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March 2015 Nissan 5775

(: )

Yeshiva Celebrates
38 years of Rabbi Dr.
Rosensweigs service
Page 6

Volume 49 Number 2

A Lifetime with Sefarim:

A profile of Judaica
Librarian Zalman Alpert
Page 19

In This Issue
Rabbi Isaac Elchanan
Theological Seminary
Page 4 In Pictures

Richard M. Joel

Chanukah in Yeshiva, Rabbis Alumni Yarchei Kallah

P R E S I D E N T, R I E T S

Rabbi Dr. Norman Lamm


Page 5 News

Joel M. Schrieber

Community Siyum of Seder Moed

Grunstein Family Dedicates Torah to Yeshiva
Yeshiva Celebrates Rabbi Dr. Bernard Rosensweigs 50R
38 Years of Dedicated Service
Yeshiva Presents Dec. 25 Yarchei Kallah
Yeshiva Offers Online Child Abuse Prevention Course for Rabbis


Rabbi Menachem Penner



Rabbi Kenneth Brander


Page 10 Pesach Insights

Rabbi Zevulun Charlop

Echad Rasha: The Wicked Son According to the Vilna Gaon

by RIETS Rosh Yeshiva Rabbi Aharon Kahn 69R



Rabbi Robert S. Hirt

Teachings from Rav Soloveitchik: Sippur Yetziat

by Rabbi Nisson E. Shulman 55R


Rabbi Yaakov Glasser

D AV I D M I T Z N E R D E A N , C E N T E R F O R T H E J E W I S H F U T U R E

Rabbi Chaim Bronstein

Page 16

Musmakhim in the Limelight

Page 19

Special Feature

Page 22

Divrei Hesped

Page 24

Recently Published Books

Page 25

Life-Cycle Events


Rabbi Adam Berner Rabbi Binyamin Blau

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


Rabbi Ira Kronenberg 72R

Rabbi Elie Tuchman Ed.D. 92R

A Lifetime with Sefarim: Judaica Librarian Zalman Alpert

by Rabbi Shmuel Landesman 93R
In Appreciation of Rabbi Jacob Rabinowitz 48R ztl
by RIETS Rosh Yeshiva Rabbi Eli Baruch Shulman


Rabbi Aryeh Czarka

E D I T O R , C H AV R U S A

Noson Waintman

E D I T O R , C H AV R U S A

Mrs. Keren (Simon) Moskowitz


Rabbi Robert Shur

CHAVRUSA is published by the Rabbinic Alumni of the Rabbi Isaac Elchanan
Theological Seminary, through the office of Yeshiva Universitys Center for the
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community service arm of the Rabbi Isaac Elchanan Theological Seminary
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C H AV R U S A N I S S A N 57 7 5

From the Deans Office

Building Our Future

Rabbi Menachem Penner 95R
Max and Marion Grill Dean, RIETS

The population explosion in Egypt seems

to come about following the death of the
generation of the shvatim:

Seforno seems to focus on the
direction taken by the peoplerather than
their size. He comments on the words paru
veyishretzu: After the seventy souls died,
they strayed to the path of sheratzim.
Maharal, in Gevurot Hashem (12),
suggests that the numerical increase
simply couldnt happen until the
generation of the seventy had passed

away. There was a certain shleimut that

existed in the previous dor. Only the new
dor, which was lacking in some way, could
grow in such a remarkable fashion.
In a greater sense, what the Maharal
is telling us is that it is only with the
realization that we are not yet whole that
we can yearn for something more. And
it is only when we yearn for something
more that we can truly grow.
It is in this spirit that we continue to
develop our Yeshiva. RIETS, along with
Yeshiva University as a whole, is yearning
for something more. While we take great
pride in the generations of rabbanim, true
talmidei chachacham, who have come
through the walls of our Yeshiva, it is only

C H AV R U S A N I S S A N 57 7 5

with an understanding that we have what

to improve that we can take RIETS into
the future. We look forward to partnering
with you to create that beautiful future. n

In Pictures

Chanukah 5775 in Yeshiva

Students marked Chanukah this year with special programing including a chagigah, seudah, siyum hashas,
concert, group lighting, and shiur klali from Rosh Yeshiva Rabbi Yitzchok Cohen.

Rabbis Alumni Yarchei Kallah

February 23-25, Boca Raton, FL

35 pulpit rabbis from across North America gathered for three days to study a variety of Torah topics with Rabbi Dr. Jacob J.
Schacter. The Yarchei Kallah focused on cutting-edge questions of medicine and halacha and explored some of the challenges
in Rabbis personal lives including stress and raising children in the public eye. In addition, much time was devoted to discussing
the many areas of social challenges that have arisen in their respective communities and how they can be addressed from a
halachic, social, and policy perspective.

Purim 5775 in Yeshiva

Once again, the festivities at the Yeshiva in celebration of Chag Purim seem to have outmatched previous years. Many of
the Roshei HaYeshiva, as well as President Richard M. Joel, joined the Talmidim in the Max Stern Athletic Center for a night
of dancing and singing. The Talmidim dressed up in many different types of costumes projecting the exuberance of purim in
Yeshiva. In addition, the Yeshiva had a special learning seder on Purim day, where hundreds of Talmidim joined Roshei Yeshiva
in filling the Glueck Beit Midrash with the sound of Torah Study.

C H AV R U S A N I S S A N 57 7 5


Community Siyum of
Seder Moed
On Sunday, October 5, the Daf Yomi cycle finished the first complete
seder, Seder Moed, and RIETS celebrated the accomplishment with a
communal siyum in the Glueck Beit Midrash on the Wilf Campus.
The program featured Rabbi Hershel Schachter 67R, RIETS
Rosh Yeshiva, Nathan and Vivian Fink Distinguished Professorial
Chair in Talmud and Marcos and Adina Katz Rosh Kollel, who gave a
shiur on the last Daf in Chagiga; Rabbi Aryeh Lebowitz 06R, magid
shiur of, program director and magid shiur of DRS
High School and rabbi of Beis HaKnesses of North Woodmere, who
delivered the hadran and words of chizuk and inspiration about Daf
Yomi; and Rabbi Daniel Z. Feldman 98R, RIETS Rosh Yeshiva and rabbi of Ohr Saadya, Teaneck, NJ, who gave an overview to Seder
Nashim, the second complete seder in the Daf Yomi program.
Rabbi Yaakov Glasser 01R, the David Mitzner Dean of CJF emceed the program and welcomed the participants, and Rabbi
Menachem Penner 95R, Max and Marion Grill Dean of RIETS, closed the program with words of praise for all those who completed Seder
Moed. The program was attended by hundreds both in person and online via a live webstream on the Marcos and Adina Katz
website, and participants left with a feeling of accomplishment and excitement for starting the next seder in the Daf Yomi cycle, which will
be completed on June 1, 2016.
For many people, completing the daily Daf Yomi learning is very difficult and required lots of self-sacrifice in order to fit it into a busy
schedule day in and day out, said Rabbi Robert Shur 05R, manager of the Marcos and Adina Katz website. We wanted to
create a large celebration to give them the recognition they deserve. In addition to the program, there was spontaneous singing and dancing
after the hadran, which reflected the excitement of those at the siyum. Having the opportunity to hear words of Torah from RIETS Roshei
Yeshiva, as well as from Rabbi Lebowitz, who delivers one of the Daf Yomi shiurim on YUTorah, was such a treat, remarked one of the
participants, a great way to start the year the day after Yom Kippur! n

Grunstein Family Dedicates Torah to Yeshiva

The family of Leonard Grunstein
dedicated a Sefer Torah to Yeshiva
University in memory of his father,
Morris Grunstein, zl. The gift was
celebrated in an all-day ceremony on
December 7, featuring a march through
the streets with family, University
administration, Rebbeim and students.
Leonard Grunstein has always
been a valued member of the Yeshiva
University community, and we are
humbled by the generosity he has shown
to our school, said President Richard M.
Joel. Their familys kindness is truly a
model for Yeshiva Universitys students.

After a shiur by RIETS Rosh Yeshiva

Rabbi Yaakov Neuburger 79R, students
and family had the chance to fill in the
final letters of the Torah. The Torah was
then carried under a chuppah through
the streets surrounding YUs Wilf
campus, accompanied by singing and
dancing. Leonard Grunstein and his wife
Chanie, as well as their three children,
are all alumni of Yeshiva University.
A long-time supporter of the school,
Grunstein was named a member of the
Board of Overseers of the Bernard Revel
Graduate School of Jewish Studies in
early 2013. n

C H AV R U S A N I S S A N 57 7 5


Yeshiva Celebrates Rabbi Dr. Bernard Rosensweigs

50R 38 Years of Dedicated Service
After 38 years of molding students
minds and expanding their Torah
horizons at Yeshiva College, Rabbi Dr.
Bernard Rosensweig, visiting professor of
Jewish history, literature and philosophy
at Yeshiva University, retired at the end
of the fall 2014 semester. On December
11, some 100 friends, relatives and
colleagues came to pay tribute and
celebrate the beloved educators career at
a reception held at Weisberg Commons
on the Wilf Campus.
Rabbi Dr. Rosensweig has touched
thousands of talmidim with his warmth,
wisdom, wit and passion for Jewish
history and the Jewish community, said
Rabbi Menachem Penner 95R, Max
and Marion Grill Dean of RIETS. He
is beloved by students and colleagues. I,
myself, was a talmid several decades ago,
and have never ceased being a talmid.
Rabbi Rosensweig, a native of
Toronto, Ontario, earned a bachelors
degree from Yeshiva College in 1947, a
masters from Bernard Revel Graduate
School of Jewish Studies in 1967 and a
doctorate from Revel in 1970. He was
ordained at RIETS in 1950, receiving
his semikha from the Rav, Rabbi
Joseph B. Soloveitchik, ztl. Former YU
President Rabbi Dr. Norman Lamm
51R, Rosensweigs roommate for three
years, conferred an honorary doctorate
upon Rabbi Rosensweig at Yeshivas 63rd
President Richard M. Joel praised
Rabbi Rosensweig as a Torah Umadda
Renaissance Man and for exhibiting
pride without pridefulness, and thanked
him for being a rav, friend and guide.
A brief slideshow was presented
with photos of his early years at Yeshiva
College, as well as photos with the Rav,
Rabbi Lamm and other YU personalities,
Israeli politicians, and family. Rabbi

Max and Marion Grill RIETS Dean Rabbi Menachem Penner 95R handing the award to
Rabbi Dr. Rosensweig 50R.

Rosensweig also received a plaque

marking his four decades of service.
Rabbi Rosensweig called the retirement
presentation humbling, adding, I do
not know if I am worthy, but I do know
that I am grateful.
Rabbi Rosensweigs vivid recollections
span the course of modern Jewish history,
intertwined with his lifetime connection
with Yeshiva University.
From the time I was a little boy I
wanted to be a rabbi, Rabbi Rosensweig
said in an interview before the reception.
His parents wanted him to be a doctor.
When I got my doctorate I flew my
mother in from Toronto, he said, adding
that he told her he was now a doctor, but
not the kind she had envisioned.
[As a child] I read about Yeshiva
College, he said. It intrigued me, to
be able to learn during the day and get
a college degree [as well]. He came to
Yeshiva College after high school and
soon was in the Ravs shiur. It was

C H AV R U S A N I S S A N 57 7 5

awesome, inspiring, my great merit that

I was able to establish a relationship with
him. He was my guide and mentor the
rest of his life. I miss him to this day.
He mentioned that as a teenager, the
community of Toronto was unaware of
the extent of the Holocaust in 1940, but
recalled his father crying in 1942 when he
found out that his sister and brother-in-law
were killed in the concentration camps.
Rabbi Rosensweig also recounted
the declaration of the State of Israel in
1948. It was a Friday and he and the
other students were in the dormitories,
all tuned in to the radios. When they
proclaimed the Jewish state, he said, all
the boys sang Hatikvah spontaneously
It was most moving. I still get choked up.
He is proudest of his family, with all
of his five children graduates of Yeshiva,
his three sons students of the Rav; his son
Michael 80R, a RIETS Rosh Yeshiva and
Rosh Kollel. Two of his grandsons and
one grandson-in-law have semicha from

RIETS, he said proudly. He noted that
he was married for 61 years to Miriam
Rosenberg Rosensweig, zl, who taught
math at the Samuel H. Wang Yeshiva
University High School for Girls.
He commended the inner strength
of the Roshei Yeshiva for the continuity
of YU. It never flourished more in
numbers and qualitatively as today; both
Dr. Lamm and President Joel deserve
a lot of credit and the Roshei Yeshiva
maintained the level to draw excellent
boys to come to this place. And I see it
in the quality of students that I have.
Even in retirement, Rabbi
Rosensweig will still be available
on campus, keeping his office in the
Glueck Center. He sees good things
in the future of YU, citing the Israel

Experience and students coming

back to study at Yeshiva. Its a good
combination; a great deal of vigor,
religious and secular study.

Im grateful for the opportunity

to be part of this institution as student
and teacher, to be able to share what I
achieved with others and be an integral
part. n

Yeshiva Presents December 25 Yarchei Kallah

RIETS presented a day-long community Yarchei Kallah on
December 25 focusing on current issues facing the Land of
Topics included shemittah, Har Habayit, halachic
ramifications of Israels proposed conversion bill, archeology
in Jerusalem, as well as communal and social matters.
More than a dozen Roshei Yeshiva and faculty members
participated, including RIETS Roshei Kollel Rabbi Hershel
Schachter 67R, Nathan and Vivian Fink Distinguished
Professorial Chair in Talmud; Rabbi Mordechai Willig 71R,
Rabbi Dr. Sol Roth Chair in Talmud and Contemporary
Halacha; CB Neugroschl, head of school at YU High School
for Girls; Dr. Rona Novick, dean of Azrieli Graduate School
of Jewish Education and Administration; and Dr. David
Pelcovitz, Gwendolyn and Joseph Straus Chair in Psychology
and Jewish Education at Azrieli.
A continuing legal education class with RIETS Rosh
Yeshiva Rabbi Daniel Z. Feldman 98R and Avi Lauer, Esq.,
Vice President for Legal Affairs, Secretary and General
Counsel, on Secular and Halachic Issues at the Workplace
was also offered.
This Yarchei Kallah brought the amazing world of YU
Roshei Yeshiva, rabbis and faculty to the community, said
Rabbi Menachem Penner 95R, Max and Marion Grill Dean
of RIETS and a presenter at the event. We hope to see more
them coming soon. n

C H AV R U S A N I S S A N 57 7 5


Yeshiva Offers Online Child Abuse Prevention

Course for Rabbis
Early each Monday morning, from 1:30
to 3:30 a.m., Rabbi Alon Meltzer 15R
wakes up and logs on to his computer,
joining 20 other rabbis from countries
around the world who are participating
in a new online Yeshiva University course
designed to help rabbinic leaders identify
and protect their communities from
the dangers of child abuse. As rabbi of
the ACT Jewish Community, Inc., in
Canberra, Australia, he considers the
sleep loss a small price to pay.
Its imperative that we, as rabbis
in the Orthodox world, understand as
much as we can about child abuse if we
are going to navigate the complexity of
emotions and pain of congregants, or
anyone who has experienced an atrocity
like this, as they seek guidance, said
Rabbi Meltzer. Continuing my education
is paramount and the opportunities
afforded to me through YU grants me,
and by extension my community, access
to the brightest minds in an array of
Jointly offered by CJF, RIETS,
and the Gundersen National Child
Protection Training Center, the course,
Addressing Child Abuse: Defining Roles,
Enhancing Skills, takes place over 12
weeks and features experts in fields that
run the gamut from synagogue safety to
emotional healing.
Rabbis engage the issues relating
to child abuse on multiple levels, said
Rabbi Yaakov Glasser 01R, the David
Mitzner Dean of the CJF. They play a
crucial role in educating the community
regarding awareness and prevention,
they contribute to setting policies in
local institutions to prevent and address
issues of child abuse, and they are often
on the front lines of guiding families
through these extraordinarily difficult

circumstances and counseling them

through the complexities of the situation.
The rabbi is in a unique position,
said Rabbi Naphtali Lavenda 09R,
director of online rabbinic programming
at the CJF. The rabbi has to be this
Superman: hes the first responder for all
crises in the community and bears the
weight of every persons pain, suffering
and troubles. This course seeks to provide
rabbis with the skills, resources and
relationships with presenters so that
they have a full toolkit to draw on, both
in terms of knowledge and being able to
connect to people and consult with them
as these issues come up.
The course was developed after a
one-day intensive workshop offered last
year met with overwhelming demand for
further exploration. The response from
the one-day seminar was this feeling that
it had been both incredibly eye-opening
and incredibly unnerving and scary, said
Rabbi Lavenda. Victor Vieth, founder
and senior director at Gunderson, will
be leading many sessions, and he has a
background in working with faith-based
institutions, clergy and chaplains. But we
also have our own community experts
that provide real, relatable experiences
about whats really going on in our shuls,
our schools and our communities.
Lectures in the course are tailored
to the dilemmas of dealing with abuse in
religious communities, with presentations
from Dr. David Pelcovitz, the Gwendolyn
and Joseph Straus Chair in Psychology
and Jewish Education at YUs Azrieli
Graduate School of Jewish Education
and Administration, on the unique
presentation of child abuse in Orthodox
Jewish communities, and Dr. Shira
Berkovitz, director of Youth Department
Consulting, on implementing effective

C H AV R U S A N I S S A N 57 7 5

Victor Vieth, Founder and Senior Director,

Gundersen National Child Protection Training

policies in synagogues. Sessions with

Vieth cover everything from the
dynamics and long-term effects of child
abuse to how spiritual communities can
help victims heal and how rabbis can
care for their own mental and emotional
health as they work with difficult and
painful cases.
Other presenters include Debbie
Fox, director of the Magen Yeladim
International Child Safety Institute;
Alison Feigh, director of the Jacob
Wetterling Resource Center; Rabbi Mark
Dratch 82R, executive vice president of
the Rabbinical Council of America and
founder of Jewish Institute Supporting
an Abuse Free Environment; and Amy
Russell, executive director at Gundersen.
For many of the participants, one
of the most difficult and eye-opening
elements of the course is confronting
the prevalence of abuse in religious
We tend to assume that folks inside
faith communities are moral, upstanding,
and would never violate a child, said

Vieth. Just accepting the likelihood
that most communities have survivors
and people who prey on children is
hard. Participants will leave this course
with state-of-the-art knowledge about
what kinds of protection policies should
be in place, how to respond to child
abuse, and how to work with criminal
justice professionals and mental health
professionals, as well as a deeper
appreciation of the spiritual questions
survivors have.
For Rabbi Yaakov Weiss 05R,
a chaplain from Omaha, Nebraska,
facilitating that healing is one of the most
important skills he hopes to gain from
the course. One of the jobs of the rabbi
is to be there to support those that have
been hurt, and the best way I know to
help people is to understand them, he

said. I want to serve as a resource to the

synagogue and Jewish community about
how to deal with cases of abuse and create
safeguards to prevent future offenses.
I am looking to hear ideas of how to
help victims regain their comfort with
themselves, humanity and God. There
is tremendous pain that survivors have
on their shouldersmy heart breaks for
those that have been affected.
He added, Abuse affects the whole
person and the whole community. Those
who survive it need the support of the
whole community behind them.
Vieth noted that the depth
and scope of YUs 12-week course
showed unprecedented initiative and
commitment to improving community
safety and awareness. There are studies
showing that undergraduate institutions

and universities dont know much about

child abuse, he said. I think this YU
course is historic and could be a model
for other faith-based communities as
Upon completion of the course,
participants will receive a certificate
in recognition of the significant time
and resources they have dedicated to
developing expertise in the area. The
role of continuing rabbinic education is
something that Yeshiva University takes
very seriously, said Rabbi Kenneth
Brander 85R, YU vice president for
university and community life. It enables
us to convene our academic and spiritual
resources assuring the rabbinic couple
and their community that Yeshivas
engagement is a lifelong experience. n

01 !
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Bring world-renowned scholars from

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For more information please email or visit

C H AV R U S A N I S S A N 57 7 5

Pesach Insights

Echad Rasha

The Wicked Son According to the Vilna Gaon

Rabbi Aharon Kahn 69R
Rosh Yeshiva, RIETS Joel Jablonski Professor of Talmud and Codes at RIETS
Rav, Knesseth Bais Avigdor, Brooklyn, NY

He is the Rasha, the Wicked Son. He is

there, at the Seder table. He wants to be
there, he wants Pesach. Why, then, is he
antagonistic? Because he wants Pesach
his way. He throws the question at us:
Mah haavodah hazos lachem. He does
not ask, he demands. He criticizes, he
mocks. Why the burden, why the toil?
He refuses to mention Hashems name.
He rejects commandment, he will not
be put in a straight-jacket of mitzvos and
takonos, of gezeiros and minhagim. He
wishes to undermine our resolve, to force
us to admit to folly and absurdity. Pesach
is, after all, a festival celebrating freedom.
Is it freedom to be so fettered, so shackled
to an unending series of commandments,
of dos and donts that bind us intractably
to anothers will? He looks upon us and
our punctilious observance of every jot
and tittle, of all the minutiae of the Law
and he laughs a horrible laugh full of
contempt and arrogant disdain.
The Rasha reflects the ancient
complaint that is heard in the desert:
We remember the fish that we ate in
Mitzrayim for free. The Rabbis teach:
What is meant by for free? Free of
commandments. The Rasha continues:
You have made of your Yiddishkeit a
prison. You have escaped one slavery only
to inflict upon your own selves a worse
slavery. The very name: Seder proves my
point, he argues. How can freedom be
organized? Where is the autonomy, the
looseness? Can there be freedom without
the experience of freedom? Do your own
thing, as they say. Express yourselves
and your uniqueness. Be different. Dont
copy, invent! Dont follow the old and the
jaded, be creative!

Chazal determine that he is one of

the four sons mentioned in the Torah
in the context of mitzvas sippur yetzias
Mitzrayim, yet the Rambam makes no
mention of the Wicked Son. Why not?
And, how do we answer him? How do we
react to his arrogance?
Let us look into the mitzvah of
sippur yetzias Mitzrayim more closely.
By mentioning the mitzvah four times
in the Torah, each in a different way,
with different emphases from the other,
we are instructed to convey yetzias
Mitzrayim according to the capacity and
comprehension of the audience. To each
son the story is conveyed according to
his level. If the son is young and is not yet
capable of formulating the question, the
father must initiate the lesson and teach
simply and with little embellishment. If
the son is wise, the father is obligated to
delve into the subtleties and the details of
the story. He must teach of the whys and
the wherefores, of the raison dtre of the
We are presented by the Torah
with three distinct levels of intellectual
capacity. Chacham, Tam, Sheeno Yodea
LiShol. Yet we find four sons! The
fourth, teach Chazal, is the Rasha. Is this a
fourth level of intelligence? Perhaps this is
exactly what Chazal are telling us. Yet how
did Chazal know that the fourth son is the
Rasha? Many answers are offered.
(l) Ki yomru aleichem beneichem . . .
Yomru. He is not asking, he is demanding
and insistent. It is the slap of the glove
ordering a duel. (2) Mah haavodah hazos
lachem. Haavodah. He calls it a burden;
he stresses the exactness, the strictness of
Pesach night. [See Yerushalmi Pesachim

C H AV R U S A N I S S A N 57 7 5

10:4.] (3) Lachem. He severs the bond.

He separates and segregates. Lachem velo
lo. [This diyyuk, which is in our Haggada,
appears in Mechilta deR Yishmael, Bo,
Masechta DPischa, Bo 17, dh vehigadta
levincha. See also Rashi Shemos 13:5.]
(4) In contrast to the ben chacham, he
fails to mention Hashem. (5) There is
no response to this son. Thus, argues the
Gaon of Vilna, the Torah does not say:
And you shall say to him, but rather:
And you shall say How can we not
answer the question? Obviously, if there
is no response there is a reason. The
reason is: he is the Rasha. This explains
the comment in the Haggada, which at
first seems to address the Rasha, of ilu
haya sham lo haya nigal.
Why haya in the third person rather
than the second person hayisa?
(Actually, Mechilta deR Yishmael,
[Bo, Masechta DPischa, Bo 18, dh
vehaya] is the source of our Haggada
statement of keneged arbah banim dibra
Torah. There we say: li velo lecha, eelu
hayisa sham lo hayisa nigal. Yerushalmi
Pesachim 10:4 however, reflects our own

Pesach Insights
nusach in the Haggada shel Pesach.)
The Gaon of Vilna, however, takes
our nusach (in the third person) to
mean that we do not respond directly
to the Rasha. Instead, when we speak to
the Sheeno Yodea Lish ol we point to
the Rasha and say: If he was there (in
Mitzrayim), he would not have been
redeemed. This explains well why, in the
Haggada the answer to the Rasha is the
same as to the Sheeno Yodea Lishol. The
response to the Rasha is oblique. There
is no dialogue. In fact, the reaction to
the Rasha is to make a clear statement to
the Sheeno Yodea Lishol, in spite of his
tender age. The Rasha would not have
been redeemed from Egypt. It is never
too early to make clear the fundamental
truths of the Torah.
To buttress the point that there is no

answer to the Rasha, we must take note

of the total absence of yetzias Mitzrayim
in the statement that appears in the Torah
as the response to the Rasha. But there
cannot be any sippur yetzias Mitzrayim
if yetzias Mitzrayim is not mentioned
altogether! The answer is clear. There is no
response of sippur, there is only reaction.
We allow the Rasha in, we do not
reject him. We do reject dialogue with
him until he is ready to listen. We make
clear to all present our rejection of his
views. And we strengthen our own resolve
that the halacha is truly redemptive. We
talk halacha throughout the Haggada and
we punctiliously observe the halachos of
Pesach and measure every matzah and
cup of wine for the proper shiur. This
is freedom. Charoos is Chayroos! The
halacha sets us free because it binds us to

We allow the Rasha in,

we do not reject him. We
do reject dialogue with
him until he is ready to
listen. We make clear to all
present our rejection of his
views. And we strengthen
our own resolve that the
halacha is truly redemptive.
Hashem. We transcend ourselves and our
pettiness and our mortality. We become
bnei chorin. n

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Pesach Insights

Teachings from Rav Soloveitchik

Sippur Yetziat
Transcribed and summarized by
Rabbi Nisson E. Shulman 55R
On Erev Pesach we are required to
perform three Torah commandments
and one rabbinic commandment. The
three Torah commands are: bringing
the korban Pesach; eating matzah; and
sippur yetzias Mirzrayim. While the Holy
Temple stood, it is possible that maror
was a separate fourth Torah mitzvah.
So says Tosfos. Rambam, however,
holds that maror was never a separate
mitzvah but was always dependent on the
korban Pesach. In his Sefer HaMitzvot, he
explains: Do not be concerned that I am
not counting maror as a separate mitzvah.
It does not exist by itself. The mitzvah is
to eat the Korban Pesach. But there is a
law that Pesach should be eaten al matzos
umerorim. Consequently, when there
is no Korban Pesach there is no maror.
Thus, if someone could not bring the
Korban Pesach, whether he was lame, or
bederech rechokah, he was also exempt
from maror. Tosfos disagrees, and
holds that maror, during the time when
the Korban Pesach was brought, was a
separate mitzvah. At that time, if a person
was unable to bring a Korban Pesach, he
would still be required to eat maror. Vezar
lo yochal bobo eino ochel, aval ochel
bematzah umaror. Thus, an aral who
was disqualified from eating the Korban
Pesach would still have to eat maror as
well as matzah. The reason maror today

is only a rabbinic commandment is

because of a separate halakhah that when
the Holy Temple would be destroyed,
the Torah commandment to eat maror
would disappear. Today, the Torah
commandment of korban Pesach as well
as maror have fallen away. So maror,
even according to Tosfos, remains today
only a rabbinic commandment. The
issue is really the nature of the maror
commandment: is it the same kiyum as
the korban Pesach, or is there a separate
kiyum which is dependent upon the time
of the korban Pesach?
Nowadays, since maror according
to everyone is only a rabbinic
commandment, there remain two Torah
mitzvot on the seder night: matzah and
sippur yetzias Mitzrayim. Matzah really
has two kiyumim; the first, like maror, is
dependent upon the korban Pesach, al
matzos umerorim yochluhu. The second
is a Torah mitzvah by itself, Baerev
tochlu matzot. This latter mitzvah applies
nowadays as well.
Let us examine the nature of the
mitzvah of sippur yetzias Mitzrayim.
Every day we are required to perform the
mitzvah of zechiras yetzias Mitzrayim, to
remember the deliverance from Egypt.
What does sippur yetzias Mitzrayim add?
There are several differences between
the two mitzvot. Zechirah is fulfilled by


C H AV R U S A N I S S A N 57 7 5

a mere mention of the Exodus. Sippur

must be in detail and at length. Zechirah
is fulfilled if a person merely mentions
yetzias Mitzrayim to himself. Sippur
must be to another, as the Torah states,
vehigadeta levincha. A third difference
is that zechirah requires no additional
performance. Sippur requires praise and
thanksgiving, shevach vehodaah. That is
why we recite Hallel as part of the seder,
Lefichach ananchnu hayavim lehodot
How must the mitzvah of sippur
yetziat Mitzrayim be performed?
The principal is stated in the Gemara,
Matchil bignus umesayem bishevach; We
must begin with shame and finish with
praise. Shmuel holds the shame is the
servitude, avadim hayinu, and the praise
is that God took us out of Egypt. Rav
holds the shame is that our forefathers
were idolaters, Mitchila ovdey avoda
zarah hayu avotenu, and the praise is that
now we are in Gods service, Veachshav
kervanu hamakom laavodato
apparently Rav held that idolatry is
tantamount to spiritual slavery.
Rambam accepted both opinions,
holding there was no disagreement
between them. One statement
compliments the other; we must begin
with physical and spiritual shame and
finish with praise for freedom as well as
service to God.

Pesach Insights
The phrase, beginning with shame
and finishing with praise is, therefore, a
statement of the theme. The details must
follow. Vedoresh mearami oved avi ad
sof kol haparsha; He expounds the entire
portion (Devarim 26:5) from arami oved
avi until the end.
When you look carefully at that
portion, it appears to mirror Shmuels
opinion of physical shame and freedom,
and altogether overlooks Ravs opinion
of spiritual transformation. If we examine
the portion more closely, however, we
see Ravs opinion reflected in the phrase
uvemora gadol zu giluy shechina, so that
the revelation on Mount Sinai is indeed
It is remarkable that, when the
Sages wanted to detail the story of the
Exodus, they chose a passage in Devarim
which deals with bringing bikkurim,
and overlooked the whole story told in

the book of Shemos. The citations from

Shemos are merely to elucidate the
declaration found in Ki Tavo. Why?
Apparently the fundamental theme
of the mitzvah is not merely to recount
what once took place in the Exodus.
The requirement is that we should relive
the Exodus in such a way that in each
generation every Jew should feel that he
himself was taken out of Egypt; Bechal
dor vador chayav adam liros es atzmo
keilu hu yatza miMitzrayim.
If we were to attempt to fulfill our
obligation of sippur yetzias Mitzrayim by
citing only the passages from the book of
Shemos, we would actually be telling only
what happened to our forefathers many
generations ago. The Sages therefore
selected the portion from Ki Tavo which
is a declaration made by a Jew who was
living at peace in the Land of Israel,
bringing bikkurim, many generations


C H AV R U S A N I S S A N 57 7 5

after the Exodus. This Jew is dwelling

under his own fig and date tree, declaring
his thanks for the Land you gave me.
This Jew was never in Egypt, and yet he
is required to feel as if he himself was
redeemed from that land. He himself
must feel the Geulah. That is precisely the
feeling that we ourselves must experience.
That is why the Haggada is not satisfied
with the bikkurim portion alone, but
illustrates each phrase with the events in
the book of Shemos, transporting the Jew
back in time as if he actually relived those
Furthermore, our sages wanted us
to tell the story of the Exodus, not only
with the written Torah, but also with the
Torah Shebaal Peh. The citations in the
Haggada are therefore quotations from
the Sifri, expounding the written account
together with the oral tradition. n

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Chairman, RCA Chaplaincy Committee

CHAVRUSA: How does the avodah

as a chaplain differ from all
other forms of rabbanus you have
For an Orthodox rabbi, military
chaplaincy differs greatly from the
rabbinate or even civilian chaplaincies.
For one, most of your work is with nonJews. Even when you work with Jews, the
vast majority are not only non-affiliated
they are true tinok shenishbes. Having
said that, when youre holding services in
a combat zone, people are davening with
more kavanah then you find in a yeshiva
minyan. For me, saying Tifilat Haderech
before going out on a convoy through
the streets of Bagdad was infinitely more
spiritual than saying it in the car going to
the Catskills.
CHAVRUSA: What life lessons have
you learned from the military?
I grew up in an Orthodox home, with
mostly Orthodox friends, and went to
yeshivas. In the military I had to learn
to deal with people, and as a rabbi serve
people, who had vastly different outlooks
on life. I had to learn to maintain my
religious standards and at the same time
be non-judgmental. I also had to realize
that for better or worse I represented
Orthodoxy to many people and therefore
had the responsibility to act accordingly.
As someone once told me, an Orthodox
chaplain in the military can be a Kiddush
Hashem or Chilul Hashem, its a fine line.

CHAVRUSA: Can you tell us a little

about your career?
I joined the United States Army as a
chaplain candidate while I was still in the
semikhah program, and I went on active
duty one week after the final bechina.
In 1975, after being in active duty for
three years, I left to become the director
of Religious Services at the Daughters
of Miriam in Clifton, NJat the same
time, I entered the United States Army
Reserves. I served various Army and
Army National Guard units for the next
28 years until January 2003, when I was
mobilized back to active duty at Fort Dix,
NJ for five years. There I was the deputy
installation chaplain at Fort Dix with
the primary responsibility of preparing
reserve soldiers spiritually for going into
a combat zone. During that time I went
five times to Iraq and Afghanistan for
yomim tovim. I retired from the Army
in 2008, and since then I have been the
chairman of the RCA Military Chaplains
CHAVRUSA: How did your RIETS
training help you as a chaplain?
My father ah came to the United States
in 1948 after surviving the Holocaust.
My sister, brother and I went through
yeshivas on financial scholarships.
When I graduated Yeshiva College in
1969, I realized that semikhah was only
three more years, and I felt that I should
complete a full yeshiva education even if
I would not make the rabbinate a career
choice. I also wanted to give something

C H AV R U S A N I S S A N 57 7 5

back to the Jewish community as a hakrat

hatov. I asked Rabbi Israel Miller, zl
where there was a need for service in
the Jewish community; he told me there
was a shortage of Jewish chaplains, so I
My entire YU training, both secular
and Limudei Kodesh helped me as a
chaplain. I also feel that RIETS training
today better prepares musmakhim for
chaplaincy then it did in the past. Most
important is the year of shimush that
RIETS graduates have today.
CHAVRUSA: What would you tell
musmakhim contemplating joining
the military chaplaincy?
We would love to get RIETS graduates
applying for the chaplaincy. When
I joined, the majority of Orthodox
rabbis were RIETS graduates. Today,
unfortunately, there are few RIETS
musmachim in the military. Military
chaplaincy is a way of serving your
country and a hakarat hatov for how
America has treated the Jewish people.
One does not have to be on active duty
to serve. One can have a shul and serve
part time in the reserves. You can go on
active duty for a few years and the join
the reserves. The chaplains candidate
program allows you to join while still
in Yeshiva, go to training (and be paid),
and then decide if this is something you
want to do. For more information, you
can contact me at or
Rabbi Robinson at the Jewish Welfare
Board. n

Musmakhim in the Limelight

IN the Classroom aNd Beyond

An interview with Rabbi Elie Tuchman Ed.D. 92R
Head of School, Yeshiva at the Jersey Shore

CHAVRUSA: What do you enjoy

most about teaching?

CHAVRUSA: How did your education

at RIETS impact your work?

Making connections with students over

discoveries. Many teachers talk about
the lightbulb momentseeing and
helping students get to that point. I think
thats an important part of teaching;
however, there is more to it than that. Its
precisely sharing in the joy of discovery of
knowledge. One of the greatest joys in life
is learning something new; the discovery
of new information, of some new insight,
or of something clicking in a way that it
didnt before. Helping other people to get
to this moment of discovery is a big deal
for me.

The co-requirement at RIETS is brilliant

because it sets the stage for real future
professional leadership. Coming out of
semicha with Yoreh Deah was of relatively
little use to mecertainly in my early
days as an educator, before I became a
principal. How often did I get questions
of Issur Vheter or Niddah? But the idea
that, if youre going to be a rabbinic leader
you have to have professional training,
is very powerful. The interrelatedness
of RIETS, Azrieli, Ferkauf, Wurzweiler,
and the ability to have real professional
training to be a rabbinic leader has really
influenced my career. Its also obvious
that studying at Yeshiva has many benefits
which you probably dont need me to

CHAVRUSA: Why did you choose to

teach and what inspired you?
Through informal teaching experiences
during my year in IsraeI, I had
opportunities to meaningfully connect
with people and to help them learn
and grow. I realized that for me (and I
imagine that for many people) the year
that I had spent in Israel was a time of
great introspection. For a 17 or 18 year
old to suddenly have this moment of
Heywait a minuteI really love doing
this and Im really very good at it, while
trying to figure out why God put you on
this Earth, is a one plus one equals two
moment. These experiences led me to get
further involved in programs like NCSY
and eventually make chinuch my field of

CHAVRUSA: What did you enjoy

most about your tenure as a
student in Yeshiva?
I very much appreciated the time I had
to focus when I studied at Gruss. The
opportunity that I had then as a semicha
guy to go and spend a year learning in
Israel as part of semicha (which for me
was a third year learning is Israel), was an
incredible experience and a big deal for
One of the things that I think is very
good is that there is a certain degree
of flexibility in terms of exactly what
you did, when and how. And that made
a big difference in a number of ways.

C H AV R U S A N I S S A N 57 7 5

Musmakhim in the Limelight

First of all, different people appreciate
different things. Semicha for somebody
whos planning to be a shul rabbi is by
nature going to be somewhat different
than for somebody whos planning to be
a mechanech, certainly an elementary
school one. Also, there are people who
are shiur people or iyun people, and
on the other hand, there are people who
are more bekiyus people or chavrusa
people. The opportunity to have all of
those experiences, which I think are all
necessary, but to put your own focus
and your own emphasis on the one that
was most meaningful to you, mattered to
me a lot. I spent a lot of time in the Beis
Medrash, but for me it took me a long
time to find a shiur that was just right for
me. I was zoche to learn with Rav Dovid
Lifshitz, zl for two years and that was an
incredible experience.
CHAVRUSA: What message do you
have for teachers in the classroom
and beyond?
First of all, in terms of thoughts, attitudes,
and approaches: teaching is a labor of love
and working with children is a labor of
love. It is sometimes the case that people
go into a field because they think its what
theyre supposed to do, they think its the
right thing to do, its a mitzvah to do it,
etc. I suspect that this is not good advice
for any field, however I can tell you that

for teaching it is an awful idea if you dont

love teaching, if you dont love being
with kidsdo yourself a favor and do
the kids a favor and dont teach. The best
teachers are those who really genuinely
love learning and love sharing learning
with others. And that love of learning and
love of children can really drive you and
thats really the reward. You know, sechar
mitzvah, mitzvah can also mean that the
sechar of the mitzvah is that mitzvah. To
a certain degree the reward of teaching is
having taught. Anybody whos thinking
about going into teaching, the question
to ask yourself is: Why am I thinking
about going into teaching? Whats my
motivating factor? And if its something
that youre going to love and youre going
to enjoy, and its a talent that Hashem
gave you, then I think that youre well on
your way. Now you just have to figure out
For someone who is thinking about
going into administration, again its not
a good idea to go into administration
because it pays better than teaching. Now
for me, I thought about it a lot. I had the
good fortune that Hashem sent me to
have my first teaching position in Rabbi
Dr. Chaim Feuermans classroom. Rabbi
Feuerman had been my mentor and I had
the ability to learn from him and to watch
him. At some point he said to me, I think
youre ready to go be an administrator. So
if Rabbi Feuerman says that to you, you

just dont say no. You think about it. The

question becomes: Why would I want to
do that? I love teaching. And the answer
to that really is that I very much still see
myself as a teacher. Thats what I do, I
teach, Im an educator. The difference is
that I dont only educate eighth graders.
I educate parents. I educate prospective
parents. I educate board members. I teach
teachers. I have the opportunity to help
people learn on a broader scale. And I
think that thats what it means to be a
school leaderto be an educator on a
broader scale.
Ill add one caveat to that. We know
now in education what Chazal said long
ago: Umitalmidai Yoter Mikulamthe
teacher isnt the source of all knowledge,
we learn from our students as well. Its
not just the sharing of knowledge and the
sharing of learning and watching others
have that moment; in that sharing Ive
learned an awful lot and that is becoming
more obvious as an administrator. As
somebody who has spent a lot of time
building community and helping people
understand more about education and
more about what is involved in a highfunctioning school, in a high-functioning
board, and helping teachers understand
what methods are going to work well with
students, I have learned an enormous
amount from the many many wise people
I have the opportunity to work with. n

Anybody whos thinking about going into teaching, the question

to ask yourself is: Why am I thinking about going into teaching?
Whats my motivating factor? And if its something that youre
going to love and youre going to enjoy, and its a talent that
Hashem gave you, then I think that youre well on your way. Now
you just have to figure out how.

C H AV R U S A N I S S A N 57 7 5

Special Feature

A Lifetime with Sefarim:

Judaica Librarian Zalman Alpert
By Rabbi Shmuel Landesman 93R
Too many of us do not enjoy what we do
for a living. We toil away at our parnassah
to support our families, and then during
our limited free time, we try to do what
we enjoy. Reb Zalman Alpert has lived his
life in the exact opposite fashion. He has
always loved reading, learning, studying,
and writing. He has always loved Torah,
sefarim, books, Jewish history, Chassidus
and helping others. That is why spending
his working years as a Judaica librarian
has added immeasurably to his simchas
hachaim. He recently retired from his
job at Yeshiva Universitys Gottesman
Judaica library, where his related tasks
consisted of being immersed in a world
that he loves.
Family History
The Alperovich family (the name was
Americanized to Alpert in 1949) have
been Chabad Chassidim for almost a
quarter of a millennium.
In the early twentieth century,
the Alperoviches lived in the shtetl of
Kurenitz, located between Vilna and
Minsk. For many generations, the
rabbanus of Kurenitz belonged to the
family of Harav Yaakov Landau, founding
Rav of Bnei Brak, who was also briefly
Rav of that shtetl. Zalmans uncle and
namesake, Harav Schneur Zalman
Alperovich, was born at the beginning of
the twentieth century. Before World War
I, he went to learn in the famed Tomchei
Temimim Yeshivah in Lubavitch, under
Harav Sholom Ber Schneerson, the
Rashab. The young Schneur Zalman
learned diligently despite frequent
displacements, the war years, and the
Communist takeover of the country after
World War I.

Jewish Life in the Soviet Union

As is commonly known, the
Communists were atheists determined
to eradicate religion. (Unfortunately, a
disproportionate number of Communist
officials were Jews.) They were especially
determined to eradicate Torah and
Yiddishkeit in the country that had been
its primary home before WWI (Czarist
Russia). Yeshivos were outlawed, and the
crime of teaching Torah, or even Hebrew,
to Jewish children was punishable by
death or prison in Siberia. To give a small
example of the fear that Yidden were living
with, Harav David Feinstein, shlita, was not
taught how to read Lashon Hakodesh until
he was 9 years old, when the Feinsteins
were finally able to leave the Soviet
Union. Until then, Hagaon Harav Moshe
Feinstein, ztl, had been afraid to teach his
young son Torah Shebichsav.
The Mesirus Nefesh of Zalman
Alperts Uncle
In 1924, the young Rav Alperovich,
uncle of Zalman Alpert, was appointed

C H AV R U S A N I S S A N 57 7 5

by the Rayatz to be Rosh Yeshivah

of the Tomchei Temimim Yeshivah
in Charkov. Subsequently, the illegal
Chabad Yeshivah Gedolah system
was reorganized, with Rav Alperovich
becoming a RM (technically, the maggid
shiur) at the Central Yeshivah in Nevel.
(There were several smaller branches
in nearby towns.) By 1927, the other
hanhalah members were arrested or had
to flee. So Rav Alperovich became the
Rosh Yeshivah of Nevel and the head
of all the (illegal) Chabad yeshivos
gedolos in the Soviet Union. Incredibly,
there were 400 full-time bachurim still
learning in those yeshivos. The Rayatz,
who had been expelled from the country,
was clandestinely, and with great siyatta
diShmaya, supporting the yeshivos
in impoverished Communist Russia
through money supplied to him by the
Joint Distribution Committee in America.
Unfortunately, in 1929 the
Communist government succeeded in
closing those yeshivos as well. They also
did not allow Jews to leave the workers
paradise. Therefore, Rav Schneur Zalman

Special Feature
Alperovich had to spend the rest of his
life out of the public eye due to the crime
of teaching Torah to Jewish children.
He lived under aliases and kept moving
between Leningrad and Moscow to avoid
arrest. Unbelievably, his Rebbe in New
York was still able to send him money to
distribute, as well as instructions for the
others. At one point, the Rebbe procured
sewing machines for him so that Rav
Alperovich and other Rabbonim in hiding
could have parnassah without working
on Shabbos. In 1932, after his release
from Siberia, Hagaon Harav Yechezkel
Abramsky, ztl, spent time in Leningrad
before immigrating to England. The
Chazon Yechezkel met Rav Alperovich in
the former Russian capital and was very
impressed with his learning. They spoke
in learning a number of times.
The life of Rav Schneur Zalman
Alperovich, presumably, the last Rosh
Yeshivah in the Soviet Union, ended
tragically: The Rav, his Rebbetzin, Freidel,
his son, Itche Michoel and daughter
(name unknown) starved to death during
the Nazi siege of Leningrad, along with
tens of thousands of other Yidden. There
is no photograph of him. As Zalman
Alpert relates, I have no extant photo of
my uncle. He was an underground figure,
so pictures were not possible.
Zalman Alperts Parents
Zalman Alperts parents, Reb Menachem
Mendel and Shaina, zl, were born after
World War I in small Belorussian towns,
then part of Poland. Young Mendel
learned in an Achei Temimim Yeshivah
in Vilna. Mendel was a conscript in the
Polish army when Nazi Germany invaded
Poland in September, 1939. His battalion
soon surrendered to the formidable
German army. As official POWs
(prisoners of war), they were treated quite
decently. For the first six months, none
of the gentile Polish soldiers snitched
to the Germans that there were Jews in
their ranks. However, by the spring of
1940, the Jewish soldiers were separated

from the gentiles, but though they were

treated worse, they were not killed. In July
1941, the Jewish soldiers were sent to the
Budjan concentration camp, near Lublin,
Poland. Budjan was a slave labor camp,
not an extermination camp. While many
Yidden were randomly killed or died due
to the horrendous conditions, the Jewish
soldiers maintained a camaraderie and
unity that helped them survive. Of course,
it was only due to Divine Providence that
Mendel survived more than five years in
Nazi lagers (camps), ending the war in
Coming to America
In late 1945, Mendel married Shaina
Magid, a fellow concentration camp
survivor, in the American-occupied
zone in Germany. Zalmans older
brother, Yaakov Yitzchak, was born in
the DP (displaced persons) camp. The
Alperoviches immigrated to the United
States in December, 1949, where their
relatives Americanized their name to
Alpert. They moved to New Haven,
Connecticut, which then had a Jewish
population of 20,000, because they had
family there. Zalman and his younger
brother Nechemia were born in New
The senior Alperts lived in New
Haven until their passing in the 1990s. Reb
Mendel Alpert worked as a kosher butcher.
He davened at the Orchard Street shul,
where nusach Ashkenaz was followed.
Rabbi Moshe Hecht (of the well-known
Hecht family) was the Mara dAsra. The
Alperts maintained a Yiddish-speaking
household, and Zalman did not learn
English until he started elementary school.
Zalman and his brothers attended
the Achei Temimim New Haven Day
School. He went on to graduate from
Yeshiva University for Boys Manhattan
(MTA). Subsequently, he majored in
history at Yeshiva College, earned an
MLS (Masters in Library Science) from
Columbia University, and completed
most of his work toward a doctorate in

C H AV R U S A N I S S A N 57 7 5

Jewish History at New York University.

Reb Zalman recently retired from
Yeshiva University, where he worked as a
librarian starting in 1977, and was then at
the Mendel Gottesman Judaica Library
from 1982 until his retirement. Because
Zalman always loved sefarim and books,
he decided to dedicate his professional
life to them.
Positive Developments in Sefarim
When asked what has changed at Judaica
libraries over the past three decades,
Zalman laughs because the changes
have been enormous. To quote Reb
Zalman, Libraries have totally evolved.
Everything is now automated. There no
longer are card catalogues. The available
electronic resources are beyond belief.
He continues, Between the databases,
electronic books and electronic journals,
one now has the unprecedented ability to
search texts and, more importantly, to get
full texts. It gets more and more advanced
every year. As Reb Zalman explained,
With the Otzar Hachochmah or Bar Ilan
database, one can find the specific Torah
information one is looking for within
minutes, if not seconds.
Asked to describe changes in
the world of sefarim since the 1970s,
Reb Zalman begins with the obvious
explosion of new sefarim and reprints of
old ones (which are usually reformatted
or re-typeset). The main genre of new
sefarim being written in our generation,
Reb Zalman explained, are likutim
anthologies going back to earlier sources
for material and bringing the material
together. Computers and databases
make compiling likutim much easier
than in previous generations. Obviously,
it requires energy to put together
sophisticated halachic likutim, but one
also does not need to be a gaon.
Reb Zalman notes that despite so
many new Haggados being published,
there are very few new peirushim or
commentaries on the Haggadah, such
as the work of the Aruch HaShulchan,

Special Feature
Harav Yechiel Michel Epstein (18291908). Instead, relevant divrei Torah
are anthologized and placed throughout
the Haggadah, as in the popular Brisker
More Positive Developments
Reb Zalman happily points to the
explosion of sefarim by Sephardic
mechabrim in Eretz Yisrael over the
past thirty years. There are very many
responsa and halachah sefarim being
written and published by contemporary
Sephardic Rabbanim. Additionally, they
are reprinting the responsa and halachah
sefarim of Sephardic chachamim from the
past five centuries. Harav Ovadiah Yosef,
ztl, started this continuing trend.
Reb Zalman opines that ours is the
most learned generation of Chassidim
since the start of the movement over 270
years ago. He relates that this explains the
remarkable number of new chassidishe
sefarim being published (and purchased).
There is an important and popular series
that has been coming out, titled Sefarim
HaKedoshim. The series has over 100
volumes, each containing ten or eleven
titles that are reprints of chassidishe
sefarim and kuntreisim originally
published in Eastern Europe. Additionally,
many dynasties are printing the Torah of

their Rebbes, both past and present. For

example, Belz alone has put out over 100
sefarim in recent years. The writings of
the previous Slonimer Rebbe, the Nesivos
Shalom, zya, are particularly popular with
the Yeshivish crowd. Additionally, in recent
years there has been a renewed interest
among Chassidim in their roots, sefarim
describing chassidic life in Eastern Europe:
the minhagim, clothing, food and all the
arcane details of what the previous Rebbes
When asked to describe changes
in the world of English sefarim over the
past thirty-five years, Reb Zalman states,
The improvement is even greater than
that of Hebrew sefarim, and not just in
terms of quantity. The quality has greatly
improved, whether in regard to the layout,
typography, or the translations. They are
also much better sourced and easier to
use. There is a multiplicity of translations
being published, whether its Talmud
Bavli, Mishnah Berurah, Ramban on
Chumash, etc.
Negative Developments
A negative development noted by Reb
Zalman is that actual books have much
less importance today. However, he
pointed out, Sefarim are still viewed as
chashuv in and of themselves.

With the prevalence of Jewish

databases, far fewer people trek to
Washington Heights to use the Y.U.
library, where baalei batim used to come
to research the Holocaust or life in prewar
Eastern Europe. Chassidishe Talmidei
chachamim came to look up information
in rare or out-of-print sefarim. To be
topical, twenty years ago, a chassidishe
Rosh Kollel from Boro Park came to do
research for the Lashon Hakodesh sefer
he was writing on metzitzah bpeh. Also
years ago, a chassidishe Rav from Boro
Park came to research designs of historical
aronei kodesh for the new shtiebel he was
The Gottesman Library
The Gottesman Library has in its archives
fifty incunabula sefarim. (Incunabulum
refers to a book printed before the year
1501. Gutenberg invented the printing
press in 1450.) They consist of Talmud
Bavli and Mikraos Gedolos. Additionally,
they have all the documents of the Vaad
Hatzalah from WWII, plus hundreds of
original letters (sheeilos) written to the
Rogatchover Gaon. (The contents of the
library archives require a separate article.)
The two types of books the
Gottesman Library does not contain are
self-help, or pop psychology, books and
childrens books. Reb Zalman bemoans
that there is no specialized library for
Jewish kids in New York City. He points
out that in prewar Warsaw, the Imrei
Emes, zya, was cognizant of the need
for children to have appropriate reading
material and literature exclusively suited
to their needs.
Currently, Reb Zalman Alpert is
spending his retirement doing what he
loves mostreading, discussing and
writing about sefarim and books. Perhaps
he has not really retired after all. n
First appeared in At Home With Inyan,
Hamodias weekly magazine of November
26, 2014. Reprinted with permission.


C H AV R U S A N I S S A N 57 7 5

Divrei Hesped

In Appreciation of Rabbi Jacob Rabinowitz 48R

By RIETS Rosh Yeshiva Rabbi Eli Baruch Shulman
Rabbi Rabinowitz had a long chinuch career as a rebbi at Yeshiva Rabbi Jacob Joseph, a lecturer
at Stern College, dean of students at YU, dean of undergraduate students at YU-Stern, Dean of
Erna Michael College at YU, chairman of the Board of Education of Shulamith for two decades,
chairman of the Middlestates Licensing Panel for three decades, member of the board of Ohel,
rebbe at Erna Michael College of Hebraic Studies, and co-founder and educational director and
camp rabbi of Camp Morasha for 16 years.
Rabbi Rabinowitz gave daily Chumash shiurim at the Agudah of Avenue H and Daf Yomi
during the summers. He completed all of Shas more than seven times, wrote two seforim on
Chumash titled Yemin Yaakov, and lectured worldwide on various chinuch and hashkafah topics.
He learned daily at the Lakewood Minyan of Boro Park, was a co-founder of Congregation
Ahavas Chessed, and was sought after for his advice in all areas of formal and informal education.
He is survived by his wife, Toby, his two sons, R Baruch and R Dovid, and two daughters, Mrs. Esther Shulman and Mrs.
Fayge (Safran) Novogroder. He was pre-deceased by his son R Yosef Bezalel, zl.

Most of us have several faces. The

face that we show at work is not the
same face we show to our friends and
neighbors, and then again the face that
we show them is not the face that we
show at home. Its not hypocrisy; its
part of human complexity that we put on
different personas for different roles.
My father-in-law was not that
way. He was the exact same person
everywhere. In that sense he was a
poshuter yidnot poshut in the usual
sense of unremarkable; he was quite
remarkable in many ways. But poshut in
the way we speak of a matzoh pshutah,
or of a shofar poshut: something that is
straight as an arrow, without anything
crooked or different on one side that on
the other.
He was a caring father at home,
and a caring father in yeshiva; a master
mechanech in yeshiva, and a master
mechanech at home; everywhere the
same very remarkable and at the same
time very straightforward man.
He was one of the builders of Torah
in this country. He toiled in the fields of
Jewish education and the dissemination
of Torah for fifty years, as a teacher, as
a dean, as a camp rabbi who conveyed
more feel for Yiddishkeit to his charges
over a summer than perhaps they

absorbed the whole rest of the year, as the

head of a chinuch network, as a leader of
Ohel, as a maggid shiur in many settings,
as an author of seforim. And in each one
of those roles he was innovative, and
indefatigable, and inspiring.
He was a pioneer, and he had
the warm and rugged personality of a
pioneer; a personality that combined
unshakable faith, dogged persistence,
passionate commitment, and enormous
good will.
His faith was absolutely remarkable.
He was very fond of describing a Yiddish
newspaper from pre-war Europe, and
how it reported the weather: Heint zun,
morgen regen, vhameshaneh itim yaaseh
kretzono; sunny today, rainy tomorrow,
but the One above does as He wills.
That was the motto of his faith:
hameshaneh itim yaaseh kretzono; in
good times and in tough times. In all
the years I knew him I never heard him
express worry or complaint. Even in his
darkest hour, when he was told of the
untimely passing of his son, R Yosef
Bezalel, his first words were: geshenkte
yoren, the fifty-odd years we were given
with him (after a serious childhood
illness) were Hashems gift.
And this past year, when he felt his
powers diminishing, he told me so many

C H AV R U S A N I S S A N 57 7 5

times that we have to accept whatever

Hashem gives us.
My father-in-law was a man of strong
character; perhaps you might even call
him stubborn. But not unreasonable,
and he could be persuaded by a good
argument to change his mind. But once
he decided on a course of action he was
a rock. He undertook Daf Yomi many
cycles ago, and he would come home late
from work, tired out from a hard day, but
no matter what the time he sat down and
did the Daf. And his ability to reach a firm
decision and see it through was part of
what made him such an effective leader
and administrator; especially since it was
wedded to his good sense and wisdom.
In those many years that he served
as a dean at YU, he earned the respect of
scholars and of students alike. They knew
that he was an ehrlicher, and a kluger.
To his children and grandchildren,
to his many students and admirers, he
was indeed the very model of an ehrlicher
yid, and of a kluger yid, of integrity and of
wisdom. Unassuming and yet forceful,
respectful and yet of an independent
spirit, broadminded and yet simple in
his pure faith, he brought together so
many different qualities. For all of us
he was a treasure house of experience
and guidance. Whether the issue was

Divrei Hesped
professional or personal, he always
brought to it a unique insight and quick
His faith and his firmness were a
remarkable combination. In the family we
all know the story of how he was almost
finished his PhD in chemistry, when Dr.
Belkin approached him and told him
that he needs his help at YU. Rebbe, he
said, give me a few months to finish my
degree. But I need you now. And that
was that. Duty called, and he responded.
There was no question of finishing his
degree first, so that at least he would have
a safety net if chinuch didnt work out.
That was his emunah. Nor was there a
question of finishing because that was
what everyone expected of himthat
was his strength of will.
He had a true and a deep love of
Torah. When someone spoke to him in
learning his face lit up. When he learned
the Daf the love of Torah reverberated
in his voice. I remember how he looked
forward each summer to R. Berel
Povarskys shiurim at the Yarchei Kallah,
and how much pleasure he took in them.
Even during this past difficult year, if
you wanted to catch a glimpse of what he
was like in his prime the surest way was
to learn with him. He would suddenly
be transformed, becoming animated
and invigorated. That is not a trait one
suddenly develops late in life. That takes
a lifetime.
And that love of Torah overflowed
into abiding love of Talmidei
Chachamim; real love, remarkably free
of the taint of party spirit. He spoke with

same love and reverence of the Rov, of R

Aharon, of R Chaim Zimmerman, of the
Bluzhever Rebbe, of R Mendel Zacks,
of R Aharon Kreizer, and of course of R
Dov Schwartzman, with whom he had a
particular bond.
When he heard of a young rising star
he was so unstintingly happy that lo alman
Yisroel. He was a true rachim rabanan, and
dachil rabanan, someone who loves and
reveres talmidei chachamim.
Abba was a great speaker and,
actually, an incredible maspid. He had
a gift to speak in a way that offered real
comfort to his listeners. It was almost
uncanny. One wishes he were here to do
justice to our shared grief, and to comfort
us in that warm voice that he used on
these occasions.
But since we cant have that, I will
share something I once heard from him
that I think is so appropriate now.
Abba used to preside every year over
the Pesach seder. And his whole focus
was on the grandchildren; he would
tell them the story of yetzias Mitzrayim,
and he would tell them, too, about the
sedarim that had attended as a little boy,
which were presided over by his zeide.
You could see how he lived and breathed
the mitzvah of vhodata lvanecha vlivnei
banecha. That was why those sedarim
were so important to him; he wanted
to instill those same kind of memories
that had nurtured him, in his own
grandchildren and great grandchildren.
At one of those sedarim he asked
one of the children what she would like
for her afikomen present. A chapter

Isnt that what we all want? That our life should be

like a chapter booknot a series of disconnected
episodes, but one continuous story, in which each
part of our lives leads us to the next, in a way that
feels connected and purposeful.

C H AV R U S A N I S S A N 57 7 5

book! she answered. What, he asked,

is a chapter book? You know; a book
that doesnt have a lot of little stories, but
chapters that are connected to make one
long storythats a chapter book.
Later, at a family celebration, he
spoke to us and used that story
absolutely brilliantlyto teach us a
lesson. He recounted that conversation,
and then he said to us: Isnt that
what we all want? That our life should
be like a chapter booknot a series
of disconnected episodes, but one
continuous story, in which each part of
our lives leads us to the next, in a way that
feels connected and purposeful.
He lived a long life, with many
chapters. There was the Lower East Side
chapter, the Yeshiva College chapter, the
chemistry chapter, the RJJ chapter, the
YU chapter, the Boro Park chapter, the
retirement chapter.
But it was a chapter book. It was
one continuous story, held together by
a golden thread, and that thread was
vhodata lvanecha vlivnei banecha, to
pass on the mesorah of Sinai to the next
generation, and the next, and the next
after that. And that unity of purpose gave
his life, and his persona, an unmistakable
integrity and wholeness.
One last point. The gemara in
Shabbos teaches that rekev atzamos kinah,
that the petty jealousies we harbor in
our lifetime disturb the bodys rest after
death. There is no one I can think of more
certain to rest in peace than my fatherin-law. He had such a generosity of spirit.
Never, ever did I see him evince jealousy
of anyone, in any sphere. He had the rare
capacity to be happy for others, and in
others accomplishments. And therefore
assuredly he lays himself down now as
peacefully as in a bed, resting bshalom
al mishkavo, as his neshamah ascends al
kanfei hashechinah, to learn his beloved
Torah in the mesivta drekia, until that
time when death will have no more sway,
when bila hamaves lanetzach umacha
Hashem dimah meal kol panim. n

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Opening the Teachings
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The Holocaust As Seen

Through Film With
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Schatz 57R


C H AV R U S A N I S S A N 57 7 5

Collected Essays, Vol II

Rabbi Dr. Haym
Soloveitchik 62R

Life-Cycle Events

Mazal Tov

Rabbi Gershon 12R and

Meira Albert on the birth of a
daughter, Sarah Hodaya, and
to grandparents, Rabbi Perry
89R and Miriam Tirschwell.
Rabbi Shimon 76R and
Sharon Altshulon the marriage
of their daughter, Esty, to Hillel
Garcia Austria.
Rabbi Alon 14R and Riva
Amaron the birth of a son.
Rabbi Aharon 73R and Sara
Angstreichon the marriage of
their daughter, Devora, to Gadi
Rabbi Hanan 84R and
Barbara Balk on the marriage
of their daughter, Eliana, to
Spencer Moore.
Rabbi Jeremy 12R and
Sarah Baran on the birth of
a daughter, Elisheva Tzipora,
and to grandparents, RIETS
administrator Rabbi Chaim
72R and Brenda Bronstein.
Rabbi Gedalyah 98R and
Miriam Bergeron the Bat
Mitzvah of their twin daughters,
Racheli and Sheindl, and to the
grandparents, Dean of Bernard
Revel Graduate SchoolRabbi
Dr. David 68R and Dean of
Yeshiva University LibrariesDr.
Pearl Berger.
Rabbi David 01R and Chana
Rochel Blumon the birth of a
daughter, Sheindel Chaya.
Rabbi Irwin 60R and Judith
Borvickon the birth of a
great-grandson, Michael Baruch
Tzvi, born to Esther and Rafi
Rabbi Asher 92R and Batyah
Brander on the birth of a
grandson, Yakov, born to Esther
Malka and Eliyahu Heller, and
to great-grandparents Rabbi
Aaron 59 and Ellen Brander.
Rabbi Asher 92R and Batyah
Brander on the marraige of their
son, Avraham Tuvia to Elisheva
Yardley, and to grandparents
Rabbi Aaron 59 and Ellen

Rabbi Michael 90R 93YY and

Channah Broyde on the birth of
a grandson, Joseph Levi, born to
Joshua and Suzanne Broyde.
Rabbi Michael 09R and Ora
Davies on the birth of twin sons,
Moshe and Shmuel.
Rabbi Dr. Hillel 75R and
Rock Davis on the birth of a
grandson, Adir Zechariah, born
to Ezra and Leora Blumenthal,
and to great grandparents,
Rabbi Simon 46R and Belle

Rabbi Yaakov 12R and

Devorah Grun on birth of a
daughter, Shaindel Yaffa.

Rabbi Elie 07R and Rebecca

Mischelon the birth of a son,
Uriel Shlomo.

Rabbi Dr. Aton 06R and

Rachel Holzeron the birth of a
son, Aharon Levi, and to greatgrandparents, Rabbi Emanuel
50R and Norma Holzer.

Rabbi Shalom Morris 06Ron

being honored at the Jewish
International Connection of NY
(JICNY) Annual Gala.

Rabbi Dr. Henry 69R and

Frieda Horwitzon the Bar
Mitzvah of their grandson,
Yonatan Refael Catriel.
Rabbi Shimshon 10R and
Ashley Jacob on being honored
at the Sinai Schools Dinner.

Rabbi Adam 12R and

Shoshana Dubin on the birth of
a son, Moshe Shimshon.

Rabbi Avraham 83R and

Liora Kelman on the birth
of a granddaughter, Annaelle
Haddasa, born to Tova and
Moshe Lehrer.

Rabbi Yitzi 14R and Rachel

Ehrenbergon the birth of a
daughter, Aderet Liat.

Rabbi Effie 12R and Tamar

Kleinbergon the birth of a son.

Rabbi Shaul 07R and Sara

Libby Epstein on the birth of a
son, Ephraim Shmuel.

Rosh Yeshiva Rabbi Eliakim

92R and Tova Koenigsberg
on the birth of a granddaughter,
born to Devorah and Chaim Zev

Rabbi Yitzchak 65R and

Marcia Frankon the Bat
Mitzvah of their granddaughter,
Naomi. Andon the birth of a
grandson, born to Uriel and Lea

Rabbi Aaron 09R and Lynn

Kraft on the birth of a son.

Rabbi Shaanan 06R and

Tziporah Gelmanon the birth
of a son.

Rabbi Yiztchok Lichtenstein

82R on the birth of a grandson,
Baruch Dov, born to Nechama
and Moishe Kaiman.

Rosh Yeshiva Rabbi Ozer and

Ilana Gickman on the birth of
a grandson, born to Avigayil and
Dr. Yonah Heller.

Rabbi Elchanan 76R and

Ruth Lipshitzon the birth of a
granddaughter, Hadar Eliraz, to
Batya and Yonatan Kolitz.

Rabbi Yoni 12R and Alise

Gold on the birth of a son,
Moshe Chaim.
Rabbi Efrem 01R and
Yocheved Goldbergon the Bat
Mitzvah of their daughter, Leora.

Rabbi Haskel Lookstein

58R on receiving the Rabbinic
Leadership Award from the
Manhattan Jewish Experience

Rabbi Aviad 05R and Natalie

Goldwicht on the birth of a
son, and to grandparents, Rosh
Yeshiva Rabbi Meir and Hilla

Rabbi Chaim 99R and Lea

Marcus on the Bat Mitzvah of
their daughter, Rivka, and to
grandparents,Rabbi Jay 71R
and Barbara Marcus.

Rosh Yeshiva Rabbi Meir

and Hilla Goldwicht on the
birth of twins, a grandson and
granddaughter, born to their
children Elimor and Rafi Ryzman.

Rabbi Avi 14R and Sarah

Milleron the birth of a son, and
to grandparents Rabbi Jeffrey
88R and Enid Miller.
Rosh Yeshiva Rabbi Dovid 71R
and Miriam Miller on the Bar
Mitzvah of their grandson, Aryeh

Rabbi Jonathan 04R and

Miriam Gross on the birth of a
son, Meyer Israel.


C H AV R U S A N I S S A N 57 7 5

Rabbi Levi Mostofsky 03R

on his marriage to Yifat Raz, and
to his parents, Rabbi Dr. David
55R and Rita Mostofsky.
Rabbi David Moster 10R on
his marriage to Rachel Gorman.
Rabbi Elazar 81R and
Ruchama Muskin on the birth
of a grandson, Moshe Tzvi Yosef,
born to Dina and Daniel Goldberg.
Rabbi Gary 67R and Ann
Pollack on the Bar Mitzvah of
their grandson, Hillel Gedalia
Neuman, son of Liba and Heshy
Neuman, and the Bat Mitzvah
of their granddaughter, Zipora
Rachel Balter, daughter of Dubby
and Yekutiel Balter.
Rabbi Meir 90R and Esther
Orlian on the birth of a
grandson, Matanya, born to Zvi
and Zuria Orlian.
Rabbi Baruch 01R and Leah
Shifra Priceon the birth of a son.
Rabbi Zvi 99R and Shira
Rommon the Bar Mitzvah of
their son, Aharon Shmaya.
Rabbi David 94R and
Devorah Rosenbaumon the
marriage of their daughter,
Leah, to Adam Mali, and to
grandparents, Rabbi Yitzchak
62R and Judith Rosenbaum.
Rosh Yeshiva Rabbi Michael
80R and Smadar Rosensweig
on the marriage of their son,
Avigdor, to Devora Schreiber. And
to the grandfather, Rabbi Dr.
Bernard Rosensweig 50R.
Rabbi Joshua 91R and
Daniella Rudoffon the Bar
Mitzvah of their son, Shmuel.
Rabbi Melvin 62R and Sharon
Sachs on the marriage of their son,
Dr. Ephraim Sachs, to Nofar Hanan.
Rabbi Benjamin Samuels
96R on being honored by
Congregation Shaarei Tefillah for
his service to the community for
the past 20 years.

Life-Cycle Events
Rabbi Mordechai 12R and
Meira Schiffmanon the birth
of a son, Yosef Eliezer.

Rabbi Yaakov 12R and

Malka Trumpon the birth of a
daughter, Leora Rachel.

Rabbi Shay 14R and Rina

Schachter on the birth of a
son, Michael Simcha, and to
grandparents, Rosh Yeshiva
Rabbi Hershel 67R and
Shoshana Schachter.

Rabbi Mark 80R and Esther

Weiner on the marriage of their
son, Aryeh Dov, to Rivkah Leah

Rabbi Dr. Mordecai

Schnaidman 52R on the birth
of a great-granddaughter, Yael
Chava, to Ephraim and Rivka
Rabbi Allen Schwartz 86Ron
being named as Guest of Honor
at the American Friends of Bet El
Dinner in NY.
Rabbi Dr. Jonathan 99R and
Tammy Schwartzon the Bat
Mitzvah of their daughter, Eliana.
Rabbi Shmuel 08R and Leah
Segal on the birth of a son,
and to grandparents, Rabbi
Gershon (AA) and Tovah
Rabbi Chaim 08R and
Tova Sendic on the birth of a
daughter, and to grandparents,
Rabbi Jeff 67R and Yocheved
Rabbi Dr. David 09R and
Monica Shabtaion the birth of
a son.
Rabbi Gideon 97R and
Bonnie Shloushon the birth of
a son, Kalman Elisha.
Rabbi Gidon 02R and
Miriam Shoshan on the Bar
Mitzvah of their son, Meir, and
to grandparents, Rosh Yeshiva
Rabbi Mordechai 71R and
Faygie Willig.
Rosh Yeshiva Rabbi Baruch
89R and Melanie Simon on the
birth of a son, Avraham Simcha.
Rabbi Yigal Sklarin 11Ron
receiving the Covenant
Foundations Pomegranate Prize.
Rabbi Adam Starr 02Rand
the Young Israel of Toco Hills
on their recent Chanukat Beit
Rabbi Steven 73R and
Chana Steinon the birth of a
granddaughter, Gefen Rivka, born
to Eliana and Shlomo Lachiyani.


Rabbi Dr. Aharon Adler 76R

and Rabbi Yossi Adler 76Ron
the passing of their father, David
Adler, zl.

Rabbi Jay 09R and Sharon

Weinsteinon the birth of a
daughter, Talia Esther.

Sharon (and Rabbi Shimon

76R) Altshul,on the passing
of her brother,Rabbi Gil Marks
79R, zl.

Rabbi Yaacov Meir

Weisenberg 06Ron his
marriage to Naomi Lewis.

Rabbi Moshe Ashen 80Ron

the passing of his sister, Devorah
Kauffman, zl.

Rabbi Ben 97R and Shafrira

Wieneron the marriage of
their daughter, Aliza, to Yair
Wimpfheimer of Beit Shemesh,
and to grandparents, Rabbi
Barry 72R and Debby

Rabbi Eli Belizon 10Ron the

passing of his father, Dr. Yitzchak
Belizon, zl.
Rabbi Samuel Berger 59Ron
the passing of his brother,Rabbi
Sidney Berger 55R, zl.
Family of Rabbi Meir Bilitzky
(AA), zl.

Rabbi Simcha 10R and Sari

Willigon the birth of a son,
Roey, and to grandparents, Rosh
YeshivaRabbi Mordechai 71R
and Faygie Willig.

Rabbi Jeff Bienenfeld 67Ron

the passing of his mother, Bertha
Bienenfeld, zl.
Rabbi Darren Blackstein
86Ron the passing of his
brother, Kenny (Yisroel)
Blackstein zl.

Rabbi Avraham 02R and

Elisheva Willigon the Bar
Mitzvah of their son, Dovid,
and to grandparents, Rosh
YeshivaRabbi Mordechai 71R
and Faygie Willig.

Leah (and Rabbi Menachem

83R) Brick on the passing of her
father, Eliezer David Rosman, zl.

Rabbi Andi 02 and Rivka

Yudinon the birth of a son,
Dovid Yair, and to grandparents,
Rabbi Benjamin 69R and
Shevi Yudin.

Shoshana (and Rabbi Robby

13R) Charnoffon the passing
of her father, Rabbi Arnold
Shuman, zl.

Rabbi Robert 81R and

Marilyn Zeigeron the birth of a
grandson, Yosef Mordechai.

Rabbi Matthew Clark 56R on

the passing of his sister, Beatrice
(Clark) Miller, zl.

Rabbi Lawrence 85R and

Berni Zierleron the marriage of
their daughter, Dorona, to Gadi
Braude of Toronto.

Rabbi Ari Cutler 02R on the

passing of his mother, Mrs. Ellen
Cutler, zl.
Coordinator of YUs Program for
Rebbetzins, Meira (and Rabbi
Eddie 70R) Davis, on the
passing of her father, Erwin Katz,

Rabbi Dr. Mordecai 62R and

Charlotte Zeitz on the marriage
of their grandson, Ari Zeitz, to
Chavi Mayer.
Rabbi Eliezer 01R and
Sharon Zwickler on being
the Guests of Honor at the
Congregation AABJ&D Shul

Rabbi Moshe Davis 09Ron

the passing of his father, Dr.
Barney Davis, zl.
Rosh Yeshiva Rabbi Daniel
Z. Feldman 98RandRabbi
Jonathan Feldman 01Ron the
passing of their father, Rabbi Dr.
David Feldman, zl.

Rabbi Michoel 10R and Rachel

Zylbermanon the birth of a
daughter, Yehudis Chedva Bayla.


C H AV R U S A N I S S A N 57 7 5

Rabbi Jason 14R and Pessie

(Feigenbaum) Finkelsteinon
the passing of their son, Chaim
Gavriel Finkelstein, zl.
Rabbi Tzvi Flaum 74Ron the
passing of his wife, Rochel Flaum, zl.
Family of Rabbi Aaron Fruchter
63R, zl.
Rabbi Isaac Furman 57R on
the passing of his brother, Rabbi
Moshe Furman zl.
Family of Rabbi Menachem
Emanuel Gettinger (AA), zl.
Family ofRabbi Louis Ginsburg
48R, zl.
Family of Rabbi Philip H.
Goldman 56R, zl.
Rabbi Maury Goldsmith
14Ron the passing of his
mother, Barbara Goldsmith, zl.
Rabbi Shaya Greenwald 84R
on the passing of his father Rabbi
Emanuel (Menachem Yehuda)
Manny Greenwald 50R, zl.
Rabbi Alan Greenspan
61Ron the passing of his sister,
Doris Wind, zl.
Rabbi Shlomo Horowitz 74R
on the passing of his father,
Ezriel Horowitz, zl.
Rabbi Micha Landau 83R
on the passing of his wife, Rivi
(Weiss) Landau, zl.
Rabbi Dr. Zalman Levine
94R and Chavie (and Rabbi
Stephen 01R) Knapp, on the
passing of their sister, Mrs. Batya
Levine Weiner, zl.
Rabbi Steven Pruzansky (AA)
on the passing of his father,
Wallace Pruzansky, zl.
Esti (and Rosh Yeshiva Rabbi
Eli Baruch) Shulman on the
passing of her father, Rabbi
Jacob Rabinowitz 48R, zl.
Barbara (and Rabbi David
66R) Radinsky on the passing
of her mother, Frieda Abelow
Cooper, zl.
Associate Dean of
Undergraduate Torah Studies
Rabbi Dani Rapp 95R, and
Debbie (and Rabbi Ari 93R)
Jacobsonon the passing of
their father, Mr. Jack Rapp, zl.

Life-Cycle Events
Rabbi Charles Rudansky
88Ron the passing of his
father, Dr. Sheldon Rudansky, zl.
Rabbi Robert Saffer 54R
andRabbi Barak Saffer
92Ron the passing of their wife
and mother respectively, Yetta
Saffer, zl.
Family of Rabbi Adrian Skydell
43R, zl.

Family of Rabbi Moshe Solow

75R, zl.
Rabbi Gershon Sonnenschein
91Ron the passing of his
mother, Terry Sonnenschein, zl.
Rosh Yeshiva Rabbi Mayer
Twersky 85R on the loss of his
brother, Rabbi Moshe Twersky,
ztkl, Hyd.

Faygie (and Rosh Yeshiva Rabbi

Mordechai 71R) Willig on the
passing of her mother, Rebbetzin
Chaya Sarah (Harriet) Heisler, zl,
widow of the late Rabbi Yaakov
Aharon Heisler 41R, zl.

Rabbi Yaakov Zev 59Ron the

passing of his wife, Chany Zev,
Family of Rabbi Abraham
Zigelman, zl.

Rabbi Shimon Wolf 71Ron

the passing of his mother,
Rebbetzin Elaine Wolf, zl.

Rabbinic Fundamental$
of Fundrai$ing

A Continuing Rabbinic Education Mini-Course

4 Weeks Beginning April 19, 2015

The first session will be in real-time on Sun., April 19 from 9:30-11:00am EDT.
The remaining sessions will be flexible learning sessions,
available to accommodate all schedules.

Cost: $150

(RIETS Rabbinic Alumni $140)

Topics Include:
Understanding Why and When People Donate
Top Tips for Fundraising & Cultivating
Relationships with Congregants
Major Fundraising Campaigns
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Fundraising Halachic and Ethical Considerations

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Certificate of participation

Space is limited so register now at

with any questions
C H AV R U S A N I S S A N 57 7 5

Save the Date



2015 5775

Join the Yeshiva family at our

Fifth Annual RIETS Shavuos Yarchei Kallah

May 2225, 2015 (Memorial Day Weekend)
Westchester Hilton - Rye Brook, New York
Spend Yom Tov with President Richard M. Joel, RIETS Roshei Yeshiva and
dynamic scholars from the esteemed faculty of Yeshiva University.
Day camp and babysitting available

For more information