoundrel. He then underscored his belligerence by making a show of looking at his watch every 5-10 minutes. As the hour wound down (we achieved one small token agreement, but no more) I turned to the husband and asked him a direct question. If he chose not to cooperate in mediation, and could not achieve positive results through his attorney, was he not concerned that he might achieve little else that pauperizing himself through the divorce process, with little to show for it? The husband actually agreed with my thoughts and told me that he had already pauperized himself to the tune of $40,000, and had nothing to show for it. I then asked my final question: “So why are you doing this?” His answer was succinct: “I am doing this for principle.” To this day, I fail to see what principle underlies a decision to pauperize one’s self and have nothing positive to show for it. However, I do acknowledge that many parties act this way in their divorce proceedings. What causes such selfdestructive behavior? I believe that the answer might appear in the Sefer Shmuel Bais. In Shmuel Bais(13:16) we read of the reaction of Amnon after he ravished his sister Tamar. The Navi tells us that Amnon had a greater hatred for Tamar than was his previous love for her. In Tanach we see many incidents where love can quickly become transformed into hatred. Many acts of national rebellion can be understood in this context. There is no stronger bond than that which exists between husband and wife. In like fashion, when a marriage dissolves, the bond of love becomes replaced, at times, with a bond of enmity that equals or surpasses the initial attraction. What is the result of such a transformation? Couples then fight for “principle” while enriching no one other than the hired legal professionals, who are rarely trained in what is commonly known as Alternate Dispute Resolution. In such a scenario, there are no winners, only losers. Who are the greatest losers of all? Sadly, it is often the truly innocent by-standers; i.e. the couple’s children. Studies continue to show how the harm to these loved ones is often felt throughout the balance of their lives. And all for principle! I will return to my previous discussion. What happens when I see frum couples in divorce mediation? It rarely leads to what I saw in Mediation #1. Couples do not leave marriage as friends. Our sons and daughters, fathers and mothers, know how to fight for principle! I see little compassion in their speech and deeds, but I do see much stridency and confrontation. Perhaps it is time we spoke out as a community and stated that such behavior is no longer acceptable. Let us learn a potential lesson from the placement of Gittin before Kiddushin. If we marry as Bnai Torah, can we not also divorce as Bnai Torah? There is a section of Gemarah dedicated to laws of Divorce because we need to divorce and conduct our lives as Bnai Torah. I have not seen signs that we have reached this level of halachic behavior as of yet. Can we not do something about this before the epidemic of divorce worsens and wreaks more havoc? Is this asking too much? I think not. n Rabbi Menachem Rosenfeld is a Family Attorney and Divorce Mediator, on both the NY and NJ rosters of mediators. C h av r u s a • s h e vat 57 71 20 Lifecycles Publications Rabbi Marc D. Angel, PhD ‘70R published “Maimonides: Essential Teachings on Jewish Faith and Ethics” Rabbi Reuven G. Becker, MBA, MS ‘71R launched a new periodical, Kol HaKavod News (http://kolhakavodnews.com) Rabbis Ezra Bick ‘73R and Yaakov Beasley edited Torah MiEtzion: New Readings in Tanach, original, insightful essays on the Bible by the rabbis of Yeshivat Har Etzion including an essay by Rav Aharon Lichtenstein ‘59R two articles by Rabbi Benjamin Blech ‘56R were featured on the list of top ten articles for 2010 on www.aish.com Rabbi Asher Brander ‘92R published “Teachings: In Depth Relections on the Parshah” (Mosaica Press) Rabbi Michael Broyde ‘93R edited “Contending with Catastrophe: Jewish Perspectives on September 11th”, published by the Beth Din of america. Contributing authors include: Rabbi Chaim Jachter ‘92R, Rabbi Norman Lamm ‘51R, Rabbi Aharon Lichtenstein ‘59R, Rabbi Yona Reiss ‘91R, Rabbi David Shatz ‘73R, Rabbi Gedalia Dov Schwartz ‘49R, Rabbi Shlomo Weissmann ‘03R, and Rabbi Mordechai Willig ‘71R, as well as to tradition contributor Rabbi J. David Bleich. Rabbi Shlomo Einhorn’04R published “Maayse Choshev” Rabbi Moshe Erlbaum ‘92R published “Rabbi Moshe Atik’s Torah Teasers” Rabbi Neil Fleischmann ‘92R published “In the Field: A Collection of Haiku” (Natah Zev Press) Rabbi Reuven Grodner ‘65R published “Al HaTefilah: Shiurav shel HaRav Yosef Dov HaLevi Soloveitchik” Rabbi David Hartman ‘54R published “The God Who Hates Lies: Confronting and Rethinking Jewish Traditions” (Jewish Lights Publishing) Rabbi Yaakov I. Homnick ‘52R published “Holiday Sermons” containing sermons on each of the Yomim tovim Rabbi Ari Kahn ‘86R published “Echoes of Eden - essays on Bereishit”(Ou and Gefen Publishing ) Rabbi Dr. Norman Lamm ‘51R published “Festivals of Faith: Reflections on the Jewish Holidays” rabbi haim sabato published “Mevakshei Phanekha” (In search of Your Presence), a series of edited transcripts of conversations between Rabbi Aharon Lichtenstein ‘59R and himself Ephraim Meth, a fourth year Wexner semicha honors Fellow in rIets, published “Kuntres Sha’ashuei Ephraim” on Masechet Chullin. Rabbi Stanley (Shmuel) Peerless ‘78R published “A Tale of Two Covenants: A Unique Study Program for Shavuot” (2011) Professor Rabbi Jordan S. Penkower ‘69R published “The Dates of Composition of The Zohar” and “The Book Bahir: The History of Biblical Vocalization and Accentuation as a Tool for Dating Kabbalistic Works” (Cherub Press) Rabbi Dr. Aaron RakeffetRothkoff ‘61R published “From Washington Avenue to Washington Street” (Gefen & Ou Press) Dr. David Ribner ‘72R and Dr. Jennie rosenfeld published “Et Le’ehov: The Newlywed’s Guide to Physical Intimacy” Rabbi Moshe Rosenberg ‘84R published “Morality for Muggles: Ethics in the Bible and the World of Harry Potter” (Ktav) Rabbi Jordan Rosenberg ‘10R started a new website, www. myagingfolks.com, which aims to support those caregivers involved in taking care of elderly parents by connecting them with thousands of caregiving professionals around the country. Rabbi Eliezer Schnall, Ph.D. ‘03R co-authored a chapter, “The 15-Minute Hour: Practical Psychotherapy for Primary Care,” in the textbook “Primary Care: The Art and Science of Advanced Practice Nursing” (F. a. Davis Company) Rabbi David Schnall, Ph.D ‘72R co-edited the recently published “The Azrieli Papers: Dimensions of Orthodox Day School Education” Rabbi Simeon Schreiber ‘61R published “A Caring Presence: Bringing the Gift of Hope, Comfort, and Courage” (Gefen Publishing house) Rabbi Dr. Eric J. Siskind ‘09R published “Moment of Clutch” Rabbi Zvi Sobolofsky ‘91R published “The Laws & Concepts of Niddah” (Koren Publishers) Rabbi Dr. Stanley M. Wagner ‘56R and rabbi Dr. Israel Drazin published their fifth and final volume of “Onkelos on the Torah: Understanding the Bible Text” (Gefen Publishing house) Rabbi Neil Winkler ‘71R published “Bringing the Prophets to Life: A Timely Look at a Timeless Story” (Gefen Publishing house) Rabbi Tzvee Zahavy ‘72R published “God’s Favorite Prayers” Rabbi Michoel Zylberman ‘03R published “Sefer Tov Lev on Maseches Psachim” with an appended Kuntres Da’as Yehudis on Inyanei Geirus v’Gittin rIets Board of trustees Chairman Rabbi Julius ‘59R and Dorothy Berman and Maggid shiur and former Dean of YC and former Dean of YuhsB rabbi Michael ‘64R and Sara Hecht on the marriage of their grandson, rIets student Joshua Avraham Berman to elana (Lani) Lederer of skokie, IL. rIets Board of trustees Chairman Rabbi Julius Berman’59R upon being reappointed Chairman of the Ou Press Commission. Rabbi Etan ‘05R and Yonina Berman on the birth of a daughter, shifrah. Rabbi Tzvi ‘75R and Linda Berman upon the birth of their first grandchild, shlomo Gershon, born to Binyamin and Bracha sagal. Rabbi Tzvi ‘75R and Linda Berman on the marriage of their daughter Chava Yocheved to Yisroel shlesser of B’nai Brak. Rabbi Azarya Berzon ‘78R upon receiving the Distinguished service award at the evening of tribute at Yeshiva university torah Mitzion Beit Midrash in toronto Rabbi Richard ‘78R and Lois Bieler on the birth of a grandson, Dov shemiah, born to aviva and Yair Oppenheim. Rabbi Dovid ‘01R and Michelle Bistricer on the birth of a daughter, sara Bracha. rIets student Michael and Yael Bleicher on the birth of a daughter, Meira Rabbi David Shapiro ‘68R and Rabbi Jon Bloomberg ‘74R upon being honored at the Maimonides school Farewell reception. Rabbi David ‘01R and Chana Rochel Blum on the birth of a son, Chaim refael. Rabbi Moshe ‘75R and Rachel Bomzer on the birth of a grandson, Levi Yitzchok, born to Jay and Faygie hellman. Rabbi Chaim Zev ‘51R and Leona, and Rabbi Moshe ‘75R and Rochel Bomzer on the birth of their great-grandson and grandson, respectively, ariel tzvi, born to shragie and Leebie Bomzer. Rabbi Avi ‘07R and Shuli Bossewitch on the birth of twins, Moshe Yosef and avraham simcha. Mazal tov Rabbi Dr. Aharon ‘76R and Miriam Adler on the marriage of their daughter, Moriya, to Yair ariel. Rabbi Shimon ‘76R and Sharon Altshul on the birth of grandchildren; Yinon Yehuda, born to anat and rabbi asher altshul; temima Miriam, born to eliana and adam Pomerantz; and Gili Yehudit, born to Zahava and aryeh altshul. Rabbi Meir ‘98R and Gila Arnold on the birth of a daughter, tova Bracha, and to great-grandparents Rabbi Joshua ‘55R and Claire Hertzberg. Rabbi Kenneth ‘78R and Joanne Auman on the marriage of their son, Zvi, to Miriam shira Davis. Rabbi Yoni ‘10R and Elana Ausubel on the birth of a daughter, tiferet hodaya. Rabbi Elisha ‘01R and Miriam Bacon on the birth of a son, Yitzchak Doniel. rIets student Ariel and Jordana Bannet on the birth of a daughter, ahuva Neimah. Rabbi Yaron ‘09R and Sara Barach on the birth of a daughter, Leah rivkah. Rabbi Assaf ‘97 and Leora Bednarsh on the birth of a daughter, ruchama Leah. Rabbi Eli ‘10R and Rebecca Belizon on the birth of a son, akiva. rIets student Dovi and Gigi Bergman on the birth of a son. C h av r u s a • s h e vat 57 71 20 Lifecycles Rabbi Asher ‘92R and Batyah Brander upon being honored at the Westwood Kehilla Banquet in recognition of 17 years of leadership, learning and inspiration. Rabbi Asher ‘92R and Batyah Brander on the birth of a granddaughter, Batsheva Nechama, born to their children esther Malka and eli heller. RIETS Administrator Rabbi Chaim ‘72R and Brenda Bronstein on the birth of a granddaughter, ahuva Meira, born to rIets student Jeremy and Sarah Baran. Rabbi F. Meier ‘70R and Helen Brueckheimer on the birth of a grandson, Moshe shmuel, to rabbi aryeh & Orit Brueckheimer. Rabbi Chaim ‘82R and Susie Casper on the birth of a granddaughter, tziona Feiga. rIets Dean emeritus Rabbi Zevulun Charlop ‘54R upon being honored with the hakarat hatov award at the Jubilee anniversary of the Cantorial Council of america. Rabbi Joshua ‘58R and Adele Cheifetz on the birth of a greatgrandson, Dovid. Rabbi Tanchum ‘01R and Yaffa Cohen on the birth of son, elimelech tuvia. Rabbi Dovid ‘97R and Ruchi Cohen on the birth of a son, aharon Yochanan Rabbi Joel ‘80R and Shulamith Cohn on the birth of a grandson, Doniel Yechiel, born to elana and Yossi Cohn. Rabbi Joel ‘80R and Shulamith (Predmesky) Cohn on the birth of a grandson, Doniel Yechiel, born to elana and Yossi Cohn of riverdale. Rabbi Eli Cohn ‘09R on his marriage to Ilana Levin. rabbi abraham Cooper ‘74r upon receiving an honorary degree at the Inaugural Yeshiva university Convocation and Dinner in Los angeles Rabbi Dr. Eytan ‘11R and Caroline Sarah Bitton-Cowen on the birth of a son, Efrayim Menashe. Rabbi Michael ‘09R and Ora Davies on the birth of a daughter, Chana. Rabbi Moshe ‘08R and Ariela (Dworetsky) Davis on the birth of a daughter, adiel Kayla. Rabbi Dr. Hillel ‘75R and Rachayl Davis on the birth of their granddaughter, shira Nechama, born to tali and shaya Gartner; and on their aliyah! Rabbi Eddie ‘70R and Meira Davis on the marriage of their daughter, Batsheva, to Gilad adamit, son of rabbi and Mrs. aminadav adamit. Rabbi Kenneth ‘76R and Anita Davis on the birth of a grandson, born to Penina and Jeremy Ginsberg. Rabbi Dr. Herbert C. ‘57R and Dina Dobrinsky on the birth of a great-granddaughter, shalhevet, born to parents aliza and elie Deutsch rIets student Barry Dolinger on his marriage to Naomi Bane of Philadelphia. Rabbi Michael ‘99R and Amy Dubitsky on the birth of a daughter, adina tzipora. Rabbi Joseph ‘49R and Sandra Ehrenkranz on the birth of their 13th and 14th great-grandchildren, David Yedidya and aharon. Rabbi Yaacov ‘96R and Ariella Ellish on the birth of a daughter, Miriam esther. rIets student Josh and Rachel Farkas on the birth of a son, Nachum. Rabbi Josh Fass ‘98R upon receiving the “Lion of Zion” award Rabbi Moshe ‘70R and Eileen Fine on the birth of a granddaughter, born to Batsheva and Yerachmiel scheiner. Rabbi Josh ‘01R and Penina Flug on the birth of a son, Yosef aryeh. Rabbi Arie ‘03R and Faigy Folger on the birth of a son, Menachem Meir. Rabbi Yoni ‘10R and Ariele Fox on the birth of a son, akiva uriel. Rabbi Ezra Frazer ‘06R on his marriage to azadeh refah of Worcester, Ma. Rabbi Josh ‘01R and Aviva Friedman on the birth of a son, Binyomin. Rabbi Lippy ‘69R and Maureen (Goldsmith) Friedman on the Bar Mitzvah of their grandson, uriel shraga ra’avad ; and on the Bat Mitzvah of their granddaughter, Yehudit Lifshitz, also granddaughter of Rabbi Yisrael ‘73R and Naomi Lifshitz. Rabbi Zvi ‘81R and Tobi Friedman of ramat Beit shemesh on the birth of a grandson, Yaakov, born to eliav and aviva Friedman. Rabbi Aaron ‘63R and Susan Fruchter on the birth of a granddaughter, aviva rachel, born to Josh and Miriam Fruchter. Rabbi Mallen and Sonia Galinsky on the birth of a grandson, Yitzchak, born to rabbi shimon and Yonat Galinsky. Rabbi Hersh Moshe ‘58R and Sarah Galinsky on the Bar Mitzvah their grandson, Yaacov Daniel, son of aviad and Chaya sasson Rabbi Mallen and Sonia Galinsky on their granddaughters, Leah (daughter of ephraim and Chavi Galinsky), Miriam Devora (daughter of shaul and adina Gold) and rachel Leah (daughter of shimon and Yonat Galinsky) becoming Bat Mitzvahs. rIets rosh Yeshiva Rabbi Menachem ‘73R and Sarah Genack on the birth of grandsons; Yonatan Binyamin, born to Yigal and tami sklarin; and Yaakov, born to rIets student Yitzi and shoshana Genack RIETS Student Mordechai and Shoshana Gershon on the birth of a daughter. Rabbi Mordechai ‘11R and Stephanie Gershon on the birth of a daughter, sara rivka. Rabbi Chesky ‘10R and Aliza Gewirtz on the birth of a daughter, ariella rachel. Rabbi Ephraim ‘09R and Chana Glatt on the birth of a daughter, sara Chaya, and to grandparents, rabbi Dr. aaron and Margie Glatt and Dr. Jerry and syma Levine, and to great-grandfather rabbi Marshall Korn ‘59R. rIets student Yoni and Alise Gold on the birth of a baby girl, ayelet Chana. Rabbi Yisroel (Joel) ‘02R and Ruchie Goldberg on the birth of a son, Yaakov tzvi Goldberg, and to grandparents, Rabbi Yitzchak ‘62R and Judy Rosenbaum. Rabbi Barry ‘01R and Debbie Goldfischer on the Bar Mitzvah of their son, Moshe Dov Rabbi Shmuel ‘76R and Barbara Goldin on the marriage of their son, Donniel, to tamara Leben of teaneck, NJ. Rabbi Shmuel ‘76R and Barbara Goldin on the birth of grandchildren; Mordechai, born to Yehuda and Noa Goldin; and Julia Beth (ayala Breindel), born to avi and Dr. rena Goldin. Rabbi Shmuel Goldin ‘76R on being named to the Jewish Daily Forward recently published Forward 50 Rabbi Marvin H. ‘65R and Judith Goldman on the birth of a granddaughter, ayla Chava, born to Michael and Zahava Goldman hurwitz. RIETS Student Ezra and Elyssa (Gershater) Goldschmidt on the birth of a son, Yitzchak. Rabbi Sheldon ‘71R and Zelda Goldsmith on the Bar Mitzvah of their grandson, Naftali tzvi treitel rIets student Alec Goldstein on his marriage to Devora Fraenkel. rIets rosh Yeshiva Rabbi Meir and Hila Goldwicht on the marriage of their son elyada to Leora Lichtenstein of Monsey. Rabbi David ‘82R and Jacki Gorelik and Rabbi Moshe ‘55R and Sarah Gorelik on the marriage of their son and grandson, Yechezkel Gorelik, respectively to sacha Fabian. Rabbi Mark Gottlieb ‘94R upon receiving the Kesser shem tov award at the Yeshiva university high schools annual Dinner of tribute Rabbi Dr. Wallace ‘69R and Ronni Greene on the birth of a grandson, Zev alexander, born to tamar and rabbi Dr. andrew sicklick. Rabbi Yonah ‘06R and Chava Gross on the birth of a daughter, shira Chana. Rabbi Shaye ‘10R and Dina Guttenberg on the birth of a son Rabbi Kenneth ‘78R and Nancy Hain on the birth of a grandson. Rabbi Abraham ‘58R and Sylvia Halbfinger on the Bar Mitzvahs their grandsons, sapir uziel and Nadav tzvi Rabbi David Halpern ‘52R delivered the Invocation at the 2011 Yeshiva university Chanukah Dinner Convocation at the Waldorf astoria Rabbi Dr. Jonathan ‘69R and Shelley Helfand on the Bar Mitzvah of their grandson, shmuel, son of Dina and Yehoshua Blank Rabbi Basil ‘73R and Sherri Herring on the birth of a grandson, akiva shalom, born to Yael and eli Fischman. C h av r u s a • s h e vat 57 71 21 Lifecycles Rabbi Joshua ‘55R and Claire Hertzberg on the birth of a greatgrandson, avraham shlomo, born to Yosef and tali Friedman. Rabbi Isaiah ‘50R and Irene Hertzberg on the birth of two greatgrandson; Yonatan avraham, born to ariella shifra and aryeh rosenbaum; and Moshe eliyahu born to Malka and Deniel Krentzman Chani Hilewitz (wife of the late Rabbi Yehuda Hilewitz z”l ‘72R) on the birth of a grandson, born to Chaim and Mindy hilewitz Rabbi Evan ‘06R and Sari Hoffman on the birth of a son, eliyahu Yitzchak. rIets student Rabbi Simcha and Hopkovitz on the birth of a daughter. Rabbi Yishai ‘09R and Aliza (Mainzer) Hughes on the birth of a son, Matan Nachliel. rIets student Nathan and Erica (Stern) Hyman on the birth of a son, akiva tzvi. Rabbi Jeff Ifrah ‘ 94R upon receiving the etz Chaim award from the Ner Israel rabbinical College in Baltimore at it’s 78th anniversary dinner for outstanding sensitivity and support for torah and its students. rIets student Ephraim and Yaffa Ilyaguev on the birth of a daughter, tzofia. Rabbi Shimshon Jacob ‘10R of the rae Kushner Yeshiva high school was the 2011 recipient of the hoffman/Grinspoon-steinhardt award for excellence in Jewish education. Rabbi Ari ‘93R and Debra Jacobson on the birth of a son, Yosef Yitzchak. Rabbi Dr. Daniel ‘02R and Hadassa Jacobson on the birth of a son, elihai Yona; and to grandparents, Rabbi Heshie ‘74R and Rookie Billet. Rabbi Yosef ‘03R and Elisheva Kalinsky on the birth of a daughter Bracha; and to grandparents Rabbi Alan’76R and Sandy Kalinsky. Former YUIA President Jay and Judy (Miller) Kalish on the birth of a granddaughter, haleli ahava, born to Gavriel and Yael Kalish. Rabbi Wes ‘00R and Jessica Kalmar on the birth of a son, Gavriel Yosef Chaim. Rabbi Avrohom ‘86R and Rena Kanarek on the birth of a grandson, simcha tzvi, born to Yehuda and Miriam Kanarek rIets student Yosef and Shoshana Kassorla on the birth of a son. Rabbi Dr. Simcha Katz ‘71R on his appointment as the new President of the Orthodox union. Rabbi Maury ‘93R and Peninah Kelman on the birth of a daughter, rachel Bracha. Rabbi Shimon ‘84R and Dena Kerner on the marriage of their son Dov to Jessica Cohen. Rabbi Avi ‘09R and Esti Kilimnick on the birth of a daughter, Blima Leiba; and to the grandparents rabbi shaya and Nechie Kilimnick. Rabbi Bryan ‘07R and Shira Kinzbrunner on the birth of a son, avraham Mordechai Rabbi Dr. Gilbert Klaperman ‘41R, rabbi emeritus Congregation Beth sholom, upon being honored by his shul for the 75th anniversary of his bar mitzvah and his 90th birthday. Rabbi David ‘71R and Cookie Klavan on the birth of a grandson, Malachi, born to Yuval and tikva volhendler rIets student Effie Kleinberg on his marriage to tamar Gold of toronto. Rabbi Eli ‘08R and Naomi Kohl on the birth of a daughter, elana Ora. Rabbi Barry ‘67R and Aileen Brenner Konovitch on the birth of grandchildren; hezekiah Betzalel, born to Jonathan s. Konovitch and sarah Y. Braum; and Naava Margalit, born to Jordanna Z. Konovitch rubin and Gideon rubin Rabbi Meyer Kramer ‘41R on the birth of a great grandson, Naftali shiah Lerer. Rabbi Meyer Kramer ‘41R on the marriage of his granddaughter, Batya Danziger, born to avidar Dadon. Rabbi Elly and Yocheved Krimsky on the birth of a daughter, rachel Chavivah. Rabbi Jonathan ‘02R and Chaya Krimsky on the birth of a daughter, Malka. Rabbi Beni ‘10R and Chani Krohn on the birth of a son, aharon Zev Rabbi Dovid Kupchik ‘94R upon being honored at the annual haFtr Pta Dinner as “educator of the Year.” rIets student Michael and Devorah Kurin on the birth of a daughter. Rabbi Joel ‘72R and Penina (Reich) Kutner on the birth of grandchildren; elah, born to amnon and Yael Kutner; and Boaz Zvi born to Ilan and Michal Kutner Rabbi Eliezer ‘75R and Lucy Langer on the birth of granddaughters; rivka esther, born to elisheva and Yossie schulman; ayelet, born to Debbie and aryeh Langer; and hadassah, born to shira and Yaakov Langer. Rabbi Bertram ‘59R and Gloria Leff on their daughter, Dr. Michelle Levine, being voted Professor of the year for Judaic studies at stern College for Women of Yeshiva university. Rabbi Aaron ‘09R and Ayelet Leibtag, rabbi and rebbetzin of Kehilath Jacob Beth samuel in Chicago, received the etz Chaim award at the annual Yeshiva university torah Mitzion Kollel of Chicago Dinner. Rabbi Dr. Irwin M. Lenefsky, LCSW ‘85R upon beign promoted to the rank of Colonel in the united states army, Medical service Corps. Rabbi Yonah ‘02R and Debbie Levant on the birth of a son, Yehudah. rIets student Hart Levine on his marriage to Yael Brodsky of Fair Lawn. Rabbi Dr. Norman ‘58R and Diane Linzer on the marriage of their daughter, aderet, to Yonatan shatz. Rabbi Meir ‘10R and Jordy Lipschitz on the birth of a son, Zev. Rabbi Elchanan (Charles) ‘76R and Ruth Lipshitz on the birth of granddaughters; Chibat sarah, born to elana and elyasaf shweka; and ateret reba, born to Batya and Yonatan Kolitz. Dr. David ‘71R and Vivian Luchins on the Bat Mitzvah of their granddaughter, rochel Devorah Weiner, and on the Bar Mitzvah of their grandson, avigdor simcha Weiner. Dr. David ‘71R and Vivian Luchins upon receiving the sarah rivkah and Dr. Bernard Lander Memorial award at the Ben Zakkai honor society reception. Rabbi Yisrael ‘92R and Amy Lutnick on the birth of a son, Yosef. Rabbi Dr. Marc ‘88R and Jacqueline (Klausner) Mandel on the marriage of their daughter, Kayla to Yaakov Lasson, of Baltimore, MD. Rabbi Dr. Marc ‘88R and Jacqueline (Klausner) Mandel on rabbi Mandel’s appointment as senior rabbi of the famous touro synagogue, in Newport, rhode Island. Rabbi David ‘94R and Marcy (Vann) Marcus on the Bar Mitzvah of their son, Yehushua; and to the grandparents, Rabbi Dr. Elihu ‘56R and Chaya Marcus. Rabbi Dr. Elihu ‘56R and Chaya Marcus on the Bar Mitzvahs of their twin grandsons, eliran and Josh. Rabbi Saul ‘73R and Malka Mashbaum on the birth of grandsons; Yechezkel shlomo Mashbaum, born to David and Dvora Mashbaum; and Yedidya asher schreier, born to Yocheved and Yehonatan schreier. Rabbi Gary ‘71R and Beatrice Menchel on the birth of a granddaughter, rina. Rabbi Marc ‘79R and Eve Messing on the birth of a grandson, Yehuda Yaakov, born to shimmy and Batsheva Messing rIets student Ephraim and Tzivia Meth on the birth of a son Rabbi Adam Mintz ’85R on his role in creating an altoid-style kosher mint called “rabbi Mints,” Rabbi Elie ‘07R and Rebecca Mischel on the birth of a daughter, aderet raaya . Rabbi Michael ‘10R and Lauren Nadata on the birth of a son, Yitschak asher. Rabbi Moshe ‘75R and Vivian Neiss on the birth of a grandson, Yaakov Baruch, born to alison and Jeremy Neiss; and to greatgrandfather, Rabbi Dr. Edmund Neiss ‘48R. Rabbi Meir ‘90R and Dr. Esther (Koenigsberg) Orlian on the marriage of their daughter, sara, to avrahami rosenberg of Petach tikva. Rabbi and Rebbetzin Uri Orlian on the birth of a daughter, Gila sarah. Rabbi Menachem Penner ‘95R on his appointment as associate Dean of Operations for rIets. C h av r u s a • s h e vat 57 71 22 Lifecycles Rabbi David ‘05R and Leah Pietruszka on the birth of a son, Yisrael Yitzchak . Rabbi Glenn ‘83R and Barbie Porcelain on the marriage of their son, Michael Porcelain, to rachel teplitsky, of Jerusalem Rabbi David ‘92R and Dina Rabhan on the birth of a daughter, sophia rivka. Rabbi Ariel ‘06R and Jessica Rackovsky upon receiving the Young alumnus honoree award at the american Friends of Yeshivat Kerem B’Yavneh 41st annual Dinner Rabbi Asher ‘78R and Rashie (Fishman) Reichert on the birth of a granddaughter, Meira Chana, born to esther and Mark Korman Rabbi Shalom ‘90R and Sharon Richter on the marriage of their daughter, Chani, to Moishy stewart from Los angeles. Rabbi Yitzchak ‘62R and Judy Rosenbaum on the Bar Mitzvah of their grandsons, Yechiel Mordecai Dovid and Yehoshua Binyamin Berger. Rabbi Yitzchak Rosenbaum ‘62R upon receiving the Kesser shem tov award at the 73rd annual dinner of the rosenbaum Yeshiva of North Jersey Rabbi Dr. Bernhard Rosenberg ‘74R on his appointment as Chaplain for edison township by antonia ricigliano, Mayor of edison. Rabbi Dr. Bernhard ‘74R and Charlene Rosenberg on the birth of a granddaughter, Chava esther (eva), born to ayelet and ari Feder Rabbi Jordan ‘10R and Lauren Rosenberg on the birth of a son, Jacob Gilead. Rabbi Rafi ‘10R and Rebecca Rosenblum on the birth of a son, Moshe tuviah. Rabbi Dr. Bernard Rosensweig ‘50R on the birth of a greatgranddaughter, Yael Miriam, born to Yedidya and Ilanit rosensweig Rabbi Dr. Bernard Rosensweig ‘50R on the Bar Mitzvah of his grandson, elisha Meir rosenweig rIets rosh Yeshiva Rabbi Michael ‘80R and Smadar Rosensweig on the Bat Mitzvah of their daughter elisheva; and to elisheva’s grandfather, Rabbi Dr. Bernard Rosensweig ‘50R. Rabbi Shalom ‘97R and Dr. Tamar Rosner on the birth of a son. Rabbi Dr. Sol ‘51R and Debbi Roth upon receiving the Jewish Continuity award at the Manhattan Jewish experience (MJe) east Gala. Rabbi Rachmiel “Ricky” ‘03R Rothberger on his marriage to rebecca rosenberg from Woodmere, NY. Rabbi Moshe ‘02R and Yonit Rothchild on the birth of a son, ari Mordechai Gimpel. Rabbi Melvin Sachs ‘62R upon receiving the Lifetime rabbinic achievement award for his work as a chaplain at rikers Island, a pulpit rabbi and educator at the Jewish Community Center of Pelham Parkway’s annual Breakfast. Rabbi Melvin ‘62R and Ora Sachs on the birth of a granddaughter, shira Gittel Barg, born to esther and Daniel Barg Rabbi Jeffrey ‘95R and Ilana Saks on the birth of their daughter, adi azriela. Rabbi Benjamin’60R and Liza Samson on the birth of a grandson, asher Pinchas, born to susie and Dr. Yisroel samson. Rabbi Yehuda ‘05R and Michelle Sarna on the birth of a son, Gershon amital. Rabbi Jacob Sasson ‘08R on his marriage to Devora Grosser of Brooklyn, NY. rIets rosh Yeshiva Rabbi Hershel Schachter ‘67R, Rabbi Moshe Elefant ‘40R, and Rabbi Yisroel Paretzky ‘79R upon receiving the Chaf-heh society awards at the Orthodox union’s annual Chanukah Chagigah for 25 years of dedicated service to the Orthodox union rIets rosh Yeshiva Rabbi Hershel ‘67R and Shoshana Schachter on the birth of a granddaughter, hila, born to akiva and Yehudis Posen. rIets rosh Yeshiva Rabbi Herschel ‘67R and Shoshana Schachter on the Bar Mitzvah of their twin grandsons, elisha and ezra, sons of aliza and Moshe heching: and on the Bat Mitzvah of their granddaughter, hadas, daughter of aviva and David engelmayer. Rabbi Dr. Elihu ‘57R and Freida Schatzon the birth of their 49th grandchild, avital, born to Daniel and Yehudit schatz; on the birth of their 50th grandchild, Yaarah, born to shulamith and Beanie Kfir; on the birth of their 8th great-grandchild, tohar, born to Chaya and eliran shilian; and on the birth of their 9th great-grandchild, Gilat, born to Meir and shani Lieberman. rIets student Mordechai and Meira Schiffman on the birth of a daughter, Leah Chedva. Rabbi Eliezer ‘03R and Shira Schnall on the birth of a son, Gavriel eliyahu; and to grandparents, Dean of azrieli Rabbi Dr. David ‘72R and Toby Schnall. Rabbi Fabian ‘52R and Ruth Schonfeld on the birth of a greatgreat-grandson, Malachi shmuel. Rabbi Yechiel Schrader ‘03R on his marriage to Chava Janovsky of Passaic. Rabbi Dov ‘96R and Yaffa Schreier on the Bar Mitzvah of their son Yaakov Yitzchak. Rabbi Tzvi and Malke Schur on the birth of a great granddaughter, shira Miriam Bruckenstein, born to Pesach Zelig and temima Katz. Rabbi Gedalia Dov ‘49R and Chana Sarah Schwartz upon being honored at the Congregation adas Yeshurun anshe Kanesses Israel 42nd anniversary Banquet for 25 years of dedicated service to the shul. rIets rosh Yeshiva Rabbi Ezra ‘01R and Rivka Press Schwartz on the birth of a son, Yosef Dov. Rabbi Jonathan ‘99R and Tammy Schwartz on the birth of a son, avraham Yeshaya (shai). rIets student Tsvi Selengut on his marriage to tali Zucker from New hyde Park. Rabbi Yehuda ‘03R and Lisa Septimus on the birth of a daughter, Gila Yael. Rabbi Yechiel Shaffer ‘11R on his marriage to aliza rosin of Cherry hill, NJ. rIets student Yosef and Batya Sharbat on the birth of a son, Moshe Bentzion. Rabbi Simi ‘07R and Talia Sherman on the birth of a son, ephraim Yakir rIets student Barack Shloush on his marriage to avital Balhani from Netanya. C h av r u s a • s h e vat 57 71 Rabbi Jay C. ‘79R and Jody Shoulson on the birth of a granddaughter, Neta Penina, born to Dr. rivka and Marc Wiznia; and to great-grandparents Rabbi Solomon ‘49R and Bertha Shoulson. Rabbi Sandy ‘11R and Rachel Shulkes on the birth of their daughter, sarah Deena Devorah. Rabbi Dr. Nisson ‘55R and Rywka Shulman, Mr. and Mrs. Ghermazian, and Mrs. erika Klapper on the birth of twin great-grandsons, Yehuda Moshe and Yaakov Bahman, born to Michal and Mark Ghermazian rIets rosh Yeshiva Rabbi Eliyahu Baruch and Esther Shulman on the birth of a granddaughter, hadas Devorah; and to great-grandparents, Rabbi Dr. Nisson ‘55R and Rywka Shulman and former Dean of Yu Jewish studies Dept. Rabbi Dr. Jacob ‘48R and Toby Rabinowitz. rIets rosh Yeshiva Rabbi Baruch ‘89R and Melanie Simon on the birth of a son, Yehuda Leib. Rabbi Yitzchak ‘56R and Fay Sladowsky on the birth of a great grandson, Moshe, born to Deeny and ephraim stern. Rabbi Ephraim Peretz ‘85R and Rivki Slepoy on the birth of grandchildren; Yaffa roza, born to Yussie and esther slepoy; Netanel tzvi born to Yisrael and esti Friedman; and Meira Bracha born to Moshe and shoshana slepoy. Rabbi Zvi ‘91R and Dr. Efrat Sobolofsky upon being honored at the Project ezra Dinner. Rabbi David ‘94R and Ellen (Payne) Solomon on the birth of a son, Moshe tzvi. Rabbi Elon ‘08R and Esti Soniker on the birth of a daughter, elisheva Beila. Rabbi Jeremy ‘02R and Ilana (Werblowsky) Spierer on the birth of a daughter, avigail rut. Rabbi Nachum J. ‘90R and Rebecca Spirn on the Bar Mitzvah of their son, eliyahu shimon; and to the grandparents, Rabbi Charles ‘51R and Regina Spirn. Rabbi Dr. I. Nathan Bamberger ‘51R and Rabbi Dr. Charles Spirn ‘51R, who 60 years ago received s’micha on the 21st of sivan (both on the same day) from rIets. 23 Lifecycles Rabbi Eliot ’76R and Ann Starkman on the birth of a granddaughter, aliza tamar, born to ari and Leah Lubetski Feldman; and to Leah’s parents, edith (sCW librarian) and Dr. Mayer Lubetski. Rabbi Daniel ‘05 and Gila (Maybruch) Stein on the birth of a son, Michael David. Rabbi Michael ‘80R and Liora Stein on the birth of a daughter. Rabbi Raphi ‘11R and Malki Stohl on the birth of a daughter, Leba ahuva. Rabbi Josh ‘05R and Bethany Strulowitz on the birth of a son, akiva shmuel. Rabbi Dr. Joseph ‘58R and Honey Sungolowsky on the birth of a grandson, Menachem Mendel, born to robert and scharone sungolowsky Rabbi Dr. Joseph ‘58R and Honey Sungolowsky on the Bar Mitzvah of their grandson, aron Gershon. Rabbi Michael ‘83RI and Sheryl Susman on the birth of grandchildren, Ya’are, born to tamar and tsuriel edri; and rut, born to elisheva and Izik Dahan. Rabbi Michael ‘83R and Bassie Taubes upon being honored at the 25th anniversary Dinner of the Jewish Learning experience of Bergen County rIets student Sam and Emma Taylor on the birth of a son, Yishai. Rabbi Michael ‘10R and Ayala Teitcher on the birth of son, raanan eliezer . Rabbi Stuart ‘69R and Anita (Presler) Tucker on the birth of a grandson, David Nachman, born to evyasaf and tirtza tucker. Rabbi Neal ‘83R and Laura Turk on the birth of a son, eliezer tzvi Rabbi Elihu Turkel ‘79R on the birth of a granddaughter, Lielle sima Jacob, born to Dahlia and Nathaniel Jacob. rIets student Effy Unterman on his marriage to rivkie rose of Monsey. Rabbi Elchanan ‘89R and Yocheved Weinbach on the marriage of their daughter Ora to rabbi Yakov Weiner of Chicago. IL. Rabbi Yosef 05R’ and Rebecca Weinstock upon being honored by the Young Israel of hollywood FtLauderdale at their annual Journal Gala Rabbi Nathan and Leah Weiss on the Bar Mitzvah of their greatgrandson, Yisrael Dovid Ganzel. Rabbi Yaakov ‘05R and Ilana Weiss on the birth of a daughter, Meira rachel. Rabbi Shlomo ‘03R and Deborah Weissmann on the birth of a daughter, ahuva rivka. Rabbi Matan Wexler ‘10R on his marriage to Yaffi spodek of Brooklyn, NY. rIets student Zev Aaron Wiener on his marriage to Lisa Kellerman of houston, tX. Rabbi Simcha ‘10R and Sari Willig on the birth of a daughter, emunah, and to the grandparents, rIets rosh Yeshiva, Rabbi Mordechai ‘71R and Faygie Willig. Rabbi Akiva ‘10R and Dr. Rachel Wolk on the birth of a daughter, atara shayna; and to the grandparents, Rabbi Howard ‘77R and Annette Wolk. rIets student Chaim and Rivka Yanetz on the birth of a daughter, avigail. Rabbi Joel ‘86R and Donna Zeff on the birth of a granddaughter, Maya tiferet, born to Miriam and Micah smith Rabbi Robert ‘81R and Mindy Zeiger on the marriage of their son eliezer Menachem to Nadine Faur of toronto. rIets student Dovid and Ariella Zirkind on the birth of a daughter. Rabbi Michoel ‘03R and Rachel Zylberman on the birth of a son, efrayim simcha. Rabbi Abraham Berman ‘55R on the loss of his wife, rebbetzin Baila Berman, mother of Chaya sara Lonner, Yosef Berman, shmuel Berman, Chavi Gold, and Meir tzvi Berman Rabbi Dr. Moshe ‘54R (and Evelyn) Kranzler and Rabbi Norman ‘57R (and Tova) Tokayer on the loss of their grandson, Ilan tokayer z”l, son of aaron and reva tokayer; and brother of Danelle rubin, Noam, and Yaron tokayer Yonina (and Rabbi Etan ‘05R) Berman and Josh Berkowitz on the loss of their brother, Daniel adam “Danny” Berkowitz Rabbi Jeffrey ‘67R (and Yocheved) Bienenfeld, howard (and Carol) Bienenfeld, Leslie (and efraim) Zoldan, and Ira (and Julia) Bienenfeld on the loss of their father, Jerome Bienenfeld Charlotte Wallerstein Bunim on the loss of her husband, Rabbi Amos Bunim ‘50R, father of rebecca Winter and Mina Glick, brother of Chana Bunim rubin ausubel and Judy (and Joel ‘60R) Schreiber Rabbi David Etengoff ‘80R on the loss of his sister, Lori etengoff Shlomit (and Rabbi Stanley ‘68R) Fass, Shonny (and Rabbi Moshe ‘75R) Solow, ahituv (and ruthie) Gershinsky, and Ziva (and David) schapiro on the loss of their mother, Mrs. Devorah Gershinky, widow of the late Rabbi Moshe Gershinsky ‘46R z”l roz Lipsky, Martin Feder and Carole simon on the loss of their mother, Mrs. Cecile Feder, wife of the late Rabbi Walter Feder z”l ‘48R Rabbi Sidney Slivko ‘80R and shulamit Finkelstein on the loss of their mother, rebbetzin Genia slivko Rabbi Eliezer (Josh) Friedman ‘01R and David Friedman on the loss of their mother, Lynn Friedman Rabbi Dr. Yaakov (Jay) Fuchs ‘68R, Zev Fuchs, Channie Wallach, and Nancy Chernofskyon the loss of their mother, helen (Chaya) Fuchs Rabbi Yitzchak (Jeffrey) Fund ‘81R, Rabbi Aryeh (Lenny) Fund ‘89R and stuart Fund on the loss of their mother, Mrs. Norma Fund, wife of David Zev Furst, Malki Cymbalista, and aryeh Furst on the loss of their father, Rabbi Moshe (Milton) Furst ‘46R Morry Gerber and Nathaniel (Lewis) Gerber on the loss of their mother, Mrs. anne (soloveitchik) Gerber,daughter of former rIets Masmich Rabbi Moshe Soloveitchik zt”l, sister of the late Dr. Samuel Soloveitchik z”l, Rav Yosef Dov Soloveitchik zt”l, Rav Ahron Soloveichik zt”l, and Mrs. shulamith Meiselman z”l Rabbi Mordechai Glick ‘69R on the loss of his sister, Linda Glick Palosky Barbara (and Rabbi Shmuel ‘76R) Goldin on the loss of her mother, tillie Leifer Rabbi Aaron ‘94R and Karon Goldscheider on the loss of their son, elisha Goldscheider, brother of Zvi, tehila, Ora, Yakir, shira, Yonah, and shalom rebbetzin esther (Gaffney) Goldstein on the loss of her husband, Rabbi Yeshaya (Sheldon) Goldstein ‘57R, father of Menucha and eric schlussberg, Yonina (and Mati) Weiss, reva (and shai) Burstein, and Chaim (and rachel) Goldstein; and brother of sylvia hoffman rIets student Michael Goon on the loss of his father, Gilbert Goon Rabbi Shlomo Grafstein on the loss of his mother, Feiga Mandjah Grafstein Sheila (and Rabbi David Halpern ‘52R), Joseph (and Miriam) Lifschitz and esther (and Dr. stanley) Landsman on the loss of their father, hyman Lifschitz Rabbi William Herskowitz ‘55R on the loss of his brother, Marvin herskowitz, father of Mr. sandy herskowitz and Mrs. shari (herskowitz) Gluckstadt the family of rebbetzin ruth hirschman, wife of the late Rabbi Harrold Hirschman ‘40R z”l Karen (and Rabbi Shlomo ‘73R) Hochberg, Linda (and Rabbi Mark ‘73R) Karasick, and alan ulevitch on the loss of their mother, Mrs. ruth ulevitch Lang Rabbi Eli Kahn ‘83R and ezra Kahn on the loss of their mother, Judith Kahn e. Billi Ivry Professor of Jewish history, Rabbi Dr. Ephraim Kanarfogel ‘79R on the loss of his father, Lester Kanarfogel Condolences Dorit adler on the loss of her husband, Rabbi Dr. Jacob Adler ‘48R, father of emanuel “Manny” (and helen) adler Rabbi Yitzchok Adler on the loss of his father, Ludwig adler Rabbi IB Nathan Bamberger ‘51R on the loss of his wife, rebbetzin Dina (nee Berlinger) Bamberger, mother of todd Naftali (and amy) Bamberger; and sister of ruth (and Max) stern and senta Lieber Rabbi Chaim Berger ‘57R, Daniel Berger and susan Krochak on the loss of their brother, samuel Berger, husband of Frieda Berger Rabbi Moshe Berliner ‘80R on the loss of his sister, Nancy Berliner C h av r u s a • s h e vat 57 71 24 Lifecycles Dr. Nina Goldenberg, Dr. sholom Wacholder, rabbi David Wacholder, and Hannah (and Rabbi Daniel ‘86R) Katsman on the loss of their father, Rabbi Dr. Ben Zion Wacholder ‘51R Rookie (and Rabbi Hershel ‘74R) Billet, David “Buzzy” Katz, Nissy Katz, and Lea Bernstein on the loss of their mother, Phyllis Katz Lillian Kimmel on the loss of her husband, Rabbi Meyer Kimmel ‘40R, father of Marilyn Koplon, Rabbi Jay Kimmel ‘70R, and Diane Jutkowitz Rabbi Aryeh Klapper ‘94R and Dr. rachelle Meth on the loss of their mother, Dr. Molly Klapper, wife of Dr. Jacob Klapper Rabbi Barry Kornblau ‘01R and David Kornblau on the loss of their mother Lois Kornblau, wife of Marvin Kornblau Dina (and Rabbi Barry ‘01R) Kornblau on the loss of her father, Dr. howard halpern Batya “Bessie” Kra on the loss of her husband, Rabbi M. Aaron Kra ‘43R, father of ethan Kra and David Kra Rabbi Abraham Kramer ‘58R and seymour Kramer on the loss of their sister, toby Gross Rabbi Shalom Kurz ‘82R on the loss of his mother, rosalind Kurz rebbetzin sara Laks on the loss of her husband, Rabbi Joel Laks ‘43R, father of Meshulum, Yosef, Dov, Ilana, and Daniel rebbetzin sarah Levine on the loss of Rabbi Dr. Aaron Levine, father of Dr. Bat sheva Mitzner, Nossen Levine, rabbi Yoseph Levine, aliza Levine and rabbi ephraim Levine; and the samson and halina Bitensky Professor of economics and chairman of the Department of economics at Yeshiva College Mrs. rhoda Lipschitz on the loss of their father, Rabbi Dr. Max Lipschitz ‘47R, father of Dr. sander Lipman, Mrs. shelley schochet, and Mrs. Fayanne Kuttler Barbara (and Rabbi Jay ‘71R) Marcus and rabbi Mendy Feder on the loss of their father, abraham Feder tallulah Mendlowitz on the loss of her husband, Rabbi Moshe Mendlowitz ‘55R Rabbi Aryeh Moshen ‘75R on the loss of his mother, Miriam Moshen Rabbi David Movsas ‘93R, Dr. Ben Movsas, ephraim (alan) Movsas, and sharon Newhouse on the loss of their father, Dr. sam Movsas, husband of sonia Movsas Rabbi David Novitsky ‘83R, Mitchel Novitsky, Dina spindler, and Gila roslyn on the loss of their father, abraham Novitsky sarah Nulman on the loss of her husband, Cantor Macy Nulman, father of Dr. efrem (and rochelle) Nulman and Dr. Judy Z. NulmanKoenigsberg (and Dr. David J. Koenigsberg) esther Pelberg on the loss of her husband, Rabbi Abraham Pelberg ‘50R Rabbi Avraham Phillips ‘85R, Mr. shelly Phillips and Mr. Mitch Phillips on the loss of their mother, Mrs. esther Phillips, wife of Mr. Oscar Phillips Rabbi Jay Pomrenze’73R , hava Levene, Debby Flegg, haya Pomrenze and Davida stein scheinerman on the loss of their father, Col. seymour “sholom” Pomrenze, husband of Brondell Pomrenze Professor of rabbinic Literature at rIets Israel Kollel Rabbi Dr. Aaron Rakeffet-Rothkoff ‘61R, Dr. Levi rothkoff and stephen rothkoff on the loss of their mother, Mrs. Jennie rothkoff Rabbi Yisrael Ben Zion Reiss ‘61R, on the loss of his brother, asher Mordechai reiss Charlene (and Rabbi Dr. Bernard ‘74R) Rosenberg, ryza Lerner, and sheila reicher on the loss of their mother, evelyn Weinstein, wife of Jack Weinstein IBC, Jss and YC Faculty member Rabbi Dr. Bernard Rosensweig ‘52R on the loss of his sister, sylvia Fine hedda rudoff on the loss of her husband, Rabbi Sheldon Rudoff ‘57R, father of sara (and Ira) Olshin, simone (and Mark) semer, and the late shaindy rudoff z”l the family of Dr. Viviane Ohayon Ryan, the wife of the late tomas L. ryan, esq. z”l; mother of Gabriela and tomas ryan; and sister of rabbi Joseph Ohayon, solange Ohayon, Marcelle sarubbi, and Marie rogowski. she served as a trustee of the Maybaum Foundation which has provided Maybaum Brothers Fellowships to the majority of the approximate 100 sephardic rabbis ordained by rIets over the years, as well as funding the Maxwell r. Maybaum Chair in talmud and sephardic halakha. Gershon schlussel, tziporah Perkowski, and Miryam rabinowitz on the loss of their father, Rabbi Akiva Schlussel ‘57R Mrs. esther segal on the loss of her son, Rabbi Moshe Segal ‘76R, son of the late rabbi Zev segal z”l, father of rabbi shlomo segal; and brother of Leah aharonov, rabbi Nate segal, Peninah rabin, Nachum D. segal, and rabbi Yigal segal. Chava (and Rabbi Sender ‘62R) Shizgal, Baila aspler, and Mendy salit on the loss of their mother, Chaya salit Rabbi Dr. Meir Sendor ‘80R on the loss of his father, Mortimer sendor Rabbi Steven L. Siegel ‘93R, Rabbi Aharon Yisroel Siegel ‘04R, and Laura siegel rabinowitz on the loss of their father, Rabbi Stanley Z. Siegel ‘54R, husband of Patricia Wilson siegel Beverly (and Rabbi Aharon ‘85R) Simkin, Maureen Goldberg, Lawrence King, and Barry King on the loss of their mother, Mrs. elsie King, wife of Jerry King Rivki (and Rabbi Ephraim ‘85R) Slepoy, Dr. Moshe Mayer (and sharon) elstein, and sam elstein on the loss of their mother, Mrs. sara elstein, mother of the late Jeff elstein z”l rIets rosh Yeshiva Rabbi Zvi ‘91R (and Dr. Efrat) Sobolofsky and Dr. Miriam (and Dr. rick) shields on the loss of their father, stanley sobolofsky, husband of Bella sobolofsky scott sofer on the loss of his father, Rabbi Martin Sofer ‘49R Rabbi Chaim Steinmetz ‘94R on the loss of his mother, Mrs. rachel steinmetz Rabbi Dovid Sukenik ‘08R and Aliza (and Rabbi Yaacov ‘06R) Feit on the loss of their father, Chaim sukenik shoshana summer on the loss of her husband, Rabbi Mordechai Summer ‘56R, father of Naomi aumen and heshey summer Judith sussman on the loss of her husband, Rabbi Gabriel Sussman ‘51R Rabbi Isadore “Israel” Tennenberg ‘56R on the loss of his wife, renee tennenberg, mother of Dr. steven (and rena) tennenberg and Mrs. ann (and stuart) Cohen Joyce (and Rabbi Reuven ‘85R) Tradburks and aron routman on the loss of their mother, Florence routman Rabbi Yaakov Wasser ‘78R on the loss of his mother, rose Wasser Rabbi Aryeh (Leon) Weil ‘77R and Esther Sturm on the loss of their father, sigi Weil, husband of Grace Weil Lee Weinbach on the loss of her husband, Rabbi David Weinbach ‘55R, father of Rabbi Elchanan J. ‘90R (and Yocheved) Weinbach, aron (and Jacqueline) Weinbach, and tziona Weinbach rIets rosh Yeshiva Rabbi Joseph and Mirla Weiss on the loss of their daughter, rebbetzin esther alster, wife of harav shimon alster shlita; and mother of Chavie schwartz, Malkie Olshin, Kaila Zoberman, Leah respler, eli alster and Motty alster; and sister of rabbi hershel Weiss, rabbi Chaim shaya Weiss, rabbi shamshun Weiss, rebbetzin rifky taub, and rebbetzin rochel Gotttesman. Toby (and Rabbi Avi ‘68R) Weiss on the loss of her mother, Ida hilsenrad Bruria (and RIETS Student Tzvi) Wilbur on the loss of her father, rav Benny eisner Linda (and Rabbi Howard ‘85R) Zack on the loss of her mother, Gloria vlosky sylvia Zimmerman on the loss of her husband, Rabbi Dr. Philip Zimmerman ‘52R, father of Malka Kaganoff, Rabbi Shmuel Zimmerman ‘84R, Batya Maline, and rabbi eliyihu Zimmerman C h av r u s a • s h e vat 57 71 25