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 2009 • Elul 5769 (:‫אין התורה נקנית אלא בחבורה )ברכות סג‬ Volume 44 • Number 1

In This Issue
Divrei Torah from:
Rabbi Gedalia Dov Schwartz
Rabbi Kenneth Auman
Rabbi Hershel Reichman
Rabbi Chaim Jachter

‫אבינו מלכנו‬
‫פתח שערי‬
‫שמים לתפלתנו‬
President Joel Musmakhim
Meets with in the Limelight:
Rabbinic Alumni The Humble Healers
 In This Issue
Rabbi Isaac Elchanan
Theological Seminary Page 3 News from RIETS
President Joel meets with Rabbinic Alumni,
and new RIETS staff additions.
Richard M. Joel
P resident, Y eshi va U ni v ersity

Rabbi Dr. Norman Lamm

C hancell o r , Y eshi va U ni v ersity
R o sh H aY eshi va , R I E T S

Rabbi Julius Berman

C hairman o f the B o ard o f T rustees , R I E T S Page 10 Musmakhim in the Limelight
An interview with three RIETS musmakhim who discuss
balancing a rabbinic background with medical school
training, and what they have achieved with both.
Rabbi Yona Reiss
M a x and M ari o n G rill D ean , R I E T S

Rabbi Kenneth Brander

D av id M it z ner D ean , C enter f o r the J ewish F uture

Rabbi Zevulun Charlop

D ean E meritus , R I E T S

Page 17 Practical Halacha

Rabbi Robert Hirt
Vice P resident E meritus , R I E T S The Mesirah Dilemma, by Rabbi Chaim Jachter.

Rabbi Dr. Solomon F. Rybak

P resident, R abbinic A lumni

Rabbi Chaim Bronstein

A dministrat o r , R I E T S

Page 5 Divrei Chizuk Page 14 Interview

CHAVRUSA Elul Thoughts
Rabbi Gedalia Dov
Rabbi Yona Reiss
Max and Marrion Grill Dean, RIETS
A P ublicati o n o f R I E T S R abbinic A lumni
Schwartz
Rabbi Ronald L. Schwarzberg
D irect o r , T he M o rris and G ertrude B ienenfeld
Page 6 Back to the Page 21 Divrei Hesped
D epartment o f J ewish C areer D e v el o pment
Beit Midrash Rabbi Charles Rosensveig z”l
and P lacement
Mikvah and the by Rabbi Elly Rosensveig
Rabbi Elly Krimsky Attonement of Yom Kippur
E dito r , C H AV R U S A Rabbi Hershel Reichman

Rabbi Levi Mostofsky Page 9 Chomer L’Drush Page 22 Lifecycles

A ss o ciate E dit o r , C H AV R U S A Finding Meaning in the
Tefillot of the Yamim
Ms. Keren Simon Noraim
A ssistant E dit o r , C H AV R U S A Rabbi Kenneth Auman

Rabbi Robert Shur

G raphics and L ayo ut, C H AV R U S A
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• Books authored by musmakhim that are reviewed by musmakhim will be
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considered for publication as well.
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N e w Yo r k , N Y 10 0 3 3
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necesarily reflect official Seminary and/or University policy. 2
C h av r u s a • E l u l 576 9
In the News

President Joel Hosts Rabbinic Alumni

Yeshiva University and RIETS President Richard
M. Joel convened three meetings at his home with
over 50 members of RIETS Rabbinic Alumni for
the purpose of reestablishing and reimagining
their connection with the Yeshiva. Approximately
15 musmakhim representing RIETS classes from
the mid-70’s to late 80’s attended the first meeting
and around 20 Rabbinic Alumni who received
smikhah in the 90’s attended the second meeting.
15 more recent graduates were present at the third
meeting. Each grouping featured rabbis from vari-
ous parts of the country who function vocation-
ally in different areas of avodat hakodesh including
the pulpit, Jewish education, kiruv, chaplaincy
and musmakhim who have professions outside
the rabbinate. The Max and Marion Grill Dean
of RIETS Rabbi Yona Reiss ’91R and Rabbi Ken-
neth Brander ’86R, the David Mitzner Dean of (L-R) Rabbi Yaacov Lerner, President Richard M. Joel, Rabbi Howard Zack, Rabbi Marc Volk, Rabbi
Kenneth Brander, Rabbi Elihu Turkel, Rabbi Gary Menchel, Rabbi Kenneth Auman, Rabbi Barry
the Center for the Jewish Future also participated Freundel, Rabbi Joel Finkelstein.
in all three meetings.
“I invited diverse groups of musmakhim into my Hebrew High School of New England, traveled tion, “one can often feel outside of the loop at the
home so we could have meaningful conversa- from West Hartford for the event. “The discussion New York-based organizations. Being invited in on
tions about the partnership between RIETS at President Joel’s home showed his commitment a discussion between the relationship of the various
and our Rabbinic Alumni,” said President Joel. to a dialogue, a give and take, with Rabbinic YU affiliated organizations made me feel all the
“Our alumni passionately teach the Torah of our Alumni,” said Rabbi Loew. “It is heartening that more connected to YU and its affiliates. I com-
Yeshiva and serve as sophisticated ambassadors YU is building these bridges, which will enable mend President Joel for his engagement with the
of our ideals. We must ensure that the connec- the University to become even more integrated rabbinate in this regard.”
tion between our alumni and the Yeshiva remains with the broader Jewish community. All of our
Rabbi Howard Zack ’85R, who traveled from
strong and growing.” institutions will be enriched by these efforts.”
Columbus, Ohio for the meeting left on a high
The meetings impacted the participants as well. “As a rabbi in Memphis,” said Rabbi Joel Finkelstein note. “Once again, President Joel has shown his
Rabbi Daniel Loew ‘01R, head of school at the ’89R of Anshei Sphard-Beth El Emeth Congrega- great respect and support for YU rabbis who are
practicing in the field. The meeting at his home
in Riverdale with representatives of the Rabbinic
Alumni was open, honest, and productive. Much
of the time together was spent discussing how the
resources of Yeshiva can best serve and assist its
rabbis in their synagogues, schools and agencies.
I especially appreciated President Joel’s interest
and concern for out-of-town communities and
their struggle to champion YU’s philosophy of
Torah Umadda.”
Rabbi Yehuda Sarna ‘05R, chaplain at New York
University and the educator at the Jewish Learn-
ing Initiative on Campus, at the Bronfman Center
for Jewish Life at NYU, was struck by the connec-
tions he made. “I was taken by the strong sense
of camaraderie and shared mission, even though
many of us hadn’t known each other in RIETS,”
(L-R) Rabbi Yehudah Halpert, Rabbi Jonathan Schachter, Rabbi Kenneth Brander, President said Rabbi Sarna. “I was deeply impressed by the
Richard M. Joel, Rabbi Jeff Beer, Rabbi Uri Goldstein, Rabbi Yehuda Sarna.

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C h av r u s a • E l u l 576 9
In the News

RIETS Welcomes New Staff

Rabbi Yona Reiss, the Max and Marion Grill
Dean of RIETS, has announced some new
exciting appointments of staff to benefit RIETS
and the undergraduate Judaic studies program,
which he oversees.
Rabbi Daniel Stein ’05R will be offering a new shiur
in the Mazer Yeshiva Program devoted to skills and
methods. The class will focus on enabling talmi-
dim to conduct independent learning with greater
proficiency. The shiur will systematically examine
the structure and methodology of Talmudic and
medieval sources. Great emphasis will be placed (L-R) Rabbi Daniel Stein, Rabbi Daniel Z. Feldman, Rabbi Moshe Tuchman
on seder preparation time, when talmidim will be
guided in the task of constructing their own initial to cultivate, nurture, edit, direct, and/or coordi- Rabbi Moshe Tuchman ’03R was appointed the
reading of the sources based on the principles nate publication projects that bring the Torah of new beis medrash coordinator. He oversees the
discussed in shiur. At the same time, Talmudic topics our Roshei Yeshiva to the reading public,” Rabbi maintenance and protocols for the batei midrashos,
will be thoroughly explained and analyzed in the Feldman told CHAVRUSA. “We are striving to which will include the new Glueck Center. Ac-
intensive fashion which has become the hallmark balance the goal of depth and quality, with broad cording to Rabbi Tuchman, “The goal of the beis
of the Yeshiva program. Rabbi Stein also functions accessibility, in order to give the Torah of Yeshiva medrash coordinator is to cultivate a feeling of
as the director of the Fourth Year Halacha L’ma’aseh the widest and most appropriate audience as kavod and dignity for the beis medrash as befits a
Program within RIETS. Rabbi Stein earned his possible. I feel excited and privileged to have this makom kodosh; as well as foster an atmosphere of
bachelor’s degree in Judaic studies from Yeshiva challenge and responsibility.” Rabbi Feldman was intense Torah learning for the talmidim. This is
College, where he graduated as the valedictorian of a fellow of the Bella and Harry Wexner Kollel Ely- done by keeping the beis medrash clean and orga-
the Mazer Yeshiva Program. He received semikhah on and received Yadin Yadin semikah from RIETS. nized with the seforim up-kept and in their proper
from RIETS while he was a distinguished fellow of He teaches at the Stone Beit Midrash Program, is places; implementing rules and standards; and
its Wexner Semikhah Honors Program as well as its the rabbi of a shul in Teaneck, has authored many being available for students who have concerns
post-semikhah institute, the Wexner Kollel Elyon. volumes in both English and Hebrew, has headed and suggestions.” Since graduating the Beren
Prior to teaching in the Yeshiva Program, Rabbi Stein summer kollel programs in Philadelphia, Atlanta Kollel two years ago, Rabbi Tuchman has been
was a shoel u’mashiv in the Yeshiva Program and the and Beverly Hills and is a frequent lecturer in the shoel umeishiv for Rabbi Baruch Simon’s ‘89R
director of its Presidential Bekius Program. the United States and across the world. He also semikhah shiur. n
Rabbi Daniel Feldman ’98R will be overseeing coordinates the CJF’s Rabbinic Responsa service
the revitalized RIETS press. “My responsibility is for rabbis.

President Hosts Rabbinic Alumni

continued from page 3

insights other rabbis expressed about the needs Yeshiva than in the past. I hope the discus-
of the Orthodox community and the people sions and initiatives continue.”
who lead it.” Indeed, President Joel and the leadership
Rabbi Eli Weinstock ‘02R, associate rabbi and of RIETS, CJF and Rabbinic Alumni plan
director of education and outreach at Congrega- to translate the suggestions offered at the
tion Kehilath Jeshurun in Manhattan, remarked meetings into an action plan for ongo-
that the meetings shifted his perspective on the ing rabbinic education, programming, a
role of Rabbinic Alumni. “Rabbinic Alumni has renewed camaraderie among musmakhim
the potential to be a more effective force for all and greater opportunities to reconnect
musmakhim. It was refreshing to sit around the to the Yeshiva and its Roshei Yeshiva. As
table and hear the views expressed. President Joel Present Joel announced, “I look forward
really set the tone in encouraging us rabbis to to working with Rabbi Reiss and Rabbi
determine the course the Rabbinic Alumni can Brander to enhance the already high qual-
take. Personally, I left feeling more engaged with ity of our alumni programming.” n (L-R) Rabbi Joel Finkelstein, President Joel

4
C h av r u s a • E l u l 576 9
Divrei Chizuk
The above is just a very brief summary of Rav
Weinberg’s essay, and although in comparing our
role in the 21st century here in North America, there
are definitely many differences as to the variety of
the congregations that we serve, nevertheless, the
Elul Thoughts vital points delineated above deserve careful scrutiny
in regard to our cheshbon hanefesh. In contrast to
the above from the standpoint of time and place
Rabbi Gedalia Dov Schwartz ’49R in which Jewish communities had some core
Av Beth Din, Rabbinical Council of America
Torah elements of some learned Jews, many of our
Av Beth Din, Chicago Rabbinical Council
musmachim have been sent to areas where there
doesn’t seem to be any significant vestige of active
observant Torah life. How can the mission of the
rav as a marbitz Torah be fulfilled with such a dim
outlook for future Torah learning and observance?
Yet the greatest example perhaps of building a level

O n the matter of tshuvah, Reb Yisroel Sal- also the guardian and transmitter of Torah to the that the rav is marbitz Torah is that which is cited
anter, O.B.M. is quoted as saying, “That community. in the Gemara (Baba Metzia 85B). Reb Chiya, the
the entire year, every day, is appropriate great rabbinic master of Torah and organizer of the
He outlines four functions of the rav. First of all, Tosefta, in his controversy with Reb Chanina states
to engage in the mitzvah of tshuvah; however, Elul
as a rav he has the obligation of being a marbitz that he will not allow the Torah to be forgotten in
is still Elul — it’s special.” For rabbonim there is
Torah, of disseminating Torah learning to the Israel. He describes his efforts for this purpose:
a unique obligation contained in the overall mitz-
extent that he is able to establish disciples, talmidim. He begins with planting flax and weaving traps
vah of tshuvah. For us, how do we generate a chesh-
He must never abdicate his role as a teacher of for deer; then giving the meat to the orphans and
bon hanefesh, a moral stock-taking of ourselves in a
Torah, giving concrete examples of many historic making parchment from the deerskin and writing
most true and sincere fashion? How do we assess
Torah personalities who served not only as the Chamishah Chumshei Torah separately on each skin,
our accomplishments and failures? Do we see
community rav but who were also deeply involved teaching five orphans individually from these skins
our role as a rav to be an uplifting positive experi-
to the degree that they were “roshei yeshiva.” He the Chamishah Chumshei Torah. In turn each child
ence both internally and outwardly in relationship
cites the custom of many Sefardic communities taught his section of Chumash to another, etc. and
with our community? For those of us who have
particularly in Turkey and the Balkans to bestow Reb Chiya orally taught six orders of the Mishnah
been in the rabbinate for any number of years,
the title of marbitz Torah on their appointed to six other children in the same manner, and he
perhaps the signs of “burnout” are rising to the
spiritual leader. It was quite evident that in order to directed them all to teach one another whatever
surface of our respective personalities. The ex-
reach that level of Torah transmission, the rav had portion they had learned. Thus, Torah was not
pression “burnout” became well known with the
to reflect mastery of Torah and continual learning. forgotten. R’ Yehuda Hanasi, or Rebbe, exclaimed,
publication in 1981 of a book by that name with
a subtitle “How to Beat the High Cost of Success,” The second function as the rav is as a posek, a “mah g’dolim maasei Chiya!” “How great are the
by Dr. Herbert Freudenberger. Without going decisor of the halacha as it encompasses all areas of deeds of Reb Chiya!” This extraordinary incident
into the probing contents of the book concerning Jewish life both private and public. was preceded by the celestial message received by
high achievers who somehow have become bored Resh Lakish that although he was as great in actual
The third component of his duties is to present learning as R. Chiya, he was far surpassed by Reb
by the burden of their tasks and responsibilities, drashos, direct communication to the people,
maybe some of these elements have intruded into Chiya in disseminating Torah: Torah, kamoso lo
sermons that contain substantial substance of ravatzta. Rashi explains the word ravatzta as an
the goals and activities of the rabbinate. Even Torah teachings as reflected in the vast midrashic
those of our rabbinic fraternity who have just expression meaning the watering of a field.
literature of Chazal, which were often the results of
begun their careers may sometimes experience drashos and interpretations presented to gatherings Thus, rabbis sent out to seemingly far-flung
such emotional conflict when confronted with on Sabbaths and Yomim Tovim. Mastery of the towns find themselves in a situation described
the reality of congregational life in stark contrast Agadah in emphasizing inspirational Torah values by the navi who said: “haloch v’karasa b’oznei
with the academic world of the yeshiva. and upgrading the skills of language and delivery are Yerushalayim leimor. Ko amar Hashem zacharti
In our examination of cheshbon hanefesh, basically important in connecting with all members lach chesed n’urayich ahavas k’lulosayich. Lechtech
it is important to underscore the role and of the community regardless of gender or age. acharai bamidbar b’eretz lo zru’ah” (Yirmiyahu 1).
mission of the rabbinate. The Gaon R. Yechiel The phrase b’eretz lo zru’ah implies that if seeds
The fourth category is that of the rav who is involved are sown and then properly watered there will be
Yaakov Weinberg, O.B.M. wrote an in-depth in chessed, which includes all aspects of concern for
comprehensive essay entitled, “Harabanut growth. This is, and can be, the accomplishment
care of the poor, the sick and elderly and all other of dedicated young rabbonim who, with
B’Yisrael: tafkidehah usamchuyotehah” (published elements seeking material and spiritual support. The
in Sridei Eish chelek 4 pg. 341) In reviewing Herculean efforts, are marbitz Torah, watering
phrase v’ahavta l’reyacha kamocha is not some lofty the untilled ground, planting the seeds, creating
the history of rabbanus as emerging from the ideal, but is rather carried out in visible and practical
function of the shofet, the judge, who not only day schools and a variety of exciting Jewish
terms in assisting those in need. It refers to the real educational opportunities.
adjudicates and gives rulings of Torah law, he is tangible pastoral duties of the rav.

5
C h av r u s a • E l u l 576 9
Back to the Beit Midrash
The Ramban characterizes Yom Kippur, however,
as essentially a day of mercy. The Tribunal is
less concerned with evaluating a person’s past
behavior. Rather, Yom Kippur focuses on what
Mikvah And the individual Jew could be in the future. Kol Nidre
begins when the sky is still light; many stay late at
The Atonement night for additional prayers; morning prayers begin
promptly and the day quickly turns into afternoon
Of Yom Kippur and evening; for 25 hours we are consumed with
prayer. The machzor guides us through the pathos
Rabbi Hershel Reichman of regret, aspiration, and d’veykus – yearning for
connection with Hashem and His Torah. We
wear white, as to appear angelic on a day when we
also forgo food and other pleasures to concentrate
entirely on prayerful introspection. We are the Jews
we want to be.

O n Yom Kippur, many of us experience

déjà vu when we confront the liturgy.
Much of the text is familiar to us from
the previous week on Rosh Hashanah. A superficial
comparison of the machzor for Rosh Hashanah and
distinction is articulated differently by both
the Ramban and the Rambam. The Ramban,
commenting on Vayikra 23:24, explains that Rosh
HaShanah is a time of “merciful judgment” – yom
din b’rachamim. He describes Yom Kippur’s subtle
On Yom Kippur, a healthy Jew showcases
his spiritual potential. The Ramban explains
that Hashem evaluates this desire for a closer
relationship, even if the behavior is not yet
manifest! Furthermore, a Jew also desires the
that of Yom Kippur would yield many similarities. distinction as the day of “justified mercy” – yom revelation of his ideal self in those fleeting moments
The nuschaot of pesukei d’zimra — which reach rachamim badin. We must carefully parse this fine of Yom Kippur because Hashem’s judgment on this
its climax when the ba’al shacharis proclaims contrast. Rosh Hashanah is a time of absolute Yom Hadin is limited to the way a person behaves
“HaMelech!” with awe and majesty — are identical. justice and judgment, when a person’s past is during those 25 hours alone. Hashem issues His
Both days are events that the machzor describes as objectively reviewed. The scales that weigh summary judgment consistent with the manner in
“Yom Hadin” — the Day of Judgment. Hashem is the evidence are balanced before deliberation. which the Jew comports himself on Yom Kippur
described for us as “The King who holds the Trait of Thereafter, a person faces three outcomes based on exclusively. The Torah (Vayikra 16:30), describing
Justice in His hand.” Indeed, Rosh HaShanah and the majority of his behavior: mainly meritorious, Yom Kippur, says: “Ki bayom hazeh y’chaper
Yom Kippur are judgment days, when the Heavenly mainly guilty, or an indeterminate verdict because aleichem…because on this day He will atone for
Tribunal convenes to issue a verdict on the outgoing merits and misdeeds are equal. Yet, regardless of you…” We can understand this verse as telling us
year and determine the fortune of the new. His findings, The Judge is innately merciful. This is that Hashem will atone for our sins simply because
However, Rosh Hashanah and Yom Kippur are the “merciful judgment” of Rosh Hashanah. of our angelic behavior on this day. This is why
different, both in quality and character. This continued on page 9

Divrei Chizuk

Elul Thoughts
continued from page 5

In trying to cope with the stress and strain of the In making my own cheshbon hanefesh as a veteran of and the brightest, have already made a significant
contemporary rabbinate, our cheshbon hanefesh almost six decades in the American rabbinate and impact on the Chicago Jewish community where
must infuse us with a surge of energy by looking as a member of our Rabbinic Alumni, I am excited I reside.
upon our recognizable skills in the varied functions and inspired by the great vision of the Center for There is no doubt that there is much to be done
of our positions. Some of us may excel in certain the Jewish Future which supports and sustains the in the many other communities by our rabbinic
areas described previously and those positive actualization of Torah goals of the rabbinate. The fraternity in the months and years ahead. May the
manifestations should be accepted and projected as fact that our distinguished and esteemed President Almighty strengthen our resolve to gain greater
safeguards against so-called “burnout.” Skepticism Richard M. Joel has given special emphasis on strides in raising the levels of Torah and Mitzvos
and cynicism must not be part of our thinking and endowing kollelim outside of New York is a major and recognize our hakaras hatov to our Yeshiva. n
vocabulary in our cheshbon hanefesh. initiative in the realm of harbatzas Torah. The young
b’nai Torah and their families, literally the best

6
C h av r u s a • E l u l 576 9
Chomer l’Drush

Both of these halachot are metaphors for Yom

Kippur itself. The laws of the day are absolute and
Finding Meaning in the same for everyone. Yet the day is called Yom
the Tefillot of the Kippurim, the day of many kippurim because, ac-
cording to the Rav zt’’l each one of us experiences
Yamim Noraim it differently. We all put in different amounts of
effort, and therefore reap different benefits. De-
pending upon how “big our mouth” is, how much
Rabbi Kenneth Auman ’78R we put into our tefillot, that is how much we get
Rabbi, Young Israel of Flatbush out of it. And as large a hand as we extend to Gd,
Faculty, Stern College for Women we receive commensurately in return.
In our efforts to increase the level of our kavanah
during davening, it is important to pay attention
not only to the meanings of the words, but to our
demeanor as well. A major difference between the

O ne of the great challenges faced by rab- can effectively resist the forces of evil that wish to written and the spoken word is that with regard
banim during the Yamim Noraim period destroy it. to the latter, one has the ability of enhancing one’s
is finding the proper words to motivate words with tone and inflection. This explains
But there’s a second part to our arsenal as well, why throughout the Asseret yemei tshuvah we recite
our congregants to engage in meaningful prayer
claims Netziv. We have to aim for more than “Shma Kolenu,” as well as “kabel berachim u’vratzon et
rather than mere recitations of the words of the
merely a good defense. We need an offense as tefilatenu.” It is not just the words of our tefillot that
machzor. This is especially true on Yom Kippur,
well – to banish the evil forces and send them into are important, but the tone and feeling with which
when we spend the entire day engaged in tefillah.
retreat. And this offense is the kohen gadol’s entry they are uttered as well.
In this piece I will attempt to draw on some of the
to Kodesh Hakodoshim – with the ktoret and with
various facets of Yom Kippur to create inspiration I would go one step further and suggest that dur-
the blood to activate as it were, the most powerful
for investing the effort to make the Yom Kippur ing the Yamim Noraim, and particularly on Yom
weapon in the arsenal of the Jewish People – the
experience truly meaningful. Kippur, the tone assumes even greater importance
Torah. The aron was the repository of the Torah,
Yom Hakippurim conjures up many different and the ktoret created a cloud that filled the Kodesh than during the rest of the year. We have special
images in our minds: images of fasting, of prayer, of Kodashim– the power of the Torah leaving the nusach and nigunim for the Yamim Noraim. And
shul, of the avodah in days of yore, of verdicts being aron and being unleashed at the enemy and forc- there is a very important reason why this is so.
sealed, of forgiveness, of purity, of closeness to Gd. ing it into silent retreat, handing victory to the Just as human beings consist of both body and soul,
But for one of our greats, Yom Kippur conjured Jewish Nation. so too do our tefillot! The words are the tangible
up an entirely different image, the image of a fierce part, the body; and the tone, the kol, is the soul.
Sounds like a story straight out of science fiction,
raging battle. Netziv viewed Yom Kippur as a And just as with regard to the human being both
doesn’t it? But it isn’t. It means that the Jewish
day of war between the pro-Israel and anti-Israel are essential, so too with prayer. The words alone,
people possess the keys to its own survival. Its
forces in the heavenly spheres. Whereas on Rosh uttered devoid of any feeling, are like a guf b’li nesh-
survival depends upon its purity and commitment
Hashanah the entire human race occupies center amah, and the tone alone, just like a soul without a
to Torah, both of which are there within us. Yom
stage (kol ba’ei olam ovrin l’fanav kivnei maron), on body, has nothing to connect it to this world.
Kippur can bring them out. Each and every one of
Yom Kippur, the spotlight shines exclusively upon
us can find purity and strengthen our commitment During the year, our emphasis is on our bodies
the Jewish Nation. The forces of evil in the world
to Torah as we involve ourselves in the davening. more than on our souls. We worry about our
unleash all their venom against Klal Yisrael, and
The big question is not can we do it, but will we do parnasah, our health, our comfort. We often
Klal Yisrael must defend itself. The outcome of the
it? Each and every one of us has something to add neglect our spiritual pursuits. On Yom Kippur,
battle that rages during Yom Kippur will affect the
to the collective strength of Klal Yisrael. however, we concentrate on our souls. We ignore
fate of the Jewish people for the coming year.
We know that when it comes to the chiyuv for our bodies as much as possible. And we try very
For Netziv, the avodat Yom Hakippurim was the hard to cleanse our souls. So particularly on this
eating on Yom Kippur, the shiur is kotevet hagassa,
method that was given to us by Gd to defend day, the kol counts. Our tefillot themselves must
whereas for drinking, it is melo lugmav. Thus, for
ourselves from the onslaught. And this defense be full of soul.
eating there is an absolute shiur, while for drinking
consisted of two parts – the first part of which is
it is relative to the size of the individual’s mouth. The Yom Kippur Kriat Hatorah of the exalted Yom
purification. The rituals of viduy, the slaughtering
Similarly, with regard to the avodat Yom Hakip- Kippur avodah begins with a reference to the deaths
of the par and sa’ir and sprinkling their blood, and
purim, everything was exact, with no room for of Aharon’s sons. Why is a reference to their deaths
the se’ir la’azazel, cleansed the nation of their sins.
latitude on the part of the kohen gadol, except for needed as the Torah begins its description of the
A Jewish nation blackened and weakened by its
the ketoret. There the shiur was melo chofnav, which avodah? Furthermore, why may the kohen gadol
sins cannot effectively defend itself. However, a
varies from person to person. only enter lifai velifnim once a year?
pure and clean nation, a spiritually strong people,

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Chomer l’Drush

There is a Chassidic answer to the first ques- to enter the mishkan, they should have been And for us, on our level, this is an important
tion that can help us answer the second one as able to create for themselves a state of euphoria. lesson as well. It is not only the kohen gadol who
well. We are all aware of the view in the Gemara Aharon and the future kohanim gedolim are being ought to feel exalted on Yom Kippur. Each and
that the sin of the sons of Aharon was that they told that they should need nothing artificial to every one of us is lifne Hashem on this day, and
entered the Mishkan in a state of intoxication. induce the exalted state required to enter the each and every one of us must summon up from
This was done leshem shamayim, according to Kodesh Kodashim. within the feelings of awe and joy that reflect
this Chassidic interpretation. Nadav and Avihu this fact. It does indeed require intense spiritual
This interpretation answers the second question
wished to enter the Mishkan in a state of exalted energy for us to bring these feelings to the fore,
as well. The intense spiritual energy needed to
simcha or euphoria. That’s why they drank. and thus it is only required of us once yearly. We
“get in the mood” to enter could not possibly be
Their error was that they should have been able must try with all our might to instill these feelings
generated on a regular basis. Only once a year
to attain that state of simcha by merely con- could one expect a kohen gadol to summon up the in ourselves and in others in order to properly
templating the act that they were about to do. excitement and euphoria necessary to enter the experience this unique day. n
Merely by meditating on the fact that they were Kodesh Kodashim.

The Gertrude & Morris Bienenfeld Department Of Jewish Career Development and Placement,
a division of Yeshiva University’s Center for the Jewish Future,
congratulates the following leaders on their newly obtained positions in avodat hakodesh.

Rabbi Dovid Abramchik Rabbi Yair Hinden Rabbi David Mahler Rabbi Nosson Schuman
ZDR Academy, Brooklyn, NY Rimon Center, East Windsor, NJ Maimonides Academy, West Hollywood, CA Temple Beth El of Rutherford, Randolph, NJ
Rabbi Chaim Yosef Ackerman Rabbi Leib Irons Rabbi Akiva Males Rabbi Noam Shapiro
Congregation Ahavas Sholom, Columbus, OH NCSY of Canada, Toronto, Ontario Knesseth Israel, Harrisburg , PA Beachwood Kehilla, Beachwood, OH
Rabbi Elli Ausubel Rabbi Gedalia Jaffe Rabbi Elie Mischel Rabbi Simmy Sherman
Lincoln Square Synagogue, New York, NY Ahavas Yisrael, Edison, NJ Young Israel of Staten Island, NY S. Daniel Abraham Israel Program/YU, Israel
Rabbi David Berger Rabbi Netanel Javasky Rabbi Alex Mondrow Rabbi Tzvi Sinensky
Riverdale Jewish Center, Riverdale, NY YU-Torah miTzion Beit Midrash of Toronto Yeshivat Noam, Paramus, NJ Congregation Birkat Shmuel
Rabbi Azarya Berzon Rabbi Aaron Kaplan Rabbi Fred Nebel Albert Einstein Synagogue, YU, Bronx, NY
YU-Torah miTzion Beit Midrash of Toronto Bet Shraga Hebrew Academy, Albany, NY Midwest Torah Center, South Bend, IN Rabbi Moshe Stavsky
Rabbi Meier Brueckheimer Rabbi Joseph Kanofsky Yitz Novak (RIETS) Young Israel of Fort Lee, Fort Lee, NJ (Visiting)
Orthodox Union, New York, NY Kehillat Shaarei Torah, Toronto, Ontario Mechina Program, Yeshiva University Rabbi Noam Stein
Rabbi Lee Buckman Rabbi Stephen Knapp Rabbi Yoel Oz Cooper Yeshiva High School, Memphis, TN
Greenfield Hebrew Academy, Atlanta, GA Westchester Day School, Mamaroneck, NY Beth Joshua Congregation, Aspen Hill, MD Rabbi Michael Teicher
Melvin J. Berman Hebrew Academy, Aspen Hill, MD Yeshiva University-Torah Mitzion
Rabbi Aaron Feigenbaum Rabbi Jeffrey Kobrin
Young Israel of Memphis, TN North Shore Hebrew Academy, Great Neck, NY Rabbi Joseph Ozarowski Chicago Community Kollel, Chicago, IL

Rabbi David Fine Rabbi Isaiah Koenigsberg Darchei Noam, St. Louis Park, MN (visiting) Rabbi Kalman Topp
Eretz Hemdah, Jerusalem Young Israel of Jackson Heights, Queens Rabbi David Perkel Beth Jacob Congregation, Beverly Hills, CA

Rabbi Rodney Finerman Ms. Chaya Kohl Ezras Israel, West Rogers Park, IL Rabbi Mordechai Torczyner
Shalhevet, Los Angeles, CA Akiva Hebrew Day School, Southfield, MI Rabbi Adir Posy YU-Torah miTzion Beit Midrash of Toronto

Rabbi Dovi Fischer Rabbi Elly Krimsky Beth Jacob Congregation, Beverly Hills, CA Rabbi Mordechai Turoff
Yeshivat Hakotel, Israel Young Israel of Stamford, CT Rabbi Yehudah Potok Yeshiva University-Torah Mitzion
Oakland Hebrew Academy, Oakland, CA Chicago Community Kollel, Chicago, IL
Rabbi Baruch Freedman Daniel Kronengold
The Hamptons Synagogue, West Hampton Beach, NY Traditional Synagogue of Co-Op City, Bronx, NY Rabbi Michael Rootman Rabbi Brahm Weinberg
Hebrew Society for the Aged Community Hebrew Academy of Toronto, Toronto,
Rabbi Cary Friedman Young Israel of West Hartford, CT
Ontario
Orthodox Union, New York, NY Rabbi Aaron Leibtag Rabbi Matan Wexler
Rabbi Ephraim Greene Kehilath Jacob Beth Samuel, Chicago, IL Rabbi Mel Sachs The Moriah School, Englewood, NJ
Jewish Home for Assisted Living , River Dale, NJ
Yeshivat Torat Shraga Rabbi Menachem Linzer Rabbi David Wilensky
Midreshet AMIT, Jerusalem Hillel Torah, Skokie, IL Rabbi Avrumi Sacks Congregation Brothers of Israel
Hillel Academy, Pittsburgh, PA
Rabbi Ben Hassan Rabbi Meir Lipschitz Allentown, PA
Yavneh College, Melbourne, Australia YU-Torah miTzion Beit Midrash of Toronto Rabbi Ezra Schwartz Rabbi Eliyahu Wolf
Mt. Sinai Jewish Center, NY, NY
Rabbi Avi Heller Rabbi Yosef Lowey DRS Yeshiva High School for Boys, Woodmere, NY
Manhattan Jewish Experience, New York, NY ZDR Academy, Brooklyn, NY Rabbi Zvi Schindel Young Israel of Woodmere, Woodmere, NY
Maimonides Academy, West Hollywood, CA
Rabbi Joshua Hess Rabbi Uriel Lubetski
Anshe Chesed, Linden, NJ Cooper Yeshiva High School, Memphis, TN

The placement committee serves RIETS and Azrieli alumni, the Rabbinical Council of America (RCA) and the Orthodox Union (OU).

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Back to the Beit Midrash
Mikvah and the Atonement of Yom Kippur
continued from page 6

Chazal’s name for the Talmudic tractate dedicated Jewish People for generations. The demands of of forgiveness. We are informed that Hashem
to Yom Kippur is simply “Yoma” – “The Day” of The Day, summarized in this simple declaration, are has always sought to repair His relationship with
“justified mercy” – the isolated 1,500 minutes that potentially a source of overwhelming malaise. us by forgiving misdeeds. The Merciful One
Hashem uses to discern our true desires. hears our confession and is also pained by the
Yom Kippur, as summarized by other parts of
The Rambam’s understanding of how Rosh the liturgy, highlights this grim tension between incongruence of perfection and present reality.
HaShanah and Yom Kippur differ expresses itself in the Jew’s potential and his reality. In the piyut We ask Hashem to erase our sins from before His
Hilchos Teshuvah 3:3: “Ki Anu Amecha” we declare the ideal form of our eyes. We plead: “And purify our hearts to serve you
relationship with Hashem: “For we are Your nation, in truth, because you are the Pardoner of Yisroel
…every year, the offenses of every person are
and You are our God; we Your children and You and the Forgiver of the Tribes of Yeshurun in every
weighed in judgment against his merits on the yom
our Father; we Your community and You our generation…” We conclude the “Kedushas Hayom”
tov of Rosh HaShanah. He who is found to be
Portion; we Your inheritance and You our Fate; section of the amidah with a brachah that praises
righteous is inscribed for life; he who is found to be
Hashem for his pardon and forgiveness that He
wicked is inscribed for death. One whose merits and
effects every year on this enduring date.
sins are equal has judgment suspended until Yom
Hakippurim. If he repents, he is inscribed for life; if Ritual purity is all or By Neilah time, there is an optimism that emerges
from the machzor that tells us that there is more
not, he is inscribed for death.

The Rambam tells us that judgment of Rosh

nothing; one cannot to Yom Kippur than simply the repentance and
confession of the Rambam. When a Jew says “aval”
Hashanah depends on the majority of a person’s
actions. The Highest Court’s verdict is a general immerse only his and senses the gulf between his potential to use
Hashem’s copious gifts and the stark circumstances
evaluation that determines whether a person was
“basically” good or bad. Yom Kippur emerges
as a vague last resort for those for whom Rosh
arm in a mikvah. on the ground, he is ready for the Yom Kippur of
the Ramban. He knows how far he has fallen and
he sees no way to climb back without Hashem’s
Hashanah was indeterminate. The Rambam we Your flock and You our Shepherd; we Your assistance. Only with the program of the Rambam
clarifies the role of Yom Kippur in Hilchos Teshuvah companions and You our Beloved; we Your Nation can we appreciate the perspective of the Ramban.
2:7: and You our King.” The joy of that declaration The Ramban’s day of justified mercy is an interactive
Yom Hakippurim is a time of repentance for every dissipates when we witness our sordid reality, and experience that provides hope of purification only
individual and for the community in general. It is when we must sing that piyut out loud, its tune for those who understand where they stand and
the final opportunity for forgiveness and pardon for is more dirge than triumph. Hence, the poem is what needs to be corrected. The staid confession of
the Jewish People. Therefore, everyone is obligated to followed in the machzor by a reality check: “We are the Rambam provides the context for the confident
repent and confess on Yom Hakippurim … brazen and You are merciful and graceful, we stiff- Yom Kippur of the Ramban.
necked and You patient…” We sing of our ideal
The Rambam sees Rosh Hashanah as a trial, Yom A Torah principle in the study of Taharos is that
but must contend with our unfortunate situation.
Kippur as a time of purification. The verse (Vayikra there is no partial purification of a person or object.
16:30) quoted earlier, presents the purification of The machzor then presents the confessional: Ritual purity is all or nothing; one cannot immerse
Yom Kippur as synonymous with forgiveness of “Rather, we and our ancestors have sinned.” The only his arm in a mikvah. Similarly, a person cannot
sins: “Because on this day He will atone for you, to world “aval” – “rather” – weighs heavily on a Jew’s dip a majority of his body since neither those parts
purify you of your offenses; before Hashem you lips as he discovers the disparity between potential that immerse nor those still dry will be pure. This
will be purified.” and reality. The Jew recognizes that Hashem illustrates the essential distinction between Rosh
constantly presents the Jewish People with Hashanah and Yom Kippur. Rosh Hashanah works
The path to this purification is melancholy, fraught
Torah and mitzvos as a mechanism for building like a scale, with an evaluation of majority and
with regret. For the Rambam, Yom Kippur serves
a superlative relationship described in prayer as minority as sins are weighed in strict judgment. Yom
two roles, as a teshuvah deadline for those whose
that of His community, flock and vineyard. Aval – Kippur, in contradistinction, is like a mikvah whose
sins balance their merits, and as a common time
“Rather,” we confess, the Jewish People has misused purification is emphasized in Vayikra. Yom Kippur
established for mass repentance and confession of
and abused its potential for spiritual greatness. is not a day for the purification of some or most;
misdeeds. The general focus on past flaws could
Having established that we have betrayed ourselves, Yom Kippur is a mikvah for the entire Jew and the
be a prescription for a morose spiritual experience.
we are in a mindset to say “Ashamnu” and the long entire Jewish People. On Yom Kippur, we confess to
Specifically, during confession, when a Jew says
list of “Al Cheit” confessions. understand that even if our fate hangs in the balance
“aval anachnu v’avoseinu chat’anu…rather, we and
Ultimately, the optimism of the Ramban smiles of sins and merits, we have time to demonstrate our
our ancestors have sinned,” he sees the awesome
from the pages of the machzor. The day is one potential to be closer to Hashem next year. n
challenge that teshuvah poses to the individual, who
must now account for the misdeeds of the entire that Hashem promises will bring some degree Many thanks to Yosef Rosen for transcribing this shiur.

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Musmakhim in
the Limelight:

he Humble
Healers
T
he Torah records, “Make for yourself a serpent
and place it on a pole; all who were afflicted
who will look upon it, will live” (Bamidbar 21:8).
The image of a snake on a pole, the caduceus, is a
North American symbol for doctors and the medical
profession. The Mishnah (Rosh Hashanah 3:8) men-
tions this image in the context of prayer. “Do Moshe’s
outstretched hands during the original battle against
Amalek create success or failure in war? Similarly,
does the serpent on the pole heal or kill? When the
Jews saw Moshe’s outstretched arms or the copper
serpent he formed, they looked up high and subju-
gated their hearts to their Father in Heaven, they
were healed.”
Yet in the context of an analysis of the detriments of
different professions, the Gemara famously declares,
“tov sheb’rofim l’Gehenom” – the best of the doctors
are destined to Gehenna (Kiddushin 82a). Rashi
interprets this aphorism as referring to a physician’s
lack of awe, due to his arrogance, “v’eino m’shaber
libo lamakom” – and do not exhibit heartbreak be-
fore the Almighty.
Musmakhim in the Limelight
Building on this concept of lack of humility, M’harsha interprets that he holds himself as an expert doctor second to none and he arrogantly
relies too heavily on his own expertise. This trait causes the physician to err in treating patients, who die as a result. Meiri opines that doc-
tors can give up and not try hard enough. Many commentaries understand the epigram as one praising the practitioners of medicine. (For an
exhaustive list of interpretations, see chapter 7 of Dr. Fred Rosner’s “Biomedical Ethics and Jewish Law”). Rabbi Meir of Przemysian offers a
novel interpretation. The gematria of tov is 17. If a physician has kavanah during 17 of the (original) 18 blessings of the Amidah, but believes
he is the healer, and thereby denies the blessing of refa’einu (heal us O Lord), he is destined for Gehenna.
This same lesson can be learned by staring at Moshe’s serpent. When the Jews, like the physician, look up to God for salvation and realize that
our sustenance ultimately lies in His hands, they will be saved and successful.
During the week of Parshat Chukat, when we read of the original caduceus, CHAVRUSA had the opportunity to interview three musmakhim who
are physicians. Each fully acknowledges “ki ani Hashem rof’echa” and asserts that the Ribbono Shel Olam is “rofei cholei amo Yisrael.” Rabbi
Dr. Aton Holzer ’05R (RDAH) is completing his residency in dermatology at the University of Alabama School of Medicine; Rabbi Dr. Zalman
Levine ’94R (RDZL) is a reproductive endocrinologist currently working at the Fertility Institute of New Jersey and New York; and Rabbi Dr.
Richard Weiss ’96R (RDRW) currently serves as rabbi of the Young Israel of Hillcrest, Queens.

CHAVRUSA: Completing the semikhah medicine,” dealing with the evaluation and treat-
program and medical school is quite an ment of reproductive disorders and infertility. After
academic accomplishment. What were my Einstein residency, I left the YU cocoon to do a
your goals going into both programs, three-year fellowship in reproductive endocrinol-
coming out of both programs and what ogy at Harvard University, and since then I have
are you doing now? been in practice at an IVF center in New Jersey,
the Fertility Institute of New Jersey and New York.
RDZL: From a young age, I was focused on a
Although I left the halls of YU in 1999 – though
career in clinical medicine. My father, a respected
I have recently returned vicariously through my
physician, always emphasized the nature of
son who is now a sophomore at YUHSB and my
medicine as art in addition to science. To prop-
daughter who is a sophomore at Stern – I continue
erly practice the art of medicine requires a broad to feel like a YU talmid as I strive every day to help
worldview and a firm grounding in humanism and patients clinically. My specialty inheres significant
ethics, which for a frum Jew means, in the ideal, a interplay among a patient’s physiological dysfunc-
firm grounding in the principle of Torah Umadda. tion, psychosocial stress, and halachic concerns,
While in Yeshiva College as an undergraduate, I and it was all my years at YU, stretching through
tried to avail myself of YU’s high-level limud Torah YUHSB, YC, RIETS, and AECOM, that have Rabbi Dr. Zalman Levine
and high-quality liberal arts offerings, and I learned prepared me to try to help in all these realms. Those
in RIETS thereafter to further the same goal of de- medicine in the state of New York. Since that time
many years at YU meshed to foster an organic
veloping a solid base in learning and a solid Torah I have primarily served in the rabbinate. I served as
whole of Torah values, learning, and experience
worldview, which I believe are necessary to be a the associate rabbi of the West Side Jewish Center
that helped me become who I am and continues to
frum doctor. My fourth year in RIETS, my shimush under Rabbi Shlomo Kahane z’l; for two years
help me do what I do every day.
year, was particularly formative for me; I was a I served as an assistant rabbi at the Fifth Avenue
rebbe at the Frisch High School, teaching Gemara RDRW: I attended Yeshiva College and subse- Synagogue under Rabbi Sol Roth. I then returned
and Chumash under the guidance and mentorship quently completed medical school at the Wayne to the West Side Jewish Center, where I served as
of my YU rebbeim. Doctors are constant educators State University School of Medicine, back in my rabbi for seven years until I arrived at my present
— educating patients about their health, educating hometown of Detroit. Prior to entering medi- position as rabbi of the Young Israel of Hillcrest. I
the public about wellness and disease, educating cal school, I studied for one year in the Chaver utilize my medical training by serving as an adjunct
Program of RIETS . My original intention was to assistant professor of Biology at Stern College For
younger doctors in the practice of medicine — and
pursue clinical medicine. During my final years Women, as well applying my medical training in
the guidance and experience I gained during my
of medical school, however, my interest in the the field of bioethics.
RIETS shimush continues to impact on my career
rabbinate developed and evolved as my interest in
as a doctor-educator. After RIETS, I attended YU’s I remember hearing Rabbi Dr. Israel Miller z’l
clinical medicine regressed. I always enjoyed the
Albert Einstein College of Medicine for medical ’41R use the term “‘clinical rabbinics,” a term
basic sciences, but, overall, I did not experience
school, followed by a residency also at Einstein that continues to stick out in my mind. I believe
clinical medicine as satisfying. After graduating
— in total, I spent seventeen years as a talmid and that clinical medicine and “clinical rabbinics”
medical school I returned to RIETS and enrolled
student at Yeshiva University, trying my best to are very similar. Both focus fundamentally on
in the semikhah program. Upon receiving ordina-
learn and live the Torah Umadda principle. relationships, be they doctor-patient or clergy-
tion I returned to medicine and spent a year at
congregant. Both professions can be very
While in medical school, I chose a career in repro- Maimonides Medical Center in Brooklyn where
influential over people’s lives. Each has its own
ductive endocrinology, which is the specialized I completed an internship in internal medicine,
base of knowledge, clinical skills and field of
branch of medicine, known colloquially as “fertility which enabled me to receive a license to practice

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Musmakhim in the Limelight

expertise. My interest in both stems from my For me personally, RIETS has deep familial sig- and the husband wants to be mekayem his mitzva of
attraction to working and interacting with people. nificance. My grandfather, Rabbi Emanuel Holzer p’ru urvu and have a girl? These are some examples
That which drew me to medicine also drew me ’50R has semikhah from RIETS and has been very of the many halachic questions and issues that arise
to the rabbinate. I struggled to determine with active in the RCA and Rabbinic Alumni. My two every day in the practice of reproductive medicine.
which one I would find greater satisfaction and uncles – Rabbi Barry Holzer and Rabbi David Since many of my patients are frum couples, I try to
accomplishment. Over time, my exposure to the Holzer ’80R – also attended RIETS. My uncle use my experience in both medicine and halacha to
rabbinate has been more satisfying, though there Barry ’86R was a Chaver. He then attended Albert help couples conceive. Since many of the halachic
are times when I do miss clinical medicine. For Einstein College of Medicine and became one of questions are weighty and can have long-term
one year while on the West Side, I worked part the early home-grown rabbi-doctors. My uncle ramifications, for example in the realm of yuchsin,
time as a physician in the home hospice division David, an enthusiast of bringing forgotten Rishonic and since I have been immersed in the world of
of the Metropolitan/Jewish Hospice of Greater manuscripts to publication, inspired my studies medicine for many years now and not in rabbanus,
New York. That experience was very fulfilling and at Revel. I come from a family that encourages I am not qualified to pasken for couples on these
meaningful, and has helped me in some of my combining serious Torah learning with academic issues, and I do not feel it is my role to do so. On
rabbinic work as well. pursuits, to pursue both sorts of degrees. the other hand, my background from RIETS and
RDAH: I took the opposite route from Rabbi Weiss. ongoing learning do allow me to help couples
CHAVRUSA: How do you see the sort out the halachic and hashkafic questions they
I graduated Yeshiva College, completed a masters
two disciplines as complementing need to discuss with their rabbanim, and do help
degree in modern Jewish history at the Bernard
one another? Do your non-Jewish me communicate effectively with couples’ poskim
Revel Graduate School, and deferred my acceptance
colleagues know of your semikhah and about the issues involved. And once the issues
into medical school to finish semikhah. I had just got-
what do they think of it? are sorted out to everyone’s medical and halachic
ten married and we went to Gruss. After completing
RIETS I attended medical school at Cornell. Profes- RDRW: First, halachic and bio-ethical issues rou- satisfaction, I can treat couples with a sensitivity
sionally, there was never a doubt that I would enter tinely overlap. Secondly, I believe that the overall to their halachic, emotional, and social needs, and
the field of medicine. For me, studying for semikhah perspective of a rabbi is enhanced by having a hopefully, with siyata dishmaya, help them achieve a
was crucial for my development as an oved Hashem. medical background. Based on my own experi- pregnancy with as little stress and pain as possible.
Currently, I am completing a residency in dermatol- ences, I feel that my medical training has helped I would echo what Rabbi Weiss says: Just as Rabbi
ogy in a “research track” program in Birmingham, me become a better rabbi. Both rabbis and physi- Weiss believes he is a better rabbi because he went
Ala. My program combines two years of clinical cians deal with individuals with a variety of issues, to medical school, so do I believe that I am a better
work with two years of research. Because Birming- and the experience of both disciplines and training and more complete reproductive endocrinologist
ham has a small Jewish community, I have had offers a broader and wider focus. because I went to RIETS.
ample opportunity to fill in for the rav in a number RDZL: In my field, the “two disciplines” of physi- I find that my non-Jewish colleagues have great
of capacities, to serve on batei din and, together with cian and rav are not two disciplines at all, but a respect for a musmach, and most interestingly,
my Rebbitzen, deliver shiurim to audiences hungry single combined discipline that allows me to help many of my non-Jewish patients know about my
for Jewish learning. The internet enables us to stay in couples navigate their way through the world of being a rabbi and derive a certain comfort from
close touch with people around the world. As such, fertility medicine. While every couple suffering knowing that fact. Non-Jewish patients seem to
I’ve had the privilege of working on a project for the from infertility confronts issues beyond the purely have great respect for religion, whether their own
RCA alongside chaveirim from Israel, Switzerland, physiologic, frum couples struggle with added or any other, and great respect for spiritual leaders,
California and New York. layers of concerns specific to halacha, hashkafa, and and particularly in the realm of reproduction which
the frum community. The social pressure to have is often a spiritual roller-coaster of crisis and faith,
children in the frum world, and the social stigma take solace in having a rabbi-doctor help them. I am
attached to childlessness, are real and painful, as are frequently asked by non-Jewish patients to “bless”
the potential halachic minefields of the diagnostic their fertility endeavors, and “bless” their embryos
and therapeutic options in the world of repro- in the laboratory when we do IVF. From at least
ductive medicine. Can, for example, a husband a “placebo effect” point of view, the comfort and
undergo a fertility evaluation without encountering confidence that non-Jewish patients have in me as a
any serious issurim? Can a woman undergo an arti- rabbi-doctor might very well increase their chances
ficial insemination prior to her t’vila? Can a couple of achieving medical success.
undergo in vitro fertilization (IVF)? What about
IVF if the couple already has several children? RDAH: For me there are two aspects. First, the
What about IVF with donated eggs or with the functional component, alongside what Rabbi
use of a pregnancy carrier, and in those cases, who Weiss mentioned about interpersonal sensitiv-
is the halachic mother? Can fertilized embryos be ity. My clinical reasoning is sharper because of
biopsied for genetic testing, such as if both husband my rabbinic training in Talmudic logic. I would
and wife are carriers for a lethal disease that we recommend to all my medical colleagues to go
want to make sure their children do not inherit? get semikhah! On another level, there is the matter
Rabbi Dr. Richard Weiss Can genetic testing be done on embryos to select of the intellectual satisfaction. I see both pursuits
a gender – for example if the couple has only boys, as complementing one another. Having a solid

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Musmakhim in the Limelight

understanding of the contours of the human body, RDRW: The personal relationships with mentors
of anatomy and physiology, and at the same time that RDAH and RDZL described are invanu-
to delve into the emes of Torah and being able to ac- able to our fields. For me, the primary way to stay
cess the “why” has been an incredible privilege; to fresh on ‘both’ sides of the literature is through
me, this is the essence of Torah Umadda, to explore the shaylos my congregants and others ask me
both the physical and spiritual worlds to try to get regarding clinical, ethical or practical medicine.
to know God – b’chol drachecha da’eihu. Fielding their questions regarding ‘end of life issues,’
Although I don’t advertise my ordination in front questions about abortion, or fertility requires that
of my colleagues, it has come up one way or I review such topics to the point of being able to
another. To my surprise, they respect me for it, provide a practical answer.. I have found that two of
although my experience may not be normative, the best reference works (which can be obtained
as Alabama is right in the middle of the Bible Belt. both in Hebrew and English) are Dr. Abraham S.
I tend to field a lot of Tanach questions from my Abraham’s ‘Nishmat Avraham’ and Dr. Avraham
non-Jewish colleagues, which was not the case at Steinberg’s ‘Encyclopedia Halachatit Refuit.’ Both are
Cornell on the Upper East Side. I am sensitive to very extensive, but are different from one another
acting as a role model and heightening the poten- in terms of approach and style of presentation.
tial for kiddush Hashem. RDAH: Dr. Abraham S. Abraham also has a work Rabbi Dr. Aton Holzer
called “The Comprehensive Guide to Medical Halacha”,
CHAVRUSA: How do you keep up with which presents much of the medical halacha in here in the United States, and we rabbanim would
the growing body of literature on medi- digest form akin to Shmiras Shabbos K’hilchesa. I do well to be familiar with them and create aware-
cal halacha and medical ethics? What would also recommend his small pocket guide to ness among our medical Balebatim.
should non-MDs do to keep up? doctors for Shabbos and yom tov called “Halachot RDZL: I echo Rabbi Weiss’s comment that RIETS
RDAH: Rabbi Weiss may be better able to answer for the Physician on the Sabbath and Festivals”. talmidim are already receiving a rich education
this question since I don’t spend more time on in medical-halachic topics, both through formal
medical ethics and halacha than other areas of my CHAVRUSA: What can the semikhah
shiurim and classes, as well as through informal
learning. When I was in medical school I had Rabbi program do to prepare musmakhim
exposure to so many of the YU rebbeim and roshei
J. David Bleich as a fantastic resource a few blocks better for medical matters?
yeshiva who are renowned experts in these matters.
away. I went to him with any questions that came RDRW: RIETS students are receiving quite a bit
up; I continue to ask him my shaylos. I also try of education and training regarding medical issues Because of the value of experiential learning, I
to keep up with his column in Tradition. Before I and halakha. The sessions are usually topical and believe that RIETS talmidim who are interested in
began my internship, I sat down with Rabbi Yaacov utilize a ‘macro’ point of view by studying major developing their knowledge about medical issues
Neuburger ‘79R and reviewed potential situations. issues. While that approach is effective, I think that should be encouraged to spend time with doctors
That experience was invaluable. One of the advan- ‘real case studies’ could be even more helpful. Pre- who are engaged in areas of clinical medicine that
tages of finishing RIETS before attending medical senting a case, for example, of a pregnant woman have particular halachic and hashkafic import.
school was availing myself of the YU and RIETS whose unborn child is diagnosed with some type To fully appreciate the halachic and hashkafic
resources, which have been absolutely vital to me. of chromosomal abnormality, would require the issues with medicine, one must first understand
rabbi to address the issue of hapalas ubar with a the metzius, and the best way to understand is to
RDZL: Because of the nature of my medi- observe and experience. Interested RIETS talmidim
cal specialty, I am privileged to be in constant focus on specific clinical and emotional situations.
This approach might make the education more should be encouraged to spend a day or two, or
contact with rabbanim, poskim and dayanim in even longer if appropriate, shadowing physicians,
the YU community as well as in the yeshivish relevant and meaningful.
such as oncologists, to appreciate end-of-life issues;
and chasidish communities. I keep up with the RDAH: I agree. Case studies are very helpful. I felt obstetricians to appreciate beginning-of-life issues;
growing halachic and bioethical literature by that I anticipated many of the questions in medi- and reproductive endocrinologists to appreciate re-
virtue of living these matters every day and by cal school from my training at RIETS. Another productive issues. RIETS has already set up on-site
hearing rabbanim discuss the issues with me and great resource is the Schlessinger Institute, which visits to an IVF laboratory for interested talmidim,
talk them out with me when paskening for patients. publishes a lot. Twice a year, the Institute offers and I would encourage it to expand that type of
I am also privileged to daven in the shul of Rabbi courses in medical halacha and Jewish medical firsthand medical experience. To train someone to
Daniel Feldman, rav of Etz Chaim of Teaneck. ethics, presented by experts in the field. They also be a posek means to acquaint him as fully as pos-
Rabbi Feldman is a YU rebbe and the director of have a great library. I availed myself of this when I sible with the situations he’ll be called on to pasken
rabbinic research at the CJF. He is an enormous was at Gruss and I would love to see them partner for. In the medical realm, full acquaintance can only
resource, with an encyclopedic knowledge of the with YU. I would suggest the same thing regarding be established by witnessing, in person, the process
vast shaylos utshuvos literature from past to present. Tzomet. They have come up with technology to of diagnosis, treatment, and physician-patient
Being close with him, and hearing his weekly aid doctors such as the pen whose ink disappears interaction, and by experiencing the human factor
shiurim in shul, helps me keep up with recent after several hours. I feel that there is an underrec- as well – the raw emotions, the heartache and hope,
literature about these matters. ognized need for this literature and these devices that are attached to these issues. n

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Interview

Sichas Chullin Shel

Talmidei Chachamim
Tzricha Talmud
—Avoda Zara 19b

An Interview with
Rabbi Yona Reiss
Max and Marion Grill Dean, RIETS

CHAVRUSA: Prior to coming to RIETS director of the Beth Din of America. He asked me CHAVRUSA: As a talmid of the Yeshiva,
you had successful careers as a law- to assist him and I readily did; at the end of the who were your rebbeim? How will your
yer and the menahel of the Beth Din. year when he returned to Atlanta, I was asked to experience as a talmid here affect
Describe what prompted you to make assume the position of director of the Beth Din. your vision for the Yeshiva?
these career decisions, of the three For a few years I remained part time with my firm,
In high school my rebbeim were Rabbi Cohen
which was the most challenging, and but when the Beth Din work became too busy, I
’65R, Rabbi Yaged ’61R and Rabbi Hecht ’64R.
if you feel that each position naturally focused exclusively upon the Beth Din. My work
I went early admissions to Yeshiva College and
led to the next? at the Beth Din was a fulfillment of all of my inter-
enrolled in the shiur of Rabbi Willig, who was
ests, kept me in avodas hakodesh and allowed me
Like many students, I was not really sure what I familiar to me from my summers at Morasha.
to use my legal abilities for arbitration and media-
wanted to do when I grew up. I attended MTA for After a year in Shaalvim, I wanted to learn on my
tion. After engaging in that position, it occurred to
high school and Yeshiva College, with summers own; I happened to sit in on Rav Schachter’s ‘67R
me that in order to strengthen the influence and
in the Morasha Kollel. Like many ambivalent shiur. I fell in love with his shiur and ended up
vigor of the Beth Din, it was important to develop
individuals, I enrolled in law school. I loved learn- transfixed in his shiur until I finished semikhah.
a stronger affiliation with the Yadin Yadin Kollel,
ing so I pursued both a rabbinical degree and a I actually would attend shiur during my days off
where Rabbi Willig ’71R, who serves as the segan
law degree. I wanted to be a Torah scholar and from law school and always sought to obtain tapes
av beth din for the Beth Din, is the segan rosh kollel,
teach, but also believed in the value of a profes- of his shiurim whenever I could. I grew up in
and where Rabbi Broyde and I had studied. I initi-
sional degree and I enjoyed the practice of law. Monsey with Rav Tendler ’48R as my mara d’asra,
ated conversations with President Joel regarding
Along the way, I picked up an interest in dayanus and count him as well as a rebbe of mine.
formalizing a relationship between the Beth Din
because I felt frustrated that in law school, I was
and the Yadin Yadin Kollel. The development of Every now and then as a student I would look
researching the minutiae of legal texts from a
that proposal led to my having regular conversa- around and say, “I would love to do things this
secular context when there was such a wealth of
tions with the president; during those conversa- way or that way.” It’s especially exciting for me now
material on Jewish law. I wanted to delve at least
tions President Joel informed me that Rabbi to be able to actualize those dreams. Of course,
as diligently into the tomes of Choshen Mishpat as
Charlop ’54R would be assuming a new role and this has always been a wonderful and excellent
I did with respect to the law books lining the legal
he asked me to consider the position of dean of yeshiva. The proof is how well the yeshiva has
libraries. My roommate went on to a dayanus post
RIETS. I came to the realization that this position blossomed in terms of students, batei midrashim,
studying at Eretz Chemda in Israel. After practic-
would be a wonderful opportunity to continue kollelim, shiurim, and programs over the last
ing law for a few years, I enrolled in the Yadin Yadin
to use my abilities to contribute meaningfully to number of decades. I am privileged to have been
program while keeping my job at my law firm. The
Klal Yisrael, including the ability to train future mentored by my incredible predecessor, Rabbi
law practice became increasingly demanding and
rabbonim, poskim and dayanim. During the years Zevulun Charlop. Part of my job is to make sure
it was hard to keep up with my dayanus studies. I
at the Beth Din I also served for five years as the that we continue to thrive. We have succeeded in
took a leave of absence from the firm to study full
rosh kollel for a summer YU kollel in Atlanta which adjusting to changing needs and changing times
time. During that year I learned with Rabbi Mi-
gave me the opportunity to teach YU students for the student body and the Jewish commu-
chael Broyde ’93R, who had been recruited from
and hone my pedagogical skills. nity in general. It’s important for me to have an
his position as a law professor at Emory to be the
open, warm and transparent office environment

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Interview
where the processes are clear and honored. As
we expand there are more issues with which to
talmid lunch meetings. In connection with the
new Glueck Center, every single shiur will be al- It’s vital to inject
grapple, including being technologically savvy, located a space in the beis medrash and each rosh
and comporting with the professional standards
required in contemporary times. The fact that we
yeshiva will be seated near his shiur, so he can be
more accessible to his talmidim during seder. We
an appreciation of
unveiled a new and revised RIETS web site has
been applauded by our students. I try to maintain
instituted a program this past semester where ev-
ery Rosh Yeshiva attended night seder for an en-
how fantastic an
an open-door policy in my office, so the talmidim
can feel comfortable coming to the office any
tire week, a practice that will continue this next
year. Basically we are establishing mechanisms
institution we are in
time, to share their reflections, thoughts and con-
cerns. I’ve also emphasized the need to generate
and infrastructure to enable stronger bonds
between rebbe and talmid and better resource terms of combining
a positive environment. I recollect, unfortunately, systems for talmidim in general to communicate
from my student days a certain environment of
cynicism and defensiveness; there was an insuf-
with their rebbeim and other mentors and coun-
selors so no one is left without assistance. This
Torah erudition and
ficient feeling of appreciation and awareness of
being in what I consider the best yeshiva on earth.
is tricky in an institution as big as ours. But our
burgeoning size is a welcome challenge.
sophistication with
There was really no reason not to have that energy,
spirit, enthusiasm and optimism. I’ve seen much CHAVRUSA: As head of all Judaic
an awareness and
of that improve under the leadership of President
Joel. I feel it’s vital to inject positive feelings and
studies, how will you manage RIETS
as a makom Torah for those seeking
appreciation of the
self-esteem and an appreciation of how fantastic
an institution we are in terms of combining Torah
erudition and sophistication with an awareness
a yeshiva atmosphere and simultane-
ously, cater to our talmidim who see world around us.
Judaic studies as more of an academ-
and appreciation of the world around us. ic requirement? office. The presence of college programs, gradu-
A variety of undergraduate Judaic studies pro- ates programs, teams, clubs and other cultural
CHAVRUSA: In your new position, you realities does not diminish our presence of being
grams have always been offered to our diverse
will be coordinating the religious life a yeshiva; it enhances the yeshiva environment
student body. Each program plays a vital and
and culture on campus. What steps by accentuating the ideology that one’s entire life
important role, be it the Mazer Yeshiva Pro-
are you taking to enhance the rebbe- experience can and should remain centered in
gram, the traditional yeshiva program; BMP, the
talmid relationship and the warmth of the olam hayeshiva. Even one’s pursuit of secular
Stone Beis Medrash Program, also a traditional
the environment? studies and professional education is ultimately
yeshiva program for students with greater time
There were a number of programs I discovered constraints; the Isaac Breuer College, intended to grounded in a Torah environment suffused with
when I came to Yeshiva which were all excellent be an academic Jewish studies college program; yirat shamayim. This is what is what makes our ye-
and promising, but which were spread out in and finally the Mechina program, intended to shiva unique and the experience here instructive
different places and needed to be coordinated. address the needs of our students with less strong for preparing our students to build professional
We had a sgan mashgichim program, to enable backgrounds in Jewish studies prior to matricula- careers, families and communities grounded in
students to have more of a bond with individuals tion. We made one important change which is Torah values.
looking after their spiritual welfare – in addition historic in the history of Yeshiva. We now have all
to their rebbeim; we had shoelim umaishivim all four programs coordinated under one centralized CHAVRUSA: How will you divide the
around the beis medrash to answer questions. office to create a more cohesive environment responsibilities and talmidim between
We had shiur assistants who helped facilitate for the Yeshiva, so all students will feel that they the various batei midrash?
connections between rebbe and talmid in shiur; are part of one unified yeshiva. During orienta-
The introduction of the Glueck beis medrash is
we had a hadracha — big brother program for tion, we now run “Open House” as one yeshiva,
one of the most exciting challenges of my job. I’m
each shiur where the older students mentored rather than as separate units. This past year, we
looking forward to it and I hope that we anticipate
the younger students. None of these initiatives had “In-Shabbos” programs where 500 – 600
all of the challenges. We will have a new two-level
truly connected with one another. One of my students remained on campus, some of the largest
beis medrash of over 500 seats and new faculty of-
first tasks was to identify all of these pieces that numbers in history to participate in the Shab-
fices to enable our roshei yeshiva to meet and coun-
were related to the aim of my office and properly bos program. My wife and I were on campus for
sel our talmidim. We have B’H enough shiurim and
coordinate them. Rabbi Elisha Bacon ’01R was such a Shabbos and looked around the cafeteria
talmidim to warrant this new beis medrash facility,
coordinating the sgan mashgiach positions and at the multitude of talmidim, from different
in addition to the existing four batei medrash (Zys-
I expanded his portfolio to also oversee the backgrounds representing different programs and
man Hall, Klein Hall, Furst Hall and Morgen-
administration of these other programs. This different hashkafos, all singing zemiros together.
stern). We have assembled a few committees to
way there is a multi-layered mentoring process My wife turned to me and said, “Wow, this really
focus on all aspects of integration into the Glueck
coordinated through the RIETS office. We’ve is a yeshiva!” I thought this was a very telling com-
Center. Naturally, the integration is a work in
also established a more regular series of rebbe- ment that captured the perspective of the RIETS
progress. We have ordered seforim for the new beis

15
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Interview

medrash and are in the process of cataloging them. fessional rabbinic training program, the requisite CHAVRUSA: How do you regard the
The new RIETS administrative offices will be on professional skills to serve as community leaders. competition to RIETS from both the
the sixth (top) floor of the building; we will have Our emphasis has to be outward and community- right and the left?
satellite beth din space where talmidim training in oriented because the world is dependant upon
No competition. There is a general aphorism that
the kollel l’horaah will have hands on training for us. We also have to pay more attention to our
kinas sofrim tarbeh chochmah. We welcome Torah
dayanut. Determining the appropriate use of all leadership role and responsibility in Eretz Yisrael
learning from all quarters and all sections.
of the different batei midrash and related facilities which is becoming the demographic center for
will obviously be a major and exciting focus of our world Jewry; there is a tremendous need for the
planning for this upcoming semester. Yeshiva University ideology and vision there. We CHAVRUSA: What are your feelings
need to continue to discharge our role in terms of when you sign a klaff? Only a small
community development and reinforcement in elite group of rabbonim with last
CHAVRUSA: This coming academic
all the Jewish communities in North America and names such as Revel, Belkin, Soloveit-
year is a big one for RIETS: opening a
elsewhere in the Diaspora. In that sense, maintain- chik, Lamm and Charlop have had the
new beis medrash, a RIETS dinner and
ing the connection with our rabbinic graduates, privilege to do so.
a Chag Hasemikhah. Obviously, RIETS
will be on a platform this year. How do giving them continued programming, and making This is part of the task of being the Dean of the
you see the semikhah program chang- them a part of the conversation with our current Yeshiva, it is part of the mesorah of the position. It
ing in the next five years? What are students is a vital part of our mission moving is my job to discharge the responsibilities of the
your goals for Rabbinic Alumni? forward. One of the first mandates I discussed position to the best of my ability, including the
with the Glueck planning committee heads was to signing of the klaff and everything that entails. I
We successfully set up two committees of roshei set aside at least one table for the members of the take these responsibilities seriously and I’m cer-
yeshiva this past year. First, the machzor committee, Rabbinic Alumni to be able to learn in the Glueck tainly awed by the significance of the task. n
which devised the seder halimud for the coming beis medrash, to feel welcome at all times and to be
years, including some exciting innovations such as able to interact with our talmidim.
a yeshiva-wide study of Maseches Yevamos, which
is slated for two years from now. The second
committee is the Semikhah Curriculum Review CHAVRUSA: What are your thoughts
committee, which has performed a wholesale re- on encouraging more talmidim to go
view of the semikhah curriculum, canvassing ideas into vocations of avodat hakodesh and
from both talmidim and roshei yeshiva. Our goal the YU kollelim?
is to create responsive approaches to the various We have so many kollelim, that for the uninitiated
challenges that have confronted us over the years it can be difficult to keep track. Think about it.
including making the program a more cohesive We have the Katz Kollel for RIETS students, the
experience, with the articulation of yearly expecta- Wexner and Beren Kollelei Elyon, the Gruss Kollel
tions during the program. We also resurrected in Yerushalayim, the Rabbi Norman Lamm Kollel
the RIETS component of the YU press. We L’horaah, kollelim off-campus at schools and shuls
appointed R. Daniel Feldman to coordinate the on Long Island and the Upper West Side. We have
Yeshiva press to take advantage of all the talent community kollelim in Chicago and Toronto in
that we have here – roshei yeshiva and other Torah conjunction with the CJF, and a host of summer
personalities – so it will have a more lasting im- kollelim. It’s a way to maintain a presence and a
pact on the community, who thirst for the Torah vibrancy, and to contribute to the communities we
of our faculty. We are in the process of finalizing a serve. It’s a way for our talmidim to be able to flour-
revised YU Hagaddah, a Tanach project, and other ish in different learning and teaching environments
seforim of halakha, hashkafa and chidushei Torah of even after they leave the confines of our yeshiva.
our roshei yeshiva. We are becoming a yeshiva without borders. Just as
There is such an important role for our alumni YUTorah.org is heard by countless listeners around
to play, be they in the pulpit, chinuch, chaplaincy, the world, so too, our physical presence does not
outreach, communal positions, and even our well- need to be confined to Washington Heights. There
trained and learned lay people. Our semikhah pro- is a desire for our musmakhim, talmidim and roshei
gram represents the gold standard of excellence. yeshiva to have a presence in different communities
I am not only referring to erudition and scholar- on a regular basis. Baruch Hashem, we are now big
ship, which remain the most important emphasis enough to send out older talmidim and graduates
of our semikha program. We are also producing to different communities. I see the community
professionally qualified, sensitive and decent kollel trend as one that will probably be met with
individuals who have received, through our pro- continued success and will be desired by more and
more communities.

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Practical Halachah
Rav Hershel Schachter adopts a similar approach
A “moser” is one who aides a pirate, a crooked govern-
ment official, or a tyrant-king to obtain money illegally
from his fellow Jew. Even if the Jew has actually done
The Mesirah Dilemma something wrong, but if the secular government or
Rabbi Chaim Jachter ’92R the ruler would exact a punishment far beyond that
which the crime should require, then it is likewise
Rabbi Jachter is a rebbe, Torah Academy of Bergen forbidden to report him. If, however, the government is
County, a dayan in the Beth Din of Elizabeth, entitled to its taxes, or is permitted to punish criminals
Co-Rabbi, Congregation Shaarei Ora and the author
of “Gray Matter” volumes one, two and three. as offenders, there is no problem of mesirah in telling
the government information needed for them to collect
their taxes or to apprehend their man.
“The Journal of Halacha and
Contemporary Society” 1:118
Nonetheless, no contemporary halachic authority

O ne who is faced with the possibility of one of those present at the shul revealed what had regards the rules of moser as entirely null and void
having to report a fellow Jew to the civil happened when the local authorities investigated in Western democracies, even in those countries
government authorities is faced with the cause of death. that have often shown incredible kindness to Jews
a difficult dilemma. On the one hand, such an such as the United States. Even Rav Schachter
This harsh approach to mesirah is quite under- (in a brief essay available at www.torahweb.org)
action might very well constitute mesirah, a very standable when one considers the history of
severe violation of halacha. On the other hand, voices concern that a Jew would unduly suffer from
mesirah. Classic examples include the Jews who other inmates in certain prisons (Rav Schachter
violators of just laws must be punished appropri- informed Pharoah of Moshe Rabbenu’s killing the
ately and the community must be protected from distinguishes between federal and state prisons) or
Mitzri (see Rashi to Shemot 2:14) and the Jew that lingering anti-Semitic attitudes would cause
their dangerous deeds. who informed the Roman government of Rabi an offender to receive a punishment beyond what
Shimon Bar Yochai’s mild criticism of the Roman
The Severe Sin of Mesirah government. Both Moshe Rabbeinu and Rabi
he deserves. Rav Schachter writes that if such
concerns are indeed relevant, then turning in such
The Shulchan Aruch (C.M. 388:9) states quite Shimon bar Yochai were forced into hiding for an offender would be considered mesirah.
emphatically, “One is forbidden to hand a Jew to a very long periods of time to save their lives. The
non-Jew, be it his person or his money, even if the long and damaging history of Jewish informers Rav Schachter notes:
Jew is a rasha and ba’al aveirot and even if the Jew through the 20th century is chronicled in the En- One critical point should however be added: There
is harassing him.” The consequences for mesirah cyclopedia Judaica’s entry “Informers”. Informers is no problem of mesirah in informing the govern-
are unusually severe. The Shulchan Aruch (ibid.) have done incalculable damage to individual Jews ment of a Jewish criminal, even if it penalizes the
notes that the moser has no share in Olam Haba; as well as Jewish communities during the past two criminal with a punishment more severe than the
the Gemara (Rosh Hashanah 17a) states that the thousand years. They have cost lives and caused Torah requires, because even a non-Jewish govern-
punishment that will last forever. A moser is even irreparable harm to countless individuals and com- ment is authorized to punish and penalize above
classified as an akum in regards to shechitah (Rama munities. The moser is treated so harshly, explains and beyond the law, shelo min hadin, for the pur-
Y.D. 2:9) and writing a Sefer Torah (Shulchan Aruch the Gra (Biur HaGra, C.M. 388:59) and the Sema pose of maintaining law and order. However, this
Y.D. 281:3). (388:29), since he is classified as a rodef. only applies in the situation when the Jewish offender
or criminal has at least violated some Torah law.
The Shulchan Aruch (ad loc. number 10) states,
“it is permitted to kill a moser even nowadays,” The Aruch Hashulchan But if he did absolutely nothing wrong in the eyes of
the Torah, then giving him over to the government
meaning even in the absence of a Sanhedrin. This harsh approach is most understandable
would constitute a violation of mesirah.
This is not meant to apply only in theory. The when reporting a Jew’s entirely defensible action
Margali’ot HaYam (Sanhedrin 46a) relates a bone- to an evil oppressive government. Does the same Similarly, Rav Waldenberg does not simply cite
chilling episode that his father related to him as a apply to governments that treats Jews relatively the Aruch Hashulchan in his responsum regarding a
child (recall that the Margali’ot HaYam was written fairly and have relatively fair systems of justice? physician informing the police about child abuse.
in the mid-20th century). In his hometown of The Aruch Hashulchan (C.M. 388:7) writes that The Aruch Hashulchan is but one consideration in
Greiding, Poland there was a violent and brazen the rules of moser apply only to an unjust govern- his discussion of mesirah. A review of the rulings of
moser who one year entered the shul on the night ment. Rav Eliezer Waldenburg (Teshuvot Tzitz other contemporary poskim clearly indicates that
of Yom Kippur immediately before Yom Kippur. Eliezer 19:52) deduces from the fact that the Aruch the prohibition of mesirah does indeed apply in
The moser stood wrapped in his tallis near the Hashulchan praises not only the Russian Czar but certain situations even in regard to contemporary
Rav by the eastern wall when he was approached also the British government and even the British Western democracies. For example, see Teshuvot
by a few men who grabbed him and used the tallis empire for spreading fair governance throughout Igrot Moshe C.M. 1:8, Teshuvot Chelkat Yaakov 3:96,
to close the moser’s mouth. They brought him to the world, and that the Aruch Hashulchan made Teshuvot Minchat Yitzchak 8:148 and 9:20, Teshuvot
the river located near the shul and deposited him this point not only due to his concern for govern- VeHanhagot 1:807 and Pitchei Choshen volume five
in the river. The Margaliot HaYam notes that not ment censors. chapter four.

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Practical Halacha
Accordingly, while the severity of the prohibition one did not accept this job, someone else will and should be seriously punished. However, he refrained
of mesirah has been considerably reduced in our thus violators would be discovered in any event. He from permitting the handing over of the suspect
times (see Teshuvot Beit Yitzchak Y.D. 2:49:12 and adds that one may assume that most of the job does to the local authorities due to concern that they
Pitchei Choshen ad loc. footnote number one), the not involve discovering tax fraud since most returns would kill the offender (see Bava Kama 117a citing
prohibition nonetheless remains in effect. Thus, are filed in an honest manner. Yeshayahu 51:20). Rav Eliashiv adds that since
there is a need to consult a rav before informing This ruling again serves as an example of the applica- currently this concern is not relevant it is essentially
government authorities of suspected of criminal tion of the mesirah rules in the current environment. permitted to report the offender to the police. (Simi-
acts committed by a fellow Jew. It is hard to imagine that Rav Moshe would permit larly, in Teshuvot Yabia Omer C.M. 10:7 Rav Ovadia
a Jew to serve as a tax auditor for a corrupt govern- Yosef permits handing over a Jewish murderer to a
Solving the Dilemma ment such as the Roman government in the time of non-Jewish government that will incarcerate him for
Unlike previous generations and communities, our the Gemara or the Egyptian government we hear life, but not to a government that will execute him.)
current Jewish communities do not have the means about in Sefer Shemot. Service for the IRS is highly Nonetheless, Rav Eliashiv expressed concern for
to properly investigate and enforce criminal law, as distinguishable from the “mocheis,” unjust tax collec- chillul Hashem due to the suspect’s employment in
noted by Rav Waldenberg in his aforementioned tors so strongly condemned by Chazal (for example, a Torah field, and left the decision to the discretion
responsum. Indeed, the Beth Din of America does Bava Kama 113a). Nonetheless, Rav Moshe pres- of Rav Adler to assess whether the damage caused
not adjudicate any matters of a criminal nature. ents two reasons to justify such employment and by the report to the police would be worse than the
Rav Schachter (in a lecture delivered in Teaneck, did not simply respond that the mesirah prohibition theft. Rav Eliashiv assigned the decision to the local
accessible at www.torahweb.org) bemoans the does not apply in the current environment. rav who was intimately familiar with all the details
fact that criminals are pressured to leave their own of the situation and was therefore the one who was
communities but subsequently perpetrate their An Epileptic Driver qualified to make the final decision in this case.
nefarious deeds in the communities to which they Rav Ovadia Yosef (Teshuvot Yechave Da’at 4:60)
move. Thus, there is a need at least in some cases Service as an Assistant DA
was asked if it is permissible for a physician to reveal
to inform the government of the criminal activi- to government officials in charge of issuing drivers An Orthodox woman, who was serving as an as-
ties of fellow Jews. While it is difficult to set clear licenses that a particular candidate for a license is sistant district attorney (ADA) in an American city,
guidelines as to the application of the mesirah rules hiding the fact that he suffers from uncontrolled was assigned the task of prosecuting an Orthodox
in Western democracies, an overall picture and im- and unpredictable episodes of epilepsy. Rav Yosef man accused of severe child abuse. She asked me
pression can be gleaned from a review of a number responded that it is not only permissible to reveal this if halachah permitted her to do so, and I consulted
of rulings of the great poskim of the past 50 years information but one must reveal such information. Rav Hershel Schachter. Rav Schachter responded
regarding the application of the prohibition of He even rules that a doctor should violate his Hip- that she may prosecute him, as batei din today lack
mesirah in contemporary circumstances. pocratic Oath not to reveal confidential information any jurisdiction in criminal matters, so otherwise
in this instance, since such a person driving a vehicle the accused would go unpunished and repeat his
Kashrut Fraud constitutes a danger to life and property. Rav Yosef heinous crime.
Rav Moshe Feinstein (ad. loc.) was consulted by stresses in this teshuvah that just as it is most often Rav Schachter explained that this ruling was based
the Vaad Harabanim of Baltimore regarding a case forbidden to speak lashon hara so too it is occasion- on Rashi (Gittin 9b s.v. K’sheirin and s.v. Chutz) and
in which an individual forged kashrut seals and af- ally a mitzvah to tell lashon hara if it is done with the Teshuvot Maraham Schick (C.M. 50). Rashi presents
fixed them to non-kosher meat. Rav Moshe writes intention to save others from serious harm. the universal obligation of dinim, to insure a just
that there is concern for mesirah if the offender society, as the source for the rule of dina d’malchuta
is reported to the government since he would Rav Yosef in this teshuvah does not even raise the
issue of mesirah. This might be for a number of dina, our obligation to honor civil laws. According
be potentially fined and incarcerated, which are to Rashi’s approach, the non-Jews’ obligation of
inappropriate punishments, and that the proper reasons including the fact that he is not causing the
potential driver to be imprisoned and that he is not dinim impacts on Jews as well; we must follow the
consequence is to simply disqualify this individual laws they have promulgated to insure a proper soci-
from selling kosher products. He does, however, causing any direct loss, financial or otherwise. He is
merely insuring that the individual not receive that ety. Thus, a non-Jewish government is halachically
permit informing government officials if the rabbis empowered to punish Jewish criminals when Jews
determine that they are incapable of stopping the to which he is not entitled.
are unable to do so. Moreover, Jews are permit-
offender, but they must first warn the wrongdoer
that they will press charges against him with the
Theft ted to assist a fair non-Jewish government in just
prosecution of a Jewish criminal.
civil authorities if he does not abide by the rabbis’ Rav Sinai Adler, the rav of Ashdod, posed the follow-
ruling. This ruling is an excellent example of how ing question to Rav Eliashiv (Kovetz Teshuvot 1:198). The Maharam Schick cites the following Gemara
to balance being fair to the offender and honoring There was an incident in which cash was stolen (Bava Metzia 83b and 84a) to further this point:
the prohibition of mesirah on the one hand, yet from a tzedakah box and all indications pointed Rabbi Elazar son of Rabi Shimon met a police officer.
protecting the community on the other hand. to one individual. The situation was quite serious, Rabi Elazar said to him, “How can you detect the
since the suspected offender had a large family and thieves . . . ? Perhaps you take the innocent and leave
Serving as an IRS Auditor was a Torah professional. In response, Rav Eliashiv behind the guilty.” The officer replied “And what shall
cited Teshuvot Panim Me’irot (2:155) who ruled that I do? It is the king’s command.” [Rabbi Eleazar then
In another teshuvah, Rav Moshe (ad loc. number
in a case where there was raglayim ladavar, ample advised this policeman how to determine who was
92) permits serving as a tax auditor for the United
evidence, that a certain individual stole money, he a thief and who was not]… A report was heard in
States Internal Revenue Service. He reasons that if

18
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Practical Halacha
the royal court. They said, “Let the reader of the letter King Sha’ul (Shmuel II 1:13-16). In fact, Rav Eliashiv an individual in a position of power, such as a par-
become the messenger.” Rabbi Elazar son of Rabbi (ad. loc. 3:231) applies this to the United States ent or teacher, who verbally abuses those in his care,
Shimon was brought to the court and he proceeded to government in a teshuvah written in 2004. does indeed cause substantial harm.
apprehend thieves. Rabbi Yehoshua son of Karchah, It seems that on the basis of this ruling (as well as An additional factor is that civil law in many
sent word to him, “Vinegar, son of wine! (i.e., inferior Rav Moshe’s ruling regarding service as a tax audi- locales mandates clergy and educators to report
son of a superior father) How long will you deliver the tor for the Internal Revenue Service), it is permitted child abusers to the local police. Thus the “royal
people of our God for slaughter?” Rabbi Eleazar sent to serve as a Hebrew translator for the United States decree” principle, articulated in the aforementioned
the reply, “I eradicate thorns from the vineyard.” Rabbi Federal Bureau of Investigations. Even though in Gemara in Bava Metzia 83b-84a, might be relevant
Yehoshua responded: “Let the owner of the vineyard doing so one may help the government discover and serve as another justification for reporting
come and eradicate his thorns” … A similar incident and prosecute Jewish criminals, we see that the suspected child abusers to the civil authorities.
befell Rabbi Yishmael the son of Rabbi Yosi. The Halacha permits a Jew to help just government
prophet Elijah appeared to him and rebuked him… Rav Schachter (in his aforementioned Teaneck
prosecution of the criminals in its midst. address) stressed that parents and educators should
“What can I do — it is the royal decree,” responded
teach children to report to them cases of abuse. He
Rabi Yishmael. Elijah retorted, “Your father fled to Child Abuse noted that most cases of abuse go unreported, in part
Assia, you flee to Laodica” (i.e., you should flee and
Rav Waldenberg (ad. loc.) was asked whether because the victims were not trained and prepared to
not obey).
Halacha permits a physician to report situations report such behavior. Once parents and educators in-
The Maharam Schick applied this to a dreadful of child abuse to government authorities. Rav form youngsters of their being open to such reports,
question that was posed to him. An individual’s Waldenberg permits reporting such cases if there is the incidence of unreported abuse should subside.
brother suddenly died unexpectedly and the widow legitimate and very serious concern for the welfare
was suspected of having poisoned him. There were of the child. Rav Waldenberg makes a critically Rav Schachter cautions, though, that sometimes
numerous indications and somewhat of an admis- important interpretation of Shulchan Aruch C.M. these reports are of highly questionable veracity.
sion that she had committed the crime. At first, the 388:9, which states that mesirah is forbidden even Therefore, Rav Schachter advises rabbanim to con-
Maharam Schick thought that the crime should regarding someone who is “an evildoer and sinner.” sult competent professionals who can determine
not be reported to the civil authorities (of late 19th Rav Waldenberg explains that the Shulchan Aruch the legitimacy of the claims of abuse. This concern
century Hungary) since they judge and execute is not speaking of a case in which the mesirah is to also stresses the need for each case being presented
based on self-incrimination. However, he concluded prevent him from the sin he violates. Rather, the to a competent halachic authority for adjudication
that it is permissible to report the crime based on Shulchan Aruch states that the fact that someone is before reporting such cases to government author-
the Gemara’s story regarding Rabi Elazar son of a sinner does not justify a mesirah for another un- ity. Rav Eliashiv (Kovetz Teshuvot 3:231) expresses
Rabbi Shimon. He also notes that the Rashba (in related cause. However, Rav Waldenberg explains similar concern. An example of a rav who makes
a teshuvah presented by the Beit Yosef to C.M. 388) that the Shulchan Aruch does not forbid informing such determinations is Rav David Cohen, who
cites this passage in the Gemara and applies it in the government authorities in a case in which the serves as the posek for Ohel, a New York social ser-
practice. The Maharam Schick, however (following government will prevent the evildoer from com- vice organization, who regularly is posed with such
Rashba) notes that we deduce from Eliyahu Ha- mitting the evil he perpetrates. situations for adjudication. Indeed, the example of
Navi’s reprimands that it is not midat chassidut (pious Potiphar’s wife’s unfounded slander against Yosef
Even though the Shulchan Aruch (ibid.) forbids HaTzaddik compels us to exercise caution and to
behavior) to report such behavior to the authorities.
mesirah if only an individual is being victimized, do our best to insure that innocent individuals
Thus, Maharam Schick concludes that gedolei Yisrael
this applies only if the wrongdoer engages in verbal are not maligned either by malicious or disturbed
should refrain from such reporting but it is entirely
abuse (see Rama ad. loc. Shach ad. loc. number 45 individuals.
permissible for other Jews to report the crime to the
and Biur HaGra ad. loc. number 59). If, however,
authorities. Similarly, Rav Schachter permitted the
young woman to prosecute the Jewish man accused
there is substantial abuse, the victim is permitted Testifying in Civil Court
to save himself and, as Rav Waldenberg notes, the Ordinarily, the Shulchan Aruch (C.M. 28:3) and
of severe child abuse. Rav Schachter added that the
community is obligated to protect the welfare of Rama (Teshuvot 52) prohibit testifying in secular
Jewish community is unable to solve the problem
its children and report suspected abuse to the civil courts when all litigants are Jewish or in a case
by itself, as the offender will simply move to another
authorities. He does express concern, though, for where the court will take money away from a Jew
community and create the same problem elsewhere.
a child being placed in a home of a non-Jew or a in violation of halachah (such as being the lone wit-
Thus, we are reliant on the local authorities for our
non-observant Jew. Indeed, Rav Shlomo Zalman ness to testify that a Jew owes money to a non-Jew,
protection and thus the civil prosecution may be
Auerbach (cited in Nishmat Avraham 4:208) ruled in which the court might force the Jew to pay based
pursued by a Jew.
that all efforts must be exerted in such cases to on one witness’s testimony, whereas a beit din
Moreover, the Ritva (Bava Metzia 83b s.v. Amar insure that if the child is removed from his family, requires two witnesses.) However, Rav Schachter
Lahem) asks how Rabi Elazar convicted offenders that he be placed in an observant Jewish home. notes (in the aforementioned Torah Web article):
without hearing testimony from valid witnesses who
We should clarify that the verbal abuse that does If the non-Jewish governmental authorities know
issued a hatra’ah (warning) and when the Sanhedrin
not justify mesirah (see Biur HaGra ad. loc. number that one Jew is concealing information about
is no longer functioning. He responds that this is
57) is a situation such as the one described in Gittin another Jew in order to save him from punishment,
the responsibility of the government to execute even
7a in which local ruffians were taunting Mar Ukvah. the Shulchan Aruch (C.M. 28:3) considers this
without witnesses and hatra’ah in order to instill
These individuals constituted a nuisance to the a situation of chilul Hashem. Similarly, for many
discipline, as King David did when he executed the
rabbi but did not cause substantial harm. However, generations it was the practice that if a gneiva had
young Amalekite when he reported that he killed

19
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Practical Halacha
occurred, and suspicion had fallen on the Jewish neighbor’s compliance with both his halachic and accident, these should be submitted to a beit din.
community, rather than allow that suspicion to civic duties in repairing the sidewalk. Rav Schachter Rav Waldenburg (ad. loc.) similarly distinguishes
hover over the entire community, the roshei hakehol, explained that it is forbidden to present this issue to between mesirah to a Jewish government and a
with the permission of the rabbonim, would inform the civil authorities, for this matter is like any other non-Jewish government. Nonetheless, Rav Eliashiv
the non-Jewish authorities who might possibly be the financial dispute with another Jew which halacha (ad. loc. 1:198) does not appear to make such a dis-
real ganav (Be’er Hagola, C.M. 388:12). requires that we present to beit din to adjudication tinction and thus even in Israel one should consult
and not the civil authorities (see Shulchan Aruch a competent halachic authority before reporting a
Jury Duty 26:1 and note the especially harsh language used suspected criminal to the civil authorities.
Rav Menashe Klein (Teshuvot Mishneh Halachot regarding those who choose to present their claims
4:213) prohibits serving on a jury, especially when to civil court instead of beit din). Rav Schachter Lobbying Against the
the case includes a Jewish litigant, because perform- concluded that if the neighbor either refuses to Israeli Government
ing jury duty glorifies a non-Torah legal system. Rav attend the beit din hearing or refuses to follow the
Those who are members of and support organiza-
Hershel Schachter told Rav Ezra Frazer (recorded in beit din’s order, the beit din will grant him permis-
tions which lobby the American government to
my “Gray Matter” 2:173) that he strongly disagrees sion to seek relief from the civil authorities (heteir
pressure the Israeli government to act against what
with this ruling. He explained that the halachah arka’ot), in accordance with the halacha set forth in
it perceives as its own security interests, should con-
requires non-Jews to establish a legal system, so a Shulchan Aruch (ad. loc. number two).
sider the historical and halachic implications of such
Jew does nothing wrong by participating as a juror in
civil courts, unless both litigants are Jewish (in which The State of Israel actions. Although such support is motivated by what
is perceived as acting in the best interests of the State
case facilitating their trial supports a sin). Regarding Rav Yitzchak Herzog (Techukah Leyisrael Al Pi of Israel, one should consider that the democratically
capital trials, Rav Schachter argues that a just and Hatorah 1:173) notes that rabbis in Israel acknowl- elected government of Israel is authorized by the
legitimate government has the right to punish crimi- edged their inability to punish criminals, and they people of Israel to determine their security needs.
nals within reason. For example, if a Jew murdered, consequently chose to abdicate responsibility for A review of the damage done by Jews throughout
a non-Jewish government may legitimately execute criminal matters: history against other Jews should motivate one to
him. Accordingly, Jewish jurors may vote to convict In a rabbinic convention held in Tel Aviv [immedi- seek the guidance of his rav regarding the halachic
a Jewish defendant if solid evidence convinces them ately before the establishment of the State of Israel] propriety of his actions. Similarly, to say the least, a
that he committed murder. Rav Yitzchak Isaac the rabbis unanimously voiced their opinion that rav should consult leading halachic authorities before
Liebes (Teshuvot Beit Avi 2:144) also permits Jews to they wish to give up control of any jurisdiction over he criticizes the State of Israel in the general media.
perform jury duty in both civil and capital cases. criminal matters. They noted that even in Eastern Even sincere motivations do not justify harming the
Europe, the rabbinate ceded jurisdiction on the mat- security of the nearly six million Jews who reside in
Broken Sidewalks ters to the non-rabbinic authorities, such as the fa- Medinat Yisrael. The unusual severity of the punish-
Rav Schachter was asked (at the aforementioned mous Vaad Arba Aratzot [Council of Four Lands], ments for mesirah behooves one to exercise great
Teaneck lecture) whether it is permissible to report which acted as the equivalent of the Talmudic shivah caution and engage in proper halachic consultation
a Jewish neighbor to the local municipality about tovei ha’ir — seven recognized community leaders before speaking out against the Jewish State in the
his failure to maintain his sidewalk. Rav Schachter — and had exclusive control of imposition of taxes general media.
replied that the neighbor’s actions constitute a failure and punishing rebels.
in executing his halachic obligations to his com- Rav Itamar Warhaftig (Techumin 10:190) argues: Conclusion
munity. The halacha (Bava Batra 7b and Shulchan The rabbis themselves did not wish to deal with [crimi- It is difficult to achieve a balance between the
Aruch C.M. 163:1) states that all residents of a town nal law], but rather were prepared for civil courts to prohibition of mesirah and the need to protect
are required to contribute to the construction of a adjudicate this area. Hence, it is unthinkable that ourselves and our communities. One cannot out-
protective wall around the town. The Rama rules rabbis should not recognize an arrangement that they line all-encompassing and clear-cut rules that will
that even a minority of the residents may insist that [or their predecessors] themselves desired! apply to every situation. Nonetheless, the cases we
a levy be imposed upon all townspeople in order to have discussed illuminate how halachic authorities
raise funds for such purposes. The Rama adds that Rabbeinu Nissim (Derashot Haran, Derosh 11)
explains how the Torah’s ideal system for enforcing strive to achieve such a balance, and emphasize the
this rule applies to any communal need. In addition, need to consult a competent halachic authority for
he rules that townspeople may compel one another criminal law requires the king and the Sanhedrin
to work in tandem. In the modern State of Israel, both his halachic insight and overall wisdom as to
to contribute to a fund to provide for the needs of how to treat any situation which may arise which
strangers in their midst and to provide charity for the batei din and the government do not enjoy a
close enough relationship to facilitate this type of potentially requires reporting an individual to
the poor. Accordingly, everyone is required to take the civil authorities. We should caution, however,
the necessary steps, even if it involves financial expen- collaboration. Thus, the batei din could not uphold
the Torah’s criminal legal system, so they relin- that one who reasonably perceives that he is in
diture, to insure the safety of the members of his imminent danger that does not allow for rabbinic
community. Thus, if one does not properly maintain quished their jurisdiction over criminal law (see
Techumin 24:313 note 1). consultation should call the police and insure
his property and his negligence presents a danger to that he receives the protection he needs. May we
his neighbors, there is cause for a din torah. Accordingly, Rav Naftali Bar-Ilan (Techumin
merit to serve both as devoted servants of Hashem
Rav Schachter stated that the course of action is for 10:190) permits testifying in civil court if one
as well as law abiding citizens of the countries in
one to summon his Jewish neighbor to the local witnessed a fatal automobile accident. He notes,
which we reside and relegate the halacha of mesirah
beit din to seek the beit din’s help in insuring the however, that if monetary disputes arise from the
as a matter of purely theoretical interest. n

20
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Divrei Hesped

Rabbi Charles H.(Yechiel) Rosenzveig, z”l

by Rabbi Ely Rosenzveig ’84R

My late father, Rabbi Charles he enrolled at YU and became a student of the Rav, career, he set out to blaze new trails in Holocaust
H.(Yechiel) Rosenzveig, ’51R, where he excelled. He became the chozer of the Rav, remembrance. He formed and led a burgeoning
was born in Ostroviez, Poland and a shoel u’meishiv in the YU beis medrash. While Shaarit Haplaytah organization, and, ultimately,
83 years ago. He was niftar at YU, he was invited by Rabbi Belkin, z”l, to teach a 26 years ago, he led the construction of the first
on the 14th of Kislev, 5769 in semihhah-level shiur as a rosh yeshiva in place of Rabbi free-standing independently-sponsored Holocaust
Southfield, Mich., where he and Yerucham Gorelick, z”l, who was on a year’s leave of memorial center in the United States. Today, the
his family lived since 1951. He was blessed with absence. To the best of my knowledge, my father was Holocaust Memorial Center, a 23-million-dollar
four children and ten grandchildren. the only person in YU history to teach a semihhah- edifice, is one of the most remarkable facilities of its
Rabbi Rosenzveig was an extraordinary talmid level shiur while yet a semihhah student. kind in the world, and draws nearly a half-million
chacham, reckoned as an iluy at a tender age. He When I came to YU in 1976, I met with Dr. Lamm, visitors annually, among them, YU’s president,
was admitted to the famed Yeshiva Gedolah Beis then the newly-installed YU president, and a con- Richard M. Joel.
Yoseph in Bialystock at the age of nine, whereupon temporary of my father’s. Dr. Lamm told me then Rabbi Rosenzveig was a pioneering force in the
he delivered his first chaburah, answering a perplex- that if I were half as bright as my father, I would be Holocaust remembrance movement, and he left a
ing Maharam Shif in Kiddushin. He ultimately the best student in the Yeshiva. profound legacy of visionary leadership. Whatever
became a talmid muvhak of the Rosh Hayeshiva, After completing his semihhah studies at YU, Rabbi his professional attainments, though, he never lost
Rabbi Avraham Yaffe, z”l. Rosenzveig married Helen Damen and settled sight of what moved him most, a “blatt gemara.”
During World War II, Rabbi Rosenzveig fled with in Detroit. They were blessed with four children Throughout, he studied and taught Torah to groups
Rav Yaffe and the Yeshiva from Poland to Khazakh- and ten grandchildren. For more than 40 years, of all sorts, from learned rabbis to new initiates. He
stan. After the war, he went to France, then Germany he served Congregation Mt. Sinai in Port Huron, left behind a princely good name and an inspiring
and, in 1947, emigrated to the United States. There, Mich. From the very outset of his professional example worthy of our emulation. May his memory
be ever a blessing. n

ibjkt ejmh ubcr ,chah

Rabbi Isaac Elchanan Theological Seminary
An affiliate of Yeshiva University

Annual Dinner ofTribute

T U E S dAY, O cTO b E R 27, 2 0 0 9 – 9 c h E S h vAn 5770
The Grand hyaTT • new york CiTy

5 p.m. Shiur t 6 p.m. reCepTion t 7 p.m. dinner

For more information, contact rietsdinner@yu.edu

Lifecycles

Publications Mazal Tov Rabbi Kenneth ’76R and RIETS student Joe and Abby Hirsch
Anita Davis on the birth of a on birth of son, Yakir.
Rabbi Kenneth Chelst, Ph.D. ’74R Rabbi Moshe ’70R and Cheryl granddaughter, Faigy, born to
on the publication of his book Abramowitz on the birth of a Rabbi Aton ’06R and Rachel
their children Aviva and Chaim
“Exodus and Emancipation: Biblical granddaughter, Shira. Holzer on the birth of their son,
Fishof. And also on the marriage
and African American Slavery” Alter Chaim David, and to great-
Rabbi Shimon ’76 and Sharon of their daughter, Elisheva, to Elan
(URIM publications, February grandparents Rabbi Emanuel ’50R
Altshul on the bar mitzvah of their Segelman, son of Rabbi Jeffrey and
2009). More info available at www. and Norma Holzer.
grandson, Moshe Schorr. Marla Segelman of Mamaroneck, NY.
exodusandemancipation.com. Rabbi Henry ’69R and Frieda
RIETS student Malkiel and Yelena Rabbi Michoel ’99R and Amy
Rabbi Michael Chernick, Ph.D. ’70R Horwitz, on the birth of a grandson,
Babayeva on the birth of a son, Dubitsky on the birth of a son,
recently published a book, “A Great Yisrael Chaim, to Shlomo and
Moshe Chaim. David Aryeh.
Voice That Did Not Cease” (HUC Sarra Horwitz, and on the birth of
Press, 2009). Rabbi Hanan ’84R and Barbara Rabbi Zvi ’02R and Laurie a granddaughter, Ilana Tzipora, to
Balk on the birth of a granddaughter, Engel on the birth of a daughter, Yossie and Ayala Horwitz.
Rabbi David Holzer ’80R on the Maayan Bracha.
Ariana Shira, to their children Aviva Rabbi Gili and Chaya Houpt on the
publication of his book, “The Rav:
and Aryeh Needle in St Louis, MO. Rabbi Jeffrey ’76R and Shoshana birth of a son, Boaz Avraham.
Thinking Aloud”.
Rabbi Ari ’95R and Anita Berman on Feinstein on the bar mitzvah of their
Rabbi Aryeh Leibowitz ’06R on the Rabbi Yaakov ’06R and Yael
the bar mitzvah of their son, Yehuda. grandson, Avi David.
publication of his sefer, “Hashgachah Jaffe on the birth of a daughter,
Pratis: An Exploration of Divine RIETS student Gideon Black on Rabbi Zvi ’81R and Tobi Friedman Nechamah Blumah.
Providence and Free Will” (Targum his marriage to Aliza Berkowitz, of on the marriage of their daughter,
RIETS Student Tanel and Rachel
Press, 2009). Englewood, NJ. Daniella, to Raphael Tatelbaum
Javasky on the birth of twins: and
of Bayit V’gan, and on the birth
The family of Rav Moshe Ahron Rabbi Robert ’76R and Beile Block Shira Sarah and Azriel Zev.
of a grandson, Avrohom Dovid
Poleyeff zt’l is revising and reprinting on the marriage of their son, RIETS Mordechai, born to their children Rabbi Yosef ’90R and Sari (Adams)
his seforim, “Orach Meyshorim”. Student Avi Block, to Dena Katz Eliav and Aviva Friedman of Ramat Kanefsky on the marriage of
Volumes on Pesachim, Bava Metzia from Teaneck, NJ. Beit Shemesh. their son, Ori, to Rena Yocheved
and Bava Kama of “Orach Meyshorim Rabbi Moshe ’75R and Rochel Greenfield of North Hollywood,
Hechodosh” have already been RIETS Rosh Yeshiva Rabbi
Bomzer on the birth of two CA, daughter of Anne and Bruce
released. They are available through Menachem ’73R and Sarah Genack
grandchildren: Yanky Kaufman and Greenfield and niece of Rabbi Dr.
Eichler’s in Flatbush, Biegeleisen in on the birth of a grandson, Yonson
Herschel Tzvi Hellman and to the David ’71R and Vivian Luchins.
Boro Park or through the family in Binyamin, to their children, RIETS
great-grandparents, Rabbi Chaim student Yitzi and Shoshana Genack. Rabbi Joseph Kelman z’l ’52R on
Teaneck: (201) 836-5452. Contact Zev ’51R and Leona Bomzer.
his granddaughter Anne Rosenbaum receiving the Yakir ha- Kahal Award
Rabbi Jonathan and Minky Glass
Senter at honey@kof-k.org. Rabbi Reuven ’05R and Nechama for 50 years of service to Beth
on the birth of a granddaughter,
Brand on the birth of a son, Aryeh Emeth Bais Yehuda synagogue
Rabbi Bernhard Rosenberg ’74R on Aviva Malka.
Mordechai. and the Toronto Jewish community
the publication of his articles, “They Rabbi David ’68R and Leah (unfortunately R. Kelman passed
Went Like Sheep to the Slaughter Rabbi Ephraim ’76R and Eidel Glicksman on the birth of a away shortly after the honor).
and Other Myths” in the May-June Buchwald on the birth of a grandson, Azriel Gilon, born to their
2009 edition of “Martyrdom and grandson, Yehoshua, born to Shira Rabbi Akiva ’09R and Chaya Sima
children, Feigy and Josh Cantor.
Resistance;” and “The Holocaust was and Naftali Buchwald. Mazal tov to Koenigsberg on the birth of a son,
the Number of Six Million Jewish” great-grandparents, Rabbi Fabian Rabbi Shmuel ’76R and Barbara Dovid Chaim.
which appeared in the Home News ’52R and Ruth Schonfeld. Goldin on the marriage of their son,
Rabbi Eli ’08R and Naomi Kohl on
and Tribune, Courier News and the Yehuda, to Noa Leibowitz of Los
Rabbi Asher ’81R and Laya Bush the birth of a daughter, Shira.
Jewish State of New Jersey, and Angeles, CA.
on the marriage of their son, Doniel Rabbi Elly and Yocheved Krimsky
for his delivering the benediction “Donny” Ezra, to Yehudis Ribner of Rabbi Alan ’61R and Gala
on the birth of a son. Rabbi Krimsky
for the ROTC graduation at Rutgers Brooklyn, NY. Greenspan on their granddaughter,
is the Director of Rabbinic Alumni
University New Brunswick, NJ for the Temima Lehrman, once again
Rabbi Yoni ’08R and Shonnie and the Assistant Director of Jewish
United States Army and the United winning third place in the National
Chambre on the birth of a daughter, Career Development and Placement
States Air Force. Kol Noar Chevrati Film Festival. This
Tamar Leah, and to grandparents, at the CJF.
Rabbi Jeffrey I. Roth ’71R on the year she entered the 60-second
Rabbi Allen ’86R and Alisa short film category and her film Rabbi Stuart ’80R and Karen
publication of his book, “Inheriting Schwartz. “Pa’arim Bechevra Hayisraeli” Lavenda on the marriage of their
the Crown in Jewish Law: The
Rabbi Azriel ’06 and Dassie Chelst came in third. Temima is an 11th daughter, Tova, to Avi Rosenbloom of
Struggle for Rabbinic Compensation,
on the birth of a son, Gavriel Baruch, grader at Ulpana Neve Chana in St. Louis, MO, son of Rabbi Amiel and
Tenure and Inheritance Rights,” new
and to grandparents, Rabbi Kenneth Gush Etzion. Dr. Izzie Rosenbloom.
from the University of South Carolina
Press. ’74R and Tammy Chelst. Rabbi Jonathan Gross ’04R on his Rabbi Yosie ’06R and Rachel Levine
Rabbi Matthew ’55R and Judy Clark marriage to Miriam Shamberg of on the birth of a son, Yehoshua Levi.
Rabbi Dr. Stanley Wagner ’56R
on the release of the fourth on the birth of a great-granddaughter, Silver Spring, MD/Phoenix, AZ. RIETS student Meir Lipschitz on
volume of “Onkelos on the Torah: Reut Ora, born to their grandchildren, Rabbi Pinchas ’79R and Shoshana his marriage to Jordy Bregman of
Understanding the Bible Text” written Sheera and Eli Blitz. Hayman on the birth of a grandson, Ottawa/Toronto, Canada.
together with Rabbi Dr. Israel Drazin Rabbi Michael ’09R and Ora Davies Tal-Eliya, to Alex and Chaya Hayman Rabbi Chaim ’02R and Pesha Loike
on the Book of Numbers. on the birth of a son, Yehoshua. of Mevaseret Zion. on the birth of a son, Yehoshua Ilan.
RIETS student Yosef Chaim Yanetz Rabbi Eddie ’70R and Meira Davis Rabbi Joshua ’55R and Claire Dr. David ’71R and Vivian Luchins
on the publication of his book, on the marriage of their daughter, Hertzberg on the birth of a great- upon the birth of a granddaughter,
“VeZoht HaBracha,” interpretation of Shira, to Jesse Mandell, of Halifax, granddaughter, Malka Tziporah, to Layla Kochava, born to their children,
the sheva brachot for the Erusin and Nova Scotia/South Bend, IN. Tali and Jonathan Friedman. Menachem and Sarah Luchins.
the Nesunim.

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Lifecycles
Rabbi Bini ’01R and Naomi Israel; and on the the bat mitzvah of Rabbi Tuly ’06R and Abby Weisz of Rabbi David Levy on the loss of his
Maryles on the birth of a son, Azriel their granddaughter, Ayelet Sheer, Columbus, OH, on the birth of a son. son, St-Sgt. Noam Adin Richter Levy,
“Azi” Nisan. daughter of Daniel and Nava Fried 20, killed during a skirmish in Bir
RIETS Rosh Yeshiva Rabbi Mordechai
Sheer in Modiin, Israel. Zeit. He was a medic in the Duchifat
Rabbi Shalom Morris ’06R upon ’71R and Faygie Willig on the
Battalion.
receiving the Rabbinic Alumni Award Rabbi David ’93R and Bonnie marriage of their daughter Shira to
at the annual dinner for Yeshivas Soskin Sheer on the bar mitzvah David Claman of Ottawa, Canada. Rabbi Dr. Moshe Meiselman ’70R
Kerem b’Yavneh. of their son, Yonatan, and to on the loss of his mother, Shulamit
RIETS Rosh Yeshiva Rabbi
grandparents Rabbi Charles ’67R Meiselman, the sister of Moreinu
RIETS student Jeff and Aviva Ney on Mordechai ’71R and Faygie Willig
and Judy Sheer and to Philip and Harav Yosef Dov Halevi Soloveitchik
the birth of a son, Chaim Aryeh. on the birth of a grandson, Yaakov
Joan Soskin. zt”l, Dr. Shmuel Soloveitchik zt”l,
Aaron, born to their children, Rabbi
RIETS Rosh Yeshiva Rabbi Yaakov Rav Aron Soloveichik zt”l, and
Rabbi Nisson ’55R and Rywka Eliyahu and Adina Wolf.
’79R and Peshi Neuburger on the tibadel l’chayim tovim Mrs. Anne
Shulman on the marriage of their
marriage of their son, Moti, to Avigail RIETS student Yisroel and Hindy Gerber, and the mother of Ilona
granddaughter Zippi, daughter of
Schwerd and to proud grandfather, Yeres on the birth of a boy, Pinchus Lazeroff and Judy Pluznik. She was
Rabbi and Mrs. Moshe Shulman, to
RIETS Dean Emeritus Rabbi Zevulun Elimelech. the author of “The Soloveitchik
Motti Klein of Los Angeles, CA.
Charlop ’54R. Heritage; a Daughter’s Memoirs.”
Rabbi Michael ’09R and Rivka
Rabbi Yitzchak ’56R and Fay
Rabbi Dr. Yossi ’01R and Yona Zauderer on the birth of a son, Dr. Viviane Ryan on the loss of her
Sladowsky on the birth of twin girls,
Nissenfeld on the birth of a son, Yehuda Leib. husband, Tomás L. Ryan, Esq, a true
Rivka & Aliza, to their grandchildren,
Azariah Yisrael. friend of YU and RIETS.
Dovie and Michal Friedman. And on
Rabbi Dale ’82R and Ellen Polakoff the birth of a grandson, Yeshaya Aviel Condolences Rav Gedalia Dov Schwartz ’49R,
on the marriage of their son, Sladowsky, born in Sha’alvim to Yair Mrs. Sheila Ackerman on the Av Bet Din of the RCA and the CRC
Shlomo, to Ilana Barry, daughter of and Tamary. And on the bar mitzvah loss of her husband, Rabbi Fred on the loss of his wife, Rebbetzin
Rabbi Ronald and Miriam Barry of of their grandson, Meir Antosofsky. Ackerman ’54R. Rosalie Schwartz, and on the loss of
Brooklyn, NY. his grandson, Eliezer Goldman.
Rabbi Sidney ’79R and Michele Rabbi Irwin Borvick ’60R on the loss
Rabbi Adir ‘06R and Hindy Posy on Slivko on the marriage of their son, of his brother, Jack Borvick. Rabbi M. Mitchell Serels, on the
the birth of a son. Avinoam, to Leslie Rawlins. recent petira of his mother, Dorothy
Rabbi Daniel Bouskila ’94R on the Soloff, wife of Israel Soloff and
Rabbi Avraham ’70R and Rivka Rabbi Moshe ’07R and Mirel loss of his father, Nessim Bouskila.
(Singer) Powers on the birth of a mother of Bess Gutwein. Rabbi M.
Stavsky on the birth of a daughter,
grandson to their children Sender Aliza, Zephyr, Eliahu (and Iris), and Mitchell Serels served as director
Shira Leba.
and Chava Powers. Herschel Chomsky on the loss of of Sephardic community programs
Rabbi Avraham Tanev ’09R on his their father, Rabbi Aaron Chomsky at YU and RIETS for about 16 years.
Rabbi Dr. Aaron ’61R and Malkah marriage to Shira Chava Bolensky ’51R, husband of the late Rebbetzin Rabbi Serels was an associate
Rakeffet on the birth of a great- from Yonkers, NY, the daughter of the Lillian Chomsky z”l and grandfather professor of Sephardic studies and
grandson, Neriah Yishai. late Rabbi Harry Bolensky z”l, ’46R. of Benjamin, son of Eli and Iris. his mother was a widely admired
Rabbi Dani ’03R and Dr. Chaya Rapp RIETS student David and Shira professional in the Jewish communal
Rabbi Simcha Fishbane ’70R, on the world.
on the birth of a daughter, Rachel. Teller on the birth of a son, Akiva loss of his father, Max Fishbane.
Rabbi Dr. Bernhard ’74R and Chananya. Rabbi Dan Segal ’02R on the loss of
Eleanor Friedman on the loss of his mother, Mrs. Esther Segal.
Charlene Rosenberg on the RIETS Rosh Yeshiva Rabbi Mayer her husband, Harry Friedman, who
marriage of their son, Yaakov, to ’85R and Feigi Twersky on the with his wife was a YU Guardian Deborah (and Ehud) Reches, Avi
Avital Kelin of Edison, NJ. marriage of their son, Meshulam, to who has supported the Samuel Toporovsky, and Mindy (and Steven)
RIETS Rosh Yeshiva Rabbi Michael Tova Esrig of St. Louis, MO. H. Wang Yeshiva High School for Fink on the loss of their father, Rabbi
’80R and Smadar Rosensweig on RIETS student Ya’akov and Malka Girls in Queens on whose board he Norman Toporovsky ’56R.
the marriage of their son, Ariel, to Trump on the birth of a son, Moshe served and who, together, recently Rabbi Moshe Tessone ’05R on the
Jackie Fast from Seattle, and to Ariel’s Azriel. dedicated the Eleanor and Harry loss of his father, Jacob Tessone.
grandparents, Rabbi Bernard ’50R Friedman Seminar Room in the
RIETS student Mark Vegh on newly constructed Jacob and Dreizel Rabbi Mark Urkowitz ’78R on the
and Miriam Rosensweig.
his marriage to Shani Fried of Glueck Center for Jewish Study on loss of his wife, Devora Urkowitz,
Rabbi Dr. Jacob J. Schacter, Brooklyn, NY. the Wilf Campus. mother of RIETS student, Tzvi
University Professor and CJF Urkowitz.
Rabbi Binyamin ’49R and Hindy Rabbi Nehemia Gellman ’50R on
Senior Scholar, and Dr. Yocheved
Walfish in celebration of their 60th the loss of his brother, Rabbi Ezra Rabbi Michael Wolff ’81R on the
Schacter on the birth of a grandson,
wedding anniversary, celebrated at a Gellman ’43R, husband of Masha. loss of his brother, David Wolff.
Mordechai Yeshaya, to their children
kiddush at the Bet Keneset HaNasi/
Sarah & Corey Tarzik Rabbi Nehemia ’50R and Hannah Rabbi Abraham Weintraub ’86R and
Young Israel of Rechavia on Shabbat
Rabbi Shimon ’03R and Melissa Gellman on the loss of their Dr. Shoshana Rybak, wife of Rabbi
Parashat Korach (in Israel).
Schenker on the birth of a son, daughter, Miriam Schiff. Dr. Shlomo Rybak ’66R, president of
Rabbi Dr. Chaim ’66R and Rabbinic Alumni, on the loss of their
Akiva Yitzchak. Rabbi Barry Hartman ’75R on
Chaya Waxman on the birth of a mother, Mrs. Sara Weintraub, wife of
RIETS student Benny Seleski on granddaughter, Maayan Hodaya, the loss of his mother, Mrs. Sarah Rabbi Jacob Weintraub.
his marriage to Audrey Mannis from born to Noam and Shani Green of Hartman.
Scarsdale, NY. Rabbi Stuart Zweiter ’78R on the
Neve Daniel, Gush Etzion. Rabbi Peretz Hochbaum ’94R on the loss of his mother-in-law, Mrs. Esther
Rabbi Yehuda ’04R and Lisa Rabbi Brahm Weinberg ’09R on his loss of his mother, Ms. Ruth Tager. Reifman, mother of Chana Zweiter.
Septimus on the birth of a marriage to Elana Rosenblum of East Rabbi Jay Kelman ’85R and Rabbi
daughter, Dalya. Rabbi Dr. Joel Zdanowitz ’76R on the
Brunswick, NJ. Maury Kelman ’93R on the loss of loss of his mother, and Rabbi Max
Rabbi Charles ’67R and Judith Rabbi Rodney ’98R and Elisheva their father, Rabbi Joseph Kelman N. Schreier ’52R on the loss of his
Sheer on the birth of a grandson, Weiss on the birth of a daughter, ’52R, husband of Sara Kelman. sister, Eda Zdanowitz.
Nadav Yosef, to their children Avigail Shira.
Rachel and Avi Abelow of Efrat,

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