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 Y

CHAVRUSA
September 2012 Tishrei 5773 (: ) Volume 47 Number 1

YU-Puah Online Course in Reproductive Health and Halacha Page 5

Community in Focus: Southfield, MI Page 18

In This Issue
Rabbi Isaac Elchanan Theological Seminary
P R e S I d e N T, Y e S H I Va U N I V e R S I T Y

Richard M. Joel

Page 5 YU-Puah Online Course in Reproductive Health and Halacha

C H a N C e l l O R , Y e S H I Va U N I V e R S I T Y R O S H H aY e S H I Va , R I e T S

Rabbi Dr. Norman Lamm Rabbi Joel M. Schrieber

CHaIRMaN OF THe BOaRd OF TRUSTeeS, RIeTS

Max aNd MaRION GRIll deaN, RIeTS

Rabbi Yona Reiss

Page 16 Special Feature

Musings of a Mourner By Rabbi eliav Silverman

d aV I d M I T z N e R d e a N , C e N T e R F O R T H e J e w I S H F U T U R e

Rabbi Kenneth Brander

a S S O C I aT e d e a N O F O P e R aT I O N S

Rabbi Menachem Penner Rabbi Zevulun Charlop Rabbi Robert Hirt

deaN eMeRITUS, RIeTS S P e C I a l a dV I S O R TO T H e P R e S I d e N T O N Y e S H I Va a F Fa I R S

Page 19 Special Feature

VICe PReSIdeNT eMeRITUS, RIeTS

Community in Focus: Southfield, MI

Rabbi Chaim Bronstein

a d M I N I S T R aT O R , R I e T S

Y e S H I Va U N I V e R S I T Y R a B B I N I C a d V I S O R Y C O M M I T T e e

Rabbi Adam Berner Rabbi Binyamin Blau Rabbi Kenneth Hain Rabbi Elazar Muskin Rabbi Moshe Neiss Rabbi Dr. Shlomo Rybak Rabbi Shmuel Silber Rabbi Perry Tirschwell Rabbi Elchanan Weinbach Rabbi Howard Zack Rabbi Eliezer Zwickler

Page 3

In Pictures

Recent Events at Yeshiva University

Page 10

Recently Published Books

Page 15 Special Feature

Page 7

Rabbinic Alumni

Recognition of dues paying members and amud Hamusmakhim Ayin Tovah By Rabbi assaf Bednarsh Kuntres Yerach Tov By Rabbi elchanan adler Reviewed by Rabbi Raphael Stohl

Implications of Gynecological Procedures on Hilchot Niddah By Rabbi Gideon weitzman, director, Machon Puah, Israel Can Divorce be Civil? By Rabbi Menachem Rosenfeld

a P U B l I C aT I O N O F R I e T S R a B B I N I C a l U M N I

CHaVRUSa

Page 8 Page 9

Divrei Chizuk Book Review

Page 23 Special Feature

dIReCTOR, THe MORRIS aNd GeRTRUde BIeNeNFeld d e Pa R T M e N T O F J e w I S H C a R e e R d e V e l O P M e N T aNd PlaCeMeNT

Rabbi Ronald L. Schwarzberg

Page 25 Special Feature

e d I T O R - I N - C H I e F, C H AV R U S A

Rabbi Levi Mostofsky

e d I T O R , C H AV R U S A

Mythology and History in Their Times and Places By Rabbi zev eleff

Noson Waintman Ms. Keren Simon

Page 29 Lifecycles

a S S I S Ta N T e d I T O R , C H AV R U S A

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 authors 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 chavrusamagazine@yu.edu In addition to CHAVRUSA magazine, articles and divrei Torah may also be submitted for publication in the weekly Rabbinic alumni e-newsletter. Please e-mail them to rabbinicalumni@yu.edu

G R a P H I C S a N d l aYO U T, C H AV R U S A CHAVRUSA is published by the Rabbinic alumni of the Rabbi Isaac elchanan Theological Seminary, through the office of Yeshiva Universitys Center for the Jewish Future. Yeshiva Universitys Center for the Jewish Future serves as the community service arm of the Rabbi Isaac elchanan Theological Seminary (RIeTS). It continues the work of the Max Stern division of Communal Services which, for over 60 years, has served as one of the premier service organizations for the Jewish community. 5 0 0 w e s t 1 8 5 t h S t . S u i t e 41 3 N e w Yo r k , N Y 10 0 3 3 21 2 - 9 6 0 - 5 4 0 0 6 014 c h a v r u s a m a g a z i n e @ y u . e d u w w w. y u . e d u / c j f editorial contributions and submissions to CHaVRUSa are welcome. This publication accepts no responsibility for unsolicited manuscripts or photographs. all submissions are subject to editing and are used at the editors discretion. Opinions expressed in this publication do not reflect official Seminary and/or University policy.

Rabbi Robert Shur

C H aV R U S a T I S H R e I 57 7 3

In Pictures

Rabbi Yaakov ariel, chief rabbi of Ramat Gan and president of Tzohar, visits Yeshiva University
February 9-14, 2012

Sephardi Chief Rabbi of Israel Visits Yeshiva University

delivers Shiur to Students, Meets with Roshei Yeshiva March 28, 2012

Rabbi dr. Samuel Belkin Memorial lecture

March 29, 2012

Given by Rabbi Hershel Schachter, Rosh Kollel of the Marcos and adina Katz Kollel and the Nathan and Vivian Fink distinguished Professorial Chair in Talmud, on the topic of Innovation and Halacha: Machine vs. Hand Shmurah Matzah.

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In Pictures

Yom Haatzmaut Seudat Hodaah

april 26, 2012

This past Yom Haatzmaut concurrent with the usual festivities at Yeshiva there was a special seudat hodaah to mark the day. a festive meal was served and several roshei yeshiva, including Rav Hershel Schachter addressed the standing room only crowd of talmidim and rebbeim. This was followed by spirited spontaneous singing and dancing by our talmidim who were joined by their rebbeim in a beautiful display of hakart hatov to the Ribbono Shel Olam. There was also a second wonderful seudah on Yom Yerushalayim.

Yom Iyun II for the Machon Puah Course at Yeshiva University

Joint Certificate Program on Medical and Halachic Issues associated with Infertility april 30, 2012

Yeshiva University Begins the New zman

august 2012

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News

CONTINUING RaBBINIC edUCaTION YU-Puah Online Course in Reproductive Health & Halacha
A recently completed six month Continuing Rabbinic Education opportunity offered by the Center for the Jewish Future brought together 43 rabbis and semicha students from three countries both online and in person to learn about issues of fertility, from both a medical and halachic perspective. Important contemporary topics were discussed, including Egg and Sperm Donation, Fertility Treatments, and Birth Control. Participants were provided with extensive supplementary resources and readings posted to a special course website, and received a certificate upon successful completion of the final exam. The CJF was excited to partner in this endeavor with Machon Puah, a world renowned resource in areas of fertility and reproduction. Based in Israel, Machon Puah has helped thousands of couples suffering from infertility through the process of building a family, and has provided professional expertise to the general public (including rabbis, physicians, healthcare providers and couples) through a wide variety of lectures, seminars and training courses. Throughout the course, participants also benefited hearing from several Roshei Yeshiva of RIETS, and leading medical experts in the field. Join us next year for an exciting new continuing rabbinic education course on Rabbinic Marriage Counseling: Defining Roles, Enhancing Skills. n

We are proud to recognize our 43 course participants

Yonah Bardos Eli Belizon Avrohom Bergstein Craig Berkowitz Reuven Boshnack Jonathan Cohen Michael Davies Ephraim Epstein Aaron Feigenbaum David Fine Zev Goldberg Dovid Gottlieb Barry Hartman Mordechai Hochheimer Gedaliah Jaffe

Peter Kahn Wesley Kalmar Maurey Kelman Benjamin Kelsen Eli Kohl Gad Krebs Meir Lipschitz Neil Maron Binyamin Marwick Motti Neuburger Adir Posy Chaim Poupko Nosson Rich Daniel Rockoff Dovid Rosenbaum 5

Benjamin Samuels Etan Schnall Jonathan Schwartz David Shabtai Simi Sherman Moshe Shulman Tzvi Sinensky Zevi Spitz Dovid Sukenik Sam Taylor Lawrence Teitelman Yehuda Turetsky Richard Weiss

C H aV R U S a T I S H R e I 57 7 3

News

Sephardi Chief Rabbi of Israel delivers Shiur to Students, Meets with Roshei Yeshiva
Rabbi Shlomo Amar, the Sephardi Chief Rabbi of Israel, paid a visit to Rabbi Isaac Elchanan Theological Seminary (RIETS) on March 28. Upon arrival he was greeted by Rabbi Eliyahu Ben-Haim, Maxwell R. Maybaum Memorial Chair in Talmud and Sephardic Codes; Rabbi Dr. Herbert Dobrinsky, vice president for university affairs and Rabbi Moshe Tessone, director of YUs Sephardic Community Program. The chief rabbi, also known as the Rishon LeZion, delivered a shiur [lecture] to hundreds of students in the Glueck Beit Midrash, after which he participated in a luncheon with various roshei yeshiva and members of the YU faculty and administration including Rabbi Yona Reiss, Max and Marion Grill Dean of RIETS; Chancellor Rabbi Dr. Norman Lamm, Rosh HaYeshiva; Rabbi Zevulun Charlop, dean emeritus of RIETS; Rabbi Hershel Schachter, Nathan and Vivian Fink Distinguished Professorial Chair in Talmud; and Rabbi Mordechai Willig, Rabbi Dr. Sol Roth Chair in Talmud and Contemporary Halacha, among others. This was Rabbi Amars third visit to the YU campus in recent years. Hakham Amars visit to Yeshiva strengthens the relationship between our roshei yeshiva, the RIETS administration and the office of the chief rabbinate of the State of Israel, said Rabbi Tessone. His visit is also significant to the Sephardic population on campus which benefitted from hearing his words and participating in the mitzvah of kabbalat pnei hakhamim [receiving great Torah luminaries]. n

RIeTS wexner Kollel elyon Fellow on end of life Issues

Rabbi David Shabtai, MD, 09R recently published his first book, Defining the Moment: Understanding Brain Death in Halakhah (New York: Shoresh Press, 2012), which explores the scientific and halakhic underpinnings of this very important medical halakhic question. He has also penned several Op-Eds (Haaretz, A voice that should be heard, 3.30.2012, New Israeli law puts religious discrimination in medical treatment, 5.4.2012; Times of Israel, Misplaced Priorities, 6.7.2012), discussing the role of religion in the public debate about time of death as well as some of the relevant public policy considerations.

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divrei Chizuk
functional, and he could see only through his ayin raah, and could not help but focus exclusively on the blemishes and failings of others. Our role, of course, is to be a disciple not of Bilam HaRasha, but of Avraham Avinu, and espouse his middah of ayin tovah. Avraham was able to bring others close to Hashem not only because of his own steadfast and sophisticated emunah, but because he always saw the good in others (even the inhabitants of Sodom!). Avraham was able to bring out the best in others because he recognized and emphasized the good that was truly present within them, instead of their failings and vices. This approach of ayin tovah was championed by Aharon HaKohen. (The equation between the methodologies of Avraham Avinu and Aharon HaKohen is explicated in Avot DeRabbi Natan 12.) Unlike his brother Moshe Rabbenu, who served as the ultimate dayan and judged without bias or prejudice, Aharon served as a mekarev (Avot 1:12). How did Aharon go about being ohev et haberiyot umekarvan laTorah? Avot DeRabbi Natan explains that when Aharon saw a Jew sin, he would take pains to befriend him and make him feel important, so that the next time that Jew was tempted to stray, he would refrain from sin so as not to jeopardize his newfound friendship. Aharon was able to connect to the sinner not as a sinner, but as a peer, as someone who shared the spiritual ambitions and commitments of the kohen gadol, because Aharon used his ahavat haberiyot to see the holiest and most sublime facets of his fellows persona. When Aharon saw the good in others, he brought out that good and caused them to live up to his image of them. (See also Likutei Maharan 282.) As Rabbonim, we are sometimes called upon to stand on principle like Moshe Rabbenu, but more often we are called upon to be mekarev our brethren

ayin Tovah
Rabbi Assaf Bednarsh
Rosh Yeshiva, RIETS Ruth Buchbinder Mitzner Chair in Talmud and Jewish Law 97R

n Sanhedrin 105a, Chazal inform us that Bilam HaRasha was blind in one eye. While they seem to be speaking about a physical disability, we know that there is generally a deeper metaphorical meaning to the drashot of Chazal, and we have cause to wonder what hashkafic message may be conveyed by the image of Bilams semi-blindness. In order to deepen our understanding of the nature of Bilams disability, perhaps we must ask a more basic question about Bilams role. If Bilam was indeed a true prophet of Hashem, then clearly he could only prophesy truthfully. How then could he have believed that he would be able to curse the chosen people? We must acknowledge that Bilam knew the true glory of am yisrael, but he knew another truth as well the truth of the egel hazahav, of the meraglim, and of all our sins and failings. As Rashi (24:1) explains, Bilam focused on the sins of the Jews, particularly the egel hazahav. (See Ramban there regarding the differing girsaot in Targum Onkelos.) A nation who could betray Hashem in such a vile fashion, who could violate the most basic principle of the Torah while still encamped at Har Sinai, truly deserved to be cursed, perhaps even annihilated. Bilam merely chose to focus on one facet of the truth, on the negative perspective, ignoring the counterbalancing factors of zechut avot, naaseh venishma, and

lechtech acharai bamidbar beretz lo zeruah. The unique danger of Bilam, unparalleled by the false prophets of the various nations, was that he was able to utilize his relationship with Hashem in a destructive fashion by focusing his attention on the negative qualities of even the holiest of nations or individuals. Chazal teach us (Avos 5:21) that one of the characteristics which define the disciples of Bilam Harasha is ayin raah. What is the nature of this evil eye? How can an eye be evil if it merely sees what is in front of it? We can suggest that our two eyes represent the two sides of every issue, or two facets of every individual personality. There is good and bad to be seen in everything, and the average person sees the good with one eye, or mode of apprehension, and the evil with the other, thus forming a composite perspective. The disciples of Bilam, though, choose to see only the failings of others, utilizing only their evil eye, and are thus able to honestly convince themselves and their colleagues (and perhaps even Hashem thus the well-known danger of ayin hara) that the good fortune of others is undeserved and should be supplanted by retribution. Thus, if even his disciples are masters of ayin raah, Bilam himself can be accurately described as metaphorically blind in one eye. He had sunk to the level where his ayin tovah was completely non-

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divrei Chizuk
to Hashem in the spirit of Aharon HaKohen. (For further analysis of these two methodologies, see Sanhedrin 6b.) Young Rabbis are often perplexed regarding the proper way to relate to their baalabatim or talmidim. If they maintain distance and do not connect to them with bonds of friendship, they will have no influence, but if they try to connect by schmoozing about sports or the stock market, the Rav can end up being dragged down instead of raising others up. Aharon HaKohen teaches us, though, that there is no contradiction between maintaining our spiritual focus and connecting with our fellow Jews who might not have perfected that focus yet. We are bidden to connect with other Jews not as they see themselves, but as we see them when we look with our ayin tovah, when we seek out the most idealistic and spiritual facet of their personalities. When we connect personally with a student or congregant, we must strive to see a person with idealism, goodness, and spirituality, and to believe that this is the person who stands before us. Perhaps we can connect with his intellectual interest in Torah, or middot tovot and devotion to chessed, or loyalty to Torah values and continuity. If we look properly, we can find in every Jew many admirable traits and spiritual accomplishments, whether great or small. Of course, we may (and sometimes should) be aware of his spiritual challenges, failings, and deviations, but we can see them as an expression of a ruach shtut (Sotah 3a) and not his innermost nature. We can thus forge bonds of commonality between ourselves and our fellow Jews on the plane of idealism and spiritual ambition. A Rav who utilizes his ayin tovah can connect to the idealistic and spiritual core of any Jew, and by further strengthening that connection, he can bring out the spirituality in others, and bring them closer to Hashem and His Torah. May we all merit to be successful disciples of Aharon HaKohen ohev et haberiyot umekarvan laTorah. n

Book Review

Kuntres Yerach Tov

by Rabbi Elchanan Adler
Reviewed by Rabbi Raphael Stohl 11R

In his recently published Kuntres Yerach Tov, RIETS Rosh Yeshiva Rav Elchanan Adler has done a superb job in bringing the prayer of Birchas Hachodesh to life. Rav Adler takes the reader through the history, meaning, and halachic reasoning (lumdos) behind this well-known, but not widely understood, prayer. By thoroughly covering each topic, the reader is left with a deep connection to Bircas Hachodesh and a yearning to understand the rest of our prayer service to the same degree. The Kuntres is written in an interesting and concise manner, never losing the interest of the reader. Even the descriptions of the intricate laws of kiddush hachodesh and the calculations behind the scenes of our

Jewish calendar are written in a manner that combines both depth and clarity. The Kuntres also includes a line-by-line analysis of the prayer, so that the reader can fully appreciate the tefilla in all its detail. Besides for the enlightening insights of the author himself, Kuntres Yerach Tov is also replete with scholarship and explanations from the whole gamut of our rich history of scholars. Rav Adler masterfully weaves together findings from old manuscripts, scholarly journals, classical mefarshim (Rishonim and Achronim), as well as present day works. Rav Adler mentions in his introduction that this is hopefully only the first of many more works of its kind. I surely hope and pray that his goals are met. If your interested in purchasing the Kuntres, please contact Rabbi Adler at rabbieadler@gmail.com. n

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Recently Published Books from our Yeshiva

Beit Yitzchak 43
a publication of the Student Organization of Yeshiva Yeshiva University Press, 5771

Imrei Baruch on Devarim

by Rabbi Baruch Simon 89R MBH Publications, 5772

The Next Generation of Modern Orthodoxy (The Othodox Forum)

edited by Rabbi Shmuel Hain 01R Series Editor, Rabbi Robert Hirt 62R Yeshiva University Press, 2012

Kuntres Yerach Tov

by Rabbi Elchanan Adler 90R (see review on previous page) 2012

Reshimos Shiurim on Berachos

by Rabbi Hershel Reichman 2012

Defining The Moment Understanding Brain Death in Halakhah

By Rabbi David Shabtai, MD 09R Shoresh Press, 2012 (see review on page 6)

The Beth Din of America recently published the first issue of The Journal of the Beth Din of America, a periodical that contains articles on Jewish jurisprudence and beit din practice, with a particular emphasis on the policies and practices of the Beth Din of America. One of the unique features of this publication is that each issue of the Journal will include anonymized versions of actual din torah (arbitration) decisions issued by the Beth Din of America. The first issue contains two such decisions, in addition to articles covering an assortment of topics relevant to the litigation of commercial and matrimonial disputes in beit din. The Journal of the Beth Din of America is a publication of the Beth Din of America, in collaboration with the Rabbi Norman Lamm Yadin Yadin Kollel at the Rabbi Isaac lchanan Theological Seminary (RIETS) of Yeshiva University. The Beth Din of America is one of the largest rabbinical courts in North America. The Beth Din handles approximately 600 matters a year, including Jewish divorces, personal status matters, and the arbitration and mediation of commercial, matrimonial and community disputes. The principal office of the Beth Din is located in New York. More information about the Beth Din of America and the new journal is available at www.bethdin.org.

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Rabbanan.org

RABBANAN.ORG

HOW RABBIS ARE USING THE NEW

An online collection and collaboration of resources where over 850 rabbis are already visiting, sharing, and enhancing their drashot, shiurim and professional development. On the 8th of Shevat of this year, the new Rabbinic Resource Website was launched as Rabbanan.org. We welcome ALL of our RIETS Rabbinic Alumni to come join, see what everyone is talking about, see how over 850 rabbis are using its resources. We welcome YOU to share your Torah with your colleagues, be it Drasha Nuggets, Shiur Outlines and source sheets, stories, jokes, interesting articles and studies, or other relevant online links and resources. Get access to Otzar Hachochma, Bar Ilan and more via the YU Library Alumni Portal. Ask questions via the Responsa Form (see next page) and more.

WHAT IS RABBANAN?

Sometimes just the list of Shiur Outline topics is enough to give me an idea of what to talk about. The outlines themselves always have some sources that I would not have found on my own which enhances the presentation. Having the sources ready to be used is extremely helpful in making source sheets on short notice, especially from seforim that I dont personally have. When looking at a parsha it is very hard to zero in on one idea that will be relevant and usable for a derasha. Sometimes just seeing the sources that other people are using is helpful in finding one thing to focus on. The blog is also very helpful as a starting point for talks that I give over Shabbat.

How do YOU use Rabbanan.org?

Yonah Gross, Rabbi, Congregation Beth Hamedrosh, Wynnewood, PA

The Rabbanan website helps me in both the research and implementation of drashot and shiurim, and the Rabbinics blog and joke archive add a lighter, fresh touch as well.

Dani Rockoff, Rabbi, Congregation Beth Israel Abraham Voliner, Overland Park, KS
In this day and age, there is an almost infinite number of resources and commentaries on every Parsha, and while there is no way to go through each one, being able to share our findings and share in the findings of others has really enhanced my drashot, allowing me to provide content I otherwise would not have seen. Preparing an advanced Shiur is extremely time consuming, but perhaps most time consuming of all is locating all the appropriate sources on a given topic. The YU Staff has taken away half the work in providing a plethora of sources to flip through and choose which would be ideal for our particular class.

Elie Farkas, Rabbi, Maroubra Synagogue, Sydney Australia

Email RabbinicProgramming@yu.edu and tell us how YOU use Rabbanan.org

If you dont already have a login for Rabbanan, signup now at www.Rabbanan.org
C H aV R U S a T I S H R e I 57 7 3

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Rabbanan.org

This service is available to help you, be it obtaining sources on a specific topic for shiurim or drashot, locating a specific page or chapter from a sefer not in your library, or even gathering background information in dealing with halachic inquiries from congregants. Below is a recent example of a question that came in erev Shavuot. This service is not intended to reflect Psak Halacha, and does not necessarily represent the opinions of Yeshiva University or the Rabbi Isaac Elchanan Theological Seminary.

FROM THE RESPONSA ARCHIVE

Question: a congregant has a hot water heater which uses electricity (has a plug connected to an outlet). Here is the info: Bradford white, model number MIITw75T6BN12. Is there a problem using the hot water in the house on yomtov?
Answer: Based on the manual [available at http://www.bradfordwhite.com/images/ shared/pdfs/manuals/46238-A.pdf] the way this heater works is that when the water in the tank drops below the temperature set on the thermostat: the blower will turn on in order to allow for venting, the electricity will ignite the pilot and the gas valve will be opened to allow for heating. In this sense, it is halachically similar to a standard electric water tank which ignites when the temperature in the tank drops below the temperature set on the thermostat. Shemiras Shabbos Kehilchasa 2:7 (and footnotes) quotes R. Shlomo Zalman Auerbach as saying that it is permissible to use an electric water tank on Yom Tov based on two considerations: 1) Since there is a delay between removing the hot water and new cold water triggering the thermostat, it is considered grama. 2) We dont know if the thermostat will be triggered immediately. In the shiur outline on motion sensors (available at Rabbanan.org), we noted that R. Shlomo Zalman had a more lenient stance on what is considered grama. However, in this case, it is not exactly grama anyways. Rather the more technical term for what is happening is Pisek Resha Leacher Zman. This idea is mentioned by Maharal in his Gur Aryeh commentary to Shabbos, 73b, s.v. HaZomer and he describes it as being when the peulah and the prohibited result are not simultaneous. Maharal doesnt consider this a regular pesik reishei. This may be the basis for opening a refrigerator on Shabbos and Yom Tov even though opening it causes the thermostat to trigger the motor earlier. Being that havarah on Yom Tov is only drabanan, this case would be similar to the refrigerator. (This idea is referenced in Kol Zvi 7, 5755, in the article entitled Shitas Rambam BePisek Resha available at YUTorah.org.) That said, this water heater is slightly different in that you can know whether it ignites right away based on the LED indicators. You should also be able to hear the blower turn on. The service manual states that when the heating system starts, the indicator switches from short flash every four seconds to heartbeat. One way to test this is to have one person turn on the bathtub while the other checks how long it takes for the light to switch to heartbeat and see if it turns on right away or takes some time. It makes sense to check this three different times before Yom Tov because you want to make sure that there is some consistency. n

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we thank our aMUdeI MUSMaKHIM and our regular dues paying members for their donations in 5772.

aMUdeI MUSMaKHIM
Dr. Elie Abadie Rabbi Hyman Arbesfeld Rabbi Leon Aronsky Rabbi Kenneth Auman Rabbi Elli Mark Ausubel Rabbi Nathan Bamberger Rabbi Uzi Beer Rabbi Eliott Berman Rabbi Julius Berman Rabbi Marvin Bienenfeld Rabbi Binyamin Blau Rabbi Avi Bossewitch Rabbi Aaron Brody Rabbi Alan Ciner Rabbi Daniel Cohen Rabbi Abraham Cooper Rabbi Judah Dardik Rabbi Edward Davis Rabbi Ira Ebbin Rabbi Richard Ehrlich Rabbi Zvi Engel Rabbi Reuven Escott Rabbi David Etengoff Rabbi Tobias Feinerman Rabbi Adam Felsenthal Rabbi David Fine Rabbi Dov Fischer Rabbi Jeffrey Frankel Rabbi Mervyn Frankel Rabbi Abraham Fried Rabbi Adam Fruchter Rabbi Isaac Furman Rabbi Dr. Gershon Gewirtz Rabbi Yaakov Glasser Rabbi Efrem Goldberg Rabbi Shmuel Goldin Rabbi Marvin Goldman Rabbi Aaron Goldscheider Rabbi Sheldon Goldsmith Rabbi Maurice Grebenau Rabbi Morton Green Rabbi Basil Herring Rabbi David Hill Rabbi Shlomo Hochberg Rabbi Dr. Aton Holzer Dr. Barry Holzer Rabbi Emanuel Holzer Rabbi Marc Jablon Rabbi Jacob Jaffe Rabbi Gedaliah Jaffe Rabbi Joshua Joseph Rabbi Alan Kalinsky Rabbi Aaron Kaplan Rabbi Zev Karpel Rabbi Avraham Kelman Rabbi Yaakov Kermaier Rabbi Chemia Kleinman Rabbi Marshall Korn Rabbi Jonathan Kroll Rabbi Ira Kronenberg Dr. John Krug Rabbi Steven Laufer Rabbi Daniel Lehmann Rabbi Yaacov Lerner Rabbi Joseph Levine Rabbi Samuel Levine Rabbi Noam Lipshitz Rabbi Arieh Listowsky Rabbi Haskel Lookstein Rabbi Asher Lopatin Rabbi Dr. Marc Mandel Rabbi Dr. Abraham Mann Rabbi Eliyahu Marcus Rabbi Yaakov Jay Marcus Rabbi Neil Maron Rabbi Yaakov Mintz Rabbi Elliot Moskowitz Rabbi Jeffrey Muehlgay Rabbi Elazar Muskin Rabbi Moshe Neiss Rabbi Ari Perl Mr. Irwin Peyser Rabbi Israel Polak Rabbi Adir Posy Rabbi Steven Pruzansky Rabbi Myron Rakowitz Rabbi Stanley Raskas Rabbi Shlomo Riskin Rabbi Dr. Israel Rivkin Rabbi Yehuda Rosenbaum Dr. Walter Rosenbaum Rabbi Dr. Jonathan Rosenblatt Dr. Yosef Joel Rosenshein Rabbi Michael Rosenthal Rabbi Scott Rothenberg Rabbi Bernard Rothman Rabbi Dr. Solomon Rybak Rabbi Isaac Sadowsky Rabbi Marc Schneier Rabbi Fabian Schonfeld Rabbi Nathan Schorr Mr. Joel Schreiber Rabbi David Schwartz Rabbi Ronald Schwarzberg Rabbi Chaim Seidler-Feller Rabbi Yehuda Septimus Rabbi Mendel Shapiro Rabbi Yechiel Shatzkes Rabbi Gideon Shloush Rabbi Solomon Shoulson Rabbi Moshe Shulman Rabbi Zev Silber Rabbi Shmuel Silber Rabbi Tuvia Silverstein Rabbi Chaim Strauchler Rabbi Lawrence Teitelman Rabbi Perry Tirschwell Rabbi Etan Tokayer Rabbi Elihu Turkel Rabbi Jeffrey Turtel Rabbi Mark Eric Urkowitz Rabbi Stanley Wagner Rabbi Norman Avinoam Walles Rabbi Shlomo Weissmann Rabbi Shimon Wolf Rabbi Howard Wolk Rabbi Benjamin Yasgur Rabbi Howard Zack Rabbi Mordecai Zeitz Rabbi Lawrence Zierler

Please turn over for regular dues paying members

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we thank the following rabbinic alumni for their dues in 5772

Rabbi David B. Aberbach Rabbi Elliott L. Aberbach Rabbi Evan J. Abrahams Rabbi David M. Abramchik Rabbi Moshe A. Abramowitz Rabbi Aaron Abramson Rabbi Mitchell S. Ackerson Rabbi Joseph Adler Rabbi Ely Allen Rabbi Daniel Alter Rabbi Shimon Altshul Rabbi Marc D. Angel Rabbi Aharon Angstreich Rabbi Shlomo Appel Rabbi David Arzouane Rabbi Bernard Auerbach Rabbi Yisroel R. Auerbach Rabbi Richard Auman Rabbi Kenneth Axelrod Rabbi Shalom J. Axelrod Rabbi Elisha Bacon Rabbi Michael J. Baker Rabbi Hanan Balk Rabbi Simon Basalely Rabbi Avvraham Basch Rabbi Jerome S. Bass Rabbi Shalom Baum Rabbi Pinchas J. Becker Rabbi Reuven G. Becker Rabbi Nehemiah Israel Ben-Zev Professor David Berger Rabbi Gedalyah A. Berger Rabbi Samuel Berger Rabbi Daniel Elliot Bergman Rabbi Solomon Berl Rabbi Mordechai Besser Rabbi Hillel M. Bick Rabbi Jack F. Bieler Rabbi Richard C. 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Moshen Rabbi Israel Moskowitz Rabbi Jonathan Muskat Rabbi Joshua A. Narrowe Rabbi Edmund Neiss Rabbi Jeffrey L. Neuman Rabbi Russell Avraham Newman Rabbi Joseph Novick Rabbi Norman L. Novick Rabbi David Chaim Novitsky Rabbi Barry S. Nussbaum Rabbi Henry Okolica Rabbi Avi Gershon Oppenheimer Rabbi Joseph Oratz Rabbi Etan Orlian Rabbi Marvin B. Pachino Dr. Paul Peyser Rabbi Solomon Polachek Rabbi Gary Pollack Rabbi Kenneth S. Pollack Rabbi Avi M. Pollak Rabbi David Kurt Polsky Rabbi Joseph Potasnik Rabbi Chaim Poupko Rabbi Mark Press Rabbi Jonathan Daniel Price Rabbi David J. Radinsky Rabbi Jacob Reiner Rabbi Israel Reiss Rabbi Yona Reiss Rabbi Sholom Rephun Dr. Neal Z. Ringel Rabbi Abraham Samuel Robinson Rabbi Ira Rohde Rabbi Zvi D. Romm Rabbi Stuart J. Rosen Rabbi Yitzchak Rosenbaum Rabbi Dr. Bernhard H. Rosenberg Rabbi Daniel Z. Rosenfeld Rabbi Dr. Bernard Rosensweig Dr. Howard J. Rosman Rabbi Azriel Rosner Rabbi Dr. Aaron Ross Dr. Edward S. Roth Rabbi Joseph M. Rothberger Rabbi Alan E. Rothman Rabbi Dr. Gidon Garber Rothstein Rabbi Ira Stephen Rudowsky Rabbi Dr. Eli A. Rybak Rabbi Abraham Rzepkowicz Rabbi Eliyahu Safran Rabbi Benjamin Samson Rabbi Samuel K. Sandhaus Rabbi Herschel Schacter Rabbi Dr. Richard Schiffmiller Rabbi Martin Schlissel Rabbi Marvin Mordechai Schnaidman Rabbi Avrohom Schnall Dean David J. Schnall Rabbi Etan Schnall Rabbi Ira M. Schnall Rabbi Avie G. Schreiber Rabbi David N. Schreiber Rabbi Dov E. Schreier Rabbi Efrem T. Schwalb Rabbi Allen Schwartz Rabbi Bruce R. Schwartz Rabbi Gedalia Dov Schwartz Rabbi Dr. Jonathan Adam Schwartz Rabbi Shlomo Schwartz Rabbi David V. Seff Rabbi Shmuel Steven Segal Rabbi Yechiel Dov Shaffer Rabbi Charles H. Sheer Rabbi Yonatan Sherizen Rabbi Evan Scott Shore Rabbi Gidon Shoshan Dr. Joshua Shuchatowitz Rabbi Nisson E. Shulman Rabbi Yeshaya D. Siff Rabbi Steven B. Silverman Rabbi Moshe S. Silverstein Rabbi Tzvi M. Sinensky Rabbi Dr. Eric J. Siskind Rabbi Eli D. Skaist Rabbi Aryeh Spiegler Rabbi Marc I. Spivak Rabbi Steven Staum Rabbi Moshe M. Stavsky Rabbi Glenn M. Stengel Rabbi Moshe Stepansky Rabbi Tzvi HaroldStern Rabbi Dr. Joseph Sungolowsky Rabbi Yitzhak A. L. Szyf Rabbi Michael Taubes Rabbi Eliyahu D. Teitz Rabbi Joseph Telushkin Rabbi Isadore M. Tennenberg Rabbi Kalman S. Topp Rabbi Mordechai A. Torczyner Rabbi Reuven M. Tradburks Rabbi David A. Twersky Rabbi Leonard Tribuch Rabbi Elie Tuchman Rabbi Yonatan Tuchman Rabbi Stuart Verstandig Rabbi Sam Vogel Rabbi Marc Volk Rabbi Ira H. Wallach Rabbi David Warshaw Dr. Chaim I. Waxman Rabbi Mayer R. Waxman Rabbi Elchanan Jay C. Weinbach Rabbi Norbert Weinberg Rabbi Mark S. Weiner Rabbi Uziel Weingarten Rabbi Elie Weinstock Rabbi Yosef Aaron Weinstock Rabbi Steven Michael Weisberg Dr. David S. Weiss Rabbi Samuel A. Weiss Rabbi Zvi Israel Weiss Rabbi Jacob Weitman Rabbi Matan Yehoshua Wexler Rabbi Stanley Wexler Rabbi Emanuel White Rabbi Nathaniel J. Wieder-Blank Rabbi Akiva Willig Rabbi Simcha Willig Rabbi Yehuda Willig Rabbi David Winter Rabbi Eliyahu M. Wolf Rabbi Michael Jonathan Wolff Rabbi Yosef B. Wolicki Cantor Richard Wolpoe Rabbi Moshe Yaged Rabbi Yitzhak Yeres Rabbi Michael D. Yondorf Rabbi Benjamin Yudin Rabbi Alan J. Yuter Rabbi Leon I. Zalesch Dr. Erich Zauderer Rabbi Michael S. Zauderer Rabbi Eugene Zaveloff Rabbi Joel N. Zeff Rabbi Abraham Zimels Rabbi Samuel P. Zimmerman Rabbi David S. Zlatin Rabbi Myron F. Zundell Rabbi Oran Moshe Zweiter Rabbi Michoel Zylberman

dues paying Musmakhim

Yeshiva University-RIETS salute the inaugural members of the 5773

Elef LMateh Society

Rabbi Hayyim Angel New York, NY Rabbi Shalom Baum New Milford, NJ Rabbi Adam Berner New Milford, NJ Rabbi Hershel Billet Woodmere, NY Rabbi Binyamin Blau Cleveland , OH Rabbi Kenneth Brander Teaneck, NJ Rabbi Michael Broyde Atlanta, GA Rabbi Daniel Cohen Stamford, CT Rabbi Abraham Cooper Los Angeles, CA Rabbi Judah Dardik Oakland, CA Rabbi Michael Davies Oakland, CA Rabbi Edward Davis Hollywood, FL Rabbi Dr. Herbert Dobrinsky Riverdale, NY Rabbi Ira Ebbin Merrick, NY Rabbi Rafi Eis Philadelphia, PA Rabbi Zvi Engel Skokie, IL Rabbi Robert Escott Bergenfield, NJ Rabbi Elie Farkas Sydney, Australia Rabbi Daniel Feldman Teaneck, NJ Rabbi Arnold Feldman Philadelphia, PA Rabbi David Fine Modiin, Israel Rabbi Joel Finkelstein Memphis, TN Rabbi Daniel Friedman Edmonton, Canada Rabbi Aaron Fruchter Belle Habor, NY Rabbi Barry Gelman Houston, TX Rabbi Efrem Goldberg Boca Raton, FL Rabbi Shraga Goldenhersh Baltimore, MD Rabbi Aaron Goldscheider Mount Kisco, NY Rabbi sheldon goldsmith New York, NY Rabbi Eric Goldstein Great Neck, NY Rabbi Meir Goldwicht New York, NY Rabbi Jonathan Gross Omaha, NE Rabbi Kenneth Hain Lawrence, NY Rabbi Neil Hecht Brookline, MA Rabbi Robert Hirt New York, NY Rabbi Shlomo Hochberg Jamaica Estates, NY Rabbi Fred Hyman New Haven, CT Rabbi Gedaliah Jaffe Edison, NJ Rabbi Josh Joseph Lawrence, NY Rabbi Howard Joseph Montreal, QC Rabbi Alan Kalinsky Los Angeles, CA Rabbi Mark Karasick Teaneck, NJ Rabbi Yaakov Kermaier New York, NY Rabbi Barry Kislowicz Cleveland, OH Rabbi Norman Lamm New York, NY Rabbi Eliezer Langer Austin, TX Rabbi Yossi Levine New York, NY Rabbi Abraham Lieberman Los Angeles, CA Rabbi Meir Lipschitz Stony Brook, NY Rabbi Haskel Lookstein New York, NY Rabbi Asher Lopatin Chicago, IL Rabbi Akiva Males Harrisburg, PA Rabbi Marc Mandel Newport, RI Rabbi Dr. Abraham Mann New York, NY Rabbi Dr. Leonard Matanky West Rogers Park, IL Rabbi Daniel Mehlman Lido Beach, NY Rabbi Dr. Jonathan Morgentsern Scarsdale, NY Rabbi Elazar Muskin Los Angeles, CA Rabbi Moshe Neiss Riverdale, NY Rabbi Asher Oser Hong Kong Rabbi Marvin Pachino Jerusalem , israel Rabbi Marc Penner Holliswood, NY Rabbi Daniel Price Passaic, NJ Rabbi Yona Reiss Riverdale, NY Rabbi Ari Rockoff West Hempstead, NY Rabbi Daniel Rockoff Overland Park, KS Rabbi Y Rosenbaum Wes Hempstead, NY Rabbi Martin Rosenfeld Fair Lawn, NJ Rabbi Shlomo Rybak Passaic, NJ Rabbi Benjamin Samuels Newton, MA Rabbi Jacob J. Schacter Teaneck, NJ Rabbi Herschel Schacter Riverdale, NY Rabbi Fabian Schonfeld Flushing, NY Rabbi Max Schreier Brooklyn, NY Rabbi Ronald Schwarzberg Highland Park, NJ

We are proud of the leadership role you are playing in helping our Yeshiva support the spread of Torah, in promoting the values and ideals of YU, and in helping inspire and educate the global Jewish community.

Rabbi Gershon Segal Newton , MA Rabbi Evan Shore Dewitt, NY Rabbi Dr. Andrew Sicklick Woodmere, NY Rabbi Shmuel Silber Baltimore, MD Rabbi Chaim Strauchler Toronto, Canada Rabbi Lawrence Teitelman New Hyde Park, NY Rabbi Perry Tirschwell Boca Raton, FL Rabbi Kalman Topp Beverly Hills, CA` Rabbi Elchanan Weinbach Philadelphia, PA Rabbi Jay Weinstein East Brunswick, NJ Rabbi Elie Weissman Plainview, NY Rabbi Shimon Wolf Kew Gardens, NY Rabbi Howard Zack Columbus, OH Rabbi Elie Zwickler West Orange, NJ

As of 09/23/2012 To join, please contact us at Elef Torah@yu.edu 212-960-5400 x 6014 www.yutorah.org/elef 14

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Special Feature

Implications of Gynecological Procedures on Hilchot Niddah

Rabbi Gideon weitzman, director, Machon Puah, Israel

Rabbis are commonly asked to give halachic decisions regarding the ramifications of gynecological procedures on hilchot niddah. There are two major questions that need to be considered before being able to deliver a halachic position; was the cervix opened, and was there uteral bleeding. The Mishnah in Niddah brings a difference of opinion as to whether we can state that it is impossible for the cervix to be opened without bleeding. The Shulchan Aruch is of the opinion that we are strict and anytime the cervix opens a woman would be considered a niddah, but the Rambam does not mention this stringency at all, leading us to assume that he is of the opinion that the opening of the cervix does not automatically render a woman a niddah. In addition there is no clear indication as to what is considered the minimum amount of cervical opening, with some holding it as little as 3-4 mm. Rav Moshe Feinstein says that since the whole issue is somewhat contentious we can be lenient and only render a woman a niddah if the cervix was opened at least 19mm. This effectively means that no

gynecological procedure would be considered as opening the uterus, since no procedure opens the cervix that much and were it to do so it would cause quite considerable damage. However it is common for a woman to bleed as a result of a gynecological procedure. It is essential to ascertain whether this bleeding could be caused by an abrasion to the uteral lining or a result of vaginal or cervical bleeding none of which would make a woman a niddah. There are opinions that endometrial bleeding would render the woman a niddah even if caused by a clear abrasion and there are opinions that any procedure in which instruments were placed inside the uterus and bleeding was seen would be problematic. If the bleeding was of a hormonal nature then it is more difficult to be lenient especially when dealing with bleeding that lasts for several days. It goes without saying, that in order for the Rabbi to give a pertinent psak it is essential that he first familiarize himself with the procedure through a discussion with a professional expert and only then render his decision. n

About Machon Puah

The Puah Institute (an acronym for Poriyut URefuah al-pi HaHalacha, or Fertility and Medicine in accordance with the Halacha) was founded in 1990 by Rabbi Menachem Burstein under the guidance of the late Rav Mordechai eliyahu with the aim of guiding couples undergoing fertility treatment. From humble beginnings Puah has grown to be an internationally recognized center dealing with the complex and intricate issue of fertility and halacha. Today Puah is housed in a four story building in a discreet street in Jerusalem and fields in excess of 180 calls each and every day from couples worldwide who seek guidance, referrals and support within a halachic framework. all of this counseling is offered free of charge and in a relaxed atmosphere in order to allow the couple to explore all the possibilities that lie before them and to navigate the potential difficulties that they may face along the way. In addition the Puah Institute supervises fertility treatments in hundreds of centers worldwide to ensure that there will be no tragic mistakes made in the laboratory which could have disastrous ramifications. Puah has prevented over 40 mistakes that could have happened without such supervision. Puah also offers classes worldwide on a variety of topics and to many different audiences to educate and raise awareness of these issues, and to train the next generation of Rabbis. Puah has trained men and women to be Sex Counselors in a way that upholds the highest halachic standards and presents a Jewish value system when dealing with intimacy. Puah maintains links with all the major poskim across the Orthodox spectrum to ensure that each couple will receive halachic answers that complements their own hashkafa. The Puah Institute offers a shidduch agency for men and women who may have problems having children, promotes genetic testing and treatment when necessary, and has been active in setting legislation in the area of fertility treatment in Israel. each year Puah is involved in the birth of 1500 Jewish children worldwide and this is the most rewarding part of the hard work, effort and true concern shown by the entire Puah staff.

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Musings of a Mourner by Rabbi eliav Silverman 06R

Shoel uMeishiv, RIeTS Israel Kollel

have studied the laws of aveilut, mourning, many times. In fact, my first encounter with studying Gemara was learning masechet Moed Katan, in which the last chapter deals primarily with the laws of aveilut, together with my father in honor of my Bar Mitzva. As a Rabbinical student, I studied and was tested on these laws, and as a teacher I have the opportunity to present the conceptual basis of these halachot to advanced rabbinical students, and to publish chidushei Torah on this topic. This extensive study notwithstanding, after having experienced aveilut firsthand upon the passing of my dear mother zl, I have come to recognize the great gap that exists between theoretical and experiential knowledge, especially in this extremely sensitive area. Here the Talmudic statement aino domeh shmiyah lreiaah one cannot equate hearing about something to seeing and experiencing it first hand resonates strongly. The vast chasm that exists between rigorous intellectual theoretical study and the emotional journey experienced at the time of the loss of a loved one is gaping. I hope to afford readers who have not, baruch Hashem, experienced a loss of this magnitude, some insight and understanding into the heart and mind of an avel. I offer this perspective to provide some direction regarding how one can be more receptive and sensitive to the feelings and emotional needs of mourners.1

When I think of my experience of aninut and aveilut, the first word that comes to mind is vulnerability. The feelings of helplessness, loneliness and aloneness that I experienced during that time left me feeling more vulnerable then I had ever felt before. The Gemara in Moed Katan (25b) relates that when Rav Yochanan died, Rav Yitzchak ben Eliezer compared his passing to seeing the sun set in the middle of the day. On a basic level, this analogy highlights the sense of extreme unexpected loss that was felt at the time of Rav Yochanans death. At the same time, I believe that this analogy also sheds light on the sense of vulnerability that is experienced at the time of death. We take many things for granted, and we never stop to think that the many givens in our life are essentially gifts, and, as such, can be taken away. The sun setting at midday symbolizes the shattering of the stability of our existence. How often are we thankful for and appreciate the fact that the sun rises every day? Could we imagine, even for a minute, what the world would look like if the sun ceased to rise one day? The realization that much of what we take for granted is not as permanent as we would like to believe leaves us in an extremely vulnerable state of mind. During this time, when, on a personal level, the world seems to be caving in on the mourner, a grounded and rooted sense of consistency is so important.
16

For many, this is experienced through interaction with family and friends. It is true that occasionally mourners want and need their privacy, and that should be respected, but more often than not, people want and need the care and comfort of community. A number of halachot reflect the importance community plays in the mourning process. The fact that the seudat havraah, the first meal eaten by the mourners after the funeral, must be provided by the community, highlights the centrality of community in the grieving process. Additionally, the mitzva of nichum aveilim, providing the mourners with visitors who show their care, support and empathy for them, mitigates on some level the feelings of vulnerability and aloneness that the avel experiences. Nichum aveilim can also offer new perspectives on the life and legacy of the deceased, which aids in the comforting of the avel. The Mishna in Sanhedrin (37a) states that each person can be compared to an olam maleh - an entire world. Sitting shiva brought new meaning to this statement for me. While I knew my mother zl very well, I found it very inspiring to hear from others her colleagues, teachers, students and acquaintances, some of whom I had never met how deeply she touched them. The memories and anecdotes of the chesed she performed with so many, and the kind ways in which she interacted with them,

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provided me with new perspectives on the many facets of her personality. Every person in a given community can add a dimension to the olam maleh that was lost.2 I immensely appreciated interaction and communication with all who reached out to me during the time of shiva and beyond, regardless of my relationship with them. I was touched by all those who made an effort to write a note, call, or visit the shiva home, even when they had little to do with me or with my mother zl.3 I received calls, notes and visits from friends and acquaintances from years gone by, as well as from total strangers. I was also touched by those who didnt contact me during shiva, but acknowledged my loss upon meeting me subsequently by saying something simple like, I was sorry to hear about your loss. Many people feel that there is no point in saying this, presumably because either they believe that it doesnt help the situation, that it is entirely obvious, or that it is hurtful, as it reminds the avel of the death of their loved one. People dont realize that for many aveilim, the recognition that people sincerely care about them can be very comforting, and certainly overrides the aforementioned rationales for not saying anything at all.4 The sense of vulnerability that aveilim experience often leaves them feeling like a changed person, and aveilim generally want that reality to be acknowledged. People often ignore that which they find uncomfortable, yet my experience as a mourner has taught me the value and importance of reaching beyond ones own comfort zone in such situations, rising to the occasion to bring comfort to the mourner.5 A person who lost a child once shared with me the following sentiment: Its hard enough to lose a child. Why do your friends make it harder by alienating you and crossing the street if they see you coming their way? It is true that some good friends may have wanted to spare him from seeing their cute little kid smiling in the stroller, but from the vantage point of the mourner, who feels vulnerable and alone, it would probably be emotionally healthier to be engaged in normal friendly interactions than to have the feelings of loneliness compounded by being ignored. This same individual commented that, in his opinion, the reason an avel is ideally supposed to lead the tefillah, is not only to benefit the soul of the departed, but to place the avel in center stage. While the congregation may have inadvertently ignored his state due to its discomfort with death and mourning, the fact that he leads the tefillah forces them to recognize the avels harsh reality. The pasuk in Kohelet (7:2) teaches: It is better to go to the house of mourning than to go to a house of feasting, for that is the end of all man, and the living should take it to heart. According to the simple understanding, the pasuk conveys that it is better for the visitors to go to a house of mourning, as this will remind them of their mortality and propel them to repent, than to a house of feasting which might distract them from repentance.6 From a different perspective, this pasuk can be interpreted from the vantage point of the mourner. 7 It is much more important and meaningful for the mourner to have friends and family at the shiva home than at a simcha. I would advise anybody who is unsure if they should pay a shiva call, because they think that they are not that close to the avel, that if they consider themselves close enough to attend the avels simcha, they should certainly visit the shiva home. In my experience, everyone who came to the shiva home provided comfort, no matter how distant they were. Additionally, if one feels close enough to wish an acquaintance mazal tov on the birth of a child, one should express condolences upon hearing about their loss. The juxtaposition in the pasuk in Kohelet between simcha and aveilut is striking. An avel is prohibited from attending smachot, and the rationale usually provided for this is that attending a simcha would distract the avel from his or her mourning. Having experienced aveilut, I believe that there is an additional reason not to attend a simcha. Attending a simcha can be extremely painful for an avel, because during times of smachot people leave their routine existence and get more in touch with their emotions. Those same emotions that give us the ability to rejoice give us the ability to mourn deeply, and during the heightened emotional time of simcha, the emotions of pain and loss often come back to haunt the avel. For some mourners, not attending a simcha is not a way of diminishing joy, but it is a way of limiting the pain that is often experienced at these events. My teacher, HaRav Aharon Lichtenstein, who buried his mother at sunset just a few months before his sons sunset wedding, commented that during his sons chuppah, gazing into the sunset, all I saw was my mothers funeral. It is well known that many mourners often have a difficult time during Yamim Tovim. For me, the experience of lighting a ner neshama and reciting Yizkor, just six weeks after my mothers zl death, was not the most challenging aspect of Yom Tov. 8 What was much more difficult was reciting the bracha of Shehechianu, traditionally said at candle lighting or during Kiddush on Yom Tov. In this bracha, we thank Hashem for having kept us alive, sustained us and brought us to this season. I have recited this bracha many times, but suffering the loss of a loved one has given me newfound appreciation of its meaning. Thanking Hashem for life is a different experience after having come face to face with death. Knowing that a person whom you love wasnt kept alive and sustained to experience this Yom Tov can be very emotionally intense. Experiencing aveilut affects the way a person views the world. The Gemara

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in Brachot (5a) teaches that reminding ourselves of the day of death is the most potent weapon that we have in our fight against the yetzer hara. The realization that the things we take for granted as constants are in fact temporary gifts, allows us to better appreciate these gifts and maximize our time in this world. Even a relatively casual encounter with death, such as attending a funeral or visiting a shiva home, can and should inspire one to become a better person. From this perspective, paying a shiva call is not only an act of chesed, but is beneficial for the visitors as well, as this experience will hopefully inspire them to more fully appreciate and value life. Paying a shiva call requires one to overcome discomfort and reach out to help those in need. This mitzva can also provide one with new perspectives on the gift of life and its opportunities. n Footnotes
1. As people have different personalities, they experience and react differently to aveilut. While I can only draw from my own experiences, I believe they are largely representative of the universal experience of aveilut. Sharing stories and memories of the departed are very appropriate. Unfortunately, I have been to many shiva homes where the conversations were not related to the deceased at all. Of course it is always important to take the cues from the avel, but the conversations shouldnt be a distraction from the aveilut. It is often very hurtful when visitors begin to discuss theodicy or totally irrelevant issues. Some have commented that the obligation of nichum aveilim is discharged with the statement of Hamakom ynachem etchem ... emphasizing the fact that only Hamakom, Hashem, can truly bring comfort to the mourner. It is up to the visitors to help to the best of their abilities in that process, but it is certainly better not to say anything than to express thoughtless or empty sentiments. One advantage of writing a note, as opposed to calling or visiting, is that the writer can remain in their comfort zone, somewhat removed from the avel. Additionally, from the vantage point of the mourner, a note is sometimes more meaningful because the note remains and can be read and re-read, in contrast to a phone call or a visit. On the other hand, on the level of interpersonal connection, a visit or a phone call is much more meaningful, as it enables dialogue. (Regarding those who chose to write, I found that handwritten notes were more meaningful to me than e-mails, as they felt more personal.) Those interacting with mourners must work toward striking a balance between on the one hand recognizing the mourners loss, yet at the same time interacting with them in a way that makes them feel like a normal functioning member of society. A friend who lost a parent at a young age mentioned to me that although he appreciated knowing that people cared about his loss, he dreaded the shiva face with which people would greet him even months after the shiva. While it is normal and natural to fear death, there are negative ramifications to ignoring that which we find frightening or challenging. Parents who protect their older children from encounters with death and mourning are essentially foregoing an opportunity to educate them. One learns how to fulfill the mitzva of nichum avelim not only from the Sulchan Aruch, but by personal example. The educational process of learning about the meaning and significance of life, and how one reacts to death and mourning, can greatly benefit not only children, but their parents as well. It is noteworthy that most poskim exempt minors from the Rabbinic obligation of chinuch when it comes to the mitzva of aveilut (see Pnei Baruch pg. 266-7). This fact can be understood as a recognition that the concept of aveilut is one that might not be appropriate for minors. This notwithstanding, parents often protect even their older children from death and mourning, thus depriving them of the opportunity to learn how to relate to mourners. It is interesting to note that there is a dispute amongst the Rishonim as to whether going to a funeral takes precedence over going to a wedding. The Rambam in Hilchot Avel (14:8) writes that burying the dead takes precedence over going to a wedding. However, the majority of the Rishonim, including the Ramban (Torat Haadam pg. 109 in the Mosad Harav Kook ed.), argue based on the simple reading of the Gemara in Ketubot (17a), that going to a wedding takes precedence over going to a funeral. This is the ruling of the Tur and the Shulchan Aruch (Yoreh Deah 360). It should be noted, however, that the Shulchan Aruch states that during the seven days of shiva for the mourner, and the seven days of rejoicing for the bride and groom, paying a shiva call takes precedence over attending a sheva berachot celebration. I thank Rabbi Moti Novick for sharing this interpretation with me. There are different customs as to whether one should recite Yizkor within the first year of the death of a parent. Some believe that it is appropriate to recite it, as the soul is judged and punished for its sins during this time, and as such, benefits from the recitation of Yizkor. Others find it inappropriate to recite Yizkor during the first year due to the concern that one will be brought to tears, thereby failing to fulfill the obligation of simchat Yom Tov.

3.

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Community in Focus:
by Rabbi Yechiel Morris

SOUTHFIELD, MI

ollowing Shavuos, Young Israel of Southfield (YIS) received an e-mail from the six member YU Torah Tours team that had been with the community during the Chag. The students reminisced about the multiple and varied Shiurim, teen programming, youth Bible hunt, teen Kumsitz and Oneg, and the family learning, Siyyum and barbeque. The students said, We were so impressed by the way every community member is uniquely involved in giving to the shul and invested in its growth. We were blown away by the teens energy, passion, and idealism. At every turn, all of us could not stop marveling at what you have here: all of our values brought to life. They concluded, This is the only time we have ever felt that a three-day Chag was not long enough! The students sentiments were greatly appreciated and at the same time, reflective of the growth and vibrancy of the community. In the last several years, the Southfield and larger Detroit Jewish community

have been blessed with an influx of Musmachim from RIETS that have helped transform and re-energize the community. Rabbi Yechiel Morris 00R and his wife Adina came to the Young Israel of Southfield ten years ago following two years at the Boca Raton Community Kollel under the leadership of Rabbi Kenneth Brander (himself, a former Detroiter,) Dean of Yeshiva Universitys Center for the Jewish Future. When I arrived, said Rabbi Morris, I inherited a community that was well established. Detroit already had numerous Shuls, several Kollelim and Yeshivot, a K-12 Modern Orthodox day school, a beautiful Mikva, an Eruv, Kosher restaurants, and a very strong Federation that supports a wide range of Jewish agencies and services. Rabbi Elimelech Goldberg 81R had recently stepped down after eighteen years serving as Rabbi of the Shul in order to give his full attention to founding and heading his now, internationally

Rabbi Yechiel Morris, 00R

recognized organization, Kids Kicking Cancer. Rabbi Goldberg, says Rabbi Morris, is a walking Kiddush Hashem. His organization serves children and their families, both Jewish and non-Jewish, and his seminars presenting his innovative breathing techniques have been well

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received by international corporations as well as local faith groups. In addition, he somehow finds the time and energy to deliver the Daf Yomi in our Shul and a Shiur following our Shabbos morning Hashkama Minyan. When I came to Southfield, I wasnt starting from scratch, says Rabbi Morris. Rabbi Goldberg had already created a dynamic Shul and my job was to maintain what was there and bring it to the next level. In addition to Rabbis Goldberg and Morris, the Shul has also been blessed with the presence of Rabbi Kenneth Chelst, PhD 72R 74R as one of its members. Rabbi Chelst is a Professor at the Industrial and Engineering Department at Wayne State University where he is the Director of their Engineering Management Masters Program. Along with his academic and professional pursuits, Rabbi Chelst often delivers Shiurim at YIS, as well as partners with his wife Dr. Tamy Chelst in creating dynamic Shul and community programming. As former Talmidim of Rabbi Joseph B. Soloveitchik, he and Rabbi Goldberg both deliver annual Yahrtziet Shiurim in memory of the Rav. In addition, the YIS membership has been blessed to hear numerous Shiurim from Rabbi Chelst over the years comparing the servitude of the Jews in Egypt to African American slavery in the United States. The classes resulted in the publication of his book, Exodus and Emancipation (Urim Publications, 2009.) Not only is our membership grateful to be the beneficiary of high caliber Shirum and lectures from Rabbi Chelst, said Rabbi Morris, but through his scholarship, quiet acts of Chessed and his ongoing examples of generosity and volunteerism, he lives and models the teachings and ideals of his beloved Rebbe, Rav Soloveitchik. The greatest challenge facing Rabbi Morris was the growing age of the membership and the beginning of the general global economic downturn that had hit Michigan especially hard. While the Shul was still full of energy and dynamism, and supported a vibrant youth program, we only had a handful of members in their 20s and 30s. Children who grew up in the community were not returning when they married, and as the economic outlook grew bleaker, there were some very real concerns for what the future would hold, said Rabbi Morris. Recognizing, however, the strengths and advantages of the community, including the relatively low cost of living, a beautiful neighborhood, and the strong Jewish infrastructure, Rabbi Morris partnered with several dedicated and passionate members to create a plan to revitalize the community. The first thing we understood is that we needed to create a base of young couples. If we could attract a few younger families, they would serve as the magnet for future growth. With some prodding, creating both financial incentives and a job assistance program and old-fashioned networking, they indeed were able, around five years ago, to attract several young families. From there, things began to take on a life of their own, says Rabbi Morris. This summer alone we will be welcoming at least five, and possibly several more, young families including many YU graduates. Some grew up in the Detroit area and others have come for advanced schooling and/or work. With this strong group, and the continued marketing of the Shul through social media and word of mouth, the community has become a more realistic and attractive possibility for young families looking to settle down. An addition to the Shul was recently completed that includes a large Beit Midrash, a youth lounge and an outdoor patio. An outside playground is also in the final planning stages. The Shabbos toddler room is overflowing with children and one of the biggest challenges in the Shul is finding adequate space for all the strollers! In addition to creating Shiurim, programs, and other traditional Rabbinic responsibilities, Rabbi Morris says he spends much time networking with homeowners and real estate agents to find adequate housing for all the incoming families.

Yechiel and adina Morris with city of Southfield mayor Brenda lawrence

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The school still wanted Shlichim to share Torat Eretz Yisrael, but Rabbi Morris and others also moved to attract teachers and administrators from the Yeshiva University family. In the summer of 2010 the school hired Rabbi Jeff Ney as its Rabbinic Dean. He in turn helped attract Rabbi Aaron Leib 10R who currently serves as the middle school Assistant Principal. Rabbi Asher Nemes 08R was brought in as well to serve as a middle school and high school Limmudei Kodesh teacher. The trio joined long-time and beloved Akiva teacher Rabbi Eliezer Cohen 72R and Rabbi of Congregation Ohr Chadash in Oak Park, MI. Rabbi Morris also teaches high school students Limmudei Kodesh and Jewish history several periods a day. Yeshivat Akiva now has a vibrant, RIETS educated, Judaic studies faculty and strong administrative team. Together with several carefully selected and talented Shlichim and some local talent, the students are exposed to teachers committed to Torah UMadda and Religious Zionism, who serve as strong role models. In 2011 Akiva began a search for a new head of school at Akiva, both Rabbis Morris and Leib joined the search committee, with a determination to bring in an excellent educator and administrator as well as a leader who shared the community and schools values. After an extensive search, Rabbi Tzvi Klugerman 94R was selected. He had served, for the previous eleven years, as middle school principal of the Melvin J. Berman Hebrew Academy in Rockville Maryland. Rabbi Klugerman has transformed the school, says Rabbi Morris. He is a Talmid Chacham, is fluent in educational theory and educational best practices, and by understanding the abilities and potential of each child, he is able to create a plan with faculty and parents so that each student will succeed at Akiva and beyond. All the pieces in the puzzle now seem to be in place for a future of continued growth and development. In addition to the aforementioned alumni, there are two more RIETS Musmachim who are positively impacting

Rabbi Nemes says;

Being in Detroit has been a

Rabbi eliezer Cohen

Rabbi Morris also recognized the need to strengthen the local Modern Orthodox day school, Akiva Hebrew Day School, also known as Yeshivat Akiva. The school was founded nearly fifty years ago as a Modern Orthodox Zionist day school. I guess it is in my blood. My grandfather, Rabbi David L. Silver zl 31R founded a day school in his community of Harrisburg, PA in 1944. He understood that the future of a community, not to mention the future of the Jewish people, rested upon a full day of Jewish day school experience beginning in nursery and extending into high school, college and beyond. Similar to the Shul, the school already was strong, but needed to be further strengthened. Many of the Limudei Kodesh teachers were Shlichim from Israel, while enthusiastic, energetic, and passionate about transmitting Torah, often struggled to initially connect with the students. There was certainly a language and cultural barrier, said Rabbi Morris. Over time, their language improved and their relationships with the students strengthened, but by that time, their Shlichut was coming to an end.

tremendous opportunity. The community is a tight-knit one where people genuinely care about each other and go out of their way to help others. I have met many people seeking to learn more and grow in their knowledge and understanding of Judaism. As a teacher at Yeshivat Akiva, my formal classes are middle school and high school, but the community feel within the school has given me the opportunity to interact with students throughout the school. In a given day, I have helped a younger student work on reading skills, had a Chavrusa with a high school student during lunch, and led Bentching for the elementary students. Students seek not only to learn from their teachers but to build relationships with their teachers. These relationships extend outside of the classroom and continue after one has already graduated. Parents appreciate the fact that their childrens teachers take such an interest in helping educate and shape their childrens future.

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the community. Rabbi Azaryah Cohen 05R (son of Rabbi Eliezer Cohen) resides in the Detroit area and teaches Judaic Studies at the Frankel Jewish Academy (FJA), a Jewish high school located in West Bloomfield, MI. Rabbi Eliezer (Louis) Finkelman, PhD 72R recently left the FJA, where he taught Jewish Studies for several years. He previously was the director of the Wayne State University Hillel in Detroit and currently teaches literature at Lawrence Technological University in Southfield, as well as Jewish Studies for adults through the Detroit Jewish Federation, and is a freelance researcher and writer. Rabbi Morris is grateful to RIETS, not only for the education and guidance from the Roshei Yeshiva that he and fellow Detroit Musmachim received while at Yeshiva, but also for the ongoing support that YU and the CJF provide to the community. Rabbi Schwarzberg (another former Detroiter!) assisted us over the years with identifying candidates that could be brought in to teach at Akiva. I faithfully attend the annual Alumni Yarchei Kallah with Rabbi Dr. Jacob J. Schacter and credit him, along with my mother, Malka Morris with inspiring within me a love and passion for studying and teaching Jewish History. Rabbi Brander, as was the case while being a member of the Boca Raton Kollel, and engaging personalities. I have told my members in the past, that when they hired me, they not only hired one individual rabbi, but they hired, as well, the entire support and backing of YU and RIETS. As Detroit continues to be a strong and viable option for Modern Orthodox families, RIETS Musmachim can be credited with playing a critical role in its development and growth. Rabbis Morris, Goldberg, Chelst, E. Cohen, Ney, Leib, Nemes, Klugerman, A. Cohen, and Finkelstein, are a Minyan of RIETS alumni who have and continue to lead, nurture, and guide the Jewish community in metro Detroit. The YU Torah Tours students who led and participated in programming at Young Israel of Southfield, this past Shavuos, said Rabbi Morris, not only enhanced the experience for the membership, but they too, the students themselves, left energized and inspired, by all that we have to offer in our community. As much as they assisted us, I believe we also gave them the tools to see how a successful Modern Orthodox community operates. And who knows, maybe they will decide to move to Southfield in a few years and become the next link in the chain in imbuing the community with all the knowledge, energy, and passion that YU and RIETS offers! n

Rabbi Tzvi Klugerman, 94R

continues to offer guidance, support, and direction. My Rabbeim, such as Rabbi Herschel Schachter, Rabbi Mordechai Willig, and Rabbi Baruch Simon are always available to answer Shailos and give guidance. The staff at CJF: including Rabbi Mostofsky, Rabbi Lavenda, and Rabbi Shur and their entire team, make themselves available to convene the resources of YU and RIETS to help strengthen our community. This past spring, Rabbi Yosef and Dr. Rivka Blau came to Young Israel of Southfield, and inspired and challenged our members with their Shiurim, lectures, and warm

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Can a divorce be Civil? by Rabbi Menachem Rosenfeld

here is a Medrash on Parshas Noach that is based on the Pasuk that Tov HaShem LaKol VRachamav Al Kol Maasav. We are expected to imitate the Goodness of HaShem, and Noach did so by providing for the animals in the Tevah. The Medrash bolsters this idea by telling of a divorced man who supported his ex-wife even though he had no such legal obligation. Why did he do so? Surely this was not his halachic obligation. The Medrash informs us that when he saw her state of poverty, he was overcome by feelings of humanity and kindness. What is the Medrash telling us? Its message seems to be that while kindness to a former spouse is not easy to perform, it is a meritorious act. Simply stated, we are expected to exhibit conduct defined by compassion and decency, notwithstanding the challenge of doing so. It is not easy to be civil and cooperative when a marriage has been terminated. The natural impulse is to blame the other party for their role in disrupting our married state, our inner peace and our sense of self-worth. It is not for naught that Chazal describe that the sadness of divorce makes even the mizbaech weep tearfully. However, as sad as it is, the Torah demands certain behavior from us. Divorce does not exempt us from conducting our life in accord with Torah values and principles.

The Baalei Mussar often talked of strategies we need to devise to cope with lifes challenges. What strategies can exist for the young man or woman going through divorce? I will list a few below that I have advocated in my work as a divorce mediator and former Bais Din Menahel. 1. Life presents us with many nisyanot. Why that is so we may never know. However, it is clear that how we react during a nisayon will color the rest of our life. A divorce is one of the most traumatic events a human may ever experience. How will the person act during that time? Will they call up their inner strength and rise to the occasion and show sterling behavior? This behavior need not mean that one will give up all their rights in a discussion negotiation. However, it does mean acting in a way that shows that one is imbued with Torah values. One needs to be civil and respectful, even in a divorce process. The divorce process is trying and embittering. One strategy to call upon is simply to ask: Will I be proud of my present behavior in 5, or 10, or 20 years?If the answer is not in the affirmative, you may need to dig a bit deeper into your Kochot HaNefesh to define appropriate behavior. 2. Children always learn from what they observe in parental behavior. A divorce is a period of great challenge. One day our children will go through challenges in their own life, of many

possible varieties. Will they learn positive or negative lessons from the way we talk, act, and perform during our period of divorce? (Insights into how divorce impacts on our children can be gleaned from the works of the late Dr. Judith Wallerstein, whose latter research was dedicated to this important topic.) 3. There is a theory about mediation that it works best when the parties will be continuing some type of future relationship. Thus, for example, it behooves a landlord and tenant in dispute to search out mediation but it is less important for a fired employee to seek out mediation for his demands on his former boss. What future relationship will a divorcing couple have? They will always be the co-parents of their children. (If there were no children in the marriage, they may be responsible to care for aged parents, etc.) The need to co-parent means the need to communicate effectively in the future. How this will be possible in cases of bitter divorces is something that is not at all clear to professionals. The only remedy is to seek to eliminate the bitterness and confrontation during the divorce process. This also eliminates the likelihood of children choosing sides in the divorce that their parents will undergo. 4. The last suggestion is perhaps the most universal. Rancor and bitterness taint our Neshama. It is hard to bounce back spiritually from: prolonged legal

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battles, charge and counter-charge, and finger-pointing. I read recently of a woman who visited her father in prison. Her father, a borderline personality, had killed the womans mother, after he been through a bitter divorce with the mother. The visit in prison had been arranged through a program in England which was created to get parties to discuss the possibility of reconciliation and forgiveness after tragic events in which they both were involved. Victims of crimes, in this program, were being asked to consider forgiving the perpetrators of terrible crimes. This woman did forgive her father. Her reason was simple: I couldnt see living my life, consumed by hate. Divorce is sad, tragic, and quite painful. But do you want to live your live obsessed with feelings of hate and rancor? It simply makes sense to consider being civil and dignified in a divorce. Divorce may be the end of a chapter in your life; it is not the end of the book. Live, and act, accordingly. In the above few paragraphs, I have summarized possible insights that may help you in your divorce (or even if you experience marital difficulties). Life has challenges. The Alter of Slabodka once addressed such situations by saying :There are those who say if you have obstacles in the road you must go around it. In Mussar we say, if there is an obstacle in the road you must soar above it. There is much to ponder in these profound words. Divorce is a stressful time. Remember that life will go on, postdivorce. For your own sake, if not for that of your children, conduct yourself during the divorce process, in a way that will make you proud of the choices you made and the behaviors you exhibited. n The readers of this journal tend to be active in their communities and leaders of communal institutions. It is my hope that this article will lead to discussion and action relative to the way the divorce rate is impacting our Orthodox communities. Many of you will be counseling people going through divorce. I will be pleased if the ideas expressed here will lead to a heightened insight into the divorce process. (Readers may contact me at Rosenfeld@Juno.com. I have written the article in a manner such that it could be distributed to a congregant, colleague, etc and would be speaking to them, but it is meant for those in leadership roles as well.)

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Mythology and History in Their Times and Places by Rabbi zev eleff

n 1956, The Young Israel Viewpoint published an editorial about a rabbis departure from the rabbinate. The anonymous writer confessed many reasons for his early retirement. One of the more colorful laments centered on the way laypeople disregarded his sermons. Moral lessons were often forgotten by the end of Mussaf, the writer recalled with more than a bit of disdain. Instead, he noted how his witticism lingered on, told and retold until some joker eventually found a smutty twist.1 The author added that he was most dismayed that despite his yeshiva-training that prized precision and intellectual honesty, his rabbinic career often led him to exaggerate Jewish lore. Although he would never bend his presentation of Halakhah or manipulate a reading of a Rambam, the rules of storytelling seemed to him, quite justifiably, less rigid and its plots far less sacred. Sadly, though, even when he focused on style rather than on content, this rabbi found that his message, replete with superlatives and overstatements, had missed the mark. All he was left with, then, was guilt. No doubt, many sympathize with this authors struggle to narrate Judaisms stories with unyielding sincerity. Sometimes the tales do not end the way we need them to conclude. Oftentimes the protagonists of our legends are not the heroes we need them to be. But they

should nevertheless be preserved with integrity. These stories, too, are the stuff of our tradition. At the very same time, we must make considerable space for Jewish history, stripped of its mythology, in our syllabi. For me, two encounters, both of which took place during the High Holidays of last year, do well to clarify and distinguish educational values of both concepts.

Nahmanides and Reb avner

Gedaliah ibn Yahya (1515-1587) was one of the first to recount Nahmanidess (1194-1270) exciting reunion with his wayward student, Reb Avner.2 After deserting Judaism, the powerful apostate summoned his mentor to appear before him on Yom Kippur. Aware that refusal was not an option, Nahmanides went to see his student. Wishing to show his teacher just how little he valued Judaism, the wicked Avner forced Nahmanides to watch as he slaughtered a pig, and then cooked and finally devoured it in front of him. Upon consumption, Avner queried the sageas to invoke the difficult final sections of Tractate Krituthow many times he had obligated himself with a punishment of excommunication. Four, answered Nahmanides. Five, Reb Avner retorted. Sensing that his kidnapping had more to it than just pedantic hypotheticals, Nahmanides asked Reb Avner why he had

arranged the elaborate affair. Because one time, the student began his reply, Nahmanides had claimed that all mitzvot and all matters of world are contained within Parshat Haazinu. Nahmanidess abductor considered this a preposterous assertion. Reb Avner could not square his rationalism with that sort of mystical notion and abandoned Judaism. I still believe this, said Nahmanides! Ask whatever you want, he challenged Avner, confident that he could find a source for whatever he may suggest within Haazinu. Find my name, Avner requested, as if to ask if there was yet room for a heretic in the Torah. As the story goes, Nahmanides prayed and located his answer: a verse

Rabbi Zev Eleff (11R) is a doctoral student in American Jewish history at Brandeis University. He also teaches Judaic studies at Maimonides School in Brookline, MA.
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(32:26), in which the third letter of every word spells Reb Avners name. Avner was thunderstruck. He felt compelled to repent and, as he had done repeatedly long ago, turned to his former teacher for advice. Nahmanides told Avner to set sail on a boat without provisions or paddles. Avner did exactly that, letting the wind guide him; never to be heard from again. For a variety of reason, this narrative has captured my attention for some time. The legend addresses notions of free will, the limitlessness of Torah and, of course, repentance. In addition, Avners fate, I have often noticed, parallels that of the hero of the Arthurian legends. Suffering from a mortal wound, King Arthur, as one version of the myth has it, sailed off on a boat toward the Lady of the Lake. Like Avner, Arthur never returned from that voyage. Jews have been aware of King Arthur since 1279, when an unknown author from Northern Italy published Melekh Artus.3 Since then a number of Jewish Arthur legendsnearly all stripped of their Christian contenthave appeared in Hebrew and in Yiddish.4 It is unsurprising, therefore, that Nahmanidess own Camelot adventure has been retold by a number of Jewish writers, most notably by Rabbi Yehiel Heilprin (1660-1746) in his well-known Seder Ha-Dorot.5 Even more recently, the Lubavitcher Rebbe (1902-1994) recounted the tale as one that had warmly resided within him since a teacher had introduced it to him years ago when he was a small child.6 The Rebbe, like those before him, recorded Ibn Yahyas legend with laudable accuracy. It is exactly for that reason that I was so startled to hear a deviant version on Rosh Hashanah 5772. While spending the holiday in Los Angeles with family, I listened as my in-laws synagogue rabbi introduced his sermon with the Nahmanides-Avner story. As the punch line neared, I excitedly prompted my father-in-law to pay close attention. But the climax that I had come to expect from all of the myths storytellers never came. Instead, the rabbi concluded that as soon as Nahmanides bested his student, Avner repented and mended his ways.7 Puzzled, to say the least, I approached the congregations spiritual leader after Mussaf. He confessed that he had never read the legend in Hebrew. Ive never seen it inside, he told me, allowing slight expression of embarrassment to show through his face. I got it from the Gutnick Chumash. His answer left me further perplexed. Easily detectable by its leather cover, the Gutnick Chumash is a popular English compilation of the Lubavitcher Rebbes weekly Torah lectures. The editors motive for augmentation is unmistakable. Avners suicide flies in the face of Chabads Teshuvah mission. The editor, I believe, weighed championing his communitys contemporary cause against fully preserving a piece of rabbinic loreone that has gained added majesty and meaning as its caretakers have passed it from one generation to the next. Evidently, the contemporary Reb Avner requires compassion far more than the original one needed Nahmanidess sympathy. No matter that Gedaliah ibn Yahya, Yehiel Heilprin and the Lubavitcher Rebbe saw value in protecting and nurturing the tale as they had first heard it.

Rabbi Jacob Joseph. Courtesy of american Jewish archives, Cincinnati, OH.

Rabbi Jacob Josephs Final Sermon

In our day and in our community, the creation of mythology has largely been replaced by the more rigorous reconstruction of Jewish history as our greatest narrative source for values and messages. Intelligent Orthodox laypeople embrace the legends of Judaism in ancient and medieval times but they are mostly resistant to accepting romanticized

so-called Gedolim Stories at face value.8 Instead, it is my sense that there is frequently an aggressive backlash to that genre. As a result, the underlying message and the surrounding Torah content become victims: dismissed along with the modern-day-myth. Permit me to demonstrate with the following case. Rabbi Jacob Joseph (1840-1902) is one of the most tragic figures of American Jewish history. Although several men before him (and after) claimed the title of Chief Rabbi of New York, none arrived in the New World with so much expectation than Rabbi Joseph had when he disembarked at Hoboken on July 7, 1888.9 During his earlier years as one of Vilnas leading rabbinic figures, Rabbi Joseph had earned a reputation as an excellent halakhist as well as a superior preacher. Both were reasons for his election as chief rabbi by the Association of American Orthodox Hebrew Congregations. The leaders of this group anticipated that Rabbi Joseph would raise the level of ritual observance among Gothams traditional Jews and attract nonobservant Jews to the synagogue with his celebrated orations. Unfortunately, Rabbi Joseph did

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not stand a chance. His authority among the ritual slaughterers was too narrowly circumscribed to affect change; the butchers continued to practice as they had before Rabbi Josephs arrival. What is more, the Association that invited Rabbi Joseph was politically weak; other rabbis and religious functionaries claimed that they were never consulted in the decision to bring him to America. By 1895, vexation and consternation had taken their toll on the Chief Rabbi, leaving him impoverished and virtually bedridden until he died in 1902.10 Although Rabbi Joseph could not have avoided his fate, he did not help his cause when he delivered his inaugural sermon in the Lower East Sides Beth Midrash Hagadol on July 21, 1888. That weekend was Shabbat Nahamu, and thousands converged on that synagogue at Norfolk Street that afternoon to hear Rabbi Joseph, just as those who arranged for his appointment had hoped. In fact, the police had to be called in to control the crowd. Capt. Webb and 12 stalwart policemen had their hands full trying to preserve order among the struggling mass of people bent on gaining at least a foothold with the temple, the New York Times reported.11 In all likelihood, the Chief Rabbi ascended the pulpit and preached in the same manner that he had done in Vilna. But, as he would soon learn, Manhattan was not Vilna. To say that Rabbi Josephs sermon was not well received would be an understatement.12 Journalist Abraham Cahan (1860-1951) wrote that some of the very people who drank in his words thirstily in Vilna left the synagogue in the middle of his sermon here.13 Similarly, Judah David Eisenstein (1854-1956), a vice president of the Beth Midrash Hagadol, recalled years later that the same rhetoric that had caused tears to fall in Lithuania was lightweight and even loathsome in the eyes of New Yorks Jews.14 American Jews possessed a high regard for sermons but expected a certain style and organization that was foreign to all that Rabbi Joseph knew about homiletics.15 Throngs of Jews never again filled the Norfolk synagogue to listen to the Chief Rabbi of New York. What happened to Rabbi Jacob Josephand what he had wrought to himselfis, therefore, an important cautionary and highly relevant tale about Old World Judaism in the United States. Believing this deeply, I found myself once again astonished by a sermon delivered on Yom Kippur, mere days after bearing witness to the public revision of Nahmanidess encounter with Reb Avner. On that occasion I found myself back in New York, preparing for Neilah. The crux of the rabbis sermon rested on a story about Rabbi Josephs final years. He later explained to me that the anecdote was transmitted to him by a friend who had heard it earlier from Rabbi Shlomo Riskin. The latter has published the account several times. I will now draw from his most concise iteration.16 Rabbi Riskins storywhich he probably first heard as a student in the Lower East Side yeshiva that bears the Chief Rabbis namebegins shortly after Rabbi Joseph suffered a stroke. Despite his condition, doctors permitted the rabbis release from the hospital just a few days before Shabbat Shuva. As Rabbi Riskin described it, the synagogue was filled to the rafters with hundreds of Jews anxious to hear his sermons. The elderly scholar rose to the pulpit a bit shakily and began: My masters, ladies and gentlemen My masters, ladies and gentlemen Rabbi Joseph repeated circularly, as tears began to flow down his cheeks. I prepared this sermon so carefully first in the hospital and after I got out, but now I have no recollection of what I prepared. I cant even read my own writing. My masters, this is what a human being is. This can happen to any of you. Repent before it is too late.17 At least some of the facts of this story are incorrect. Not since Rabbi Josephs first sermon did audiences jostle for standing room and climb the rafters to hear his lectures. While it mutes the potency of the narrative, that inaccuracy by itself does not delegitimize the episode. The Chief Rabbi did in fact suffer a stroke toward the end of his life and he may well have stumbled through his first sermon upon his return from the hospital. Yet, for me, something is not right. Something about Rabbi Josephs biography, one that teaches us about the struggle for tradition in the New World, has been irretrievably compromised by this tale. To make the claim that the Chief Rabbi retained hundreds of loyal followers despite the hardships he faced throughout his tenure in America blunts the severity of his tragic fate and diminishes the extent of what we may learn from his story. Of course, Rabbi Riskin and other history-tellers are disadvantaged in a way that myth-tellers are not. Myths are told and retold as part of a tradition. Each time a legend is recounted it becomes part of that next generations Jewish culture. In this way, the myth transcends the scrutiny of history. Whether or not Nahmanides and Reb Avner met on that Yom Kippur nearly eight hundred years ago is hardly relevant. Jews have listened to that story for generations and imbibed its various meanings, canonizing it as mesorah. And we owe it to that chain of storytellers to protect those lessons. Modern Jewish history, by contrast, as I have argued, is judged on its veracity. As we shape our communitys future around our most immediate past, it seems critical to learn from the most accurate and precise lessons of history. As we compete with scientists and scholars in the marketplace of religious truth, we

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have no right to be any less sophisticated. We can ill afford to dabble in makebelieve. And yet, as heirs to a wondrous tradition, we have every reason to transmit the lore of our past. n
kabbalistic tract, Emek Ha-Melekh (Amsterdam, 1648), 4a. A childrens biography contains a fanciful, but mostly accurate depiction of the lore. See Yaacov Dovid Shulman, The Nahmanides: The Story of Rabbi Moshe ben Nachman (New York: CIS Publishers, 1993), 132-36. 6. Menahem Mendel Schneerson, Hisvaaduyos (Brooklyn: Lahak Hanochos, 1990), 109-10. 7. Chaim Miller, The Gutnick Edition Chumash: The Book of Deuteronomy (Brooklyn: Kol Menachem, 2004), 244. 8. See Aharon Feldman, Gedolim Books and the Biography of Reb Yaakov Kamenetzky, The Jewish Observer 27 (November 1994): 32-33; and Jacob J. Schachter, Facing the Truths of History, The Torah u-Madda Journal 8 (19981999): 200-73. See also the Foreword to Nathan Kamenetsky, Making of a Gadol: A Study of Episodes in the Lives of Great Torah Personalities, vol. 1 (Jerusalem: PP Publishers, 2004). 9. Abraham J. Karp, New York Chooses a Chief Rabbi, Publications of the American Jewish Historical Society 44 (September 1954-June 1955): 149. 10. Ibid., 79-80. 11. Hearing the New Rabbi, New York Times (July 22, 1888): 8. 12. The best description of this episode is found in Menahem Blondheim, Divine Comedy: The Jewish Orthodox Sermon in America 1881-1939, in Multilingual America: Transformationalism, Ethnicity, and the Languages of American Literature, ed. Werner Sollors (New York: New York University Press, 1998), 191-92. Moses Rischin, Grandma Never Lived in America: The New Journalism of Abraham Cahan (Bloomington: Indiana University Press, 1985), 72-73. Judah David Eisenstein, Otzer Zikhronotai (New York, 1930), 60. For more on this, see Kimmy Caplan, Orthodoxy in the New World: Immigrant Rabbis and Preaching in America (1881-1924) (Jerusalem: Zalman Shazar, 2002). For other versions told by Rabbi Riskin, see Shlomo Riskin, Shabbat Shalom, Toras Aish 13 (Vayelech 5766): 5; Torah Study: Our Days Pass Like a Shadow, Jewish News of Greater Phoenix (September 10, 2004): 61; and Yom Kippur: Seize the Day, Jerusalem Post (September 13, 1999): 11. Shlomo Riskin, Shabbat Shalom, Toras Aish 11 (Nitzavim-Vayelech 5764): 3-4.

Footnotes
1. 2. 3.

4.

5.

Why I Left the Rabbinate, The Young Israel Viewpoint 44 (March-April 1956): 15 Gedaliah ibn Yahya, Shalshelet Ha-Kabbalah (Jerusalem: Ha-Dorot Ha-Rishonim ve-Korotam, 1962), 128. See Tamar S. Drukker, A Thirteenth-Century Arthurian Tale in Hebrew: A Unique Literary Exchange, Medieval Encounters 15 (2009): 114-29; and Paul R. Rovang, Hebraizing Arthurian Romance: The Originality of Melech Artus, Arthuriana 19 (Summer 2009): 3-9. Robert G. Warnock, The Arthurian Tradition in Hebrew and Yiddish, in King Arthur Through the Ages vol. 1, eds. Valerie M. Lagorio and Mildred Leake Day (New York: Garland Publishing, 1990), 189-208. Yehiel ben Solomon Heilprin, Seder Ha-Dorot vol. 1 (Jerusalem: Yarid Ha-Sefarim, 2003), 321. See also Naftali Hertz ben Yaakov Elchanans

13.

14. 15.

16.

17.

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Lifecycles
Professional Mazal Tov
Rabbi Dr. Alan Brill 90R on the publication of Judaism and World Religions: Encountering Christianity, Islam, and Eastern Traditions. Yeshiva Universitys CJF david Mitzner dean Rabbi Kenneth Branders 86R most recent article, In the Eye of the Storm: Shabbat Observance During a Hurricane or Severe Weather Event, has just been published in the Journal of Halacha and Contemporary Society, Fall 2012 edition. Rabbi Dr. Kenneth Richard Chelst 74R on receiving the 2011 Presidents award from the Institute for Operations Research and the Management Sciences (INFORMS). Rabbi Dovid 97R and Ruchi Cohen on being honored with the Rabbinic leadership award at the annual dinner of the Young Israel of west Side. Rabbi David Etengoffs 80R most recent article, Contemporary Modalities of Bikur Cholim, appeared in the Journal of Halacha and Contemporary Society, Spring 2012 edition. Rabbi Yitzhak Frank 65R on the publication by the ariel Institute of a newly revised and expanded edition of Grammar for Gemara and Targum Onkelos; An Introduction to Aramaic (Feldheim). Rabbi Melvin 67R and Malka Granatstein on being honored at a tribute dinner at Green Road Synagogue in Cleveland, OH. Rabbi David Hartman 54R on the publication of From Defender to Critic: The Search for a New Jewish Self. Rabbi Nathaniel Helfgot 89R on the publication of Mikra & Meaning: Studies in Bible and Its Interpretation. Rabbi Benjamin G. Kelsen, Esq. on being named to the New Jersey Rising Stars list for 2012. Rabbi Eric Nahorai Kotkin 07R on the public launch of his new website www. bible4community.com. Rabbi Dr. Norman Lamms 51R on the publication of Majesty and Mystery (Yeshiva University Press). Rabbi Haskel Lookstein 58R on being honored with the 2012 Gershom Mendes Seixas award of the Columbia/Barnard Hillel. Rabbi Gidon 92R and Elizabeth Rothstein on being honored at the Riverdale Jewish Centers 58th anniversary dinner. Rabbi Dr. Gidon Rothstein 92R on the publication of Were Missing the Point: Whats Wrong with the Orthodox Jewish Community and How to Fix It. Rabbi Eliezer Schnall 03R, PhD authored Psychological and Social Characteristics associated with Religiosity in womens Health Initiative Participants which appeared in the Journal of Religion and Health in March 2012. Rabbi Schnall also authoredGroupthink and the Sanhedrin: an analysis of the ancient Court of Israel through the lens of Modern Social Psychology which appeared in the Journal of Management History in July 2012. Rabbi David Shabtai, MD 09R on the publication of Defining The Moment: Determining Death in Halakhah (Shoresh, 2012). Rabbi Joseph 73R and Dvorah Telushkin on being honored at Congregation Ramath Orahs annual dinner in Manhattan. Rabbi Akiva 06R and Yael Willig on being honored with the Nathan K. Gross Community Service award at the annual dinner of Congregation Ohab zedek (Oz) in Manhattan. Rabbi Howard 77R and Annette Wolk on being honored by Congregation Shaare-Tefilla of dallas, Texas, on the shuls 25th anniversary.

Mazal Tov
Rabbi Shimon 76R and Sharon (Marks) Altshul on the birth of a granddaughter, Gili Yehudit, born to zahava and aryeh altshul. Rabbi Eli Babich 02R on his marriage to lisa Okun of Hillcrest, NY. Rabbi Ari 95R and Anita Berman on their son, Binyamin, becoming a Bar Mitzvah. Rabbi Julius 59R and Dotty Berman, and Rabbi Michael 64R and Sarah Hecht on the birth of a greatgrandson, Yaakov Uriel, born to Josh and lani Berman and to grandparents zev and Judy Berman. RIeTS student Reu and Miriam Berman on the birth of a son, Nachum Mordechai. Rabbi Joel 10R and Chani Bloom on the birth of a daughter, ahuva Batsheva. and to grandparents Rabbi Allen 86R and Alisa Schwartz, and to great grandparents, Rabbi Herbert 51R and Leona Bomzer. RIeTS Student Avi and Dena Block on the birth of a son, Pesach Tzvi and to avis grandparents, Rabbi Robert 76R and Belle Block, Rabbi Avi 84R and Rivi Katz, and to denas grandparents, Rabbi Norman I. 55R and Judy Katz. RIeTS Student Mendel and Abby Breitstein on the birth of a son, amram Yishai. Rabbi Asher 81R and Leah Bush on the birth of a granddaughter. RIeTS student Robby and Shoshana Charnoff on the birth of a daughter, aliza devorah. Rabbi Daniel 94R and Diane Cohen on their daughter, Tamar, becoming a Bat Mitzvah. Rabbi Zvi 02R and Laurie Engel on the birth of a daughter, aderet Bina.

Rabbi David 80R and Arlene Etengoff on the birth of a grandson, levi, born to Chani (etengoff) and asher laub. Rabbi Eliot 76R and Ann Starkman Feldman on the birth of a granddaughter, lila ava, born to dov and arielle Maslow Feldman. Rabbi David 02R and Malka Flamholz on the birth of a daughter, Nava Tzirel. Rabbi Yitzhak 65R and Marcia (Davis) Frank, on their granddaughter, Hodaya, daughter of Uriel and lea Frank, becoming a Bat Mitzvah. Dr. Mechy 71R and Sheila Frankel on the birth of a grandson, Meir Yaakov, born to Betzalel and dr. Shana Posy; and on the occasion of their grandson, daniel abba, son of Benjamin and Shlomit edinger, becoming a Bar Mitzvah. Rabbi Avi 08R and Sarah Fried on the birth of a son, aharon Yerucham. Rabbi Jonathan and Minky Glass on the birth of a granddaughter, Batsheva esther, born to elke and elazar Bronstein. RIeTS Rosh Yeshiva Rabbi Meir and Hila Goldwicht on the birth of a granddaughter, avigail Toba, born to Orital and zev weinroth. Rabbi Dr. Macy Gordon 56R on the birth of three great-grandchildren: a greatgranddaughter, Renana Hadas, born to Betzalel and Nitzana (Greenblum) Friedman; a greatgranddaughter, Reisheet Chen, born to edna (Friedman) and Yanai apelbaum; and a greatgrandson, Meged Tal, born to Nava (Friedman) and Tzori wieder. Rabbi Murray 46R and Francine Grauer on the birth of a great-grandson,Yosef Shlomo, born to dena and Rabbi zechariah Grauer, and to grandparents, amy and david Grauer.

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Lifecycles
Rabbi Maury 04R and Malka Grebenau on the birth of a daughter, Talia Tair. Rabbi Harris 63R and Judi Guedalia on the birth of a great-grandson, born to Gilat and asher Sacks and to the grandparents, allison and dr. ari Kupietzky and Judith and alan Sacks, and to the great-great grandmother, Mrs. els Bendheim wife of the late Charles H. Bendheim. RIeTS student Jonathan and Sefi Hefter, on the birth of a daughter and to the grandparents, Rabbi Yaakov 73R and Abby Lerner. Rabbi Shmuel 99R and Rhanni Herzfeld on the birth of a son, Bear Moshe. Rabbi Raphy 09R and Miriam Hulkower on the birth of a daughter, Nava leora. Rabbi David 72R and Marcia (Perin) Jacobowitz on the birth of a granddaughter, emanuela Nitza, born to Ronnie Perelis and dr. Tammy Jacobowitz. Rabbi Netanel 10R and Rachel Javasky on the birth of a daughter, leora. Rabbi Aaron 10R and Molly Katz on the birth of a daughter, Rivka Chana. Rabbi Akiva 08R and Chaya Sima Koenigsberg on the birth of a daughter, leah. Rabbi Dovid 93R and Bonnie Kupchik on the occasion of their son, Roni, becoming a Bar Mitzvah. RIeTS Student Dov Lerner on his marriage to Miriam weiss from Passaic, NJ. Rabbi Yaakov 73R and Abby Lerner on the birth of of a granddaughter, esther Chana, born to Nachman and Hudi elsant. Rabbi Elihu 56R and Chaya (Heschel) Marcus on the marriage of their granddaughter, Sari, to Oran Heschel; and on the birth of a great granddaughter, Michal. RIeTS Student Yitzi and Aviva Matanky on the birth of a daughter, Meital Tziporah. and to grandparents Rabbi dr. leonard and Margaret Matanky. RIeTS student Alon and Linsay Meltzer on the birth of a daughter, daliah Sarah. Rabbi Meir Neuman 07R on his marriage to Shira Jacobson from Brooklyn, NY. Rabbi Shalom 11R and Bryna Ozarowski on the birth of a daughter. Rabbi Adir 06R and Dr. Hindi Posy on the birth of a son Yaakov amichai. Rabbi Chaim 11R and Karen Poupko on the birth of a daughter, Chava Tova. Rabbi Baruch 01R and Leah Shifra Price on the birth of a daughter, adina. Rabbi Ariel 06R and Jessica Rackovsky on birth of a son, Yeshaya. Rabbi Robert 88R and Blima Rhodes on making aliyah. Rabbi Daniel 08R and Shira Rosenfeld on the birth of a son, Itiel Shlomo-daniel, and to grandparents Rabbi Menachem 75R and Karen Rosenfeld. RIeTS Student Evan and Susanne (Goldstone) Rosenhouse on the birth of a daughter, Rebecca Noa. Rabbi Dr. Joel 58R and Eta Rosenshein on the birth of a great-granddaughter, Shaine, born to Mr. and Mrs. Chananya Mannes and to grandparents, Rabbi 58R and Mrs. Shmuel Rosenshein. Rabbi Dr. Elihu 57R and Freida Schatz on the marriage of their granddaughter, Idit Schatz, daughter of Yechezkel and lisa Schatz, to Noam Freeman of Jerusalem; and on the marriage of their grandson, Raziel, son of Shalom and Yehudit Shushan to Yael asor of Modiin; and on their granddaughter, lotem Kfir, daughter of Beanie and Shulamith Kfir, becoming a Bat Mitzvah. Rabbi Eliezer Schnall PhD 03R and Shira Schnall on the birth of a son, Gavriel eliyahu, and to grandparents azrieli dean Rabbi Dr. David 72R and Tova Schnall. Rabbi Dr. David 09R and Monica Shabtai on the birth of a son, Yosef Chaim Menachem. Rabbi Gideon 93R and Bonnie Shloush on the birth of a son, Shmuel amichai. Rabbi Robert 05R and Aviva Shur on the birth of a son, Benzion Mordechai. RIeTS Student David and Talya Stein on the birth of a son, Ilan amichai. Rabbi Michael 86R and Sheryl Susman on the birth of a granddaughter, Hadas, born to elisheva and Itzik dahan of Beit Shean; and on the marriage of their son, eitan, to Michal elishevitz. Rabbi Etan 95R and Esther Tokayer on the birth of a son, Yedidyah Mordechai. Rabbi Stuart 69R and Anita (Presler) Tucker on the birth of twin grandchildren, Yagel ayal and ziv Shalom, born to Yoni and Tami Biton. Rabbi Ari 90R and Sandy (Levitz) Waxman on the marriage of their daughter, Rachel, to eliad dennis and to the grandparents, Rabbi Dr. Yisrael 63R and Myra Levitz and Prof. Chaim I. 66R and Chaya Waxman. Rabbi Jay 09R and Sharon Weinstein on the birth of a son, eitan Binyamin. Rabbi Yosef 05R and Rebecca Weinstock on the birth of a son, eitan Chaim. Rabbi Matan 10R and Yaffi (Spodek) Wexler on the birth of a son, Shlomo zalman and to grandparents, Rabbi Ira 74R and Paula Spodek. Rabbi Netanel 06R and Sara Wiederblank on the birth of a son, Yosef Mordechai. Rabbi Raphael 98R and Vivian Willig on the occasion of their daughters, ella and Tova willig, becoming Bnot Mitzvah and to grandparents RIeTS Rosh Yeshiva Rabbi Mordechai 71R and Faygie Willig. Rabbi Eliyahu 10R and Adina Wolf on the birth of a son, Hillel and to grandparents RIeTS Rosh Yeshiva Rabbi Mordechai 71R and Faygie Willig. Rabbi Howard 77R and Annette Wolk on the birth of a granddaughter, Shoshana Rachel, born to Yonatan and lani wolk. Rabbi Benjamin 80R and Barbara C. Yasgur on the marriage of their son, ari Mordechai, to Shushannah Martina Jane walshe. Rabbi David 08R and Sarah Zahtz on the birth of twins, Yael Batya and alta Chava Malka. Rabbi Dr. Erich 62R and Naomi (Baumol) Zauderer on the birth of a great-grandson, Yitzchok, born to elana and Gabi Pinchasov. Rabbi Robert 81R and Mindy Zeiger on the birth of a granddaughter, Talya Malka, born to eliezer and Nadine zeiger. Rabbi Yaakov 59R and Anne Zev on the marriage of their granddaughter, estee, to Yishai Stern. Rabbi Ellie 01R and Sharon Zwickler on their son, levi Yitzchak, becoming a Bar Mitzvah.

Condolences
Rabbi Shimon Altshul 76R on the loss of his mother, Ruth Brooks Spanglet. aviva adler, Penny Kraut, daniel Besdin, and Tova Morgan on the loss of their mother, Bertha Besdin, widow of the late Rabbi Moshe Besdin 36R. Rabbi Hershel Billet 74R on the loss of his mother, Pearl Billet.

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Lifecycles
Rabbi Robert Block 76R on the loss of his mother, Ruth Block. Rabbi Abba Bronspigel 61R on the loss of his brother, Sol Brown. Rabbi Levi Buchen 57R on the loss of his sister, ann Newman Rabbi Chaim Casper 82R on the loss of his father, George Casper. Rabbi Dr. Hillel Davis 75R on the loss of his mother, Rebbetzin Helen davis. Rabbi Aaron Feigenbaum 06R on the loss of his brother, Chaim Feigenbaum, son of Mr. Jackie and Chaya Feigenbaum and husband of Talia (Horwitz), and father of Nosson and Ora. RIeTS Student David and Chevy Glassberg on the loss of Chevys mother, Carol Brody. Rabbi Shmuel Goldin 76R on the loss of his mother, Penina Goldin. Bilha Gordon on the loss of her husband, Rabbi Dr Martin L (Menachem) Gordon 62R, father of Shoshana-Razel Gordon-Guedalia, aliza epstein, Tova Breslauer, Yonina deutsch and Yitzy Gordon; and brother of Florence wassner. Rabbi Mark Gottlieb 94R on the loss of his mother, Judith Gottlieb. Rabbi Lenny (Eliezer) Greenblum 75R on the loss of his father, Yaakov Yosef (Jack) Greenblum. esther Harris on the loss of her husband, RIeTS Professor Richard M. Dick Harris, father of Judah Harris, Batya Harris, and avi Harris. Rabbi Henry Hoschander 50R on the loss of his brother, dr. Fred Hoschander. Rivky elefant and Bentzion Kaminetzky on the loss of their father, Rabbi Sholom M. Kaminetzky 69R, brother of Rabbi Eliezer Kaminetzky 66R and Chaim Kaminetzky.

Learn Mishnayos le-iyluy Nishmas Prof. Gerald August zl

We regret to inform you of the passing of Professor Gerald August, ah, who lost his courageous fight with cancer on Shabbat, August 1, 2012. Professor August had been a distinguished faculty member at RIETS for nearly 15 years. He helped pioneer the Public Speaking curriculum for RIETS, and had a profound effect on many of the students, particularly the Fellows of the Wexner Semikha Honors program and the Wexner Kollel Elyon. Professor August pushed himself to teach the Friday before his passing. Although clearly suffering, he made his way through his two classes. May his memory continue to inspire us. The funeral took place at the Beth Shalom Cemetery in Wilmington, Delaware on Wednesday, Sept 5th. A number of students and staff traveled to attend. To sign up to learn mishnayos le-iyluy nishmas Prof. Gerald August, , go to www.shloshim.org and search for Gerald August. May we share in future semachot.
Rabbi Daniel Rhein 73R on the loss of his mother, edith Rhein. Rabbi Joseph Rosenbluh 82R on the loss of his mother, doris diamond. Rabbi Dr. Jonathan Rosenblatt 72R on the loss of his mother, Jaclyn l. Rosenblatt. Rabbi Benzion Scheinfeld 88R, Sara Meckler, and Hillel Scheinfeld on the loss of their father, Rabbi Herbert Scheinfeld 54R, husband of esther Scheinfeld. Rabbi Label Sharfman 79R on the loss of his sister, leah Hain, wife of dr. daniel Hain, mother of Ariella (and Rabbi Yaacov 96R) Ellish, Moshe Hain, Yaffa lev, Baruch Hain, and Gavi Hain. Sharon (lowenstein) Shoham on the loss of her husband, Rabbi Gilbert Lewis Shoham 53R, father of Steven Shoham and Cynthia Shoham Follick and brother of Faye Mishkin, Rabbi Sidney Shoham and Jacob Shoham and grandfather of daniel Shalom Shoham, and predeceased by his first wife, Mrs. dorothy Cohen Shoham zl. Rabbi Daniel Price 04R and Debra (and Rabbi Marc 98R) Spivak on the loss of their father, dr. Clifton Price. Rabbi Ira 74R and Paula Spodek on the loss of Paulas father, Sam Freund, husband of Helen Freund. Rabbi Aaron Tirschwell 94R and Rabbi Perry Tirschwell 97R on the loss of their father, donald Tirschwell, husband of Barbara Tirschwell. RIeTS Rosh Yeshiva Rabbi Dr. Moshe Dovid Tendler 48R on the loss of his brother, Rabbi Yosef Tendler. Rabbi Joel Tessler 83R on the loss of his mother, Gertrude Bennett-Fox. Rabbi Nahum 72R and Sivya Twersky on the loss of Sivyas father, Rabbi Pesach z. levovitz. Rabbi Tzvee Zahavy 72R, Professor Reuvain zahavy and Professor Miryam wahrman on the loss of their father, Rabbi Zev Zahavy 42R, brother of May Chait and of the late Rabbi Noah Goldstein 51R and the late Selma Guedalia. Rabbi Dr. Joel 76R and Bella Zdanowitz on the loss of Bellas father, Rabbi Isaac linshitz.

Rabbi Richard Kirsch 94R on the loss of his father, dr. Harry Kirsch. Rabbi Sidney Kleiman 36R on the loss of his son, Rav Yitzchak Kleiman. Rabbi Micha Landau 83R on the loss of his mother, Gita Tova Gloria landau. Gail levy on the loss of her husband, Rabbi Joel Levy 47R. RIeTS Board Member, Leon Meyers, on the loss of his wife Joan Meyers. dvora Petroff on the loss of her husband, Rabbi Dr Yaakov Petroff 57R, father of Yehoshua, Moshe aharon, Shalom, Ora lifshitz, Menucha weisbord, Yosef, Chemda Freiman and Tova Baum. Francine Poleyeff on the loss of her husband, Rabbi Israel Poleyeff 51R. Rabbi Aaron Reichel 74R, Miriam Bronner, and Rabbi Hillel Reichel on the loss of their father, Rabbi Dr. O. Asher Reichel 42R, brother of Rabbi Solomon Reichel 49R and Rabbi Hyam Reichel 55R and son-in-law of the late Rabbi Herbert S. Goldstein zl and the grandson-in-law of YU benefactor the late Harry Fischel zl.

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