Not Just Speeches - Volume III

RABBI DAVID A.
TWERSKY
----------------------------------
The
David Twersky Spirit
through his
Classic Speeches
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NOT
JUST
SPEECHES
(Volume III)
Not Just Speeches -- Volume III Page 1
NOT 1UST SPEECHES
(Volume III)
Table of Contents
Baruch Hashem Another Grandchild!
Bris Milah of My Eighth Grandchild Nachum !isroel "uchins# $ecem%er& '(()
Shooting *rro+s ,rom * Great $istance Birth of *le-.s !it/cha0 Meir# June& '((1
,irst Shalom 2achor Speech in Seattle in 134 !ears Elie/er *5raham 6eiss# *ugust '((1
7he 7enth 8ne 6ill Be 9oly Bris of Elie/er *5raham 6eiss# Septem%er& '((1
Ele5en *re 7he Stars In !osef.s $ream Birth of !ehudah Simcha "uchins# July& '((:
7+o ,or 7he Price of 8ne Birth of Miriam Bayle and !it/cha0 Meir 7+ers0y# March& '((;
8n 7hat $ay 6ill 9is Name Be 8ne Bris of !it/cha0 Meir %en Moshe 25i# March& '((;
7he Sons 8f <orach $id Not $ie= Bris of *5raham Shmuel "uchins# July& '((>
I 9a5e ?rossed @i5erA*nd Become No+ 7+o ?amps Bris of BenBy 6eiss# No5em%er& '((>
Vayehi Ere5 Vayehi Bo0er= * Name ,or My Mother 8cto%er '(11
Other Family Matters
Mothers.s 3(th Birthday May '(()
7u B.Sh5at *nd My ,amily 7ree ,e%ruary& '((1
Post-6edding @eception 8f Beryl and E5elyn @othman March& '((:
Mother-in-la+.s C(
th
Birthday March '((>
8ra.s Bat Mit/5ah July '(1(
!ael.s Bat Mit/5ah *ugust '(11
Mordechai Gets Married
Vort of Mordechai and Sari June '(11
!it/cha0 Mayer.s Siyum *ugust '(11
Moshe.s @emar0s Dpon 7he ,amily.s *rri5al *ugust '(11
Sha%%os Before Mordy.s 6edding= Ben 2e0unim -- Volume ) *ugust '(11
2eh 9a<atan Gadol !iheyeh= Sha%%os of Mordy.s Dfroof *ugust '(11
7he 6hole Is Greater 7han 7he Sum of its Parts Sha%%os of She5a Brochos# *ugust '(11
Going ,or 7he 7riple ?ro+n Monday Night She5a Brochos# *ugust '(11
*le-.s 6ords 7o 9is Brother 8n Mordy.s Dfruf Sha%%os *ugust '(11
*le-.s 6ords at Sha%%os She5a Brochos 9e%re+# *ugust '(11
Ei0e5 - Sha%%os Night Seudah- Dfruf %y Moshe "uchins *ugust '(11
Monday Night She5a Brochos %y Moshe "uchins *ugust '(11
EMrF ,ree-ManE %y Moshe 7+ers0y *ugust '(11
Not Just Speeches -- Volume III Page '
Saying Good-Bye To Loved Ones: Passing Comments
Eulogies for Mother-in-la+& *dele !udin Septem%er '(1(
@a%%i Berel @othman
@a%%i BenBamin !udin
@a%%i !osef 6i0ler
@a%%i $a5id 7+ers0y
Moshe 7+ers0y @ead %y Moshe "uchins
Dncle Norman March '(1(
$a5id 9yman March '(11
Eulogies for Mother& @e5a 7+ers0y 8cto%er '(11
@a%%i $a5id 7+ers0y
@a%%i Moshe 7+ers0y
@a%%i *le- 7+ers0y
Marya 7+ers0y and 8ra.s Poem in Memory of EGrandmaE
J7 Ne+s 8%ituary
Other People's Simchas
6edding of Mar0 <ra5ette and Marlene <aplan Septem%er& '(()
She5a Brochos of Pesha <leteni0 and ?haim "oi0e No5em%er& '(()
She5a Brochos of 8ra and "ei%y @itholt/ June& '((1
She5a Brochos of Penina 9yman and *ryeh 2ussman ,e%ruary '((C
Getting The Last Word In At A Siyum
Mishneh !omi Siyum on Maseches Berochos No5em%er '(& '((1
B?M9 $inner 9onoring <leteni0s G Siyum on Seder <odshim January& '((:
@emar0s at Mordy.s Siyum on Maseches Nedarim $uring Nine $ays *ugust& '((;
Mordy.s Siyum on <iddushin March& '((>
Dedications, Memorials, and Presentations
$edication of Sefer 7orah in Memory of Berel Stein%erg $ecem%er& '(()
Sha%%at *cross *merica H *ri Grashin Memorial Sha%%as March& '((1
Shloshim 8f MrsF 2elda 7atel No5em%er& '((:
@emar0s *t Seattle Mi05eh Building $edication $eli5ered %y 7/ippy# $ecem%er& '((:
$edication of *ri Grashin Memorial Gym 8cto%er& '((;
@emar0s at Shi5a Minyan for MrF Ben Genauer *pril& '((C
<ollel $inner '((C 9onoring @a%%i *5raham I @oo0sie $a5id June '((C
<ollel $inner '(1( 9onoring Marlene <aplan and $a5id ?assius June '(1(
@emar0s at the B?M9 1'(th Gala in 9onor of Eli and E5a March '(11
Presentation of @a%%i 6illiam Green%erg *+ard to @a%%i I MrsF Mos0o+it/ $ecem%er '(11
Not Just Speeches -- Volume III Page )
Speeches at BCMH
Introduction of @a5 *haron <ahn of @IE7S at B?M9 May& '(()
9e%re+ ,ree "oan $inner 9eld at B?M9# ,e%ruary& '((1
6ho 6ould @a%%i Shapiro Vote ,or In 7he '((1 Presidential ElectionJ 8cto%er& '((1
7orah $edication in 9onor of MrF Gusta5 Samter January '((3
Mo5ie @e5ie+ on @a5 Solo5eitchi0 ,ilm No5em%er '((3
Sermon E-cerpts ,rom ,ifty !ears *go @a%%i Gersion *ppel# January '((C
In Memory of $rF Eric 8ffen%acher ,e%ruary '((C
Parshas 2achor and E-periential Memory March '((C
Not 1ust Letters
7o the family of $rF *l%ert Schild *ugust& '((1
7hin0ing *%out @a%%i @i50in July '((;
* "etter 7o My ,ello+ 7rustees Dpon 7heir ,orthcoming Mission 7o Israel May& '((3
7he Meaning of the Genauer Name G *n 8utsider.s Perspecti5e June& '((3
8n the Passing of 9arry Stein%erg No5em%er& '((3
@esponse to $a5id Balint.s ?ommunity Impact Statement H <ollel May '((>
7o the family of Joseph @ussa0 8cto%er '((C
Suggesting the *+ard ,or 7he Mos0o+it/s 8cto%er '(11
Miscellaneous Musings
Saying Good%ye to the Schillers *ugust & '((1
* Miracle 8n 7his $ayK *t 7his 7ime No5em%er& '((;
!om 9a*t/maut 7ri%ute to @a%%i Grauden/& ,irst S9* Principal May& '((>
Mi50eh *ssociation E5ent Speech Ghost 6ritten for 7/ippy# *ugust& '((3
7houghts 8n @a5 9irsch.s ?humash ?ommentary No5em%er& '((3
9appy Birthday !eche/0el Schiller *ugust& '(11
Not Just ProBect Genesis $ecem%er '(11
The Son Also Rises.Divrei Torah from "Mordechai ben David"
Emeseh Purim 7orah *pril '((C
Emeseh Purim 7orah= Part II *pril '(1(
@eeh *ugust '(1(
Shoftim *ugust '(1(
Ei0e5 *ugust '(11
$ear Mutele H Mordy.s Semicha *ugust '((C
If I Were A Rich Man's Rabbi -- Speeches at and for the Samis Foundation
*ugust '((>
$ecem%er '((>
March '((3
May '((3
*ugust '((3
Septem%er '((3
$ecem%er '((3
March '((C
*ugust '((C
$ecem%er '((C
Janary '(1(
March '(1(
June '(1(
Septem%er '(1(
$ecem%er '(1(
March '(11
May '(11
Septem%er '(11
$ecem%er '(11
Not Just Speeches -- Volume III Page :
Baruch 9ashem
G *nother
GrandchildL
Not Just Speeches -- Volume III Page ;
BRIS MILAH OF MY EIGHTH GRANDCHILD
7he Gemara in Sotah $af 9ay *mud *leph Muotes a long list of harsh critiMues of a person +ho has
EGasus @uachE -- an arrogance of spiritF *fter spending the %etter part of an *mud %lasting anyone
+ith EGasus 9a@uachE the Gemara Muotes a statement from ?hiyah Bar *shi in the name of @a5:
Talmid Chochom Tzarich she'yehei bo echad m'shmoneh b'Shminis. * disciple of the Sages should
ha5e at least a small amount of Gasus 9a@uach= 9o+ much is that small amountJ E*n eighth of an
eighthEF
Many of the commentaries on the Gemarah and 5arious $arshanim all try to gi5e meaning and
significance to this 5ery cryptic commentFF 7he Vilna Gaon& in a classic ingenious insight relates this
teaching to the Parshas 9aShu5aF 9e says the idea that a 7almud ?hochom should ha5e a Shimini
she'b'shminis of haughtiness alludes to the 3th pasu0 in the 3th portion of the 7orahF
It is no+ t+o months since Simchas 7oarhF Vayishlach is the 3th Parshas 9aSha5uaF 7he 3th pasu0 in
Vayishlach %egins +ith the +ords= EKatonti m'kol haChasadim u'mikol hames asher !sisa es
!vdecha EF EI ha5e %een diminished %y all the 0indness and %y all the truth that !ou ha5e done for
!our ser5ant EF
7he Gaon says that a 7almid ?hochom must al+ays ha5e the type of EarroganceE manifested %y !a0o5
*5inuF 7he greater his successes& the more dramatic his tale of rags to riches& the more he +as
hum%led and the more he felt diminished 0no+ing the great de%t of gratitude he o+ed to "aKadosh
#aruch "u for ha5ing %esto+ed upon him all this great %lessingF
7he @am%aEm in 9ilchos $eos '=) echoes the Gemara in Sotah that one should a5oid arrogance at all
costsF *lthough the @am%aEm had earlier in 9ilchos $eos ad5ocated the EGolden MeanE half +ay
%et+een e-tremes& +hen it comes to the Midah of modesty the @am%aEm +rites=
E*nd there are characteristics +here a person is for%idden to ta0e the middle path& rather he should
distance himself from one e-treme to the otherF 7his is the case in haughtiness of the heartF It does not
suffice for a person to %e merely modest& rather he should %e sh$al ruach -- hum%le of spiritK and his
spirit should %e e-ceedingly hum%leF 7herefore the 7orah descri%es Moshe as Ee-ceedingly modestE
not Bust modestF *nd for that reason our Sages commanded E%e 5ery 5ery hum%leEF 7hey further said
+home5er raises his heart denies the fundamentals of religion as it is +ritten Eand your heart +ill
%ecome ele5ated and you +ill forget the "-rd your G-dEF 7hey further said E8ne +ho has haughtiness
should %e e-communicated -- e5en a slight degree of haughtinessEF
7here is ho+e5er& an apparent contradiction in the @am%aEm %ecause in the immediately prior halacha
the @am%aEm +as discussing ho+ one should correct his character traits if he sees they are 5eering off
the middle roadF 7here he suggests that he correct the de5iation %y forcing himself for a time to go to
the opposite e-treme until he counter %alances the de5iation and then he can return to the middle pathF
8ne of the e-amples gi5en there %y the @am%aEm is that if a person %ecomes haughty of heart& he
should conduct himself E%.%ee/ayon har%ehE in an e-ceedingly humiliating fashion#& he should sit on
a lo+er le5el than e5eryone else& he should +ear rags and torn clothes that em%arrass those +ho +ear
them and things of this nature until he uproots the haughtiness from himself and then he +ill return to
the middle read +hich is the good pathF 5.!ach/or l.derech ha-Emt/ais she.hi derech 7o5a#F
7he contradiction is o%5iousF In Pere0 ' 9alacha )& the @am%aEm said that one should not see0 the
middle road +hen it comes to arrogance and humilityK +hile in 9alacha ' he seems to ad5ocate that as
the ideal e5en for humilityF
Not Just Speeches -- Volume III Page >
,or those interested in a fuller treatment of this contradiction in the @am%aEm and se5eral interesting
ans+ers& I refer you to the $af !omi.s Iyun 9a$af +e%site for Sotah :aF
But I +ould Bust li0e to Muote one approach there to a resolution of this contradiction %ased on a
distinction the @am%am ma0es %et+een e-ternal actions a person ta0es %ased on character traits and
the actual character traits themsel5esF * person can feel one +ay +hile he trains himself to act in
another +ayF * careful e-amination of the +ords of the @am%am sho+s that +hen the @am%am
discusses the actual& internal feeling that a person experiences& he calls it a E%idah #einonisEF 6hen
he discusses the action that a person performs& he calls it a &Derech mtzaisE and he discusses
E+al0ingE an e-ternal action# on that DerechF
It is o%5ious that the @am%am is not prescri%ing that a person dress in sha%%y clothes all the time in
order to a5oid arroganceF @ather the @am%am means that a person should teach himself to feel 5ery
hum%le and lo+ly in his heart& ho+e5er his actions should not e-press that humility& %ut rather they
should e-press a middle-of-the path approachF 6hen it comes to actions -- under all circumstances the
@am%am ad5ises a middle approachF 6hen it comes to ho+ a person is to feel internally& then in the
case of humility& he should at all times feel e-ceedingly hum%leF
7hus +hen !a0o5 needed to e-ternally stand up to "a5an or to Eisa5& he 0ne+ +hat to do and 0ne+
ho+ to actK %ut internally he al+ays felt <atonti m.<ol 9a?hassadimF
7he e-pression used %y ?ha/al to specify the degree of arrogance a Talmid Chochom should ha5e --
*n Eighth of an Eighth has 5ery special resonance for me this morningF 6e are mar0ing the eighth
day of my eighth grandchildF Eight is a 5ery special num%er in Judaism -- for reasons +e do not ha5e
time to go into -- and today is a 5ery special occasion for me and my +ife and our entire familyF
I can only say EKatonti m'kol haChassadimEF I than0 "aKadosh #aruch "u for all the undeser5ed
0indness 9e has sho+n to me and to my entire family to allo+ us to ha5e the opportunity to cele%rate
this Simcha today and to cele%rate all the family Simchas +e ha5e %een %lessed +ith& %li *yin 9arah
throughout our li5esF
7o $ena and Moshe& I +ant to say& first of all than0 you so much for all the nachas you al+ays gi5e us
and especially for today.s Simcha +hich -- together +ith your third Partner -- you had a 5ery crucial
role in ma0ing happenF I +ant to also say to you that there are al+ays nisyonos in raising childrenF
Each family and each child has its o+n set of nisyonosF I 0no+ that in your family& gi5en the %rain
po+er and the great !ichus from all sides and the +onderful %lessings %.liy ayin harah that your
children ha5e %een %orn into it is Muite li0ely that one of your Nisyonos in raising children +ill %e the
Nisayon of teaching them humilityF 7eaching them that if not in outer actions then at least in inner
spirit they should ha5e a%sence of all arrogance and hum%leness of spiritF
9o+ does one accomplish that& one may as0J "i0e e5erything else in life& to %e successful in raising
children& one needs a lot of S'yata D'ishmayaF But the 'oshei Teivos o$ S'yata D'ishmaya are Samech
Daled +hich b'(ematria eMuals ;1F *nd of course e5ery 7almid ?hochom needs a Shmini
She.B.shminis -- an 1H3 th of an 1H3 -- or 1 H;1thA In other +ords one healthy dose of SE$ -- S.!ata
$.IshmayaF
*nd +hile S.!ata $.ishmaya is critical for raising children& it doesn.t hurt to ha5e good role models
eitherF Baruch 9ashem& your children ha5e %een %lessed +ith parents +ho despite %eing themsel5es
%lessed +ith a+esome %rainpo+er and +onderful talents -- do not let these %lessings go to their head&
nor lift their hearts in an undesira%le fashionF Moshe and $ena are models of humility and gentleness
+hich %elie the prodigious %lessings and talents 9a<odosh Baruch 9u has %esto+ed upon themF 7hey
0no+ the secret of shmini she.%ishminis and al+ays ha5e an inner attitude of <atonti m.0ol
9a?hassadimF
May their children all learn from their +onderful e-ampleF May the grandparents and the entire
%ishpacha continue to shep nachas from this e5er e-panding family and may +e %e )oche to continue
to share simchas together +ith pride in our children and grandchildren and humility in our heartsF
Not Just Speeches -- Volume III Page C
SHOOTING ARROWS FROM A GREAT DISTANCE
I ha5e often noted that +e find a rather uniMue motif in the %ussa$ Shmoneh srei of Shabbos 'osh
Chodesh that appears neither in the %ussa$ of Shabbos %y itself nor in the %ussa$ of 'osh Chodesh %y
itselfF 7hat is the motif of vidui confession#F
In the !ta *etzarta paragraph of the %ussa$ for Shabbos and 'osh Chodesh +e find the follo+ing
+ordsK EBut %ecause +e sinned %efore !ou G +e and our forefathers G our ?ity +as destroyed and our
7emple +as made desolate& our honor +as e-iled and glory +as ta0en from the 9ouse of our lifeF So
+e cannot fulfill our responsi%ilities in !our chosen 9ouse& in the great and holy 9ouse upon +hich
!our Name +as called& %ecause of the hand that +as sent against !our SanctuaryFE
7hese sentences parallel closely the similar e-pressions +e find in the paragraph recited in the *om
Tov %ussa$ %eginning +ith the +ords E+'mipnei ChataeinuEF No+ +e can readily understand ho+ this
motif fits in +ith *om Tov +hen +e are missing the opportunity to fulfill the many mit/5os associated
+ith !liyah ,''egel- Korban Chagigah- etcF 7he Muestion is& ho+e5er& +hy +ould +e mention this
e-ile and loss of the #eis "a%ikdash on Shabbos 'osh Chodesh G if +e don.t mention it on a simple
Shabbos or a simple 'osh ChodeshJ
I ha5e not seen this Muestion raised or ans+ered in any classic source& %ut the thought has come to me
that an ans+er to this Muestion might %e found %ased on the idea +e find a num%er of places in the
Gemara that our Prayers are offered in lieu of the sacrifices G E+'neshalma parim se$aseinuEF 8n a
normal Shabbos or a normal 'osh Chodesh there +as one <or%an Mussaf in the #eis "a%ikdash and
+e offer today one Korban %ussa$ %y +ay of Eour lips offering repayment for the %ullsEF *s long as
the prayers of our lips are adeMuate repayment for the sacrifices in the 7emple& +e are a%le to fully
fulfill our o%ligation %y praying and +e do not there%y intensely feel our sense of loss at not ha5ing the
7empleF
6hen ho+e5er Sha%%os came out on 'osh Chodesh there +ere t+o %ussa$ offerings %rought in the
7empleF No+adays& ho+e5er& e5en on Shabbos 'osh Chodesh +e only say one Te$illas %ussa$F
?onseMuently e5en +ith the su%stitution of E+'neshalma parim se$aseinuE& +e are still lac0ing in our
a%ility to do that +hich is reMuired of usF 9ence& +e say Eayn anachnu yecholim l'asos chovoseinu.E
I mention this idea today& on 'osh Chodesh Tamuz& :>;1& +hich happens to fall on Shabbos and
Sunday# %ecause this 'osh Chodesh G more than any 'osh Chodesh& %e it a mid-+ee0 'osh Chodesh
or a Shabbos 'osh Chodesh G I feel 5ery 0eenly the motif of EBecause of our sins +e ha5e %een e-iled
from our "and& and +e ha5e %ecome distantAE
Dnfortunately& I am today thousands of miles a+ay from my dear son and daughter-in-la+ +ho are
%ringing their son& my grandson& into the #riso shel !vraham !vinuF I offer my Te$illos that they
should merit to raise him to 7orah& to Chuppah& and to %a'asim TovimF But there are times& +hen
prayers %y themsel5es Bust don.t do itF So I today& feel it 5ery appropriate to ha5e mentioned this past
Sha%%os morning the motif of guilt and angst at ha5ing %een depri5ed of the opportunity to %e in our
?ity and in our "and and doing that +hich +ould %e incum%ent upon usF
Not Just Speeches -- Volume III Page 1(
%'/nyana D'yoma& I +ould li0e to mention one other %rief thoughtF Being that the day of the #ris
Sunday# is 'osh Chodesh& the "a$torah that +ould ha5e %een read the pre5ious day if not for the fact
that Sivan is a full month and so Shabbos +as also 'osh Chodesh# is the "a$torah of E%achar
ChodeshE from Shmuel !leph- 0erek Cha$F
In that chapter& there is sign set up %et+een $a5id and Jonathan regarding the shooting of arro+sF 7he
distance the arro+ +ould %e shot and the place +here the shot arro+ +ould land +as a code %et+een
the Prince and the future <ing of Israel +ith secret nuances and hidden meaningF
7he 7almud in a num%er of places 1!yen Chagiga 23a4 *evamos 53a4 6edarim 72a4 6iddah 89a: uses the metaphor of a
shot arro+ as referring to the a%ility to father childrenF 9omiletically I %elie5e it can %e said that this
is a most appropriate metaphorF
6hen a father has the merit to help %ring a child into this +orld& to pro5ide lo5e and support and
direction to this child& he is in a sense shooting an arro+F 7he archer ta0es aim and he tries to apply to
the %o+ the right amount of tensionF 9e may offer a prayer for Siyata D'ShmayaF But then he lets go
and the arro+ tra5els a+ay from him on its o+nF *t that point& many factors %eyond the control of the
archer come into playF *nd so the arro+ may land either Emimcha v'heinaE or Emimcha v'halahEF 9e
may either o5ershoot his mar0 or undershoot his mar0F 8r +ith great s0ill or great luc0 and +ith much
Siyata D'Shmaya he may hit a %ull.s eyeF
Parents ma0e supreme efforts to raise children in the %est +ay they 0no+ ho+F 7hey try to point them
in the right direction and they try to apply the correct amount of force and tension in the crucial years
they still ha5e the arro+ in their hands& %efore they let goF 7hey pray for Siyata D'ShmayaF E5entually
they let go and sometimes they undershoot their mar0 and the arro+s land Emimcha v'heinaEF 8ther
times& they o5ershoot their mar0 and the arro+s land &mimcha v'halah&.
My years as an archer holding on to his arro+s& are 5irtually o5erF I.m really not 1((N sure ho+ good
my aim has %eenF I.m still +aiting to see ho+ my children turn out +hen they Egro+ upEF 7he arro+s
ha5e certainly not landed mimcha v'heina ; close to +here their father is standingF 9o+e5er& if my
arro+s ha5e in fact o5er shot my goals for them& it is perhaps %ecause there +ere other archers and
other fathers +ho played a role in the flight paths of my o+n arro+sF
My children come from a Shalsheles ha*uchsin a genealogical chain# of great Tzadikim and great
!dmori&m and I ha5e no dou%t that the 'ebbes from #eis Chernoble and #eis Tolna are loo0ing do+n
from Gan Eden +ith great satisfaction at the spiritual accomplishments of my children especially my
%oys in Kollel& li5ing a life al Taharas "aKodesh in *erushalayimF 7hese great )eida's +ho I 0no+
ha5e pro5ided the )echus !vos to help my arro+s tra5el perhaps +ith more force and intensity than I
ha5e myself put into them& are loo0ing do+n from Gan Eden and saying to themsel5es EBull.s EyeLE
So my dear *le-& I +ish you and ?hani much Siyata D'Shmaya in shooting your o+n arro+s and in
guiding their destinyF May you %e zoche to ha5e children +ho %ring you much nachas G as you %ring
nachas to your o+n parentsF *nd may the 2eidas and Bu%%as %oth in Shamayim and in Broo0lyn and
in Seattle +atch your arro+s fly through life and %e a%le to proclaim Bull.s EyeLF May +e %e /oche to
see it +ith our o+n eyesF *ehi 'atzaon %il$anecha "ashem lokeinu <'lokai !voseinu- She'Taleinu
#'Simcha ,'!rtzeinu v'Sita=einu #'(evuleinuF May it %e !our +ill 9ashem& our G-d& and the G-od of
our forefathers that !ou %ring us up in gladness to our land and plant us +ithin our %oundariesAE#
I +rote all of the a%o5e last night& %efore going to %edF 7his morning I +o0e up to the greatest ,ather.s
$ay present imagina%le G *le-.s call informing us that his ne+ly g'maled son +as named after my
father& /ichrono l.BrachaF 6hile of course it increased the sense of guilt and angst at %eing so far
a+ay& it conBured up more pleasant emotions as +ellF I still remem%er 5i5idly the day Bust a fe+ +ee0s
shy of )( years ago +hen I called my father on the phone and told him that +e +ould %e naming my
first son& Moshe 25i 7+ers0y& after his fatherF 7his +as a phone call that one did not need a Epicture
phoneE to 0no+ that there +ere tears of Boy on %oth ends of the lineF 7his is a gesture that implies
great unification of lo5e and %onding %et+een four generationsF 7he same intense emotion and tears
+ere present this morningA although the distance %et+een the t+o ends of the phone call +ere se5eral
thousand miles rather than se5eral city %loc0sF
I declared at the #ris of the #echor of *le-.s t+in sister that the e5ent for me +as a EKodesh MomentE
G a moment separated from all other moments in life %y the special emotional charge of ha5ing a
grandson %earing the name of my fatherF If it +as a EKodesh MomentE to ha5e a E!it/cha0 MayerE
"uchins in the +orld& I can only say that the emotion of no+ ha5ing a E!it/cha0 Mayer 7+ers0yE in
the +orld again is in the category of E%a'alin b'kodeshE up+ards in sanctity#F
I recorded some of my recollections of my father during my remar0s at the a%o5e referenced #ris in
Passaic and of course at his funeral and memorial SiyumF "alo hem kesuvim b'se$er ENot Just
Speeches Volume IIE page 11# and ENot Just Speeches Volume IE pages ;C-3'#F *s an appendage to
my earlier remar0s regarding Eshooting arro+sE& I +ould li0e to add the follo+ing thoughts at this
time=
My father.s life is an e-ample of an arro+ shot from my grandfather.s Muill at a time in history +hen
many harsh +inds +ere %lo+ingF 7here +as 5irtually no +ay my grandfather in 7olna as a young man
-- a si-th generation @e%%e in the ?herno%le-7olne dynasty -- could foresee all the +inds of change
and the tumultuous e5ents that +ould impact his a%ility to raise children and future generations in the
+ays of his ancestorsF 9e had no +ay of 0no+ing the great cross-+inds that +ould %e acting to
negate the spiritual direction he might +ish to lead the arro+s he +as firingF 7he spiritual& material&
and physical hardships entailed in lea5ing the alte heim and resettling in Philadelphia in the 1C'(sK
tra5eling the un%eaten path of gro+ing up in the Emelting potE culture of *merican society and ser5ing
in the *merican army during 6orld 6ar II +ere po+erful forces that pushed many arro+s shot %y
great and holy parentage into all types of directions other than those intended %y their parentsF
My father.s life +as that of a straight arro+F Not only %ecause of his life-long reputation for honesty
and integrity in all aspects of his life& %ut %ecause of the +ay he +as a%le to defy the odds and
di5ersions of the pre5ailing +inds and maintain a lifestyle and raise a family that %rought nachas to
%oth his parentsF 7he 5ector force applied to my father.s arro+ %y si- generations of zechus avos +ho
preceded him carried him to+ard a life of Shmiras %itzvos and Kevias /tim ,'Torah on the one hand
and communal leadership and uni5ersal respect on the otherF
In his role as President of the Seattle 9e%re+ $ay School and later as President of ?ongregation Bi0ur
?holim& as +ell as other E-ecuti5e and Board positions in numerous communal organi/ations he
played critical roles in 5ital institutions during some of their formati5e yearsF It goes +ithout saying
that the critical role of leadership he played in our family impacted directly on the li5es and the life
choices of this children and grandchildrenF In re5ie+ing many of his middos and many of his
accomplishments& I 0no+ that I personally ha5e fallen some+hat short of the mar0 of perhaps his o+n
aspirations that I might someday %e more li0e himF It therefore gi5es me great consolation to +itness
the arri5al of a ne+ generation of arro+s +ho may tra5el in the footsteps of their ancestors of +hich
my father is certainly a most +orthy lin0 and a most +orthy choice for a namesa0eF Ma/al 7o5 and
BrachaF
Not Just Speeches -- Volume III Page 1'
FIRST SHALOM ZACHOR SPEECH IN SEATTLE IN 18+ YEARS!
*ugust '((1
It has %een o5er 13 years since I.5e spo0en at a Shalom )achor in Seattle and I am a little rustyF 7he
last time +as at the %irth of my son Mordy and I mentioned on that occasion that Mordy +as my ben
zekunim and I felt li0e a zakenF If that +as ho+ I felt in 1C3;& +hat can I say no+ ten grandchildren
laterJ
7hose +ho 0no+ me& all 0no+ that +hene5er I spea0 pu%licly I li0e to ha5e my remar0s +ell prepared
and fully +ritten out in ad5anceF 6ith a %a%y %oy %orn 7hursday and many things going on in our life&
this +as not Muite feasi%le for a ,riday night Shalam 2achorF But I did come across a 5ery appropriate
thought on Parshas <i 7ei/ei in Twerski on Chumash %y my fa5orite author and psychiatrist& @a%%i $rF
*%raham JF 7+ers0i that I +ould li0e to share this e5eningF
7he %ishnayos OSanhedrin >1aP in 0erek #en Sorer +'%oreh discuss a long list of conditions and
situations in +hich the la+s o$ #en Sorer +'%oreh do not applyF ,irst the Mishneh mentions that if
the father is in fa5or of mo5ing ahead +ith the proceedings %ut the mother is not or 5ice 5ersa& +e do
not mo5e ahead +ith the proceedings unless %oth parents are in agreementF 7hen the Mishneh Muotes
the opinion of @a%%i !ehudah that Eif the mother is not an .appropriate match. for the fatherE& the child
does not %ecome a Ben Sorer D.MorehF
7he Gemara analy/es the e-pression Ethe mother is not an .appropriate match. for the fatherEF 7he first
interpretation considered -- %ut reBected G is that the mother +as halachically for%idden to marry the
hus%andF Dltimately the 7almud clarifies that @a%%i !ehudah.s position is that the mother and the
father must %e a Eperfect matchE such they are matching Ein 5oice& in appearance& and in heightEF
7he Gemara states that it is in fact this opinion of @a%%i !ehudah +hich is the %asis for the statement
that the la+s of #en Sorer +'%oreh ne5er happened and ne5er +ill happenF 7he 7almud as0s G if the
application of the la+s of #en Sorer +'%oreh are totally unrealistic and impractical +hy did the 7orah
gi5e us these detailed la+s in the first placeJ 7he 7almud ans+ers Ein order that +e may e-pound on
them and recei5e re+ardE derosh v'kabel sechar#F
7here are many +ays of interpreting this idea G +hich +e find else+here in the Gemara as +ell G of
derosh v'kabel secharF @a%%i 7+ers0i Muotes an approach of the >lelos phraim that the meaning is
that if +e analy/e and e-pound upon the detailed la+s of #en Sorer +'%oreh +e +ill recei5e the
re+ard of learning ho+ to %e good parents and ho+ to properly conduct oursel5es in the e5er-
challenging area of raising childrenF
7he >lelos phraim says that if the parents did not spea0 +ith one 5oice& the child cannot %e held
culpa%le for his mis%eha5iorF @a%%i 7+ers0i ela%orates that a cardinal rule of parenting is that the
children must recei5e consistent messages from %oth parentsF It is 5ery understanda%le that children
+ill gro+ up dysfunctional if they get mi-ed messages from their parentsF If one parent is a strict
disciplinarian and one parent is a .softy.K if one parent is EreligiousE and one parent is EirreligiousEK if
one parent says EyesE and one parent says EnoE then +e cannot fully %lame the child for gro+ing up
mi-ed-up and trou%lesomeF
@a%%i 7+ers0i goes on to suggest a parallel application of the rule of derosh v'kabel sechar in the ne-t
Mishneh +hich states G among other things G that if the parents are deaf or mute the son cannot
%ecome a ben sorer u'morehF 9ere again there is a re+ard of practical insight into raising childrenF
Parents must %e a%le to listen to their children and hear +hat they are telling themF Parents must ha5e
Not Just Speeches -- Volume III Page 1)
the a%ility and ma0e the time to spea0 to their children and con5ey to them lo5e& 5alues& and the
difference %et+een right and +rongF
@a%%i 7+ers0i cites practical cases from his practice of drug-addicted teenagers +ho complained that
their parents ne5er had time to spea0 to or to listen to themF In such a household& it is not right to
+holly %lame the children for their mis%eha5ior and their Eacting outEF 7he la+s of ben sorer u'moreh
cannot %e applied if the parents are .deaf. or .mute.F
I thin0 these e-amples of Ed.rosh 5.0a%el secharE are most appropriate to mention this e5ening at the
Shalom 2achor of my ne+ grandsonF I ha5e& Baruch 9ashem& had the opportunity to see first-hand
o5er the past t+o years ho+ my dear daughter and dear son-in-la+ are raising their daughters !ael and
EstiF I am constantly impressed +ith the patience they ha5e& the approaches they employ and +ith the
successes they are& bli ayin hara& +itnessing in the raising of their familyF ?haim and Sara may not
ha5e identical height& 5oices& and appearance %ut they are a +onderful match and a tremendous
parental teamF
I dare say that their insight& their patience and their dedication to their children e-ceed that of Sara.s
o+n parentsF I see also& ho+ my dear son-in-la+ interacts +ith his 7almidim v'shinanta l'banecha:
elu talmidecha#& +ith youth of the community in ?amp <ol @ena& and +ith other mem%ers of the
community in a 5ariety of capacitiesF 7here is al+ays patience& a +illingness to hear the other person
out& to understand +here they are coming from& and to spea0 to them G each person on his or her o+n
le5el G +ith dignity& +ith respect& and in a +ay that inspires lo5e and admiration rather than re%ellion
and resentmentF
Just as +e ha5e& %li ayin hara& +itnessed your successes G ?haim and Sara G in your chinuch acti5ities
thus far may +e continue to +itness these successes +ith your ne+ son and +ith all +ho you +ill
come in contact +ithF Ma/al 7o5 to the entire familyF
[I delivered this (8-27-04) -- uncharacteristically -- as Torah She'be-al peh and made it into "Torah Shebictav",
m'macharas HaShabbas -- DT]
The Tenth One Will Be 'Holy'
Septem%er '((1
I mentioned at the #ris of my first grandson& !it/chac0 Meir "uchins that although the #ris +as ta0ing
place on Sha%%os and it could therefore not %e classified as a <oda0 moment& it +as ne5ertheless 5ery
much& for my +ife and I& a Kodesh momentF
7he Toras Kohanim interprets the charge in Vayi0ra Kedoshim Teeheyu %ecome a holy nation# to
mean 0erushim Teeheyu G you should %e a separate and set-apart nationF So too a Kodesh moment is
one that stands out from all the other mundane moments in lifeF Kodesh moments are the times in life
+e clearly feel the Breath of G-d.s 9oliness upon our frail %odies and feel a special closeness to 9im
and feel +e o+e 9im a special de%t of than0sgi5ingF
I ha5e #aruch "ashem %een %lessed to see my tenth grandchildF Else+here in <ayikra G in fact at the
5ery end of the Se$er -- +e find the +ord Kodesh used again in connection +ith the num%er 1(& %y the
mit/5ah of tithing our cattle= Eha'asiri yi'heye kodesh l'HashemEF 7he pasuk testifies that the tenth
one is specialF
*nd indeed although Elie/er *5raham is bli ayin harah my tenth grandchild and my fifth grandson I
loo0 for+ard G +ith G-d.s 9elp -- to a 5ery special relationship +ith himF I am hoping that Elie/er
*5raham +ill ha5e a relationship +ith me a0in to the relationship I had +ith my maternal grandfather&
MrF Mitchell <et/lach& of %lessed memoryF
I.5e spo0en at many family Simchas of the *ichus and )echus !vos my children ha5e inherited& %eing
descendants of the great $ynasties of 7+ers0y !dmori&mF I thin0 it is most appropriate at this Simcha
G the first grandchild to %e %orn in Seattle G to say something a%out Ethe other side of the familyE and
a%out another )eida +ho +as for many decades a %elo5ed and distinguished mem%er of this
communityF
I lo5ed my grandfather& @a%%i Moshe 25i 7+ers0y G the 7alne @e%%e of Philadelphia G and I.m sure he
lo5ed meF I lo5e my grandchildren in Israel and in Passaic G and I hope they lo5e meF But if truth %e
told ayno domeh mi sheroeh v'ochel l'mi sheayno ro'oeh v'ochel O!oma >1%P -- there is no comparison
in terms of the relationship possi%le %et+een seeing a grandchild in person on a +ee0ly or e5en daily
%asis and seeing one 5ia pictures or infreMuent 5isitsF I vaguely remem%er that +hen +e +ould go to
Philadelphia once e5ery couple of years& the 7olner @e%%e +ould pic0 me up on his lap and 0iss meF
It +as pro%a%ly the only time at that age I +as e5er 0issed %y a person +ith a %eard#F But I vividly
remem%er the tune of E$o5idl my darling& I lo5e you my s+eetheartE that my )eida in Seattle used to
sing to me e5ery time he +ould see me G +hich +as Muite oftenF I vividly remem%er ho+ he used to
dri5e me to school in his late 1C1(s model Plymouth sing EDovid %elech *israel chai v'kayamEF I
vividly remem%er ho+ he taught me the trop for leining +hen I +as C years old and ho+ +e +ould %e
ma'aver the sedra e5ery +ee0 for the ne-t 1 years G and ho+ he +ould slip me a dollar e5ery other
+ee0 on Sunday as a re+ard for coming o5er and %eing ma'aver sedra +ith himF
Not Just Speeches -- Volume III Page 1:
,rom the time I +as a little %oy& I dreamed of one day ha5ing a grandson +ith +hom I could esta%lish
the same relationship that I had +ith my maternal grandfatherF 7his %oyhood dream I had of
achie5ing such a relationship +ith a grandson of my o+n +as perhaps gi5en a more eloMuent and
inspirational image for me %y a no+ famous Dvar Torah gi5en at the bris of @a%%i Moshe 7+ers0yF
I am not referring to the eloMuent speech %y @a%%i !issacher ,rand in this room on the occasion of my
first-%orn son.s #ris some )( years agoF I am referring to the Dvar Torah gi5en %y the maternal
grandfather of @a%%i Moshe 7+ers0y& the eldest grandson of haGaon @a5 !osef $o5 Solo5eitchi0&
/tElF I urge anyone +ho has ne5er read @a%%i Solo5eitchi0.s presentation E7he ,irst Je+ish
GrandfatherE +hich is the lead chapter in @eflections of the @a5 G Volume 7+o to ma0e this a high
priority item on your inspirational reading listF
7he @a5 notes that EGrandfathers and grandchildren& though mem%ers of different generations& are part
of one fraternity G the %esorah community those +ho preser5e the integrity of the transmitted
tradition#EF E6hen it is achie5edE& the @a5 noted& Ea %esorah relationship %et+een grandfather and
grandchild contains an emotional intensity and intellectual closeness that in some +ays transcends the
parent-child relationshipF Psychologically& one +ould not e-pect a deep identification %et+een t+o
indi5iduals +hose great discrepancy of years could easily spa+n alienationF !et grandparents& more so
than parents& are sensiti5e to the transiency of time and to the pressing need to assure the perpetuation
of one.s lifelong principlesF 7he child is far more than a %iological e-tensionK he em%odies one.s hopes
for spiritual continuityF If& as is found freMuently& a %ond %et+een old and young is achie5ed amongst
7orah Je+s& it is due to this singular a+areness of a %esorah community in +hich past and present
generations are contemporariesFE 7he @a5 goes on to descri%e ho+ !a0o5 +as the first of the
Patriarchs to Eleap o5er the gulf of generationsE and transmit the great %esorah of *5raham directly to
Ephraim and MenasheF 9e points out that the principle of #nai #anim harei hem k'banim
Grandchildren ha5e the same status in many areas of halacha as children# is deri5ed from !a0o5.s
declaration that Ephraim and Menashe +ould %e to him li0e @eu5en and ShimonF !yen sham
b'arichus.
*fter e5ery child or grandchild is %orn& one says "allelu s Shem "ashemF 9a5ing %een %lessed +ith
: +onderful children and 1( +onderful grandchildren my +ife and I no+ say "allelu s "ashem 1:
timesA or to use the (ematria of the num%er 1:= 9alelu G <ahF 6e than0 "ashem for each of the 1:
and especially today& +e than0 9ashem and 9is other t+o Shut$im in this present endea5or& our dear
daughter Sara 7o5a and our dear son-in-la+ @a%%i ?haim $aniel 6eiss& in gi5ing us this 5ery special
tenth grandchildAF "a'!siri *iheye Kodesh G the tenth one is special
Not Just Speeches -- Volume III Page 1;
ELEVEN ARE THE STARS IN YOSEF'S DREAM
* little less than a year ago I had the zechus to spea0 in Seattle at the #ris %ilah of my tenth
grandchild& Elie/er *5raham 6eissF *t that time I dealt +ith the theme Eha'!siree yi'heye kodeshE G
the tenth one is specialF In gi5ing that speech I 0no+ I +ent out on a lim% some+hat& %ecause some
day G and bli ayin hara that day is rapidly approaching-- my grandchildren +ill %e a%le to read for
themsel5es and they might open a copy of their grandfather.s collection of Not Just Speeches and see
that Saba said Ethe tenth one +as specialEF
8ne does not ha5e to %e a parent : times o5er nor a grandparent 11 times o5er to 0no+ that it is an
a%solute ENo NoE in child raising to single out one child or grandchild o5er the othersF @a5 teaches
OSha%%os 1(%P= * man should ne5er single out one child among his children& for on account of the t+o
sela's +eight of sil0 +hich !a0o5 ga5e !osef in e-cess of his other sons& his %rothers %ecame Bealous
of him and the matter resulted in our forefathers. descent into EgyptF
So lest my grandchildren get the impression that Saba +as not a+are of the trou%le caused %y sho+ing
fa5oritism to *ose$& I am 5ery glad that I ha5e the opportunity to set the record straight this morning
and to& in fact& use *ose$ "aTzadik's dream to illustrate the fact that not Bust ETenE is special& %ut that
e5ery num%er has its o+n special significanceF %'/nyana d'*oma G E6ho 0no+s +hat.s special a%out
ElevenJ I 0no+ +hat is special a%out Ele5enL Ele5en are the stars in !osef.s dreamFE
7he idea of stars is appropriate in tal0ing a%out children and perhaps e5en more so in tal0ing a%out
grandchildren& not Bust %ecause the stars in !osef.s dream represented the other sons of !a0o5 *5inu&
%ut primarily %ecause it +as through the imagery of stars that "aKodesh #aruch promised *5raham
that he +ould ha5e many descendants& so many in fact that he +ould not %e a%le to count themF
E<a*otzei oso haChutza va*omer habet nah haShamayma- u's$or haKochavim- im tuchal lispor osam.
<ayomer lo: koh yiheyeh zarechaFE OBereshis 1:=:P *nd 9e too0 him outside& and said .Ga/e no+&
to+ard the 9ea5ens and count the stars& if you are a%le to count themLE *nd he said to him& ESo shall
your offspring %eLE
Samson @aphael 9irsch raises an interesting Muestion= 6hy +as it necessary for G-d to ta0e *5raham
outside his tent& %efore sho+ing him ho+ numerous +ere the starsJ ?ould not *5raham& from inside
the tent imagined in his o+n mind ho+ numerous the stars +ereJ In fact 9irsch says& earlier in
Parshas ,ech ,echa +hen "aKadosh #aruch "u told *5raham that he +ould ma0e his seed li0e the
dust of the earth& 9e did not ta0e him outside his tent to 5isuali/e ho+ difficult it +ould %e to count the
particles of sandF 6hy %y the metaphor of the stars +as E<a*otzei oso "achutzaE necessary and %y the
metaphor of the dust of the earth it +as notJ
9irsch ans+ers that the %lessing of v'samti zaracha k'a$ar ha'!retz +as a %lessing of quantity& of
natural gro+th and prosperityF No 5isual aids +ere necessary to appreciate the meaning of a %lessing
of Muantity& nor +ere they necessary to relate to %lessings +ithin the realm of teva& as represented %y
the dust of the earthF 9o+e5er& he says& the %lessing of the stars +as not a%out MuantityF It +as a%out
qualityF G-d +as telling *5raham that his e5ery descendant +ould %e Mualitati5ely as +orthy and
precious as the stars& each of +hich is indi5idually counted %y G-d and each of +hich is gi5en its o+n
name= %oneh mispar la'Kochavim- v'chulam Sheimos *ikra. 9e counts the num%er of the stars& to all
of them 9e assigns namesF O7ehillim 11>=1P
9irsch goes on to say that unli0e the dust of the earth +hich has %een trodden and trampled upon %y
man and %east and changed and reshaped o5er the course of millennia& the distant stars remain in the
Not Just Speeches -- Volume III Page 1>
same pristine identity as +hen they +ere first %rought into creation %y the *lmightyF 7he metaphor of
the stars& thus& is sym%olic of the hashgacha pratis& G-d.s personal relationship +ith each indi5idual
from among *5raham.s holy descendantsF 8ur nation +ill %e li0e the dust of the earth and they +ill
succeed +ithin the course of human e5ents b'derech hateva& %y +ay of natureF But more than that G
each one +ith his o+n strengths and uniMueness +ill potentially ha5e a special and uniMue hashgacha
pratis relationship +ith the *lmightyF
7he idea of moneh mispar la'Kochavim is the idea of quantity similar to the idea of v'samti zaracha
k'a$ar ha'aretzF 7here is no dou%t that Muantity is a %lessingF 0eru +''evu u'%ilu es ha'!retz EBe
fruitful and multiply and fill the earthE +as indeed the first %lessing gi5en to man0ind in the history of
the +orldF *nd +e are indeed hum%led to ha5e %een %lessed& bli ayin harah& +ith no+ ele5en
grandchildrenF But the idea of v'chulam Sheimos *ikra is an idea of quality& of uniMueness& of special
personality& special talents& and special potential that reMuires and demands a uniMue name& a distinct
characteri/ation& and a personali/ed relationshipF
No+ if truth %e told& in regards to the %lessing of quantity +hen it comes to children& grandchildren&
and %eyond there comes a point +hen man can %ecome a %it o5er+helmedF 6e say a%out G-d that He
can %e moneh mispar la'Kochavim. 9e ne5er loses countF 9e is ne5er fa/ed or o5er+helmed %y the
magnitude of the num%erF 6hen it comes to man& it is true that ?ha/al tell us that Eyesh lo maneh-
rotzeh masayimE G if he has 1(( he +ants '((F 9o+e5er& I don.t %elie5e they +ere tal0ing a%out
children or grandchildren +hen they said thisF 6hen it comes to the %lessing of quantity +ith
offspring& there comes a point G e5eryone reaches this point according to their o+n le5el and strengths
I %elie5e that $e5orah "uchins has reached this point already# +here they as0= E6hat do +e need so
many %a%ies forJE E5en Bu%%y& bli ayin ha&rah& I 0no+ she.s not complaining and she counts her
%lessingsF But if you as0 her ho+ many great grandchildren she has& she +ill gi5e you that E/m Tuchal
,ispor osamE loo0F Man& at some point is simply o5er+helmed %y the %lessing of Muantity to the
e-tent that magnitude ceases to ha5e meaningF
7he %lessing of quality& ho+e5er& the %lessing of v'chulam Sheimos *ikra +hich is the %lessing of the
Stars is one +hich can al+ays %e appreciatedF Each star G +hether the achad asar kochvaya of !osef.s
dream or the trillions of stars of the hea5ens G has its o+n name G that sho+s it has its o+n identity&
uniMueness& and 5alueF It is not Bust Eanother star in the uni5erseEF It a special star& +ith special shape&
special si/e& special co-ordinates in the gala-y& and a special connection to the ?reator of the 6orldF
In human terms& each ne+ grandchild is not Bust another num%ered descendantF Each child has his or
her o+n personality and charm& chochmas and idiosyncrasies& strengths and +ea0nessesF My +ife and
I ha5e %een %lessed +ith grandchildren +ho li0e starsF 7hey no+ num%er the stars in !osef.s dreamF
"i0e stars my grandchildren are scattered E%.0t/e haShamayimEK and li0e stars each one is a uniMue
personality& +ith uniMue charm and uniMuely lo5ea%le characteristicsF May they %e zoche in their li5es
to the hashgacha pratis sym%oli/ed %y the stars in 9irsch.s interpretation of the %lessing of the stars
EKoh *iheyeh zarechaEF *nd Bust as my +ife and I pray they may all esta%lish a personal relationship
+ith the *lmighty& so too +e pray that +e +ill ha5e the opportunity to esta%lish a personal relationship
+ith each of our 5ery special grandchildren G %e they geographically near or %e they b'ktzei
haShamayimF
Two For The Price of One
March 12. 2006
*ccording to the printed te-t in 5irtually all standard editions of the Mishneh 7orah& the @am%aQm
adds one letter to one of the #rachas +e recite %efore reading the Megilla that seems to totally change
the meaning of the #rachaF *ccording to our te-t in the @am%aQm the nusach of the second #racha is=
RShe?asah nisim l?!voseinu b?yamim ha?hem u?bazman hazehQ +ho has made miracles for our fathers
in those days AND in this time#F I noticed& ho+e5er that the additional vov appears in parenthesis in
the ,ren0el @am%aQm +ith the note that although it appears in all printed editions and many kisvei yad&
the vov does not appear in early manuscripts of the Mishneh 7orahF 7he *ruch 9aShulchan in 9ilchos
?hanu0ah does argue in fa5or of the added vov& %ut he interprets it in a +ay that is less no5el than the
simple reading of the %racha +ith that addition +ould implyF
Be that as it may& the notion that "aKadosh #aruch "u is >seh 6issim bazman hazeh stri0es a 5ery
recepti5e chord +ith me this *dar in particular in +hich +e are& #?zras "ashem& %arbim #?SimchaF
7he %irth of a ne+ child is al+ays a nesF It is ho+e5er a miracle li0e so many other miracles that +e
ta0e for granted %ecause it is a nes nistarF 9o+e5er to e-perience the 5ery 5ery special reebui simcha
and the timing associated +ith it that our family has e-perienced this *dar& during this past +ee0
ma0es us 0eenly appreciate the *ad "ashem that +atches o5er us at all times in miraculous fashionF
Purim too +as +as a 6es 6istar& as is alluded to %y the 5ery name of the heroine of its storyF *nd so in
ac0no+ledging the special timing of the %irths of my t+o ne+est grandchildren and the fact that the
%irth of each allo+ed their respecti5e fathers to fulfill the first Mit/5ah in the 7orah G I find special
meaning in the notion that the *lmighty +ho performed hidden miracles for our fathers in those days&
is still performing hidden miracles for my grandchildrenSs fathers in this timeF
Many thoughts and emotions come to mind on this occasionF 7he most o%5ious thought and emotion
is that I am sorry I cannot %e there in person +ith my dear +ife to share this special milestone in our
familySs lifeF 9o+e5er as Shlomo 9aMelech says& la?kol )eman G for e5erything there is a timeF
7here is a time of R!l ken ya?azov ish es aviv v?es imo v?davak b?ishtoQ 7herefore a man +ill lea5e his
father and mother and cling to his +ife# and there is time of R!l ken lo ya?azov ish.Q *nd so e5en
though I am not physically present +ith dear +ife 7/ippy to share in person this special occasion& +e
#aruch "ashem ha5e a one-ness relationship of ishto k?gu$o == v?hayu l?basar echad and I sincerely
share the a%undance of happiness that I 0no+ she must %e e-periencing during her t+o +ee0 5isit to
JerusalemF May G-d grant me !richas *amim that I may yet %e a%le to personally share other
Simchas together +ith my ishes Chayil and together +ith our sons and their families al ha?!dama
asher "ashem lokeinu nosen lanuF
8f all the many 0esukim that ha5e come to mind during the past fe+ days of %lessing and e-citement
one stands out a%o5e the restF 7hat is the famous 5erse from 7ehillim O1))=1P= RShir "a%a?alos
l?Dovid: "inei ma tov u?ma naim shevet achim gam yachadFQ * Song that is ele5ating for $a5id=
Behold ho+ good and ho+ pleasant is the d+elling of %rothers& moreo5er& in unityF# ?ertainly
according to p?shuto shel mikra the 5erse is literally fulfilledF 7he fact that Moshe and *le- and their
families ha5e li5ed near each other these past se5eral years and moreo5er the fact that they share a
unity of purpose& idealism& and commitment is spiritually uplifting and emotionally ele5ating for this
$a5idF
But this 5erse has special meaning at a deeper le5el as +ellF In @a%%inic thought the +ord shevet
connotes ha5ing children& as in the 5erse in !eshaya O1:=13P R,o tohu ba=ra=ah- l?shevet yetzarah.Q 9e
did not create it for emptiness& 9e fashioned it to %e inha%itedF# In +hich case the 5erse R"inei ma tov
Not Just Speeches -- Volume III Page 1C
u?ma naim shevet achim gam yachad@ can %e translated& al pi derush& to mean R9o+ good and ho+
pleasant is it +hen %rothers ha5e children togetherFQ
7his 5ery rare situation of ha5ing two grandchildren %orn to two sons +ho li5e two %loc0s from each
other on two consecuti5e days raised two possi%ilities in my mind= Should I compose one RNot Just
SpeechQ for the occasion or should I compose two RNot Just SpeechesQJ Two halachic principles
came to mind that on the surface +ould argue for two separate compositionsF 8ne is the "alacha of
Rin %e?arvin Simcha b?SimchaQ one should not mi- one Boy +ith another# and the other is the
"alacha of Rin osin mitzvos chavilos chavilosQ one should not perform mit/5os in a +holesale
fashion#F
Dpon further analysis& ho+e5er& I concluded that these principles might not necessarily force a dou%le
entry in Part III of Not Just SpeechesF It seems to me that the principle of Rin %e?arvin Simcha
b?SimchaQ applies primarily to scheduling SimchasF 6e are not supposed to schedule a +edding for
?hol 9aMoed& for e-ample& %ecause of the principle of in %e?arvin Simcha b?SimchaF In the
present case ho+e5er& the Simchas +ere pre-scheduled in ShamayimF 7he iruv Simachos +as
ordained in 9ea5en and there is a%solutely no reason not to com%ine the Simachos into a single RNot
Just SpeechQ from the perspecti5e of in %e?arvin Simcha b?Simcha.
?onsidering this Muestion from the perspecti5e of in osin mitzvos chavilos chavilos a certain ?ountry
!ossi song came to mind from one of the <i5i and 7u0i tapesF 7he song is called R6ho $id *
Mit/5ahJQ 7u0i is trying to get credit for doing a mit/5ah %ecause Rhe 0issed his Bu%%yQ and ?ountry
!ossi is telling him that 0issing his Bu%%y is a nice thing to do& %ut itSs not really a mit/5ahF 7he
thought occurred to me that composing RNot Just SpeechesQ on happy family occasions might %e a
nice thing to do& %ut it may not %e in the category of a %ona-fide mit/5ah that +ould %ring me in
conflict +ith the principle of in osin mitzvos chavilos chavilos if I tried to pac0age t+o Simchas into a
single RNot Just SpeechQF
But for all this speculation& I +as still in dou%t a%out the proper procedure until it struc0 me that +e
already ha5e a family precedent that I could rely onF 7he family precedent in5ol5es one of the #a?alei
Devorim himself G my son *le-L 9e +as %orn not +ithin t+o days of a cousin& %ut he +as %orn
+ithin t+o minutes of a sisterL 6hen I spo0e at *le-Ss %ris& I com%ined the Simcha of the %irth of a
son +ith that of the Simcha of the %irth of a daughter and did not recei5e any complaints from either
$ena or *le- that they +ere %eing cheatedF *nd so& ma?aseh !vos Siman l?#anim& I +ill as0 mechilla
from Miriam Bayla and I +ill as0 mechilla from my ne+est grandson and +ill herein present a single
7orah thought appropriate for this occasionF
I mentioned earlier the @a%%inic interpretation of the 5erse ,o tohu ba=ra=ah- l?shevet yetzarah +hich
?ha/al use to ad5ocate ha5ing additional children after one has fulfilled the %asic mit/5ah of 0eru
+?'evuF 9o+e5er the Simcha +e are cele%rating is not a%out the @a%%inic institution of l?shevet
yetzarah it is a%out the fact that +ithin a ); hour time span Moshe and *le- each fulfilled the %asic
Bi%lical mit/5ah of 0eru +?'evuF I& therefore& felt it +ould %e appropriate to say a short Devar Torah
related to the first Mit/5ah of the 7orahF
7he Minchas ?hinuch 1='C# as0s according to the opinion that %itzvos Tzereechos Kavanah one
needs to ha5e intent +hen performing a mit/5ah#& +hen should one ha5e intent for fulfilling the
mit/5ah of 0eru +?'evuJ 9e %asically suggests four possi%le ans+ersF
8ne possi%ility he suggests is that e5en according to the opinion that %itzvos Tzereechos Kavanah-
0eru u?'evu is an e-ception and no kavanah is reMuiredF
Not Just Speeches -- Volume III Page '(
O7he reason no Kavanah may %e reMuired for the mit/5ah of 0eru +?'evu may itself %e for one of t+o possi%ilities
depending on +hen the mit/5ah of 0eru +?'evu is performed. 7osfos seems to say that the mit/5ah is performed at the
time of the completion of the act of bee=ah se-ual intercourse#F If that +ere the case& then no Kavanah +ould %e reMuired
for the mit/5ah for the same reason the @am%am reMuires no Kavanah for eating Mat/ahF 7his is %ased on the principle of
ha?misasek b?chalavim v?arayos chayav she?ken ne?henehF 6hen one e-periences physical pleasure from an action& that
preempts the need for mental focus kavanah#F
7he Minchas ?hinuch himself disagrees +ith 7osfos and holds that the mit/5ah of 0eru +?'evu is not completed at the
time of bee=ah& +hich he descri%es as a hechsher mit/5ah -- a preparatory step in the mit/5ah performance -- a0in to %uying
an esrog or %a0ing mat/ahF 7he real mit/5ah is performed %y 5irtue of the fact that one has childrenF But he raises the
possi%ility that since the mit/5ah Rhappens %y itselfQ in the sense that at the time the children are %orn the father +ho is
commanded in 0eru +?'evu has not done anything#& in this case no kavanah is reMuired e5en according those +ho
normally hold mitzvos tzereechos kavanahFP
7he second possi%ility of the four is that the proper time for kavanah is at the time of bee=ahF 7his
+ould %e the opinion of 7osfos& +ho as mentioned earlier holds that bee=ah is the ma?aseh hamitzvah
of 0eru +?'evuF
* third possi%ility is that the proper time to ha5e Kavanah in this mit/5ah is at the time one gets
married& +hen one gi5es Kiddushin to his +ifeF
7he fourth possi%ility suggested %y the Minchas ?hinuch G and this is the one that is most rele5ant to
the situation at hand G is that the appropriate time for Kavanah regarding the mit/5ah of 0eru +?'evu
is at the time the second gender child is %orn to the fatherF In other +ords& at the time a person can say
he is no+ the father of at least one son and one daughter he should ha5e Kavanah that RI ha5e Bust
%een mekayem the mit/5ah of 0eru +?'evuFQ
*nd it is to this end that I +ould li0e to help focus my sonsS le5el of Kavanah %y impressing them +ith
the great milestone in their li5es they ha5e reached and the great zechusim they ha5e that they ha5e
%een a%le to father a male and female child specifically in retz *israelF
6e 0no+ the @am%aQnSs opinion that all the Mit/5os G e5en the non R"and-dependant mit/5osQ are
primarily meant to %e fulfilled only in the "and of IsraelF 6e are commanded to 0eep these mit/5os in
Chutz ,?!retz& he +rites& only so that +e not forget them and they not %e strange to us +hen +e return
to IsraelF E5en +ithout the @am%anSs chiddush ho+e5er& the mit/5ah of 0eru +?'evu has special
status that ma0es it -- at least homiletically G a R"and $ependent Mit/5ahQF In +hat sense& you +ill
as0& is 0eru +?'evu a mitzvah ha?Teluya b?!retzJ 8ne need not go further than the ne-t three +ords
in the Pasu0= 0eru +?'evu u?mil=oo es haAretzF Be fruitful and multiply and fill THE LAND#F
7here is no dou%t in my mind that especially in our historic times there is a great kiyum of 0eru
+?'evu umil-oo es haAretz +ith a R9ay ha!ediahQ# G not only on an indi5idual le5el G %ut at the
glo%al le5el of K?neses *israel the Je+ish nation# as +ellF 7his goes far %eyond @am%anSs
formulation that 7ephillin and Me/u/ah and Sha%%os and other chovos ha(u$ mit/5os +e fulfill +ith
our %odies# ha5e special character +hen they are performed in Eret/ !israelF ?ontri%uting to the
increase of the population of Eret/ !israel +ith children +ho +ill gro+ up in the "and of Israel
committed to 7orah and committed to the historic destiny of *m !israel in Eret/ !israel may perhaps
%e one of the greatest historic challenges facing our generationF
I gre+ up under the influence of parents and school and especially my maternal grandfather +ho +ere
tremendous 2ionistsF I +as %orn in 1C13 and throughout my youth I remem%er seeing literature and
mo5ies and all 0inds of artifacts that glorified the Chalutzim and their heroic idealism and self-
Not Just Speeches -- Volume III Page '1
sacrifice in clearing the land& in reclaiming the 9ula Valley& in ma0ing the dessert %loom and so forthF
?learly& b?yodim o? b?lo yodim +ittingly or un+ittingly# these indi5iduals +ere partners +ith the
Shechina in the !schalta D?(eulah in ma0ing the R$ry BonesQ come to life and in restoring physical
5itality to the "and that lay desolate for '&((( yearsF
But +e are no+ in +hat the media calls the RPost 2ionist eraQF Much of yesteryearSs idealism and self-
sacrifice is not to %e found among the descendants of the Chalutzim and early pioneers of former
generationsF 6e ha5e b?zras "aShem finished the phase of !schalta D?(eulah Beginning of the
@edemption# and are no+ +itnessing a ne+ phase of R"emshech "a?(eulahQ ?ontinuation of the
@edemption Process#F "i0e !schalta D?(eulah the "emshech "a?(eulah is unfolding as a nes nistar.
7rac0ing it day %y day or e5en +ee0 to +ee0 or month to month& it may not seem that dramatic and
certainly not 5ery miraculousF But unmista0a%ly nissam nistarim are occurring and the actors in the
"emshech "a?(eulah are partnering +ith the Shechina to %ring a%out unprecedented e5ents that are
restoring the spiritual 5itality to the "and and its people and that clearly foreshado+ the !chris
ha*amimF
7he primary actors in this "emshech "a?(eulah are not youthful Chalutzim from @ussia or Poland&
they are youthful Charedim often from *merica and other *nglo-Sa-on countriesF Idealistic and self-
sacrificing 7orah scholars and their dedicated +i5es +ho could ha5e had a significantly more
comforta%le life& materially and physically& in the R8ld ?ountryQ are %uilding #atim 6e?emanim
b?retz *israel through their heroic mesiras ne$esh and inspiring *iras ShamayimF
7hrough their fulfillment of the mit/5ah of 0eru +?'evu in e5er increasing num%ers these R7orah
PioneersQ are -- %a%y carriage %y %a%y carriage -- changing the face of Israeli societyF Ken *irbu
k?mosam b?*israelF May +e see them fulfill not only the t+o +ords of 0eru +?'evu %ut also the end
of the pasu0 G u?%ilu es ha?!retz vKivshua G may they fill the "and and capture the imagination and
aspiration of all Israeli society %y ser5ing as role models for family harmony& for derech eretz& for
personal integrity and for personal and communal responsi%ilityF
May I continue to see this in my children and grandchildren ad bias goel bimhera b?yamenuF
Not Just Speeches -- Volume III Page ''
On That Day Will His Name Be One
March 16, 2005
I mentioned at the end of R7+o for 7he Price of 8neQ that I gre+ up in a 5ery 2ionistic home and
school en5ironmentF I %elie5e it is not an e-aggeration to say that I +as past the age of Bar Mit/5ah
%efore I learned that ?hapter 1'; of 7ehillim recited %efore %entching on Sha%%os and !om 7o5#
could %e sung to anything other than the tune of 9a7i05ahF But if truth %e told& during the first 1C
years of my life& +hich coincided +ith the first 1C years of %edinas *israel& although the Je+ish +orld
+as ecstatic at Shivas Tzion the return to 2ion#& sechok peenu +as not maleh Rthe laughter in our
mouths +as not completely fullQ#F
7he fact that the 8ld ?ity had to %e a%andoned during 7he 6ar of Independence and the fact that the
<otel and the "ar "abayis +ere not e5en accessi%le to the Je+ish people caused a sense of unspo0en
an-iety and unfulfilled Bu%ilation that silently re5er%erated in our heartsF It is fascinating to note that
of the do/ens of songs that came out of that era& from the time of the esta%lishment of the State until
the Israeli Song ,esti5al on 9ay Iyar 1C;> there +as not a single popular song +ritten in all those
years that mentioned that Jerusalem +as di5ided or that there +as no Je+ish access to the <otel Oayen
http=HH+++FBerusalemofgoldFcoFilPF 6hile in the depths of our silent Shmoneh srei +e could 5er%ali/e
our prayer R,?*erushalayim ircha b?'achamim TashuvQ May !ou return in compassion to Jerusalem
!our city#& apparently the pain of not ha5ing all Jerusalem +as too painful to 5er%ali/e at a national
le5elF R6a?aleh l?!rtzeinu b?'enaQ and R!chshav- achshav b?mek *izraelQ could easily %e 5er%ali/ed&
%ut Rv?ein poked et "ar "a#ayitQ could notF
*nd then there +as that 6es 6igleh +ee0 in June of 1C;>F
7here are certain moments that remain etched in a personSs memory for the rest of his lifeF 6here
+ere you +hen you heard that <ennedy got shotJ 6here +ere you +hen you heard that planes
crashed into the 7+in 7o+ersJ So too it is for positi5e e5entsF I certainly +ill ne5er forget the
moment I head that the 8ld ?ity had %een captured %y the Israeli armyF It +as a magical moment for
me and for the Je+ish peopleF In the upcoming days and +ee0s and months G first Jerusalemites& then
Israelis and then Je+s from all o5er the +orld e-citedly rushed to get their first loo0 at the <otel in
Je+ish handsF
It +as therefore some+hat surprising although ultimately 5ery insightful to hear my @e%%i at the time&
@a5 *haron "ichtenstein& shlitQa& descri%e se5eral months later his first RPost Si- $ay 6arQ 5isit to
Eret/ !israelF *t a time +hen many *mericans +ere ta0ing ca%s straight from "od to the <otel %efore
e5en stopping at their hotel& @a5 *haron e-plained that he consciously delayed 5isiting the Kotel
"a%aaravi until se5eral days after he arri5ed in Eret/ !israelF I %elie5e upon arri5al he spent the first
night in one of the cities along the ?oast& then a day or so later he +ent to the Ne+ ?ity of JerusalemF
* day later he +ent to the 8ld ?ity for the first time& and only se5eral days after arri5ing did he first
5isit the <otelF
@a5 *haron e-plained his rationale %ased on the Mishnayos at the end of the first ?hapter of 7ractate
<elimF 7he Mishneh %eginning REret/ !israel is holier than the rest of the +orldQ specifies a hierarchy
of geographical holiness that e-ists in the +orldF 7here are ten le5els of holiness %eginning +ith
Kedushas retz *israel at large and culminating in the holiness of the Kodesh Kodshim 9oly of
9olies#F 9e +ent on G in his uniMuely insightful +ay G to e-plain that one should not Bump ahead of
himself in clim%ing a spiritual ladderF 7o ma-imi/e the gro+th and feeling of closeness to the
*lmighty that the Kedusha e-perience %rings& one needs to go through each le5el of holiness in its
Not Just Speeches -- Volume III Page ')
proper seMuence G ta0ing in all of the spirituality and holiness infused in each lo+er le5el %efore
ascending up+ard the ladder of R%a?alim b?kodeshQF
9e therefore first +anted to digest and incorporate +ithin himself for a time the holiness of Eret/
!israel %efore he mo5ed on to the added dimension of holiness inherent in JerusalemF "i0e+ise he
first +anted to spiritually acculturate himself so to spea0 to the holiness of Jerusalem %efore it +ould
%e appropriate to ascend further to the holiness inherent in the %akom ha%ikdash Place of the
7emple#F
@a5 *haronSs reference to the Mishnayos in <elim a%out the le5els of Kedusha +as 5ery much on my
mind last night as I +as trying to a%sor% the emotionally charged moment of hearing the name of my
ne+est grandsonF I thought %ac0 to a comment I made +hen spea0ing on Sha%%os Parshas Noach
a%out :T years ago at the Bris of !it/cha0 Meir "uchinsF I said that although it +as Sha%%os and +e
could not ta0e pictures& ha5ing a grandson named for my father +as 5ery much a R<odesh momentQ G
a moment separate and set-apart from all the moments in lifeF I recalled in that speech one of the most
po+erful <odesh Moments I had e-perienced in my life to that point G the moment in July 1C>1 +hen
I called my father& alav haShalom& from the hospital to tell hm that +e +ould %e naming our first child
after his o+n father& Moshe 7/5i& the @e%%e of 7alne& /tQl& and I noted the strong father-son %ond
formed %et+een us %y that e-perienceF
7he %irth& Bris& and Pidyon haBen of my first grandson !it/cha0 Meir "uchins are certainly moments
that +ill al+ays %e etched in my memoryF But if truth %e told the moment Bust a couple of years ago
granted me %y my son *le- and daughter in-la+ ?hani +hen they ga5e me a grandson named !it/cha0
Meir Twersky +as a R<odesh MomentQ in the category of RMaSalin %S<odeshQF 7here +as no+
someone to carry on not Bust the first and middle name of my father %ut the full family name G
!it/cha0 Meir TwerskyL *nd& in all candor e5en that great moment G as indeli%le as it +ill al+ays %e
in my mind G has no+ %een surpassed %y ha5ing a grandson named G and I trem%le +ith emotion as I
type the +ords G !it/cha0 Meir %en 9ara5 Moshe 25i 7+ers0yF 7he name is one and the same as that
of my father of %lessed memoryF
I than0 my children for gi5ing me ) grandsons named after my father 1v?(am sther Meira- zechura
l?Tov 4=: and I than0 "aKodosh #aruch "u for granting me the opportunity to e-perience in seMuence
of %a?alim b?Kodesh these great R<odesh MomentsQ in +hich I ha5e felt the 6armth of 9is 7ouch in
the life of our familyF
*nd although I eMuated in R7+o for the Price of 8neQ the +onderful recent Simcha of *le- and Moshe
+ho each no+ ha5ing fulfilled the Mit/5ah of Peru DS@e5u& since +e are no+ +riting in a 5ery
emotional and uninhi%ited fashion& I +ill go further and add the follo+ing G perhaps not 5ery
Rpolitically correctQ thought after Rremotely participatingQ in the Bris of my ne+ grandson=
,or a father the Simcha of ha5ing daughters is certainly a +onderful e-perience that no dou%t %rings
one to the le5el of RAshira "S9ashemQF But the song for daughters -- %efore there are sons -- are li0e
the songs of the early days of the %edinahF 6a?!leh ,?!rtzeinu #?'eena and R!chshav- achshav
b?emek *izraelQ +ere 5ery li5ely and happy tunesF But as long as 8ld Jerusalem +as not ours& there
+as a silent angst in each of our heartsF
Perhaps it has to do +ith the co5enantal relationship of #ris %ilah that %inds a father and sonF Perhaps
it is related to the mit/5ah of Talmud Torah that uniMuely defines the father son relationshipF Perhaps it
is for more uni5ersal reasons G may%e %ecause it is 0no+n that the son +ill al+ays carry on the family
name or some other reason I cannot specifically put my finger on at this momentF ,or +hate5er
reason& +ith all due respect to my %elo5ed and +onderful daughters and granddaughters& there is a
uniMue Simcha for a father to ha5e a sonF 7he 1C years +e had to +ait for the Kotel added to its
preciousness in our hearts and I am sure that the 3 years you and your !ishes Chayil ha5e +aited for
!it/cha0 Meir +ill add to the special relationship you +ill al+ays ha5e +ith himF
,inally& +hile hearing the naming of !it/cha0 Meir %en 9a@a5 Moshe 25i 7+ers0y in real time %y
+ireless cell phone last night& I could not help %ut thin0 ho+ much has changed in the C' years since
the naming of the last !it/cha0 Meir %en 9a@a5 Moshe 25i 7+ers0yF I %elie5e I ha5e mentioned on
other occasions that my grandfather +as out of to+n +hen my father had his BrisF *lthough he +as
certainly a lot closer to his son than I +as last night to my grandson& he could not communicate in time
to his +ife his preferred choice of names and so the %a%y +as gi5en a name from her side of the family
G !it/cha0 Meir G rather than his preferred choice of $o5id& after @e% $o5id of 7alneF
But +e ha5e come a long +ay in far more important +ays than technological %rea0throughsF 6e ha5e
certainly +itnessed R!chris "a*amimQ %rea0throughs in the past dramatic centuryF My father +as
%orn in ?/arist @ussiaF 9e had youthful memories of his mother placing a hand o5er his mouth hiding
%ehind a curtain so that he +ould not cry out during a pogrom that +as ta0ing place in the streets
outside their d+ellingF 9e crossed an 8cean and continent coming +est %ut his grandsons crossed the
continent and 8cean going %ac0 in the other direction& only arri5ing a couple thousand miles South of
my fatherSs point of departure& %ut e-actly at the point of departure of our ancestors a couple of
thousand years agoF
So much "ashgacha-dri5en +ater has passed under the %ridge during these C' yearsL I once remar0ed
that my father used to tell me that he gre+ up in a +orld +here there +as no State of IsraelF I tell my
children that I gre+ up in a +orld +here +e did not ha5e the Kotel ha%a?araviF My children can tell
their children that they gre+ up in a +orld +here +e did not ha5e Techeiles and hopefully their
children may similarly shoc0 the ne-t generation %y relating that they gre+ up in a +orld +here there
+as no Beis 9aMi0dashL
6e are& b?zras "ashem& +itnessing a historical Bourney of %a?alim b?KodeshF 6e pause along the
road to spiritually gro+ and acclimate oursel5es to the potential for achie5ing holiness and closeness to
the *lmighty that +e are granted in these ama/ing historical timesF May +e continue to mo5e along
this Bourney of (eulah and may +e merit to see speedily the Great $ay +hen 9e +ill %e 8ne and 9is
Name +ill %e 8neF
Not Just Speeches -- Volume III Page ':
The Sons Of Korach Did Not Die: Bris of Avraham Shmuel Luchins
July 11& '((>
@a5 Solo5eitchi0 once defined the e-istential difference %et+een youth and old age in terms of time
a+arenessF 7he time a+areness of youth& he said& is future oriented +hile the time a+areness of the
old centers on the pastF I thought of this distinction of the @a5 this past +ee0 +hen I +as
contemplating +hat to say at this mid-+ee0 SimchaF Should I loo0 %ac0+ard and choose to say
something %ased on an idea emerging from the past +ee0.s Parsha& Pinchas& or should I loo0 for+ard
and pic0 an idea %ased on Mattos-MassaiFJ
7he choice +as easy for three reasonsF
First& as bli=ayin=hara a Rdou%le-digit grandfatherQ I do lay rights of claim to a time a+areness that
may %e some+hat past-orientedF
Second& Parshas Pinchas has special meaning for meF It +as the Eparsha of the +ee0E during the maBor
portion of my E+ee0 of She5a BrochosE )1 years ago& at the time of the Shalom 2achor of my first%orn
son& Moshe 25i )) years ago& at Moshe 25i.s Bar Mit/5ah '( years agoF It +as no+ the Parsha of the
+ee0 at the Shalom 2achor of my youngest grandchild& and IE!9 it +ill %e his Bar Mit/5ah portion as
+ellF Mattos-Massai has no such personal connection for meF
Finally& I ha5e roughly 1) years +orth of material from my transcriptions of @a%%i ,rand.s divrei
Torah on Parshas Pinchas& %ut since he usually %egins his annual summer recess this time of year& I
ha5e 5irtually nothing from him on Mattos-Massai
Pinchas is certainly an appropriate Parsha to associate +ith generational transitioning and enumeration
of descendantsF It includes Moshe.s reMuest to 9ashem to appoint a ne+ manhig for Klal *israel and it
includes the listing of the 5arious families and names of the children& grandchildren and great
grandchildren of those +ho originally descended to EgyptF 7here is one pasuk in this section dealing
+ith enumeration of descendants that piMues my curiosityF It is a four +ord pasuk stuc0 in someho+ at
the end of the enumeration of population of the 7ri%e of @eu5enF
7he 7orah lists the names of the children of @eu5en.s grandson& Elia5& and then mentions that t+o of
those sons G Datan and !viram +ere in fact the same Datan and !viram +ho +ere in5ol5ed in the
<orach re%ellionF 7he 7orah then digresses from an other+ise uninterrupted :( 5erse narrati5e that
stic0s strictly to the names and num%ers of the 7ri%es and ,amilies of Israel to restate the clima- of
that re5olt= E7he earth opened its mouth and s+allo+ed <orach and his allies and the ':( men +ho
offered the Ketores +ere consumed %y a 9ea5enly fireFE 7hen the narrati5e G all in the section
allegedly dedicated to enumerating the family of @eu5en G concludes +ith a ne+ piece of information
a%out unnamed indi5iduals +ho +ere not e5en from the 7ri%e of @eu5en= E*nd the sons of <orach did
not dieE u'bnei Korach lo meisu#F
It stri0es me as 5ery strange that the 7orah mentions this fact and that it specifically mentions it hereF
6hat is intriguing a%out the sons of <orach is that they +ere spiritually superior to their fatherF 7he
%idrash in fact states that this spiritual superiority of <orach.s children misled himF 9e sa+
prophetically that great people +ere destined to descend from himF 9e reasoned that he must %e right&
%ecause if he +ere +rong in opposing Moshe& he could not possi%ly merit ha5ing such great offspringF
9is mista0e +as that he did not consider the possi%ility that his children might do teshuvah and
achie5e greatness in their o+n rightF 9e neglected to consider the possi%ility that his children +ould
%e spiritually superior to himF
Not Just Speeches -- Volume III Page ';
It is perhaps no coincidence that it is ?hapter 1> -- 7he Psalm of the sons of <orach that +e read >
times immediately proceeding shofar %lo+ingF 6e try to Rpsych oursel5es upQ for hearing the Shofar
and doing 7eshu5a %y reading the +ords of those children +ho +ere a%le to %rea0 a+ay from the home
and en5ironment +hich under normal circumstances +ould ha5e led them do+n a far different spiritual
pathF
6e are all familiar +ith the concept of *eridas haDoros ; the diminution of spiritual greatness from
one generation to the ne-tF 7his is a concept that perhaps in Klal *israel dates %ac0 to @eu5en himselfF
In the era of the Patriarchs there +as to some e-tent spiritual progression from *5raham to !it/cha0
and from !it/cha0 to !a0o5F !a0o5 is 0no+n& after all& as the bechir ha!vos G the ?hoicest of the
PatriarchsF ,rom !a0o5.s oldest son @eu5en on+ard& ho+e5er& things started to go do+n hill
some+hatF 7here +as most li0ely constant yeridas haDoros from !a0o5 do+n through @eu5en do+n
to the 1C
th
le5el of spiritual impurity of his descendants +ho left Egypt& including his great
grandchildren $atan and *5iramF But, at the 5ery end of the enumeration of @eu5en.s lineage the
7orah announces to us that this do+n+ard spiral of yeridas haDoros is not irre5ersi%leF #nei Korach
lo meisuL In <orach.s family +e ha5e perhaps for the first time among #nei Yisrael the phenomenon
of offspring +ho +ere more righteous than their parentsL
7his has %ecome some+hat of a sensiti5e issue in our time +ith so many ba'alei Teshuva and +ith
schools and social en5ironments that ha5e more rigorous spiritual standards and a more pristine
hashka$ic outloo0 than those +hich e-isted in +hat my esteemed mechutan has %een 0no+n to slyly
call the Epre-halachic eraE in +hich +e mem%ers of Ethe older generationE gre+ upF 7here are
unfortunately times +hen there is stress and tension %et+een the generations o5er this issueF
My generation and I ha5e merited to see this phenomenon of children +hose righteousness surpasses
that of their parents reassert itself in our o+n time and in our o+n familiesF I ta0e note G on this
occasion +elcoming a ne+ mem%er of the next generation into our family G of the pride I ha5e in
ha5ing children +ho are %igger Talmidei Chachomim and +ho ha5e a stronger sense of munah
0eshuta than their fatherF I ta0e pride in seeing grandchildren +ho are %eing gi5en greater
opportunities for li5ing li5es of Kedusha and Tahara than their parents +ere gi5enF *nd I ta0e special
pride in ha5ing my %elo5ed son-in-la+ and daughter +itness something I ha5e ne5er +itnessed in my
o+n life G the brit milah of their fourth sonL But as I told $ena last e5ening& I +ould not %e +illing to
trade my second daughter for any num%er of additional sonsL
7o return to my point of original departure= 6hen the @a5 spo0e a%out the difference %et+een the
past-oriented time a+areness of the old and the future-oriented time a+areness of the young he
stressed the fact that unli0e the physiological differences %et+een youth and the elderly +hich are
mutually e-clusi5e states of %eing& past and future time-a+areness is not mutually e-clusi5eF Judaism
attempts to combine the e-perience of youth and the e-perience of age and reMuires the Je+ to %e
simultaneously and perhaps paradoxically %oth young and oldF 7he Je+ must %e deeply rooted in his
past and at the same time inspired %y a vision of the futureF
*nd so& +hile I admittedly& am influenced %y my 5ision of Parshiyot Pinchas of yesteryear I also ha5e 20/20 vision +hen it
comes to future readings of this ParshaF In particular I am focused on the reading of this Parsha in the year 2020& 1) years
from no+F I pray that "aKadosh #aruch "u 0eeps me and the other mem%ers of my family in good health to cele%rate on
that occasion the Bar Mit/5ah of my dear grandson and the 47
th
anni5ersary of marriage to my dear +ifeA %y sharing
further thoughts on Chapter 47 of 7ehillim G ,a?%natzeach ,ivnei Korach %izmorF *ehi 'atzon that prior to that date +e
+ill first e-perience the time +hen 0inchas zeh liyahu +ill come and return the hearts of all parents to that of their
children and the hearts of all the children to that of their parentsF
Not Just Speeches -- Volume III Page '>
I Have Crossed The River With My Walking Stick And Become Now Two Camps
July '((>
7here is a lengthy discussion in the first chapter of tractate Sotah cataloging the e5ils of (asus 'uach
G arrogance and conceit -- and +arning us to al+ays %e personally 5igilant against this spiritually
corrosi5e character fla+F It is not totally inappropriate to Muote this Gemara at the time of the %irth of a
ne+ son or grandsonF *fter all it is Muite natural to feel a deep sense of pride in children and certainly
in grandchildren and as their num%ers gro+& %SE/ras 9ashem& there is a natural tendency for the pride
to gro+F It is furthermore sometimes not too great a Bump %et+een pride and arroganceF 8ne only has
to thin0 of the 5erse in Megillas Esther O:=11P regarding 9amanSs %oasting to 2eresh his +ife to
recogni/e that pride in children and certainly inappropriate %ragging a%out them may indeed %e
characteristics of a person +ith (asus 'uachF= R<ayesaper lahem "aman es kevod oshro v?rov banav
v'es kol asher geedlo hamelech v'es asher neeso al hasarim v'avdei hamelechQ -- 9e %ragged to her
regarding the multitude of his sons right along +ith his %ragging concerning his +ealth and political
promotions
7he primary reason& ho+e5er& I am citing the sugyah in Sotah discussing (asus 'uach is %ecause of an
enigmatic statement that appears at the end of that discussion and an ingenious comment of the Vilna
Gaon on this 7almudic passage relating it to yesterdaySs parshaF *fter more than an amud and a half of
unMualified %lasting the e5ils of (asus 'uach& the 7almud Muotes a statement of @ ?hiya Bar *shi in
the name of @a5 that seems to pro5ide a slight loop-hole= R* Talmid Chochom should ha5e one-eighth
of an eighth of haughtinessFQ OTalmid Chochom Tzareech she?yehai bo echad m?shmoneh b?shminisPF
7he simple interpretation of this statement is that in order that he not %e stepped upon and that he
command a certain amount of respect for the 7orah he represents a Talmid Chochom indeed must not
%e totally self-effacing %ut must manifest a certain minimal amount of arroganceF 9o+e5er& there is
much discussion a%out the am%iguous term -- echad m?shmoneh b?shminis ; that the Talmid Chochom
is supposed to ha5e 1H;1 amount G or literally an eighth of an eighth G of haughtinessF Many many
interpretations are gi5en as to the meaning of this e-pressionF @ash& 7osofos& Meiri& Maharsha are Bust
some of the classic commentries that each ha5e their o+n uniMue interpretation of this e-pressionF
7he Vilna Gaon& 0.dar0o %.0odesh& has an ingenious interpretationF 9e says that the term Rone-eighth
of an eighthQ is not a reference to a particular measureF @ather it is hinting at the eighth 5erse of the
eighth parsha of the 7orahF 7he eighth parsha of the 7orah is the parsha +e read yesterday morning=
Parshas VayishlachF 7he eighth pasu0 of Vayishlach reads= RKatonti m?kol hachaseedim u?mkol
hames asher asisa es avdecha4 ki b?makli avarti es ha*arden hazeh v?ata hayeesi l?shnei machanos.@
RI am un+orthy of all the 0indness and all the fa5ors that !ou ha5e done for !our ser5antK for I ha5e
crossed this Jordan +ith my staff and no+ I ha5e %ecome t+o campsFQ
OParenthetically there is a certain irony in !a0o5 spea0ing here a%out t+o campsF 7he simple
interpretation is that it refers %ac0 to ) pesu0im earlier +hen he split his camp into t+o so that one
might escape and %e spared if Eisa5 +ould attac0 the other campF EVayachat/ es ha.am asher itoA
l.shnei machanosEF 8n the other hand& I cannot help %ut thin0 that there may %e allusion also to >
pesu0im earlier +hen !a0o5 spea0s of t+o other EcampsEF E*nd he called the name of the place
MachanayimEF @ashi says= 7+o camps G one consisting of the *ngels of the "and of Israel +ho came
to+ard him and one camp consisting of the *ngels of ?hut/ ".*ret/ +ho +ere escorting him the "and
of IsraelPF
Bac0 to <atonti m.0ol ha?hassadim= !a0o5 states that he %egan a Bourney )1 years prior to this
moment G including the 11 years he spent in the !eshi5os of Shem 5SE5er and the '( years he spent in
"a5anSs householdF 6hen he %egan that Bourney he crossed the Jordan @i5er +ith nothing much
%eyond his +al0ing stic0 and no+ he hum%ly recogni/es G-dSs 0indness to him %y 5irtue of the fact
that he is the Patriarch of a family di5ided up into t+o great encampments G ata hayeesi l?shnei
machanosF
7he Vilna Gaon e-plains that any pride and self-esteem that a Talmud Chochom may possess as a
result of his successes in life and his accomplishments must %e modeled after that of the Patriarch
!aa0o5 G he should ac0no+ledge them in a spirit of personal un+orthiness and gratitude to the
*lmighty +ho allo+ed them to happenF 9e should further %e concerned that all these 0indnesses and
fa5ors ha5e diminished& so to spea0& his credit in the 9ea5enly ledger and use that attitude as an
inspiration for further dedication and further commitment to his Benefactor to pay 9im %ac0 for all the
0indness and fa5orsF
I mention this insight of the Gaon on this personally 5ery mo5ing moment& %ecause today for me is in
a sense a Tshii she?bishminis G a ninth of an eighthF 7his is the ninth time& b?zras "ashem& I ha5e the
zechus to participate in a grandsonSs Brit Milah either in person or 5icariously from a distance in the
case of ) nechadim nechmadim circumcised in Jerusalem#F
It +as some )1 years ago that I crossed the 9udson @i5er +ith my dear +ife 7/ipporah to %egin family
life in SeattleF *nd no+& +ith the 9elp of many <indnesses and ,a5ors from the *lmighty along the
+ay hayeenu l?shnei machanos= 6e ha5e %ecome t+o great camps G the camp of my sons in Eret/
!israel +ith their dear little angels of Eret/ !israel and the camps of my daughters in *merica +ith our
dear angels of ?hut/ ".*ret/FF
6e restate this morning +ith appropriate trepidation and a+e the +ords of !a0o5 *5inu from
yesterdaySs parsha= Katonti m?kol hachassadim u?mikol ha?emesF 6e are un+orthy of all the
<indness and all the ,a5orsF 6e pray to the *lmighty that 9e should continue to %esto+ 0indness on
our family and may +e continue to see Je+ish nachas from all our children and grandchildren in all
their 5arious places of their encampmentF
Sara I ?haim& I gi5e you a #irkas !v that you should ha5e the denominator of the fraction shmini
she'bshminis ;1# G namely Samech Daled +hich stands for S'yata Dishmaya G the 9elp of 9ea5en in
raising little Binyomin $o5 and all your childrenF May you be zoche l'gadlam ,'Torah u',mitzvos-
u','%a'asim tovimF *nd may your children al+ays %e a source of pride for you %ut not of arrogance&
unless it is the EarroganceE of a Talmid Chochom& one that %rings the recognition of EKatonti m'kol
haChasadim u'mi'kol hamesEF
Not Just Speeches -- Volume III Page 'C
Vayehi Erev Vayehi Boker...
"And there was darkness and then there was brightness...."
,rom= $a5id 7+ers0y $ate= 8ct ')& '(11 '=:>=(1 *M

6e are 5ery mo5ed and happy to announce the %irth of @i50a 7+ers0y& %orn in Bi0ur ?holim 9ospital
Jerusalem# to *le- and ?hani 7+ers0y on 9oshana @a%%ah 8cto%er 1Cth# and named on Sha%%os
Bereshis for my mother& of Blessed Memory +ho passed a+ay at the close of @osh 9ashanna
Septem%er )(th# less than ) +ee0s earlierF

@osh 9ashanna is the %eginning of the period of Judgment and 9oshana @a%%ah closes that periodF
9ashem Meimis u.Mechayeh the "-rd %rings death and 9e %rings life#F

6e are thrilled %y the thought that Bust as !it/cha0 Meir Meyer# and @i50a @e5a# 7+ers0y are no+
united in the Ne-t 6orld& they no+ ha5e great-grandchildren carrying on their names and traditions in
Beitar& IsraelF

7he mourner in a house of *5eilut is offered the hope that 9aShem +ill pro5ide him comfort +ith the
greeting E9aMa0om yenachem eschem& %.toch she.ar *5ilei 7/ion V.!erushalyemEF 7he 8ne 6ho is
e5eryP"*?E shall comfort you in the midst of the other mourners for 2ion and JerusalemF#

In this case %oth E9aMa0omE the place -- %.7och 2ion V.!erushalayim# and haShem the name --
@i50ah 7+ers0y# are a source of great Nechama comfort# for the familyF 6e than0 the E7hree
PartnersE in5ol5ed in this NechamaF O7he 7almud states that there are three partners in5ol5ed in the
creation of a child -- the father& the mother& and the *lmightyPF

$a5id 7+ers0y

Not Just Speeches -- Volume III Page )(
8ther ,amily
Matters
Not Just Speeches -- Volume III Page )1
Mothers's 80th Birthday
May '(()
6hen +e thin0 of %irthday parties& for the most part +e thin0 of e5ents held for children of a rather
young ageF Perhaps %irthday parties are most often held and most often appreciated %y children in the
>& 3& C& 1( year-old age rangeF Indeed for the children& their friends& and their parents >& 3& C& and 1(
are ages +hich are milestones and represent dates +orthy of noting and +orthy of cele%ratingF
*s +e get older& the tendency is not to ha5e such ela%orate %irthday partiesF Indeed many of us +ould
perhaps li0e to ha5e our %irthdays go %y totally unnoticed +ith the less fanfare the %etterF But there
comes a time +hen %irthdays again are real milestones in oneSs lifetime and are dates +orthy of noting
and +orthy of cele%ratingF
?ertainly turning 3( is a life milestone deser5ing of note and cele%rationF But there are se5eral 0ey
differences %et+een the %irthday party of an 3 year old and the %irthday party of an 3( year oldF I +ill
not go into the o%5ious differences of the three ,s G ,ood& ,a5ors& and ,ire e-tinguishers +hich
characteri/e the 5arying am%ience of the t+o differing genre of %irthday partiesF
But I +ould li0e to mention the three Ss +hich also distinguish such radically different %irthday
partiesF Span& Spirit& and SpeechesK
7he first difference is the nature of the guest listF 7he age Span of an 3 year oldSs %irthday party guest
list is usually 13 months to ' yearsF In5ited are all the %est friends and closest local relati5es of the
%irthday %oy or girl +ho are +ithin an age range of plus or minus C G 1' months of the BaSal
9aSimchaF 7he %irthday party guest list of someone such as my mother +ho has had the /echus to see
her 3(
th
%irthday included G %li Gayin hara G childrenK grandchildrenK and great-grandchildren G friends
and family from ) or 1 generations spanning o5er 3 decades of life e-perienceF
7he second difference in the nature of the guest list is that at the %irthday party of an 3( year old& many
of the most important guests +ho +ould certainly %e in5ited& can come only in SpiritF
8ne of the ine5ita%le facts of life of compiling a guest list for an 3(
th
%irthday party is that
unfortunately many of the dearest friends and closest relati5es of the R%aal or %aalat SimchaQ +ill not
%e a%le to attend& %ecause they ha5e already gone on to the ne-t +orldF
?learly the people assem%led here this morning are some of my motherSs dearest friends and closest
neigh%ors and relati5esF But certainly there are many others +ho my mother +ould ha5e 5ery much
li0ed to ha5e at this e5ent and +ho +ould 5ery much li0e to ha5e %een here +ith her& %ut +ho are here
only in spiritF
?ertainly first and foremost in this category is her life long partner& my %elo5ed father for +hom +e
cele%rated a >(
th
%irthday party& %ut +ho did not li5e to see his 3(
th
%irthdayF My mother also had many
many dear and close friends +ho ISm sure she +ould ha5e lo5ed to ha5e cele%rated this milestone %ut
+hom can %e here only in spiritF
Not Just Speeches -- Volume III Page )'
7he final difference %et+een an 3 year oldSs %irthday party and an 3( year oldSs party is the length of
the SpeechesF 7he length of the speeches at an 3 year old party are usually something li0e a 1 G ;
+ord sentence such as R9ere comes the ca0eQ or R7ime to %lo+ out the candlesQF *n 3(
th
%irthday is
usually deser5ing of some+hat lengthier remar0sF
9ere& again& ho+e5er I +ant to ma0e mention of my father- zichrono l?vrachaF My father +as ne5er
one to enBoy sitting through speechesF 9e had a fa5orite e-pression +hich he used e5en after hearing a
5ery good speechF RIt +as good& %ut tsu shveigen kum=sich nitAS It +as good& %ut silence +ould ha5e
%een %etter#F
I 0no+ my mother& on the other hand& really enBoys my speeches and in fact inspired me to collect
some )(( pages of speeches I had gi5en o5er the years and %ind them in a single 5olume +hich I ga5e
to her for her >:
th
%irthday presentF She had %een telling me for a +hile no+ that +hen she turned 3(
she +anted an update to my original 5olume and I ha5e %een a%le to accommodate her reMuest +ith
another 1:( or so pages of additional speeches gi5en for the most part during the last : yearsF She
hasnSt as0ed me for anything yet for her 3:
th
%irthday& %ut Bust in case& I figured I had to prepare a fe+
typed-up remar0s for this morningSs festi5e occasionF
Mommy& I ha5enSt had the pleasure of sharing a Seder +ith you for a num%er of years no+ and I 0no+
ho+ much you enBoy going a+ay for and %eing +ith Judy and Marya and Michael and 8ra and the
7reigers and the Stein%ergs for PessachF But Bust in case& you miss a little %it& hearing some of my
comments at the Seder& I thought ISd ta0e this opportunity to share +ith you a small insight regarding
the 9aggadahF
Indeed on an occasion such as this of commemoration and loo0ing %ac0 o5er a long life& it is most
appropriate to mention something from the 9aggadah %ecause in5aria%ly some of our earliest
childhood memories go %ac0 to the Sedorim +e had at our parents or grandparents homesF I can still
5i5idly remem%er the Sedorim +e had at my grandparents& the <et/lachSs home& on )1
th
*5enueF I
pro%a%ly +as less than : years old G +hich +ould ha5e put my mother in her late t+entiesL In some
+ays it seems li0e yesterdayF I can still hear Sam and $ora %elting out the chorus of ?had Gadya and
$y-$y-EinuF
85er the many years and the perhaps 1(( times that I ha5e sung $y-Einu o5er the years since then& the
Muestion has often %othered me G +hat do +e mean R$y-EnuQ G It +ould ha5e sufficedJ 9o+ can +e
say that if G-d had only ta0en us out of Egypt and stopped there& it +ould ha5e %een sufficientF Indeed
5irtually each step in the poem +as actually necessary for our sur5i5alF It certainly +ould ha5e not
%een enough had he only ta0en us out of EgyptF 7he Egyptians +ould ha5e pursued us and 0illed usF
It +ould not ha5e sufficed had he split the Sea and dro+ned our enemies in its midstF 6e +ould still
ha5e died of star5ation in the desert and so on and so forthF
6hat then do +e mean +hen +e say R$y-enuQ& it +ould ha5e sufficedJ 6hat +e clearly mean is that
had G-d only done this act& it +ould ha5e sufficed for us to %e o%ligated to sho+ our e5erlasting
gratitude and dedication to 9im for this one act +hich +as a necessary %ut certainly not sufficient
component of our long-term sur5i5al and prosperityF 7his is +hy the $y-enu poem is sand+iched in G
so to spea0 G %y the e-pression preceding RKamah ma?alos tovos l?%akom !leynuQ and %y the
e-pression follo+ing Ral achas kamah v?kamah tovah ke$ulah u?mechupeles l?makom aleynuQF
9o+ much more so must +e e-press gratitude and appreciation for all the compounded and re-
compounded acts of 0indness 9e has done for usF
Not Just Speeches -- Volume III Page ))
?ertainly this long list of de%ts of gratitude comes to mind +hen thin0ing of all the many acts of
dedication& 0indness& generosity& and %lind-lo5e a mother sho+s to her children o5er the course of a
lifetimeF Indeed in a sense a child only %egins to appreciate +hat a parent is and +hat a parent does for
his or her children& +hen he or she %ecomes a parent himself or herselfF
I 0no+ that the list of things my mother has done for her children and her grandchildren G age
appropriate acts of dedication& 0indness& generosity& and %lind-lo5e each and e5ery day and +ee0 and
month and year of the past fi5e and one-half decades is a tremendously long oneF If +e e5er say R$y-
enuQ& itSs enough alreadyF It is not that +e are telling you Rchas 5SshalomQ itSs enough already& +e no
longer need your lo5e and help and encouragementF It is not that +e are saying Rchas 5SShalomQ
R$yenu G stop acting li0e youSre our motherLQF 8n the contrary& it is $y-enu in the sense of the
9aggadahSs poemF Each and e5ery act %y itself already suffices to o%ligate us to tell you in return ho+
much +e lo5e you& ho+ much +e appreciate e5erything you ha5e al+ays done for us& and ho+ much
you mean to usF
I +ould no+ li0e to as0 my sister Marya& +ho no dou%t has a uniMue appreciation of all my mother.s
children of the special dedication and de5otion a mother has for her children -- to come Boin me in a
rendition of a little song +e +rote RElu 9ot/eanu Min 9a@echem& 5Slo nasan lanu chala5 lishtos $y-enuQA
$a5id= /$ she would have brought us out of the womb and not given us milk to drink- Dy=enu.
Marya= /$ she would have given us milk to drink and not answered ries at night- Dy=enu
$a5id= /$ she would have answered our cries at night but not hanged our dia!ers- Dy=enu.
Marya= /$ she would have changed our diapers- but not taught us how to use the toilet- Dy=enu.
$a5id= /$ she would have taught us how to use the toilet- but not taught us table manners- Dy=enu.
Marya= /$ she would have taught table manners- but not !rovided us with siblings- Dy=enu.
$a5id= /$ she would have provided us with siblings- but not sent us off to shool Dy=enu
Marya= /$ she would have sent us o$$ to school but not hel!ed us with our homework- Dy=enu-
$a5id= /$ she would have helped us with our homework- but not driven us in ar!ools- Dy=enu.
Marya= /$ she would have driven us in carpools- but not been ative in all shool ativities Dy=enu
$a5id= /$ she would have been active in all school activities but not been "resident of the "TA- Dy=enu.
/$ she would have been 0resident o$ the 0T!- but not sent me away to Yeshiva #ollege- Dy=enu.
/$ she would have sent us away to *eshiva College- but not !aid for tuition and e$!enses- Dy=enu.
Marya= /$ she would have sent David away to *eshiva College- but not sent me to %niversity of &ashington- Dy=enu.
/$ she would have sent me to +niversity o$ Bashington- but not let me move out into my own a!artment' Dy=enu.
/$ she would have let me move out into my own apartment-
but not invited me every weekend for (habbos and home ooked meals- Dy=enu.
/$ she would have invited me every weekend $or Shabbos and home cooked meals- but not given me leftovers for the week- Dy=enu.
/$ she would have given me le$tovers $or the week- but not given me her rei!es- Dy=enu.
$a5id= /$ she would have paid $or tuition and eCpenses- but not welomed my wife into her home like a daughter- Dy=enu..
/$ she would have welcomed my wi$e into her home like a daughter- but not ontinued to !rovide so muh enouragement' and
su!!ort throughout our marriage Dy=enu.
/$ she would have continued to provide so much encouragement- and support throughout our marriage-
but would have not e$tended the same to our hildren and grandhildren Dy=enu.
Marya= /$ she would have given me her recipes- but not welomed my husband into the family' treating him like a son- Dy=enu.
/$ she would have welcomed my husband into the $amily- treating him like a son-
but not been so very aring' generous and su!!ortive of us- Dy=enu.
/$ she would have been so very caring- generous and supportive o$ us- but not e$tended the same with my daughter- Dy=enu.
,inally& I +ant to conclude RKamah %a?los Tovos l?%akom !leinuQA 9o+ grateful and appreciati5e
+e are to G-d for gi5ing us such a +onderful mother and for granting her health and long lifeF May 9e
continue to %less her +ith the a%ility to see nachas from her children& grandchildren& and great
grandchildren until 9e %rings us %ac0 to retz *isroel and 9e re%uilds for us the 9oly 7emple& +ith the
coming of %oshiachUspeedily in our daysF
Tu B'Shvat And My Family Tree
7he $af !omi this past +ee0 finished tractate MenochosF 7he last mishneh there notes that despite the
great difference in cost %et+een an animal offering& a %ird offering& and a flour offering the 7orah uses
the same e-pression E/sheh 'each 6ichochE a fire offering that is pleasant to G-d# in connection +ith all threeF
7he lesson to %e deri5ed& the Mishneh teaches is that chad "a%arbeh v'echad ha%am'it- u'bilvad
sheyechaven adam es da'ato ,'ShamayimF It matters not +hether the Muantity is great or the Muantity is small& the main thing is that a
person should direct his thoughts to+ard his ,ather in 9ea5enF
I am not the main spea0er this morning and so my Muantity +ill not %e great& %ut my mother has
sponsored this %rea0fast in memory of my grandfather& MrF Michel <et/lach& +hose !ahrt/eit is this
e5ening and in memory of my father MrF Meyer 7+ers0y +hose !ahrt/eit is later this monthF 6ith that in
mind& I +ould li0e to direct my thoughts for a fe+ moments to my forefathers in Gan Eden and in that
+ay fulfill the Mishneh.s dictum o$ chad "a%arbeh v'echad "a%am'it +ith some %rief remar0s this
morningF
8f course it is most appropriate to ha5e a spea0er from the Je+ish National ,und as the guest spea0er
at a %rea0fast in memory of my Grandfather& +ho +as 0no+n as MrF JN, of SeattleF I remem%er once
tal0ing +ith a co-+or0er at Boeing +ho +as telling me a%out his EyichusEF 9e +as from the south and
he told me that his grandfather +as a card-carrying mem%er of the <F<F<F the <u <la- <lan#F I +as
thin0ing to myself& that.s real goyishe yichusF I ha5e emese *iddishe *ichus -- my grandfather +as a
card carrying mem%er of the <F<F"F Keren Kayemes ,'*israel#F
In honor of my grandfather.s !art/eit tonight& in honor of my father.s !ahrt/eit later this month& in
honor of the Ne+ !ear for trees -- 7u B.Sh5at -- +hich +ill %e this Sha%%os& and in honor of the ne+
JN, representati5e in Seattle& I +ant to say a fe+ +ords a%out treesF I don.t& ho+e5er& +ant to steal
any thunder from our guest spea0er and since I come from a family +ith long roots in this
congregation& I +ill user @a%%inic license and tal0 mostly a%out trees in the homiletic sense -- namely
my family treeF
Se5eral +ee0s ago the Da$ *omi studied a%out 8li5e 7reesF Se5eral %ishnayos in the ninth chapter of
%enochos discuss 5arious 0inds of oli5e trees& the 5arious processes for e-tracting oli5e oil from the
fruit of these trees& and the 5arious le5els of Muality of Shemen )ayis oli5e oil# produced from these
treesF 7here are numerous factors in5ol5ed in determining +hich oli5e oil is <osher and +hich is not
<osher for use in the Menorah and for use in the recipes of the 5arious 0inds of %incha offerings in
the #eis "a%ikdashF *mong issues to %e considered in determining the Muality and fitness of the oil
+ere +here the 8li5e gro5e +as located& +hat type of methods of irrigation and fertili/ation +ere
used& +hat time of year and from +here on the tree the oli5es +ere pic0ed& ho+ much sMuee/ing or
pressing +as done to e-tract the oil from the oli5e& and ho+ much filtering +as done to separate the
impurities from the e-tracted oli5e oilF
7he 7orah states in Parshas Shoftim O$e5orim '(=1CP= Ki "a!dam tz "aSadehF 8ur Sages tell us
that in certain +ays man can %e compared to a tree in the fieldF 7hin0ing a%out the Mishanyos in
Menochos& thin0ing a%out the !ahrt/eits of my father and grandfather and thin0ing a%out my family
tree in a larger sense I +ould li0e to e-plore this metaphor for a fe+ momentsF
I find myself at a uniMue stage of life +here I can no+ loo0 %ac0 at t+o generations -- the generation
of my grandfather and my father -- and I can loo0 for+ard at t+o generations -- the generation of my
children and my grandchildrenF #aruch "ashem& I come from a +onderful familyF I am proud of all
my ancestors and I am proud of all my children and grandchildrenF But the truth must %e told -- each
Not Just Speeches -- Volume III Page ):
generation is different from one anotherF 7he genes may %e the same& in many cases the Tzuras 0anim
or facial appearances may %e the sameF But each generation has %een culti5ated in different fieldsF
7he methods our parents used to irrigate and fertili/e and nurture our physical& social& and spiritual
de5elopment +ere differentF 7he time and place in history and geography +here +e gre+ up +ere
differentF 7he amount of sunlight +e +ere e-posed to in terms of societal& financial& and educational
opportunities and %lessings +ere differentF 7he pressures and sMuee/ing and pressing +e +ere
su%Bected to during our formati5e years +ere differentF 7he amount of filtering from outside
en5ironments and e-posures that +e +ere raised +ith +ere differentF Each generation -- %ased on all
of the a%o5e -- has its o+n potential& its o+n 6isyonos and challenges& its o+n definition and standards
for happiness& success& religiosity& and sense of responsi%ilityF
6hen I loo0 ahead generation-+ise to the accomplishments -- %oth Mualitati5e and Muantitati5e -- in
7orah learning of my children I am truly hum%ledF 7hey certainly surpass those of their father and no
dou%t those of their grandfather and great-grandfatherF 6ithout ta0ing anything a+ay from their great
personal effort and talents that ha5e helped them reach the achie5ements they are reaching& the fact is
that they +ere %orn into a +orld of opportunity and circumstance in this area that surpassed the
opportunities and circumstances of at least the three preceding generations in this areaF
6hen I loo0 back generation +ise at the accomplishments of my father and grandfather I am hum%led
as +ell& %ut for different reasonsF Both my father and grandfather +ere %orn in @ussiaF My father
came to this country as a young child& my grandfather as a more mature young manF My father ser5ed
in the DS *rmy during 66IIF My grandfather used to %e a tra5eling salesmanF Neither had the
educational opportunities nor the societal infrastructure that +ould reinforce 7orah o%ser5ance and
Je+ish commitment to any+here near the e-tent that these opportunities and infrastructure e-isted for
their children& grandchildren& and great-grandchildrenF
*nd yet& each in their o+n +ay& succeeded in remaining committed to 7orah o%ser5ance and Je+ish
commitmentF Each rose to leadership roles in this community and made significant leadership
contri%utions to institutions& organi/ations& and indi5iduals that continue to influence our community
and %eyond to this 5ery dayF
s Chata=ay ani mazkir hayomF I certainly do not ha5e the same sense of responsi%ility to community
and Kahal that my father and grandfather hadF I ha5e certainly not put in any+here near the hours of
ser5ice or made any+here near the contri%ution that my ancestors ha5e made to communal institutions
and organi/ationsF
It may %e true that the apples do not fall far from the family treeF But it is also true& depending on a
5ariety of circumstances many of +hich are %eyond the control of each generation& that the fla5or and
appearance and taste of the apples on the 5arious %ranches of the tree might %e Muite different from the
fla5or and appearance and taste of other apples else+here on that same treeF
I once again +ant to than0 my mother for sponsoring this %rea0fastF May she %e zoche to cele%rate
these *ahrtzeits in good health +ith fond memories of past generations and lo5ing nachas of future
generations for many years to comeF
,inally& I gi5e than0s to "aKadosh #aruch "u that each generation Dbli !yin "arahE on our family tree
has %een a%le to achie5e the success and accomplishments that +e ha5e %een zoche to achie5e and for
9is S'*ata D'/smaya in allo+ing each lin0 in the family tree to maintain a lo5e for and a connection
+ith 7orah commitment and 7orah learning and to remain cogni/ant of the fact that tz Chaim "i
,'%achzikim #ah= 7he 7orah is# a 7ree of "ife to those +ho hold onto itF
Not Just Speeches -- Volume III Page );
Post-Wedding Reception Of Beryl and Evelyn Rothman
March 'C& '((:
7here is a +ell 0no+n teaching in the Pir0ei $S@a%%i Ela/ar that RChatan Domeh ,?%elechQ -- *
%ridegroom is compara%le to a <ingF In deference to the spirit of Purim that is still present as long as
9amantaschen and Shalach Monos remain to %e found in the 0itchen& I ha5e al+ays felt that +hen it
comes to %rothers-in-la+ spea0ing at post-+edding cele%rations there is a corollary to the principle of
R?hatan $omeh "SMelechQ and that is the principle of R%?Chutan Domeh ,?%elachQ G namely in-
la+s are compara%le to saltF * little %it of salt is a good thing& it can add seasoning and fla5orF 7oo
much salt& ho+e5er& can ruin the recipe and spoil the foodF I 0no+ that as the youngest mem%er of the
distinguished sons-in-la+ of RBu%%y !udinQ I can al+ays count on my older and more @a%%inically
acti5e %rothers-in-la+ to add Bust the right amount of homiletic RsaltQ to any family SimchaF By the
time it is my turn to spea0 +e are usually in the realm of RKol "a%osee$ (oreahQ G one +ho adds&
detractsF
/m Kol )eh& +ith your permission& in honor of my ne+est distinguished %rother-in-la+ and in honor of
the Simcha I feel for my dear sister-in-la+& E5elyn& I +ould li0e to share +ith you the follo+ing %rief
o%ser5ation=
Se5eral years ago& I pee0ed ahead on the $af !omi calendar and thought to myself RMarch '((:Q
+ould %e a nice time to ta0e a trip to Ne+ !or0F I 0ne+ se5eral colleagues of mine in the Seattle $af
!omi had either attended the 1(th Siyum 9aShas or +ere planning to attend the 11
th
Siyum 9aShasF I
0ne+ our @a5 and Maggid Shiur in Seattle +as planning to attend and I thought that it +ould %e a
tremendous chizuk to %e present in Madison SMuare Garden for this momentous occasionF
'abbos %achshavos #?,ev /shF *s things turned out& things did not turn out e-actly as I had plannedF
9o+e5er& the truth of the matter is that e5en though I might ha5e missed the chizuk of %eing in person
at the Siyum 9aShas& it ga5e me great chizuk to %e present at E5elyn I BerylSs +eddingF 6hen
people suffer the loss of a first spouse& an ishes 6e?urim or a #a?al 6e=urayich& it is a great tragedyF
7he depression and great feelings of angst and hopelessness that descends on the indi5iduals +ho ha5e
suffered such tragedy and on those +ho lo5e them can lea5e profound psychological scarsF
6hen "aKadosh #aruch "u& allo+s such people to find consolation and to %e re-strengthened %y an
appropriate )ivug Sheni& the feeling of cele%ration and chizuk at +itnessing and participating in such
an e5ent is particularly e-hilaratingF
*dar is descri%ed as R"achodesh asher ne?hepach lahem m?yagon l?simcha- u?me?ayvel l?yom tovQ G
the month in +hich their emotions of sorro+ and mourning %ecame in5erted to cele%ration and
holidayF 7he thought occurred to me that in fact my March '((: trip to Ne+ !or0 did gi5e me chizuk
G e5en 5ia a $af !omi siyumF ,or this 5ery +ee0 the $af !omi made a Siyum on the third perek of
%aseches #rochos and %egan the fourth pere0F 7he third chapter of Brochos is the chapter of %i
she?maiso mutal b?Fanav and the fourth chapter is Te$illas "aShacharF
Not Just Speeches -- Volume III Page )>
6hat more appropriate transition can there %e from the chapter of R8ne +hose deceased is lying
%efore himQ to the chapter of R7he Prayer of the da+n of a ne+ dayQF 9o+ appropriate to cele%rate
this siyum during the month in +hich emotions of sorro+ and mourning %ecome in5erted to
cele%ration and holiday and ho+ appropriate to cele%rate this siyum during the +ee0 of the chassanah
of a +ido+ and +ido+er& %eginning a ne+ life togetherF
,inally& in the spirit of 0urim %?Shulash& this same idea is repeated a third time in the special
9aftorahs of the ne-t t+o +ee0sF 7his +ee0 is Parshas Parah G the parsha containing the +ords R)os
"aTorah == !dam Ki *amus #a?>helQ& sym%olic of 0erek %i She?%ayso mutal l?$anav and sym%olic of
a +ido+ and +ido+er +hose li5es +ere Bolted %y the tragic loss of a spouseF But immediately on the
su%seMuent Sha%%os& it +ill %e Parshas 9a?hodesh G the reading of the ne+ %eginningF 7he month
that +ill %e the R%eginning of monthsQ for all the months of the yearF
I 0no+ that shortly after +e read Parshas 9a?hodesh& Beryl and E5elyn +ill %e heading off for Eret/
!israelF May this sym%oli/e for them and for all of us that +e should ta0e the e-periences of mo5ing
from evel and yagon to Simcha and !om 7o5 and %uild upon them to mo5e to an e-perience of
Kibbutz (aluyos and (eulah G may it come for all of us speedily in our timeF
Mother-In-Law's 90
th
Birthday
March '((>
In honor of Bu%%y.s %irthday& I +ould li0e to tell o5er a %eautiful insight I once heard from @a5
Solo5eitchi0F Bris0ers in general and the @a5 in particular used to tell their students that they should
not as0 the EWhy MuestionJE %ut only the EWhat MuestionJE Dsually students 0ne+ +hich 0ind of
Muestions +ere Efair gameE and +hich +ould %e ruled Eout of %oundsEF But one day& one of the
ne+comers to shiur as0ed the @a5 one of those unans+era%le EWhy MuestionsJE 6e +ere learning
one of those hard-to-understand-+hy halachosF I don.t remem%er the e-act MuestionF 6e +ere
studying the 1
th
perek of <iddushin at the time and it had to do +ith *uchsinF It +as either a Muestion
a%out %amzer& or Challal& or something of that natureF 7he student as0ed= E@e%%i& +hy does the child
ha5e to suffer for the sin of his parentsJE
7he @a5 did not instantly dismiss the Muestion as he +as sometimes +ont to do& %ut he paused and
loo0ed at the student and said& E7he 9alacha is li0e an old Je+ish motherF She may ha5e +rin0les& she
may at times seem antiMuated& she may say things that are politically incorrect and em%arrass usF But
she is honest& she is truthful& she is the only mother +e e5er hadF She has nurtured us and protected us
through thic0 and thinF 6e lo5e her and despite all her percei5ed %lemishes and +rin0les +e +ould
ne5er change her for anyone else.s mother in the +orldFE !d kan Divrei 'abbeinu- zt&l.
7he thought occurred to me that many times +hen +e learn 7orah insights +e +or0 +ith the principle
of E"arei zeh bah l'lamed v'nimtza lamedEF Sometimes comparison is %rought %et+een t+o areas of
halacha and +hat comes presuma%ly to teach is in fact found also to %e the o%Bect of another teachingF
In other +ords& if the @a5 used an old Je+ish Mother as a +ay of gi5ing us a %etter understanding of
the attri%utes of 9alacha& then perhaps attri%utes of 9alacha can also %e used to gi5e us a %etter
understanding of Je+ish motherhoodF
7here happen to %e 1) such attri%utes G the yud gimel %idos she'"atorah 6idreshes ba'hen that +e
recite e5ery morning Bust %efore 0esukei D')imra. I %elie5e +e can %orro+ from them to gain insight
into Je+ish motherhood in general and into the Emah matzeenuE G the Je+ish mother we find %efore
us this e5ening cele%rating her C(
th
%irthday in particularF
8ne of the great challenges of %eing a Je+ish mother is the difficult %alancing act she must al+ays
face %et+een the ser5ices she pro5ides to her immediate family the !erat# and her ser5ice to the larger
community the Klal#F She must Buggle %et+een Klal and Perat and Perat and KlalF She runs %ac0
and forth %et+een Klal u'Perat u'KlalF Sometimes she is %usy +ith the needs of the Klal +hen
simultaneously she is needed %y her 0ids& the "eratK and sometimes she is %usy +ith the needs of the
!erat +hen simultaneously she is needed %y the adult community surrounding her& the KlalF
7ime does not allo+ me to fully de5elop the lin0age %et+een Je+ish motherhood and the yud gimel
%iddos She'"aTorah 6idreshes ba'henF But on the topic of 0erat and Klal I +ould Bust li0e to say the
follo+ing ideaF
Bu%%y has de5oted her life to raising& nurturing& and esta%lishing a mutual lo5ing relationship +ith all
her children and children-in-la+& grandchildren and grandchildren in la+ and great grandchildrenF She
has done this at the le5el of "erat G the indi5idualF 6hate5er +as the age appropriate acti5ity G
+hether it %e playing E0atchy=hentelechE or reading stories or going to Chagigot Siddur or graduations
or %uying grandsons Tephillin for Bar Mit/5ah or dancing at +eddings -- %e they in N!& NJ& Seattle& or
Israel -- or sending cards and gifts for %irthdays and anni5ersaries G Bu%%y %uilt an ama/ing 0erat G
Personal relationship +ith all the mem%ers of the family +ho unanimously respect her and adore herF
Not Just Speeches -- Volume III Page )C
But she did more than esta%lish do/ens of perat relationshipsF She in fact %uilt her o+n KlalF 7he bli=
ayin hara do/ens of mem%ers of the e-tended family of descendants all feel a common %ond %ecause
of the distinguished matriarch of the familyF Many of these descendants each in their o+n +ay
according to their o+n talents and personalities ha5e esta%lished +onderful names for themsel5es and
ha5e made uniMue and lasting contri%utions to Klal *israel of their o+n& and b'zras "ashem this +ill
continue on into the future& m'dor dorF
But I thin0 it can %e said that Kol davar she'haya bi'klal- anyone +ho has e5er %een part of this
community G the Klal of +hich Bu%%y is the Matriarch& v'yatza min ha'Klal l'lamed Gand +ho has
gone out to teach 7orah& to spread *iddishkeit and the lo5e of mit/5osK lo le'lamed al atzmo yatza G
they are not Bust reflecting on their o+n moti5ation& instincts& and talentsK la l'lamed al haKlal kulo
yatza ; %ut their contri%ution reflects on the entire community of +hich they are a partF It is a
community that gi5es each other mutual chizukF It is a community that has set 5ery high standards for
its mem%ers in terms of community ser5ice and in terms of commitment to 7orah and mit/5osF *nd it
is a community +hich ultimately deri5es all its 5alues& moti5ations& and instincts from that senior
Je+ish mother +hose %irthday +e are cele%rating this e5eningF %azal Tov Bu%%y& may you
al+ays ha5e nachas from the entire Klal of family mem%ers each of +hom has such a close !erat
relationship +ith youF

Ora's Bat Mitzvah Party -- 1une 6, 2010
7oday.s Simcha is 5ery meaningful and 5ery mo5ing for meF I ha5e the opportunity to see a num%er of
5ery special relati5es& aunts and cousins G on %oth my mother.s side of the family and my father.s side
of the family G that I ha5e not seen in many yearsF @F !ehoshua %en "e5i states O7almud Berachos
:3%P that if one sees a dear acMuaintance he has not seen in 1' months& he should recite the %lessing
VWXY ZW[Y \]^_ -- Blessed is 9e +ho resurrects the deadF 6e in a sense ha5e a Bi%lical source for
ac0no+ledging the opportunity to see someone +e did not e-pect to see again=
I.m thin0ing of the 5ery dramatic 5erse in the %eginning of Parshas VayechiF !a0o5 had %een
separated from his %elo5ed son !osef for '' years& he assumed he +as dead and did not e5en %other
praying to see him again& assuming that such a prayer +ould %e in 5ainF 9e no+ not only is reunited
+ith his %elo5ed son& he sees him in all his glory& as 5iceroy of Egypt& and he sees !osef.s t+o sons
Menashe and EphraimF 6e read= E !" #$! # %&"! ' (!)* # !+##* ')'" '' !+ ,!-# ,.
+ (/0 = EI did not e5en pray to see your face& and %ehold G-d has no+ sho+n me also your
offspringFE
6hen I thin0 %ac0 to my 5isit to N! and ,airla+n in the summer of 1CC: for the +edding of my dear
niece ?ha5i5a !udin& my sister Marya +ho had %een li5ing and +or0ing in Ne+ !or0 for a num%er of
years %y then +as close to 1( and had ne5er %een marriedF I can honestly say a%out my dear %rother-
in-la+& Michael& regarding that particular point in time E ' (!)* # !+##* E -- I ne5er e-pected to
see his faceF *nd then& VWY`Z aY li0e all other shidduchim& it happenedF *t ?ha5i5a.s +edding I met a
long-time friend& an old !eshi5a classmate& $rF $a5id 9ur+it/& +ho +as also a good friend of Michael
,reidman in bueensF 6e %egan to tal0 a%out old times& a%out family& and to ma0e a long story short
%efore long I had not only one dear %rother-in-la+ in ,airla+nUI had t+o dear %rothers-in-la+ here&
my +ife.s %rother and my sister.s hus%andF c[W Vd VW[e X_` VWfg ZY] _]h ZY ZgZ -- 8h ho+ good and
pleasant it is to ha5e t+o %rothers-in-la+ # li5ing here together in ,airla+nF
*nd today& Baruch 9ashem& I can say that not only has G-d sho+n me the one +hom I had gi5en up
hope of e5er seeing& he has sho+n me also his offspringAF *nd I see today& Marya and Michael in all
their glory G cele%rating the Simcha of their %elo5ed daughter 8ra.s entrance into the age of Je+ish
adulthoodF I came to ,airla+n 1: years ago to participate in the simcha of my niece ?ha5i5a and no+
')'" '' !+ ,!-# ,. + (/0 I am %ac0 to participate in the simcha of another niece +ho is also
5ery much ?ha5i5a& %elo5ed and dear to me and to all +ho 0no+ herF
8ra is named& in part& for my father Mayer G %oth their names connote %rightness and illuminationF
Both ha5e %een great sources of light and cheer to mem%ers of the immediate family and far %eyondF I
am so proud of my sister Marya and her hus%and Michael for choosing to raise 8ra in this +onderful
community of ,airla+n& under the influence& guidance& and inspiration of one of the most ama/ing
@a%%i-@e%%et/in teams in the entire length and %readth of this countryF 7han0 you @a%%i !udin and
She5y for all you.5e done for Marya& Michael& and 8ra these many yearsF I am so glad that 8ra has
%een illuminated %y the light of your household and the light of the community you.5e %uiltF ,inally&
I am so proud of my niece 8ra for her lo5e of 7orah and for her enthusiasm for studying 7orah and
doing mit/5othF
8ra& I.d li0e to lea5e you +ith a %rief 7orah thought on the occasion of your Bat Mit/5ah from
yesterday.s parsha= !ou 0no+ the story of the Parsha G the spies +ere sent into Eret/ ?anaan to come
%ac0 +ith a report on the nature of the "and and the nature of the people thereinF 7en spies came %ac0
and they reported on the great challenges they +ould face if they tried to conMuer the landF 7hey +ere
psychologically o5er+helmed %y the difficulties they sa+ lying ahead of themF !ehoshua and <ale5 of
course sa+ the same mighty people and military situation that the other spies sa+& %ut they came %ac0
+ith a confident and optimistic report= 6e shall surely go up and +ith G-d.s help +e +ill conMuer the
"andF
9o+ can it %e that 1' men see the e-act same country& the e-act same inha%itants and come %ac0 +ith
such differing reportsJ 7he 7orah gi5es us a hint at the ans+er& I %elie5e& +ith the follo+ing +ords
a%out ?ale5= !12/" 2#3 2-/ '+!' *nd my ser5ant ?ale5& since he had a different
@uach +ith himF It is interesting that in Parshas Pinchas +e find this same Muality of E@uachE
mentioned in connection +ith ?ale5.s partner in the positi5e report= !" -"-! # '$ 4- (# +
/$"'! 52 5") E*nd G-d said to Moshe ta0e !ehoshua son of Nun& a man +ho has
@uach +ithin himFE
7his Muality of ha5ing Ruach is o%5iously a 5ery special one& %ut it is hard to defineF It is li0e chasing
the +ind& so to spea0& to come up +ith a good definition of RuachF But if it is hard to define +hat
e-actly Ruach is& it is not that hard to identify a person +ho has Ruach +ithin themsel5esF *nyone
+ho 0no+s my niece 8ra& 0no+s that she is a '/) $ -- a young Je+ish +oman +ho has a
lot of Ruach +ithin herF It is the same Ruach-spirit that allo+ed ?ale5 and !ehoshua to see the same
challenges that frightened all the other spies and not %e intimidated %y themF It is that +onderful
attri%ute of self confidence and trust in G-d that allo+s one to meet and o5ercome +hate5er challenges
life may %ring themF
People +ho ha5e such a spirit& are truly a source of light& illumination and inspiration to all +ho 0no+
them and my Bat Mit/5ah +ish to 8ra is that she should al+ays ha5e that +onderful Muality of
and may her parents & family& and community continue to see much nachas from herF
Words Of Bracha For Yael's Bat Mitzvah
I.d li0e to than0 Sarah and ?haim for allo+ing me the opportunity to offer +ords of Bracha to my
eldest grandchild this e5ening in cele%ration of her reaching the *ge of Mit/5ot and I.d li0e to than0
the *lmighty for allo+ing me and my family to %e recipients of 9is many Brachot today and e5ery
dayF 6hen 9a<adosh Baruch 9u %lesses the nation of Israel 9e promises them .!$'" ,3# $!1 +
!62 !62" .!$! + /0 Ethe threshing +ill %e so plentiful that the farmers +ill %e %usy +ith it until
the time of 5intage the har5esting of the grapes# and the time of 5intage +ill ta0e so long that it +ill
last until the time of ne-t year.s so+ingFE
Normally if a couple is fortunate one raises children& they ma0e Bar and Bat Mit/5ahs for their o+n
children& they marry off their children& they cele%rate the %irth of grandchildren& and then they ha5e the
great Nachas of +atching their o+n grandchildren reach the age of mit/5otF My +ife and I ha5e %een
e-tra fortunateF Not only ha5e +e %een %lessed +ith ha5ing +itnessed the cycle of raising children&
ma0ing our o+n Bnei Mit/5ah cele%rations& marrying off children& seeing grandchildren %eing %orn&
and no+ +itnessing a grandchild o%ser5ing mit/5ot as a Je+ish adult& %ut& %.E/ras 9ashem !is%orach&
.!$'" ,3# $!1 + !62 the har5est of the nachas of a grandchild.s Bat Mit/5ah has come e5en %efore
+e ha5e finished threshing through the e-citement of marrying off our youngest child& %.shaah 7o5a
D.mut/lachat ne-t +ee0 in Jersualem and +e are loo0ing for+ard e5en %eyond that Simcha& %li ayin
hara& to the %irth of additional grandchildren in Israel in the coming +ee0s !62" .!$! + /0 F 6e
e-press 7han0s to the *lmighty for all 9is <indness to usF 6e do not ta0e this 0indness for granted
and are constantly '1" $"1-'# ("2 "' for the Blessings +e ha5e %een grantedF
*nd !ael& I +ould li0e to ma0e this my message to you on the occasion of your Bat Mit/5ah= *l+ays
ta0e note of the many Blessings G-d has gi5en you and continues to gi5e you each day of your lifeF
Ne5er ta0e %lessings for granted and ne5er underestimate the de%t of gratitude +e o+e 9ashem for all
the fa5ors and pri5ileges 9e has %esto+ed upon usF
*nd spea0ing of not ta0ing pri5ileges for granted& I do not ta0e for granted the great pri5ilege that my
+ife and I ha5e of ha5ing the Bat Mit/5ah girl& her parents and all her si%lings for neigh%orsF It +as
not long ago& that +hen I +ould step out on my %ac0 porch or sit at my 0itchen ta%le as I loo0 out the
+indo+ all I could do +as see the grass gro+ing taller and tallerF Belie5e me that e-perience ne5er
once ga5e me nachas ruachL ,or the last ; or > years& ho+e5er +hen I sit at the 0itchen ta%le or go
out on the %ac0 porch and loo0 directly to the northF I ha5e %een +atching Sara and ?haim.s family
gro+F I +atch the grandchildren gro+& and in particular in connection +ith today.s Simcha& I ha5e had
great nachas in seeing my oldest grandchild !ael gro+ up from a s+eet fun-lo5ing and polite little girl
into a s+eet fun-lo5ing and polite young +omanF
!ael& I +ant you to 0no+ that I +as the oldest grandchild of my maternal grandparents and they al+ays
made me feel special %ecause of thatF 7oday +e are a %it more sophisticated in our treatment of
children and grandchildren and +e try not to ha5e fa5orites& %ut I +ant you to 0no+ e5en though I lo5e
Esti& and Eli& and BenBy 5ery much as I do my grandchildren in Passaic and in Beitar and in @amat
Esh0ol and they are all no dou%t 5ery special& you are e-tra special %ecause you can say something that
none of your si%lings and none of your cousins can say= !ou are the one +ho made Sa5ta and I
grandparentsL
Being the oldest child and certainly the oldest grandchild in a family gi5es one pri5ileges and it gi5es
one responsi%ilitiesF 7his is true of all %lessingsF
I +ould li0e to call your attention to another pri5ilege you +ill G-d +illing soon %e e-periencing and
that is the great +"30 you ha5e to accompany your parents& Sa5ta& and myself to Eret/ !israel this
+ee0 for Dncle Mordy.s +eddingF In case you need any reminder or -"04 in appreciating Bust +hat a
great and special pri5ilege this is& you need loo0 no farther than the opening ,!-"&* of yesterday.s
Parshat 9aSha5uaF 7he greatest Je+ +ho e5er li5ed& Moshe @a%%einu recalls ho+ he %egged and
pleaded +ith 9ashem '2/ ) '" + 7' '2"8' $ 2/2 51!' '' 2"8' '0' 5)2#'"
EPlease oh& please let me cross o5er and see the Good "and that is Bust across the Jordan @i5er& the
Good Mountain @ashi says this is !erushalayim# and the "e5anon @ashi says this is the Beis
9aMi0dash#FE But& as you 0no+ !ael& +hat you G-d +illing +ill %e pri5ileged to see ne-t +ee0& the
greatest Je+ +ho e5er li5ed +as not pri5ileged to seeF 2/+!" !2 9' ,3)/# #" /$ !# !" !# 9'
2 (# # %&"+ 21 !# 1"/ 212 '0' E*nd 9ashem got angry +ith me %ecause of you and 9e did not
listen to meK 9ashem said to me& .It is too much for youL $o not continue to spea0 to Me further a%out
this matterFE
O7his too is an important lesson to %e a+are of no+ that you are a Je+ish adultF It is the lesson of the
@e%%e +hose ?hosid came to him and said E !2 !) ##*+ "'" 9'# # ')"/ !# E @a%%i& I pray to G-d
and 9e doesnSt ans+er me#F *nd the @e%%e responded to his ?hosid E # 1!.+ "' # ')"/ 1!.+ :!#
"'$ ')"/ !# # E $on.t say 9e does not ans+er me& say 9e ans+ers Me .No.#FP
But today rather than focusing on the times that G-d ans+ers us ENoE& I +ant you to focus on the many
times 9is ans+er is !esA sometimes for things +e pray for and many times for +onderful things +e
ta0e for granted and don.t pray for& e5en though +e should %e praying for these thingsF
!ael my Bracha to you on your Bat Mit/5ah and on e5ery day of your life is that you should al+ays
appreciate the pri5ileges you ha5e in %eing %orn into the family and the nation you ha5e %een %orn
into& in %eing a%le to attend the school you attend& and %eing %orn into this e-citing and dynamic time
in Je+ish historyF May you appreciate these pri5ileges and understand the responsi%ilities that come
+ith themF
7o paraphrase +hat 9illel told the con5ert after teaching him the principle of +2'" (/# ("3 ;
'*-$' "0 !' +*-$' #3 '"+' (1!" :'#"3 '$"!* #!0 :"' ". 7his principle of appreciating
%lessings and understanding the responsi%ilities that come +ith them is one of the 0ey philosophical
principles of the entire 7orah& the rest is commentary G go study itF
Ma/al 7o5 and may the +hole family and all <lal !israel al+ays see much Je+ish nachas from you&
your si%lings& and all your cousinsF

Mordechai
Gets
Married
Vort of Mordechai and Sari 1une 12, 2011
It is perhaps premature to +ish a young couple at the formal E5orteE announcing their engagement the
full range of Brochos e-pressed in that %eautiful concluding Blessing of the She5a Brochos= 7he ten
e-pressions of X]f^] V]i`] &Z][e] &Z_Ze &Z]c[] &ZjWc &Zg^ &ZiWd &Z[Y` &a]`` +hich are to %e shared Bointly
%y the ?hatan and <allah during their ZX`YZ WYW Xf_`F But I +ould li0e to ta0e this opportunity G 5ia
the good offices of my eldest son Moshe and the principle of ]X]Yk Vce i` ][]i` -- to at least offer my
good +ishes and %racha to the ?hosson and <allah indi5idually ma0ing use of a portion of these 1(
e-pressionsF
7o my future daughter-in-la+ +ho I 0no+ only %riefly through seeing her s+eet face on a computer
screen and hearing her s+eet 5oice 5ia telephone& I offer the inspiring +ords of the prophet 2echariah
+hich +e read in the opening 5erse of yesterday.s 9aftorah= a]Wj X_ W[Y`] Wg^F
I am thrilled to %e getting another daughter-in-la+ +ho is a E$aughter of 2ionE and I +ant my future
daughter in la+ to 0no+ that +ith her ?hosson Mordechai she truly has +hat to sing and reBoice a%outF
@a5 Baruch Epstein& the author of 7orah 7emimah& in his sefer on the Siddur EBaruch She.*marE in a
num%er of places discusses the difference %et+een the terms Simcha and SassonF 9e discusses this in
the conte-t of the e-pression nnn \jêi ;:: \^Wfi from the @osh 9ashanah *midahK he discusses it
in the conte-t of the 9agadah.s e-pression= cnn \^Wf aWg__ c: \Xc]_f_ and he discusses it in the
conte-t of the Sha%%at Morning a]Ylm +here +e say cnn VXej_ c: Ve]__ F Simcha is the
preliminary stage +here future Boy is anticipatedK +hereas Sasson is the culmination and the reali/ation
of true Boy and satisfactionF 7he Boy you e-perience no+ at ha5ing found each other is the Boy of W[Y`
a]Wj X_ a type of EZi]edc eXi[XeE G the initial sensation of great opportunities and future Boy and
satisfaction +ith each other that G-d +illing +ill %e in store for you in the not too distant futureF But
e5en this preliminary Boy is +orth singing a%outF I understand the "a/e+ni0s are a musical family and
indeed Mordechai certainly has a `][ for niggunim and for musicF 6e share in your Boy in 0no+ing
that your house +ill truly %e one a%out +hich it can %e said VWnWcj WiZe_ Zf]`W] Zg^ i]n -- the sounds of
song and sal5ation +ill come forth from the tents of the righteousF
@e% Muttele& to your <allah +e mentioned the attri%utes of Simcha and @inah from the ten e-pressions
of Boy and %lessing mentioned in the E*sher BarahE %rachaF 7o you& I +ould li0e to mention at this
time the attri%utes of Z][e] Z_Ze from that %eautiful %lessingF !ou ha5e %een %lessed +ith t+o
+onderful %rothers and t+o +onderful sisters and their respecti5e spouses to gi5e you lo5e&
encouragement& ad5ice& and directionF !ou might ha5e thought& %eing the Ben 2e0unim in our family
and +ith all your sisters and %rothers married already& that your family circle +as closed G you had all
the %rothers and sisters you +ere e5er going to getF !ou may not ha5e reali/ed that one of the Brochos
that comes +ith Z_Ze G finding an E/er 0.negdo +ith +hom to share lo5e G is Z][e& a +hole ne+ set of
si%lings and parentsL I personally can testify that the Z][e I gained +hen I found Z_Ze +ith your
mother has %een an unending source of inspiration to me throughout the past )3 years& ]_^]W akF ,rom
+hat I.5e heard and 0no+ a%out Sari.s parents and family& I am sure you +ill %e a%le to say the sameF
I told @a%%i "a/e+ni0 on the phone ,riday morning that I am sure the t+o families +ill ha5e much in
common in the futureF 7he truth of the matter is that it is my strong suspicion that the families ha5e
much in common in the past as +ellF 6e certainly share a lo5e of 7orah& a lo5e of Eret/ !israel& and a
lo5e of our childrenF 6e loo0 for+ard to our families gro+ing together in the spirit of Z][e] Z_Ze and
loo0 for+ard to sharing not only Simchas together %ut sharing Sasson together as +ellF

YITZCHAK MAYER'S SIYUM IN ISRAEL
BIRISHUS MY PARENTS, SABA AND SAVTA, THE CHASSON, UNCLE MORDY, AND THE
REST OF THE MISHPACHA: BE,8@E I M*<E 79E SI!DM& I 68D"$ "I<E 78
EoP@ESS M! 9*<*@8S 9*78V 78 9*<8$8S9 B*@D?9 9D ,8@ EN*B"ING ME 78
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Remarks at Yitzchak Meir Luchins' (iyum
Upon the family's arrival from the airport by Moshe Twersky
*ugust 13
th
& '(11 eEf`X _e [EW
=
7he (emara in %eseches #'rachos :3%# says= ]gWW[Z` ^Y]e &V]W VWì` ^[ei ]^W_[ Xe Ze]^ZF 7his is
%rought in the 'ambam.s "ilchos #'rachos 1(='# and in Shulchan !ruch- >rach Chaim '':=1#F
7here is much discussion amongst the poskim as to +hy this is not normally doneF
7he %ishna #'rura there O_EnpP +rites that if one is in communication or e5en heard from others of the
good +elfare of the lo5ed one& there is a machlokes among the !chronim if the #'racha should %e
recited or not& and therefor concludes= inZi X]k^_ nmpF
8thers e-plain& that the source of this idea not to ma0e a #'racha +hen he has heard from the friend& is
found in the discussion of the #'racha EVWXYZ ZWW[YE that one recites upon seeing the person for the first
time after a year or more& and it is a chidush to apply this concept to the %.racha of ]gWW[Z` recited after
a passage of )( daysF 7he difference %et+een the t+o b'rachos can %e understood %ased on +hat the
#risker 'av is 0no+n to ha5e e-plained& that since e5ery person is Budged on 'osh "ashanah +hether
they +ill li5e to the end of the year or not& the passage of a full year %rings in to dou%t the persons
continued e-istence& and for this reason a b'racha is said upon seeing a lo5ed one for the first time in
o5er a yearF It +ould stand to reason %ased on this& that specifically +ith regard to the b'racha of ZWW[Y
VWXYZ +ould +e differentiate %et+een a case that the person +as 0no+n to ha5e %een ali5e and +ell
and a case +here he +as not heard fromF
*lternati5ely& there are poskim +ho Bustify the minhag not to say a b'racha upon seeing a friend after
)( days& %ecause people are usually not e-cited to the degree that +ould +arrant a b'rachaF 7hey add&
that e5en though iEl[ +ere anXY a b'racha for this circumstance e-actly& no+ that +e are li5ing in a
+orld of a_^][] X]id it can %e said that Z[Y` ik Z_^f& and +e are no longer a%le to appreciate the small
EBoys of lifeE as they +ere in the time that the Zi]cdZ Xpgk W`ge +ere anXY the b'rachaF
*long these lines& there are those +ho add& that e5en though it may happen occasionally that a person
does feel e-cited enough to say a b'racha E]gWW[ZÈ +hen seeing a lo5ed one after )( days& it +ould %e
insulting to recite the b'racha upon seeing some people and not othersF 7he uncomforta%le feeling of
insulting the EfriendE +ho.s encounter is not so e-citing& may %ring to Zih_i Zk^_as +ellF It has e5en
%een suggested& that for this reason& the minhag not to ma0e this %.racha is not something that has Bust
e5ol5ed& rather ZgnX to ma0e the %.racha E]gWW[ZÈ upon seeing a lo5es one& has %een made entirely ih_F
7his is certainly a chidush& for +e 0no+ that ZYk[_ ]gYY i]cd eZW` cf ]^_[ aWc XW_ W^_c ih_Y aWc XW_ aWe
aWWgY_]F
q q q
8n an occasion such as this& that our entire immediate family is together in the same room for the first
time since *le-.s +edding& nearly 1( years ago& I myself& and I.m sure the rest of us as +ell& ha5e %een
an-iously a+aiting this moment& and it is a true source of e-citement and deep felt satisfactionF 6hile
I +ould feel uncomforta%le to act against ie^`W dZgY not to recite a b'racha e5en on such occasions& ZE_
I am right no+ +earing a ne+ Bac0et& for +hich there is a minhag to recite a E]gWW[ZÈF So it is +ith
great Boy that I +ould li0e to eWj]Y all of us in +hat is Muite possi%ly a e^Ydc egWcY Zk^_ _]W[& %y saying=
nrn ;nr: ::v:n: ::n;: ::nn ,c::vn (:n ::;::- 'n nr (::!
Shabbos Before Mordy's Wedding: Ben Zekunim -- Volume 3
*t Mordy.s Shalom 2achor& I referenced the fact that he +as my #en )ekunim& and utili/ed one
interpretation of that term *yen NJS I#F *t his Bar Mit/5ah Seudah some 1) years later I again
referenced the fact that he +as a #en )ekunim and utili/ed a second interpretation of that term *yen
NJS II#F 7oday almost another 1' and a half years later -- in comments +hich +ill G-d +illing %e
pu%lished for the family in the not too distant future in NJS III -- I +ould again li0e to reference this
uniMue position that @e% Mutelle has al+ays maintained 5is a 5is his si%lings and cite yet a third
nuance of meaning in the term #en )ekunimF
In a typically insightful chiddush I found in 7+ers0i on ?humash in parshas Vayeshe5& @a%%i *%raham
J 7+ers0i presents a no5el idea on the pasu0 Ee]Z VWg]nl a_ Wk ]Wg_ ikY rp]W Xe _Ze ie^`W]E Israel lo5ed
Joseph more than all his sons %ecause he +as a child of his old age OBereshis )>=)PF
8ur distant cousin notes& that +e +ould ha5e assumed that the reason !osef +as most %elo5ed of all of
!a0o5.s sons is %ecause he +as the son of !a0o5.s fa5orite +ife -- @achelF 7his is not +hat the 7orah
teaches& rather it states that !israel had a particular affection for !osef %ecause he +as a child of his
old ageF @ashi adds that !a0o5 transmitted more 0no+ledge to !osef than to his other sonsF
@a%%i 7-+-e-r-s-0-i notes the irony of the fact that G-d created the +orld in such a +ay that people
ha5e the greatest +isdom and insight into life in their later years& %ut they ma0e the %iggest decisions
of their life -- +hom to marry& +hat career to choose& +here to li5e& etc -- +hen they are relati5ely
young and foolishF 9e notes that +e also raise our children long %efore +e attain our ma-imum
+isdomF 9e +rites= E$o +e ma0e mista0es in raising our childrenJ 8f courseL 9o+ could it %e
other+iseJ 6e may do so +ith the %est intentions& %ut +e simply do not ha5e access to the +isdom of
later yearsF Many senior citi/ens loo0 %ac0 at their younger years and say that if they had had the
+isdom they no+ ha5e& they +ould ha5e raised their children differentlyFE It may& therefore& %e
O@a%%i 7+ers0i goes on to sayP that a child %orn +hen the parent +as older& +hen he +as +iser& and
had the ad5antage of hindsight and learning from the mista0es he may ha5e made in raising his
younger children has a superior and more +holesome up%ringing than his older si%lingsF * ben
zekunim has the ad5antage of %eing raised %y e-perienced parents& in a less stressful and less error-
prone en5ironmentF !a0o5 passed on more 0no+ledge to his #en )ekunim than to his other sons& not
as a sign of fa5oritism %ut simply %ecause he had more 0no+ledge to pass on %y the time his Ben
2e0unim +as %ornL
I might add that in the e5ent that parents are slo+ learners& are set in their +ays& and refuse to learn
from the mista0es they made in raising older si%lings& a ben zekunim still has a great ad5antage in that
he can see0 the counsel and ad5ice of his older %rothers and sisters as to ho+ to deal +ith pro%lem
parents& ho+ to apply parental psychology on father and mother& and ho+ to a5oid pressing the hot
%uttons that got the older si%lings into trou%le and caused stressful inter-generational confrontations
%et+een the parents and the older si%lingsF
If you.ll loo0 %ac0 in NJS I page )1-):# at my remar0s to Sara at the Sha%%os %efore her +edding& I
had to apologi/e to her for yelling at her during those all-too-%rief years of her childhoodF I darshened
the pasu0 of E]W_e ]_ ^fdW]E #his father yelled at him#F 6hen Moshe told me he +as planning to stay in
Israel and go to the Mir !eshi5a after ) or 1 years in 78M8 rather than come home and get a college
degree I re-enacted the pasu0 of ]W_e ]_ ^fdW]EF I.m sure that each of the t+ins remem%er as Ema and I
do occasions of Etough lo5eE +here +e had to say ENoE or lay do+n the la+ +ith rules or policies that
did not please them& that caused tears& and that impacted the intergenerational Shalom Bayit in the 7-
+-e-r-s-0-y householdF
Not Just Speeches -- Volume III Page :(
I must say that my memories of raising my )en *ekunim differF I simply do not remem%er incidents
of ]W_e ]_ ^fdW]F Indeed if I +ere to darshen a pasu0 from 7anach in connection +ith the Sha%%os
%efore his marriage& it +ould not %e the 5erse from Vayeshe5 of ]W_e ]_ ^fdW]& if anything it +ould %e
the Pasu0 from Melachim I spea0ing of $o5id.s relationship +ith his son *doniyahu= E
<
# =2> 6
?
/ "! @ 2A
"! > >B @ <C # D /EFD '> 3> G > +! @ H> / JE -- 9is father ne5er Muestioned him or scolded him his entire lifeL
No+ it.s possi%le that that the reason I can.t remem%er such incidents from Mordy.s childhood on this
Sha%%os %efore his marriage& is that %y the time one.s #en )ekunim gets married a parent already
%egins to ha5e loss of memoryK may%e those incidents occurred and I.m Bust suppressing themFF *
second possi%ility is that Mordechai li0e his namesa0e +as a 7/addi0 and ne5er ga5e his parents
anything to get upset or angry a%outF But it is also possi%le& li0e @a%%i 7+ers0i +rites that as a Ben
2e0unim Mordy had the ad5antage of ha5ing calmer& +iser& and more e-perienced parents than his
older %rothers and si%lings had& parents +ho ha5e already learned the futility of arguing +ith
determined offspring& particularly +hen their determination stems from moti5ations and con5ictions
that their parents fundamentally identify +ithF
6hate5er the reason& I thin0 that Mordy has reaped the ad5antage of %eing a Ben 2e0unim from many
perspecti5esF 9e has had mello+er parents +ho +ere less strict and less demanding of him& he has
had 1 sets of Esurrogate parentsE to pro5ide additional lo5e& guidance& and direction to him& and he of
course has had the great ad5antage of %eing the type of Ben 2e0unim I mentioned at his Bar Mit/5ah&
the VWk[ ^_ of +hich 7argum 8n0elus spea0sF
6e ha5e the rare opportunity of ha5ing a Sha%%os meal +ith all 3 of Mordy.s surrogate parents - his
%rothers and sisters& %rothers-in-la+& and sisters-in-la+F c[W Vd VW[e X_` VWfg ZY] _]h ZY ZgZ and I +ant
to ta0e this occasion to share a drasha on a 5ery appropriate pasu0= !3 !31 !1"'!' ')$ (##
$""$4 #"1." ,!1"'!# !"6 2# "!4 6e are told in this 5ery last pasu0 of Megilas Esther that
Mordechai the Je+& 5iceroy to <ing *chash5erosh +as a great man among the Je+s& and found fa5or
+ith the multitude of his %rethrenF
No+ +e find a 5ariety of homiletic e-position on the e-pression !"6 2# "!4 & the simple
interpretation is Bust that he found fa5or +ith his many %rethrenF @ashi& ho+e5er& cites the Gemara in
7ractate Megilla that the term E@o5 Echa5E means %ut not E0ol echa5E -- namely some of the leaders
of the Sanhedrin parted company +ith Mordechai& %ecause they felt he +as occupying himself too
much +ith court politics and neglecting his 7orah studyF I%n E/ra is +illing to go along +ith the idea
El.ro5 Echa5E implies to the e-clusion of El.0ol echa5E %ut he says simply that no%ody can ma0e
e5ery%ody happyK ho+e5er Mordechai had e-tremely high popularity ratings al%eit there are al+ays
some people +ho had complaintsF But the interpretation I +ould li0e to cite this e5ening is that of the
$egel Machneh Ephraim& @F Moshe 9aym Ephraim& a grandson of the Baal Shem 7o5 in his $rasha
for PurimF 9e +rites= !"6 2"# "!4 ")!!' '!'$ '6" ,!#"1.# "!42$ "!'$ ,!)!2 ,!/1"!" (/ "+#/ &
7his is perhaps some+hat of a E?hassideshe pshatE& %ut of all my children Mordy is most +orthy of
ha5ing a ?hassideshe pshat said a%out himF *ccording to @F Moshe 9aym Ephraim& the Megillah is
telling us that Mordechai +as popular and appreciated e5en among the E@o5 Echa5E -- his senior
%rethren = Gedolim She.%.echa5A for they 0ne+ and recogni/ed his greatnessF
Mordy& I %elie5e I can spea0 for all your @o5 Echa5 here -- your %rothers and %rothers-in-la+& sisters and sisters-in-la+
+ho are your seniors %y a good num%er of yearsF 7hey all and +e all recogni/e \XifY \^f your great stature and e5en
greater potentialF May +e continue to all ha5e nachas from you and may you and Sari %e /oche to %uild a Bayis Ne.eman
%.!israel and may the +hole family +itness the fulfillment of the +ords of the prophet MalachaI= 'CI @ ' !@ 3<)A D 4C #
<
J ,K 3> # +C
'>B@ #C ! @ 2>I D ' !C) L *@ # =M ,=! #=1> N D ' 9' > =I D 'L" = 2! @ JC 'L" 2C # +=2A #D / ,!@)> M 2C #L" ,!@)> M #D / ,> +=2?
Not Just Speeches -- Volume III Page :1
Zeh HaKatan Gadol Yiheyeh: Shabbos of Mordy's Ufroof
I mentioned last night three milestones in Mordy.s life -- his Bris& his Bar Mit/5ah& and no+ the
Sha%%os of his Dfroof -- and my 5arying insights on each of those occasions as to the fact that he +as
my EBen 2e0unimEF I +ould li0e to re5isit that trilogy of milestones in Mordy.s life this afternoon and
share +ith you three different perspecti5es of another term used in common on each of these
occasionsF
*t Mordy.s Bris& and indeed the %ris of all Je+ish male children +e in5o0e the prayer and %racha E Zl
ZWZW i]cd ahnZ this little one +ill gro+ to %e a %ig oneF *lthough there are no dou%t many nuances to
this %racha& the simple meaning refers to physical gro+th -- the little infant shall gro+ in si/e to
e5entually %ecome a full si/e adultF 6hen +e say at a %oy.s Bar Mit/5ah that Emy son is no longer a
0atanK he is no+ a gadolE -- it is %asically a halachic statementF 7he Bar Mit/5ah %achur is no+
chaya5 in mit/5oth& the father is no longer responsi%le for his aW`g]f -- depending on the e-act
interpretation of the %racha #F 6hen +e tal0 a%out Gadlus on the occasion
of a young man.s marriage the term Gadol is not so much a halachic statement as it is a sociological
oneF It implies financial and social independence in terms of the pasu0 in Bereshis=
as the 7almud says in many places= EIsh prat l.0atan# and in terms of the statement
of @a5 ?hiya %ar *%a in the name of @a%%i !ochanan in Ba5a Met/iah 1'% that
- , - F *nd in this area too I echo my prayer from
Mordy.s Bris that ZWZW i]cd ahnZ Zl and I echo the +ords of $rF Edith "uchins of Blessed memory& at the
+edding of $ena and Moshe +hen I +ished her nachas from all her grandchildren and she as0ed me
+hy I don.t +ish her that she should ha5e nachas from all her childrenF I told her that she already has
nachas from her childrenF She responded yes that.s true& %ut I.m still +aiting to see ho+ they.ll turn out
+hen they gro+ upL
So e5en if this area of Gadlus of ]W_e a[i]` if \Y]p ]gWe is still [k_ if not yet totally if]m_F I +ould li0e
to mention a couple other areas of Gadlus +here I thin0 Mordy has B.E/ras 9ashem fully earned this
title since his Bar Mit/5ah and particularly since his engagement to Sari "a/e+ni0F
In Parshas $e5orim @ashi comments on the e-pression EX^m ^Zg i]cdZ ^ZgZ cfE In the second ?hapter
of Sefer Bereshis +here the 7orah spea0s of the @i5er that +ent out from Eden to +ater the garden and
mentions that it su%di5ides into four head+aters= Pishon& Gichon& ?hide0el& and Peras& Peras is the
fourth and presuma%ly least important of the four ri5ersF *ll of a sudden in $e5orim& Peras is called
ENahor haGadolEF E @ashi states= !)* 30)$ ,/ 7 "- :#$! #$ O#"1. 8"!1' " 12/ (#
-21' :(# ""4$# ""4+$!" 2- :(# !2.# )!'1 5'1!" = Peras gained in importance& earning the title
EhaNahor haGadolE %ecause it +as attached to Eret/ !israelF *s the saying goes the ser5ant of the
<ing is a <ingF No+ li0e Nehar Peras in the 5erse in Bereshis& Mordy has al+ays %een listed last
among the list of my childrenF 9e has %een the E0atanE of the family and has mil0ed it for all its
+orthF "i0e Nehar Peras& his decision to attach himself to Eret/ !israel and %uild a Bayis Ne.eman
%.Eret/ !israel should under normal circumstances earn him the title gi5en to Nehar Peras in Sefer
$e5orim -- ha Ben 9aGadol Mordechai MichelF Dnfortunately& to use a colloMuialism from *le-
from an earlier lifetime#& Mordy has %een E%ustedE %y the fact that his t+o older %rothers ha5e already
attached themsel5es to Eret/ !israel& so in my family he still remains as he al+ays has %een E9a Ben
9a<atanEF
Enter ho+e5er& the "a/e+ni0 family +hich Mordy is attaching himself tooF In this family& I
understand Mordechai +ill %e the oldest of all the childrenF 7ruly /eh ha<atan in the 7+ers0y family
-- Gadol !iheyeh in the "a/e+ni0 familyF My hope and e-pectation is that %y marrying into the
Not Just Speeches -- Volume III Page :'
"a/e+ni0 family Mordy +ill not only e-perience an increase in status in terms of %irth order in the
family& %ut to Muote again from the @ashi I Muoted earlier 12/ (# -21' :(# ""4$# ""4+$!" 2- :(#
!2.# )!'1 5'1!" -- the ser5ant of a <ing is a <ing& attach oneself to an officer and people +ill %o+
do+n to you& come in contact +ith one +ho is anointed and you +ill %ecome anointedF
?ha/al stress the 5alue of choosing a +ife +ho is a Bas 7almid ?hochom& and I 0no+ Mordy ga5e
serious consideration to this statement as he does to all +ords of ?ha/alF 85er the years I ha5e had
the opportunity to Muote many insightful comments and teachings of my re5ered teacher& @a5
Sol5eitchi0& /tEl& some of +hich I heard directly from him and others I heard in his name indirectlyF
7his afternoon& +ith some hesitancy& I Muote a comment I heard indirectly in his name from an era
+hich is %oth painful to recall and painful to thin0 a%outF It +as in his last years& +hen our re5ered
teacher +as stric0en +ith the disease +hich ro%%ed him of his great strength& the po+er of his
a+esome intellectF 9e +as in ad5anced stage of the disease 0no+n as *l/heimer.s& %ut his son ?haim
allo+ed one of his dedicated students from throughout the years& @a%%i *%%a Bronspeigel& to come in
and 5isit for a+hile +ith his old teacherF @a%%i Bronspeigel relates that during his 5isit& the @a5.s
daughter *tara 7+ers0y came in to %ring her father a tray +ith his lunchF *fter she left the room&
@a%%i Solo5eitchi0 turned to his former 7almid and said& EI don.t 0no+ +ho this +oman is& %ut I can
tell you one thing a%out her -- she must %e a Bas 7almid ?hochom& she acts +ith such 0indness and
dignityFE
,ran0ly& I do not yet 0no+ the "a/e+ni0 family 5ery +ell& %ut from all I.5e heard a%out Sari and the
fe+ occasions I ha5e had to tal0 +ith her& I say& Muoting the @a5 -- she must %e a Bas 7almid
?hochomF 7his conforms +ith all that I.5e heard a%out my future mechutan and his family and +e
loo0 for+ard to sharing many Simchas and happy times togetherF
Not Just Speeches -- Volume III Page :)
The Whole Is Greater Than The Sum of its Parts (Shabbos of Sheva Brochos)
In our Sha%%os Mussaf 7efilla& +e say e5ery +ee0 ]gWX]_e Wnie] ]gWnie .Z \WgmiY a]j^ WZW nnn: :::vr
::x: EMay it %e the +ill %efore you 9ashem our G-d and G-d of our fathers that !ou %ring us up in
Boy to our "andFE It is especially s+eet and meaningful to %e a%le to say this Sha%%os that indeed our
prayers ha5e %een ans+eredA in many +ays and on many le5elsF 6e are +itnessing today fulfillment
of X]iWmX +e ha5e long %een uttering silently&`[i_ & and +e are +itnessing fulfillment of X]iWmX +e
ha5e long %een 5er%ali/ing V^ ian_F
6e ha5e come up in Boy to Eret/ !israel to meet our ne+ daughter and her family& +e ha5e come to
cele%rate the +edding of our %elo5ed youngest son& Mordechai& and +e ha5e come up to our "and to
enBoy a 5ery special Sha%%osF Sha%%os is a day +e cele%rate the completion of +or0= V]W_ VWnie ikW]
X]`fi VWnie e^_ ^è ]XkeiY ikY X_` ]_ Wk ]X]e `cnW] WfW_`Z V]W Xe VWnie \^_W]FFFFFFZ`f ^è ]XkeiY WfW_`ZF
6hen the monumental tas0 of creating the +orld +as complete on that mysterious !om 9aSha%%at at
the da+n of creation& 9ashem %lessed the day and sanctified it i]kW_k as an e-pression of satisfaction
at the successful completion of a maBor underta0ing on 9is partF
9a5ing married off no+& Baruch 9ashem& all fi5e children to +onderful zivugim and into +onderful
familiesK %eing %lessed no+ +ith 1( children and children-in-la+ and %li ayin harah grandchildren
ZgZk] ZgZk a%out each of +hom it can %e said ceY _]h ZgZ] -- %ehold they are 5ery good& there is for me a
certain poetic %eauty to this Sha%%os +hich e5en more than e5ery Sha%%os gi5es me a Z^WXW ZY`g and
a spiritual lift at %eing a%le to e-press satisfaction at the completion of this maBor milestone in the
+orld +hich my +ife and I ha5e %een zoche to create +ith G-d.s help and +ith the help of many others
o5er these past fe+ decadesF 7he cele%ration of such a Sha%%os in +hich +e can offer %lessings in the
conte-t of a E<odesh momentE such as this is a perfect em%odiment of the e-pression Z[Y`_ ]gWifX`
]gjêiF
*propos to these introductory remar0s& I +ould li0e to share +ith you the follo+ing thought on the
6ussach "aTe$illah of the Sha%%at Mussaf *midah= Before mentioning the specific Sha%%at Mussaf
<or%an& +e preface mention of the sacrifices +ith the prayer I alluded to %efore= .Z \WgmiY a]j^ WZW
V^cpk VWcWYX ]gWX]_][ X]g_^n Xe \Wgmi Z`fg V`] ]gWi]_d_ ]gfhX] ]gjêi Z[Y`_ ]gWifX` ]gWX]_e Wnie] ]gWnie
VXkiZk VWmp]Y]F
6e recite a parallel introductory passage %efore mentioning the specific animals %rought in the Beit
9aMi0dash at the time of the Ne+ Moon in the Mussaf for @osh ?hodeshF 7here +e say= E ]geW_Z]
VWmp]Y] V^cpk VWcWYX ]gWX]_][ X]Y_^n Xe \Wgmi Z`fg V`] Vi]f X[Y`_ \`cnY XW_ VWi`]^Wi] Zg^_ \^Wf a]Wji
VXkiZkE
No+ +hat.s interesting is that +hen Sha%%os comes %y itself +e mention the idea of Simcha and
coming to Eret/ !israel and +hen @osh ?hodesh comes %y itself +e mention the parallel ideas of
@eena and coming to 2ion and JerusalemK ho+e5er on neither occasion do +e in5o0e the themes +e
find in the Mussaf of Shalosh @egalim and the Mussafim of the !omim Noraim -- namely that of W]c]
and V]nY n][^F 7here is no hint of the idea that VWi]kW ]g[ge aWe] ]gWXYce ifY ]gn[^Xg] ]gWj^Y ]gWid ]gWeh[ WgmY
]gWX]_][ X]`fiFFF on either a regular Sha%%os or on a regular @osh ?hoceshF *ll of a sudden +hen
Sha%%os and @osh ?hodesh come together someho+ the +hole is greater than the sum of its partsL
E5en though neither Sha%%os %y itself nor @osh ?hodesh %y itself is _WW[Y mention of W]c] and n][^
V]nY +hen +e ha5e a com%ination of the t+o +e do mention %oth these ideas= E ]g[ge \Wgmi ]geh[` Wmi]
XW__ ]gWX]_][ X]`fi VWi]kW ]g[ge aWe] ]gWW[ XW_Y c]_k ihg] ]g^nW Zid] &]gW`cnY XW_ VY`] &]g^Wf Z_^[ ]gWX]_e]
\`cnY_ \iX`g` cWZ WgmY ]Wif \Y` e^ng` `]cnZ] i]cdZ XW__ \WX^W[_ 8nly after +e recite this long and
detailed confession in the paragraph %eginning +ith the +ords E*ta !at/artaE& do +e pic0 up the
regular Sha%%os morning theme and say E ]gjêi Z[Y`_ ]gWifX` ]gWX]_e Wnie] ]gWnie .Z \WgmiY a]j^ WZW
VXkiZk VWmp]Y] V^cpk VWcWYX ]gWX]_][ X]g_^n Xe \Wgmi Z`fg V`] ]gWi]_d_ ]gfhX]E
V]eXm ZYJ 9o+ do +e e-plain this strange anomaly in our ZiWmXZ [p]gJ
In the past I ha5e gi5en a EmathematicalE ans+er to this Muestion %ased on the Medrash to the pasu0 in
9oshea 11=) +hich contains the e-pression ]gWXm` VW^m ZYi`g] F 7here is a concept mentioned in the
Gemara Brochos that ZiWmX +as enacted %y the @a%%is in place of <or%onosF 7efilas Shachris and
7efilas Mincha correspond to the morning and e5ening Korban 7amid respecti5ely and 7efilas Mussaf
corresponds to the Korban MussafF By 5irtue of the fact that 9ashem accepts our 7efilot in lieu of our
sacrifices through the mechanism of ]gWXm` VW^m ZYi`g] our lips ma0e payment in lieu of our %ulls# +e
are practically spea0ing Enot missing outE %y not ha5ing the Beit 9aMi0dashF G-d gi5es us a Ema0e
upE opportunity for offering sacrifices through our 5er%ali/ation of our prayers +ith our mouths=
]gWXm` VW^m ZYi`g]
No+ this +or0s out +ell for 7efillas Shachris and 7efillas Mincha +here +e ha5e one 7efillah
replacing one <or%anF It also +or0s out +ell on a regular Sha%%os +hen there +as one <or%an
Mussaf and +e replace it %y one 7efilas Mussaf of Sha%%os or on a regular +ee0day @osh ?hodesh
+hen there +as one <or%an Mussaf for @osh ?hodesh and +e replace it +ith one 7efilas Mussaf of
@osh ?hodeshF 9o+e5er +hen @osh ?hodesh fell out on Sha%%os in the Beis 9aMi0dash there +ere
t+o <or%onot Mussaf -- one for Sha%%os and one for @osh ?hodeshF 8n the other hand& in our
7efillot +e say only one *midahF 6e therefore cannot fully repay our de%t through the mechanism of
]gWXm` VW^m ZYi`g]F 6e therefore ta0e note of this lac0 and recite in our *midah the confession I
Muoted %efore= ]d] ]g^Wf Z_^[ ]gWX]_e] ]g[ge \Wgmi ]geh[` Wmi].
7hat.s an ans+er I.5e said in the past and my sons ha5e all heard this ans+erF In honor of the occasion&
ho+e5er& I +ould li0e to gi5e another ans+er to this Muestion +hich I ha5e ne5er shared +ith anyone
until this momentF
6hat I.d li0e to suggest is that the more <edusha one possesses or the more <edusha one is e-posed
to& the more one recogni/es he is lac0ing <edusha and the more one is inclined to confess his o+n
responsi%ility in not possessing that greater amount of <edusha +hich he no+ recogni/es he is
missingF 6e %asically ha5e in !ahadus ) fundamental types of <edusha -- <edushas 2man& <edushas
Ma0om& and <edushas *dam -- the sanctity of time& the sanctity of place& and the sanctity of personF
6hen the Kohen Gadol goes into the Kodesh Kodashim on Yom Kippur +e ha5e reached the
pinnacle of <edusha -- the holiest person goes into the holiest place on the holiest day of the yearF
No+ the interesting thing a%out Sha%%os and @osh ?hodesh is that they each typify a different type of
<edushaF Sha%%os typifies a <edushas 2man& %ut it is a <edushas 2man +hich is %asically
independent of <edushas !israelF 6e say in <iddush and the *midah of Sha%%os only Mekadsh
HaShabbas not Mekaesh Yisrael v'HaShabbosF 7he sanctity of Sha%%as is uni5ersal and so only
represents one leg of the 7ripod of <edushas Ma0om& <edushas 2man& <edushas *damF <edushas
2man is reflected %y Issur MelachahF 6hen a day is called EMi0ra <odeshE it implies that la%or is
for%idden on that dayF
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@osh ?hodesh is not called MI0ra <odesh and does not ha5e an Issur MelachaF 8utside the MI0dash&
it %asically does not ha5e a <edushas 9a!om at allF But @osh ?hodesh is reflecti5e of Kedushas
YisraelF 7hat is +hy +e say Me0adesh !israel V.@oshei ?hodoshimF It is the <edushas !israel +hich
gi5es Beis $in the considera%le po+er they ha5e to designate @osh ?hodeshF
So there you ha5e itF 7he Shalosh @egalim& @osh 9aShannah& and !om <ippur each ha5e %oth
elementsF 7hey ha5e the <edushas 9a/man of Mi0ra <odesh s Issur Melacha and they ha5e the
<edushas *dam of Me0adesh !israelF 9a5ing %oth the 7ime and Person component of <edusha
present -- triggers the search for that third leg of the <edusha 7ripod -- <edushas Ma0omF 7herefore
on each of these occasions +e long for <edushas Ma0omF 6e %emoan the fact that +e ha5e sinned&
ha5e %een e-iled from our holy place& and so forthF
Sha%%os %y itself has only the element of <edushas ha!om& not the element of Me0adesh !israelK
@osh ?hodesh %y itself has only the element of Me0adesh !israel not the element of <edushas
9a!omF 6hen @osh ?hodsh and Sha%%os coincide then the +hole is indeed greater than the sum of
its parts 6e ha5e %oth Me0adesh 9aSha%%os V.!israel& 5.@oshei ?hodoshimF 7he t+o dimensions of
<edusha see0 out its third component and +e in5o0e the angst of Galut and confess the responsi%ility
+e %ear for the destruction of our 7emple and e-ile from our landF
I mention this idea this morning& %ecause I %elie5e in forming a ne+ Bayis %.!israel +e ha5e a
situation +hich parallels the coincidence of Sha%%os and @osh ?hodeshF Sha%%os is represented %y
the sun O> times Vayehi Ere5 Vayehi Bo0er and +e ha5e Sha%%osPK @osh ?hodesh is represented %y
the cycles of the moonF In the transparent interpretation of !osef.s second dream to his %rothers the
Shemesh and the !areach represent respecti5ely his father and motherF So in that sense the
coincidence of the Sha%%os& the holiday& related to the sun and @osh ?hodesh& the holiday& related to
the moon is an appropriate metaphor for the unification of a hus%and and +ifeF But the similarity goes
further than thatF Just as Sha%%os %y itself is lac0ing an element of <edusha and @osh ?hodesh %y
itself is lac0ing an element of <edusha %ut +hen they come together they each achie5e a merged and
higher le5el of 0edusha& so too it is +ith ?hosson and <allahF Each %y themsel5es has talents& <ochos&
Middos& accomplishments& and great potential for the future %ut at the same time each is lac0ing
something and each needs to Boin forces +ith the other to ma-imi/e their actual <edusha and to
sensiti/e themsel5es to their Boint potential for achie5ing e5en greater <edusha than either of them
could e5er hope to aspire to+ards indi5iduallyF
My prayer to the *lmighty in %ehalf of Mordy and Sari and my Bracha to the young couple is that
their Bayis N.eman %.!israel should al+ays %e a place of <edushas Ma0omK may the children they
raise there %.E/ras 9ashem al+ays reflect the 5alues of <edushas !israelK and may they e-perience
there many E<odesh momentsE +hich +ill %ring nachas and illui Neshama to the entire MishpachaF
,inally my prayer to the *lmighty in %ehalf of my +ife and myself is that ]gifXÈ Xk^_i ]gWkl` V`k
i` aWg_ _^] aWgY _^ VWe]^ ]ge` ZlZ aYli ]gfWdZ] ]gWWn] ]gWW[Z` \]^_ E]gi]_d_ ]gfhX]E Xk^_i Zklg ak E]gjêi Z[Y`_
VX]_e if VWg_ _i] VWg_ if X]_e _i _W`Z]E i` aYli fWdg c]f` a]j^ WZW F ]gW`cn tê_ ]gX[m`YE
Not Just Speeches -- Volume III Page :;
Going For The Triple Crown (Monday Night Sheva Brochos)
"ast +ee0.s 9aftorah opened +ith the %eautiful +ords=
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consoled from the desolation that she has sufferedF 7he *lmighty promises that Jerusalem +ill %e
re%uilt and pledges that the floor +ill %e laid +ith the precious stone 0no+n as \mg and the foundation
+ill %e set in sapphire stonesF
I heard from a former ?ha5rusa& @a%%i Mordechai ,euerstein& that the @a5 @a%%i JFBF Solo5eitchi0&
/tEl# e-pounded on this 5erse in the drasha he ga5e at the Bar Mit/5ah of his grandson& Moshe
7+ers0y +hich +as this time of yearF
7he @a5 said that the 5erse alludes to the %uilding of Bayis Shlishi& the third Beis 9aMi0dash& and
records a $i5ine Promise that the %asic elements of the future foundation of the 7hird Beis 9aMi0dash
+ill consist of these t+o stones -- Nofech and SaphirF 9e +ent on to point out that Nofech and Saphir
are respecti5ely the fourth and fifth stones mentioned in connection +ith the ?hoshen +orn %y the
<ohen Gadol OShmos '3=13P and cited the @ashi in Parshas 7e/a5eh +here%y the 1' stones of the
?hoshen represented the 1' tri%es in the order of their %irthF 7hus& he pointed out& the fourth stone
Nophech# +as the stone of the tri%e of !ehudah and the fifth stone Saphir# +as the stone of the tri%e
of !issacherF !ehudah represents Malchus and !issacher represents 7orahF 7hus the foundation of the
Bayis Shlishi +ill %e laid +ith the attri%utes of <ingship and 7orahF
It occurred to me that Mordechai is also no+ laying the foundation for the %uilding of a future BayisF
Pir0ei *5os spea0s of three cro+ns& t+o of +hich are the cro+ns of 7orah and Malchus& the same
cro+ns +ith +hich according to the @a5.s drasha# +e are told the Bayis Shlishi +ill %e %uiltF
Mordechai o5er these past num%er of years has %een +or0ing diligently and Muite successfully in
acMuiring for himself the ?ro+n of 7orahF 7o some e-tent he +as %orn into the ?ro+n of Malchus&
%eing a descendant of the @oyal ?herno%le $ynastyF But as I mentioned on Sha%%os +hen you ha5e
t+o of the three elements of a tripod you long for that third element and in marrying Sari& +ho is a Bas
<ohen& Mordy no+ +ill ha5e in his future Bayis all three cro+ns -- the ?ro+n of 7orah& the ?ro+n of
Malchus& and the ?ro+n of <ehunahF
I +ould Bust li0e to conclude %y saying that +hile I ha5e great Nachas in seeing the accomplishments
of all my children in general and the ?hoson in particular& I am most proud of the fact that each of
them in their o+n right ha5e acMuired that fourth cro+n mentioned in the Mishneh in *5ot& the cro+n
+hich @a%%i Shimeon says surpasses the other ) -- and that is the ?ro+n of a good nameF It has %een
one of the highlights of my trip to meet their friends and neigh%ors of Moshe& *le-& and Mordy and to
hear for myself Bust +hat a no%le <eser Shem 7o5 they each possessF I +as already a+are of the
+onderful Shem 7o5 that my daughters Sara and $ena each ha5e in their respecti5e communitiesF
It is my sincerest prayer that Mordy and Sari +ill %uild a Bayit Ne.eman B.!israel that together +ith
many such other Batim Ne.emanim +hich are Baruch 9ashem %eing %uild in this time and in this place
+ill speed the %uilding of that National Bayit Ne.eman +hich +e all long for a%out +hich it is said=
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Not Just Speeches -- Volume III Page :>
Alex's Words To His Brother On Mordy's Ufruf Shabbos
In the introduction to the Mesillat !esharim& the @amchal e-plains that the goal of his sefer is to define
all of the 5arious le5els in *5odas 9ashem that are outlined in the Braisa of @S Pinchas %en !airF 9e
adds that the source of our o%ligation to stri5e and attain these accomplishments& is deri5ed from the
Passu0= RVSata !israel mah 9ashem shoSel miSimach 0i im lSyirah es 9ashem Elo0echa "Sleches
%Schol dracha5 "Saha5a 8so 5SlSa5od es 9ashem Elo0echa %chol l5a5cha u5ichol nafshechaAFQ
Ei0e5#F
6ith such an e-hausting list that encompasses all the different forms of *5odas 9ashem +hich indeed
reMuires such a lengthy sefer li0e that of Messilat !esharim to properly e-plain and define each
madreiga#& it seems Muite suprising that ?ha/al felt a need to add to the list +ith their drasha on the
+ords= RMah 9ashem shoSel MiSimachQ& that one must constantly ser5e 9ashem +ith Brachos and
7effilah& each day one should %less 9ashem at least 1(( timesF 6hat +as lac0ing in all the other forms
of *5odas 9ashem& that it +as necessary to add thisJ ,uthermore& from the fact that ?ha/al attached
their o%ligation of MeSah %rachos to this specific passu0 and not to pesu0im that discuss more directly
our o%ligation to than0 and praise 9ashem& it seems that ?ha/al felt that this o%ligation is not to simply
enhance our mit/5ah of 7effila& %ut rather to ser5e as a cornerstone for our entire *5odas 9ashemF 7his
certainly reMuires e-planationF
@S Pincus offers a uniMue approach %ased on a Medrash 7anchuma <orach 1'# that e-plains the origin
of this ta0anaF In the time of $a5id 9amelech& there +as a terri%le plague that too0 the life of 1(( Je+s
e5ery dayF 7his prompted $a5id 9amelech to create this ne+ ta0ana of MeSah BrachosF 6hat lead
$a5id 9amelech to the conclusion that this +as the appropriate approach in com%ating this terri%le
plagueJ
@S Pincus e-pounds that the primary purpose of our creation is to attain ma-imum closeness +ith
9a0adosh Baruch 9uF 6e find in many sources that the recei5ing of the 7orah +as an e5ent compared
to that of a nissuin and Bris shel *ha5aF In a marriage& the primary +ay of fostering a lo5ing and
peaceful relationship is through speech that illustrates the constant conern for the +elfare of the
spouseF So too& +ith our relationship +ith 9a0adosh Baruch 9u& %rachos play the crucial role of
attaining and maintaining closeness +ith our ?reator& as +e constantly recogni/e our dependency on
9is generosity +ith us& and ta0e interest in attempting to offer 9a0aras 9ato5 for e5erything that 9e
pro5ides us +ithF
6hen $a5id 9amelech +as +itnessing such a deadly plague stri0ing his nation& it +as clear that
9a0adosh Baruch 9u +as displaying 0i5yachol the middah of ?haron *f& as a form of punishment for
the a5eiros of <lal !israelF 7o put an end to 9is anger& e5en %efore rectifying all the potential
shortcomings of the Nation& $o5id 9amelech esta%lished the o%ligation of reciting the 1(( Brachos
each dayF 6hen our speech is full of e-pressions of lo5e and appreciation to+ards 9a0adosh Baruch
9u& it indicates our desire to %e close to 9imF 7his +ould in turn help 9ashemSs anger su%sideF
6ith this e-planation +e can %egin to understand the connection %et+een the o%ligation of Meah
Brahchos to the Passu0 of RMahS 9ashem Shoel MSimachQ +hich as +e mentioned& seems to allude
that this o%ligation ser5es as the cornerstone for our entire *5odas 9ashemF 7he MeSah Brachos that
+e must recite daily& pro5ides the frame+or0 for +hate5er specific form of *5odas 9ashem one may
+or0 on during his lifetimeF @espectful speech helps create the actual relationship %et+een us and
9a0adosh Baruch 9u& to +hich +e can then employ the 5arious methods of *5odas 9ashem to
strengthen this special relationshipF
6ith this idea in mind& +e +ill %e a%le to fully appreciate @S PincusS a+esome insight concerning the
9a5tacha that 9ashem ga5e to our *5os& namely& that their /erah +ould merit inheriting the great land
of Eret/ !israelF If one +ere to as0 a Je+ to pinpoint +hat special feature characteri/es Bnei !israel as
the *m Segulah& he +ould surely reply that the 7orah and Mit/5os ele5ate us to %ecome great people&
as descri%ed in Parshas VSeschananF If one +ould claim that a homeland is +hat distinguishes a nation&
+e +ould %e a%le to counterclaim that our uniMue nation has %een a%le to sur5i5e many generations on
foreign soilF 9o+e5er& if +e +ould cease to study and o%ey the 7orah for e5en one moment& ?ha/al
+arn that +e +ould lose our /echus 0iyyum and the +orld +ould cease to e-ist Nefesh 9achaim
ShaSar $aled#F If this is so& +hy didnSt 9a0adosh Baruch 9u mention in his Brachas 5Sha5tachos to
the *5os that the most important /echus that their /erah +ill recei5e& is the 7orahJ
Before directly ans+ering the a%o5e Muestion& @S Pincus poses another Muestion relating to the
common practice of %lessing the ?hosson and <allah that they should %e /oche to %uild a Bayis
NeSeman BS!israelF *lthough it is certainly a 5ery nice +ish for the ne+ly+ed couple to one day ha5e
a %eautiful home& it +ould seem that it is more appropriate to focus the %lessing on more lofty
aspirations& such as raising a %eautiful family +ith health and happinessF
8ne must understand the significance of a R%ayisQ in order to understand its importanceF * R%ayisQ
sym%oli/es a special place that is closed off to the outside +orldF It must ser5e as an isolated place that
is conduci5e for fostering close personal relationships +here the 5arious mem%ers of the household
create a strong feeling of unity %uilt on lo5e and trust in one anotherF 8nly +ith the seclusion that a
%ayis pro5ides can this special relationship actuali/e its a+esome potential of %uilding a +holesome
familyF
7he same is true regarding the ha5tachos to our *5osF 8f course the structure of our relationship +ith
9ashem comes only through the 7orah and its mit/5osF 9o+e5er& in order to accomplish our ultimate
tas0 of creating a close relationship +ith 9a0adosh Baruch 9u& it is necessary to ha5e a designated
location that ena%les unity to flourishF 7he promise that their /erah +ould inherit Eret/ !israel
sym%oli/ed that Bust as they themsel5es +ere /oche to such a close relationship +ith 9a<aosh Baruch
9u& so too& their offspring +ould ha5e this merit through the medium of Eret/ !israel and the Beis
9ami0dashHMish0anF 6ith this thought in mind& +e can %etter understand the +ords of the @am%an
ha0dama on sefer Shemos#& +ere he posits that +ith the 9ashraSas Shechina amongst Bnei !israel in
the Mish0an#& +e returned to the madreiga of the *5osF 9a5ing a specific location +here 9is Presence
can d+ell amongst us& in essence is a 0iyum of 9is ha5tacha to the *5osF
Mordy& in the past fe+ years& +e had the tremendous /echus of hosting you and enBoying your
presence on 5arious occasionsF 6e all ha5e strong feelings of ha0aras hato5 for the many times that
you greatly enhanced our 8neg Sha%%os and Simchas !om 7o5F 7hrough your up%eat /emiros and
chiddushei 7orah& you infused our home +ith tosefes <edusha& up and a%o5e the 0edushas ha/manF
9o+e5er& e5en more inspiring than your Boyous /emiros& +e +ere constantly ama/ed %y your special
relationship +ith 9a0adosh Baruch 9uF 6e +itnessed as you progressed +ith e-citement and
enthusiasm& forging a 5ery special relationship +ith the 8ne *%o5eF !ou constantly focused your
thoughts and efforts on enhancing your loyalty and commitment to 9imF
No+& you ha5e reached the point of %uilding your o+n R%ayisQF I %elie5e that the same special
attri%utes mentioned a%o5e +ill ena%le you to create the strongest of relationships +ith your E/er
<SNegdoF It is these same talents and strengths that you ha5e already acMuired& +hich +ill help you
successfully %uild a true Bayis NeSeman BSyisorelF
6e loo0 for+ard to spending many more Boyous occasions together +ith you and your familyF May +e
soon merit <i%%ut/ Guliyos= R5Ssha5u %anim lSg5ulamQ& so that our simchos can %e %e shared together
+ith our much larger and e-tended family %S!erushalyim ha%inuyahF
Not Just Speeches -- Volume III Page :C
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Not Just Speeches -- Volume III Page ;(
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kEf ie^`W Weg]ì VWW[ aWeF
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]gWYW_ Z^ZY_ e^]gZ] i]cdZ `cnYZ aWg_] Zi]edZ _^nWi ie^`W Wg_ ]gW[e ê` if VdF

Not Just Speeches -- Volume III Page ;1
Eikev - Shabbos Night Seudah- Ufruf by Moshe Luchins
*s Sa%a +as spea0ing I recalled a con5ersation I once had +ith an older gentleman& MrF Jaco%o5it/& in
my youthF MrF Jaco%o5it/ had learned in !eshi5as Ner !isroel and he had %een taught pu%lic spea0ing
%y @a5 Sch+a% 27Q" +ho had e-plained that the rules of le0et& shicha and peah apply to pu%lic
spea0ing G +ith peah %eing the idea of lea5ing something for others to sayF Sa%a Bust e-pounded See
Not Just Speeches Volume ) PageJ# the last posu0 of Megilas Esther& %ut he left out the last +ords
RVdo5er Shalom li0ol /aro G and he spo0e peacefully +ith all of his descendantsFQ
*s @a%%i ,rand so eloMuently e-plains see - http=HH+++FtorahForgHlearningHra5frandH:>:>H5ayi0raFhtml#& %ased
on the I%n E/ra& the greatest praise is that Mordechai +as /ocheh to ha5e shalom +ith his familyF *t
this special Sha%%os Seudah together +e can echo the +ords of the Megillah a%out Sa%a and Safta that
they are do5er shalom %0ol /arachemF
7urning to the Simcha at hand& last Sha%%os in preparation I decided to loo0 at one of the seforim that
Mordy had gi5en us to find a nice 5ort to say here tonightF I pic0ed up a Beis 9a"e5i& %ut immediately
thought that +as an error since +e are in Sefer $e5orim
1
& %ut %ichasdei 9ashem the edition Mordy had
gi5en us came also +ith the chidushim of the Bris0er @a5F 7he pro%lem though is that I do not thin0
one usually finds touchyHfeely drush in the Bris0er @a5 so I +ill as0 my o+n Muestion and use the idea
taught %y the Bris0er @a5 to try to ans+er the MuestionF
6e all 0no+ the +ell 0no+n Gemarah that 1( days %efore a child is %orn a %as 0ol comes and
announces that %en ploni +ill marry %as ploni G the Muestion is +hat is the purpose of this %as 0olJ
6hat difference does it ma0e if no one hears itJ
In this +ee0s Parsha& Moshe is commanded %y 9ashem to he+n luchos and %uild an *ronF @ashi
comments that +e see in the pesu0im that Moshe %uilt the *ron and then %uilt the luchos %ecause he
reali/ed that 9ashem +anted him first to ha5e a place to put the luchos once they +ere %uiltF
7he Bris0er @a5 as0s +hy did 9ashem command to ma0e the luchos first if 9e +anted the *ron to %e
made firstJ
'
9e is mas%ir that a machlo0es e-ists +hether ha/manah milsa hi - +hether preparing
something ma0es it 0odehF ,or e-ample if I set aside a %ag to carry my tefillin is it no+ 0odesh and
can it %e used for mundane mattersJ 7he Bris0er @a5 notes that if there +as no mit/5ah of tefillin the
+hole Muestion +ould not e-istF So to here 9ashem stresses the luchos first %ecause +e need to 0no+
a%out the luchos %efore the container can %e 0odeshF
6ith this +e can perhaps ans+er +hy the %as 0ol ta0es place- in order to im%ue the preparatory years
+ith 0idushaF 7his is similar to the GraSs e-planation to the famous gemarah that a malach teaches a
%a%y 7orah %efore he is %orn& %ut the child forgets it all %efore he is %ornF 6hy learn it themJ 7he Gra
e-plains that each person has the a%ility to learn the 7orah that he is taught %efore he is %orn G hence
+e say 5sen chel<EIND %7orasech G to grant us 8D@ portion in your 7orah#F 6e need the %as 0ol to
ma0e it happen&
)
and to saturate the process +ith 0idushaF
1
7he Beis 9ale5i does not ha5e a printed peirush on $e5orimF
'
,or an alternati5e understanding see I%n E/ra +ho suggests that the *ron %uilt here +as not the *ron of the mish0an& %ut a
container for the luchosF 7his remo5es the contradiction %et+een 9ashem.s command and MosheSs actionF Moshe %uilt a
%o-& prepared the luchos and only later made the *ron for the Mish0anF
)
@a%%i "e/e5ni0 told me he as0ed @a5 Elyashi5 S9"I7* +hy the %as 0ol ta0es place G and he told him so the shidduch
+ill happenF
Not Just Speeches -- Volume III Page ;'
Mordy& all of the ha/manahHchinuch that your parents& ra%eim and si%lings ha5e poured into you +as to
get to this point and perhaps the %as 0ol is said first to ma0e clear that the preparation for your %uilding
a %ayis neman %iyisrael +as a milssah di0idushaF
I gi5e you and Sari our %racha that you too should %e /ocheh li0e your parents to raise generations
im%ued in 7orah and may you merit to ha5e all of your children together for smachos in !erushalayim
and may you %e do5er sholem li0ol /arachemF
Not Just Speeches -- Volume III Page ;)
Monday Night Sheva Brochos by Moshe Luchins
Poschim BS05od *chsanya& and +e ha5e many& %ut first and foremost +e gi5e than0s to 9a0adosh
Baruch 9u for ha5ing made this +onderful shidduch and ha5ing gi5en us the opportunity to come
together on this special trip for this special simchaF 7o echo in re5erse the +ords of the @osh !eshi5a&
@a5 "e5in& at Shalosh Sheunos Gmany times in the past years I ha5e +ondered out loud to $ena ho+
+ould Mordy find a <allah +ho +ould appreciate his depth and %readth of 7orah learning and *ha5as
!isroelF BQ9 +e ha5e seen o5er the past +ee0 that 9ashem has found for Mordy a Bas 7almid
?hochom +hose father has so many of those same traitsF Mordy G one of the fondest memories I +ill
ha5e of this trip is seeing ho+ e-cited your sh5er gets +hen he hears a good dS5ar 7orah or +hen a
7/adi0 comes in the roomF 7hey say a girl loo0s for a %oy li0e her father& and BQ9 the similarities
here are strongF 8nce I ha5e mentioned @a%%i "e/e5ni0& I +ill ta0e this opportunity to also than0 him
and MrsF "e/e5ni0 for hosting us all this past Sha%%os in +hat +as truly a %eautiful Sha%%osF
?ontinuing +ith than0ing our hosts& +hile many ha5e chipped in financially for these she5a %rochos G
someone had to do the actual +or0 and on %ehalf of the rest of us I than0 Moshe I Nomi for the
tremendous efforts in putting these she5a %rochos together and for all of their efforts& despite %eing in a
RconditionQ +here most +ould +ant to rest& to ma0e this a great 5isit for the *merican part of the
mishpachaF
E5en though Sa%a and Sa5ta are also orchim& on %ehalf of $ena& myself and our children +e than0
them for hosting this great simcha s +ellF 6hile <oda0 moments may %e an anachronism& <odesh
moments are fore5er& and +e feel that any time +e spend +ith Sa%a and Safta is a <odesh momentF
In this +ee0.s Parsha +e ha5e the concept of Ir Mi0lat G the city of refuge for the accidental murdererF
@a5 2e5 "eff see -http=HH+++FtorahForgHlearningHra5frandH:>:3HshoftimFhtml# e-plains that +hen a
person 0ills accidently he sho+ a lac0 of concern for human lifeF 9e should ha5e chec0ed his a-e& he
should ha5e secured the area he +as +or0ing in& he should ha5e chec0ed his ladderF Because he lac0s
a concern for human life he is sent to an ir mi0lat +hich is an ir le5iyimF 7he mem%ers of she5et "e5i
dedicated their li5es to *5odas 9ashem and "imud 9a7orah G 7hey appreciate lifeF
*t the end of his of 9ilchos Shemittah 5.!o5el& the @am%am +rites that the term She5et "e5i is
applica%le to anyone +ho decides to dedicate his life to 7orah study and disseminationF 7his person is
not concerned +ith the material aspect of lifeF 9e is de5oted to enhancing his spiritual dimension and
seeing to it that others are also a5ailed this opportunity F 8ur ?hosson and <allah appreciate life G they
ha5e decided to li5e here in Eret/ !isroel and dedicate their li5es to 9ashemSs 7orahF
Ne-t part cut I pasted from - http=HH+++FtorahForgHlearningHra5frandH:>:>HshoftimFhtml#
RIn this +ee0.s parsha& +e learn of the 0ing.s o%ligation to +rite for himself a pri5ate Eroyal copyE of
the Sefer 7orahF 7he 7almud tells us that e5en though e5ery Je+ has a Mit/5ah to +rite a Sefer 7orah&
the 0ing has a separate command o5er and a%o5e this to +rite a royal Sefer 7orah& +hich +as to
accompany him +heree5er he +entF E*nd it shall %e +ith him and he should read it all the days of his
life in order that he learn to fear 9aShem& to o%ser5e all the +ords of this 7orahFFFE O$e5orim 1>=1CPF
7he Ba.alei $erush say that the pasu0 is telling us more than Bust the fact that the 0ing has to @E*$
the 7orah dailyF 9e has to plot his life each and e5ery day& according to +hat is +ritten in the 7orahF
7hey interpret& homiletically& that he has to read in it 5.0ara %o# his entire %iography 0ol yemei
chaya5#& all the e5ents of his lifeF
6hen a 0ing has a Muestion as to +hat to do& he has to %e a%le to loo0 in the 7orah and come up +ith
the ans+erF
*ll Israel are sons of 0ings OSha%%os ;>aPF In this respect& all Je+s ha5e to %e li0e princesF 9appy is
the man +ho can read his life in the 7orahF
I once heard a story a%out @a5 !aa0o5 <amenets0y& /tElF 6hen he first came to the Dnited States he
+as a @a5 in Seattle& 6ashington for a short time and then he %ecame @a5 in 7oronto& ?anadaF
Someone +as once +al0ing +ith @a5 !aa0o5 in 7oronto on the second day of Sha5uous& some 1(-:(
years agoF 9a5ing Bust heard the reading of Megillas @uth in shul& @a5 !aa0o5 told his companion EI
am no %etter than ElimelechFE
EElimelech left Eret/ !isroel %ecause he +as +orried a%out his li5elihoodF 9e +ent from a place +here
there +ere Je+s& to a place +here there +ere no Je+s -- the fields of Moa%F 9e +as +illing to sacrifice
the education and en5ironment of his children& Bust so he could ma0e a %etter li5ing escaping the
famine in Israel#FE
*t that time& 7oronto had not much to spea0 of in terms of a 7orah communityF @a5 !aa0o5
rhetorically as0ed his companion E6hy am I in 7oronto& despite the fact that my children don.t ha5e
the %est en5ironmentJ ParnosahL Because I ha5e a Bo% in 7oronto and I don.t ha5e a Bo% any+here elseF
I.m +rongL 7hat is the 5ery reason that Elimelech +as punishedF 8ne is not supposed to put one.s
li5elihood o5er the spiritual +elfare of his familyFE
9e concluded& EI must mo5e to a more Je+ish en5ironmentFE 8n that 5ery day he decided to mo5e to
Ne+ !or0 +here he e5entually %ecame the @osh !eshi5a of 7orah Vo$aathF *nd the rest is historyF
7hat is the meaning of %eing a%le to loo0 into the 7orah and read a%out the e5ents of one.s o+n lifeF
6e must stri5e to %e a%le to read our o+n %iographies in the 7orahF 7hat is +hat @a5 !aa0o5 +as
capa%le of and that is +hat +e ha5e to aspire forFQ 8ur ?hosson and <allah are also 0no+n for li5ing
life this +ay G they li5e through the lenses of the 7orahF
7hese points though +hile certainly true can %e said B9 a%out many young people todayF I +ant to
stress a point a%out Dncle Mordy +hich I thin0 +ould %e an a5lah if it is not pointed outF I remem%er
+hen choshu5a people +ould call $ena a%out shidduchim she +ould stress G my %rother isnSt li0e
e5ery other !eshi5a guy G he has a uniMue MualityF 80 G no+ Mordy is ner5ous a%out +hat I am going
to sayF
6e had in last +ee0Ss Parsha and in yesterdaySs daf the fact that the ?hasidah is not a <osher %irdF
7he Gemarah& and @ashi in Shmini& notes that it is called ?haisdah %ecause it does chessed for its
friendsF 7he ?hidushe 9arim as0s G +hy then isnSt it 0osherJ 9e e-plains that it only does chessed
for its friends G it only cares a%out its o+nF 6hen many %oys gro+ up Rout of to+nQ and then mo5e on
to the %ig cities G they forget a%out their childhood friendsF 7his of course is not true of MordyF 6hen
he +ent off to Ner !isroel and his friend Jayson +ent to PS G Mordy made a cha5rusah +ith him and
%chasdei 9ashem 0ept the connection all the +ay to their chasunahs and %eyondF 6hen Isaac
graduated and started +or0ing G Mordy made a night seder on the phone +ith himF Mordy did not
forget +here he came from& %ut rather he uplifted all those from his past into his current lifeF May
9ashem gi5e him and Sari the 0oach to %uild li5es of 7orah here in Eret/ !isroel and gi5e them the
a%ility to %e mar%it/ 7orah hereF
Not Just Speeches -- Volume III Page ;:
"Mr. Free-Man" by Moshe Twersky
Mordy.s *ufruf Sha%%os& Parshas E0e5 :>>1
"ast night& my father spo0e a%out the similarities %et+een Mordy and his namesa0e& Wkc^Y of Megillas
Esther& particularly of the appropriateness of the title nWcjZ Wkc^YF I +ould li0e to e-pand upon that
theme todayF
,irst of all& it is certainly %efitting our ?hosson as +ell& the title of Wc]ZWZ Wkc^YF O7he name Wc]ZW refers
to one +ho is XYeZ if Zc]YF But ha5ing proper X]fc] Zg]Ye& a defining characteristic of %eing a good
Je+& is something that has many le5els of depth to itF It is possi%le for a Je+ to ha5e E%oo0
0no+ledgeE of the VW^nWf& the fundamental principles of the nature of "ashem and 9is relationship
+ith this +orld& and thus fulfill to the letter of the la+ the %itzva of munah& +ithout ha5ing a 5ery
sophisticated understanding of themF 7he deeper one del5es to the depths of matter& the greater one
understands the Z Wk^c] Zg]YeZ X]c]pW.& the greater is the fulfillment of %itzvas munah& and the more
one is indeed +orthy of the title Wc]ZWF
Mordy is +ell deser5ing of %eing called Wc]ZWZ Wkc^YF I ha5e for some time no+ %een Muite impressed
+ith Mordy.s constant pursuit of deeper and deeper understanding of the 5ast array of Sugyos
associated +ith X]fc] Zg]Ye& and has indeed attained a great le5el of understanding of themFP
8n a simpler le5el as +ell& I %elie5e Wc]ZWZ Wkc^Y is an appropriate title for agc aX[F Mordy.s deep
concern +ith the X]c[e of ie^`W iik and his sincere ie^`W X_Ze are truly e-ceptionalF O7hey are the
o%5ious product of Mordy.s a%o5e mentioned la%or of lo5eK his limud of Eie^`W X_`[YFEP
In this 5ein& I +ould li0e to focus on the Gemara in the end of ?hullin 1)C%#& +hich as0s the most
unusual Muestion& aWWgY Z^]XZ aY Wkc^YF 7he Muestion is actually the 1
th
of a series& in +hich the gemara
as0s a%out Moshe& Esther& 9aman& I MordechaiF 7he Maharsha on the gemara there e-plains that
these four are singled out %ecause each of them in fact had other names& and it can therefore %e as0ed&
+hy +here they referred to in 7anach %y these names specificallyJ 9o+ does each of these names
e-press the essence of the person +ho %ears themJ 7he ans+er the Gemara gi5es as to the EsourceE of
the name Wkc^Y is= eWkc e^Y agWYd^XY] &^]^c ^Y _WXkcF 7he Maharsha e-plains this to ha5e a dou%le
significanceF ,irst of all& he says& Mordechai %rought the Je+ish people to freedom E^]^cE in the days
of *chash5eroshF *dditionally& +rites the Maharsha there& the name connotes greatness since it is the
first of the ingredients of the Z[`YZ aY`F I %elie5e %oth of these ideas are 5ery appropriate and
%efitting to our Mordy as +ellF
Mordy can truly %e descri%ed as ^]^c ^Y& EMrF ,ree-ManEF *s iEl[ say& np]f` WY eie aW^][ a_ \i aWe
Z^]X_F 8nly one +ho thin0s through the Sugyos of life and understands them properly& ]Yi]f_ ]X_][ ZY
]WW[ WYW ik ]XYdY] ]h_Y VW`W` \W^j ZYi]& as the @amchal +rites in the %eginning of VW^`W XiWpY& only he is
truly free to li5e his life the +ay he really +ants toF 9e is not su%Bugated %y his *etzer "ara to %e
constantly chasing after that +hich does not gi5e true happiness& and he is as +ell not Bust going
through life trying to fit into a moldF
7he second character trait that the Maharsha said is alluded to %y the name Wkc^Y& that of Zi]cd& is as
+ell appropriateF
7+o of the most deeply em%edded memories of my pre-teen and early teenage years& are the moments
that *%a came to pull me out of class in ;
th
grade to tell me that I no+ ha5e a ne+ %a%y %rother& and the
moment I got off the plane coming home for VWgYlZ aW_ for the first time& 7ishrei of C
th
gradeF *%a +as
Not Just Speeches -- Volume III Page ;;
holding ' I 1H' year old Mordy in one hand& the other stretched out to hug meF ,or the first '( years
or so of Mordy.s life& +e 5ery much had Big-%rotherH"ittle-%rother relationship& primarily re5ol5ing
around my trips home for VWgYlZ aW_F 6hen Mordy came to learn in Eret/ !israel I got my first
opportunity to learn +ith him eX]^_[_F 9e +as a 5ery challenging eX]^_[F But more impressi5e than
the time +e spent together learning formally& +as the many hours +e spent discussing a +ide array of E
Z^]X `Y][E& and other Sugyos of Zmn`Z] X]fcF I soon came to reali/e that my E"ittle %rotherE had
surpassed me in se5eral areas of *5odas 9ashemF
7he ?ha/on Ish is 0no+n to ha5e once Muipped& that the ad5ent of the contemporary system of
!eshi5os& +hich has institutionali/ed Z^]X c]YWi & has t+o effects on ie^`W iikK one that there +on.t %e
VWjêZ VfEE& and second& that there +on.t %e VWi]cdF 7o %ecome a true &i]cdone must %e free to de5elop
and %ring out the indi5idual `mgZ X][]k that 9ashem has gi5en himF $espite the fact that +hile
discussing Sugyos Mordy is learning +ith him& I 5ery often feel that his c]YWiZ \iZY is a0in to that of
the iEjl `We a]l[& I %elie5e that Mordy has indeed defied the a%o5e mentioned dictum of the ?ha/on
IshF 6hile at the same time %eing enrolled at +orld reno+n Elit5isheE !eshi5os and e-celling +ithin
them to achie5e the respect and admiration of his peers and @e%%e.im& Mordy has managed to de5elop
himsel$- to E%e his o+n manE& and not Bust to Efit into the moldEF 9e has created his o+n uniMue %lend
of the X]WYWgm of ?hassidus and ie^`W X_`[Y on the one hand& and the ZkiZ] c]YWiZ \^c of the Vi]f
X]_W`WZ on the other handF
But to a great e-tant& %eing a E%igE or EsmallE person is a matter of self-imageF It is 5ery common for
people +ho E%uc0 the trendE and Edo their o+n thingE to feel li0e lonersF * person +ho loo0s at
himself that +ay is far from greatnessF 9o+e5er& someone +ho feels that he is part of a larger entity& is
in a 5ery real sense& a %igger personF *nd the larger the group he associates +ith& the more this is soF
* person +ho 5ie+s himself as a Efamily manE has one le5el of %readth added to him& one +ho 5ie+s
himself as an integral part of the community has yet another dimension to him& and someone +ho has a
self-image of %eing a part of ie^`W iik is an e5en greater personF
Mordy& as you are no+ a%out to enter marriage& you are a%out to %ecome an e5en %igger and greater
personF 8ur Zk^_ to you Mordy is that you should continue to gro+& not only on a personal and family
le5el& %ut together +ith your ne+ family& may you continue to %ecome an e5en greater part of iik
ie^`WF May the entire family and all of ie^`W iik see much X[g from you and SariF
Not Just Speeches -- Volume III Page ;>
Saying Good%ye
7o "o5ed 8nes H
Passing
?omments
Eulogy of Rabbi Berel Rothman for Mother-in-law, Adele Yudin
Shlomo 9amelech as0ed E6ho can find a +oman of 5alorJE Is he as0ing a Muestion or ma0ing a
statementJ I only had the pleasure of 0no+ing my mother-in-la+ for ; years& the t+ilight years of her
C) years of lifeF It is hard loo0ing at the end of life to %e a%le to e5aluate the greatness of a personF
!ou don.t 0no+ them +hen they +ere a%le to %e a EchayilE -- a +arrior facing the challenges of lifeF
6e all heard a%out itF Many of you are so much younger that you +eren.t there eitherF But I +ant to
share Bust %riefly a couple of pictures of +hat Mommy +as li0eF 7he first frame is total s+eetness&
total goodness& and therein lay her greatnessF 7a0e the picture of her childrenF 9er son& distinguished
and prominent @a%%i of ,airla+n for decadesK ) lo5ely daughters each one a priceless gem married to
@a%%isF 6hat a picture for someone to hang upL She had a lot of picturesF 7hey used to %e on her
pianoF !ou couldn.t see them %ecause there +e so so manyF
7here is picture though of her +ith her heart filled +ith lo5e& ta0ing a stranger into the family after all
these yearsF 6hen +e get older +e get set in our +ays& this +as not so +ith mommyF E!ou.re part of
the familyF 6elcomeF I lo5e you li0e I lo5e my children& li0e all my daughters and sons in la+F 7here
is plenty of room in my heart for e5ery%odyFE 7hat +as mommyF
7he +ord family& closeness& +as a pictureF 7here are e5ents that each of you in the family can
remem%er and see mommy in the centerF Not only the %eautiful C(
th
%irthday party that +as made for
her& %ut so many e5ents during the course of the years that she generated and e5eryone else generatedF
EShe loo0s after the +ays of her household& the %read of idleness she does not eatFE She +as in her late
eighties +hen I met herF 7here +as not a %one of idleness +ithin herF She +ould go to Sarah and
!osef.s home and +ould +ant to helpF *nd +hen she finished ma0ing a %ig pot full of 5egeta%les to
ma0e a gigantic 5egeta%le soup& she +ould say E6hat else can I do& SarahJ 6hat elseJE 7his is not at
si-ty or se5enty or eightyF 7his is at ninety or eighty nineL
9o+ many +omen come on Sha5uos night to listen to the @a%%is gi5e their shiurimJ 9o+ many
+omen& past 1: let us say& at ninety go to the shiurJ Because G +ho is gi5ing that shiurJ My fa5orite
sonF My %est sonF I ha5e to hear that shiur e5en though it %egins after midnightF But she doesn.t Bust
sit there and gra% a little nachasF She doesn.t come Bust to enBoy the pleasureF She is attenti5eF If you
+atch Bu%%y +hen BenBy spea0s she is listening li0e +hen the President of the Dnited States is
addressing the country and e5eryone is glued to their tele5ision setsF She is glued in to e5ery +ord her
son saysF Being the +onderful son that he is& he often turns and says EMommyAE and it is li0e he is
tal0ing to herF It is a one to one con5ersation +ith 1(( people listening in on the sideF 7hat is ho+ she
felt and that is ho+ she actedF
Not only do you ha5e to %e a +onderful person& %ut you also ha5e to ha5e the @i%ono shel olam.s
%lessingF ,irst the %racha of long yearsF It is a phenomenal %lessingF *nd her mind +as clearF It +as
top MualityF 7hen you ha5e to ha5e the %lessing of children +ho +atch the +ay their mother acts and
ha5e mastered the s0ill and +ho are themsel5es people of chessed and of goodness& of 0indness and
compassionF Gi5ing & gi5ing& and gi5ingA and al+ays ha5e more room in their hearts for ne+ peopleF
She +as %lessed +ith +onderful childrenF
Sarah and !osef pro5ided for her for a num%er of years %efore I came on the scene a home a+ay from
homeF She left her apartment in the morning& too0 a nice +al0& came to the 6i0ler home& spent the
day +ith children and grandchildren and then +ent home at night and maintained her independenceF
She +as %lessed %ecause her granddaughters left +ith her G one or t+o each night accompanied her
Not Just Speeches -- Volume III Page ;C
home to sleep +ith Bu%%y in her apartmentF 6e didn.t e5er feel that she +as alone& neglectedF 6hat a
familyL 6hat a familyL
*nd then in the last t+o years +hen li5ing in her home a+ay from home +as %eyond her a%ility to
function effecti5ely she mo5ed into Sarah and !osef.s homeF 6e are tal0ing a%out %eing +elcomed in
your children.s homeK not ?has 5.shalom %eing 5ie+ed as a %urden as some parents are 5ie+ed
unfortunately %y their childrenF Bu%%y +as em%raced and pro5ided +ith a ne+ home at 1:)C E 1)
th

StreetF 6hat a %rachaL 6hat a %lessingF *nd ho+ +onderful these children are and ha5e %een to their
%elo5ed motherF
Eishes ?hayil Mi !imt/aF If that is a Muestion G ?an you find such a +omanJ 6e found herF More
precious than all the ru%ies and all the diamonds in the +orldF She +as so 5ery special in a 5ery simple
normal +ayF Not loo0ing for pleasures& not interested in gashmiyus& or honorF She +as Bust interested
in %eing a good personF 9er heart +as her and she +as her heartF She +as a gem and she left on all of
you unforgetta%le memoriesF Pro%a%ly the greatest memory is for the great grandchildren +ho
gathered on Sarah.s couch +here Bu%%y +ould read a storyF 7hey 0ne+ she could ha5e %een a story
teller on radio or tele5ision %ecause she made e5ery story come ali5e for them +hen they +ere sitting
around herF
7hat picture +e older fol0s ha5e in our memories& the snapshot of that scene +ill help remind us ho+
to %e in our li5es and tell us +hat a +onderful ishes Chayil Eidel @i50ah %as *ryeh "e% ha"e5i +as
and ho+ %lessed +e +ere to ha5e 0no+n her and to ha5e lo5ed herF But a%o5e all to ha5e %een the
recipient of her lo5eF #ilah ha%aves la6etzach u'macha "ashem lokim Dimah m'al kal panimF
Not Just Speeches -- Volume III Page >(
Rabbi Benjamin Yudin Eulogy for His Mother, Adele Yudin
8ne +ee0 from today is @osh 9ashanahF 8ne +ee0 from today +e are all going to %e in shulF
7he Gemara as0s the Muestion G E@osh 9aShanah is a !om 7om G +hy do +e not recite 9allelJE 7he
Gemara ans+ers it is %ecause the Boo0s of "ife and $eath are open on this day and therefore it is
inappropriate to say 9allelF I feel I must %egin +ith a 5erse from 9allel and I 0no+ I spea0 for myself
and my si%lingsF <ing $a5id says O7ehillim 11;=1;P= EI am your ser5ant& the son of your female
ser5ant& you ha5e unshac0led my %ondsEF 9e attri%utes so much of his success to his motherF It is she
to +hom he attri%utes his a%ility to o5ercome challenges in lifeF 7hat is ho+ +e 5ie+ed my mother
and that is +hat she did for usF
My mother +as %orn on the "o+er East Side of Ne+ !or0 at a time +hen girls did not go to !eshi5aF
9er %rothers did go to 7orah VodaathF She pic0ed up her commitment to Judaism from the home& from
the en5ironment& and from her grandparentsF She +as a most de5oted daughterF 9er mother died at
the age of 1CF 6hen my mother graduated high school +ith distinction she +anted to go to college to
%ecome a teacherF 9er mother& +ho had already %een ill& as0ed one MuestionF 9er mother had already
%een illF EIf you go to college& +ho +ill ta0e care of meJE 7hat +as the end of my mother.s college
careerF
But although she ne5er +ent to college& she did %ecome a teacherF She +as not a teacher +ith a
%lac0%oard& chal0 and eraser& %ut she +as a mar5elous teacher ne5erthelessF <ing $a5id says
O7ehilim '1=)-1P E6ho +ill ascend the mountain of the "-rd and +ho +ill rise up to his 9oly placeJ A
It is the one asher lo noso l'shav na$shoE 7his is understood %y the ?hofet/ ?haim as one +ho does
not ta0e their soul in 5ainF E5eryone is gi5en a soul& e5eryone has a mission in lifeF My mother too0
the soul she +as gi5en in life G the soul of a teacher -- and played it to the fullest G she +as a teacher
throughout her lifeF
6hen +e spea0 to anyone and not Bust family mem%ers +e hear of the impression she made on people
+hich reflected her nameF 9er name +as Eidel and eidel she +as -- so 0ind and gentle -- in that
regard she +as a teacher of ho+ to %eha5e in lifeF
?ircumstances +ere such that my father& /El& gre+ up in such a poor home that he +as not a%le to
complete high schoolF *s a young man he had to support his family& his father ha5ing died youngF My
mother said to me more than once& E?ould you imagine had I gone to college +ould I ha5e married a
man +ho didn.t e5en ha5e a high school diplomaJE She +as so grateful that hashgacha pratis led
matters in such a +ay that she +as a%le to %uild a life together +ith my father& /El& that reflected her
5ery special characterF
She learned so much from her motherF E5elyn reminded me last night that my mother +as a good
coo0F She learned ho+ to ma0e gefilte fish from her mother& %ut not li0e most people might +atch
their mother in the 0itchenF She +ould literally %ring the %o+l to her mother in %edF 9er mother +as
sic0 and taught her from her sic0 %ed ho+ to coo0F
My mother sensed the "ashgacha pratis that affected many aspects of her lifeF 8ne of her closest
childhood friends +as 9addie !udin +ho she +ould often 5isitF It +as 9addie.s mother +ho made the
shidduch +ith her older son& *lF 7hey had an e-cellent marriageF *s children +e ne5er heard our
parents argueF ISm sure they disagreedF By definition man and +oman are differentF But +e ne5er
heard them argueF My mother +as such an ezer k'negdoF *ll the years my father had his o+n
Not Just Speeches -- Volume III Page >1
%usiness& she ser5ed as the secretary& minding the %usiness +hile my father +as out& Buggling the
%usiness and the home and her communal in5ol5ementF
She +as e5eryone.s surrogate motherF She 0ept the family together after her mother diedF She married
off her three %rothersF 6hen my *unt "illian& /El& came from England she had no relati5es in this
countryF My mother +as her surrogate motherF She +as a sister in a genuine sense to all my father.s
si%lingsF *s my father raised his si%lings %ecause his father died young& there +as an incredi%le
parallel that my mother did the same for her %rothersF *ll the mother-in-la+ stereotypes did not at all
apply to herF She +as %elo5ed to all mem%ers of the familyF
My parents mo5ed from 6illiams%urg to ?ro+n 9eights +here my father& /El& +as so acti5e in the
!oung Israel of Eastern Par0+ay and my mother ser5ed as president of the sisterhoodF She
5olunteered Sha%%os afternoon at the chronic disease hospital to feed patientsF She 5olunteered in her
free time to read for a %lind +omanF She sho+ed us that if you ha5e free time it +as to %e usedF It +as
to %e ele5ated and sanctifiedF 9er name +as Eidel and that +as +hat she +as G literally li0e her nameF
She +as a most gentle soulF
6e say e5ery ,riday night the 5erse E>z v'hadar levusha- v'tischak l'yom acharonE OMishlei )1=':PF
"iterally this means strength and dignity are her garments and she laughs at the days to comeF >z
v'hadar levusha G she +as a person +ho +hile she lac0ed a formal Je+ish education +as one +ho +as
a searcher and pri5ileged to study throughout her lifeF 6hene5er she could she +ould go to a classF
She +ould tape my radio programs e5ery ,riday morning and listenF But she didn.t Bust listenF 8nce&
years ago& I spo0e a%out the importance of charity on Parshas @e.eh +hich has the mit/5ah of t/eda0ah
+ithin itF 6hen she called me that morning -- as she al+ays did after my radio presentation -- she
said EBenBy& I +ill send you a chec0 e5ery single monthFE Baruch 9ashem& my mother ga5e 7/eda0ah&
%ut she listened& +as an-ious to learn ne+ ideas and too0 it so seriously that for se5eral years there +as
a 1(( chec0 e5ery month from my mother in the mailF
I must tell you my friends& that so many times o5er the years I said to myself& EEnough& let some%ody
else do the +ee0ly $5ar 7orah on the radio sho+F I did it for one reason& that she should %e a%le to
hear her son say $i5rei 7orah %ecause it ga5e her so much pleasureF #
Oz 7orah# and strength simple faith -- Emunah peshuta# +ere her garmentsF 6ithout going into
details& there +as an incredi%le challenging crisis in the family o5er )( years agoF My mother turned
to her young son the @a%%i and she turned to her son-in-la+ @a%%i *%raham <upchi0& at that time and
she said to us= E!ou are ra%%is G +hat should I doJE It +as such a challenging Muestion that +e said to
her& EMommy& +rite to the "u%o5itcher @e%%eF 9e is a +ise manF 9e is a 7almid ?hochomF 9e
understands family dynamicsFE She didF She as0ed a difficult Muestion and she got a difficult ans+erF
She listened to the @e%%e at personal costF She had an incredi%le sense of Emunas ?hachom G %elief
in 8/ and %elief in 7orahF
Hadar 7he 5erse in Eicha 1=;# reads E*nd there +ent out from 2ion all her splendorE <ayetzei
m'bas Tzion kol "adara#F 7he Medrash has se5eral understandings of the +ord 9adar in that 5erseF
*ccording to one interpretation 9adar splendor# refers to the tinokos shel beis rabban school
children#F My mother.s strength +as in her %elief in the li5ing of a 7orah life and in the interaction
+ith childrenF She had such an incredi%le capacity to relate to children& starting +ith infantsF Many
+omen& especially as they gro+ older& are almost afraid to hold a ne+%ornF Not mommyF It +as
0no+n in the family that +hen any of her children +ere pregnant they told her not Bust to share the
good ne+sF She got to +or0 and 0nitted a s+eater for each and e5ery grandchild to ha5e them +ear
+hen they +ere %rought home from the hospitalF
Not Just Speeches -- Volume III Page >'
?ha/al tell us that Shmuel haNa5i had a special garment that ?hana his mother made for him and that
as he got older it gre+ +ith himF In a sense I %elie5e the same might %e said a%out the s+eater my
mother made for each of her grandchildren and for the oldest of the great grandchildrenF 7he uniMue
and special pri5ilege she had that all her grandchildren and all her great grandchildren G +hom she
+ould ne5er count %ut of +hom there +ere do/ens G are all follo+ing& %li ayin harah& in her +ay and in
her legacy is %ecause that s+eater en5eloped them +ith her purity and +ith her >z G +ith her strengthF
>z represents %oth 7orah and strengthF
My mother +as +ido+ed at the age of si-tyF *t that point she learned ho+ to dri5e and dro5e to
,airla+n& NJ and to the Bron-& from Broo0lynF *t si-ty she +ent loo0ing for a Bo%F She +al0ed into
an office on <ingston *5eF in ?ro+n 9eights +here she +as li5ing at the time and as0ed if they had a
Bo%F 7he people of ?hamah thought she +as loo0ing for someone elseF She said& ENoF 7his Bo% is for
meFE 6hat an incredi%le shidduch it turned out to %e G more than ': years of such loyal ser5ice and
mutual reciprocityF She assisted them and it ga5e her a purpose in lifeF She +ould get up in the
morning& get dressed li0e a lady& and %rought her lady-li0e nature to ?hamah and influenced so many
%y her MualitiesF 7he @a%%is of ?hamah +ho are here reminded me of girls in the office +ho +ere not
then yet religious and %y their association +ith MrsF !udin and seeing her honesty and her dignity
ehrlich0eit and menschlichkeit# literally had their li5es changedF
Lo Ragal al L'shonaF I ne5er heard a +ord of lashon hara from my motherF I am sure I spea0 for my
sisters as +ellF *s she +as getting a little %it older& instead of cutting %ac0 on the 7orah classes she
attended she +ent out of her +ay to see0 e5ery opportunity to learnF I told her once EMommy& I am
gi5ing a class in ,airla+n on Monday nightsFE She Boined the class from Broo0lyn %y telephone
hoo0upF My sister Sarah +ould open the ?humash for her and +hen she didn.t understand something
she as0edF She didn.t Bust listenF She follo+edF *t e5ery *ahrtzeit for my father +here +e +ould
ma0e a siyum on Sedarim of %ishnayos& she sat near %y me& she too0 a photostated sheet of mishnehF
7hey +ere not al+ays such simple topics %ut she dran0 in e5ery +ordF 7he same is true at the Sha5uos
Mishmors in ,airla+n +here she stayed up until '=(( am or later to hear and enBoy the intricate
7almudic discussions presented %y her sonF 6e are so grateful that her mind to the end +as& than0 G-
d& so ali5e that she had the a%ility to ma0e +ords +ith Scra%%le and often times managed to %eat those
she +as playing +ithF
I +ant to personally as0 forgi5enessF I am not going to as0 mechilla for %eing the +ild Indian that I
+as as a child and for her ha5ing to come to school on so many occasions and tal0 to my teachersF I
am going to as0 mechilla for the one time literally# that I can recall her yelling at meF I +as in the
hospital almost '( years ago +ith some cardiac issuesF 8n the day that I +as released from the
hospital& +e called ahead and said that I +ould %e home %y a certain timeF 8n the +ay home I stopped
to %e menachem avel someone in the communityF 6hen I came home a%out 1( minutes later& she +as
o%5iously 5ery ner5ous and concernedF She +as not impressed that I had gone to do a mit/5ahF It +as
the only time in all the years I.5e 0no+n her& that I can e5er recall that she yelled at me& losing it so to
spea0 as a motherF 7hat is ho+ put together she +as to+ards me and my sistersF
My son-in-la+ "arry pointed out to me +hat incredi%le nachas it is for my mother that hundreds of
children in !eshi5os all o5er ha5e su%stitute teachers today %ecause her grandchildren are principals
and teachersF 6hat an incredi%le feather in her hatL She had a special talent to relate to childrenF 8n
the 5erse E*nd *%raham returned to the youthE OBereshis ''=1CP the <ot/0er @e%%e comments that
*5raham +as restored to his youthF She +as 0no+n as Epatchy-Bu%%eE %ased on the games of
clapping hands that she played +ith her great grandchildrenF 6e could see ho+ her face lit up at those
timesF 7hese are the memories that +e all ha5e to ta0e +ith usF "iterally until recently& she read on
the phone to great grandchildrenF * 5ery simple arrangement +as set upF She had a copy of the %oo0
Not Just Speeches -- Volume III Page >)
and three year olds in "a0e+ood and other communities had the same %oo0F She +ould read it +ith
enthusiasm and they +ould follo+F 7his +as such an e-citing part of their days and of hersF
7his last year starting from last summer and especially starting from the end of $ecem%er +as a
challenging year health-+ise for my motherF E5ery once in a +hile she +ould allo+ herself a groanF
7hen& on so many occasions she stopped herself and said EShaLEF She +as such a lady until the end
that +hen she 0ne+ she +as de5iating from carrying the 5ery regal character that the gentleness of her
soul typified& she stopped herself in her trac0sF
She had munah 0eshutah simple faith#F 6e are told E*nd !osef died and all his %rothers and all that
generationE OShmos 1=;PF I ha5e to say that it is the end of an era G she and the fe+ contemporaries
that are leftF If her children and grandchildren and great grandchildren are steeped than0 G-d in the
study of 7orah and in the o%ser5ance of 7orah it is %ecause of her and those li0e her that had this
unadulterated pure %elief in the 7orah in the +ords Ethe num%er of your days I +ill ma0e fullE OShmos
')=';P G to ma0e the most of e5ery day that is coming to youF
6e reminisce ho+ special my father +asF Ne5er once did she complain that she +as aloneF Because
he +as so special& I can imagine ho+ hard it +as for herF !et ne5er once +as there any indication of
self-pityF 7he +ay she li5ed G that is the +ay she merited to %e ta0en from usF 7han0 G-d she had
clarity of mind until literally the 5ery endF !esterday +e +ere pained that +e could not arouse her %ut
she +as not in painF
I too +ant to echo my %rother-in-la+.s +ords of gratitude to my sister and to my nieces for gi5ing
Bu%%y her dignity and letting her stay in her o+n apartment until literally she +as almost ninety&
gi5ing us peace of mind %y ha5ing a different grandchild go e5ery night to sleep +ith herF 7here are
no +ords %y +hich I can than0 my sisters all of them G Sarah& E5elyn& and 7/ippyF E5en in the
challenging times it %rought us closer togetherF
I +ant to end only %ecause of time %y repeating the idea= >z v'hadar levushaF 8/ +as her
commitment to 7orah and 9adar +as her commitment to childrenF 8/ +as her strength of characterF
<aTischak ,'*om !charon G she laughs at the days to come until the 5ery endF 7his can %e understood
on t+o le5elsF It 0ept her going and it 0ept us goingF Dntil the last day she had meaning and
fulfillment in her lifeF I 0no+ -- I spea0 to the grandchildren and great grandchildren -- in Eret/
!israel and e5ery+here else -- ho+ much she appreciated e5ery%ody.s 5isit and callsF
I firmly %elie5e that today is not the endF I ha5e said this to other families and I %elie5e it +ith e5ery
fi%er of my %eingF 7here is a special 0addish that +e say today %y the gra5e site and it is also said G
the only other time G at a siyumF 6hen +e complete a tractate& +e say E"adrach !lanE G +e are
coming %ac0 to youF It is not that +e are finishedF 6e come %ac0F 7hat too is +hat +e imply at the
gra5esite <addish as +ellF 6e say& EMommy& your personal mission is finished todayF But "adrach
!lan G +e come %ac0 to youF !ou influenced and you +ill continue to influence generations to comeF
!ou ne5er +ent to collegeF But you are a special teacher +ho taught +hat it means to %e idelF
8ne more point of mechillaF My mother +as close to her familyF She lost her %rother Naftali last
NissanF 9er mother came from @opshit/ and my uncle Naftali-Natie +as named after the @e%%e& @a5
Naftali of @opshit/F 6e ne5er told my mother of her %rother.s passingF 6e didn.t +ant to upset herF
@e% Naftali of @opshit/ understands the e-pression EKol *israel !reivin zeh b'zehE not in the classical sense of all Israel is
responsi%le for one another from the +ord are5 G a guarantor# %ut all Israel s+eetens one another from the +ord are5 G
s+eet#F I as0 forgi5eness from all of us if at any time you didn.t ha5e enough 5isitors& if +e +eren.t there enough for youF
But +e cannot than0 you enough for s+eetening our li5es and the li5es of our families and the li5es of so many friends that
you +ere pri5ileged to touch o5er the yearsF Tehei 6ishmasa tzerura b'zror hachaim.
Rabbi Yosef Wikler's Eulogy for his Mother-in-law, Adele Yudin
*dele @i50ah %as @e% *ryeh "e% ha"e5i& I +asn.t going to spea0 today %ut I sa+ a Gemara OMoed
<atan '1aP this morning that I +anted to share +ith those presentF I thin0 it is appropriate& especially
after some of the +ords +e heard from my %rother-in-la+F 7hey told Shmuel that @a5 passed a+ay
and he tore 1' garments in mourningF O?ommentaries e-plain that this did not ta0e place in the same
dayK %ut he tore them on su%seMuent days +hen he put on ne+ garmentsFP Shmuel said ESomeone has
passed from this +orld +ho I +as afraid ofE @ashi e-plains he feared the penetrating Muestions of @a5
in learning for +hich Shmuel did not ha5e the ans+ersF# * similar thing happened +hen @F !ochanan
heard that @F ?hanina died G he tore 1) 5ery 5alua%le garmentsK he too said someone +hom I +as
afraid of passed from this +orldF 7he Gemara e-plains that the reason these people tore on
su%seMuent occasions as +ell as at the time of the initial hearing is %ecause e5ery time they +ere
engaged in learning they +ere reminded of the Muestions their colleague used to as0 themK they could
not get it out of their minds and it +as li0e the day of deathF
Bu%%y& of Blessed memory& ga5e us many Muestions G Muestions +e don.t ha5e an ans+er for and
Muestions +e are going to ha5e to li5e +ithF 7hey are Muestions of ho+ +e conduct oursel5es and
+hether +e are li5ing up to the model that she presentedF She +as a +oman +ho +ent to +or0 e5ery
day G as many people doF She simultaneously managed the house and raised 1 children& al+ays
a5aila%le to help her hus%andK the food +as al+ays thereK one +as al+ays offered something +hen he
+al0ed into her houseF
*fter the passing of her hus%and& my father-in-la+& o%Em& she +ent from house to house e5ery single
Sha%%osK ha5e candles +ill tra5elF She had a tra5el %ag +ith sil5er candlestic0s that she too0 from
house to houseF She learned to dri5e at ;( and tra5eled from child to childF Ne5er did she +al0 into
one house and share +hat +ent on in another houseF Ne5er did she say E6hy do you do this thingJ In
another house it is done differentlyFE Ne5er did she Muestion& +hy does this ha5e to %e doneJ 7o %e
a%le to +ithhold +ithin yourself things that concern you& +ithout putting it on the ne-t person G this is
a MuestionF 9o+ can a person do this for so many years G )) yearsL ,or )) years she +as a +ido+
+ithout complaining a%out that G that itself is a MuestionF 9o+ did she manage thatJ
BenBy alluded to the fact that she ne5er got married againF I am the son-in-la+ so I had the chut/pah
and as0ed her +hyF She ans+ered E6hy +ould I ha5e to get married againJ I had such a +onderful
hus%and& I don.t need anything elseFE
E!ou open !our hand and satiate e5ery li5ing creature according to their desireFE But most people are
not happyF In general +e say that a person does not pass from this earth achie5ing e5en half of his
desires in lifeF But there are other people that G-d ma0es them satisfied and they say EI ha5e
e5erythingEF 7hat +as my mother-in-la+ of Blessed memory& someone +ho didn.t complainF She +as
in the hospital& out of the hospital& operations %ac0 and forth& schlepped up and do+n the stairs& her
feet hurt and +hat +ould she sayJ EI ha5e nothing to complain a%outF Poo pooFE 7hese +ere her
+ords again and againF She 0ne+ that she had the pain %ut she 0ne+ that she +as satisfiedF
7+enty se5en years in the same Bo%F 9o+ many people can say thatJ Not Bust a Bo%& %ut the first Bo%F
6hen my father in la+& o%Em passed a+ay& my mother-in-la+ needed income and she +al0ed into the
Je+ish ?ommunity ?ouncil in ?ro+n 9eights and as0ed for a Bo%F She +as told E?hamah is loo0ing
for some%odyFE She +al0ed inF 7hat +as itF 7hat +as her Bo% for as long as she continued to +or0 G
o5er '> years until her late 3(sF 7he people at ?hamah said +hen they came to this country they didn.t
0no+ the ropesF E6e loo0ed to MrsF !udin li0e a motherF She +as telling us ho+ you do it in this
countryFE 7hey ne5er forgot her and called all the time to chec0 on ho+ she +as doingF
Not Just Speeches -- Volume III Page >:
I +as going out +ith my +ife +hen +e +ere dating and +e came %ac0 late this is %efore cell phones#F
6e came into the houseF 8n top of the stairs her mother sat and said ESarah& +hy so lateJ 6hy didn.t
you let me 0no+JE She ne5er said anything to meF Not then and not in )> years of marriageF She
ne5er said E!osef do it this +ayFE 7his is a trac0 record that I don.t 0no+ if any%ody else could 0eepF
She +as al+ays as0ing E9o+ can I helpJE She helped +ith the 5egeta%les as soon as she finished +ith
the 5egeta%les she +as loo0ing for something else to doF E5en recently +hen she +as 5ery +ea0 she
0ept as0ing +hat she could do to helpF
BenBy said they ne5er sa+ the parents argueF I.m the son-in-la+& so I as0ed her= E$idn.t you e5er ha5e
another opinionJ $idn.t you disagree on some topicsJE She told me& E!esF 6e didn.t al+ays agree %ut
+e ne5er discussed anything in front of the childrenF It +ould al+ays %e in the %edroom or +hen the
children +ere not aroundFE
BenBy alluded to a pro%lem that +ent on in the familyF 7hat pro%lem +ent on for '( years and she
li5ed +ith the ans+er that she got from the @e%%eF She didn.t Muestion it and she suffered +ith itF In
the end ha<odosh Baruch 9u +or0ed it that the pro%lem resol5ed itself on some le5elF
My mother-in-la+ ne5er +ent upstairs to sleep +ithout saying E7han0 you !osef for e5erythingFE I
protested that I didn.t do anythingF I as0ed her +hat I didF She repeated EE5erything !osef and e5en
moreFE She too0 nothing for granted and didn.t thin0 that any%ody o+ed her anythingF She +as
appreciati5e of e5ery single thing that +as doneF My daughter ?haya Bracha says the last time she
spo0e +ith her& the day %efore she passed a+ay she ga5e her something to drin0 and Bu%%y said Ethan0
youEF 7hose +ere her last +ords to ?haya BrachaF It +as a strain Bust to get those t+o +ords out& %ut
she 0ne+ she had to say than0 you and so she made that effort to say itF
I Bust +ant to end +ith one more MuestionF I 0no+ this is a Muestion she has for all of us hereF *ll the
years that I 0ne+ the family& the father-in-la+ G e5en though he +asn.t the oldest in the family +as the
leader in his familyF In Bu%%y.s family also e5en though she +asn.t the oldest& she +as the leader of
the family& e5eryone loo0ed to her as the matriarch of the familyF *ll of us from this generation of the
children got together occasionally and she +as the matriarchF She held the family togetherF If she
+ere a%le to tal0 no+& she +ould say E6ho is going to %e a%le to hold the family together as one unitJE
E5ery%ody has their o+n familyF E5ery%ody has their o+n lifeF But she +anted the family to remain
closeF 7his is something that she taught me and I try to do it in my familyF But the greater family G
from her children G do not ha5e her as a matriarch to hold us all together any moreF She +ould ha5e
for us that Muestion= 6ho is going to hold the family together no+J
I +ant to as0 mechila from my mother-in-la+& o%Em& in the name of myself& my +ife +ho ga5e so
much to her %ut still feels she +ants to as0 mechilla& my daughters and my sonsF My daughters gre+
up ta0ing care of Bu%%yK from their youngest years they slept +ith her in her house and then too0 care
of her e5ery +hich +ay in our houseF *ll my daughters e5en my grandchildren +ho used to dance
%efore you& may%e they didn.t do it +ith the proper respect& they all as0 mechillaF 6e as0 that you
intercede in 9ea5en for usF
#ilah ha%aves la6etzach u'macha "ashem lokim Dimah m'al kal panimF
Not Just Speeches -- Volume III Page >;
David Twersky's Eulogy for Mother-in-law, Adele Yudin
In Je+ish ?ourt proceedings& the procedure is usually that each of the +itnesses ha5e to testify a%out
+hat they sa+ +ith the e-ception of %lasphemy +here the court does not +ant to ha5e to listen
repeatedly to the testimony a%out %lasphemy and after the first +itness the other +itnesses are allo+ed
to say E+e heard the same thing that he heardEF In general each +itness must come and say the same
storyF I +ill dra+ an allusion ho+e5er from the fact that the 7orah states EBased on the testimony of
t+o or three +itnesses a matter +ill %e esta%lishedFE 6hen ' or ) +itnesses testify to the same thing&
+e don.t really need a fourth +itness to say the same thingF
*lthough there are things that I +anted to say and there are things my +ife told me to say& they ha5e
already %een said and there is no need to repeat itF I Bust +ant to re5ie+ in my o+n style 5ery %riefly a
fe+ things that ha5e already %een mentionedF
It +as mentioned that in the )) years that Bu%%y +as a +ido+ she used to ta0e her Sha%%os tra5el 0it
and go from child to child in the Ne+ !or0 metropolitan area to spend Sha%%osF 7hat +as true the rest
of the year G e5ery Sha%%os and for most of the holidaysF But in ?hodesh ha*5i5& for the holiday of
Pessach& Bu%%y used to come to SeattleF It +asn.t for all )) years %ut for at least '( or ': years she
used to spend Pessach +ith usF 7his +as the highlight of the !om 7o5 for my children& for my +ife&
and for meF
*lthough certainly GHIJ KLGMK JN a%out the +onderful middos& the +onderful attitude& and the
+onderful inspiration of this 5ery special +oman [_]`Y Zl W^ZF But +hile time does not allo+ me to
eulogi/e Bu%%y in the fashion +hich she so richly deser5es& I do +ant to ma0e ) %rief points and feel
that WX_][ WcW eje ei cmpZ_ ]ie VW^_c Zì` ^Y]e ei` ik G if I do not ma0e these ) points as part of my
eulogy& I +ill not ha5e fulfilled my o%ligation to properly e-press the ) things that impressed me most
a%out my mother-in-la+& Bu%%y !udin= ^]^Y] ZjY [pm =aZ ]ie]
nor& our @a%%is tells us& is a contraction of the +ords [p ZmG the mouth spea0sF *nd of course& as the
typical Eishes ?hayil that she +as +hene5er she opened her mouth to spea0 it +as al+ays in the
category of Zg]ì if cp[ X^]X]ZYk[_Z[XmZWmF 9o+e5er& e5en more impressi5e than that G in my
mindU+as the fact that in all the years of my marriageA and +ith all the resentment she must ha5e
had for someone +ho +ould ta0e her %a%y daughter )&((( miles a+ay from herA she ne5er once
critici/ed me& she ne5er once suggested ho+ I could impro5e or %e a %etter hus%and or %etter son-in-
la+ or %etter fatherAe5en though I am sure that there is plenty of room for impro5ement in all of
those categoriesF
nxn G Mat/ah in Gematria is 1): +hich is the eMui5alent Gematria of eYe C) F 7he Ima of my dear
+ife and her dear si%lings li5ed to %e C) years oldF 7his is not a simple matter& for the aging parent and
it is not a simple matter for the adult childrenF 7he thought has occurred to me that the prayer +e say
in Shma <oleinu= ]g_lfX ie ]g[]k X]ikk Zgnl Xfi ]gkWi`X ie +hile certainly on a simple pshat le5el is
the prayer of the aging person to the *lmighty that he or she ha5e Muality of life in his or her old age&
may at the le5el of remez %e alluding to a secondary message as +ellF By 5irtue of the fact that it is
not phrased at Xfi ]gkWi`X ie :::;r (It doesn.t %eseech E$o not toss us a+ay at the time of OUR old
ageE# the thought occurred to me that the generic EZgnl XfiE may allo+ the interpretation that adult
children may %e praying to the *lmighty to not a%andon them +hen their strength is on the 5erge of
+earing out due to the stress and energy drain caused %y ha5ing to ta0e care of the needs of aging
parentsF *nd in this regard I must state my admiration and inspiration at the 5ery special relationship
that E5elyn& BenBy& Sara& and 7/ippy all ha5e had +ith their mother throughout her life& %ut
particularly during these last years as the years %egan to ta0e their toll upon Bu%%yF 8f course&
Not Just Speeches -- Volume III Page >>
certainly Sara and her entire 6i0ler family G especially !osef and her daughters ha5e earned for
themsel5es& G-d 6illing& great Muantities of *richas !amim for ha5ing Bu%%y li5e near them and
ultimately +ith them as she %ecame more and more dependent on her lo5ing dependantsF It is a great
tri%ute to my mother-in-la+ to ha5e raised such de5oted and admiring childrenF
,inally G:nF 7here are many Bo0es a%out Marror and Mothers-in-la+& %ut that is certainly not +hat I
ha5e in mindF 7he 7almud tells us OPesachim )CaP that Z`n ]m]p] \^ ]XiW[X` Zl ^]^Y Marror +as
sym%olic of the Egyptian e-perience %ecause it started off soft and pleasant %ut in the end it +as
difficult so too Marror is s+eet and pleasant at first %ut at the end the taste turns %itterF My initial
e-perience +ith Bu%%y +as \^ ]XiW[X an e-perience of softness and pleasantnessA and it +as a ]XiW[X
e-perience that has lasted )> yearsF 7hroughout my marriage to her daughter and throughout the time
I ha5e 0no+ her& seeing Bu%%y& tal0ing +ith her& and hearing a%out her +as 1((N a pleasant and s+eet
e-perienceF It has only %een the last %rief period of her life +hen Bu%%y +as in pain and suffering that
hearing a%out her and certainly %eing in her presence to +atch her suffer +as an e-perience to %e
categori/ed as Z`n ]m]p F
It +ill no+ %e the duty and the Z]jY of the do/ens of descendants +ho had the pri5ilege to 0no+ her
VZWX]g_ Wgle_] VZWg_ Wgle_ ^mpi to tell o5er to succeeding generations of male and female descendants of
the +ondrous deeds and the mighty feats accomplishments of the 5ery special matriarch of our familyF
Moshe Twersky's Eulogy For Bubby Read By Moshe Luchins
It is 5ery difficult for me to put into +ords& my thoughts& feelings& and memories of Bu%%y& aleha
hashalomF I +ill e-plain +hat I mean +ith a mashalF 7he 7orah gi5es us the mit/5a of shofar on @osh
9ashana& to %e a%le to e-press our deep-felt emotions of 7eshu5a and yearning for closeness to
"akodosh #oruch "uF ,eelings that are so deep and all-encompassing& only the kol hasho$ar can
%ring out un%ridled and +ithout the constrains and limitations that come +ith putting the feelings into
+ordsF 9ashem& out of his infinite 0indness to us& ga5e us this tool to e-press oursel5es& and is in fact
shome'a umazin kol t'kasaynu G he hears and understands the thoughts and emotions that are %ehind
the shofar F
It +ould %e a difficult tas0 to try to %e maspid Bu%%y e5en if I +ere a%le to %e present at the levaya
itself and standing %efore you& and let the emotions pour out of meF It is all the more challenging&
+hen trying to e-press myself on paperF I +ill ne5er-the-less try F
8ne of the first things that comes to mind +hen I thin0 of Bu%%y& is the regal and dignified character
she hadF I do not mean to say that she +as not aloofF ,ar from thatF 8n the contraryK +hat she
personified +as true tzniyus F
@eal tzniyus is a rare thing to find today& and it is in fact largely not understood +hat tzniyus really isF
In contemporary society& +here e5erything is so superficial- tzniyus has come to %are the connotation
of follo+ing a dress code and a set of rulesF Dnfortunately& it is possi%le to adhere to e5ery rule in the
%oo0& and still %e 5ery far from %eing tzanuaF @eal tzniyus is a midah& a character traitF Not one of
hiding one.s self or of maintaining a lo+ profile& rather it is a character trait that e-presses itself in
dignified %eha5ior& reflecti5e of deep self esteem and appreciation for gadlus ha'adam& the greatness of
man0indF It is a character trait that lends a sense dignity to mundane house+or0 and ta0ing care of
little children& and in fact to e5ery single aspect of life F
7his I %elie5e +as one of the most& if not the most& defining characteristics of Bu%%yF 6hen you +ere
+ith her& you felt that you +ere +ith someone special& someone geatF Not someone that +as great
%ecause they ran the +orld& someone that +as great %ecause of the refined and O!idle@ character they
hadF !ou put on your %est %eha5ior +hen you +ere +ith Bu%%yK not %ecause she demanded it of you&
%ut %ecause she %rought it out of you F
I said that this +as one of the first things that fame to mind +hen thin0ing a%out +hat to sayF My +ife
Nomi as +ell said right a+ay& that this +as a defining characteristic of Bu%%yF I can not say ho+e5er&
that this +as part of my childhood memoriesF In retrospect& I thin0 that +as %ecause I simply didn.t
appreciate it at the timeF I do not mean only +hen I +as too young to ma0e a character analysis& %ut
e5en after that& I didn.t appreciate it %ecause it seemed so normalF 7hat.s my Bu%%yF 7hat.s the +ay
she isF My mother +as Muite similar in that respect& as +ell as my *unt E5elyn& Dncle BenBy& and *unt
SarahF It didn.t seem so out of the ordinaryF It +as not until I +as a %it more +orldly that I reali/ed
ho+ rare and precious this character trait +asF I reali/ed that regal and dignified presence that Bu%%y
had& +as in fact something 5ery special and uniMue a%out herF Bu%%y had not only internali/ed and
personified tzniyus& she had %een mechanech her children %y means of e-ample& that they too had
gro+n up to feel that this +as normal& and they in turn ha5e continued to %e li5ing e-amples for the
ne-t generationF E5en +ith Bu%%y.s passing& her legacy li5es on F
6e +ill all continue to gro+ from the great lessons that Bu%%y has taught us throughout her life& and
+e +ill try to continue to gi5e her neshama much *iddishe 6achas& as it +as al+ays her greatest
source of delight& +hile she +as +ith us hereF
Not Just Speeches -- Volume III Page >C
Eulogy for Norman Ketzlach March 7, 2010 (Niftar 18 Adar 5770)
7he 7almud teaches OBa5a Basra 11(aP that one +ho see0s a +ife and +ishes to 0no+ +hat 0ind of
sons he +ill ha5e from her# should chec0 out her %rothersF Meaning G I don.t 0no+ if this is a genetic
insight on the part of the 7almud or some type of mystic <a%%alistic +isdom G %ut the 7almud teaches
that someho+ there +ill %e an affinity %et+een the personalities and character traits of a person and his
maternal uncleF If a man +ishes to get a glimpse of +hat his son from a particular +oman might %e
li0e& he should chec0 out her %rothersF
I am not sure ho+ familiar my father +as +ith this GemaraF I suspect that e5en if he +as a+are of it& it
had 5ery little influence on his decision to marry my motherF 9o+e5er my mother had one %rother G
my Dncle Norman -- and my father had one son G myselfF I ha5e for many decades no+ mar5eled at
the +isdom of the 7almud in many many areas of lifeF But e5en had I %een e-posed to no other folio
in all of Shas& I +ould %e a confirmed %elie5er in the 5eracity of the 8ral "a+ %ased on Ba5a Basra
11(a alone& 0no+ing the affinity that Dncle Norman <et/lach and I had for each otherF It may truly %e
said= *ni ".$odi I +as a 0indred spirit to my uncle# 5.$odi "i and my Dncle +as a 0indred spirit to
myselfF 6e recogni/ed& I %elie5e& our closeness of outloo0& attitudes and personalities in so many
areas& and had therefore a mutual admiration and fondness for one anotherF
*lthough it +as only in my youngest years prior to any childhood recollection# that Dncle Norman
and *unt Esther li5ed in the same city as I did Seattle#& I do ha5e fond memories of 5isiting +ith them
and my dear cousins in their homes in @ichland& 6ashingtonK in Sherman 8a0s& ?alifornia& and in
Sil5er Springs& MarylandF 6e ha5e fond memories of Norman and his family 5isiting us in Seattle&
%oth for family 5acations& for family Simchas& and for sad occasions as +ellF In happy times and sad
times& in fun times and in serious times I al+ays picture my Dncle Norman as a no%le person& a gentle
and 0ind man& soft-spo0en& and al+ays trying to share a nice thought G a short $5ar 7orah& an
inspirational story or message G that +ould %ring a smile to one.s face and a lift to one.s spiritF
7he 7almud also says that VW^d ZY`F * person.s name can also %e indicati5e of his natureF 8f course
the family name +as <et/lachF Many ?ohanim ha5e their lineage reflected in their family name& such
as ?ohen& ?ohanim& or <at/F <at/ G 0af t/adee -- %eing the acronym for the phrase <ohen 7/ede0&
righteous priestF 7he first part of the name <et/lach is the acronym <et/ G <ohen 7/ede0& %ut it ends
+ith a lachF "ach is the !iddish +ord for laughterF 8ne might say that the family coat of arms& so to
spea0& portrayed a righteous priest +ith a good sense of humor G al+ays +ith a gentle smile on his
face& modest and hum%le G ne5er ta0ing himself too seriously despite his tremendous spiritual stature&
his tremendous talents and his tremendous accomplishmentsF
I al+ays thought that my Dncle Norman had some+hat of a tongue-t+ister of a nameF 9e +as called
up to the 7orah& al+ays as the first-*liyah= E!a.amod Menachem Nochum ben Yecheil Michel
haKohenFE I pity the Ga%%ai +ho had trou%le pronouncing the ?hes sound +hen my Dncle Norman
got his *liyahsF
Both the name Menachem and Nochum come from the root ,4) +hich means to comfortF *nd as I
alluded to %efore& Dncle Norman& al+ays %rought a dou%le dose of comforting& soothing& and +ise
+ords to any con5ersation he participated inF 9e +as the son of !echiel& MichelF In modern 9e%re+
!echi-9eidad is li0e Ehip hip hoorayEF It might %e said that !echi-El +as a man +hose actions
Sanctified G-d.s Name in this +orld such that people +ould proclaim the greatness of G-d= !echi-ElF
Such indeed +as the nature of my grandfather& MrF Mitchell <et/lach& and indeed the apple did not fall
far from the treeF Such +as the nature of my Dncle Norman <et/lach as +ellF
*nd as I said %efore& Dncle Norman +as a <ohenF 9e +as genetically a descendant of the first
<ohen& *aron the 9igh Priest and spiritually as +ell he +as *aron.s discipleF 9illel teaches in Ethics
of the ,athers& EBe a disciple of *aron= * "o5er of Peace& and a Pursuer of Peace& one +ho lo5es
man0ind and %rings them closer to 7orahFE My Dncle Norman had these instincts in his genes& in his
%lood& and in his heartF 9e +as a lo5er of Peace& a Pursuer of PeaceF 9e lo5ed man0ind and he al+ays
attempted %y +ays of s+eetness and pleasantness and %y e-ample to dra+ people closer to the peaceful
+ays of 7orahF
9e especially lo5ed his family G his loyal +ife Esther a +ife of some ;) yearsF 9e lo5ed and got much
nachas from his children and grandchildrenF 9e lo5ed his sisters and nieces and nephe+s as +ell& and
again through his s+eetness and pleasantness and %y e-ample attempted to dra+ them all near to the
peaceful +ays of 7orahF *nd I should add that this lo5e he had for all his family +as 5ery much
reciprocatedF
Dncle Norman +as not Bust an V]i` rc]^] V]i` _Z]e +hen it came to Shul politics or si%ling ri5alry or
other types of family disputeF 9e de5oted his professional life to nuclear safetyF 9e +as a nationally
and internationally recogni/ed e-pert in the field of ta0ing the most potentially dangerous and deadly
force 0no+n to man0ind G nuclear energy G and applying E+ays of peaceE to itF *ssuring safeguards
and protecti5e measures +ould %e in place so that e5en the deadliest of forces could %e used positi5ely
%y those +ho li0e himself& lo5ed peace and pursued peaceF
My Dncle Norman li5ed to a ripe old ageF 9is last years and certainly his last months +ere not as
5igorous and mit/5ah-filled& and as pleasant as his earlier days and years& %ut clearly it must %e
admitted that he +as %lessed +ith !richas *omim long life#F 6hen +e consider the alternati5e this is
something +e all hope forF
If there is one aspect of the many praise+orthy Mualities Dncle Norman demonstrated during his
lifetime that +as +orth my coming all the +ay from Seattle to "os *ngeles to mention as part of my
inadeMuate eulogy this afternoon for him& it +as that my Dncle Norman had tremendous Kibud !v
<'em& honor for his parents a%out +hich the 7orah says the re+ard is long life& \WYW a]kWêW afYiA so
that the days of your life may %e lengthenedF
,rom the day he left Seattle& as long as his parents +ere li5ing& +hether he +as in @ichland&
6ashington or 6ashington& $?& or "os *ngeles& or Israel& or at some international conference on
nuclear energyF 6here e5er he +as no matter ho+ %usy he +as& t+ice a +ee0 G li0e cloc0+or0 -- he
+ould sit do+n and +rite longhand a ne+sy multi-page letter a%out his acti5ities and those of his
familyF I personally +itnessed on the recei5ing end of that correspondence# ho+ much nachas and
pride this loyalty and de5otion %rought my grandparents in SeattleF 7hey +ere the en5y of many other
parents and grandparentsF 7hey +ere indeed proud to ha5e had such a son and I am indeed proud to
ha5e had such an uncleF !ehi 2ichro BaruchF May his memory %e %lessedF May his dedicated +ife&
my dear *unt Esther find comfort in the many years of pleasant memories and life they shared
togetherF May <alman& <aren& and Marcia and their respecti5e families ta0e nihum in the fact that
they too are the children of a man +ho caused people to say E!echi-ElE G-d is great to %e ser5ed %y
such no%le priests as Menachem Nachum %en !echiel Michel ha<ohen <et/lach and may he %e a
Melit/ !osher in %ehalf of the familyF *s he +ished us so many times& so too +e +ish him= ]Wgm .Z e`W
V]i` ]i V`W] ]Wie May G-d 7urn 9is ?ountenance Dpon 9im& and grant him e5erlasting peace in Gan
EdenF
In Memory of Rafael David Hyman March 27, 2011
I +as spea0ing on the phone to @afael $a5id 9yman Ere5 @osh 9ashannah this past Septem%er and at
the end of the con5ersation he as0ed if I +as using a spea0er phoneF 6hen I assured him that I +as
not& he told me that he did not +ant to alarm me +ith the reMuest and that it did not necessarily mean
that the reMuest needed to %e implemented in a short time frame& %ut he as0ed if I +ould %e +illing to
deli5er a eulogy for him at the proper timeF

7he truth of the matter is that I consider myself totally un+orthy to properly eulogi/e @ephael $o5id
,ai5elF I do not come up to his an0les& in r::n:: ,;:nu: ,n::n I am no+here near his eMual in faith& in
optimistic confidence& and in spiritualityF 6hen I come do+n +ith a '1 hour flu 5irus& I.m sure I.m
going to dieF 6hen @afael $a5id recei5ed the diagnosis of lung cancer +hich +as spreading& he +as
sure he +as going to %eat itF 6hen I feel the discomfort of illness or pain my focus Muic0ly narro+s to
myself and my personal needs and my countenance readily %etrays the dar0ness of my spiritF @afael
$a5id has %een struggling G ups and do+ns Gthroughout his long illness& %ut ama/ingly he managed to
constantly see0 out and find the sil5er linings in those dar0 cloud& to maintain and e5en enhance his
natural procli5ity to demonstrate concern for others and greet them +ith a smile and 0ind +ordF 9e
5ie+ed the e-perience as a challenge and as an opportunity G for himself& his family& and his friends G
to gro+ spirituality from itF "i0e e5erything else in his life& he made much of that opportunityF
7he Gemara in Sanhedin OCCaP states= @a%%i ?hiya %ar *%a says in the name of @a%%i !ochanan that
the prophecies of future re+ard promised %y all our prophets are only referring to the re+ard a+aiting
those +ho +ere Baalei 7eshu5aK ho+e5er those completely righteous their entire life ha5e a re+ard
a+aiting them in the future that only G-d *lone has seenF @a%%i *%ahu ta0es issue +ith this position
that assumes Baalei 7eshu5a +ill recei5e a smaller re+ard than those +ere totally righteous their
entire lifeF 9e states EIn the place +here Baalei 7eshu5a stand in the +orld to come# e5en the totally
righteous do not stand thereFE
*t first %lush @a%%i !ochanan.s position ma0es more sense than that of @a%%i *%ahuF $oes it not
seem logical that someone +ho li5ed a righteous lifestyle for 1((N of his adult life should recei5e a
greater re+ard in the ne-t +orld than someone +hose period of righteous li5ing only co5ered a
fraction of his stay on earthJ *nd yet& although +e do not typically pasken %et+een t+o opposing
opinions concerning re+ards in the ne-t +orld& @a%%i *%ahu.s statement is +idely Muoted and +idely
assumed to %e normati5e Je+ish %eliefF In order to understand the %asis of @a%%i *%ahu.s position& I
%elie5e it is necessary to consider another 7almudic passage O!oma 3;%P +hich states n::r n:vn
r:::r: :: nv: r:::r n:nn a person +ho repents out of lo5e for G-d has his prior willful
transgressions turned into positive meritsF 7his is an almost mystical idea& that one +ho sincerely
changes his lifestyle and decides to cling to the *lmighty out of lo5e after ha5ing li5ed a life o%li5ious
to 7orah +ill no+ not only not ha5e his pre5ious EsinsE counted against him G they +ill %e considered
to his creditF 7he cheese%urgers +ill %e li0e Mat/o on PessachK the Saturday afternoon foot%all games
+ill %e li0e Sha%%os afternoon 7orah shiurimK the lustful passion for passion.s sa0e +ill %e considered
li0e passionate dedication to the *lmighty and 9is 7orahF In this +ay e5en the one +ho +as a ;x
:n: his entire life cannot hope to match the merits of a Baal 7eshu5ah
8ne +ho has o%ser5ed a 7orah life style his entire life tends to coast spirituallyF 9e ta0es the le5el of
his relationship +ith G-d for granted& and is not dri5en to ma0e up for lost time and undo past +rongs
in the same sense that a Baal 7eshu5a isF Someone +ho repents out of *ha5a& lo5e of G-d& suffers
remorse for the portion of his life that has %een +asted& and for past %eha5iorF 7his Rguilt conscienceQ
and sense of re5ulsion sensed %y the Baal 7eshu5a regarding his earlier life style is an emotion +hich
the 7/adi0 Gamur does not posses and it is an emotion +hich ser5es as po+erful moti5ation to
constantly push the Baal 7eshu5a to e5er higher rungs of spiritualityF In this sense the +illful sins of
the past are recast as spiritual merits +hich raise the Baal 7eshu5a to greater spiritual heights than
achie5a%le e5en %y a :n: ;x F
*s it is common to ta0e religion and relationship +ith G-d for granted for those +ho ha5e al+ays %een
fortunate enough to %e raised in a religious en5ironment& it is e5en more common to ta0e our health
and longe5ity for granted if +e ha5e al+ays %een %lessed +ith good healthF Ine5ita%ly the
appreciation of life and li5ing each ne+ day is not the same for someone +ho does not consider the
alternati5es to %eing healthy& 5i%rant& and energetic as it is for someone +ho has %een diagnosed +ith a
fatal disease and a poor prognosisF
I don.t thin0 there are necessarily a lot of Tzadikim (emurim in our community& %ut +e do ha5e bli
ayin hara G many #aalei Teshuva G indi5iduals +ho tasted the temptations of a lifestyle +ithout 7orah
for many years or many decades of their early life and then consciously came to the conclusion that
there may %e something %etter in life than cheese%urgers& Saturday afternoon sporting e5ents& and the
pursuit of physical pleasuresF
E5en +ithin the special spiritual plateau of #aalei Teshuva that @a%%i *%ahu singles out& in my mind&
@afael $a5id 9yman has al+ays occupied a special place among people +ho made such a 13( degree
turn in their li5esF 9e and ti%adel lSchayim his Eishes ?hayil @uth& succeeded Muic0ly in %ecoming
such respected and %elo5ed mem%ers& indeed pillars& of our communityF 7he Bourney of a #aal
Teshuva is not an easy oneF 7he spiritual Bourney ,ech ,echa %'!rtzecha +'memoladetecha- u'm'#eis
avicha of a%andoning the place& the 5alues& and the social connections of one.s youth often scars one.s
personality and strains one.s family relationshipsF
@afael $a5id 9yman truly stood out as a role model for %oth #aalei Teshuva and for those +ho might
consider themsel5es to %e E$rum from %irthEF 9e +as a role model in %eing non-BudgmentalF 9e +as a
role model in ma0ing efforts to acMuire 0no+ledge& in stri5ing for gro+th& and in see0ing the 7ruthF
9e +as a role model for community in5ol5ement and communal leadershipF 9e +as a role model for
family 5alues and for %uilding a :: ;n: r:F
*nd if @afael $a5id +as an inspiration and a source of admiration to us all in the years of his health
and his 5igor& ho+ much more +as he such in these last years of his medical challengesF I am in a+e
of his courage& his determination& his a%ility to %e optimistic to gro+ spiritually& and to help and +ant
to help others gro+ spiritually +ith him from his challengesF
@aphael $o5id does not need my +ords of eulogy to memoriali/e himF 9is inspirational online
Journal spea0s for itselfF Perhaps that too +as part of his Eestate planningEF In lieu of reading a
mussar sefer& in lieu of focusing on our o+n aches and pains& trials and tri%ulations G let us pledge to
read and re-read his inspiring +ords and %e inspired %y the memory of this most memora%le
indi5idualF
cnn :x: n:x :rn: nr
Eulogy For Mother -- 4 Tishrei 5772 / October 2 2011
7hirty one years ago& Bein <eseh l.*sar %et+een @osh 9aShannah and !om <ippur#& my
grandmother Sima Esther <et/lach died at age 33F My grandmother +as the matriarch of the Stein%erg
family a pillar of Seattle.s 8rthodo- Je+ish communityF 7his +as a role she inherited from her mother&
?haya 7/i5iya Stein%erg of %lessed memory and it is a legacy and title she passed on to my mother
+ho another cousin accurately descri%ed as E7he glue +ho holds our family togetherFE My mother
follo+ed in the footsteps of her grandmother and mother in life and she has follo+ed in the footsteps
of her mother in death as +ell& e-piring peacefully in the <line Galland 9ome at age 33& Bein <eseh
l.*sarF I %egan my eulogy of EBa%aE in 1C3( +ith the follo+ing +ords=
E7he 1( days %et+een 'osh "ashonnah and *om Kippur are a time for return to G-dF ,rom the earliest
days of our history& it has %een a time for the Je+ to come closer to his ?reatorF Dnfortunately for
many of us& the return to G-d during this time is a 5ery temporary e-perienceK the Teshuva mood
captures us for an hour& a day& perhaps 1( days at %estK and then +e slip %ac0 to our mundane
e-istenceF My grandmother& Sima sther <et/lach& may she rest in peace& has returned to her ?reator
for the final time& this +ee0F 7he Eternal return to G-dF *s +e all %race oursel5es for the approach of
the holy $ay of *tonementK my grandmother has achie5ed the uni5ersal atonement %rought a%out %y
deathFE 7he same may %e said a%out her daughterF
* friend of mine commented to me yesterday= E6ell $a5id& this has %een e-pected for a long time& it
has pro%a%ly not come as a shoc0FE I responded that I ha5e %een e-pecting the Moshiach for a long
time& %ut +hen he +ill actually arri5e I +ill %e ecstaticF "i0e+ise I ha5e %een e-pecting this day for a
long time& %ut its arri5al lea5es me de5astatedF $espite the trying circumstances I +ill try to con5ey as
%est as I can some of the E@a%%os Machsho5as %.le5 ishE -- some of the many thoughts that come into
a son.s mind at a time such as thisF
Solomon tells us R* generation comes and a generation goes and the +orld e-ists fore5erQF O<oheles
1=1PF 7he 7almud notes that each generation has its o+n sets of challenges and its o+n set of
standardsF Each generation has uniMue 5alues and attitudes and that each generation is gi5en leaders
and X]g]Wpg challenges appropriate to their time and their eraF ac_& ]^]c_ Z`Yk ]^]c_ a]fcd# if_]^W
O=ZEk Zg`Z è^P ]^]c_ ie]Y`k ]^]c_ [XmW &]^]c_ a]^Zek ]^]c_ a]`Y`#
My motherSs generation +as a generation faced +ith many challenges and difficulties G spiritual as
+ell as material G that +ere totally un0no+n to my generationF She +as %orn in 1C') in Seattle& as a
Rfirst generation *mericanQ to parents +hose families presuma%ly +ere li5ing in Eastern Europe
@ussia in the case of my grandparents G the <et/lachs and the Stein%ergs# for hundreds of years&
scores of generationsF
7he mo5e to *merica +as no dou%t traumatic and spiritually challenging for my grandparentSs
generationF 7hey came +ith little in the +ay of financial resourcesK they did not 0no+ the language or
the customs of the ne+ countryF 6hile Je+ish o%ser5ance +as the unMuestioned norm in the small
5illages most of my grandparentsS generation came from& many immigrants a%andoned G +illingly or
reluctantly -- centuries of tradition soon after arri5ing on these shores due to a 5ariety of financial&
social& and psychological pressuresF
But if the melting pot of *merica +as a challenge to the immigrant generation +ho yet had the
groundings of a strong Je+ish up%ringing in their youth in the old country it +as e5en more
challenging for that R\i]Z ^]cQ the first generation of *mericans of +hich my mother +as a partF 7his&
no+ departing& generation of the children of immigrants %orn in the 1C'(s in this country gre+ up in
the Great $epressionF But it +as not only a time of financial depression it +as a time -- from the
perspecti5e of my generation and certainly the generation of my children and grandchildren -- of great
spiritual depression as +ellF 7hin0 of all the Je+ish institutions and literature and media and
infrastructure that +e no+ ha5e locally& nationally& and glo%ally to gi5e us n]l[ spiritual strength and
Je+ish pride that +ere non-e-istent and not e5en dreamed of %ac0 thenF
My motherSs generation did not ha5e any of that gro+ing up and perhaps not surprisingly
demographically and statistically this population cohort of first generation *merican Je+s e-perienced
a R!iddish0eitQ collapse as dramatic as anything that happened on 6all Street in 1C'C in terms of
o%ser5ance of <ashrus& Sha%%os& !om 7o5& Synagogue attendance& in fact of any parochial 5estige of
Rlife in the old countryQF
,or a tragically high percentage of my motherSs generation& the millennia-old chain of R [_`W ^]ci ^]c
\W`fYQ of generation-to-generation transmission of Je+ish history& Je+ish religion& and Je+ish
tradition from parents to children +as %ro0enF 6hat this generation sa+ in their childhood homes +as
no longer seen %y their children in the homes they +ould create in this countryF
Baruch 9ashem for my sa0e& for my sistersS sa0es& for my nieceSs sa0e& for my children sa0es and for
my grandchildrenSs sa0e my mother together +ith her life partner G my father of %lessed memory -- did
not let the 1 millennia un%ro0en chain of Je+ish tradition and Je+ish o%ser5ance end +ith their
parentSs generationF My parents +ere children of immigrants +ho not only +anted %etter for their
children than they had financially and socially G they +anted %etter Je+ish education and a %etter
Je+ish communal infrastructure for their children as +ellF 7hey +or0ed indi5idually and as a hus%and
and +ife unit to %uild and create that infrastructure& to support the pillars of a Je+ish +orld in this
Rne+ countryQ so that their children and other peopleSs children +ould ha5e it %etter and easier
Je+ishly and spiritually in *merica than they had it +hen they +ere gro+ing upF 7he pillars of the
Je+ish +orld are of course 7orah& *5odah& and Gemillas ?hassadimF Educational Institutions&
Synagogues& and Social 6elfare institutionsF My mother contri%uted to %uilding and maintaining each
of these pillars throughout the prime of her life and %eyondF
Torah: My parents +ere among pioneer founders of the mo5ement to ta0e my motherSs Ralma materQ
-- the RSeattle 7almud 7orahQ to Rthe ne-t le5elQF 7hey +ere follo+ing in the footsteps of other
Je+ish pioneers %efore them RZf]^l ei tê_ ^_cY_ W^[e \XkiQ G%la/ing a ne+ trail of Je+ish
educational e-perience for youth in the +ilderness of mid-'(
th
century Je+ish *merica +here no such
trail e-isted %efore themF
By the time I graduated C
th
grade of the Seattle 9e%re+ $ay School in 1C;) my parents had R+or0ed
their +ay to the topQF Not financially& not clim%ing to the top of the social ladder& %ut to the top of the
ladder of commitment to Je+ish $ay School education in SeattleF My father +as president of the $ay
School that year and my mother +as president of the P7*F In her last years in <line Galland Mom
used to repeat a num%er of things o5er and o5erF 8ne of the things she +as fond of saying +as that she
+as proud that all her children and all her grandchildren graduated from the Seattle 9e%re+ *cademyF
6e stopped reminding her that her youngest granddaughter is no+ a student not at S9* %ut at a 5ery
+onderful Je+ish $ay School in Ne+ Jersey founded %y my %rother-in-la+ @a%%i BenBamin !udin&
%ut that is really %eside the pointF *s a Rpay%ac0Q for all those years of in5estment of +or0ing on ?ar
@affles and Ba/aars and Journals& and this rummage sale and that BartonSs candy sale& this Board
Meeting or that Board Meeting my parents +ere Zk]l to ha5e children +ho had a %etter Je+ish
education than they had and grandchildren +ho had %etter Je+ish education than their children and
great grandchildren +ho are recei5ing yet an e5en %etter Je+ish education than their grandchildrenF
@a%%i Berrel 6ein once said that the litmus test of +hether a Je+ish person can say they ha5e
faithfully transmitted the Z^]pY 7radition# from one generation to the ne-t is if he or she can ans+er
affirmati5ely the Muestion G +ould my grandparents %e a%le to recogni/e my grandchildren as Je+sJ
My mother could certainly pass that testF
*s I mentioned %efore& My mother had a 5ery close affinity +ith her maternal grandmother& MrsF
?haya 7/i5ia Stein%erg and indeed entitled her ' 5olume memoir +hich she +rote after my fatherSs
passing RIn the ,ootsteps of My GrandmotherQF It is clear from +here she got her inspiration and
commitment to pass on to the ne-t generation a lo5e of 7orah& a lo5e of *5odah& and a lo5e of
Gemillas ?hassadimF My mother +as %lessed +ith %li ayin harah ; grandchildren and '(
grandchildren +ho +ould %e recogni/ed as Je+s instantaneously %y ?haya 7/i5ia Stein%erg or any of
their other great-grandparents# %ecause my mother indeed +al0ed in her footsteps and inspired her
children and grandchildren to do li0e+iseF
AvodahF My mother +as not from the generation of +omen +ho prayed daily& %ut she had a fierce
loyalty to ?ongregation Bi0ur ?holim& an institution G more than any other -- that she identified
herself +ith for close to C decadesF She +as 5ery acti5e in the Sisterhood in her prime and in the
SisterhoodSs prime and it is perhaps not coincidental that those primes 5ery much o5erlap#F She +as
5ery proud that my father& and her uncle @ue%en and her cousin Sheldon as +ell as her R)
rd
Generation
Stein%ergQ cousin "ouis 7reiger all ser5ed +ith distinction as presidents of the shulF *s long as she
could& she faithfully attended e5ery Sha%%os and !om 7o5 morning ser5ice& +al0ing up the steep hills
from her %elo5ed home on Morgan Place& sometimes e5en in icy +eatherF E5en in <line Galland her
fa5orite part of the +ee0 +as coming to shul and e5en if she slept at the end through most of the
da5ening it ga5e her a great spiritual and emotional lift to 0no+ that she +as again a%le to go to shul
e5ery +ee0& after not ha5ing %een a%le to do so for a num%er of yearsF
Gemillas Chassadim My mother +as a professional Gomel ?hessed G meaning she +or0ed
professionally as a Social 6or0erF Indeed she +as the founding social +or0er of the Dni5ersity of
6ashington.s $epartment of ,amily MedicineF She lo5ed her profession and she +as lo5ed %y her co-
+or0ers and %y her clientsF My mother +as 5ery acti5e for many years in the "adies 9e%re+ ,ree
"oad societyF I remem%er many meetings at our home at )'1> R"e5 7o5Q# EF Spring StF and the great
compassion and empathy that she %rought to the organi/ation dedicated to this tremendous mit/5ahF
My mother lo5ed familyF She of course lo5ed 5ery much her children and her grandchildren and +as
al+ays forgi5ing and forgetting e5en in her younger years# of any shortcomings on their partF But
fran0ly all mothers lo5e children and grandchildrenF 6hen I say my mother lo5ed family I mean she
lo5ed extended family G uncles and aunts& nieces and nephe+s& cousins and cousinsS cousinsS and in-
la+s of cousinsS cousinsSA and she lo5ed in5iting them o5er and entertaining for themF Mish!aha
+as a holy +ord to herF 7his too&& she pic0ed up from her grandmotherF
8ne o+es so much to oneSs mother that it is literally impossi%le to e5er do her Bustice in a final eulogyF
7his is especially true if +e are tal0ing a%out a eulogy deli5ered at the time of a funeral& a short time
after her passing& and perhaps a long time after she +as in her prime and made the formati5e
impression on her children that molded them into +ho they are todayF 7his is perhaps e5en more the
case if oneSs mother +as %lessed +ith *richat !amim long life# and merited to reach the stage in life
of %ecoming Ran old Je+ish motherQF My mother +as %lessed +ith that *richat !amim and did merit
reaching that stage in lifeF
Before mentioning some attri%utes of Ran old Je+ish motherQ& I +ould li0e to say the follo+ing= My
mother told me many times +hen I +as younger that she +ould %e 5ery happy for me to follo+ in the
footsteps of her %rother Norman and attend the Dni5ersity of 6ashingtonF But to her credit she
ultimately too0 pride in my decision to follo+ in her footsteps and ta0e Rmy le5el of 7almud 7orah to
the ne-t le5elQ %y going out of to+n to attend !eshi5a Dni5ersityF She and my father supported that
decision emotionally and financially and my mother especially enBoyed certainly in her later years#
%eing a%le to introduce me as Rmy son the @a%%iQF
7he 7almud teaches that one needs to gi5e more honor to oneSs 7orah teacher than to oneSs parents
%ecause the parents only %rought him into this +orld and the 7orah teacher %rings him into the superior
Ne-t 6orldF 9o+e5er the commentaries say that +here parents pay for the !eshi5a tuition of the child
they are entitled to honor for %eing responsi%le for %oth %ringing the child into this +orld as +ell as the
ne-tF In this sense& my parents certainly deser5e e5ery %it as much honor and re5erence as I ha5e for
my 5ery esteemed teachers from my !eshi5a daysF 8n that note& I +ould li0e to close +ith a rele5ant
story from those mar5elous days +hen I +as pri5ileged to %e a student in the classroom of my 5ery
esteemed teacher @a%%i !osef $o5 Solo5eitchi0& /tQlF
8ne of the students as0ed the @a5 one of those difficult R6hyJQ Muestions a%out 9alacha +hich are
usually not dealt +ith as part of the traditional !eshi5a curriculumF I %elie5e it +as a Muestion relating
someho+ to iZn Wi]pm G +hy is such and such a person not allo+ed to get married to someone he
lo5es& Bust %ecause his parent or grandparent had an improper relationshipJ 7he @a5 paused and ga5e
my classmate the follo+ing ans+er= R9alacha is li0e an 8ld Je+ish MotherF She may tell us things
that +e donSt li0e to hear& she may say things that are not politically correct and seem to %e out of
touch +ith current thin0ingF But she is honest& truthful& and forthright in +hat she tells usF 6e lo5e
herF 6e o+e our 5ery e-istence to herF She is the only mother +eS5e e5er had and ne5er in a million
years +ould +e %e +illing to trade her for anyone elseSs motherFQ
7his simile %et+een halacha and an 8ld Je+ish mother has %een helpful to me o5er the years& %oth in
dealing +ith difficult issues in halacha and in dealing +ith difficult issues +ith an aging motherF I am
5ery grateful that my mother through the decisions she made& the actions she too0 throughout her life&
and the role-model she has %een for all of us has allo+ed me and my sisters& my children and
grandchildren& in the spirit of ]^]c_ ie]Y`k ]^]c_ [XmW to follo+ in the footsteps of our parents and
grandparents and our parentsS grandparents %efore them so that e5en though \i]Z ^]c& one generation is
passing on G- it is in the case of my mother a generation +hich has %een a%le to remain a lin0 in the
chain of tradition of \W`fY [_`W ^]ci ^]c G one generation to the ne-t passes on the praises of the +ays
of G-dF
Grandma by Moshe Twesky
It is difficult for me to put do+n on paper& memories and feelings of GrandmaF She +as someone I
+as so close to throughout my childhood& and truly a maBor part of my early de5elopmentK nurturing
me +ith lo5e and affection& as only a grandmother doesF I +ill try ho+e5er& to e-pand upon some of
the points *%a mentioned in his eulogy& from the 5antage point of retrospect& from a grandson +ho has
spent his years of young adulthood li5ing far a+ay from Grandma& enBoying only occasional 5isits and
phone callsF
Gro+ing up& I had the attitude that all the lo5e and care I got from Grandma +as Bust li0e e5ery
grandmother lo5es and cares for her grandchildrenF I no+ reali/e ho+ Grandma +as really a uniMue
and special personF In truth& e5ery person is uniMue in their o+n special +ay& %ut +hat ma0es a person
truly special is +hen they de5elop their uniMue Mualities and character strengths to positi5ely influence
e5ery part of their li5esF
iEl[ tell us that e5ery person.s soul is a ifYY Zn]ie ni[F @a%%i Shlomo 6ol%e 2t/Ql in his classic +or0&
^]` Wif& e-plains this to mean& that each person.s soul G in it.s deepest le5el G is rooted in one of the
attri%utes of "ashemF Each person.s Bo%& during their duration in this +orld& is to properly personify
and e-press this Godly Muality he or she has %een gi5enF Some ha5e the tas0 of standing up for the
truth& some the tas0 of %eing 0ind and caring& etcF
7he focal point of the Selichos +e recite from the %otzay Shabbos %efore 'osh "ashana through *om
Kippur- is the recitation of the thirteen attri%utes of mercyF Each one of these thirteen is a topic of
discussion for itself& %ut +hat I %elie5e is appropriate to discuss no+ is the difference %et+een the
attri%utes of V][^ and a]g[& Merciful and GraciousF 7he 'amchal e-plains in %esilas *esharim& that
VWY[^ is not a contradiction to aWc& truthful Bustice& it +or0s +ithin Rthe letter of the la+Q and is a
system of Budgment that loo0s fa5ora%ly at +hat has actually %een doneF a [& on the other hand& does
not +or0 +ithin aWc at all& it is the graciousness of "ashem gi5ing out free giftsF *s +e said on the first
night of Selichos= &^jYY Vji[i r^X leY Xgg]k PQRS PQQTSJ \Wcf &.]k] &^j]gYZ ^j]eY PQRS UTSJ \Wif VWe_ F ,rom
long ago you prepared a +ay to escape from tight situations& %y %eing graciously granted free gifts
from your guarded storehouse Oof 0indnessPFFFSo +e turn to you to %e treated +ith grace& for freeF
*t first glance& it seems contradictory to the entire $ay of Judgment to as0 "ashem to grace us +ith
free gifts of 0indness& and in fact& +e do not recite Selichos on 'osh "ashana for that 5ery reason&
%ecause +e are G to the %est of our a%ility G trying to earn our good BudgmentF 9o+e5er& there is one
point our 'osh "ashana te$ilah that +e allude to this Ralternate methodQ of %eing inscri%ed in the %oo0
of lifeF *fter each time +e %lo+ the Sho$ar during the chazan's repetition of %usa$& +e say= X^Z V]WZ
]gWgWf &VWc_fk Vf] &VWg_ if _ek ]gY[^X VWg_k Ve FVWc_fk Ve] VWg_k Ve &VWYi]f W^]jW ik hm`Y_ cWYfW V]WZ &Vi]f
iEkf K.]k] ]gh`mY ^]ek ]eWj]X` cf X]W]iX \iF 7oday the +orld +as createdF 7oday all creatures +ill
stand in Budgment& +hether li0e sons or li0e ser5antsF If li0e sons& ha5e mercy on us li0e a father has
mercy on his children& and if li0e ser5ants& our eyes are cast upon you until you re5eal our 5erdictF
7here are t+o +ays in +hich "ashem gi5es life and all good thingsF Some people are issued a 5erdict
%ased on a Budgment of their actions& +hile others are treated li0e family& and gi5en a gift of life& such
as a father +ould gi5e his childF 9o+ Rtight-nitQ or loosely defined this RfamilyQ +ill %e& is %ased on
the e-tent that "ashem e-ercises this attri%ute of a]g[& graciousnessF 6ill it only %e Rthe immediate
familyQ or +ill it e5en include Rthe cousin.s cousins and their in-la+sQF 6e therefor daven to "ashem
O%efore and after 'osh "ashanaP that he should treat us +ith a[& and do +hat +e can to in fact portray
oursel5es as EV]nYi VWg_E& Rpart of 7he ,amilyQF *dditionally& a 5ery effecti5e tool to e5o0e this di5ine
attri%ute of a[& is to practice it oneselfK "ashem treats us ZcWY cdgk ZcWY& measure for measureF
7o me personally& Grandma has al+ays %een a personification of this attri%ute of a]g[F ,irst of all& she
+as al+ays loo0ing for opportunities to sho+er us +ith Grandmotherly lo5eF But aside from that& I
sa+ in her a lo5e and desire to to %e gi5ing to family and communityK al+ays pushing the definition of
family and community to their limitsF 9o+ she enBoyed hosting family get-togethers for the e-tended
family +as 0no+n to allF But I %elie5e this character trait e-pressed itself in many other +aysF
Grandma al+ays too0 pride in the accomplishments of mem%ers of the community as if they +ere her
o+nF She didn.t Bust loo0 at as someone else.s accomplishment& it +as something for her to %e proud
of& to praise and to %oast of& %ecause he +as a mem%er of our shul& %ecause he li5ed in Seattle& or
%ecause he +ent to her *lma MatterF In a similar 5ein& my childhood memories are dotted +ith
episodes of different Je+ish mem%ers of the DF6F Medical School staff& or 5isiting Israeli $octors&
%eing in5ited to Grandma I Grandpa.s houseF It +as al+ays +ith a sense of comradeship& gi5ing them
the heimish'e feeling that you can %e %e comforta%le in our home %ecause you.re one of usF
I %elie5e it +as this same character trait of graciousness& de5eloped in yet another 5enue& that made
Grandma so positi5e all the timeF She +as constantly sho+ering people +ith compliments and
focusing on the good in e5erything& e5en in situations +hen most people +ould focus on the %adF She
created a +arm atmosphere +here5er she +asF
Grandma continues to %e for me& and for so many others +ho 0ne+ her& a role model and a
personification of graciousnessF May +e all merit to emulate her& and thus recei5e a great dose of
graciousness from the a]g[] V][^ in& 7he *lmighty +ho is Merciful and GraciousF
A Grandson`s Memories by Alex Twersky
9a5ing mo5ed from Seattle to Israel o5er 1: years ago& +ith only a fe+ short 5isits home& I must admit
that it is a challenge for me to Bog my memory for specific stories of my Grandma that stand out in my
mindF It is +ith mi-ed emotions that I ma0e this confessionF 8n one hand& it +as al+ays difficult
feeling separated from Grandma& especially during the last fe+ years +hen the phone con5ersations
+ere a %it one-sidedF But on the other hand& I am a%le to see the %lessing in disguise& 0no+ing that my
memories from these past 1: years +ould not compare to those of the first 1: plus years of my lifeF
I al+ays felt gro+ing up& that Grandma and I had a 5ery special relationshipF I am sure that +ith e5ery
grandchild +ho is pri5ileged to ha5e such a terrific grandmother +ho spoils them +ith lo5e& presents
and great food#& it is 5ery easy to fall in lo5e +ith their grandmaF But in my case& it +as more than thatF
8ur personalities really clic0edF I recall going o5er to her house Rdo+n the hillQ& as a young child& and
sitting +ith Grandma and schmoo/ing a%out I donSt 0no+ +hat I am sure at the time& I 0ne+ Ra%out
+hatQ#F "oo0ing %ac0+ards& I thin0 +hat left the strongest impression on me from those
con5ersations#& is not from the content of the discussions& %ut rather from the special %ond that came
from themF
I recall my grandmother as a lady that +as 5ery determinedF She had her feelings and %eliefs a%out
ho+ things should %e and +ould 0no+ ho+ to meet her goalsF 8n many occasions& I remem%er %eing
shoc0ed upon +itnessing ho+ she single-handedly put together family parties in the most la5ish +ay
for o5er 1( people and at the same time 0eep her cool and enBoy her company the entire timeF 7oday I
reali/e that such a feat only comes from great organi/ation and planning& a lot of hard +or0 and a heart
of goldF It +as al+ays clear that Grandma li5ed for those Rget-togethersQ& her faced glo+ed& literally&
+hen +e +ere all together in her dining roomF
Similarly& I remem%er fondly& the Sunday morning Men ?lu% %rea0fasts and the Sephardic %a/aars
+here +e al+ays had a great time together loading up on Sephardic delicaciesF ,rom this too& I gained
much more than Bust delicious food and e-citing entertainment that came along +ith those e-periencesF
I gained nachas from my grandmotherF I remem%er feeling chashu5 coming in +ith her& 0no+ing that
as soon as +e entered& +e +ould recei5e a grand +elcome greeting from all her friends and fello+
mem%ers of the community +ho loo0ed up to her +ith great respectF 9er up%eat& cheerful and +arm
personality %lended %eautifully +ith her natural desire to constantly help and sho+ concern for othersF
Grandma had a special +ay of ma0ing deep impressions on peopleF * little more than a year ago& I
needed to 5isit a doctor in !erushalayimF 6hen I told him my name& he immediately surprised me %y
as0ing R*re you related to @e5a 7+ers0yJQ *fter responding that I am indeed her grandson& he
e-citedly related to me ho+ he had stayed at my grandmotherSs house more than 1: years ago +hen he
+as 5isiting the Dni5ersity of 6ashington for post-doctoral classesF 9e e-plained that although he
initially meet her in a professional setting through her social +or0 Bo%#& +hen she sa+ the opportunity
of helping another Je+ +ho needed a place to stay& she immediately opened up her home for him and
pro5ided him +ith his needsF *lthough more than 1( years +ent %y since his trip to Seattle& his
memories from recei5ing such special hospitality stuc0 +ith him and he still remains gratefulF
Grandma used to al+ays ta0e pride in the Seattle Je+ish communityF I %elie5e that she called it the
RJerusalem of *mericaQF I detect that %ehind these feelings of proudness& +ere e5en stronger feelings
of accomplishment& 0no+ing that she played a large role in helping shape the %eautiful reputation that
the community made for itselfF
Not Just Speeches -- Volume III Page C(
*s I continue +riting& more ideas and memories 0eep on popping into my mindAFremem%ering our
trips to Vancou5er& $isney "and and other places and of course our shopping sprees in her famous
NordstromsAFher +ealthy cleaning lady I thin0 Gladus# that +ould dri5e up in her ?addilac and
although she must ha5e %een in her ;(s& she seemed to ha5e no greater Boy than cleaning GrandmaSs
houseF I ne5er +as fa/ed %y thatF It fit perfectly +ith my image of ha5ing a truly royal GrandmaF
7o close& I thought that it +ould %e appropriate to share a small thought that relates to *seres !emei
7eshu5a that can hopefully pro5ide us +ith some additional nechamaF 7he ?hassam Sofer +rites in
one of his Sha%%os Shu5a drashas that +hen ?ha/al tell us that during these days& the Sifrei ?haim and
Sifrei Maysim are opened& the +ords are to %e understood literallyF In addition to ha5ing a sefer opened
for Budging the li5ing& a second sefer is opened for Budging those +ho already passed onF 9e e-plains
that +hile the li5ing are a%le to %e Budged according to their o+n actions and merits& the maysim are
a%le to %e Budged %ased on the effects that they left on this +orldF Each year& they recei5e the di5idends
on their in5estmentsF
I can imagine that during these past fe+ years& due to her aging& my grandmother +as pained greatly
%y not ha5ing the opportunity to continue the acts of chessed that she used to accomplishF 9o+e5er&
this year& as +e approach the special $ay of *tonment& Grandma +ill finally %e a%le to see ho+
+ealthy she is in merits from the precious legacy that she passed on to her entire family and
communityF
May she %e a meilit/ yosher on %ehalf of all of us to help our prayers %e ans+ered& that +e should
al+ays continue to follo+ in her footsteps in pursuing life +ith true 7orah 5alues and goalsF
Not Just Speeches -- Volume III Page C1
Marya`s Speech at Mom`s Funeral
I +as planning to spea0 at length a%out my +onderful& +arm& caring& hospita%le& special Mom +hom I
lo5ed dearly& %ut I am finding it hard to e-press my feelings& at this timeF
6hat I +ould li0e to say is that my mom al+ays made us feel lo5ed and specialF By RusQ& I mean her
family= her children& her daughter-in-la+& son-in-la+& her grandchildren and great grandchildren& her
nieces and nephe+s and their children and all her many cousins 1
st
& '
nd
and )
rd
#F She lo5ed all her
family and +e all lo5ed herF 6e +ill all miss my MomF
ISd li0e to share +ith you at this time a speech +ritten %y my daughter& 8ra& +hich I thin0 %est
illustrates these feelings G of lo5eF
Ora`s Speech at Grandma`s Funeral @ead %y her mother& Marya 7+ers0y#
I am really sorry that I +asnSt a%le to %e here todayF 7han0 you& Mommy& for reading my speech for
meF ISd li0e to share +ith you a poem that I +rote a%out my grandmother +hen I +as in 1
th
gradeF
My +randma )y ,ra -riedman
Sweet
Kind
Caring
,oving
That is what she is.
"appy
"elp$ul
Fun
,oves me
That is what she is.
!s sweet as a piece o$ cake.
!s happy as a cheery clown.
!s $un as eating a piece o$ cake.
That is what / remember about her now.
I lo5ed my grandma so muchF I al+ays lo5ed spending time +ith her& seeing her& tal0ing to her& singing
to her& and playing cards +ith herF My grandmother al+ays used to count the days until +eSd %e in
Seattle& and I +ould do the sameF I remem%er +hen +e came to see herF She al+ays used to greet me
+ith a %ig& +arm hug and s+eet 0issesF She al+ays had a %ig smile on her face& seeing me and I had a
%ig smile on my face& seeing herF She +ould al+ays say ho+ I +as Rthe light of her lifeQ and Rthe apple
of her eyeQF I also really enBoyed tal0ing to her on the phone and +riting her lettersF She +ould 0eep an
R8ra dra+erQ full of my letters and I 0ept a RGrandma dra+erQ filled +ith her lettersF I +ould sing to
her o5er the phone& and Grandma +ould really enBoy itF E5ery +ee0 %efore Sha%%os& +e +ould call
Grandma and I +ould sing her RSha%%at ShalomQF I got to tal0 to her %efore @osh 9ashanaF I sang to
herF She also told me that she +as so luc0y to ha5e me as her granddaughter& and I told her that I +as
so luc0y to ha5e her as my grandmaF I lo5e my grandma so muchL She +as a really special person& and
a true *ishes ?hayilF I feel tremendously %lessed that I had her as my grandmotherF
Not Just Speeches -- Volume III Page C'
Reva Ketzlach Twersky
May 8, 1923September 30, 2011
J7 Ne+s 8%ituary
@e5a <et/lach 7+ers0y& 33& a Seattle nati5e& passed a+ay peacefully at the close of the Je+ish Ne+
!ear& in the <line Galland 9omeF She is sur5i5ed %y son @a%%i $a5id 7+ers0y of Seattle and
daughters Judy 7+ers0y of ,orest 9ills& NF!F and Marya 7+ers0y of ,air "a+n& NFJF She had si-
grandchildren and '( great grandchildren U all of +hom she +as 5ery proudF She +as preceded in
death %y more than '( years %y the Rlo5e of her life&Q Meyer 7+ers0y& a communal leader and son of
the 7alner @e%%e of PhiladelphiaF
MrsF 7+ers0y +as a life-long mem%er& regular +orshipper and acti5e Sisterhood +or0er at
?ongregation Bi0ur ?holim Mach/i0ay 9adathF She +as a dedicated parent& 5olunteer& and P7*
president at the Seattle 9e%re+ $ay School *cademy# and +as acti5e in the 6omenSs# 9e%re+ ,ree
"oan Society& Mi/rachi 6omen *MI7#& and the 6ashington State Je+ish 9istorical SocietyF
@e5a +as a proud alumnus of the Seattle 7almud 7orah& Garfield 9igh School +here she +as honored
%y the Garfield Golden Grads for lifetime achie5ement#& and the Dni5ersity of 6ashington from
+hich she earned her MS6 and +as a founding social +or0er at the D6 School of ,amily Medicine at
Dni5ersity 9ospitalF#
She lo5ed family and +as considered to %e the RmatriarchQ of the Stein%erg-<et/lach-7reiger-Elyn
families +ho +ere and are pioneers and leaders +ithin SeattleSs Je+ish communityF She authored a
t+o-5olume memoir entitled In the ,ootsteps of My Grandmother& referring to her grandmother and
role-model& ?haya 7si5ya *nna# Stein%erg in +hose home @e5a +as %orn#& +ho died in 1C11F
7he family suggests that donations %e made to ?ongregation B?M9& the Seattle 9e%re+ *cademy& or
the North+est !eshi5a 9igh SchoolF
Not Just Speeches -- Volume III Page C)
8ther People.s
Simchas
WEDDING OF MARK KRAVETTE AND MARLENE KAPLAN
Septem%er >& '(()
I +ant to than0 Mar0 and Marlene for as0ing me to spea0 at their +eddingF I ha5e spo0en at many life cycle
e5ents in my life ranging from Sholom )achors H #risim I 0idyon "a#ens to #ar %itavahs to Sheva #rochos to
milestone %irthday parties to ,unerals& Shiva %inayanim& Sholoshim ceremonies& and 7om%stone un5eilingsF
But this is the first time I am actually spea0ing at someone.s +edding so I than0 you for gi5ing me this
opportunityF
Spea0ing of firsts& Marlene and Mar0.s +edding in5itation mar0ed another first for meF 6e al+ays spea0 of the
goal of a Je+ish marriage %eing the esta%lishment of a Efaithful house in IsraelE +hich +ill %e characteri/ed %y
7/eda0ah and ?hessedF 7he classic #ayis 6e'eman b'*israel is one in +hich a hus%and and +ife as0 not only
+hat they can do for each other& %ut they rather as0 +hat together they can do to sanctify the name of G-d and to
ma0e the community in +hich they li5e and the +orld in general a %etter place to %eF 7ypical of this 5ery
special couple is the fact that they are the first couple I.5e e5er seen that used the instrument of their +edding
in5itation to ma0e an appeal for donations to a 7orah institution -- namely the Seattle <ollel -- in lieu of
+edding presentsF 6hat a %eautiful +ay to get the esta%lishment of a Bayis Ne.eman off on the right footF But
as I said Mar0 and Marlene are a 5ery special coupleF *nd then again +hen a podiatrist marries a la+yer& you
might e-pect them to get the marriage off on the right foot +ith some 0ind of an appealF
Marlene mentioned +hen she as0ed me to say a $5ar 7orah that she felt it +as significant that she and Mar0
+ere getting married in the month of Elul +hich our Sages note can %e read as an acronym for the e-pression
!ni ,'dodi <'Dodi ,i -- I am to my Belo5ed and my Belo5ed is to Me#F I +ould li0e to comment on that
significanceF But first I +ould li0e to Muote a Gemara that appears on the opening folio of 7ractate SotahF
7he Gemara states that +hen @eish "a0ish +ould teach tractate Sotah he +ould introduce his discussion +ith
the teaching that E!yn mezavgin lo l'adam isha elah li$i ma'savE 6hen matches are made for man in hea5en#
he is only paired +ith a +oman he deser5es %ased on his actionsEF @ashi states %y +ay of e-ample== a modest
+oman +ill go to a righteous man and an immodest +oman +ill go to a +ic0ed man#F 7he Gemara goes on to
Muestion @eish "a0ish.s statement from another famous teaching -- that of @a5 !ehudah in the name of @a5 +ho
taught that forty days %efore the formation of an em%ryo a hea5enly 5oice goes out and declares that the
daughter of so and so +ill %e married to so and soF
7he thrust of the Muestion -- @ashi e-plains -- is ho+ can +e say that a man merits a +ife according to his
actions -- +hether he +ill %e righteous or +ic0ed -- if the decision has already %een made %efore he +as e5en
%ornF Before a person is %orn it is not 0no+n +hat 0ind of +ife he +ill deser5eF It is not preordained +hether a
person +ill %e righteous or +ic0edF So ho+ can 9ea5en preordain his +ife if she is gi5en him %ased on his
actionsJ
7he Gemara ans+ers -- ,o Kashya ha b'zug rishon- ha b'zug sheniF 7here is no contradictionF 7he one
statement refers to a first marriage& the other statement refers to a second marriageF In other +ords& the first
marriage is pre-ordained not %ased on +hat a person deser5es %y his actionsF It is Bust decreed in hea5en %ased
on some 9ea5enly calculation& much along the lines of the Gemara in Niddah +hich states that it is decreed
+hether a person +ill %e strong or +ea0& +ise or foolish& rich or poorF @eish "a0ish& ho+e5er +as referring to a
second marriage -- that match is arranged %ased on gi5ing each party +hat they deser5e as a result of their
actions at the time the match ta0es placeF
Not Just Speeches -- Volume III Page C:
No+ I 0no+ there may %e some people in the audience +ho are currently married to their first spouse and
hearing me Muote this Gemara may %e thin0ing to themsel5es Eperhaps I really deser5e %etter than I.5e gotF
May%e I should try for a 2i5ug SheniFE I must caution you that I ha5e %een Muoting primarily @ashi.s
interpretationF 7here are a 5ariety of interpretations to this GemaraF F So don.t ma0e any final decisions a%out
these matters +ithout consulting your local halachic authorityF
But for purposes of $rush& I thin0 it safe to say& that for Mar0 and Marlene this is truly a shidduch +here
9ea5en has gi5en the parties each other %ased on their actions and %ased on +hat they deser5eF Mar0 and
Marlene in recent years first independently and no+ in partnership ha5e strengthened their connection to the
7orah community in Se+ard Par0K ha5e gro+n in their a+areness of and respect for halachic standards and
practicesK and ha5e demonstrated a sincerity& an inMuisiti5eness& and a desire to learn and to gro+ that are the
hallmar0s of mature Baaley 7eshu5ahF But +hile Mar0 and Marlene might loo0 up to many of the @a%%is and
7orah teachers in this community as their role models or mentors +hen it comes to %itzvos bein !dam
,'%akom the commands %et+een man and G-d#& I am sure that I am not alone in saying that many of us loo0
up to them as incredi%le role models and mentors +hen it comes to !havas Chessed- to generosity of their time
and their resources in all aspects of %itzvos bein !dam ,'Chaveiro the commands to help out one.s fello+ man#
-- on %oth a communal and an indi5idual le5elF
It is at this point that I +ould li0e to return to the 5erse of !ni ,'Dodi v'Dodi ,iF 8ur Sages say not only that the
first letters of the +ords in this 5erse allude to the month of lul& %ut they also point out that the last letters in
each +ord of this 5erse the four yuds# sum to the num%er 1( +hich represents the 1( days %et+een @osh
?hodesh Elul and !om <ippurF 7hese forty days are a period of closeness and intimacy +here a Je+ can call
out to G-d and e-pect that 9e +ill ans+erF
7here are many %edrashim that metaphorically spea0 of the Gi5ing of the 7orah on Sha5uos as a +edding
%et+een G-d and the Je+ish peopleF "aKadosh #aruch "u +as the Chattan and !m *israel +ere the KallahF
9o+e5er& I %elie5e it could %e argued& that if %atan Torah on Shavuos +as li0e a +edding %et+een G-d and the
Je+ish people it +as li0e )ivug 'ishon -- the .first match.F It +as li0e 2i5ug @ishon %ecause in a +ay it +as pre-
ordained !rbaim *om Kodem *etziras "aveladF 7he %edrash Tanchuma cites on the 5erse va*ehi rev va*ehi
#oker yom haShishi. 7hat from the Si-th $ay of ?reation it +as already preordained that for the +orld to
continue in e-istence& Israel must accept the 7orah on the Si-th $ay of Si5anF Indeed the 2i5ug @ishon +as
almost li0e a shot-gun +edding EKa$a aleihem har k'gigisE 7he mountain +as suspended o5er them +ith a
threat -- accept the 7orah no+ or you +ill all %e %uried right here#F In this 2i5ug @ishon& unfortunately the
honeymoon +as a 5ery short oneF 7he sad tale of the Golden ?alf Beopardi/ed the entire relationshipF
But "aKadosh #aruch "u ga5e us a second chanceF 7here +as a )ivug Sheni& a second marriage +hose
courtship flourished during the period of !ni ,'Dodi <'Dodi ,i and +hich +as characteri/ed %y Teshuva and
%a'sim Tovim such that the relationship +ould %e esta%lished according to the actions of manF 7he
consummation of this courtship too0 place on !om <ippur +hich +as the date +hen Moshe descended +ith the
Second and ,inal Set of ,uchos and +hich mar0ed the permanent relationship %et+een *israel- v'>raysa-
v'Kudsha #erich hu -- Israel &the 7orah and the 9oly 8ne Blessed %e 9eF It is the re-enactment of this period of
courtship and consummation that Je+s practice in the 1( days %et+een @osh ?hodesh Elul and !om <ippur
each and e5ery yearF
It is my %racha to and prayer for the ?hosson and <allah that they find much happiness togetherK that they
continue to deser5e and %e +orthy of each otherK that they continue to gro+ and %e inspired %y the <ollel and %y
the @a%%is and 7orah 7eachers of this community and that they continue to inspire us +ith the tremendous
manifestations of *ha5as ?hessed and communal concern for +hich they are %oth our role modelsF
It is my %racha to and prayer for all of us gathered that +e should sei/e the opportunity of the days of !ni
,'Dodi <'Doi ,i to re-esta%lish a 2i5ug Sheni +ith 9a<odesh Baruch 9u -- may it %e li0e the 2i5ug of the
?hosson and <allah one +hich +e are deser5ing of and one +hich +ill %e permanent and e5erlastingF Ma/al
7o5F
Not Just Speeches -- Volume III Page C;
SHEVA BROCHOS OF PESHA KLETENIK AND CHAIM LOIKE
7here is a famous @ashi on this +ee0.s parsha on the +ords E<ayisrotzezu ha#anim #'KirbahEF @ashEi
%egins %y saying &al korchach ha%ikra hazeh omer DorsheiniEF 7his 5erse demands to %e e-poundedF
I +as as0ed to say a $5ar 7orah at tonight.s She5a Brochos and the truth of the matter is that under
normal circumstances I +ould ha5e %een thrilled to ha5e this opportunity to sho+ a little "aKaras
"aTov to the <leteni0s for e5erything they ha5e done and continue to do for all of us daily& +ee0ly&
year-in-year out and particularly for the Sheva #rochos that the <leteni0s hosted at their home on the
occasion of my daughter $ena.s +edding not too many years agoF
Dnfortunately& I ha5e had a num%er of distractions in recent +ee0s and I really ha5e not had the peace
of mind and the %enuchas "a6e$esh that I +ould ha5e li0ed to prepare a $5ar 7orah that +ould %e
+orthy of this 5ery special occasion for this family and for our entire communityF
But ne5ertheless al korchach ha%ikra hazeh omer Dorsheini -- there is one aspect of this e5ent that
demands to %e e-pounded& and fran0ly I %elie5e I am the appropriate person to e-pound itF
@ashi continues +ith the @a%%inic interpretation +hich lin0s the +ord vayisrotzezu +ith the 5er%
&'itzah& meaning ErunningEF 9e Muotes the Medrash that +hen @i50ah +ould pass the entrance of the
place of 7orah study of Shem v'ver then !a0o5 +ould run and toss a%out to get out of his mother.s
+om%F 8n the other hand +hen she +ould pass %y the entrances of the house of idols Eisa5 +ould run
and toss a%out to get outF
6hen I +as in !eshi5a& I remem%er the follo+ing Muestion %eing as0ed on this @ashi= Granted& Eisa5
+ould rush to try to get out of @i50ah.s +om% +hen she passed the E0ischei !vodah )arahEF But +hy
+ould !a0o5 +ant to lea5e the +om%J 7he Gemarah teaches 16iddah 9VbP that %efore a fetus is %orn an
*ngel comes and teaches the child the entire 7orahF So +hat could ha5e %een %etter spiritually for
!a0o5 than life in the +om%J 6hy +ould he %e in a hurry to get out +hen @i50ah passed the !eshi5a
of Shem <'verJ
7he ans+er gi5en +as the follo+ing= 6e see from here& that you can %e in the %est !eshi5a in the
+orld and you can ha5e a %alach as your @e%%i& %ut if your +om%-mate is Eisa5 -- you ha5e to get out
of thereL If the learning en5ironment is spiritually compromised& one needs to ma0e great haste to
a%andon that en5ironmentF
I thin0 this -- perhaps some+hat tongue in chee0 -- insight on @ashi.s comment has special rele5ance
to this occasionF
7en years ago& I had the a+esome Bo% of co-chairing the B?M9 @a%%inic Search ?ommittee that had
the mazal and the )echus to %ring the <leteni0 family to our communityF In the course of defining the
needs of our community and the Mualifications +e +ere see0ing in ra%%inic leadership and %alancing
those needs and reMuirements against the pool of a5aila%le candidates& +e Muic0ly reali/ed that +e had
a 5ery tough assignmentF Because Bust as a congregation has a +ish list and a reMuirement list to find a
@a%%i& so too a @a%%i and his family has their o+n sets of reMuirements concerning communities they
+ould %e +illing to mo5e toF
,ran0ly& there +ere many 5ery fine @a%%inic talent that I spo0e to -- %oth +hen I co-chaired the
B?M9 search for a @a%%i and +hen I co-chaired the S9* search for a 9eadmaster -- +ho +ere
un+illing to consider Seattle as a place to mo5e %ecause of the en5ironmental threat they felt it posed
Not Just Speeches -- Volume III Page C>
to their childrenFF 7hey felt that e5en the %est position in the +orld +ould not %e +orth it if it meant
they +ould ha5e to compromise the spiritual en5ironment of their children in terms of their circle of
friends& the need to send them to co-educational chinuch institutions& and so on and so forthF
Particularly @a%%is +ith daughters +ho +ere +orried a%out Shidduchim -- e5en 1( or 1: years do+n
the line -- +ere 5ery hesitant a%out e-posing their daughters to the type of e-periences and situations
they might find in a city of this natureF
*s co-chair of the search committees& I felt it +as my duty to try sell SeattleF I told each of the
candidates ho+ satisfied I +as& Baruch 9ashem& +ith the spiritual progress of my o+n children +ho
+ere raised in this en5ironment and +ho +ent through our local institutionsF F I pointed out the
hatzlacha that our pre5ious @a%%i and @e%%et/in had in raising 1 daughters all of +hom married #nei
TorahF But deep do+n& I felt that perhaps I might %e placing a stum%ling %loc0 %efore some
impressiona%le young children +hom I had ne5er metF $eep do+n& I +as trou%led %y the lesson I had
learnt many years earlier in !eshi5a regarding the @ashi on <a*isrotzezu "a#anim #'KirbahF
I distinctly remem%er someone as0ing @a%%i <leteni0 the ;1&((( buestion at the @a%%inical
Inter5ie+= E@a%%i& could you see yourself sending your children to the local !eshi5a 9igh SchoolJE
6hen +e heard his affirmati5e ans+er& I thin0 it fair to say that not e5eryone on the committee
%elie5ed he +as telling the truthL
It is therefore especially satisfying to %e at the She5a Brochos of Pesha ?haya some 1( years later to a
5ery fine Ben 7orah and 7almud ?hochomF 7he <leteni0 children -- li0e their +onderful parents and
grandparents %efore them -- ha5e the self-confidence and pride in +ho they are and +ho they come
from to mi- +ith indi5iduals +ho others might find to %e spiritually threatening and to raise those
indi5iduals to+ard their o+n le5el rather than falling to+ard a lo+er le5el of spirituality themsel5esF
7hey are mashpi.im rather than mu.shpaimF 7hey influence others rather than letting others corrupt
themF 7hey follo+ the formula enunciated %y the Baal Shem 7o5 for successful spiritual leadership in
<lal !israel= 7he leader needs to descend to the le5el of the masses& %ut he needs to ta0e heed not to
remain thereF
It ta0es %azal and Siyata D'/shmaya to ma0e an appropriate Shidduch& +hether it %e %et+een Chosson
and Kallah or %et+een a community and their %oreh D'!srahFF I am delighted to ha5e %enefited from
the Shidduch of B?M9 +ith the <leteni0 family for these past 1( yearsF I am delighted to ha5e no+
+itnessed and participated in the Shidduch of Pesha ?haya Poup0o <leteni0 "oi0e to @a%%i ?haim
$o5 "oi0eF May they %e zoche to %uild a #ayis 6e'eman #'*israelA and may I %e zoche to in the
future feel the same sense of relief that I no+ feel -- of not ha5ing not placed a stum%ling %loc0 %efore
the chances for a good shidduch. May I ha5e that sense of relief %y the Chassanah of GilahF *nd& if I
might add& may I also ha5e that same sense of relief %y the Chassanahs of @a%%i <ay.s : daughters
+ho %y the +ay are not named @inah& $it/ah& ?hed5ah& *ha5ah& 5.*ch5ahF
Sheva Brochos of Ora and Leiby Ritholtz
It is +ith a feeling of great pleasure and nostalgia that I +ish Ma/al 7o5 to my good friends Michael
and Esther ,riend on the marriage of their first child& 8rahF It seems li0e only yesterday that I
remem%er the announcement from the B?M9 pulpit +ishing Ma/al 7o5 to Jac0 and @uth Genauer on
the forthcoming marriage of their daughter Esther and the +ish that she should find much happiness
and ma0e a lot of ne+ ,riends in her forthcoming marriageF I.5e 0no+n the father of the <allah since
+e +ere classmates in @a%%i Parnes. shiur in !D& almost )3 years agoF I +on.t em%arrass the mother
of the <allah %y saying ho+ long I.5e 0no+n herF Suffice it to say that I am in possession of some old
home mo5ies from one of my 5ery early %irthday parties +here the ' uncles of the <allah +ere present
as +ell as the grandmother of the <allah& +earing maternity clothingF
85er the years I ha5e had the opportunity to spea0 at a num%er of She5a Brochos of Seattle youth +ho
recently got married and +ere a%out to %egin a ne+ life G and to form their o+n lin0 on the holy
shalsheles haDoros& the chain of generations of Klal *israel spanning from Bi%lical times on+ard
to+ard the Messianic futureF Each such e5ent is filled +ith its o+n %lend of pleasure and nostalgiaF
But this particular couple is one of a 5ery select su%set of these ne+ marriages that I feel deser5es
special mentionF
8f all the She5a Brochos I ha5e spo0en at o5er the years this is the sixth time I ha5e %een in5ited to
gi5e 7orah Brochos to a young Seattle ?hosson or <allah a%out to %egin their married life in Eret/
!israel& in !erushalyim +ith the ?hoson learning in <ollelF I thin0 this is a great tri%ute to the young
men and +omen in5ol5ed and I dare say that it is a tri%ute to the communal infrastructure that has %een
put in place here that ma0es it possi%le to raise children in Seattle +ho might choose such a spiritually
am%itious path for their li5esF ,or sure it is a great tri%ute to the mem%ers of the older generations +ho
ha5e helped put such an infrastructure in place and the <allah.s parents as +ell as her e-tended family
certainly ha5e played and continue to play a maBor role in this connectionF
Pu%lic spea0ers li0e myself li0e to loo0 for 'emazim in num%ersF 7he num%er six of course represents
Sishsa Sidrei %ishneh G the si- order of the 8ral "a+F
6hat more appropriate num%er can there %e to capture the ideals and goals em%odied %y such a no%le
plan of action to start off one.s married life than the num%er ; that represents the corpus of orally
transmitted 7orah 0no+ledge from one generation to the ne-tF 6hat %eautiful sym%olism there is in
setting the foundation of a #ayis 6e'eman b'*israel %y immersing oneself in the study of the 7orah and
in a 7orah life style sym%oli/ed %y the %esiras 6e$esh so typical of the many young Kollel families
that ha5e placed spiritual priorities a%o5e materialistic goalsF
So "ei%y and 8rah are the si-th of the Si- orders of %ishneh represented %y the si- Seattle-rooted
couples that ha5e chosen the path of Ki %i'Tzion Tezeh Torah G %eginning their married life as a <ollel
couple in !erushalayimF 7he sixth 8rder of Mishneh is of course Seder Taharos G the order of purityF
I must admit& that +hen I spo0e at the Sheva #rochos of the fourth such couple& I did not try to find
any homiletic interpretation %et+een the marriage of the couple and Seder 6ezikinF But under the
circumstances& I cannot resist noting ho+ appropriate it is to ha5e the %eginning of one.s marriage
sym%oli/ed %y Seder TaharosF
Taharas "a%ishpacha is of course the foundation of the spiritual component that sanctifies a Je+ish
marriage and the Tahara inherent in the lifestyle of a young <ollel couple li5ing in /r "aKodesh is a
5ery special zechus for %oth the young couple themsel5es& for the pre5ious generations that merited
Not Just Speeches -- Volume III Page CC
raising such children& and most importantly for the future generations +ho +ill %e %rought into a +orld
and en5ironment +here 7orah 5alues and 7orah commitment reign supremeF
In the final brocha of Sheva #rochos +e lin0 our prayers for the Boy of the Choson and Kallah +ith our
prayers for the speedy re%uilding of JerusalemF 6e say in Tehillim O1''=)P that E7he @e%uilt Jerusalem
+ill %e li0e a city Boined togetherE G *erushalayim ha#enuayah k'ir she'chubrah lah yachdavF
7he lin0age %et+een marriage and the re%uilt Jerusalem and the reference to the re%uilt Jerusalem as a
city Boined together& of course %rings to mind the 5erse in #ereshis +here the concept of marriage is
first mentioned= E7herefore a man +ill lea5e his father and his mother and cling to his +ife v'hayu
l'basar echad G and they +ill %ecome one fleshF 7his idea of v'hayu l'basar echad relates not only to
their %eing united in their children& %ut that the t+o must form a single unitF
@a%%i *%raham 7+ers0i +rites in 7+ers0i 8n ?humash Parshas Behaloscha#=
6hen hus%and and +ife each ha5e their o+n agenda& each see0ing to achie5e his or her o+n goals& the
marriage is not a unitF Such relationships are 5ulnera%le to fracture +hen stressedF In chemistry& there
is a difference %et+een a Emi-tureE and a EcompoundEF Salt that had %een dissol5ed in +ater is a
mi-tureF 7he +ater can %e separated off %y e5aporation& and the salt then emerges in its original formF
Neither element undergoes an essential change in a mi-tureF In a compound G say of hydrogen and
o-ygen -- the t+o elements com%ine in specific proportions& they form +ater& a ne+ su%stance +hich
although comprised of the t+o& is an entity in its o+n rightF *s separate elements& o-ygen and
hydrogen ha5e their o+n natures& +hich are 5ery differentF 6hen they unite& they are di5ested of their
indi5idual naturesF 7he ne+ compound& +ater& has only one natureF
6hen man and +oman Boin in a +ay that they are a single unit& the marriage %ecomes a compound
instead of a mi-tureF It is then much more sta%le and dura%leF
So "ei%y and 8ra& I am not telling you specifically to ma0e a lot of ne+ friends in your ne+ home
together& although I.m sure you +illF But my #racha to you is that you should go start your married
life in *erushalaym in a home that is filled +ith !havah- !chvah- Shalom and 'eusF !ou should %e
zoche to gro+ together as a compound rather than a mi-tureF !our life together should %e sym%oli/ed
%y +ater and ayn mayim ela TorahF ,inally you should %e zoche to raise a ne+ generation in the /r
she'Chubrah lah yachdav. *nd may you %e Boined there %y your parents and the rest of Klal *israel
+ith the coming of the %oshiach b'%herah b'*amenu.
Not Just Speeches -- Volume III Page 1((
Sheva Brohocs of Penina Hyman and Aryeh Zussman Sheva Brochos
,e%ruary :& '((C
In searching for an appropriate thought to say at a She5a Brochos& I turned to my t+o fa5orite sources
for profound 7orah thoughts on the Parshas 9aSha5ua G my distant cousin& @a%%i *%raham JF 7+ers0i&
and our close friend @a%%i !issacher ,randF 6hen I found the same thought of the *5nei Ne/er
@a%%i *5rohom Borenstein& founder of the Sococho5 dynasty of ?hassidism# Muoted %y %oth @a%%i
7+ers0i on this +ee0.s Parsha& Parshas B.Shalach& and %y @a%%i ,rand on ne-t +ee0.s parsha& Parshas
!isro I 0ne+ that it +as Basherete that I should Muote it at this e5ent commemorating this most
Basherte SimchaF
7he 7orah tells us right after Sheni in Parshas B.Shalach= E # EVX]e ]dW`W] VZW^[e VW^jY ]mc^W] 11=C O*nd
Egypt pursued them and o5ertoo0 themF 7he 5er%s used for pursued and overtook are conBugated in
the plural& as +e +ould e-pectF 9o+e5er in the 5ery ne-t 5erse& the 7orah tells us E Xe ie^`W Wg_ ]e`W]
VZW^[e fpg VW^jY ZgZ] VZWgWfE *nd the children of Israel raised their eyes and %ehold Egypt +as
Bourneying after them#F 9ere the 7orah une-pectedly uses the singular form of the 5er% fpg meaning
Bourneying after themF @ashi e-plains %ased on the %echilta that the point of the use of the singular
5er% is to teach us that the Egyptians pursued us unified in their goalF 7hey pursued us `Wek c[e _i_
c[e G 6ith one heart as one indi5idualF
6e ha5e an almost identical homiletic e-egesis or as +e say in mama lashon -- drush # in Parshas
!isro %y WgWp ^Z cYfYF 7here Shmos 1C= 1-'# the 7orah teaches= ^_cY_ ]g[W] WgWp ^_cY ]e_W] VWcWm^Y ]fpW]
G 7hey Bourneyed from @ephidim& and arri5ed in the +ilderness& and encamped in the +ildernessF
7hree times in a ro+ the 7orah uses the plural form of the 5er%s= ]g[W] ]e_W] ]fpW] F *ll of a sudden it
says in the singular= ^ZZ cdg ie^`W V` a[W] and Israel camped in the singular# opposite the mountainF
9ere again& @ashi citing the Mechilta teaches= c[e _i_ c[e `Wek G they +ere unified& as one person
+ith one heartF
7he *5nei Ne/er cites these t+o @ashis and points out a su%tle difference %et+een them= In Parshas
B.Shalach regarding the pursuing Egyptians @ashi says they came c[e `Wek c[e _i_ ho+e5er in !isro
regarding the encampment %y MtF Sinai @ashi re5erses the seMuence and says c[e _i_ c[e `WekF 6hy
the change of orderJ 6hy is @ashi not consistent in e-plaining the idea of unityJ
*5nei Ne/er gi5es a %eautiful ans+erF 7he Mishneh tells us E*ny lo5e dependent on a tangi%le matter
is destined to %ecome nullifiedK any lo5e independent of tangi%le matters is destined to lastFE O*5os
:=1;P People can lo5e %ased on a specific reason or agendaF 8ne can fall in lo5e +ith a person %ased
on their money or %eauty& %ut +hen the ulterior moti5e for esta%lishing the relationship disappears& the
lo5e +ill disappearF If& on the other hand& the lo5e and unity is not %ased on any specific trait or reason
%ut is %ased on the people themsel5es that is lo5e of a different magnitudeF
7here can %e unity among people for different reasonsF Sometimes there is unity among people
%ecause they ha5e the same agendaF 7he thing that %inds us together is common purposeF Basically
+e hate each other& %ut if +e ha5e a common purpose +e can put aside our differences and unite to
achie5e that common agendaF 7his is an application of the e-pression Epolitics ma0es strange
%edfello+sFE ,undamentally these groups ha5e totally opposite philosophies of life& %ut on one issue
there can %e unity and common purposeF ,or e-ample& 8rthodo- Je+ry has many differences +ith the
?atholic ?hurch %ut +hen it comes to the Muestion of go5ernment aid for parochial schools +e do
share a common agendaF 8n this issue +e are on the same side and +e can +or0 together in unisonF
Not Just Speeches -- Volume III Page 1(1
7he Egyptians formed this latter 0ind of coalition amongst one anotherF 7hey all had one goal G to
recapture the escaping Je+s& their former sla5esF 7his is articulated in the e-pression Eb'lev echadE
+ith one heart#F 7hey had a common desire +hich created a unity that made them %e Ek'ish echadE
li0e one man#F 7his is a 5ery tenuous type of unityF
7his is contrasted +ith Israel.s encampment opposite the mountain that @ashi descri%es %eautifully as
Ek'ish ecahd- b'lev echadEF 7here the unity +as created %ecause of commonality of the people
themsel5esF E5eryone felt they +ere %rothers +ith each otherF 7his +as real unity not merely
superficial Boining to achie5e a common agendaF 7his sense of identity of Ek'ish echadE led of course
to identity of purpose as +ell G Eb'lev ecahdEF
6hen a group of t+o or more indi5iduals achie5es a unity that transcends the practical coalitions of
mutual interests and mutual needs& a unity of b'lev echad and mo5es into a deeper relationship +here
each component of that united entity is pained %y the pain of the other part of the entity and li0e+ise
each component ta0es Boy and pleasure in the Boy and pleasure of the other component of that unified
entity& then +e are tal0ing of the more no%le unity G an ^_c_ .W]iX ZgWe` Z_Ze& a unity of c[e _i_ c[e `WekF
I thin0 it is fair to say that all of us gathered here this e5ening e-perience the feeling of c[e _i_ c[e `WekF
+hen it comes to descri%ing our relationship +ith the 9yman familyF 6hen they are in pain and
suffering& +e acutely feel that pain and suffering oursel5es& and con5ersely +hen they e-perience Boy
and pleasure then +e share in that Boy and pleasure oursel5esF It is for this reason that +e are most
grateful to the *lmighty for gi5ing us the pri5ilege to share +ith $a5id and @uth the 5ery special
simcha they ha5e %een e-periencing this past +ee0 and it is our hope and prayer that +e shall yet %e
a%le to share future simchas together for many years to comeF
I +ould Bust li0e to conclude +ith a +ord directed to the ?hoson and <allah& to *ryeh and PeninaF
*nd for that matter& 7orah is compared to light and there is an idea that ZeYi ^]e c[ei ^]e G the same light
that is %eneficial to one person may %e %eneficial to a hundred peopleF *nd the same applies to a $5ar
7orahF I understand that *5igail and Ga5riel +ere disappointed that at the time of their She5a Brochos
some ) years ago I +as not up that night to spea0ingF So this thought is dedicated to %oth the
ne+ly+eds as +ell as to the young marrieds& as +ell as e5en perhaps to the old marrieds in the
audienceF
It goes +ith out saying that a ?hoson and <allah ha5e a tremendous feeling of lo5e for one anotherF
6e gloriously sing in the She5a Brochos of the 5arious manifestations of that lo5e G Z]c[] ZjWc ZgW^ ZiWd
X]f^] V]i`] Z][e] Z_Ze& 9o+e5er& after all is said and done& if truth %e told& CC times out of 1(( the unity of
a young ?hosson and <allah is the unity of c[e `Wek cXe _i_U7hey certainly feel a closeness and a
con5iction that they each can and +ill fulfill the needs and aspirations of each other& %ut ultimately this
is an emotion that %egins and sometimes e5en ends in the heart G b'lev echadF It ta0es the life
e-perience that only marriage can %ring G filled +ith high points as +ell as lo+ points& satisfaction and
Boy as +ell disappointment and frustration shared o5er many years during good times and %ad times to
achie5e the unity of t+o people +ho are dedicated to each other as +ell as %eing dedicated to common
goalsF Such e-periences and such unity can %ring a couple to the le5el that the Je+ish people as a
+hole reached at MtF Sinai the le5el of c[e _i_ c[e `WekF
May it %e G-d.s +ill that your marriage +ill constantly de5elop the unity %et+een you& as you spend
the first years of hopefully a long and happy marriage VWi`]^W X]j][_] Zc]ZW W^f_ *nd may %oth young
couples %ring continued nachas to your parents from afar& e5en as you mo5e a+ay from them in
fulfillment of the 5erse
Xe] ]W_e Xe `We _]lfW ak ifc[e ^`_i ]WZ] ]Xè_ n_c] ]Ye
Not Just Speeches -- Volume III Page 1('
Getting 7he "ast
6ord In *t *
Siyum
Not Just Speeches -- Volume III Page 1()
Mishneh Yomi Siyum on Maseches Berochos
No5em%er '(& '((1
7onight.s Seudah Shlishis is in honor of the recent completion of %y the $af !omi group
as +ell as the recent completion of %y the Mishneh !omi groupF $rF Shlomo Gold%erg --
+ho I can only characteri/e as a E!omi *cti5istE G has %een a dri5ing force in getting many people to
participate in %oth the Daf !omi and the Mishneh !omiF 9e particularly +anted to gi5e to
people +ho ha5e recently started learning Mishneh !omi and is the prime organi/er and sponsor of
today.s mar0ing the conclusion of the first tractate of the ne+ Mishneh !omi cycle +hich %egan
shortly after F I +ant to than0 $rF Gold%erg for gi5ing me the honor of saying a fe+
+ords this e5eningF
7he Gemara in !oma O):% 'H3HCCP states that there are three people in the history of man0ind that are
going to ma0e it 5ery difficult for the rest of us in the +orld to comeF 6e are all familiar +ith the
famous Gemara in Sha%%as O)1a 1'H)(HC>P that one of the first Muestions as0ed in the Judgment +e
+ill all %e facing after 1'( years is EZ^]Xi VWXf Xf_nJE -- ha5e you set aside fi-ed time for learning
7orahJ 7he Gemara in !oma states that three people +ill %e used %y 9ea5en as the Egold standardE to
dismiss fri5olous e-cusesF VWf`^Z Xe _WW[Y rp]W VW^W`fZ Xe _WW[Y V]p^[a_ ^lfWie W_^ VWWgfZ Xe _WW[Y iiZF
If someone tries to say he +as too poor to learn 7orah& the 9ea5enly ?ourt +ill tell him you +eren.t as
poor as 9illel +ho learned 7orah regularlyK if someone tries to say he +as too rich and distracted %y
his %usiness in5estments& the 9ea5enly ?ourt +ill tell him you +eren.t as rich as @F Elie/er %en
?harsom +ho learned 7orah regularlyK and if someone tries to say he +as too distracted %y +omen to
learn 7orah& the 9ea5enly ?ourt +ill tell him you +eren.t more distracted than !osef ha7/adi0 +ho
learned 7orah regularlyF
Seattle Maga/ine recently ran0ed $rF Shlomo Gold%erg as one of the 1(( %est doctors in SeattleF I
congratulate my cousin on this honor and itSs a good thing that he does such a good Bo% in 0eeping
people ali5e in this +orld %ecause I thin0 that li0e "illel and '. liezer and *ose$ "aTzadik G he is
going to %e ma0ing it much more difficult for us in the +orld to comeF I thin0 if @a5ina I @a5 *shi
+ould come out +ith a '1
st
?entury E!ear%oo0 to the 7almudE they +ould update their list of VW_WW[Y
and say that $rF Gold%erg VWn]pfZ Xe _WW[Y& 6hen professionals +ill come to the ne-t +orld and tell
the 9ea5enly ?ourt they had no time to %e Z^]Xi VWXf f_]n %ecause they +ere %usy +ith their
profession& the EGold StandardE +ill %e EGold-%ergEF If this %usy and successful oncologist +ho
ne5er learned in <ollel and does not come from an intensi5e !eshi5a %ac0ground can find time to not
only %e Z^]Xi VWXf f_]n %ut to also to organi/e and promote and sometimes e5en teach $af !omi and
Mishneh !omi and 9alacha !omi and Shnayim Mi0ra 5.Echad 7argum& and 7orah 7apes here and
7orah 7apes& and XW_^f] XW^[` ^]_j_ ZimXi ZcmnZ then +hat +ill the rest of us %e a%le to sayJ
,ran0ly& there is only one other person I ha5e e5er met in my life +ho +as a %usy professional and yet dedicated
to personal Mishneh study and the promoting of Mishneh study as much as $rF Gold%ergF I met that person
e-actly ); years ago this monthF It +as Sha%%as ?hanu0ah in <erem B.!a5nehF 7his %an0er from the Mi/rachi
Ban0 in Jerusalem came to <B! for Sha%%os to %e +ith his daughter and son-in-la+ +ho learned in <ollel in
<B!F 7hat %an0er.s name +as Pinchas <ehatiF Pinchas <ehati set a%out translating and circulating EMishneh
pamphletsE a chapter or t+o at a time +hich e5entually %ecame the 1' or 1) 5olume <ehati Mishnayos +hich
are no+ a5aila%le in English translation and +hich you can get e-mailed to you from the Seattle <ollel t+o
mishnehs daily per the Mishneh !omi regimen
Shlomo has %een _WW[Y me and I say this W_]W[ am]e_ in a 5ery positi5e fashion# to start learning Mishneh !omiF I
find it %oth educational and re+ardingF 7here are ]_^W ak do/ens of people +ho are no+ studying Mishneh !omi
locallyF I encourage anyone +ho is interested to hop a%oard our Mishneh !omi E-press to contact $rF Gold%erg
or a mem%er of the Seattle <ollelF It +ill %e re+arding for you in this +orld and in the ne-t +orldF
BCMH DINNER: SIYUM ON SEDER KODSHIM
January '((:
7he $af !omi has %een studying Seder <odshim since June 11& '(()F ?o5ering 11 tractates in 13
months& Da$ *omi Siyumim are not e-actly uncommon e5entsF But a Siyum on all Seder Kodshim is
certainly a maBor accomplishmentF I ha5e %een granted the pri5ilege of ma0ing this Siyum and of
using the opportunity to say a fe+ +ords a%out the e5ening.s honorees +ithout +hose initiati5e and
dedication all of our learning accomplishments and all of our siyumim +ould ha5e ne5er ta0en placeF
7here is a tradition at Siyumim to connect the start and end of a 7ractate G to sort of sum up the entire
%asechta %y lin0ing the %eginning and the endF I +ould li0e tonight to tie in the personalities +e are
honoring +ith %oth the %eginning and end of Seder Kodshim G +ith the first %ishneh in )evachim and
the last %ishneh in %iddosF
7he first %ishneh in )evachim teaches the importance of offering a sacrifice E,'ShemE the proper
KorbanF Each sacrifice has its o+n uniMue name >lah- Chatas- !sham- etcF and must %e so identified
%y the Kohen if it is to %e properly credited to its o+nerF 9omiletically spea0ing& +e might say this is
an application of the 7almudic principle EShma (arimE G a person.s name is crucial to defining his
identityF

Dtili/ing this principle I note the follo+ing= 8ur @a%%i.s name is Moshe and his 'ebbetzin is RivkaF
7here is an ama/ing connection %et+een the Bi%lical personalities of Moshe 'abbeinu and .ivkah
/meinu that is uniMue and note+orthyF 7hese are t+o of only three indi5iduals in all 7anach +here
Scripture tells us that they put 5eils o5er their facesF By @i50ah +e are told= E<aTikach haTzaif
vaTiskasE and %y Moshe +e are told= E<a*iten al panav masvehEF
7ime does not allo+ me to fully de5elop the idea and connection of the 5eils of 'ivka /meinu and
%oshe 'abbeinuF Suffice it to say& that these interpositions represented modesty and humility upon the
part of those +ho +ore themF 7hey clearly +ere outstanding indi5iduals +hose natural radiance and
%rilliance +ould ma0e them stand out and e5en intimidate those +ho %eheld the full glory and intensity
of their personaF Suffice it also to point out that these 5eils indicate that those +ho did %ehold them
did not ha5e a full grasp of their greatness or their special MualitiesF 7he hiding of the face is
reminiscent of the $i5ine +ords E!ou +ill %e a%le to see My Bac0& %ut My ,ace you +ill not seeFE

I cannot help %ut thin0 a%out the idea of Shma (arim +hen I consider the name Moshe and @i50a and
thin0 a%out our @a5 and @e%%et/inF 7hese are indi5iduals +hose intellect and understanding in %oth
7orah and matters of the +orld are so o5er+helming that if released upon us in their ra+ and
unmas0ed po+er& +e +ould %e %oth %linded and intimidatedF But fortunately for us& part of their
greatness is their a%ility to 5eil the %rilliance& as it +ere& to ma0e the message of 7orah meaningful&
e-citing& and inspirational for e5eryone at their o+n le5el of understanding and comprehensionF But
for all the e-posure +e ha5e had o5er these past 1( years to the preaching and teaching and counseling
and guidance and chessed and hachnosas orchim of this dynamic duo& I often feel that the true
greatness of their contri%ution to the shul and to the community is metaphorically o%scured %y a 5eilF
Not Just Speeches -- Volume III Page 1(:
7here are so many %ehind the scenes endea5ors %oth of them are in5ol5ed +ith G %e it on a personal
le5el& %e it on a communal le5el G +hich o+ing to the discreetness reMuired of these matters and o+ing
to their natural modesty G remain largely hidden from the 5ie+ of the rest of usF Suffice it to say that
as great as the contri%ution of %oth the @a%%i and @e%%et/in are in the area of direct teaching of 7orah
G each in their o+n +ay G their contri%utions to the communal infrastructure and to the personal needs
of indi5idual mem%ers of the community are eMually impressi5eF
"et me Bump no+ to the end of Seder KodshimF %aseches %iddos is a fascinating description of the
architecture& layout& and measurements of the #eis "a%ikdashF 7he end of the final %ishneh
discusses the famous ,ishkas "a(azis& the Seat of the SanhedrinF 7he specific role of the Sanhedrin
discussed in this %ishneh is their in5estigation of the credentials of Kohanim and ,eviim +ho +anted
to ser5e in the 7empleF It +as the Bo% of the Sanhedrin to closely e-amine these Mualifications and to
5alidate or in5alidate each candidateF 6hen an applicant +ould successfully pass their rigorous
in5estigation they +ould proclaim E#aruch "a%akom #aruch "u: 7han0 G-d a +orthy spiritual
leader has %een found to stand and ser5e %efore the *lmightyFE
7his is a most appropriate %ishneh for me to %e reading this e5eningF %ipnei chataeinuA %ecause of
our sins +e ha5e %een e-iled from our "and& our 9oly 7emple is no more& and the Sanhedrin no longer
meetsF But e5en e-iled in the lands of our enemies& the *lmighty has not forsa0en usF 6e still ha5e
E%ikdashei %e'atE 0no+n as synagoguesK +e still ha5e spiritual leaders 0no+n as 'abbonimK and +e
still ha5e credential re5ie+ %oards 0no+n as 'abbinical Search CommitteesF
Ele5en years ago& "ouis 7reiger and I had the pri5ilege of ser5ing as E'oshei SanhedrinE of the B?M9
@a%%inical Search ?ommittee. #aruch "a%akom #aruch "u& our success in that endea5or has
%ecome so self-e5ident in the past 1( and a half years that +e often forget the despair many of us had
at the time& comparing our list of needs and +ants +ith the a5aila%ility of Mualified candidates +ho
+ere +illing to consider coming this far into (alus to ser5e as spiritual leaders in the %ikdash %e'at
0no+n as B?M9F #aruch Shenasan Torah ,'!mo *israelF Blessed is 9e +ho has %lessed our
community +ith the incompara%le gift of 7orah G %oth in terms of 7orah 0no+ledge and 7orah 5alues
G in the personages of @a%%i Moshe and @i50a alias @i5y <leteni0F
I +ant to than0 @a%%i <leteni0 for teaching us appro-imately 1(( %latt and @a%%i $a5id for teaching
us appro-imately 1;( %latt of Seder <odshim these past 13 months and than0 them %oth for allo+ing
me to ma0e this siyum %y reading the last lines of %asechta %iddosF
! ! - ! ! " # ! $ # " ! $% # #$ !! #
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$+ " ! " " - " ! &! .

Not Just Speeches -- Volume III Page 1(;
Remarks at Mordy's Siyum on Maseches Nedarim During Nine Days
*ugust '((;
7his morning my dear son Mordy as0ed me if I +ould li0e to say a fe+ +ords at the Siyum this
e5eningF I +as hesitant to say yes %ecause committing to say a Torah %achshava at a siyum might
ha5e the din of ta0ing a neder to do a Dvar %itzvah and then if I couldnSt thin0 of anything to say& I
+ould ha5e to %e %attir 6eder.
No+ ISm sure that +ould not ha5e %een a pro%lem %ecause after ha5ing studied %aseches 6edarim for
the last se5eral months& @e% Mottele pro%a%ly is close to the le5el of a *achid %umche +ho could %e
%atir 6eder %y himselfF No+ e5en assuming this to %e the case& +e might ha5e a pro%lem %eing that
Mordy is my sonF I 0no+ that a close relati5e cannot ser5e on a #eis Din to %e %atir 6eder for a
family mem%er and I assume that the same might %e true for a *achid %umcheF But e5en +ithout
using Mordy as my *achid %umche& ISm sure that +ith all the scholarly friends Mordy has in5ited +ho
are themsel5es (amir v?Savir in "ilchos 6edarim& +e +ould ha5e no pro%lem getting a #eis Din of
R(immel "edyotos Plus#Q to ta0e care of any indiscreet utterances I might ha5e made a%out saying a
Torah %achshava at tonightSs siyumF
*t any rate +e do not ha5e to resort to RPlan BQ of "ataras 6edarim %ecause I do ha5e t+o short
%achshavas I +ould li0e to share +ith the in5ited guests= 7he first is a lesson in family relationshipsF
7he 7orah in 0arshas %atos +hich +e read Bust a +ee0 and a half ago teaches that the head of a
household has certain 5ery limited authority if he is not happy +ith certain of the commitments that
specific family mem%ers ta0e upon themsel5esF Basically he has authority o5er the 5er%al
commitments his young daughter ma0es b?n?ureha beis !viha#F If he o%Bects to some 5er%al
commitment she has ta0en upon herself +hen he first hears a%out it& he can 5eto it %y %eing %ei$ir the
6ederF "i0e+ise he can nullify the 5er%al commitment of his +ife the day he hears it& if the
commitment affects their relationship or is a matter of inui=ne$esh self-denial# for the +ifeF Beyond
that& all family mem%ers are on their o+nF $aughters o5er the age of 1'F: and sons o5er the age of Bar
Mit/5ah *ctually earlier in some cases O%u$lah samuch l?ish:# ma0e their o+n decisions and ha5e to
li5e %y them and accept the conseMuences one +ay or anotherF
7hat %asically is the philosophy I adopted in raising my childrenF *F 7he 7orah didnSt gi5e me the
authority to 5eto any plans or commitments %eyond the limited circumstances I mentioned a%o5e and
BF It doesnSt pay to argue +ith 0ids +ho ha5e minds of their o+n and may or may not listen to the
parents contrary ad5ice regardless of ho+ many of the 0idsS ideas the parents try to %e me$ir nullify#F
Mordy& li0e his %rothers %efore him& has chosen for himself a path of 7orahF If he +anted to chose the
path of Torah +?%addah or Torah <?!vodah I +ouldnSt complainK %ut li0e+ise if +ants to chose the
path of 7orah 7orah 7orah I also ha5e neither the license nor the inclination to interfereF But he should
0no+& that he +ill ha5e to li5e %y those commitments and accept the conseMuencesF I +ish him much
success and much hatzalacha in his learning endea5ors and ISm sure he +ill continue to %ring me and
my dear +ife much nachas as he goes m?chayil el chayilF
7here is one other %rief thought G actually more of a story -- I +ould li0e to share that is especially
rele5ant to ma0ing a siyum on Maseches Nedarim during the Nine $aysF
I heard this story recently in a lecture %y @a%%i $o5id Miller that I do+nloaded from
+++FyutorahForgF 7he lecture +as gi5en this past !om !erushalayim and it descri%es @a%%i Miller.s
recollections of the Si- $ay 6ar in 1C;>F $a5id Miller +as a student at that time G a couple of years
older than myself -- at !eshi5a ?ollege +ho +as among a num%er of *merican college students +ho
Not Just Speeches -- Volume III Page 1(>
5olunteered to help Israel in non-military capacities +hen the country mo%ili/ed for +ar prior to the
Si- $ay 6arF
*mong many other interesting stories& @a%%i Miller relates the fact that on the third day of the +ar&
shortly after the 8ld ?ity of Jerusalem including the Kosel "a%a'aravi +as li%erated and no+
accessi%le to Je+s for the first day in 1C years and under Je+ish so5ereignty for the first time in 1C((
years& @a5 Shlomo Goren G then the ?hief ?haplain of the Israeli $efense ,orces recei5ed special
permission to %ring a non-military person to the <otelF 7he person he %rought to the <otel in a
military Jeep +as 0no+n as the ENa/ir of !erushalayimFE 9e had %een a Talmid=Chaver of @a5
*5raham !it/cha0 ha<ohen <oo0& z&tl& and he happened to %e @a5 Goren.s father-in-la+F
7he 6azir +as a 5ery special personality a%out +hom many stories are toldF 9e +as actually a 6azir
+ho had e-tremely long hair and +as +aiting for the #eis "a%ikdash to %e re%uilt so he could ta0e a
haircut& drin0 +ine& and %e relie5ed of the other na/irite restrictionsF 9e +as 0no+n to ha5e a ETa'anis
DiburE e5ery year from @osh ?hodesh Elul until after !om <ippur +hen he only opened his mouth to
daven& recite brochos& or spea0 +ords of 7orahFF
Prior to 1C13 the 6azir used to go to daven at the Kotel at least once e5ery +ee0F 6hen the 8ld ?ity
of Jerusalem fell into Jordanian hands in 1C13 and +as made off limits to Je+s& the 6azir +anted to
ma0e sure that he +ould not %ecome Eused toE this intolera%le situationF 9e therefore too0 a 5o+
neder# that he +ould not lea5e his house until he could go to the Kotel again to davenF ,or 1C years
he +as 5irtually a self-imposed prisoner& ne5er lea5ing his houseA until that day in June 1C;> +hen
his son-in-la+& the 'av "a'ashi o$ Tzaha&l came in a military Beep to %ring him to the Bust then
li%erated 6estern 6allF
7his po+erful story gi5es us great personal mussar of the type of loss +e should feel especially during
this time of year for the #eis "a%ikdash and for all the collateral results of the Churban +hich +e are
still suffering from to this dayF In the zechus of our mourning for the Churban and for the #eis
"a%ikdash may +e soon see the (eulah and %e a%le to fulfill the 5erse 6edari ,?"ashem !shalem
#?chatzros #eis lokeinuF
Mordy`s Siyum On Kiddushin
March 'C& '((>
7he nature of a siyum and the essence of the "adran that is recited +hen +e mar0 a siyum is that +e
ha5e completed one milestone of learning achie5ement and are a%out to em%ar0 on our ne-t set of
goals for learning achie5ementF 7he siyum my dear son Mordy is ma0ing this e5ening is a uniMue
multi-faceted siyumF
8n one le5el he is ma0ing a Siyum on %aseches Kiddushin +hich he has %een learning for the past ;
monthsF Mordy mentioned that this is the first %asechta he has completed learning e5ery single @ashi
and 7osfos in the %asechtaF 7his is Muite an accomplishment and +e are 5ery proud of himF
8n another le5el Mordy G in a sense -- is ma0ing a Siyum this +ee0 on his childhoodF 9e +ill %e
turning '1 this Sunday& b?zras "ashem& and although halachically he has %een an adult for some 3
years already& %oth legally and psychologically age '1 is the most uni5ersally recogni/ed G at least in
this country G age for adulthood& for maturity& and for personal responsi%ilityF I donSt %elie5e that there
is a secular eMui5alent of the Bracha R#aruch Sheptarani m?onsho shel zuQ& %ut since +e are spea0ing
of Brochos that +e traditionally recite +ithout Shem +?%alchus I am seriously considering ma0ing the
Bracha R#arcuh She?chiyanu v?Kiyamanu v?"eegeeyanu l?zman hazehQ this Sunday on the occasion of
MordySs '1
st
%irthdayF *pril ,oolsL But& if I donSt recite the She?hechiyanu on Sunday +ithout Shem
+?%alchus& then at least I +ill ha5e this occasion in mind Monday night& b?zras "asehm- +hen I
hope to ma0e that %racha with shem u?malchusLF
,inally& this siyum on maseches Kiddushin& the masechta of R!l ken ya?azov ish es aviv v?es imo.Q
mar0s G in a sense G MordySs siyum as a toshav SeattleF *lthough in a sense& Mordy has not %een
li5ing in Seattle for the last third of his life I told Mordy yesterday a Bo0e my father used to tell that I
thin0 accurately reflects MordySs impending mo5e from Baltimore to JerusalemF
My father used to tell the story of the immigrant Je+ +ho came to *merica and +anted to change his
name so it +ouldnSt %e so o%5ious that he +as Je+ishF 9e +ent to ?ourt and told the Budge RPeople
al5ays recogni/e that I am Je+ish %ecause I ha5e a Je+ish sounding nameF I 5ant to change my name
from Gold%erg to MacMillanFQ 7he Budge granted his reMuest& %ut si- month later the same Je+ came
%ac0 to ?ourt and again reMuested a name changeF 7his time he +anted to change his name from
MacMillan to 8S"earyF 7he Budge as0ed him +hy he +as changing his name againF 9e said& RVell&
you see your honor& +hene5er I introduce myself to people and say my name is MacMillan they
al+ays as0 me RVat 5as your name %efore it 5as MacMillanJ *nd I ha5e to tell them it 5as Gold%ergF
No+ 5en they as0 me Vat 5as your name %efore it 5as 8S"earyJS I can tell them it 5as MacMillanFQ
,or the last se5en years Mordy has %een some+hat self-conscience +hen he met a ne+ @e%%i or
distinguished !eshi5a-man and he as0ed Mordy R6here are you fromJQ Mordy had to admit that he
+as from Seattle& not necessarily the most Kedusha saturated place in the +orldF No+& ho+e5er& +hen
he goes to the Mir in !erushalyaim and meets someone ne+ +ho says RShalom Mar 75ers0y& meSaifo
ataJQ Mordy can say honestly& R!ni m?*eshivat 6er *israel b?#altimoreFQ
Seriously& +e are 5ery proud of Mordy and +e are going to miss himF Psychologically hitting the age
of '1 is a milestone of R!l ken ya?azov ish es !viv v?s imoQ and Jerusalem is much farther a+ay from
Seattle than is Baltimore& %ut +e +ish him success and +e hope he +ill continue to gro+ m?Chayil el
Chayil and that %Ssha=ah tova he +ill %e a%le to meet and support on his o+n an ishes Chayil and all
the Tos$os that %aseches Kiddushin might %ring themL
Not Just Speeches -- Volume III Page 1(C
I Bust +ant to close %y saying perhaps a Chassidishe comment on the topic of gro+th G spiritual and
other+ise G that +e see from the names of the Pera0im of Maseches <iddushinF
7he first perek is called R"a?/sha 6iknisQ G the +oman is acMuired#F *s the Gemara and
commentaries point out the +ords R"a@isha 6iknisQ indicate the rather passi5e role the +oman plays
in the ma?aseh KiddushinF 7he first pere0 of the masechta represents the first portion of a personSs
learning career +hen he is a passi5e student G listening and recei5ing passi5ely all that his teachers and
@e%%eim pro5ide him +ithF So too it is in matters of (ashmiyus G a child is al+ays ta0ing and
recei5ingF
7he second perek is called R"a?/sh %ekadeshQ G the man sanctifies#F 9ere +e ha5e the ne-t phase
+here the person in5ol5ed is acti5e rather than passi5eF 9e ta0es the initiati5eF In %oth matters of
'uchniyus and (ashmiyus he %egins to do for himself and %ecome more self-sufficientF
7he third perek is R"a>mer ,?ChaveiroQ G one +ho says to his fello+ man#F 9ere +e ha5e one +ho
not only is acting on his o+n& %ut +ho in5ol5es others in his acti5itiesF In matters of 'uchniyus he not
only learns %y himself %ut he is on the le5el +here he can teach othersF In matters of (ashmiyus he is
not only self-sufficient %ut he can support a +ife and familyF
,inally +e ha5e the fourth pere0 R!sara *uchsin alu mi?#avel l?retz *israelQ spea0ing of *liya and
the return from galus to !rtzeinu haKedoshaF
Mordy at one le5el has gone through Maseches <iddushinF Sym%olically& his years as a child in
general and his years in Ner !israel in particular +ere characteri/ed %y great spiritual de5elopment
mo5ing from passi5ity to self-sufficiency and creati5ity ultimately %ringing him to this point +here he
is ready to mo5e up from Ba5el to Eret/ !israelF
6e no+ say "adran !lach %aseches Kiddushin v?da=tach alanF 6e hope and pray that Mordy +ill
return to %aseches Kiddushin and go through it yet again G o5er and o5er -- in e5er deeper and more
complete le5els of understanding and accomplishmentF
Ma/al 7o5L
$edications and
Memorials
DEDICATION OF SEFER TORAH IN MEMORY OF BEREL STEINBERG 12/21/2003
?hanu0ah is today perhaps the most +idely o%ser5ed and the least clearly understood Je+ish holiday
on the Je+ish calendarF
7here are in my opinion ) reasons for its +ide o%ser5ance=
1F It is one of the least demanding of the Je+ish holidays in terms of restrictions& costs& or
incon5enienceF 7here is no fasting& there are no prohi%itions of la%or& there is no changing of
dishes& no mo5ing out of one.s home& no spending long hours in the synagogueF
'F It has the fortune -- or misfortune -- of roughly coinciding +ith the maBor holiday of the
maBority religion in the 6estern +orldF
)F It is a holiday that in a num%er of +ays -- militarily and politically -- resonates +ith the
strengths and triumphs of the modern state of IsraelF
7he ) main reasons& I %elie5e ?hanu0ah is not +ell understood are the follo+ing=
1F It is a post-Bi%lical holidayF Dnli0e e5en Purim& there is no mention of it in the Bi%leF
'F 7here is no su%stanti5e mention of ?hanu0ah G again unli0e e5en Purim G in the Mishneh and
indeed +e find 5eiled and not-so-5eiled criticism of the Macca%ees and certainly their
successors in respected @a%%inic +ritingF
)F ,inally the +hole nature of the historical H cultural struggle +hich is fundamental to
understanding the significance of the ?hanu0ah story is not +idely 0no+n or appreciated
%ecause in many orthodo- circles the study of Je+ish history in general is de-emphasi/ed if not
fro+ned upon& +hile in many non-orthodo- circles the /ealous struggle of the ?hashmonaim to
fight against assimilation and Gree0 culture is a politically incorrect philosophy +hich they
+ould much rather not e-plore or pu%lici/eF
So +hat are +e left +ithJ * sym%olF Namely the lighting of +ic0s +hich e5ery%ody does and +hich at least at
some le5el captures the spirit and the message of the holiday for allF 7here is a +ell-0no+n e-pression RMeSat
min haSor docheh har%eh min ha?hoshechQ * little %it of light pushes a+ay a great deal of dar0ness#F 7hese
small ?hanu0ah lights thus metaphorically captures the image of R@a%im %S!ad MeS*timQ of Rthe many %eing
gi5en o5er into the hands of the fe+Q +hich is perhaps the 0ey theme of ?hanu0ah %oth in terms of the military
5ictory of the Maca%ees o5er the Syrians as +ell as in terms of the spiritual 5ictory of 7orah o5er 9ellenistic
cultureF
I mention this idea of an appropriate sym%ol capturing the essence of a much larger& perhaps some+hat
forgotten e5ent and era %ecause I thin0 it is most appropriate to ha5e the ?apital 9ill Minyan honor the memory
of Berel Stein%erg& /echer 7/adi0 "SBracha& +ith the rededication of a Sefer 7orahF *s the years go %y and as
the minyan here gro+s there may come a time +hen many& if not most& of the congregation +ill not remem%er
Berel Stein%erg the prince of an indi5idual that he +as& the role model for so many of e-emplary middos and
dedication to community& and the pillar of this minyan for so many yearsF But if coming generations +ill not
ha5e an accurate picture of the details of the man& they +ill no+ at least ha5e an appropriate sym%ol that
captures +ho he +as and +hat he representedF
9ere +e ha5e a Sefer 7orah that +as +ell up in years& and yet has no+ %een rededicated to the ser5ice of this
MinyanF 7he melodious trop that present and future %aalei <riah +ill read from this 7orah +ill inspire present
and future +orshippers of this minyanF 7he +ords of this 7orah +ill teach and enlightenF 7he stories told and
the la+s inscri%ed on its parchment +ill enthrall and instructF 6hat %eautiful sym%olism +e ha5e here to
capture the essence of the memory of Berel Stein%erg +ho as a senior citi/en dedicated himself G as a ?ha/an& a
Baal <oreh& a teacher and a role model to the ?apital 9ill Minyan as an institution and to each of the mem%ers G
young and old -- he came in contact +ith indi5iduallyF
May this Sefer 7orah %e used in the <ehillah for many years to come& and may it al+ays ser5e to remind us of&
and to glorify the memory of& $o5 Ber %en *5raham !it/cah0 Stein%erg& may the memory of the @ighteous %e
a %lessing to us allF
SHABBAT ACROSS AMERICA / ARI GRASHIN MEMORIAL SHABBAS
"ast month I spo0e at the annual dinner of the 9e%re+ ,ree "oan society %ecause $e%%ie Grashin +as the
chairman& she as0ed me to spea0 and I could not refuse herF 7onight I am spea0ing %ecause $a5id Grashin +ho
is one of the main organi/ers of this e5ening.s e5ent& as0ed me to spea0 and I could not refuse himF I am Bust
hoping that 2ach Grashin +ill not %e in charge of any N?S! dinners during the ne-t fe+ months& %ecause I am
running out of material and my admiration for the entire Grashin family is such that I +ould not %e a%le to
refuse 2ach eitherF
6hen I spo0e at the 9e%re+ ,ree "oan dinner last month I pointed out the appropriateness of ha5ing the annual
dinner of that organi/ation on the +ee0 of Parshas Mishpatim in +hich +e find the prohi%ition of charging our
fello+ Je+s interestF
7here is li0e+ise a most appropriate connection %et+een the ESha%%os across *mericaE +ee0end and the
current +ee0.s 7orah Portion& Parshas <i 7isaF 7omorro+ +e read the famous passage +hich %egins +ith the
+ords EJust o%ser5e My Sa%%aths for it is a sign %et+een Me and you and for your generations& to 0no+ that I
am 9ashem +ho sanctifies youE and +hich ends +ith the +ords from the Saturday morning <iddush= E7he
?hildren of Israel shall o%ser5e the Sa%%ath to ma0e the Sa%%ath an eternal co5enant for their generationsF
Bet+een Me and the ?hildren of Israel it is a sign fore5er that in si- days 9ashem made 9ea5ens and Earth& and
on the se5enth day 9e rested and +as refreshedFE So +hat %etter occasion is there to ha5e a pu%lic
demonstration of community +ide and& indeed nation +ide& Sha%%os o%ser5ance than the +ee0 of Parshas <i
7isaFJ
7he last +ords of the passage I Bust Muoted are E#ayom "aShvii Shavas- <ayina$ashEF I translated -- %ased on
the Stone ?humash E8n the se5enth day 9e rested and +as refreshedEF But any translation& especially of
$i5inely @e5ealed +ords of 7orah& does not fully con5ey the original meaningF 7he 5erse spells out t+o aspects
of G-d.s Eacti5ityE on the se5enth day -- +hich +e are supposed to mimic in our o%ser5ance of Sha%%osF ,irst
there is the technical aspect of EShavasE -- 9e rested& 9e a%stained from creati5e +or0F 7hen there is a
some+hat harder to define Eacti5ityE -- <a*ina$ash== 7he Stone ?hmash translates it as 9e 6as refreshedF But
it is not Bust %eing refreshed in the sense of physical rela-ationF 7he +ord <a*ina$ash comes from the 9e%re+
root +ord 6e$esh& meaning soulF 9is Soul or spirit& as it +ere& +as ErechargedE so to spea0F
I am reminded of an outreach Sha%%aton that ?ongregation B?M9& held se5eral years ago for students and staff
of a Je+ish Sunday School from 8lympiaF 6e had one of the teachers spend Sha%%os in our home along +ith a
couple of his sonsF *fter Sha%%os& the father told me& E6ell& +e did some preparation %efore +e came to
Seattle for this Sha%%atonF I told my %oys that I +ould not %e a%le to smo0e this Saturday and that +e could not
turn on or off the lights and +e +ould not %e a%le to listen to the foot%all game on the radioF I e5en told them
+e +ould %e e-pected not to tear any toilet paperF ,or all this +e +ere preparedF But +hat really %le+ us a+ay
+as all the food your +ife ser5edF $o you guys really eat this much e5ery SaturdayJ
7he gentleman 0ne+ and taught his class a%out the aspect of Shavas -- of technical a%staining from certain
forms of creati5e la%or on Sha%%asF But he +as unprepared for the <a*ina$ashF 7he aspect of Sha%%os that
recharges our spirits and literally enhances our soulsF
*nd if truth %e told& there is a lot more to E<a*ina$ashE than Bust good food and tasty delicaciesF 8ur @a%%is
tell us that the e-perience of Sha%%os o%ser5ance gi5es us 1H;(th the fla5or of the Garden of Eden and the
6orld 7o ?omeF *s good as my +ife.s ?hulent and other Sha%%os recipes are -- I +ould %e Muite disappointed
to find out that Gan Eden +as only ;( times %etter than +hat my +ife can prepare in a croc0 potF
7he truth of the matter is that the soul enhancing Sha%%os e-perience of <a*ina$ash in5ol5es the intellect and
the spirit far more than the taste %uds and the stomachF It is the contemplation of +ho +e are and +hy +e are
here that can only effecti5ely happen in the atmosphere of Sha%%osF It is the mood of all my +or0 is done --
today is set aside for spiritual gro+th and G-dly ser5iceF It is an e-perience and spiritual gro+th that is hard to
descri%e& %ut one +hich is +ell 0no+n to those fortunate enough to %e Sa%%ath o%ser5ers -- not Bust in the sense
of technical a%stinence from la%or the aspect of Shavas#K %ut e5en more so& Sa%%ath o%ser5ers in the soul
enhancing sense of <a*ina$ashF May all those here this e5ening -- %oth those +ho are tasting Sha%%os for the
first time& or as part of an infreMuent e-perience& as +ell as those +ho regularly e-perience the EShavasE aspect
of Sha%%os -- may +e all hopefully also e-perience some of the <a*ina$ash aspect of Sha%%os and ma0e this
into a soul-e-panding and ele5ating e-perienceF
Before concluding& I Bust +ant to say a fe+ more +ords a%out the second aspect of this ,riday e5ening program
and the second aspect of this Sha%%osF In addition to %eing Sha%%os *cross *merica Sha%%os& this is also the
*ri Grashin memorial Sha%%osF *nd in addition to %eing 0arshas Ki Tisa& this also happens to %e 0arshas
0arahF 7omorro+ morning +e +ill read from the second 7orah scroll remo5ed from the *r0 a portion of the
%oo0 of #amidbar a%out the la+s the @ed 9eifer 0arah !dumah# +hich %egins +ith the +ords E)os Chukkas
"aTorahEF 7his is the EChokE of the 7orahF 6hereas Sha%%os o%ser5ance is a 7orah la+ that has logic and
intellectual appeal there are other 7orah la+s that are not only non-intuiti5e& they may actually defy logic and
reasonF 6e o%ser5e them not %ecause they ma0e sense to us& %ut %ecause they are G-d.s commandsF 7hese la+s
are 0no+n as ?hu0im and the la+ of the @ed 9eifer that +e read tomorro+ is the classic 7orah ?ho0F

@a5 Solo5eitchi0& /tEl taught that +hen it comes to ?hu0im +e are for%idden to as0 the E6hy MuestionEF 7he
E6hy buestionE has no ans+erF But +e are allo+ed& and indeed +e are challenged to as0 the E6hat buestionEF
7ime does not allo+ me this e5ening to fully de5elop the @a5.s philosophical distinction %et+een the E6hy
buestionE and the E6hat buestionE& %ut %riefly +e are not pri5ileged to understand +hy G-d commands a Chok
and conseMuently +e are for%idden to as0 +hy G-d commands us to act a certain +ayF 9o+e5er& it is permitted
and +e o+e it to oursel5es to as0 another Muestion= 6hat does the mit/5ah mean to meJ 9o+ am I to
understand -- not the reason for the mit/5ah -- %ut its essence as an integral part of my ser5ice of G-dJ F 6hat
can +e learn from itJ 6hat lesson might it teachJ
Parshas Parah %egins +ith the +ords )os Chukkas "aTorahF 7his is the decree of the 7orah# and continues on
a fe+ 5erses later +ith the +ords E)os "aTorah !dam Ki *amus #a'>helF 7his is the 7orah -- +hen a man dies
in the tentEF 7he @a5 suggested that to a large e-tent the 5ery logic -defying incomprehensi%ility of Parah
*dumah is related to the logic-defying incomprehensi%ility of the phenomenon it comes to address& namely the
phenomenon of Tumas %es and of death itselfF
$eath too is a ChokF It is something +e don.t understandF 7he death of a young person in particular is counter-
intuiti5e and defies logicF *nd as is the case +ith ritual chukim& +hen it comes to the passing of a person +e
lo5ed& +e cannot as0 the EWhy MuestionsE& %ut +e can and should as0 the EWhat MuestionsEF What did this
person accomplish in his lifeJ What meaning can I ta0e for my life from +hat he did accomplishJ What can
+e do& to ma0e sure this person.s memory +ill li5e on and what can +e do to ensure that he +ill continue to
earn merit in the +orld-to-come for +hat he continues to accomplish +ith the legacy he left %ehind in this
+orldJ
*nd so to the many friends and admirers of *ri Grashin& ala5 haShalom& +ho are gathered here to honor the
memory and the legacy of this outstanding young man +ho left such an impact on our entire community and
%eyond I urge you this Shabbas 0arah to as0 not the buestions of 6hy concerning *ri& %ut to as0 and to ponder
the more meaningful Muestions of 6hatF 6hat can +e learn from *riJ 6hat +ould *ri do and +hat +ould *ri
e-pect of usJ
If +e dedicate oursel5es this e5ening to as0ing these Muestions and pondering their ans+ers& then I.m
sure +e +ill not only spend a restful Sa%%ath of Shavas %ut it +ill also %e a soul ele5ating and
spiritually recharging e-perience of <a*ina$ash. Sha%%at ShalomF
Shloshim Of Mrs. Zelda Tatel
7he first thing one notices +hen one enters ?haim 7atel.s house are the many pictures of !erushalayim
immediately opposite his front doorF Especially dramatic is the picture of #ayis Shlishi standing in all its glory
at the center of the 7emple MountF * num%er of us came during the +ee0 of Shi5a into that house +ith the
image of #ayis Shlishi implanted on our minds and +e left +ith assignments to study 5arious tractates of Seder
)eraim& ha5ing to do +ith Priestly GiftsF 8ne does not ha5e to ha5e a Ph$F in Su%liminal Messaging to 0no+
that +hen the time comes bim"era b'*ameinu for +e Israelites to distri%ute our %atnos Kehuna +e +ill all %e
thin0ing to oursel5es E?haim 7atel H ?haim 7atel H ?haim 7atelFE
7he assignment I accepted as part of this siyum& +as maseches Challah G +hich certainly is one of the %atnos
Kehuna and the maseches %a'aser Sheni& +hich is one of the %itzvos "aTeluyos #'!retz that one does not gi5e
to the <ohen& the "e5i or e5en the poor& %ut gets to 0eep himselfF
9o+e5er& although one does get to 0eep the ESecond 7itheE& there are some strings attachedF
Ideally one is supposed to personally transport his %a'aser Sheni to Jerusalem and eat it thereF 9o+e5er& the
7orah recogni/es that the ideal situation may not al+ays %e possi%le= n[^W Wk ]Xe` ik]X ei Wk \^cZ \YY Z_^W Wk]
V` ]Y` V]ì \Wnie .Z ^[_W ^è V]nYZ \YYFFF If the road is too long& if the %urden is too hea5y if you find yourself
too great a distance a+ay from the place +here the "-rd !our G-d has chosen to ma0e 9is Name and Presence
felt& then the 7orah pro5ides a EPlan BE G an alternate means of %ringing this titheF ie XkiZ] \WcW_ rpkZ X^j]
]_ \Wnie .Z ^[_W ^è V]nYZ G then one may engage in a form of a]Wcm G redemption -- and su%stitute sil5er for the
fruitF 7he 7almud Mualifies the simple reading of the 5erse and tells us that not all sil5er is accepta%le& not e5en
all coins are accepta%le for this a]Wcm G redemptionF ,aceless coins are unaccepta%le for Wg` ^`fY a]Wcm F 7hey
must specifically %e Z^]j ]Wif `W` rpk coins minted +ith a form upon themF
7he three year cycle of agricultural tithing concludes +ith a ritual 0no+n as ^`fY W]c] F 7his is a recital
specified in the Mishneh O%aaser Sheni :=1(P %eginning +ith a solemn attestation that one has fulfilled all
reMuirements relating to distri%ution and handling of the 5arious agricultural giftsF It ends +ith the follo+ing
prayer= VWY`Z aY \`cn a]fYY ZmWn`Z E"oo0 do+n upon us from your 9oly Palace in 9ea5enE +hich the
Mishneh interprets as if saying= G ]gh[h_Z` ZY Z`f ZXe re ]gWif X^ld` ZY ]gW`fF = E6e ha5e done that +hich you
decreed upon usF !ou too& please do that +hich you ha5e promised= ie^`W Xe \Yf Xe \^_] and %less your nation
IsraelF 7he Mishneh adds G X]g__] VWg__ G +ith sons and daughtersF
I +ould li0e to dra+ a homiletic insight from the Mit/5ah of Maa.ser Sheni in general and from the prayer of
VWY`Z aY \`cn a]fYY ZmWn`Z in particular on this day mar0ing the end of Shloshim -- +hen +e pay our last
respects to a departed person -- and ponder the great and final gap that separates 9ea5en from EarthF
In one.s soBourn here on earth& man finds himself occupied +ith all types of physical pursuitsF 9e see0s the
%asic physical and social necessities of life G food& shelter& and companionshipF 9e also has dri5es and
aspirations that push him %eyond his %asic needs see0ing out +ealth& pleasure& and honorF But the 7orah
demands more than Bust a physical e-istenceF 9ashem has placed a neshama +ithin our %odies and charged her
+ith pointing man in the direction a+ay from physicality& to+ard spiritualityF 7he neshama is gi5en the tas0 to
encourage man to ta0e at least a part G let us call it homiletically a Ema'aser sheniE -- of his time& efforts& and
talents and to %ring them to \Wnie .Z ^[_W ^è V]nYZ -- to the place of G-d.s choosingF
Many times +e tra5el through life G and due to circumstances that may or may not %e +ithin our control G +e
find that the road is too long and the %urden too hea5yF 6e are not a%le to ma0e it oursel5es to the place +here
the "-rd our G-d has chosen to ma0e 9is Name and Presence feltF 7his is true in a sense +ith 5irtually e5ery
person in 5irtually e5ery generationF 9e or she tra5els along the Bourney of life and comes to the end of the road
+ithout ha5ing necessarily accomplished all the spiritual goals that ideally the pristine neshama +ithin the
person +ould ha5e li0ed to accomplishF
7his +as particularly true in our parents. generation G first or second generation Je+ish immigrants to this
countryF 7hey came to an *merica that did not ha5e the institutions of chinuch and kiruv or the type of role
models that +e and certainly our children ha5e come to ta0e for grantedF 7hey had to deal +ith a society %ased
on a ;-day +or0+ee0& a society that promoted spiritual meltdo+n and non-denominational assimilationF In
short a society that made the road to the place of G-d.s choosing and the %urden of carrying the full load of
mit/5ah o%ser5ance e-tremely difficult& if not impossi%leF
*nd it is here that the 7orah pro5ides for a EPlan BE G an alternate means %y +hich a person may %e credited
+ith achie5ing spiritual goalsF 7he EBE in EPlan BE stands for E#rahE and this introduces a topic that is 5ery
pertinent to the entire ritual of !veilus practices during the 1' months of mourning for a parent& namely the
concept of E#rah %ezakeh !baEF Meaning that a child can %ring merit to a parent G e5en after the latter.s
departure from this +orld G %y 5irtue of his or her good deeds and mit/5osF 7his is the %asic idea of saying
<addish& of learning Mishneh& of gi5ing charity and of doing good deeds El'zecher nishmasE a parentF
9omiletically I +ould interpret the Mishneh that the departed soul +ho is no+ in 9ea5en is pleading +ith G-dF
EI might not ha5e accomplished as much as I should ha5e accomplished in this +orld %ut& aY \`cn a]fYY ZmWn`Z
VWY`Z "oo0 do+n from !our Palace in 9ea5en ie^`W Xe \Yf Xe \^_] and %less your people +ho ha5e come
here to this ne-t +orldFE EBy 5irtue of +hat merit should I %less themJE G the *lmighty inMuiresF *nd the
response is X]g__] VWg__ F G %y 5irtue of the righteous acts of their sons and daughters& utili/ing the principle of
E#rah %ezakeh !baEF
8f course this EPidyonE--su%stitution& crediting the spiritual merit of the children to the ledger of the parent is
premised on the idea that a child.s spiritual de5elopment is not a Efaceless coinE& %ut is something that is 5ery
much Z^]j ]Wif `W` rpk -- forms +hich ha5e the image and inspiration of the parents implanted +ithin themF
7he parents due to the limitations of their en5ironment and the +orld they +ere %orn into may not ha5e %een
a%le to ma0e the complete spiritual Bourney %y themsel5es& %ut accompanied %y the merit of their children +ho
%ear the parental image +ithin their personalities they +ill ultimately ma0e it to ]Y` V]ì \Wnie .Z ^[_W ^è V]nYZ
V`
7he Medrash in Shir 9aShirim @a%%a on the 5erse WXYX WXg]W WXWf^ WX][e Wi W[Xm open your heart to me& my
sister& my lo5e& my do5e& my perfection# states that Vi]e i` ][Xmk ]i [X]m e]Z \]^_ `]cnZ h[Y i` ][Xmk ]i [XmW Ve
-- if Man +ill only open up %efore G-d a +illingness to engage in spirituality li0e the eye of a needle& the
*lmighty +ill open up for him opportunities to achie5e spiritual accomplishment li0e the %road entrance to the
7emple comple-F
MrsF 2elda 7atel perhaps +as not raised in a time and society and circumstance that allo+ed her to personally
tra5el the total distance to Z ^[_W ^è V]nYZ. F 9o+e5er she certainly made an effort to connect +ith the Je+ish
community and to the 7orah community in this cityF She attached herself to and +or0ed hard on %ehalf of the
Sisterhood and youth of ?ongregation Bi0ur ?holim& and the P7* and students of the Seattle 9e%re+ $ay
SchoolF Based on her dedication and `mg X^WpY in these communal endea5ors she no dou%t implanted a
formida%le Z^]j of communal connection and 7orah commitment on her childrenF Based on the promise of Ve
h[Y i` ][Xmk ]i [XmW she certainly has a right to argue in her charming and feisty manner %efore G-d ZY ]gW`f
]gWif X^ld` -- +e ha5e done that +hich you as0ed of us& ]gh[h_Z` ZY Z`f ZXe re F *nd indeed& e5en in her
lifetime she merited to see that in her children& grandchildren& and great-grandchildren that spiritually `]cnZ
e]Z \]^_ +as Vi]e i` ][Xmk Zi [X]m 9e allo+ed her to +itness and ha5e +onderful !iddishe nachas from
generations that are \i]Z] rWp]Y
%oth literally and figurati5ely in the Bourney to+ard the #ayis Shlishi in V` ]Y` V]ì \Wnie .Z ^[_W ^è V]nYZF
Just as she +as /oche to recei5e nachas from such +onderful offspring& during her lifetime& through the 5ehicle
of Ebrah mezakeh aba v'imaE may her neshama continue to recei5e this nachas in 8lam 9a%ahF
REMARKS AT SEATTLE MIKVAH BUILDING DEDICATION
December 18, 2005 Delivered by Tzippy Twersky
I +elcome you all this morning to this long a+aited 5ery public cele%ration mar0ing the successful
culmination of our community.s effort to enhance and %eautify the performance of a 5ery private
mit/5ahF
7he truth of the matter is that this is not the first dedication in recent years of a community Tahara
facility on B?M9 propertyF It +as not too long ago that the state of the art 7ahara facility named after
the late Mel 6olfe& zichrono l'bracha- +as %uilt and dedicated in a program that +as many +ays
similar to the e5ent +e are participating in this morningF
9o+e5er +hile in some +ays similar& the adBacent Tahara facilities in a 5ery crucial +ay represent
opposite ends of the life-cycle spectrumF 7here are today and there certainly +ere in the past many
Je+ish congregations and communities that sho+ great respect for the deadF In such communities
synagogue attendance pea0s at the moment of !i/0orF 7he E?emetery ?ommitteeE is the most acti5e
and prestigious committee of the Board of $irectorsF 7he ?he5ra <adisha is 5ery acti5e and the local
post-mortem Tahara facilities ser5e a constant stream of trafficF
$eath is a fact of life and %y all means it is %oth halachically and morally imperati5e to insure that the
5arious mit/5os associated +ith death and the departed %e o%ser5ed in a dignified and respectful
fashionF
9o+e5er& ultimately communities that are preoccupied +ith death G themsel5es die and +ither a+ayF
It is therefore a cele%ration of an entirely different magnitude that +e commemorate this morning G the
inauguration of a Tahara facility dedicated to living and to lifeF * community that rallies around the
proBect of %uilding or reno5ating a Mi05eh is a community that is filled +ith 5itality& +ith optimism&
and +ith hope for the futureF
7he ne+ Seattle Mi05ah %uilding is %eing dedicated in memory of Mrs @i50ah Gamel& aleha haShalom
and +ill %e 0no+n as EBeis @i50ahEF In thin0ing of this name and in thin0ing of the %eautiful ne+
facility that you +ill all ha5e the opportunity to tour a short +hile from no+& the Bi%lical 5erse that
comes to mind is the pasu0 in Parshas ?hayei Sarah +hen +e are first introduced to @i50a Imeinu=
7he 7orah tells us that E"a6a'arah tovas mareh meodE 7he young girl +as 5ery %eautiful to loo0
uponF#
No+ in line +ith the +ell 0no+n +ords of <ing Solomon that ESheker hachain v'hevel ha*o$iE G
?harm is deceitful and %eauty is 5anity#& +e might find such praise of the future Matriarch of Israel to
%e rather out-of-placeF 9o+e5er& as +e all 0no+& %oth the 7orah and ?ha/al -- in a num%er of places --
goes out of their +ay to use terms such as Tovas %areh- *e$as Toar- *e$as %ar=eh to descri%e the
physical %eauty of numerous Bi%lical heroines G including our Matriarchs Sarah& @i50a& and @achelF
,urther& it might %e noted& our Sages state that ten measures of %eauty descended to the +orldF
Jerusalem too0 C(N of that %eauty and the rest of the +orld di5ided up the remaining 1(N O<idushin
1C%PF 9ere again& the Gemara emphasi/es that Jerusalem is the most %eautiful city in the +orldF 6hy
is it important that Jerusalem %e a %eautiful cityJ 6ould it %e any less meaningful or holy for the
Je+ish people if it +ere not the most %eautiful city in the +orldJ
9o+ are +e to understand such apparent emphasis on physical %eautyJ
@a%%i !issocher ,rand Muotes @a5 Mottel <at/& in the latter.s sefer Be.er Mecho0e0 +ho e-plains the
5ery important concept of Bi%lical %eauty=
9e +rites that +e as human %eings are 5ery influenced %y our physical surroundingsF Physical %eauty
can put a person in the frame of mind that he can %ecome more recepti5e to the spirituality that e-istsF
7he 7almud says in 7ractate Brachos O:>%P= E7hree things %roaden a person.s mind G a %eautiful house&
%eautiful possessions& and a %eautiful +ifeEF 6hat does this Gemara meanJ It means that +hen a
person li5es under nice conditions and is not %ogged do+n %y physical distractions he has the a%ility to
%e more recepti5e to matters of holinessF
Putting a person in a %eautiful home +ith %eautiful furniture& %eautiful surroundings& and a %eautiful
+ife gi5es the person the freedom and peace of mind to de5ote himself to the higher tas0s of lifeF 7he
%eautiful home& car& and +ife are not ends in and of themsel5esF But they allo+ the person to rise
a%o5e the impediments of physical distractions that sometimes get in the +ay of spiritual gro+thF
6hen a person enters Jerusalem and loo0s out upon the %eautiful Judean 9ills& his soul %ecomes more
recepti5e to %e influenced %y the inherent sanctity of the place than he +ould %e if Jerusalem had %een
an eMually sanctified %ut less attracti5e cityF
Such& +ith G-d.s 9elp& is the function of the %eauty of our o+n Beis @i50ah G the ne+ly remodeled
Seattle Mi05ehF 6hile there +ere generations of our grandmothers and great-grandmothers +ho
+hole-heartedly dedicated themsel5es to the important mit/5ah of Taharas "a%ishpacha under the
most austere of settings and in the most self-sacrificing of +ays& our generation perhaps needs the
e-tra chizuk pro5ided %y physical %eauty to put oursel5es in the frame of mind that +e can %ecome
more recepti5e to the great spirituality that e-ists +ithin the Mi05eh e-perienceF
May the ne+ly rededicated Mi05eh %uilding %e a source of inspiration& chi/u0& and /echus to all those
+ho participated G financially& organi/ationally& and technically in its construction and may it %e a
source of inspiration& chi/u0& and /echus to all +ho +ill& G-d 6illing& use it for many years in the
future to foster %oth the physical and spiritual gro+th of the Seattle 7orah communityF
Dedication of Ari Grashin Memorial Gym
8cto%er 11& '((;
nvo ;no cn n: (:v ;n::] /0 12345 5167/
/A !erson should strengthen himself like a lion0/ The opening words of the Shulchan Aruch]
7here is no small irony in the fact that I +as as0ed to spea0 at the dedication of the *ri Grashin F *ri
+as a 0id +ho participated in and follo+ed sports +ith an intensity that is legendaryF 7he stories of his
athletic accomplishments and his affinity for local sports teams and sports personalities could fill
5olumesF I& on the other hand& ha5e ne5er stepped into b+est ,ieldF I.5e ne5er entered <ey *renaF In
fact the only thing that separates me from the 7riple ?ro+n of "ocal Professional Sports *pathy is a
Bar Mit/5ah G namely that of my cousin Mordechai 7reiger.s +hose Bar Mit/5ah reception +as held in
Safeco ,ieldF My personal athletic talents are li0e+ise diametrically opposed to those of *riF *%out
the only shot I e5er made +hen I used to play in the Gym at the Seattle 9e%re+ $ay School on ':
th

and ?olum%ia +as an occasional underhanded free thro+F In fact my only distinguished performance
in that gym occurred at another Bar Mit/5ah -- my own G the reception of +hich too0 place there 1:
years ago this monthL
7he fact that I am here EstarringE so to spea0 in this historic dedication e5ent may someho+ %e related
to a third Bar Mit/5ah that too0 place 3 years ago this month %ut +hate5er factor %rought me here& I
am deeply mo5ed to ha5e %een gi5en this opportunityF It is only one more e-ample of *ri.s incredi%le
po+er G %oth in life and in death G to raise people %eyond their normal le5el of self-e-pectation and to
allo+ them to achie5e in areas they +ould ha5e ne5er dreamed possi%leF
I +ould li0e to share an idea @a5 Solo5eitchi0& /tEl& e-pressed many times thatF I %elie5e is most
apropos to this e5entF 7he @a5 used to emphasi/e the difference %et+een t+o related +ords: Koach
and (evurah. 7here are t+o %lessings +e say e5ery morning& +hich on the surface appear to %e
5irtually identical %ut in reality refer to distinct concepts= 8ne %lessing reads Eozer *israel b'+evurahE
G in standard translation E+ho girds Israel +ith mightE& the other one reads Eha6osen ,a'yae$ KoahE
G meaning E+ho gi5es strength to the +earyFE
7he @a5 e-plained the difference %et+een [k and Z^]_d [k F is a Muality G-d %esto+s upon man at %irthF
It primarily denotes physical strengthF *s such& [k is not an e-clusi5ely human categoryF It relates to
man.s capa%ilities as a natural %eing and is applica%le to man and %east ali0eF Z^]_d & on the other
hand& is an e-clusi5e grant of G-d to man +hich demonstrates the latter.s uniMue position in creationFU
man.s charismatic endo+ment and his chosen nessF Man& as a brute +as furnished +ith [k F Man as a
personality -- distinct from the %east and fo+l -- possesses the Muality of Z^]_d F 7his he shares +ith no
one&
Z^]_d in the conte-t of Bi%lical narrati5e refers to com%at& and signifies successful action ta0en %y one
of the com%atantsF Z^]_d & ho+e5er& is not triumph resulting from superior manpo+er or materialsF 8n
the contrary& at times the com%atant +ho is defeated on the field of %attle is the one +ho emerges as the
^]_dF G the 5ictor in a higher historical sense& not the apparent +innerF Z^]_d is sometimes inversely
related to [k & to the degree of might man has at his disposalF 7he greater the force one +ields& the less
Z^]_d one needs to displayF ?on5ersely& the +ea0er one is& the tougher the odds& the more e-alted is the
action of the ^]_d& +hich disregards practical reasoning and resorts to the heroic G e5en if non-rational
and impractical -- actionF
7he @a5 cites many Bi%lical e-amples of acts of Z^]_d and illustrates ho+ many times it is
demonstrated not so much %y ad5ance and conMuest& %ut rather %y retreat and apparent EdefeatEF 7his
eMuation of Z^]_d +ith retreat is epitomi/ed %y the +ell 0no+n teaching in Pir0ei *5os= J^]_d ]ZlWe
]^jW Xe `_]kZ -- 6ho is the strong personJ 7he one +ho conMuers his e5il inclination
7here are many gymnasiums across the +orldF CCFC N of them are associated +ith the idea of [k G
%rute force& athletic s0ills that reflect in%orn talent and capa%ilitiesF It +ould not %e inappropriate to
name a gym after a person +ho represented the idea of [k& a person %lessed +ith natural physical gifts
and noted for their athletic accomplishmentsF Indeed *ri Grahsin& had such X][]k F 6hen *ri +as
healthy he +as a commanding force on this gym floorF 9e +as a sharp shooter& a Muic0 passer& a
talented re-%ounder and a s0illed dri%%lerF ,or this reason alone& the naming of the S9* Gym after *ri
Grashin +ould %e a fitting tri%ute to a young man +ho had e-ceptional X][]kF
But it is far more appropriate for the Seattle 9e%re+ *cademy to ha5e a gym named not only after a
representati5e of the attri%ute of [k & %ut e5en more significantly named for an indi5idual +ho
represented the heroic dimension of Z^]_dF as +ellLF

*s I said %efore& Z^]_d represents charisma & charm& and leadership s0ills that stem not from strength
%ut from the depths of a uniMue human personalityF 7he team leader does not ha5e to score the most
points or pull do+n the most re%oundsF 9e has to inspire& %e a role model and ha5e charmF *ri
Grashin certainly possessed all these attri%utes as +as +ell 0no+n %y his family& classmates& and
friendsF But if *ri demonstrated Z^]_d +hen he +as healthy G +hen he +as charging for+ard& piling
up 5ictory after 5ictory G he certainly demonstrated it G perhaps e5en to a degree that surprised his
family classmates and friends -- during the period of his illness +hen his X][]k +ere +aningF 7o
paraphrase the @a5& *ri.s Z^]_d +as in5ersely related to his [k G the more the [k faded& the greater the
Z^]_d that +as manifestF 7he acceptance of defeat& the attitude that EIt.s 8<E to %e defeated in %attle
+hen defeat is apparently decreed from on 9igh G this attitude is the hallmar0 of a ^]_d and it %ecame
*ri.s hallmar0 as +ellF
7here is another difference %et+een [k and Z^]_d F 6e may admire [kF But it cannot inspireF
Interacting +ith a person +ho has [k +ill not ma0e someone else into a person of [k F 6e not only
admire Z^]_d & it inspires us as +ellF 7he attri%ute of Z^]_d is contagiousF It is so contagious that
+hen someone sees Z^]_d throughout a close 0nit group of people& it is sometimes hard to 0no+ +here
it originated G +ho +as the inspirer and +ho +ere the inspireesF ,ran0ly& I sometimes +onder +here
the ama/ing Z^]_d that emerged from the Grashin family during the time of *ri.s illness originatedF
$id it start +ith *ri +ho inspired his parents and %rothers or did it start +ith $a5id and $e%%y +ho
inspired *ri and their other sonsF 6here e5er it originated& it is clear that the tremendous Z^]_d that
emerged from that household during those difficult months inspired this +hole community and far
%eyondF It +as literally Z^]_d_ ie^`W ^l]e -- it girded us G indeed all of Israel +ith Z^]_d It is for the
sa0e of preser5ing these moments of Z^]_d inspiration as part of our permanent communal legacy that
this gym-renaming e5ent is ta0ing placeF
Nothing in this +orld is coincidentalF *ri.s yahrt/eit falls during the holiday of SuccotF 8n Succot +e
retreat from our +ell %uilt homes& representing the idea of strength and [k into the little %ooths that
represent the 5ulnera%le though heroic e-istence of Z^]_d 6e retreat into Succot annually ]fcW afYi
ie^`W Wg_ Xe WX_`]Z X]k]p_ Wk VkWX]^]cG to recall year after year the special heroic e-istence of people
+ho relied not on their o+n X][]k %ut +ho confidently placed their faith and trust in the *lmightyF
Not Just Speeches -- Volume III Page 1'(
7he idea of naming something after a departed person certainly in5o0es the idea of VkWX]^c ]fcW afYi G
that future generations should 0no+ a%out the special person +hose name is no+ %eing proBected
for+ardF 9opefully the memory of that person +ill %e preser5ed into the future and hopefully
something a%out him +ill ru% off on the ne+ly named entity and on those +ho come in contact +ith itF
7he gymnasium in Garfield 9igh school +here I +as a student more than 1( years ago had a massi5e
sho+case housing all the ?ity ?hampionships& trophies& and State ?ro+ns +on %y the 5arious Garfield
athletic teams o5er the yearsF I.m not sure if S9* +ill e5er need to %uild such a sho+case for this
gymF But one thing I can tell you -- Garfield.s sports trophies +ere all +on %y the attri%ute of [kF 7he
*ri Grashin Memorial gym does not need any State ?ro+ns to sing its praisesF 7he name of *ri
Grashin from this day for+ard graces this gym +ith the Keser Shem Tov& the Crown of a Good Name
+hich surpasses& according to 0irkei !vos- all other cro+nsF It is a cro+n *ri Gthe "ion -- +on +ith
his attri%ute of Z^]_d and it is a cro+n that is +ell deser5edF
May future students& faculty& parents& and friends of S9* al+ays %e inspired %y his memory ]fcW afYi
_`]Z X]k]p_ Wk VkWX]^]c& in order that future generations 0no+ that this young man +hose soul +as
returned to 9is Ma0er on Succos +as a E"ionE representing the attri%utes of %oth [k and Z^]_d & a true
lad of 5alor +orthy of %eing a role model for young and old ali0eF
Not Just Speeches -- Volume III Page 1'1
In Memory of Ben Genauer, ztl
"ast night @a%%i Maimon spo0e and I donSt %elie5e there is anyone +ho can top @a%%i Maimon in
terms of %ragging rights for saying ho+ long they 0ne+ and +ere close to Ben GenaeurF But if I canSt
match @a%%i Maimon in terms of ho+ long I 0ne+ and +as close to Ben& I +ould li0e to offer my o+n
claim to fame in terms of ho+ long Ben 0ne+ my family and +as close to themF 6hen my son Moshe
got engaged in Jerusalem to an Israeli girl more than 1( years ago& most of the people at the RlS?haimQ
held to announce the engagement +ere either from the <allahSs side and +ere tal0ing a%out the <allah
and her family or they 0ne+ Moshe from the relati5ely short time he had %een studying in !eshi5a in
Eret/ !israelF Ben as0ed to spea0 and %egan +ith the follo+ing +ords== RI 0no+ the ?hosson 5ery
+ellF I 0no+ the ?hossonSs father and mother 5ery +ellF I 0no+ %oth sets of the ?hossonSs
grandparents 5ery +ellF I 0ne+ the ?hossonSs great grandparents 5ery +ell and I 0ne+ the ?hossonSs
great great grandparents 5ery +ellLQ Ben +ent on to spea0 a%out each generation of the Mishpacha he
0ne+ and since that time esta%lished a connection +ith yet another generationF 9e honored my sons
%y %eing at the Brisim of my ) grandsons and the Pidyon 9aBen of *le-Ss son !it/cha0 Meir& named
after my father +ho +as so close +ith BenF
7his incredi%le record of ; generations of familial connection +as not Bust a Muestion of casual
0no+ledge and acMuaintanceF Ben had a profound impact and influence on generation after generation
+ith in my familyF 9e and his +ife& Jean& +ere the Shadchanim for my parentsF My father +as a
freMuent guest at their home as a solider G as +as the case +ith many many soldiers and other strangers
in to+n G distinguished as +ell as plain and simple indi5iduals G o5er so many yearsF Ben +as my
fatherSs @e%%i mu5ha0F 9e attended BenSs 7almud shiur +ee0ly for many decades in all of Ben and
JeanSs local residencesF
If there is one person responsi%le for my going a+ay to study in !eshi5a G and the same can %e said for
many others in our city& %oth those +ho ha5e left and came %ac0 and those +ho ha5e left and gone
else+here G it +as Ben GenauerF 7his +as true %oth directly and indirectlyF It +as true directly for the
spiritual encouragement and one on one or one on many 7almud learning he did +ith us and it +as true
indirectly for the 7orah personalities he %rought to Seattle to %e our teachers and the institutions he
founded and supported to nurture our 7orah de5elopmentF My parents +ould ha5e %een more than
happy to send me to the Dni5ersity of 6ashingtonF RIt +as good enough for my Dncle Norman
<et/lach# and it +as good enough for meFQ But it +as BenSs influence G more than anyone elseSs --
%oth direct and indirect -- that caused me to see0 my higher education else+hereF Ben sent his
children to !eshi5a Dni5ersity and thatSs +here I +anted to go as +ellF
Gi5en my de%t of gratitude to Ben for influencing me to go to !D& I feel it is 5ery appropriate for me
to learn this e5ening a fe+ Mishnayos from the first chapter of Maseches PesachimF *side from %eing
a 5ery appropriate time of year to %e learning a%out Bedi0as ?homet/& these pages of Mishneh and
Gemara +ere the first 7almud I learned at !eshi5a in Septem%er 1C;;& +hen I %egan there as a
freshmanF Incidentally I +as in the same shiur as Michael ,riend +ho did not reali/e at the time that
he +ould %ecome Ben GeanauerSs nephe+ and %ecome part of the +onderful Genauer familyF
Before I learn the Mishnayos ho+e5er& I +ant to share +ith you an article I +rote for the B?M9
7ri%une in 1CC:& shortly %efore Ben left Seattle to ta0e up residence in IsraelF
Not Just Speeches -- Volume III Page 1''
IN TRIBUTE TO TORAH AND LEADERSHIP`S
~MAN OF THE CENTURY IN SEATTLE -- BEN GENAUER
B?M9 Synagogue 7ri%une May 1CC:
>n a recent Sunday morning the Congregation had the pleasure o$ hearing %r. #en (enauer reminisce about W3 years o$ eCperience with Seattle's
>rthodoC Xewish community. Be heard about the heroes and the characters that made the Xewish community what it was Yback when? and who helped
shape the community to be the way it is Yright now?. >ne hero we heard $rom == but very little about == was #en- himsel$. >n the occasion o$ #en's leaving
Seattle- to take up residence in retz *isroel- a$ter more that ZV years in this community- / would like to take the liberty o$ sharing some personal
reminisces o$ %r. #en (enauer.
7he 7almud spea0s of a 5ery selec group of indi5iduals throughout our long history a%out +hom it can %e said ETorah u'(edulah b'%akom echadE O7orah
"eadership and ?ommunal "eadership reside +ithin the same personPF If in the long and glorious history of Seattle.s Je+ish community& it can %e said
a%out one indi5idual that Torah u'(edulah b'%akom echad& that indi5idual +ould ha5e to %e Ben GenauerF
It ta0es a rare %lend of talents and dedication to %e a 7orah scholar and a 7orah teacher& one +ho inspires students +ith his diligence in learning and +ith a
life-style +hich so clearly manifests +hat he has learnedF It ta0es another rare %lend of talents to succeed in communal leadership -- to gain respect of the
masses& to implement one.s personal 5ision for a community& to %uild consensus and to inspire others to participate +ith their resources and efforts in
communal endea5orsF 6hile& no dou%t& there is some o5erlap in the talents and dri5es it ta0es to achie5e greatness in each of these areas& there is also no
dou%t that it sometimes seems that the s0ills& personality ma0e-up& and certainly the time-commitment needed to e-cel in one area are mutually e-clusi5e
+ith those needed in the other areaF
7he uniMueness of Ben Genauer.s role in our community for +ell o5er the %etter part of the '(th centuryL# +as that he e-emplified %oth roles -- 7orah
leadership I ?ommunal leadership -- simultaneouslyF
Ben has %een for as long as I can remem%er a 7orah teacher for young and old ali0e in our communityF My father& z&2& +as a faithful student at his +ee0ly
Gemara shiur for many decadesF Many are the young men +ho recei5ed a E7almudic supplementE to their other Judaic studies %y one-on-one or one-on-
many classes +ith BenF ?ountless of our youth +ere inspired to lea5e Seattle for !eshi5as of higher learning %y these contacts +ith Ben and %y their
e-posure to the type of programs and institutions and personalities that Ben %rought to our cityF
6hether it +as %y promising to ta0e any %oy +ho counted Se$iras "a>mer each night to a Seattle @ainierSs %ase%all game after Shavuos& +hether it %e %y
the learning programs and minyanim he hosted in his o+n home& +hether it +ould %e his enthusiastic Muestioning E+hat are you learning these daysJE&
+hether it %e %y the special trips he +ould ma0e to Ne+ !or0 to personally inter5ie+ and pic0 the teachers and spiritual influences for our community& or
+hether it %e so many countless other e-ample setting practices& Ben has left a lasting spiritual impact that has spanned the generations of our cityF
Besides his 7orah leadership& Ben +as a E0arnasE in the finest sense of the +orld -- a communal leader and supporter of any cause associated +ith 7orah
institutionsF In sports they spea0 of a E7riple ?ro+nEK 0irkei !vot l'havdil# also spea0s of a E7riple ?ro+nEF In leadership of the Seattle 7orah
community there is a 7riple ?ro+n& as +ell -- Ben +ears itF 9e is the only man to ha5e %een President of B?M9& the Seattle 9e%re+ *cademy $ay
SchoolH7almud 7orah#K and the North+est !eshi5a 9igh School !89#F Not only +as he a leader of the latter t+o premier educational institutions of our
city& it can %e said that he +as 79E lay leader responsi%le for their creationF
,or many years Ben +as President of the local !eshi5as ?haim 8/erF Endea5ors and acti5ities +hich today.s generation of B?M9 has ne5er heard of or
only read a%out in historical accounts& +ere inspired and led %y this EMan of the ?enturyEF In short& any institution or committee in our city& ser5ing the
Torah and Chessed needs of our people& found Ben at the helm of their organi/ational and financial leadershipF
I can not %egin to ela%orate on the personal Chessed of Ben and his +ife Jean& aleha haShalom& in terms of their "achnasas >rchim +hich is legendary
+orld-+ideF Not only +as their house al+ays open to out-of-to+n guests& %ut li0e !vraham of old& Ben +ould %e .outside the tent. an-iously +aiting to
%ring strangers into his homeF I can not %egin to ela%orate on the inspiration Ben has pro5ided to his o+n descendants and the larger Genauer familyF
7heir ongoing +orld-+ide contri%utions to all the 5alues and goals that ha5e %een so dear to Ben throughout his life& spea0 for themsel5esF I can not %egin
to ela%orate on the personal impact Ben has played on my life and the life of my parentsF Suffice it to say& +e +ould not %e +ho +e are +ithout his direct
and indirect influence on usF
Ben has la%ored long and hard to %uild a strong 7orah-oriented family and a 7orah-oriented community in SeattleF #aruch "ashem& he has seen the fruits
of that la%orF May he no+ continue to see and hear of the continued fruits of that la%or for many years +hile he tastes and enBoys the ,ruits of retz
*isroelF 6e.ll miss you& BenF
Indeed& +eSll miss you BenF
It is often customary to learn Mishnayos in a mournerSs house that %egin +ith the letters of the name of
the deceasedF *lthough I am not follo+ing this practice this e5ening& the first Mishneh I +ill study
%egins +ith the +ord R8rQ "ight# +hich indeed is appropriate for Ben GenauerF 9e +as a light to his
family& a light to his community& and a light to the Je+ish peopleF 9e represented 7orah G /u 8rah
this is light#F May his memory %e %lessedF
8r lSara%ah asarAF
Not Just Speeches -- Volume III Page 1')
Kollel Dinner 2009
6elcome "adies and Gentlemen to the 13
th
*nni5ersary Gala $inner of the Seattle <ollelF 6e than0
you all for coming to pay tri%ute to the +or0 of the families of the Seattle <ollel and in particular to
our honorees& @a%%i *5rohom and @oo0sie $a5idF I +ould li0e to ta0e note and ac0no+ledge the
presence of the community @a%%onim in the audience=
7his is the fourth time I.5e had the /echus o5er the years to %e in5ited to %e M? at a <ollel $innerF
7hose of you +ho remem%er those pre5ious dinners 0no+ that despite common M? practice& I don.t
usually do much in the +ay of Bo0e telling or stand up humor on these occasionsF 7onight +ill %e no
e-ception& %ut I do +ant to preface my opening remar0s +ith a rather humorous story that occurred to
me a%out ': years ago +hen Boeing sent me to a ?omputer Sho+ in "as VegasF It +as the first time I
had e5er %een in "as Vegas and shortly after I chec0ed into my hotel room I pic0ed up the phone %oo0
and decided I.d chec0 if there +ere any local orthodo- synagoguesF I found one listed& called the
num%er& and as0ed the person +ho ans+ered the phone if they had daily minyanimF 7he person
responded RShachris is 1( to > and Mincha is ': to 1FQ Nai5ely& I as0ed +hy Mincha +as so earlyF I.ll
ne5er forget his ans+er= 7hose are not the times +e da5en here& you as0ed if +e ha5e minyanim& and I
Muoted you the %etting odds that +e.ll get a minyanF Shachris is almost an e5en %et at 1( to > and
Mincha is a long shot at ': to 1F
No+ in general ISm not a %etting man& %ut if someone +ould ha5e as0ed me Bust ) +ee0s ago& +hen
@a%%i $a5id called to as0 me to M? the <ollel $inner& +hat the odds +ere against me Muoting in my
opening remar0s this e5ening a 7almudic passage in5ol5ing pigs I +ould say they +ere far greater
than ': to 1F If someone +ould ha5e as0ed me +hat the odds +ere against me citing G %efore dinner
+as ser5ed this e5ening a Gemara in5ol5ing specifically a disease that %egan among s+ine and the
li0elihood of its spread to human %eings& I +ould ha5e said that they +ere astronomical But +e are
li5ing through strange times=
: :nv : n r:vr r:on ::: :n:r
egX]Y ekWe =Zc]ZW _î ZWi ]^Ye W^Wl[_ JaWgWYZ ikY X[i]`Y c[e aWYY X[i]`Y ZkY Zc]ZW _^ ^_pn eYWg FeXWgfX ^ld F
FW`gWe Wg_i ]ZWWfY aWWYcc W^Wl[ Wge` &ei -
I cite this Gemara for t+o reasonsF ,irst of all& more than any other e5ent on the communal calendar&
the <ollel $inner is the e5ent dedicated to paying tri%ute to 7orah and 7orah teachersF 7here is no
institution in this community as dedicated to ena%ling the entire age& gender& and %ac0ground
spectrum of potential 7orah students to in5estigate and e-plore the depths and the %eauty of our 7orah
G at their con5enience& at their pace& and at their le5el as the Seattle <ollelF I thought it therefore most
appropriate to call to your attention this e5ening the phenomenon that eic WcWY ekWi elWY^ eXWW^]e_ there
is no su%stanti5e matter in the world that it is not hinted at in our 7orahF *s Ben Bag Bag teaches in
Pir0ei *5ot O:=''P Z_ Zi]kc Z_ \]mZ] Z_ \]mZ In5estigate it through and through and you +ill find
e5erything thereinF
7here is a second reason I chose to %egin my remar0s this e5ening %y mentioning the unli0ely su%Bect
of S+ine ,lu at the <ollel $innerF 6e ha5e o5er the past fe+ +ee0s %een dramatically alerted to the
idea of pandemicF 6e ha5e %een shoc0ed to learn ho+ Muic0ly and ho+ e-tensi5ely and ho+
dramatically a fe+ germs %eginning +ith some lo+ly farm animals can Bump species and Bump
continents and gra% the attention& if not the a+e and fear of the entire +orld L
8ur Sages tell us= Z_]^Y ZcY Z_]h X]Wgf^m XcYY 7he $i5ine measure of the positi5e& far e-ceeds the
$i5ine measure of retri%utionF If germs spread& if s+ine flu is contagious& then ZYk] ZYk X[e if ho+
much more so is it true that positi5e influences& proper role models& enthusiasm for 7orah study and
7orah o%ser5ance is contagiousF 7here is no phenomenon that %etter illustrates the po+er of a fe+
highly moti5ated !eshi5a graduates and their +i5es to ignite a contagious spread of thirst for 7orah
0no+ledge and 7orah o%ser5ance and a 7orah lifestyle than the success of the Seattle <ollel in our city
o5er the past 13 yearF
Indi5idual li5es ha5e %een changed& couples ha5e %een changed& families ha5e %een changed& and the
community has %een changedF ?hange does not come easy& change does not come +ithout contro5ersy
and disruptionF But in spiritual matters change is mandatedF *s 9illel teaches O*5os 1=1)P= eic rWp]Y
rWpW 8ne +ho does not increase his 7orah learning and his 7orah o%ser5ance G decreases itF 7he
same can %e said of a communityF
,or 13 years the dedicated <ollel @a%%is and their families G first and foremost among them our
honorees this e5ening charter mem%ers of the original Seattle <ollel G ha5e %een encouraging and
inspiring us G one step at a time G to increase our 7orah learning and our 7orah o%ser5anceF 6e salute
them all tonight for their efforts and successes and +e hope to gi5e them encouragement to 0eep up the
good +or0 and to ta0e the <ollel and this community iW[ ie iW[YF
7his eighteenth anni5ersary %anMuet is certainly a special day for the <ollel family and the Seattle
community on an institutional le5el& %ut today also happens to %e a special day for the <ollel family on
a personal le5el as +ellF 7his morning +as the %ris of the son of @a%%i Shragi and @i50a Gestetner&
one of our <ollel familiesF @i50aSs father& @a%%i *5rahom Bartfeld came for the Simcha and is in the
audience this e5eningF 9e is the former ?hief @a%%i of Me-ico and is currently the @a5 of Bais $o5
!osef ?ongregation in 7orontoF ISd li0e to +ish @a%%i Bartfeld a ma/al to5 and in5ite him to say a fe+
+ords of %rachaF
!ou ha5e heard and you +ill %e hearing this e5ening a%out the many +onderful acti5ities of the Seattle
<ollelF But as the 7almud says Rone cannot compare hearing +ith seeingQF 7o remedy this situation I
as0 you to all loo0 up at the screen and +atch a short 5ideo highlight some of the many programs and
accomplishments of the Seattle <ollelF
6ell& I.5e already %ro0en one ta%oo this e5ening %y mentioning pigs at the <ollel $inner and no+ I.m
going to %rea0 another one %y mentioning something perhaps e5en more treife than pigs -- a 7ele5ision
Sit ?omF But -- et chatai ani ma/0ir hayom -- many of us +ho gre+ up in the pre-9alachic era used to
+atch 7ele5ision Sit ?oms and there +as a fa5orite +hen I +as gro+ing up +here the main characters
+ere a couple one of +hom gre+ up in a Spanish spea0ing country# and their landlords +ho li5ed in
the apartment %elo+ themF 7here +as great %onding %et+een these t+o couples and it +as a delight to
+atch themF 7he ne-t item on the agenda this e5ening is a presentation from a landlord to a couple
one of +hom gre+ up in a Spanish spea0ing country# +ho li5es %elo+ herF It is a pleasure to call on a
great friend of the <ollel and a great friend of the 7+ers0ys& Marlene <aplan& +ho +ill ma0e a %rief
presentation entitled EI "8VE @i50a and ShragiEF
7raditionally +hen a dinner committee loo0s for someone to say a fe+ nice +ords a%out an honoree at
a dinner such as this they try to find someone +ho 5ery much admires the honoree and has a lot in
common +ith themF I +as actually thin0ing that I might %e as0ed to spea0 a%out @oo0sieF I certainly
admire her 5ery much and I %elie5e +e ha5e a lot in commonF @oo0sie +as %orn on No5em%er C
th
and
I +as %orn on No5em%er C
th
F @oo0sieSs name is $a5id and my name is $a5idF @oo0sie is married to
someone responsi%le for allo+ing do/ens if not hundreds of mem%ers of our community to immerse
themsel5es in the +aters of 7orah and I am married to someone responsi%le for allo+ing do/ens if not
hundreds of mem%ers of our community to immerse themsel5es in the +aters prescri%ed %y 7orahF But
Not Just Speeches -- Volume III Page 1':
alas& the dinner committee +as loo0ing for a lass not for a lad to ha5e this honorF *nd indeed they
ha5e found another person in the audience +ho has much more in common +ith our honoree than I do
G She is another dynamic +oman& a leader in the community& admired and appreciated %y many for her
a%ility to accomplish as much as she does for others +hile raising %li ayin hara a large and gro+ing
family of her o+nF I call on the mother of the 7ri%e of "e5y& MrsF Miriam "e5y to say a fe+ +ords
a%out @e%%et/in @oo0sie $a5idF
6hen I& as M?& introduced @a%%i Maimon at the first <ollel $inner in January 1CC'& I Muoted a%out
him the 5erse in <oheles RIn the morning sow your seed and in the evening do not be idle, for you
cannot know which will succeed: this or that; or whether both are equally good.Q I remar0ed
then= No +ords can e-press the de%t of gratitude this community o+es @a%%i Solomon Maimon FFFin
the morning of his ser5ice to our community he so+ed his seed and created the Seattle 9e%re+
*cademy and in the e5ening he has not %een idleF 9e has t+isted arms& he has caBoled& he has argued&
he has confronted s0epticsFFF and he has pre5ailed -- he has planted and nurtured and seen the first fruit
of a Seattle <ollelF

6hat I find utterly ama/ing is that some 1; years later& last June at the 7orah $ay School $inner
honoring @a%%i Maimon& his son G my classmate and friend -- @a5 *5raham Maimon& Muoted exactly
the same Pasu0& +ith the same reference regarding @a%%i MaimonSs role in the creation of 7$SF 6ell
into his senior years& @a%%i Maimon is still so+ing his seeds and still reaping the har5est of his
ama/ing 5isionary career of dedication and inspirationF 6e loo0 for+ard to ha5e him as a source of
inspiration and +isdom in our community for many years to comeF I no+ call on @a%%i Solomon
Maimon& the spiritual Godfather of the Seattle <ollel to say a fe+ +ordsF
*s a conscientious M?& I +anted to ha5e some good %ac0ground information on our guest spea0er to
%e a%le to properly introduce himF In the olden days youSd go to the dinner chairman or to the spea0er
himself and try to get a resume you can read fromF Being a child of the Google generation& ho+e5er& I
utili/ed the high tech approachF I did a computer search on his name and found ama/ingly that li0e
@oo0sie and myself& he and I ha5e something in commonF Just as a Google search on @a%%i $a5id
7+ers0y returns hundreds of hits that are not me& so too a Google search on @a%%i Nate Segal returns
hundreds of hits that is not heF But I remem%ered the teaching found in Pir0ei Internet -- \]mZ] Z_ \]mZ
Z_ Zi]kc Z_ Scroll do+n& scroll do+n for e5erything is there= Dltimately after a %it of scrolling I did
indeed hit the Bac0potF Not only did I find a !ou 7u%e 5ideo of a recent dinner speech @a%%i ?haim
Nosson NateS Segal ga5e at a recent community <ollel e5ent in another city& %ut I actually found a
!ou 7u%e 5ideo of the M? at that dinner introducing @a%%i SegalF Inasmuch& ho+e5er& as I could tell
from +atching the 5ideo of @a%%i Segal& that he is indeed an engaging spea0er and inasmuch as the
hour is late I donSt +ant to ta0e a+ay from his allotted time& and I am therefore going to 0eep my
introduction shortF
@a%%i Segal is the $irector of community de5elopment for 7orah Dmesorah G National Society for
9e%re+ $ay SchoolsF 9e is in5ol5ed in more than 1:( proBects nation-+ide& including acti5ities in
Seattle& Portland& Victoria and EugeneF 9e is a nationally 0no+n spea0er and communal leaderF 9e
is a former student of !eshi5a @a%%einu ?haim Berlin in Broo0lyn& and is the founding ra%%i of the
Ne+ Spring5ille Je+ish ?enter in Staten Island& NF!F& +here he has ser5ed for more than '1 yearsF
6ithout further ado& I call on @a%%i Segal to address usF
Not Just Speeches -- Volume III Page 1';
Seattle Kollel Dinner May 16, 2010
Good e5ening ladies and gentlemen I +ould li0e to +elcome you all to the annual dinner of the Seattle
?ommunity <ollel commemorating 1C years of 7orah teaching and <iru5H8utreach in our community
and %eyond %y the dedicated @a%%is and +i5es of the Seattle <ollel and their family mem%ersF
7here are many conser5ati5e +ith a small E?E# Je+ish institutions %ac0 east that ha5e instituted a ne+
practice at their annual fund raising dinnersF 9a5ing had a fe+ %ad e-periences +ith Guests of 9onor
+ho get up and ma0e speeches that em%arrass the institution& the @oshei !eshi5a and @a%%inical
9eads of these institutions de5eloped a plan +here%y the Guests of 9onor +ould record their
acceptance remar0s ahead of time on a 5ideo camera and the 5ideo +ould %e sho+n at the dinner in
lieu of a li5e acceptance speechF @a%%i ,rand told me that this practice came in handy at a Ner Israel
dinner se5eral years ago +hen the school +as honoring Jerome Schottenstein& %enefactor of the *rt
Scroll English 7almud at one of their dinnersF 8n the 5ideo& MrF Schottenstein said that he loo0s
for+ard to the day +hen e5ery student of Ner Israel has a Schottenstein Gemara on their shtenderF
Since ha5ing to use an English Gemara +hen one is already an ad5anced 7almud student is seen as
some+hat of a sign of defecti5e scholarship& those comments +ere %leeped out of the 5ideo +hen it
+as played at the dinnerF
So +hile the @a%%is ha5e figured out ho+ to tame Guests of 9onor +ho may turn out to %e some+hat
of a loose cannon& it is not so easy to pull the same schtic0 +ith a Master of ?eremoniesF "ast year as
master of ceremonies at the %eautiful <ollel dinner honoring @a%%i I @oo0sie $a5id I +anted to see
ho+ far I could push the en5elope and get a+ay +ith mentioning things that +ere totally inappropriate
at a <ollel $innerF I prominently tal0ed in my remar0s that e5ening a%out pigs& the I "o5e "ucy sho+&
and ho+ much I had in common +ith the +ife of the @osh <ollel& thin0ing that I +ould certainly ne5er
%e as0ed to %e an M? at a <ollel $inner againF
*pparently I +as +rong& so my mission this e5ening is to try to mention Muantitati5ely and
Mualitati5ely e5en more outrageous icons of the non-<ollel +orld to see ho+ much I can really get
a+ay +ith %efore they loo0 for another Master of ?eremonies or they as0 me to 5ideo tape my
introductions in ad5anceF
My mission tonight is to snea0 into my remar0s the follo+ing references +hich are totally
inappropriate and in poor taste at a <ollel %anMuet= 7he Miss *merica Beauty PageantK Muhammed
*liK Marian $a5is Bar%eMue Sauce& and @a%%i *5i 6eiss& not necessarily in that orderF
7he Gemara in Gittin ;'a tells us that in the ideal Je+ish society @a%%is are li0e <ings&ag_^ JWkiY aeY
6ho are our <ingsJ 7he @a%%isF
7his annual <ollel dinner coincides sym%olically and significantly +ith the clima- of the se5en +ee0
period of preparation leading up to our commemoration of the <a%%alas 9a7orah& the recei5ing of the
7orah on MtF Sinai +hich +e +ill cele%rate later this +ee0F 7oday %egins the ) day period 0no+n as
the Shloshes *emei "agbalah[ +hich immediately precedes the holiday of the ,esti5al of 6ee0sF
In <a%%alah& each +ee0 and each day +ithin the period of Sefirat 9a8mer corresponds +ith one of
se5en $i5ine *ttri%utes& 0no+n as SefirotF
6ee0 8ne and $ay 8ne of each +ee0 correspond +ith the attri%ute of ?hessed G <indness
6ee0 7+o and $ay 7+o of each +ee0 correspond +ith the attri%ute of Ge5urah G @estraint
6ee0 7hree and $ay 7hree of each +ee0 correspond +ith the attri%ute of 7iferes G 9armony
Not Just Speeches -- Volume III Page 1'>
*nd so too +ith Ne/ach& 9od& and !esod G the fourth& fifth& and si-th attri%utes of the Sefiros +hich
represent& respecti5ely& Eternity& Beauty& and ,oundationF
7he se5enth and final attri%ute +hich corresponds +ith the se5enth +ee0 and the se5enth day of each
+ee0 is Malchus& @oyaltyF
7oday& the 1>
th
day of the 8mer is the fifth day of the se5enth +ee0F 9ence in <a%%alistic Bargon& it
represents 9od She.Bmalchus G Beauty +ithin @oyaltyF If you as0 the a5erage Joe si--pac0 in
*merica G +here do +e find 9od She.B.Malchus G %eauty +ithin @oyalty& he +ill tell you it is +hen
they cro+n Miss *mericaF OStri0e 8neP Not so& for the +onderful friends and supporters of the
Seattle <ollel assem%led here this e5eningF 6e 0no+ that 9od She.Balchus is the annual %eautiful
dinner paying tri%ute to our honorees and paying tri%ute to the Monarchs of the Je+ish community& the
@a%%is of the <ollelF ag_^ JWkiY aeY 6ho are our <ingsJ 7he @a%%isF 6hat an appropriate day to
hold such a dinner& the 1>
th
$ay of the 8mer& the day representing 9od She.Bmalchus G Beauty +ithin
@oyaltyF EnBoy your dinnersF
8ne of the great %enefits of a community <ollel is that it affords the adult population of a community
the opportunity and en5ironment to study 7orah on a regular %asisF ,or many& this means ha5ing the
opportunity to learn 7orah on a serious le5el for the first time in their li5esK for others it means the
opportunity and en5ironment to %uild on prior 7orah study accomplishmentsF 8ne of the 5alues of
applying oneself to 7orah study as an adult is not only the idea of learning ne+ things& %ut often +e are
a%le to correct erroneous misunderstandings that may ha5e %ecome implanted in our %rains from Girsa
$.!an0isa G the learning +e did as childrenF
7he Gemara in Ba5a Basra '1a discusses the importance of ha5ing primary school teachers +ho are
meticulous in teaching their young pupils ho+ to read properly and characteri/es erroneous lessons
learned as a child as a Epseida d.lo hadarE G a loss that cannot easily %e re5ersedL 7he classic e-ample
gi5en is of the teacher of young !oa5 Ben 7/eruyah& the %oy +ho +as destined to gro+ up to %ecome
the general of <ing $a5idF !oa5 +as taught to read the 5erse commanding the eradication of *male0
as 7imche es 2achar *male0 G you shall eradicate the males of *male0 rather than 7imche es 2echer
*male0 G you shall eradicate the memory of *male0F 9e conseMuently made a significant tactical
error in +aging +ar against this arch enemy of the Je+ish nationF
I must admit& hopefully it +ill not ha5e as catastrophic ramifications as the story in Ba5a Basra& %ut I
too ha5e a taynah& a complaint& against one of my early childhood teachers for teaching me incorrectly
ho+ to read a 5ery %asic Pasu0& in fact it is the first 5erse of the first 9e%re+ %oo0 many Je+ish
children e5er recei5eF I don.t 0no+ a%out your Girsa $.!an0esa %ut +hen I first learned to say Modeh
*ni I don.t 0no+ if it +as in Sunday School or <indergarten or +here5er# +e +ere taught to chant=
Modeh *ni "efanecha Melech ?hai V.<ayam She.9ech/arta Bi Nishmasi& B.?hemlah @a%%ah
EmunasechaF
I don.t thin0 +e +ere taught the e-act meaning of each +ord& %ut the +ay +e +ere chanting the
9e%re+ +as EI e-press than0s %efore 7hee& the E5erlasting <ing& +ho has returned my soul G Semi-
colonK B.?hemla @a%%ah Emunasecha 6ith great compassion is your faithfulnessF It +asn.t until I
+as in my late teens that I heard a recording from @a5 Michel 7+ers0i of Mil+au0ee +ith a %eautiful
ne+ niggun for Modeh *ni& +hich correctly parses the 5erse as She.hecha/arta %i Nishmasi B.?hemlah
G !ou ha5e returned my soul +ith compassionK semi-colonK @a%%ah EmunasechaF Great is your
faithfulnessF
Dnli0e !oa5 %en 7/eruyah& ho+e5er& I am going to ma0e positi5e use this e5ening of my erroneous
Girsa $.!an0usa& the erroneous punctuation of this 5erse that I learned as a child to e-press a heartfelt
sentiment a%out this e5ening.s Guest of 9onorF
@a%%i *5i 6eiss recently got into a lot of trou%le and had to ultimately %ac0 do+n +hen he announced
that he +as starting to gi5e the title @a%%a to female students of his +ho completed !oreh $eah studies
and other Epre-@a%%inicE trainingF No+ I ha5en.t formally chec0ed this out +ith @a%%i <leteni0 and
the @?* yet& %ut it seems to me that the sensiti5ity around the title @a%%ah is primarily %ecause it +as
%eing used as a noun G the female eMui5alent of the title @a%%iF 7he title I +ish to use to descri%e our
Guest of 9onor tonight includes the term @a%%ah& %ut it uses it as an adBecti5e= Marlene <aplan in my
mind is MsF ?hemlah @a%%ah G one of the +omen of great compassion of this community& a Muality
+hich has endeared her to so many and +ith +hich she found great affinity for the +or0 and the
dedication of the <ollel @a%%is and their +i5esF It no+ gi5es me great pleasure to call on
+ho +ill ma0e the presentation to MsF ?hemlah @a%%ah & our guest of 9onor this
e5ening G Marlene <aplanF
8ne of the thirteen modes of e-egesis mentioned in the famous Braisssa %eginning +ith the +ords @F
!Ishmael 8mer and perhaps one of the most famous modes of 7almudic deri5ation is the methodology
of Ge/eirah Sha5aF 9alachic deri5ations may %e inferred +hen t+o relati5ely uncommon +ords are
used in different places and different conte-tsF 7he Ge/era Sha5a --- the eMui5alent +ord usage in t+o
places teaches that certain la+s e-plicitly +ritten in one conte-t also applies to the second conte-t
+here those la+s are only alluded to %y use of the common +ordF Ge/erah Sha5a is sort of a code
system %uilt into the +ritten 7orah and e-actly ho+ to decipher that code is part of the 8ral "a+F No+
in halachic matters +e are taught that E*yn *dam $oresh Ge/erah Sha5a l.*t/moE G a person is not
permitted to ma0e his o+n inference from use of common +ords in 5arying conte-tsF *d5ancing a
Ge/erah Sha5a to suggest a ne+ teaching is strictly for%idden and +ould o%5iously lead to halachic
anarchy +ere 7orah students to try to use their o+n ingenuity to teach Ge/era Sha5as they did not ha5e
as an oral tradition going %ac0 to SinaiF
7hat is not to say ho+e5er& that there is any la+ prohi%iting a Master of ?eremonies for e-ample from
trying to get a point across a%out a dinner honoree %y using the principles of Ge/eirah Sha5a to lin0
the honoree.s name +ith that of another +ell 0no+n personF No+ gi5en the fact that the program
indicates +e are a%out to present an a+ard to $rF $a5id ?assius and the fact that I am tal0ing a%out
name Ge/eirah Sha5ahs& to the names of 9onorees& most people in the audience are pro%a%ly thin0ing
that I am going to /ero in on the name $a5id and ma0e a connection either %et+een myself and the
honoree or %et+een the @osh <ollel& @a%%i $a5id and the honoree $rF $a5id ?assius or perhaps
%et+een $o5id Melech !israel and the honoreeF But those +ho are close to my age& +ho follo+ed
%o-ing in their teenage years& and +ho heard me say that I +as going to mention Mohammed *li
tonight& 0no+ that this is not +here I am headedF Besides& a $a5id-$a5id ge/eirah sha5a is 0ind of
cheap since one doesn.t normally ma0e Ge/eira Sha5as %et+een common +ordsF No+ those of you
+ho are the age of $rF ?assius or the age of our <ollel @a%%is are pro%a%ly +ondering +hat
Mohammed *li has to do +ith $a5id ?assiusF But those of you +ho remem%er yet the 1C;( 8lympics
0no+ that %efore Mohammed *li %ecame a Muslim Baal 7eshu5a he had +hat he later called a Esla5e
nameE and that +as ?assius ?layF 7he ironic thing a%out the name ?assius ?lay is that in our 9igh
9oliday liturgy& referring to the fact that man is li0e ?lay emphasi/es man.s humility and nothingnessF
E*dam !esodo m.afar 5.sofo l.afar Mashul c.cheres hanish%arE Man is founded from dust and he +ill
return to dust he is compared to a %ro0en clay 5esselF#F But this %o-er named ?assius ?lay +as
anything %ut hum%leF 9e made his calling card the constant proclamation EI am the GreatestEF So the
Ge/erah Sha5a +or0s li0e this G 7he name represents the in5erse of the personality= ?assius the %o-er
had a name ?"*! proclaiming his humility +hile he himself +as in fact %oastful and conceitedF 6ith
Not Just Speeches -- Volume III Page 1'C
$rF ?assius the same is true& he has a name proclaiming %elo5edness and greatness $a5id Melech
!israel ?hai 5.<ayam and yet the essence of his personality is humility and modestyF It gi5es me
great pleasure to call on to ma0e the presentation to $rF $a5id ?assiusF
No+ I e-pect that some in the audience are +aiting for me to say something a%out Marion $a5is
Bar%ecue SauceF 8f course I +as only Bo0ing +hen I included the <ollel.s main sponsor in my list of
items +hich I said +ould %e in poor tasteF 7he truth of the matter is that Marion $a5is Bar%ecue Sauce
is ne5er in poor tasteF It tastes great +ith chic0en& hot-dogs& chulent and a lot of other unmentiona%le
delicacies +hich you learn a%out on the products +e% site G +++Fthe sauce goyF Bi/

Not Just Speeches -- Volume III Page 1)(
Remarks at the Gala Celebrating BCMH`s 120th Anniversary
I +as at the ?ongregationSs >:
th
anni5ersary %anMuet in1C;; and I remem%er that on that occasion
se5eral telegrams +ere read from former mem%ers +ho +ere not a%le to %e in Seattle for the e5entF I
donSt %elie5e telegrams e-ist anymore %ut I did recei5e an e-mail recently from Barry Ernstoff +hich
he as0ed me to read tonight in conBunction +ith my presentation to Eli and E5aF
No+ the difference %et+een telegrams and e-mails is that +ith telegrams you used to pay %y the +ord
and so people usually 0ept them shortK +ith e-mail tal0 is cheapF I ha5e %een instructed %y the po+ers
that %e& that the time gi5en me on the program this e5ening +ill not %e e-tended %y the time it ta0es to
read BarrySs e-mailF ,ortunately& +hat Barry +rites a%out Eli and E5a is exactly +hat I +as going to
say a%out them myself so I ha5e no pro%lem yielding a minute or t+o from my time on the podium to
the honora%le counsel +ho +ill represent me in the follo+ing remar0s=
RJudy and I are sorry that +e don.t ha5e the pleasure of %eing there +ith you tonight cele%rating
the 1'(th anni5ersary of the shulF Judy.s family has %een associated +ith Bi0ur ?holim for
a%out 1(( of those 1'( years& and +hile +e ha5e the /.chut to %e li5ing in Jerusalem for the
past ': years& +e still feel that connectionF
7hat connection to the shul is felt in particular along +ith a connection to t+o of your honorees
this e5ening& Eli and E5a GenauerF 6e ha5e %een proud to consider them our friends for o5er
): yearsF *nd for all this time I ha5e loo0ed in a+e at the hesed that they doF 7heir home is
al+ays open for hachnasat orchim& their hearts are al+ays open to all +ho are in needF
I ha5e the pleasure of sitting on the %oard of trustees of the Samis ,oundation +ith Eli and
continue to enBoy his +it and his dedication to any tas0 he ta0es onF E5a %rings to her +or0s of
hesed all of the s0ills she has sho+n as a %usiness+omanF
7he late Sam Genauer& Eli.s uncle& once told me stories of Judy.s grandfather& !.shiya Berliner&
and his %usiness partnership +ith Eli.s grandfather& Moshe Genauer in the early '(th centuryF I
ha5e %een %lessed %y my o+n partnership +ith Eli no+ into the '1st centuryF
6e +ish %oth of them continuing nachat from their +onderful children& all of +hom +e ha5e
had the pleasure to host in our Jerusalem home o5er the years& and their %eautiful
grandchildren& and loo0 for+ard to many years of our continuing friendshipF 7hey may %e the
honorees this e5ening& %ut it is the rest of us +ho 0no+ them +ho feel honoredFQ
@a%%i !ehudah 9a"e5i says in <u/ari a%out the Je+ish people= VW^_e_ _ik X]Y]e_ ie^`WF Israel
amongst the nations is li0e the heart amongst the organs of the %odyF I %elie5e this simile is most
appropriate to mention tonight for I %elie5e it can %e stated that X]Y]e_ ie^`Wk ^WfZ X]cp]Y_ VWi][ ^]n_ F
9istorically spea0ing& li0e Israel among the nations and li0e the heart +ithin the %ody& Bi0ur ?holim
and its mem%ership ha5e %een a source G directly or indirectly -- of inspiration& 5itality& support& and
leadership to 5irtually all Je+ish organi/ations and institutions that ha5e come into e-istence in our
community o5er the past 1'( yearsF 7his is true +hether they are institutions of 7orah& *5odah&
Gemilut ?hassadim& ?hinuch or support for Eret/ and later Medinat !israelF
Not Just Speeches -- Volume III Page 1)1
My tas0 here tonight is not to %e a Shul historian %ut to segue to my pleasant tas0 at hand& I +ould li0e
to remar0 that for the %etter part of these past 1'( years& certainly for my entire lifetime and %eyond as
an acti5e o%ser5er of the Bi0ur ?holim scene I thin0 I can confidently and accurately state that X[m`Y
VW^_e_ _ik] &X]Y]e_ ie^`Wk] &^WfZ X]cp]Y_ VWi][ ^]n_k VWi][ ^]n__ ê]gdF If there is one family that is to %e
singled out in our congregation G ^]ci ^]cY G one generation after the other as %eing the heart and soul
of e5erything positi5e that this congregation stands for and represents in our community it has %een the
Genauer familyF Eli and E5a represent the 5ery %est of this 5ery special familyF
E5a of course has her o+n !ichusF 7hose +ho had the pri5ilege to 0no+ the 5ery special Mualities of
$rF Eric and MrsF Gertrude 8ffen%acher& o%Qm and +ho remem%er their inspirational ser5ice and
dedication to our community +ill understand the enthusiasm our @a%%is had +hen anticipating the
Muality of a Je+ish home +hich reflects the %lending of amdZ W_gf] amdZ W_gf the choicest mi-tures of fine
grape 5inesF Such is the nature of the home of Eli and E5a +hich represents the finest %lend of these
t+o inspirational spiritual dynastiesF
If our ?ongregation has %een successful o5er these past 1'( years and if +e can %e optimistic loo0ing
for+ard to the future it is %ecause families li0e the 8ffen%achers and the Genauers& le5eraging the
po+er of the shul and the po+er of the community& and the po+er of a committed 7orah life-style +ere
a%le to impress upon their children& their greater families& and the community as a +hole the concept
of R9o+ fortunate are +e& ho+ goodly is our lot& and ho+ %eautiful is our 7orah inheritanceFQ
7he centrality of the heart to the healthy and 5i%rant functioning of the %ody and metaphorically to
oneSs dri5es& emotions& and inspiration is an idea +ith deep roots in %oth halachic and aggadic sourcesF
7he simile I mentioned of Eli and E5a %eing to our shul li0e the heart amongst the lim%s of the %ody is
precise on many le5elsF 7here are many Mualities a%out the heart +e thin0 a%out and there are many
+e ta0e for granted in terms of its role in sustaining the %odyF Dnfortunately I do not ha5e time to
fully de5elop this e5ening the full range of similarities %et+een VW^_e_ _i] Xpgk XW__ ê]gd Z][] .Wf`W
ISll lea5e that as a home+or0 assignment for the sociologists and the cardiologists in the audienceF
But I +ould li0e to mention one o5er-riding Muality of the heart that +e often o5erloo0 that I thin0
captures a 0ey dimension of the personalities of our honoreesF
*nd that is that +ith G-dSs help& a healthy heart +or0s so Muietly and so relia%ly and so efficiently that
+e often ta0e its +or0 and the essential nature of its contri%ution to our o5erall health for grantedF
6hether it %e matters of Bi0ur ?holim& of ?hessed& of 7/eda0a& of teaching 7orah& of leading ser5ices&
of organi/ing programs G each in their o+n +ay G Eli and E5a +or0 so efficiently and so Muietly and so
hum%ly that it %ecomes all too easy to ta0e their great 5alue and their great contri%utions to the +elfare
of our synagogue and our community for grantedF
I am delighted the ?ongregation has chosen to honor them tonight and to pu%licly recogni/e the role
they and their families ha5e played in ma0ing and preser5ing B?M9 as a 5i%rant home of 7orah&
*5odah& and Gemillas ?hassadim %i/ hundred un t/fansi0 and then someL
Not Just Speeches -- Volume III Page 1)'
PRESENTATION OF RABBI DR WILLIAM GREENBERG
DAY SCHOOL EXCELLENCE TEACHING AWARD
7he primary mission of Samis is to promote Muality and afforda%le Je+ish $ay School education in the
state of 6ashingtonF 6e ha5e long felt that to promote the Muality component of this mission Samis
should find +ays to enhance the prestige of the $ay School teaching profession %y singling out for
recognition e-emplary role models +ho ha5e dedicated their li5es and talents to teaching our children
and to positi5ely impacting our institutionsF
6e ha5e long had a name in mind for this recognition of lifelong commitment to pedagogic
e-cellence& to 7almud 7orah& and dedication to community through ser5ice to communal educational
institutionsF 7hat name is the @a%%i $rF 6illiam Green%erg *+ard for $ay School 7eaching
E-cellence -- an a+ard named in memory of the man Sam Israel chose to %e the charter lifetime
@a%%inic 7rustee of the Samis ,oundationF @a%%i Green%erg taught the 0no+ledge and lo5e of 7orah
in our community for many decadesF 9is pedagogic talents& dedication& personality& and years of
ser5ice to our community epitomi/e the Mualities +e are loo0ing to recogni/e in role-models of
teaching dedication and e-cellence in Samis-supported institutionsF
It is the hope of our ,oundation that %y pu%licly singling out such teaching professionals from time to
time& ac0no+ledging and re+arding especially deser5ing indi5iduals +ho ha5e ser5ed our community
for many years& +e +ill %e a%le to raise the prestige of the unsung heroes of Je+ish continuity and
renaissance in our era -- Muality $ay School educators and hopefully inspire young talented and
charismatic disciples of such indi5iduals to consider the profession of $ay School education for
themsel5es as +ellF It is further our hope that the E%u//E created %y the e-istence of such an a+ard
+ill help retain and recruit inspiring X]^]Y] VW^]Y for our community and our schools in the years to
comeF
6e are tonight announcing the inaugural presentation of this a+ard to @a%%i Morton and "eya Mos0o+it/F 6e
complement S9* for seeing fit to honor these %elo5ed teachers and role-models for our youth and +e than0
S9* for allo+ing us to le5erage this opportunity to honor them as +ellF 6e are also delighted to ha5e MrsF
@osa Green%erg together +ith ) of the Green%erg children -- Sarah& $eena& and *ryeh -- here this e5ening to
+itness the presentation of this a+ard in memory of their hus%and and fatherF
No+ +hen Sam Israel +as in his prime& <ing of the @anch in Eastern 6ashington& if someone +ere to as0 him=
^
x
nWv | t mx [
u
\ i w Z ^ y e `We_ Xy fw i Zw YJ O6hat shall %e done +ith teachers your ,oundation +ishes to honorJP No
dou%t he +ould tell us in his inimita%le fashion= E$ress them in my riding shirt and Beans& put my co+%oy hat
on their head& and lead them upon my horse do+n Main Street in Soap "a0e saying 7hus shall %e done for the
teachers Sam Israel +ishes to honorFE 7he trustees no+ ser5ing on this ,oundation are perhaps not as colorful
and imaginati5e as its founding EDncleE& so +e.re going to let @a%%i and MrsF Mos0o+it/ 0eep on their o+n
clothing& they don.t ha5e to ride on any%ody.s horse& and +e.re not going to parade them through the streets of
Soap "a0eF
7he foundation is not ma0ing any promises tonight a%out the amount& freMuency& or e5en the e-act criteria of
these a+ards in the future& %ut to launch the inaugural @a%%i $r 6illiam Green%erg *+ard for $ay School
7eaching E-cellence I am delighted to announce that the Moso0o+it/s +ill each %e recei5ing chec0s for
1(&((( as part of this a+ard recognition as +e sym%olically proclaim here tonight= pWYpw Z ^ y e VWcYiYi Z x fW Zx kx
V^
x
nWv | t mx [ aW`Wcgm
It is no+ my pleasure to call upon MrF Eddie 9asson& President of the Samis ,oundation and MrsF ?onnie
<anter& 7rustee of the Samis ,oundation& to present the a+ardF I +ould also li0e to call up this e5eningSs *+ard
recipients& @a%%i Morton and "eya Mos0o+it/F
Not Just Speeches -- Volume III Page 1))
Speeches at
B?M9
INTRODUCTION OF RAV AHARON KAHN OF RIETS (BCMH)
May '(()
@ashi in this +ee0.s parsha Muotes the Gemara in Succah that one.s neigh%ors affect one.s spiritual
de5elopment -- for %etter or for +orseF <orach.s family camped on the South side of the Mish0an and
they had a negati5e influence on the tri%e of @eu5en +ho also camped South of the Mish0anF Moshe
and *haron and his sons camped on the eastern side of the Mish0an and they +ere a positi5e influence
on the tri%es of !ehuda& !issachar& and 2e5ulun +ho also camped East of the Mish0anF
I certainly count as one of the greatest pri5ileges of my life the three years I had the zechus to sit in the
classroom of @a5 !osef $of Solo5eitchi0& /tEl %et+een Septem%er 1C>( and June 1C>)F 7here +ere
many dimensions to this great pri5ilegeF ?ertainly the @a5 had a great impact on me intellectually and
spiritually as he did on e5eryone +ho e5er 0ne+ himF 9o+e5er& if truth %e told& the @a5 +as such a
giant& such an o5er-po+ering intellect and personality& that 5ery fe+ if any of his many Talmidim could
more than superficially grasp the full depth of his teachings -- let alone aspire to %e li0e himF
?ertainly someone li0e myself& +ho came from Seattle and +ho 1 years earlier had come out of Pu%lic
9igh School +as not in a position to directly approach or appreciate the @a5F 7he @a5 +as the
%ishkan and I felt 5ery much in the situation of ha)ar haKareiv *umas the foreigner +ho approaches
too close shall die#F
But fortunately for the li0es of myself there +ere people in the shiur the li0es of our scholar in
residence this +ee0end 5eterans of the shiur and 5eterans of many years of intense 7orah study +ho
+ere a%le to approach the Mish0an and share the aroma of the fragrance of the @a5.s 7orah +ith the
%roader circle of @a5 Solo5eichi0.s disciplesF
"oo0ing %ac0 on those years and the Eneigh%orsE that I had in that classroom& I sometimes +onder
+hich +as the greater pri5ilege -- to %e a student in the class of a giant I could ne5er hope to emulate
or to %e a fello+ classmate +ith future @oshei !eshi5a& @a%%anim& 7almidei ?hachamim& and leaders
of <lal !israel +ho +ere -- at least %ac0 then -- if not EpeersE then at least +ithin the realm of role
models I could one day aspire to %e li0eF
@a5 *haron <ahn& +as certainly one of those role models -- recogni/ed e5en %ac0 then as one of the
@a5.s inner circle of disciples +ho +as respected and admired %y %oth the ne+comers to the shiur as
+ell as those +ho had %een there many yearsF @a5 <ahn spent close to '( years in the @a5.s shiur& 1(
of +hich he +as the @a5.s teaching assistant +hose Bo% it +as to re5ie+ and interpret once a +ee0& for
the li0es of myself& +hat the @a5 had said the pre5ious +ee0 -- in a%out one-fifth the time it too0 for
@a5 Solo5eitchi0 to de5elop the lessons the first time throughF
@a5 <ahn has an impressi5e resume of @a%%inic and educational positionsF 7oday he is a @osh
!eshi5a at !eshi5a Dni5ersityF 9e also gi5es shiurim at the Sephardic <ollel and ?ongregation Beth
7orah in Broo0lyn and is the @a5 of <ehillas Bais 9a0nesses in Broo0lynF 9e has pu%lished and
lectured +idely and it gi5es me great pleasure to call on @a5 <ahan to address the congregation this
morningF
Not Just Speeches -- Volume III Page 1):
HEBREW FREE LOAN DINNER
,e%ruary 1:& '((1
I +ant to than0 $e%%ie Grashin for in5iting me to say a fe+ +ords at the 9e%re+ ,ree "oan $inner
this yearF I admire $e%%ie 5ery much and I thin0 she 0no+s that I find it 5irtually impossi%le to say no
to any fa5or she as0s of me& so I really appreciate the fact that the nature of the fa5ors she as0s are
5irtually al+ays of the nature that I don.t mind saying yesF
She told me +hen she called %ac0 in the end of $ecem%er that the 9e%re+ ,ree "oan $inner +as
going to %e held on President.s $ay 6ee0end this yearF I +as trying to thin0 of +hat the connection
%et+een the 9e%re+ ,ree "oan Society and Presidents $ay +asF 7he only connection I could come up
+ith +as that I 0no+ personally& after %eing %om%arded +ith all the campaigning and mudslinging and
hollo+ promises that one hears from all the people running for President in an election year such as
this& I 5ery Muic0ly lose interest in the +hole processF Since 9e%re+ ,ree "oan societies are a%out
doing a+ay +ith interest& perhaps this is an appropriate connectionF
No+ since tomorro+ is President.s $ay and since I was as0ed to gi5e an after $inner speech here and
since after $inner spea0ers are supposed to tell cute stories& I do ha5e a cute story regarding
President.s $ayF
Most of us in this room are old enough to remem%er that President.s $ay is actually a rather recent
concoction of the DS ?ongress to ma-imi/e the num%er of ) day +ee0ends on the calendar of the
*merican +or0erF 6hen +e +ere gro+ing up -- e5en +hen some of our children +ere gro+ing up --
there +ere t+o 9olidays on the calendar in ,e%ruary cele%rating great *merican Presidents and they
could fall on any day during the +ee0F ,e%ruary 1'th +as "incoln.s Birthday and ,e%ruary '' +as
6ashington.s BirthdayF
6hen my son Moshe +ho is no+ 'C +as in <indergarten at the Seattle 9e%re+ *cademy ,e%ruary
1'th happened to fall out on the 1:th day of She5at on the 9e%re+ ?alendarF 6hen I sa+ Moshe that
e5ening& I as0ed him -- as I al+ays did -- +hat he had learned in school that dayF 9e told me he
learned that it +as *%raham "incoln.s %irthday and it +as also 7u B.Sh5atF I as0ed him& EMoshe& did
you learn anything a%out President "incolnJE 9e thought for a moment and responded& E!esF 6e
learned that he +as %orn on 7u B.Sh5atFE
?learly some times the confluence of t+o dates is significant and other times the confluence of t+o
dates is Bust coincidentalF 7he holding of the 9e%re+ ,ree "oan Society dinner on President.s $ay
+ee0-end is no dou%t coincidentalF 7he holding of the 9e%re+ ,ree "oan society dinner on the +ee0
of Parshas Mishpatim& on the other hand& is most significantF ,or it is in this +ee0.s Parsha OShmos
''='1P that +e find the 5erse &/m kese$ talveh es ami- es ha'!ni eemach- lo tiheyeh lo k'noshe4 lo
t'simun alav neshech& 6hen you lend money to My people& to the poor person +ho is +ith you& do
not act to+ard him as a creditorK do not place interest upon him#F
Not Just Speeches -- Volume III Page 1);
9ere +e ha5e the source for the Bi%lical command that has %ecome a hallmar0 of Je+ish society -- to
lend out our money to our needy %rethren interest freeF No+ at a primary le5el& this command has
nothing to do +ith 9e%re+ ,ree "oan societiesF It is one of the E#ein !dam ,'ChaveiroE commands
in5ol5ing 0indness %et+een fello+ Je+s that directs us to set aside as part of our charita%le gi5ing
funds for lending personal interest free loans to our %rethren in needF
7here are many practices and institutions that e-ist in Judaism today& that +e ta0e for granted& +hich
are li0e+ise not necessarily the primary intent of related Bi%lical commandsF 7o gi5e a couple of other
e-amples& the #aruch "ashem no+ u%iMuitous phenomenon of Je+ish Educational institutions -- %e
they $ay Schools or *cademys or ?heders or !eshi5as or Beis !a0o5s -- +as not the 7orah.s primary
intent in the Bi%lical command of E<'Shinantam ,evanecha v'Dibarta #amEF *t a primary le5el&
teaching 7orah to the ne-t generation +as a mit/5ah incum%ent on a father 5is a 5is his o+n childrenF
Similarly the institution of selling Chametz through our congregational @a%%i +as neither Bi%lically
nor e5en historically the en5isioned +ay of fulfilling the command of ridding our homes of lea5en and
lea5ening agents during PessachF In many areas& +hat +as once primarily a personal command and
o%ligation& e5ol5ed for a 5ariety of reasons into communal institutions and communal organi/ationsF
7his e5olution& of course& has %oth its ad5antages and disad5antagesF Just as optimally a father should
still ma0e e5ery effort to personally teach his o+n children 7orah +here5er possi%le& anyone +ho has
the opportunity and the resources to personally lend money interest free to a friend or relati5e or
neigh%or or acMuaintance is duty %ound to do so and fulfills there%y the great mit/5ah of (emillas
Chessed acts of 0indness# and more specifically of E/m Kese$ TalvehE +hen you lend money#F Just
as a father should not consider the e-istence of a5aila%le ?hinuch institutions a license to a%andon his
personal educational responsi%ilities 5is a 5is his children& so too +e should not consider the e-istence
of organi/ations such as the 9e%re+ ,ree "oan and other community-%ased charity organi/ations as
e-cuses to a5oid our personal responsi%ility to+ard (emillas Chessed in all of its 5arious a5aila%le
manifestationsF
*nd yet& clearly the 5arious types of organi/ations and institutions that ha5e e5ol5ed in the Je+ish
people o5er the last centuries did not do so in a 5acuumF 7here is a clear need and %enefit for ha5ing
educational institutionsF 7here is a clear need and %enefit for ha5ing communal sale of pri5ate
chomet/ possessionsF *nd there is a clear need and %enefit for ha5ing 9e%re+ ,ree "oan societiesF
*lready in the times of the Mishneh and the 7almud +e find that the mit/5ah of gi5ing E7/eda0ahE
had ta0en on a EcommunalE dimension +ith the institutions of the pu%lic EtamchuiE that distri%uted
food on a daily %asis and the kupah +hich distri%uted funds on a +ee0ly %asis to those in needF
7he institutionali/ation of (emillas Chessed has in many cases impro5ed the dignity and the efficiency
of the process of o%taining interest ,ree "oansF It has also in many cases e-panded the opportunities
for people to get in5ol5ed in the Mit/5ah of helping pro5ide for ,ree "oansF It is this Mit/5ah that this
organi/ation speciali/es in and those people +ho are in5ol5ed in supporting it and +ho ser5e as the
officers of the organi/ation deser5e a great deal of credit and appreciationF
7he fifth chapeter of tractate #ava %etziah-- izehu 6eshech& deals +ith the prohi%ition of charging
interest on a 7orah le5el and the @a%%inic e-tensions to that prohi%itionF 7he last %ishneh in the
chapter teaches that the Bi%ilical prohi%ition is not only directed at the person +ho charges interestF
7here are actually ; people in 5iolation of Bi%lical prohi%itions +ith each interest-%earing loanF
Besides the lender& the %orro+er& the person +ho pro5ides security for such a loan& the t+o +itnesses
to the loan and e5en the scri%e +ho records the loan& all are in5ol5ed in one or more prohi%itions
associated +ith interest %earing loansF
Not Just Speeches -- Volume III Page 1)>
8n the +ords E,seh Chesed ,a'!laphimE 9e does 0indness for thousands of generations# that +e find
in yesterday.s Parsha& 0arshas *isro- as +ell as on the +ords E8otzer Chesed ,'!la$imE 9e preser5es
0indness for thousands of generations# in 0arshas Ki Tisa- 'ashi %rings the 7osefta in tractate Sotah
that E6imtzais meedah Tovah %erubeh al %idas 0uranus achas al chamesh meios E +e find the
measure of good that G-d re+ards is greater than the measure of punishment 9e metes out %y a ratio of
one to fi5e hundred#F Since it says that G-d +ill punish sins for up to four generations and 9e +ill
re+ard good deeds for at least t+o thousand generations -- +e see that the %eedah Tovah good
measure# surpasses the %idas 0uranus the measure of punishment# %y a factor of :((F
I +ould li0e to suggest that Bust as the measure of re+ard surpasses the measure of punishment %y a
factor of at least :(( to 1& so too +hen it comes to the area of loans %et+een Je+s +e should see a
similar phenomenonF If ; people can %e spiritually corrupted and religiously tainted %y participation --
directly or indirectly -- in each and e5ery interest-%earing loan& +e should e-pect to ha5e )((( people
or more spiritually re+arded and religiously ele5ated %y participation in each and e5ery interest free
loanF
?ertainly the supporters and particularly the officers of the 9e%re+ ,ree "oan society in Seattle and
similar (emillas Chessed organi/ations throughout the Je+ish +orld from time immemorial may count
themsel5es among those +ho are spiritually re+arded and religiously ele5ated %y participating in the
ena%ling of free loans to our fello+ Je+s in needF May they %e zoche to %e successful in their efforts
and may "akadosh #aruch "u re+ard them for their participation in the fulfillment of this mit/5ahF
Who Would Rabbi Shapiro Vote For In The 2004 Presidential Election?
8cto%er& '((1
It is almost e-actly 1 years ago that I spo0e around this time of year from the pulpit of our
congregationF @a%%i <leteni0 +as on Sa%%atical in Israel +ith his family and he as0ed me and @a%%i
Elisha Paul to each gi5e a Sha%%os morning sermon once a month so that the 0ehilla +ould at least not
get too spoiled %y the shorter ser5ice +hile he +as on Sa%%aticalF
8n that occasion +hich +as also in close pro-imity to a DFSF presidential election& I mentioned a
remar0 made %y one of my teachers in the Semicha program at !eshi5a Dni5ersity some )( years
earlierF @a%%i 6alter 6urt/%urger& /Ql& +arned his students a%out the perils of in5o0ing the concept of
Daas Torah +hen it comes to endorsing candidates for political officeF
9e put it as follo+s= Gentlemen& ta0e any parsha %et+een the end of the $emocratic and @epu%lican
con5entions and the electionF I could gi5e you an erudite and eloMuent Sermon %ased on the 0arsha of
the +ee0 that +ould con5ince you that Daas Torah reMuires you to 5ote for George McGo5ernF I
could gi5e you a second eMually erudite and eloMuent Sermon %ased on the 0arsha of the +ee0 that
+ould con5ince you that Daas Torah reMuires you to 5ote for @ichard Ni-onF *nd I could gi5e you a
third erudite and eloMuent Sermon %ased on the 0arsha of the +ee0 that +ould con5ince you that Daas
Torah reMuires you to not 5ote at all +hen confronted +ith a choice %et+een George McGo5ern and
@ichard Ni-onF
7hat +ise& if some+hat cynical ad5ice not+ithstanding& there certainly is precedent G for %etter or for
+orse G in in5o0ing the name& opinion& or memory of leading 7orah personalities +hen it comes to
endorsing candidates for 5arious political officeF
*s a matter of fact& the record +ill sho+ that I am not the first person to address a B?M9 MenSs ?lu%
%rea0fast and in5o0e the re5ered name of @a%%i Baruch Shapiro& /tQl& in ad5ocating that our mem%ers
5ote for a particular candidate in his Muest for political officeF 7hose of you +ho ha5e %een around for
as long as I ha5e& remem%er that memora%le 8cto%er Sunday morning some 1: or '( years ago +hen a
%lac0 candidate running for a State 8ffice in 8lympia spo0e to this august %ody and as0ed them for
their 5oteF 8n +hat %asis did he find affinity +ith the mem%ers of Bi0ur ?holim Mach/i0ay 9adathJ
9is mother had %een @a%%i ShapiroSs cleaning lady in the ?entral neigh%orhood thirty years earlier
and she used to press the saintly @a5Ss pantsF *pparently the 5oters +ere not impressed +ith the
gentlemanSs MualificationsF 9e did not +in the electionF
But this story too0 place many years ago& at a time +hen it +as much less contro5ersial %ringing a
politician into shul to try to solicit Je+ish 5otes G particularly if that politician happened to %e a
$emocratF 7oday politics has %ecome so polari/ed and the community so di5ided that anything that
hints at @a%%inic or institutional endorsement of one candidate or party o5er another is radioacti5eF I
ha5e found that people in this shul are super-sensiti5e to any 0ind of sign or nuance gi5en %y anyone in
the administration of the shul that might e5en remotely %e construed in such a +ay as to contradict
their personal political comfort /oneF
Not Just Speeches -- Volume III Page 1)C
* case in point is the 5ery contro5ersial E?o5er DpE issue recently tac0led %y the shul @eligious
?ommitteeF 7his +as an issue people felt strongly a%out and +hich had the potential of alienating
some 5ery distinguished mem%ers of our congregation if it +as not handled +ith appropriate tact and
diplomacyF
I am referring to the Muestion of +hich 0aroches to put up on the !ron Kodesh during the critical
+ee0s %efore the electionF 8f course during Selichos and !seres *emei Teshuvah there +as no
pro%lem G +e had the white Paroches of the *omim 6oraimF $uring Succos +e had the blue Paroches
used on the Shalosh 'egalimF But +hich Paroches +ould go up after Succos in the run-up to the
Presidential ElectionJ 7his +as a hotly de%ated issueF
7he @epu%licans on the committee +ere of course all lo%%ying for putting up the red Paroches +ith
the Pasu0 from Parshas Shmos G <?"aSneh !ynenu +?kalF 8n the other hand& the $emocrats on the
?ommittee +ere insisting that that e-pression +hich could %e erroneously translated as RBush 6ill Not
Be $efeatedQ +as too inflammatory& you should e-cuse the punF 7hey insisted that if the @epu%licans
tried to go +ith the pasu0 from Shmos& they +ould fly in from the !oung Israel of Broo0line a special
election '((1 blue Parochoes +ith the phrase from *mos G Rv?al arbah lo a?ShivenuQ +hich
erroneously translated means R,our More !ears G No 6ayLS 7here +as a compromise proposal made
that inasmuch as e5eryone in the shul could agree to oppose one presidential candidate& +e could ha5e
a custom-made red& +hite and %lue Paroches +ith a phrase from the Pasu0 in Parshas Emor G
R+?l?6eder lo *eiratzehQF In the end& the @eligious ?ommittee decided to %e politically correct and
not offend anyoneF So +e Bust put up a tasteful& non-political Paroches that %ears the simple message
EShut up during da5ening or you.ll drop deadFE

So much for digressing a%out the E?o5er DpE issue that came %efore the @eligious ?ommitteeFF 7he
Muestion you ha5e all come to hear me address& ho+e5er& is= R6ho +ould @a%%i Baruch Shapiro& /tQl&
5ote for in the '((1 presidential election if he +ere ali5e todayJQ
7he ans+er should %e +ell 0no+n to people +ho ha5e faithfully attended the @a5 Shapiro Memorial
%rea0fast o5er all these many yearsF It must ha5e %een a do/en or so years ago& and if my memory
ser5es me correctly the guest spea0er that year +as MrF Jac0 Stein%erg& of %lessed memory +ho
happened to %e @a5 ShapiroSs attorneyF MrF Stein%erg related that& as a young la+yer& he +as helping
@a5 Shapiro apply for *merican citi/enshipF @a5 Shapiro e-pressed an interest in %ecoming an
*merican citi/en and Jac0 helped him fill out the paper+or0F
9e had ta0en all the tests regarding *merican history and the la+s of citi/enship and had passed
successfullyF MrF Stein%erg accompanied him for the filing of the final paper+or0 and helped translate
for him the legalese in the go5ernment form into @a5 ShapiroSs nati5e !iddishF But +hen he came to
the line& RI solemnly s+ear that if called upon to ser5e in the armed forces of the Dnited States of
*merica to defend this country I +ill do soQ he refused to sign his nameF
@a5 Shapiro said that the statement +as not true and he refused to signF Jac0 assured him that it +as
Bust a formality& that he +as %eyond the age +here men +ere %eing drafted and that at any rate they
+ould not draft someone +ho could not spea0 English into the *rmyFQ It didnSt matterF @a5 Shapiro
refused to sign his name on an oath that +as not true and he passed up *merican citi/enshipF I am not
sure e-actly +hat his legal status +as the rest of his life in *merica& %ut& according to his la+yer&
%ecause of his integrity he ne5er %ecame an *merican citi/enL
7hat %eing the case& the technical ans+er to the Muestion R6ho +ould @a%%i Shapiro 5ote for in the
'((1 DFSF Presidential Elections if he +ere ali5e todayJQ is of course Rno oneQF 9e +as ne5er a DS
citi/en and thus +ould %e ineligi%le to 5oteF
But that really %egs the MuestionF 6hat I %elie5e can %e as0ed and +hat I dare say might %e
speculated is +hat +ould %e @a%%i ShapiroSs comments on the '((1 DFSF Presidential Election if he
+ere ali5e todayF I thin0 that perhaps @a%%i ShapiroSs reaction to the '((1 DFSF Presidential Election
can %est %e predicted in light of a story I once heard regarding the late Satmar @e%%eF No+ in different
periods of the t+entieth century Satmar +as sometimes located in 9ungary and sometimes located in
@umania depending on the shifting %ordersF I %elie5e this story too0 place +hile Satmar +as in
@umania +hich had G for a period G free electionsF Politicians 0ne+ then& as they 0no+ today in
Broo0lyn and other ?hassidic strongholds& that if they can get the endorsement of the @e%%e& they +ill
automatically ha5e the 5ote of all his ?hassidimF ,or this reason& the politicians of 5arious parties
came to the Satmar court see0ing the @e%%eSs supportF
8ne day either the <ing or Prime Minister or someone from the upper echelons of the ruling party
came to 5isit the @e%%eF 7his go5ernment official came +ith all the trappings of royalty& +ith a large
delegation& an impressi5e chariot& etcF etcF 7he ?hassidim had ne5er seen such +ealth and pomp and
ceremony and the @e%%e sensed that they +ere getting o5erly e-cited a%out a %elech vyon G an
earthly <ing G and decided that it +ould %e necessary to put all these outer trappings of RroyaltyQ into
the right perspecti5e for his ?hassidimF *fter the distinguished guest finished deli5ering his
Rcampaign speechQ in @oumanian& the @e%%e turned to his Ga%%ai and said in a loud 5oice so all the
?hassidim could hear R<os zogt dem !rel\Q 6hat did this uncircumcised one ha5e to sayJ#
My sense is that @a5 Shapiro +ould ha5e a similar attitude to the '((1 electionsF 9e +ould perhaps
remind his faithful disciples that the +ord #ush means em%arrassment and the name <eri is
synonymous +ith ritual impurityF I thin0 he +ould remind his Kehilla of the +ords +e say at the
siyum of a 7almudic tractate= R%odim anachnu l?$anecha. she?samta chelkeinu m?yoshvei beis
hamedrash v?lo samta chelkeinu myoshvei KaronosQ F * Karon is a +agon and the yoshvei Karonos
can %e interpreted to mean those +ho are riding on the campaign %and+agons of political candidatesF
,or us G he +ould tell his congregation G the 7orah is our life and the length of our daysK not politics
and not political partiesF R!nu ratzim- v?hem ratzimQF 6e are running and they are runningAF# 6e run to life of
the 6orld to ?ome& +hile they run to the +ell of destruction#F I thin0 he +ould tell his <ehilla not to
%e o5erly impressed +ith the po+er or the relia%ility of politiciansF 9e +ould Muote them the timeless
+isdom of the Mishneh from the second Pere0 of *5os= R"evy zehirin b?'ashusA Be+are of rulers&
for they %efriend someone only for their o+n %enefitK they act friendly +hen it %enefits them& %ut they
do not stand %y someone in his time of needQF
Dltimately he +ould remind his mem%ers that it is not the 5oters +ho elect a presidentF It is not the
electoral college and it is not e5en the Supreme ?ourt of the Dnited StatesF It is the 8ne +ho is
mamlich melachim v?lo ha?%elucha +ho puts people into office to carry out 9is +ill 9e cro+ns the
0ings& %ut the <ingship remains 9is#F
I %elie5e the @a5 of ?ongregation Mach/i0ay 9adas +ould Muote to those +ho listened to him the
5erse from Mishlei '1=1 R0algei mayim lev melech b?yad "ashem4 al asher *achpotz yatenuQ R"i0e
streams of +ater is the heart of a 0ing in the hand of 9ashem& +here5er 9e +ishes& so 9e directs itQF#
7his is a 5ery po+erful statementF <ings and Presidents do not ha5e the same #echirah Cho$shis that
you and I ha5eF 7hey ser5e as the tools of "ashem for e-ecuting 9is $i5ine Pro5idence in e-ecuting
the RMaster PlanQ of history G in +hich of course the Je+ish people play a most prominent roleF
,inally& I %elie5e @a5 Shapiro +ould urge his mem%ers R!l tivtechu b?nedivimQ $onSt put your faith
in no%les#AF RTov l?achasos b?"ashem- m?betoach b?nedivimQ It is %etter to ta0e refuge in "ashem
than to rely on no%les#F
So no+ I ha5e disappointed t+ice e5eryone +ho has come here this morning to decide for +hom to
5ote for President %ased on @a%%i ShapiroSs endorsementF ,irst IS5e disappointed you %y telling you
that @a%%i Shapiro himself +ouldnSt %e 5oting for President %ecause he couldnStF 7hen IS5e
disappointed you %y telling you that @a%%i Shapiro perhaps +ouldnSt ha5e 5oted for President e5en if
he couldF
,inally& I +ould li0e to disappoint e5eryone one last time %y telling you that e5en if @a%%i Shapiro
could ha5e 5oted for President in '((1 if he +ere ali5e today& and e5en if @a%%i Shapiro would ha5e
5oted for President in '((1 if he +ere ali5e today& and e5en if he +ould ha5e told his mem%ers +ho to
5ote for G that endorsement +ould not ha5e any halachic significance for anyone in this room todayF
7hat is %ecause of a 7orah la+ +e find in Parshas ShoftimF RIf there is a matter of Budgment that +ill
%e hidden from youA a matter of dispute in your cityA then you shall come to the <ohanim& the
"e5ites& and the Budges who will be in those daysK you shall inMuire and they +ill tell you the +ord of
BudgmentFQ @ashi Muotes on the +ords R!sher *iheye b?ayamim ha?hemQ the Gemara in @osh
9aShana that one only has the Budges and halachic authorities that e-ist in his days and those are the
people he must listen toF
So assuming there are people in this audience +ho feel that the decision for +hom to 5ote in the
upcoming Presidential election is in fact a halachic matter and they ha5e come to hear @a5 Shapiro&
/tQlSs halachic position on this issue& I must disappoint them and tell them= It doesnSt matterF !ou
must consult your local orthodo- @a%%i of todayF
Torah Dedication In Honor of Gustav Samter
B?M9 ?ongregation January '(& '((3
@a5a states= Rkama tipshaee shear inshi- d?kaymee m?kamei Se$er Torah v?lo kaymee m?kamee gavra
rabbaQ 9o+ foolish are the masses G they rise and sho+ respect for a Sefer 7orah& %ut they do not
rise and sho+ respect for a great person#F OMa00os ''%PF 7his afternoon& +e in ?ongregation Bi0ur
?holim G Mach/i0ay 9a$ath are participating in a dual sho+ of respectF 6e ha5e gathered here today
to sho+ respect and honor to a ne+ Sefer 7orah and +e ha5e gathered as +ell to sho+ respect to a
gavra rabba G a (avriel 'abba& to %e more precise& a great person& named Ga5riel& in +hose honor this
ne+ Sefer 7orah is %eing dedicatedF
7he !al0ut Shimoni on yesterday.s Parsha on the +ords E<'hamayim lahem chomahE spea0s a%out the
*ngel Ga5rielF 7he Medrash states= E6hen Israel descended into the sea& the *ngel Ga5riel
descended +ith them& 9e decreed that the +aters in front of them should split apart in the merit of the
t+o sets of Tzizis the Je+s +ould e5entually +ear on the corners of their garment in front of them and
he decreed that the +aters behind them should return to their normal state and dro+n the Egyptians in
the merit of the t+o sets of Tzisis that Israel +ould in the future +ear on back of their garmentsF
7he Se$er "aDrash <'aiyun& Muoting the ?hasam Sofer says this Medrash teaches us that the t+o sets
of t/i/is in front of our 7allis ser5e a different function than do the t+o sets in back of our 7allisF 7he
7orah states clearly that 7/isis are meant to %e a reminder to do the mit/5os= +u'reesem oso
u'zechartem es kol mitzvos "ashem va'aseesem osom E*nd you +ill see it and you +ill remem%er all
the mit/5os of 9ashem and do themFE 7he ?hasam Sofer e-plains& %ased on the a%o5e Muoted
Medrash& that the 7/isis in front of the 7allis +hich +e see are a reminder to ourselves to perform the
mit/5os of 9ashem +hile the 7/isis in back of the 7allis +hich other people see ser5e as a reminder
for others +ho see us that they also perform the mit/5os of 9ashemF
7he imagery of the 7allis is closely coupled +ith that of a Shliach 7/i%%ur as +e see in the famous
Gemara in @osh 9ashana O1>%P Emelamed shenisate$ haKadosh #aruch "u K'Shliach Tzibur v'her=a
l'%oshe seder Te$illahE 9ashem +rapped himself in a 7allis as if he +ere the Shliach Tzibbur and
sho+ed Moshe the order of prayerF#
MrFGavriel Samter has %een a faithful Shliach Tzibbur G a designated leader of the ?ongregation +hen
it comes to prayer and +hen it comes to 7orah reading for many many yearsF E5en though he
officially retired from these roles a fe+ years %ac0& I thin0 for many people G to this day -- +hen they
hear the name Ga5riel Samter they picture an indi5idual +rapped in a 7allis G ser5ing as Shliach
Tzibur& %e it at the amud or at the bimahF MrF Samter has al+ays %een 5ery conscious of the 7/isis he
+ears in front of his garmentF 7hey ha5e al+ays reminded him to perform the mit/5os of 9ashem
+ith precision and +ith lo5e& +ith dedication and mesiras ne$eshF *t the same time& MrF Samter has
%een a role model for othersF 9is actions and his demeanor as a role model and teacher ha5e ser5ed
sym%olically li0e the 7/isis on the %ac0 of his 7allis as a reminder to others ho+ Je+s are supposed to
act G +ith honesty& +ith refinement& +ith dignity and +ith an attitude of "evi m'talmidav shel !haron
"aKohen ; ohev es ha#riyos u'm'karvan l'Torah= Be li0e the disciples of *aron the Priest G lo5ing his
fello+ men and %ringing them closer to 7orahF
7his "achnasat Se$er Torah is %eing held at a 5ery auspicious time of yearF 7omorro+ e5ening +ill %e
7u BSSh5at G the Ne+ !ear for 7reesF 6hat more appropriate time could there %e to %ring into our
congregational family a ne+ 7orah a%out +hich +e are taught= 9tz Chaim "i ,?%achazikim #ah G It
is a Tree of "ife to those +ho hold onto itJ *nd I thin0 I am not barking up the +rong tree to go one
step further and say +hat more appropriate time could there %e to pay tri%ute and honor to a (avra
'abbah such as Ga5riel Samter +ho in the spirit of Ki "a!dam tz "aSadeh O$e5orim '(=1CP for
man is li0e a tree of the field# is himself deeply rooted in a 7orah +ay of life and +ho has pro5ided
leadership and guidance that ha5e impacted 5irtually all branches of our SynagogueSs ser5ice and
ser5icesF It no+ gi5es me great pleasure to present some of the fruit of MrF Samter.s pedagogic
efforts& his granddaughter= Mal0a *datto& follo+ed %y his daughter MrsF *5i5a !a%lo0& and then
follo+ed %y his son& Michael SamterF
q q q
6hen "ouis 7reiger and I G as co-chair of the shulSs last @a%%inic Search ?ommittee G +ere putting
together our +ish list for our ideal @a%%inic candidate +e had a little argumentF I +rote up a draft +ish
list in +hich I said +e +ould li0e an indi5idual +ho G in addition to e5erything else +e +ere as0ing for
-- had s0ills as a #a?al KorehF "ouis said& that +e +ere as0ing for too much already and +e didnSt
need a @a%%i +ho +as a #a?al KorehF Instead he insisted that +e as0 for a @a%%i +ho had a graduate
secular degreeF I said +e +ere as0ing for too much already and that +e didnSt need a @a%%i +ho had
an ad5anced secular degreeF In the end +e compromised and as0ed for %oth G and in @a%%i <leteni0
+e got %oth G along +ith 5irtually e5erything else +e as0ed forF No+ I am not sure ho+ often the
congregation has had to rely on @a%%i <leteni0Ss a%ility to factor polynomial eMuations or to sol5e
comple- mathematical pro%lems %eyond Eho+ many people are +e short for a minyanJEF But it is no
secret that +e ha5e certainly come to rely on his s0ills as a #aal KorehF Indeed MrF Samter spoiled us
as a congregation +ith his yekke li0e perfection of 7orah reading from the earliest days of this
?ongregation.s mo5e to Se+ard Par0F 6e are indeed fortunate to ha5e acMuired the 7orah reading
ser5ices of perhaps the only person in the shul +ho could match MrF Samter.s perfectionF I no+ call on
the Morah d.*sra of our congregation& @a%%i Moshe <leteni0& to address us in honor of this special
occasionF
q q q
I Bust +ant to close +ith a little story= Some ': years ago I used to Rma?ver SedraQ +ith my eldest son
Moshe +ho +as pro%a%ly in )
rd
or 1
th
grade at the timeF *lthough it +as a num%er of years %efore his
Bar Mit/5ah& I thought it +as not too early to e-pose Moshe to the Ta?amei "a%ikra and to get him
used to the 5oca%ulary of ?humashF I mentioned to him at one point= RMoshe& do you 0no+ that MrF
Samter reads the +hole parsha from the 7orah e5ery +ee0 in shul G e5ery single pasuk G and he does
not need to see the 5o+els or the notes on the +ords and he ne5er ma0es any mista0esJ Moshe
thought a%out that for a fe+ moments then he as0ed me& R*%a& does MrF Samter translate the pesukim
tooJQ I said no& he Bust reads themF RSo then +hatSs the %ig dealJQ Moshe +anted to 0no+L
6ell as +e all 0no+& MrF SamterSs contri%utions to the shul and to the Kehilla at large o5er these last
many decades have been a %ig dealF 7hey ha5e %een a %ig deal institutionally for Bi0ur ?holim-
Mach/i0ay 9a$ath and perhaps e5en more significantly they ha5e %een a %ig deal indi5idually for the
do/ens of youth from our congregation and %eyond +hom he has taught& influenced& and molded o5er
more than ' complete generationsL
In %ehalf of e5eryone here& I +ant to +ish MrF Samter that he ha5e !richas *amim& health& and
continued nachas from his +onderful family and may he recei5e chizuk in the 0no+ledge e5en l'achar
meah v'srim EMrF Samter.s 7orahE +ill continue to %e a source of teaching and inspiration to future
generations in ?ongregation Bi0ur ?holim G Mach/i0ay 9a$athF
Movie Review on Rav Soloveitchik Film
No5em%er 'C& '((3
85er the years& I ha5e %een as0ed to teach or spea0 in this congregation in situations +hen +e +ere
totally +ithout a @a%%i and in situations +hen +e had a @a%%i +ho +as on 5acation& sa%%atical or out-
of-to+nF
7he 7almud contrasts the plight of a star5ing person +ho has no idea +here his ne-t meal is coming
from +ith that of a star5ing person +ho has ]ip_ pm %read in his %as0et#F I al+ays feel that for a
congregation the situation of ha5ing a @a%%i on 5acation or sa%%atical is li0e the star5ing person +ith
]ip_ pmF 6e need a @a%%i and +e miss the @a%%i& %ut than0 G-d& +e 0no+ +here to find himF 6e
0no+ he.ll %e %ac0 e5entually and I +ant to ta0e this occasion to +ish our @a%%i a peaceful&
producti5e& and +ell-deser5ed& Sa%%aticalF
,ifteen years ago +hen +e +ere last totally +ithout a @a%%i& as co-chair of our shul.s @a%%inic Search
committee& I spo0e +ith a nationally 0no+n ra%%inic personality +ho +as gi5en as a reference %y
se5eral of our candidatesF *t one point in my con5ersation he emphasi/ed to me the importance of
matching up a @a%%i.s uniMue talents +ith the specific needs of each congregationF E,or e-ampleE& he
said& Esome communities ha5e no need for a full-ser5ice @a%%iK their prime reMuirement is that the
@a%%i %e a%le to gi5e good %oo0 and mo5ie re5ie+s for the shul sisterhoodFE It Bust so happened that
not long %efore this con5ersation I had %een the guest spea0er at a Sisterhood meeting +here I indeed
ga5e a %oo0 re5ie+F I assured this !eshi5a administrator that Seattle already had a local @a%%i +ho
ga5e good %oo0 re5ie+s for the Sisterhood and that B?M9 +as loo0ing for something a great deal
more than that in a @a%%iF
But& +ith layoffs no+ looming at Boeing and +ith lo+-profile minyanim +ho ta0e pride in not needing
full ser5ice @a%%is popping up all o5er the place& the thought occurred to me that perhaps the time has
come for me to polish up my ra%%inic resumeF 6hile I ha5e gi5en se5eral book re5ie+s o5er the
years& up to no+ I ha5e ne5er gi5en a ra%%inic movie re5ie+F No+ I +ould not %e so %ra/en as to
a%use the opportunity @a%%i <leteni0 has offered me %y cheapening this pulpit +ith a mo5ie re5ie+ A
+ere it not for the fact that the @a%%i himself shared +ith us one Sha%%at morning some 1 years ago
his impressions of a certain Mel Gi%son film a%out a figure +hose initials +ere JF?F It is %ased on
that @a%%inic precedent& that I am ta0ing the license to share +ith you this morning some impressions
on the recently sho+n Ethan Eisen%erg film a%out the "ife and "egacy of @a%%i Joseph BF
Solo5eitchi0 +ho +as in some circles 0no+n %y the initials& l.9a5dil& JFBF
"et me %egin +ith a story= In 1C:1& upon the occasion of the >:(
th
anni5ersary of the death of
Maimonides& 9e%re+ Dni5ersity pu%lished a collection of scholarly papers a%out the @am%am %y
indi5iduals considered to %e leading authorities on this great 7orah giantF 8ne of the scholars solicited
+as @a5 Solo5eitchi0F 7he @a5 later& only some+hat tongue-in-chee0& commented upon this reMuestF
E6hen I recei5ed the letter informing me that 9e%re+ D +as collecting papers mar0ing the >:(
th

anni5ersary of the death of Maimonides I +as shoc0ed and distressedF Dntil that moment& no one had
e5er told me that the @am%am +as deadF ,or me& the @a5 continued& he has al+ays %een a dynamic
force in my life and a li5ing realityF 7his +as the first time I had e5er heard anyone state that he +as
no longer ali5eFE
I recalled this comment of the @a5& +hile +atching the mo5ie documentary a%out his life and legacyF
It +as a %eautifully done and mo5ing filmF But it did lea5e some+hat of a %itters+eet taste in my
mouth to see my %elo5ed teacher %eing treated as a historical figureF ,or me @a5 Solo5eitchi0 is not a
figure of the pastF ,or me he is still 5ery much hereF I read his essays& I re5ie+ his notes& I listen to
his recorded lecturesF I thin0 a%out him daily& the 7orah he taught me& and the inspiration he ga5e meF
7here is a fundamental difference %et+een a teacher +ho is dead and a teacher +ho is ali5eF It really
has nothing to do +ith his pulse or heart%eatF I +ould li0e to ela%orate on this idea %y citing a teaching
I once heard from the @a5= *t the %eginning of 0arshat )ot "abracha +e read the famous 5erse= Z^]X
_nfW XiWZn Z`^]Y Z`Y ]gi Z]j G E7orah +as commanded to us %y Moses& an inheritance for the
?ongregation of Jaco%FE 7he 7almud in a num%er of places ma0es a play on +ords and teaches ie
Zp^]eY eie Z`^]Y e^nXEE 7he 7orah should not metaphorically %e compared to a morasha G an
inheritance& rather it should %e compared to a m'eorasa G a %etrothed& a %rideF
@a5 Solo5eitchi0 ela%oratedF 6hat& he as0ed& is the difference %et+een morasha and me'orasaJ
Morasha is an heirloom& something I ha5e inherited from a deceased ancestorF *n inheritance is
meaningful to me for nostalgic reasonsF It has sentimental 5alue stemming not so much out of its o+n
intrinsic +orth& rather out of its importance to someone else G a father& grandfather& or great
grandfatherF 6e may remain ignorant of the reason +hy this o%Bect +as important to our ancestors and
yet for purely sentimental reasons& +e +ill ha5e a certain degree of attachment to itF
* %ride& on the other hand& me'orasa, has personal 5alueF 9er significance stems not out of an
importance to someone else& rather out of a direct relationship +ith the one to +hom she is %etrothedF
7he %ond of a man +ith his %etrothed goes a%o5e and %eyond the %ond of family tradition and parental
attachmentF E7herefore a man +ill leave his mother and father and cling to his +ifeFE 7he attachment
is personally significant& not hidden a+ay in mysteries of the pastF
7his message of ma0ing 7orah into a 5i%rant and personally meaningful Me'orasah +ith +hom one
achie5es a passionate and intimate relationship rather than merely a nostalgic and sentimental
Morasha +ith +hich one pays tri%ute to the 5alues of long deceased ancestors +as the 0ey philosophy
+hich @a%%i Solo5eitchi0 %rought to his classroom and to all his pedagogic effortsF 7his +as the
distinction %et+een the relationship that professors ha5e +ith Maimonides G academic interest in
Judaic scholars of antiMuity +ho are dead -- and the relationship that @oshei !eshi5a such as @a5
Solo5eitchi0 ha5e +ith the @am%am G an intimate and passionate relationship that goes to the core of
their essence -- +ith teachers +ho remain eternally ali5eF
6e find clearly this distinction %et+een a %orasha and a %e'orasah relationship to 7orah in the
0arshat "aShavuaF Eisa5 had a %orasha relationship to the 7orah of !it/cha0 his fatherF It is ironic&
%ut the 7almud singles out Eisa5 as a paradigm of fulfillment of the mit/5ah of Kibud !vF Eisa5 lo5ed
his father and sho+ed him much respectF 9e tried to please him %y demonstrating to his father his
dedication and faithfulness to that +hich his father 5aluedF E9o+ does one tithe salt and stra+JE he
+ould as0 his fatherF If X]^`fY] X]Y]^X X`^mZ +as important and meaningful to !it/cha0& then for that
reason Eisa5 +ould ma0e it important for himself as +ellF 9e 5alued 7orah not on a personal le5el&
%ut on a %orasha le5el G I +ill 5alue 7orah at least out+ardly# %ecause it +as important to my
ancestorsF
!a0o5 G the VWiZ]e _`]W VX `We& had a different relationship +ith 7orahF It +as a %e'orasah
relationship %ased on intimate 0no+ledge -- hours and years of pro-imity +ith 7orah -- such that he
de5eloped a personal& passionate %ond +ith itF
7he film on the @a5 captured 5ery +ell his pioneering efforts to found the first Je+ish $ay School
outside Ne+ !or0 ?ityF 7he @a5 +as con5inced that the 7almud 7orah H *fternoon school approach of
transmitting Je+ish 9eritage to the ne-t generation +as at %est a E%orashaE attempt to pass on religion
rooted in nostalgia and sentimentality to a ne+ generation that +as finding 5i%rancy and e-citement in
life in areas far remo5ed from those things +hich mo5ed and stirred the hearts of their immigrant
parents and ancestorsF
6hile ?heder education may ha5e +or0ed for !a0o5 *5inu and +hile it may ha5e +or0ed in Europe&
the @a5 understood that Je+ish children in Ne+ England in the 1C)(s +ere not going to %e a%le to
ma0e 7orah their o+n E%etrothedE in a ?heder type educational institutionF *nd so G although the @a5
did not use this terminology G the Emodern orthodo- day schoolE +as %orn in Boston in the 1C)(s G a
ne+ 0ind of educational institution that +ould allo+ a ne+ generation of *merican Je+ish students to
find and esta%lish a me'orasah relationship +ith 7orah %ased on teachers& curriculum& and programs
that +ere e-citing and meaningful to themF
*nd +hile on the topic of Maimonides $ay School in Boston and the esta%lishment of a Me.orasa
relationship +ith 7orah& I +ould li0e to say a fe+ +ords a%out the contro5ersial issue of $ay School
co-education and the @a5.s position on that MuestionF
7he @a5 +as certainly a pioneer +hen it came to +omen.s 7orah education and Maimonides school in
Boston +as a re5olutionary implementation of this acti5ist educational philosophyF I thin0 it +ould %e
+rong& ho+e5er to categori/e the @a5 as a%solutely pro co-educationF It is 5ery true that for the @a5 it
+as important that girls recei5e a first rate 7orah educationF 9e +as con5inced pro%a%ly correctly so#
that +hen he founded Maimonides in Ne+ England in the 1C)(s the only +ay girls +ould %e a%le to
recei5e a 7orah education on par +ith that %eing offered the %oys +ould %e for the classes to %e mi-ed
genderF I thin0 it is +rong& ho+e5er& to automatically assume he +ould %e in fa5or of co-educational
classes todayF
Part of @a5 Solo5eitchi0.s greatness +as that he +as G to use a contemporary term G a Ema5eric0EF 9e
had profound insight into %oth society and halacha and +as a%le to recogni/e +hen societal changes
reMuired adBustment into the practical conclusions to %e dra+n from applying halachic principles and
7orah logicF It +as not that Ehalacha changedE as some li0e to characteri/e itF @ather it +as the fact
that the application of eternal halachic principles to changing societal conditions led to ne+
conclusionsF
Just as Esocietal changesE from early t+entieth century Poland to mid t+entieth century *merica
caused the @a5 to %rea0 +ith some policies and traditions +hich the Eright +ingE +as not prepared to
a%andon& I feel it is eMually plausi%le& if not li0ely& that the changes from mid-t+entieth century to
early t+enty-first century *merica +ould cause the @a5 to %rea0 +ith some policies and traditions that
some in Emodern orthodo-yE ha5e no+ come to ta0e as Einaliena%le interpretations of 7orah m.SinaiFE
I 0no+ for a fact that @a5 Solo5eitchi0 opposed $rF Samuel Bel0in.s plan in the late 1C:(s to mo5e
Stern ?ollege campus Eupto+nE to 6ashington 9eights to co-locate +ith !eshi5a ?ollegeF $rF
!it/cha0 7+ers0y& the @a5.s son-in-la+& personally told me in the early 1C3(s that the @a5 felt the time
had then come to separate the classes in Maimonides %ut that %y then it +as %eyond his a%ility to effect
such a changeF I also am a+are that the @a5.s other son-in-la+& @a5 *haron "ichtenstein& ad5ises
modern orthodo- communities +ho as0 his opinion that they should ha5e separate gender $ay School
classes +here financially feasi%leF Gi5en today the opportunity for Eseparate %ut eMualE 7orah classes
and gi5en especially the atmosphere of today.s se-ually permissi5e society& I thin0 it is a
misrepresentation of the @a5.s position to claim he ga5e a %lan0et endorsement of $ay School co-
educationF 7he @a5 +anted to create classrooms that +ould promote a me'orasah relationship
%et+een the students and 7orah& not %et+een the students themsel5esF
I.d Bust li0e to close +ith a 5ery poignant story illustrating ho+ the @a5 personified this teaching of ie
Zp^]eY eie Z`^]Y e^nXEE in his o+n lifeF 7he film did a 5ery good Bo% of portraying the 5ery special
relationship %et+een @a%%i Solo5eitchi0 and his @e%%et/in& a relationship +ell 0no+n to all those +ho
0ne+ themF
7he mo5ie mentioned that MrsF Solo5eitchi0 died of cancer in March& 1C;>F @a%%i Solo5eitchi0
mentioned in a !ahrt/eit lecture se5eral years later that although +hen his +ife +as first diagnosed he
+as cautiously hopeful for her reco5ery& it +as the pre5ious <ol Nidre that he 0ne+ for certain that his
prayers on her %ehalf +ere not to %e ans+eredF 9e relates ho+& as he did e5ery year& he held one of the
Sifrei 7orah ta0en out of the ar0 during the recitation of <ol NidreF ,ollo+ing <ol Nidre he ga5e the
7orah scroll to the Shamash in the synagogue +ho replaced it in the ar0F Someho+ the Shamash did
not correctly place the scroll in its proper position and during the course of %a'ariv it fell o5er on its
side in the !ron.
7he @a5 too0 this as a 9ea5enly omen that his +ife +ould die during that yearF E7he 7orah
represented my %etrothedF 7he 7orah I held in my arms slipped from its place and fell on its sideF I
0ne+ at that moment that my %elo5ed +ife +ould slip a+ay from me that yearAF *nd so it +asFE
Good Sha%%os to you allF
Sermon Excerpts From Fifty Years Ago
January )& '((C Parshas Vayigash
@a%%i Israel Miller& o%Em& had %een a pulpit @a%%i in the Bron- for many years and in fact had %een
gi5en a lifetime contract from his synagogueF In the 1C;(s he ga5e up his pulpit and came to !D as a
senior administratorF 9e Muipped that +hen a shul gi5es their ra%%i a lifetime contract it is %asically a
one sided agreementF 7he @a%%i al+ays has the right to lea5e the shul& %ut the shul.s only option is to
shorten their ra%%i.s lifeF 6ell B?M9 has ne5er %een inclined to offer any of our Spiritual "eaders
lifetime contracts& %ut someho+ this must %e a segulah for !richas *amim. #li ayin hara- until this
past month none of the indi5iduals +ho had held this position during my ;(-year lifetime e5er diedL
"oo0ing around this room I reali/e that fe+ indi5iduals present e5en 0no+ that @a%%i Gersion *ppel
+as once the @a%%i of this ?ongregation& e5en fe+er e5er met him and fe+er still e5er heard him gi5e
a sermonF Indeed I myself +as Bust 1( years old +hen @a%%i *ppel left Seattle in 1C:3 after ha5ing
%een here 1( years& to see0 %etter educational opportunities for his childrenF Sha%%at is certainly not a
time for eulogies and e5en if it +ere& the recollections of a ten year old could hardly do Bustice to the
contri%utions and accomplishments of a man such as @a%%i *ppelF I did a %it of research on @a%%i
*ppel and passed on the information for inclusion in the ne-t 7ri%uneF
6hat I +ould li0e to share +ith you this morning& less as a proper tri%ute to @a%%i *ppel& than as an
e-ercise in historical retrospection are t+o %rief e-cerpts from memora%le sermons that @a%%i *ppel
deli5ered during the latter part of his tenure in Bi0ur ?holimF No+ the fact that anyone remem%ers a
@a%%i.s sermon :( years after it +as deli5ered is itself a tri%ute to the @a%%i and his sermons& e5en if G
as is sometimes the case Ghistory may ha5e gi5en the @a%%i cause to rethin0 at least some of those
remar0sF If truth %e told I can not %e 1((N certain if I personally remem%er @a%%i *ppel deli5ering
these sound-%ites or I only remem%er my father telling me a%out them at the time or in later yearsF *t
any rate they pro5ide an interesting insight into the time and into the history of this ?ongregation and a
glimpse at the young @a%%i +ho ser5ed as its spiritual leader e]ZZ aYl_ VZZ VWYW_FF
7oday.s generation ta0es for granted a pride in 8rthodo-y& in faithfulness to 9alacha& in demonstrati5e
pu%lic display of sym%ols of identification +ith 7orah o%ser5ance and JudaismF 6e li5e in a time
+here Shomer Sha%%os indi5iduals are mem%ers of the DFSF Senate and run for the top political offices
of this countryF 6e li5e in a time +here the outgoing *ttorney General of the Dnited States and the
?hief of Staff of the President-elect proudly identify themsel5es as mem%ers of 8rthodo- synagoguesF
7hings +ere not al+ays this +ayF @a%%i *ppel +as @a%%i of Bi0ur ?holim at a time +hen 8rthodo-y
in *merica +as on the ropesF ?onser5ati5e Judaism +as the +a5e of the future& 8rthodo-
congregations +ere a%andoning their mechitzas& and considered %y many G including many 8rthodo-
people themsel5es -- to %e a dying %ranch of Judaism& catering to a small remnant of !iddish-spea0ing
European immigrants and holocaust sur5i5ors +ho ne5er really *mericani/edF Most attendees in both
the 8rthodo- and ?onser5ati5e synagogues dro5e to shul& certainly on the holidays and perhaps the
same could e5en %e said a%out Sha%%osF Both 8rthodo- and ?onser5ati5e Je+s agreed that
?onser5ati5e shuls +ere more E*mericanE and 8rthodo- shuls +ere more EEuropeanEF 6here they
differed +as on the follo+ing point= 8rthodo- Je+s used to say the difference %et+een an 8rthodo-
and a ?onser5ati5e shul is the fact that the 8rthodo- shul still had a mechitzaF 7he ?onser5ati5e Je+s
used to say the difference %et+een them +as the fact that the 8rthodo- shul still had a spittoonF *nd
indeed Bi0ur ?holim in the 1C:(s did ha5e spittoonsF
9er/l ?ongregation +hich +as located 1 %loc0s from Bi0ur ?holim in the Eold neigh%orhoodE +as the
original pulpit of @a%%i Baruch Shapiro +ho +as forced to lea5e that congregation and form
Mach/i0ay 9adath +hen 9er/l mem%ership 5oted to E%ring the +omen do+nstairsE and ultimately
Boined the ?onser5ati5e mo5ementF @a%%i Shapiro was a !iddish spea0ing @a%%i and his
congregation did consist primarily of European immigrantsF
@a%%i *ppel +as raised in a !iddish spea0ing home and ga5e the Sha%%os 7eshu5a and Sha%%os
9aGadol $rashas in !iddish and there certainly +ere many European immigrants in Bi0ur ?holimF
But @a%%i *ppel +as a !D musmach +ith a 9ar5ard graduate degreeF 9e +as a man of eloMuence and
dignity and spo0e +ith a pride and confidence a%out 7orah and 8rthodo-y in a scholarly fashion and in
a +ay that resonated +ith many& %ut not all& Bi0ur ?holim mem%ersF
7here had %een attempts to introduce mi-ed seating in Bi0ur ?holimF Indeed less than a decade later& a
Bi0ur ?holim %rea0a+ay faction +ould form ?ongregation Emanuel in the North End that in fact
introduced Efamily pe+sE as they +ere calledF @a%%i *ppel stood up for 8rthodo-y and +hat 9alacha
stood forF 9e told the ?ongregation that the Ethree %ranches of Judaism +ere li0e cloc0s on the +allEF
8rthodo-y& he said& is a cloc0 that is preciseF It is an accurate timepiece that one can set his +atch %y
and rely on for truth and accuracyF @eform Judaism is a cloc0 that has stopped runningF Neither the
minute hand& nor the hour hand& nor the second hand mo5esF *nyone +ho loo0s at it sees the cloc0 is
not running and no one +ill %e misled %y itF ?onser5ati5e Judaism& ho+e5er& he said is li0e a cloc0
that is erraticF 7he hands on the cloc0 mo5e and one +ho loo0s at it superficially +ill thin0 the cloc0
is functioning correctly and may %e relied uponF 9o+e5er the cloc0 is unrelia%leF 8ne +ho sets his
time %y it +ill %e going do+n the +rong pathF * cloc0 that E+or0sE %ut tells the +rong time is a far
more dangerous timepiece than a cloc0 that ceases to function altogetherF
7hat +as the first sermon e-cerpt I +ish to share +ith you this morningF It is memora%le perhaps
%ecause it gi5es us a glimpse into some of the issues of the day and it is indicati5e of @a%%i *ppel.s
+illingness to tell it li0e it is from the pulpit& letting the chips fall +here they mayF 7he second sermon
e-cerpt I am going to mention shares these t+o characteristics %ut it is a %it more sensiti5e for a 5ariety
of reasons and I therefore +ant to preface it +ith a thought from @a5 Solo5eitchi0 relating to the
Parshat 9aSha5uaF
* 5olume has %een pu%lished containing fi5e addresses @a5 Solo5eitchi0 ga5e %et+een 1C;' and 1C;>
to the annual con5entions of the Mi/rachi @eligious 2ionist Mo5ementF 7he first and perhaps most
famous of these is entitled E*nd Joseph $reamt * $reamEF In this lecture the @a5 %rilliantly analyses
the disputes and tension that e-isted +ithin Jaco%.s family %et+een his ten eldest sons and the young
JosephF 7he 5olume is a5aila%le in our Shul li%rary and I can.t pretend to do it Bustice in a fe+
sentences this morningF 9o+e5er the @a5.s thesis is that !osef sensed a coming change in society that
+ould necessitate changes in certain attitudes and practices that the family had come to ta0e for
granted in their ?anaanite homelandF !osef dreamed of shea5es G of a ne+ agricultural economy&
+hile the %rothers assumed the status Muo of %eing shepherds in a pastoral societyF 7he %rothers +ere
alarmed at !osef.s 5ision that tampered +ith the holiness and purity of their society and seemed to
introduce alien 5alues and alien conceptsF It +as a machlokes l'shem shamayim G an argument for the
sa0e of hea5en& and ultimately the Shechinah& the $i5ine Presence as manifested in the historical
unfolding of e5ents ruled in !osef.s fa5orF !osef.s %old dream had prepared the +ay for the change
that +as coming and ultimately his foresight +as crucial in allo+ing the rest of the family to sur5i5e in
a changed +orld and a changed societyF
7he @a5 then ties this dispute l'shem shamayim& %et+een !osef and his %rothers +ith the dispute he
@a%%i 1oseph Solo5eitchi0# had +ith mem%ers of his o+n family and +ith large portions of the
@a%%inic esta%lishment of his day +hen he decided to %rea0 +ith family tradition and identify himself
Not Just Speeches -- Volume III Page 1:(
+ith the @eligious 2ionist mo5ement and all that they representedF *gain it is a magnificent drasha
that I highly recommend for anyone +ho has ne5er had the pleasure of reading itF
I cite this drasha %ecause the second memora%le sermon e-cerpt I Muote from @a%%i *ppel is an
instance +here he G li0e !osef.s %rothers -- too0 a strong position l'shem shamayim against a societal
change that he percei5ed to %e a threat to our community& %ut the unfolding of su%seMuent historical
e5ents may lead one to argue that in the long run E$i5ine Pro5idenceE ruled against the position he +as
ad5ocatingF
In the mid 1C:(s& the era +e are tal0ing a%out- rov minyan and rov binyan of Klal *israel in Seattle G
the o5er+helming maBority of Seattle.s Je+ish population li5ed in the C31'' /ip codeF E-cept those
+ere the days %efore /ip codes& so they li5ed in the E''E mailing /oneF Bet+een Madison and Jac0son
Streets& %et+een 1>
th
*5enue and "a0e 6ashington one +ould find Bi0ur ?holim& Sephardic Bi0ur
?holim& E/ra Bessaroth& 9er/l& 7emple $e 9irsch& the 7almud 7orah& the Seattle 9e%re+ $ay School&
all the cities <osher Ba0eries and Butcher Shops& pro%a%ly ;:N of the Seattle Je+ish community and
pro%a%ly C:N of the Shomer Sha%%os Je+s in SeattleF
7he <line Galland 9ome +as in Se+ard Par0& and there +ere a fe+ Bi0ur ?holim families here as
+ellF But +hen a certain prominent Shomer Sha%%os mem%er of Bi0ur ?holim sold his house in
Madrona and mo5ed +ith his family to Se+ard Par0& @a%%i *ppel feared the start of a pattern that
+ould lead to potential disintegration of the old Je+ish neigh%orhood and ultimately the synagogueF
9e ga5e a fiery sermon citing the 5erse in the Tochacha in Parshat Bechu0otai= EVkXe rc]^ aWe] VXpg]E&
%lasting those +ho flee +hen no one is pursuing themF @a%%i *ppel did not remain in Seattle long
enough to see the reali/ation of his fearF But less than a decade later e5eryone +as fleeing C3122 for
C3118& and %y then one could almost say +e were %eing pursuedF @a%%i *ppel.s position +as a sound
and logical oneK it reflected con5entional +isdom and the traditional conser5ati5e %ias G as +as the
case +ith Jaco%.s 1( eldest sons G of attempting to preser5e the status Muo and fearing the conseMuence
of change and unforeseen outcomesF
7he Muestion of the scope of EZ^]X XfcE is a sensiti5e one and to some e-tent is one of the points of
contention %et+een Modern 8rthodo-y and the more Chareidi schools of thoughtF 7hese are hard
issues to BudgeF ?ertainly there is a 7orah reMuirement to heed the ESho$etE G the ra%%inic teachers of
our timeF Indeed there are harsh penalties up to and including the death sentence for a )aken %amre& a
re%ellious 7orah sage& +hen it comes to ta0ing issue on halachic matters +ith the recogni/ed consensus
of official ra%%inic position in one.s timeF 8n matters of ritual la+ or 9alachic interpretation +e +ould
ne5er say E$i5ine Pro5idenceE has o5er-ruled maBority @a%%inic opinionF Indeed +e see from the
famous case in #ava %etzia in5ol5ing the dispute %et+een @F Elie/er and the Sages o5er the halachic
status of the E85en of *chnaiE that eWZ VWY`_ ei= 9ea5en cannot o5errule halachic decisions of an
earthly #eis DinF
But +hat are the parameters of @a%%inic authority +hen it comes to addressing matters of social
change and current political issuesJ 8ne should not necessarily assume in these areas a Je+ish
counter-part to the ?atholic dogma of Papal infalli%ilityF 8ne al+ays puts himself at ris0 spiritually
and religiously %y ta0ing issue +ith maBority @a%%inic opinionF 7hat is not to say& ho+e5er& that
history or as the @a5 put it in his lecture E$i5ine Pro5idenceE# may not e5entually rule against the
con5entional +isdom of ra%%inic opinion in such mattersF
7his idea of !osef.s minority opinion emerging triumphant o5er the maBority opinion of his older
%rothers and the ramification thereof of the hindsight of historical de5elopment calling into Muestion
ra%%inic positions of earlier generations is certainly a contro5ersial oneF My purpose this morning is
Not Just Speeches -- Volume III Page 1:1
not to stir up old contro5ersies and certainly not to generate any ne+ onesF It is not my intent to
second-guess outspo0en opinions that +ere e-pressed from this pulpit o5er :( years agoF *nd it is
certainly not my intent to gi5e anyone license or encouragement for disregarding ra%%inic guidance
pro5ided %y the teachers and leaders of our o+n generationF
I did feel ho+e5er that on this morning +hen +e read ho+ the %rothers and !osef +ere a%le to utili/e
historical retrospection to reflect on some painful and passionate issues that separated them years and
decades earlier and finally o5ercome the emotions of that earlier era& it +as not inappropriate to use the
passing of @a%%i *ppel& of Blessed Memory& to share +ith a ne+ generation some insights and perhaps
some %attles of a pre5ious time in the hope that a %etter understanding of +here +e.5e %een and +here
+e are no+& +ill gi5e us all clearer guidance in terms of +here +e are headed in the futureF
If any one has any practical Muestions regarding the matter of +hen it may or may not %e appropriate to
ta0e issue +ith @a%%inic sermons& please consult your local 8rthodo- @a%%iF
Not Just Speeches -- Volume III Page 1:'
Dedicated To The Memory of Dr. Eric Offenbacher
,e%ruary '((C
?ertain practices and %eha5iors are themsel5es neutral %ut depending on e-actly ho+ they are used
may %ecome either offensi5e or praise-+orthyF ,or e-ample& using someone else.s +ords in your
speeches is sometimes called plagiarismF 7his charge +as le5eled in the past against %oth the ne+
president and 5ice-president of the Dnited States for speeches made during their presidential
campaignsF 8n the other hand Pir0ei *5ot teaches ^_c ^Y]eZ ik ]^Y]e V`_ Vi]fi Zi]ed eW_Y = if G +hen
Muoting someone else.s +ords G one attri%utes them to the original author he %rings redemption to the
+orldF
I +ould li0e to %egin my sermon this morning for Parshas BSShalach& the Parsha mar0ing the clima- of
the redemption from the Egyptian e-ile& %y plagiari/ing remar0s made from this 5ery pulpit not long
ago& %ut I hope that %y gi5ing proper credit to their author I +ill do my small part in helping %ring
redemption upon usF *aron "ei%ert %eautifully %egan his Bar Mit/5ah drasha three +ee0s ago %y
announcing EI +ould li0e to dedicate my remar0s this morning to the memory of $rF Eric
8ffen%acherFE I +ould li0e to echo those sentimentsF
I do not intend to deli5er a eulogy for $rF 8ffen%acher this morningF ,irst of all Sha%%os is not the
time for eulogies and second if I were to deli5er a proper eulogy for him& e5eryone +ould get home
late +hich +ould not %e an appropriate memorial for a meticulously punctual indi5idualF Sha%%os is a
time for learning and for gro+thF It is in that conte-t that I feel it +orth+hile and appropriate to reflect
this morning for a fe+ minutes on the man and on the community +ith +hich he identifiedF

My first real e-posure to the Breur.s <ehilla +as during the formati5e years I spent li5ing in
6ashington 9eights +hile attending !eshi5a ?ollege and the @IE7S Semicha ProgramF @a%%i $rF
Bernard @e5el first President of !eshi5a ?ollege +as instrumental in securing a 5isa to the Dnited
States in 1C)C for @a%%i $rF Jospeh Breuer& grandson of @a%%i Samson @aphael 9irsch and son and
successor of @a5 Shlmo Breur +ho married 9irsch.s youngest daughter and +ho +as himself head of
the !eshi5a in ,ran0furtF 8ne of @a%%i Breuer.s first stops in *merica +as to the office of the
president of !eshi5a ?ollege to personally than0 @a%%i @e5el for helping secure his entry into the
Dnited StatesF *t that meeting @a%%i @e5el suggested that the philosophy of !eshi5a ?ollege G %ased
on Torah +'%addah -- had much in common +ith the philosophy of @a5 Samson @aphael 9irsch G
%ased on Torah /m Derech retz G and offered @a%%i $rF Breuer a position on the facultyF ,or a 5ariety
of reasons @a5 Breuer turned do+n @a%%i @e5el.s offer and +ent on to form his o+n <ehilla including
?ongregation <ahal *dath Jeshurun <*J# and !eshi5ath @a%%i Samson @aphael 9irsch in
6ashington 9eights& all closely modeled after the 8rthodo- Je+ish community of ,ran0fortF
Torah /m Derech retz +hich +as 9irsch.s response to modernity in Germany and the *merican-%ased
Torah +'%addah philosophy introduced %y $rF @e5el +ere %oth deri5ati5es of the classic *evulun
model of see0ing a profession +hile supporting 7orah as opposed to the Eastern-European !eshi5a
tradition in Poland and "ithuania +hich stuc0 to the classic Yissaher-model of 7orah only as opposed
to Torah /m or Torah +' 7orah with or 7orah and#F *lthough they shared a su%+ay stop and they
shared a 7orah hyphen motto& there +ere and are differences %et+een !D and the <*J-Breuer.s
communityF 7his morning.s drasha is not the time to d+ell on themF Suffice it to say that these
neigh%oring cutting-edge 8rthodo- institutions each in their o+n +ay support 7orah& *5odah& and
Gemilat ?hassadim& the ) pillars on +hich the +orld stands as enumerated %y Shimon ha7/adi0 in the
second Mishneh of Pir0ei *5otF ,rom my perspecti5e as a young !D student 1( years ago G and this is
a perspecti5e that has %een reinforced o5er the years& particularly in the years I got to 0no+ $rF
8ffen%acher G the uniMueness of the BreuerSs community +as the e-emplary manner in +hich they
Not Just Speeches -- Volume III Page 1:)
supported the pillars of Avodah and Gemilat Chassadim. $i5ine Ser5ice and human ser5ices +ere
indeed the 7+in 7o+ers of upper Manhattan that arose from the community @a5 Breuer esta%lished
there and those t+in to+ers are standing there to this 5ery dayF 7he hallmar0s of <*J +ere its elegant
ser5ices& mar0ed %y a magnificent choir& disciplined uniform& and strict decorum as +ell as its net+or0
of human ser5ices catering in e-Muisite detail to personal sensiti5ity and high standards of ritual
o%ser5ance in all matters affecting Je+ish lifeF
It +as the fortuitous e5ent of one of Seattle.s finest sons& a student of !eshi5a ?ollege& marrying one of
the outstanding daughters of one of the finest couples of the Breuer community that ultimately %rought
$rF Eric and Gertrude 8ffen%acher in their senior years to this city and introduced Seattle to the %est
that the proud ,ran0fort am Main G 6ashington 9eights Torah /m Derech retz tradition of German
Je+ry had to offerF
7he term Derech retz in the e-pression Torah /m Derech retz can %e interpreted in a num%er of
+aysF It can mean manners& it can mean earning a li5elihood or it can mean %ecoming in5ol5ed +ith
society& culture& and the +ays of the +orld= 9irsch ad5ocated all these attri%utes and those +ho
faithfully follo+ed his teachings& as did $rF Eric 8ffen%acher& adopted them all as +ellF
6hile it is certainly a true statement that the 8ffen%achers came to Bi0ur ?holim from the <*J
community& I %elie5e it is not an understatement to remar0 li0e+ise that the 8ffen%achers brought
Bi0ur ?holim to Seattle from the <*J communityF By that I mean that for nearly a century this
congregation %ore the name of one of the finest manifestations of the Bi%lical mit/5ah of \fî X_Ze]
\]Yk G the mit/5ah of 5isiting the sic0 and for decades %efore the arri5al of this 5ery special couple& the
common perception among most lay mem%ers of the congregation +as that li0e selling chametz and
super5ising %utcher shops& 5isiting the sic0 +as strictly a Bo% for the @a%%i& and ine5ita%ly the lay
mem%ers +ould complain that the ra%%i +asn.t doing his Bo% +ell enoughL 7he 8ffen%achers changed
that perception and %oth energi/ed and re5olutioni/ed the institution of Bi0ur ?holim in this city& %oth
as a commandment and as a congregationF
No+ %y saying the Breuer <ehilla e-celled in supporting the pillars of *5odah and Gemillas
?hassadim I am not implying that they neglected the pillar of 7orahF 8n the contrary the Breuer
<ehilla has created a symphony of 7orah %ased institutions that +ould ma0e Mozart himself proudF
Moreo5er& Shivim 0anim ,'Torah G 7here are many +ays to teach 7orahF 8ne can teach 7orah in a
classroom or from %ehind a Shtender and one can teach 7orah %y e-ample& %y leading the +ayF $rF
Eric and Gertrude 8ffen%acher +ere 7orah teachers for some )( years in this community +ithout e5er
ha5ing stood in front of a classroom and +ithout e5er ha5ing prepared a single lectureF 7hey taught
Torah im Derech retz %y e-ample and %y inspirationF 7hey too0 leadership roles in organi/ing and
personally participating in all aspects of the community in5ol5ing Kevod haChayim and Kevod
ha%eisim& honor of the li5ing and honor of the deadF 7hey each %oth ser5ed and inspired our
community to their 5ery last daysF
I referenced earlier the classic !issacher and 2e5ulun partnership and mentioned that the Torah /m
Derech retz philosophy so %eautifully em%odied %y the life and personality of $rF 8ffen%acher +as
representati5e of the *evulun side of that partnershipF ,or the sa0e of %alance& I therefore +ish to end
my remar0s Muoting t+o %rief 7orah thoughts from sources ha5ing the name YissaharF
7he first comes from the son of Eric 8ffen%acher.s %oyhood friend in ,ran0furt *m Main& $a5id
,rand& namely Seattle.s o+n @a%%i !issachar ,randF @a%%i ,rand recently offered this insight into
!a0o5.s %lessing to Shevet *issacher= 7he 5erse states= ]Yk` hW] ZYfg Wk têZ Xe] _]h Wk Z[]gY e^W]
c_f pYi WZW] i]_pi E9e sa+ that serenity +as good and that the land +as pleasantF *s a result he put
do+n his shoulder to accept the yo0e& to %ecome an indentured ser5antFE 7his 5erse literally ma0es no
sense at allF If a person sees that rela-ation is good& then he should not +ant to %end his shoulders to
accept a yo0e or %urdenF 7he 5erse seems to %e telling us Bust the opposite= Precisely %ecause he sa+
rela-ation +as good& he therefore put do+n his shoulder to accept a yo0eF 6hat does the 5erse meanJ
@a%%i ,rand e-plained that there are t+o types of rela-ationF 7here is the type of rela-ation a person
gets on 5acationF 9e goes to Palm Springs +here it is +arm and sunnyF 9e has no responsi%ilitiesF 9e
sits there in a hammoc0 drin0ing a cold glass of lemonade spacing out and s+aying %ac0 and forth in
the gentle %ree/eF 8ne might thin0F 7his is real menuchaF 7here is nothing greater than thisL 7his
indeed ma0es for a great 5acationF But as incomprehensi%le as this may seem& one gets tired of this
after a +hileF *fter s+aying on the hammoc0 for a %it one %egins to feel 5ery emptyF 7his is %ecause a
person has a soul& neshama H nefesh& +ithin himself and that soul has to %e sustainedF 7he only thing
that sustains the soul is a spiritual componentF
6hen a person uses his talents to accomplish spiritual goals there is tremendous menucha associated
+ith that 0no+n as menuchas hane$esh& spiritual serenityF 7his is not the type of serenity one gets on
5acation %ut the type of serenity a person feels +hen he recogni/es he is using the talents the *lmighty
ga5e him to do something +orth+hile and to ma0e a difference in this +orld that +ill please 9is
?reatorF
8ne of the great myths of life is retirementF People say they can.t +ait to retireF But +e hear
thousands of stories of people +ho retire and then Eno+ +hatEJ 7here is only so much ne+spaper one
can read in the morning and so much golf that one can play +ithout getting %oredF People ma0e a
mista0e& thin0ing the ideal state is to %e a%le to do nothingF $oing nothing is terri%leL It is de%ilitating
and depressingF If a person +ants to find true menuchas hane$esh in retirement& one needs to then
more than e5er E%end his shoulder and accept the yo0eE so to spea0 %y ta0ing this opportunity to use
his talents and am%itions to ser5e the *lmighty in +ays and +ith an intensity that he may ne5er ha5e
had a chance to accomplish during his +or0ing careerF
6hen I heard this thought of @a%%i ,rand& deli5ered this year on Parshas Vayechi G the 5ery +ee0 of
$rF 8ffen%acher.s passing& I could not help %ut thin0 he must ha5e had his father.s %oyhood friend in
mindF $rF 8ffen%acher had ;: or >( years of life %ehind him +hen he mo5ed to SeattleF Most people
+ho retire at that age are %urned out alreadyF 7hey are loo0ing for the nearest hammoc0 and glass of
lemonadeF But $r 8ffen%acher +as al+ays full of energy and ideas and for+ard-loo0ing proBects and
acti5ities& %oth personal and communalF 9is e-ample should %oth instruct and inspire us to appreciate
the meaning of serenity and rela-ation that comes through lo+ering one.s shoulder and the accepting
the yo0e of communal responsi%ility -- c_f pYi WZW] i]_pi ]Yk` hW] ZYfg Wk têZ Xe] _]h Wk Z[]gY e^W]
,inally I +ould li0e to cite a teaching from a ?hassidic source& @F 2e5i Elimelech of $ino5 in his
Benei !isaschar that in a sense +ill %ring us %ac0 to our original point of departureF
7he 7orah portions +e ha5e %een reading for the last se5eral +ee0s center around VW^jY X]id the
Egyptian e-ile and the redemption there fromF E-ile has %een a central motif of Je+ish e-istence for
much of our historyF 7here is much in Je+ish +riting a%out the e-ile e-perienceF ?ertainly e-ile is
seen as punishment and a means of someho+ purging the Je+ish people of 5arious shortcomingsF
7here are& ho+e5er& %oth rational and mystic e-planations that attempt to put a more positi5e spin on
the e-perience of %eing %anished from one.s homeland and dispersed among foreign culturesF 9irsch
has a particularly positi5e 5ie+ of the Galus e-perience and sees it primarily as an opportunity for the
Je+ish people to fulfill their mission as G-d.s people %y acting as a 9oly Nation& Sanctifying 9is
Name& and spreading 9is 6ord and 9is 7eaching throughout the nationsF @F 2e5i Elimelech& in Benei
Not Just Speeches -- Volume III Page 1::
!isaschar suggests that the $i5ine intent of e-ile may actually +or0 in the opposite direction as +ellF
9e spea0s of Eholy spar0sE +hich ha5e %een s+allo+ed up %y the nations and contaminated %y themF
7hrough the ensla5ement of Israel %y the nations& the Je+ish people are a%le to e-tract these Eholy
spar0sE returning them to their sacred source& there%y pa5ing the +a5e for their complete redemptionF
i]cd `]k^_ ]ejW ak W^[e] G Eand after+ards they +ill lea5e +ith great spoilsE may refer to spiritual
attainments %rought a%out %y recapture of these s+allo+ed up spar0s of holinessF
I ha5e no dou%t that $rF Eric 8ffen%acher G in the finest 9irschian tradition G conducted himself
throughout his life in +ays of pleasantness and refinement that +ere a true <iddush 9ashem and
there%y %rought to the nations of the +orld +ho had the %enefit of 0no+ing him a glimpse of +hat it
means to %e a 9oly People& a people +ho +ear the ?ro+n of Torah /m Derech retz and the R?ro+n of
a Good NameFQ
But I %elie5e +e can li0e+ise find in $rF 8ffen%acher& and in other German Je+s of his community&
e-amples of the idea e-pressed %y the other 5ie+ of Galus as +ellF 6or0ing +ith the Benei !isaschar.s
approach that there is positi5e spiritual 5alue to %e gained from the Galus e-perience through recapture
of the Enitzozos kedoshosE that ha5e %een contaminated %y the nations& I +ould li0e to suggest that one
of the positi5e attri%utes German Je+ry gained from e-posure to German society G one of the Eholy
spar0sE they may ha5e %een a%le to retrie5e 5ia the ine5ita%le acculturation that too0 place o5er the
decades and centuries in lgkè -- is the 5alue of discipline and the unMuestioning acceptance of
authorityF
7hese practices and %eha5iors G li0e the practice of Muoting someone else.s +ords in your speech G are
themsel5es neither positi5e nor negati5eF In the +rong conte-t these holy spar0s %ecome attached to
the Eforeign shellsE G the Kelipot G and %ecome corruptedF Blind discipline and unMuestioning
acceptance of authority may cause catastrophic resultsF 7he Nurem%erg 7rials of Na/i +ar criminals
are fore5er infamously lin0ed +ith the e-pression EI +as Bust follo+ing ordersEF But in the right
conte-t there can %e tremendous 5alue to discipline and acceptance of authorityF In the conte-t of the
*rmy of G-d strict discipline and Efollo+ing commandsE are appropriate %eha5ior and praise+orthy
practicesF Indeed they +ill pa5e the +ay to our future redemptionL
Self-discipline and acceptance of authority is characteristic of German Je+ry in general& and it +as
certainly a hallmar0 of $r 8ffen%acher.s %eha5ior in particularF 9e +as a disciplined soldier in
9ashem.s *rmy& present for e5ery roll call Shachris& Mincha& and Ma.ari5K Mussaf& Selichos& NeilahF
6hene5er there +as Te$ilah #'Tzibur $rF 8ffen%acher reported punctually for duty front and centerF
9e R0ne+ ho+ to read an org chartQ and o%ediently deferred to the 0no+ledge and authority of the @a5
of the <ehilla in all halachic mattersF 9e 0ne+ the rules& he a%ided %y the 5alues and disciplines he
+as taught from his youth& and he +as a faithful soldier in the *lmighty.s %rigadeF @igidly follo+ing
the +rong orders can %e a disastrous manifestation of the sitra achraK rigidly follo+ing $i5ine orders
is a holy and praise+orthy hallmar0 of the Breuer community so %eautifully portrayed to us %y $rF Eric
8ffen%acherF
Some 1: years ago a young Jac0 <ennedy electrified his European audience in front of the sym%ol of the ?old
6ar G the Berlin 6all -- %y proclaiming solidarity +ith the German people -- +ith the +ords /ch bein ein
#erlinerF ?ynics ha5e noted that his +ords +ould not ha5e had the same drama or impact had the %attlefront
%et+een East and 6est %een located in 9am%urg& Germany instead of BerlinF /ch bein ein "amburger +ould
more li0ely ha5e %een met +ith gigglesF 7he same might %e said a%out ,ran0fort& %ut +ith his characteristic
German preciseness $rF 8ffen%acher al+ays emphasi/ed that he +as from ,ran0fort am Main& ,ran0fort along
the Main @i5erF 7herefore& in tri%ute to this +onderful representati5e of the finest aspects of German Je+ry& I
do not ha5e any hesitation +hatsoe5er in proudly proclaiming in his memory E/ch bein ein Frank$urt am
%ainerE -- I consider myself fortunate and proud to ha5e 0no+n this proud mem%er of a proud communityF
Not Just Speeches -- Volume III Page 1:;
Parshas Zachor and Experiential Memory
March '((C
I had the pri5ilege in *pril 1C>' to personally attend a lecture @a%%i Solo5eitchi0& /tEl& ga5e to a group
of 9igh School and ?ollege studentsF 7he @a5& +ho at the time +as almost >(& spea0ing to a room full
of hundreds of young men and +omen in their teens or early t+enties& analy/ed the difference %et+een
youth and old ageF 9e e-plained that youth and old age are not merely successi5e physiological
periods in a person.s life& they also descri%e t+o e-istential moodsF 7he different existential moods& he
+ent on to say& are determined %y different time a+arenessesF 7he time a+areness of youth is future
oriented& +hile that of the old centers on the pastF E-istentially to %e young means to %e committed to
the future& +hile to %e old means to contemplate +hat once was %ut is no longerF !ou ha5e already
heard ) of the 1 monthly sermons I committed to deli5er during @a%%i <leteni0.s sa%%aticalF In these
sermons I ha5e thrice reminisced a%out +hat once was %ut is no longerF I reminisced a%out @a%%i
Solo5eitchi0 himself& a%out @a%%i *ppel& and a%out $r 8ffen%acher& Zk^_i Vg]^klF 8ne does not ha5e
to %e a roc0et scientist to figure out +here I find myself on the youth to old age continuum
e-istentially spea0ingF *s one congregant told me& E$a5id I really enBoy your sermonsF It feels Bust
li0e I.m +atching the 9istory channelFE
*nd if on a regular Sha%%os morning you caught this old darshan reminiscing a%out the past& I thin0
no one +ill %e surprised if& on Sha%%os Parshas Zachor Gthe Sa%%ath +hen +e read the section of the
7orah portion commanding us to remember& I +ill again this morning reminisce a%out the pastF
9o+e5er& unli0e my pre5ious drashas& this morning.s sermon +ill not %e focused on indi5idual
personalities& anecdotes& or issues in5ol5ing historical recollection at a Emicro le5elE& rather I +ould
li0e to share +ith you this morning on Sha%%os 2achor some thoughts a%out remem%ering the past at a
Emacro le5elEF
@a5 Sol5eitchi0 in the lecture I referenced earlier distinguishes %et+een t+o types of historical
memoryF 7here is +hat he called Eintellectual memoryE and +hat he called Eexperiential memoryEF
Intellectual memory mechanically recalls and assem%les factual dataF *rcheologists& anthropologists&
and historians all speciali/e in reconstructing +ith techniMues that dra+ upon and culti5ate man.s
intellectual memoryF 7his is not the type of memory 7orah has in mind +hen it e-horts us )achorG
@emem%erF
Indeed 7orah frequently commands us to remem%erF 7his imperati5e to recollect the past is %y no
means limited to the mit/5ah of @emem%ering *male0F 7here are no less than ; seminal e5ents in our
history that the 7orah commands us to remem%er constantlyF If anyone cares to turn to page 1>; in the
*rt Scroll Siddur& at the 5ery end of the daily Shachris ser5ice& they +ill see the 5erses commanding
these remem%rances and note that some authorities recommend that each of these sets of 5erses %e
recited on a daily %asisF
6hen the 7orah commands us to remem%er constantly the Sa%%ath& the E-odus& the recei5ing of the
7orah at Sinai& the punishment of Miriam& and the sin of the Golden ?alf& in addition to the attac0 of
*male0 the 7orah is not merely content +ith intellectual a+areness on our part of e5ents +hich
transpired in antiMuityF 7he 7orah reMuires Ee-periential memoryEF buoting the @a5 in his remar0s
that e5ening +hich ha5e %een pu%lished in Shiurei 9a@a5 in an article entitled E7he DniMue
E-perience of JudaismEF=
Judaism insisted that Je+s recall not only the factual e5ents of the past& %ut that in addition the
e-periences of the past retain their vigor, undiminished despite the passage of timeF 6hate5er
+as horri%le and frightening should %e remem%ered as horri%le and frightening& no matter ho+
Not Just Speeches -- Volume III Page 1:>
much time has elapsed since the e5ent transpiredF 7he memory of +hat once +as therapeutic
and redempti5e should fore5er possess those Mualities. In short, when remembering the past,
the 1ew relives the event as if it were a present realityF
Many hala0hot are clearly related to e-periential memoryF 8ur commitment to retz *israel G
one of the strangest phenomena in human psychology G is intelligi%le only in terms of
e-periential memoryF 6e ha5e %een e-iled from the land of Israel for 1C(( years and suddenly
+e disco5ered that it is our homeF 6hat is responsi%le is not the memory of e5ents& +hich
occurred there& or people +ho li5ed there )&((( years agoF ,or the non-Je+& these are merely
archeological factsF ,or the Je+& they are experiential factsF Bi%lical stories are in our presentF
In cheder +e cried +hen +e learned of the sale of !osef& and +e reBoiced in his ascendancy to
po+erF 7here +as a freshness& a 5igor& a nearness +hich +e felt in that dramaF 7he ninth of *5
+as not a story out of antiMuity& +e witnessed the tragedyF In our childish eyes +e sa+ the
flames en5eloping the 9oly of 9oliesF 7here +as participation and in5ol5ement as if +e had
%een transferred %ac0 in time to the year >( ?EFE
Mechanically reciting page 1>; in the *rt Scroll Siddur on a daily %asis +ithout gi5ing significant
thought and empathy to the e5ents descri%ed therein +ould no more %e a proper fulfillment of the
mitvah of the ESi- remem%rancesE than is mechanically lighting a *ahrtzeit candle +ithout thin0ing
seriously a%out one.s departed parent a proper o%ser5ance of the anni5ersary of the death of one.s
father or motherF
No+ +ith regard to the other : @emem%rances -- +ith a little effort one should %e a%le to achie5e the
appropriate le5el of e-periential memory and ta0e the proper lessons to heart %y recalling those :
seminal e5entsF 9o+e5er +hen it comes to the mit/5ah of remem%ering +hat *male0 did to us +e
face a particularly difficult challengeF 6ho is *male0J 6here is *male0J 6hat e-actly are +e to
remem%er and ho+ e-actly are +e to +ipe out his memory if +e don.t 0no+ +ho or +here he isF 9o+
indeed are +e e5er going to succeed in +iping out his memory if +e are commanded to constantly
remem%er +hat he did to usJ
7hese are fascinating Muestions that are dealt +ith %y classic 7orah commentariesF It is %eyond the
scope of my drasha this morning to deal +ith them at lengthF 6hat I +ould li0e to share +ith you
today is a personal thought that attempts to ans+er the Muestion E6hat do I ta0e a+ay from the story of
*male0 attac0ing the Je+sJ 9o+ can I experientially identify +ith +hat transpired in the e5ents at
the end of 0arshas #'Shalach as again summari/ed at the end of 0arshas Ki SeitzeiJ
I do not claim that my approach is necessarily the simple interpretation of this mit/5ah or of the 5erses
+e read this morningK ho+e5er I hope that +hat I am going to suggest is not Purim 7orah eitherF I
descend from a long line of homiletic tradition that +as not em%arrassed to offer interpretations that
fall into the genre of EChassidishe TorahEF EChassidishe TorahE refers to homiletic insight into 7orah in
+hich the lessons taught are definitely true& only their deri5ation from the sources used to pro5e them
may %e tenuousF
I ha5e al+ays %een struc0 %y an irony that e-ists +ithin 0arshas #'ShalachF 7hat 7orah portion %egins
telling us that G-d did not lead the people %y +ay of the land of the Philistines& although it +as the
shortest and most direct route to their destination for G-d said& EPerhaps the people +ill reconsider
+hen they see a +ar and they +ill return to EgyptFE 7he highlight of the Parsha is of course G-d single
handedly doing %attle +ith the Egyptians and destroying them +ithout Israel ha5ing to lift a finger G .Z
a]`W^[X VXe] Vki V[iWF *ll of a sudden at the end of the Parsha& *male0 am%ushes Israel from %ehindF
*male0 cuts do+n our +ea0lings trailing %ehind us +hen +e +ere faint and e-haustedF What is going
on here? 6hat happened to the Z[d`Z that +as so protecti5e of Israel and so concerned that they not
%ecome in5ol5ed in or e5en +itness +arJ
No+ it is clearly %eyond my pay grade to try to second-guess the Z[d`Z or to offer definiti5e
suggestions as to ho+ to resol5e this MuestionF "ogically ho+e5er I thin0 there are ) possi%le
approaches& +hich may not %e mutually e-clusi5eF
7he first is the approach of the Medrash& one e-ample of +hich is the Medrash 7anchuma cited %y
@ashi in Parshas B.Shlach +hen commenting on the Bu-taposition of the 5erse E*nd *male0 came and
%attled IsraelE +ith the pre5ious 5erse in +hich the ?hildren of Israel as0ed EIs 9ashem in our midst or
notJE * second such Medrash is the Mechilta +hich plays on the name @ephidim +here Israel +as
attac0ed and attri%utes *male0.s attac0 to the fact that Z^]XZ aY VZWcW ]m^ the Je+s loosened their grip
on 7orahF *ccording to this approach the attac0 of *male0 someho+ resulted from the spiritual
shortcomings of the Je+ish peopleF ,ran0ly I do not find this approach totally satisfyingF Chazal tell
us that #nei *israel +ere on the 1C
th
le5el of impurity +hen they left EgyptF *s the *ngels protested at
!am Suf E7hese are idolaters and these are idolatersLE and yet despite all this Israel had %een +orthy
all along of $i5ine inter5ention and protectionF I.m sure there are 5alid homiletic lessons to %e
deri5ed from these Medrashim& %ut they don.t really ans+er the Muestion I am posingF
*nother approach +ould %e along the lines ta0en %y the >rach Chaim "aKodosh on the 5erse in
Parshas <ayeshev +here @eu5en ErescuesE !osef from his %rothers. plans to murder himF 7he >rach
Chaim Muestions +hat 0ind of rescue operation this +as if !osef +as thro+n into a pit of poisonous
sna0es and scorpions& as the 7almud tells us= ]_ `W VW_^nf] VW`[g i_e ]_ aWe VWY G VWY ]_ aWe n^ ^]_Z]F 9e
ans+ers that due to the in5iolate principal of #echira Cho$shis freedom of choice#& the Z[d`Z +ould
ha5e allo+ed the %rothers to murder !osefF Man has free choice in this +orld to carry out his e5il
desires e5en if they impact negati5ely on other innocent parties& ho+e5er sna0es and scorpions do not
ha5e #echira Cho$shis and conseMuently the Z[d`Z +ould miraculously protect !osef from harm in
the pitF *ccording to this approach& VWY` Xe^WY t][ VWY` WcW_ ikZ G E5erything is in the hands of
9ea5en e-cept the fear of 9ea5en# ta0es on ne+ meaningL Indeed the 7orah tells us that *male0 +as
ei VWnie e^W G they did not fear 9ea5en& thus they were gi5en the a%ility to attac0 Israel e5en though
this +as not the $esire of the *lmightyF 7his approach also is less than con5incingF ,irst of all the
8rach ?haimSs underlying principle that #echira Cho$shis trumps Z[d`Z is %y no means uni5ersally
acceptedF Beyond that& clearly G-d.s protection of the Je+s did seem to preempt the freedom of choice
of Pharaoh and the Egyptians& although that too is a discussion %eyond the scope of our remar0s this
morningF
7he only other approach that comes to mind is that someho+ the Z[d`Z consciously allo+ed this
unpro5o0ed and irrational attac0 on Israel %y *male0 to ta0e place in order to purposely set up the
Eternal +ar from generation to generation %et+een *male0& the ultimate forces of e5il in the +orld&
and 9is ?hosen People& the Nation of IsraelF 7his attac0 and the call to al+ays remem%er it charged
the Je+ish people +ith the eternal tas0 of standing up to and eradicating the forces of e5il in the +orldF
7his is an interesting theory& %ut I readily admit I found no source to support such a speculati5e
suggestionF
6here does all this lea5e us in terms of experiential memoryJ 6hat is it that +e are supposed to ta0e
a+ay from the e-perience of remem%ering that +hich *male0 did to usJ 6hat I ta0e a+ay- b'geder
Chassishe Torah& from this episode is that one should ne5er %e o5erly confident& one should ne5er
assume that he has figured out +hat the Z[d`Z has in store for him& for the Je+ish people& or for the
+orld in generalF 8ne can %e riding high one moment and face a stunning set%ac0 the ne-tF
Not Just Speeches -- Volume III Page 1:C
I thin0 this is a particularly important lesson for people of my generation and those younger than me&
particularly in times such as oursF 6e ha5e& #aruch "ashem& li5ed our li5es and gro+n up after the
great depression& after the 9olocaust& after the post-66II dislocations and immigrations& after the
disco5ery of penicillin and polio 5accinesF 6e ha5e +itnessed the %irth of the State of Israel and ha5e
seen it prosper militarily& financially& and politicallyF 6e ha5e gro+n up financially confident and
secure& +e ha5e seen Je+ish and particularly 7orah institutions de5elop and prosperF 6e ha5e %een
li5ing our li5es& so to spea0& in an era of ZY^ cW_ VWej]W ie^`W Wg_] G and the ?hildren of Israel go forth
+ith a Mighty 9andF
But +e are called to remem%er that +hich *male0 did to us at a time +hen +e also going forth +ith a
Mighty 9andF 6e are 5ulnera%le e5en +hen +e least e-pect itF 6e dare not ta0e anything for grantedF
6e may recei5e a harsh +a0e-up call at any moment totally undermining our security and self-
confidenceF
I thin0 this fits in +ell +ith the idea of reading Parshas 2achor the Sha%%os %efore PurimF 7here is an
irony in this as +ellF *dar is the month of great Boy and cele%rationF 6hy commemorate the snea0
attac0 %y *male0& certainly not our finest hour& in this month of triumphJ 8f course ?ha/al attri%ute it
to the fact that 9aman +as a descendant of *gag& <ing of *male0& %ut thematically it fits in +ell +ith
the idea I ha5e de5eloped as +ellF 7he Je+s in Shushan +ere secure and confidentF 7hey +ere in5ited
to %anMuets of the <ing and gi5en the royal treatmentF 8ne of their o+n +as chosen bueen of the
EmpireF *nd yet out of the %lue& disaster struc0F Z^W_Z a`]`_ ZgXg XcZ] \iYZ ^_c_ VWm][c ]ejW VWj^Z
Zk]_g a`]` ^WfZ] X]Xì ]_`W aYZ] \iYZ] G 7he couriers +ent forth hurriedly %y order of the 0ing& and the
edict +as distri%uted in Shushan the capitalF 7he 0ing and 9aman sat do+n to drin0& %ut the city of
Shushan +as %e+ilderedF @a5 Solo5eitchi0 +rote in another conte-t& E7he Megillah is the %oo0 of the
5ulnera%ility of man in general& and specifically of the Je+FE
7he idea of 5ulnera%ility and insecurity should %y no means lead to or %e confused +ith psychological
despair and hopelessnessF @ecognition of our 5ulnera%ility and insecurity can %e a spiritually positi5e
phenomenonF Ideally it should lead to our recognition of our total dependence on the *lmightyF
Ideally it should enhance the kavanah of our prayers& it should inspire us to ree5aluate our 5alues& to
do 7eshu5a and %ecome e5er more desirous of ha5ing a close and intimate relationship +ith the
*lmightyF
7he idea of "ester 0anim& +hich is so dominant in the story of the Megillah and +hich no dou%t
played a significant role in the initially successful attac0 of *male0 against #nei *israel& does not
indicate lac0 of G-d& chas v'shalomF 8n the contrary in %oth the e5ents of the Megillah& and ultimately
in our Eternal %attle +ith *male0 in +hich the *lmighty promises VWY`Z X[XY niYf ^kl Xe Z[Ye Z[Y Wk
9ester Panim is a temporary conditionF It connotes the temporary hiding rather than the a%sence of
G-d.s %ene5olent ,aceF It is in the month of *dar that G-d.s Z[d`Z came out of hiding& so to spea0F
"ester 0anim& insecurity& and 5ulnera%ility ga5e +ay to $i5ine Protection& light and gladness& Boy& and
honorF So may it %e in our o+n timeF
I +ould li0e to conclude %y coming full circle and returning to the @a5.s insights on time a+areness at
it applies to youth and old ageF 8rganically& the @a5 said& youth and old age are mutually e-clusi5eF
!outh is primarily the time of tissue %uildup& and old age is the time of tissue destructionF 9o+e5er& as
e-istential moods they can %e e-perienced simultaneously and as EI a+arenessesE they may e-ist
contemporaneously in the same indi5idualF Judaism& he said& attempts to com%ine the e-perience of
youth and age and requires of the Je+ that he %e simultaneously& and perhaps parado-ically& %oth
young and oldF 7he time a+areness of Judaism is %oth recollection and anticipationF Just as +e must
ha5e e-periential memory of past e5ents so too must +e possess e-periential anticipation of e5ents
Not Just Speeches -- Volume III Page 1;(
that ha5e not yet happenedF E-periential anticipation means that the Je+ anticipates an e5ent not Bust
%ecause it is %ound to occur G that +ould only %e intellectual anticipationF It means that the Je+
%ecomes e-cited and reBoices and sings and dances as if an e5ent +hich +ill first transpire on some
un0no+n date in the future had already actually ta0en placeF 7he future is e-perienced as reality and is
integrated into the frame of reference of reality e5en %efore it occursF 7he mother +ho learns of her
child.s une-pected homecoming e-periences the Boy of his return e5en %efore he opens the doorF
8n this note& I +ill say that +hile I ha5e enBoyed sharing +ith you o5er these past fe+ months my
e-periential memories of personalities and e5ents +ho are no longer here& I no+ loo0 for+ard +ith
eager anticipation to a not distant future e5ent +hich gi5es me cause for e-citement and reBoice&
namely the return of our +ise and %elo5ed @a%%i from his four month Sa%%atical to full time ser5ice
from this pulpit and for this communityF
Good Sha%%osF
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Not
1ust
Letters
Not Just Speeches -- Volume III Page 1;'
Passing of Albert Schild
*ugust 'C& '((1
$ear Mem%ers of the Schild& 2+eig& <arlins0y ,amilies and to all other family mem%ers=
I +as greatly saddened to recei5e the ne+s today in Seattle of the passing of the %elo5ed father of my
dear mechutenet& ?hana 2+eigF I ha5e only the fondest memories of $rF *l%ert Schild& /tElF
9e +as an inspiration to me and to all +ho 0ne+ him not only for his s0ills and talents %ut much more
so for his con5ictions and his middosF 9is fla+less 7orah reading and perfect Sho$ar Kolos +ere only
the e-ternal manifestations of a 0enimiyus that +as mar0ed %y e-ceptional personal control and
characteri/ed %y uns+er5ing dedication to !vodas "aKahal and !vodas "aShemF 9e represented for
me the epitome of Torah /m Derech retzF
*s is +ell 0no+n& many parents are 5ery acti5e in doing e-tensi5e %ac0ground chec0s of the potential
shidduch partners of their sons and daughtersF s chata=ai ani mazkir hayom& this has not %een my
practiceF I& Baruch 9ashem& am 5ery pleased +ith all of my daughters-in-la+ and sons-in-la+ +ithout
ha5ing %een personally in5ol5ed in the Eselection processEF 9o+e5er& I must tell you that from the
moment I heard that the future +ife of my bechor& Moshe 25i +as the granddaughter of $rF *l%ert
Schild& I +as ecstatic a%out the shidduchF ,irst of all& I 0ne+ that I +ould ne5er ha5e any guilt
feelings %y not ha5ing made a %etter %ac0ground chec0F ,or=

(
(
O<iddushin >;aP
I had first hand 0no+ledge that my future daughter-in-la+ descended from one of the elite leaders of
?ommunal and $i5ine Ser5ice in Klal *israelF Beyond that& the "ashgocha of my son& named after
my %elo5ed )eida& choosing +ithout fore0no+ledge the granddaughter of my )eida's most trusted and
most respected and most +orthy mem%er and 0ehilla leader +as so clear that I could only say
E%e'"ashem *atza "adavarEF
It +as a real pri5ilege and honor to ha5e $rF and MrsF Schild in our presence during the memora%le
Sha%%osim +e spent in Jerusalem %efore and after Moshe and 7/ippy.s ChassunahA hayeenu
k'cholmimF
,inally& I must tell you that the tears I shed for your dear hus%and& father& father-in-la+& and
grandfather are not only for the loss of a dearly %elo5ed and dearly respected indi5idualF *s long as
$rF Schild +as still ali5e& in my mind the 7olner Shtee%le +as still in e-istenceF My EadultE memories
of 1C(( for the most part span the era of 1C;;-1C>)F 7his included the period of my )eida's failing
health& his passing& and the years %eyondF In a 5ery 5i5id sense& $rF Schild represented E1C((E for meF
It +as his leadership& his standards& his 5ision and of course his personal ser5ice that in many +ays
captured the image of that special place in that long ago era for meF No+ that he is gone E1C((E is
gone as +ellF May his memory %e a comfort to all +ho mourn himF
My +ife 7/ipporah and I e-press our deepest condolences on your great loss= "a%akam *anachem
schem b'Toch she'ar avilei Tziyon v'*erushalayimF Sincerely&
Not Just Speeches -- Volume III Page 1;)
Thoughts About Rabbi Sholom Rivkin
$ear !issacher&
O@a%%i ,rand +as as0ed %y MrsF Paula @i50in in July of '((; if he +ould %e prepared to spea0 at her
hus%and.s funeral +hen the time cameF 7he @a%%i had Par0inson.s disease and the e-pectation +as
that he +ould not ha5e much longer to li5eF @a%%i ,rand as0ed me for my recollections of @a%%i
@i50in +ho +as our EShul @a%%iE +hen +e +ere gro+ing upF 7hese are included %elo+F *s it turned
out MrsF @i50in predeceased her hus%andF @a%%i @i50in died the same +ee0end as my mother& at the
start of 7ishrei :>>' 8cto%er '(11#FP
In thin0ing a%out @a%%i @i50in -- +hich I often do -- many attri%utes come to mind=
9is gentleness& his humility and unassuming manner& his genuine lo5e for people and for !iddish0eitF
7he com%ination of these traits are uncommon in a regular Ebaale=bossEF 7hey are certainly rare& if not
uniMue& in a @a%%inical leader& a ESpiritual ?ommander in chiefEF
It ta0es a 5ery special personality to pull off the com%ination of mee0ness and humility +ith spiritual
leadership and inspirationF 7he ?hofet/ ?haim as emerges from his +ritings and the stories +e ha5e
heard a%out him# +as such a personalityF @a%%i Sholom Baer @i50in +as also such a personalityF
@a5 Solo5eitchi0& /tEl& in his eulogy for his Mechutan the 7alner @e%%e of Boston OShiurei 9a@a5K
<7*V& pages >1-31P& spo0e of the t+o role models of spiritual leadership in !ahadus -- the <ing-
7eacher and the Priest-7eacherF Moshe @a%%einu +as the prototype of the <ing-7eacher +ho teaches
%y intellect# and *haron +as the prototype of the Priest-7eacher +ho teaches %y personal piety and
e-ample#F @a5 Solo5eitchi0 spo0e of these t+o role models %eing the antithesis of each other and
0.dar0o %.0odesh eloMuently outlined the characteristics of eachF 9e spo0e of himself coming from the
Misnagdic-"ithuanian tradition of the <ing-7eacher and his Mechutan coming from the ?hassidic-
?herno%ler tradition of the Priest 7eacherF
@a%%i @i50in in particular and perhaps the ?ha%ad role models he patterned himself after in general#
com%ined these t+o traditions -- a com%ination of %oach and ,ev -- Intellect and 9eartF
7hus +hether a person +as impressed %y great 7orah 0no+ledge and encyclopedic command of
*chronim and @esponsa literature or +hether a person +as attracted to +armth and sincerity& to soul-
to-soul communication& one +ould %e dra+n to+ards @a%%i @i50inF
*fter you +ent to Ner Israel follo+ing ninth grade there +as one year +here @a%%i Paltiel ga5e an
Eafter school Gemara classE for myself and a fe+ othersF Moey @adins0y +as in that class as +ere a
fe+ students from the grade %elo+ +ho +ere still in the $ay School +hile Moey and myself +ere in
Garfield#F 7he follo+ing year Moey left for Ne+ !or0 and the 0ids in the grade %elo+ +ent to Ner
Israel follo+ing in your footsteps& of sorts#F
I must say that to the %est of my 0no+ledge and recollection& neither my father nor I initiated the
arrangements for my a%ility to continue learning GemaraF @a%%i @i50in +as concerned that there %e a
class for me and at his o+n initiati5e offered to learn pri5ately +ith me +ith no suggestion of
monetary remuneration# one on oneF 7his +as my %ridge %et+een S9* and !DF My ,reshman
@e%%i at !D +rote on my first report card that he +ould ha5e to recommend EPu%lic schoolE to all
incoming !eshi5a students#F
<no+ing the great time-pressure the @a%%i of a maBor <ehilla found himself under& it +as indeed
flattering G and 5ery moti5ating G to ha5e the opportunity to meet and learn pri5ately +ith him in his
office in Bi0ur ?holim t+ice a +ee0 for those t+o yearsF In addition to %eing introduced to a Muantum
leap in the depth +hich Gemara could %e studied& e5en more perhaps than I learned from studying +ith
him the first Pere0 of <iddushin& I learned from the RinterruptionsQ to our studyF 7he 5arious phone
calls he too0 and ho+ he addressed G +ith patience& good humor& scholarship& +isdom& and humility G
each of the many people +ho sought his ad5ice and counsel +as most instructi5e and inspiringF In
addition to %eing consulted %y his o+n mem%ership& his counsel +as sought %y the entire range of his
@a%%inical colleagues in Seattle G from @a%%i Maimon to @a%%i @aphel "e5ine G as +ell as %y
@a%%onim in other citiesL
I often felt that @a%%i @i50inSs scholarship and no%ility +ere perhaps +asted on a small city such as
Seattle and +as happy for him +hen he had the opportunity to mo5e to ,ar @oc0a+ay and ta0e a
%igger <ehilla in a Je+ish metropolisF *nd yet& I heard later that he had aggra5ation in ,ar @oc0a+ay
from some of the mem%ers of the shul there +ho perhaps +ere e-pecting a more Rsho+yQ @a%%i +ith
%ig city polish and sophisticationF @a%%i @i50in taught through RKol Demama DakkaQ rather than
through fire and %rimstoneF Sheker ha0olish v?"evel haSophistication& @a%%i @i50in %oth practiced
and inspired *iras "ashemF 7his is to %e 5ery much praisedF
8ne final Muality that I remem%er a%out @a%%i @i50in= 9e did not necessarily engage in false flattery
chani$a#& %ut he had an uncanny a%ility to /ero in on the truly praise+orthy characteristics of any
indi5idual and complement him or her for that Muality& reinforcing their good %eha5ior and Mualities as
a +ay to inspire them to+ards ma0ing other impro5ements in their spiritual lifestyle and o%ser5anceF
OBy the +ay& in case you ha5e ne5er heard the story= Before @a%%i @i50in too0 his first position& after
lea5ing Mesi5ta 7orah Va$aas& in StF "ouis he +ent to the "u%o5itcher @e%%e for a BrachaF 7he
@e%%eSs Bracha +as that some day he +ould %e the @a5 9a@oshi in StF "ouisF *s you 0no+ he +ent
from StF "ouis to Seattle to ,ar @oc0a+ay and %ac0 to StF "ouis as the @a5 9a@oshi& appro-imately )(
years laterPF
Not Just Speeches -- Volume III Page 1;:
A Letter To My Fellow Trustees Upon Their Forthcoming Mission To Israel
Iyar :>;3 May '((3
9a5ing %een %orn in No5em%er 1C13& the Rmilestone anni5ersariesQ of %edinat *israel ha5e al+ays
had special resonance for meF
I still remem%er cele%rating the 1(
th
anni5ersary *om "a!tzmaut as a fourth grader in the Seattle
9e%re+ $ay SchoolF 6e had special %lue and +hite Kipas +ith the num%er 1( and 5arious sym%ols of
the Je+ish state painted on the sections of the s0ullcapF 6e +atched JN,-pro5ided %lac0 and +hite
mo5ies of the pioneering efforts to %ring +ater to the Nege5 and sa+ film-clips of the Israeli military
5ictory in the recently completed Sinai campaignF In 1C;1 my male classmates and I sat on the dais at
the local Israel Bond $inner& +hich Bointly cele%rated the Bar Mit/5ah year of the State of Israel +ith
that of local Bar Mit/5ah %oysF In 1C;3 I cele%rated my t+entieth %irthday in !eshi5at <erem
BS!a5neh near *shdod during the same year that %edinat *israel +as cele%rating its '(
th
anni5ersaryF
*nd so it has gone throughout the decadesF
Ethics of the ,athers O:=':P states EZgnli VW`` a_E "iterally& one +ho reaches the age of si-ty reaches
seniority#F In 9e%re+ the +ord Zgnl %esides connoting chronological age also has the nuance of r Z :; Z
ZYk[ this one has achie5ed +isdom#F Perhaps it might %e said that +hen one reaches his si-tieth
%irthday he has hopefully achie5ed a certain degree of +isdom and understanding through the 5arious
life e-periences he has undergone and through the 5arious historical e5ents he has +itnessedF
My attitude to+ard and relationship +ith %edinat *israel has not %een constant o5er the si-ty years of
my lifeF 6e are li5ing through a 5ery dynamic time in Je+ish historyF 7here +ere times in my life
+hen I felt more confident that I understood the role of %edinat *israel in the $i5ine PlanF 7here
+ere times +hen I felt less confident a%out the matterF 7here are many segments of the Je+ish
community that are Muite confident that they understand the role of %edinat *israel in the $i5ine Plan
included in this population are many +ith diametrically opposed understandings#F Many segments of
the Je+ish community are Muite confused a%out the matterF ?ertainly there are those +ho ha5e firm
con5ictions a%out the role of %edinat *israel outside of any concept of a $i5ine PlanF
I thin0 it is fair to say& that +hate5er one.s religious or theological inclination& %edinat *israel is a
factor in our life that cannot %e ignoredF 8ne +ay or another +e must come to terms +ith it in
relationship to the %asic Muestions that confront any thin0ing Je+=
9o+ is it that after '&((( years in e-ile a dispersed and persecuted people ha5e managed G against all
rational odds G to Ereturn homeE and set up a 5i%rant society full of strengths and contradictions G that
has captured the fascination and interest if not the lo5e and affection# of the entire +orldJ
6hat do +e ma0e of the apparent fulfillment in our lifetime of millennia old Bi%lical prophesies
regarding the ingathering of the e-iles and the agricultural reBu5enation of the "and of Israel& a%out
+hich the 7almud states= E7here is no surer sign of pending Messianic redemptionE OSanhedrin C3aPJ
9o+ do +e e-plain Israel.s miraculous military 5ictoriesJ 9o+ do +e e-plain their military set%ac0s
and the seemingly unending string of tragedies that plague their heroic populationJ
9o+ do +e e-plain the intensity of the hostility and hatred that confronts the Je+ish state not only
from their immediate ad5ersaries in the region %ut from 5irtually e5ery corner of the glo%eJ 9o+ do
+e e-plain the intensity of the hostility and hatred that e-ists within our o+n country and within our
o+n people of one Je+ for another and one group of Je+s for another group of Je+sJ
Not Just Speeches -- Volume III Page 1;;
6hat is the relationship %et+een the G-d of Israel& the people of Israel& the "and of Israel& and the
7orah of IsraelJ 6hat is the relationship of all of the a%o5e to the modern State of IsraelJ
7he le5el of +isdom +e ha5e achie5ed at our le5el of Zgnl pro5ides us only +ith tentati5e thoughts
a%out all these mattersF It does not ena%le us to gi5e firm or definiti5e ans+ers to any of these most
intriguing and perple-ing MuestionsF But si-ty years of gro+th& of maturity& of ups and do+ns& of
angst and anticipation in coe-istence +ith the State of Israel have certainly con5inced us that these are
Muestions +orth ponderingF
7hese are Muestions that may %e pondered from afar and they are Muestions that may %e pondered from
up closeF I en5y in many +ays you& my fello+ Samis 7rustees& +ho +ill ha5e the opportunity in the
upcoming days to ponder some of these issues G among others G up close and first hand during your
forthcoming trip to IsraelF
My EIsraeli ;(
th
%irthday +ishE to you is that you all %e granted the %lessing that Ethe atmosphere of the
"and of Israel# ma0es one +iseE OBa5a Basra 1:3%PF May you not only merit to collectively ma0e
+ise decisions in %ehalf of the Samis ,oundation& %ut may each of you gain intellectually& emotionally&
and spiritually from your stay in the 9oly "andF !ou may lea5e as confused as e5er a%out some of the
perple-ing Muestions and dilemmas raised %y the modern State of Israel& %ut hopefully your confusion
+ill %e at a far deeper le5el of understanding than +hen you arri5edF
6ith Blessings of 2ion and Jerusalem in My 9eart&
@a%%i $a5id 7+ers0y
Not Just Speeches -- Volume III Page 1;>
The Meaning of the Genauer Name An Outsider's Perspective
June ''& '((3
$ear Eli&
I +as 5ery touched %y your mo5ing +ords descri%ing your father in your e-mail announcing his
passing& and in all the %eautiful hespedim deli5ered last +ee0 at the levaya- and in the stories I heard
a%out your father during my Shi5a 5isitF

I +ould particularly appreciate a copy of @ami.s remar0s at the levaya not only to share +ith my
children as a remem%rance of your father %ut to 0eep as a challenge to myself as to ho+ I +ould li0e to
%e remem%ered as a grandfather for my o+n grandchildrenF 7he thought has often occurred to me
o5er the years ho+ uniMuely fortunate E/ra& *hu5a& and @ami +ere to ha5e the zechus to gro+ up
through childhood into adulthood in the pro-imity of four li5ing grandparents each of +hom is or +as
remar0a%le in their o+n right#L 7heir +onderful traits and personalities truly mirror the greatness they
ha5e +itnessed from pre5ious generations and shine on into the future as a 6er Tamid reflecting past
gloryF 6ith the possi%le e-ception of the children of BenBy and *5i5a !a%lo0 -- +ho mo5ed a+ay
from Seattle actually +hile the children +ere some+hat younger -- I can thin0 of no other set of
si%lings I 0no+ that ha5e %een so luc0yF In %oth cases it can %e said v'hachut hameshulash lo bimerah
yinatekF#

Marty at the levaya ga5e a mo5ing Einsider.s perspecti5eE of +hat the family and name EGenauerE
represented for him gro+ing upF *llo+ me to share an Eoutsider.s perspecti5eE of +hat that family and
name meant to me gro+ing upFFFF may%e perhaps not 1((N as I sa+ it %ac0 then& %ut certainly the +ay
I analy/e today it in historical retrospecti5eF

Part of a child.s maturing process is of course to %egin to identify +ith and emulate older role modelsF
6hen a child is a younger si%ling perhaps he first see0s to identify +ith and emulate older si%lingsF
,irst-%orn children li0e myself# most naturally identify and emulate their parents and gender %onding
%eing +hat it is& for me that +as primarily my father#F

6hen children get a %it older and sophisticated enough to reali/e that no t+o people in the +orld are
the same and that there are 5ariations of personalities& interests& temperaments& etcF they are ready to
e-plore other adult role models for purposes of identification and emulationF buite often the most
readily a5aila%le alternate adult role models are the friends of the children.s parentsF

$uring the formati5e years of my early childhood& I thin0 it +as safe to say that my father.s closest
friend +as Sol <leinF Sol +as my father.s closest friend in many +ays& not the least of +hich +as the
pro-imity of our houses on ))rd StF in the Madrona neigh%orhoodF Indeed Sol had a special influence
on me and +e had a special connection that carried on to Sol.s relationship +ith my first %orn Moshe
for +hom Sol %ought a Bar Mit/5ah gift +hen Moshe +as 1( in 1C31& 0no+ing that he +ould not li5e
to see Moshe.s Bar Mit/5ahF

But if from many perspecti5es Sol <lein +as my father.s Eclosest friendE I sensed that in matters of
spirituality& religious dedication& and sense of duty in putting a stamp of 7orah li5ing on their families
and on their community there is no Muestion that his closest friends +ere the GenauersF

My father 5ie+ed Ben& he should li5e and %e +ell& +ho together +ith Jean& o%Em& +ere my parents.
shadchanimE not so much as a social peer %ut as a @e%%i and indeed he learned do/ens of masechtos
o5er the years at Ben.s +ee0ly 7almud shiur#F Mendel and <uppel +ere his social peers +ith +hom he
could e-change army stories and play cards& %ut at the same time +ith +hom he could %e inspired and
religiously strengthened %y the standards they set and li5es they led -- for themsel5es and for their
familiesF

I %elie5e that the EGenauer t+insE and my father shared a great common denominator in that they %oth
gre+ up in *merica in largely non-o%ser5ant Je+ish communities in the houses of e-tremely pious and
special parents +hom they deeply admired and re5ered %ut +hom they recogni/ed +ere some+hat out
of step in %eha5iors and practices +ith the +orld around themF 7hey then +ent Eo5erseasE into the DS
*rmy in a time of +ar for multiple years and +ere placed in situations +here li5ing the life they had
0no+n in their parents. home +as for a 5ariety of reasons 5irtually impossi%leF Many many
indi5iduals from that era +ho +ere placed in those circumstances Ene5er returned homeE -- some ne5er
returned home physically and many others +ho +ere fortunate enough to return home physically&
ne5er returned home spirituallyF

7he EGenauer t+insE and my father +ere three indi5iduals +ho together +ith the encouragement and
cooperation of their +i5es +ho also gre+ up in the homes of pious and righteous families for +ithout
such cooperation and encouragement man.s spiritual accomplishments in life are greatly diminished#
made the decision -- first indi5idually as family units -- and then collecti5ely as part of a tight 0nit
social group -- to try to recapture for their children and their community and for the future generations
-- that +ould& +ith G-d.s help& emerge from their households -- the spiritual +armth and strength of
their o+n up%ringingF

It is really hard to descri%e to the modern generation +hat it meant in this city :( years ago to ha5e a
Succah in one.s yard or e5en %e Shomer Sha%%os and Shomer !om 7o5 especially if one had a
%usiness# or to 0eep <osher -- %oth inside the home and G to the e-tent possi%le -- outside the home as
+ellF 7he Genauer family +as the EGold StandardE of 7orah o%ser5ance in the 8rthodo- community --
%e it *sh0ena/ic or SephardicF 7heir pu%lic display of 7orah standards strengthened the con5iction of
those li0e my parents +ho +ere a+are of the treasure and heritage they +ere preser5ing and ultimately
it inspired others +ho ne5er heard of such standards not to E0eep up +ith the Jones. E %ut to E0eep up
+ith the Genauer.sE G in terms of religious pride and religious practiceF

I must state that there +ere other $rum indi5iduals in Seattle in the fifties %esides the Genauer %rothers
and their familiesF But in terms of spiritual-kiruv and I don.t 0no+ if the term had e5en %een coined
%ac0 then# in terms of utili/ing the techniMues of ohev shalom v'rode$ shalom to esta%lish relationships
such that people +ould want to %ecome $rum G to %ecome li0e them -- these %rothers and their families
had no peersF

*nd so %y 5irtue of the fact that a child see0s self a+areness and self-identify through the adult friends
and companions of his parents& in many +ays Mendel and <uppel +ere the E7+in 7o+ers of religious
influenceE in terms my early attempts to see0 spiritual self-a+areness and identification through the
peers of my o+n parentsF

It +as al+ays a memora%le e-perience and a special treat for me to go +ith my father on a Sunday
morning %efore a !om 7o5 or %efore some other fortuitous e5ent and pic0 out a ne+ suit or raincoat at
the Genauer.s +arehouse do+nto+nF I +as al+ays happy to +al0 out +ith the first suit or raincoat I
tried onF But <uppel +ould al+ays say EMay%e try on anotherF May%e you.ll li0e this one %etterF
May%e this one +ill fit %etterF May%e your mother +ill thin0 this one is more stylishEF "i0e in all the
stories told at the ,evayaFFFF al+ays trying to please& al+ays thin0ing a%out +hat +ould ma0e someone
else happy& al+ays +ith a friendly smile and al+ays a%le to proBect an image that +ould inspire others
to say EI +ould li0e to ha5e his attitude in lifeEF
Not Just Speeches -- Volume III Page 1;C

I %elie5e it is special "ashgacha that your father -- +as ta0en from us 5irtually the same +ee0 that his
grandson E/ra and family +ere scheduled to return to SeattleF "iterally Dor holech v'dor bah O<oheles
1=1PF * generation has left and a generation has comeF
6e appreciate so much the ser5ice and communal leadership and role modeling -- b'Derech
!voseichem -- of you& Eli& and your sister Esther and cousins Moshe and Melech -- the third generation
of Genauers +e are fortunate to still ha5e in this city and +e +elcome +ith historic significance the
return of E/ra and his family to Boin +ith Et/ion and his family and +ith $aphne and *riella and their
families to carry out the rich and holy tradition of this special family in the spirit of v'dor revi'i
yashuvu heyna OBereshis 1:=1;P the fourth generation +ill return here Ato %uild their o+n 7orah
families and to further %uild our o+n 7orah communityF

May the zechuyot of the !vos protect the banim and banot# and may the zechuyot of the banim and
banot and nechadim and nechadot %e mezakeh the !vosF
Please share these sentiments +ith your dear mother& +ith Marty and Esther& +ith your cousins& and
childrenF May the family %e comforted together +ith the mourners of Tzion and *erushalayimF
Sincerely&
Not Just Speeches -- Volume III Page 1>(
On the Passing of Harry Steinberg
Pay 20: 2008
$ear Mara and other ,amily Mem%ers&
My sister Marya informed me this morning of the sad ne+s of the passing of your remar0a%le father&
of %lessed memoryF I ha5e had the pri5ilege to 0no+ him only in his Eold ageE and then on too fe+
occasions#& %ut +hene5er I spo0e +ith him I +as reminded of +ords I heard from @a%%i Joseph BF
Solo5eitchi0 Olater pu%lished in Shiurei 9ara5K <7*VK p 1';P regarding time a+areness in Judaism=
Judaism apprehended youth and old age not only as successi5e physiological periods in a
person.s lifeK Judaism understood them in spiritual terms as +ellF *s such& they descri%e t+o
e-istential moods& t+o EI a+arenessesE= the one of a youth& the other of an old manF
8rganically& youth and old age are& or course& mutually e-clusi5eF !outh is primarily the time
of tissue %uildup and old age& the time of tissue destructionF 9o+e5er as e-istential moods they
can %e e-perienced simultaneously& and as EI a+arenessesE they may e-ist contemporaneously
in the same indi5idualF

7hese different e-istential a+arenesses are determined %y different time a+arenessesF 6hile
grammar uses three tenses past& present& future#& e-istentially& the present lies in the past or in
the future and cannot %e isolated as a separate e-perienceF 6hat +e call the present is only a
5antage point from +hich +e loo0 for+ard or %ac0+ardF 7ime is e-perienced %y us in
retrospection as a memory or recollection& and in e-pectation and anticipation as a 5ision of
e5ents +hich +ill transpire some time henceF

7he time a+areness of youth is future oriented +hile the time a+areness of the old centers on
the pastF E-istentially to %e young means to %e committed to the future& +hile to %e old means
to contemplate +hat once +as %ut is no longerF 7he young man is essentially a searcher& a
Muestioner& and a %elie5er& +hile the old man is primarily a re5ie+er& a mediator& and a s0epticF

Judaism attempts to com%ine the e-perience of youth and age and reMuires of the Je+ that he %e
simultaneously and perhaps parado-ically& %oth young and oldF "i0e a tree +hose roots a%sor%
their nourishment from the soil and +hose foliage is caressed %y sunlight flo+ing from a
distant and un0no+n future the Je+ must %e deeply rooted in his past and inspired %y a 5ision
of the futureFFFF

9arry Stein%erg +as %lessed +ith a youthful outloo0 all his lifeF 9is ongoing dedication to and
enthusiasm +ith ideas and plans a%out +hat can and must yet be done at such an ad5anced stage in
life al+ays ama/ed and inspired meF It +as a pri5ilege to 0no+ himF It +as a pri5ilege to %e related to
him and it +as a 5ery special pri5ilege to ha5e him participate in the brisim of my t+o youngest
grandsons in PassaicF
May the family %e comforted together +ith all the mourners of 2ion and Jerusalem %y the 0no+ledge
of the special person your father +as and %y the long and producti5e life he ledF
Sincerely& $a5id 7+ers0y Seattle#
Not Just Speeches -- Volume III Page 1>1
DAVID BALINT`S COMMUNITY IMPACT STATEMENT/KOLLEL:
A RESPONSE BY DAVID TWERSKY
May '((>
In the aftermath of recei5ing and reading $a5id Balint.s 5ery hostile analysis of the impact of the
Seattle <ollel on the local o%ser5ant community& its institutions& and traditions I feel that I -- as a long
time mem%er of this community& and a long time supporter of its institutions and traditions -- must ta0e
this opportunity to communicate the strong disagreement I ha5e +ith many of the maBor premises of
his Elegal %riefFE

I thin0 it is ludicrous to e-pect any institution -- community %ased or other+ise -- to %e %ound today %y
alleged promises or P@ releases that +ere made 1: years ago during the efforts to found a ne+
institution in this cityF 7imes changeF PeopleSs needs changeF ?ommunity needs changeF Some
things +or0 and some things don.t +or0 and need to %e fi-edF 7he Seattle 9e%re+ *cademy $ay
School# -- in less than 1: years time -- totally put out of %usiness the predecessor institution --
the Seattle 7almud 7orah afternoon school# e5en though it made promises and guarantees +hen it +as
founded that it +ould not do soF 7he North+est !eshi5a 9igh School -- in less than 1: years times
-- morphed into a far different institution than the Einstitution sold to the communityE +hen
@a%%i $aniel @osenthal founded !eshi5at 8r 9a2afonF

I am not at all impressed %y the communal democracy inherent in Board-%ased institutions +ith their
tightly controlled Enominating committee processesE nor +ith the supposedly superior +isdom that
emerges from their claimed attempts to reach %road-%ased consensus %y catering to all constituenciesF
I resent the term E?ommunal 85ersightE %eing used as a euphemism for a minority of secular-minded
professionals e-ercising 5eto po+er o5er aspirations to raise communal standards of religiosity
%y more spiritually oriented indi5idualsF

It is not my desire or intent to engage in a point %y point re%uttal of $a5id.s long and often 5itriolic
E?ommunity Impact Statement.F Some of his points may %e 5alid and I certainly admire the passion he
%rings to attempting to defend his 5ision of an idyllic o%ser5ant communityF $a5id is a good defense
la+yer and sometimes Ethe %est defense is a good offenseEF In this case& ho+e5er& I feel his Egood
offenseE +as a little %it too Eoffensi5eEF

In particular I am offended %y his total intolerance for accepting anything other than a secular -- cold
dollars and sense -- approach for +eighing pros and cons of going for+ard or not going for+ard +ith
certain spiritually-%ased communal endea5orsF $a5id %emoans the alleged am%i5alence to+ard the
State of Israel Ethe further right one goes +ithin the Je+ish 6orldEF If the State of Israel had hired the
same type of Eoutside e-perts and consultantsE he recommends to determine the feasi%ility of starting a
Je+ish country in Palestine :C years ago there certainly +ould not %e a State of Israel todayF

I am reminded of Moshe $ayanSs comment +hen he +as as0ed shortly after the Si- $ay 6ar ho+
Israel could consider holding onto Judea and Samaria -- +ould they not %e o5er+helmed in t+o
generations due to the *ra% population already there %y the Edemographic pro%lemEJ 7he non-
religious $ayan responded EG-d promised *%raham that he +ould gi5e him the "and of ?anaanF *t
the time the land +as inha%ited %y 1( large and po+erful nationsF *%raham +as CC years old and
childlessF 9e did not Muestion G-d a%out the .demographic pro%lem.F 9e trusted 9imFE

7here is a place for feasi%ility studies and impact statementsF But there is also a place for faith and
determination to perse5ere for a +orthy goal against all oddsF I admire the 5ery people and the 5ery
tactics that so upset $a5id Balint precisely %ecause of their courage and determination to perse5ere
Not Just Speeches -- Volume III Page 1>'
against o5er+helming odds and criticism and lac0 of appreciation for the sa0e of spiritual goals -- %oth
personal and communalF

7here is a place for +atered do+n consensus decisions and catering to the politically correct least-
common denominator of a communitySs spiritual needs and there is a place for institutions that push
the en5elope in terms of promoting spiritual gro+th and de5elopment in achie5ing goals that are not
met %y e-isting institutions and that +ill ne5er %e met %y those institutions& +orthy as they may %eF
7he Seattle <ollel is no+ and al+ays has %een an institution that has promoted and indeed pushed the
en5elope for spiritual gro+th of the mem%ers of this cityF ?ertain indi5iduals +ho are content to coast
along +ith the status Muo of their spiritual complacency find the <ollelSs gro+th and success
uncomforta%le and difficult to acceptF 7hey see0 to put the %ra0es on the <ollelSs success to raise
religious standards in our community %y implementing all 0inds of Ro5ersight committeesQ and
R%yla+s reMuiring di5ersityQ and Rcommunal inputQ from indi5iduals and institutions +ho ha5e %een
%egrudging at %est in their acceptance of a community <ollel in our city from day oneF

E5eryone has their o+n mental %oundary line demar0ing their delineation %et+een Ropen-minded
religionQ and Rclose-minded religionQF I do not define +hether a person is in one camp or another %y
+hether one does or does not say 9allel on !om 9a*t/maut or +hether he does or does not choose to
teach his daughter 7almud& or e5en %y +hether he does or does not aspire to ha5e his children educated
in I5y "eague collegesF
8ur Sages contrast the personality of Noach +ith that of *5rahamF Noach is called a RTzadik in pelzQ
pious person in a fur coat#F 9e is content and complacent +hen his o+n religious needs are metF *s
long as he is 0ept +arm %y his fur coat& he couldnSt care less that his neigh%ors are free/ingF *5raham
is the pious person +ho +hen he sees his neigh%ors are spiritually free/ing he lights a fire to +arm
e5eryone upF 7he Tzadik in pelz practices a Rclose minded religionQF 7he !vraham !vinu Tzadik
practices an Ropen minded religionFQ
My feeling a%out the charges that the <ollelSs presence in Seattle is transforming the city from an oasis
of Ropen minded JudaismQ to an encla5e of Rclose minded narro+nessQ G is v?na?hapoch= hu G Bust the
opposite is trueL 7he <ollel is not staffed %y indi5iduals +ho ha5e no concern for <lal !israel the
Je+ish people#& +ho put their spiritual needs and comforts ahead of those of the massesF 8n the
contrary had they had such attitudes they +ould ha5e remained in "a0e+ood& Monsey& and Broo0lynF
7hese @a%%is and their +i5es G as +ell as many of their %esmirched allies and supporters -- are in my
mind spiritual heroes and role models for their self-sacrifice -- for themsel5es and their families -- to
help spread 7orah 0no+ledge and 7orah 5alues to the uninitiated in our community +ho are thirsting
for that inspirationF 7heir actions in my mind are a Kiddush "ashem sanctification of G-dSs Name#
and I feel that those +ho attac0 them +ith charges that they are roc0ing the status Muo and
undermining the traditions of our community are the real practitioners of Rclose-minded religionQF
fE`X a]`[ .e
Not Just Speeches -- Volume III Page 1>)
8cto%er 1C& '((C
$ear Bo%%ee& <aren& Ellen& and "arry=
I am ta0ing this opportunity to e-press my condolences to each of you indi5idually on the rencent
passing of your father of %lessed memoryF !our father al+ays delighted in a Egood 5orteE from the
+ee0ly 7orah portion and I +ould li0e to share one +ith you from Parshas Bereishis& the +ee0ly Sedra
+hen your distinguished dad returned his soul to his Ma0erF
The #loods >$ "evel Bere Crying >ut From The (round
!$ter Cain killed "evel- (=d in]uired o$ him: &Bhat have you done\ The sound o$ your brother's bloods Ddemei
achicahE cry out to %e $rom the ground.& 1#ereshis 8:2V: 'ashi comments on the plural $orm o$ the word dam
DbloodE used in this verse. The !lmighty was alluding to the $act that Cain not only killed his brother but he also
killed all the potential descendants that might have come $rom him.
very person on this planet descends $rom !dam. The 'abbis tells us that man was created as an individual to
teach that one who preserves a single li$e is as i$ he preserved the entire world. Bhen Cain killed "evel it wasn't
only a matter o$ killing a single individual. The &loss o$ li$e& he caused ; when proêcted into the $uture amounted
to the loss o$ billions o$ individualsA Bhen we look at a person we cannot ûst look at him &as he is there&. Be
must look at the vast $uture potential every person has.
This perhaps can help eCplain the $ollowing Talmudic passage 1#erachos _Zb:: Bhen '. *ochanan ben )akkai
was on his death bed- his students came in to visit him. Bhen he saw them he began to cry. The disciples asked
him- &Candle o$ /srael- the right hand pillar- the mighty hammer- why are you crying\& "e responded- &/$ / were
being taken be$ore an earthly king who is here today and tomorrow in the grave- whose anger is not a permanent
anger and who i$ he imprisons me it will not be a permanent imprisonment- and / might be able to appease him
with words or bribe him with money ; would / not any how cry in $ear\ 6ow that / am being taken be$ore the
King o$ Kings- the "oly >ne #lessed is "e who is eternal. /$ "e is angry with me it will be an eternal anger and i$
"e imprisons me it will be an eternal imprisonment. /$ "e kills me it will be an eternal death. / cannot appease
"im or bribe "im. 6ot only that- but / have two paths be$ore me ; one leading to (an den and one leading to
(ehinnom and / don't know on which path they are taking me. Should / not cry\&
The #aalei %ussar ask two ]uestions on this (emara. First ; did '. *ochanan ben )akkai- the great Candle o$
/srael and the right hand pillar- did he have any doubt about whether he was headed $or (an den or (ehinnom\
%ore to the point- he was sitting on his death bed and apparently not showing any emotion. /t is only &when he
saw his students approaching& that he began to cry.
'av lya ,opian eCplains that i$ 'abbi *ochanan ben )akkai only had to worry about himsel$- he would have been
con$ident that he was destined $or the Borld to Come and $or residence in (an den. #ut when he saw his
students he thought to himsel$ ; did / do ûstice with each o$ my students\ "e asked himsel$ &Did / treat each
student properly\ Did / give enough attention to each student\ Bas / perhaps too harsh with one student and too
lenient with another\& "e said to himsel$- i$ / wasn't good enough with even one o$ my disciples- it will a$$ect not
only him but his children and his grandchildren and his great grandchildren until the end o$ all time. Bhen he
saw all his students come visit him- he realized &the voice o$ the bloods o$ your brother are crying out to %e&.
>ne lapse regarding a single individual can have a negative impact on all $uture generationsA
Be hear all too o$ten $rom people who are not religious today because 3V- 5V- or WV years ago they had teachers
who &turned them o$$&. There were plenty o$ teachers in urope and !merica at the beginning o$ the last century
who used to beat their students. /t was not ûst the students who were lost to Xudaism- but all $uture generations
were in many cases lost as well.
'. *ochanan- upon seeing his disciples- realized that his "eavenly Xudgment was not something that was
unilateral- depending solely on his relationship with the !lmighty. /t would be determined by the a$$ect he did or
didn't have on all his students. This caused him to cry and be sincerely a$raid. "e was no longer so sure o$ where
he was headed a$ter his passing.
>ne does not have to be a 'ebbi or have students to draw personal lessons $rom this Talmudic passage. /n the
course o$ our lives we deal with our children- our neighbors- our co=workers- we deal with individuals. Bhen we
a$$ect them- it a$$ects not only them- but their children and their children's children $or all generations. This is
something a person must ponder throughout his li$e. "ave / done ûstice and am / doing ûstice to the people with
whom / interact during the course o$ my daily activities\
1This is $rom this past week's 'av Frand on 0roêct (enesis Dvar Torah which / have had the privilege o$ transcribing $or www.torah.org $or
more than 29 years now:.
6hen I read this $5ar 7orah at my ,riday night Sha%%os ta%le this +ee0& I could not %ut help thin0 of
your father.s passing and of the tremendous impact he has had G and continues to ha5e -- on so many
people in so many places through his children& his grandchildren& and his great-grandchildren& through
his many EdisciplesE& and through the many many indi5iduals +ho +ere inspired and impacted %y the
institutions he and they# helped create and sustainF
I certainly consider myself to %e one of his many disciplesF 9e influenced me through his influence on
my parents +ho +ere his close friends and admirers as +ell as directly +hen I ser5ed on the Bi0ur
?holim Board of $irectors during his terms as president of the congregationF Indeed& for my entire
life Joseph @ussa0 +as a 0ey leader in this community& +ith or +ithout office or titleF 9e had a deep
sense of pride in Judaism in general and in 7orah and 8rthodo-y in particular& that +as %oth %old and
infectious and +hich certainly has transferred do+n through the generations to you and your
descendantsF
May each of you and your children& and children.s children al+ays continue in the +ay of your parents
and may that +hich can %e said a%out your father and his children continue to %e said a%out the future
generations in the family as +ell=
'abbi lazar said on behal$ o$ 'abbi Chanina: Torah scholars increase peace in the world- as
it is said: !nd all your children will be students o$ "ashem and your children will have
abundant peace ; do not read `RQL Dyour childrenE- but `RQTL Dyour builders 1o$ communities:E
.
1#erachos 58a:
PRJaTGRT UTRb RJRLc Gca `TdL PNdc PSQR PTeMK
David Twersky
Not Just Speeches -- Volume III Page 1>:
To Selected Samis Trustees Suggesting Award for the Moskowitzs
8cto%er '(11
I reali/e that after ha5ing gi5en my Es+an song $5ar 7orahE last month& I may ha5e painted myself
into the position of %eing a some+hat lame if not ugly# duc0ling of a @a%%inic 7rusteeF 7ypically in
politics a Elame duc0 incum%entE has passed the /enith of his influence and po+er and must reconcile
himself to the reali/ation that if he has not succeeded in accomplishing the high priority items on his
agenda %y then& he %etter gi5e up hope of e5er achie5ing those goalsF
I don.t 0no+ if I.5e e5er felt myself ha5ing a great amount of influence or po+er +ithin the Samis
,oundation& %ut from my perspecti5e the thought that my future num%er of years %eing pri5ileged to
Esit at the Samis 7a%leE may %e limited rather than open-ended& does not discourage me from
promoting one of my highest agenda items for the ,oundationF 8n the contrary this thought
encourages me to pursue it +ith the nagging fear that WXYWe ]W`kf ei VeJ OEIf not no+& then +henJE
Ethics of the ,athers 1=11P
I +ould li0e to return to a concept I spo0e a%out in my 5ery first $5ar 7orah as the Samis @a%%inic
7rustee -- my con5iction that from a long-term strategic perspecti5e# serious commitment to
enhancing the Muality of Je+ish $ay School Education in *merica reMuires serious commitment to
enhancing the prestige and re+ards offered to indi5iduals +ho ma0e a career decision to %ecome
Je+ish $ay School educatorsF
7his is an idea +hich I %elie5e resonated +ell at the time +ith a num%er of trusteesF 7here +as tal0 at
one time of esta%lishing some type of periodic Samis teacher a+ard named after @a%%i 6illiam
Green%ergF I.5e had 5arious discussions a%out the concept o5er the years +ith @o%F *t one point the
idea +as 5oted on among other initiati5es and priorities of the ,oundation and did ma0e the EcutE of
+orth+hile goals to %e considered Eat some later dateEF In the meantime the ,oundation has %een
distracted +ith other issues and priorities and other than a to0en ?hanu0ah gift gi5en across the %oard
to all $ay School faculty mem%ers a couple of years ago& little or no specific ,oundation action has
%een ta0en in the arena of enhancing the prestige and %enefits of those talented and dedicated
indi5iduals +ho forgo more lucrati5e and prestigious careers to de5ote themsel5es to carrying out the
primary mission of Je+ish $ay Schools -- teaching our childrenF
I %elie5e one of the issues that emerged +hen discussing this concept and one +hich perhaps ga5e
some trustees Ecold feetE in pursuing it +as the political land-mine field that might ha5e to %e
na5igated in choosing appropriate recipients of such a+ardsF I can understand the challenge of
singling out indi5idual instructors teaching in specific institutions to %e recipients of significant Samis
largesse to the apparent e-clusion of so many other indi5iduals e5en though I thin0 there +ould %e
more faculty and institutional appreciation for this initiati5e than Bealousy and ri5alry#F
*t any rate& the reason I am %ringing up this issue again at this time& is %ecause I %elie5e +e no+ ha5e
a narro+ E+indo+ of opportunityE to ma0e a strong pu%lic statement of Samis. commitment to
enhancing the prestige and re+ards of the profession of %eing a $ay School educator and to do so in a
+ay +hich minimi/es much of the sensiti5ity that might %e in5ol5ed in EPic0ing a +inner from the
population of local $ay School teachers of a Samis-sponsored Master 7eacher a+ardFE
I +as delighted to recei5e notification from S9* that they +ill %e honoring @a%%i Morton and "eya
Mos0o+it/ at their annual gala this $ecem%erF *s a couple& the Mos0o+it/es ha5e a com%ined total of
o5er ;( years of charismatic and dedicated teaching to t+o generations of students at %oth S9* and
N6!9SF MrsF Mos0o+it/ taught at %oth institutions o5er the years and @a%%i Mos0o+it/ +as for
Not Just Speeches -- Volume III Page 1>;
many years the E@osh !eshi5aE 9ead of ,aculty# at the 9igh School G including his first year there
+hen he left his +ife and family in Ne+ !or0 for the +hole year to come to Seattle %y himself in
Septem%er to rescue the school in its early days from a critical personnel crisisF#
I applaud the Seattle 9e%re+ *cademy for the +ell-deser5ed recognition it is choosing to gi5e to a
couple +ho clearly ha5e fe+ if any# peers in our city in terms of com%ined years of $ay School
teaching ser5ice& scope of influence& and the depth of lo5e and admiration they inspireF 9o+e5er& as
+e all understand& EGala 9onoreesE +hile no dou%t deser5ing the honor are typically chosen primarily
as a Efund-raising gimmic0E for the institution holding the Gala and +al0 a+ay from the e5ent +ith
fond memories and something nice to hang on their li5ing room +all or place on their coffee ta%leF
7his is pro%a%ly appropriate for the typical honoree +ho is +ell off financially and +ho at any rate
achie5es their personal +ealth independent of $ay School.s financial constraintsF 8nce the $ay
School has made the %old mo5e of choosing E9onorees from +ithinE& I thin0 it is appropriate that they
%e honored +ith something more than Bust a plaMue or paintingF
I +ould li0e to propose that the Samis ,oundation le5erage the initiati5e ta0en %y S9* to honor the
Mos0o+it/es as an opportunity to pu%licly present them at the S9* Gala# +ith a meaningful amis-
ponsored a+ard +hich demonstrates our commitment to enhance the Muality of Je+ish education in
6ashington State %y ac0no+ledging the role played %y inspirational and committed $ay School
educators and %y inspiring the students of those educators to emulate these indi5iduals as role-models
in their o+n career decisionsF
I thin0 this is an idea +hose time has come and +hose time is no+F
Sincerely&
@a%%i $a5id 7+ers0y
Not Just Speeches -- Volume III Page 1>>
Miscellaneous
Musings
Not Just ?asper= Saying Good%ye to the Schillers
*ugust '((1
In one of the 5ery first sociological o%ser5ations recorded in the 7orah +e find in Parshas Bereshis G-d
o%ser5ing= EIt is not good for man to %e aloneF I +ill ma0e a help-mate for himEF ,o Tov "eyos
"a'!dam l'vado ; e'eseh lo ezer k'negdoF# OBereshis '=13PF ,rom that early moment in history
on+ard& the 7orah al+ays 5ie+s an ideal marriage as one in +hich each partner is a%le to ser5e as a
help-mate for his or her spouseK each using his or her o+n gifts& talents& and attri%utes to help
complement specifically those areas of need +hether their spouse is not as gifted or talentedF
If as the saying goes Eopposites attractE G it is precisely for this metaphysical reason -- so that people
+ith opposite attri%utes and talents can help others in need +ho may %e lac0ing in those attri%utes and
talentsF
My hus%and $a5id and I ha5e %een gi5en an opportunity to ser5e as ozrim k'negdam plural of ezer
k'negdo# G help-mates for each other in a 5ery uniMue +ay this e5ening at the separate ESeuodot
PreidahE for Susan and 9ar5ey Schiller in honor of their forthcoming departure from Seattle and
mo5e to BaltimoreF
I ha5e %een as0ed to spea0 and prepare a $5ar 7orah for the program %eing held here for Susan at
Esther ,riend.s homeF $a5id +as as0ed to prepare desert for the Seudah Shlishis %eing hosted for
9ar5ey %y Stuart <aufman se5eral %loc0s north of hereF
I made $a5id an offer he could not refuseF I promised to prepare the desert for him& if he +ould
prepare a $5ar 7orah for meF 6e each 0ne+ +e +ere as0ed to do something +hich might %e a %it
%eyond our prime areas of s0ills and talent and +e each 0ne+ that our spouses could help us out and
+e each 0ne+ that +e could depend on the fact that our spouses would help us out in this areaF 7he
truth of the matter& is that +e each had a little help G e5en in the area of our o+n e-pertise= I turned to
my trusty coo0 %oo0s for help in ma0ing the desert and $a5id turned to his trusty E@a%%i ,rand
archi5esE in preparing this $5ar 7orah=
Not Just Speeches -- Volume III Page 1>C
Reading One's Own Biography in the Torah
6e learn in this +ee0.s portion of the 0ing.s o%ligation to +rite for himself a pri5ate Eroyal copyE of
the Sefer 7orahF 7he 7almud tells us that e5en though e5ery Je+ has a Mit/5ah to +rite a Sefer 7orah&
the 0ing has a separate command o5er and a%o5e this to +rite a royal Sefer 7orah +hich +as to
accompany him +here e5er he +entF E*nd it shall %e +ith him and he should read it all the days of his
life in order that he learn to fear 9aShem& to o%ser5e all the +ords of this 7orahFFFE O$e5orim 1>=1CPF
7he Ba.alei $erush say that the 5erse is telling us more than Bust the fact that the 0ing has to @E*$ the
7orah dailyF 9e has to plot his life each and e5ery day& according to +hat is +ritten in the 7orahF 7hey
interpret& homiletically& that he has to read in it 5.0ara %o# his entire %iography 0ol yemei chaya5#& all
the e5ents of his lifeF
6hen a 0ing has a Muestion as to +hat to do& he has to %e a%le to loo0 in the 7orah and come up +ith
the ans+erF
*ll Israel are sons of 0ings OSha%%os ;>aPF In this respect& all Je+s ha5e to %e li0e princesF 9appy is
the man +ho can read his life in the 7orahF
I once heard a story a%out @a5 !aa0o5 <amenets0y& /tElF 6hen he first came to the Dnited States he
+as a @a5 in Seattle& 6ashington for a short time and then he %ecame @a5 in 7oronto& ?anadaF
Someone +as once +al0ing +ith @a5 !aa0o5 in 7oronto the second day of Sha5uous& some 1(-:(
years agoF 9a5ing Bust heard the reading of Megillas @uth in shul& @a5 !aa0o5 told his companion EI
am no %etter than ElimelechFE
EElimelech left Eret/ !isroel %ecause he +as +orried a%out his li5elihoodF 9e +ent from a place
+here there +ere Je+s& to a place +here there +ere no Je+s -- the fields of Moa%F 9e +as +illing to
sacrifice the education and en5ironment of his children& Bust so he could ma0e a %etter li5ing escaping
the famine in Israel#FE
*t that time& 7oronto had not much to spea0 of in terms of a 7orah communityF @a5 !aa0o5
rhetorically as0ed his companion E6hy am I in 7oronto& despite the fact that my children don.t ha5e
the %est en5ironmentJ ParnosahL Because I ha5e a Bo% in 7oronto and I don.t ha5e a Bo% any+here
elseF I.m +rongL 7hat is the 5ery reason that Elimelech +as punishedF 8ne is not supposed to put
one.s li5elihood o5er the spiritual +elfare of his familyFE
9e concluded& EI must mo5e to a more Je+ish en5ironmentFE 8n that 5ery day he decided to mo5e to
Ne+ !or0 +here he e5entually %ecame the @osh !eshi5a of 7orah Vo$aath and the rest is historyF
7hat is the meaning of %eing a%le to loo0 into the 7orah and read a%out the e5ents of one.s o+n lifeF
6e must stri5e to %e a%le to read our o+n %iographies in the 7orahF 7hat is +hat @F !aa0o5 +as
capa%le of and that is +hat +e ha5e to aspire forF
q q q q
It is inspiring to hear of @a%%inic legends +ho are prepared to pic0 themsel5es and their families up
and mo5e +here e5er is necessary for the sa0e of their spiritual +elfareF It is e5en more inspiring to
0no+ such people personallyF My good friend 9ar5ey and Susan Schiller& of course& may %e inspired
directly from @a%%inic legends +ho they host in her o+n homeF I am Muite content to get my spiritual
inspiration from Susan and 9ar5ey themsel5esF 7hey are follo+ing the ad5ice of Pir0ei *5os and the
e-ample of @a5 !a0o5 <aminets0y %y %eing Egoleh l.ma0om 7orahEF 7hey are e-iling themsel5es to a
place of more 7orah learning opportunitiesF 6e +ish them %oth much success and satisfaction during
their e-tended stay in BaltimoreF

I %egan my presentation this e5ening %y Muoting the 5erse lo tov heyos ha!dam l'vadoF @a5
Solo5eitchi0 discusses in his famous essay E7he "onely Man of ,aithE& discusses +hether or not the
5erse is to %e translated EIt is not good for man to %e aloneE or EIt is not good for man to %e lonelyE and
he ela%orates on the differences %et+een %eing alone and %eing lonelyF
I 0no+ that +ith the departure of my dear friend Susan& I +ill Baruch 9ashem& not %e left aloneF But I
+ill confess that I do anticipate a certain sense of loneliness +ithout her cheerful companionship that I
ha5e come to appreciate and treasure in the fe+ short years +e ha5e gotten to 0no+ each otherF I
loo0 for+ard to 0eeping in touch& and loo0 for+ard to the time +hen the e-ile +ill %e o5erA 5.Sha5u
%anim l.G5ulamF Sha%%at Shalom
A Miracle On This Day; At This Time
Many people erroneously thin0 that the EthresholdE an e5ent must cross %efore it can %e defined as miraculous is
one that defies the la+s of natureF If that is the definition& our generation indeed may not e-pect too see too
many miracles happeningF I am afraid +e are un+orthy of +itnessing e5ents such as the splitting of the @ed
Sea& or e5en of ha5ing a day.s supply of oil last for eight days& or perhaps e5en of seeing the cost of oil drop
%elo+ :( a gallonL
* true %elie5er sees 5irtually e5erything that happens G including those things +e tend to call EnatureE as %eing
at least Ehidden miraclesEF 7hey may happen so freMuently and +ith such regularity that +e ta0e them for
grantedF 7his does not diminish their status as %eing directed from *%o5e or minimi/e the role of $i5ine
Pro5idence in terms of ultimate responsi%ility for all that happens in this +orldF 8ne lac0ing a highly de5eloped
sense of spirituality may miss these e5eryday miracles that certainly a%ound in our midstF
*nd yet there are some e5ents that occur in our daily li5es that so defy the odds against their e5er happening
that anyone +ho sees in them anything else %ut the 9and of G-d must %e considered nothing less than se5erely
spiritually challengedF
8ne such e5ent happened to my mother and I last summerF My parents mo5ed from Ethe old Je+ish
neigh%orhoodE G Madronna -- to the Se+ard Par0 neigh%orhood in 1C;CF $oing the ESe+ard Par0 "oopE has
al+ays %een a fa5orite pastime of oursF My mother had %een doing it +ith my father for many yearsF *fter he
passed a+ay she did it +ith friends or %y herselfF I too o5er the years ha5e done it many times %y myself& +ith
my +ife& or +ith my childrenF
My mother is no+ 3) years oldF She is no longer a%le to Edo the loopFE *fter a couple of falls more than a year
ago she has EgraduatedE from a cane to a +al0er +hich is no+ her constant companion& %oth in and out of the
houseF Ne5ertheless& she still enBoys the outdoors and especially in good +eather li0es to +al0 +ith a
companion and enBoy the %eautiful Seattle sceneryF
8ne %eautiful Sunday morning last July C
th
& I as0ed my mother if she +ould li0e to go for a little +al0 %y "a0e
6ashingtonF She +as 5ery e-cited at the prospect and +e dro5e to Se+ard Par0 and par0ed %y the loopF 6e
%egan to +al0F My mother enBoyed the +al0 and +e 0ept +al0ing and +al0ingF Gi5en the heat of the day& my
mother.s frailty& and the fact that she Bust had a %ig %rea0fast +e +al0ed farther that +e pro%a%ly should ha5eF
6hen I reali/ed ho+ far +e had gone& I urged my mother to turn aroundF 8n the +al0 %ac0 I noticed she +as
slo+ing do+n considera%lyF Still Muite a +ays to the car& her steps +ere %ecoming smaller and smallerF 9er
%reathing +as %ecoming harder and harderF 6e +ere not e5en close to a %ench to sit do+nF Dnfortunately I had
forgotten to ta0e my cell phone +ith meF I 0ne+ +e had a pro%lem and I +as afraid it might %e a serious oneF I
did not 0no+ +hat I +as going to doF I prayed to the *lmighty that this pleasant Sunday morning +al0 +ould
not end in tragedyF
I 0ept loo0ing for a familiar face out Edoing the loopE that Sunday morningF *ll of a sudden I could not %elie5e
my eyesL *pproaching us from the distance along +ith his +al0ing partner for that morning +as someone
neither my mother nor I had e5er seen doing the loop in more that ): years of our mutual ESe+ard Par0 "ooping
historyFE It +as none other than my mother.s primary physician from the Minor and James clinic& $rF Paul
SytmanF
7han0 G-d& my mother made it home o0ay that day G %y +ay of a side trip to the S+edish 9ospital emergency
roomF 7he e-perience ga5e us all a scare& %ut more than that it ga5e all of us G my mother& myself& and $rF
Sytman G the unmista0a%le feeling that +e had all participated in an e5ent that clearly had the ,ingerprints of
$i5ine Pro5idenceF
8n ?hanu0ah +e add to our prayers the +ords E+ho has done miracles for our fathers in those days at this
timeEF "ast July C
th
I amended my normal prayers +ith an additional e-pression of than0sgi5ing for the 8ne
E+ho has done miracles for our mother on this day at this timeFE
SHA Yom HaAtzmaut Memorial Tribute to Rabbi Samuel Graudenz
May '((>
Since the early 1C;(s there has ne5er %een a student +ho has gone through an entire elementary and
middle school career at the Seattle 9e%re+ *cademy +ho has not 0no+n at least '& perhaps ) or e5en
1 9eadmasters or principals as +e used to call them#F 7his +as not so for the students +ho attended
the Seattle 9e%re+ $ay School during the time %et+een 1C13 and 1C;)F ,or us there +as only one
school principalF 7hat +as @a%%i Samuel Grauden/F 9e +as also the first grade 9e%re+ teacher of
e5ery student +ho entered the school during those 1: yearsF 9e had many other Bo%s as +ellF 9e +as
the choir director and athletic directorF 9e used to place ping pong and %ase%all +ith the studentsF ,or
most of his tenure he +as %oth the English and 9e%re+ principal and other than a single hard-+or0ing
secretary there +as no other administrati5e support for a school population of %et+een 1:(-'(( in the
later yearsL
@a%%i Solo5eitchi0& /tEl& in reminiscing a%out the early years of the Maimonides School in Boston
used to say= E6hen a ne+ idea is thrust upon the +orld& it generally passes through three stagesF ,irst
it is scorned& then it is fought& and finally it is accepted as self-e5identAF 7he scorn has long since
%een o5ercomeFF 7he struggle for sur5i5al has %een gloriously +on& A and the concept of the 9e%re+
$ay School as a 5ital force on the *merican Je+ish scene has %ecome dramatically self-e5identFE
@a%%i Grauden/ +as the first principal of the Seattle 9e%re+ $ay SchoolF 9e 0ne+ the scorn and
cynicism of the nay-sayers G EreligiousE and Enon-religiousE -- +ho felt that in *merica Je+ish
children %elonged in the Pu%lic School systemF 9e struggled to ma0e the E$ay School e-perimentE a
5ia%le institution G in terms of enrollment& in terms of academic standards& and in terms of e-tra-
curricular acti5ities and school spiritF If today S9* and their alumni are a self-e5ident 5ital force in
the strength and gro+th of our general and Je+ish community& it is %ecause of the pioneering efforts of
educational heroes such as @a%%i Grauden/F
@a%%i Grauden/ indeed +as %lessed +ith success in his critical %attles for sur5i5al long %efore he came
to SeattleF 9e +as a mem%er of the Mirer !eshi5a +hich miraculously escaped the fate of European
Je+ry during 6orld 6ar II through the historic 0indness and sacrifice of the legendary Japanese
?onsole-General of <aunus& "ithuania -- ?hiune SugiharaF @a%%i Grauden/& a life long 2ionist& at the
time +as a secretary to a future leader of the Mi/rachi @eligious 2ionist# mo5ement 2erach 6arhaftig
and +as part of a small delegation of Je+ish leaders that met +ith Sugihara and successfully pleaded
+ith the diplomat to o%tain o5er ;&((( life-sa5ing 5isas that ena%led the Mirer !eshi5a and numerous
other Je+s to escape from "ithuania to spend the +ar years in Japan and Shangahai& %eyond the grasp
of the murderous Na/isF
@a%%i Grauden/ +ould occasionally share +ith the students some memories from the trou%led times he
e-perienced during the +ar yearsF 9o+e5er in general he +as a most Bo5ial and cheerful indi5idualF
It is most appropriate that his memory %e honored at S9* on !om 9a*t/maut inasmuch as @a%%i
Grauden/ had a great lo5e for IsraelF $uring his years here the goal of the school +as to teach
"imudei <odesh EI5rit %.I5ritEF 7here +ere campaigns to sell JN, 7rees e5ery year around the time of
7u B.Sh5atF 7he school had local competition and sent representati5es to the regional and national
finals of the ?hidon 9a7anachF 7here +ere special mo5ies a%out the pioneering efforts in Israel&
Israeli flags +ere u%iMuitous in the school and e5ery student %y the end of first grade 0ne+ %y heart the
9ati05a and +hat it representedF
In many +ays the pioneering $ay School mo5ement of that era mirrored the pioneering spirit of the
?halut/im and the early pioneering leaders of modern day IsraelF 7he 9ashgocha G $i5ine Pro5idence
G has Baruch 9ashem %lessed %oth institutions +ith successes and accomplishments that are literally
%eyond the +ildest dreams of their early founding fathersF
No dou%t challenges remainF It is not the responsi%ility of any one generation Eto complete the +or0E
O*5os '=1;P& %ut the accomplishment of each generation o+es a great de%t to the generations that
preceded itF ,aculty& students& and staff of today.s S9* o+e a great de%t of gratitude for the school
they ha5e to a man& none of them ha5e e5er seenF It is the man +hose memory +e honor today G
@a%%i Samuel Grauden/& of Blessed Memory& the first and longest sur5i5ing principal of the Seattle
9e%re+ *cademy E$ay SchoolE#F
q q q
@a%%i Grauden/ +as the first and founding Principal of the Seattle 9e%re+ $ay SchoolF 7o this day no indi5idual has
come close to matching the 1; consecuti5e years he spent in that positionF 9e held that position at a time +hen the entire
administrati5e staff of the school consisted of himself& one full time secretary Sarah ,riedman& o%Em# and o5er the years#
5arious li5e-in BanitorsF
7here +as no Ehead of the Judaic departmentE and Ehead of the secular departmentEF 7here +as no Eoffice or
administrati5e support staffEF ,or most of his tenure there +as Bust @a%%i Grauden/ and his secretaryF 7his +as in a time
%efore +ord processors let alone computers# or copy machines other than the old fashion mimeograph or stencil-%ased
EdittoE machines#F
8n top of that @a%%i Grauden/ +as the first grade 9e%re+ teacher ta0ing up fully half the school day#F 9e thus personally
0ne+ the strengths& +ea0nesses& and personalities of each student in the schoolF @a%%i Grauden/ +as artistic& musical& and
learnedF 9e lo5ed %oth sports and 7orahF 9is students G %oth in the first grade and %eyond G had a great lo5e and respect
for the manF
7o ma0e matters more interesting he +as simultaneously the Principal of the E7almud 7orahE afternoon school until the
program +hich ser5ed Pu%lic School students finally dis%anded in the early 1C;(s# that +as housed in the same %uilding
and had some of the same facultyF
@a%%i Grauden/ personally conducted and trained the Seattle 9e%re+ $ay School choir and spent countless hours
preparing annual or semi-annual musical E?antatasE for the parent %ody and larger communityF 9e organi/ed and
enthusiastically participated in school-+ide athletic competitionsG 7a%le 7ennis and Badminton tournaments& "ag B.8mer
picnics& and student-faculty %ase%all gamesF
8n the side& he had :-1( young %oys he pri5ately taught trop and indi5idually trained for Bar Mit/5ah each yearF 8n
Sha%%osim he played a leading role in the *sh0ena/ic ser5ices held in Se+ard Par0 in the years %efore Bi0ur ?holim left
their 1>
th
and !esler location to mo5e to that neigh%orhoodF#
Dnder his leadership G %esides the sports tournaments and ?antatas mentioned a%o5e -- the school had annual or semi-
annual# student produced Ene+spapersE& and the upper grades participated in the National ?hidon 9a7anach Bi%le
?ontest#F 7here +as also an acti5e ESchool PatrolE that helped children cross the %usy ?herry street intersection %efore and
after the school dayF
@a%%i Grauden/ came to Seattle in 1C1> +hen the concept of Je+ish $ay School education +as a contro5ersial if not
radical ideaF By the time he left in 1C;) the Seattle 9e%re+ $ay School had an outstanding reputation and attracted
students far %eyond the pioneering families and communities +ho founded the school a mere 1; years earlierF
S9* o+es its founding principal a great dept of gratitudeF May his memory %e %lessedF
Mivkeh Association Event Speech
*ugust '((3 Ghost 6ritten ,or 7/ippy
Bayla 7reiger told me the theme of this morning.s program +as 6omen.s 9ealth and she as0ed if I +ould
present a $5ar 7orah that +as someho+ related to this issueF It is in this conte-t that I +ould li0e to cite a
famous Gemara=
@F ?hanina %ar Pappa taught= 7he angel appointed to o5ersee conception ta0es the drop of semen from +hich a
child +ill %e concei5ed and sets it %efore the *lmighty and says %efore 9im= Master of the Dni5erseL 6hat is
the destiny of this dropJ 6ill the person from it %e mighty or +ea0 ^]_d or ì[#J Intelligent or foolish Vk[ or
`mh#J 6ealthy or poor ^W`f or Wgf#J But the angel does not as0 +hether the child +ill %e +ic0ed or righteous
f`^ or nWcj#F 7his accords +ith @F ?hanina.s teaching else+here -- E5erything is in the hands of 9ea5en&
e-cept for the fear of 9ea5en VWY` Xe^WY t][ VWY` WcW_ ikZ#F
7his %rief passage Ofrom 7ractate Niddah 1;%P contains a +ealth of Je+ish philosophy and hashka$a a%out
+hich classic 7orah teachers throughout the generations ha5e +ritten muchF ,or the purpose of our discussion
this morning& ho+e5er& I +ould li0e to focus on one aspect of this teachingF
Dltimately a person.s health G +hether man or +oman G is dependant on ZE_nZ and to some e-tent our health&
li0e our genetic code in general& is determined %y 9im from the moment +e are concei5edF 8ur predisposition
for certain illnesses& for certain medical conditions and diseases G e5erything that comes under the category of
Emighty or +ea0 ^]_d or ì[#E is set in motion& according to @F ?hanina& long %efore +e are %ornF
It may %e as0ed& if e5erything a%out a person.s health profile is predetermined from the moment of conception
+here is there a role for good health hygieneJ 6hat difference does it ma0e if I smo0e or don.t smo0e& e-ercise
or don.t e-ercise& eat high cholesterol food or lo+ fat dishes& floss or don.t floss& +ear seat%elts or don.t +ear
seat%elts& etcF& etcF& etcJ
7he ans+er is in a %road understanding of the end of @F ?hnina.s principle= E5erything is in the hands of
9ea5en& except for the fear of Heaven VWY` WcW_ ikZ cn rn ;:n #F VWY` Xe^W fear of 9ea5en G means
o%ser5ing the la+s of the 7orah that +as gi5en from 9ea5enF Included in the la+s of 7orah are religious
reMuirements for us to preser5e our health and ta0e care of our %odiesF
7+o e-pressions found in last +ee0.s parsha 0arshas <'schanan# are ta0en %y the 7almud and 9alachic
codifiers as Bi%lical mandates for indi5iduals to ta0e precautions to guard their health and physical +elfare= n^
ceY \`mg ^Y`] \i ^Y`Z O$e5orim 1=CP literally G 8nly %e+are for yourself and greatly %e+are for your soul#K
VkWX`mgi ceY VX^Y`g] O$e5orim 1=1:P literally G !ou shall greatly %e+are for your souls#F 7his reMuirement --
for a person to ta0e care of his health -- is reflected in the o5erarching principle +e find that preser5ing life
o5er-rides 5irtually all 7orah commandmentsF 7his teaching is deri5ed from a 5erse in Parshat *chrei Mot
OVayi0ra 13=:P VceZ VXe Z`fW ^è Whm`Y Xe] WXn[ Xe VX^Y`] cn: n: Z Wge .F
you shall o%ser5e My decrees and My la+s& +hich man shall carry out and by which he shall live G I am
9ashemF# 7he 7almud infers that +e are to li5e %y 0eeping the 7orah la+s& not die from 0eeping themF
7herefore preser5ation of life ta0es precedence o5er 5irtually any 7orah la+& +ith a fe+ nota%le e-ceptionsF
7he %ottom line is that the predetermination in 9ea5en of many aspects of our physical ma0eup& strengths and
5ulnera%ilities in no +ay e-cuses us from ta0ing +hate5er precautions +e can to a5oid unhealthy practices and
doing our part in preser5ing our health and physical +elfareF
*s far as our health goes +e are in partnership +ith the *lmightyF 7his applies to all aspects of health and it
certainly applies to reproducti5e health and the a%ility to concei5e and %ear childrenF 7he Jerusalem# 7almud
comments on the enigmatic 5erse in Parshas Bereshit E"et Ds Ma0e Man in our image in our li0enessEF 6ho is
G-d spea0ing to +hen he says E"et us ma0e man in our image in our li0enessJE @a%%i Simlai offers a no5el
interpretationF G-d is referring to *dam and E5e themsel5esF 8riginally G-d formed *dam from the dust and
9e formed E5e from *damF 9o+e5er& from no+ on& 9e tells them& it +ill %e Ein our image in our li0eness G
meaning +ith the contri%utions of all of us G G-d& man and +oman G +ill children %e createdF It is impossi%le
for a man to procreate +ithout a +oman and it is impossi%le for a +oman to procreate +ithout a man and it is
impossi%le for %oth of them to procreate +ithout the assistance of the $i5ine PresenceF
*nd so it is +ith all aspects of our health G +e need to do our o+n part and +e need the assistance of
$i5ine PresenceF May +e act responsi%ly and do our o+n part in leading healthy li5es and may +e %e
granted $i5ine assistance in achie5ing all our desired health goalsF
I ha5e al+ays found it a %it ironic and perhaps this is to some degree a function of reading 9irsch in
translation rather than the original German# that 9irsh on the one hand +rites 5ery tentati5ely and
modestlyF 9e hum%ly suggests ideas rather than insisting on the dogmatic acceptance of his
interpretationF 9e lo5es to introduce interpretations +ith a dou%le negati5e EPerhaps it +ould not %e
unreasona%le to suggestAEK E8ne may not %e totally inaccurate to concludeAE& etcF& etcF *nd yet on
the other hand the re5olutionary nature of his commentary G in comparison to 5irtually all
contemporary and earlier efforts to offer h`m-oriented e-position of ?humash G is %old and daring
%eyond %eliefF
I %elie5e it should %e noted that gi5en the Z^]pY oriented nature of our understanding of 7orah& it must
gi5e one pause to consider the fact that so many things that 9irsch +rites& so many of the insights he
gi5es& do not appear in any of the earlier sourcesF 9e certainly ma0es use of classic X]^]nY to %uttress
his arguments and to support his 5arious theses& %ut there is a no5elty to %oth his approach and
sometimes his conclusions that +ithout appreciation of the idea of E]_ ^cdXZi ]WX]_e ]i ][WgZ V]nYE one
might ha5e a difficult time acceptingF
I +ill conclude +ith one other Muip of @a5 Solo5eitchi0 that I thin0 is Muite apropos to 9irschF 8n
occasion the @a5 +ould say a %rilliant e^_p to e-plain a difficult VE_Y^ or piece of e^Yd and someone
typically one of the Eold timers in shiurE# +ould say EBut& @e%%e& +here is your ^]nY for this `]cW[FJE
7he @a5 +ould loo0 at the student +ith a t+in0le in his eye and say EMy ^]nY is a clear and logical
mindFE
Thoughts On Rav Hirsch's Chumash Commentary
No5em%er '((3
7here is a 7almudic idea that comes to mind in connection +ith the ?humash commentary of @a5
Samson @aphael 9irsch and that is the idea of EOl aWi][P E]_ ^cdXZi ]WX]_e ]i ][WgZ V]nY 7his is a concept
+here%y a great 7orah personality is gi5en license& so to spea0& to %rea0 +ith tradition& to escape the
mold that has %een cast %y generation upon generation of precedent and predecessors and to stri0e out
in ne+ directions and +ith no5el approachesF
7o %e sure& the \iYZ \^c ra%%inic approach is to not in5o0e this license and to tra5el the +ell trodden
path of one.s teachers and earlier generations %e it in matters of e^nYZ X]g`^m & in ZkiZ npm & in \^c
c]YiX_ c]YiZ or in matters of conduct of the ZiWZnF Indeed +e find great 7orah personalities G %oth in
7almudic times as +ell as recent times and in all times in %et+een# -- +ho distinguished themsel5es
and too0 great pride in not inno5ating and not de5iating from the teachings and approaches of their
o+n 7orah teachers e5en to the slightest degree& e5en after the lifetime of their teachersF 7o some
e-tent the integrity of our Z^]pY is %ased on such faithful dedication to the idea of Bust %ecoming
another cloned lin0 onto the Z^]pYZ Xiì`F
*nd yet throughout the generations& ie^`W iik has also %een %lessed +ith %old and inno5ati5e
personalities +ho ha5e utili/ed their G-d granted creati5ity& %rilliance& and insight to %la/e ne+ trails
and dig ne+ tri%utaries in the flo+ing ri5er of 7orah traditionF
@a5 Samson @aphael 9irsch +as such a personality and his 7orah commentary +as not Bust another
instance of a genre of 7orah literature that utili/ed the modes of e-egesis e^nYZ X]g`^m#& 5oca%ulary&
methodologies& and techniMues of 1:((4 years of 7orah scholarship and e-position that had de5eloped
from the times of the Medrash up until his o+n timeF 9irsch.s use of linguistics& etymology&
sociological and psychological insight to unco5er 7orah.s +isdom and to clarify understanding of the
personalities and the narration of the Bi%lical story and 7orah teaching is %oth re5olutionary in its
creati5ity and at times mind-%oggling in its %rillianceF
7he commentaries of the classic ?humash Meforshim G @ashi& I%n E/ra& @am%an& @ash%am& Sforno&
<li !a0ar G are each uniMue and distinct from one anotherF But 9irsch is in a league %y himselfF I.m
not& V]i`] p[ tal0ing a%out minor leagues 5ersus maBor leagues& %ut simply a%out the Erules of playEF
9irsch is %othered %y pro%lems that +ere ne5er raised %y his predecessors and pro5ides %rilliant
ans+ers that G +hether true or not G +ere ne5er suggested and +ould ne5er ha5e %een suggested %y
Meforshim playing %y the standard ground-rules of e^nYZ X]g`^m as they Eplayed the gameFE
@a5 Solo5eitchi0 used to sometimes tell his students +hen he +ould de5elop a no5el interpretation to
a piece of Gemara that ans+ered maBor difficulties raised %y the classic commentaries and find the
students not as enthused as he +as +ith the interpretation# EIf you don.t itch& my scratching +on.t %e
a%le to relie5e youFE
I %elie5e it can %e said that many of the things that EitchedE @a5 9irsch G particularly in terms of
linguistics %ut certainly in many other disciplines as +ell# G simply did not EitchE the classic 7orah
commentaries +ho preceded himF Ne5ertheless& through his creati5e EscratchingE of these personal
EitchesE he +as time and again a%le to %rilliantly unco5er no5el ideas in the Z ^_c. that resonate
profoundly +ith the modern 7orah studentF
Happy Birthday, Yechezkel
8ne of my all-time fa5orite ra%%inic heroes from throughout Je+ish history is @a%%i *0i5aF 7he
%eautiful story of ho+ this hum%le gentlemen& inspired %y his no%le +ife& sits in the classroom +ith
students many years younger than him& to ma0e up for Elost timeE and to concentrate on his spiritual
de5elopment through 7orah study and through gaining 7orah 0no+ledge is& in my opinion& one of the
most inspirational stories in all of 7almudF I ha5e often thought a%out the strength of character it too0
to go through the ego-crushing e-perience of placing oneself in such a situation and the fortitude
reMuired to persist for so many years at +hat must ha5e certainly %een a frustrating and em%arrassing
challenge for this special person& +hose spiritual greatness emerged only relati5ely late in lifeF
It is tempting to dismiss the great sacrifice and great dedication to spiritual self-impro5ement late in
life %y heroes from our past& %y thin0ing Esuch peopleK such dedicationK such <iddush 9ashem
happened long- long- ago in a galaCy $ar awayEF 6hen +e see such sacrifice and dedication amongst
our peers it gi5es us pauseF 6e are %oth inspired and challengedL
6e in Seattle and Baltimore ha5e +itnessed a '1
st
century re-enactment of the story of @achel and
@a%%i *0i5aF It is the story of !ehudis and !eche/0el SchillerF I feel %oth inspired and challenged %y
the effort 9ar5ey-!eche/0el made to compensate for opportunities denied and lessons not learned %y
follo+ing in the footsteps of *0i5a %en !osef& s+allo+ing his pride& and putting all his focus in
%ecoming +ell-5ersed in the path+ays of 7orah and the Ec]YiX i` VWEF I admire his iW[ Xè for gi5ing
him the encouragement and incenti5e to do soF
May the t+o of you share many happy years of spiritual gro+th and happiness of c::n cv together
and may you continue to %e inspired and inspire us %y emulating the e-ample of the one +ho taught= ]
(v: r:n Z^]X_ i]cd iik Zl G \]Yk L
9appy Birthday& !eche/0el
Not 1ust Project Genesis
$ecem%er '(11
Ninety-nine times out of 1(( if I +rite up a thought on the parsha it is from @a%%i ,rand.s E?ommuter
?ha5rusaE tapesH?$sF 7his one is my o+n=
6e find in Parshas Veyeit/ei the +ell 0no+n story of "a5an promising to gi5e !aa0o5 his daughter
@achel in marriage after !aa0o5 completes > years of +or0 for himF 6hen the time is up& "a5an
su%stitutes "eah for @achel and !aa0o5 is una+are of the deception until EZei eWZ ZgZ] ^n__ WZW]EF *fter
complaining to his father-in-la+& and %eing told that Ethe younger daughter is not gi5en a+ay in
marriage %efore the elder daughterE in that place& "a5an and !aa0o5 agree to an arrangement +here%y
!aa0o5 +ill complete the +ee0 of +edding festi5ities +ith "eah& then marry @achel in e-change for >
more years of ser5ice to "a5anF
*fter the 7orah tells us all this and tells us that Bilhah and 2ilpah +ere sent along as part of the family&
initially as maidser5ants to @achel and "eah& the 7orah tells us that E ZY[^ Xe [XmW] Zei Ze]g` Wk Z e^W]
a_]e^ ]Y` e^nX] a_ ciX] ^ZX] Z^nf i[^]EF *rtScroll translates this as E"eah +as unlo5edFFFE %ut in fact
the literal interpretation is that she +as hatedF
7he simple reading of this narrati5e is that as a result of "a5an.s tric0ery the family situation +ith
!aa0o5 and his +i5es +as 5ery stressedK as time passed on it +as clear that "eah +as resented %y
!aa0o5 and as compensation& so to spea0& 9ashem allo+ed her to %ecome pregnant and gi5e %irth to a
son -- @eu5enF
Besides the pro%lematic issue of !aa0o5 Ehating his +ifeE& there seems to %e another pro%lem in that
this reading of the seMuence of e5ents +ill contradict the Gemara O!e5amos >;aP %rought do+n %y
@ashi OBereshis 1C=)P +hich interprets the e-pression Wg]e XWè^ used later in !aa0o5.s %lessing to
@eu5en to mean that ]WYWY W^n Ze^ ei` ]i` Zg]è^ Zmh eWZ F No+ if @eu5en +as concei5ed from
!aa0o5.s Zg]è^ Zmh that presuma%ly means that he +as concei5ed the first night of !aa0o5.s marriage
to "eah FFF +hen he still thought that she +as @achelL 6hey then does the 7orah seem to say that the
reason "eah %ecame pregnant +as %ecause she +as EhatedEJ
7he thought occurred to me that this may %e an e-ample of ZkYi Ze]m^ ZE_nZ VWcnZ -- G-d 0ne+ that
"eah +as going to %ecome EhatedE and so he therefore allo+ed her to %ecome pregnant e5en %efore
!aa0o5 found out anything +hich +ould ha5e caused him to hate herF
I mentioned this Muestion and ans+er to @a%%i <leteni0 and he suggested a more ElomdisheE
resolution to the pro%lemF It is 0no+n -- %y %oth $octors and %y ?ha/al -- that it is possi%le that
conception +ill not ta0e place immediately at the time of intercourse& %ut that the semen remains
5ia%le for some period of time >' hours according to ?ha/al# after ha5ing had relationsF ?ertainly
then it is possi%le that Ethe ne-t morningE +hen !aa0o5 found out that "eah had %een in5ol5ed in the
tric0ery and especially %efore he negotiated the deal +ith "a5an to marry @achel anyho+& at +hich
time he +ould ha5e %een furious +ith her# FFF at that time she may not yet ha5e %ecome pregnant from
his EZg]è^ ZmhEF *t that point& G-d sa+ that she +as EhatedE and he allo+ed her to %ecome pregnantF
7his scenarioFFF +hich de5iates some+hat from the p.shuto shel mi0raFFF e5en though it does resol5e
the conflict +ith the Gemara in !e5amosFFF also ma0es it easier to understand the fact that "eah is
called EhatedEF
Not Just Speeches -- Volume III Page 1C(
7he prohi%ition of hating another Je+ is e-pressed %y the +ords E\__i_ \W[e Xe eg`X eiE& I thin0 it can
%e argued that Ehatred in the heartE is a more deep felt and long de5eloped emotion than that felt %y
someone +ho merely in the passion of the moment feels someone else +ho +ronged him is a hateful
personF Just as +hen it comes to 7orah the emphasis is E\W_i ifE or EVk__i ifE to indicate a deeper
contemplation and longer de5elped relationship to 7orah than merely a Muic0 and superficial E Z`fg
fY`g]E acceptance of it& so too I %elie5e the 7orah is not as0ing us to ne5er feel e5en momentary hatred
to+ards one +ho did us +rong X^`Z WkeiYi Z^]X ZgXg ei#& %ut only +arning us against har%oring a
long standing deep seated hatred to+ards someoneF
No+ +e can understand the 5erse %etterF !a0o5 felt a momentary hatred of "eah that morning after
ha5ing Bust heard that his > years of la%or for @achel had gone Edo+n the drainEF 9e may ha5e
momentarily e-pressed that anger and resentment to+ard her -- and %een Bustified for doing soF *t that
moment E9ashem sa+ that "eah +as .hated.E and 9e caused the f^l from the pre5ious night.s ZeW_ to
%e ZY[^_ hing and that.s +hen she %ecame pregnantL

Not Just Speeches -- Volume III Page 1C1
If I 6ere
* @ich Man.s
@a%%i --
Speeches for the
Samis
,oundation
Not Just Speeches -- Volume III Page 1C'
SAMIS QUARTERLY BOARD MEETING AUGUST 2007
6hen Eddie 9asson informed me that one of my official duties as Samis @a%%inic 7rustee +as to gi5e
a $5ar 7orah at the Muarterly foundation meetings& the thought occurred to me that Samis trustees +ill
%e hearing speeches from their R@a%%iQ t+ice as often as Je+s in Eastern Europe typically heard from
their @a%%isF In Eastern Europe in the 13
th
& 1C
th
and early '(
th
century& unli0e the situation in the
6estern 6orld today& 7orah scholars +ho ser5ed as communal @a%%onim +ere not e-pected to gi5e a
sermon or drasha to their congregations on a +ee0ly %asisF 7he norm +as that the @a%%i spo0e t+ice
a year G once on Sha%%at Shu5a& the Sa%%ath %et+een @osh 9aShannah and !om <ippur and once on
Sha%%at 9aGadol& the Sa%%ath %efore Passo5erF
9o+e5er& there +as a separate institution 0no+n as the Maggid& itinerant preachers +ho +ent around
from to+n to to+n and +ould 5ariously teach& entertain& reproach& and inspire the Je+s of the 5arious
locations they 5isited +ith +ords of 7orah and mussar on Sha%%at afternoonF Indeed some of the early
founders of the ?herno%ler $ynasty from +hich I descend +ere 0no+n as Maggidim and G at least
during part of their careers G ser5ed Bust such a functionF
7he Maggidim did not in general possess the same le5el of 7orah scholarship as the local community
@a%%anim %ut they typically had enough of a repertoire of material and enough cle5erness to ma0e
their drasha seem timely on any gi5en Sha%%at of the yearF Dsually the Maggidim +ould someho+
%ase their presentation on the Parshat 9aSha5ua& the +ee0ly 7orah portion& or de5elop a theme %ased
on some upcoming Je+ish holiday or a special season of the yearF
My father& ho+e5er& used to tell the story a%out a certain hapless Maggid +ho only had one $rasha
that he used +here5er he +entF It +as %ased on Parshas <orachF 7o appropriately segue into the
$rasha he used to tra5el around +ith a (abbai& an assistant& +ho had a dog +ith a loud %ar0F 9e
arranged +ith the (abbai that +hene5er the Maggid +ould 5isit a to+n the (abbai +ould +ait outside
the synagogue and +hen the Maggid +ould approach the bimah to spea0& the (abbai +ould Muic0ly
send the dog inside to start %ar0ingF 7he Maggid then +ould act upset and start shouting= RGet that
dog out of hereL May he sin0 into the ground li0e <orach and his follo+ersLQ 9e +ould then regain
his composure and continue RSpea0ing of Parshas <orach AQ and launch into his canned sermonF
I mention this story for t+o reasonsF ,irst %ecause Barry Ernstoff has informed me that part of my
responsi%ility in carrying out the legacy of @a%%i Green%erg as Samis @a%%inical 7rustee is to tell a
Bo0e at e5ery Samis Board meetingF Second is %ecause I do in fact +ant to %egin my remar0s this
e5ening +ith the +ords RSpea0ing of Parshas <orachAQ
*side from my Bar Mit/5ah $rasha in 8cto%er 1C;1 and my address as Salutatorian of the C
th
grade
graduating class of the Seattle 9e%re+ $ay School in June 1C;)& the 5ery first pu%lic dvar Torah I
ga5e in Seattle +as on Parshas <orach in June 1C>1F I +as a Semicha student at @a%%einu !it/cha0
Elchanan 7heological SeminaryF ?ongregation B?M9 +as yet meeting in the !a5neh %uilding %efore
their ne+ sanctuary in Se+ard Par0 +as %uiltF 7he congregation had %een +ithout a @a%%i for almost a
yearF 7he shul +as ha5ing difficulty finding a suita%le successor to @a%%i @i50in +ho left for ,ar
@oc0a+ay& N! the pre5ious summerF Peete SeegarSs fol0song R6here ha5e all the flo+ers goneJQ had
%een made 5ery popular at the time %y the <ingston 7rio& %y Peter Paul and Mary& and %y Joan Bae/
+ho had all recorded itF I entitled my drasha that Sha%%at morning= R6here 9a5e *ll 7he @a%%is
GoneJQ and G as a first year Semicha student +ith career decisions ahead of him G tried to gently
e-plain to the congregation +hy the Bi%lical paradigms of @a%%is ser5ing their congregations out of
purely altruistic moti5es as represented %y Moses and Samuel in the morningSs 7orah Portion and
9aftorah +ere no longer realisticF
Not Just Speeches -- Volume III Page 1C)
I +ould li0e to share +ith you 1 %rief paragraphs from that presentationF
People complain that it is hard finding a @a%%i to suit SeattleSs needsF 7hey canSt understand +hat happened to all the %right
young @a%%is +ith college degrees that ha5e emerged from the 5arious *eshivos during the past 1: or '( yearsF *nd this is not
only a pro%lem +ith respect to congregational ra%%is aloneF ,inding Mualified personnel on the teaching and administrati5e
le5el for $ay Schools and *eshivos can %e eMually difficultF 7his is true throughout the country& not Bust in SeattleF
6here then& one may as0& ha5e all the @a%%is goneJ 7he ans+er is Muite simpleF ISll spea0 from my o+n o%ser5ations at
!eshi5a Dni5ersity& although ISm sure this is true else+here as +ellF 6hen students at !D ma0e career decisions G and ISm
spea0ing no+ a%out the top students G those +ith talents& commitment& and the greatest capacity for ma0ing strong positi5e
contri%utions to the Je+ish community as spiritual leaders& +hen these students are confronted +ith career decisions& it is only
natural that they e-amine the 5arious options open to themF It is ta0en for granted that the anguish& ingratitude& and plain
chut/pah that a @a%%i or teacher must face and put up +ith is far greater than that of a chemist or a mathematicianF So for all
this suffering and added %urden& the @a%%i should at least %e a%le to e-pect commensurate monetary re+ardF
But the sad truth of the matter is that in todaySs society& a higher premium is put on technology than on 7orahF 7he 8rthodo-
Je+ish scientist can li5e in a su%ur% and dri5e a ?adillac +hile the @a%%i or teacher must hold side Bo%s and struggle to ma0e
ends meetF It is scandalous that at !eshi5a Dni5ersity right no+& the Puerto @icans +ho s+eep the floors and +ash the
+indo+s are dra+ing the same salary as the 'oshei *eshiva +ho say shiurimF Ne-t year if their union leaders get their +ay& the
+indo+ +ashers +ill %e ma0ing more than the 'oshei *eshivaF ISm not %laming !DSs administration G they ha5e a fair policy
that they donSt pay anyone a penny more than they ha5e toF
7he fault lies +ith the *merican Je+ish community that 5alues scholarship so little and allo+s Talmidei Chachomim to %e
considered so lightlyF 7his then is +hat confronts the potential ra%%is and teachers of the future as they ma0e their career
decisionsF 8ne almost has to ha5e the idealism of a %oshe 'abbeinu or of a Shmuel "a6avi to decide in fa5or of ser5ice to the
Je+ish community +hen the seducti5e salaries of far easier professions are so much greaterF
I ha5e printed out the entire te-t of that drasha +hich I +ill %e distri%uting for anyone interested in
seeing the larger conte-t of my remar0s that morningF I share these remar0s +ith you for t+o reasonsF
,irst& I %elie5e the thought I presented in 1C>1 has great rele5ance to SamisS mission of ma0ing
strategic contri%utions to impro5e the quality of Je+ish $ay School educationF 6hile there have
perhaps %een significant impro5ements in the financial attracti5eness of a career in the pulpit ra%%inate
o5er the past ); years& choosing a career in Chinuch -- Je+ish Education -- particularly %eing a
classroom teacher& remains unfortunately a decision reMuiring much self-sacrifice and idealismF I
%elie5e that the single most effecti5e long-range strategic improvement +e could and should
implement in stri5ing for e-cellence in $ay School education in the State of 6ashington and %eyond is
impro5ing the image and the financial benefits of a career in Je+ish educationF I 0no+ that Samis
has ta0en se5eral positi5e steps already in this direction and I hope that this %oard +ill remain focused
on this issue and open to considering other positi5e steps that may %e ta0en to further ad5ance this
goalF
7here is a second reason I am sharing my 1C>1 Parshas <orach drasha +ith you this e5eningF 7he
case might %e in the coming +ee0s& months& or years as some of my fello+ Samis 7rustees hear me
5ery often %anging the drum of RSupply Side economicsQ as it applies to impro5ing the financial lot of
those +ho supply 7orah 0no+ledge and 7orah 5alues to the youth of our community that they may
tend to dismiss my ideas or suggestions %y the charge R@a%%i 7+ers0y is lo%%ying for his o+n
childrenFQ It is true that among my children and children-in-la+ there is a statistically significant
correlation %et+een career choices and the field of 7orah study and Je+ish educationF I therefore felt it
necessary to %ring documentary proof that my ad5ocacy for supply side pedagogic economics pre-
dates my childrenSs career choicesF It predates the %irth of my children and it predates e5en my o+n
marriage and personal career decisionF
If anything& I suspect it is the case that I argue for enhanced respect and remuneration for 7orah
teachers not %ecause my children are 7orah teachers %ut on the contrary& I ha5e merited to raise
children +ho are 7orah teachers %ecause I ha5e long %een an ad5ocate of enhanced respect and
remuneration for indi5iduals +ho ma0e such career decisionsF May +e all %e a%le to +or0 together to
impro5e the lot of Je+ish educators and there%y increase the Muality of our schools and the Muality of
the Je+ish lo5e and commitment of those +ho study in these institutionsF
If anyone cannot +ait until the ne-t Samis buarterly meeting to hear additional 7orah thoughts from
their @a%%inic 7rustee& I in5ite them to chec0 out the lin0 at the upper right hand corner of the
follo+ing page +hich +ill ta0e them to a +e% site that has o5er 1:( additional pu%lic or semi-pu%lic
presentations I ha5e made since June 1C>1F

Not Just Speeches -- Volume III Page 1C:
SAMIS QUARTERLY MEETING: December 2007
7he late @a%%i Shlomo ?arle%ach& of %lessed memory& once 5isited !eshi5a Dni5ersity it +as the only
appearance I e5er sa+ him at +ithout a guitar# and offered the follo+ing critiMue of !eshi5a
curriculum= R7he pro%lem +ith !eshi5asQ he suggested Ris that they spend all their time teaching +hat
to do if you find a 0osher spoon that has fallen into a trei$e non-0osher# potK %ut one lea5es !eshi5a
after many years of study and has no idea +hat to do if he finds a *idele a little Je+# +ho has fallen
into a trei$e potF
@a5 SholomoSs critiMue +as %ased on the accurate assessment that traditional training for @a%%inic
ordination& to a large e-tent& is focused almost e-clusi5ely on a specific su%set of ritual la+& lea5ing
young ra%%is unprepared to handle the many real-life situations and challenges that present themsel5es
in a modern Je+ish communityF
7he topic I +ould li0e to %riefly discuss this e5ening is one that fran0ly does not come up in the
standard course of ra%%inic study %ut is 5ery much a real-life situation facing Je+ish communities
across the country as +ell as our o+nF I am inde%ted to @o% 7orren for suggesting this topic to me
se5eral months agoF 7he topic is the application of the halachic principles of hasagat gevul to Je+ish
educationF 7he prohi%ition of "asagat gevul in its most literal application refers to encroaching upon
someone.s territory %y mo5ing the %oundary mar0er %et+een property linesF In the 7almud and later
@a%%inic literature the term is used %roadly for anyone +ho encroaches on the li5elihood of someone
else %y starting a competing %usiness and stealing someone else.s customersF
7he Muestion at hand therefore is one that is 5ery rele5ant to the Samis ,oundation and its mission and
one that relates G I.m sure -- to past& present and future discussion of this distinguished %odyF Namely
G +hat does Je+ish la+ and tradition say a%out starting up competing 7orah educational institutions
+hen similar institutions or programs already e-istJ
I +ant to %e honest and state at the outset that +hen I first learned G many years ago -- the principles I
+ill %e sharing +ith you& I +as as trou%led %y them as ISm sure some of you +ill %eF If truth %e told&
there are areas of 9alacha& that are not intuiti5e and that may seem to trou%le our emotional or
intellectual sensiti5itiesF 6hene5er I am confronted %y such 7orah la+s G %e they of a theoretical or
practical nature -- I recall the +ise +ords of my re5ered teacher& @a5 Solo5eitchi0 +hen he +as once
as0ed %y one of his students a%out Bust such a 7orah la+=
7he @a5 responded as follo+s= E"alacha is li0e an old Je+ish motherF She may ha5e +rin0les& she
may at times seem antiMuated& she may say things that are politically incorrect and em%arrass usF But
she is honest& she is truthful& she is the only mother +e e5er hadF She has nurtured us and protected us
through thic0 and thinF 6e lo5e her and despite all her percei5ed %lemishes and +rin0les +e +ould
ne5er change her for anyone else.s mother in the +orldFE
6e do not ha5e time this e5ening to do an e-hausti5e study of the attitude in @a%%inic literature
throughout the ages to the fascinating topic of pedagogic and scholarly competitionF 6e +ill ho+e5er
site t+o classic sources that are the point of departure for all su%seMuent discussionF 7he first source is
the Gemara in Ba5a Basra '1% and the second is the definiti5e rulings of @am%aEm and the @a5 !osef
<aro on this matterF
@a5 9una said that if a resident of an alley sets up a hand mill and another resident of the alley +ants
to set up one ne-t to him& the first has the right to stop him& %ecause he can say to him& E!ou are
interfering +ith my li5elihoodFE 7his is the principle I referenced earlier %roadly 0no+n as Ehasagat
Not Just Speeches -- Volume III Page 1C;
gevulE& %asically infringement on one.s %usiness territoryF 9o+e5er @a5 !osef goes onto say that even
@a5 9una +ho has a strict opinion in terms of the application of the prohi%ition of Ehasagat gevulE
+ould admit that +hen it comes to teaching 7orah& such restrictions are not imposed and the Gemara
introduces a term there that is pic0ed up %y all the @esponsa literature that analy/es these situations
o5er the many centuries= Kin'at So$rim Tarbeh Chochmah G ri5alry among 7orah scholars is conduci5e
to impro5ed le5els of learning or literally Bealousy among scri%es +ill increase 0no+ledge#F
7his 9alacha is e-plicitly codified %y @am%am in Mishneh 7orah =O7almud 7orah '=>P and %y the
Shulchan *ruch O!oreh $eah '1:=''P& @a5 !osef <aro in the Shulchan *ruch Muotes the @am%am
almost 5er%atim=
* mem%er of a neigh%orhood +ho +ishes to %ecome a teacher e5en a mem%er of the same courtyard&
the neigh%ors cannot protest a%out the increased noise of the children#F :ikewise if there is one
teaher already and a seond teaher omes along and o!ens another shool for teahing hildren
ne$t to him either for other hildren or so that students of the first teaher ome to him' the first
teaher may not !rotest as it is written; /Hashem desired for the sake of <=srael's> righteousness
that the Torah be made great and gloriousFE OIsaiah 1'='1P
7he 7almudic e-pression Kin'as So$rim Tarbeh Chochmah and the parallel citing of the 5erse from
Isaiah "ashem cha$etz l'maan tzidko yagdil Torah v'*'adeerF reflect a clear 7almudic and @a%%inic a
priori preference for a laisse/ faire attitude +hen it comes to proliferation of 7orah programs and
learning alternati5es e5en at the e-pense of efficiency and normal %usiness etiMuetteFF I am not sure
+hether the attitude is %ased on insight into human psychology or is more mystical in nature& %ut the
%ottom line is that the o5er+helming +eight of ra%%inic opinion feels that the net effect for the Je+ish
people of more 7orah classrooms and more 7orah teaching competition +ill %e positi5e and one may
not interfere +ith efforts to promote such additional competing learning alternati5esF
*s I stated %efore I +as more than a little %it trou%led %y this concept +hen I +as first introduced to it
many years agoF I remem%er that occasion 5ery +ellF s Chatai ani mazkir hayom= *ppro-imately )(
years ago& I +as a mem%er of the Board of $irectors of the Seattle 9e%re+ *cademy and heard to my
dismay that the @a%%is of the ?ha%ad community had started a Cheder in the north end and +ere
successfully soliciting children that +ould ha5e other+ise attended my alma mater and the school I
intended to send my children toF I +rote a %listering essay E6hat Price +'FaratzaJE arguing against
the ne+ E%rea0a+ayE institution and mailed it out at my o+n e-pense to do/ens of mem%ers of the
community along +ith a letter to the "u%o5itcher @e%%e& o%Em& petitioning him to cease and desist
from undermining the long-standing Je+ish educational infrastructure of our communityF 7here are
people in this room +ho recei5ed and signed my petition and complimented me for ha5ing +ritten itF
Shortly after ha5ing sent out this mailing I +as Ein5itedE to @a%%i "e5itin.s home in the north end
+here I met +ith him and his father& a loyal ?hossid of the @e%%e from ?ro+n 9eights +ho happened
to li5e on the same %loc0 +here my +ife gre+ up and +here her parents +ere still li5ingF *mong
other choice +ords they had to share +ith me& +as the a%o5e cited passage from the Shulchan *ruch
and the @am%aEm %asically gi5ing halachic carte %lanche to anyone +ishing to start a competing 7orah
educational institution in to+nF *s I said %efore& in the heat of the moment and in my youthful
passion& I found this halacha 5ery trou%lingF
7hirty years later& I must admit& in the +ords of an old 9e%re+ pro5er% G E%ah she'hasechel lo oseh-
ha'zman osehEF 6hat logic cannot accomplish time can accomplishF 7oday I recogni/e that the
"u%o5itcher @e%%e +as right and I +as +rongF 9is Cheder did not undermine the Seattle 9e%re+
*cademyF 7hirty years later @a%%i "e5itin can loo0 %ac0 +ith pride and satisfaction at the education
Not Just Speeches -- Volume III Page 1C>
his children recei5ed at his local school of choice and I can loo0 %ac0 +ith pride and satisfaction at the
education my children recei5ed in my local school of choiceF 7hirty year later I recogni/e that not
only +as the "u%o5itcher @e%%e right& %ut @a5 9una and the @am%aEm +ere also rightL Increased
7orah study competition does increase 0no+ledgeF Proliferation of schools and 7orah learning
philosophies can in the long run promote the goal of *agdil Torah <'*a=adir magnifying and
glorifying the role of 7orah in a community#F
7oday.s consumer demands and e-pects a proliferation of choices +hen it come to orange Buice +hen
the ramifications are no more profound than +ith or +ithout pulp& +ith or +ithout calcium&
reconstituted or non-reconstitutedF 7hey demand and e-pect a proliferation of choices +hen it comes
to ?oca-?ola +hen the ramifications are no more profound than +ith or +ithout sugar& +ith or +ithout
caffeine& and +ith or +ithout ?herry fla5oringF I need not tell anyone ho+ many options are a5aila%le
+hen one +al0s into a Star%uc0s store for a cup of coffeeL If regarding such mundane commodities as
8J& ?ola and ?offee +e demand choices and 5ariety& is it any +onder& then& that in matters that define
our spiritual essence G for oursel5es and for our future generations G +e should not settle for one-si/e-
fits all productsJ
I personally ha5e come full-circle on the issue of $ay School competitionF I can.t e-pect that I +ill %e
a%le to con5ince e5eryone here of the +isdom of traditional ra%%inic opinion on this matterF ,or those
+ho still find themsel5es intellectually and emotionally +here I +as )( years ago& I respect your
position and I merely suggest that you remain open to the possi%ility that E+hat sechel cannot
presently accomplish& time +ill accomplishFE
SAMIS QUARTERLY MEETING: MARCH 2008
7he 7almud OSanhedrin );aP states that +hen the Je+ish ?ourt +as a%out to decide a capital case aY aW[X]m
cjZ -- the deli%erations +ere conducted %y allo+ing the most Bunior mem%er of the court to spea0 firstF
7he Gemara e-plains that had the ?hief Justice or the more senior mem%ers of the court +eighed in
+ith their opinions first the Bunior mem%ers of the court +ould %e intimidated %y the age and
e-perience of the court elders and +ould hesitate to offer their personal opinions if they contradicted
an already stated position of one of the court eldersF 7herefore to fully solicit and hear out the full
range of opinion on crucial capital matters the methodology of cjZ aY aW[X]m +as employedF
It is in this 5ein that I no+ as a sophomore if no longer the freshman mem%er of the foundation#
+elcome the opportunity to spea0 first at this special session set aside to discuss and e5aluate ne+
initiati5es and priorities for Samis fundingF 6e are grappling +ith the age-old Muestion= 9o+ %est to
distri%ute limited charita%le resources to maximize the good accomplishedJ
Maimonides OMishneh ?ommentary to *5ot )=1: 1C#P discusses a related issueF 7he Muestion is if @eu5en has 1((
dollars to distri%ute as charity& +hat is prefera%leJ Should he gi5e the 1(( to one person and really
ma0e a difference in his life or should he gi5e 1( to each of ten people or 1 to each of 1(( peopleF
Maimonides +rites that the preferred method is to ma0e smaller distri%utions to more peopleF

7he reasoning %ehind his ruling is instructi5eF In terms of the funds distri%uted there may in fact not
%e a mathematical or net societal difference regardless of ho+ the funds are allocatedF 9o+e5er in
terms of the impact on the benefactor there is a %ig difference %et+een reaching into his +allet or
chec0%oo0 and ma0ing a donation once al%eit a large one# and reaching into that +allet or chec0%oo0
many times al%eit for ma0ing smaller donations#F @epetitious acts of charity ha5e the a%ility to
ha%ituate a person to generosity and to o5ercome a natural human inclination to try to hold on to +hat
he sees as his o+n hard earned moneyF In short +e ha5e no effecti5e +ay of measuring the relati5e
impact on society of 5arious methods of distri%ution of limited charita%le resources& %ut in terms of the
impact on the soul of the gi5er& @am%am +eighs in& in fa5or of many smaller donations rather than
fe+er larger donations ha5ing the same net 5alueF
9a5ing said this& one should not Bump to the conclusion that I am a%out to endorse a multiplicity of
ne+ Samis initiati5es and suggest a plethora of +orthy charita%le destinations that are deser5ing of our
foundation.s fundingF 7he genius of @esponsa literature has al+ays %een not so much its a%ility to
Muote traditional sources and %lindly apply them as @a%%inic precedent to ne+ issues at handF 7hat is
certainly part of itF But e5en more characteristic of this genre is the a%ility to ta0e classic sources and
e-plain -- %y introducing logical distinctions -- +hy they should not apply to +hat at first glance might
appear to %e similar scenariosF
I certainly lay no claim to %eing Mualified to author ingenious @a%%inic responsa& %ut& in addressing the
issue at hand& in my hum%le opinion& the a%o5e-cited recommendation of Maimonides is not rele5ant
to the decisions the Samis foundation +ill %e discussing this morningF 8n the contrary& I thin0 that
perhaps in terms of ,oundation %eneficence& +e should %e coming to the opposite conclusionF
* foundation such as ours& does not ha5e to +orry& a%out %rea0ing do+n the *etzer "ara e5il
inclination# of not +anting to part +ith one.s moneyF 7han0 G-d& it is fairly easy to spend someone
else's money and certainly there is not a strong *etzer "ara to not allocate someone else.s charita%le
fundsF So the Muestion facing us of E%igger donations to fe+er recipientsE 5ersus Esmaller donations to
more recipientsE is really not %ound in any +ay %y MaimonidesS logic or recommendationF
Not Just Speeches -- Volume III Page 1CC
In my hum%le -- cjZ aY aW[X]m -- opinion& for the Samis foundation E%igger donations to support fe+er
causesE should trump Esmaller donations to fund more causesEF I thin0 the 0ey to a successful
foundation is focusF 7here are a lot of 5ery +orthy and pressing needs in the Je+ish community and
%eyondF Very strong cases can undou%tedly %e made for funding this cause and that program& this
institution and that initiati5eF Each of us no dou%t has our o+n pet proBects and fa5orite charities and
personal 5isions for +hich +e are tempted to use our influence in this %ody to ad5ocateF 7his& in my
opinion& is the E*etzer "araE +e need to o5ercomeF
7he Samis foundation has historically articulated RMuality& afforda%le Je+ish day school educationQ as
its highest priorityF 6hen a foundation has a prime philanthropic mission such as +e do& particularly a
mission such as EMuality& afforda%le day school educationE +here progress to+ards achie5ing that
mission reMuires much +isdom& much money& and much patience then it must loyally dedicate itself to
that missionF It dare not let itself %ecome %ored +ith +riting ; or > figure chec0s to particular
institutions and then %ecome distracted %y ne+ hori/ons to conMuer and ne+ +orthy causes to fund
that are not related to its prime missionF I am fully a+are that $ay School education is not the sole
philanthropic mission of the Samis ,oundationF But& as I said %efore& historically it has %een their
highest priority and its prime focusF
It is my cjZ aY aW[X]m hope that it remains soF 7here is& ho+e5er& much to accomplish in terms of
achie5ing EMuality& afforda%le $ay School educationE that goes %eyond +riting chec0s for operational
e-penses to specific institutionsF I thin0 there is great potential in e-panding $ay School enrollment&
afforda%ility& and Muality %y funding acti5ities& programs& short and long term initiati5es that go far
%eyond +hat Samis has supported in the past +hile yet directly supporting this prime mission of the
,oundation and its namesa0eF I donSt %elie5e that the long-term goal of RMuality& afforda%le $ay
School educationQ can %e achie5ed solely %y directing our largesse at indi5idual competing academic
institutionsF ?ertainly %asic operational funding is critical to the $ay Schools and to SamisS mission
and certainly $ay School related initiati5es should %e underta0en in consultation +ith the lay and
professional leadership of these institutionsF 9o+e5er to the e-tent that funds %ecome a5aila%le to us&
I +ould enthusiastically support e-ploring other a5enues of funding& encouragement& and incenti5e that
are directed not only to the competing institutions themsel5es %ut also to the 5arious sta0e-holders that
are part of the macro eMuation of $ay School Education in general& independently of their affiliation
+ith specific schoolsF 7hese sta0e-holders include past& present& and future $ay School faculty and
$ay school students& as +ell as present and future $ay school parents& and $ay School leadershipF
7here are a num%er of items on this morningSs agenda that fall into this categoryF 7he agenda list %y
no means e-hausts the possi%ilities that might or should %e contemplatedF It +ould %e my hope that
any endorsement of items of this nature that +e agree upon +ill %e 5ie+ed not only as accepting
specific one-shot proposals& %ut +ill %e 5ie+ed as setting precedent for e-panding our collecti5e 5ision
of +hat it ta0es to address the underlying cost and Muality issues associated +ith the challenge of $ay
School educationF
May +e collecti5ely %e granted the +isdom to ma0e +ise decisions for the merit of the memory of
Sam Israel& for our o+n merit& and for the merit of the future of the Je+ish peopleF
Not Just Speeches -- Volume III Page '((
Samis Quarterly Meeting Dvar Torah: May 2008
$uring the late summer of 1C>3 Bust %efore Israel and Egypt %egan negotiating the E?amp $a5id
*ccordsE the prime minister of Israel appeared on NB?.s popular ne+s program Meet 7he PressF
Menachem Begin at the time +as trying to present to the *merican media the reasona%leness of Israel.s
negotiating positionF 8ne of the panelists that Sunday morning +as a %lac0 Bournalist from the
?hicago 7ri%uneF I don.t remem%er his name& %ut he had a reputation for %eing 5ery harsh against
Israel in his editorial comments and some might say he e5en had the reputation for %eing some+hat of
an anti-SemiteF
9e prefaced his Muestion %y citing a long flo+ery Muotation from one of Begin.s early speeches to the ?herut party loyalists
regarding the Eternal G-d gi5en right of the Je+ish people to e-ercise e-clusi5e and complete so5ereignty o5er e5ery inch
of the "and of Israel on %oth sides of the Jordan @i5erF 7he Israeli Prime minister let him go on citing that speech for
se5eral paragraphs and then& %efore he got to his Muestion G +hich o%5iously +as going to %e something li0e EMrF Begin& if
you do not retract these comments& ho+ can you portray yourself as ha5ing a reasona%le negotiating stance +hen these
+ords re5eal that deep do+n you are nothing %ut a fanatical uncompromising racist AEG Begin interrupted the Bournalist
and said& EE-cuse me& MrF So-and-so& I Bust ha5e to comment that my +ords coming out of your mouth ha5e a beautiful
ring to themFE
I +as reminded of this 5ery sharp and humorous retort %y the late Israeli Prime Minister +hen @o% 7orren as0ed me to
prepare a $5ar 7orah for this special E*+ay ,rom 9omeE Muarterly meeting of the Samis foundation to %e read %y one of
my fello+ trusteesF I ha5e %een regretting for some time no+ that -- for a num%er of reasons -- I am una%le to participate
personally in this special meetingF I no+ add to all the other regrets that I ha5e that I am una%le to %e there to hear my
%eautiful +ords coming out of someone else's mouthF
Seriously& I sincerely appreciate the opportunity gi5en me to con5ey G al%eit remotely -- a $5ar 7orah at
the start of this meeting and feel that it is indeed particularly important that of all our buarterly
meetings G this one focusing on the ,oundation.s role in and relationship with the State of Israel --
commence +ith a Dvar TorahF
Most& %ut certainly not all& positi5e commandments G %e they Bi%lical or @a%%inic in nature %egin +ith
a %lessing E#lessed are *ou- "ashem our (=d King o$ the universe Bho has sancti$ied us with "is
commandments and has commanded us Fblank blank blankFE 6here the %lan0 %lan0 %lan0 may %e Eto %lo+ the
ShofarE& Eto sit in the SuccahE& Eto read the MegillahE& Eto +ash our handsE& Eto eat the mat/ahE& Eto
count the 8merE etcF& etcF& etcF Basically& this #irkat "a%itzvah %lessing o5er the commandment#
sets the tone and puts the action a%out to %e performed into a religious conte-tF 7hings such as sitting
in a %ooth co5ered %y %am%oo poles& %lo+ing a ram.s horn& +ashing one.s hands& or eating unlea5ened
%read might %e done as secular e5en mundane acti5itiesF @eciting a #irkat "a%itzvah before
performing such acti5ities remo5es all dou%t and ma0es it clear to the one +ho does the act as +ell as
to others that the action a%out to %e underta0en is holyF
Parado-ically& one of the most freMuently performed and %asic commandments G that of reciting Kriat
Shma t+ice daily is not preceded %y a #irkat "amitzvahF I %elie5e one of the reasons that might %e
suggested for omitting such a declaration prior to this most %asic pledge of allegiance to our
monotheistic %elief system is precisely the fact Kriat Shma needs no context setting proclamationF
By the 5ery essence of the +ords contained therein& the recital of these Bi%lical 5erses and passages
dealing +ith the fundamentals of faith cannot %e mista0en for anything else %ut a religious ritualF
Similarly& I +ould li0e to hope and suggest that the esta%lished practice of %eginning e5ery ,oundation
meeting +ith a Dvar Torah is an appropriate conte-t-setting de5ice that reminds us that our
deli%erations and decisions at these meetings ha5e a special character to themF 6e are not engaged
merely in %usiness planning& return on in5estment strategies& or in merely defining the rules and
Not Just Speeches -- Volume III Page '(1
regulations for the distri%ution of assets under our controlF 6ords of spiritual arousal and inspiration
%ased on 7orah thought at the start of each meeting ideally raises the atmosphere and nature of our
deli%erations and decisions to a spiritual plateauF 9opefully they infuse our discussions +ith a
dimension of holiness and re5erence for the great spiritual accomplishments +e may %e pri5ileged to
achie5e 5ia the +or0 of this foundationF
?arrying this idea one step further G one might argue that the Samis charter and historical policies for
granting in Chutz ,'!retz G in the State of 6ashington and else+here in the $iaspora -- do not need a
EDvar TorahE a E#irkat "a%itzvahE if you +ill# to set the conte-t for their spiritual characterF
Supporting Je+ish $ay Schools& Je+ish ?amping& and other programs& personnel& and institutions that
preser5e Je+ish identity& pride& and continuity among the youth of our community are acti5ities that&
li0e Kriat Shma& are holy and sacred %y definitionF 7hey need no pream%le to focus anyone on the
sanctity and spiritual nature of these endea5orsF 6hen it comes to meetings focusing on such matters&
an opening Dvar Torah is merely icing on the ca0eF
6hen it comes to EIsrael GrantsE on the other hand& an opening Dvar Torah ta0es on a far more crucial
roleF It may 5ery +ell %e as0ed= E%ah inyan ,atrun etzel "ar SinaiJE 6hat connection is there
%et+een an o%ser5ation center monitoring %ird migratory patterns and the Je+ish religionJ 6hat
uniMuely Je+ish aspect or sense of holiness is there in supporting programs and acti5ities that might %e
found on the social +elfare or ecological agenda of 5irtually any country on the face of the earth
regardless of religion or ethnic %ac0ground of the societyJ
Indeed& unfortunately& far too many people do not see a spiritual message or any type of $i5ine
connection to the State of Israel and the process of %uilding its infrastructure or supporting its people
and institutionsF ,or them the State of Israel is Bust a Emedina li0e any other medinaE& al%eit the only
one +here a maBority of the population are of Je+ish descentF 6e find this idea and attitude not only
%y the secularists on the leftK +e find it to 5arying e-tents amongst many 7orah o%ser5ant Je+s on the
right as +ellF ,or some on the left there is no 7orah and for some on the right anything that does not
correspond 1((N to their pre-concei5ed notion of $i5ine @edemption is a corruption of 7orahF
6hen confronting such a situation& it is a%solutely essential to place all deli%erations and all decisions
regarding EIsrael GrantsE in the conte-t of a Dvar TorahF 6e need to emphatically state and restate our
firm %elief that %edinat *israel the State of Israel# is 'eshit Tzmichat (eulateinu the $i5inely
directed Efirst sprouting of our Bi%lically promised redemptionEF In such a conte-t draining s+amps&
clearing the soil of roc0s& planting trees& and certainly anything that encourages aliya and supports the
social and +elfare needs of Je+s already li5ing in Israel is %oth a mitzvah and a holy partnership +ith
the *lmightyF *ll such acti5ities ultimately contri%ute to the dramatic unfolding of the promised
ingathering of the e-iles and the return to 2ion and to 7orah +hich +e ha5e %egun to +itness in our
lifetime and +hich in their ultimate unfolding +ill characteri/e the final Messianic redemption of our
peopleF
May the Samis ,oundation merit to play a role in this partnership +ith the *lmighty and may each of
the ,oundation.s trustees merit to reali/e the sacred nature of the tas0 in +hich they are occupiedF
I hope your stay in the 9oly "and has inspired you allF May the upcoming opportunity to spend the
holiest day of the +ee0 in the holiest city in the +orld ser5e as Eicing on the ca0eE of a spiritually
meaningful and illuminating 5isitF
Not Just Speeches -- Volume III Page '('
Samis Quarterly Speech August 2008
*%out the same time and at a%out the same age that Sam Israel migrated from @hodes to Seattle& my
great *unt ?hon0a migrated from 7olne not far from ?herno%le in the D0raine# to Ne+ !or0 ?ityF
*unt ?hon0a ne5er struc0 it rich financially li0e Sam Israel& %ut she +as Muite a character in her o+n
rightF *fter %eing here se5eral years& learning English& and mastering the %asic material necessary to
apply for *merican citi/enship she had her ?ourt 9earing +ith a ,ederal Judge in ManhattanF 7he
Judge as0ed her to state her name& her age& and her country of originF She did that all 5ery +ellF 7hen
he as0ed her +hen her %irthday +asF No+ *unt ?hon0a had al+ays cele%rated her %irthday on the '3
th
day of Elul& ' days %efore @osh 9aShannahF 7hat.s +hen she +as %orn& that.s +hen she cele%rated it in
7olna& and that.s +hen she cele%rated it in Ne+ !or0F But she 0ne+ the Budge +ould not understand if
she told him that her %irthday +as the '3
th
day of Elul so she responded= E6ell& your honor& sometimes
my %irthday comes out in *ugust and sometimes it comes out in Septem%erFE
!ou see e5erything depends on one.s point of referenceF ,or most people& the secular +orld and the
secular calendar is their point of referenceF E5erything is Budged or e5aluated in terms of that secular
point of 5ie+F It is the first of Septem%er that is fi-ed and @osh 9ashanna either comes out early or
lateF My *unt ?hon0a had a 1ewish frame of reference and e5erything +as e5aluated in relationship
to that 5antage pointF ,or her the first day of 7ishrei +as fi-edF She +ould not thin0 or say ERosh
Hashana comes out late this yearFE She +ould thin0 and say ESeptember comes out early this yearFE
I mention this humorous family anecdote %ecause I feel that 5ie+ing matters from differing
perspecti5es is a good illustration of a phenomenon that impacts much of the communication and
miscommunication %et+een the Je+ish +orld and the outside +orld& and much of the communication
and miscommunication +ithin the Je+ish +orld itselfF It is indeed a phenomenon that is not irrele5ant
in analy/ing communication and miscommunication %et+een foundations and %eneficiary institutions
and %et+een their respecti5e personnelF
In some situations the 5arying perspecti5es& %ac0grounds& assumptions& and %iases are indeed so
radically different from one another that disagreements ine5ita%ly deteriorate into un%ridgea%le us
5ersus them confrontations& or as they say in the +orld of transactional analysis= E/'m >kay4 you're
not o0ayFE It %ehoo5es us& ho+e5er& +hene5er possi%le& to try to appreciate the perspecti5e of our
ideological opponents to minimi/e confrontation and ultimately come to an /'m >kay- *ou're >kay
recognition of our differencesF
@a%%i JF BF Solo5eitchi0& o%Em& in the Summer 1C;: issue of 7radition maga/ine pu%lished E7he
"onely Man of ,aithE in +hich he classically descri%es the social and psychological plight of the Man
of ,aith in a practical and technological +orldF In a %rilliant analysis of the 5arying descriptions of the
creation of man as recorded in the first t+o chapters of Genesis& the @a5 defines a personality he calls
!dam / and a personality he calls !dam // and states that the history of man is %asically a struggle of
these t+o *damsF
!dam / is technological man +hom the @a5 calls Eman of dignityEF !dam / is engaged in creati5e
+or0& trying to emulate his Ma0er and create a maBestic +orldF 7he one in modern society +ho most
characteristically represents !dam / is the mathematical scientistF !dam / consciously or
su%consciously carries out G-d.s mandate to fill the earth and su%due it& %ut he does not necessarily
thin0 a%out G-d in so doingF In a timely e-ample from that era& the @a5 declared the atheistic @ussian
cosmonaut +ho +hile circling the earth radioed %ac0 to his superiors that he could find no G-d or
*ngels in hea5en +as a typical e-ample of !dam /F
Not Just Speeches -- Volume III Page '()
!dam // is the Eman of faithEF 6hile !dam / is practical minded& !dam // is faith-mindedF 9e does
not as0 Eho+E or E+hatE& %ut E+hyE and E+hoEF Why +as the +orld createdJ Who is it to +hom I
cling in passionate all-consuming lo5e& and of 6hom I feel in mortal fearJ Who is 9e +hose life-
gi5ing and life-+arming %reath I constantly feel and Who at the same time& remains distant and
remoteJ !dam // does not create a conceptual mathematical +orldF 9e sees the +orld +ith the natural
spontaneity of a child& +ho see0s the unusual and +onderful in e5ery ordinary thing and e5entF
7hough he is often regarded as irrele5ant in the modern +orld& !dam // G the man of faith G 0eeps his
rende/5ous +ith eternity and persists tenaciously in %ringing the message of faith to the maBestic +orld
of !dam /F @a5 Solo5eitchi0 points out that in our contemporary +orld 7echnological-Practical Man
feels triumphant +hile the Man of ,aith feels lonely and %esiegedF
I cannot e5en %egin to scratch the surface of the ideas contained in this %rilliant essay of more than11(
pages& %ut I thin0 it is important to point out that the @a5 emphatically states that +hile he descri%ed
the t+o *dams typologically& as though they +ere irreconcila%le& separate persons +ith disparate
temperaments and orientations& actually& there is only one *dam +ith oscillating tendenciesF 7he man
of faith& in actuality& mo5es regularly %et+een the faith-community and the +or0-communityF 9e
ne5er remains totally immersed in the immediate a+areness of %eing in G-d.s presenceF 7here is a
continuous alteration %et+een the cosmic and the co5enantal& %oth areas %eing +illed and sanctioned
%y G-d& +ho +ants man to li5e creati5ely in this +orld e5en as he de5outly participates in the faith-
communityF
I +ould li0e to %riefly thro+ out the 0ernel of an idea +hich deser5es much further ela%oration= I.5e
%een on the Samis Board for a little o5er 1 year no+& and I.5e %een an o%ser5er of the $ay School
mo5ement locally and %eyond for Muite a %it longerF I notice that there is often a di5ergence in
perspecti5e %et+een +hat I +ill call the ) ,s and the ) @s= 7he ) ,s are ,oundations& ,ederations& and
,undersF 7he ) @s are @a%%is& @e%%eim& and @e%%it/ensF 7he E,unding ?ommunityE& if you +ill& and
the E@eligious ?ommunityE if you +ill although I am not spea0ing no+ of EreligiousE in terms of
"alachic o%ser5ance %ut in terms of mem%ership in the idealistic E,aith communityE +hich no dou%t
has representation from all denominations and indeed from all religionsF
7he di5ergence in perspecti5e %et+een the ),s and the )@s parallels the di5ergence in perspecti5e
%et+een !dam / and !dam //F 7he ) ,s are practical mindedF 7hey are scientific and mathematical in
their analysis of $ay School ,unding and 8perationsF 7hey focus their interest on the E9o+E and
E6hatE MuestionsF 7he ) @s are ,aith Minded& they as0 the more e-istential 6hy MuestionsF 7hey see
the creation and %uilding of $ay Schools +ith the natural spontaneity of a child +ho +ants something
now and is not necessarily prepared to focus on the 9o+ and 6hat that +ill ma0e it possi%leF
Sam Israel in his +isdom chose many +ise and talented indi5iduals G doctors& la+yers& MB*s& ?P*s&
real estate people& etcF to lead the ,oundation that %ears his nameF 7hese professions& %y their 5ery
nature& are populated %y people from the +orld of the ),s -- +ho oscillate to+ard the direction of
!dam / G practical manF But& again in his +isdom& Sam also insisted that this %ody contain a
representati5e from the +orld of the )@s G a "onely Man of ,aith G a @a%%inic trustee +ho hopefully
+ould oscillate some+hat to+ards the direction of !dam //& to prompt the ,oundation to as0 not only
the How and What Muestions %ut also the Who and Why Muestions as +ellF
I confess that I often feel un+orthy of that assignmentF I too %y training& profession and to a large
e-tent personality sense a pull in the direction of !dam /: 9o+ and 6hat& $ollars and ?ents& 9ere and
No+F But at least& gi5en the years I ha5e spent in !eshi5a& gi5en the role models under +hom I ha5e
studied& and gi5en the pedagogic heroes I ha5e +itnessed in this community and in this profession o5er
the years& I can appreciate and in some +ays identify +ith the typology of !dam // as +ellF
If nothing else& I hope to at least from time to time attempt to con5ey that sense of appreciation and
identification to my fello+ trustees in the hope that that +e as a ,oundation not 5ie+ !dam / and
!dam // +ith an EusE 5erses EthemE mentalityF I +ill %e more than satisfied if my contri%ution to
Samis consists of helping the *dams +ho %elong to the +orld of the ) ,s loo0 at the *dams +ho
%elong to the +orld of the ) @s and say to them= E6e.re 80ayK !ou.re 80ayFE 6e respectfully
understand +here you are coming from and +e +ill try to respectfully e-plain to you +here we are
coming fromF
http=HH+++FtraditiononlineForgHne+sHarticleFcfmJids1(:(;>#
Not Just Speeches -- Volume III Page '(:
The Lighter Side of Day School Visitations (At Samis "Israel Trip Reunion")
Septem%er '(3
6e find in more than a do/en places in 7almud and Medrash a charming @a%%inic practice of
approaching young school children at random and as0ing them to Muote the Scriptural 5erse they ha5e
most recently studied p'sok li pesukecha#F 7his de5ice is employed %y %oth Je+ish and non-Je+ish
personalities& %y %oth heroes and enemies of the Je+ish peopleF 7he 5erses cited %y young 7orah
students pro5ide insight and guidance to the inMuirerF 7hey are ta0en as a form of 9ea5enly omen for
ma0ing appropriate decisions %e they military matters& matters of career choice& or politicsF
6hether or not each such e-change mentioned in @a%%inic +riting historically too0 place is a matter
that may %e de%atedF 6hat.s clear is that the freMuent citing of such methodology and the supposed
peace of mind granted to great men %y detecting definiti5e ad5ice from such con5ersations testifies to
the great 5alue the @a%%is place on the 7orah study of young children in particularF
It is +ith this information as %ac0ground& I cite the follo+ing recent incident G +hich also has great
charm and lessons +ithin it G regardless of +hether it actually happened or notF
q q q
Just a couple of +ee0s ago @epu%lican presidential nominee& John Mc?ain& +as facing a tremendous
dilemma as to +hom to pic0 as his running mate for the No5em%er electionF 9e called on his trusted
friend and consultant& Joseph "ie%erman and as0ed for his ad5iceF Senator "ie%erman& an 8rthodo-
Je+ +ell 5ersed in the 7almudic concept of p'sok li pesukecha#& told Senator Mc?ain a%out the idea
and mentioned that he had close connections +ith the !eshi5a $ay School in 6ashingtonF 9e
suggested that the t+o of them go to the $ay School in the Nation.s capital and see +hat insight their
students could pro5ideF
"ie%erman too0 Mc?ain %y the hand and led him straight to the fifth grade classroom& 0no+ing full
+ell that the class +as studying Parshas Mi0et/F 9e +as hoping that Mc?ain +ould find a student
+ho +ould Muote to him= E7hen Pharaoh said to Joseph= .Since G-d has informed you of all this& there
can %e no one so discerning and +ise as youF !ou shall %e in charge of my palace and %y your
command shall all my people %e sustainedK only %y the throne shall I outran0 youF.E OGenesis 11=1(P
Dnfortunately for "ie%erman& Mc?ain %eing the ma5eric0 that he is& headed for a different classroom
across the hallF 9e +al0ed into the fourth grade +here they +ere studying Parshas Va.yera and heard=
E7he "-rd said to *%raham= .6hate5er Sarah tells you& heed her 5oiceF.E OGenesis '1=1'P
7he rest is historyAF
Not Just Speeches -- Volume III Page '(;
Samis Quarterly Meeting: December, 2008
I 0no+ that Samis trustees li0e the idea of le5eragingF 6hether it is in the *ssets ?ommittee +here +e
le5erage in5estment opportunities or in the Grants committee +here +e le5erage contri%utions& e5er
since I.5e Boined this ,oundation I 0eep hearing a%out le5eragingF 6ell today& I.m going to implement
an e-ercise in le5eraging myselfF ,irst of all& I.m going to le5erage the recent %u// in the community
a%out my teacher& @a%%i Joseph BF Solo5eitchi0& in the +a0e of the screening of the documentary film
"onely Man of ,aith a%out his life and legacy to tal0 a%out the film and a%out my re5ered teacherF
Second& I.m going to le5erage the fact that I.5e already spo0en on this topic at B?M9 on a recent
Sha%%os morning and for that I.m going to apologi/e to @o% 7orren and Eli Genauer +ho +ill %e
hearing some of the thoughts I.m sharing this afternoon for the second timeF
In 1C:1& upon the occasion of the >:(
th
anni5ersary of the death of Maimonides& 9e%re+ Dni5ersity
pu%lished a collection of scholarly papers a%out the @am%am %y indi5iduals considered to %e leading
authorities on this great Sephardic 7orah giantF 8ne of the scholars they solicited to su%mit such a
paper +as @a5 Solo5eitchi0F 7he @a5 later& only some+hat tongue-in-chee0& commented a%out this
reMuestF E6hen I recei5ed the letter informing me that 9e%re+ D +as collecting papers to mar0 the
>:(
th
anni5ersary of the death of the @am%am I +as shoc0ed and greatly distressedF Dntil that
moment& no one had e5er told me that the @am%am +as deadF ,or me he has al+ays %een a dynamic
force in my life and a li5ing realityF 7his +as the first time I had e5er heard anyone state that he +as
no longer ali5eFE
I recalled this comment of the @a5& +hile +atching the mo5ie documentary a%out his life and legacyF
It +as a %eautifully done and mo5ing filmF But it did lea5e some+hat of a %itters+eet taste in my
mouth to see my %elo5ed teacher %eing treated as a historical figureF ,or me @a5 Solo5eitchi0 is not a
figure of the pastF ,or me he is still 5ery much hereF I read his +or0s& I re5ie+ the notes of his classes&
I listen to his recorded lecturesF I thin0 a%out him daily& the 7orah he taught me& and the inspiration he
ga5e meF
7here is a fundamental difference %et+een a teacher +ho is dead and a teacher +ho is ali5eF It really
has nothing to do +ith his or her pulse or heart%eatF I +ould li0e to ela%orate on this idea %y citing a
teaching I once heard from the @a5F I %elie5e the teaching +ill %oth shed light on the uniMue
relationship that @a5 Solo5eitchi0 had +ith his many students and +ill also %e insightful in terms of
Samis. philanthropic mission regarding Je+ish educationF
6e read each Simchat 7orah at the %eginning of Parshat 2ot 9a%racha the famous 5erse= ]gi Z]j Z^]X
_nfW XiWZn Z`^]Y Z`Y G E7orah +as commanded to us %y Moses& an inheritance for the ?ongregation
of Jaco%E O$e5orim ))=1PF 7he 7almud in a num%er of places ma0es a play on +ords +ith this 5erse
and teaches Zp^]eY eie Z`^]Y e^nX ieEE 7he 7orah should not metaphorically %e compared to a
morasha G an inheritance& rather it should %e compared to a m'eorasa G a %etrothed& a %rideF
@a5 Solo5eitchi0 ela%orated on this teachingF 6hat& he as0ed& is the difference %et+een morasha and
me'orasaJ Morasha& he e-plained& is an heirloom& something I ha5e inherited from a deceased
ancestorF *n inheritance is meaningful to me for nostalgic reasonsF It has sentimental 5alue +hose
importance stems not so much out of its o+n intrinsic +orth& rather out of its importance to someone
else G a father& grandfather& or great grandfatherF 6e may remain ignorant of the reason +hy this
o%Bect +as important to our ancestors and yet for purely sentimental reasons& +e +ill ha5e a certain
degree of attachment to itF
Not Just Speeches -- Volume III Page '(>
* %ride& on the other hand& me'orasa, has personal 5alueF 9er importance stems not out of an
importance to someone else& rather out of a direct importance to the one to +hom she is %etrothedF 7he
%ond of a man +ith his %etrothed goes a%o5e and %eyond the %ond to family tradition and parental
attachmentF E7herefore a man +ill lea5e his mother and father and cling to his +ifeFE 6e cannot %e
ignorant of the reasons +hy our %etrothed is important to usF 7he attachment is personally significant&
not hidden a+ay in mysteries of the pastF
7his message of ma0ing 7orah into a 5i%rant and personally meaningful Me'orasah +ith +hom one
achie5es a passionate and intimate relationship rather than merely a nostalgic and sentimental
Morasha +ith +hich one pays tri%ute to the 5alues of long deceased ancestors +as the 0ey philosophy
+hich @a%%i Solo5eitchi0 %rought to his classroom and to all his pedagogic endea5orsF 7his +as the
distinction %et+een the relationship that professors ha5e +ith Maimonides G academic interest in
Judaic scholars of antiMuity and the relationship that @oshei !eshi5a such as @a5 Solo5eitchi0 ha5e
+ith the @am%am G an intimate and passionate relationship that goes to the core of their essenceF
7his too is +hat moti5ated @a5 Solo5eitchi0.s pioneering efforts to found the first Je+ish $ay School
in Ne+ England& a chapter in his life that +as portrayed 5ery effecti5ely %y the filmF 7he @a5 +as
con5inced that the 7almud 7orah H *fternoon school approach of transmitting Je+ish 9eritage to the
ne-t generation +as at %est a EMorashaE attempt to pass on meaning of religion rooted in nostalgia
and sentimentality to a ne+ generation that +as finding meaning and passion in life in areas far
remo5ed from those +hich mo5ed and stirred the hearts of their immigrant ancestorsF
It is no coincidence that it +as a mem%er of one of the @a5.s first classes in !eshi5a ?olllege& our o+n
@a%%i Solomon Maimon& +ho +as instrumental in %ringing the concept of Je+ish $ay School
education to Seattle& in the late 1C1(s& meeting +ith some of the 5ery same s0epticism& cynicism& and
outright hostility that his mentor had to deal +ith in Boston more than a decade earlierF
In her memoir of the Solo5eitchi0 family& one of the @a5.s sisters& MrsF Shulamith Meiselman& Muotes
her %rother.s reflections in later years regarding his struggles and efforts to %ring $ay School education
to Ne+ England in the 1C)(s=
E6hen a ne+ idea is thrust upon the +orld& it generally passes through ) stagesF ,irst it is
scorned& then it is fought& and finally it is accepted as self-e5identFFF 7he scorn has long since
%een o5ercomeFFF 7he struggle for sur5i5al has %een gloriously +on and the concept of the
9e%re+ $ay School as a 5ital force on the *merican Je+ish scene has %ecome dramatically
self-e5identEF
No+ +hile the 5alue of $ay School education today may indeed ha5e %ecome self-e5ident& the success
of $ay Schools in instilling a passionate EMe'orosaE type attachment %et+een their students and the
7orah is neither something that +e can ta0e for granted nor e5en something that is perhaps yet the
EnormEF In order to ignite the passion for 7orah that @a5 Solo5eitchi0 +as a%le to ignite in his students
one does not need necessarily a genius on the par of @a5 Solo5eitchi0F 8ne needs trained& talented&
and moti5ated teachers +ho themsel5es ha5e a EMe'orasa relationshipE +ith 7orahF Such teachers
are not a dime a do/en& %ut they are +orth their +eight in goldF
7o the e-tent that +e ha5e found such teachers locally& +e should treasure them and treat them royallyF
7o the e-tent that +e are still lac0ing such personnel& +e should do +hat +e can in terms of training&
moti5ation& and demonstration of appreciation to create such teachers or to encourage them to relocate
to the schools in our communityF
I.d Bust li0e to close +ith a 5ery poignant story illustrating ho+ the @a5 personified this teaching of ie
e^nX Z`^]Y eie Zp^]eY EE in his o+n lifeF 7he film did a 5ery good Bo% of portraying the 5ery special
relationship %et+een @a%%i Solo5eitchi0 and his +ife& @e%%et/in 7anya Solo5eitchi0& a relationship
that +as +ell 0no+n to those +ho 0ne+ themF
7he mo5ie mentioned that MrsF Solo5eitchi0 died of cancer in March 1C;>F @a%%i Solo5eitchi0
mentioned in a !ahrt/eit lecture se5eral years later that although +hen his +ife +as first diagnosed he
+as cautiously hopeful for her reco5ery& it +as the pre5ious <ol Nidre that he 0ne+ for certain that his
prayers on her %ehalf +ere not to %e ans+eredF 9e relates ho+& as he did e5ery year& he held one of the
Sifrei 7orah ta0en out of the ar0 during the recitation of <ol NidreF ,ollo+ing <ol Nidre he ga5e the
7orah scroll to the Shamash in the synagogue +ho replaced it in the ar0F Someho+ the Shamash did
not correctly place the scroll in proper position and during the course of the ser5ice it fell o5er on its
sideF 7he @a5 too0 this as a 9ea5enly omen that his +ife +ould die during that yearF E7he 7orah
represented my %etrothedF 7he 7orah I held in my arms slipped from its place and fell on its sideF I
0ne+ at that moment that my %elo5ed +ife +ould slip a+ay from me that yearAF *nd so it +asFE
Not Just Speeches -- Volume III Page '(C

SAMIS QUARTERLY MEETING: MARCH 2009
It has %een said that if you gi5e a speech Muoting the +ords of another person that is plagiarism& %ut if
you gi5e a speech Muoting the +ords of t+o or more people that is researchF My Dvar Torah this
e5ening +ill %e mostly %ased on the +ords of others& %ut since I +ill mention their names and there is
going to %e more than one person +hose +ords are Muoted& hopefully no one +ill charge me +ith
plagiari/ingF
I %egin my Dvar Torah %y citing a 5ery contemporary and rele5ant source= ?hapter 11F But I am not
referring to the 5ery unpleasant ?hapter 11 associated +ith financial lossF I am referring to a ?hapter
11 associated +ith a prophet& namely the Prophet IsaiahF In 5erse C of the eleventh chapter of the
%oo0 that %ears his name& Isaiah descri%es the serene atmosphere of the post-messianic +orld and
attri%utes it to the fact VWpkY VWi VWYk .Z Xe Zfc têZ ZeiY Wk G Efor the land shall then# %e full of
0no+ledge of the "-rd as +ater co5ers the sea %edFE I.5e al+ays pictured this ideal post messianic
society as one in +hich +ords of 7orah flo+ li0e a fountain from all sources in societyF 9olly+ood
maga/ines& Sports pu%lications& and +omen.s Bournals +ill all feature articles presenting a 7orah
perspecti5e on mo5ies& sports& and fashionF In the %usiness +orld the 6all Street Journal& and Money
maga/ine +ill fill each issue +ith articles of Divrei Torah and 7almudic insightF
6ell +e ha5e certainly not reached that point yetF 8n the contrary& e]Z \]mZg] -- Bust the opposite is
the caseF Not only are the money analysts and financial pu%lications not spea0ing a%out the +ee0ly
7orah portion& %ut the @a%%is and the 7orah pu%lications are all spea0ing a%out financial mattersF
9o+e5er& at least they are doing so from a 7orah perspecti5e and such perspecti5e gi5es us important
conte-t& insight& and practical lessons that hopefully +ill ma0e us +iser and spiritually strongerF
I +ould li0e to ta0e the fe+ minutes allotted to me this e5ening to share +ith you G or at least point out
to you G some recently pu%lished thoughts relating to the financial crises s+eeping the +orld %y
leading @a%%inic figures 7hree of the 8rthodo- +orld.s most eloMuent and prolific ra%%inic authors
are @a%%i Emanuel ,eldman& @a%%i *%raham J 7+ers0i& and @a%%i Berel 6einF It is their +ritings I
+ish to call to your attentionF
@a%%i ,eldman +as ra%%i in *tlanta Georgia for forty yearsF 9e has authored C %oo0s and is the
former editor of 7radition maga/ineF 9e currently is a contri%uting editor to Je+ish *ction and in the
Spring '((C issue of that maga/ine +rites a cle5er column called E9o+ to 9andle the ,inancial ?risis=
* 7rans-?entury Phone ?allEF
I.m not going to read this column to you for ) reasonsF First it +ould ta0e too longF Second I.m afraid
that some may not appreciate @a%%i ,eldman.s style and find it e5en offensi5eF 9e ma0es use here of a
@a%%inic genre that fran0ly& most *merican Je+s are not used to hearing G and that is the mussar
approachF People +ho ha5e spent some time in !eshi5ot& especially in a certain su%set of *eshivot
Especiali/ing in mussarE +ill %e more familiar +ith this styleF It is the opposite of telling a person
+hat he +ants to hear and the antithesis of a Efeel goodE sermon that most synagogue attending
*merican Je+s are used to hearing Saturday morningsF 7he 9e%re+ +ord mussar %asically means to
chastise and mussar does Bust thatF It /eroes in on our character fla+s and foi%les and tries to contrast
the error of our +ays +ith the correct path of the ideal 7orah life styleF I +ould not +ant to gi5e
anyone the impression that I am +orthy to gi5e mussar or that the contents of articles such as this
apply to them anymore than it does to me& so that is the second reason I.m not going to read this
articleF 7he third reason is %ecause I.m going to let you read it yourself& if you so choose& after this
meetingF I +ant to than0 the office of the 8D for ma0ing a5aila%le complimentary copies of this issue
Not Just Speeches -- Volume III Page '1(
to Samis 7rusteesF In addition to @a%%i ,eldman.s article on the last page the issue contains much
other +orth+hile reading material including an article %y @a%%i *sher Meir an economist and research
director of the Business Ethics ?enter of JerusalemF 9is 1 page article ))-)># entitled E7he Economic
?risis and the ?risis of ?haracter& also falls %roadly into the genre of mussar +ritingF
My distant cousin& @a%%i *%raham J 7+ers0i& noted psychiatrist and @a%%i has pu%lished close do/ens
and do/ens of %oo0s on a +ide 5ariety of topics relating someho+ to addiction& spirituality& self-
esteem& 7orah literature& or 7orah-li5ingF 9is %oo0s ha5e %een translated into 9e%re+& ,rench&
Spanish& and @ussianF I.d li0e to call your attention to his most recent 5olume ,e%ruary '((C#= 7he
Sun 6ill Shine *gainF E5eryone is %emoaning the fact that good safe in5estments are so hard to find
these daysF 7his is one in5estment that I guarantee you cannot go +rong +ithF ,or less than 1( from
*rt Scroll or from *ma/on you +ill acMuire a gold mine of +isdomF @a%%i 7+ers0i for the most part
does not mussarF 9is style in this %oo0 is to gi5e soothing& solid& and spiritual ad5ice on ?oping&
Perse5ering& and 6inning in 7rou%led Economic 7imesF In lieu of a full-fledged %oo0 re5ie+& I +ill
Bust read you a couple of paragraphs from the %ac0 co5erF
_W_[ a]^[e a]^[e & last %ut certainly not least& some+here %et+een Je+ish *ction.s mussar +riting +hich
may ma0es us sMuirm and @a%%i 7+ers0i.s pastoral counseling +hich is intended to sooth and relie5e
our stress +e ha5e an in %et+een category of ra%%inic +riting& +hich is pro%a%ly more typical of your
a5erage Saturday morning @a%%inic sermonF 7his is an article pu%lished +ithin this past month in the
Jerusalem Post& internet edition& %y my 5ery most fa5orite contemporary @a%%inic +riter& @a%%i Berel
6einF @a%%i 6ein has had almost as many Bo%s as @a%%i 7+ers0i has +ritten %oo0sF 9e.s %een a
la+yer& a pulpit @a%%i& 9ead of the 8D <ashrus $epartment& a @osh !eshi5a& a tour guide& author&
lecturer& pu%lisher& and mo5ie producerF *nd +ith this article& entitled M8NE!& I +ill conclude&
ha5ing used up my allotted time and ha5ing contri%uted my two-bits +orth of @a%%inic insight to this
quarterly meetingF
This Shabat is parshat shekalim. Shekalim deals with money- with coins and with the obligation to
donate a hal$=shekel annually $or the upkeep and maintenance o$ the Temple in Xerusalem. The Talmud
teaches us that %oshe our teacher was shown on Sinai a coin made o$ $ire. / always $elt that the
symbolism in these words o$ the rabbis lies in the $act that $ire destroys and heals- burns and warms.
Fire when it is controlled is the basic ingredient $or the $urtherance o$ com$ort in human li$e and
civilization. "owever when it is le$t unchecked and uncontrolled- as recent events in !ustralia and
Cali$ornia currently proved- it is a destroyer o$ human li$e and property in a most vicious $ashion.
So- too- does money have this ]uality. +sed wisely it is the basis $or good in this world. "owever- when
it is viewed as an end in itsel$ and not as the means to better ends- it is a very destructive $orce. /t
becomes an all encompassing and consuming passion that eventually ûsti$ies all sorts o$ immoral
behavior- stealing- cheating and even killing.
%oney- like $ire- is an essential ingredient $or human li$e and prosperity. #ut again- like $ire- it re]uires
control- $ocus and a deep appreciation o$ the destructive $orces that lurk within i$ it is not properly
harnessed and checked. The coin o$ $ire that %oshe observed on Sinai represented this clear warning
and lesson and that is why even today when the commandment o$ donating the hal$=shekel to the
Temple is still not pertinent- the moral lesson behind this commandment certainly speaks to us and our
current $inancial woes.
The ways o$ the ,ord are inscrutable but somehow they are altogether ûst. / have no answer as to why
so many wonder$ul Xews who were the mainstays o$ Xewish charity throughout the world should
suddenly $ace varying degrees o$ $inancial reversal and ruin.
There is no logical answer that / am aware o$ why the e]uity markets o$ the world should lose hal$ o$
their value in such a short period o$ time. There is also no logical answer as to how %ado$$ could have
swindled $i$ty billion dollars out o$ smart- astute- success$ul people and under the alleged scrutiny o$
regulatory agencies that supposedly checked him out and $ound nothing amiss.
!gain we are witness as to how "eaven disposes no matter whatever man proposes. %oney has now
taken on a more subdued role in our lives. /t is no longer an end in itsel$ the accumulation o$ wealth
$or the sake o$ wealth itsel$4 it is reduced now to be a necessary commodity to enable us to have $ood-
shelter- medical care and other true necessities o$ li$e.
The coin o$ $ire has returned to haunt us and even to taunt us. Bhat we $elt was secure in our $uture is
now eCposed as being unstable and impossible to rely upon. !pparently the coin o$ $ire should be held
gingerly- with protective gloves and with holy purpose.
!nd even then there are no guarantees.
The rabbis o$ the Talmud also taught us that when there is general mis$ortune- the &angel o$
destruction& no longer di$$erentiates between the righteous and the evil. This truism is certainly
present in the present debacle.
'ighteous people who devoted their $inancial resources to help people in need- Torah institutions and
the Xewish people generally have nevertheless su$$ered horrendous losses. Their ability to support
others has been crippled. This is part o$ the great unknown that is being played out be$ore our very
eyes.
The $ire o$ the coin rages in all o$ its intensity and $ire consumes everything in its path- good- bad or
indi$$erent. 6evertheless- parshat shekalim is always bound together to the month o$ !dar.
The %ishna teaches us that on the $irst o$ !dar the proclamation to pay the hal$=shekel was publicized.
The month o$ !dar as we know $rom the story o$ 0urim which highlights this month- is a month o$
un$oreseen and uneCpected reversals o$ $ortune and circumstance. ven though it is highly unlikely
that a dramatic turn $or the better is in the near $uture we should recall that in li$e everything is
possible- even i$ it is unlikely.
#ut perhaps it will take us some time to internalize the message o$ the coin o$ $ire so there will not be
any sudden dramatic improvements $orthcoming. /n any event we should realize that the eternal
message o$ parshat shekalim o$ the coin o$ $ire remains valid and relevant to us in good and better
times as well.
Not Just Speeches -- Volume III Page '1'
SAMIS QUARTERLY MEETING: AUGUST 2009
My neigh%or for the last )(4 years is a prominent mem%er of the local Sephardic communityF $rF
@ene "e5y& ho+e5er& does not trace his ancestry %ac0 to @hodes or 7ur0ey& as do most Sephardim in
Seattle& %ut to the proud Je+ish community of MoroccoF Before mo5ing to Seattle @ene li5ed for a
fe+ years in the early 1C;(s in San ,rancisco +here he +as a mem%er in a Nussach Sefard
congregation +here my cousin @a%%i Norman 7+ers0y& of Blessed Memory& happened to %e the @a%%iF
*lthough Nussach Sefard is not Muite the same as classic Sephardic liturgy& apparently it +as a minyan
that +as %oth comforta%le and con5enient for @eneF 9e once told me of an interesting e-perience he
had +hen his father from Morocco came on his first 5isit to the Dnited StatesF $rF "e5y too0 him to
<a%%alat Sha%%at ser5ices ,riday e5ening and after the ser5ices introduced him to @a%%i 7+ers0yF
@ene.s father immediately too0 @a%%i 7+ers0y.s hand& %rought it to his lips and 0issed himF @enee
gently told his father in ,rench& E$ad& the custom here is not to 0iss the @a%%i.s handFE 6hereupon
@ene.s surprised father shot %ac0 at him& E6hat.s the matter G isn.t he a real ra%%iJE
I am no+ %eginning my third year as Samis @a%%iF 7he thought occurred to me that in 3 pre5ious
$i5rei 7orah I ha5e gi5en at Muarterly ,oundation meetings I ha5e ne5er once spo0en a%out the +ee0ly
7orah portionF I 0no+ that typically +hene5er a @a%%i is as0ed to spea0 G %e it a Bar or Bat Mit/5ah&
a eulogy& a +edding& a Brit Milah& a Pinyon haBen& a Board meeting& a house +arming& or +hate5er G
ine5ita%ly he spea0s a%out the Parasha G the +ee0ly 7orah portionF ,ran0ly& I +as concerned that if I
let another ,oundation meeting go %y +ithout mentioning the +ee0ly Parasha in my $5ar 7orah& some
of my fello+ 7rustees +ould start murmuring& E6hat.s the matter G isn.t he a real ra%%iJE *nd so& for
a change this e5ening& I +ould li0e to share +ith you a thought from the +ee0ly 7orah portionF
*s is al+ays the case& the +ee0ly 7orah portion has material +hich is timely& appropriate and
meaningful to study and discussF 7his Sha%%at +e +ill read the Parasha of Shoftim +hich is the 7orah
portion dealing +ith leadership in the Je+ish communityF I +ould li0e to share +ith you a passage
from the 7orah portion and then Muote a %rief e-cerpt from the %oo0 of Samuel +hich challenges the
classic understanding of this Bi%lical passage and then share +ith you some attempts %y classical
7orah commentaries to resol5e the apparent contradictionsF
6e read in the parasha= EBhen you come into the ,and which the ,=rd your (=d will give you and you
will possess it and dwell therein- and you will say '/ will set a king over me- like all the nations that are
about me' *ou shall surely set over yourselves a king- whom the ,=rd your (=d shall choose: one
$rom among your brothers shall you appoint as a king over yourselves4 you may not set a stranger
over yoursel$ who is not your brother.Q 7he 7orah then goes on to mention 5arious la+s and
restrictions that apply specifically to a Je+ish monarchF 9e is not allo+ed to ha5e too many +i5es& he
is not allo+ed to accumulate too much personal +ealth& he is not allo+ed to accumulate too many
horses& and so forthF
7his section is interpreted %y 5irtually all classic 7orah commentators to %e an o%ligatory Mit5ah& one
of the ;1) commandments and one of the '13 positi5e mit/5ot G namely to appoint a Je+ish Monarch
to %e the leader of the nationF 7he appointment of a <ing is not a personal o%ligation li0e the mit/5ah
to +ear 7ephillin or to put a me/u/ah on one.s house& %ut it is a national mit/5ahF *s Maimonides
descri%es it& Muoting the Sifrei= E7he nation of Israel +as commanded to do three mit/5oth +hen they
entered the land of Israel= *ppoint for themsel5es a 0ing& %uild a 7emple& and eradicate the
descendents of *male0EF 7he popular impression one gets from reading classic Je+ish literature is
that monarchy is an essential component of the ideal Je+ish societyF Indeed typically +e en5ision the
era of the reign of $a5id and Solomon to %e the high-+atermar0s of Je+ish history and +e yearn for
the restoration of the $a5idic monarchy and the arri5al of the Messianic <ing of $a5idic lineageF
Not Just Speeches -- Volume III Page '1)
In light of all this it is highly surprising to find that the prophet Samuel is disappointed& if not agree&
+hen the Je+ish people as0 him to appoint a monarchF E5en more surprising is G-d.s apparent
acMuiescence to Samuel.s reaction=
Bhen Samuel became old- he appointed his sons ûdges over /srael..#ut his sons did not $ollow his
ways. They were swayed by pro$it4 they took bribes- and they perverted ûstice. !ll the elders o$ /srael
then gathered together and came to Samuel to 'amah. They said to him- &#eholdA *ou are old- and
your sons did not $ollow your ways. So now appoint $or us a king to ûdge us- like all the nations.
/t was wrong in Samuel's eyes that they said- &(ive us a king to ûdge us& and Samuel prayed to
"ashem.
"ashem said to Samuel- &,isten to the voice o$ the people in all that they say to you- $or it is not you
whom they have reêcted- but it is %e whom they have reêcted $rom reigning over them. ,ike all their
deeds that they have done $rom the day / brought them up $rom gypt until this day ; they $orsook %e
and worshiped the gods o$ others. So are they doing to you as well. OSamuel I 3=1-3P
*ll the commentaries grapple +ith the apparent contradiction %et+een the implication in Parshat
Shoftim that appointing a <ing is a mit/5ah and the reaction of Samuel and the *lmighty to a reMuest
on the part of the people to fulfill that mit/5ah in the %oo0 of SamuelF Many 5aried interpretations are
offered all %asically assuming G as +e said originally -- that Monarchy is indeed the ideal form of
Je+ish go5ernment and e-plaining +hy someho+ the motivation or the timing or the nature of the
monarchy they +ere see0ing in the days of Samuel +as imperfect and conseMuently +orthy of
condemnationF
7here is& ho+e5er& one Sephardic commentary& $on !it/cha0 *%ar%anel& +ho gi5es a %om%shell of an
ans+er to this pro%lem that see0s to totally challenge our understanding of the 5erses in Parshat
ShoftimF $on !it/cha0 *%ar%anel in addition to %eing a 7orah scholar +as a respected financial
ad5iser to a num%er of the po+erful ruling go5ernments in the Europe of his timeF 9e originally
ad5ised the 0ing of PortugalF 9e later +as a po+erful financial player and ad5isor to ,erdinand and
Isa%ella in the period immediately %efore the Je+ish e-pulsion from Spain in 11C'F *%ar%anel +as
indeed granted a +ai5er from ha5ing to lea5e the country that summer +ith the rest of the Je+ish
populationF 9e refused& ho+e5er& the +ai5er and elected to go into e-ile +ith his %rethrenF 9e +ound
up in Italy and again %ecame a leading figure in %oth the Je+ish and go5ernmental circles in that
countryF $uring the course of his tra5els and his career *%ar%anel had the opportunity to o%ser5e first
hand 5arious forms of go5ernment& %oth inherited monarchies such as e-isted in Spain and Portugal as
+ell as democratically elected go5ernmental councils such as e-isted in Venice and ,lorenceF
*%ar%anel +rites in his commentary to this +ee0.s Parasha that it is %y no means a slam dun0 he
doesnSt use that e-act e-pression# that Monarchies are the ideal form of go5ernmentF 7here are many
ad5antages to ha5ing democratically elected councils pro5iding consensus leadership +ith term limitsF
9e further remar0s that e5en if monarchies are appropriate for other nations& the Je+ish nation is not in
need of monarchies& and the Je+ish nation has suffered greatly from ha5ing corrupt and e5il Je+ish#
monarchsF 9e cites as proof that it is not an o%ligatory mit/5ah to appoint a 0ing that for hundreds of
years from the time the Je+s entered the "and of Israel in the days of Joshua until the end of the days
of Samuel& no one suggested that a monarchy %e esta%lished and +hen the thought +as first %roached
in Samuel I ?hapter 3 the idea +as considered an insult to Samuel and to G-dF
*%ar%anel interprets the 5erses in Shoftim to %e more of a prophecy than a commandment and
compares the passage to others in $euteronomy such as the la+ of !efat 7oar G the %eautiful +oman
captured in %attle# +here G-d foretells some inappropriate %eha5ior on the part of the nation and then
legislates ho+ to deal +ith such situationsF
7ime restrictions do not allo+ me to go into deeper analysis and ela%oration of this classic dispute
%et+een *%ar%anel and 5irtually all other classic 7orah commentariesF Suffice it to say that
*%ar%anel.s political science theories do ha5e special resonance for modern Je+s influenced %y the
ideas of Jeffersonian democracyF 8n the other hand the relati5e pros and cons of a more authoritarian
system of Je+ish leadership and control 5ersus trying to %uild and accomplish %y +ay of consensus
and maBority opinion is a contro5ersy that hangs fire to this 5ery day in a 5ariety of go5ernments&
institutions& and organi/ations %oth in the Je+ish +orld and %eyondF
7he truth of the matter is that this is a Muestion that is %y no means academic to institutions of
academia in general and to Je+ish $ay Schools and other educational institutions in particularF Many
great Je+ish educational institutions G %oth in this city and else+here G ha5e %een started not %y
communal consensus or %y democratic deli%eration %ut %y the sheer force of a single indi5idualF
Perhaps not in this city& %ut certainly in other larger cities to this day there are distinguished institutions
that are run more or less on the model of a monarchyF Nepotism rules and there is only one 5ote that
matters in policy decisions for such institutionsF
"i0e +ith anything else& it %ehoo5es us to understand that there are different stro0es for different fol0s
and that %oth models ha5e ad5ocates among classic Je+ish thin0ersF lu <'lu Divrei lokim Chayim
G %oth this approach and the other ha5e roots in the +ords of the "i5ing G-dF
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Samis -- December 2009 Quarterly Meeting
7he story is told of a young @a%%i in his first ra%%inic positionF 9is inaugural sermon +as a%out the
importance of Sa%%ath o%ser5anceF *fter ser5ices the president of the congregation came o5er and
said& E!ou 0no+& @a%%i& that +as a poor choice for your first sermonF Most of our mem%ers are not
Sa%%ath o%ser5antF !ou made a lot of people uncomforta%le& some +ere pro%a%ly 5ery offendedFE 7he
second +ee0 the @a%%i spo0e a%out the importance of o%ser5ing the la+s of <ashrutF *gain the
president of the shul chastised himF E@a%%i& +hat.s the matter +ith youJ $on.t you 0no+ that some of
our +ealthiest mem%ers don.t 0eep 0osherL 6hat are you trying to do G antagoni/e our main
supportersJE 7he third +ee0 the topic of the @a%%i.s sermon +as EBusiness EthicsEF 8nce again& the
President +as full of criticism= E@a%%i& you had e5eryone in the audience sMuirmingF 6e are all
%usinessmen hereF No one can li5e up to those standards of honesty and ha5e a successful %usinessLE
,inally the @a%%i got frustrated and told the President= E"isten& you didn.t li0e it +hen I tal0ed a%out
o%ser5ing Sha%%at& you didn.t li0e it +hen I tal0ed a%out 0eeping <osher& you didn.t li0e it +hen I
tal0ed a%out %eing honest in %usiness G +hat do you e-pect a @a%%i to tal0 a%outJE E7al0 a%out
JudaismE& the president& suggestedL
No+ I am +ell a+are that the 7rustees of the Samis foundation are a 5ery pluralistic group and that it
is pro%a%ly safer to tal0 a%out EJudaismE in the a%stract than to gi5e a $5ar 7orah that gets into the
details and nuances of specific mit/5ah o%ser5anceF 7hat fact not +ithstanding I ha5e chosen to
de5ote my $5ar 7orah this e5ening to a topic related to specific mit/5ah o%ser5anceF 7he mit/5oth I
am going to discuss are not found in the 7en ?ommandments they are not e5en found in the list of ;1)
Bi%lical ?ommandmentsF Ne5ertheless& ironically& these rituals are +idely o%ser5ed %y a %road cross-
section of our people e5en %y many +ho ma0e no pretense of strict 7orah o%ser5anceF
I +ould li0e to share +ith you this e5ening an analysis I once heard in the name of my re5ered teacher
comparing and contrasting the mit/5ah of lighting Sha%%at candles +ith that of lighting ?hanu0ah
candlesF @a%%i Solo5eitchi0 pointed out that +e find t+o instances +ithin our halachik frame+or0
reMuiring us to light candles in fulfillment of a specific @a%%inic command= 7he lighting of candles on
the e5e of the Sa%%ath and ,esti5als and the lighting of candles on each of the nights of ?hanu0ahF
7hese commandments ha5e se5eral features in commonF In terms of the mechanics of the act of
lighting& the te-t of the %lessing& and the language used %y our Sages to descri%e their importanceFFF
they are almost identicalF
*nd yet& +hile on the surface& the act of lighting Sha%%at candles and the act of lighting ?hanu0ah
candles appear 5ery similar& a clear analysis of the "alachot of the t+o +ill indicate they in5o0e t+o
totally different motifsF 7hey reflect t+o totally different aspects of our relationship +ith the *lmightyF
7he Mit/5ah of lighting Sha%%at candles is gi5en to enhance the mood of the Sa%%ath& >neg ShabbatF
7he candles are to ser5e a 5ery utilitarian purpose -- they are reMuired to %righten up the room&
enhance the illumination and +arm up the atmosphere of our Shabbat 7a%leF In short& the @a5 said&
they are an ,r HaMeir -- a light +hose purpose is to illuminateF
?hanu0ah lights& on the other hand& are to ser5e no utilitarian functionF 8n the contrary& one is not
allowed to ma0e use of the light from a ?hanu0ah menorahF 7hese candles are holy and +e ha5e no
permission to ma0e use of them -- only to loo0 at themL In a +ord& they are not >r "a%eir "ight
+hose purpose is to illuminate# %ut an ,r Ha8ireh Merahok "ight +hose purpose is to %e seenFFF
from a distance#F
7here is& @a5 Solo5eitchi0 e-plains& a parallel in nature to this dichotomy %et+een Shabbat and
?hanu0ah candles -- that of the sun and the starsF 7he sun clearly pro5ides >r "a%eir -- a utilitarian
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light +hich +arms %y its rays and illuminates our path +here5er +e go& through its %rightnessF Stars&
on the other hand& t+in0le at us in the dar0ness of the nightF 7hey pro5ide neither +armth nor
significant illuminationF 7hey are seen from a distance %ut do not function in a readily usea%le fashion
-- Stars are >r "a6ireh %e?rachok& +hile the sun is an >r "a%eirF
7he dichotomy %et+een Sha%%at ?andles and the sun on the one hand and ?hanu0ah candles and the
stars on the other carries for+ard& the @a5 +ent onto say& to t+o different +ays G-d manifests 9imself
to man during 5arious periods of historyF 7+o great prophets in Israel %eheld 5isions of the 9ea5enly
?ourt and their reactions to +hat they sa+ are recorded for posterity in the Kedusha prayer recited
during the ?antor.s repetition of the !midahF
Isaiah ?hapter ;# %eheld the $i5ine Presence and his reaction +as Kadosh Kadosh Kadosh- %aleh
Kol "a!retz K?vodo -- the 9oly 9oly 9oly 8ne +hose Presence fills the entire +orld& +hose Presence
pro5ides rays of +armth and illumination that are openly felt and appreciated throughout the +orldF
E/e0iel ?hapter )# e-periences $i5ine @e5elation and records= E7hen a +ind lifted me and I heard
%ehind me the sound of a great noise saying# #aruch Kavod "ashem %imkomoA Blessed %e the
Glory of G-d from 9is PlaceF E E/e0iel sa+ not the Immanent G-d +ho fills the earth with "is (loryEK
%ut the 8ne +ho appears %imkomo -- from 9is $istant Place to +hich he has retracted or +ithdra+nF
7he +ord %akom& as a Name of G-d al+ays reflects trou%le or tragedy -- al+ays reflects the apparent
distance of G-d from manF It is this name +e in5o0e in our %lessing to mourners= "a%akom *=
6achem. Similarly +e say "a%akom *='achem4 "a%akom *='apehFFF may the G-d +ho no+
appears so distant in 9is remote place FFF may 9e comfort& may 9e ha5e compassion& may 9e heal& etcF
7he name %akom& reflects not the G-d +ho shines forth li0e the Sun in %road daylight and +hose
Glory fills the +orldF It reflects& rather& the G-d +ho t+in0les at us& as it +ere& from a distance&
reminding us from afar that 9e is still present& still +atching o5er us from a far remo5ed distance&
hidden as it +ere& %ehind many layers of dar0nessF
Isaiah +as pri5ileged to 0no+ G-d during the period of the ,irst 7emple& an era +hen the Je+ish
people enBoyed the %enefit of G-d.s Illuminating "ight& a period +hen 9e +as an >r "a%eirF E/e0iel
+as led into E-ile +ith his peopleF 9e prophesi/ed after the 7emple.s $estruction and percei5ed a
totally different Vision of the *lmightyF 9e found himself %eing carried a+ay against his +ill %y a
po+erful +ind& and only from %ehind him could he hear in the distance the loud noise of the *ngels
proclaiming their praises of a G-d +ho +as hiding 9is ,aceF E/e0iel percei5ed G-d as a t+in0ling
illumination from the distance -- an >r "a6ireh %e?rachokF
7he dichotomy %et+een the Sha%%at candles and those of ?hanu0ah no+ %ecomes clearFFF
Shabbat is a day +hich gi5es us a foretaste of the 6orld to ?omeF 7he songs and "iturgy of Shabbat
are replete +ith optimistic allusions to the Messianic Era and the period of the 6orld-to-?ome +here
G-dSs Presence +ill %e felt 0eenly throughout the +orldF It +as only natural& therefore& that our Sages
instituted on Shabbat the %itzvah of lighting candles +hich +ould %e a utilitarian light +hich can %e
used and appreciated %y all from up closeF
?hanu0ah& on the other hand& came at a period of history -- and perhaps not coincidentally a time of
year -- +hen Je+s +ho +ere faithful to G-d and 9is 7orah +ere su%merged in an atmosphere of gloom
and dar0nessF 7hey +ere dar0 days in terms of the e-ternal military and political situation and they
+ere dar0 days in terms of the internal spiritual situationF E5en the dramatic conMuest %y the
%accabees of the 7emple Mount in 1;: B?E& so gloriously portrayed in our liturgy& +as %y no means
a final or decisi5e 5ictoryF ,rom the time of the recapture of the 7emple Mount and the accompanying
miracle +ith the oil& ': years +ould pass& ': years filled +ith +ar and %loodshed& +ith the death of
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Judah %accabee and ) of his %rothers at the hands of the enemy& %efore true Independence +ould %e
regained %y JudeaF
7he ?hanu0ah Miracle itself& then& happened not at a time +hen G-d +as manifesting 9imself as the
G-d +hose Glory fills the +orldF It happened at a time +hen G-d +as yet manifesting 9is Pro5idence
from 9is $istant PlaceFFF reminding us that 9e didnSt lea5e us entirely& as desperate and as hopeless as
the situation might at times appearFFF 9e only retracted& as it +ere& from the Imminent manifestation
5ie+ed %y Isaiah to the more distant manifestation 5ie+ed %y E/e0ielF
>ur Sages instituted that Sha%%at ?andles %e lit e5ery +ee0 to gi5e us a constant reminder of the
po+er of G-d to ser5e as an Illuminator 6ho %rightens our path and 6ho can %e seen and sensed in
all the good that occurs to us throughout our life G on a national and a personal le5elF But once a year&
during the dar0 days of the +inter solstice& our Sages said it is also necessary for us to stri5e to
appreciate G-d in 9is remoteness as +ellF E5en& 9ea5en for%id& in times of trou%le& despair and
tragedy G +hether national or personal -- +hen G-d seems to ha5e made 9imself remote& e5en then +e
must perform a Mit/5ah +hich +ill remind us that in such trou%led times also the *lmighty is still out
there -- In 9is $istant Place -- +atching o5er us and t+in0ling star-li0e upon us from a distance& as a
reminder that +e are not completely a%andonedF 7his Mit/5ah is the lighting +e perform during the 3
days of ?hanu0ah of candles +hich are to %e 5ie+ed from a distanceF
I Bust +ant to conclude +ith the follo+ing o%ser5ationF I notice ne-t +ee0.s annual dinner of the
?ha%ad ?heder is using the theme E"amp "ightersE and I %elie5e this metaphor is appropriate for all of
our $ay Schools and for the $ay School mo5ement in generalF In light of this metaphor and in light
of @a%%i Solo5eitchi0.s analysis of the mit/5oth of "ighting Sha%%at and ?hanu0ah candles& I +ould
li0e to suggest the follo+ing ideaF
"i0e the sun and Sha%%at candles& for the most part the "amp "ighting that goes on through the
5arious $ay Schools is a light that pro5ides +armth and illuminationF ,ueled %y their e-posure to
7orah 0no+ledge and 5alues +ithin the confines of these institutions& $ay School graduates radiate the
+armth of our tradition and portend a %right and illuminating future for the Je+ish people and the
continuity of our heritageF
8n the other hand& those +ith inside 0no+ledge of $ay Schools and their challenges 0no+ that
e5erything is not al+ays %right and shinyF 7here are constant deficits and challengesK there are
pro%lems of administrati5e turno5er and student dropoutsK there are staffing pro%lems& parental
dissatisfaction& and %oth inner and intra-institution politicsF 6hen confronting this Edar0 sideE of the
$ay School picture& our challenge is to not gi5e up hope or lose faith in the enterprise& %ut rather to
0eep focused on the fact that sometimes +e need to sense the presence of the *lmighty from an >r
"a6ireh mei'rachok G a light that can only %e percei5ed from the distance against the %ac0 ground of a
dar0 s0yF It is precisely +hen +e %ecome a+are of these pro%lems and challenges that instead of
losing faith or gi5ing up hope on the $ay School enterprise or specific $ay School institutions& +e
should instead mar5el at the stars and heroes of the Je+ish people& %e they lay people or professional
staff +ho ha5e dedicated their li5es to guaranteeing the success of the $ay School mo5ement in
general and specific $ay School institutions in particular& despite their challenges& pro%lems& and
frustrationsF 6e should all %e proud to %e mem%ers of the Samis ,oundation that has made a core part
of its mission its solidarity +ith these t+in0ling stars of the $ay School mo5ement
May +e merit to see their light shine e5er %righter and %righterF
SAMIS RETREAT 1anuary 2010
,resh from our recent meeting +ith the Nesiyah staff and participants I ha5e %een e-posed G as +e all
ha5e -- to a mega-dose of the 5irtues of religious pluralism& of I.m 80ay G !our 80ay theology& and of
figure-it out for yourself religionF In deference to the ENesiyah e-perienceE and in deference to
Epolitical correctnessE& I am going to do something this afternoon that I ha5e ne5er done in any $5ar
7orah I ha5e gi5en to the Samis ,oundation during my )4 years as Samis @a%%i and most li0ely
something I ha5e ne5er done in any $5ar 7orah I ha5e e5er gi5en in in my lifeF I am going to %egin
my Muoting a @eform @a%%iF *nd I am not going to Muote Bust any @eform @a%%i & I am going to
Muote @a%%i Isaac Mayer 6ise& founder of 9e%re+ Dnion ?ollege and the @eform Mo5ement in the
Dnited States& the @a%%i +ho presided o5er the conference of @eform @a%%is that adopted the
Pitts%urgh Platform in 133: that set the tone and ideology for the @eform mo5ement in this country for
the %etter part of the ne-t centuryF
In the ENesiyah spiritE& I am not going to Muote @a%%i 6ise.s +ords or positions as stra+ men
arguments to moc0 or attac0F 8n the contrary& -- I am going to Muote +ords of his +ith +hich I can
fully identify and appreciateF Indeed I thin0 that these +ords are something that many 8rthodo- ra%%is
can identify +ith and appreciateF Before Muoting these +ords +hich I thin0 8rthodo- @a%%is can feel
and affinity +ith& I must note that there is one particular mit/5ah that @a%%i 6ise +as perhaps more
Eorthodo-E in his fulfillment of than all %ut the most orthodo- @a%%is of today G that is the 5ery first
mit/5ah of the 7orah& the mit/5ah of Pru D.@5u of %eing fruitful and multiplyingF @a%%i 6eiss
fathered no less than 11 children& 1( from his first +ife and 1 from a second +ifeF
But let me get %ac0 to Muoting the +ords of @a%%i Isaac Mayer 6iseF I Muote from the @a%%i.s
personal diary& recording his early e-periences in the *l%any& N! ra%%inate Ocirca 131;P=
$uring the ser5ices on Sa%%ath morning the parnass sent the se-ton to me +ith the message
e--officio& E7he parnass ser5es notice on you not to preach todayFE I understood the
declaration of +ar and the ar%itrary assumption of po+er& and retorted %riefly& EI shall preach
to-dayEF I stepped to the pulpit at the regular time as the choir finished its hymnF 7he parnass
no+ arose in front of me& and said threateningly& EI tell you& you shall not preach to-dayEF I
paid no attention to him& and %egan to spea0 in a loud 5oice& +hich thoroughly dro+ned the
5oice of the parnass so that the people did not 0no+ +hy he +as standing in front of meF 9e
repeated his threatF I paid no attention to it& and continued to spea0 MuietlyF 7he parnass and a
fe+ of his adherents left the synagogue %ut their action caused no distur%anceF 7he gage of
%attle had thus %een pu%licly thro+n& and %oth sides too0 it upF
Incidentally 6i0pedia tells you the rest of the story= In 13:(& the Je+ish Encyclopedia supplies the
detail that this e5en too0 place on @osh 9ashanna# a fistfight %et+een 6ise and the synagogue.s
president caused a split in the *l%any community& and the conseMuent formation of a ne+
congregation& the *nshe Emeth& %y the friends and supporters of 6iseF 6ise remained +ith this
congregation until *pril& 13:1& +hen he %ecame ra%%i of the Bene !eshurun congregation of the "odge
Street Synagogue of ?incinnati& 8hio& +here he officiated for the remaining forty-si- years of his lifeF
*nd so my dear friends& this diary entry of a leading @eform @a%%i& indicates that despite all that may
di5ide us& in fact there are a couple of %asic phenomenon that @eform and 8rthodo- @a%%is ha5e in
commonF ,irst& they ha5e in common Presidents& officers& and mem%ers +ho thin0 they 0no+ more
than their @a%%i and are not afraid to tell them soF Second& perhaps a more en5ia%le common
characteristic& they ha5e in common a trait enunciated %y a poignant passage in the 7almud OPessachim
11'aPF
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,or those interested in seeing the passage in its larger conte-t& I call your attention to the e-cerpt
pro5ided from the %oo0 ES+imming In 7he Sea of 7almudE %y @a%%i Michael <at/ and Gershon
Sch+art/F 7hey do a nice Bo% of e-panding on this %rief passage and applying it to a contemporary
situationF
@a%%i *0i5a tells his disciple @F Shimeon Bar !ochai E*oser m'mah sh'ha'egel rotzeh linok- parah
rotzeh l'hanikE -- more than the calf +ants to suc0le& the co+ +ants to nurseE& Meaning that great
7orah teachers al+ays are more interested in spea0ing and teaching 7orah than their students or floc0s
or shul presidents are interested in listeningF
I certainly don.t consider myself a great 7orah teacher and no dou%t proof of the matter is that I do not
ha5e a strong desire to get up and spea0 or sermoni/e on a freMuent %asisF Ne5ertheless @o% has
as0ed me to say a $5ar 7orah at today.s luncheon and so I +ill try to complyF
I +ould li0e to share +ith you a %rief 7almudic passage from 7ractate Berachos O):%P that cites a
dispute %et+een t+o @a%%inic sages that echoes do+n through the ages and has ramifications to
religious philosophy and 7orah pedagogy to this 5ery dayF *s +ith the first& 7almudic passage I
+anted to Muote& I put in a fe+ 0ey +ords in the Google search engine to see if I could come up +ith
an English translation and discussion of the passage that I could print out and share +ith youF Sure
enough I found a %oo0 that cited this passage and discusses it at lengthF 7he %oo0 is called 9oly men
and hunger artists= fasting and asceticism in ra%%inic cultureF By @a%%i $rF Elie/er $iamondF *nd if I
get some ENeisyah I.m 80ay !our 80ay pointsE for Muoting a noted @eform @a%%i in this $5ar 7orah&
I thin0 I should li0e+ise get some points for mentioning @a%%i $iamond.s %oo0& %ecause @a%%i
$iamond is an *ssociate Professor of 7almud and @a%%inics at the Je+ish 7heological SeminaryF
6hat.s note+orthy a%out @a%%i $iamond in my mind& is the follo+ingF 6hen I +as gro+ing up there
+as no such thing as the Samis ,oundation and there +as no such thing as Nesiyah E-periencesF I
had to learn a%out I.m o0ay& your o0ay -- religious tolerance the old-fashioned +ay -- from roll-
models= Either positi5e roll-models +ho I could identify +ith or not so positi5e roll-models +ho
taught me to esche+ %eha5ior such as their o+nF 7hese comments are Eoff the recordE& %ut Elie/er
$iamond +as one of my roll-models in this regard& and he +as a roll-model of the second categoryF
7here +as in !D at my time a small group of students may%e Eli remem%ers them# I %elie5e they
called themsel5es E7he ?oncerned Student ?oalitionE +ho sa+ their purpose in life to go around and
catch 5arious administrators or professors of the institution saying or doing things +hich +ere no Muite
8rthodo- enough in their eyesF It +as li0e a theological Mc?arthiasmF 7hey +ould put posters up all
o5er campus and put out the %u// to anyone +ho +ould listen that such and such a professor or school
administrator +as an *p0irus& he had no portion in the +orld to come& etcF& etcF 8ne such mem%er of
this ?oncerned Student ?oalition +as a 5ery %right and 5ery intense young classmate of mine& named
Elie/er $iamondF
I lost trac0 of +hat happened to him and to the other mem%ers of this ?oalition until one day many
years later I find that after getting Semicha from !D& he left 8rthodo-y& +ent to J7S for a doctorate in
7almud and +as no+ a ?onser5ati5e @a%%iF 7his really %le+ my mind and I could not understand
+hat happenedF
Shortly after this time& I heard a tape from @a%%i ,rand& +ho related an incident that happened in the
early years of Ner IsraelF 7he !eshi5a had recei5ed a shipment of %oo0s from the Estate of one of its
donors& consisting of Judaica 5olumes from his personal li%raryF 8ne of the students +ho sa+ this
carton of %oo0s noticed in the collection a set of 9einrich Graet/.s 9istory of the Je+sF 7he student
Not Just Speeches -- Volume III Page ''(
sa+ the set and said E*pi0orsusLE 9eresy# and thre+ the %oo0s in the incineratorF @a%%i ,rand
relates that +hen @a%%i @uderman& of Blessed memory& heard +hat happened he e-pelled the %oy from
the !eshi5a for ta0ing such /ealotry upon himself +ithout consulting +ith anyone regarding +hat +as
the property of the !eshi5aF @a%%i @uderman further noted G E!ou +atch& this %oy +ill yet %ecome a
conser5ati5e @a%%iEF *nd that.s e-actly +hat happenedF *nd so the lesson I learned from that story of
@a%%i ,rand and the lesson I learned from Elie/er $iamond is that there is not necessarily a correlation
%et+een orthodo-y and intolerance& or %et+een piety and fanaticismF @ather tolerance or intolerance
is more of a personality trait and one +ho is intolerant of people to the E"eft of himE ideologically one
day can turn around and %ecome eMually intolerant of people to the right of him the ne-t day and 5ice
5ersaF *t any rate& @a%%i $iamond is certainly a 7almudic scholar and he does cite the passage I +ish
to share +ith you& if you are inclined to study it EinsideEF
*t any rate& 7he Sages +restle +ith an apparent contradiction %et+een t+o Bi%lical sources and
resol5e the conflict %et+een them in +ays +hich yield G to use a Neiyah term G philosophic di5ersityF
8ne source is from the Boo0 of Joshua 1=3 EThis #ook o$ the Torah shall not depart $rom your mouth4
rather you should contemplate it day and night in order that you observe to do according to all this is
written in it4 $or then you will make your way success$ul- and then you will act wiselyFE 7he second
source is from the Boo0 of $euteronomy O11=11P +hich reads= E!nd / will give rain to your land in its
proper time- the early and late rains- and you will then gather in your grain- your wine- and your oilFE
7he 7anna @a%%i !ishmael argues= I might ha5e thought that the 5erse from Joshua G E7his Boo0 of
the 7orah shall not depart from your mouth& contemplate it day and nightE should %e ta0en literally&
that one should spend his entire time G day and night G doing nothing %ut studying 7orah& therefore +e
ha5e the other 5erse +hich teaches us E!ou must gather in your grainEF 7a0en together the philosophy
of life the 7orah teaches is tê \^c dZgY VZ_ dZgZ G meaning a person has to find time in his life %oth for
learning 7orah and for earning a li5ing& in Bi%lical times that meant primarily farmingF
7he great 7anna @a%%i Shimeon Bar !ochai rhetorically as0s his colleague @a%%i !ishmael= Is it
possi%le that the 7orah e-pects a person to %usy himself during the plo+ing season +ith plo+ing and
during the so+ing season +ith so+ing and during the har5est season +ith har5esting and during the
threshing season +ith threshing and during the +inno+ing season +ith +inno+ingJ 6hat +ill
%ecome of the 7orahJ 6ho +ill e5er ha5e time to learnJ# @ather& @a%%i Shimon Bar !ochai says the
7orah is spea0ing of t+o historical scenariosF 7he ideal scenario is en5isioned in Isaiah ?hapter ;1=:
EForeigners will stand and tend your $locks and the sons o$ the stranger will be your plowmen and
your vineyard workersEF 6hen Israel fulfills the 6ill of the *lmighty then their manual la%or +ill %e
done for them %y others as spelled out in this 5erse from Isaiah and the 5erse in Joshua regarding the
7orah not departing from our mouth day or night may then %e ta0en literallyF 6hen Israel does not
fulfill the 6ill of the *lmighty they ha5e to do their o+n har5esting as mentioned in $euteronomy
\gdc Xmpe]# and not only do they ha5e to do +or0 for themsel5es they ha5e to do +or0 for others as
+ell as it is +ritten else+here in $euteronomy in the 7ochacha# E!nd you will serve your enemiesEF
*fter Muoting this dispute %et+een these sages of the period of the Mishneh& the Gemara Muotes se5eral
contemporary @a%%inic figures +ho comment on this earlier disputeF
*%aye stated= Many ha5e attempted the approach of @a%%i !ishmael namely tê[ \^c dZgY VZ_ dZgZ#
G 7orah D.Maddah as they called it in my *lma Mater# and they +ere successfulK those +ho tried the
approach of @a%%i Shimeon Bar !ochai +ere not successfulF
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@a5a similarly told his students= $o not sho+ up to my classroom during the season of Nissan or
7ishrei for these are the planting and har5esting times and you need to %e out in the fields so that you
+ill ha5e sustenance for your families the rest of the yearF
,inally @a%%i !ehudah %.@a%i Ilai o%ser5ed= ?ome and notice that the earlier generations are not li0e
the later generationsF 7he earlier generations made 7orah their main preoccupation and their
li5elihoods their secondary acti5ity and they +ere successful at %othK the later generations ha5e made
their li5elihoods their primary preoccupation and the 7orah their secondary acti5ity and they ha5e %een
successful in neitherF
7he Gemara does not state it here %ut else+here it deals +ith an issue left hanging in 7ractate Brachos
and that is the follo+ing= If in fact the maBority opinion and historical consensus is that one may and
should in5ol5e himself in acti5ities of earning a li5elihood such as Eand you shall gather in your grainE
G ho+ is one to in fact interpret the 5erse in Joshua EThis #ook o$ the Torah shall not depart $rom you
mouth- contemplate it day and nightEF 7he ans+er is that one can fulfill this 5erse in a maximalist
fashion or in a minimalist fashionF 7he ma-imalist approach is that ad5anced %y @F Shimon Bar
!ochai& %ut G the 7almud states else+here# -- as long as one at least recites the chapters of <riat Shma
in the morning and the e5ening& one can G in a minimalist fashion G %e said to %e fulfilling the dictum
of not letting the +ords of 7orah depart from his mouth day or nightF
7he Samis ,oundation G to the e5erlasting 2echut of MrF Sam Israel -- has ta0en upon itself as one of
its primary missions the holy tas0 of assuring that the 6ords of 7orah not depart from the mouths of
the Je+ish people %y 5irtue of supporting $ay School education and educating the Tinokot shel beit
'abban the children of the house of the @a%%is# +ith the teachings and 5alues of G-d.s 7orah and the
Je+ish +ay of lifeF 7he spiritual needs and +ants of the Je+ish people& ho+e5er& are 5aried G some
need and +ant to attach themsel5es to the +ords of 7orah in a more maximalist fashion G tavo
aleihem beracha let a %lessing %e upon them# and some need and +ant to attach themsel5es to the
+ords of 7orah in a more minimalist fashion G gam zu l'tova this too is for the good#F
6hen it comes to distri%ution of charity& unli0e @a%%ini sermons& it is certainly the case that the cal5es
+ish to suc0le more than the co+ has mil0 to gi5e& %ut my hope for this retreat and for this foundation
is that +e +ill %e %lessed +ith the +isdom and resources to continue to grant funds in +ays that +ill
ma-imi/e the attachment to 7orah in the optimally achie5a%le fashion for each of our 5arious di5erse
constituenciesF
Not Just Speeches -- Volume III Page '''
SAMIS FOUNDATION QUARTERLY MEETING MARCH 10, 2010
Maimonides in ?hapter 1 and ' of X]fc X]kiZ& his collection +ithin Mishneh 7orah of la+s relating to
moral dispositions and ethical conduct& e-tols the 5irtue of the EGolden meanE G the intermediate
position %et+een t+o e-tremesF 9e goes on to say& using his medical 0no+ledge as an analogy& that if
a person finds himself de5iating in the direction of one e-treme& he should recali%rate his %eha5ior so
to spea0# %y temporarily 5eering off in the opposite direction so that e5entually he +ill come %ac0 to
the appropriate Emiddle of the road positionEF
I.m going to %e ta0ing @am%am.s ad5ice this e5ening and since I opened my remar0s during my last
$5ar 7orah to this group during our January retreat +ith a Muote from @a%%i Isaac Mayer 6ise +ho
+as argua%ly far to the left theologically of any 7rustee of this foundation& I am going to 5eer off
tonight in the opposite direction and %egin +ith a Muote from a source that may %e theologically to the
right of any 7rustee in this foundation& namely from the primary source %oo0 of Je+ish mysticism G
the 2oharF
7he 2ohar has %een a some+hat contro5ersial %oo0 o5er the agesF 7o the %est of my 0no+ledge it is
not part of the Judaic curricula in any of our local $ay Schools and it is not something I usually Muote
in my pu%lic $i5rei 7orahF 8ne reason I normally hesitate to Muote from this mystical +or0 is that
there is a strong @a%%inic tradition to not teach <a%%alah& of +hich the 2ohar is the classic source
%oo0& to anyone under the age of 1(F ,ortunately& I do not ha5e to +orry a%out that +ithin the
confines of this forum& %ut enough said for no+ a%out the issue of aging among Samis 7rusteesF
?ontrary to the popular conception that the 6eshama& the Je+ish soul departs from the %ody at the time
of death and only at the time of death& the 2ohar actually enumerates a fascinating G if some+hat
spoo0y G > phase process in +hich the 6eshama slo+ly and gradually departs from its place of
residence +ithin the human %ody ma0ing its +ay %ac0 to the 9ea5enly spheresF
7here is a partial& fragmentary departure of the soul from the %ody )( days %efore a person.s passingF
7here is a further departure in the last hours %efore a person e-piresF
7here is the moment of a person.s passing +hen his spirit totally lea5es his %odyF 9o+e5er that
departed spirit maintains some mystical connection to the %ody G metaphysically ho5ers o5er it
someho+ +ith decreasing le5els of connection o5er the span of the *5eilut mourning# periodF
7here is one le5el of connection during the first ) days of mourningF 7he mystical sources say that
during this ) day period& the soul someho+ countenances the idea that it may still %e reunited yet +ith
the %odyF *fter ) days +hen the %ody %egins to decompose& the neshama a%andons that hopeF But
still during the period from day ) to day > it +anders %ac0 and forth %et+een the gra5e and the last
home of the deceased in a state of mourning for its lost %odyF *fter > days the 6eshama no longer
returns to the home of the deceased& %ut during the )( days follo+ing %urial the soul someho+ ascends
to hea5en and re-descends %ac0 to the gra5esiteF *fter )( days this happens +ith decreasing
freMuency %ut it still occasionally happens up until the last day of the 1' month period follo+ing the
%urial& at that point the %ody is totally decomposed and the neshama ascends for the final time ne5er to
%e connected again +ith that %ody or any of its earthly concernsF
7here are 9alachic principles that in some +ays mirror these mystical ideasF 7he intensity of
mourning and the appropriateness for 5arious 0inds of grie5ing 5ary depending on these e-act phases
enumerated %y the 2oharF 7hree days are assigned for crying& se5en days for eulogi/ing& there is a
thirty day period follo+ing death +hen the mourner is for%idden to launder their clothing or cut their
hairF Beyond that in general +e are not supposed to mournF 7he one e-ception is for one.s parents or
for an outstanding leader of the community +here mourning and eulogy is appropriate for up to 1'
monthsF Beyond 1' months under no circumstances is additional mourning allo+ed for anyoneF
Not Just Speeches -- Volume III Page '')
6hy am I telling you all thisJ 6hat does this ha5e to do +ith $ay Schools and the Samis ,oundationJ
Ne-t +ee0 mar0s the first anni5ersary of the death of MrF Ben GenauerF I +as pri5ileged to share +ith
those present at his son Melech.s home& one night during the +ee0 of Shi5a G I 0no+ some of you +ere
there that e5ening G some reflections on this special indi5idualF But +ith his first !ahrt/eit
approaching& mindful of the 2ohar.s statute of limitations on eulogies G I felt I +ould %e remiss if I did
not ta0e this final opportunity this e5ening to share +ith all the mem%ers of this particular ,oundation&
a fe+ further thoughts a%out Ben and the role he played in the history of the $ay School mo5ement in
this cityF
6ithout a dou%t Sam Israel and the Samis foundation is the name associated in our time %y all of us
here and %y e5eryone affiliated +ith $ay School education in the State of 6ashington +hen it comes
to identifying an indi5idual responsi%le for the continued sur5i5al and success stories of Je+ish $ay
Schools in this part of the countryF But& if truth %e told& al%eit %y a +ill he set up in his lifetime& Sam
Israel.s maBor connection +ith the $ay School mo5ement came posthumouslyF It is primarily in the
years since his passing that the legacy of Sam Israel has come to %e associated +ith $ay Schools and
+ith the $ay School mo5ementF
Ben Genauer.s legacy +as of a different natureF $ay School Education in Seattle is also inde%ted to
Ben Genauer.s +ill& %ut not to his EstateF Ben Genauer had a dream and he had the will and the
determination to ma0e that dream into a realityF 9is dream +as to create in our city a ne+ type of
educational institution that today +e ta0e for grantedF 6e sit here in the year '(1( +ith the
0no+ledge of ;( years of $ay School successes and the recognition %y statistical sur5ey after
statistical sur5ey of the critical role Je+ish $ay Schools play in Je+ish continuity and sur5i5alF
In the late 1C1(s +hen @a%%i Solomon P 6ohlgelernter of Bi0ur ?holim and !i%adel ".?haim @a%%i
Solomon Maimon of Sephardic Bi0ur 9olim teamed up +ith Ben Genauer to suggest and ultimately
implement their plans for starting the Seattle 9e%re+ $ay School it +as an idea G li0e all ne+ ideas G
that +as met +ith %oth criticism and hostility from others in the communityF It +as un-*merican& it
+ould stunt the educational and social gro+th of the childrenF It +ould handicap them for lifeF It
+ould Beopardi/e their futuresF
7he @a%%is of the t+o Bi0ur ?holims& may ha5e pro5ided the Solomonic +isdom and inspiration to
get the idea rolling& %ut it +as MrF Ben Genauer +ho utili/ed his organi/ational s0ills& his %usiness
acumen& his connections& and the force of his personality& the respect he commanded in the community
and his strong +ill to ma0e the idea a realityF !ear after year it +as Ben Genauer +ho single-handedly
and single-mindedly +ent %ac0 East to inter5ie+ and hand-pic0 appropriate teachers and educators to
%ring out to teach the young students of the fledgling Seattle 9e%re+ $ay SchoolF Ben Genauer +as
the founding President of the Seattle 9e%re+ $ay School& +hen *l Maimon started in the first class in
1C1>F Ben.s %rother Mendel +as the president of the school +hen I started there in 1C:)F *nd Ben.s
son Ela/ar +as president of the school +hen my eldest son Moshe started there in 1C>>F 7here +ere
people in to+n +ho considered the Seattle 9e%re+ $ay School to %e a spinoff of the Genauer family
%usinessF
By the time he handed o5er the torch of S9* leadership to his son Ela/ar& Ben +as already %usy as the
founding President of !eshi5at 8r 9a2afon& +hich later %ecame the North+est !eshi5a 9igh SchoolF
9ere too& there +as a @a%%inic partner G in this case @a%%i $aniel @osenthalF But as +ith the creation
of the Seattle 9e%re+ $ay School& Ben +ith 79E "*! "E*$E@ responsi%le for its creation and its
nurture and structure during the school.s genesis and during its formati5e yearsF
,e+ if any of us +ill ha5e the ma/al to lea5e a financial legacy for Je+ish education a0in to that
pro5ided %y the +ill of Sam IsraelF In that sense& +hile Sam may %e a hero of $ay School education&
he cannot really %e a role model for too many othersF Ben Genauer is %oth a hero and a role modelF
9e had foresight& he had determinationF 9e +as not afraid to try something ne+ Bust %ecause it +as a
re5olutionary idea e5en though it may ha5e %een unpopular and e5en radical at the timeF 9e G as a lay
person -- dedicated his time& his money& his reputation& and all of his 5itality to the cause of teaching
7orah to Je+s young and old# and to %oth creating and nurturing institutions that ha5e had together
+ith successor institutions of that genre# a lasting and ongoing impact on the li5es of their alumni and
on the nature of the community that houses and supports themF
7he filing deadline for the I@S is ne-t monthF *ccording to the 2ohar& the filing deadline for memorial
tri%utes to Ben Genauer is this coming +ee0& so I +anted to ma0e sure I met the filing deadlineF
7han0s for listening and may +e all continue to %e inspired and moti5ated %y the legacy he has left us
as a lay leader of the $ay School mo5ementF
Not Just Speeches -- Volume III Page '':
Samis Quarterly Meeting 1une 2, 2010
<ing Solomon in the %oo0 of Pro5er%s OMishlei 1'=':P ad5ises trou%led indi5iduals= `We _i_ Zdec
Zg[`W G +hen man.s heart is trou%led he should E Zg[`WEF 6hat does Zg[`W meanJ @a5 *mi and @a5
*ssi& t+o Ba%lyonian *moraim& discuss the interpretation of this +ord OSotah 1'%PF 8ne says it
means ]XfcY Zg[`W G he should remo5e it from his mindF *ccording to this opinion the +ord is related
to the term EXfcZ [pWZE and the ad5ice of the 5erse %ecomes Eforget a%out itK mo5e onK thin0 a%out
something elseFE 7he other opinion is that Zg[`W means VW^[ei Zg[W`W -- from the +ord Z[W` --
con5ersation# tell others a%out it& get it off your chest -- share your concerns +ith your friends and
peersF 7he 5arying opinions on +hat a person should do +hen trou%led are thus diametrically opposed
and represent t+o differing philosophies of life and of coping +ith concern -G the philosophy of
suppression and the philosophy of getting it out of your systemF
8ther than my Muarterly $i5rei 7orah I do not often e-press my opinions at either Grants ?ommittee or
Muarterly Board MeetingsF Part of this is no dou%t is my personality and part of it& fran0ly& is
cogni/ance of the limitations Sam e-plicitly put in his +ill regarding the @a%%inic 7rustee.s role in his
foundation& limitations +hich at least until no+ are part of our %yla+sF In general +hen an issue or
policy gets raised or decided here that trou%les me& I am Muite +illing and a%le to go +ith the Zg[`W
]XfcY G remo5e it from your mind and mo5e on -- approachF
9o+e5er there is al+ays the e-ception to the rule and this e5ening in this $5ar 7orah& I am going to
ma0e an e-ception to the rule and +ill %e in5o0ing the alternate interpretation of Zg[W`W `We _i_ Zdec
VW^[eiF I am going to share +ith you my concerns a%out a matter that has %een discussed in a recent
Grants ?ommittee meeting& a matter a%out +hich I +ill %e ta0ing issue +ith other opinions e-pressed
there and perhaps e5en +ith the consensus if not the unanimous opinion of my fello+ 7rusteesF *fter
careful re-reading of the +ords of Sam.s +ill I am con5inced that my e-pression of @a%%inic opinion
on this matter is not only not in 5iolation of Sam.s +ishes %ut is actually a fulfillment of his intended
role for the @a%%inic trusteeF
"et me %egin %y recalling an interesting seMuence of e5ents that transpired during seMuential Grants
?ommittee meetings o5er the past couple of monthsF *t the March ':
th
meeting& the Grants
?ommittee deli%erated on a reMuest for a 1((&((( grant for the Je+ish ,amily Ser5ices endo+ment
fundF It +as the unanimous opinion of those present at that meeting that this grant +as outside of our
missionF End of discussionF "ucy Pru/an +ho +as not at the meeting and +ho +as a strong ad5ocate
for this proposal as0ed that it %e reconsidered at the ne-t meetingF *t the *pril ''
nd
meeting the
reMuest +as %rought up again& "ucy made a passionate plea for reconsideration +hich seemed to
influence most of the 7rustees present and it is %eing %rought to this meeting as a recommendation
from the Grants ?ommitteeF 8ne of the trustee.s then as0ed ESo +hat happened to our unanimous
decision at the last meeting that this +as not part of our missionEJ *nother trustee& I %elie5e it +as $rF
Sytman& responded simply EI %elie5e Sam +ould find fa5or +ith this proposalFE * third trustee
tellingly remar0ed& EI may still not %elie5e that this proposal is part of our mission& %ut the truth of the
matter is that +hen one of our fello+ trustees presents a proposal a%out +hich they are so passionate& it
is 5ery hard to say no to themFE
I am telling you all this %y +ay of introduction& not %ecause I +ant to ta0e issue +ith the resolution
that +ill %e discussed later at this meeting to gi5e a si- figure Samis grant to the J,S Endo+ment
,undF I tend to agree +ith *le- I "ucy that Sam +ould pro%a%ly ha5e %een in fa5or of supporting
%attered +omen and a%used childrenF I mention this scenario& %ecause if "ucy +as entitled to her
moment of passion and allo+ed the opportunity to re5erse a consensus of the Grants ?ommittee a%out
an issue +hich she felt 5ery strongly& then it is my hope that I too +ill %e afforded the same
Not Just Speeches -- Volume III Page '';
opportunity to e-press a passionate opinion in +hich I may %e at odds +ith a consensus that seemed to
%e emerge from another recent Grants ?ommittee meetingF
I am not spea0ing a%out a ; figure Samis e-penditure o5er : years to support %attered +omen and
a%used children& I am spea0ing a%out a policy +hich if not tightly restricted could easily %ecome a ;
figure Samis e-penditure in far less than : years to support %usiness class airfare& first class
accommodations& and E+or0ingE 5acations %y well-to-do Samis 7rustees and their spouses to 5arious
hotels and resorts hosting educational and camping conferences throughout the country as +ell as
onsite 5isits in the not-to-distant future to potential Israeli grant-recipient institutionsF 7o paraphrase
$r Sytman& EI %elie5e Sam +ould not find fa5or +ith this proposalFE I ha5e made the preceding
introductory remar0s in lieu of my opening Bo0eF *llo+ me no+ to get on +ith my $5ar 7orahF
7he 7orah records at the end of the %oo0 of Bamid%ar a reMuest %y the 7ri%es of Gad and @eu%en to
forgo their inheritance in the as yet unconMuered "and of Israel in e-change for ta0ing up residence in
7ransBordan +hich +as already conMueredF *fter a lengthy gi5e and ta0e Moses ma0es a deal +ith
them that if they cross the Jordan and lead the %attle for conMuering the "and of ?anaan for the Je+ish
people& then after the conMuest is complete they can return to their families in 7ransBordanF In
instructing them to carefully fulfill their side of the agreement Moses issued the charge= VWWng VXWWZ]
ie^`WY] .ZY G and you shall remain clean guiltless# %efore G-d and IsraelF
7his e-pression ie^`WY] .ZY VWWng VXWWZ] and a companion e-pression found in the %oo0 of Pro5er%s
O)=1P EVce] VWnie WgWf_ _]h ik`] a[ ejY]E E*nd you shall find fa5or and clear understanding in the
Eyes of G-d and manE# are used %y the 7almud and later Je+ish codifiers o5er and o5er as an ethical
imperati5e for conducting oneself in a manner that is %eyond reproach G %oth from the perspecti5e of
the ethical demands of 7orah as +ell as from the criticism and cynicism of our fello+-manF
7he 7almud teaches that the Garmu family +as entrusted +ith %a0ing the special Sho+ Bread that +as
part of the 7emple ser5iceF 7hey therefore ne5er allo+ed their children to %e found +ith %read made
from clean sifted flour lest anyone thin0 that their family +as ta0ing personal %enefit from the
communal Bo% they had %een entrusted +ithF "i0e+ise the *5tinas family +as entrusted +ith ma0ing
the Incense fragrance in the 7empleF They insisted that no +oman in their household e5er go out
+earing perfume and they made marriages to girls outside their family contingent upon the %ride
accepting this restriction lest someone suspect they had mi-ed their sacred tas0 +ith the personal needs
of the family and allo+ed themsel5es pri5ate %enefit from the 7emple.s incenseF * person going into
the 7emple.s treasury on official %usiness +as not allo+ed to +ear clothing +ith poc0ets or cuffs or
any lining +here 7emple funds might %e hiddenF 9e +as indeed reMuired to engage in con5ersation
+ith the 7emple +atchmen on his +ay out to ensure that he did not hide any coins in his mouth +hile
handling 7emple fundsF *ll these practices and many others are %ased on this principle of VWWng VXWWZ]
ie^`WY] .ZY& ensuring that one.s financial conduct in communal matters is %eyond reproach %oth %efore
the Eyes of 9ea5en and the eyes of IsraelF
@a%%inic insistence on transparency and unimpeacha%le integrity is most pronounced +hen it comes to
the role of those entrusted +ith distri%uting charity fundsF 7he 7almud put in place numerous chec0s&
%alances& and safeguards to ensure that no one +ould e5er get e5en the impression that funds +hich
+ere designated for charita%le distri%ution to the poor +ould someho+ +ind up %ringing financial
%enefit or per0s to those entrusted +ith said distri%utionF 6e could go on and on citing folio after
folio in the 7almud and chapter and paragraph in the ?odes of Je+ish "a+ ma0ing clear the e-tent to
+hich the idea of Eyou shall remain clean %efore G-d and %efore IsraelE is emphasi/ed %ut I +ill not
further %ela%or the pointF
Not Just Speeches -- Volume III Page ''>
I am +ell a+are that Samis trustees are not compensated for their ser5ices& that they are highly talented
professionals +hose time is +orth money and +ho all de5ote significant amounts of time to this
,oundationF But that fact not +ithstanding I thin0 +e all feel G as +e should -- that it is a
tremendous honor and pri5ilege to ser5e here as 7rustees and +e are moti5ated to de5ote our time to
this group and its mission for re+ards that are far less materialistic than 7rustee per0s in the area of
tra5el arrangements and e-otic E+or0ingE 5acationsF
I fully appreciate the idea that 7rustees need to %e educated and that there may %e some 5alue to ha5e
more than Bust professional staff attend conferences and fact-finding missionsF I feel strongly ho+e5er
that this desire and %enefit needs to %e carefully %alanced against the appearance if not the reality of
a%use of officeF 7he possi%ility if not the li0elihood of murmuring in the community that indeed
Samis 7rustees are misappropriating precious and limited resources to finance enBoya%le trips for
themsel5es and their spouses +hile %eneficiary agencies and parents suffer financial depri5ation +ould
tarnish the sterling reputation of the Samis ,oundation and +ould tarnish the ethical reputation of each
and e5ery one of usF
I ha5e therefore documented a num%er of proposed safeguards& +hich I.m not intending +e should
discuss this e5ening& that see0 to implement %alance and ensure irreproacha%le ethical %eha5ior in this
areaF I 0no+ that many of you are disappointed that tonight.s $5ar 7orah did not contain any of my
usual humor& so I ha5e at least formulated these proposals in the format of a $a5id "etterman 7op 7en
listF I can assure you ho+e5er& that e-cept perhaps for the 5ery top entries on the 7op 7en "ist& I am
not trying to %e too facetious hereF I +ill e-mail you each a copy of the list along +ith my $5ar 7orah
as food for thought and future considerationF 7he items in the list are not mutually e-clusi5e nor or
they the only +ays of achie5ing the desired resultF
David Letter-of-7he-"a+ Man's Top Ten 6ays 7o Safeguard Samis 7rustees ,rom Violating 7he
Norm of
E!ou Shall Be ?lean Before G-d and Before IsraelE +hile going on Samis su%sidi/ed 7ra5elF
1(F ,ormally assign perhaps on a rotating %asis# a ma-imum of ' to 1 trustees to each of 1 su%-
groupings of Granting acti5ity 8rthodo- $ay SchoolsK Non-8rthodo- $ay SchoolsK ?ampingK and
Israel programs# %ased on their e-pressed interest and e-pertise such that each trustee is assigned to at
most one groupF "imit Samis-su%sidi/ed tra5el %y trustees to trips related to their specific su%-
grouping of interest and e-pertise
CF "imit the num%er of trustees attending any one Efact findingE e5ent at Samis e-pense to at most 'F
If more than ' trustees e-press interest in participating at Samis e-pense in any such e5ent the '
foundation-su%sidi/ed attendees +ill %e determined %y a lottery from among those interestedF
3F @eMuire 7rustees recei5ing Samis-su%sidi/ed tra5elHaccommodations to ma0e a contri%ution o5er
and a%o5e pre5iously committed donations# to one of the Samis %eneficiary programs or institutions
of their choice# to offset the full cost of the Samis su%sidy for their tra5el and accommodationsF
>F 8ptionally& su%sidi/e tra5el e-penses of spouses tra5elling +ith 7rustees at a rate of :( cents on the
dollar for offsetting contri%utions made %y those spouses o5er and a%o5e pre5iously committed
donations# to one of the Samis %eneficiary programs or institutionsF
;F Set a ma-imum %udget for all 7rustee su%sidi/ed tra5el per year& to not e-ceed the sum of the
annually granted Samis %udget for tra5el su%sidies to teachers to attend appropriate educational
conferences for $ay School educators plus the annual Samis %udgets for other per0s& ?hanu0ah gifts&
or incenti5e a+ards granted to teachersF
:F *ppoint a %lue ri%%on commission to recommend appropriate Samis %udgetary allotments for costs
and e-penses associated +ith 7rustee 7ra5elF 7he commission shall consist of $ay School 7eachers at
Samis Beneficiary Schools +ho ha5e recently %een laid off or had their hours cut %ac0& Parents +ho
ha5e recently had their reMuests for tuition assistance denied or reduced& and parents +ho cannot afford
to send their children to summer o5ernight camps& all %ecause of %udgetary constraintsF
1F @eMuire 7rustees +ishing to ha5e their tra5el& lodging& and food e-penses co5ered +hile attending
conferences and Efact finding missionsE at Samis.s e-pense to su%mit financial statements to "inda
Sulli5an Bustifying their need for Samis su%sidiesA according to the same standards and reMuirements
applied to $ay School parents applying for tuition su%sidiesF
)F Pro5ide a full accounting at each Muarterly meeting of all 7rustee e-penses during the pre5ious
Muarter under+ritten %y Samis& including names of %enefiting 7rustees and the nature of the e-pensesF
'F Pu%lish this same full accounting annually in the J7 Ne+s in a full page ad documenting the faithful
custodianship of the Samis ,oundation "egacy %y Samis 7rusteesF
1F *ppoint the Samis @a%%inical 7rustee as the ultimate o5erseer for appro5al of all 7rustee e-penses
for tra5el& food& and lodging in accordance +ith the principle of E*nd you +ill %e held guiltless in the
Eyes of G-d and in the eyes of Sam# IsraelFE
Not Just Speeches -- Volume III Page ''C
Samis Quarterly Meeting: September 2010
It has come to my attention that your hum%le @a%%inic 7rustee may ha5e ruffled a fe+ feathers +ith
his o5erly passionate R$5ar 7orahQ here last JuneF 7he feed%ac0 I got +as that the $5ar 7orah +as too
light on humor and too hea5y on implicit insults of my fello+ trusteesF 6ith the season of 7eshu5a -
@epentance upon us& I am attempting to mend my +ays and put safeguards in place to guarantee that
the mista0es of the past +ill not %e repeatedF
7o that end IS5e come up +ith a R7op : "istQ of safeguards to ensure that my fello+ trustees +ill ne5er
again ha5e to sit through such a hea5y and in-your-face R$5ar 7orahQ from this @a%%inic 7rustee=
Safeguard := Ne5er again gi5e a $5ar 7orah that has a R7op 1( listQ of tongue-in-chee0 items +ithin
itF * R7op : listQ should %e more than adeMuate to get my point across#F
Safeguard 1 Ne5er again use the +ord Rper0Q in a $5ar 7orah as a noun and prefera%ly +hen using it
as a 5er% ma0e sure that one or more of the follo+ing +ords are also used in the same sentence=
Star%uc0s& 7ullys& or SB?F
Safeguard ) Personally attend& at the first a5aila%le opportunity& an appropriate seminar on Guarding
oneSs tongue +ith sessions on ho+ to spea0 diplomatically& respectfully and non-Budgmentally
particularly +hen tal0ing a%out people higher than yourself in the organi/ationSs chain of commandF I
+as hoping that the ,oundation might su%sidi/e my tra5elling to 9a+aii this coming $ecem%er +here
Bust such a conference is %eing put on %y General Stanley * Mc?rystal& former top commander of DS
forces in *fghanistanF
Safeguard ' Before deli5ering another R"etter of the "a+Q $5ar 7orah that may %e offensi5e to
anyone in attendance& pu%lish the $5ar 7orah in @olling Stone maga/ine& so that any 7rustee +ho
+ants to can read it in ad5ance and arri5e late at the Muarterly meeting if they so choseF
Safeguard 1 In5o0e *rticle II Paragraph ' of the ,oundationSs %yla+s %y resigning my position and
per the special p-e-r-0 granted to the @a%%inic 7rustee name as my successor a replacement @a%%i +ith
a reputation for presentations +hich ha5e more humor and are less Budgmental than the $5ar 7orah I
deli5ered at our June meetingF 7o this end I ha5e contacted a person +ho I %elie5e is +ell-0no+n to all
of youF "i0e myself& although he is not a pulpit @a%%i %y profession& he did attend an 8rthodo-
!eshi5a many years ago and recei5ed ra%%inic ordinationF I am referring to Jac0ie MasonF 6e are still
negotiating +ith Jac0ie o5er tra5el arrangementsF 9e as0ed for first class tra5el for himself and an
entourage of : support staff& and +ants to %e put up in the penthouse of the ,airmont 8lympic 9otel
for ) nights surrounding each buarterly meetingF I told him that %ased on Samis precedent the %est +e
could offer is Business class tra5el for himself alone and a one night stay in the guest room of Jac0
Green%erg.s houseF 9e said he.d ha5e to get %ac0 +ith me so in the meantime you are going to ha5e to
put up +ith this @a%%iF ISll try my %est to %e less offensi5e than last timeAF %eginning +ith my ne-t
paragraphF
7he issue I +ould li0e to discuss this e5ening is at least tangentially related to the hornet.s nest I
opened last June and that is the topic of adult Je+ish education in general and ta0ing ad5antage of
rele5ant educational opportunities for Samis 7rustees in particularF 7o the e-tent that anyone felt I
minimi/ed the importance or 5alue of such acti5ity& I +ould li0e to ta0e this opportunity to correct that
misimpressionF
Not Just Speeches -- Volume III Page ')(
7he truth of the matter is that the concept of continuing adult education is a-iomatic to Judaism& more
so I %elie5e than to any other religionF 6e are not a religion that %elie5es that study and analysis of our
sacred %oo0s and holy te-ts should %e limited to school children& mem%ers of the clergy& or some
scholarly su%set of intellectually elite mem%ers of our communityF
6e ha5e struggled o5er the years in this foundation and else+here +ith the pro%lem of E$ay School
$ropoutsEF 7he pro%lem of those +ho Rdrop outQ +ithout e5er dropping inK of those +ho drop out
after a year or t+oK of those +ho drop out %efore middle schoolK and of those +ho don.t go on from
middle school to get a Je+ish 9igh School educationF Gi5en all these pro%lems and challenges it is
easy to proclaim 5ictory if and +hen +e ha5e a large graduating class from the North+est !eshi5a
9igh School& particularly if a significant portion of the class has plans to continue their Je+ish studies
at least for a year or t+o in Israel or on a Je+ish campus program in *mericaF 7hat indeed is the focus
of the mission statement of this foundation and that should be our primary concern and the primary
target of our effortsF
But& that ha5ing %een said& <-1' Je+ish education is certainly NOT the end all or %e all of traditional
Je+ish expectation +hen it comes to defining the ideal relationship %et+een the People of the Boo0
and the classic Boo0s of our PeopleF
Maimonides +rites O"a+s ?oncerning the Study of 7orah -- ?hapter 1P=
very /sraelite is under an obligation to study Torah- whether he is poor or rich- in sound health or
ailing- in the vigor o$ youth or very old and $eeble. ven a man so poor that he is maintained by
charity or goes begging $rom door to door- as also a man with a wi$e and children to support- is under
the obligation to set aside a de$inite period during the day and at night $or the study o$ the Torah- as it
said- &#ut you shall mediate therein day and night&. !mong the great sages o$ /srael- some were
hewers o$ wood- some drawers o$ water- while others were blind. 6evertheless- they devoted
themselves by day and by night to the study o$ the Torah. . +ntil what period in li$e ought one to
study Torah\ +ntil the day o$ one's death- as it is said- &!nd lest they depart $rom your heart all the
days o$ your li$e.&
O?hapter )P >$ all precepts- none is e]ual in importance to the study o$ the Torah- 6ay- study o$ the
Torah is e]ual to them all- $or study leads to practice. "ence study always takes precedence o$
practice. 0ossibly you may say: Bhen / shall have accumulated money- / shall resume my studies4
when / have provided $or my needs and have leisure $rom my a$$airs- / shall resume my studies.
Should such a thought enter your mind- you will never win the crown o$ the Torah. 'ather make the
study o$ the Torah your $iCed occupation and let your secular a$$airs engage you causally- and do not
say &Bhen / shall have leisure- / shall study4 perhaps you may never have leisure.&
7he concept of ongoing& lifetime& 7orah Study in Judaism is more than Bust a curriculum or a means to
gain information or 0no+ledge a%out oneSs religionF It is more than Bust another mit/5ahF It is a
discipline +hich ele5ates a person spiritually and esta%lishes a personal relationship %et+een man and
the Gi5er of 7orahF My re5ered teacher& o%Em&@a%%i Solo5eitchi0 used to spea0 of setting aside
regular time on a daily %asis to study 7orah as a Erende/5ous +ith the Shecinha G a EdateE +ith the
*lmightyF 9e used to e-plain that the t+o daily religious rituals incum%ent upon e5ery Je+ G Prayer
and 7orah study G complement one another in terms of esta%lishing a relationship %et+een man and his
Ma0erF In prayer& man spea0s to G-d and in 7orah study G-d spea0s to manF
7orah study is %oth eternal and contemporaryF 8n the one hand 7orah does not ageF 8f the 5arious
%oo0s I had in college and graduate schools 5irtually none of the secular te-ts are today +orth the
paper they +ere printed onF ?omputer %oo0s %ecome o%solete after : years or less& %oo0s relating to
Not Just Speeches -- Volume III Page ')1
medicine& science& social studies& economics G +hate5er G are rarely +orth much 1( years after they
are printedF Not so the Siddur they ga5e me in first grade of the Seattle 9e%re+ $ay School or the
?humash they ga5e me in grade ' or the Na5i they ga5e me in grade ) or the Mishneh they ga5e me in
grade 1 or the Gemara they ga5e me in grade :F 7hese classic %oo0s in the 1C:(s +ere the e-act same
te-ts my father used in Philadelphia in the %eginning of the '(
th
century and the same te-ts my
grandfather used in @ussia at the end of the lC centuryF 7hey are the same te-ts my grandchildren use
in S9* today at the %eginning of the '1
st
centuryF
*nd yet the genius of 7orah and the genius of the Je+ish people is that +hile 7orah is timeless and
ne5er %ecomes o%solete& in each and e5ery generation G 7orah is transmitted from parent to child and
from teacher to disciple ta0ing ad5antage of all the latest tools and latest technologies of the eraF 7he
modes of acMuisition of 7orah are al+ays contemporary and rele5ant ta0ing full ad5antage of +hate5er
technologies or pedagogic %rea0throughs a particular era has to offerF #?chol dor v?dor G in each and
e5ery generation# the e-perience of learning 7orah is %oth intellectually e-citing and spiritually
upliftingF
I +ould li0e to conclude my remar0s this e5ening& the same +ay I %egan them= 6ith a R7op : "istQ&
one +hich %riefly highlights some of the dynamic changes in modes of 7orah transmission that ha5e
ta0en place Bust in our o+n lifetimesF Each of these de5elopments ma0es it easier and more
meaningful for each of us G regardless of our age and regardless of our prior Je+ish education G to
follo+ the charge of Maimonides and set aside fi-ed times on a regular %asis for ma0ing 7orah study a
meaningful part of our li5esF
1F 7he proliferation of English language translations of the %asic %oo0s of a 7orah li%rary and the
a5aila%ility of high Muality ne+ and original 7orah literature in the 5ernacularF Not since Maimonides
+rote his Mishneh ?ommentary in *ra%ic o5er 3(( years ago do +e find a parallel to the 0ind of
scholarly 7orah literature in the 5ernacular that has de5eloped in this country in the last )(-:( yearsL
,rom the perspecti5e of an inMuisiti5e Je+ish adult e5en one lac0ing the eMui5alent of a %asic $ay
School education# for one +ho +ishes to pursue sophisticated 7orah study from the original sources in
a language he or she understands G the opportunities ha5e ne5er %een greaterL
'F 7he proliferation of 7orah 7apes H ?$sH MP)s Hpodcasts and the accompanying technology to
access high Muality 7orah lectures and classes +hile dri5ing& Bogging& +ashing the dishes& or resting on
oneSs hammoc0 is again unprecedented and pro5ides us a mind %oggling 5ariation of 7orah teachers
and 7orah topics to %ring into our li5es +here5er +e li5e and +hate5er +e doF
)F 7orah Search Engines= Before there +as !ahoo and %efore there +as Google %eginning in the
1C;(s a maBor computer science proBect G partially funded +ith grants from the DS Go5ernment G +as
ta0ing place in Bar Ilan Dni5ersity that did pioneering research in the field of computer search enginesF
7he Bar Ilan @esponsa ProBect of 1( years ago and su%seMuent technology %rea0throughs ha5e made it
possi%le today G from oneSs laptop to access and instantaneously Muery on hundreds of thousands if not
millions of pages of Je+ish resource material that +as totally inaccessi%le to all %ut those +ith the
greatest li%raries and the greatest minds Bust a fe+ short decades agoF
1F 7he InternetF 6hile no dou%t ha5ing spiritual ris0s and %anned in some 8rthodo- circles& for the
CCN of the Je+ish +orld that uses it& the internet has also tremendous potential for accessing 7orah
related sites& do+nloading materials& lectures& 5ideos and e5en the potential to Boin +orld-+ide
audiences in real-time participation in e5ents promoting dissemination of 7orah 0no+ledge and 7orah
5aluesF
Not Just Speeches -- Volume III Page ')'
:F Going under names such as R7he Virtual Beis Medrash& Partners in 7orah& 7orah7utorsForg& etcF
there are a 5ariety of programs no+ a5aila%le that facilitate one-on-one 5irtual pairings of study
partners from across to+n or across the glo%e in +ays that re5olutioni/e the classic Rcha5rusa style
learningQ methodology that has long %een the hallmar0 of 7orah study in the !eshi5a +orldF
But fran0ly& for all the +hi/ %ang technology and pedagogic %rea0throughs that are a5aila%le out there
to facilitate oneSs gro+th in 7orah 0no+ledge& for those 7rustees +ho are fortunate enough to ha5e this
Rold fashioned opportunityQ I su%mit that there is no %etter +ay of esta%lishing a Rrende/5ous +ith the
ShechinahQ to use my @e%%eSs terminology# than to ma0e a regular date +ith your child or grandchild
G in person or %y S0ype or %y phone -- to study 5erse %y 5erseK line %y line# Siddur& ?humash& Na5i&
Mishneh& Gemarah G or any one of the many enriching 7orah 5olumes that are so readily a5aila%le in
English translation todayF 7he e-perience +ill %ind you closer to your child or grandchild and it +ill
%ind %oth of you closer to your Ma0erF
May +e all ha5e a Ne+ !ear in +hich +e merit to ha5e G-d listen to our prayers and a coming year in
+hich +e all merit to listen to the +ords of G-d %y studying 9is 7orahF
Not Just Speeches -- Volume III Page '))
Samis Quarterly Meeting December 2010
7here is a common denominator that lin0s 5irtually all students +hether they %e <-1' in $ay Schools&
or <-1' in non $ay Schools or students in college and %eyondA and that is the desire to 0no+ ahead
of time E6hat Muestions are going to %e on the final e-amJE E5ery once in a +hile& one comes across
a teacher or a course in +hich G the teacher announces ahead of time E7hese Muestions are going to %e
on the final e-amEF 7his 0ind of teacher ta0es some of the pressure and stress off of preparing for the
final %ut there is certainly no guarantee that e5ery student +ill %e a%le to pass such a finalF
It Bust so happens that the 7almud OSha%%at )1aP re5eals to us the Muestions on the Efinal e-amE that is
gi5en to man +hen he approaches Judgment in the +orld to come& although ad5anced 0no+ledge of
these Muestions are certainly no guarantee that one +ill ha5e all the right ans+ers +hen the proper time
comesF 7he Gemara states= 2 ; '/$2 5!&!)3$ ,1 5!1# ,!" "# ; +$) ++)" ')"2 : +/2-
,!+/ '"+# : +-&/ '!*2 '!2" : +!*6 '/"$!# : +#*#* '342 : +)2' 21 ("+ 21 J @a5a states= *t
the time man is %rought for Judgment in the ne-t +orld they as0 him= $id you conduct your %usiness
dealings +ith integrityJ $id you fi- times for learning 7orahJ $id you engage in procreationJ $id
you hope for sal5ationJ $id you engage in the dialectics of +isdomJ $id you infer one thing from
anotherJ
6hen I came across this Gemara recently& it occurred to me that the topics of my recent $i5rei 7orah
at the last t+o Samis Muarterly meetings roughly correspond to the areas of life touched upon %y @a5a.s
first t+o Muestions and that @a5a.s third Muestion is highly rele5ant to another timely issue currently
%eing confronted %y our ,oundationF So +hile my $i5rei 7orah may not match the Star 6ars 7rilogy
or 7oy Story 1& '& I ) in terms of popularity or mass media fascination& at least I can claim there is a
method to my madness in selection of topics and if +e don.t ha5e all the ans+ers to @a5a.s Muestions at
least +e can console oursel5es +ith the idea e-pressed in the Mishneh in *5ot that (
the formulation and analysis of a +ise Muestion is itself half of an ans+erF
I.d li0e to discuss this e5ening some of the issues raised %y Muestion )= J +-&/ '!*2 '!2" G literally
E$id you engage in procreationJE as it relates to the trends +e ha5e %een analy/ing regarding declining
$ay School enrollmentF 7he Muestion J +-&/ '!*2 '!2" certainly implies that it is appropriate and
praise+orthy to %ring children into this +orldF Indeed this follo+s from one of the first charge.s G-d
ga5e *dam and E5e of %eing fruitful and multiplying and filling the earthF 7he @a%%is interpret this
not only as a $i5ine Blessing& %ut as a $i5ine imperative as +ellF Indeed it is counted %y the Sefer
9a?hinuch as the first of the ;1) mit/5otF
6hile it is true that the %asic mit/5ah of Pru D.@5u may %e fulfilled +ith ' children& a son and a
daughter& in the face of a 5ariety of historical& sociological& and spiritual factors there has al+ays %een
G and it is certainly the case today in the post 9olocaust era and especially in the State of Israel G a
religious and national priority to ha5ing more than the minimum num%er of childrenF Indeed this is the
thrust of the challenge= +-&/ '!*2 '!2" F 7his means more than Bust did you perform the mit/5ahJ
It means did you dedicate and preoccupy yourself +ith the goal of gro+ing the Je+ish peopleJ
No+ lest anyone ta0e offense or note a sense of irony at the fact that I am discussing the Muestion of
Pru D.@5u and the idea of gro+ing the Je+ish people %efore a ,oundation set up %y a gentlemen +ho
ne5er married and as far as +e 0no+ ne5er had any children& let me hasten to add that our Sages G at
least homiletically G e-pand the definition of gro+ing and raising the Je+ish people to indi5iduals +ho
are responsi%le for pro5iding the %asic material needs and 7orah instruction to children +ho are not his
%iological descendants= #3 #1.' ,"+! '"+!" ("+2 "+!2 '#/ "!#/
K O '#!. .! P 2"+3' "#!3 "1#! and li0e+ise #3 1#' 52 "!24 '"+ "#!3 "1#! ] 5!1')& 8! [2
In that sense& certainly Sam Israel %y 5irtue of the legacy he left and the good +or0 the foundation that
%ears his name carries out +ill ha5e credit in the ne-t +orld for Egro+ing the Je+ish peopleE and to the
e-tent that +e as trustees of his legacy can figure out Eho+ to increase $ay School enrollmentE +e too
+ill %e a%le to ans+er the Muestion E!sakta b'0iryah v''ivyaE in the affirmati5e& %eyond the matter of
ho+ many children +e +ere responsi%le for %iologically %ringing into this +orldF But that is the
;1&((( Muestion -- ho+ do +e increase $ay School enrollmentJ
I +ould li0e to thro+ out a couple of Eout of the %o-E suggestions that I thin0 are at least +orthy of
considerationF I.m not attempting to set any agenda items for the ,oundationF I.m not attempting to
tell anyone that my suggestions are the only +ay to increase enrollmentF 7he issue is an important
one and I thin0 it deser5es some %rainstorming and some out of the %o- thin0ing %y all of usF In the
spirit of 0irya <''ivya all I am attempting to do this e5ening is plant a fe+ seeds +hich +ill hopefully
stimulate further discussions and perhaps actions at a later dateF
7he first idea is directly related to the concept of 0ru +''vu -- procreationF Blu Green%erg& the first
cousin of one of our esteemed fello+ trustees& Muoted the follo+ing Muip in a %oo0 she +rote some )(
years agoF E6hat is the most effecti5e method of %irth control practiced in the 8rthodo- communityJ
7he ans+er= $ay School 7uitionEF * lot has happened in the Je+ish community since 1C31 +hen 8n
6omen and Judaism +as first pu%lishedF ,or one thing $ay School 7uition has s0yroc0eted e5en
further& for another this is no+ a pro%lem that no longer confronts only the Orthodox community& and
for still another this is no longer a laughing matterF
I dou%t that the follo+ing idea is politically correct& %ut my gut tells me that +ere it the policy of
,oundations G such as ours G +ho are interested in $ay School gro+th -- to focus not Bust on %ringing
more families into $ay Schools& %ut to also focus on increasing the size of families +ho appreciate
$ay Schools& +e could re5erse the do+n+ard trend of $ay School enrollmentF 6hat do I mean %y
thisJ If instead of allo+ing tuition discounts for third or fourth children enrolled in $ay Schools or
instead of allo+ing Ethe scholarship processE to run its course and %asically +ai5e collections for
children once the tuition %ill e-ceeds a certain percentage of the parental income& +hat if ,oundations
or $ay Schools +ould gi5e cash %onuses --- tuition re%ates G to families +ho help $ay Schools gro+J
Some time ago I suggested +ith an EDncle Sam 6ants !our ,irst BornE poster# an out of the %o- idea
+here%y the ,oundation or the schools +ould pro5ide free tuition for the first child in a family of non-
$ay School parents# as a means to attract ne+ families to the concept of Je+ish $ay School
education#F 7he idea I am thro+ing out this e5ening& Bumps out of the %o- in the other directionF 7he
first child +ould pay full tuition& the second child +ould pay t+o-thirds tuition& the third child +ould
pay half tuition& the fourth child +ould %e free& and for e5ery child after that the parents +ould recei5e
the eMui5alent of a :(N tuition re%ate off the %ill of each of their first ) childrenL !ou +ant in5erse
%irth controlJ !ou +ant gro+th in your Je+ish $ay Schools and gro+th in your Je+ish community G
forget the planet& forget political correctness& print up ne+ posters that say ESam Israel Takes The
FifthA& and si-th& and se5enth children and pays you for themAE
I 0no+ that there are those +ho +ill Muestion the fiscal soundness of such a radical idea and to them I
+ill respond %y paraphrasing another Muip from Blu Green%erg.s 5olume= Namely= E6here there is a
,oundational 6ill there is a fiscal +ayEF If foundations are truly interested in ma0ing a statement
a%out the importance of $ay School gro+th they need to e-periment +ith some Eout of the %o- ideasEF
See +hat +or0s and see +hat doesn.tF 7here certainly may need to %e some t+ea0ing of the e-act
formula at +hich child +ithin a family to %egin the tuition discounts and the tuition re%ates and this
may 5ary %y school or %y communityF But if there +as a 0ernel of truth to Blu.s first Muip a%out tuition
%eing an effecti5e form of %irth control G and I for one thin0 there is -- I %elie5e there is a strong
Not Just Speeches -- Volume III Page '):
li0elihood that tuition re%ates could %e an effecti5e form of promoting larger si/e families& ultimately
larger day school enrollment& and ultimately a larger and more 5i%rant Je+ish communityF
My second idea focuses %ac0 on the concept of %ringing non $ay School families into the systemF I
0no+ there are a lot of ideas floating around out there that try to address the challenge of appealing to
non-affiliated Je+s +ho are not interested in and indeed may ha5e a 0nee-Ber0 a5ersion to parochial
Je+ish $ay School educationF Most of the attempts in this area in5ol5e 5ariations of the old mar0eting
E%ait and s+itch techniMueEF 6e.ll get them into the school %ecause it has a good math and science
department& or a good %as0et%all team& or a good after-school drama program and once they.re here
+e.ll snea0 in a little Judaism as +ellF I.m not going to argue that such techniMues should %e dismissed
totally out of handF 7he 7almud& after all& endorses the idea of initially engaging in 7orah
not for the proper reason& +ith the confidence than ultimately
appropriate moti5ation +ill comeF 9o+e5er my inclination and my preference is to go a%out the
process of $ay School recruitment in a more Eup frontE mannerF
7he appropriate +ay to %ring non $ay School families into the $ay School system& in my opinion& is
through spiritually meaningful 0iru5 H outreach acti5ities directed at these families or future families&
to educate young parents or soon-to-%e parents a%out the %eauty of Judaism& the importance of Je+ish
continuity& and the importance of Je+ish identity and communityF In the spirit of 0iryah v''ivya G
first plant the seedsAF 9a5e passionate spo0espeople for Je+ish education and Je+ish tradition
esta%lish a personal relationship +ith these unaffiliated or spiritually unattached families or future
families G one on one& couple %y couple& family %y familyF Just as +ith the %iological act of
procreation G the passionate connection comes first& the children +ill come laterF
Spea0ing of planting seeds G here is my Eout of the %o- ideaE= 8ffer seed money to each of our $ay
Schools to hire a E0iru5 professional couple G hus%and and +ifeE +ho ha5e as their part-time Bo% +ith
the school the responsi%ility to +or0 outside the classroom& outside the campus perimeter& +ith Enot
yet committed familiesE +ho ha5e or may soon ha5e# young children +ho are potential $ay School
studentsF "et these <iru5 professionals in5ite such families to their homes for Sha%%at meals& let them
in5ite themsel5es to the office or homes of such families to gi5e 7orah classes or engage them in
discussions relating to Je+ish identity& Je+ish 5alues& and Je+ish continuityF
Ideally this couple G or at least EhalfE the <iru5 couple G should already %e a Judaic curriculum staff
mem%er of the $ay School and thus %e closely associated +ith its educational program and school
philosophy and identityF In some cases this E<iru5E acti5ity is already ta0ing place today on a strictly
E5olunteer %asisE %y the $ay School faculty mem%ers andHor their spousesF 6e should encourage the
practice to %ecome e-panded& to %ecome institutionali/ed and to %ecome one +hich is contractually
documented and compensatedF
7here you ha5e my contri%ution to the %eginning of +hat should %ecome a data %an0 of thoughts&
ideas& and fantasies to +hich each of us should contri%ute as our part of our grappling +ith the pro%lem
of declining $ay School enrollment and part of our affirmati5e ans+er to the Muestion= !sakta #'0irya
<''ivya G ha5e you occupied yoursel5es +ith the acti5ity of increasing the Je+ish peopleJ
I +ould Bust li0e to conclude %y saying that despite the negati5e impact it +ill no dou%t ha5e on <-1' $ay School
enrollment in the State of 6ashington& it is my sincerest hope that prior to our ne-t meeting& the Messiah +ill ha5e come&
+e +ill all %e li5ing in the "and of Israel& and +e +ill ha5e +itnessed %y then the resurrection of the deadF
Dnder those circumstances I +ill certainly %e more than +illing to relinMuish my position of Samis @a%%inic 7rustee %ac0
to @a%%i 6illiam Green%ergF If +e are not fortunate enough to merit that scenario +ithin the ne-t ) months& then it is my
intention to continue on +ith the list of the 7almud.s E,inal E-am curriculum re5ie+E and discuss as part of my ne-t $5ar
7orah= buestion 1= +!*6 '/"$!# J -- $id you anticipate redemptionJ
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SAMIS MARCH 2011
"ast $ecem%er& I too0 the unprecedented step of announcing the topic of my ne-t $5ar 7orah )
months ahead of timeF @a%%is 0no+ that most of the time their listeners +ill not remem%er the topic
of a sermon already gi5en : minutes after the sermon concludedF ?ertainly I do not e-pect any of you
to remem%er an announced topic from ) months agoF @o% has mentioned se5eral times that
historically the ,oundation had targeted a 1(-1'N goal for funding proBects in Israel& %ut in reality +e
+ere significantly under-running that target in terms of our actual allocationsF 7he thought occurred to
me that if the ,oundation has set a target of de5oting 1(N of its resources to proBects in the "and of
Israel& then it %ehoo5es me as Samis @a%%i to target at least 1(N of my $i5rei 7orah to the su%Bect of
Eret/ !israel as +ellF I %elie5e that& li0e the ,oundation as a +hole& I ha5e %een under-running that
target and it +as to ma0e partial amends in that direction that I announced last $ecem%er that my topic
this e5ening +ould %e the fourth of the si- Muestions enumerated in 7ractate Sha%%at that e5ery Je+ is
as0ed +hen he comes %efore the 9ea5enly ?ourtF
7he ,ourth buestion on that ,inal E-am follo+ing 6ere you ethical in your %usiness dealingsJ $id
you set aside fi-ed times for studying 7orahJ and $id you occupy yourself +ith procreationJ is R XWmj
Zf]`WiJQ -- "iterally& did you anticipate sal5ationJ 7his Muestion may %e understood on t+o le5elsF
7heologically a Je+ is e-pected to anticipate Zf]`W on a personal le5elF No matter ho+ %ad things are
loo0ing and ho+ many trials and tri%ulations a person is e-periencing +e are challenged to ha5e faith
in the *lmighty and to ha5e confidence in 9is a%ility to redeem us from +hate5er personal difficulties
+e faceF 9o+e5er& +hile it is certainly true that there is a religious e-pectation that a Je+ +ill
maintain an optimistic attitude of anticipating sal5ation +ith G-dSs 9elp from any set%ac0 he may
suffer on a personal le5el& classically this Muestion has %een understood as a challenge relating to oneSs
e-pectation of sal5ation or deli5erance on a communal& historical le5el& that transcends indi5iduals and
transcends indi5idual generationsF 7here is no dou%t that Maimonides had this Muestion in mind +hen
he formulated as the 1'
th
of his 1) Principles of ,aith %elief in the coming of MessiahF Specifically
the idea of Rand e5en though he +ill tarry in coming& +ith all this "# '34 -- I Qill Qait Ror himS is
eTactly Qhat is alluded to in the Uuestion Q Zf]`Wi XWmjJQ -- $id you +ait for himJ $id you
eagerly anticipate the coming of Messianic deli5erance or did you gi5e up hope and dismiss the
possi%ility of the arri5al& of ultimate& communal deli5erance and fulfillment of Bi%lical messianic
propheciesJ
If truth %e told& this idea %oth in terms of Je+ish history and in terms of its rele5ance to contemporary
Je+ish e5ents is a contro5ersial oneF 7he %elief in the ultimate coming of a Messiah certainly is not
contro5ersialF It remains an uncontested pillar of our faith and part of a normati5e 7orah %elief systemF
6hat is some+hat contro5ersial is the eagerness +ith +hich to approach this sensiti5e topic& the
eagerness +ith +hich +e should %e prepared to identify someone as Moshiach or as a Rpotential
MoshiachQ or e5en the readiness +ith +hich +e should %e prepared to identify unfolding historical
e5ents as e5en R]gWXi]ed X[WYj XWè^Q -- the first %udding of our national deli5eranceF
7here is a 5ery interesting dichotomy in this area %et+een Sephardim and ?hassidim on the one hand
and classical *sh0ena/im and mitnagdim on the other +hich I %elie5e is appropriate to point out to this
group +hich has such strong Sephardic roots and componentsF 7he <addish and <edusha +hich are
such focal parts of our communal prayer ser5ice ha5e in the Sephardic and ?hassidic liturgy e-plicit
references to Messianic Sal5ation that are a%sent from the corresponding prayers in Nussach
*sh0ena/F
In <addish in Sephardic Bi0ur 9olim or E/ra Bessaroth or in the Sha%%at Nussach Sefard minyan at
B?M9 you +ill hear the +ords= RW[W`Y tn _W^n] .Wgn^]m [YjW]Q may !our $eli5erance %lossom forth
and may the Messianic End dra+ near#F !ou +ill not hear those +ords recited in a <addish at B?M9F
Not Just Speeches -- Volume III Page ')>
"i0e+ise the dramatic +ords RXWè^k XW^[e VkXe WXied aZQ -- R%ehold I ha5e redeemed you at the end
as at the %eginningQ +hich are a clima- of the <edusha in Nussach Sfard are not to %e found in
Nussach *sh0ena/F
"est one thin0 this is an insignificant difference that one should not ma0e a %ig deal a%out& allo+ me to
cite a responsa from no less an authority that 9a?hacham @a5 85adya !osef +ho mentions the case of
an *sh0ena/ic father +ho +as upset that his son %ecame a ?hassid and +as no+ praying Nussach
Sefard rather than the familySs accustomed Nussach *sh0ena/F 7he father told his son that it +as his
preference that the son N87 recite the mournerSs <addish follo+ing his passing %ecause he +ould
rather ha5e no <addish recited for himself than ha5e a <addish recited +ith the +ordsA R .Wgn^]m [YjW]
[W`Y tn _W^n]Q
@a5 85adya rules 5ery interestingly that in such a case the son should disregard the +ishes of his
fatherF *mong other reasons he states& that RIn the 6orld of 7ruth your father now 0no+s that [YjW]
[W`Y tn _W^n] .Wgn^]m is the correct te-t and that +hat he reMuested of you +hen he +as still in this +orld
+as foolishFQ
7he dichotomy of attitudes +e find in the Je+ish people for centuries already regarding acti5e
anticipation and e5en preoccupation +ith Messianic deli5erance plays itself out in our time +ith
attitudes to+ards the Je+ish state and other unfolding historical de5elopmentsF I %elie5e there is a
direct correlation %et+een the politics and the attitudes of Shas& the Sephardic party +hose founders
ta0e for granted the nussach ha7efilah of [W`Y tn _W^n] .Wgn^]m [YjW]Q and those of the *sh0ena/ic
"ithuanian charedi parties +ho ta0e a much more cautious attitude to+ards the State as they do
to+ards heralding the Messianic eraF "i0e+ise +ithin the *sh0ena/ic +orld it is no coincidence that a
group li0e ?ha%ad +ith its R6e 6ant Moshiach No+Q attitudes has a much different attitude to+ards
territorial compromise than do eMually pious ?haredi communities +ho da5en classic Nussach
*sh0ena/F
@egardless of oneSs religious predisposition or oneSs +illingness to read Messianic de5elopments into
the 2ionist mo5ement and the modern $ay State of Israel& I thin0 it is undenia%le that +e ha5e
+itnessed and are +itnessing in our lifetime the ingathering of the e-iles to the Je+ish homeland from
the 1 corners of the earth& the desert coming to life agriculturally after thousands of years of %arrenness
and neglect& the dramatic 5ictories of Je+ish armies& the financial successes of technologies and
enterprises po+ered %y Je+ish %rains on Je+ish soil& to say nothing of the unprecedented shift of the
epicenter of the +orld of 7orah study from the Golah $iaspora# %ac0 to 2ion= * fulfillment of the
prophecy RZ^]X ejX a]WjY WkQ -- out of 2ion +ill emerge 7orah 0no+ledge and 7orah authorityF 7o %e
sure there are still numerous pro%lems& challenges& and disappointmentsF 9o+e5er& clearly +e ha5e
seen and +e are seeing fulfillment of Bi%lical prophecies that lea5e us in the +ords of the Psalmist
Rli0e dreamersQ VWYi][k ]gWWZ a]Wj X_W` Xe .Z _]`_#
Vne does not have to We a XeRardi Yahor Qho has Ween sayinZ [W[W`Y tn _W^n] .Wgn^]m [YjW]Q
since the days of the @am%am and %efore to sense that +e are %lessed to %e li5ing in historic times
from a Je+ish perspecti5e& times +hich certainly allo+ us -- unless +e are totally callous spiritually
and totally %lind to the momentous historical de5elopments of our time G to readily anticipate further
manifestation of sal5ation and deli5erance such that +e may ans+er positi5ely the Muestion of XWmj
Zf]`WiJQ
I li0e to conclude my $i5rei 7orah +hich often start out +ith %road ideas and generali/ations a%out
certain topics or issues +hich ha5e RtachlitQ G practical rele5ance to the Samis ,oundationF I thro+ out
my 7achlit ideas as personal thoughts +hich I run up the flagpole to see +ho salutesF No one should
feel intimidated %y my musingsF If they ma0e sense to you great& if not feel free to respectfully
disagree or ignore that +hich I am a%out to sayF
It seems to me that gi5en the Sephardi roots of this foundation& gi5en the strong acti5ist 2ionist
inclinations of the o5er+helming num%er of trustees sitting around this ta%le& and gi5en the incenti5e
of 0no+ing that R$id you anticipate redemptionJQ is one of the Muestions on the R,inal E-amQ that it
+ould %ehoo5e us a ,oundation distri%uting philanthropy earmar0ed for spending in Israel to see to it
that the proBects +e support are indeed those that further the redemption of the Je+ish people and
further the coming of the Messianic eraF
7here is no dou%t in my mind that many of the categories of support suggested in SamSs +ill and
supported historically %y this foundation do fall +ithin this arenaF ?ertainly it applies to Immigrant
*%sorption& certainly it applies to support for R+ido+s and orphansQF ?ertainly it applies to Dni5ersity
Scholarships for Poor& Gifted studentsF 7he case can e5en %e made that unco5ering the scope and
dimension of the historical connection of our people to the "and of Israel 5ia support of archaeological
proBects could fall into this category of redemption of the "and and redemption of the nationF *ll of
these +ere ideas that emerge from SamSs +ill and they are all ideas that go hand in hand +ith the
concept of anticipating sal5ation and the re-JE6-5enation of the "and of IsraelF
But e5eryone is entitled to a fe+ ideas in his life that loo0ing %ac0 in hindsight and loo0ing do+n from
the ne-t +orld he might %e ha5ing second thoughts a%outF I +ould under normal circumstances not be
so brash as to say a%out Sam IsraelSs concern for 6ildlife that +hich 9a?hacham 85adia said a%out
the *sh0ena/ic father +ho as0ed that his son not say <addish for him= RIn the 6orld of 7ruth he no+
0no+s +hat is correct and that +hat he reMuested of you +hen he +as still in this +orld +as foolishFQ
Normally I would not say that %ut +ould insist R%itzvah l?Kayem Divrei "a%etQ -- +e should
support SamSs directi5es for supporting +ildlife in the 9oly "andF
9o+e5er there is a mitigating factor here and that is the some+hat mystical concept of R%elitz
*osherQF 7his concept& +hich is alluded to in our "iturgy and +hich @a5 85adiah ma0es reference to
in other @esponsa& is that certain souls ha5e the po+er +hen they go up to 9ea5en to intercede& as it
+ere& +ith $i5ine Plans and there%y actually control e5ents as they play out in this +orldF My
o%ser5ation is that the Samis "atrun proBect has %een plagued from the outset +ith false starts and road
%loc0s and delays and unforeseen de5elopments that constantly frustrate our a%ility to carry out our
initiati5e and aspirationsF It seems as if 9ea5en itself is trying to negate our efforts to %uild this
institute and engaging us in a chess game in +hich +e are constantly on the defensi5eF I hesitate to put
+ords into the mouth of our Father in 9ea5en& %ut gi5en the concept of melitz yosher& I cannot help
%ut +onder if perhaps our %elo5ed Uncle in 9ea5en has %een interceding and con5incing the *lmighty
to frustrate our attempts to go ahead +ith this proBectF Perhaps he is trying to tell us something=
RBelie5e 9a?hacham 85adia= 6hat I reMuested of you +hen I +as still in that +orld +as foolishF
7a0e my money and in5est it in Israel in +ays that I enumerated +hich +ill hasten the redemption of
our peopleF 7he idea to spend my money on proBects such as the one in "atrun +as one for the %irdsF
Not Just Speeches -- Volume III Page ')C
Samis Quarterly Meeting May 2011
@a%%is typically ha5e ) options in choosing timely topics for $i5rei 7orah= 7hey can pic0 a topic
%ased on the +ee0ly 7orah portion& they can pic0 a topic %ased on the calendar& or they can pic0 a topic
out of the clear %lue s0y and attempt to craft it into a timely messageF I.m going for the E7riple
?ro+nE this e5ening& %ecause my topic is a# related to the +ee0ly 7orah portionK it is %# related to the
calendarK and c# it is a topic out of the clear %lue s0yF I am de5oting my $5ar 7orah this e5ening to
the significance of the color 0no+n in the Bi%le as 7echeiles G a color that our Sages compare to that of
a clear %lue s0yF 7his is a color that %oth historically and in our o+n time e5o0es special meaning&
emotions& and significance for the Je+ish peopleF
My topic is rele5ant to the +ee0ly 7orah portion& %ecause this coming Sha%%at OParshat Bamid%ar --7he Boo0 of
Num%ers ?hapter 'P G +e +ill read a%out the VWidc G the flags or %anners under +hich the 5arious 7ri%es
tra5eled during their soBourns in the 6ildernessF *ccording to the Medrash& each tri%e had a %anner
consisting of a characteristic em%lem upon a colored %ac0ground matching the color of the stone
+hich represented that 7ri%e in the Breast Plate +orn %y the 9igh PriestF 7he flag of the 7ri%e of
Judah& for e-ample& +hose stone in the a`[ +as a %luish roc0 called \mg consisted of the picture of a
"ion on a s0y-%lue %ac0groundF It is not at all coincidental that the flag of ie^`W XgWcY has that same
s0y-%lue shade on it G the i][k component of the famous Israeli colors G Ea_i] i][kE +hich are the
modern 9e%re+ +ords for %lue and +hite respecti5elyF#
It is certainly not an inappropriate time of year& finding oursel5es in the month of Iyar G roughly half
+ay %et+een X]eYjfZ V]W and VWi`]^W V]W -- to ta0e a fe+ minutes to discuss the origin and sym%olism
of those %lue lines on the modern counterpart of Zc]ZW Zg[Y idc that %eing the flag of %edinat *israelF
"i0e much else associated +ith the State of Israel there is misinformation and historical distortion that
our enemies try to disseminate regarding the Israeli flag= In o5er 1( years of gi5ing 7orah classes and
$i5rei 7orah I ha5e ne5er had occasion to Muote from the follo+ing person or pu%lication& %ut this
e5ening I am going to +rin0le my nose and Muote !asir *rafat from an inter5ie+ pu%lished in
Septem%er 1C33 in Play%oy Maga/ineF E$o you 0no+ +hat the meaning of the Israeli flag isJ It is
+hite +ith t+o %lue linesF 7he t+o lines represent t+o ri5ers& and in %et+een is IsraelF 7he ri5ers are
the Nile and the EuphratesFE 7his allegation has %een repeatedly made in recent years %y Iran& 9amas&
and other enemies of the Je+ish state& namely that the %lue lines on the Israeli flag sym%oli/e Israel.s
e-pansionist and imperialistic goalsF
7he truth of the matter is that the %lue lines on the Israeli flag do carry %i%lical allusions %ut not to
Genesis ?hapter 1: +hich reads= E>n that day "ashem made a covenant with !bram saying- YTo your
descendants have / given this land- $rom the river o$ gypt to the great river- the uphrates 'iver.?E
@ather those %lue lines allude to Num%ers ?hapter 1:= ESpeak to the children o$ /srael and say to
them that they shall make $or themselves $ringes on the corners o$ their garments throughout their
generations. !nd they shall place upon the $ringes o$ each corner a thread o$ Techeiles. /t shall
constitute $ringes DXWjWjE $or you- that you may see it and remember all the commandments o$ "ashem
and per$orm them4 and not wander o$$ $ollowing Dthe desires o$E your heart and your eyes a$ter which
you stray.E In the 7almud OMenachos 1)%P& the @a%%is e-plain ho+ the 7echeiles thread +ill help
the one +ho ga/es upon it to remem%er and focus upon his duty to G-d= E7echeiles is similar to the
color of the sea& the sea is similar to the color of the s0y& and the s0y is similar to the color of G-d.s
7hrone of GloryFE
No+ +e ha5e t+o 5erses from the Bi%le -- Genesis 1: and Num%ers 1: -- that ostensi%ly may %e used
to e-plain the %lue lines on the Israeli flagF *rafat in the conte-t of a Play%oy inter5ie+ in 1C33 claims
Not Just Speeches -- Volume III Page '1(
the sym%olism is Genesis 1: G the t+o ri5ersF 7+ers0y here this e5ening in the conte-t of R7en people
sitting and engaging in +ords of 7orah a%out +hich Pir0ei *5ot +rites R7he $i5ine Presence is
amongst themQ# claims the sym%olism is Numbers 1: G the threads of 7echeiles on the 7/i/itF 6ho is
rightJ 6ho do you %elie5eJFFF 7here is an old 7almudic rule regarding resolution of such conflicts=
VZWgW_ fW^kW] W`Wi`Z _]XkZ e]_W` cf Zl Xe Zl VW`W[kYZ VW_]Xk WgÈ -- 6hen you ha5e t+o reputa%le
sources that contradict one another you need to find a third reputa%le source to tip the %alance %et+een
themF
6here does one go today to find reputa%le information to resol5e conflicting claimsJ 8%5iously one
chec0s out 6i0pediaF 6i0pedia.s fascinating article on the E,lag of IsraelE documents its historyF
*lthough the flag +as formally adopted as the official flag of the State of Israel in 8cto%er 1C13& its
history goes %ac0 more than :( years earlierF 7heodore 9er/l had proposed a design for the flag of the
2ionist mo5ement that had no Je+ish sym%olism +hatsoe5erF 9e +anted the flag to ha5e > golden
stars sym%oli/ing the > hour +or0ing Muota of the enlightened state-to-%e +hich +ould ha5e ad5anced
socialist legislationsF $a5id 6olffsohn& a %usinessman prominent in the early 2ionist mo5ement +as
a+are that the nascent 2ionist mo5ement had no official flag and that the design proposed %y 9er/l
+as gaining no significant supportF 9e +rote in his diary in 13C>= E!t the behest o$ our leader
"erzl- / came to #asel to make preparations $or the )ionist Congress. !mong many other problems
that occupied me then was one that contained something o$ the essence o$ the Xewish problem. Bhat
$lag would we hang in the Congress "all\ Then an idea struck me. Be have a $lag ; and it is blue
and white. The talith Dprayer shawlE with which we wrap ourselves when we pray: that is our symbol.
,et us take this Talith $rom its bag and unroll it be$ore the eyes o$ /srael and the eyes o$ all nations. So
/ ordered a blue and white $lag with the Shield o$ David painted upon it. That is how the national $lag
that blew over Congress "all came into being.&
No+ +hat is interesting is that +hile the XikX iWXm the %lue thread is in many +ays the essence of the
mit/5ah of 7/it/it the fringes to %e +orn at the corners of our 7alit# G for it is that color +hich reminds
us of the sea and ultimately of the s0y and ultimately of the $i5ine 7hrone -- some 1:(( years ago
Je+s stopped +earing the %lue thread on the corners of the 7allit and the secret of its source and
manufacture +ere lost to the Je+ish peopleF 7he 7almud identified 7echeiles as %eing produced from
the secretions of a sea creature called the chila/onF *nd though the 7almud did specify certain traits
and identifying characteristics %elonging to this sea creature& the description +as ne5er specific enough
for later generations of Je+s to uneMui5ocally identify itF I ha5e here a fascinating pu%lication +hich
discusses the 5arious reasons for the demise of techeiles in the Je+ish +orld and e-plores the dramatic
disco5eries and circumstances +hich ha5e 5ery recently led to the reintroduction of this long lost
mit/5ah in certain a5ant garde orthodo- circlesF 7his 1' page pu%lication is a5aila%le through
+++Fte0heletFcom and I specifically call to your attention the ) page lead article %y @a%%i Berel 6ein
on this su%BectF @a%%i 6ein +rites& among other things E7hough techeiles itself disappeared from
Je+ish life as part of the damage of e-ile& the su%Bect of techeiles continued to %e discussed in the great
halachic +or0s of all agesF Just as the Je+s did not forget 2ion and Jerusalem& their su%conscious
memory of past glory and spiritual greatness 0ept techeiles ali5e& in their memory if not in actual
practiceFE
In March I spo0e a%out the concept of anticipating redemption and mentioned the dramatic historical
e5ents +e ha5e +itnessed in recent times that allo+ us to discern a trend +hich hopefully is %uilding
to+ards a momentous clima-F I feel that the re-creation of 7echeiles dye and the reintroduction of the
Ethread of %lue +oolE onto 7alleisim in our time is certainly part of this unfolding process of
redemptionHGeulahF I ha5e made the follo+ing o%ser5ation= My grandparents told my parents that
they remem%ered a time +hen there +as no significant Je+ish presence in the "and of IsraelF My
parents could not remem%er such a time& %ut they told me that they remem%ered a time +hen there +as
no Medinat !israelF I cannot remem%er such a time& %ut I told my children that I remem%ered a time
+hen Je+s +ere not allo+ed to 5isit the 8ld ?ity of Jerusalem or the <otel Ma.ara5iF My children
cannot remem%er such a time& %ut they no+ tell their children that they remem%er a time +hen Je+s
did not ha5e 7echeilesF My grandchildren are gro+ing up in a +orld in +hich 7echeiles has %een
redisco5ered %ut hopefully they +ill %e a%le to someday tell their ama/ed children& that they remem%er
yet gro+ing up in a time %efore there +as a Beit 9aMi0dashF
I +ould li0e to conclude +ith a profound thought from my esteemed teacher& @a%%i JFBF Solo5eitchi0&
o%Em& on the deeper sym%olism of the t+o colors contained in our ideal t/it/itF *ccording to the @a5Ss
e-planation %lue and +hite represent t+o facets of man.s life e-perienceF I am Muoting from ?hapter II
of Man of ,aith in the Modern 6orld=
Symbolically the color white denotes clarity- distinctness- rationality- that which is sel$=evident. /n
modern "ebrew the eCpression VWg_]iY VW^_cZ Dlit. the subêct is whiteE means &the subêct is crystal
clear& or &it is proven&. Techeilet- in contrast- is the &likeness o$ the seas and the heavens& and
$ocuses our thoughts on the grand mysteries o$ human eCperience which elude our precise
understanding. The seas and heavens are boundless and beyond human reach. They encompass the
abstract and the transcendent- ultimate values and ends- man's metaphysical ]uest and his e$$orts to
rise above the sel$=evident and the temporal. /t is this area which remains a perennial enigma-
resisting rationalization and ]uanti$ication. Bhile the color white bespeaks the clearly perceptible-
techeilet re$ers to a realm which is only vaguely grasped.
!ll aspects o$ man's eCperience partake o$ blue and white. /n the scienti$ic in]uiry- the physical
sciences- i.e. physics- chemistry- biology- etc.- lend themselves to mathematical precision4 the universe
is not erratic or capricious. /t is when the $ocus o$ in]uiry changes to man's psyche and abstract
verities that ineCactitude and uncertainty intrude. The social sciences- i.e. psychology- sociology- etc-
there$ore are hampered by the indistinctness o$ their subêct matter.
The same dichotomy between being on terra $irma and on shi$ting sands is also eCperienced in our
personal lives. Be have all had periods- even o$ an eCtended nature- which are rational- planned- and
predictable- when we $eel that we have a hold on events. !t other times- however- mystery and
puzzlement intervene- dislocating the pattern o$ our lives and $rustrating all our planning. 6o one can
say- &The world and / have always gotten together reasonably- happily- and success$ully- with
ambitions always realized. / have never been de$eated.& Stark and harsh reality o$ten imposes the
bizarre and the irrational- leaving us stupe$ied- shocked and bere$t. /neCplicable events render us
humbled. This is the techeilet o$ human eCperience.
1This neCt paragraph delivered some 8V years ago by the 'av has particular relevance in our time:
/$ Xewish history operated solely with lavan DwhiteE- we would not be $ighting $or /srael today. From
the standpoint o$ reason and logistics- our e$$orts against imponderable odds are insane. #uilding a
homeland in a hotbed o$ hatred- surrounded by wealthy !rabs in enormous numbers whose opposition
to Xewish strivings is seething and unabated- lacks all rational ûsti$ication. *et we struggle because
the land was promised to us $our thousand years ago. (entiles- and even some assimilated Xews- view
our dilemma $rom the vantage point o$ reasoned $easibility and they cannot understand our obsession.
Senator "umphrey who was sympathetic to /srael once said to %enachem #egin- &0lease speak the
language we understand- and not in riddles- symbols- or mysticism. Speak o$ politics and economics.&
Be are astounded that (entiles do not understand us4 we want them to have a techeilet approach- as
we do- and to see /srael as interwoven with our religious consciousness. #ut only the Xew has his
techeilet perception.
Not Just Speeches -- Volume III Page '1'
End Muote of a %rief e-cerpt from @a%%i Solo5eitchi0.s thoughtsF I Bust +ant to end %y saying that I
%elie5e the @a5.s de5elopment of the idea of the dichotomy %et+een the ,avan and Techeilet
e-perience in Je+ish life is an important one to 0eep in mind as +e carry on the legacy of Sam Israel.s
+ill and the +or0 of the Samis ,oundationF Naturally +e li0e to e5aluate the impact of our efforts in
terms of data and metrics& graphs and spreadsheets& trends and proBectionsF But all this %elongs to the
realm of the ElavanE e-perience G the +orld of clarity& reason& and logicF 6e dare not forget ho+e5er&
the sym%olism of the %lue threads and %lue stripes of life G the teheiles of human e-perience G the
set%ac0s and disappointments& the missed targets and unreali/ed accomplishmentsF 7his too is part of
human life in general and part of the Je+ish e-perience in particularF
"et us ta0e note of flat day school enrollment& of insurmounta%le %udgetary challenges& of escalating
tuition costs& of less-than-hoped for satisfaction ratings from the $ay School Rcustomer %aseQF "et us
ta0e note of all the frustrations and elusi5e solutions that +e are all too familiar +ithF But rather than
feeling %lue +hen +e ta0e note of these facts& let us see E%lueE G let us loo0 at the color of 7echeiles=
Z X]jY ik Xe VX^kl] ]X]e VXWe^]. "et us remem%er the challenges that the 7orah places upon us to
educate our children and teach them the +ays of 7orah as the prime method of ensuring Je+ish
continuity and the sur5i5al of the Je+ish heritageF @ather than feeling %lue and thro+ing up our hands
in despair& let us %e a+ed and inspired %y the mysterious and maBestic color of 7echeilesF "et it remind
us that the Je+ish people ha5e long faced pro%lems and challenges as 5ast as the sea& +hose solutions
+ere as elusi5e as the hea5ensF 6e ha5e al+ays ta0en the attitude of VX]e VXW`f] 6e can do& +e
must do& and our efforts +ill %e %lessed and %e re+arded %y the 8ne 6ho Sits on the 7hrone of Glory
+hose color matches the hea5ens and matches the seas and matches the %lue thread of 7echeiles on our
7/it/it and the %lues stripes on the ,lag of Medinat !israelF
Not Just Speeches -- Volume III Page '1)
SAMIS Meeting September 2011
I ha5e noticed that o5er the past year or so& the EminutesE distri%uted for the Muarterly meetings& ha5e
%egun to record not only the fact that a $5ar 7orah +as gi5en at the start of the meeting& %ut they also
record a title or synopsis of the su%Bect matter discussed in the pre5ious meeting.s $5ar 7orahF I than0
Peggy for upgrading the significance of my presentations %y capturing their essence for posterityF
Peggy& I.m going to sa5e you the trou%le of coming up +ith a title for tonight.s presentationF 7his $5ar
7orah can %e la%eled E@a%%i 7+ers0y.s S+an SongFE ESwan songE is a metaphorical phrase for a final
gesture& effort& or performance gi5en Bust %efore death or retirementF 7he phrase refers to an ancient
%elief that the Mute S+an Cygnus olor# is completely silent during its lifetime until the moment Bust
%efore death& +hen it sings one %eautiful songF 7he %elief& no+ 0no+n to %e incorrect& had %ecome
pro5er%ial in *ncient Greece %y the )rd century B?& and +as reiterated many times in later 6estern
poetry and artF
7here are se5eral reasons +hy it is appropriate to ma0e this a classic EGree0 S+an songE +hether or
not in reality my death or retirement from the position of Samis @a%%i is imminentF 7he 7almud
records OSha%%as 1:)aP @a%%i Elie/er taught= @epent one day %efore you dieF 9is students as0ed him
E$oes a person then 0no+ +hich day he +ill dieJ 9e responded& E*ll the more so& a person should
repent today lest he die tomorro+& thus all his days +ill %e spent in repentanceFE 7his is a timely
thought for the month of Elul& a time historically for Je+s to contemplate& to reflect on the fact that +e
do not li5e fore5er and to prepare for repentance prior to the $ays of JudgmentF
I ha5e long felt a special o%ligation to consider the possi%ility of Elest I die tomorro+E gi5en the trust
@a%%i Green%erg& o%Em& placed in me and gi5en the con5ersation +e had many years ago +hen he
e-plained to me the uniMue authority and responsi%ility %esto+ed upon the Samis @a%%i to name his
o+n lifetime successor to this 5ery significant position of influence and leadership in the realm of
Je+ish Education and charity distri%ution for +orthy causes in the State of IsraelF
I remem%er that @a%%i Green%erg died rather suddenly +ithout much +arning and the fact that he
thought a%out and designated a successor many years %efore it %ecame rele5ant rather than +aiting
until he e-pected death to occur on an imminent %asis +as typical of the 5ery +ise person that he +asF
Moreo5er& I ha5e Bust returned from a t+o +ee0 5isit to Israel during a summer that mar0s a maBor
milestone in the life of my familyF ,or the first time& I no+ ha5e E@o5 Minyan and @o5 BinyanE of my
family li5ing in IsraelF I no+ ha5e the maBority of my : children and %y the end of this month& Please
G-d& I +ill ha5e the maBority of '1 grandchildren li5ing in the "and of our ,orefathers as +ellF 7here
is a long standing principal in Je+ish la+ that _^Z ^[e aWki]Z -- one follo+s the maBorityF *nd so it
+ould definitely %e my preference to sing my Samis S+an Song not shortly %efore my death& %ut
rather prior to announcing my retirement from the position in anticipation of follo+ing in the footsteps
of many distinguished former mem%ers of our community& not the least significant of +hom is sitting
in our presence this e5eningF
,inally& the pieces of the pu//le seem to %e falling neatly in place no+ that ?ongregation E/ra Bessaroth& @a%%i
Green%erg.s former <ehilla and Sam Israel.s former <ehilla has elected as @a%%i an indi5idual to +hom I +ould
feel 5ery comforta%le handing o5er the position of honor and responsi%ility that @a%%i Green%erg %esto+ed
upon me +ith his passingF I ha5e greatly admired and %een impressed %y @a%%i Meyer.s talents& contri%utions&
and dedication to the field of Je+ish education& %oth locally and internationallyF *t the proper time& and I
imagine it may come sooner rather than later -- one +ay or another -- I feel this ,oundation +ould certainly %e
in good hands in terms of @a%%inic leadership +ith @a%%i @on Meyer ser5ing as its third @a%%inic 7rusteeF I
ha5e made 0no+n those intentions to @a%%i Meyer and I ta0e this opportunity to formally ma0e those intentions
0no+n to the leadership of the ,oundationF
Not Just Speeches -- Volume III Page '1:
9o+e5er& ha5ing said all this& the reason my E$rashaE this e5ening can %e summari/ed %y the title
E@a%%i 7+ers0y.s S+an songE has nothing to do +ith Gree0 mythology &nothing to do +ith my
potential *liyah to Israel or to the 6orld-7o-?ome#& and nothing to do +ith the ne+ @a%%i of
?ongregation E/ra BessarothF It has e5erything to do +ith a ) minute e-cerpt I am going to play on
my IPad from one of the fa5orite al%ums of my childhood -- $anny <aye.s recording of songs from the
mo5ie 9ans ?hristian *ndersonF It Bust so happens that I played this song for @a%%i S0aist a%out )
years ago +hen 7orah $ay School +as still ta0ing its lumps and facing a lot of criticism +ithin this
,oundation and else+here +ithin the community for their rather presumptuous attempts to o5er-ride
the +ill of E@o5 Minyan and @o5 BinyanE of the Ecommunal esta%lishmentE %y starting a ne+ school
on short notice +ith 5ery little planning& 5ery limited resources and 5irtually no assurance of successF
I +as tempted to play this song again pu%licly +hen @a%%i S0aist and E/ra Genauer and @ena Berger
made their presentation on %ehalf of 7$S %efore many of us here last springF It +as ho+e5er the
middle of Sefirat 9a8mer a time +hen it is customary not to listen to music& so I.5e %een +aiting for
another opportunity +hich I am going to sei/e this e5ening to play itF I +ill ha5e more comments
a%out the lyrics follo+ing conclusion of this e-cerptF
No+ as I.5e mentioned on other occasions 7$S is not the first educational institution in the history of
this city to start up +ithout the consent and applause of the mo5ers and sha0ers of the communityF
7hey are not the first Eugly duc0lingE to %e told %y the Eother duc0sE to Epphtt get out of to+nLE 7his
is a natural phenomenon and it %egan locally +ith the start of the Seattle 9e%re+ $ay School +hich
+as founded against the +ill of much of the Eesta%lishmentE +hich +as raised and %red on the
philosophy of E7almud 7orahE educationF It certainly +as a fact of life for @a%%i $aniel @osenthal
+hen he attempted to e-pand S9* and incorporate a !eshi5a 9igh School program +hich later
%ecame N6!9SF ?ha%ad& J$S& and the Seattle ?ommunity School +ere each told o5er the years %y
people +ho thought they 0ne+ %etter myself included in some cases# Epphtt get out of to+nEF
7he lyrics of the song I Bust played focus in on the self-esteem of the ugly duc0ling +ho turns into a
s+anF *t first& +hen all the other duc0s +ere ma0ing fun of him he had 5ery lo+ self esteem& %ut as he
turned into a %eautiful s+an his self esteem +as enhanced until at the end of the song he reali/ed that
he +asn.t such an ugly duc0ling after allF
In terms of the personalities of those +ho historically start ne+ educational institutions +ithout the
consent of the esta%lished communal leadership& I don. t %elie5e there has e5er %een any pro%lem +ith
poor self esteemF If anything& such indi5iduals are %lessed +ith an o5er a%undance of self esteem such
that they tend to tell the other duc0s +ho ha5e 5ested interest in the status Muo to EPPht -- ta0e it and
sho5e itEF
But +hat interests me is not so much the change in self-esteem of the outcast duc0ling turned s+an as
the reaction of the Eother duc0sE +ho had %elittled this little ugly duc0ling +hen they reali/e that he
turns into a %eautiful s+an and is not such an ugly duc0ling after allF 6hat is our reaction as
indi5iduals +hen +e are confronted +ith a situation +hich turns out other than +e predictedJ 6hat
happens +hen history pro5es retrospecti5ely that someone did not ha5e as much foresight& as much
,aith in G-d& or as much confidence in the Je+ish people as others did ha5e and as others +ere
5indicated for ha5ingJ 7here are ) +ays to deal +ith this phenomenon psychologically spea0ingF
My father used to ha5e an e-pression E* Nahrish0eit a/ i/ galun0t i/ oich a nahrish0eitEF * childish or
foolish thing that succeeds +as still a childish or foolish thing to ha5e underta0enF ,or e-ample if he
told me not to Bump do+n from the :th step or I.d get hurt and then I Bumped do+n from that high step
and didn.t get hurt and +ould say ESee& $addy& you +ere +rong& I didn.t get hurtLE 9e +ould say E*
Nahrish0eit a/ i/ galun0t i/ oich a nahrish0eitEF !ou.re luc0y %ut you are still a foolish child for
Not Just Speeches -- Volume III Page '1;
ha5ing done thatF 7his is a reasona%le approach and a good psychological defense mechanismF I
+asn.t +rongF I +as right all along& I.m happy you didn.t 0ill yourself& %ut I.m still con5inced that you
5ery +ell might ha5eF 9ad I not +arned you to %e careful& you may ha5e tried to Bump from a higher
step and in fact gotten %adly hurtF
7he second approach is to again maintain EI +as right all alongE and to stu%%ornly protest that this
duc0 that I la%eled an ugly duc0ling remains an ugly duc0ling e5en if o%Becti5e e5idence indicates that
he is no+ a %eautiful s+anF 8ne can say the EBury is still outE& or in5ent all 0inds of ne+ categories for
determining %eauty& or simply ignore the facts A all out of an ina%ility to ta0e the third& more lonely
and difficult approach +hich is to admit that EI +as +rongE a%out this duc0F I flat out made a mista0e
and did not recogni/e his potential for %eauty +hich is no+ clear for e5eryone to %eholdF
* trend has de5eloped o5er the last fe+ months for 7rustees to recommend %oo0s they read and found
+orth+hileF Victor has pushed strongly for the $ay School leaders to read 9o+ard Schult/.s %oo0
regarding the de5elopment of an enthusiastic customer %aseF Eli Genauer has recommended +e read a
certain %oo0 a%out ,oundational gi5ingF *s Samis @a%%i my primary recommendation is that people
spend their time reading the EGood Boo0E -- the 7orah +hich has all +isdom contained thereinF But
I.m not opposed to recommending the reading of an occasional %oo0 re5ie+ on or e-cerpt from %oo0s
+ritten %y heroes of %usiness entrepreneurshipF Such an e-cerpt appeared earlier this summer in the
6all Street JournalF
7hey pu%lished an e-cerpt from EI.m ,eeling "uc0yE %y $ouglas Ed+ards the original E%rand
managerE of the fledgling Google corporationFF Sergy Brin one of the founders of Google told
Ed+ards that he +anted to EplayE +ith the company.s signature home page graphicF Ed+ards +rites=
E8ne of the con5ictions that I %rought +ith me to Google +as that you need to present your company.s
graphic signature in a consistent manner& to pound it into the pu%lic consciousness +ith a thousand tiny
taps& each one e-actly the same as the one %eforeF 6hen Sergey told me that he +anted to play +ith
Google.s signature home-page graphic in 1CCC& I put my foot do+nF 7his +as not only the most
prominent placement of our logoK it +as the only placement of our logoF 6e +eren.t ad5ertising on 7V
or on %ill%oards or in printF 7he logo floating in all that +hite space +as itAF9e goes on to descri%e
the seMuence of e5ents +hich lead -- o5er his strong protests -- to the launch of the Google E$oodleE
and then he concludes se5eral paragraphs later= EIt was so blindingly obvious that I was right, yet I
was so clearly wrong. Google did that to you -- it made you challenge all your assumptions and
e-perience-%ased ideas until you %egan to +onder if up +as really up or if it might not actually %e a
different 0ind of do+nEF
I don.t +ant anyone to +al0 a+ay from here thin0ing that the appropriate one sentence synopsis of
tonight.s $5ar 7orah is E7he 7$S founders +ere right and the Samis 7rustees +ere +rong and +e
should all apologi/e for calling them ugly duc0lingsLE 7hat is not my intent and it is not my opinionFE
I.5e thro+n 7$S out as an e-ample& if you feel the shoe fits& then +ear it& if not feel free to mimic that
Bournalist at President Bush.s Press ?onference in IraM a fe+ years ago and thro+ the shoe %ac0 at meL
7he one sentence synopsis of tonight.s $5ar 7orah that I +ould li0e to lea5e you +ith is a paraphrase
of the Vidui-?onfession +e recite this time of year during Selichot prayers= E Z`n] VWgm Wlf ]g[ge aWe`
]geh[ ei] ]g[ge VWnWcj \Wgmi ^Y]i r^]fE 6e should not %e %ra/en and stiff-nec0ed people to say %efore
you that +e are totally righteous and are al+ays rightF 8r to paraphrase the former Google Brand
manager& It is healthy to periodically challenge one.s assumptions and e-perience-%ased ideasF It Bust
may %e the case that +hat you thought +as so %lindingly o%5ious may %e so clearly +rongF
Not Just Speeches -- Volume III Page '1>
If +e are going to put oursel5es in the proper frame of mind for the 7eshu5a-@epentance -- +hich as I
mentioned at the outset is appropriate e5ery day of our life %ut is especially critical at this time of year
-- then +e need to admit honestly and sincerely -- at least to oursel5es if +e are not strong enough to
admit it to others -- that things do not al+ays turn out the +ay +e +ere sure they +ere going to turn
outF Sometimes good things happen& not %ecause of our efforts %ut despite our efforts to pre5ent them
from happening and sometimes %ad things might happen precisely %ecause of an unforeseen and
unintended conseMuence of our mista0en effortsF Such recognition and such an admission on the part
of each of us +ill go a long +ay to impro5e our relationships +ith our spouses& our children& our
friends& and family& and last %ut certainly not least +ith our Judge and ?reatorF Such recognition
might e5en %e appropriate at times in connection +ith some of our actions and decisions as Samis
7rusteesF May +e all %e inscri%ed in the Boo0 of "ife for a year in +hich +e are achie5e the %lessings
of %eing 9ealthy& 6ealthy& and 6iseF
SAMIS December 2011 Quarterly Meeting
*s I %elie5e you all 0no+& since our last Muarterly meeting& I ha5e lost my mother and am no+ in the
midst of my Esh.nat *5eilutE G my year of mourning for herF I +ould therefore li0e to ta0e this
opportunity to discuss some thoughts and concepts related to this period of life that I no+ find myself
in +ith the hope that there +ill %e some rele5ance to each of you indi5idually as +ell as some
rele5ance to our foundational mission that +e carry out collecti5elyF
Before I %egin& I +ish to ac0no+ledge the presence of many of you at my mother.s funeral& yours 5isits
during Shi5a& your 0ind notes and e-mails& and your donations to 5arious +orthy causes in my mother.s
memoryF My purpose here this e5ening is not to gi5e another eulogy for her& %ut suffice it to say that
my mother in her lifetime dedicated many long hours o5er many years +or0ing in many +ays to
promote the goal of Muality and afforda%le $ay School education in Seattle the 5ery same goal that +e
de5ote so much of our o+n efforts to+ards here in the Samis ,oundationF She +as 5ery proud that all
her children& grandchildren& and great-grandchildren +ere or are currently %eing $ay School educated
and she +as also 5ery proud to ha5e her son %e named %y @a%%i Green%erg +hom she admired greatly
to carry on his +or0 and her +or0 to further promote these goals as part of the Samis ,oundationF
7he classic mourning period in Judaism is )( daysF 7his is the length of time one mourns for a si%ling&
a spouse& or a childF Beyond day )( for all such relati5es there are no mourning reMuirements and no
mourning practicesF 7his is the length of time the 7orah records that the Je+ish people mourned for
our first 9igh Priest G *haron ha<ohenF 7he 7orah also mentions at the end of $euteronomy in
connection +ith the mourning period for our great leader Moses= E7he ?hildren of Israel %e+ailed
Moses in the plains of Moa% for thirty daysK then Z`Y i_e Wk_ WYW ]YXW] the days of tearful mourning
for Moses endedFE
6ith a parent the period of E*5eilutE is 1' times as long as it is for any other relati5eF 8n the surface&
this halacha is some+hat difficult to understandF ,rom a psychological and emotional point of 5ie+ it
may ta0e one far longer to Eget o5erE the loss of a child or spouse aijWi egY[^ may the *ll Merciful
sa5e us from such losses# than it does to come to grips +ith the loss of a parent& especially one +ho has
li5ed to a ripe old ageF 6hat then is the reason for and the nature of this period of E!ud Beit ?hodeshE
1' months# in +hich a child continues to %e categori/ed as an E*5elE a mourner#J
I +ould li0e to suggest that the primary thrust of this e-tended period of E*5eilutE in Je+ish practice
and tradition is not so much a period in +hich a child is supposed to mourn a parent in the sense of
maintaining a feeling of depression or e5en sadness o5er the loss he or she has suffered %y the death of
a parentF It is true that the mourner for a parent has some restrictions regarding listening to music and
ta0ing part in social gatherings for the year& %ut -- contrary to popular opinion -- there is also an up%eat
and e5en optimistic theme that permeates the Epost-ShloshimE period of one.s year of E*5eilutEF
7his optimistic theme is %ased on the 7almudic concept that e_e ZklY e^_ an *ramaic e-pression
+hich translated into gender neutral terminology means children may %ring merit to their parentsF It is
a %asic tenet of Je+ish theology that man is Budged for his actions upon his or her death and faces
re+ard or punishment in the ne-t +orld %ased on +hat he or she accomplished +hile in this +orldF
7he 7almudic concept of e_e ZklY e^_ teaches the G I %elie5e G optimistic message that a child has the
capa%ility to fa5ora%ly influence the 9ea5enly Judgment regarding the EaccomplishmentsE of his or
her parents %y engaging G particularly in the 1' month period after a parent.s death +hen $i5ine
Judgment is %eing carried out G in acts and practices +hich accumulate Epoints in 9ea5enE and help tip
the Budgment so to spea0& in %ehalf of the deceasedF
Not Just Speeches -- Volume III Page '1C
It is in this conte-t that one should 5ie+ the @a%%inic ad5ice and +idespread custom to gi5e charity in
memory of the deceased& to learn 7orah so that the Esoul of the departed +ill %e ele5atedE& and in
general to engage in acts of 0indness and righteousness that +ill %ring credit in 9ea5en to the souls of
our departed lo5ed ones %y 5irtue of the fact that they ha5e moti5ated these positi5e acti5ities on our
partF
7he paradigm for all of these customs and practices is really an institution +hich is +idely
misunderstood G that is the recital of Kaddish %y the mourner during the year of !veilut and also on the
anni5ersary of one.s parent.s death G the E*ahrtzeitE& as +e *sh0ena/im call itF People associate
Kaddish +ith death and +ith mourningF 7hey 5ie+ its recital as some 0ind of memorial prayer or
commemorati5e chant associated +ith a deceased lo5ed oneF
It is ironic that specifically those prayers +hich in prior generations the @a%%is legislated %e recited in
the 5ernacular so that e5eryone +ould understand +hat they are saying are today.s least well
understood part of the prayer %oo0 G %ecause *ramaic +hich +as yesteryear.s 5ernacular today comes
across as a language that is for the most part foreign e5en for the 5ast maBority of graduates from <-1'
EMuality and afforda%leE $ay School institutions& the literate elite of modern Je+ish societyF It is not
surprising therefore that there is great confusion and misunderstanding a%out the nature of Kaddish
recital and +hat it is supposed to accomplishF
7here is no mention of death or mourning any+here in KaddishF Kaddish as its name implies# is a
prayer for EKiddush "ashemE G the sanctification and glorification of G-d.s 9oly Name in this +orld=
EMay 9is Great Name gro+ e-alted and sanctified in the +orld that 9e created as 9e +illedAE But it
is more than Bust a prayer in the form of a monologue %et+een the mourner and G-dF Kaddish is an
activist prayer in +hich the one reciting Kaddish in5ites the listeners to Boin +ith himAto respond
*men and to themsel5es proclaim EMay 9is Great Name %e %lessed fore5er and e5erFE 7his
responsi5e chanting is %asically a supplemental opportunity for the one trying to accumulate merit for
his parents to %ring a%out pu%lic sanctification of G-d.s name through his initiati5eF 7he primary
prayer scenario mentioned %y the @a%%is is to ha5e the mourner lead the congregation in the main
%ody of prayer G the ]k^_ and the Z`]cn +hich also are structured in the format of responsi5e
in5itations %y a prayer leader and responses %y the congregation +hich Sanctify G-d.s Name in the
presence of a %inyan G a Je+ish prayer MuorumF
7he @a%%is sought to gi5e the one +hose parent +as facing Judgment in the ne-t +orld as many
opportunities as possi%le to tip the %alance of Judgment in fa5or of their deceased parent through the
concept of e_e ZklY e^_ during the course of the year of mourning -- +hich corresponds +ith the year
of 9ea5enly JudgmentF
But +hile <addish& <edusha& and Borchu are significant symbolic methods for implementing Kiddush
"aShem& Judaism ne5er contented itself +ith ELip ServiceE alone as a 5ehicle for esta%lishing
Sanctification of the Name of G-d in this +orldF 7he 7almud in the last chapter of 7ractate !oma
dealing +ith the la+s of !om <ippur and Teshuva# gi5es e-amples of Kiddush "ashem& Sanctification
of G-d.s Name=
It +as taught= E*nd you shall love the "-rd your G-dE this means that the Name of 9ea5en shall %e
made beloved to people through your actionsF 6hen a person +ho learns 7orah and associates +ith
7orah scholars is pleasant and gentle to e5eryone in his %usiness dealings +hat +ill the people say
a%out him the 7almud as0s#J 9appy is his father +ho taught his son 7orahF 9appy is his teacher +ho
taught him 7orahF 6oe to others +ho +ere not so fortunate to study 7orahF So and so +ho learned
7orah& see ho+ pleasant his +ays are& see ho+ refined are his actions& a%out him Scripture says= EG-d
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said to me& .!ou are my ser5ant& Israel& in +hom I ta0e gloryFE In other +ords Kiddush "ashem is
%rought a%out +hen indi5iduals +ho are identified +ith G-d and 9is 7orah are singled out for praise
and for %eing role models for othersF
It is in this conte-t that I +ould li0e to e-press my appreciation to this ,oundation& to @o% and to *my
and to all my fello+ 7rustees for affording me the opportunity Eto lead the congregation so to spea0EG
during my .year of !veilut' through participation last Sunday e5ening in +hat I feel +as a great pu%lic
<iddush 9ashem +hen the Samis ,oundation inaugurated the @a%%i 6illiam Green%erg *+ard for
E-cellence in $ay School Education +ith the presentations made to @a%%i Morton and "eya
Mos0o+it/ at the S9* GalaF
7his *+ard is one +hich %rings honor and ele5ation to the name of the Samis ,oundation and its
founder as it %rings honor and ele5ation to the name of @a%%i Green%erg and to the present and future
recipients of this a+ardF 7hat +hich %rings honor to 7orah teachers %y definition is a Kiddush
"aShem G it is a phenomenon +hich ma0e people thin0 and say E9appy is his father +ho taught him
7orah& happy is his teacher +ho taught him 7orahF
I 0no+ there +ere pro%a%ly a fe+ people +ho +ere surprised to see me at the Gala %ecause& as I
mentioned %efore& it is usually traditional to forgo during the year of mourning for a parent#
participation in Social Gatherings +hat the halacha calls X]f^Y i` Z[Y`# and there +ere no dou%t
some +ho thought I may %e E%ending the rulesE some+hat %y ma0ing an appearance at the Gala&
+hich among other things +as certainly a Social GatheringF
In light of my pre5ious remar0s& ho+e5er& it is clear that -- on the contrary -- not only +as I not
bending the rules of appropriate %eha5ior during the year of a5eilut for a parent& I feel I +as actually
sei/ing the opportunity to recite a form of EKaddish D''abbananE G a special deri5ati5e form of the
mourner.s Kaddish +hich singles out a prayer and supplication %efore our ,ather in 9ea5en for peace&
grace& 0indness& mercy& long life& ample nourishment and sal5ation specifically for the @a%%is& their
disciples& and all those +ho engage in the study of 7orahF 7he additional paragraph of EKaddish
D''abbananE %egins +ith the +ords E aeY ik if] a]ZWcWYiX WcWYiX ik if] a]ZWcWYiX if] ag_^] if] ie^`W if
^Xe] ^Xe ik_ Wc] aWcZ e^Xe_ Wc eXW^]e_ aWnpfcE
I can thin0 of no %etter synopsis of the impact of this a+ard than these 5ery same +ordsF E ie^`W ifE G
for the memory of Sam IsraelK E ag_^] if] E G and for Ehis @a%%iE G @a%%i 6illiam Green%ergF E if]
a]ZWcWYiX E -- and for the disciples and colleagues of @a%%i Green%erg namely& @a%%i Morton and
"eya Mos0o+it/K E a]ZWcWYiX WcWYiX ik if] E G and in turn for all the disciples and admirers of the
Mos0o+ti/sK eXW^]e_ aWnpfc aeY ik if] G and for all +ho occupy themsel5es +ith the profession of
teaching 7orah in $ay Schools aWcZ e^Xe_ Wc in this place +here +e +ant to moti5ate and retain our
current faculties ^Xe] ^Xe ik_ Wc] and also inspirational 7orah teachers in any other place -- +e +ant
them to hear that their profession is appropriately honored and re+arded in Seattle in the hope that
someday they may consider mo5ing here to teach in our schoolsF
7he presentation of a periodic a+ard to uniMuely Mualified and dedicated 7orah teachers is one small
part of our mission to create quality $ay School educationF I 0no+ that there has %een some
hesitation o5er the years and e5en recently a%out getting in5ol5ed in singling out indi5iduals for
recognitionF I 0no+ that such matters ine5ita%ly run the ris0 of creating contro5ersy and potential
resentmentF *s I.5e said in the past& I thin0 going ahead +ith this proBect +as +orth the ris0F It +as a
<iddush 9ashem and it is my hope and prayer that only good +ill come from it=
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EVW_]h VWW[] eWY` aY e_^ eYi` eZW E May +e %e granted Peace from 9ea5en and good life ]gWif upon
each of us indi5idually ie^`W ik if] and upon the entire Sam Israel ,oundation collecti5elyF V.Imru
*menL
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7he Son *lso
@isesA
$i5rei 7orah
,rom
EMordechai
%en $a5idE
Not Just Speeches -- Volume III Page ':)
Emeseh Purim Torah
1!$ter=the=$act writeup o$ a drasha delivered at the closure o$ 0esach 3W57. Bording is not precise
and some lines have been added or changed.:
I +as initially planning to share a piece of Gemara that I had learned this year& on the topic of Eyesh
ones %e.gitinE& a comple- and a%stract sugya in the %eginning of Maseches <esu%osF But my father
had the sage ad5ice that this %eing the end of a long and tiring !om 7o5& it +ould %e more appreciated
and +orth+hile to share something of a %it lighter natureF So I thought I.d say some Bo0esF
No Bo0eF
*ctually& the Gemara in Maseches Sha%%os and else+here relates that the great *mora& @a%ah& +ould
start off his halacha shiur +ith a Bo0e and laughterUE%e.milsa de.%edichusa& 5e.0a.%adchi ra%ananEF
No+& this gemara seems 5ery strange& a %it comicalF 6hy +ould the holy and saintly @a%ah do such a
seemingly tri5ial thing as to tell a Bo0e in front of his students& particularly right +hen %eginning to
learn from the 7orah 9a.0edoshahJ 6hat +ould compel him to act in such a +ayJ Indeed& the
mefarshim ha5e e-pressed their %e+ilderment o5er the matter See the Pnei !ehoshua in his
introduction to Maseches <esu%os& also Muoted in the Siach !it/cha0& 7eshu5ah 1)>#& %ut if +e loo0 in
the !al0ut Shimoni than0s to Bar Ilan soft+are# perhaps +e can gain some insight& and in truth& @ashi
on the gemara seems to allude to the same ideaF 7he Midrash records the aforementioned anecdote
a%out @a%ah& %ut adds the +ords E0i haichi de.liftach li.%ie.huEUin order to open their heartsF 8f
course& the +ord Ele5E here is not meant to %e ta0en in the literal& physical sense of EheartE& %ut rather
to %e referring to the more inner part of human lifeUthe mind or soulF 9o+e5er& the idea is still a %it
am%iguous= +hat does it mean that a Bo0e opens up the le5& and more importantU+hat 5alue did
@a%ah see in all of this as a preface to his shiur on 7orahJ
It can %e e-plained as follo+s= the message that @a%ah +as trying to con5ey to his students through the
Bu-taposition of comedy to 7orah is that the greater a person.s 0no+ledge of 7orah& %oth in terms of
%readth and e5en more so in terms of depth and understanding& then the more he +ill %e attuned to the
Bo0e element +hich is to %e found +ithin the %eauty of 7orahF
No+& +hat does this meanJ It sounds more li0e an inappropriate Bo0e than an emes.eh pshat in the
gemaraL
"et us first discuss some of the %asic elements of the phenomenon of a Bo0e& of laughter& and ho+ they
play themsel5es out in different instances in the 7orahF
*lthough I ha5e hardly researched the matter& I thin0 that it is +ell accepted and fairly o%5ious that the
primary element of a Bo0e is that of surprise& something ne+ and une-pectedF 6hen one %eholds
something +hich is ne+ to him he generally deri5es some enBoyment from it& and +hen that thing
comes une-pectedly& particularly +hen it is in contrast to +hat he +as e-pecting& then it generates a
heightened degree of enBoyment proportionate to the heightened degree of ne+ness +hich is produced
%y the surprise# and often laughter& as it is considered to %e funnyF * Bo0e& or a surprise& comes from a
.chiddush.& something ne+& out of the ordinary& or e-traordinaryF 7a0e a clo+n.s nose for instanceF
Most people arenSt e-pecting to see a round& red nose on a human %eing& so +hen they see it on the
face of a clo+n it comes as a surprise& often a laughF 8r in a similar 5ein& for an adult to author a %oo0
is no %ig deal& %ut if the author +ould %e a young child that +ould certainly %e a great surprise&
%ecause it is something that +e are not accustomed to and contrary to our normati5e conception of lifeF
8f course& there is much more to it than this& ho+e5er +hat +as stated certainly seems to %e at the
heart of the Bo0eF
7here is a +ord in lashon ha0odesh that %rings out this point 5ery +ell= EpelehEF 7he +ord EpelehE is
usually translated as Ea +onderE& %ut it is also used in lashon ha0odesh to mean EdistantE& or EseparateEF
7his is understanda%le in light of the a%o5e& that the main catalyst for something %eing a +onder&
ama/ing& is the fact that it is distant and remo5ed from one.s normati5e 5ie+ of reality& from his
e-pectations and preconcei5ed notionsF * significant de5iance from the natural flo+ of life dra+s
attention and interestF
7he @amah in Shulchan *ruch ma0es a comment regarding the end of the %rachah of E*sher yat/arE=
Erophai 0ol %asar u.maphlee la.asosEUE+hoAacts +ondrouslyEU+hich can shed great light on the
issues at handF 9e e-plains that the .peleh. that +e are referring to is that +hich 9ashem attaches a
spiritual entity together +ith a physical oneUour neshomah +ith our gufF It is interesting to note the
@amah.s choice of incorporating the spiritual aspect into 9ashem.s E+ondrous doingsEF 7rue& it is
Muite a remar0a%le and ama/ing miracle that our spiritual soul remains contained +ithin the physical
%ody& %ut +hy focus on this more than on any of the myriads of other ama/ing +onders that 9ashem
performs for us +ithin our %odyJ It its especially interesting +hen ta0ing into account the fact that the
rest of the %rachah pertains to the guf and its intricacies& so +hy then the change of focusJ
*gain& the e-planation can %e in light of the a%o5e& that any +onder al+ays in5ol5es t+o things of a
different natureUthe normal& anticipated .ha5a a.minah. and the actual .0a.mashma lan. +hich is
%eheldK the greater the difference and the stronger the contrast %et+een them then the greater peleh it
+ill %eF 7herefore& the co-e-istence of the spiritual neshomah +ith the physical guf is truly the greatest
possi%le peleh& %ecause any other feat that is manifest +ithin the physical +orld& or e5en +ithin the
spiritual +orld for that matter& as +ondrous and outstanding as it may %e& it.s t+o constituents
nonetheless remain intrinsically similar to one another in that they are comprised of the same %asic
matterF 7he t+osome of the neshomah and guf& ho+e5er& are opposed to one another in the most
e-treme manner possi%leUthey are made up of entirely different su%stances and are in fact inha%itants
of different uni5ersesF It is literally a0in to a half-angel-half-%eastF 7his phenomenon that the t+o can
coe-ist is indeed the greatest .peleh. of them all& and in fact& the li5ing human %eing ne5er ceases to
ama/e its o%ser5ers& as their focus is constantly shifted %et+een the t+o different components of
neshamah and gufF
But the mere e-istence of the t+o different entities together is only the %eginning of their cause for
+onderment& %ecause as an outgro+th of their 5arying su%stances they also %ring along +ith
themsel5es a dramatically 5arying set of +orld5ie+s and perspecti5es& %eliefs and 5aluesF 7he guf %y
it.s corporeal nature understands and desires only things of it.s familiar& physical realmF It.s
inclinations and comforts are %ound to that +hich is El.matah min ha.shemeshEU%elo+ the sun& in the
earthly& lo+er +orldF 7he neshomah& %y contrast& 0no+s and longs for elements of it.s natureK for the
spiritual& the di5ine& the intellectual and the moralF It searches for truth and deeper meaning& satisfied
%y nothing of its physical host-en5ironmentF *s a result& any encounter that the guf has +ith
something from the higher +orlds of the spiritualUof the neshomah& of 9ashem and 9is 7orah& and of
all that come along +ith themU+ill ine5ita%ly arouse a sense of peleh& and often humorF
,or starters& the %eliefs that +e espouse as neshomadi0 people come across as strange and
unfathoma%le to the gufF 7he e-istence of an in5isi%le& intangi%le god& of one god +ho is the force
%ehind all the physical %odies and po+ers +hich are so clearly felt here in this lo+er physical +orldF
7he e-istence of an in5isi%le& intangi%le neshoma& of morals and higher 5alues& and so onF
*dditionally& the actions and %eha5iors +hich emanate from a neshoma-lifestyle are 5ery foreign and
distant 5is--5is the guf and its perceptionsF Imagine someone +ho has ne5er heard of the mit/5os of
lula5 and esrogF 6hen he +al0s into a shul on Succos and sees a huge cro+d of men +a5ing a palm
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%ranch& a lemon-li0e fruit& some myrtle and +illo+s he.ll pro%a%ly %e caught %et+een dis%elief and
laughterF 8r a person +ho hasnSt had the /echus of %eing in a %eis medrash& +hen he +al0s into a
li5ely yeshi5a and it.s full of young men pacing %ac0 and forth& muttering to themsel5es& s+inging
their thum%s& yelling at each other and so& he.ll thin0 that either he stepped into the +rong %uilding or
that they.re all in the +rong placeF 8f course& +e +ho ha5e %een pri5ileged to parta0e in such
acti5ities 0no+ and appreciate their true inner essence and %eauty& %ut to the outsider coming from a
gufHearthly perspecti5e they seem 5ery strange and e5en though the .spiritual icons. in these e-amples
are not actually made of a spiritual su%stance& nonetheless they are generated %y a spiritualHneshomah
lifestyle#F
7his aspect of the peleh is e-pressed %eautifully %y the I%n E/ra in his commentary on the pasu0 Eish
0i yaphleeE regarding a na/ir someone +ho ta0es a 5o+ to a%stain from +ine& cutting his hair& and
%ecoming impure#F 7he I%n E/ra interprets this too in the sense of +onderment& that such a person
+ho is com%ating his physical impulses and fantasies is acting in a +ay +hich is +ondrous and
.peledi0. in the eyes of the masses& most of +hom are deeply sun0en into the s+amps of tai5ah and
gai5ahUdesire and haughtinessF 9is e-alted& neshomah-lifestyle is something +hich is a%o5e and
%eyond the scope of the lo+er& guf-perspecti5e& and as such it elicits a E+o+E from those that are far
from its +ayF 7his is in fact the life-force %ehind any .gadol story.Uthe element of rising a%o5e the
lo+er standard of li5ing to do or %e something greater& and thus the +o+ing impression that it ma0esF
,urthermore& e5en the mere endurance of the neshomah and the spiritual +ithin the foreign and
ha/ardous en5ironment of the guf and the physical is a tremendous peleh& perhaps at the top of the listF
7he physical +orld that +e li5e in is so unin5iting and e5en hostile to+ards the spiritualU%oth
intrinsically& in its impure and crude state& as +ell as from the actions and attitudes of those +ho
inha%it itUand the necessary conditions and resources for the sur5i5al and prosperity of the neshomah
are so difficult to attain& that our mere e-istence here& today& in year :>;C& +ith our spiritual 5i%rancy
and continuity& is a +onder of +ondersF
*nother 7orah source& de5eloped %y @a5 Shamshon @aphael 9irsch= the name of our second Patriarch
UE!it/cha0E& or in English= E"augherEF Such a name +ould seem Muite unusual and %egs for a good
e-planationF By this point your Bo0e-detector should %e sounding 5iolentlyF @. 9irsch e-plains that
this name +as in fact most appropriate for the son of *5raham and Sarah& %oth on a personal le5el and
as the sym%ol and torch%earer for Je+ish continuity throughout our long and tumultuous historyF
*5raham and Sarah +ere not only +ay past the normal age of %earing children %ut +ere also %oth
physically incapa%le of such& and therefore the %irth of their son spa+ned nothing %ut laughter
UEt/cho0 asah li Elo0im& 0ol ha.shomaiyah yit/acha0 liEF *nd the name carries e5en greater
significance and +orthiness insofar as !it/cha0 *5inu +as %ut the first lin0 on the eternal chain of the
Je+ish people.s mar5elous persistence here on EarthF Generation after generation of persecution and
suffering& hatred and massacre& and the Je+ish torch is still %urning %rightF 7he lone sheep is
outlasting the se5enty +ol5es& num%ered and strong& defying all odds and laughing at all dou%ters and
dis%elie5ersF @. !onasan Ei%shit/ has said that the greatest miracleUor in our terms= the greatest Bo0e
Uof all time is none other than the continued sur5i5al of the Je+ish people throughout history
UEshe.%echol dor 5a.dor omdim aleinu le.cha.lo.sainu& 5e.9a0adosh Baruch 9u mat/ilainu mi.yadamEF
*nd certainly& in this 5ein& any miracle that 9a0adosh Baruch 9u performs +ill inherently %e a peleh
in the eyes of earth-minded guf-lifeF 7he fact that there is e5en a slight de5iance from the normal
paths of EnatureE is something that immediately arouses the attention and +onder of the nature-focused
people +ho li5e their +hole li5es +ithin its narro+ straits and la+sF *nd not only a God-effected
miracle& %ut a human-effected miracle as +ell& as in the case a%o5e of the na/irF 6hen +e rise a%o5e
our physicalHguf instincts and norms to li5e a more spiritualHneshomah life of morality and godliness
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+e are %eing as miraculous and Eoseh phelehE as 9ashem +as in splitting the !am SufF 7he fact that
+e ha5e all refrained from eating our fa5orite chamet/ foods for eight days& the fact that +e restrain
our emotions +hen someone may insult us& the fact that +e continuously place our complete faith and
trust in the @i%%onon Shel 8lam in face of all that seems to run counter to 9im and 9is 7orah& and so
onUthese are all truly ama/ing miracles and unfathoma%le Bo0es to the shallo+& superficial 5ie+ of the
gufF
9o+e5er& the real Bo0e is that all of these Bo0es ha5e actually %een a Bo0eF
8nly +hen a person is residing in the lo+ly frame of mind of the guf& +ith it.s earthly& short-sighted
5ie+& does he percei5e all of the a%o5e phenomena as comicalUthe strange %eliefs& %eha5iors&
supernatural lifestyle& etcF But +hen the lens gets turned o5er to the side of the neshomah and a person
starts to ta0e in the picture from the higher 5ie+ on life& then E5e.na.hapoch huEUe5erything else gets
turned o5er as +ellF *ll of the %eliefs and 5alues& conceptions of fact and fallacy& norms and standards&
are %oomeranged& and the guf I company no+ %ecome the o%Bect of all the Bo0esF
6hen a person is /ocheh to dig into himself& to clim% the rungs of his personal ladder and to reach its
summit& he no+ stands +ithin the spiritual +orld of his neshomah& in the light of truth and clarity& and
from that e-alted 5ie+point he can enBoy the complete and %eautiful creation that 9ashem has made in
its entiretyF 9e percei5es the reality from the pristine and accurate lens of his intellect and di5ine soul
andU.olam %arur ra.eesee.Uhe sees it +ith a clear 5isionF *ll of the a%o5e truthsU9ashem.s 8neness
and impercepti%ility& his neshoma.s e-istence iFeF his e-istence# and holiness& the truth and %eauty of
7orah and mit/5os and the lifestyle +hich they engender& 9ashem.s %ene5olent& pro5idential hand
throughout Je+ish history& +orld history& and day-to-day lifeUare no+ so o%5ious and clear that to
concei5e of them as Bo0es is itself a Bo0eL 9o+ can anyone %elie5e or act other+iseJ E8lam haphuch
ra.eeseeEUhe no+ sees ho+ e5erything in our topsy-tur5y earth-ha%itat is %ac0+ards and in disarrayF
7he %eliefs and 5alues of guf-%ased societies are so far from +hat is true and straight that the right-
minded o%ser5er is caught %et+een dis%elief and laughterF 9o+ can anyone %elie5e or do any of these
cra/y thingsJ 9o+ can healthy indi5iduals %elie5e that there is a%solute po+er +ithin physical
o%BectsJ 7hat the 5ast and ama/ing cosmos run %y themsel5es +ithout a ?reator and $irectorJ
$e5ote the %ul0 of their time and resources to tossing a %all into a hoop& amassing paper %ills& or
engage in the hoards of other such tri5ial and lo+ly pursuits that fill up modern-day cultureJ 7oday if
you open up a ne+spaper you reali/e that it no longer has a comic sectionUthe entire thing is one %ig
Bo0eL 7o the one +ho is fortunate enough to 5ie+ life from the scope of his neshomah these
phenomena are a%solutely mind-%oggling and often hilariousF 7he neshomah 0no+s that most people
are in the +rong place iFeF in the hierarchy of po+er and respect# and feels that it too has stepped into
the +rong uni5erseF *nd again& to counter the oddities from the 5ie+ of the guf& the mere endurance of
many nations and indi5iduals is also a cause for +onderF 6hy +ould 9ashem& Single ?reator and
@uler of all& allo+ for the continued e-istence of creatures +ho constantly re%el against their Ma0er&
doing e5il and harm& and certainly appearing to %e fulfilling no significant purpose or meaning through
their li5esF EMi 0a.mochah %a.ailimH%a.ilmim 9ashemAo.say phelehU6ho is li0e !ou& 9ashem& that
is strongHsilent Onot needing to respond immediately to respite those +ho diso%ey 9imUaccording to
Midrashic interpretationPAand performs +ondersEF *nd in truth& the farther a person is /oche to del5e
into the depths of the 7orahUthe $i5ine PlanUthe more he +ill understand and %e ama/ed %y
9ashem.s hashgachah 0lallis and pratisUho+ Ee5erything that the 9ea5ens do is for the goodEF E5en
occurrences +hich seem to %e so terri%le and unBust +ere in fact the 5ery %est thing possi%le for usF
*t the end of the day& !it/cha0 and his descendantsUfrom their e-alted& hea5enly perchUare the ones
+ho really get the Bo0eF 7hey get the last laughF
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No+& of course& this all does not mean to say that +e should %e laughing at those +ho are li5ing a guf-
centered and dri5en life& nor should +e lea5e them +allo+ing in the dustF 7he holy o%ligation +e ha5e
as %eing the pri5ileged and enlightened nation of 9ashem is to ha5e compassion on those +ho are not
as fortunate& not as 0no+ledgea%leF Dltimately& our di5ine mission is to %e a .light unto the nations.& to
spread the +ealth of truth +hich +e ha5e recei5ed from 9ashem and to ele5ate all others to %as0 in it
as +ellF Nonetheless& the initial reaction of the clear-sighted +hen %eholding the far-fetched %eha5iors
and %eliefs that ha5e eroded into %eing o5er time is one of +onder and laughterF
9o+e5er& e5en +ithin the Je+ish people there e-ists a 5ery +ide range of le5els of 0no+ledge and
perception accuracy& of inter5als of one.s position along the neshomah-guf spectrum& Bust as there are
among the nations of the +orld at largeF 7his is +hat accounts for the 5ery +ide range of le5els of
religiosity +ithin the Je+ish people& e-pressed %oth through emotional fer5or and %eha5ioral
commitmentF ?onseMuently& here too& +e encounter the dou%le-sided-Bo0e-phenomenon& +herein the
less 0no+ledgea%le and o%ser5ant the person is the more he 5ie+s those of higher intelligence and
religious commitment to %e .cra/y. or strange& and on the flip side& the more enlightened and
neshamadi0 the person is the more he +ill %e humored %y the lifestyles of those in lo+er and less
fortunate standingsF 7he greater and deeper a person.s understanding is of E*in od mil5adoUthere is
nothing other than 9ashemE and the more he is connected to this .foundation of foundations and pillar
of +isdoms. to Muote the @am%am# then the more he is struc0 and astounded %y anything +hich
reflects a notion of something outside of 9ashem.s 8nenessF
*nd here again& to an e5en greater e-tent& the proper reaction is al+ays to do +hate5er possi%le to
effecti5ely ele5ate one.s fello+ Je+ish si%lings to rise in their respecti5e le5els of 0no+ledge and
closeness to 9ashemF *t the same time& this also ser5es as a lesson for e5ery person in ana5ah& that +e
must recogni/e that if +e see other groups or indi5iduals acting in a manner that appears to %e more
religious& and sometimes humorous& +e must not laugh it off or po0e fun& %ut rather ha5e the strength
of character and humility to recogni/e that Muite often this is %ecause of our lac0 of 0no+ledge and
their higher standing in the neshomah-guf scaleF @eally& it should %e a stimulant to us to +or0 harder
and stri5e farther into oursel5es& to reach farther up into our spiritual side& to attain greater le5els of
perfection& to see things in a more accurate and complete light& so that +e too can appreciate more of
the true humorF
@eturning to the gemara of @a%ah saying a .milsah de.%edichusah. %efore the shiur& +e no+ %egin to
get the Bo0eF 7he more +e raise oursel5es on our personal ladders to %ecome more ele5ated and
neshoma-%ased& and there%y closer to 9ashem and deeper connected to 9is 6isdom and 6illUthe
7orah& then the more our point of 5ie+ flips around& the more pleasant surprises and Bo0es +e
encounter& and the more +e are filled +ith laughter and BoyF 7he greater and deeper our understanding
of 9ashem.s +orld-plan& +hich is +hat comprises the 7orah on all of its many le5els& the more +e ta0e
hold of 9is ama/ing chiddushim no5elties# as +ell as Bo0es& and %ecome accustomed to the fact that
the true& inner perspecti5e on life is often not consistent +ith that of the massesF
@a%ah +as teaching his students that the +ords of the 7orah 6ritten and 8ral# as +ell as the outer
layers of life may not %e ta0en at their superficial le5elF 8ne.s preconcei5ed notions and assumptions
can not %e accepted %lindlyF In order to find the Bo0es& the true& precious Bo0es of 9ashem& one has to
search and pro%e 5igorously into all that his senses sho+ himUinto the ?humash& the Gemarah& the
+orld around him& the +orld inside of him& etcF 8ne has to %rea0 throughU+ith his determined spirit
Uthe dar0 shac0les that ha5e %een placed upon his mind and soul %y the guf and it.s narro+ and lo+ly
+orld5ie+sF
7his is +hat the !al0ut e-plained a%o5e& that Bo0es and laughter ser5e as a +ay of opening up the
Ele5E& on t+o le5els= ,irst of all& the natural and immediate emotional reaction of laughter and Boy that
is triggered +ithin the person loosens up his psycheF 7he limiting constraints caused %y fear and +orry
are rela-ed& the .ice is %ro0en. and thoughts and feelings can no+ flo+ more freelyF 7he life and
creati5e Buices +ithin his mind and soul can e-press themsel5es and %e acti5ated Othis +ould appear to
%e the e-planation of @ashi on the Gemara in Maseches Sha%%osPF 8f course& as our gemara ma0es
clear& this mindset must %e counter%alanced %y the firm recognition of the seriousness and sanctity of
the 7orah +hich the person is a%out to learnF It is not& %y the terms of the 5ernacular& Ea Bo0ing matterE
+hich can %e treated lightly in any +ayF 7he study of 7orah is considered the greatest of all mit/5os
and the most important and 5ital acti5ity that +e can engage in on EarthF Nonetheless& the loose
mindset created %y humor is appropriate and necessary as e-plained a%o5eF But %eyond that& through
@a%ah.s Bu-taposing the comedy to a shiur of 7orah& it taught his students the a%o5e lesson that there
are plenty of Bo0es and surprises to %e found in +hat they.re a%out to learnK chiddushim& sodos secrets#
and pelaimF *nd accordingly& they ha5e to %e reaching out to attain them& %ending a %it the %oundaries
of +hat their minds primiti5ely set as the limits& to chec0 and see if the truth they are loo0ing for Bust
may lie slightly %eyond those linesF 7hey ha5e to %race themsel5es for the %itters+eet reality %itter in
the %eginning& s+eet in the end# that the emes.eh pshatUthe truth of the matterUis not al+ays as it
+ould appear from the superficial 5ie+& from the une-amined and unpenetrated outer layers of lifeF
7hey must ha5e humility& courage& determination& and a%o5e allUan a%solute commitment and
dedication to the truth& no matter ho+ funny or strange it may seem at first& to other people or to
himselfF 7he truth is not impressed %y pu%lic opinion& rather It Muietly laughs inside& and patiently
a+aits the time +hen It +ill get the last laugh and Boy in spreading Its light out on to the pu%lic and
impressing itF
7here is a great story that I heard from the @osh 9ayeshi5a of Ner !israel& 9a@a5 *haron ,eldman
Shlita& that acutely illustrates this ideaF 7he story is a%out @a5 !eche/0el *%rams0y& one of the
outstanding talmedei chachamim of the last centuryF 9e +as once staying at a summer resort together
+ith a younger student of his& and master and pupil +ent for a s+im togetherF *s they +ere in the
+ater& @a5 *%rams0y& out of the %lue& ga5e a little splash to his talmidF 7he talmid +as no dou%t Muite
ta0en a%ac0 that his elderly and highly-distinguished @e%%e +ould gi5e him a splashF @. *%rams0y
+as pro%a%ly the last person in the +orld to %e e-pected of engaging in such childish %eha5iorL 7he
@e%%e e-plained= ESometimes in learningand in life# you ha5e to 0no+ ho+ to play a little %itEF If one
Bust follo+s the normati5e current of things then his le5el of life +ill remain lo+ and stagnantF 7o
attain a life of true enrichment and greatness one has to t+ist it and play a %it& e-pand the hori/ons&
thin0 outside of the %o-F 7hen& through the efforts of his creati5ity and sincere searching& 9ashem +ill
unco5er his eyes to sho+ him 9is +ondersUEGal ai.nie 5e.a%itah niflaos mi.7orah.sechahEF
No+& this may %e nice and perhaps a little %it funny& %ut +hat does any of it ha5e to do +ith the last
day of PesachJ So& I could Bust say that it doesnSt& and that +ould %e a Bo0e& %ecause its une-pectedF
9o+e5er& the truth is that I %elie5e it does ha5e much rele5ance to the time period +hich +e find
oursel5es in& on multiple le5elsF
,irst of all& Pesach is not only a time of our physical li%eration& %ut as +e all 0no+& for our spiritual
li%eration Bust as much if not more soF *nd one of the aspects of this spiritual freedom is the
aforementioned idea& the opening up of the le5& the Je+ish mind and soul& to %roader and %righter
hori/onsF 7he most significant part of a personUhis neshamahUis literally in %ondage as long as his
scope of 5ision and 0no+ledge is constrained and dar0ened %y the guf-centered en5ironment that
surrounds himF In our yet/iah from Mit/rayim +e e-perienced& and again re-e-perience to a degree
e5ery year su%seMuent& an uplifting display of 9ashem.s 8nesess and greatness& together +ith a %ig-
picture 5ie+ing of the general +orld-plan that 9e has designed& and from this +e are li%erated and
ele5ated to ne+ heights of perspecti5e and aspirationF 6e can ta0e in e5erything from a more holistic
Not Just Speeches -- Volume III Page ':C
point-of-5ie+& and from that high perch loo0 %ac0 at our pre5ious perceptions of +hat is true and
meaningful& +hat is going on in the +orld& +ho.s in charge and +here.s it all heading& and +e are filled
+ith a dou%le sense of Bu%ilation and laughter= first from the many chiddushim that +e learn and the
ne+ perspecti5e that +e attain& and additionally from the fact that pre5iously +e had %een so far offL
*nd the freedom is one of eternity& a Echairus olamE& %oth in time and spaceF 8nce the le5 has %een
freed up it can fore5er soar& higher and higher& to reach for the ne5er-ending layers of truth that it so
deeply yearnsF
8n another le5el& %ut essentially the same idea from an eschatological perspecti5e& the month of
Nissan that +e are currently in is heralded %y ?ha/al as the time of the geulah hashleimahUthe
complete fruition of our a%solute freedom& from all the e-iles and +anderings& the dar0nesses and
confinements& that ha5e filled our national historyF Just as +e +ere redeemed from Mit/rayim in
Nissan& so too& +e are destined to %e redeemed in Nissan in the $ays of MoshiachF *nd $a5id
9amelech in 7ehillim has already foretold us +hat +ill %e the general reaction of those glorious times
and re5elations= E*/ yimalei scho0e pinu u.leshoneinu rinahU7hen laughter +ill fill our mouths& and
our tongues songE& or as his son Shlomo 9amelech put it in Mishlei= EVa.ti/cha0 le.yom acharonU*nd
She +ill laugh on the last dayEF 7he entire +orld +ill %e full of delight and ama/ement as 9ashem.s
7ruth shines clear for all to 0no+& and from the +onders and Bo0es of 9is ?reation and Production& a
tiny fraction of +hich ha5e %een mentioned a%o5e %ut mostly a+esome& %reathta0ing chiddushim from
the shiurim of Melech 9amashiach& +e +ill all %e caught %et+een capti5ating& re5erent %elief and
Boyous laughter and song ala the preface to .*/ !ashir. at the clima- of the Geulas Mit/rayim
UEVa.yar !israel es ha.yad ha.gedolahAE 5e.gomer#F 7hen the name of !it/cha0 +ith the futuristic
.yud.# +ill %e in full %loomF 7he +orld +ill %e turned o5er neshamah-side-up and +e +ill e-perience
the e-hilaration of a uni5ersal E5e.nahapoch huEF
7hus& in light of this& as +ell as the fact that +e are Bust %eginning our sefirah-Bourney to+ards
Sha5uos& the time of the gi5ing of the 7orah& it %ehoo5es us to follo+ in the saintly @a%ah.s footsteps
and to start telling Bo0es& true Bo0es& di5ine Bo0es& and +ith that +e +ill all merit to reBoice and laugh
together +ith Mashiach 7/id0einu& in fulfillment of the prophecy E<eemay t/ayscha mi.mit/rayim
er.enu niflaosU"i0e the days of your lea5ing Mit/rayim I +ill sho+ him +ondersE& %.mehairah
%i.yameinuF

,e'iluiy nishmas !ri 6oam ben David *ehuda (rashin- a young man who amazed all those that knew
him- inspired them to think outside the boC and to laugh- and who was truly an &ish ki yaphlee&[
larger than li$eF
Not Just Speeches -- Volume III Page ';(
Emeseh Purim Torah Part II: "So That The Children Should Ask"
E5eryone 0no+s that one of the most integral themes of the Seder night is arousing the children to as0
MuestionsF Numerous different practices are recorded and standardi/ed in 9alacha +herein the EeldersE
of the Seder are to perform things in a 5ery unusual and out-of-the-ordinary fashion& different than the
rest of the year& and additionally& many people ha5e the custom of de5ising their o+n VWW]gW` G
a%normalities& as it +ereF *ll of this in order to 0eep the children a+a0e& alert& interested and
inMuisiti5e for as late as their little souls can manage to hold outF *nd of course& the child.s four
Muestions of EZlZ ZiWiZ ZgX`g ZYJE are one of the main highlights of the ZcdZF
6hat is interesting to note& ho+e5er& is that this element of strange out-of-the-ordinary practices --
VWW]gW`H a%normalities G manifests itself on a more EadultE le5el as +ellF 7here are Muite a num%er of
halachic anomalies that pop up throughout the Seder G de5iations from the normal procedure of
different Mit/5os& Brochos& and the li0e& stirring up much 7orah discussion in the trans-millenial
Virtual Beis Medrash of halachic literature and causing many learned @a%%is to %end and stretch their
minds tirelessly as they +or0 at resol5ing these deep difficultiesF 7o %riefly mention Bust a fe+=
6ashing our hands %efore eating less than a XWlk of the +et pm^k 5egeta%le as opposed to the
practice of Oat mostP +ashing +hen one eats at least a XWlk of +et fruits or 5egeta%les#K the *sh0ena/ic
practice of ma0ing an additional %rocha of amdZ W^m e^]_ on each of the 1 cups of +ine& e5en though no
Zg]^[e Zk^_ +as made after the first and third cupsK not ma0ing a Zg]^[e Zk^_ right after the first cup&
e5en though a period of >' minutes +ill typically pass %efore one resumes drin0ingK the many
irregularities of the 9allel sung %y the Seder G %eing %ro0en into t+o parts& no Zk^_ %eforehand& etcF&
etcF
*nd of course& there is a host of Muestions and perple-ities that gra% our interest throughout the cWdY
section of the ZcdZ G understanding the e5ents of VW^jY XeWjW& the related Mit/5os of the night& the order
of the sections of the ZcdZ& etcF G as +ell as the rest of the uniMue components of the SederF 7his all
%egs the Muestion= 6hat is the significance of all the Muestioning& a%normality and pu//lement& and
+hy specifically at the Seder nightJ X]iWiZ ikY ZlZ ZiWiZ ZgX`g ZYJ
It seems that here too& +ith regards to the Eadult le5elE VWW]gW` of the Seder& the reasoning is the same as
+hat +as mentioned a%o5e= in order to 0eep the children a+a0e& alert& interested and inMuisiti5e for as
long as their little souls can manage to hold out& or in the +ords of ?ha/al= E]g`WW ei` Wck X]n]gWXZ iW_`_
]ie`W]E F If this sounds li0e a Bo0e G it isL But it is a true Bo0e& and it fits right into the motif of the
Seder& along +ith the rest of the strange and funny EBo0esE discussed a%o5eF
7he meaning of this is multifold= ,irst of all& on a simple and practical le5el& e5en the adults are faced
+ith the challenge on Seder night of staying up lateF ,or many people the Seder ends past midnight
this after a long& %usy dayH+ee0Hmonth %eforehand of preparation for the d[#& and in truth& the
o%ligation of telling the story of VW^jY XeWjW on the night of apWg ]Eh e-tends through the entire night G
until one is sei/ed %y sleepF 7hus& the same +ay that all the oddities and Muestions of the Seder help
0eep the little children per0ed up and a+a0e& so too do the more mature and sophisticated Muestions
help the adults stay attenti5e& in5ol5ed and e-cited& so that they +on.t do/e off or fall asleep for as long
as possi%leF
8n a deeper le5el& the application of the reason of E]k] X]n]gWXZ iW_`_.E G Efor the childrenAE G to
adults is e5en more literal and profoundF Pessach is the time of %eginning the Gemara says that the
+orld +as actually created in apWg#& +hen the Je+ish people +ere %orn and stepped out onto the playing
field of this +orld& %oth collecti5ely as a nation and as independent indi5iduals as +ellF *s long as +e
Not Just Speeches -- Volume III Page ';1
+ere in VW^jY& our true identity and character as Je+s lay %uried and dormant +ithin usF 6e +ere
ensla5ed and constricted +ithin the tight narro+ straits of VW^jY Mit/rayimK also read as Mit/arim G
straits#& una%le to e-press and li5e out our %eautiful nature and potentialF *ll this& of course& e-isted
%oth on the physical plane as +ell as the spiritualF Both %ody and soul suffered from torturous
confinement& %eing una%le to li5e and act as they pleaseF Moreo5er& %oth +ere inflicted %y the
tremendously ha/ardous en5ironment and conditions of VW^jY physical and spiritual tooF 7he Zi]ed
therefore correspondingly operated on %oth of these planes G to %ring redemption and relief to our
+eary %odies& allo+ing them to li5e and function healthily and happily& and e5en more significantly to
li%erate and free up our stifled souls& that they may gro+ and %lossom +ithin us as they are meant toF
6e +ere %orn again after a long deadly X]id in VW^jYK our capa%ilities and aspirations +ere once again
a%le to e-press themsel5es in all of their shining colors& and +e +ere freed to li5e as Je+s naturally
li5e G +al0ing in the 6ays of 9ashem in holiness and purity& %oth %ody and soulF
It is important to understand ho+e5er& that this process of X]id and Zi]ed +as not simply a one-time
e5ent of mere historical significanceF 6e are currently in the midst of re-e-periencing it on an e5en
grander& al%eit more su%tle& scaleF ,ollo+ing our ZeWjW from VW^jY and su%seMuent Bourney and
entrance to Eret/ !israel& after %eginning to properly esta%lish oursel5es as the nation of Z. G +ith
righteous prophets and 0ings& a `cnYZ XW_ and national harmony G things %egan to unra5el as our light
%egan to +ane& until e5entually +e +ere e-iled once againF 7his time though& it +asn.t merely +ithin
the %orders of Egypt& %ut throughout the entire glo%eF 85er the past t+o and a half millennia the 1'
7ri%es of ie^`W Wg_ ha5e %een dispersed and +andering across all continents and countries and the
Bourney once more& has %een replete +ith pain and suffering& %ondage and constriction G for %oth our
%odies and soulsF 8ur uniMue Je+ish strengths and capa%ilities& %oth physical and spiritual& ha5e laid
dormant and half-dead +ithin us for so long that the +hole +orld G oursel5es includedL G has all %ut
forgotten them entirelyF
But Bust as the %itter X]id of VW^jY has replayed itself so dramatically throughout our history& so too
+ill the Zi]ed %e manifest once again& this time e-ponentially greaterF 7he ama/ing truth is ho+e5er&
that in many discrete +ays& 9ashem.s redempti5e rays and their healing effects ha5e already %egun to
shine forth G e5er since the early days of the X]id itselfL 6e all 0no+ the +ords of the 9aggadah=
EE5ery year a person is o%ligated to see himself as if he personally left VW^jYEF ?ha/al are not Bust
telling us to re-enact and re-create the Zi]ed from Egypt of millena prior& %ut rather to reali/e and
understand that in truth& +e are e5ery year& on Pessach& re-e-periencing in real-time a fractured&
microcosmic -- %ut real G Zi]ed from our current uni5ersal VW^jY X]idF EJust as +e +ere redeemed
years ago# in the month of apWg& so too +e are destined to %e redeemed from our current X]id# in the
month of apWgE G and this happens gradually e5ery year in apWgL !ear %y year& little %y little& the Je+ish
people and all of their lost MaBesty are uplifted and redeemed slightly from their lo+ decrepit state of
e-iled capti5ity G e5en if it may %e hard to discernF 7he Na5i _Eg ZWf`W# states= ]ejX a]lm[_ ei Wk
a]kiX ei Zp]gY_] G E,or you +ill not lea5e in haste& and you +ill not go in a chaseFE 8ur Zi]ed is a slo+&
gradual process of rectification and redemption& often going unnoticed e5en %efore our o+n eyesF *
+ell 0no+n 7almud !erushalmi compares our Zi]ed to a sunrise G the rays of daylight& +hich %ear
9ashem.s gifts to us of sustenance& health& pleasure and Boy& %rea0 through the dar0ness of night little
%y little& e5er so gradually and slo+lyF E5en if a person 0eeps a constant +atch from the end of the
night he may not percei5e it at all as %eing the rise of the sun if he.s ne5er seen a sunrise %efore& and
doesn.t 0no+ +hat to e-pect# until the process is almost completeF E5en then& he pro%a%ly +on.t %e
a%le to pic0 up on the su%tle incremental re5elation of light and its sourceF @egardless though of
+hether +e see it happening or not& slo+ly %ut surely the light is pouring forth +ith all of its
redempti5e Mualities See further 8hr 9achayim on _Ek=dEk e^nW]#F
Not Just Speeches -- Volume III Page ';'
In these later& modern centuries& as the sunrise has strongly progressed it is more readily 5isi%le G if
one is ready and +illing to loo0 G ho+ the redempti5e rays ha5e %een enlightening and affecting our
+orld for the good G if they are handled and used properly& or V]i`] p[ for the %ad G if they are
mishandled and misused Oor altogether ignoredP& as is unfortunately often the case# G %oth physically
and spirituallyF 7o %riefly mention a fe+= 7he mind-%oggling and rapid-paced de5elopment of our
understanding of the uni5erse and the manipulation thereof& %oth the other layers of reality as +ell as
the inner& more spiritual realms some+hat& such as psychology and %rain sciencesK the many social-
geographical mo5ements of the +orld& especially re5ol5ing around the Je+ish People and the Je+ish
"andK the fresh streams of 7orah and enlightened *5odas 9ashem that ha5e %een running through our
national identity& follo+ing the simultaneous appearance of multiple Je+ish Giants G luminaries and
re5olutionists= 7he Vilna Gaon& the @amchal& the Baal Shem 7o5& the @ashash& and others& as +ell as
the later re5olutions induced %y @F ?haim Bris0er in 7orah understanding and @F !israel Salanter in
character perfectionK the +orld+ide 7eshu5ah mo5ementK and many othersF But e5en in the earlier&
dar0er ages& +hen the redempti5e light +as yet young and +ea0& present it +as and illuminate&
impro5e and reBu5enate it did& al%eit in a more su%tle mannerF 7he full layout and storyline of
9ashem.s mar5elous Pro5idence and @edemption +ill %e a5aila%le for 5ie+ing retroacti5ely +hen the
Zi]ed process +ill %e more complete& %ut already no+ one can loo0 %ac0 +ith 7orah-enlightened
lenses and see different e-pressions of this Messianic light fueling and shaping the de5elopments of
Je+ish and glo%al historyF
*s mentioned %efore& Pessach is the annual %irthday of the Je+ish People G not Bust a memorial or
e5en a re-enactment& %ut a re-e-perience of %eing re%orn& redeemed& re-emerged to some e-tent from
the dar0 and dirty depths of our e-ileF E5ery year during this time +e are pri5ileged G %oth on the
collecti5e national plane and on the indi5idual plane G to recei5e another influ- of the redempti5e light
+hich continues to flo+& year %y year& into our dar0ened +orld of X]id& and there%y to %ecome more
enlightened& ele5ated and G-dly G emotionally& intellectually& morally& and e5en physicallyF 6e are
infused +ith a %reath of ne+ lifeK +e feel oursel5es as %eing e-alted& supernal creatures +ith e-alted&
supernal capa%ilities and an e-alted& supernal mission of spreading our @edemption and "ight to the
entire +orldF 8n the Seder night +e li5e and act as royalty %ecause +e are truly feeling our deeper
identity emerge as %eing VWkiY Wg_ -- children of the <ing of 0ings as our souls are uplifted one more
notch from the s+amps and straits of X]id and a %it more of their maBestic %eauty and greatness is
re5ealed and comes to lifeF E5en if it is 5ery little and su%tle& the rays are coming through and their
life-force is %eing felt& and the more +e are attuned to it the more +e +ill notice& appreciate& and ma0e
the most of itF
6e can no+ understand +hy %eing %om%arded +ith perple-ing and intriguing Muestions in order that
the EX]n]gWXE G children& or literally= infants& should stay a+a0e is applica%le to all Je+s present at the
Seder& e5en full-gro+n adultsF 8n Pessach +e all ha5e a ne+%orn +ithin us -- that layer of our ZY`g
+hich has Bust %een redeemed and re5ealedF 6e ha5e a ne+ degree of life +ithin us& an increased ^]e
VWW[Z +hich %rings +ith it a heightened degree of G-dliness G a greater lo5e and yearning for 9ashem&
9is 7orah& 9is Mit/5os& 9is People& 9is "and& and the empo+erment to perform and create more G
+ith %ody& mind and spiritF Being that this heightened life though is ne+ly %orn +ithin us G only
moments old G its stamina and a%ility to stay Ea+a0eE is normally 5ery +ea0& li0e all %a%ies +hose
young souls are yet too small and fee%le to perse5ere 5ery long +ithout e-piring into sleepF 7herefore&
in order to 0eep our ne+ly-enlightened souls a+a0e and soulfully 5i%rant G dra+n to+ards 9ashem
and G-dly matters in mind and spirit G it is important to ha5e them engaged and stimulated +ith such
things that +ill 0eep them e-cited& interested and ali5e& thus fanning the flame G Vce XY`g VWnie ^g G to
0eep it from fading outF 9ence& the plethora of challenging Muestions& for child and adult ali0eF
Not Just Speeches -- Volume III Page ';)
In a similar 5ein& it seems reasona%le to assume that +hen ?ha/al instituted drin0ing four cups of +ine
at the Seder& they e-pected and e5en intended that the +ine should naturally loosen and arouse our
spirits after all& it is only G and e-actly G )( days follo+ing Purim#F 8f course& one is not supposed to
get fully drun0 at the Seder& as the 9alacha ma0es 5ery clear& %ut nonetheless& it is apparently ideal that
one %e under the influence of +ineF 7his too might ha5e seemed rather strange& %ut in light of the
a%o5e it is Muite clear ho+ apropos it actually isF *s ?ha/al put it= aWW is \`]Y the _i of a man G +ine
dra+s out the heart and soulF 7he emotions and aspirations emerge and flo+ more freely& the deeper
thoughts and feelings of a person.s heart are gi5en e-pression and the spirits soar +ith e-u%eranceF
?ha/al also tell us regarding the 1 cups specifically that they are EX]^[ \^cE G a manner of freedom G
and that they correspond to the four e-pression of redemption that the 7orah uses a%out VW^jY XeWjWF
7his means not only that drin0ing +ine is a result and reflection of our freedom& %ut the opposite is
e5en greater= drin0ing +ine is a partial# cause and catalyst for our freedom& as it frees up and li%erates
our souls from %eing constricted deep +ithin their %odily cagesF Similar to all the engaging Muestions
discussed a%o5e +hich are directed primarily at the intellect of a person#& the +ine as +ell directed
primarily at the emotions# ser5es as a stimulant to maintain and e5en magnify our soulful 5i%rancy and
freedom +hich +e recei5e e5ery year on PessachF
It follo+s along the same lines that there is such a strong emphasis at the Seder on speech and song G
the 9agaddah meaning .recounting.#& +hich is the primary focus of the nightK songs of 9allel %oth
%efore and after our mealK the time-honored custom of the many Zj^g songsK e5en the names of [pm
and ZjY e-press this theme G [pmcomes from the +ords [p Zm -- a tal0ing mouthK and ZjY is la%eled
%y the 7orah as Wgf V[i +hich ?ha/al interpret as E%read upon +hich +e spea0He-claim many thingsEF
7his too is 5ery fitting +ith the underlying current of the night of ha5ing +ithin us freshly li%erated life
and soul& for the natural function and e-pression of the healthy& animated soul is to spea0 and sing G
W^]f W^]f W^_c ^W` Zidg \Wif .Z c]_k -- E*rise& arise my soul#& spea0 a song& for# the 9onor of 9ashem is
re5ealed upon youFE ?on5ersely as +ell& the tal0ing and singing help fan the ZY`g and 0eep its life-
force going strongF
7here is another idea +hich can %e the reason %ehind all the Muestions at the Seder and our %eing
treated li0e children this +ill go +ell +ith the 5ariant te-t in the Gemara Muoted a%o5e +hich reads E
]ie`W` Wck X]n]gWXZ iW_`_E G Efor the children& so that they should as0E& omitting the phrase of E ei`
]g`WWE -- Elest they fall asleepE& +hich therefore implies that the Muestions are not Bust a means to not
falling asleep& %ut rather ha5e a more independent purpose#F Just as children& +ith their young and
ine-perienced li5es& approach the +orld around them +ith open minds& eager to learn and find out ne+
information& and thus they naturally as0 and inMuire a%out their surroundings& and furthermore the
elders must not only ans+er their Muestions& %ut also arouse their interest regarding matters of
importance& as +e do %y the Seder& so too all of the E%ig childrenE of Pessach& +ith our young and
ine-perienced ne+ly re5ealed depth of soul are %eing taught that +e must approach our surroundings G
all of +hat +e thought +e already 0ne+ a%out 7orah& the +orld around us and the +orld inside of us G
+ith a fresh& ne+ perspecti5eF 6e no+ ha5e a more enlightened and clearer lens +ith +hich +e can
and must loo0 %etter G %igger& %roader& deeper and %righterF *s +e e-perience our Zi]ed G to +hate5er
e-tent it may %e G +e ha5e to %e e-pecting to find a lot of EBo0esE G ne+ ideas and ne+ understandings
of old ideas& as +e no+ 5ie+ life +ith a ne+ perspecti5e& a ne+ light& and a ne+ lifeF So let us as0&
search& and prod until our mouths +ill %e filled +ith laughter and our tongues +ith song from all the
%eautiful& G-dly EBo0esE and no5elties that +e are sure to find if +e loo0 +ith all our mind and soul G E
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Not Just Speeches -- Volume III Page ';:
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Not Just Speeches -- Volume III Page '>(
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Not Just Speeches -- Volume III Page '>1
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Not Just Speeches -- Volume III Page '>'
MORDY'S SEMICHA
'C *5 :>;C
*ugust 1C& '((C
$ear @e% Mottele
RJust as one than0s G-d for good tidings& so one must than0 9im for %ad tidings as +ellFQ *lthough it
+as some hopefully minor# health pro%lems that delayed your return to !eshi5a last spring& +e than0
9ea5en for the une-pected opportunity this situation presented to your parentsF ,or us last Nissan +as
not only the time to ma0e the 5ery special and infreMuently recited Blessing of the Sun #irkat
"aChama#& for us it +as also an opportunity to ma0e a 5ery special and infreMuently recited Blessing
of the Son #irkat "a#en# G than0ing 9ea5en for the opportunity to ha5e you in our home for a period
longer than Bust the %lin0 of an eyeF
7he pro%lems you +ere ha5ing +ith your vveshet allo+ed me to %e koneh the opportunity of learning
"ilchos Shechitah +ith youF $uring these fi5e months Ima had the opportunity to put some meat on
your %ones +hich +as greatly depleted during your t+o years in the land flo+ing +ith Milk and
9oney +hile together +e studied "ilchos )asar b#halav. *lthough you 0ept sending us mixed
signals a%out ho+ long you +ere planning to stay in Seattle& the Taaroves of messages 0ept us
guessing and suspense is the Salt of "ifeF
*s you 0no+ I ha5e al+ays %een 5ery much more concerned than my sons +ere themsel5es that they
gi5en their procli5ity for 7orah study and 7orah teaching& Baruch 9ashem# acMuire a formal Semicha
as a means of certifying their accomplishments and gaining the appropriate respect and recognition
necessary to succeed in the ?hinuch profession %oth in terms of their future students and their
employers#F 7he matter of +ho may gi5e and +ho may recei5e Semicha and +hat a Semicha testifies
to in recent times has %ecome a some+hat sensiti5e and contro5ersial issue for a 5ariety of reasonsF
?ertainly& Semicha is not a license li0e perhaps some secular graduate degrees are# that you ha5e
finished learningF 8n the contrary Semicha is a certification that you ha5e reached a certain le5el of
maturity in your learning and that you may no+ continue learning on your o+n to go from sugya to
sugya and from strength to strengthF I feel confident that you are deser5ing of such certification and
that you +ill use it in that 5einF
,or your o+n sa0e& you may no+ 5ery +ell +ish to solicit and acMuire Semicha from other indi5iduals
andHor institutions that you ha5e %een associated +ithF I encourage you to do soF 7his +ill no dou%t
e-tend the range of recognition and 5alidation of your @a%%inic authorityF ,rom my perspecti5e&
ho+e5er& the opportunity and accomplishments of the past : months more than Bustify your %eing a%le
to address yourself as R$ear @a%%i 7+ers0yQ in all present or future correspondences and it Bustifies
others %eing a%le to address you in that fashion as +ellF
Most important of all& it is my sincerest hope and e-pectation that the local institutions of ?hinuch
S9*& 7$S& N6!9S& MMS?& Seattle <ollel# +ill also not %e unimpressed %y the granting of
Semicha to you from the @a%%i of the Samis ,oundation and that -- in conBunction +ith your o+n
talents and a%ilities -- this +ill %e your tic0et to some day return to Seattle and gi5e your father the
nachas of 0no+ing that he fulfilled +ith you %oth the dictum of R* father must teach his son 7orahQ
and R* father must prepare his son for a professionFQ May that time come speedily in our dayF
"o5e& *%a
Not Just Speeches -- Volume III Page '>)
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Not Just Speeches -- Volume III Page '>1
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